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God being glorified through you, and you being blasphemed for God's sake. For lest we should make it our aim to be ill-spoken of, having learned that the matter has a reward, neither did He set that down simply, but with two qualifications; namely, when what is said is false, and when it is for God’s sake; and He shows that not only that, but also being well-spoken of brings great gain, since the glory passes on to God; and He suggests to them good hopes. For the evil-speaking of the wicked, He says, is not so strong as to cast a shadow on others, preventing them from seeing your light. For when you have become foolish, then only will they trample on you, not 57.234 when you are slandered while doing what is right. For then there will be many who admire, not only you, but for your sake also your Father. And He said not, "God," but, "the Father," already sowing the seeds of the noble birth that was to be given to them. Then, showing their equal honor, above He said: "Do not be grieved when you are ill-spoken of; for it is enough for you to hear these things for My sake;" but here He puts the Father, everywhere declaring their equality. Knowing therefore the gain from this earnestness, and the danger from indolence (for far worse than our own ruin is it for our Master to be blasphemed through us), "let us be without offense both to Jews and to Greeks, and to the Church of God;" providing a life brighter than the sun, and if anyone wishes to speak evil, not being pained at being ill-spoken of, but at being justly ill-spoken of. For if we live in wickedness, even if there is no one to speak evil, we are more wretched than all; but if we care for virtue, even if the whole world speaks evil, then we shall be more enviable than all, and we shall draw to us all who choose to be saved; for they will pay attention not to the evil-speaking of the wicked, but to the virtue of our life. For the demonstration through works is clearer than any trumpet, and a pure life is more manifest than light itself, even if there are ten thousand who slander it. For if we have all the things aforesaid, and are meek and humble and merciful, and pure and peacemakers, and when we are ill-spoken of do not revile in return, but even rejoice, we shall draw to ourselves those who behold us no less than by miracles, and all will be well-disposed towards us, whether beast, or demon, or whatever it may be. But if there be some who speak evil, be not troubled by this, nor look to the fact that they revile you publicly, but examine their conscience, and you will see them applauding and admiring you, and counting out ten thousand praises. See, for instance, how Nebuchadnezzar praises the young men in the furnace; and yet he was an enemy and an adversary; but when he saw them standing nobly, he proclaims and crowns them, for no other reason than that they had disobeyed him, and had obeyed the law of God. For the devil, when he sees himself accomplishing nothing, withdraws at last, fearing lest he become the cause of more crowns for us; and when he has withdrawn, even if one is defiled and corrupt, he will recognize virtue, that mist having been taken away. And even if men are deceived, from God you will have praise and greater admiration. 9. Therefore, do not be pained, nor be cast down; since the apostles also were to some a savor of death, and to others a savor of life. For if you provide no handle, you are freed from all accusations; or rather, you have become even more blessed. Shine, therefore, in your life, and take no account of those who speak evil. For it is not, it is not possible for one who practices virtue not to have many enemies. But this is nothing to the virtuous man; for through such things he will be all the more glorious. Considering these things, therefore, let us look to one thing only, to order our own life with exactness; for thus we shall also guide to the life there those who sit in darkness. For such is the power of this light, 57.235 that it not only shines here, but also guides there those who follow it. For when they see us despising all present things, and preparing for the future, they will be persuaded by our works before any word. For who is so foolish, as to see one who yesterday and the day before

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δοξαζομένου τοῦ Θεοῦ δι' ὑμᾶς, καὶ βλασφημουμένων ὑμῶν διὰ τὸν Θεόν. Ἵνα γὰρ μὴ ἐπιτηδεύωμεν κακῶς ἀκούειν, μαθόντες ὅτι μισθὸν ἔχει τὸ πρᾶγμα, οὔτε ἐκεῖνο ἁπλῶς τέθεικε, ἀλλὰ μετὰ δύο διορισμῶν· οἷον, ὅταν ψευδῆ λέγηται, καὶ ὅταν διὰ τὸν Θεόν· καὶ δείκνυσιν, ὅτι οὐκ ἐκεῖνο μόνον, ἀλλὰ καὶ τὸ καλῶς ἀκούειν πολὺ φέρει τὸ κέρδος, τῆς δόξης εἰς τὸν Θεὸν διαβαινούσης· καὶ χρηστὰς αὐτοῖς ὑποτείνει τὰς ἐλπίδας. Οὐ γὰρ τοσοῦτον, φησὶν, ἰσχύει ἡ κακηγορία τῶν πονηρῶν, ὡς καὶ τοῖς ἄλλοις ἐπισκοτεῖν εἰς τὸ ἰδεῖν ὑμῶν τὸ φῶς. Ὅταν γὰρ μωρανθῆτε, τότε ὑμᾶς καταπατήσουσι μόνον, οὐχ 57.234 ὅταν τὰ ὀρθὰ πράττοντες διαβάλησθε. Τότε γὰρ καὶ πολλοὶ ἔσονται οἱ θαυμάζοντες, οὐχ ὑμᾶς μόνον, ἀλλὰ δι' ὑμᾶς καὶ τὸν Πατέρα τὸν ὑμέτερον. Καὶ οὐκ εἶπε, τὸν Θεὸν, ἀλλὰ, τὸν Πατέρα, τῆς μελλούσης αὐτοῖς δίδοσθαι εὐγενείας ἤδη προκαταβάλλων τὰ σπέρματα. Εἶτα δεικνὺς τὸ ὁμότιμον, ἀνωτέρω μὲν ἔλεγε· Μὴ λυπεῖσθε ὅταν κακῶς ἀκούητε· ἀρκεῖ γὰρ ὑμῖν τὸ δι' ἐμὲ ταῦτα ἀκούειν· ἐνταῦθα δὲ τὸν Πατέρα τίθησι, πανταχοῦ τὸ ἴσον δηλῶν. Εἰδότες τοίνυν τὸ ἀπὸ τῆς σπουδῆς ταύτης κέρδος, καὶ τῆς ῥᾳθυμίας τὸν κίνδυνον (τῆς γὰρ ἡμετέρας ἀπωλείας πολλῷ χεῖρον τὸ τὸν ∆εσπότην τὸν ἡμέτερον βλασφημεῖσθαι δι' ἡμᾶς), «Ἀπρόσκοποι γινώμεθα καὶ Ἰουδαίοις καὶ Ἕλλησι, καὶ τῇ Ἐκκλησίᾳ τοῦ Θεοῦ·» τόν τε βίον ἡλίου λαμπρότερον παρεχόμενοι, κἄν τις βούληται κακηγορεῖν, μὴ τῷ κακῶς ἀκούειν ἀλγοῦντες, ἀλλὰ τῷ δικαίως ἀκούειν κακῶς. Ἂν μὲν γὰρ ἐν πονηρίᾳ ζῶμεν, κἂν μηδεὶς ὁ κακηγορῶν ᾖ, πάντων ἐσμὲν ἀθλιώτεροι· ἂν δὲ ἀρετῆς ἐπιμελώμεθα, κἂν ἡ οἰκουμένη λέγῃ κακῶς, τότε πάντων ἐσόμεθα ζηλωτότεροι, καὶ πάντας ἐπισπασόμεθα τοὺς σώζεσθαι προαιρουμένους· οὐδὲ γὰρ τῇ κακηγορίᾳ τῶν πονηρῶν, ἀλλὰ τῇ ἀρετῇ τοῦ βίου προσέξουσι. Καὶ γὰρ σάλπιγγος ἁπάσης λαμπροτέρα ἡ διὰ τῶν ἔργων ἐπίδειξις, καὶ τοῦ φωτὸς αὐτοῦ φανότερος βίος καθαρὸς, κἂν μυρίοι οἱ διαβάλλοντες ὦσιν. Ἂν γὰρ τὰ προειρημένα ἅπαντα ἔχωμεν, καὶ πρᾶοι καὶ ταπεινοὶ καὶ ἐλεήμονες ὦμεν, καὶ καθαροὶ καὶ εἰρηνοποιοὶ, καὶ κακῶς ἀκούοντες μὴ ἀνθυβρίζωμεν, ἀλλὰ καὶ χαίρωμεν, τῶν σημείων οὐκ ἔλαττον ἐπισπασόμεθα τοὺς θεωροῦντας ἡμᾶς, καὶ ἡδέως ἅπαντες πρὸς ἡμᾶς ἕξουσι, κἂν θηρίον, κἂν δαίμων τις ᾖ, κἂν ὁτιοῦν, Εἰ δὲ εἶέν τινες καὶ οἱ κακηγοροῦντες, μηδὲν ἐντεῦθεν θορυβηθῇς, μηδ' ὅτι σε δημοσίᾳ ὑβρίζουσιν ἴδῃς, ἀλλ' ἐξέτασον αὐτῶν τὸ συνειδὸς, καὶ ὄψει κροτοῦντάς σε καὶ θαυμάζοντας, καὶ μυρίους ἀριθμοῦντας ἐπαίνους. Ὅρα γοῦν πῶς ὁ Ναβουχοδονόσορ ἐπαινεῖ τοὺς παῖδας τοὺς ἐν τῇ καμίνῳ· καίτοιγε ἐχθρὸς ἦν καὶ πολέμιος· ἀλλ' ἐπειδὴ εἶδε γενναίως ἑστῶτας, ἀνακηρύττει καὶ στεφανοῖ, δι' ἕτερον μὲν οὐδὲν, ὅτι δὲ αὐτοῦ παρήκουσαν, καὶ τοῦ νόμου ἤκουσαν τοῦ Θεοῦ. Ὁ γὰρ διάβολος, ὅταν ἴδῃ ἑαυτὸν μηδὲν ἀνύοντα, ἀφίσταται λοιπὸν, δεδοικὼς μὴ πλειόνων ἡμῖν στεφάνων αἴτιος γένηται· ἐκείνου δὲ ἀποστάντος, κἂν μιαρὸς ᾖ τις καὶ διεφθαρμένος, γνώσεται τὴν ἀρετὴν, τῆς ἀχλύος ἐκείνης ἀναιρεθείσης. Ἂν δὲ καὶ ἄνθρωποι παραλογίσωνται, παρὰ τοῦ Θεοῦ ἕξεις τὸν ἔπαινον καὶ τὸ θαῦμα μεῖζον. θʹ. Μὴ τοίνυν ἄλγει, μηδὲ κατάπιπτε· ἐπεὶ καὶ οἱ ἀπόστολοι τοῖς μὲν ὀσμὴ θανάτου ἦσαν, τοῖς δὲ ὀσμὴ ζωῆς. Ἂν γὰρ σὺ μηδεμίαν παράσχῃς λαβὴν, πάντων ἀπήλλαξαι τῶν ἐγκλημάτων· μᾶλλον δὲ καὶ μακαριώτερος γέγονας. Λάμπε τοίνυν κατὰ τὸν βίον, καὶ τῶν κακηγορούντων μηδένα ποιοῦ λόγον. Οὐ γὰρ ἔστιν, οὐκ ἔστιν, ἀρετῆς ἐπιμελόμενον μὴ πολλοὺς ἔχειν ἐχθρούς. Ἀλλ' οὐδὲν τοῦτο πρὸς τὸν ἐνάρετον· διὰ γὰρ τῶν τοιούτων λαμπρότερος ἔσται μειζόνως. Ταῦτ' οὖν ἐννοοῦντες, ἓν μόνον σκοπῶμεν, μετὰ ἀκριβείας τὸν ἑαυτῶν οἰκονομεῖν βίον· οὕτω γὰρ καὶ πρὸς τὴν ἐκεῖ χειραγωγήσομεν ζωὴν τοὺς ἐν σκότῳ καθημένους. Τοιαύτη γὰρ τοῦ φωτὸς τούτου ἡ δύνα 57.235 μις, ὡς μὴ ἐνταῦθα μόνον λάμπειν, ἀλλὰ καὶ ἐκεῖ ἐφοδηγεῖν τοὺς ἑπομένους. Ὅταν γὰρ ἴδωσι πάντων τῶν παρόντων καταφρονοῦντας, καὶ πρὸς τὸ μέλλον παρασκευαζομένους, πρὸ λόγου παντὸς τοῖς ἔργοις ἡμῶν πεισθήσονται. Τίς γὰρ οὕτως ἀνόητος, ὡς ὁρῶν τὸν χθὲς καὶ πρώην