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let us remove in every way; that we may be able to obtain the promised good things, in Christ Jesus our Lord, and what follows.

HOMILY 30. Now all discipline for the present seems not to be of joy, but of sorrow;

but afterward it yields the peaceful fruit of righteousness to those who have been trained by it. Therefore lift up the drooping hands and the weak knees; and make straight paths for your feet, so that what is lame may not be turned aside, but rather be healed. 1. Those who drink bitter medicines, first endure 63.208 some unpleasantness, and then they feel the benefit. For such is virtue, and such is vice; in the one case, first is the pleasure, then the sorrow; in the other, first is the sorrow, and then the pleasure. But they are not at all equal; for it is not the same thing to be grieved first and then rejoice, as to rejoice first and then be grieved. How so? For in the one case, the expectation of future sorrow makes the present pleasure less; while in the other 63.209 the expectation of future pleasure cuts short the intensity of the present sorrow; so that it comes to pass that in the one case there is never any pleasure, and in the other never any sorrow. But the difference is not in this only, but in another way too. How so? Because the durations are not equal either, but much greater and more. And here in spiritual things there is something more. From this point, then, Paul attempts to introduce his consolation, and again takes up a common judgment, which no one can stand against, nor fight against a common vote. For when someone says something that is agreed upon by all, all assent, and no one objects. You are grieved, he says; this is reasonable; for such is discipline, it has such a beginning. Whence also he added thus; Now all discipline for the present seems not to be of joy, but of sorrow. He said well, It seems not; for discipline is not of sorrow, but only seems to be; not some, and some not, but all; For all discipline, he says, seems not to be of joy, but of sorrow; that is, both the human and the spiritual. Do you see him arguing from common notions? It seems, he says, to be of sorrow; so it is not. For what sorrow gives birth to joy? None; just as, therefore, no pleasure gives birth to sorrow. But afterward it yields the peaceful fruits of righteousness to those who have been trained by it. He said not fruit, but fruits, showing the great multitude. To those, he says, who have been trained by it. What is, To those who have been trained by it? To those who have endured for a long time and persevered. Do you see how he has used an auspicious name? So then discipline is a training, making the athlete strong, and unconquerable in contests, and invincible in wars. If then all discipline is such, this also will be such. So one must expect good things, and the end to be pleasant and peaceful. And do not wonder if, being harsh, it has sweet fruits; since even in trees the bark is almost of no quality and rough, but the fruits are sweet. But he took this from the common notion. If, therefore, one must expect such things, why are you pained? why, having endured the painful things, are you faint at the good things? What was necessary to endure as unpleasant, you have endured; do not then be faint at the reward. Therefore lift up the drooping hands and the weak knees, and make straight paths for your feet, so that what is lame may not be turned aside, but rather be healed. He speaks as to runners and boxers and warriors. Do you see how he arms them, how he lifts them up? Here he says this about their thoughts. Walk straight, he says; that is, not doubting. For if discipline is from love, if it begins from care, if it ends in a good end; for he proves this both through deeds, and through words, and through all things; for what reason are you faint? for such are those who despair, who are not strengthened by the hope of things to come. Walk straight, he says; so that the

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ἐξέλωμεν παντὶ τρόπῳ· ἵνα δυνηθῶμεν ἐπιτυχεῖν τῶν ἐπηγγελμένων ἀγαθῶν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, καὶ τὰ ἑξῆς.

ΟΜΙΛΙΑ Λʹ. Πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι, ἀλλὰ λύπης·

ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι' αὐτῆς γεγυμνασμένοις ἀπο δίδωσι δικαιοσύνης. ∆ιὸ τὰς παρειμένας χεῖρας καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε· καὶ τροχιὰς ὀρθὰς ποιήσατε τοῖς ποσὶν ὑμῖν, ἵνα μὴ τὸ χωλὸν ἐκτραπῇ, ἰαθῇ δὲ μᾶλλον. αʹ. Οἱ τὰ φάρμακα πίνοντες τὰ πικρὰ, ἀνέχονταί τι 63.208 νος πρότερον ἀηδίας, καὶ τότε τῆς ὠφελείας αἰσθάνονται. Τοιοῦτον γὰρ ἡ ἀρετὴ, τοιοῦτον ἡ κακία· ἐκεῖ πρώτη ἡ ἡδονὴ, εἶτα ἡ ἀθυμία· ἐνταῦθα πρώτη ἡ ἀθυμία, καὶ τότε ἡ ἡδονή. Ἀλλ' οὐδὲν ἴσον· οὐ γάρ ἐστιν ἴσον πρότερον λυπηθέντα, ὕστερον ἡσθῆναι, καὶ πρότερον ἡσθέντα, ὕστερον λυπηθῆναι. Πῶς; Ἐνταῦθα μὲν γὰρ ἡ προσδοκία τῆς μελλούσης ἀθυμίας τὴν παροῦσαν ἐλάττονα ποιεῖ ἡδονήν· ἐκεῖ δὲ ἡ 63.209 προσδοκία τῆς μελλούσης ἡδονῆς ὑποτέμνεται τὸ σφοδρὸν τῆς παρούσης ἀθυμίας· ὡς συμβαίνειν ἐκεῖ μὲν μηδέποτε ἡσθῆναι, ἐνταῦθα δὲ μηδέποτε λυπηθῆναι. Οὐ ταύτῃ δὲ μόνον τὰ τῆς διαφορᾶς, ἀλλὰ καὶ ἑτέρως. Πῶς; Ὅτι οὐδὲ τὰ τῶν χρόνων ἴσα, ἀλλὰ πολὺ μείζονα καὶ πλείονα. Ἐνταῦθα δὲ καὶ πλέον τι ἐν τοῖς πνευματικοῖς. Ἀπὸ τούτου τοίνυν ἐπιχειρεῖ ὁ Παῦλος τὴν παραμυθίαν εἰσαγαγεῖν, καὶ τὴν κοινὴν πάλιν κρίσιν λαμβάνει, ᾗ οὐδεὶς ἀντιστῆναι δύναται, οὐδὲ κοινῇ ψήφῳ μάχεσθαι. Ὅταν γάρ τις παρὰ πάντων ὁμολογούμενον εἴπῃ, πάντες συγκατατίθενται, καὶ οὐδεὶς ἀντιπίπτει. Λυπεῖσθε, φησί· τοῦτο κατὰ λόγον· τοιοῦτον γὰρ ἡ παιδεία, τὴν ἀρχὴν ἔχει τοιαύτην. Ὅθεν καὶ οὕτως ἐπήγαγε· Πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι, ἀλλὰ λύπης. Καλῶς εἶπεν, Οὐ δοκεῖ· οὐδὲ γάρ ἐστι λύπης ἡ παιδεία, ἀλλὰ μόνον δοκεῖ· οὐδὲ ἡ μὲν, ἡ δὲ οὒ, ἀλλὰ πᾶσα· Πᾶσα γὰρ, φησὶ, παιδεία οὐ δοκεῖ χαρᾶς εἶναι, ἀλλὰ λύπης· τουτέστι, καὶ ἡ ἀνθρωπίνη, καὶ ἡ πνευματική. Ὁρᾷς αὐτὸν ἀπὸ τῶν κοινῶν ἐννοιῶν ἀγωνιζόμενον; ∆οκεῖ, φησὶ, λύπης εἶναι· ὥστε οὐκ ἔστι. Ποία γὰρ λύπη τίκτουσα χαράν; Οὐδεμία· ὥσπερ οὖν οὐδὲ ἡδονὴ τίκτουσα ἀθυμίαν. Ὕστερον δὲ καρποὺς εἰρηνικοὺς τοῖς δι' αὐτῆς γεγυμνασμένοις ἀποδίδωσι δικαιοσύνης. Οὐ καρπὸν, ἀλλὰ καρποὺς εἶπε, τὸ πλῆθος ἐμφαίνων πολύ. Τοῖς δι' αὐτῆς, φησὶ, γεγυμνασμένοις. Τί ἐστι, Τοῖς δι' αὐτῆς γεγυμνασμένοις; Τοῖς ἀνασχομένοις ἐπὶ πολὺ καὶ καρτερήσασιν. Ὁρᾷς πῶς καὶ εὐφήμῳ ὀνόματι κέχρηται; Ἄρα γυμνασία ἐστὶν ἡ παιδεία, τὸν ἀθλητὴν ἰσχυρὸν ἐργαζομένη, καὶ ἀκαταγώνιστον ἐν τοῖς ἀγῶσι, καὶ ἄμαχον ἐν τοῖς πολέμοις. Εἰ τοίνυν πᾶσα παιδεία τοιαύτη ἐστὶ, καὶ αὕτη τοιαύτη ἔσται. Ὥστε χρηστὰ χρὴ προσδοκᾷν, καὶ τὸ τέλος ἡδὺ καὶ εἰρηνικόν. Καὶ μὴ θαυμάσῃς, εἰ σκληρὰ οὖσα, καρποὺς ἔχει γλυκεῖς· ἐπεὶ καὶ ἐν τοῖς δένδροις ὁ μὲν φλοιὸς ἄποιός τίς ἐστι σχεδὸν καὶ τραχὺς, οἱ δὲ καρποὶ γλυκεῖς. Ἀλλ' ἔλαβεν αὐτὸ ἀπὸ τῆς κοινῆς ἐννοίας. Εἰ τοίνυν τοιαῦτα χρὴ προσδοκᾷν, τί ἀλγεῖτε; τί τὰ λυπηρὰ ὑπομείναντες, περὶ τὰ χρηστὰ ἐκλύεσθε; Ἃ ἐχρῆν ὑπομεῖναι ἀηδῆ, ὑπεμείνατε· μὴ τοίνυν ἐκλυθῆτε περὶ τὴν ἀνταπόδοσιν. ∆ιὸ τὰς παρειμένας χεῖρας καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε, καὶ τροχιὰς ὀρθὰς ποιήσατε τοῖς ποσὶν ὑμῶν, ἵνα μὴ τὸ χωλὸν ἐκτραπῇ, ἰαθῇ δὲ μᾶλλον. Ὡς πρὸς δρομεῖς καὶ πύκτας καὶ πολεμιστὰς διαλέγεται. Ὁρᾷς πῶς αὐτοὺς καθοπλίζει, πῶς αὐτοὺς ἐπαίρει; Ἐνταῦθα περὶ τῶν λογισμῶν αὐτῶν τοῦτο λέγει. Ὀρθὰ βαδίζετε, φησί· τουτέστι, μὴ ἀμφιβάλλοντες. Εἰ γὰρ ἀπὸ ἀγάπης ἡ παιδεία, εἰ ἀπὸ κηδεμονίας ἄρχεται, εἰ εἰς τέλος χρηστὸν τελευτᾷ· τοῦτο γὰρ καὶ διὰ πραγμάτων, καὶ διὰ ῥημάτων, καὶ διὰ πάντων ἀποδείκνυσι· τίνος ἕνεκεν ἐκλύεσθε; τοιοῦτοι γὰρ οἱ ἀπογνόντες, οἱ μὴ τῇ ἐλπίδι ῥωννύμενοι τῶν μελλόντων. Ὀρθὰ, φησὶ, βαδίζετε· ὥστε μὴ ἐπιταθῆναι τὴν