376

we take more care of horses than of children. And if someone has a mule, great is the care to find the best mule-driver, one who is neither unreasonable, nor a thief, nor a drunkard, nor inexperienced in the art; but if it is necessary to set a tutor over a child's soul, we simply and randomly choose whoever comes along. And yet there is no other art greater than this one. For what is equal to shaping a soul, and molding the mind of a youth? For he who has this knowledge must be more exact than any painter or any sculptor. But we take no account of this, but we look to one thing only, that he may be taught language. And this too we have been zealous for, again, for the sake of money. For he learns to speak not so that he may be able to speak, but so that he may make money; so that if it were possible to be rich even without this, we would have no regard for it either. Do you see how great is the tyranny of money? how it has seized everything, and like some slaves and cattle, having bound them, it drags them wherever it wishes? But what is the profit to us from so many accusations? For we strike it with words; but it prevails by our deeds. Nevertheless, not even so will we cease striking it with the words of our tongue. For if anything more comes of it, both we and you have gained; but if you persist in the same things, our part at least is all complete. May God deliver you from this sickness, and prepare us to boast in you; for to Him is the glory and the power for ever and ever. Amen.

58.583 HOMILY 60. If your brother sins against you, go, reprove him

between you and him alone. If he listens to you, you have gained your brother. 1. For since He had directed a strong discourse against those who cause scandal, and

He frightened them from every side, so that those who are scandalized might not become supine again in this way, nor thinking that the whole matter has been cast upon others, they might proceed to another evil, being pampered and wanting everything to be attended to, and might run aground into despair, see how He restrains them again, and commands the reproof to happen between the two alone; so that he might not make the accusation heavier by the testimony of more people, and the other, having become more shameless, might remain incorrigible. For this reason He says: Between you and him alone. And if he listens, you have gained your brother. What is, If he listens? If he condemns himself, if he is persuaded that he has sinned. You have gained your brother. He did not say, You have sufficient vengeance, but, You have gained your brother, showing that the loss from enmity is common. For He did not say, He gained himself only, but also You have gained him; by which He showed that both he and the other were suffering loss before this, the one his brother, the 58.584 other his own salvation. This also He advised when He was sitting on the mountain; at one time bringing the one who had caused grief to the one who was grieved and saying; If you are standing at the altar, and there you remember that your brother has something against you, go, be reconciled to your brother; at another time commanding the one who was wronged to forgive his neighbor. For He taught to say, Forgive us our debts, as we also forgive our debtors. But here He devises another way. For He brings not the one who has caused grief, but the one who has been grieved, to him. For since that one who has done wrong would not easily come to make an apology, being ashamed and blushing, He draws this one to that one; and not simply, but so as to correct what has happened. And He does not say, Accuse, nor, Rebuke, nor, Demand justice and an account, but, Reprove, He says. For he himself is held as if by some deep sleep, drunk with anger and with shame; but it is necessary for you who are healthy to go to him who is sick, and to make the tribunal private, and the cure easy to accept. For to say, Reprove, is nothing other than, Remind him of his sin, tell him what things you have suffered from him; which itself, if as 58.585

376

ἵππων μᾶλλον ἐπιμελούμεθα, ἢ παίδων. Κἂν μὲν ἡμίονόν τις ἔχῃ, πολλὴ ἡ φροντὶς ὥστε ὀνηλάτην εὑρεῖν ἄριστον, καὶ μήτε ἀγνώμονα, μὴ κλέπτην, μὴ μέθυσον, μὴ τῆς τέχνης ἄπειρον· ἂν δὲ ψυχῇ παιδὸς ἐπιστῆσαι δέῃ παιδαγωγὸν, ἁπλῶς καὶ ὡς ἔτυχε τὸν ἐπελθόντα αἱρούμεθα. Καίτοιγε τῆς τέχνης ταύτης οὐκ ἔστιν ἄλλη μείζων. Τί γὰρ ἴσον τοῦ ῥυθμίσαι ψυχὴν, καὶ διαπλάσαι νέου διάνοιαν; Καὶ γὰρ παντὸς ζωγράφου καὶ παντὸς ἀνδριαντοποιοῦ τὸν ταύτην ἔχοντα τὴν ἐπιστήμην ἀκριβέστερον διακεῖσθαι χρή. Ἀλλ' ἡμεῖς οὐδένα τούτου ποιούμεθα λόγον, ἀλλ' ἓν ὁρῶμεν μόνον, ὅπως παιδευθῇ τὴν γλῶτταν. Καὶ τοῦτο δὲ διὰ χρήματα πάλιν ἐσπουδάκαμεν. Οὐ γὰρ ἵνα δύνηται λέγειν, ἀλλ' ἵνα χρηματίζηται, μανθάνει τὸ λέγειν· ὡς εἰ ἐξῆν καὶ χωρὶς τούτου πλουτεῖν, οὐδεὶς ἡμῖν ἦν οὐδὲ τούτου λόγος. Εἶδες πόση τῶν χρημάτων ἡ τυραννίς; πῶς πάντα κατέσχε, καὶ καθάπερ ἀνδράποδά τινα καὶ θρέμματα δήσασα ἕλκει ὅπουπερ ἂν θέλῃ; Ἀλλὰ τί τὸ κέρδος ἀπὸ τῶν τοσούτων ἐγκλημάτων ἡμῖν; Ἡμεῖς μὲν γὰρ τοῖς λόγοις αὐτὴν βάλλομεν· ἐκείνη δὲ τοῖς ἔργοις ἡμῶν κρατεῖ. Πλὴν ἀλλ' οὐδὲ οὕτω παυσόμεθα τοῖς ἀπὸ τῆς γλώττης αὐτὴν βάλλοντες ῥήμασιν. Ἂν μὲν γὰρ γένηταί τι πλέον, ἐκερδάναμεν καὶ ἡμεῖς καὶ ὑμεῖς· ἂν δὲ τοῖς αὐτοῖς ἐπιμένητε, τό γε ἡμέτερον ἅπαν ἀπήρτισται. Ὁ δὲ Θεὸς καὶ ὑμᾶς ταύτης ἀπαλλάξειε τῆς νόσου, καὶ ἡμᾶς ἐφ' ὑμῖν καυχᾶσθαι παρασκευάσειεν· ὅτι αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

58.583 ΟΜΙΛΙΑ Ξʹ. Ἐὰν ἁμάρτῃ εἰς σὲ ὁ ἀδελφός σου, ὕπαγε, ἔλεγξον αὐτὸν

μεταξὺ σοῦ καὶ αὐτοῦ μόνου. Ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου. αʹ. Ἐπειδὴ γὰρ σφοδρὸν κατέτεινε λόγον κατὰ τῶν σκανδαλιζόντων, καὶ

πανταχόθεν αὐτοὺς ἐφόβησεν, ἵνα μὴ ταύτῃ γένωνται πάλιν ὕπτιοι οἱ σκανδαλιζόμενοι, μηδὲ τὸ πᾶν νομίζοντες ἐφ' ἑτέρους ἐῤῥῖφθαι, εἰς ἑτέραν κακίαν ἐξέλθωσι, θρυπτόμενοι καὶ πάντα θεραπεύεσθαι θέλοντες, καὶ εἰς ἀπόνοιαν ἐξοκείλωσιν, ὅρα πῶς καὶ αὐτοὺς συστέλλει πάλιν, καὶ κελεύει τὸν ἔλεγχον μεταξὺ τῶν δύο γίνεσθαι μόνων· ἵνα μὴ τῇ τῶν πλειόνων μαρτυρίᾳ βαρυτέραν ἐργάσηται τὴν κατηγορίαν, καὶ ἰταμώτερος ἐκεῖνος γενόμενος δυσδιόρθωτος μείνῃ ∆ιό φησι· Μεταξὺ σοῦ καὶ αὐτοῦ μόνου. Κἂν ἀκούσῃ, ἐκέρδανας τὸν ἀδελφόν σου. Τί ἐστιν, Ἐὰν ἀκούσῃ; Ἐὰν καταγνῷ ἑαυτοῦ, ἐὰν πεισθῇ ὅτι ἥμαρτεν Ἐκέρδανας τὸν ἀδελφόν σου. Οὐκ εἶπεν, Ἔχεις ἱκανὴν τιμωρίαν, ἀλλ', Ἐκέρδανας τὸν ἀδελφόν σου, δεικνὺς ὅτι κοινὴ ζημία ἀπὸ τῆς ἔχθρας. Οὐ γὰρ εἶπεν, Ἐκέρδανεν ἐκεῖνος ἑαυτὸν μόνον, ἀλλὰ καὶ Σὺ αὐτὸν ἐκέρδανας· δι' ὧν ἔδειξεν ὅτι καὶ αὐτὸς κἀκεῖνος ἐζημιοῦντο πρὸ τούτου, ὁ μὲν τὸν ἀδελφὸν, ὁ 58.584 δὲ τὴν οἰκείαν σωτηρίαν. Τοῦτο καὶ ἡνίκα ἐπὶ τοῦ ὅρους ἐκάθητο, παρῄνει· ποτὲ μὲν τὸν λελυπηκότα πρὸς τὸν λυπηθέντα ἄγων καὶ λέγων· Ἐὰν τῷ θυσιαστηρίῳ παρεστὼς, ἐκεῖ μνησθῇς, ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, ὕπαγε, διαλλάγηθι τῷ ἀδελφῷ σου· ποτὲ δὲ τὸν ἠδικημένον κελεύων ἀφεῖναι τῷ πλησίον. Ἄφες γὰρ ἡμῖν τὰ ὀφειλήματα ἡμῶν, καθὼς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν, λέγειν ἐδίδαξεν. Ἐνταῦθα δὲ καὶ ἕτερον ἐπινοεῖ τρόπον. Οὐ γὰρ τὸν λελυπηκότα, ἀλλὰ τὸν λυπηθέντα ἄγει πρὸς τοῦτον. Ἐπειδὴ γὰρ ἐκεῖνος ὁ ἠδικηκὼς οὐκ εὐκόλως ἂν ἔλθοι πρὸς ἀπολογίαν αἰσχυνόμενος καὶ ἐρυθριῶν, τοῦτον πρὸς ἐκεῖνον ἕλκει· καὶ οὐχ ἁπλῶς, ἀλλ' ὥστε καὶ διορθῶσαι τὸ γεγενημένον. Καὶ οὐ λέγει, Κατηγόρησον, οὐδὲ, Ἐπιτίμησον, οὐδὲ, ∆ίκας ἀπαίτησον καὶ εὐθύνας, ἀλλὰ, Ἔλεγξον, φησίν. Αὐτὸς μὲν γὰρ καθάπερ τινὶ κάρῳ τῷ θυμῷ καὶ τῇ αἰσχύνῃ κατέχεται μεθύων· δεῖ δὲ σὲ τὸν ὑγιαίνοντα πρὸς ἐκεῖνον τὸν νοσοῦντα ἀπελθεῖν, καὶ ἀδημοσίευτον ποιῆσαι τὸ δικαστήριον, καὶ εὐπαράδεκτον τὴν ἰατρείαν. Τὸ γὰρ εἰπεῖν. Ἔλεγξον, οὐχ ἕτερόν τί ἐστιν ἢ, Ἀνάμνησον τοῦ ἁμαρτήματος, εἰπὲ πρὸς αὐτὸν ἅπερ ἔπαθες παρ' αὐτοῦ· ὅπερ καὶ αὐτὸ, ἐὰν ὡς 58.585