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Hating, and not simply hating, but also hating vehemently. For this ‘apo’ is often used by him for emphasis; as when he says earnest expectation, and eagerly awaiting, and redemption. For since many, even while not doing evil things, nevertheless have the desire for them, for this reason he said, Abhorring. For he wishes to purify even the mind, and for us to have great enmity toward evil, and hatred and war. For do not, he says, because I said, Love one another, think that I am speaking to this extent, so as to cooperate with one another even in wicked things; for I legislate the very opposite; not only to be alien to the practice, but also to the disposition toward evil, and not only to be alien to the disposition itself, but also to turn away from it and hate it with intensity. And he is not content with this alone, but also adds the working of virtue, saying: Cleaving to what is good. He did not say, Doing only, but also being disposed; for this is what the command to cleave has indicated. Thus also God, joining the man to the woman, said: For he shall be joined to his wife. Then he also states the reasons why we ought to love one another. In brotherly love be kindly affectionate to one another. You are brothers, he says, and you have loosed the same birth-pangs; therefore for this reason too it would be just for you to love one another. This also Moses said to those fighting in Egypt: You are brothers, why do you wrong one another? When, therefore, he speaks of those outside, 60.605 If it is possible, as much as depends on you, live peaceably with all men, he says; but when he discourses about our own people, In brotherly love, he says, be kindly affectionate to one another. For there he seeks that we not fight, nor hate and turn away; but here also that we love, and not simply love, but also have affection. For love, he says, must not only be without hypocrisy, but also intense and warm and fervent. For what is the benefit, if you love without guile, but do not love warmly? Wherefore he also said, kindly affectionate to one another; that is, And love warmly. Do not wait to be loved by another, but you yourself leap to it and take the lead; for thus you will also reap the reward of his friendship. 3. Having stated, then, the reason why we ought to love one another, he also says how the things of friendship might become unshakeable; wherefore he also adds: in honor preferring one another. For thus friendship both comes to be, and having come to be, it remains. And nothing makes friends so much as striving to surpass one's neighbor in honor. And not only friendship, but also greater honor comes from this. For the things said before come from love, but love comes from honor, just as honor also comes from love. Then, so that we might not only honor, he seeks something more, saying: not lagging in diligence. For this also begets love, when along with honor we also show protection; for nothing causes one to be loved so much as honor and forethought. For it is not enough to love, but this is also needed; or rather, this too comes from loving, just as loving is also warmed by this, and they are mutually constructive. For there are many who love in their mind, but do not stretch out a hand. For this reason he builds up love from all sides. And how might we become not lagging in diligence? Fervent in spirit. Do you see how everywhere he seeks intensifications? For he did not say, Give, only, but with liberality; nor Lead, but with diligence; nor Show mercy, but with cheerfulness; nor honor, but prefer one another; nor Love, but without hypocrisy; nor Abstain from evil, but hate it; nor Hold to good things, but cleave to them; nor Love, but with kindly affection; nor Be diligent, but not lagging; nor Have the Spirit, but be fervent in the spirit, that is, that you may be warm and aroused. For if you have those things that were said before, you will draw down the spirit; if this remains with you, it will also make you diligent toward those things, and all things will be easy from the spirit and from love, you being inflamed from both sides. Do you not see the bulls that carry a flame on their back, how they are unbearable to all? Thus also you will be unbearable to the devil, if

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Μισοῦντες, καὶ οὐχ ἁπλῶς Μισοῦντες, ἀλλὰ καὶ Σφόδρα μισοῦντες. Τὸ γὰρ ἀπὸ τοῦτο πολλαχοῦ ἐπιτάσεώς ἐστι παρ' αὐτῷ· ὡς ὅταν λέγῃ ἀποκαραδοκίαν, καὶ ἀπεκδεχόμενοι, καὶ ἀπολύτρωσιν. Ἐπειδὴ γὰρ πολλοὶ καὶ μὴ πράττοντες τὰ κακὰ, ὅμως τὴν ἐπιθυμίαν αὐτῶν ἔχουσι, διὰ τοῦτο εἶπεν, Ἀποστυγοῦντες. Αὐτὸς γὰρ καὶ τὴν διάνοιαν καθαρεύειν βούλεται, καὶ πολλὴν ἡμᾶς ἔχθραν ἔχειν πρὸς τὴν κακίαν, καὶ μῖσος καὶ πόλεμον. Μὴ γὰρ, ἐπειδὴ εἶπον, φησὶν, Ἀγαπήσατε ἀλλήλους, νομίσητε μέχρι τούτου λέγειν, ὡς καὶ ἐν τοῖς πονηροῖς συμπράττειν ἀλλήλοις· τοὐναντίον γὰρ ἅπαν νομοθετῶ· οὐ μόνον τῆς πράξεως, ἀλλὰ καὶ τῆς διαθέσεως τῆς περὶ τὴν κακίαν ἀλλότριον εἶναι, καὶ οὐ μόνον τῆς διαθέσεως αὐτῆς ἀλλότριον εἶναι, ἀλλὰ καὶ μεθ' ὑπερβολῆς αὐτὴν ἀποστρέφεσθαι καὶ μισεῖν. Καὶ οὐκ ἀρκεῖται μόνῳ τούτῳ, ἀλλὰ καὶ τὴν τῆς ἀρετῆς ἐργασίαν ἐπάγει λέγων· Κολλώμενοι τῷ ἀγαθῷ. Οὐκ εἶπε, Ποιοῦντες μόνον, ἀλλὰ καὶ διακείμενοι· τοῦτο γὰρ τὸ κελεῦσαι κολλᾶσθαι ἐδήλωσεν. Οὕτω καὶ ὁ Θεὸς συνάπτων τὸν ἄνδρα τῇ γυναικὶ, ἔλεγε· Προσκολληθήσεται γὰρ πρὸς τὴν γυναῖκα αὐτοῦ. Εἶτα καὶ αἰτίας λέγει, δι' ἃς ὀφείλομεν ἀλλήλους ἀγαπᾷν. Τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλόστοργοι. Ἀδελφοὶ, φησὶν, ἐστὲ, καὶ τὰς ὠδῖνας ἐλύσατε τὰς αὐτάς· οὐκοῦν καὶ διὰ τοῦτο δίκαιοι ἂν εἴητε φιλεῖν ἀλλήλους. Τοῦτο καὶ Μωϋσῆς ἔλεγε τοῖς ἐν Αἰγύπτῳ μαχομένοις· Ἀδελφοί ἐστε, ἵνα τί ἀδικεῖτε ἀλλήλους; Ὅταν μὲν οὖν περὶ τῶν ἔξω λέγῃ, 60.605 Εἰ δυνατὸν, τὸ ἐξ ὑμῶν, μετὰ πάντων ἀνθρώπων εἰρηνεύετε, φησίν· ὅταν δὲ περὶ τῶν οἰκείων διαλέγηται, Τῇ φιλαδελφίᾳ, φησὶν, εἰς ἀλλήλους φιλόστοργοι. Ἐκεῖ μὲν γὰρ τὸ μὴ μάχεσθαι ζητεῖ, μηδὲ μισεῖν καὶ ἀποστρέφεσθαι· ἐνταῦθα δὲ καὶ τὸ φιλεῖν, καὶ οὐχ ἁπλῶς φιλεῖν, ἀλλὰ καὶ στέργειν. Οὐ γὰρ δὴ μόνον, φησὶν, ἀνυπόκριτον εἶναι χρὴ τὴν ἀγάπην, ἀλλὰ καὶ ἐπιτεταμένην καὶ θερμὴν καὶ διάπυρον. Τί γὰρ ὄφελος, ἂν ἀγαπᾷς μὲν ἀδόλως, μὴ θερμῶς δὲ ἀγαπᾷς; ∆ιὸ καὶ εἶπεν, Εἰς ἀλλήλους φιλόστοργοι· τουτέστι, Καὶ θερμῶς φίλει. Μὴ μένε φιλεῖσθαι παρ' ἑτέρου, ἀλλ' αὐτὸς ἐπιπήδα τούτῳ καὶ κατάρχου· οὕτω γὰρ καὶ τῆς ἐκείνου φιλίας τὸν μισθὸν καρπώσῃ. γʹ. Εἰπὼν τοίνυν τὴν αἰτίαν, δι' ἣν ὀφείλομεν ἀλλήλους φιλεῖν, λέγει καὶ πῶς ἂν γένοιτο τὰ τῆς φιλίας ἀκίνητα· διὸ καὶ ἐπάγει· Τῇ τιμῇ ἀλλήλους προηγούμενοι. Οὕτω γὰρ φιλία καὶ γίνεται, καὶ γινομένη μένει. Καὶ οὐδὲν οὕτω φίλους ποιεῖ, ὡς τὸ σπουδάζειν τῇ τιμῇ νικᾷν τὸν πλησίον. Οὐ φιλία δὲ μόνον, ἀλλὰ καὶ τιμὴ μείζων ἐντεῦθεν γίνεται. Τὰ μὲν γὰρ εἰρημένα πρότερον ἀπὸ τῆς ἀγάπης, ἡ δὲ ἀγάπη ἀπὸ τῆς τιμῆς, ὥσπερ οὖν καὶ τιμὴ ἀπὸ τῆς ἀγάπης. Εἶτα ἵνα μὴ τιμῶμεν μόνον, καὶ ἕτερόν τι πλέον ἐπιζητεῖ λέγων· Τῇ σπουδῇ μὴ ὀκνηροί. Καὶ γὰρ καὶ τοῦτο ἀγάπην τίκτει, ὅταν μετὰ τῆς τιμῆς καὶ προστασίας ἐπιδειξώμεθα· οὐδὲν γὰρ οὕτως ὡς τιμὴ καὶ πρόνοια τὸ φιλεῖσθαι ποιεῖ. Οὐ γὰρ ἀρκεῖ τὸ φιλεῖν, ἀλλὰ δεῖ καὶ τούτου· μᾶλλον δὲ καὶ τοῦτο ἐκ τοῦ φιλεῖν γίνεται, ὥσπερ οὖν καὶ τὸ φιλεῖν ἀπὸ τούτου θερμαίνεται, καὶ ἀλλήλων ἐστὶ κατασκευαστικά. Καὶ γάρ εἰσι πολλοὶ κατὰ διάνοιαν μὲν φιλοῦντες, καὶ οὐκ ὀρέγοντες δὲ χεῖρα. ∆ιὰ τοῦτο πάντοθεν οἰκοδομεῖ τὴν ἀγάπην. Καὶ πῶς ἂν γενοίμεθα τῇ σπουδῇ μὴ ὀκνηροί; Τῷ πνεύματι ζέοντες. Ὁρᾷς πῶς πανταχοῦ τὰς ἐπιτάσεις ζητεῖ; Οὐ γὰρ εἶπε, Μεταδίδοτε, μόνον, ἀλλὰ μετὰ δαψιλείας· οὐδὲ Προΐστασθε, ἀλλὰ μετὰ σπουδῆς· οὐδὲ Ἐλεεῖτε, ἀλλ' ἱλαρῶς· οὐδὲ τιμᾶτε, ἀλλὰ προηγεῖσθε· οὐδὲ Ἀγαπᾶτε, ἀλλ' ἀνυποκρίτως· οὐδὲ Ἀπέχεσθε τῶν κακῶν, ἀλλὰ μισεῖτε· οὐδὲ Ἔχεσθε τῶν ἀγαθῶν, ἀλλὰ κολλᾶσθε· οὐδὲ Φιλεῖτε, ἀλλὰ φιλοστόργως· οὐδὲ Σπουδάζετε, ἀλλὰ μὴ ὀκνηρῶς· οὐδὲ Τὸ Πνεῦμα ἔχετε, ἀλλὰ ζέον τὸ πνεῦμα, τουτέστιν, ἵνα ἦτε θερμοὶ καὶ διεγηγερμένοι. Ἐὰν γὰρ ἐκεῖνα ἔχῃς τὰ προειρημένα, ἐπισπάσῃ τὸ πνεῦμα· ἐὰν μένῃ τοῦτο παρὰ σοὶ, καὶ πρὸς ἐκεῖνά σε σπουδαῖον ἐργάσεται, καὶ πάντα εὔκολα ἀπὸ τοῦ πνεύματος καὶ τῆς ἀγάπης ἔσται, ἑκατέρωθέν σου πεπυρωμένου. Οὐχ ὁρᾷς τοὺς ταύρους τοὺς φλόγα ἐπὶ τοῦ νώτου φέροντας, πῶς πᾶσίν εἰσιν ἀφόρητοι; Οὕτω καὶ σὺ τῷ διαβόλῳ ἀφόρητος ἔσῃ, ἂν