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"3Smite those who tempt us"3. I was once asked how the marriage of the saints happened without pleasure -is it not that "marriage is honorable and the bed undefiled"? -, and I said that the saints only came together with their wives when it was time for conception. After conception they do not touch each other. I said therefore that their purpose was not pleasure which they wished to hunt, but to serve procreation. But pleasure is necessarily connected with it, yet they do not come together for its sake. And the same thing happens with food; one is fed for no other reason than to satisfy one's appetite, for the sake of being satiated. But if it also follows that the food eaten is pleasant, he does not choose it for this reason, that it is pleasant. And this happens especially with medical remedies; often the remedy is pleasant, but he did not apply it for the pleasure. Indeed, even if it is unpleasant, he applies it, since he does it for the sake of health and what is beneficial. If ever, then, those who attack a righteous man suffer the same things, he rejoices that he has not been captured by them. Then let it follow whether and what they have suffered. But I wonder if this is according to a perfect saint. It is for one who is advancing to be pleased that those who hastened to treat him badly have suffered something, but not for one who is perfect. Since; what is the difference between "3upon the Lord"3 and "3in the Lord"3? -one who takes the prepositions without careful scrutiny will say there is no difference. But it can be thus: for example, someone rejoices, say, over his child if he is healthy. He rejoices in the drinking of wine. It has one and another cause. Let us take the proof from another saying: "Everyone," it says, "who confesses in me before men"-it did not say 211 "3on account of me"3-, "I too will confess him." But if the preposition were placed simply, the "3in"3 would have been placed also in the case of the denial: "3and everyone who denies in me, I too will deny in him"3. But it was impossible for one who denies him "3to be denying in Christ"3 or for Christ to deny one who is in him. Therefore the one who denies is separated from whom he denies. The god-denier is separated from God and God is cut off from him. But he who confesses him is in him, so that you do not take the confession by voice alone; for those who honor with their lips, confess indeed, but they are not in him. Since, therefore, our connection with God is also varied, at one time we are said to rejoice in him as in a savior, as in a benefactor, as in a general who has obtained victory for us, and at another time in him as in wisdom, as in holiness, as in righteousness. Therefore, he who confesses Christ is in him. And take from another example: one who confesses knowledge cannot confess it otherwise, unless he knew it. Since; in order that as in substance or also in quality? -for the time being let these things be dismissed; for now the inquiry is about the difference of the prepositions. Whether one partakes in substance or in quality, let that be for another time. And the same thing: for God is not one thing when he becomes the father of the righteous, another when he is their creator, another when he is their king, but by conception. From what we know, we receive the conceptions, since it is not possible there to distinguish conception from conception. God is light, he is also holiness and righteousness and wisdom, and it is not possible to separate existence from existence. But we separate relation from relation. Let a man be a father and a master and a teacher and a ruler; for he is not different in relation to himself. But if you hear that he is a ruler in relation to the ruled and a king in relation to his subjects and a father in relation to his offspring and a master in relation to his slave and a physician in relation to his patient and a teacher in relation to his student, he is not different in relation to himself, but the relation referring to different ones makes the difference. Just as, then, it happens that the same person is a father and a teacher and the other things, it happens also that the same student is the one being ruled and the one learning. But again, since it is not always said one to one -for it happens to find the son of one person and this same person the student of another and of another

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"3πάταξον τοὺς πειράζοντας ἡμᾶς"3. ἠρωτώμην ποτέ, πῶς τῶν ἁγίων ὁ γάμος ἐγίνετο ἄνευ ἡδονῆς -οὐχ ὅτι "ὁ τίμιος ὁ γάμος καὶ ἡ ἀμίαντος ἡ κοίτη"; -, καὶ ἔλεγον ὅτι οἱ ἅγιοι τότε μόνον συνίασιν ταῖς γαμεταῖς, ὅταν και ρὸς ᾖν συνλήμψεως. μετὰ σύνλημψιν οὐχ ἅπτονται. ἔλεγον οὖν ὅτι ἡ πρόθεσις α̣ὐτῶν οὐκ ἦν ἡδονη`̣ ἣν θηρεῦσαι ἠβούλοντο, ἀλλὰ διακονῆσαι τῇ παιδοποιίᾳ. ἀναγκαίως δὲ συνήρτηται καὶ ἡ ἡδον̣ή, οὐ μ̣έντοι αὐτῆς ἕνεκα συνέρχονται. καὶ ἐπὶ τροφῆς δὲ τὸ αὐτὸ συμβαίνει· ἐστὶν τρεφόμενος οὐκ ἄλλου χάριν ἢ τὴν ὄρ̣εξιν ἀποπληρῶσαι, τοῦ χορτασθῆναι χάριν. ἐὰν δὲ παρέπηται καὶ ἡδέα εἶναι τὰ ἐσθιόμενα, οὐ διὰ τοῦτο αὐτὰ αἱρεῖται ὅτι ἡδέα. καὶ μάλιστα ἐπὶ τῶν ἰατρικῶν βοη̣θημάτων τοῦτο συμβαίνει· πολλάκις ἡδύ ἐστιν τὸ βοήθημα, ἀλλ' οὐ διὰ τὴν ἡδονὴν προσήνεγκεν αὐτά. ἀμέλει γοῦν καὶ ἐὰν ἀηδὲς ᾖ, προσάγει αὐτό, ἐπεὶ ὑγιείας καὶ τοῦ συμφέροντος χάριν αὐτὸ ποιεῖ. κἄν ποτε οὖν οἱ ἐπιτιθέμε̣νοι κατὰ δικαίου τὰ αὐτὰ πάθωσιν, χαίρει ὅτι οὐχ ἑάλωκεν αὐτοῖς. λοιπὸν ἑπέσθω τὸ εἰ καὶ ὅ τι πεπόνθασιν. θαυμάζω δὲ εἰ κατὰ ἅγιον τέλειόν ἐστιν τοῦτο. κατὰ προκόπτοντά ἐστιν ἡσθῆναι ὅτι πεπόνθασίν τι κακῶς αὐτὸν διαθεῖναι σπουδάσαντες, οὐ κατὰ τέλειον δέ. ἐπερ · τί διαφέρει τὸ "3ἐπὶ τῷ κυρίῳ"3 καὶ τὸ "3ἐν τῷ κυρίῳ"3; -ὁ ἀπεριέργως μὲν τὰς προθέσεις ἐκλαμβάνων ἐρεῖ μηδὲν διαφέρειν. δύναται δὲ οὕτως· οἷον εὐφραίνεταί τις, φέρε, ἐπὶ τῷ τέκνῳ ἑαυτοῦ ἐὰν ὑγιαίνῃ. εὐφραίνεται ἐν πόσει οἴνου. ἄλλην καὶ ἄλλη̣ν ἔχει τὴν αἰτίαν. ἐξ ἄλλου ῥητοῦ λάβωμεν τὴν ἀπόδειξιν· "πᾶς", φησίν, "ὃς ἐὰν ὁμολογήσῃ ἐν ἐμοὶ ἔνπροσθεν τῶν ἀνθρώπων"-οὐκ εἶπεν 211 "3ἐπ' ἐμοί"3-, "κἀγὼ ὁμολογήσω αὐτόν". εἰ δὲ ἁπλῶς ἦν ἡ πρόθεσις τεθειμένη, ἡ "3ἐν"3 ἐτίθετο ἂν καὶ ἐπὶ τῆς ἀρνήσεως· "3καὶ πᾶς ὁ ἀρνούμενος ἐν ἐμοί, ἀρνήσομαι κἀγὼ ἐν αὐτῷ"3. ἀδύνατον δὲ ἦν "3ἀρνούμενον εἶναι ἐν Χριστῷ"3 τὸν ἀρνούμενον αὐτὸν ἢ τὸν Χριστὸν ἀρνεῖσθαι τὸν ὄντα ἐν αὐτῷ. ἀπέζευκται οὖν ὁ ἀρνούμενος οὗ ἀρνεῖται. ἀπέζευκται ὁ ἀρνησίθεος τοῦ θεοῦ καὶ ὁ θεὸς αὐτοῦ ἀπεσχοίνισται. ὁ δὲ ὁμολογῶν αὐτὸν ἐν αὐτῷ ἐστιν, ἵνα μὴ φωνῇ μόνῃ τὴν ὁμολογίαν λάβῃς· οἱ γὰρ τοῖς χείλεσιν τιμῶντες, ὁμολογοῦσιν μέν, οὐκ ἐν αὐτῷ δέ εἰσιν. ἐπεὶ τοίνυν καὶ ἡ πρὸς θεὸν ἡμῶν συνάφεια διάφορός ἐστιν, ὁτὲ μὲν λεγόμεθα ἐπ' αὐτῷ εὐφραίνεσθαι ὡς ἐπὶ σωτῆρι, ὡς ἐπὶ εὐεργέτῃ, ὡς ἐπὶ στρατηγῷ τὴν νίκην ἡμῖν περιποιήσαντι, ὁτὲ δὲ ἐν αὐτῷ ὡς ἐν σοφίᾳ, ὡς ἐν ἁγιασμῷ, ὡς ἐν δικαιοσύνῃ. ὁ ὁμολογῶν οὖν τὸν Χριστὸν ἐν αὐτῷ ἐστιν. καὶ λάβε ἀπὸ ἄλλου παραδ̣είγματος· ὁ ὁμολογῶν ἐπιστήμην οὐκ ἄλλως δύναται ὁμολογεῖν αὐτήν, εἰ μὴ εἰδείη αὐτήν. ἐπερ · ἵνα ὡς ἐν οὐσίᾳ ἢ κ̣αὶ ποιότητι; -τέως ἀφιέσθω ταῦτα· νῦν περὶ γὰρ τῆς διαφορᾶς τῶν προθέσεων ἡ ζήτησίς ἐστιν. πότερον οὐσίᾳ μετέχει τις ἢ ποιότητι, ἄλλου καιροῦ ἔστω. καὶ τὸ αὐτὸ δέ· μὴ γὰρ ἕτερός ἐστιν ὁ θεὸς πατὴρ γινόμενος τῶν δικαίων, ἕτερος δημιουργὸς αὐτῶν ὤν, ἄλλος βασιλεὺς ὢν αὐτῶν, τῇ ἐπινοίᾳ δέ. ἐξ ὧν ἴσμεν λαμβάνομεν τὰς ἐπινοίας, ἐ πεὶ οὐκ ἔνι ἐκεῖ διαστεῖλαι ἐπίνοιαν ἀπὸ ἐπινοίας. ὁ θεὸς φῶς ἐστιν, ἐστὶν καὶ ἁγιασμὸς καὶ δικαιοσύνη καὶ σοφία, καὶ οὐκ ἔστιν χωρίσαι ὕπαρξιν ἀπὸ ὑπάρξεως. σχέσιν δὲ ἀπὸ σχέσεως χωρίζομεν. ἔστω ἄνθρωπος πατὴρ καὶ δεσπότης καὶ διδάσκαλος καὶ ἄρχων· μὴ γὰρ διαφέρεται πρὸς ἑαυτόν. ἐὰν δὲ ἀκούσῃς ὅτι ἄρχων ἐστὶν ὡς πρὸς τοὺς ἀρχομένους καὶ βασιλεὺς πρὸς τοὺς βασιλευομένους καὶ πατὴρ πρὸς τὸν γεννηθέντα καὶ δεσπότης πρὸς τὸν δοῦλον καὶ ἰατρὸς πρὸς τὸν θεραπευόμενον καὶ διδάσκαλος πρὸς τὸν μανθάνοντα, οὐκ αὐτὸς πρὸς ἑαυτὸν διαφέρεται, ἀλλ' ἡ σχέσις ἡ πρὸς ἄλλους καὶ ἄλλους ἀναφερομένη ποιεῖν τὴν διαφοράν. ὥσπερ οὖν τὸν αὐτὸν συμβαίνει καὶ πατέρα εἶναι καὶ διδάσκαλον καὶ τὰ ἄλλα, συμβαίνει καὶ τὸν μαθητὴν τὸν αὐτὸν εἶναι τῷ ἀρχομένῳ καὶ τῷ μανθάνοντι. πάλιν δὲ ἐπειδὴ μὴ ἀεὶ ἕνα πρὸς ἕνα λέγεται -συμβαίνει γὰρ εὑρεῖν υἱὸν ἄλλου καὶ τὸν αὐτὸν τοῦτον ἄλλου μαθητὴν καὶ ἄλλου