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of a feast, not of misfortune nor of despondency. For this reason Christ also said: Rejoice, when they speak all manner of evil against you falsely. For this reason also the apostles returned rejoicing, not only because they had been spoken ill of, but because they had also been scourged. For along with what has been said you will gain another thing that is not small: to astonish your adversaries in this way, and to teach them through your deeds that you are on the way to another life. For if one sees you rejoicing and exulting when you suffer evil, he will know clearly from the facts that you have other hopes greater than the present ones; whereas, if you do not do this, but weep and lament, how will that man be able to learn that you await another life? And after this you will accomplish yet another thing; for if he sees you not grieving at insults, but even blessing, he will cease to persecute. See, therefore, how many good things come from this: both a greater reward for you and a lesser temptation, and that man will cease pursuing, and God will be glorified, and your philosophy will become a lesson in piety for the one who has sinned. For this reason He commanded us to repay not only those who insult us, but also those who persecute and mistreat us through their actions, with their opposites. And for now He commanded to bless them; but as he proceeds he also exhorts us to do good to them in deeds. To rejoice with those who rejoice, and weep with those who weep. For since it is possible to bless and not to curse, but not to do this out of love, He wants us also to be warmed with friendship. Therefore He added this, so that we not only bless, but also feel pain with and suffer with, if ever we should see them fallen into misfortune. Yes, he says; 60.610 but while he reasonably commanded to grieve with those who mourn, why did he command the other thing, it being nothing great? And yet that, to rejoice with those who rejoice, requires a more philosophic soul, rather than to weep with those who weep. For this even nature itself achieves, and no one is so stone-hearted as not to weep for one who is in misfortune; but that requires a very noble soul, so as not only to not envy the successful, but also to rejoice with him. For this reason he also placed it first. For nothing so brings love together, as when we share in joy and grief with one another. Therefore, since you yourself stand far from terrible things, do not remain outside of sympathy; for even when your neighbor suffers evil, you ought to make the misfortune common. Share therefore in the tears, that you may lighten the despondency; share in the joy, that you may root the gladness, and fix the love, and benefit yourself before him, by making yourself merciful through weeping, and by cleansing yourself of envy and malice through rejoicing with him. But consider also Paul's lack of severity. For he did not say, End the misfortune, lest you often say that it is impossible; but he commanded the easier thing, and what you are master of. For even if you cannot remove the terrible thing, bring forth tears, and you have removed the greater part; and if you cannot increase the prosperity, bring forth joy, and you have made a great addition. For this reason he advises not only not to envy, but also what is much more, to rejoice with; for this is much more than not envying. Being of the same mind toward one another; not minding high things, but condescending to the humble. 2. Again he makes great earnestness about humility, from which he also began his discourse. For it was likely that they were full of pride, both from the city and from many other quarters; which is why he constantly undermines the disease, and suppresses the inflammation. For nothing so tears apart the body of the Church as arrogance. And what is, "Being of the same mind toward one another"? Did the poor man come to you into the house? Be like him in your mindset; do not take on greater arrogance because of wealth; there is no rich and poor in Christ. Therefore do not be ashamed because of his outer garment, but receive him because of his inner faith; nor, if you see one mourning, should you think it unworthy to comfort him; nor, if you see one prospering, should you blush to share in his pleasure and rejoice with him, but what you think concerning yourself, think also concerning him; For "Being of the same mind,"

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ἑορτῆς, οὐ συμφορᾶς οὐδὲ ἀθυμίας. ∆ιὰ τοῦτο καὶ ὁ Χριστὸς ἔλεγε· Χαίρετε, ὅταν εἴπωσι πᾶν πονηρὸν ῥῆμα καθ' ὑμῶν ψευδόμενοι. ∆ιὰ τοῦτο καὶ οἱ ἀπόστολοι ὑπέστρεφον χαίροντες, οὐχ ὅτι κακῶς ἤκουσαν μόνον, ἀλλ' ὅτι καὶ ἐμαστιγώθησαν. Μετὰ γὰρ τῶν εἰρημένων καὶ ἕτερον οὐ μικρὸν κερδανεῖς, τὸ καταπλῆξαι καὶ ταύτῃ τοὺς ἀντιδίκους, καὶ παιδεῦσαι διὰ τῶν ἔργων αὐτοὺς, ὅτι πρὸς ἑτέραν ὁδεύεις ζωήν. Ἂν γὰρ ἴδῃ σε χαίροντα καὶ πτερούμενον ἐπὶ τῷ πάσχειν κακῶς, εἴσεται σαφῶς διὰ τῶν πραγμάτων, ὅτι μείζους τῶν παρόντων ἑτέρας ἔχεις ἐλπίδας· ὡς, ἂν τοῦτο μὴ ποιῇς, ἀλλὰ κλαίῃς καὶ ὀδύρῃ, πόθεν δυνήσεται μαθεῖν ἐκεῖνος, ὅτι ἑτέραν ζωὴν ἀναμένεις; Καὶ μετὰ τούτου δὲ πάλιν καὶ ἕτερον κατορθώσεις· ἂν γὰρ ἴδῃ σε οὐκ ἀλγοῦντα ταῖς ὕβρεσιν, ἀλλὰ καὶ εὐλογοῦντα, παύσεται ἐλαύνων. Ὅρα τοίνυν, ὅσα ἐντεῦθεν γίνεται τὰ καλά· καὶ σοὶ μισθὸς μείζων καὶ ὁ πειρασμὸς ἐλάττων, κἀκεῖνος ἀποστήσεται διώκων, καὶ ὁ Θεὸς δοξασθήσεται, καὶ διδασκαλία τῷ πεπλημμελημένῳ γενήσεται πρὸς εὐσέβειαν ἡ σὴ φιλοσοφία. ∆ιὰ τοῦτο οὐχὶ τοὺς ὑβρίζοντας μόνον, ἀλλὰ καὶ τοὺς διώκοντας καὶ διὰ τῶν πραγμάτων ἐπηρεάζοντας, τοῖς ἐναντίοις ἀμείβεσθαι ἐκέλευσε. Καὶ νῦν μὲν αὐτοὺς εὐλογεῖν ἐπέταξε· προϊὼν δὲ καὶ ἔργοις εὐεργετεῖν παραινεῖ. Χαίρειν μετὰ χαιρόντων, καὶ κλαίειν μετὰ κλαιόντων. Ἐπειδὴ γὰρ ἔστιν εὐλογῆσαι μὲν, καὶ μὴ καταρᾶσθαι, μὴ μὴν ἐξ ἀγάπης τοῦτο ποιῆσαι, βούλεται καὶ διαθερμαίνεσθαι ἡμᾶς τῇ φιλίᾳ. ∆ιὸ καὶ τοῦτο ἐπήγαγεν, ὥστε μὴ μόνον εὐλογεῖν, ἀλλὰ καὶ συναλγεῖν καὶ συμπάσχειν, εἴ ποτε ἴδοιμεν αὐτοὺς συμφορᾷ περιπεσόντας. Ναὶ, φησίν· 60.610 ἀλλὰ τὸ μὲν συναλγεῖν τοῖς θρηνοῦσιν εἰκότως ἐπέταξε· τὸ δὲ ἕτερον τί δήποτε ἐκέλευσεν, οὐδὲν μέγα ὄν; Καίτοι γε ἐκεῖνο φιλοσοφωτέρας δεῖται ψυχῆς, τὸ χαίρειν μετὰ χαιρόντων, μᾶλλον ἢ τὸ κλαίειν μετὰ κλαιόντων. Τοῦτο μὲν γὰρ καὶ ἡ φύσις αὐτὴ κατορθοῖ, καὶ οὐδεὶς οὕτω λίθινος, ὃς οὐ κλαίει τὸν ἐν συμφοραῖς ὄντα· ἐκεῖνο δὲ γενναίας σφόδρα δεῖται ψυχῆς, ὥστε τῷ εὐδοκιμοῦντι μὴ μόνον μὴ φθονεῖν, ἀλλὰ καὶ συνήδεσθαι. ∆ιὰ τοῦτο καὶ πρότερον αὐτὸ τέθεικεν. Οὐδὲν γὰρ οὕτως ἀγάπην συνάγει, ὡς ὅταν καὶ χαρᾶς καὶ λύπης κοινωνῶμεν ἀλλήλοις. Μὴ τοίνυν, ἐπειδὴ πόῤῥω τῶν δεινῶν αὐτὸς ἕστηκας, καὶ τῆς συμπαθείας μένε ἐκτός· καὶ γὰρ καὶ τοῦ πλησίον παθόντος κακῶς, κοινὴν ὀφείλεις ποιεῖσθαι τὴν συμφοράν. Κοινώνει τοίνυν τῶν δακρύων, ἵνα κουφίσῃς τὴν ἀθυμίαν· κοινώνει χαρᾶς, ἵνα ῥιζώσῃς τὴν εὐφροσύνην, καὶ πήξῃς τὴν ἀγάπην, καὶ πρὸ ἐκείνου σαυτὸν ὠφελήσῃς, διὰ μὲν τοῦ δακρύειν ἐλεήμονα κατασκευάζων, διὰ δὲ τοῦ συνήδεσθαι φθόνου καὶ βασκανίας ἑαυτὸν ἐκκαθαίρων. Σκόπει δέ μοι καὶ τὸ ἀνεπαχθὲς τοῦ Παύλου. Οὐ γὰρ εἶπε, Λῦσον τὴν συμφορὰν, ἵνα μὴ λέγῃς πολλάκις ὅτι ἀδύνατον· ἀλλὰ τὸ κουφότερον ἐπέταξε, καὶ οὗ κύριος εἶ. Κἂν γὰρ ἀνελεῖν μὴ δυνηθῇς τὸ δεινὸν, εἴσαγε δάκρυα, καὶ τὸ πλεῖον ἀνεῖλες· κἂν μὴ δυνηθῇς αὐξῆσαι τὴν εὐημερίαν, εἴσαγε τὴν χαρὰν, καὶ πολλὴν τὴν προσθήκην ἐποίησας. ∆ιὰ τοῦτο οὐ μόνον μὴ φθονεῖν, ἀλλὰ καὶ ὃ πολλῷ πλέον ἐστὶ παραινεῖ, τὸ καὶ συνήδεσθαι· τοῦ γὰρ μὴ φθονεῖν τοῦτο πολὺ πλέον. Τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες· μὴ τὰ ὑψηλὰ φρονοῦντες, ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι. βʹ. Πολλὴν πάλιν περὶ τῆς ταπεινοφροσύνης ποιεῖται τὴν σπουδὴν, ὅθεν καὶ ἤρξατο τοῦ λόγου. Καὶ γὰρ εἰκὸς ἦν αὐτοὺς φρονήματος μεστοὺς εἶναι, καὶ ἀπὸ τῆς πόλεως καὶ ἑτέρωθεν πολλαχόθεν· διὸ καὶ συνεχῶς ὑποσύρει τὸ νόσημα, καὶ καταστέλλει τὴν φλεγμονήν. Οὐδὲν γὰρ οὕτως ἀποσχίζει σῶμα Ἐκκλησίας, ὡς ἀλαζονεία. Τί δέ ἐστι, Τὸ αὐτὸ εἰς ἀλλήλους φρονοῦντες; Παρεγένετό σοι ὁ πένης εἰς τὴν οἰκίαν; Γενοῦ κατ' ἐκεῖνον τῷ φρονήματι· μὴ μείζονα λάβῃς ὄγκον διὰ τὸν πλοῦτον· οὐκ ἔστι πλούσιος καὶ πένης ἐν Χριστῷ. Μὴ τοίνυν ἐπαισχυνθῇς διὰ τὴν ἔξωθεν περιβολὴν, ἀλλ' ἀπόδεξαι διὰ τὴν ἔνδον πίστιν· μηδὲ, ἂν ἴδῃς πενθοῦντα, ἀνάξιον αὐτὸν νομίσῃς παρακαλέσαι· μηδὲ, ἂν ἴδῃς εὐημεροῦντα, ἐρυθριάσῃς κοινωνῆσαι τῆς ἡδονῆς καὶ συνησθῆναι, ἀλλ' ὃ περὶ σεαυτοῦ φρονεῖς, καὶ περὶ ἐκείνου φρόνησον· Τὸ γὰρ αὐτὸ φρονοῦντες,