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is not less; this one works many more and more grievous evils than that one. But tell me of someone freed from all passions, and free from all wickedness, and remaining among the Greeks. But you could not. For even those among them who made great boasts, and overcame money and gluttony, as they say, were enslaved to vainglory more than all men; which is the cause of all evils. Thus also have the Jews remained. Wherefore also He, reproaching them, said, How can you believe, when you receive glory from men? And why, pray, did He not discourse concerning these things to Nathanael, to whom He even bore witness of truth, nor stretch out a long speech? Because he too did not come with so much eagerness. For this one made this his business, and the time which others had for rest, this one made his time for hearing. But that one came, having been persuaded by another; yet He did not pass him by either; for to him He says, Hereafter you shall see heaven open, and the angels of God ascending and descending. But to this man He said none of these things, but discourses concerning the economy and eternal life, speaking differently to each according to their underlying disposition. For to that man, since he both knew the things of the prophets and was not so fearful, it was sufficient to hear only so much; but this one, since he was still held by cowardice, He did not clearly unveil the whole matter to him, but shook his mind, 59.166 so as to cast out fear by fear, saying both that he who does not believe is judged, and that not believing comes from an evil conscience. For since he made much account of the glory from men, and of this more than of punishment (For many, it says, of the rulers believed in him, but because of the Jews did not confess him), He lays hold of him from this point also, and shows by what He says, that it is not possible for one who does not believe in Me to disbelieve for any other reason than because he has an unclean life. And going on He says, I am the light; but here, The light has come into the world. For in the introductions He spoke more obscurely; but going on, more clearly. But nevertheless the man was held by the glory of the many; wherefore he did not endure to speak freely as he ought. Let us flee, therefore, vainglory; for this is the most tyrannical of all passions. From this comes covetousness and the love of money; from this, hatred and wars and battles. For he who loves more will nowhere be able to stand. And he loves from nowhere else but from the love of vainglory. For for what reason, tell me, do the many surround themselves with a multitude of eunuchs, and herds of slaves, and much ostentation? Not for the sake of need, but in order to have those who meet them as witnesses of this unseasonable display. If, therefore, we cut this off, we shall destroy with the head also the other members of wickedness, and nothing will hinder us from inhabiting the earth as heaven. For it not only pushes those who are caught towards wickedness, but also stands beside virtues; and when it is not able to cast us out from them, it works great harm in virtue itself, compelling us to undergo the labors, but depriving us of the fruits. For he who looks to this, and fasts, and prays, and gives alms, receives his reward. What could be more pitiable than this loss, than when it happens that one labors in vain and to no purpose, and becomes ridiculous, and falls from the glory above? For it is not possible for one who desires both, to obtain both. For it is possible to obtain both, when we desire not both, but the one from the heavens; but it is not possible for one who loves both to obtain both. Wherefore, if we wish to attain glory, let us flee human glory, and desire only that which is from God. For thus we shall attain both this and that; which may it be granted for us all to enjoy, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, together with the Holy Spirit, for ever and ever. Amen. 59.165 HOMILY 29. And He came into the

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οὐκ ἐλάττων ἐστίν· οὗτος πολλῷ πλείονα καὶ χαλεπώτερα ἐργάζεται κακὰ ἐκείνου. Ἀλλ' εἰπέ μοί τινα πάντων ἀπηλλαγμένον τῶν παθῶν, καὶ πάσης κακίας ἐλεύθερον, καὶ μένοντα παρ' Ἕλλησιν. Ἀλλ' οὐκ ἂν ἔχοις. Καὶ γὰρ οἱ τὰ μεγάλα παρ' αὐτοῖς κομπάσαντες, καὶ χρημάτων καὶ γαστρὸς περιγενόμενοι, καθώς φασι, δόξῃ μάλιστα πάντων ἀνθρώπων ἐδουλώθησαν· ὃ πάντων αἴτιόν ἐστι τῶν κακῶν. Οὕτω καὶ οἱ Ἰουδαῖοι μεμενήκασιν. ∆ιὸ καὶ ἐγκαλῶν αὐτοῖς ἔλεγε· Πῶς δύνασθε πιστεύειν, δόξαν παρὰ ἀνθρώπων λαμβάνοντες; Καὶ τί δήποτε τῷ Ναθαναὴλ, ᾧ καὶ ἀλήθειαν ἐμαρτύρησεν, οὐ διελέχθη περὶ τούτων, οὐδὲ ἐξέτεινε λόγον μακρόν; Ὅτι οὐδὲ ἐκεῖνος μετὰ τοσαύτης παρεγένετο σπουδῆς. Οὗτος μὲν γὰρ τοῦτο ἔργον ἐτίθετο, καὶ ὃν ἄλλοι καιρὸν ἀναπαύσεως εἶχον, τοῦτον οὗτος καιρὸν ἀκροάσεως ἐποιεῖτο. Ἐκεῖνος δὲ παρ' ἑτέρου πεισθεὶς ἀφίκετο· πλὴν οὐδὲ ἐκεῖνον παρέδραμε· πρὸς γὰρ ἐκεῖνόν φησιν· Ἀπάρτι ὄψεσθε τοὺς οὐρανοὺς ἀνεῳγμένους, καὶ τοὺς ἀγγέλους τοῦ Θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας. Τούτῳ δὲ τούτων μὲν οὐδὲν εἶπε, περὶ δὲ τῆς οἰκονομίας καὶ τῆς αἰωνίου ζωῆς διαλέγεται, διαφόρως ἑκάστῳ πρὸς τὴν ὑποκειμένην προαίρεσιν φθεγγόμενος. Ἐκείνῳ μὲν γὰρ, ἐπειδὴ καὶ τὰ τῶν προφητῶν ἠπίστατο καὶ οὐδὲ δειλὸς οὕτως ἦν, ἤρκει τοσοῦτον ἀκοῦσαι μόνον· οὗτος δὲ ἐπειδὴ δειλίᾳ ἔτι κατείχετο, σαφῶς μὲν αὐτῷ τὸ πᾶν οὐκ ἐξεκάλυψε, κατέσεισε δὲ αὐτοῦ τὴν γνώμην, 59.166 ὥστε φόβῳ φόβον ἐκβαλεῖν, τόν τε μὴ πιστεύοντα λέγων κρίνεσθαι, καὶ τὸ μὴ πιστεύειν ἀπὸ πονηρᾶς γίνεσθαι συνειδήσεως. Ἐπειδὴ γὰρ καὶ τῆς παρὰ τῶν ἀνθρώπων δόξης πολὺν ἐποιεῖτο λόγον, καὶ ταύτης μᾶλλον ἢ τῆς κολάσεως (Πολλοὶ γὰρ, φησὶ, τῶν ἀρχόντων ἐπίστευον εἰς αὐτὸν, διὰ δὲ τοὺς Ἰουδαίους οὐχ ὡμολόγουν), καὶ ἀπὸ ταύτης αὐτοῦ καθάπτεται, καὶ δείκνυσι δι' ὧν λέγει, ὅτι οὐκ ἔνεστι τὸν ἐμοὶ μὴ πιστεύοντα δι' ἄλλο τι μὴ πιστεύειν, ἀλλ' ἢ διὰ τὸ βίον ἀκάθαρτον ἔχειν. Καὶ προϊὼν μέν φησιν· Ἐγώ εἰμι τὸ φῶς· ἐνταῦθα δὲ, Ἦλθε τὸ φῶς εἰς τὸν κόσμον. Ἐν γὰρ προοιμίοις συνεσκιασμένως μᾶλλον ἐφθέγγετο· προϊὼν δὲ, σαφέστερον. Ἀλλ' ὅμως ὑπὸ τῆς δόξης ὁ ἄνθρωπος κατείχετο τῆς τῶν πολλῶν· διὸ καὶ οὐδὲ παῤῥησιάζεσθαι ἠνείχετο ὡς ἐχρῆν. Φεύγωμεν τοίνυν τὴν κενὴν δόξαν· τοῦτο γάρ ἐστι πάντων τὸ πάθος τυραννικώτερον. Ἐντεῦθεν πλεονεξία καὶ χρημάτων ἔρως· ἐντεῦθεν μῖσος καὶ πόλεμοι καὶ μάχαι. Ὁ γὰρ τοῦ πλείονος ἐρῶν, οὐδαμοῦ στῆναι δυνήσεται. Ἐρᾷ δὲ οὐδαμόθεν ἄλλοθεν, ἀλλ' ἀπὸ τοῦ δόξης ἐρᾷν κενῆς. Τίνος γὰρ ἕνεκεν, εἰπέ μοι, πλῆθος εὐνούχων, καὶ ἀνδραπόδων ἀγέλας, καὶ πολλὴν οἱ πολλοὶ περιβάλλονται φαντασίαν; Οὐ χρείας ἕνεκεν, ἀλλ' ὑπὲρ τοῦ μάρτυρας ἔχειν τῆς ἀκαίρου ταύτης φαντασίας τοὺς ἀπαντῶντας. Ἂν τοίνυν ταύτην ἀποτέμωμεν, μετὰ τῆς κεφαλῆς καὶ τὰ λοιπὰ τῆς κακίας ἀνελοῦμεν μέλη, καὶ οὐδὲν τὸ κωλῦσον ἔσται τὴν γῆν ἡμᾶς οἰκεῖν ὡς τὸν οὐρανόν. Οὐδὲ γὰρ πρὸς κακίαν μόνον ὠθεῖ τοὺς ἁλόντας, ἀλλὰ καὶ ταῖς ἀρεταῖς παρυφέστηκε· καὶ ὅταν ἡμᾶς ἐκεῖθεν ἐκβαλεῖν μὴ δυνηθῇ, ἐν αὐτῇ τῇ ἀρετῇ πολλὴν τὴν ζημίαν ἐργάζεται, τοὺς μὲν πόνους ὑποστῆναι ἀναγκάζουσα, τῶν δὲ καρπῶν ἀποστεροῦσα. Ὁ γὰρ πρὸς ταύτην βλέπων, καὶ νηστεύων, καὶ εὐχόμενος, καὶ ἐλεῶν, ἀπέχει τὸν μισθὸν αὐτοῦ. Τί ταύτης τῆς ζημίας ἐλεεινότερον γένοιτ' ἂν, ἀλλ' ἢ ὅταν συμβαίνῃ κόπτεσθαι εἰκῆ καὶ μάτην, καὶ καταγέλαστον γίνεσθαι, καὶ τῆς ἄνωθεν ἐκπίπτειν δόξης; Οὐ γὰρ ἔστιν ἀμφοτέρων ἐφιέμενον, ἀμφοτέρων τυχεῖν. Τυχεῖν μὲν γὰρ ἔστιν ἀμφοτέρων, ὅταν δὴ μὴ ἀμφοτέρων, ἀλλὰ τῆς μιᾶς ἐπιθυμῶμεν τῆς ἐκ τῶν οὐρανῶν· ἀμφοτέρων δὲ ἐρῶντα οὐκ ἔστιν ἀμφοτέρων τυχεῖν. ∆ιόπερ εἰ βουλόμεθα δόξης ἐπιτυγχάνειν, φεύγωμεν τὴν ἀνθρωπίνην δόξαν, καὶ τῆς παρὰ τοῦ Θεοῦ μόνης ἐπιθυμῶμεν. Οὕτω γὰρ καὶ ταύτης κἀκείνης ἐπιτευξόμεθα· ἧς γένοιτο πάντας ἡμᾶς ἀπολαῦσαι. χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. 59.165 ΟΜΙΛΙΑ ΚΘʹ. Ἦλθε δὲ εἰς τὴν