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again: "Mortify therefore your members which are upon the earth; fornication, uncleanness, passion, evil desire, and covetousness". He therefore who has died to the world - for this is the cross - and no longer lives himself, but Christ lives in him, (238) who has mortified the members that are on the earth, that is, the passionate senses of the body, so as to become a stranger to every passion and every evil desire, how, tell me, could he in any way receive a sensation of passion, or undergo a movement of pleasure, or have his heart shaken at all?

But if you still disbelieve and hesitate, see against whom you bring your accusations and whom you call a partaker of sin. Oh, the audacity! Do you say that the heart of those who have Christ living and dwelling in them is stolen by pleasure? Then, according to you, Christ has become a partner in sin, He who committed no sin, nor was deceit found in His mouth, who takes away the sins of the world and cleanses from every passion the souls united to Him? Do you not yet understand what we are speaking, and what you are blaspheming? Do you not shudder and place your hand on your mouth and discipline your tongue not to speak about things of which you have not yet had experience, nor grasped the knowledge of such things with your mind, and these things you have not seen with your eyes, nor has your hearing encompassed their greatness? Do you not know that they laugh at you as one without perception, whenever you attempt to speak about such things, speaking one thing instead of another, those who have had experience of them in deed and word?

If, therefore, you have been deemed worthy of grace from above, speak also of the things of grace with freedom of speech and theologize without hindrance about God by nature; and not only that, but also about the sons of God by adoption and, as is possible for man, those like Him through grace, narrate without hindrance to all how they are holy servants of His glory. But if you confess, doing well, that you have not partaken of the gift nor perceived yourself to have become dead to the world, nor known yourself (239) to have ascended into heaven so as to be hidden there alone and not be seen, nor have you been outside the whole world, according to Paul, whether in the body or out of the body, nor learned that you have been wholly changed and become as it were spirit in the putting off of the flesh, comparing spiritual things with spiritual, why do you not embrace good silence and seek in repentance and tears to receive and learn these things, but wish to speak thus vainly about things of which you have not had true knowledge and love to be called holy without these things and act as if you are already saved, daring to receive alien thoughts and to teach others? Do you not shudder to guide others to the light, while you yourself are deprived of the divine light? Do you not fear to shepherd brothers, while you still sit in darkness and have not even acquired that eye that sees the true light? Are you not ashamed to heal others, while you yourself are weak and not even able to have a perception of your own wounds? For tell me, if you have not known yourself to be impassible and have not learned that the impassible God dwells in you, in what else having confidence, have you dared to serve and undertake the works of the impassible and the ministries of the holy servants of God?

See that you do not delude yourself by leaping into foreign ranks and alien ministries and, as a despiser of the divine will and a daring and worthless servant, be sent away into the outer darkness. See that you are not found naked of the senatorial garment and dignity, which you will understand to be nothing other than the grace of the Spirit, and being bound, in this state, hand and foot, be cast into the eternal fire. See that you do not attempt to shepherd (240) before you have acquired the good shepherd as a genuine friend, since you will gain nothing else, know this, than to give an account to God, not only concerning your own unworthiness, but also concerning the sheep, which you destroyed out of inexperience and passion. See, I beseech you, that you do not take on at all the debts of others

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πάλιν· "Νεκρώσατε οὖν τά μέλη ὑμῶν τά ἐπί τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν καί τήν πλεονεξίαν". Ὁ οὖν τῷ κόσμῳ ἀποθανών - τοῦτο γάρ ἐστιν ὁ σταυρός - καί ζῶν μηκέτι αὐτός, ζῇ δέ ἐν αὐτῷ ὁ Χριστός, (238) ὁ νεκρωθείς τά μέλη τά ἐπί τῆς γῆς, ἤγουν τάς ἐμπαθεῖς αἰσθήσεις τοῦ σώματος, ὥστε καί παντός πάθους καί πάσης ἐπιθυμίας κακῆς ἀμέτοχος γενέσθαι, πῶς, εἰπέ, κἄν ὁπωσοῦν πάθους αἴσθησιν δέξηται, ἤ ἡδονῆς ὑποστήσεται κίνησιν, ἤ σαλευθήσεται τήν καρδίαν τό σύνολον;

Εἰ δέ ἀπιστεῖς ἔτι καί ἀναβάλλεσαι, βλέπε πρός τίνα τάς κατηγορίας ἐκφέρεις καί τίνα λέγεις τῆς ἁμαρτίας συμμέτοχον. Ὤ τοῦ τολμήματος! Τούς τόν Χριστόν ζῶντα καί ἐνοικοῦντα ἔχοντας ἐν ἑαυτοῖς, πρός ἡδονήν λέγεις κλέπτεσθαι τήν καρδίαν; Λοιπόν κατά σέ κοινωνός ἁμαρτίας καθέστηκεν ὁ Χριστός, ὅς ἁμαρτίαν οὐκ ἐποίησεν, οὐδέ δόλος εὑρέθη ἐν τῷ στόματι αὐτοῦ, ὁ τοῦ κόσμου αἴρων τάς ἁμαρτίας καί καθαίρων παντός πάθους τάς αὐτῷ συναφθείσας ψυχάς; Οὐκ ἐννοεῖς ἀκμήν ἅ μέν λαλοῦμεν ἡμεῖς, ἅ δέ σύ βλασφημεῖς; Οὐ φρίττεις καί τῷ στόματί σου τήν χεῖρα τιθεῖς καί μήν λαλεῖν παιδεύεις τή γλῶττάν σου περί ὧν οὔπω τήν πεῖραν εἴληφας, οὐδέ διανοίᾳ τήν γνῶσιν κατέλαβες τῶν τοιούτων, καί ταῦτα τοῖς ὀφθαλμοῖς οὐχ ἑώρακας, οὐδέ ἡ ἀκοή σου τό μέγεθος αὐτῶν ἐχώρησεν; Οὐκ οἶδας ὅτι καταγελῶσί σου ὡς ἀναισθήτου, ὁπηνίκα λέγειν ἐπιχειρεῖς περί τῶν τοιούτων, ἄλλα ἀντ᾿ ἄλλων φθεγγόμενος, οἱ ἔργῳ καί λόγῳ τήν πεῖραν ἐσχηκότες αὐτῶν;

Εἰ μέν οὖν ἠξιώθης τῆς ἄνωθεν χάριτος, λέγε καί τά τῆς χάριτος ἐλευθεροστομῶν καί θεολογεῖν ἀκωλύτως περί τοῦ φύσει Θεοῦ· οὐ μήν δέ, ἀλλά καί περί τῶν θέσει υἱῶν τοῦ Θεοῦ καί, ὡς ἐφικτόν ἀνθρώπῳ, ὁμοίων αὐτοῦ διά τῆς χάριτος διηγοῦ ἀκωλύτως τοῖς πᾶσιν ὥς εἰσιν ἅγιοι δοῦλοι τῆς δόξης αὐτοῦ. Εἰ δέ ὁμολογεῖς, καλόν ποιῶν, μή μετασχεῖν τοῦ χαρίσματος μηδέ αἰσθανθῆναι σαυτόν νεκρόν τῷ κόσμῳ γενόμενον, μηδέ εἰς οὐρανόν ἔγνως ἑαυτόν (239) ἀνελθόντα ὡς κρυβῆναι μόνον ἐκεῖ καί μή φαίνεσθαι, μηδέ τοῦ κόσμου παντός ἔξω κατά τόν Παῦλον εἴτε ἐν σώματι εἴτε χωρίς ἐγένου τοῦ σώματος, μηδέ ἀλλοιωθέντα κατέμαθες ἑαυτόν ὅλον καί πνεῦμα οἱονεί γενόμενον ἐν τῇ τῆς σαρκός ἀποθέσει, πνευματικά συγκρίνοντα τοῖς πνευματικοῖς, τί οὐκ ἀσπάζῃ τήν καλήν σιωπήν καί ζητεῖς ἐν μετανοίᾳ καί δάκρυσι ταῦτα λαβεῖν καί μαθεῖν, ἀλλά κενῶς οὕτως λαλεῖν ἐθέλεις περί ὧν οὐκ ἔσχες τήν ἀληθινήν γνῶσιν καί ἅγιος τούτων χωρίς καλεῖσθαι φιλεῖς καί ὡς ἤδη σεσωσμένος διάκεισαι, λογισμούς τολμῶν ἀλλοτρίους ἀναδέχεσθαι καί διδάσκειν ἑτέρους; Οὐ φρίττεις ἄλλους ὁδηγεῖν πρός τό φῶς, αὐτός ὑπάρχων ἐστερημένος τοῦ θείου φωτός; Οὐ δέδοικας ποιμαίνειν ἀδελφούς, ὁ ἔτι ἐν σκότει καθήμενος καί μηδέ τόν ὀφθαλμόν ἐκεῖνον κτησάμενος τόν ὁρῶντα τό φῶς τό ἀληθινόν; Οὐκ αἰσχύνῃ ἄλλους ἰατρεύειν, ἀσθενής ὑπάρχων αὐτός καί μηδέ τῶν ἰδίων τραυμάτων λαβεῖν ἰσχύων τήν αἴσθησιν; Εἰπέ γάρ μοι, εἰ μή σεαυτόν ἀπαθῆ ἔγνωκας εἶναι καί τόν ἀπαθῆ Θεόν κατέμαθες οἰκοῦντα ἐν σεαυτῷ, ἐν τίνι ἄλλῳ θαρρήσας, τοῖς ἔργοις τῶν ἀπαθῶν καί ταῖς διακονίαις τῶν ἁγίων τοῦ Θεοῦ δούλων ὑπηρετεῖν καί ὑπεισελθεῖν κατετόλμησας;

Ὅρα μή λάθῃς σεαυτόν ξένοις βαθμοῖς καί ἀλλοτρίαις διακονίαις ἐπιπηδῶν καί ὡς καταφρονητής τοῦ θείου θελήματος καί τολμηρός καί ἀχρεῖος οἰκέτης εἰς τό σκότος ἀποπεμφθῇς τό ἐξώτερον. Ὅρα μή εὑρεθῇς τοῦ συγκλητικοῦ ἐνδύματος καί ἀξιώματος γυμνός, ὅπερ οὐδέν ἄλλο εἶναι νοήσεις ἤ τήν χάριν τοῦ Πνεύματος, καί δεθείς, οὕτως ἔχων, χεῖρας ἅμα καί πόδας, εἰς τό πῦρ ἐμβληθῇς τό αἰώνιον. Βλέπε μή πρότερον ποιμαίνειν (240) ἐπιχειρήσῃς, πρίν ἄν τόν καλόν σε ποιμένα φίλον γνήσιον κτήσασθαι, ἐπεί οὐδέν κερδήσεις ἕτερον, γίνωσκε, ἤ δοῦναι λόγον τῷ Θεῷ, οὐ μόνον περί τῆς σαυτοῦ ἀναξιότητος, ἀλλά καί περί τῶν προβάτων, ὧν ἐξ ἀπειρίας καί ἐμπαθείας ἀπώλεσας. Βλέπε, παρακαλῶ, μή ἀναδέξῃ τό σύνολον χρέη ἀλλότρια