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since he said through the prophet: Woe to those who are wise in their own eyes, and prudent in their own sight; and as the Apostle says: For I long to see you, that I may impart to you some spiritual gift to strengthen you; that is, that we may be mutually encouraged by each other's faith, both yours and mine; we consider it necessary to refer ourselves to like-minded persons who have given proof of faith and understanding, so that what is in error may be corrected, or what is accurate may be confirmed, and we may escape the aforementioned judgment against those who are wise in their own eyes. QUESTION 28. Whether in every matter one must fully satisfy the will of those who are scandalized, or are there some matters in which one should pay no heed, even if some are scandalized. RESPONSE. Having been asked, we have declared the clear difference in these things in its proper place, and we have handed down the precision concerning this, as far as we were able. 31.1236 QUESTION 29. Whether one ought to confess forbidden actions more shamelessly to all, or to some; and to which ones. RESPONSE. The confession of sins has the same principle as the showing of bodily afflictions. Therefore, just as people do not reveal the afflictions of the body to all, nor to just anyone, but to those experienced in their cure; so also the confession of sins ought to be made to those who are able to heal, according to what is written: You who are strong, bear the infirmities of the weak; that is, take them away through careful attention

QUESTION 30. What is worship, and what is rational worship? RESPONSE Worship, as I reckon, is the ordered, and continuous, and undistracted service of that which is worshipped; and the Apostle presents to us the difference between rational worship and irrational, saying, at one time: You know that when you were Gentiles, you were led astray to mute idols, however you were led; and at another: Present your bodies as a living sacrifice, holy and acceptable to God, which is your rational worship. For the one who is led astray, however he may be led, offers an irrational worship, since he is not guided by reason, moved by his own impulse and inclination, but is carried by the authority of the one leading him, to whatever he may be led, even against his will; but the one who, with sound reason and good counsel, with much care, always and everywhere considers and accomplishes what is pleasing to God, this one fulfills the commandment of rational worship, according to the one who said: Your law is a lamp to my feet and a light to my paths; and again: And my counsel is your statutes.

QUESTION 31. If a brother does evil to me and hates me, or sometimes even a priest, is it permitted for me to keep the commandments given to me concerning an enemy, also in his case? RESPONSE. The Lord in the commandments concerning enemies, hinted at no difference of enemy or enmity; rather, He determined that the same sin is heavier in the case of those superior in rank, saying to them: Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? 31.1237 Therefore, especially in the case of such persons and those who seem to be more honored, there is need of diligence and consideration; so that we may render the care owed to them, whether in exhortation or in reproof, with fitting long-suffering, and observing all other things in their case, according to the Lord’s commandment, we may keep ourselves blameless in this matter also.

QUESTION 32. If someone, having been wronged by another, entrusts it to no one, on the grounds of long-suffering and forbearance, but resolves to give the judgment over to God, is he acting according to the Lord? RESPONSE. The Lord said, at one time, Forgive, if you have anything against anyone; and at another, If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother; but if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses.

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εἰπόν τος διὰ τοῦ προφήτου· Οὐαὶ οἱ συνετοὶ ἐν ἑαυτοῖς, καὶ ἐνώπιον ἑαυτῶν ἐπιστήμονες· καὶ τοῦ Ἀπο στόλου λέγοντος· Ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς· τοῦτο δέ ἐστι, συμπαραλλη θῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλήλοις πίστεως ὑμῶν τε καὶ ἐμοῦ· λογιζόμεθα ἀναγκαῖον εἶναι ἀνατίθε σθαι ἡμᾶς τοῖς ὁμοψύχοις, καὶ ἀπόδειξιν δεδω κόσι πίστεώς τε καὶ συνέσεως, ἵνα ἢ τὸ πεπλανημέ νον διορθωθῇ, ἢ τὸ ἠκριβωμένον βεβαιωθῇ, καὶ ἡμεῖς φύγωμεν τὸ προειρημένον κρῖμα, τὸ κατὰ τῶν ἑαυ τοῖς συνετῶν. ΕΡΩΤΗΣΙΣ ΣΚΗʹ. Εἰ ἐπὶ παντὶ πράγματι πληροφορεῖν χρὴ τὸ θέλημα τῶν σκανδαλιζομένων, ἢ ἔστι τινὰ, ἐφ' ὧν οὐ δεῖ προσποιεῖσθαι, κἄν τινες σκανδαλί ζωνται. ΑΠΟΚΡΙΣΙΣ. Σαφῆ τὴν ἐν τούτοις διαφορὰν ἐν τῷ ἰδίῳ τόπῳ ἐπερωτηθέντες ἐδηλώσαμεν, καὶ τὴν περὶ τούτου ἀκρίβειαν, ὡς δυνατὸν ἡμῖν, παραδεδώκαμεν. 31.1236 ΕΡΩΤΗΣΙΣ ΣΚΘʹ. Εἰ χρὴ τὰς ἀπηγορευμένας πράξεις ἀνεπαισχυντό τερον ἐξαγορεύειν πᾶσιν, ἢ τισί· καὶ ποίοις τούτοις. ΑΠΟΚΡΙΣΙΣ. Ἡ ἐξαγόρευσις τῶν ἁμαρτημάτων τοῦτον ἔχει τὸν λόγον, ὃν ἔχει ἡ ἐπίδειξις τῶν σωματικῶν παθῶν. ὡς οὖν τὰ πάθη τοῦ σώματος οὐ πᾶσιν ἀποκαλύπτου σιν οἱ ἄνθρωποι, οὔτε τοῖς τυχοῦσιν, ἀλλὰ τοῖς ἐμπεί ροις τῆς τούτων θεραπείας· οὕτω καὶ ἡ ἐξαγό ρευσις τῶν ἁμαρτημάτων γίνεσθαι ὀφείλει, ἐπὶ τῶν δυναμένων θεραπεύειν, κατὰ τὸ γεγραμμένον· Ὑμεῖς οἱ δυνατοὶ, τὰ ἀσθενήματα τῶν ἀδυνάτων βαστάζετε· τουτέστι, αἴρετε διὰ τῆς ἐπιμελείας

ΕΡΩΤΗΣΙΣ ΣΛʹ. Τί ἐστι λατρεία, καὶ τίς ἐστιν ἡ λογικὴ λατρεία. ΑΠΟΚΡΙΣΙΣ Λατρεία μὲν ἔστιν, ὡς λογίζομαι, ἡ συντετα μένη, καὶ διηνεκὴς, καὶ ἀμετεώριστος περὶ τὸ λατρευόμενον θεραπεία· τὴν δὲ διαφορὰν τῆς λογικῆς λατρείας καὶ τῆς ἀλόγου παρίστησιν ἡμῖν ὁ Ἀπόστο λος εἰπὼν, ποτὲ μέν· Οἴδατε, ὅτι ὅτε ἔθνη ἦτε, πρὸς τὰ εἴδωλα τὰ ἄφωνα, ὡς ἂν ἤγεσθε, ἀπαγόμενοι· ποτὲ δέ· Παραστήσατε τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν λογικὴν λατρείαν ὑμῶν. Ὁ μὲν γὰρ, ὡς ἂν ἄγηται, ἀπαγό μενος, ἄλογον λατρεύει λατρείαν, ἅτε μὴ ὑπὸ λόγου καθηγουμένου, ἰδίᾳ ὁρμῇ καὶ προθέσει κινούμενος, τῇ δὲ τοῦ ἄγοντος ἐξουσίᾳ, πρὸς ὅπερ ἂν ἄγηται, καὶ ὡς οὐ θέλει, φερόμενος· ὁ δὲ μετὰ λόγου ὑγιοῦς καὶ βουλῆς ἀγαθῆς σὺν πολλῇ φροντίδι τὸ ἀρε στὸν τῷ Θεῷ πάντοτε καὶ πανταχοῦ σκοπούμενος καὶ κατορθῶν, οὗτος πληροῖ τὴν ἐντολὴν τῆς λογικῆς λατρείας, κατὰ τὸν εἰπόντα· Λύχνος τοῖς ποσί μου ὁ νόμος σου, καὶ φῶς ταῖς τρίβοις μου· καὶ πάλιν· Καὶ ἡ συμβουλία μου τὰ δικαιώματά σου.

ΕΡΩΤΗΣΙΣ ΣΛΑʹ. Ἐὰν ἀδελφὸς πονηρεύηται εἰς ἐμὲ καὶ ἐχθραίνῃ μοι, ἢ ἐνίοτε καὶ ἱερεὺς, εἰ ἔξεστί μοι τὰς δεδο μένας μοι περὶ ἐχθροῦ ἐντολὰς καὶ ἐπ' αὐτῷ φυλάσσειν. ΑΠΟΚΡΙΣΙΣ. Ὁ Κύριος ἐν ταῖς περὶ ἐχθρῶν ἐντολαῖς, οὔτε ἐχθροῦ οὔτε ἔχθρας διαφορὰν ᾐνίξατο· μᾶλλον δὲ ἐπὶ τῶν ὑπερεχόντων βαθμῷ τὸ αὐτὸ ἁμάρτημα βαρύτερον εἶναι ὡρίσατο, εἰπὼν πρὸς αὐτούς· Τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελ φοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατα 31.1237 νοεῖς; Μάλιστα οὖν ἐπὶ τῶν τοιούτων καὶ τῶν δο κούντων εἶναι ἐνδοξοτέρων, σπουδῆς χρεία καὶ ἐπι σκέψεως· ἵνα καὶ τὴν ὀφειλομένην ἐπιμέλειαν αὐ τῶν, εἴτε ἐν παρακλήσει, εἴτε ἐν ἐλέγχῳ μετὰ τῆς προσηκούσης μακροθυμίας ποιησώμεθα, καὶ τὰ λοιπὰ πάντα, κατὰ τὴν τοῦ Κυρίου ἐντολὴν, ἐπ' αὐτῶν παραφυλάξαντες, ἀνυπαιτίους ἑαυτοὺς καὶ ἐν τούτῳ τῷ μέρει φυλάξωμεν.

ΕΡΩΤΗΣΙΣ ΣΛΒʹ. Ἐάν τις, ἀδικηθεὶς ὑπό τινος, μηδενὶ ἀνά θηται, λόγῳ μακροθυμίας καὶ ἀνεξικακίας, δόξῃ δὲ τῷ Θεῷ ἀποδιδόναι τὸ κρῖμα, εἰ κατὰ Κύριον ποιεῖ. ΑΠΟΚΡΙΣΙΣ. Τοῦ Κυρίου εἰπόντος, ποτὲ μὲν, Ἀφίετε εἴ τι ἔχετε κατά τινος· ποτὲ δὲ, Ἐὰν ἁμάρτῃ εἰς σὲ ὁ ἀδελφός σου, ὕπαγε, ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. Ἐάν σου ἀκούσῃ, ἐκέρ δησας τὸν ἀδελφόν σου· ἐὰν δὲ μὴ ἀκούσῃ, πα ράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόμα τος δύο μαρτύρων καὶ τριῶν σταθῇ πᾶν ῥῆμα.