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saying: If we live by the Spirit, let us also walk by the Spirit, conducting ourselves according to His laws. For this is what “Let us walk” means; that is, let us be content with the power of the Spirit, and not seek the addition of the law. Then, showing that those who were introducing circumcision were doing this out of ambition, he says: Let us not become vainglorious, which is the cause of all evils, provoking one another, envying one another. For from vainglory comes envy, and from envy these countless evils.

61.673 CHAPTER VI. Brethren, if a man is overtaken.

a'. For since, under the pretext of rebuking, they were avenging their own passions, and while they seemed to be doing this on account of sins, they wished to establish their own love of power, he says: Brethren, if he is overtaken. He did not say, “If he commits,” but, “If he is overtaken,” that is, if he is carried away. You who are spiritual, restore such a one. He did not say, “Punish,” nor, “Condemn,” but, “Correct.” And he did not stop there, but showing that they must be exceedingly gentle to those who are tripped up, he added: In a spirit of gentleness. He did not say, “in gentleness,” but, “In a spirit of gentleness,” showing that these things are also pleasing to the Spirit, and that the ability to correct sinners with forbearance is a spiritual gift. Then, lest the one who corrects another be puffed up, he placed him under the same fear, saying thus: Considering yourself, lest you also be tempted. For just as the rich contribute to collections for the needy, so that if they themselves should ever fall into poverty, they may obtain the same things, so indeed must we also do. Therefore he also lays down a necessary reason, saying thus: Considering yourself, lest you also be tempted. And he makes a defense for the one who has sinned, first by saying, “If he is overtaken,” second by the name of great weakness, then, “Lest you also be tempted,” blaming the influence of a demon rather than the soul’s indifference. Bear one another’s burdens.

For since it is not possible for one who is human to be without a fault, he exhorts us not to be exact examiners of what others have done wrong, but also to bear the faults of our neighbors, so that his own may also be borne by others. For just as in a building, not all stones have the same position, but one is suitable for a corner, but not for the foundations, and another for the foundations, but not for a corner; so indeed it is also with the body of the Church. And one might see this very thing in our own flesh, but 61.675 nevertheless the one part bears with the other, and we do not seek all things from all parts. For the contribution made from the common stock establishes both a body and a building. And so fulfill the law of Christ. He did not say, “Fulfill,” but, “So fulfill,” that is, fulfill it all together, by bearing with one another; for example, so-and-so is quick-tempered, and you are sluggish; bear, then, his vehement impulse, so that he may also bear your sluggishness. And thus neither will he sin, being borne by you, nor will you do wrong in those things where you are burdensome, since your brother bears with you. Thus, by giving a hand to one another in those things in which you are about to fall, you fulfill the law together through one another, each one filling up what is lacking in his neighbor through his own patience. But if you do not do so, but each one intends to attack the faults of his neighbor, none of the things that are needful will ever be yours. For just as in the body, if someone should demand the same service from all the parts, the body will never stand; so also it is with the brethren

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λέγων· Ζῶμεν οὖν ἐν πνεύματι, καὶ πνεύματι στοιχῶμεν, κατὰ τοὺς ἐκείνου νόμους πολιτευόμενοι. Τοῦτο γάρ ἐστι τὸ, Στοιχῶμεν· τουτέστι, Ἀρκεσθῶμεν τῇ τοῦ πνεύματος δυνάμει, καὶ μὴ ἐπιζητῶμεν τὴν ἀπὸ τοῦ νόμου προσθήκην. Εἶτα δεικνὺς ἐκείνους τοὺς ἐπεισάγοντας τὴν περιτομὴν διὰ φιλοτιμίαν τοῦτο ποιοῦντας, φησί· Μὴ γενώμεθα κενόδοξοι, ὃ πάντων ἐστὶν αἴτιον τῶν κακῶν, ἀλλήλους προκαλούμενοι, ἀλλήλους φθονοῦντες. Ἀπὸ γὰρ κενοδοξίας ὁ φθόνος, καὶ ἀπὸ φθόνου τὰ μυρία ταῦτα κακά.

61.673 ΚΕΦΑΛΑΙΟΝ ΣΤʹ. Ἀδελφοὶ, ἐὰν καὶ προληφθῇ ἄνθρωπος.

αʹ. Ἐπειδὴ γὰρ ἐπιτιμήσεως προσχήματι τὰ αὑτῶν ἐξεδίκουν πάθη, καὶ ἐδόκουν μὲν ἁμαρτημάτων ἕνεκεν τοῦτο ποιεῖν, τὴν δὲ αὐτῶν φιλαρχίαν στῆσαι ἐβούλοντο, φησίν· Ἀδελφοὶ, ἐὰν καὶ προληφθῇ. Οὐκ εἶπεν, Ἐὰν πράξῃ, ἀλλ', Ἐὰν προληφθῇ, τουτέστιν, ἐὰν συναρπαγῇ. Ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον. Οὐκ εἶπε, Κολάζετε, οὐδὲ, Καταδικάζετε, ἀλλὰ, ∆ιορθοῦσθε. Καὶ οὐδὲ ἐνταῦθα ἔστη, ἀλλὰ δεικνὺς, ὅτι σφόδρα αὐτοὺς ἡμέρους εἶναι δεῖ τοῖς ὑποσκελιζομένοις, οὕτως ἐπήγαγεν· Ἐν πνεύματι πραότητος. Οὐκ εἶπεν, ἐν πραότητι, ἀλλ', Ἐν πνεύματι πραότητος· δηλῶν ὅτι καὶ τῷ Πνεύματι ταῦτα δοκεῖ, καὶ τὸ δύνασθαι μετ' ἐπιεικείας διορθοῦν τοὺς ἁμαρτάνοντας, χαρίσματός ἐστι πνευματικοῦ. Εἶτα, ἵνα μὴ ἐπαρθῇ ὁ διορθῶν ἕτερον, καὶ αὐτὸν ὑπὸ τὸν αὐτὸν φόβον ἔθηκεν, οὕτως εἰπών· Σκοπῶν σεαυτὸν, μὴ καὶ σὺ πειρασθῇς. Ὥσπερ γὰρ οἱ πλουτοῦντες ἐράνους τοῖς δεομένοις εἰσφέ 61.674 ρουσιν, ἵν', εἴποτε καὶ αὐτοὶ περιπέσοιεν πενίᾳ, τῶν αὐτῶν ἐπιτύχωσιν· οὕτω δὴ καὶ ἡμᾶς ποιεῖν χρή. ∆ιὸ καὶ αἰτίαν ἀναγκαίαν τίθησι, λέγων οὕτω· Σκοπῶν σεαυτὸν, μὴ καὶ σὺ πειρασθῇς. Καὶ ἀπολογεῖται ὑπὲρ τοῦ ἡμαρτηκότος, πρῶτον μὲν εἰπὼν, Ἐὰν καὶ προληφθῇ, δεύτερον τὸ τῆς πολλῆς ἀσθενείας ὄνομα, εἶτα, Ἵνα μὴ καὶ σὺ πειρασθῇς, δαίμονος ἐπήρειαν μᾶλλον, ἢ ψυχῆς ῥᾳθυμίαν αἰτιώμενος. Ἀλλήλων τὰ βάρη βαστάζετε.

Ἐπειδὴ γὰρ οὐκ ἔστιν ἄνθρωπον ὄντα χωρὶς ἐλαττώματος εἶναι, παραινεῖ μὴ ἀκριβεῖς ἐξεταστὰς εἶναι τῶν ἑτέροις πεπλημμελημένων, ἀλλὰ καὶ φέρειν τὰ τῶν πλησίον ἐλαττώματα, ἵνα καὶ τὰ αὐτοῦ φέρηται παρ' ἑτέρων. Καθάπερ γὰρ ἐπὶ τῆς οἰκοδομῆς, οὐ τὴν αὐτὴν ἅπαντες ἕδραν ἔχουσιν οἱ λίθοι, ἀλλ' ὁ μὲν πρὸς γωνίαν ἐπιτήδειος, οὐκέτι δὲ πρὸς θεμελίους, ὁ δὲ πρὸς θεμελίους μὲν, οὐκέτι δὲ πρὸς γωνίαν· οὕτω δὴ καὶ ἐπὶ τοῦ σώματος τῆς Ἐκκλησίας. Καὶ ἐπὶ τῆς σαρκὸς δὲ τῆς ἡμετέρας τοῦτο αὐτὸ ἴδοι τις ἂν ἀλλ' 61.675 ὅμως θατέρου θάτερον ἀνέχεται, καὶ οὐ παρὰ πάντων πάντα ζητοῦμεν. Ὁ γὰρ ἐκ τοῦ κοινοῦ γινόμενος ἔρανος, καὶ σῶμα καὶ οἰκοδομὴν συνίστησι. Καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ. Οὐκ εἶπε, Πληρώσατε, ἀλλ', Ἀναπληρώσατε, τουτέστι, κοινῇ πάντες πληρώσατε, δι' ὧν ἀλλήλους φέρετε· οἷον, ὁ δεῖνά ἐστιν ὀργίλος, σὺ δὲ ὑπνηλός· φέρε τοίνυν τὴν ὁρμὴν αὐτοῦ τὴν σφοδρὰν, ἵνα καὶ αὐτός σου τὴν νωθείαν φέρῃ. Καὶ οὕτως οὔτε ἐκεῖνος ἁμαρτήσεται ὑπὸ σοῦ βασταζόμενος, οὔτε σὺ πλημμελεῖς ἐν οἷς εἶ βαρὺς, ἀνεχομένου σοῦ τοῦ ἀδελφοῦ σου. Οὕτω δὲ ἀλλήλοις χεῖρα ὀρέγοντες ἐν οἷς μέλλετε καταπίπτειν, δι' ἀλλήλων κοινῇ πληρώσατε τὸν νόμον, τὸ λεῖπον τῷ πλησίον ἀναπληρῶν ἕκαστος διὰ τῆς οἰκείας ὑπομονῆς. Ἐὰν δὲ μὴ οὕτω ποιῆτε, ἀλλ' ἕκαστος ἐπεξιέναι μέλλῃ τοῖς τοῦ πλησίον, οὐδέποτε οὐδὲν ἔσται τῶν δεόντων ὑμῖν. Ὥσπερ γὰρ ἐν τῷ σώματι εἰ τὴν αὐτήν τις ἀπαιτοίη παρὰ πάντων χρείαν, οὐδέποτε τὸ σῶμα στήσεται· οὕτω καὶ ἐπὶ τῶν ἀδελφῶν