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here, in heaven you receive the prize. Let us therefore, as many as are perfect, he says, be thus minded: and if in anything you are otherwise minded, this also God will reveal to you. What is this? That one must forget the things which are behind; so that it is the mark of a perfect man not to think himself perfect. How then do you say, As many as are perfect? for tell me, are we to be of the same mind as you? For if you have not received, nor have been made perfect, how do you command the perfect to be of the same mind, which you yourself, not yet being perfect, hold? For is this perfection? he says. And if in anything you are otherwise minded, this also God will reveal to you. That is, If anyone thinks he has achieved everything. He secures them; but he did not say it so, but what? And if in anything you are otherwise minded, this also God will reveal to you. See how modestly he says this; God will teach you; that is, God will persuade you, not simply teach you; for Paul was teaching, but God was moving them. And he did not say, He will move you, but, He will reveal, so that the matter might seem more to be one of ignorance. These things were not said about doctrines, but about perfection of life, and about not thinking oneself to be perfect. For he who 62.273 thinks he has apprehended everything, has nothing. Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind. Nevertheless, to the degree that we have already attained, what is it? For the time being, he says, what we have achieved, let us hold fast, that of love, that of concord, that of peace; this has been achieved by us. To the degree that we have already attained, let us walk by the same rule, let us be of the same mind. To the degree that we have already attained; that is, This has already been achieved by us. Do you see that he wants the commandments to be a rule? The rule accepts neither addition nor subtraction, since it would lose its nature as a rule. By the same rule; that is, by the same faith, by the same standard. Brethren, be followers together of me, and mark them who walk so as you have us for an example. He said above, Beware of dogs, he drew them away from those men; he now brings them to these, whom they ought to imitate. If anyone wishes to imitate us, he says, if anyone wishes to walk the same road, pay attention to those men; even if I am not present, yet you know the manner of my walk, that is, of my way of life. For he taught not by words only, but also by deeds; just as in a chorus and an army, the rest must imitate the chorus-leader and the general, and so walk in good order; for it is possible for order to be dissolved even by one's stance. 3. The apostles then were a type, preserving a certain archetypal image. Consider how exact their life was, so that they were set as an archetype and an example and living laws. For what the writings said, these men made clear to all through their deeds. This is the best teaching; thus will the teacher be able to influence the disciple. But if he himself speaks and philosophizes, but in his works does the opposite, he is not yet a teacher. For this is easy for the disciple too, to philosophize in words; but there is need of the admonition and the training that come through works; for this both makes the teacher respected, and prepares the disciple to yield. How? For when he sees him philosophizing in words, he will say that he has commanded impossible things; and that they are impossible, the teacher himself first shows by not doing them. But if he sees virtue perfected through works, he would not be able to say these things. But nevertheless, even if the teacher's life be careless, let us attend to ourselves, and listen to the prophet who says, And they shall all be taught of God; and, They shall not teach every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest of them. Do you not have a virtuous teacher? but you have the true teacher, whom alone one must call teacher; learn from him; he said, Learn from me, for I am meek. Do not then pay attention to the teacher, but to him and his lessons; from there take the model; you have the best image;

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ἐνταῦθα, εἰς τὸν οὐρανὸν λαμβάνεις τὸ βραβεῖον. Ὅσοι οὖν τέλειοι, φησὶ, τοῦτο φρονῶμεν· καὶ εἴ τι ἑτέρως φρονεῖτε, καὶ τοῦτο ὁ Θεὸς ὑμῖν ἀποκαλύψει. Ποῖον τοῦτο; Τὸ, ὅτι δεῖ τῶν ὄπισθεν ἐπιλανθάνεσθαι· ὥστε τελείου τὸ μὴ νομίζειν ἑαυτὸν τέλειον εἶναι. Πῶς τοίνυν λέγεις, Ὅσοι τέλειοι; εἰπὲ γάρ μοι, τοῦτο φρονοῦμεν ὃ σὺ φρονεῖς; Εἰ γὰρ μὴ ἔλαβες, μηδὲ τετελείωσαι, πῶς τοὺς τελείους τοῦτο κελεύεις φρονεῖν, ὃ καὶ αὐτὸς φρονεῖς οὐδέπω τέλειος ὤν; Τοῦτο γάρ ἐστι, φησὶ, τελειότης; Καὶ εἴ τι ἑτέρως φρονεῖτε, καὶ τοῦτο ὁ Θεὸς ὑμῖν ἀποκαλύψει. Τουτέστιν, Εἰ δέ τις νομίζει τὸ πᾶν κατωρθωκέναι. Ἀσφαλίζεται αὐτούς· ἀλλ' οὐκ εἶπεν οὕτως, ἀλλὰ τί· Καὶ εἴ τι ἑτέρως φρονεῖτε, καὶ τοῦτο ὁ Θεὸς ὑμῖν ἀποκαλύψει. Ὅρα πῶς συνεσταλμένως τοῦτό φησιν· Ὁ Θεὸς ὑμᾶς διδάξει· τουτέστιν, Ὁ Θεὸς ὑμᾶς πείσει, οὐχὶ διδάξει ἁπλῶς· ἐδίδασκε μὲν γὰρ ὁ Παῦλος, ἀλλ' ὁ Θεὸς ἐνῆγε. Καὶ οὐκ εἶπεν, Ἐνάξει, ἀλλ', Ἀποκαλύψει, ἵνα δόξῃ μᾶλλον ἀγνοίας εἶναι τὸ πρᾶγμα. Οὐ περὶ δογμάτων ταῦτα εἴρηται, ἀλλὰ περὶ βίου τελειότητος, καὶ τοῦ μὴ νομίζειν ἑαυτοὺς τελείους εἶναι. Ὡς ὅ γε 62.273 νομίζων τὸ πᾶν κατειληφέναι, οὐδὲν ἔχει. Πλὴν εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν κανόνι, τὸ αὐτὸ φρονεῖν. Πλὴν εἰς ὃ ἐφθάσαμεν, τί ἐστι; Τέως φησὶν, ὃ κατωρθώσαμεν, κατέχωμεν, τὸ τῆς ἀγάπης, τὸ τῆς ὁμονοίας, τὸ τῆς εἰρήνης· τοῦτο ἡμῖν κατώρθωται. Εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν κανόνι, τὸ αὐτὸ φρονεῖν. Εἰς ὃ ἐφθάσαμεν· τουτέστι, Τοῦτο ἡμῖν ἤδη κατώρθωται. Ὁρᾷς ὅτι κανόνα βούλεται εἶναι τὰ παραγγέλματα; Ὁ κανὼν οὔτε πρόσθεσιν, οὔτε ἀφαίρεσιν δέχεται, ἐπεὶ τὸ κανὼν εἶναι ἀπόλλυσι. Τῷ αὐτῷ κανόνι· τουτέστι τῇ αὐτῇ πίστει, τῷ αὐτῷ ὅρῳ. Μιμηταί μου γίνεσθε, ἀδελφοὶ, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας, καθὼς ἔχετε τύπον ἡμᾶς. Εἶπεν ἀνωτέρω, Βλέπετε τοὺς κύνας, ἀπήγαγεν αὐτοὺς ἐκείνων· προσάγει τούτοις, οὓς δεῖ μιμεῖσθαι, λοιπόν. Εἴ τις ἡμᾶς μιμεῖσθαι βούλεται, φησὶν, εἴ τις τὴν αὐτὴν βαδίζειν ὁδὸν, ἐκείνοις προσέχετε· εἰ καὶ ἐγὼ μὴ πάρειμι, ἀλλ' ἴστε τῆς ἐμῆς βαδίσεως τὸν τρόπον, τουτέστι, τῆς ἀναστροφῆς τοῦ βίου. Οὐ γὰρ διὰ ῥημάτων μόνον ἐδίδασκεν, ἀλλὰ καὶ διὰ πραγμάτων· καθάπερ ἐν χορῷ καὶ στρατοπέδῳ τὸν χορηγὸν καὶ στρατηγὸν δεῖ μιμεῖσθαι τοὺς λοιποὺς, καὶ οὕτω βαδίζειν εὐτάκτως· ἔνι γὰρ καὶ ἀπὸ στάσεως διαλυθῆναι τάξιν. γʹ. Ἄρα τύπος ἦσαν οἱ ἀπόστολοι, ἀρχέτυπόν τινα εἰκόνα διασώζοντες. Ἐννοήσατε πῶς αὐτοῖς ὁ βίος ἀπηκριβωμένος ἦν, ὡς ἀρχέτυπον αὐτοὺς καὶ παράδειγμα κεῖσθαι καὶ νόμους ἐμψύχους. Ἅπερ γὰρ τὰ γράμματα ἔλεγε, ταῦτα διὰ τῶν πραγμάτων πᾶσιν ἐδήλουν οὗτοι. Τοῦτό ἐστι διδασκαλία ἀρίστη· οὕτω τὸν μαθητὴν ἐνάγειν ὁ διδάσκων δυνήσεται. Ἂν δὲ αὐτὸς μὲν λέγῃ καὶ φιλοσοφῇ, τοῖς δὲ ἔργοις τἀναντία ποιῇ, οὔπω διδάσκαλος. Τοῦτο γὰρ καὶ τῷ μαθητῇ κοῦφον, ἐν λόγοις φιλοσοφεῖν· ἀλλὰ δεῖ τῆς διὰ τῶν ἔργων νουθεσίας καὶ τῆς ἀγωγῆς· αὕτη γὰρ καὶ διδάσκαλον αἰδέσιμον ποιεῖ, καὶ μαθητὴν εἴκειν παρασκευάζει. Πῶς; Ὅταν μὲν γὰρ ἴδῃ ἐν λόγοις φιλοσοφοῦντα, ἐρεῖ, ὅτι ἀδύνατα ἐπέταξεν· ὅτι δὲ ἀδύνατα, πρῶτος αὐτὸς δείκνυσιν ὁ διδάσκαλος μὴ πράττων. Ἂν δὲ ἴδῃ διὰ τῶν ἔργων τὴν ἀρετὴν τετελειωμένην, οὐκ ἂν ἔχοι ταῦτα λέγειν. Πλὴν ἀλλὰ κἂν ἠμελημένος ὁ τοῦ διδασκάλου βίος ᾖ, ἡμεῖς ἑαυτοῖς προσέχωμεν, καὶ ἀκούωμεν τοῦ προφήτου λέγοντος, ὅτι Ἔσονται πάντες διδακτοὶ Θεοῦ· καὶ, Οὐ μὴ διδάξωσιν ἕκαστος τὸν ἀδελφὸν αὐτοῦ, λέγοντες, Γνῶθι τὸν Κύριον, ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν. Οὐκ ἔχεις ἐνάρετον διδάσκαλον; ἀλλ' ἔχεις τὸν ὄντως διδάσκαλον, ὃν καὶ μόνον διδάσκαλον χρὴ καλεῖν· ἀπ' ἐκείνου μάθετε· ἐκεῖνος ἔφησε, Μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι. Μὴ δὴ πρόσεχε τῷ διδασκάλῳ, ἀλλ' ἐκείνῳ καὶ τοῖς ἐκείνου μαθήμασιν· ἐκεῖθεν λάβε τὸν τύπον· ἔχεις εἰκόνα ἀρίστην·