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He said that those who ask from the Gods for good minds, and do not educate themselves, are senseless. For neither would a painter praying to the gods to give him a line and good color obtain it, if he did not learn the art; nor would one ever become a musician for the sake of prayer, if he did not learn music. In the same way, neither would one learn to be prudent. in the same way, neither would one praying become prudent, if he did not receive the learning of these things.

SERMON 15.

On teaching and words. Matth. 10. Amen I say to you, whoever does and teaches, this one shall be called great in the

kingdom of heaven.

813) Jas. 1. Let every man be swift to hear, and slow to speak. And, If any man offend not in word, the same is a perfect man, able also to bridle the whole body.

Solom. Say nothing into the ears of a fool, lest he should ever mock your prudent words.

Sirach 21. The discourse of a fool is like a burden in the way; but on the lips of the prudent, grace will be found.

Of Basil. Let us not, by the immoderation of speech, make useless to ourselves the things diligently gathered. For the mind, being unable to grasp all things at once, suffers like the stomach, which, on account of an excess of satiety, is unable to bring to digestion the things sent to it.

It is better to give one’s own reins to those more skilled, than to be the ignorant charioteers of others; and rather to submit a compliant ear, than to move an uninstructed tongue.

Of the Theologian. A speechless deed is better than a deedless word. For no one was ever exalted without a way of life, but many by a word that sounds emptily. Either do not teach, or teach by your way of life. To speak shameful things, to hear them is more dishonorable. Chrysost. Then especially the disciples strive with a good zeal, when from

their teachers they have the examples.

Hearing is not without danger, when the addition of works does not occur.

There is knowledge without a word, and there is knowledge with a word. For there are many who have knowledge, but do not have a word.

Of Nilus. Every word for correction is superfluous, when the zeal of the listeners, inclining toward the worse, is disposed contrary to the things spoken by way of counsel.

Of Didymus. A teacher is effective and is believed when speaking, when he instructs from what he does, according to that, Which Jesus began both to do and to teach.

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Τούς αἰτουμένους παρά τῶν Θεῶν φρένας ἀγαθάς, καί μή ἑαυτούς παιδεύοντας, ἀναισθήτους ἔφασκεν εἶναι. Οὔτε γάρ ζωγράφον εὐχόμενον τοῖς θεοῖς δοῦναι αὐτῷ γραμμήν καί εὔχροιαν λαβεῖν ἄν, εἰ μή μάθοι τέχνην· οὔτε μουσικόν γενέσθαι ποτ᾿ ἄν ἕνεκεν εὐχῆς, εἰ μή ἄν τά μουσικά μάθοι. Τόν δέ αὐτόν τρόπον, οὐδ᾿ ἄν φρόνιμόν τινα μάθοι. τόν δέ αὐτόν τρόπον, οὐδ᾿ ἄν φρόνιμόν τινα γενέσθαι εὐχόμενον, εἰ μή τούτων τήν μάθησιν λάβοι.

ΛΟΓΟΣ ΙΕ´.

Περί διδαχῆς καί λόγων. Ματθ. ι´. Ἀμήν λέγω ὑμῖν, ὅς ἄν ποιήσῃ καί διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ

βασιλείᾳ τῶν οὐρανῶν.

813) Ἰακ. α´. Ἔστω πᾶς ἄνθρωπος ταχύς εἰς τό ἀκοῦσαι, καί βραδύς εἰς τό λαλῆσαι. Καί, Εἴ τις ἐν λόγῳ οὐ πταίσει, οὗτος τέλειός ἐστι, δυνάμενος χαλιναγωγῆσαι καί ὅλον τό σῶμα.

Σολομ. Εἰς ὦτα ἄφρονος μηδέν λέγε, μή ποτε μυκτηρίσῃ τούς συνετούς σου λόγους.

Σιράχ ΚΑ´. Ἐξήγησις μωροῦ, ὡς ἐν ὁδῷ φορτίον· ἐπί δέ χείλη συνετοῦ εὑρεθήσεται χάρις.

Βασιλείου. Μήποτε τῇ ἀμετρίᾳ τοῦ λόγου ἄχρηστα ποιήσωμεν ἡμῖν τά φιλοπόνως συνειλεγμένα. Ἀτονοῦσα μέν ἡ διάνοια πάντων ὁμοῦ περιδράξασθαι, ὅμοιον πάσχει γαστρί, διά τήν ὑπερβολήν τοῦ κόρου, εἰς πέψιν ἀγαγεῖν τά παραπεμφθέντα μή δυναμένῃ.

Βέλτιον τάς ἑαυτῶν ἡνίας ἐνδιδόναι τεχνικωτέροις, ἤ ἄλλων ἡνιόχους εἶναι ἀνεπιστήμονας· καί ἀκοήν ὑποτιθέναι μᾶλλον εὐγνώμονα, ἤ γλῶσσαν κινεῖν ἀπαίδευτον.

Θεολόγου. Ἄφωνον ἔργον κρεῖττον ἀπράκτου λόγου. Βίου μέν οὐδείς πώποτε ὑψώθη δίχα, Λόγου δέ πολλοί τοῦ κενῶς ψοφουμένου. Ἤ μή διδάσκειν, ἤ διδάσκειν τῷ τρόπῳ. Τοῦ λαλεῖν αἰσχρά, τό ἀκούειν ἀτιμότερον. Χρυσοστ. Τότε μάλιστα οἱ μαθηταί εἰς τόν ἀγαθόν ἀγωνίζονται ζῆλον, ὅταν παρά

τῶν διδασκάλων ἔχωσι τά παραδείγματα.

Οὐκ ἀκίνδυνον ἡ ἀκρόασις, ὅταν ἡ διά τῶν ἔργων προσθήκη μή γένηται.

Ἔστις γνῶσις λόγου χωρίς, καί ἔστι γνῶσις μετά λόγου. Καί γάρ εἰσί πολλοί γνῶσιν μέν ἔχοντες, λόγον δέ οὐκ ἔχοντες.

Νείλου. Περισσός πᾶς λόγος πρός διόρθωσιν, ὅταν ἡ τῶν ἀκουόντων πρός τό χεῖρον νεύουσα σπουδή, τοῖς κατά συμβουλήν λεγομένοις ἐναντίως διάκειται.

∆ιδύμου. Τότε ἀνύει διδάσκαλος καί πιστεύεται λέγων, ὅταν ἀφ᾿ ὧν πράττει, παιδεύει, κατά τό, Ὧν ἤρξατο ὁ Ἰησοῦς ποιεῖν τε καί διδάσκειν.