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crucified, arrayed, he knew how much grace he enjoyed; he brought in a corresponding earnestness. He was not angry with John; for this was not his business; but he held to the work; he was not cowardly, he was not afraid, being hemmed in in the midst of a crowd. See how it is arranged for Paul not to preach in Jerusalem; it is enough even to hear this alone, that he believed; but they would not have endured him preaching because of their hatred; and he goes far away, where he was not known. First he rebuked the magician for who he was; 60.212 and that he was such a one, the sign showed. This was a sign of the blindness in his soul; But he suffers for a season, so that he might repent. And they did well to enter into the synagogue on the sabbath, when all were gathered together. And after the reading of the law and the prophets, he says, the rulers of the synagogue sent, saying; Men, brethren, if there is any word of exhortation in you for the people, speak. See them doing this ungrudgingly then, but after this no longer. If you wished this, you ought rather to have exhorted. But oh, the love of rule, oh, the vainglory, how it overthrows and destroys all things; it prepares them to stand against their own, against each other’s salvation; it makes them so maimed and blind, that they even seek for guides. Would that at least this were so, would that they at least sought for guides; but they no longer endure this, but entrust everything to themselves. It lets no one see; like a mist and a gloom it settles upon them, not allowing them to see through. What excuse shall we have, mastering one passion by another passion, but no longer by the fear of God? For instance, many being licentious and lovers of money, through their parsimony with money have curbed their pleasure; others, on the contrary, for the sake of pleasure have despised money. Again, those who are overcome by vainglory have prevailed over both, spending money unsparingly, and being temperate in vain; others again, being exceedingly vainglorious, have despised passion, enduring many shameful things, both for loves and for money; others again, in order to sate their own anger, have chosen to suffer countless losses, and cared for none of these things, only that they might do their own will. And what passion is strong enough to do, the fear of God has not been strong enough to do among us. And why do I say passion? What the respect of men is strong enough to do, the fear of God is not strong enough to do. We both achieve many right things, and sin, out of respect for men; but we do not fear God. How many have given up money for shame? how many have been ambitious in vain, serving their own friends for evil? how many, out of respect for friendships, have sinned in countless ways? 3. If, therefore, both passion and human respect can cast us both into sins and into right actions, we say in vain that we are not able; for we are able if we are willing; and all ought to be willing. Tell me now, why can you not control glory, when others who have the same soul, the same body, the same form, living the same life, do control it? Think of God, think of the glory from above; set the present things against it, and you will quickly leap away from this one. In general, if you desire glory, desire the true glory. What glory is it when it causes dishonors? what glory, when it forces one to aim at the honor of inferiors, and to have need of that? Honor is to enjoy the glory that comes from superiors. In general, if you love glory, love rather that which is from God. If, having loved that one, you despise this one, you will see this one to be without honor; as long as you do not see that one, you will not be able to see how shameful this one is, how ridiculous. For just as those who are captivated by some evil, hideous and ugly woman, as long as they love her, are not able to see her ugliness, because the passion darkens their judgment; so indeed also here; as long as we are possessed by the passion, we are not able 60.213 to perceive what an evil it is. How then, he says, can we be rid of it? Consider those who spent countless sums of money, and reaped nothing from them; consider the dead, how much glory they enjoyed, and nowhere is it secure, but it has perished and been corrupted; consider that it is only a name, but has no substance; since what is glory? tell me; give some definition. To be admired by all, he says. Justly, or also unjustly?

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ἐσταυρωμένος, παρατεταγμένος, ᾔδει πόσης ἀπέλαυσε χάριτος· ἀντίῤῥοπον εἰσήγαγε τὴν σπουδήν. Οὐκ ὠργίσθη πρὸς Ἰωάννην· οὐ γὰρ τούτου ἦν· ἀλλὰ τοῦ ἔργου εἴχετο· οὐκ ἐδειλίασεν, οὐκ ἐφοβήθη ἐν μέσῳ πλήθους ἀπειλημμένος. Ὅρα πῶς οἰκονομεῖται Παῦλον μὴ κηρύττειν ἐν Ἱεροσολύμοις· ἀρκεῖ καὶ τοῦτο μόνον τὸ ἀκοῦσαι, ὅτι ἐπίστευσε· κηρύττοντος δὲ οὐκ ἂν ἠνέσχοντο διὰ τὸ μῖσος· καὶ πόῤῥω ἄπεισιν, ἔνθα γνώριμος οὐκ ἦν. Πρότερον ἤλεγξε τὸν μάγον ὅστις ἦν· 60.212 καὶ ὅτι τοιοῦτος ἦν, τὸ σημεῖον ἐδείκνυ. Τῆς ἐν τῇ ψυχῇ τυφλότητος τοῦτο σημεῖον ἦν· Ἄχρι δὲ καιροῦ πάσχει, ὥστε μετανοῆσαι. Καλῶς δὲ τῷ σαββάτῳ εἰσῆλθον εἰς τὴν συναγωγὴν, ὅτε πάντες ἦσαν συνειλεγμένοι. Καὶ μετὰ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν, φησὶν, ἀπέστειλαν οἱ ἀρχισυνάγωγοι, λέγοντες· Ἄνδρες ἀδελφοὶ, εἰ ἔστι λόγος ἐν ὑμῖν παρακλήσεως πρὸς τὸν λαὸν, λέγετε. Ὅρα αὐτοὺς ἀφθόνως τότε τοῦτο ποιοῦντας, μετὰ δὲ τοῦτο οὐκ ἔτι. Εἰ τοῦτο ἐβούλεσθε, μᾶλλον ἔδει παρακαλέσαι. Ἀλλ' ὢ τῆς φιλαρχίας, ὢ τῆς κενοδοξίας, πῶς πάντα ἀνατρέπει καὶ ἀπόλλυσι· κατὰ τῆς οἰκείας, κατὰ τῆς ἀλλήλων σωτηρίας ἑστάναι παρασκευάζει· πηροὺς οὕτω καὶ τυφλοὺς ἐργάζεται, ὥστε καὶ χειραγωγοὺς ζητεῖν. Εἴθε κἂν τοῦτο, εἴθε κἂν χειραγωγοὺς ἐζήτουν· ἀλλ' οὐκ ἔτι τούτου ἀνέχονται, ἀλλ' ἑαυτοῖς ἐπιτρέπουσι τὸ πᾶν. Οὐδένα ἀφίησιν ἰδεῖν· καθάπερ ἀχλὺς ἐπιτίθεται καὶ ζόφος, οὐκ ἀφιεὶς διαβλέψαι. Ποίαν ἕξομεν ἀπολογίαν διὰ πάθος πάθους κρατοῦντες, διὰ δὲ τὸν τοῦ Θεοῦ φόβον οὐκ ἔτι; Οἷον, πολλοὶ ἀσελγεῖς ὄντες καὶ φιλοχρήματοι, διὰ τὴν τῶν χρημάτων φειδωλίαν ἐχαλίνωσαν τὴν ἡδονήν· ἄλλοι τοὐναντίον, διὰ τὴν ἡδονὴν ὑπερεῖδον χρημάτων. Πάλιν οἱ ἡττώμενοι δόξης κενῆς ἀμφοτέρων περιγεγόνασι, χρήματα ἀναλίσκοντες ἀφειδῶς, καὶ σωφρονοῦντες εἰκῆ· ἄλλοι πάλιν κενόδοξοι σφόδρα ὄντες, κατεφρόνησαν τοῦ πάθους, πολλὰ ὑπομείναντες αἰσχρὰ, καὶ δι' ἔρωτας καὶ διὰ χρήματα· ἕτεροι πάλιν, ἵνα τὸν θυμὸν ἐμπλήσωσι τὸν αὐτῶν, εἵλοντο ζημιωθῆναι μυρία, καὶ οὐδενὸς αὐτοῖς τούτων ἐμέλησεν, ἵνα μόνον τὸ θέλημα ποιήσωσι τὸ αὐτῶν. Καὶ ὅπερ ἰσχύει πάθος, οὐκ ἴσχυσε παρ' ἡμῖν ὁ τοῦ Θεοῦ φόβος. Καὶ τί λέγω πάθος; Ὅπερ αἰδὼς ἀνθρώπων ἰσχύει, οὐκ ἰσχύει ὁ τοῦ Θεοῦ φόβος. Πολλὰ καὶ κατορθοῦμεν, καὶ ἁμαρτάνομεν ἀνθρώπους αἰδούμενοι· τὸν δὲ Θεὸν οὐ δεδοίκαμεν. Πόσοι δι' αἰσχύνην προήκαντο χρήματα; πόσοι ἐφιλοτιμήσαντο εἰκῆ ὑπηρετούμενοι τοῖς αὐτῶν φίλοις ἐπὶ κακῷ; πόσοι φιλίας αἰδεσθέντες μυρία ἥμαρτον; γʹ. Εἰ τοίνυν καὶ πάθος καὶ αἰδὼς ἀνθρωπίνη δύναται ἐμβαλεῖν ἡμᾶς καὶ εἰς ἁμαρτήματα καὶ εἰς κατορθώματα, εἰκῆ λέγομεν, ὅτι οὐ δυνάμεθα· δυνάμεθα γὰρ ἂν θέλωμεν· θελῆσαι δὲ πάντας χρή. Εἰπὲ δή μοι, διὰ τί οὐ δύνασαι δόξης κρατεῖν, ὅταν ἕτεροι ὦσι κρατοῦντες τὴν αὐτὴν ἔχοντες ψυχὴν, τὸ αὐτὸ σῶμα, τὴν αὐτὴν μορφὴν, τὴν αὐτὴν ζῶντες ζωήν; Ἐννόησον τὸν Θεὸν, ἐννόησον τὴν ἄνωθεν δόξαν· ἀντίστησον αὐτῇ τὰ παρόντα, καὶ ταχέως ταύτης ἀποπηδήσεις. Ὅλως εἰ δόξης ἐπιθυμεῖς, τῆς ὄντως δόξης ἐπιθύμει. Ποία δόξα ὅταν ἀτιμίας ποιῇ; ποία δόξα, ὅταν τῆς ἐλαττόνων ἀναγκάζῃ τιμῆς ἐφίεσθαι, κἀκείνης χρείαν ἔχῃ; Τιμή ἐστι τὸ τῆς παρὰ τῶν μειζόνων ἀπολαύειν δόξης. Ὅλως εἰ δόξης ἐρᾷς, μᾶλλον ἐράσθητι τῆς παρὰ τοῦ Θεοῦ. Ἂν ἐρασθεὶς ἐκείνης, ταύτης καταφρονήσῃς, ὄψει ταύτην ἄτιμον· ἕως ἂν ἐκείνην μὴ ἴδης, οὐδὲ ταύτην ἰδεῖν δυνήσῃ πῶς ἐστιν αἰσχρὰ, πῶς καταγέλαστος. Καθάπερ γὰρ οἱ πονηρᾷ τινι γυναικὶ προκατειλημμένοι εἰδεχθεῖ καὶ αἰσχρᾷ, ἕως ἂν φιλῶσιν αὐτὴν, οὐ δύνανται τὴν δυσείδειαν ἰδεῖν, τοῦ πάθους ἐπισκοτοῦντος τῇ κρίσει· οὕτω δὴ καὶ ἐνταῦθα· ἕως ἂν κατεχώμεθα τῷ πάθει, οὐ δυνάμε 60.213 θα συνιδεῖν οἷόν ἐστι κακόν. Πῶς οὖν ἀπαλλαγείημεν ἂν, φησὶν, αὐτοῦ; Ἐννόει τοὺς χρήματα ἀναλώσαντας μυρία, καὶ οὐδὲν ἀπ' αὐτῶν καρπωσαμένους· ἐννόει τοὺς ἀποθανόντας ὅσης ἀπήλαυσαν δόξης, καὶ οὐδαμοῦ αὕτη βεβαία, ἀλλ' ἀπόλωλε καὶ διέφθαρται· ἐννόησον, ὅτι ὄνομα μόνον ἐστὶ, πρᾶγμα δὲ οὐκ ἔχει· ἐπεὶ τί ἐστι δόξα; εἰπέ μοι· δὸς ὅρον τινά. Τὸ θαυμάζεσθαι παρὰ πάντων, φησί. ∆ικαίως, ἢ καὶ ἀδίκως;