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of a farmer, and the farmer needs the land; so also here. For what reward has a teacher, if he cannot show his students? and what have the students, if they have not enjoyed the best teaching? So we likewise need one another again, both rulers and ruled, and the leader and his subjects; for rulers need them for many reasons. For no one is sufficient by himself to do anything, whether it be to ordain, or to consider counsels and opinions, but they become more honored from the assembly and the multitude. For example, the poor need those who give, and those who give need those who receive in turn. Consider one another, he says, to provoke unto love and to good works. For this reason the community of the Church has greater power, and what one cannot do by himself, he is strong enough to do when he is with others. For this reason especially the prayers here are necessary, for the whole world, for the Church to its ends, for peace, for those in misfortunes. And Paul makes this clear saying: That for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf; that is, that he may bestow grace on many. And he often seeks their prayers. See also in the case of the Ninevites what God says: And should not I spare that city, wherein are more than twelve myriads of persons? Where two or three are gathered together, he says, in my name, there am I in the midst of them. And if two have great power, how much more so do many? And if even when you are one you will have power, yet not in the same way. But why are you even one? Why do you not make many? Why do you not become a creator of love? Why do you not establish friendship? You do not have the greatest praise of virtue. For just as being wicked by agreement provokes God more, so also being good in concord gladdens him more. You shall not, he says, follow a multitude to do evil. They are all gone out of the way, they are together become unprofitable, and they became as ones singing in their wickedness. Make for yourself friends before your own household, before all others. If the peacemaker is a son of God; how much more so is he who also makes friends? if he who only reconciles is called a son of God; of what will he not be worthy who makes friends of those who are reconciled? Let us engage in this commerce, let us make friends for one another of our enemies, and those who are not enemies, but not friends either, let us bring them together, and above all, ourselves. For just as one who has enmity in his house, and is at odds with his own wife, is not trustworthy in reconciling others, but will hear: Physician, heal yourself; so indeed he will hear it here also. What then is our enmity? That of the soul against the body, that of vice against virtue. Let us destroy this, let us put an end to this war, and then with peace we will also converse with others with great boldness, with our conscience not accusing us. Anger fights with gentleness, the love of money fights with contempt 60.267 for money, envy fights with kindness. Let us end this war, let us bring down these enemies, let us set up these trophies, let us establish peace in our city. For we have a city and a commonwealth, and many citizens and foreigners; but let us practice the expulsion of aliens, so that our own people are not corrupted. Let no alien or spurious doctrine enter, nor any carnal thought. Do we not see that if one of the enemy is caught in the cities, he is judged as a spy? Therefore let us practice the expulsion of aliens; or rather not only the expulsion of aliens, but let us also drive out our enemies. If we see one, let us hand over to the ruler, the mind, that thought, which is barbaric, but dressed in civic attire. There are many such thoughts among us, enemies by nature, but clothed in sheep's skin. Just as the Persians, having taken off the tiara and the trousers and the barbaric footwear, having put on the other local attire, and having cut their hair close, and speaking in the customary tongue, conceal the war by their appearance; but if you immediately apply tortures, you have shown what was hidden; so also here, torture such a thought ten thousand times, and you will quickly see its barbaric nature

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γεωργοῦ, καὶ ὁ γεωργὸς δεῖται τῆς γῆς· οὕτω καὶ ἐνταῦθα. Ποῖον γὰρ ἔχει μισθὸν διδάσκαλος, οὐκ ἔχων ἐπιδεῖξαι τοὺς διδαχθέντας; ποῖον δὲ οἱ διδασκόμενοι, μὴ ἀπολαύσαντες διδασκαλίας ἀρίστης; Ὥστε ὁμοίως ἀλλήλων χρῄζομεν πάλιν, καὶ ἄρχοντες ἀρχομένων, καὶ ἡγούμενος ὑπηκόων· ἄρχοντες μὲν γὰρ πολλῶν ἕνεκεν. Οὐδεὶς γὰρ ἀρκεῖ καθ' ἑαυτόν τι πρᾶξαι, ἄν τε χειροτονῆσαι δέῃ, ἄν τε βουλὰς σκέψασθαι καὶ γνώμας, ἀλλὰ τιμιώτεροι γίνονται ἀπὸ τῆς συνόδου καὶ τοῦ πλήθους. Οἷον, οἱ πένητες τῶν διδόντων χρῄζουσιν, οἱ διδόντες τῶν λαμβανόντων πάλιν. Ἀλλήλους, φησὶ, κατανοοῦντες εἰς παροξυσμὸν ἀγάπης, καὶ καλῶν ἔργων. ∆ιὰ τοῦτο μείζονα δύναται τὸ κοινὸν τῆς Ἐκκλησίας, καὶ ἅπερ καθ' ἑαυτὸν οὐ δύναταί τις, μετὰ τῶν ἄλλων γινόμενος ἰσχύει. ∆ιὰ τοῦτο μάλιστα ἀναγκαῖαι αἱ εὐχαὶ ἐνταῦθα γίνονται ὑπὲρ τῆς οἰκουμένης, ὑπὲρ τῆς Ἐκκλησίας τῆς ἐπὶ περάτων, ὑπὲρ τῆς εἰρήνης, ὑπὲρ τῶν ἐν συμφοραῖς. Καὶ τοῦτο ὁ Παῦλος δηλοῖ λέγων· Ἵνα τὸ εἰς ἡμᾶς χάρισμα ἐν πολλῷ προσώπῳ διὰ πολλῶν εὐχαριστηθῇ ὑπὲρ ἡμῶν· τουτέστιν, ἵνα πολλοῖς χαρίσηται. Καὶ πολλάκις αὐτῶν τὰς εὐχὰς ἐπιζητεῖ. Ὅρα καὶ ἐπὶ τῶν Νινευϊτῶν τί φησιν ὁ Θεός· Ἐγὼ δὲ οὐ φείσομαι τῆς πόλεως, ἐν ᾖ κατοικοῦσι πλείους ἢ δώδεκα μυριάδες; Ὅπου δύο ἢ τρεῖς εἰσι συνηγμένοι, φησὶν, εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν. Εἰ δὲ δύο μέγα ἰσχύουσι, πόσῳ μᾶλλον πλείους; Εἰ δὲ καὶ εἷς ὢν ἰσχύσεις, ἀλλ' οὐχ ὁμοίως. ∆ιὰ τί δὲ καὶ εἷς εἶ; διὰ τί οὐκ ἐργάζῃ πολλούς; διὰ τί μὴ γίνῃ δημιουργὸς ἀγάπης; διὰ τί μὴ κατασκευάζεις φιλίαν; Τὸ μέγιστον τῆς ἀρετῆς ἐγκώμιον οὐκ ἔχεις. Ὥσπερ γὰρ τὸ ἐκ συνθήκης εἶναι κακοὺς, μᾶλλον παροξύνει τὸν Θεόν· οὕτω καὶ τὸ ἐν ὁμονοίᾳ εἶναι ἀγαθοὺς, μᾶλλον εὐφραίνει. Οὐκ ἔσῃ, φησὶ, μετὰ πολλῶν ἐπὶ κακίᾳ. Πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, καὶ ἐγένοντο ὡς ᾄδοντες ἐν ταῖς κακίαις αὐτῶν. Κατασκεύασόν σοι φίλους πρὸ τῶν οἰκείων, πρὸ τῶν ἄλλων ἁπάντων. Εἰ ὁ εἰρηνοποιὸς, υἱὸς Θεοῦ· ὁ καὶ φίλους κατασκευάζων, πόσῳ μᾶλλον; εἰ ὁ καταλλάττων μόνον, υἱὸς Θεοῦ καλεῖται· ὁ τοὺς καταλλαττομένους φίλους ποιῶν, τίνος οὐκ ἔσται ἄξιος; Ταύτην ποιώμεθα τὴν ἐμπορίαν, φίλους ποιῶμεν ἀλλήλοις τοὺς ἐχθροὺς, καὶ τοὺς οὐκ ἐχθροὺς μὲν, οὐ φίλους δὲ, καὶ τούτους συναγάγωμεν, καὶ πρὸ πάντων ἡμᾶς αὐτούς. Καθάπερ γὰρ ὁ ἐν τῇ οἰκίᾳ ἔχθραν ἔχων, καὶ πρὸς τὴν γυναῖκα τὴν ἑαυτοῦ διεστηκὼς, οὐκ ἔστιν ἀξιόπιστος ἑτέρους καταλλάττων, ἀλλ' ἀκούσεται· Ἰατρὲ, Θεράπευσον σεαυτόν· οὕτω δὴ καὶ ἐνταῦθα ἀκούσεται. Τίς οὖν ἐστιν ἡμῖν ἡ ἔχθρα; Ἡ τῆς ψυχῆς πρὸς τὸ σῶμα, ἡ τῆς κακίας πρὸς τὴν ἀρετήν. Ταύτην καταλύσωμεν, τοῦτον ἀνέλωμεν τὸν πόλεμον, καὶ τότε μετ' εἰρήνης καὶ τοῖς ἄλλοις διαλεξόμεθα μετὰ πολλῆς τῆς παῤῥησίας, οὐ κατηγοροῦντος ἡμῶν τοῦ συνειδότος. Μάχεται θυμὸς ἐπιεικείᾳ, μάχεται χρημάτων ἔρως ὑπεροψίᾳ 60.267 χρημάτων, μάχεται βασκανία χρηστότητι. Τοῦτον λύσωμεν τὸν πόλεμον, τούτους κατενέγκωμεν τοὺς ἐχθροὺς, ταῦτα στήσωμεν τὰ τρόπαια, ἐν τῇ πόλει τῇ ἡμετέρᾳ κατασκευάσωμεν εἰρήνην. Πόλις γὰρ ἡμῖν ἐστι καὶ πολιτεία, καὶ πολῖται καὶ ξένοι πολλοί· ἀλλὰ ξενηλασίαν ποιήσωμεν, ὥστε μὴ τοὺς οἰκείους φθείρεσθαι. Μηδὲν ἀλλότριον μηδὲ νόθον ἐπεισίτω δόγμα, μηδὲν φρόνημα σαρκικόν. Οὐχ ὁρῶμεν, ὅτι τῶν πολεμίων τις ἐν ταῖς πόλεσιν ἂν ἁλῷ, ὡς κατάσκοπος κρίνεται; Οὐκοῦν ξενηλασίαν ποιώμεθα· μᾶλλον δὲ μὴ ξενηλασίαν μόνον, ἀλλὰ καὶ τοὺς πολεμίους ἀπελαύνωμεν. Ἂν ἴδωμέν τινα, παραδῶμεν τῷ ἄρχοντι τῷ νῷ, τὸν λογισμὸν ἐκεῖνον, τὸν βεβαρβαρωμένον μὲν, κατεσκευασμένον δὲ ἐσθῆτι πολιτικῇ. Πολλοὶ παρ' ἡμῖν λογισμοὶ τοιοῦτοι, φύσει μὲν ἐχθροὶ, περιβεβλημένοι δὲ δορὰν προβάτων. Καθάπερ οἱ Πέρσαι τὴν τιάραν περιελόντες καὶ τὰς ἀναξυρίδας καὶ τὰ ὑποδήματα τὰ βαρβαρικὰ, τὴν ἄλλην στολὴν τὴν ἡμῖν ἐπιχώριον ὑπελθόντες, καὶ κειράμενοι ἐν χρῷ, καὶ τῇ συνήθει γλώττῃ διαλεγόμενοι, κρύπτουσι τῷ σχήματι τὸν πόλεμον· ἂν δὲ βασάνους εὐθέως προσαγάγῃς, τὸ κρυπτόμενον ἔδειξας· οὕτω καὶ ἐνταῦθα, βασάνισον μυριάκις τὸν τοιοῦτον λογισμὸν, καὶ ταχέως ὄψει τὸ βαρβαρικὸν