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you alone have set up the trophy. When therefore someone insults you, bear it nobly; for he has insulted himself, not you. If he strikes your right cheek, do not strike back; for he is the one who is struck, hitting you with his hand, but himself with his anger, and receiving an evil reputation from all. But if these things seem difficult to you, consider that if some madman tore your cloak, whom would you say suffers evil, you who suffered it, or he who did it? Clearly, that one. Then where your cloak is torn, the one who did it has suffered worse things than the one who suffered; but where the heart is torn (for anger does this), will you not consider that he has suffered more terrible things than you who have endured nothing at all? If one must not return evil for evil, much more must one not return evil for good, and, when no evil preceded, return evil. But so-and-so, he says, is wicked, and has grieved me and wronged me much. Do you wish to take revenge on him? Do not retaliate, leave him unpunished, give thanks. For this is truly revenge, bringing harm to him and benefit to you; for from this, joy is born. For when we have such a soul, as to take revenge on no one, but to do good to all, from where, tell me, will the sting of grief be able to enter? For he who so rejoices in suffering evil, as to repay with kindness the one who did evil, how will he be able to be grieved any longer? For what evil, tell me, have you suffered? Has sickness befallen you? But that is nothing strange; for our body is mortal and subject to suffering. But poverty of money? But these things are both acquired and lost, and remain here. But plots and slanders? But we are not wronged in these things, but those who did them. For the soul that sins, it says, shall itself also die; but the one who has suffered evil has not sinned, but the one who has done evil. Therefore, let us be eager for nothing so much, beloved, as to be pure from anger, and to be reconciled to those who are displeased with us, knowing that neither prayer, nor almsgiving, nor fasting, nor partaking of the mysteries, nor anything else of the sort, if we bear a grudge, will be able to stand for us on that day. So that one would not err in declaring this to be more grievous than any sin. For God hates and turns away from nothing so much as a man who bears a grudge and holds on to anger. For how do you wish the Master to be gentle and meek to you, when you yourself are harsh and unforgiving to your fellow servant? But has your fellow servant insulted you? You also often insult God; and where is the equality between a fellow servant and a master? And this one perhaps insulted out of passion and having been wronged, and having been provoked; but you insult God not having been wronged nor mistreated, but being benefited by him every day; and what defense or excuse shall we have? Consider, therefore, that if God should wish to examine with exactness the things done against him, we would not live for a single day. For if you, Lord, should mark iniquities, he says, O Lord, who shall stand? For yours is the glory unto the ages of ages. Amen.

HOMILY 21. Concerning rule and authority and glory. The blessed Constantine is said, when his statue was once stoned,

when many provoked him to go after those who had insulted him and to demand satisfaction, saying that they had wounded his whole face by throwing stones, to have touched his own face with his hand, and smiling gently, to have said that, "I see no wound at all made upon my forehead; but my head is sound, and my whole face is sound;" and he made them blush and be ashamed and desist from this unjust counsel. But if among men he enjoyed such glory on account of that saying, how many good things will he enjoy from the philanthropic God? For this one is truly a king, who masters anger and envy and pleasure, and brings all things under the laws of God, and keeps his mind free, and does not allow the lordship of pleasures to rule over the soul; such a one I would gladly have seen

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μόνος τὸ τρόπαιον ἔστησας. Ὅταν οὖν σε ὑβρίσῃ τις, φέρε γενναίως· ἑαυτὸν γὰρ, οὐ σὲ ὕβρισεν. Ἂν πλήξῃ τὴν δεξιὰν, μὴ ἀντιτείνῃς· ἐκεῖνος γάρ ἐστιν ὁ πληττόμενος, σὲ μὲν τῇ χειρὶ, ἑαυτὸν δὲ τῷ θυμῷ παίων, καὶ πονηρὰν παρὰ πάντων λαμβάνων δόξαν. Εἰ δὲ δοκεῖ σοι δύσκολα ταῦτα εἶναι, ἐννόησον ὅτι, εἰ μαινόμενός τις τὸ ἱμάτιόν σου περιέῤῥηξε, τίνα ἂν ἔφης πάσχειν κακῶς, σὲ τὸν παθόντα, ἢ ἐκεῖνον τὸν ποιήσαντα; Εὔδηλον ὅτι ἐκεῖνον. Εἶτα ἔνθα μέν σοι ἱμάτιον διαῤῥήγνυται, ὁ ποιήσας τοῦ παθόντος χαλεπώτερα πέπονθεν· ἔνθα δὲ καρδία διαῤῥήγνυται (ὁ γὰρ θυμὸς τοῦτο ποιεῖ), οὐκ ἐκεῖνον ἡγήσῃ μείζονα πεπονθέναι δεινὰ σοῦ τοῦ μηδ' ὁτιοῦν ὑπομείναντος; Εἰ κακὸν ἀντὶ κακοῦ οὐ χρὴ ἀποδιδόναι, πολλῷ μᾶλλον κακὸν ἀντὶ ἀγαθοῦ, καὶ μὴ προϋπάρξαντος κακοῦ, ἀποδοῦναι κακόν. Ἀλλὰ ὁ δεῖνα, φησὶ, πονηρός ἐστι, καὶ ἐλύπησε καὶ πολλά με ἠδίκησε. Βούλει αὐτὸν ἀμύνασθαι; μὴ ἀνταποδῷς, ἔασον ἀτιμώρητον, εὐχαρίστησον. Αὕτη γὰρ ὄντως ἄμυνα, κἀκείνῳ βλάβην φέρουσα, καὶ ὠφέλειαν σοί· ἀπὸ ταύτης γὰρ χαρὰ τίκτεται. Ὅταν γὰρ τοιαύτην ἔχωμεν ψυχὴν, ὥστε μηδένα ἀμύνεσθαι, ἀλλὰ πάντας εὐεργετεῖν, πόθεν, εἰπέ μοι, τὸ τῆς λύπης κέντρον παρεισελθεῖν δυνήσεται; Ὁ γὰρ οὕτω χαίρων τῷ παθεῖν κακῶς, ὡς καὶ εὐεργεσίαις ἀμείβεσθαι τὸν πεποιηκότα κακῶς, πῶς δυνήσεται ἀνιαθῆναι λοιπόν; Τί γὰρ, εἰπέ μοι, κακὸν πέπονθας; νόσος ἐπέπεσεν; ἀλλ' οὐδὲν ξένον· θνητὸν γὰρ ἡμῖν τὸ σῶμα καὶ παθητόν. Ἀλλὰ πενία χρημάτων; ἀλλὰ καὶ ταῦτα κτητὰ καὶ ἀπόκτητα καὶ ἐνταῦθα μένοντα. Ἀλλ' ἐπιβουλαὶ καὶ συκοφαντίαι; ἀλλ' οὐχ ἡμεῖς ἀδικούμεθα ἐν τούτοις, ἀλλ' ἐκεῖνοι οἱ πεποιηκότες. Ψυχὴ γὰρ, φησὶν, ἡ ἁμαρτάνουσα, αὐτὴ καὶ ἀποθανεῖται· ἥμαρτε δὲ οὐχ ὁ παθὼν κακῶς· ἀλλ' ὁ ποιήσας κακῶς. Μηδὲν τοίνυν οὕτω σπουδάζωμεν, ἀγαπητοὶ, ὡς ὀργῆς καθαρεύειν, καὶ τοὺς πρὸς ἡμᾶς ἀηδῶς ἔχοντας καταλλάττειν, εἰδότες, ὅτι οὔτε εὐχὴ, οὔτε ἐλεημοσύνη, οὔτε νηστεία, οὔτε κοινωνία μυστηρίων, οὔτε ἄλλο τῶν τοιούτων οὐδὲν, ἐὰν μνησικακῶμεν, δυνήσεται ἡμῶν προστῆναι κατὰ τὴν ἡμέραν ἐκείνην. Ὥστε οὐκ ἄν τις ἁμάρτοι, πάσης ἁμαρτίας χαλεπωτέραν ταύτην ἀποφηνάμενος. Οὐδὲν γὰρ οὕτως ὁ Θεὸς μισεῖ καὶ ἀποστρέφεται, ὡς ἄνθρωπον μνησίκακον καὶ διατηροῦντα ὀργήν. Πῶς γὰρ βούλει τὸν ∆εσπότην ἥμερόν σοι γενέσθαι καὶ πρᾶον, τῷ συνδούλῳ γινόμενος αὐτὸς χαλεπὸς καὶ ἀσύγγνωστος; Ἀλλ' ὕβρισέ σε ὁ σύνδουλός σου; καὶ σὺ τὸν Θεὸν ὑβρίζεις πολλάκις· ποῦ δὲ ἴσον σύνδουλος καὶ δεσπότης; Καὶ οὗτος μὲν ἐκ πάθους καὶ ἠδικημένος ἴσως ὕβρισε, καὶ παροξυνθείς· σὺ δὲ τὸν Θεὸν ὑβρίζεις οὐκ ἠδικημένος οὐδὲ ἐπηρεασμένος, ἀλλ' εὐεργετούμενος ὑπ' αὐτοῦ καθ' ἑκάστην ἡμέραν· καὶ τίνα ἕξομεν ἀπολογίαν ἢ συγγνώμην; Ἐννόησον τοίνυν, ὅτι, εἰ βουληθείη μετὰ ἀκριβείας τὰ εἰς αὐτὸν γινόμενα ὁ Θεὸς ἐξετάζειν, οὐδεμίαν βιωσόμεθα ἡμέραν. Ἀνομίας γὰρ, φησὶν, ἐὰν παρατηρήσῃς, Κύριε, Κύριε, τίς ὑποστήσεται; Ὅτι σοῦ ἐστιν ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

ΛΟΓΟΣ ΚΑʹ. Περὶ ἀρχῆς καὶ ἐξουσίας καὶ δόξης. Ὁ μακάριος λέγεται Κωνσταντῖνος, τῆς εἰκόνος αὐτοῦ καταλευσθείσης ποτὲ,

παροξυνάντων αὐτὸν πολλῶν, ἐπεξελθεῖν τοῖς ὑβρικόσι καὶ δίκην ἀπαιτῆσαι, λεγόντων, ὅτι πᾶσαν αὐτοῦ τὴν ὄψιν ἔτρωσαν τοῖς λίθοις ἐξακοντίζοντες, ψηλαφήσας ἑαυτοῦ τῇ χειρὶ τὸ πρόσωπον, καὶ ἠρέμα μειδιάσας εἰπεῖν, ὅτι Οὐδαμοῦ πληγὴν ἐπὶ τοῦ μετώπου ὁρῶ γεγενημένην· ἀλλ' ὑγιὴς μὲν ἡ κεφαλὴ, ὑγιὴς δὲ ἡ ὄψις ἅπασα· κἀκείνους ἐρυθριάσαντας καὶ αἰσχυνθέντας ἀποστῆναι τῆς ἀδίκου ταύτης συμβουλῆς ἐποίησεν. Εἰ δὲ παρὰ ἀνθρώποις τοσαύτης ἀπέλαυσε δόξης δι' ἐκεῖνο τὸ ῥῆμα, πόσων ἀγαθῶν ἀπολαύσεται παρὰ τῷ φιλανθρώπῳ Θεῷ; Καὶ γὰρ οὗτός ἐστιν ἀληθῶς βασιλεὺς, ὁ θυμοῦ καὶ φθόνου καὶ ἡδονῆς κρατῶν, καὶ πάντα ὑπὸ τοὺς νόμους ἄγων τοῦ Θεοῦ, καὶ τὸν νοῦν ἐλεύθερον τηρῶν, καὶ οὐκ ἐῶν ἐνδυναστεῦσαι τῇ ψυχῇ τὴν δεσποτείαν τῶν ἡδονῶν· τὸν τοιοῦτον ἡδέως ἂν εἶδον