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he says prophets. Therefore tongues are for a sign, not to those who believe, but to unbelievers; but prophecy, not to unbelievers, but to those who believe. If therefore the whole Church comes together in one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that you are mad? But if all prophesy, and there comes in one that believes not, or one unlearned, he is convicted by all, he is judged by all; and thus the secrets of his heart are made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth. What is it then, brethren? when you come together, every one of you has a psalm, has a doctrine, has a tongue, has a revelation, has an interpretation. Let all things be done to edifying. If any man speaks in a tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. Let the prophets speak two or three, and let the other judge. If anything be revealed to another that sits by.” 95.685 That is, for astonishment, not so much for instruction. let the first hold his peace. For it was not necessary, when this one was moved to prophecy, for that one to speak. For you may all prophesy one by one, that all may learn, and all may be comforted. He says this, comforting the one who was silenced. And the spirits of the prophets are subject to the prophets Lest anyone be contentious, or envious, he shows the gift itself being subject. For here he calls the working "spirit"; but if the spirit is subject, much more would you be. For God is not the author of confusion, but of peace, as I ordain in all the churches of the saints. He shows that this also seems good to God, so that the one who opposes, having a judgment, may not be contentious. Let the women keep silence in the churches. For it is not permitted unto them to speak, but they are to be under obedience, as also says the law. And if they will learn anything, let them ask their husbands at home. For it is a shame for women to speak in the church. Having cut off the noise from tongues and from prophecies, he then moves on to the disturbance caused by the women, cutting off their unseasonable boldness of speech, and very seasonably so. For if those who have the spiritual gifts are not simply permitted to speak, much more those women. And he appoints their husbands as their teachers, benefiting both. For he makes the women orderly, and makes the men diligent, as they are to set before their wives with much accuracy what they have heard. But see from how many things he establishes this. First, from the law of God, then from common reasoning and custom. In addition to these, he also shames them by what is approved by all and established everywhere. For this is what he says, Did the word of God come out from you? Or did it come to you only? For he brought forward the other Churches that were entrusted with this law. And not only from these things, but also what was stronger than all, he sets down that God commands these things even now through me. For let him know these things that I write, he says, that they are the commandments of the Lord. Did the word of God come out from you? Or did it come to you only? If any man thinks himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. For you could neither say this, he says, that We became teachers of others, and it would not be right for us to learn from others; nor that the matters of faith have stopped here only, and one must not receive examples from others. But if any man be ignorant, let him be ignorant. For what reason did he add this? He shows that he neither forces nor is contentious; which is a sign of those who do not wish to establish their own things, but who look to what is profitable for others. Wherefore he also says elsewhere: But if any man seem to be contentious, we have no such custom. But he does not do this everywhere, but where the sins committed are not very great, and then rather to shame them. Since when he discourses about other things, he does not speak thus. But how? Be not deceived, neither fornicators, nor effeminate, shall inherit the kingdom of God. And

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προφήτας φησίν. Ὥστε αἱ γλῶσσαι εἰς σημεῖόν εἰσιν, οὐ τοῖς πιστεύουσιν, ἀλλὰ τοῖς ἀπίστοις· ἡ δὲ προφητεία, οὐ τοῖς ἀπίστοις, ἀλλὰ τοῖς πιστεύουσιν. Ἐὰν οὖν συνέλθῃ ἡ Ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ, καὶ πάντες γλώσσαις λαλῶσιν, εἰσέλθωσι δὲ καὶ ἰδιῶται, ἢ ἄπιστοι, οὐκ ἐροῦσιν, ὅτι μαίνεσθε; Ἐὰν δὲ πάντες προφητεύωσιν, εἰσέλθῃ δέ τις ἄπιστος, ἢ ἰδιώτης, ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων· καὶ οὕτω τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται, καὶ οὕτω πεσὼν ἐπὶ πρόσωπον προσκυνήσει τῷ Θεῷ, ἀπαγγέλλων, ὅτι ὁ Θεὸς ὄντως ἐν ὑμῖν ἐστι. Τί οὖν ἐστιν, ἀδελφοί; ὅταν συνέρχησθε, ἕκαστος ὑμῶν ψαλμὸν ἔχει, διδαχὴν ἔχει, γλῶσσαν ἔχει, ἀποκάλυψιν ἔχει, ἑρμηνείαν ἔχει. Πάντα πρὸς οἰκοδομὴν γενέσθω. Εἴτε γλώσσῃ τις λαλεῖ, κατὰ δύο, ἢ τὸ πλεῖστον τρεῖς, καὶ ἀνὰ μέρος, καὶ εἷς διερμηνευέτω. Ἐὰν δὲ μὴ ᾖ διερμηνευτὴς, σιγάτω ἐν ἐκκλησίᾳ· ἑαυτῷ δὲ λαλείτω, καὶ τῷ Θεῷ. Προφῆται δὲ δύο ἢ τρεῖς λαλείτωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν· ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ καθημένῳ.» 95.685 Τουτέστιν ἔκπληξιν, οὐκ εἰς κατήχησιν τοσοῦτον. Ὁ πρῶτος σιγάτω. Οὐ γὰρ ἔδει, τούτου κινηθέντος πρὸς προφητείαν, ἐκεῖνον λέγειν. ∆ύνασθε γὰρ καθ' ἕνα πάντες προφητεύειν, ἵνα πάντες μανθάνωσι, καὶ πάντες παρακαλῶνται. Τοῦτό φησι, τὸν ἐπιστομηθέντα παραμυθούμενος. Καὶ πνεύματα προφητῶν προφήταις ὑποτάσσεται Ἵνα μὴ φιλόνεικός τις ᾖ, ἢ βάσκανος, αὐτὸ τὸ χάρισμα δείκνυσιν ὑποτασσόμενον. Πνεῦμα γὰρ ἐνταῦθα τὴν ἐνέργειαν λέγει· εἰ δὲ τὸ πνεῦμα ὑποτάσσεται, πολλῷ δ' ἂν σύ. Οὐ γάρ ἐστιν ἀκαταστασίας ὁ Θεὸς, ἀλλὰ εἰρήνης, ὡς ἐν πάσαις ταῖς Ἐκκλησίαις τῶν ἁγίων διατάσσομαι. ∆είκνυσιν ὡς καὶ τῷ Θεῷ τοῦτο δοκεῖ, ἵνα κρῖμα ἔχων ὁ ἀντιταττόμενος, μὴ φιλονεικῇ. Αἱ γυναῖκες ἐν ταῖς Ἐκκλησίαις σιγάτωσαν. Οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν, ἀλλ' ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει. Εἰ δέ τι μαθεῖν θέλωσιν ἐν οἴκῳ, τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν. Αἰσχρὸν γάρ ἐστι γυναικὶ λαλεῖν ἐν Ἐκκλησίᾳ. Περικόψας τὸν θόρυβον τὸν ἀπὸ τῶν γλωσσῶν, καὶ τῶν προφητειῶν, λοιπὸν ἐπὶ τὴν ταραχὴν τὴν ἀπὸ τῶν γυναικῶν γινομένην μεταβαίνει, τὴν ἄκαιρον αὐτῶν ἐκκόπτων παῤῥησίαν, καὶ σφόδρα εὐκαίρως. Εἰ γὰρ τοῖς τὰ χαρίσματα ἔχουσιν ἁπλῶς οὐκ ἐφίεται λαλεῖν, πολλῷ μᾶλλον ἐκείναις. Τοὺς ἄνδρας δὲ ἐφίστησιν αὐτῶν διδασκάλους, ἀμφοτέρους ὠφελῶν. Ἐκείνας γὰρ κοσμίας κατασκευάζει, τούτους δὲ ἐναγωνίους ποιεῖ, ἅτε δὴ μέλλοντας ἅπερ ἤκουσαν μετὰ πολλῆς ἀκριβείας ταῖς γυναιξὶ παρατίθεσθαι. Ὅρα δὲ ἀπὸ πόσων τοῦτο κατασκευάζει. Πρῶτον μὲν ἀπὸ τοῦ νόμου τοῦ Θεοῦ, ἔπειτα ἀπὸ τοῦ λογισμοῦ τοῦ κοινοῦ καὶ τῆς συνηθείας. Πρὸς δὲ τούτοις καὶ ἀπὸ τῶν πᾶσι δοκούντων καὶ πανταχοῦ τυπωθέντων ἐντρέπει. Τοῦτο γάρ ἐστιν ὃ λέγει, Ἢ ἀφ' ὑμῶν ὁ λόγος τοῦ Θεοῦ ἐξῆλθεν, ἢ εἰς ὑμᾶς μόνον κατήντησε; Καὶ γὰρ τὰς λοιπὰς Ἐκκλησίας παρήγαγε τοῦτον πιστευθείσας τὸν νόμον. Οὐ μόνον δὲ ἀπὸ τούτων, ἀλλὰ καὶ ὅπερ ἦν ἰσχυρότερον πάντων, τίθησι τὸ ὅτι Ὁ Θεὸς ταῦτα καὶ νῦν προστάττει δι' ἐμοῦ. Γινωσκέτω γὰρ ταῦτα ἃ γράφω, φησὶν, ὅτι Κυρίου εἰσὶν ἐντολαί. Ἢ ἀφ' ὑμῶν ὁ λόγος τοῦ Θεοῦ ἐξῆλθεν; ἢ εἰς ὑμᾶς μόνους κατήντησεν; Εἴ τις δοκεῖ προφήτης, εἶναι, ἢ πνευματικὸς, ἐπιγινωσκέτω ἃ γράφω ὑμῖν, ὅτι Κυρίου εἰσὶν ἐντολαί. Οὔτε γὰρ τοῦτο ἂν ἔχοιτε εἰπεῖν, φησὶν, ὅτι Ἡμεῖς τῶν ἄλλων διδάσκαλοι ἐγενόμεθα, καὶ οὐκ ἂν εἴημεν δίκαιοι παρ' ἑτέρων μανθάνειν· οὔτε ὅτι ἐνταῦθα ἔστη τὰ τῆς πίστεως μόνον, καὶ οὐ χρὴ παρ' ἑτέρων τὰ παραδείγματα δέχεσθαι. Εἰ δέ τις ἀγνοεῖ, ἀγνοείτω. Τίνος ἕνεκεν τοῦτο ἐπήγαγε; ∆είκνυσιν ὅτι οὔτε 95.688 βιάζεται, οὔτε φιλονεικεῖ· ὅπερ σημεῖόν ἐστι τῶν οὐ τὰ αὑτῶν βουλομένων ἱστᾷν, ἀλλὰ τὸ ἑτέροις συμφέρον σκοπούντων. ∆ιὸ καὶ ἀλλαχοῦ φησιν· Εἰ δέ τις δοκεῖ φιλόνεικος εἶναι, τὴν τοιαύτην συνήθειαν οὐκ ἔχομεν. Ἀλλ' οὐ πανταχοῦ τοῦτο ποιεῖ, ἀλλ' ἔνθα μὴ σφόδρα μεγάλα τὰ ἁμαρτανόμενα ᾖ, καὶ τότε ἐντρέπων μᾶλλον. Ἐπεὶ ὅταν περὶ ἑτέρων διαλέγηται, οὐ λέγει οὕτως. Ἀλλὰ πῶς; Μὴ πλανᾶσθε, οὔτε πόρνοι, οὔτε μαλακοὶ βασιλείαν Θεοῦ κληρονομήσουσι. Καὶ