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From the same discourse, on the text: " And there is a diversity of gifts, one needing another gift for the discernment of the better one."

The diversity of gifts, one needing another gift for discernment, according to this great teacher, is prophecy, as I think, and speaking in tongues. For prophecy requires the gift of the discernment of spirits, in order to know who and whence and where it leads (1405) and of what spirit it is, and for what reason, lest it be some nonsense, merely uttered in vain from a defect in the speaker’s ruling faculty, or some self-motivated impulse of the supposed prophet, conjecturing about certain things naturally according to reason from much experience, or of the evil and demonic spirit, just as in Montanus and those like him there is a monstrous tale in the form of prophecy, as it is called, or for the sake of vainglory another perchance puts on airs with the words of others, speaking and parading what he himself did not produce, lying in order to be admired, and not being ashamed to present himself as the illegitimate father of orphan words and thoughts in order to seem wise. For let two or three prophets speak, says the divine Apostle, and let the others discern. And who happen to be the others? Clearly, those who have the gift of the discernment of spirits. Prophecy therefore requires, as I said, the discernment of spirits, so that it may be known and believed and approved, while the gift of tongues requires the gift of interpretation, so that such a person may not seem to be mad to those present, since none of the listeners is able to follow what is being said. For if, says the great Apostle, you speak in tongues, and an unbeliever or an outsider enters, will they not say that you are mad? And he commands the one speaking in tongues rather to be silent, if there is no one to interpret. But when the teacher says, "For discernment of the better one," those who have illuminated their mind with divine words say that the gift of prophecy and the gift of tongues surpasses the gifts which they need for discernment and clarification, that is, the discernment of spirits and interpretation. Knowing this, the teacher said, "For discernment of the better one."

From the same, from the discourse to Hero the philosopher, on: " Sentences and incomplete sentences. "

A sentence, according to the grammarians, is a proposition consisting of a noun and a verb that forms a complete thought, for example, " John is walking. " An incomplete sentence, however, is a proposition consisting of a noun and a verb that does not form a complete thought, for example, John is concerned. Therefore, one who has said, "John is walking," has shown the need for nothing else; but by saying, "John is concerned," he has left out saying about what he is concerned.

From the same, from the funeral oration for Saint Basil, on: "Therefore, in none of all things is there not that wherein it is not of all things."

That whenever one approves of any of the good things, in that (1408) he certainly also makes progress and is clearly pleased and encouraged by the things said about it. He is pleased, on the one hand, by adding more to it in his soul as to a desirable matter; and he is encouraged, on the other hand, to greater progress in it, receiving from the praise of it a greater exhortation. " For of whom," says the teacher, "I know the praises, of these clearly also

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Ἐκ τοῦ αὐτοῦ λόγου, εἰς τό· " Καί ἔστι διαφορά χαρισμάτων, ἄλλου δεομένη χαρίσματος πρός διάκρισιν τοῦ βελτίονος."

Ἡ διαφορά τῶν χαρισμάτων ἡ ἄλλου δεομένη χαρίσματος πρός διάκρισιν κατά τόν μέγαν τοῦτον διδάσκαλόν ἐστιν, ἡ προφητεία, καθώς οἶμαι, καί τό λαλεῖν γλώσσαις. Ἡ μέν γάρ προφητεία δεῖται τοῦ χαρίσματος τῆς διακρίσεως τῶν πνευμάτων, πρός τό γνωσθῆναι τίς καί πόθεν καί ποῦ φέρουσα (1405) καί ποίου πνεύματός ἐστι, καί δι᾿ ἥν αἰτίαν, μή πως φλήναφός ἐστι, μόνον εἰκῆ προφερομένη ἐκ τῆς κατά τό ἡγεμονικόν βλάβης τοῦ λέγοντος, ἤ αὐτοκίνητός τις ὁρμή τοῦ δῆθεν προφητεύοντος, ἐξ ἀγχινοίας περί τινων φυσικῶς κατά λόγον διά πολυπειρίαν τεκμαιρομένου πραγμάτων, ἤ τοῦ πονηροῦ καί δαιμονιώδους πνεύματος, ὥσπερ ἐν Μοντανῷ καί τοῖς ἐκείνῳ παραπλησίοις ἐστί τερατολογία ἐν προφητείας εἴδει τό λεγόμενον, ἤ δόξης ἕνεκεν κενῆς τοῖς ἄλλων ἄλλος τυχόν ἁβρύνεται, λέγων τε καί πομοπεύων ἅπερ αὐτός οὐκ ἐγέννησεν, ὑπέρ τοῦ θαυμασθῆναι ψευδόμενος, καί πατέρα νόθον ὀρφανῶν λόγων καί νοημάτων ἑαυτόν ὑπέρ τοῦ δόξαι σοφός τις εἶναι προβάλλεσθαι οὐκ αἰσχυνόμενος. Προφῆται γάρ β´, φησίν ὁ θεῖος Ἀπόστολος, ἤ τρεῖς λαλείτωσαν, καί οἱ ἄλλοι διακρινέτωσαν. Τίνες δέ τυγχάνουσιν οἱ ἄλλοι δηλονότι οἱ τό χάρισμα τῆς διακρίσεως ἔχοντες τῶν πνευμάτων. ∆εῖται τοίνυν ἡ μέν προφητεία, καθώς ἔφην, τῆς διακρίσεως τῶν πνευμάτων, ἵνα γνωσθῇ καί πιστευθῇ καί ἐγκριθῇ, τό δέ χάρισμα τῶν γλωσσῶν δεῖται τοῦ χαρίσματος τῆς ἑρμηνείας, ἵνα μή δόξῃ τοῖς παροῦσιν ὁ τοιοῦτος μαίνεσθαι, μή δυναμένου τινός τῶν ἀκουόντων παρακολουθῆσαι τοῖς λαλουμένοις. Ἐάν γάρ, φησίν ὁ μέγας Ἀπόστολος, λαλεῖτε γλώσσαις, εἰσέλθῃ δέ τις ἄπιστος ἤ ἰδιώτης, οὐκ ἐροῦσιν ὅτι μαίνεσθε; Καί κελεύει μᾶλλον σιωπᾷν τόν λαλοῦντα γλώσσαις, ἐάν μή ᾗ ὁ διερμηνεύων. Τό δέ "Πρός διάκρισιν" φάναι τό διδάσκαλον "τοῦ βελτίονος" φασίν οἱ τοῖς θείοις τόν νοῦν καταφωτίσαντες λόγοις ὑπερέχειν τό τῆς προφητείας καί τό τῶν γλωσσῶν χάρισμα τῶν ὧν πρός διάκρισίν τε καί διασάφησιν χρῄζουσι χαρισμάτων,τουτέστι τῆς διακρίσεως τῶν πνευμάτων καί τῆς ἑρμηνείας. Ὅπερ εἰδώς ὁ διδάσκαλος ἔφη, "Πρός διάκρισιν τοῦ βελτίονος."

Τοῦ αὐτοῦ, ἐκ τοῦ εἰς Ἤρωνα τόν φιλόσοφον λόγου εἰς τό· " Συμβάματα καί παρασυμβάματα. "

Σύμβαμά ἐστι κατά γραμματικούς πρότασις ἐξ ὀνόματος καί ῥήματος αὐτοτελῆ διάνοιαν ἀπαρτίζουσα, οἷον, " Ἰωάννης περιπατεῖ. " Παρασύμβαμα δέ ἐστι πρότασις ἐξ ὀνόματος καί ῥήματος οὐκ αὐτοτελῆ διάνοιαν ἀπαρτίζουσα, οἷον Ἰωάννη μέλει. Φήσας οὖν τις, " Ἰωάννης περιπατεῖ, " οὐδενός ἑτέρου χρῄζειν ἔδειξε εἰπών δέ, " Ἰωάννῃ μέλει, " περί τίνος αὐτῷ μέλει παρέλειψεν εἰπεῖν.

Τοῦ αὐτοῦ ἐκ τοῦ εἰς τόν ἅγιον Βασίλειον ἐπιταφίου, εἰς τό· "Ἐπ᾿ οὐδενός οὖν τῶν ἁπάντων οὐκ ἔστιν ἐφ᾿ ὅτῳ οὐχί τῶν ἁπάντων."

Ὅτι ποτέ τις ἀποδέχεται τῶν καλῶν, κατ᾿ ἐκεῖνο (1408) πάντως καί ποιεῖται τήν ἐπίδοσιν καί τοῖς περί αὐτοῦ λεγομένοις δῆλον ἤδεται καί παρακαλεῖται. Ἥδεται μέν προστιθέμενος αὐτῷ πλέον κατά ψυχήν ὡς καταθυμίῳ πράγματι, παρακαλεῖται δέ τῆς κατ᾿ αὐτό πλείονος ἐπιδόσεως, ἐκ τοῦ περί αὐτοῦ δεχόμενος ἐπαίνου μείζονα προτροπήν. " Ὧν γάρ, φησίν ὁ διδάσκαλος, τούς ἐπαίνους οἶδα, τούτων σαφῶς καί