John Chrysostom, On the First Letter to the Corinthians

Perhaps some one may think there is something unworthy of Timothy’s courage in this piece of advice. But not on Timothy’s account is this said, but for the hearers’ sake: lest by their design against him they should hurt themselves: since he for his part had his station always in the way of dangers344 πρός κινδύνους ἦν παρεμβεβλημένος..

“For as a child serveth a father,” saith he, “so he served with me in furtherance of the Gospel.” (Philip. ii. 22.) But lest from boldness towards the disciple they should proceed also to the teacher, and become worse, he checks them from afar off, saying, “that he may be with you without fear;” that is, that none of those desperate persons rise up against him. For he intended perhaps to rebuke them about the things concerning which Paul also had written: and indeed Paul professed to send him for this very reason. “For I have sent Timothy unto you,” saith he, (c. iv. 17.) “who shall put you in remembrance of my ways in Christ even as I teach every where in every Church.” In order then that they might not through confidence in their high birth and wealth, and the support of the people, and the wisdom from without, attack him and spit upon him and plot against him, being grieved at the reproofs which came from him; or lest in revenge for the teacher’s rebuke they should demand satisfaction of him, so punishing the other; therefore he saith, “that he be without fear with you.” As if he had said, “Tell me not of those who are without, the Gentiles and unbelievers. It is your part that I require, you for whom also the whole Epistle was composed,” the persons also whom in the beginning and the outset he had frightened. Wherefore he saith, “with you.”

Then in virtue of his ministry he sets him forth as a person to be fully trusted; saying “For the work of the Lord he worketh.” That is; “look not,” saith he, “to this, his not being rich, namely, nor highly educated, nor old: but what commands are laid upon him, what work he is doing. ‘For the work of the Lord he worketh.’” And this serves him instead of all nobility and wealth and age and wisdom.

And he is not content with this, but adds, “Even as I also.” And some way above, “Who is my beloved son and faithful in the Lord; he shall put you in remembrance of my ways in Christ.” Seeing then that he was both young, and had been singly entrusted with the improvement of so numerous a people, both of which things tended to bring him into contempt, he adds, as we might expect,

Ver. 11. “Let no one therefore despise him.” And not this only doth he demand of them, but also greater honor; wherefore also he saith, “but set him forward in peace;” that is, without fear; causing no fightings or contentions, no enmities or hatreds, but rendering all subjection as to a teacher.

“That he may come unto me: for I expect him with the brethren.” This also was the language of one that would alarm them. That is, in order that they might become more considerate, as knowing that all would be told him whatever Timothy’s treatment might be, he adds therefore, “for I expect him.” And besides, hereby he both shows that Timothy is worthy of their confidence; since being on the point of departing he waits for him; and also signifies the love which he hath towards them, it appearing that for their sakes he sent away one so useful to him.

Ver. 12. “But as touching Apollos the brother, I besought him much to come unto you with the brethren.”

This man appears to have been both well-educated and also older than Timothy. Lest they should say then, “For what possible reason did he not send the man grown, but the youth instead of him?” observe how he softens down this point also, both calling him a brother, and saying that he had besought him much. For lest he should seem to have held Timothy in higher honor than him and to have exalted him more, and on this account not to have sent him, and cause their envy to burst out more abundantly, he adds, “I besought him much to come.” What then: did not the other yield nor consent? did he resist and show himself contentious? He saith not this, but that he might not excite prejudice against him, and also might make excuse for himself, he saith, “and it was not at all his will to come now.” Then to prevent their saying that all this was an excuse and pretence, he added, “but he will come to you when he shall have opportunity.” This was both an excuse for him, and a refreshment to them who desired to see him, by the hope which it gave of his coming.

[2.] Afterwards indicating that not in the teachers but in themselves they ought to have their hopes of salvation, he saith,

Ver. 13. “Watch ye, stand fast in the faith.”

Not in the wisdom which is without: for there it is not possible to stand, but to be borne along; even as “in the faith” ye may “stand.” “Quit you like men, be strong.” “Let all that ye do be done in love.” Now in saying these things, he seems indeed to advise; but he is reprimanding them as indolent. Wherefore he saith, “Watch,” as though they slept; “Stand,” as though they were rocking to and fro: “Quit you like men,” as though they were playing the coward: “Let all that ye do be done in love,” as though they were in dissensions. And the first caution refers to the deceivers, viz., “Watch,” “stand:” the next, to those who plot against us, “Quit you like men:” the third, to those who make parties and endeavor to distract, “Let all that ye do be done in love;” which thing is “the bond of perfectness,” and the root and fountain of all blessings.

But what means, “All things in love?” “Whether any one rebuke,” saith he, “or rule or be ruled, or learn or teach, let all be in love:” since in fact all the things which have been mentioned arose from neglect of it. For if this had not been neglected, they would not have been puffed up, they would not have said, “I am of Paul, and I of Apollos.” If this had existed, they would not have gone to law before heathens, or rather they would not have gone to law at all. If this had existed, that notorious person would not have taken his father’s wife: they would not have despised the weak brethren; there would have been no factions among them; they would not have been vain-glorious about their gifts. Therefore it is that he saith, “Let all things be done in love.”

[3.] Ver. 15. “Now I beseech you, brethren;—ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have set themselves to minister unto the saints.”

In the beginning too he mentions this man, saying, “I baptized also the home of Stephanas:” and now he speaks of him as “the first-fruits” not of Corinth only, but also of all Greece. And this too is no small encomium that he was the first to come to Christ. Wherefore also in the Epistle to the Romans, praising certain persons on this account, he said, “Who also were in Christ before me.” (Rom. xvi. 7.) And he said not, that they were the first who believed, but were the “first-fruits;” implying that together with their faith they showed forth also a most excellent life, in every way proving themselves worthy, as in the case of fruits. For so the first-fruits ought to be better than the rest of those things whereof they are the first-fruits: a kind of praise which Paul hath attributed to these also by this expression: namely, that they not only had a genuine faith, as I was saying, but also they exhibited great piety, and the climax of virtue, and liberality in alms-giving.

And not from hence only, but from another topic likewise he indicates their piety, i.e., from their having filled their whole house also with godliness.

And that they flourished in good works also, he declares by what follows, saying, “They have set themselves to minister unto the saints.” Hear ye, how vast are the praises of their hospitality? For he did not say, “they minister,” but, “have set themselves:” this kind of life they have chosen altogether, this is their business in which they are always busy.

“That ye also be in subjection unto such, that is, “that ye take a share with them both in expenditure of money, and in personal service: that ye be partakers with them.” For both to them the labor will be light when they have comrades, and the results of their active benevolence will extend to more.

And he said not merely, “be fellow-helpers,” but added, “whatsoever directions they give, obey;” implying the strictest obedience. And that he might not appear to be favoring them, he adds, “and to every one that helpeth in the work and laboreth.” “Let this,” saith he, “be a general rule: for I do not speak about them individually, but if there be any one like them, let him also have the same advantages.” And therefore when he begins to commend, he calls upon themselves as witnesses, saying, “I beseech you, ye know the house of Stephanas.” “For ye also yourselves are aware,” saith he, “how they labor, and have no need to learn from us.”

Ver. 17. “But I was glad of the coming of Stephanas and Fortunatus and Achaicus, for that which was lacking on your part they supplied.”

Ver. 18. “For they refreshed my spirit and yours.”

Thus, since it was natural for them to be greatly irritated against these persons, for it was they who had come and showed him all about the division, inasmuch as by them also they had written the questions about the virgins, and about the married persons:—mark how he softened them down; both in the beginning of his Epistle by saying, “For it hath been signified unto me by them which are of the house of Chloe;” thus at once concealing these and bringing forward the others: (for it should seem that the latter had given their information by means of the former:) and in this place again, “They have supplied your lack, and refreshed my spirit and yours:” signifying that they had come instead of all, and had chosen to undertake so great a journey on their behalf. How then may this, their peculiar praise, become common? “If you will solace me for what was wanting on your part by your kindness towards them; if you will honor, if you will receive, them, if you will communicate with them in doing good.” Wherefore he saith, “Acknowledge ye then them that are such.” And while praising those that came, he embraces also the others in his praise, the senders together with the sent: where he saith, “‘They refreshed my spirit and yours, therefore acknowledge such as these,’ because for your sakes they left country and home.” Dost thou perceive his consideration? He implies that they had obliged not Paul only, but the Corinthians likewise, in that they bore about in themselves the whole city. A thing which both added credit to them, and did not allow the others to sever themselves from them, inasmuch as in their persons they had presented themselves to Paul.

Ver. 19. “All the Churches of Asia salute you.” He is continually making the members combine and cleave together in one by means of the salutation.

“Aquila and Priscilla salute you much in the Lord;”—for with them he was lodging, being a tent-maker—“with the Church which is in their house.” This thing too is no small excellency, that they had made their very house a Church.

[4.] Ver. 20. “All the brethren salute you. Salute one another with an holy kiss.” This addition of the “holy kiss” he makes only345 [It seems quite certain that the orator was incorrectly reported here. For this direction is found in the Second Epistle (xiii. 12), and also at the close of First Thessalonians (v. 26) and of Romans (xvi. 16). But his explication of the meaning is correct. Tertullian (de Oratione, xviii.) speaks of it as “the kiss of peace,” and on this account it was eminently fitting that the distracted Church of Corinth should not omit a salutation so significant. The qualifying epithet “holy” was added, not as Chrysostom says in his Homily on the passage in Second Corinthians, in order to distinguish it from a hollow kiss such as Judas gave to our Lord, but to denote its religious and Christian character. It was not a mere expression of domestic kinship and friendliness, but a recognition of the tender relation existing between each believer and all the other members of Christ’s mystical person. It required to be free from deceit and hypocrisy, but it also needed to be given and received as a pledge of mutual forgiveness and love, otherwise the whole object of the salutation failed. C.] here. What may the reason be? They had been widely at variance with one another on account of their saying, “I am of Paul, and I of Apollos, and I of Cephas, and I of Christ;” on account of “one being hungry, and another drunken;” on account of their having contentions and jealousies and suits. And from the gifts there was much envying and great pride. Having then knit them together by his exhortation, he naturally bids them use the holy kiss346 That is, the kiss of peace, constantly used as part of the ceremonial of the holy Eucharist; as appears by all the Primitive Liturgies. also as a means of union: for this unites, and produces one body. This is holy, when free from deceit and hypocrisy.

Ver. 21. “The salutation of me Paul with mine own hand;” intimates that the Epistle was composed with great seriousness; and therefore he added,

Ver. 22. “If any man love not our Lord Jesus Christ, let him be anathema.”

By this one word he strikes fear into all: those who made their members the members of an harlot; those who put stumbling blocks in the way of their brethren by the things offered in sacrifice unto idols; those who named themselves after men; those who refuse to believe the resurrection. And he not only strikes fear, but also points out the way of virtue and the fountain of vice, viz. that as when our love towards Him hath become intense, there is no kind of sin but is extinguished and cast out thereby; so when it is too weak, it causes the same to spring up.

“Maran atha.”347 [Chrysostom gives correctly the object of this solemn utterance. It was surely to strike terror into all who by contentiousness, by profligacy, by covetousness, by litigiousness, by idolatry, by arrogance, or in any other way showed that they were destitute of love to Jesus Christ, our Lord and Saviour. For such there is no outlook in the future but perdition. But the answers to the other questions proposed are not so happy. The use of the East Aramæan term Maran atha is hardly to be accounted for by supposing that the Apostle wished to cross the conceit of the Corinthians in their Hellenic language and wisdom, although it is harsh in Meyer to pronounce this “singularly absurd.” In the absence of any direct clew to the purpose it is well to accept the opinion of Calvin that the Apostle roused by the gravity of the occasion could not satisfy himself without clothing in the older and more sacred dialect the tremendous truth which gave such solemn weight to the anathema. A similar feeling seems to lie at the root of the use of the corresponding terms, Abba in Mark xiv. 36, Rom. viii. 15, Gal. iv. 6, (Compare the Hebrew words Abaddon and Armageddon in the Apocalypse.) So in regard to the meaning of the words Maran atha. They can just as well bear the rendering “The Lord cometh” as that which Chrysostom gives, “The Lord has come” and the connection renders the latter far more likely, notwithstanding Jerome, Erasmus and Castalio agree with the Greek Fathers. Hence nearly all modern interpreters hold that there is a reference to the final Parousia. It is a solemn warning that the approaching advent of the Son of Man would bring about the execution of the dreadful curse, just as in the 25th chapter of Matthew the sentence of the cursed is said to be announced and put in force when “the Son of Man comes in his glory and all the angels with him.” The reference to the incarnation has significance as emphasizing the greatness of the sin of those who love not the Lord, but the reference to the Second Advent has much more as it exhibits and enforces the certainty and severity of the doom that awaits all such sinners. C.] For what reason is this word used? And wherefore too in the Hebrew-tongue? Seeing that arrogance was the cause of all the evils, and this arrogance the wisdom from without produced, and this was the sum and substance of all the evils, a thing which especially distracted Corinth; in repressing their arrogance he did not even use the Greek tongue, but the Hebrew: signifying that so far from being ashamed of that sort of simplicity, he even embraces it with much warmth.

But what is the meaning of “Maran atha?” “Our Lord is come.” For what reason then doth he use this phrase in particular? To confirm the doctrine of the Economy: out of which class of topics more than any other he hath put together those arguments which are the seeds of the Resurrection348 ἐξ ὧν μὰλιστα τὰ σπέρματα τῆς ἀναστάσεως συντέθεικεν.. And not only this, but also to rebuke them; as if he had said, “The common Lord of all hath condescended to come down thus far, and are ye in the same state, and do ye abide in your sins? Are ye not thrilled with the excess of His love, the crown of His blessings? Yea, consider but this one thing,” saith he, “and it will suffice thee for progress in all virtue, and thou shalt be able to extinguish all sin.”

Ver. 23. “The grace of our Lord Jesus Christ be with you.”

This is like a teacher, to help not only with advice, but also with prayers.

Ver. 24. “My love be with you all in Christ Jesus, Amen.”

Thus to hinder them from thinking that in flattery to them he so ended, he saith, “In Christ Jesus.” It having nothing in it human or carnal, but being of a sort of spiritual nature. Wherefore it is thoroughly genuine. For indeed the expression was that of one who loves deeply. As thus; because he was separated from them as regards place, as it were by the stretching out of a right hand he incloses them with the arms of his love, saying, “My love be with you all;” just as if he said, “With all of you I am.” Whereby he intimates that the things written came not of wrath or anger, but of provident care, seeing that after so heavy an accusation he doth not turn himself away, but rather loves them, and embraces them when they are afar off, by these epistles and writings throwing himself into their arms.

[5.] For so ought he that corrects to do: since he at least, who acts merely from anger is but satisfying his own feeling; but he who after correcting the sinner renders also the offices of love, shows that those words also, whatsoever he spake in reproof, were words of fond affection. Just so let us too chasten one another; and let neither the corrector be angry, (for this belongs not to correction, but to passion,) nor let him that is corrected take it ill. For what is done is healing, not despite. Now if physicians use cautery and are not found fault with, and that too, frequently, though they quite miss their object; but even in their pain the subjects of the cautery and amputation esteem as benefactors those who excite this pain; much more ought he who receives reproof to be so disposed, and as to a physician so to give heed to the corrector, and not as to an enemy. And let us also who rebuke approach with great gentleness, with great prudence. And if thou seest a brother committing sin, as Christ commanded, make not your rebuke public, but “between thee and him alone:” (Matt. xviii. 15.) not reproaching nor insulting over him when down, but in pain and with a melting heart349 τηκόμενος.. And show thyself ready also to receive reproof, if thou commit error in any thing.

Now that what I say may be plainer, let us put an imaginary case and so try our rule. For God forbid that in very deed we should be provided with such an illustration of it. Suppose any brother dwelling in the same house with a virgin, in honor and chastity, and yet not even so quite escaping evil report.350 St. Chrysostom “attacked in the first instance those ecclesiastics who, under pretence of charity, lived with virgins, whom they treated as adopted sisters, who they called ‘subintroductæ’ or ἀδελφαὶ ἀγαπηταί. Their excuses were, to assist a maiden left desolate without relations or friends; to take care of her affairs, if rich, and to maintain her in charity, if poor.…On the other hand, the clergy said they cast on them the burden of their household, and those trifling cares for which women are most proper, in order to be more at liberty for the offices of their ministry. For the rest, they affirmed that in this intimacy there was no sort of criminal liberty, not at all making the less profession of continence. So Chrysostom maintained the contrary; and we have two whole discourses of his on this subject, which seem to have been written about this time,” the time of his promotion to the see of Constantinople. Fleury, E. H. b. 20. §. 38. If then you should hear talk of this their dwelling together, be not contemptuous, nor say, “Why, hath he no understanding? Doth he not himself know what is for his good? Get love for nothing, but do not for nothing get hatred. Why, what have I to do with taking up a gratuitous enmity?” These are the doting words of wild beasts, or rather of demons: for it is not so that he is hated for nothing who doth this for his brother’s correction, rather it is for great blessings and crowns unutterable.

But if thou sayest, “What? hath he no understanding?” thou shalt hear from me that he hath not: drunken as he is with his passion. For if in the heathen courts of justice,351 The Areopagus, and other courts resembling it, which allowed no appeals to the passions. those who are injured must not speak for themselves while glowing with wrath; (although there be no fault in that kind of sympathy;) how much more those whom evil habit holds in subjection. Wherefore I say that manifold as his wisdom may be, he hath not his mind awake. For what can be wiser than David, the man who said, “The dark and the hidden things of Thy wisdom Thou hast made known unto me?” (Ps. li. 6. ap. LXX. l. 6.) But when he looked on the wife of the soldier with unjust eyes, then according to what he himself said (Ps. cvii. 27.) of those who sail on the raging sea, “all his wisdom was swallowed up;” and he stood in need of others to correct him, and did not even perceive amidst what evils he was. Wherefore also, bewailing his offences, he said, “As a heavy burden they weighed grievously upon me: my wounds stank and were corrupt because352 ἀπὸ προσώπου, “before the face.” of my folly.” (Ps. xxxviii. 5.) He therefore that committeth sin hath no understanding. For he is drunken and is in darkness. Do not then say these things, neither add that other remark, “I care not at all about it. ‘For each man shall bear his own burden.’” (Gal. vi. 5.) Nay, against thyself also it grows up into a grievous accusation, that seeing one in error thou dost not restore him. For if it was not right according to the law of the Jews (Exod. xxiii. 4, 5.) to slight the beast of one’s enemy; he who despises not the beast of burden nor yet the soul of an enemy perishing, but that of a friend, what pardon shall he obtain?

Yea, neither is it enough for our excuse that he hath understanding: since we too after our many and manifold exhortations have not been sufficient, nor proved useful, unto ourselves. Bear this in mind then in regard to him also that is in error; that it is natural he should receive the best counsel rather from thee than from himself.

And say not, “But what care I about these things?” Fear thou him who first spoke this word; for the saying, “Am I my brother’s keeper?” (Gen. iv. 9.) tends to the same point as this. This is the mother of all our evils that we esteem the concerns of our own body as foreign to us. What sayest thou? Thou carest not for thy brother? Who then is to care for him? the unbeliever who rejoices over and reproaches and insults him? or the devil who urges him on and supplants him?

And whence comes this? “How do I know that I shall accomplish anything,” saith he, “though I speak and advise what is right.” But how is it clear that thou wilt do no good? Why, this again is extreme folly, while the end remains in obscurity to incur the manifold blame of confessed indifference. And yet God who foresees the future often speaks and doth no good; yet doth He not even so give up; and that, knowing that He shall not even persuade men. Now if He who knows beforehand that He shall win no advantage, ceases not from the work of correction, what excuse wilt thou have, who art completely ignorant of the future and yet faintest and art benumbed? Yea, and many have succeeded by frequent attempts: and when they most of all despaired, then did they most gain their point. And though thou shouldest gain no advantage, thou hast done thine own part.

Be not then inhuman, nor unmerciful, nor careless: for that these words come of cruelty and indifference is plain from what follows: viz. What is the reason that when one of the members of thy body is in pain, thou sayest not, “What care I?” Yet whence is it plain, that if it be taken due care of, it is restored? And yet thou leavest nothing undone, that even although thou profit not, thou mayest not have to blame thyself for the omission of any thing which ought to have been done. Hereupon I ask, are we to take such care for the members of our body and to neglect those of Christ? Nay, how can such things deserve pardon? For if I make no impression upon thee by saying, “Have a care of thine own member;” in order that thou mayest become better were it only through fear, I put thee in mind of the body of Christ. But how can it be other than a matter of horror to see His flesh putrefying, and neglect it? And if thou hadst a slave or an ass afflicted with a mortifying sore, thou couldest not have the heart to neglect it: but seest thou the Body of Christ full of scurvy353 ψώρας., and hurriest by? and thinkest not that such things deserve innumerable thunder-bolts? For this cause all things are turned upside down, because of this our inhumanity, because of our indifference. Wherefore now, I beseech you, let this cruelty be cast out from among us.

[6.] Draw near to him whom I speak of, as dwelling with a virgin, and speak some small praise of thy brother, making it up from the other excellencies which he hath. And foment him with thy commendations as it were with warm water, and so mitigate the tumor of his wound. Speak of thyself also as wretched; accuse the common race of mankind; point out that we are all in sins; ask for pardon, saying, that thou art undertaking things too great for thee, but love persuades thee to dare all things. Then in giving thine advice, do it not imperiously, but in a brotherly way. And when by all these means thou hast reduced the swelling and soothed the pain arising from the cutting reproof which is in store for him, and when thou hast again and again deprecated and besought him not to be angry: when thou hast bound him down with these things, then use the knife; neither pressing the matter too close, nor yet undoing it; that he may neither fly off on the one hand, nor on the other think little of it. For if thou strike not to the quick thou hast done no good, and if thy blow be violent, thou makest him start away.

Wherefore, even after all this, being on the very point of the reproof, mix up again commendation with thy censures. And seeing that this proceeding considered in itself cannot be matter of praise, (for it is not commendable to keep house with a damsel that is a virgin;) let the purpose of him who doth so be thy topic for effecting this; and say, “I know indeed that thou doest it for God’s sake, and that the desolation and unprotected state of that poor woman met thine eye, and caused thee to stretch out thine hand to her.” And although he may not be doing it with this intention, do thou speak so; and after this add what follows also; again excusing thyself and saying, “These things I speak not to direct but to remind thee. Thou doest it for God’s sake; I too know that. But let us see whether another evil be not produced thereby. And if there be none, keep her in thine house, and cling to this excellent purpose. There is no one to hinder thee. But if any mischief arise from hence exceeding the advantage, let us take care, I beseech you, lest while we are earnest to comfort one soul, we put a stumbling-block in the way of ten thousand.” And do not add immediately the punishments due to those who give offence, but take his own testimony also, saying, “Thou hast no need to learn these things from me: thou thyself knowest, ‘if any one offend one of these little ones,’ how great a penalty is threatened. And thus, having sweetened thy speech and smoothed down his wrath, apply the medicine of thy correction. And should he again urge her forlorn condition, do not thou even so expose his pretence, but say to him, “Let nothing of this sort make you afraid: thou wilt have an ample plea, the offence given to others: since not for indifference, but in care towards them, didst thou cease from this thy purpose.”

And let the matter of thine advice be brief, for there is no need of much teaching; but let the expressions of forbearance on the other hand be many and close upon one another. And continually have thou recourse to the topic of love; throwing into shade the painfulness of what thou sayest, and giving him his full power, and saying, “This is what I for my part advise and recommend; but about taking the advice thou art only judge: for I do not compel and force thee, but submit the whole thing to thine own discretion.”

If we so manage our reproof, we shall easily be able in correct those in error: even as what we now do is surely more like the conduct of wild beasts or irrational creatures than of men. For if any persons now perceive any one committing errors of this kind, with the person himself they do not at all confer, but themselves, like silly old women who have drunk too much, whisper with another. And the saying, “Get love for nothing, but do not get hatred for nothing,” hath not here any place in their opinion. But, when they have a fancy to speak evil, they mind not being “hated for nothing,” rather I should say, “being punished;” since it is not hatred alone that is hereby produced, but also punishment. But when there is need of correction, they allege both this, and innumerable other pretexts. Whereas then would be the time to think of these things, when thou speakest evil, when thou calumniatest; I mean the saying, “Be not hated for nothing,” and “I can do nothing,” and “it is no care of mine.” But as things are, in the former case, thou art vehemently and idly curious, and carest not for hatred and ills innumerable; but when thou shouldest be taking thought for the salvation of thy brother, then it is thy pleasure to be a sort of unofficious, inoffensive person. And yet from evil speaking arises hatred both on God’s part and on men’s; and this is no great care to thee: but by giving advice privately, and reproofs of that kind, both he and God will be made thy friends. And even should he hate thee, God goes on loving thee the rather on this account. Nay, in fact, not even so will he hate thee, as when his hatred came from thine evil speaking: but in that case he will avoid thee as a foe and an enemy, whereas now he will consider thee more venerable than any father. And if he apparently take it ill, inwardly and privately he will feel much obliged to thee.

[7.] Bearing in mind these things therefore let us have a care of our own members, and not sharpen the tongue against one another, nor speak words “which may do hurt,354 ῥήματα καταποντισμοῦ. Ps. 52. 4. ap. lxx, 51. 4. “Words of swallowing up in the sea;” i.e., as St. Augustin on the place intimates, “words so sinful that they plunge the swimmer again in the deep, and complete his shipwreck, when by repentance he ought to lay hold of the cross.”” undermining the fame of our neighbor, and as in war and battle, giving and receiving blows. For what after all is the good of fasting or watching, when the tongue is drunken, and feasts itself at a table more unclean than of dog’s flesh; when it is grown ravening after blood, and pours out filth, and makes the mouth a channel of a sewer, nay rather something more abominable than that? For that which proceeds from thence pollutes the body: but what comes from the tongue often suffocates the soul.

These things I say, not in anxiety about those who have an ill report falsely: for they are worthy even of crowns, when they bear what is said nobly; but in anxiety for you that so speak. For him that is evil reported of falsely, the Scriptures pronounce “blessed;” but the evil-speaker they expel from the holy Mysteries, nay even from the very precincts. For it is said, (Ps. ci. 5.) “Him that privily speaketh against his neighbor, this man did I chase out.” And he saith too that such a one is unworthy to read the sacred books. For, “Why,” saith He, (Ps. l. 16.) “dost thou declare My righteous laws, and takest My covenant in thy mouth?” Then, annexing the cause He saith (v. 20.) “Thou satest and spakest against thy brother.” And here indeed he doth not distinctly add whether they be things true or false which he speaks. But elsewhere this too makes part of His prohibition: He implying, that even though thou speak truths, yet such things are not to be uttered by thee. For, “Judge not,” saith He,” that ye be not judged:” (Matt. vii. 1.) since he too who spoke evil of the publican was condemned, although it was true which he laid to his neighbor’s charge.

“What then,” you will say, “if any one be daring and polluted, must we not correct him? must we not expose him?” We must both expose and correct: but in the way which I mentioned before. But if thou do it upbraiding him, take heed lest thine imitation of that Pharisee cause thee to fall into his state. For no advantage accrues from hence; none to thee who speakest, none to him who hears thee, none to the person accused. But the latter, for his part, becomes more reckless: since as long as he is unobserved, he is sensible of shame; but as soon as he becomes manifest and notorious, he casts off the curb also which that feeling imposed on him.

And the hearer will in his turn be yet more injured. For whether he be conscious to himself of good deeds, he becomes puffed and swoln up with the accusation brought against another; or of faults, he then becomes more eager for iniquity.

Thirdly, the speaker too himself will both incur the bad opinion of the hearer, and will provoke God to more anger against himself.

Wherefore, I beseech you, let us cast from us every word that is unsavory. If there be any thing good unto edification, this let us speak.

But hast thou a fancy to avenge thyself on the other person? Why then punish thyself instead of him? Nay, do thou, who art so earnestly seeking redress from those who have annoyed thee, avenge thyself as Paul recommended to take vengeance. “If thine enemy hunger, feed him; if he thirst, give him drink.” (Rom. xii. 20.) But if thou do not so, but only plot against him, thou pointest the sword against thyself.

Wherefore if that other speak evil, answer him with praises and commendations. For so wilt thou be able both to take vengeance on him, and wilt deliver thyself from evil surmising. Since he that feels pain at hearing ill of himself, is thought to be so affected because of some consciousness of evil: but he that laughs to scorn what is said, exhibits a most unquestionable token of his not being conscious to himself of any evil thing.355 [It is impossible to read this Homily without being struck with the consummate skill of the great Christian orator. Nowhere in the literature that preceded or followed him is to be found a better exposition of the duty of reproof or of the manner in which it is to be performed. The disciple must have drunk deeply in the Spirit of the Master to be able to set forth a difficult and delicate obligation in such a wise and winning form. Nothing is overlooked, nothing carelessly stated. C.]

Seeing then that thou profitest neither thine hearer, nor thyself, nor him that is accused, and dost but point thy sword at thine own self, even from such considerations do thou learn more soberness. For one ought indeed to be moved by the thought of the kingdom of heaven, and of what pleases God: but since thou art of grosser disposition and bitest like a wild beast, hereby even be thou instructed; that these arguments having corrected thee, thou mayest be able to order thyself simply from consideration of what pleases God; and having come to be above every passion, mayest obtain the heavenly blessings:—which may God grant us all to obtain, through the grace of our Lord Jesus Christ, and His mercy towards mankind; with Whom, to the Father and the Holy Spirit, be glory, power, honor, now and henceforth, and unto everlasting ages. Amen.

ΟΜΙΛΙΑ ΜΔʹ. Ἐὰν δὲ ἔλθῃ Τιμόθεος πρὸς ὑμᾶς, βλέπετε ἵνα ἀφόβως γένηται πρὸς ὑμᾶς. αʹ. Τάχα τις ἡγεῖται ἀνάξιον εἶναι τῆς ἀνδρείας τῆς Τιμοθέου τὴν παράκλησιν ταύτην: ἀλλ' οὐ Τιμοθέου ἕνεκεν τοῦτο εἴρηται, ἀλλὰ τῶν ἀκουόντων, ἵνα μὴ διὰ τῆς εἰς αὐτὸν ἐπιβουλῆς ἑαυτοὺς καταβλάψωσιν: ἐκεῖνος μὲν γὰρ ἀεὶ πρὸς κινδύνους ἦν παρεμβεβλημένος. Ὡς γὰρ πατρὶ τέκνον σὺν ἐμοὶ ἐδούλευσεν ἐν τῷ Εὐαγγελίῳ, φησίν. Ἀλλ' ἵνα μὴ ἀπὸ τῆς εἰς τὸν μαθητὴν θρασύτητος, καὶ εἰς τὸν διδάσκαλον προέλθωσι καὶ χείρους γένωνται, πόῤῥωθεν αὐτοὺς καταστέλλει, λέγων: Ἵνα ἀφόβως γένηται πρὸς ὑμᾶς: τουτέστιν, ἵνα μή τις αὐτοῦ κατεξανιστᾶται τῶν ἀπεγνωσμένων ἐκείνων. Καὶ γὰρ ἔμελλεν αὐτοῖς ἴσως ἐπιτιμᾷν, ὑπὲρ ὧν καὶ Παῦλος ἐπέστειλε: καὶ γὰρ ἐπηγγείλατο δι' αὐτὸ τοῦτο πέμπειν αὐτόν. Ἔπεμψα γὰρ Τιμόθεον ὑμῖν, φησὶν, ὃς ὑμᾶς ἀναμνήσει τὰς ὁδούς μου τὰς ἐν Χριστῷ, καθὼς πανταχοῦ ἐν πάσῃ Ἐκκλησίᾳ διδάσκω. Ἵν' οὖν μὴ εὐγενείᾳ καὶ πλούτῳ καὶ τῇ τοῦ δήμου συστάσει καὶ τῇ ἔξωθεν σοφίᾳ θαῤῥοῦντες ἐπίθωνται καὶ διαπτύωσι καὶ ἐπιβουλεύσωσιν, ἀλγοῦντες τοῖς ἐλέγχοις τοῖς παρ' αὐτοῦ, ἢ ὑπὲρ ὧν ὁ διδάσκαλος ἐπετίμησε, δίκην αὐτὸν ἀπαιτήσωσιν ἐκεῖνον ἀμυνόμενοι, διὰ τοῦτό φησιν: Ἵνα ἀφόβως γένηται πρὸς ὑμᾶς. Μὴ γάρ μοι τοὺς ἔξωθεν εἴπῃς τοὺς Ἕλληνας καὶ ἀπίστους: τὰ παρ' ὑμῶν ἀπαιτῶ, ὑπὲρ ὧν καὶ ἡ Ἐπιστολὴ ἅπασα συνετέθη, οὓς καὶ ἐν ἀρχῇ καὶ προοιμίοις ἐφόβησε. Διὰ τοῦτο εἶπε: Πρὸς ὑμᾶς. Εἶτα ἀπὸ τῆς διακονίας ἀξιόπιστον αὐτὸν ποιεῖ λέγων: Τὸ γὰρ ἔργον Κυρίου ἐργάζεται. Μὴ γὰρ δὴ τοῦτο ἴδῃς, φησὶν, εἰ μὴ πλούσιος, εἰ μὴ εὐπαίδευτος, μηδὲ πρεσβύτης, ἀλλὰ τί ἐπιτέτακται καὶ ἀνύει: Τὸ γὰρ ἔργον Κυρίου ἐργάζεται. Τοῦτο δὲ ἀντὶ πάσης αὐτῷ καὶ εὐγενείας καὶ πλούτου καὶ ἡλικίας καὶ σοφίας ἀπόχρη. Καὶ οὐκ ἠρκέσθη τούτῳ, ἀλλὰ προσέθηκε: Καθὼς καὶ ἐγώ: καὶ ἀνωτέρω, Ὅς ἐστί μου τέκνον ἀγαπητὸν καὶ πιστὸν ἐν Κυρίῳ: αὐτὸς ὑμᾶς ἀναμνήσει τὰς ὁδούς μου τὰς ἐν Χριστῷ. Ἐπεὶ οὖν καὶ νέος ἦν, καὶ μόνος ἐνεχειρίσθη τοσούτου δήμου διόρθωσιν, ἀμφότερα δὲ εἰς καταφρόνησιν ἦγεν, εἰκότως ἐπάγει: Μή τις οὖν αὐτὸν ἐξουθενήσῃ. Καὶ οὐ τοῦτο ἀπαιτεῖ μόνον, ἀλλὰ καὶ τιμὴν πλείονα: διὸ καί φησι: Προπέμψατε δὲ αὐτὸν μετ' εἰρήνης: τουτέστιν, ἀφόβως, μὴ μάχας καὶ φιλονεικίας ἐμποιοῦντες, μὴ ἔχθρας καὶ ἀπεχθείας, ἀλλ' ὑποταγὴν καὶ τιμὴν, ὡς διδασκάλῳ προσέχοντες. Ἵνα ἔλθῃ πρός με: ἐκδέχομαι γὰρ αὐτὸν μετὰ τῶν ἀδελφῶν. Καὶ τοῦτο φοβοῦντος αὐτοὺς ἦν. Ἵνα γὰρ εἰδότες, ὅτι πάντα εἰρήσεται πρὸς αὐτὸν ἅπερ ἂν πάθῃ, ἐπιεικέστεροι γένωνται, διὰ τοῦτο προσέθηκεν: Ἐκδέχομαι γὰρ αὐτόν. Ἄλλως δὲ καὶ ἐντεῦθεν ἀξιόπιστον ποιεῖ, εἴ γε μέλλων ἐξιέναι, αὐτὸν περιμένει, καὶ τὴν εἰς ἐκείνους δείκνυσιν ἀγάπην, ὅταν τὸν οὕτω χρήσιμον δι' αὐτοὺς φαίνηται πέμψας. Περὶ δὲ Ἀπολλὼ τοῦ ἀδελφοῦ πολλὰ παρεκάλεσα αὐτὸν, ἵνα ἔλθῃ πρὸς ὑμᾶς μετὰ τῶν ἀδελφῶν. Οὗτος καὶ εὐπαίδευτος δοκεῖ εἶναι, καὶ πρεσβύτερος τοῦ Τιμοθέου. Ἵν' οὖν μὴ λέγωσι: Τί δήποτε τὸν μὲν ἄνδρα οὐκ ἀπέστειλε, τὸν δὲ νέον ἀντ' ἐκείνου; ὅρα καὶ τοῦτο πῶς παραμυθεῖται, ἀδελφόν τε αὐτὸν καλῶν, καὶ πολλὰ παρακεκληκέναι, λέγων. Ἵνα γὰρ μὴ δόξῃ προτετιμηκέναι αὐτοῦ τὸν Τιμόθεον, καὶ διὰ τοῦτο μὴ ἀπεσταλκέναι, καὶ πλείονα ἐκκαύσῃ τὸν φθόνον, ἐπήγαγε: Πολλὰ αὐτὸν παρεκάλεσα, ἵνα ἔλθῃ. Τί οὖν; οὐκ εἶξεν ἐκεῖνος οὐδὲ ἐπένευσεν, ἀλλ' ἀντέστη καὶ ἐφιλονείκησεν; Οὐ λέγει τοῦτο, ἀλλ' ἵνα μήτε ἐκεῖνον διαβάλῃ, καὶ ὑπὲρ ἑαυτοῦ ἀπολογήσηται, φησί: Καὶ πάντως οὐκ ἦν θέλημα, ἵνα νῦν ἔλθῃ. Εἶτα ἵνα μὴ λέγωσιν, ὅτι σκῆψις ταῦτα καὶ πρόφασις, ἐπήγαγεν: Ἐλεύσεται δὲ πρὸς ὑμᾶς, ὅταν εὐκαιρήσῃ. Τοῦτο καὶ ὑπὲρ ἐκείνου ἀπελογήσατο, καὶ αὐτοὺς ἐπιποθοῦντας αὐτὸν τῇ ἐλπίδι τῆς παρουσίας ἀνέπαυσεν. Εἶτα δεικνὺς ὅτι οὐκ ἐν τοῖς διδασκάλοις, ἀλλὰ καὶ ἐν ἑαυτοῖς ὀφείλουσι τὰς ἐλπίδας ἔχειν τῆς σωτηρίας, φησί: Γρηγορεῖτε, στήκετε ἐν τῇ πίστει. Οὐκ ἐν τῇ σοφίᾳ τῇ ἔξω: οὐ γὰρ ἔστιν ἐκεῖ ἑστάναι, ἀλλὰ φέρεσθαι: ὥσπερ οὖν ἐν τῇ πίστει ἑστάναι. Ἀνδρίζεσθε, κραταιοῦσθε. Πάντα ὑμῶν ἐν ἀγάπῃ γινέσθω. Ταῦτα δὲ λέγων, δοκεῖ μὲν παραινεῖν, καθάπτεται δὲ αὐτῶν ὡς ῥᾳθυμούντων. Διὸ λέγει: Γρηγορεῖτε, ὡς καθευδόντων: Στήκετε, ὡς σαλευομένων: Ἀνδρίζεσθε, κραταιοῦσθε, ὡς μαλακιζομένων: Πάντα ὑμῶν ἐν ἀγάπῃ γινέσθω, ὡς στασιαζόντων. Καὶ τὸ μὲν πρὸς τοὺς ἀπατῶντας, τὸ Γρηγορεῖτε, στήκετε: τὸ δὲ πρὸς τοὺς ἐπιβουλεύοντας, τὸ Ἀνδρίζεσθε: τὸ δὲ πρὸς τοὺς στασιάζοντας καὶ διασπᾷν ἐπιχειροῦντας, τὸ Πάντα ὑμῶν ἐν ἀγάπῃ γινέσθω, ὅπερ σύνδεσμός ἐστι τελειότητος, καὶ ῥίζα καὶ πηγὴ τῶν ἀγαθῶν. Τί δέ ἐστι τὸ, Πάντα ἐν ἀγάπῃ; Εἴτε ἐπιτιμᾷ τις, φησὶν, εἴτε ἄρχει, εἴτε ἄρχεται, εἴτε μανθάνει, εἴτε διδάσκει, πάντα μετὰ ἀγάπης: ἐπειδὴ καὶ τὰ εἰρημένα ἅπαντα ἐκ τοῦ ταύτην ἠμελῆσθαι ἐγίνετο. Εἰ γὰρ αὕτη μὴ ἠμελήθη, οὐκ ἂν ἐφυσήθησαν οὐκ ἂν εἶπον: Ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Ἀπολλώ: εἰ αὐτὴν ἦν, οὐκ ἂν ἔξω ἐδικάσαντο, μᾶλλον δὲ οὐδ' ἂν ἐδικάσαντο: εἰ αὐτὴ ἦν, οὐκ ἂν ἐκεῖνος τοῦ πατρὸς τὴν γυναῖκα ἔλαβεν, οὐκ ἂν τῶν ἀσθενούντων ἀδελφῶν κατεφρόνησαν, οὐκ ἂν αἱρέσεις εἶχον, οὐκ ἂν ἐκενοδόξησαν ἐπὶ τοῖς χαρίσμασι. Διὰ τοῦτό φησι, Πάντα μετὰ ἀγάπης γινέσθω. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, οἴδατε τὴν οἰκίαν Στεφανᾶ, ὅτι ἔστιν ἀπαρχὴ τῆς Ἀχαΐας, καὶ εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαυτούς. βʹ. Καὶ ἀρχόμενος τούτου μέμνηται λέγων: Ἐβάπτισα δὲ καὶ τὸν Στεφανᾶ οἶκον: καὶ νῦν ἀπαρχὴν αὐτὸν οὐχὶ τῆς Κορίνθου μόνον, ἀλλὰ καὶ ὅλης τῆς Ἑλλάδος φησίν. Οὐ μικρὸν δὲ καὶ τοῦτο ἐγκώμιον, τὸ πρῶτον τῷ Χριστῷ προσελθεῖν. Διὸ καὶ ἐν τῇ πρὸς Ῥωμαίους Ἐπιστολῇ ἐντεῦθεν ἐγκωμιάζων τινὰς ἔλεγεν: Οἳ καὶ πρὸ ἐμοῦ γεγόνασιν ἐν Χριστῷ. Καὶ οὐκ εἶπεν, ὅτι πρῶτοι ἐπίστευσαν, ἀλλὰ, Ἀπαρχὴ ἐγένοντο, δεικνὺς ὅτι μετὰ τῆς πίστεως καὶ βίον ἄριστον ἐπεδείξαντο, ὥσπερ ἐπὶ καρπῶν, πάντοθεν ἑαυτοὺς ἀξίους παρέχοντες. Καὶ γὰρ τὴν ἀπαρχὴν ἀμείνω τῶν λοιπῶν εἶναι χρὴ, ὧν ἐστιν ἀπαρχή: ὃ δὴ καὶ τούτοις διὰ τῆς ῥήσεως ταύτης ἐπεμαρτύρησεν ὁ Παῦλος. Οὐδὲ γὰρ ἐπίστευσαν μόνον γνησίως, ὅπερ ἔφην, ἀλλὰ καὶ πολλὴν ἐπεδείξαντο τὴν εὐλάβειαν, καὶ ἀκμάζουσαν τὴν ἀρετὴν, καὶ τὴν ἐν ἐλεημοσύναις φιλοτιμίαν. Οὐκ ἐντεῦθεν δὲ μόνον, ἀλλὰ καὶ ἑτέρωθεν αὐτῶν τὴν εὐλάβειαν δείκνυσιν, ἐκ τοῦ καὶ τὴν οἰκίαν ἅπασαν εὐσεβείας πληρῶσαι. Ὅτι δὲ καὶ ἐν ἔργοις ἐκόμων ἀγαθοῖς, δηλοῖ διὰ τῶν ἑξῆς λέγων: Εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαυτούς. Ἠκούσατε ἡλίκα τῆς φιλοξενίας τὰ ἐγκώμια; Οὐ γὰρ εἶπε, Διακονοῦσιν, ἀλλ', Ἔταξαν ἑαυτούς: τοῦτον τὸν βίον εἵλοντο διαπαντὸς, ταύτην μελετῶσι τὴν μελέτην. Ἵνα καὶ ὑμεῖς ὑποτάσσησθε τοῖς τοιούτοις. Τουτέστιν, Ἵνα συναντιλαμβάνησθε καὶ εἰς δαπάνην χρημάτων καὶ εἰς σώματος διακονίαν, ἵνα κοινωνῆτε. Καὶ γὰρ ἐκείνοις ὁ κόπος ἔσται κοῦφος, ὅταν ἔχωσι συμμάχους, καὶ τὰ τῆς εὐεργεσίας εἰς πλείονας διαβήσεται. Καὶ οὐκ εἶπεν ἁπλῶς, Συνεργεῖτε, ἀλλὰ καὶ, Ἐν οἷς ἂν κελεύωσι πείθεσθε, τὴν ἐπιτεταμένην ὑπακοὴν ἐνδεικνύμενος. Καὶ ἵνα μὴ δόξῃ αὐτοῖς χαρίζεσθαι, προσέθηκε: Καὶ παντὶ τῷ κοπιῶντι καὶ συνεργοῦντι. Κοινὸς, φησὶν, ἔστω ὁ νόμος οὗτος: οὐδὲ γὰρ ἰδιαζόντως περὶ ἐκείνων λέγω, ἀλλ' εἴ τις κατ' ἐκείνους, καὶ οὗτος ἀπολαυέτω τούτων. Διὰ τοῦτο καὶ ἀρχόμενος συνιστᾷν, αὐτοὺς μάρτυρας καλεῖ, λέγων: Παρακαλῶ δὲ ὑμᾶς, οἴδατε τὴν οἰκίαν Στεφανᾶ. Ἴστε γὰρ, φησὶ, καὶ ὑμεῖς πῶς κάμνουσι, καὶ οὐ παρ' ἡμῶν δεῖσθε μαθεῖν. Ἐχάρην δὲ ἐπὶ τῇ παρουσίᾳ Στεφανᾶ καὶ Φουρτουνάτου καὶ Ἀχαϊκοῦ, ὅτι τὸ ὑμῶν ὑστέρημα αὐτοὶ ἀνεπλήρωσαν: ἀνέπαυσαν γὰρ τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν. Ἐπειδὴ γὰρ εἰκὸς ἦν αὐτοὺς ἐξηγριῶσθαι πρὸς τούτους (οὗτοι γὰρ οἱ ἐλθόντες εἰσὶ καὶ δηλώσαντες αὐτῷ τὰ κατὰ τὴν στάσιν: δι' αὐτῶν γὰρ καὶ ἔγραψαν τὰ περὶ τῶν παρθένων, τὰ περὶ τῶν γεγαμηκότων), ὅρα πῶς αὐτοὺς κατεπράϋνεν, ἐν ἀρχῇ μὲν τῆς Ἐπιστολῆς εἰπών: Ἐδηλώθη γάρ μοι περὶ ὑμῶν ὑπὸ τῶν Χλόης: καὶ τούτους κρύψας, κἀκείνους εἰς μέσον ἀγαγών: εἰκὸς γὰρ ἐκείνους διὰ τούτων δηλῶσαι: ἐνταῦθα δὲ, Τὸ ὑμῶν ὑστέρημα ἀνεπλήρωσαν, καὶ ἀνέπαυσαν τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν: δεικνὺς ἀντὶ πάντων ἐλθόντας, καὶ ἑλομένους ἀποδημίαν στείλασθαι τοσαύτην ὑπὲρ αὐτῶν. Πῶς οὖν τοῦτο τὸ ἴδιον κοινὸν γένηται; Εἰ τὸ ὑστέρημα παραμυθήσεσθε διὰ τῆς εὐνοίας τῆς εἰς αὐτοὺς, ἐὰν τιμήσητε, ἐὰν ἀποδέξησθε αὐτοὺς, ἐὰν τῇ εὐποιίᾳ κοινωνήσητε: διό φησιν: Ἐπιγινώσκετε οὖν τοὺς τοιούτους. Καὶ ἐπαινῶν τοὺς ἐλθόντας, συμπλέκει καὶ ἐκείνους τῷ ἐγκωμίῳ, τοῖς ἀπεσταλμένοις τοὺς ἀπεσταλκότας, λέγων, ὅτι Ἀνέπαυσαν τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν. Ἐπιγινώσκετε οὖν τοὺς τοιούτους, ὅτι δι' ὑμᾶς πατρίδα καὶ οἰκίαν κατέλιπον. Εἶδες σύνεσιν; οὐ Παύλῳ μόνον, ἀλλὰ καὶ ἐκείνοις αὐτοὺς χαρισαμένους δείκνυσι, τῷ τὴν πόλιν ἅπασαν ἐν αὐτοῖς περιφέρειν: ὃ καὶ τούτους ἀξιοπίστους ἐποίει, καὶ ἐκείνους οὐκ ἠφίει τούτων ἀποσχίζεσθαι, ἅτε δι' αὐτῶν παραστάντας τῷ Παύλῳ. Ἀσπάζονται ὑμᾶς αἱ Ἐκκλησίαι πᾶσαι τῆς Ἀσίας. Ἀεὶ συνάγει καὶ συγκολλᾷ τὰ μέλη διὰ τοῦ ἀσπασμοῦ: Ἀσπάζονται ὑμᾶς ἐν Κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκιλλα. Παρ' αὐτοῖς γὰρ ἔμενε, σκηνοποιὸς ὤν. Σὺν τῇ κατ' οἶκον αὐτῶν Ἐκκλησίᾳ. Καὶ τοῦτο οὐ μικρὰ ἀρετὴ, τὸ καὶ τὴν οἰκίαν ἐκκλησίαν ποιῆσαι. Ἀσπάζονται ὑμᾶς οἱ ἀδελφοὶ πάντες. Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. Ταύτην τὴν τοῦ ἁγίου φιλήματος ἐνταῦθα μόνον τίθησι προσθήκην. Τί δήποτε; Σφόδρα διεστήκεσαν ἀλλήλων τῷ λέγειν, Ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Ἀπολλὼ, ἐγὼ δὲ Κηφᾶ, ἐγὼ δὲ Χριστοῦ: τῷ τὸν μὲν πεινᾷν, τὸν δὲ μεθύειν: τῷ μάχας καὶ ζηλοτυπίας καὶ κρίματα ἔχειν. Καὶ ἀπὸ τῶν χαρισμάτων δὲ πολὺς ὁ φθόνος ἦν, πολλὴ ἡ ὑπερηφανία. Ἐπεὶ οὖν αὐτοὺς συνῆψε διὰ τῆς παραινέσεως, εἰκότως κελεύει καὶ διὰ τοῦ φιλήματος τοῦ ἁγίου συνάπτεσθαι. Τοῦτο γὰρ ἑνοῖ, καὶ ἓν τίκτει σῶμα: τοῦτο ἅγιόν ἐστι, τὸ μὴ μετὰ δόλου καὶ ὑπὸ κρίσεως. Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. Δείκνυσι μετὰ πολλῆς σπουδῆς τὴν Ἐπιστολὴν συντεθεῖσαν: διὸ καὶ τοῦτο προσέθηκεν: Εἴ τις οὐ φιλεῖ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἔστω ἀνάθεμα. γʹ. Δι' ἑνὸς τούτου ῥήματος πάντας ἐφόβησε, τοὺς τὰ μέλη αὐτῶν ποιοῦντας πόρνης μέλη, τοὺς σκανδαλίζοντας τοὺς ἀδελφοὺς διὰ τῶν εἰδωλοθύτων, τοὺς ἀπ' ἀνθρώπων ὀνομαζομένους, τοὺς τῇ ἀναστάσει διαπιστοῦντας. Οὐκ ἐφόβησε δὲ μόνον, ἀλλὰ καὶ ἔδειξε τῆς ἀρετῆς τὴν ὁδὸν, καὶ τῆς κακίας τὴν πηγήν. Ὥσπερ γὰρ σφοδρὰ περὶ αὐτὸν ἡ ἀγάπη γενομένη, πάντα τῶν ἁμαρτημάτων τὰ εἴδη κατασβέννυσι καὶ ἐξωθεῖ: οὕτως ὅταν ἀσθενεστέρα ᾖ, βλαστάνειν ταῦτα ποιεῖ. Μαραναθά. Τίνος ἕνεκεν τοῦτο εἴρηται; τί δήποτε καὶ Ἑβραΐδι φωνῇ; Ἐπειδὴ πάντων τῶν κακῶν ὁ τῦφος αἴτιος ἦν: τοῦτον δὲ τὸν τῦφον ἡ ἔξωθεν σοφία ἐποίει, καὶ τοῦτο τὸ κεφάλαιον τῶν κακῶν ἦν, ὃ μάλιστα τὴν Κόρινθον διέσπασε: καταστέλλων αὐτῶν τὸν τῦφον, οὐδὲ Ἑλλάδι κέχρηται γλώσσῃ, ἀλλὰ τῇ Ἑβραΐδι, δεικνὺς ὅτι οὐ μόνον οὐκ αἰσχύνεται τὴν ἰδιωτείαν, ἀλλὰ καὶ μετὰ πολλῆς ἀσπάζεται τῆς θερμότητος. Τί δέ ἐστι Μαραναθά; Ὁ Κύριος ἡμῶν ἦλθε. Τίνος οὖν ἕνεκεν αὐτὸ τοῦτό φησι; Τὸν τῆς οἰκονομίας βεβαιῶν λόγον, ἐξ ὧν μάλιστα τὰ σπέρματα τῆς ἀναστάσεως συντέθεικεν: οὐ τοῦτο δὲ μόνον, ἀλλὰ καὶ ἐκείνους ἐντρέπων, ὡς ἂν εἰ ἔλεγεν: Ὁ κοινὸς πάντων Δεσπότης καταβῆναι τοσοῦτον κατηξίωσε, καὶ ὑμεῖς ἐν τοῖς αὐτοῖς ἐστε, καὶ ἐπιμένετε ἁμαρτάνοντες; καὶ οὐ φρίττετε τῆς ἀγάπης τὴν ὑπερβολὴν, τῶν ἀγαθῶν τὸ κεφάλαιον; Ἐννόησον γὰρ τοῦτο μόνον, φησὶ, καὶ ἀρκέσει σοι εἰς πάσης ἀρετῆς προκοπὴν, καὶ πᾶσαν δυνήσῃ κατασβέσαι ἁμαρτίαν. Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεθ' ὑμῶν. Τοῦτο διδασκάλου, τὸ μὴ μόνον συμβουλαῖς, ἀλλὰ καὶ εὐχαῖς βοηθεῖν. Ἡ ἀγάπη μου μετὰ πάντων ὑμῶν ἐν Χριστῷ Ἰησοῦ. Ἀμήν. Ἵνα γὰρ μὴ νομίσωσιν, ὅτι κολακεύων αὐτοὺς εἰς τοῦτο κατέληξε, φησίν: Ἐν Χριστῷ Ἰησοῦ. Οὐδὲν γὰρ ἀνθρώπινον ἔχει οὐδὲ σαρκικὸν, ἀλλὰ πνευματική τίς ἐστι: διὸ σφόδρα γνησία: καὶ γὰρ σφόδρα ἐρῶντος τὸ ῥῆμα ἦν. Καὶ γὰρ ἐπειδὴ διειστήκει τῷ τόπῳ, καθάπερ δεξιᾶς τινος ἐκτάσει, ταῖς τῆς ἀγάπης αὐτοὺς χερσὶ περιλαμβάνει λέγων, Ἡ ἀγάπη μου μεθ' ὑμῶν, ὡς ἂν εἰ ἔλεγε: Μετὰ πάντων ὑμῶν ἐγώ. Δι' ὧν δείκνυσιν, ὅτι οὐ θυμοῦ οὐδὲ ὀργῆς ἦν τὰ γραφέντα, ἀλλὰ κηδεμονίας, ὅπου γε μετὰ τοσαύτην κατηγορίαν οὐκ ἀποστρέφεται, ἀλλὰ καὶ φιλεῖ καὶ περιλαμβάνει πόῤῥωθεν αὐτοὺς ὄντας, διὰ τῶν Ἐπιστολῶν καὶ τῶν γραμμάτων τούτων αὐτοῖς περιχυθείς. Οὕτω γὰρ τὸν διορθοῦντα δεῖ ποιεῖν: ὡς ὅ γε ὀργῇ μόνον ποιῶν, οἰκεῖον πάθος πληροῖ: ὁ δὲ μετὰ τὸ διορθῶσαι τὸν ἁμαρτάνοντα, καὶ τὰ τῆς ἀγάπης ἐπιδεικνύμενος, δείκνυσιν ὅτι κἀκεῖνα φιλοστοργίας ἦν, ὅσα ἐπιπλήττων ἔλεγεν. Οὕτω δὴ καὶ ἡμεῖς ἀλλήλους παιδεύωμεν, καὶ μήτε ὁ ἐλέγχων ὀργιζέσθω: οὐ γὰρ διορθώσεως τοῦτο, ἀλλὰ πάθους: μήτε ὁ ἐλεγχόμενος δυσχεραινέτω: ἰατρεία γὰρ τὸ γινόμενον, οὐκ ἀπέχθεια. Εἰ δὲ ἰατρῶν παῖδες καίουσι καὶ οὐκ ἐγκαλοῦνται, πολλάκις καὶ διαμαρτάνοντες τοῦ τέλους, ἀλλὰ καὶ ἀλγοῦντες οἱ καιόμενοι καὶ τεμνόμενοι, εὐεργέτας εἶναι νομίζουσι τοὺς τὴν ἀλγηδόνα ταύτην διεγείροντας: πολλῷ μᾶλλον τὸν δεχόμενον ἔλεγχον οὕτω διακεῖσθαι χρὴ, καὶ ὡς ἰατρῷ προσέχειν τῷ διορθοῦντι, ἀλλ' οὐχ ὡς ἐχθρῷ. Καὶ ἡμεῖς δὲ οἱ ἐπιτιμῶντες προσίωμεν μετὰ πολλῆς τῆς ἡμερότητος, μετὰ πολλῆς τῆς συνέσεως, κἂν ἴδῃς τὸν ἀδελφὸν πλημμελοῦντα, ὡς ὁ Χριστὸς ἐκέλευσε, μὴ δημοσίευε τὸν ἔλεγχον, ἀλλὰ μεταξὺ σοῦ καὶ αὐτοῦ μόνου, οὐκ ὀνειδίζων οὐδὲ ἐπεμβαίνων κειμένῳ, ἀλλὰ καὶ ἀλγῶν καὶ τηκόμενος: καὶ ἕτοιμον σαυτὸν πάρεχε καὶ πρὸς τὸ ἐλέγχεσθαι, εἴ τι διαμαρτάνοις. Ἵνα δὲ καὶ σαφέστερον ὃ λέγω γένηται, καθ' ὑπόθεσιν τὸν λόγον γυμνάσωμεν: μὴ γὰρ δὴ γένοιτο ἐπὶ τῆς ἀληθείας αὐτῆς εὐπορῆσαι παραδείγματος τοιούτου: Ἔστω τις ἀδελφὸς παρθένῳ συνοικῶν, κόσμιος μὲν καὶ σώφρων, πλὴν ἀλλὰ μηδὲ οὕτω διαφευγέτω τὴν πονηρὰν δόξαν. Ἂν τοίνυν ἀκούσῃς θρυλλουμένην τὴν συνοίκησιν ταύτην, μὴ καταφρονήσῃς μηδὲ εἴπῃς: Αὐτὸς γὰρ οὐ κέκτηται νοῦν; αὐτὸς γὰρ οὐκ οἶδε τί τὸ συμφέρον; εἰκῆ φιλοῦ, καὶ μὴ μισοῦ εἰκῆ: τί γάρ μοι μέλει ἔχθραν ἀναδέξασθαι περιττήν; Ταῦτα ληρώδη ῥήματα τῶν θηρίων, μᾶλλον δὲ τῶν δαιμόνων. Οὐ γὰρ ἔστιν εἰκῆ μισεῖσθαι τὸν ἐπὶ διορθώσει τοῦτο ποιοῦντα, ἀλλ' ἐπὶ μεγάλοις ἀγαθοῖς καὶ στεφάνοις ἀποῤῥήτοις. Εἰ δὲ λέγοις, Τί γὰρ, αὐτὸς οὐκ ἔχει νοῦν; ἀκούσῃ παρ' ἡμῶν, ὅτι οὐκ ἔχει: μεθύει γὰρ τῷ πάθει. Εἰ γὰρ ἐπὶ τῶν ἔξωθεν δικαστηρίων οἱ ἀδικούμενοι οὐκ ἂν δύναιντο εἰπεῖν ὑπὲρ ἑαυτῶν ζέοντες τῇ ὀργῇ, καίτοι γε οὐκ ἔστιν ἔγκλημα ἡ συμπάθεια αὕτη: πόσῳ μᾶλλον οἱ συνηθείᾳ πονηρᾷ κατεχόμενοι; Διὰ τοῦτο λέγω, ὅτι κἂν μυριάκις ᾖ φρόνιμος, οὐκ ἔχει νοῦν ἐγρηγορότα. Τί γὰρ τοῦ Δαυῒδ συνετώτερον ἦν, ἀνθρώπου λέγοντος, Τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι; ἀλλ' ὅτε τὴν τοῦ στρατιώτου γυναῖκα οἶδεν ὀφθαλμοῖς ἀδίκοις, τότε, ὅπερ ἐπὶ τῆς θαλάττης τῆς μαινομένης τοὺς ἐμπλέοντας πάσχειν ἔλεγε, Πᾶσα ἡ σοφία αὐτοῦ κατεπόθη: καὶ ἑτέρων ἐδεῖτο τῶν διορθωσόντων, καὶ οὐδὲ ᾐσθάνετο οἵων κακῶν ἦν ἐντός. Διὸ καὶ θρηνῶν τὰ ἁμαρτήματα αὐτοῦ ἔλεγεν: Ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπ' ἐμέ. Προσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου ἀπὸ προσώπου τῆς ἀφροσύνης μου. δʹ. Οὐ τοίνυν ἔχει νοῦν ὁ ἁμαρτάνων: μεθύει γὰρ καὶ ἐσκότωται. Μὴ δὴ ταῦτα λέγε, μηδὲ προστίθει ἐκεῖνο, ὅτι Οὐδέν μοι μέλει: Ἕκαστος γὰρ τὸ ἴδιον φορίον βαστάσει. Καὶ γὰρ καὶ σοὶ μέγιστον ἔγκλημα φύεται, ὅτι πεπλανημένον ἰδὼν οὐκ ἀνέστησας. Εἰ γὰρ τὸ ὑποζύγιον τοῦ ἐχθροῦ κατὰ τὸν Ἰουδαίων νόμον παρορᾷν οὐ χρὴ, ὁ μὴ ὑποζύγιον μηδὲ ἐχθροῦ ψυχὴν ἀπολλυμένην περιορῶν, ἀλλὰ φίλου, ποίαν ἕξει συγγνώμην; Οὐδὲ γὰρ ἀρκεῖ εἰς ἀπολογίαν ἡμῖν τὸ νοῦν ἔχειν ἐκεῖνον: ἐπεὶ καὶ ἡμεῖς πολλὰ πολλάκις παραινέσαντες, ἑαυτοῖς οὐκ ἠρκέσαμεν, οὐδὲ ἐγενόμεθα χρήσιμοι. Τοῦτο τοίνυν καὶ περὶ ἐκείνου σκόπει τοῦ πλημμελοῦντος, ὅτι εἰκὸς αὐτὸν παρὰ σοῦ μᾶλλον, ἢ παρ' ἑαυτοῦ δέξασθαι συμβουλίαν ἀρίστην, καὶ μὴ λέγε: Τί δέ μοι μέλει τούτων; Φοβήθητι τὸν πρῶτον εἰρηκότα τὸ ῥῆμα τοῦτο: τὸ γὰρ, Μὴ φύλαξ εἰμὶ τοῦ ἀδελφοῦ μου; εἰς ταυτὸν φέρει τούτῳ: ἐντεῦθεν τὰ κακὰ τίκτεται πάντα, ὅτι τὰ τοῦ σώματος τοῦ ἡμετέρου ἀλλότρια ἡγούμεθα εἶναι. Τί φής; οὐδέν σοι μέλει τοῦ ἀδελφοῦ; Ἀλλὰ τίνι μελήσει; τῷ ἀπίστῳ, τῷ ἐπιχαίροντι καὶ ὀνειδίζοντι καὶ ἐναλλομένῳ; ἀλλὰ τῷ διαβόλῳ, τῷ ὠθοῦντι καὶ ὑποσκελίζοντι; Καὶ πόθεν τοῦτο; Ὅτι οὐκ ἀνύω, φησὶ, λέγων καὶ συμβουλεύων τὰ δέοντα. Πόθεν δὲ δῆλον ὅτι οὐκ ἀνύσεις; καὶ γὰρ τοῦτο πάλιν ἐσχάτης ἀνοίας, ἐν ἀδήλῳ τοῦ τέλους κειμένου, ῥᾳθυμίας ὡμολογημένης ἐγκλήματα δέχεσθαι. Καίτοι ὁ Θεὸς τὰ μέλλοντα προειδὼς, πολλάκις εἶπε, καὶ οὐκ ἤνυσε, καὶ οὐδὲ οὕτως ἀπέστη, καὶ ταῦτα εἰδὼς, ὅτι οὐ μέλλει πείθειν. Εἰ δὲ ὁ προειδὼς ὅτι οὐδὲν πλέον ποιήσει, τοῦ διορθοῦν οὐκ ἀφίσταται, τίνα ἕξεις ἀπολογίαν ὁ ἀγνοῶν τὸ μέλλον παντελῶς, καὶ ἐκλυόμενος καὶ ναρκῶν; Καὶ γὰρ πολλάκις ἐπιχειρήσαντες ἤνυσαν πολλοί: καὶ ὅτε μάλιστα ἀπέγνωσαν, τότε μάλιστα ἐπέτυχον. Ἂν δὲ καὶ μηδὲν ποιήσῃς πλέον, τὸ σαυτοῦ πεποίηκας. Μὴ τοίνυν ἀπάνθρωπος γίνου, μήτε ἀνηλεὴς, μήτε ὀλίγωρος. Ὅτι γὰρ ὠμότητος ταῦτα τὰ ῥήματα καὶ ῥᾳθυμίας, δῆλον ἐκεῖθεν. Τίνος γὰρ ἕνεκεν, ἑνὸς τῶν μελῶν τοῦ σώματός σου κάμνοντος, οὐ λέγεις: Τί μοι μέλει, καὶ πόθεν δῆλον, ὅτι εἰ ἐπιμελείας τυγχάνει, ὑγιαίνει; ἀλλὰ πάντα ποιεῖς, ἵνα κἂν μηδὲν ὠφελήσῃς, μὴ ἔχῃς ἐγκαλεῖν σεαυτῷ, ὅτι τῶν ὀφειλόντων γενέσθαι τι παρελείφθη. Εἶτα τῶν μὲν τοῦ σώματος οὕτω φροντιοῦμεν μελῶν, τῶν δὲ τοῦ Χριστοῦ ἀμελήσομεν; καὶ ποῦ ταῦτα συγγνώμης ἄξια; Εἰ γάρ σε μὴ κατακάμπτω λέγων, ὅτι Τοῦ μέλους σου φρόντισον, ἵνα κἂν τῷ φόβῳ γένῃ βελτίων, τοῦ σώματος ἀναμιμνήσκω σε τοῦ Χριστοῦ. Πῶς γὰρ οὐ φρίκης ἄξιον σηπομένην αὐτοῦ τὴν σάρκα ὁρᾷν, καὶ περιορᾷν; Καὶ εἰ μὲν οἰκέτην ἔχοις ἢ ὄνον σηπεδόνα ἔχοντα, οὐκ ἂν ἀνάσχοιο περιιδεῖν: τὸ δὲ σῶμα τοῦ Χριστοῦ ψώρας ὁρῶν ἐμπεπλησμένον, παρατρέχεις; καὶ οὐχ ἡγῇ ταῦτα μυρίων ἄξια εἶναι κεραυνῶν; Διὰ τοῦτο πάντα ἄνω καὶ κάτω γέγονε, διὰ τὴν ἀπανθρωπίαν ταύτην, διὰ τὴν ῥᾳθυμίαν. Διὸ δὴ, παρακαλῶ, ταύτην ἐκβάλωμεν τὴν ὠμότητα: πρόσελθε ἐκείνῳ τῷ συνοικοῦντι τῇ παρθένῳ, καὶ εἰπὲ μικρὸν ἐγκώμιον τοῦ ἀδελφοῦ, ἀπὸ τῶν ἄλλων ὧν ἔχει πλεονεκτημάτων αὐτὸ συντιθείς: καὶ ὥσπερ ὕδατι θερμῷ περικλύζων τοῖς ἐπαίνοις, οὕτω χάλασον αὐτοῦ τὸν ὄγκον τοῦ τραύματος: ταλάνισον καὶ σαυτὸν, κατηγόρησον τοῦ κοινοῦ τῶν ἀνθρώπων γένους, δεῖξον ὅτι πάντες ἐν ἁμαρτήμασι τυγχάνομεν, αἴτησον συγγνώμην, εἰπὼν, ὅτι μείζοσι σαυτοῦ πράγμασιν ἐπιχειρεῖς, ἀλλ' ἡ ἀγάπη πάντα πείθει τολμᾷν. Εἶτα συμβουλεύων, μὴ ἐπιτακτικῶς, ἀλλ' ἀδελφικῶς τοῦτο ποίει: καὶ τούτοις πᾶσι χαλάσας τὴν φλεγμονὴν, καὶ παραμυθησάμενος τὴν ἀλγηδόνα τὴν ἐκ τῆς τομῆς συμβαίνουσαν τοῦ μέλλοντος ἐλέγχου γενέσθαι, καὶ πολλάκις τῇ παραιτήσει χρησάμενος, καὶ παρακαλέσας μὴ ὀργισθῆναι: ὅταν αὐτὸν καταδήσῃς τούτοις, τότε ἔπαγε τὴν πληγὴν, μήτε δεσμῶν τὸ πρᾶγμα, μήτε ἐκλύων, ἵνα μήτε ἐκεῖθεν ἀποπηδήσῃ, μήτε ἐντεῦθεν καταφρονήσῃ. Ἄν τε γὰρ μὴ καιρίαν δῷς, οὐδὲν εἰργάσω πλέον: ἂν δὲ σφοδρῶς πλήξῃς, ἀποσκιρτῆσαι ἐποίησας. Διὸ δὴ καὶ μετὰ ταῦτα πάντα ἐλέγχειν μέλλων, ἀνάμιξον πάλιν ἐγκώμιον τοῖς ἐλέγχοις: καὶ ἐπειδὴ αὐτὸ καθ' ἑαυτὸ τὸ γιγνόμενον οὐ δύναται εἶναι ἐγκώμιον (οὐ γὰρ ἄξιον ἐπαίνου τὸ κόρῃ συνοικεῖν παρθένῳ), ἀπὸ τῆς γνώμης τοῦ συνοικοῦντος τοῦτο ἐργάζου, καὶ εἰπὲ, ὅτι Οἶδα μὲν ὅτι διὰ τὸν Θεὸν σὺ ποιεῖς, καὶ τὴν ἐρημίαν καὶ τὸ ἀπροστάτευτον τῆς ἀθλίας ἐκείνης ἰδὼν χεῖρα ὤρεξας. Κἂν μὴ ταύτῃ ποιῇ τῇ γνώμῃ, σὺ οὕτω λέγε, καὶ μετὰ τοῦτο προστίθει καὶ ταῦτα, πάλιν παραιτήσει χρώμενος, καὶ λέγων, ὅτι Οὐκ ἐπιτάττων, ἀλλ' ὑπομιμνήσκων ταῦτά φημι: διὰ τὸν Θεὸν σὺ ποιεῖς, οἶδα κἀγώ: ἀλλ' ἴδωμεν μὴ τίκτηται ἐκ τούτου κακὸν ἕτερον: κἂν μὲν μηδὲν ᾖ, κάτεχε ἔνδον, καὶ ἔχου τῆς καλῆς ταύτης σπουδῆς, ὁ κωλύων οὐδείς: ἂν δὲ βλάβη τις ἐντεῦθεν γίνηται τοῦ κέρδους μείζων, φυλαξώμεθα, παρακαλῶ, μὴ σπεύδοντες μίαν ἀναπαῦσαι ψυχὴν, μυρίας σκανδαλίσωμεν. Καὶ μὴ προσθῇς εὐθέως τὰ κείμενα τοῖς σκανδαλίζουσι κολαστήρια, ἀλλὰ τὴν αὐτοῦ προσλάμβανε μαρτυρίαν, λέγων: Οὐ χρείαν ἔχεις μαθεῖν ταῦτα παρ' ἐμοῦ, οἶδας καὶ αὐτὸς ὅτι ἐάν τις ἕνα τῶν μικρῶν τούτων σκανδαλίσῃ, πόση ἠπείληται δίκη: καὶ οὕτως ἡδύνας τὸν λόγον, καὶ λεάνας τὴν ὀργὴν, ἐπιτίθει τὸ φάρμακον τῆς διορθώσεως. Εἰ δὲ προφασίζοιτο πάλιν τὴν ἐρημίαν αὐτῆς, μηδὲ οὕτως ἐλέγξῃς τὴν σκῆψιν, ἀλλ' εἰπὲ πρὸς αὐτόν: Μηδέν σε τούτων φοβείτω, ἀπολογίαν ἕξεις ἀρκοῦσαν, τὸ ἑτέρων σκάνδαλον: οὐ γὰρ διὰ ῥᾳθυμίαν, ἀλλ' ἐκείνων κηδόμενος, ταύτης ἀπέστης τῆς σπουδῆς. εʹ: Καὶ τὰ μὲν τῆς συμβουλῆς ἔστω ἐν βραχεῖ: οὐδὲ γὰρ δεῖται διδασκαλίας πολλῆς: τὰ δὲ τῆς συγγνώμης πάλιν πολλὰ καὶ ἐπάλληλα: καὶ ἐπὶ τὴν ἀγάπην κατάφευγε συνεχῶς, συσκιάζων τὸ φορτικὸν τῶν εἰρημένων, καὶ τὴν ἐξουσίαν αὐτῷ διδοὺς, καὶ λέγων, ὅτι Ἐγὼ μὲν ταῦτα παραινῶ καὶ συμβουλεύω, τοῦ δὲ πεισθῆναι κύριος αὐτός: οὐδὲ γὰρ καταναγκάζω καὶ βιάζομαι, ἀλλὰ τῇ οἰκείᾳ σου τὸ πᾶν ἐπιτρέπω γνώμῃ. Ἂν οὕτω μεταχειρίζωμεν τὸν ἔλεγχον, δυνησόμεθα ῥᾳδίως τοὺς ἁμαρτάνοντας διορθοῦν: ὡς ἅ γε νῦν ποιοῦμεν, θηρίων μᾶλλόν ἐστι καὶ ἀλόγων, ἢ ἀνθρώπων. Ἂν γὰρ αἴσθωνταί τινες νῦν τοιαῦτά τινος ἁμαρτάνοντος, ἐκείνῳ μὲν οὐδὲν διαλέγονται, αὐτοὶ δὲ καθάπερ γραΐδια μεθύοντα ψιθυρίζουσι μετ' ἀλλήλων: καὶ οὐδαμοῦ τὸ, Εἰκῆ φιλοῦ, εἰκῆ μὴ μισοῦ, ἐνταῦθα δοκεῖ χώραν ἔχειν αὐτοῖς, ἀλλ' ὅταν μὲν κακηγορῆσαι ἐπιθυμῶσι, καταφρονοῦσι τοῦ μὴ εἰκῆ μισεῖσθαι, μᾶλλον δὲ καὶ τοῦ κολάζεσθαι (οὐδὲ γὰρ μῖσος ἐντεῦθεν μόνον, ἀλλὰ καὶ κόλασις τίκτεται): ὅταν δὲ διορθώσεως δέῃ, τοῦτό τε αὐτὸ καὶ μυρίας ἑτέρας προφέρουσι προφάσεις. Ταῦτα γὰρ τότε ἐννοεῖν ἐχρῆν, ὅταν κακηγορῇς, ὅταν διαβάλλῃς, τὸ, Εἰκῆ μὴ μισοῦ, καὶ τὸ, Οὐδὲν ἀνύω, καὶ τὸ, Οὐδέν μοι μέλει. Νῦν δὲ, τότε μὲν πολυπραγμονεῖς σφοδρῶς καὶ περιέργως, καὶ μίσους καταφρονεῖς καὶ μυρίων κακῶν: ὅταν δὲ ὑπὲρ τῆς σωτηρίας τοῦ ἀδελφοῦ φροντίζειν δέῃ, τότε καὶ ἀπράγμων καὶ ἀνεπαχθής τις εἶναι βούλει: καίτοι ἀπὸ μὲν κακηγορίας καὶ τὸ πρὸς ἀνθρώπους καὶ τὸ πρὸς τὸν Θεὸν γίνεται μῖσος, καὶ οὐ σφόδρα σοι τοῦτο μέλει: ἀπὸ δὲ τῆς κατ' ἰδίαν συμβουλῆς καὶ τῶν τοιούτων ἐλέγχων καὶ πρὸς τοῦτον καὶ πρὸς τὸν Θεὸν ἔσται σοι φιλία. Ἂν δὲ καὶ αὐτὸς μισῇ, ὁ Θεὸς μένει διὰ τοῦτο μᾶλλον φιλῶν: μᾶλλον δὲ οὐδὲ οὕτω μισήσει, ὡς ἡνίκα ἐμίσει κακηγοροῦντα: ἀλλὰ τότε μὲν ὡς ἐχθρὸν καὶ πολέμιον ἀποστραφήσεται, νυνὶ δὲ πατρὸς ἡγήσεται παντὸς αἰδεσιμώτερον. Κἂν φανερῶς δυσχεραίνῃ, κατὰ νοῦν καὶ ἰδίᾳ πολλὰς εἴσεταί σοι τὰς χάριτας. Ϛʹ. Ταῦτα οὖν ἐννοοῦντες, ἐπιμελώμεθα τῶν μελῶν τῶν ἡμετέρων, καὶ μὴ κατ' ἀλλήλων τὴν γλῶτταν ἀκονῶμεν, μηδὲ λαλῶμεν ῥήματα καταποντισμοῦ, τὴν δόξαν τοῦ πλησίον ὑπορύττοντες, καὶ καθάπερ ἐν πολέμῳ καὶ μάχῃ βάλλοντες καὶ βαλλόμενοι. Τί γὰρ ὄφελος νηστείας ἢ ἀγρυπνίας λοιπὸν, ὅταν γλῶττα μεθύῃ, καὶ κυνείων κρεῶν ἀκαθαρτοτέραν σιτῆται τράπεζαν, αἱμοβόρος γενομένη, καὶ προχέουσα βόρβορον, καὶ ἀμάρας ὀχετὸν τὸ στόμα ποιῇ, μᾶλλον δὲ καὶ πολὺ ταύτης βδελυρώτερον; Τὸ μὲν γὰρ ἐκεῖθεν προϊὸν, σῶμα ἐμόλυνε: τὸ δὲ ἐντεῦθεν, ψυχὴν πολλάκις ἀπέπνιξε. Ταῦτα οὐ τῶν κακῶς ἀκουόντων μάτην κηδόμενος λέγω (ἐκεῖνοι γὰρ καὶ στεφάνων εἰσὶν ἄξιοι, ὅταν φέρωσι γενναίως τὰ λεγόμενα), ἀλλ' ὑμῶν τῶν λεγόντων. Τὸν μὲν γὰρ κακῶς ἀκούοντα μάτην μακαρίζουσιν αἱ Γραφαὶ, τὸν δὲ κακῶς λέγοντα ἐκβάλλουσι τῶν ἱερῶν μυστηρίων, μᾶλλον δὲ καὶ αὐτῶν τῶν περιβόλων: Τὸν γὰρ καταλαλοῦντα, φησὶ, λάθρα τοῦ πλησίον αὐτοῦ, τοῦτον ἐξεδίωκον: καὶ τῆς τῶν ἱερῶν δὲ βίβλων τὸν τοιοῦτον ἀνάξιον εἶναί φησιν ἀναγνώσεως. Ἵνα τί γὰρ, φησὶν, ἐκδιηγῇ σὺ τὰ δικαιώματά μου, καὶ ἀναλαμβάνεις τὴν διαθήκην μου διὰ στόματός σου; εἶτα τὴν αἰτίαν τιθείς φησι: Καθήμενος κατὰ τοῦ ἀδελφοῦ σου κατελάλεις. Καὶ ἐνταῦθα μὲν οὐ διώρισεν, εἴτε ἀληθῆ, εἴτε ψευδῆ: ἀλλαχοῦ δὲ καὶ τοῦτο ἀπηγόρευσε, δεικνὺς ὅτι κἂν ἀληθῆ λέγῃς, οὐ σοὶ ταῦτα ῥητέα. Μὴ κρίνετε γὰρ, φησὶν, ἵνα μὴ κριθῆτε: ἐπεὶ καὶ ὁ τὸν τελώνην κακηγορῶν κατεδικάζετο, καίτοι γε ἀληθῆ κατηγορῶν ἐκείνου. Τί οὖν, ἂν ᾖ τις θρασὺς καὶ μιαρὸς, φησὶν, οὐ διορθωτέον αὐτὸν, οὐδὲ ἐλεγκτέον ἡμῖν; Ἐλεγκτέον καὶ διορθωτέον, οὕτω δὲ ὡς ἔμπροσθεν εἶπον: ἐὰν δὲ ὀνειδίζων τοῦτο ποιῇς, ὅρα μὴ τὸν Φαρισαῖον ἐκεῖνον μιμούμενος, τὰ ἐκείνου πάθῃς. Οὐδὲν γὰρ ἐντεῦθεν γίνεται κέρδος, οὐ σοὶ τῷ λέγοντι, οὐκ ἐκείνῳ τῷ ἀκούοντι οὕτω κατηγορουμένῳ: ἀλλ' ὁ μὲν ἀναισχυντότερος γίνεται (ἕως μὲν γὰρ λανθάνει, καὶ αἰδεῖσθαι οἶδεν: ἐπειδὰν δὲ γένηται δῆλος καὶ καταφανὴς, καὶ τὸν ἐντεῦθεν ἐκβάλλει χαλινόν): ὁ δὲ ἀκούων, πάλιν μειζόνως βλαβήσεται. Ἄν τε γὰρ κατορθώματα συνίδῃ ἑαυτῷ, φυσᾶται ταῖς ἑτέρου κατηγορίαις ὀγκούμενος: ἄν τε ἁμαρτήματα, προθυμότερος εἰς πονηρίαν καθίσταται. Αὐτός τε ὁ λέγων πάλιν καὶ παρὰ τῷ ἀκούοντι πονηρὰν λήψεται δόξαν, καὶ τὸν Θεὸν μειζόνως καθ' ἑαυτοῦ παροξυνεῖ. Διὸ, παρακαλῶ, πᾶν δυσῶδες ἐκβάλωμεν ῥῆμα: εἴ τι ἀγαθὸν πρὸς οἰκοδομὴν, τοῦτο λέγωμεν. Ἀλλ' ἀμύνασθαι ἐκεῖνον ἐπιθυμεῖς; Τί οὖν ἀντ' ἐκείνου σαυτὸν ἀμύνῃ; Ὁ γὰρ τοὺς λελυπηκότας ἀμύνασθαι σπουδάζων, οὕτως ὡς ὁ Παῦλος ἀμύνασθαι ἐκέλευσεν, ἀμύνου: Ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν: ἐὰν διψᾷ, πότιζε αὐτόν. Ἐὰν δὲ τοῦτο μὲν μὴ ποιῇς, ἐπιβουλεύῃς δὲ μόνον, κατὰ σεαυτοῦ τὸ ξίφος ὠθεῖς. Διόπερ ἂν κακῶς ἐκεῖνος λέγῃ, ἐγκωμίοις αὐτὸν ἀμείβου καὶ ἐπαίνοις: οὕτω γὰρ κἀκεῖνον ἀμύνασθαι δυνήσῃ, καὶ σαυτὸν ἀπαλλάξεις πονηρᾶς ὑποψίας. Ὁ μὲν γὰρ ἐπὶ τῷ κακῶς ἀκούειν ἀλγῶν, ἀπὸ συνειδότος δοκεῖ τοῦτο πάσχειν πονηροῦ: ὁ δὲ καταγελῶν τῶν λεγομένων, μέγιστον ἐκφέρει τεκμήριον τοῦ μηδὲν ἑαυτῷ συνειδέναι πονηρόν. Ἐπεὶ οὖν οὔτε τὸν ἀκούοντα, οὔτε ἑαυτὸν, οὔτε τὸν διαβαλλόμενον ὠφελεῖς, καὶ κατὰ σαυτοῦ τὸ ξίφος ὠθεῖς, κἂν ἐντεῦθεν γενοῦ σωφρονέστερος. Ἐχρῆν μὲν γὰρ ἀπὸ τῆς βασιλείας τῶν οὐρανῶν καὶ τῶν τῷ Θεῷ δοκούντων πείθεσθαι: ἐπειδὴ δὲ παχύτερον διάκεισαι, καὶ ὥσπερ θηρίον δάκνεις, κἂν ἐντεῦθεν παιδεύθητι, ἵνα τοῖς λόγοις τούτοις σωφρονισθεὶς, δυνηθῷς ἀπὸ τῶν τῷ Θεῷ δοκούντων μόνον ῥυθμίζεσθαι, καὶ γενόμενος παντὸς πάθους ἀνώτερος ἐπιτύχοις τῶν οὐρανίων ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ σὺν τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.