ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΙΩΑΝΝΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ ΥΠΟΜΝΗΜΑ ΕΙΣ ΤΗΝ ΠΡΟΣ ΤΙΜΟΘΕΟΝ ΕΠΙΣΤΟΛΗΝ ΠΡΩΤΗΝ. ΥΠΟΘΕΣΙΣ. Τῶν τοῦ

 ΟΜΙΛΙΑ Αʹ. Παῦλος ἀπόστολος Ἰησοῦ Χριστοῦ κατ' ἐπιταγὴν Θεοῦ Σωτῆρος ἡμῶν καὶ Κυρίου Ἰησοῦ Χρι στοῦ, τῆς ἐλπίδος ἡμῶν, Τιμοθέῳ γνησίῳ τέκνῳ ἐν πίστει,

 ΟΜΙΛΙΑ Βʹ. Τὸ δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς καὶ πίστεως ἀνυποκρίτου: ὧν τινες ἀστοχήσαν τες, ἐξετράπη

 ΟΜΙΛΙΑ Γʹ. Χάριν ἔχω τῷ ἐνδυναμώσαντί με Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ὅτι πιστόν με ἡγήσατο θέμε νος εἰς διακονίαν, τὸν πρότερον ὄντα βλάσφη μον καὶ δι

 ΟΜΙΛΙΑ Δʹ. Πιστὸς ὁ λόγος, καὶ πάσης ἀποδοχῆς ἄξιος, ὅτι Χριστὸς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρ τωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ. Ἀλλὰ διὰ τοῦτο ἠλε

 ΟΜΙΛΙΑ Εʹ. Ταύτην τὴν παραγγελίαν παρατίθεμαί σοι, τέ κνον Τιμόθεε, κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας, ἵνα στρατεύῃ ἐν αὐταῖς τὴν καλὴν στρατείαν,

 ΟΜΙΛΙΑ Ϛʹ. Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεή σεις, προσευχὰς, ἐντεύξεις, εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων, ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπερ

 ΟΜΙΛΙΑ Ζʹ. Ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. Τοῦτο γὰρ καλὸν καὶ ἀποδεκτὸν ἐνώπιον τοῦ Σωτῆρος ἡμῶν Θεοῦ, ὃς πάντας

 ΟΜΙΛΙΑ Ηʹ. Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμοῦ: ὡσαύτως καὶ τὰς γυ ναῖκας ἐν κατ

 ΟΜΙΛΙΑ Θʹ. Γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ. Γυναικὶ δὲ διδάσκειν οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρὸς, ἀλλ' εἶναι ἐν ἡσυχίᾳ. Ἀδὰμ γὰρ πρῶτος ἐ

 ΟΜΙΛΙΑ Ιʹ. Εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυ μεῖ. Δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίληπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρο να, κόσμιον

 ΟΜΙΛΙΑ ΙΑʹ. Διακόνους ὡσαύτως σεμνοὺς, μὴ διλόγους, μὴ οἴνῳ πολλῷ προσέχοντας, μὴ αἰσχροκερδεῖς, ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει

 ΟΜΙΛΙΑ ΙΒʹ. Τὸ δὲ πνεῦμα ῥητῶς λέγει, ὅτι ἐν ὑστέροις και ροῖς ἀποστήσονταί τινες τῆς πίστεως, προσ έχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμόνων

 ΟΜΙΛΙΑ ΙΓʹ. Παράγγελλε ταῦτα καὶ δίδασκε. Μηδείς σου τῆς νεότητος καταφρονείτω, ἀλλὰ τύπος γίνου τῶν πιστῶν ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει

 ΟΜΙΛΙΑ ΙΔʹ. Εἰ δέ τις τῶν ἰδίων, καὶ μάλιστα τῶν οἰκείων οὐ προνοεῖ, τὴν πίστιν ἤρνηται, καὶ ἔστιν ἀπίστου χείρων. αʹ. Πολλοὶ νομίζουσιν ἀρκεῖν ἑαυτοῖ

 ΟΜΙΛΙΑ ΙΕʹ. Νεωτέρας δὲ χήρας παραιτοῦ: ὅταν γὰρ καταστρη νιάσωσι τοῦ Χριστοῦ, γαμεῖν θέλουσιν, ἔχουσαι κρῖμα, ὅτι τὴν πρώτην πίστιν ἠθέτησαν. Ἅμα δὲ

 ΟΜΙΛΙΑ ΙϚʹ. Διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ καὶ Κυ ρίου Ἰησοῦ Χριστοῦ καὶ τῶν ἐκλεκτῶν ἀγγέ λων, ἵνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ

 ΟΜΙΛΙΑ ΙΖʹ. Ταῦτα δίδασκε καὶ παρακάλει. Εἴ τις ἑτε ροδιδασκαλεῖ, καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις τοῖς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατ'

 ΟΜΙΛΙΑ ΙΗʹ. Παραγγέλλω σοι ἐνώπιον τοῦ Θεοῦ τοῦ ζωοποιοῦν τος τὰ πάντα, καὶ Κυρίου Ἰησοῦ Χριστοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πιλάτου τὴν κα λὴν ὁμολ

Homily XI.

1 Timothy iii. 8–10

“Likewise must the Deacons be grave, not doubletongued, not given much to wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience. And let these also first be proved: then let them use the office of a Deacon, being found blameless.”

Discoursing of Bishops, and having described their character, and the qualities which they ought to possess, and having passed over the order of Presbyters, he proceeds to that of Deacons. The reason of this omission was, that between Presbyters and Bishops there was no great difference. Both had undertaken the office of Teachers and Presidents in the Church, and what he has said concerning Bishops is applicable to Presbyters. For they are only superior in having the power of ordination, and seem to have no other advantage over Presbyters.

“Likewise the Deacons.” That is, they should have the same qualities as Bishops. And what are these same? To be blameless, sober, hospitable, patient, not brawlers, not covetous. And that he means this when he says “likewise,” is evident from what he says in addition, “grave, not doubletongued”; that is, not hollow or deceitful. For nothing so debases a man as deceit, nothing is so pernicious in the Church as insincerity. “Not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience.” Thus he explains what he means by “blameless.” And here he requires, though in other words, that he be “not a novice,” where he says, “Let these also first be proved,” where the conjunction “also” is added, as connecting this with what had been said before of Bishops, for nothing intervenes between. And there is the same reason123    He had not noticed this reason on the passage, probably because he considered that St. Paul purposely deferred it to this place. for the “not a novice” in that case. For would it not be absurd, that when a newly purchased slave is not entrusted with anything in a house, till he has by long trial given proofs of his character, yet that one should enter into the Church of God from a state of heathenism, and be at once placed in a station of preeminence?

Ver. 11. “Even so must the women124    E.V.: “Their wives.” The other is literal. [R.V.: “Women.”] be grave, not slanderers, sober, faithful in all things.”

Some have thought that this is said of women generally, but it is not so, for why should he introduce anything about women to interfere with his subject? He is speaking of those who hold the rank of Deaconesses.

Ver. 12. “Let the Deacons be husbands of one wife.”

This125    i.e. the verse before. must be understood therefore to relate to Deaconesses. For that order is necessary and useful and honorable in the Church. Observe how he requires the same virtue from the Deacons, as from the Bishops, for though they were not of equal rank, they must equally be blameless; equally pure.

“Ruling their children and their own houses well.”

Ver. 13. “For they that have used the office of a Deacon well purchase to themselves a good degree, and much boldness in the faith which is in Christ Jesus.”

Everywhere they are required to rule their children well, that others may not be scandalized by their misconduct.

“They that use the office of a Deacon well, purchase to themselves a good degree,” that is, advancement, “and much boldness in the faith of Jesus Christ”; as if he would say, that those who have been found vigilant in the lower degree126    Or, “in things below.” He may refer to the Deacon’s temporal ministry. will soon ascend to the higher.

Ver. 14, 15. “These things write I unto thee, hoping to come unto thee shortly. But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth.”

That he may not plunge Timothy into dejection by giving him orders about such matters, he says, I write thus not as though I were not coming, but I will indeed come, still in case I should be delayed, that thou mayest not be distressed. And this he writes to him to prevent his being dejected, but to others in order to rouse them to greater earnestness. For his presence, though only promised, would have great effect. Nor let it seem strange that, though foreseeing everything through the Spirit, he was yet ignorant of this, and only says, I hope to come, but if I tarry, which implies uncertainty. For since he was led by the Spirit, and did not act from his own inclination, he was naturally uncertain about this matter.

“That thou mayest know,” he says, “how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth.” Not like that Jewish house. For it is this that maintains the faith and the preaching of the Word. For the truth is the pillar and the ground of the Church.127    i.e. the truth in itself supports the Church, the Church through it supports the world.

Ver. 16. “And without controversy great is the mystery of godliness; God [He who]128    [ὄς is better attested than θεός, and has been adopted in the R.V.—P.S.] was manifest in the flesh, justified in the Spirit.”

Here he speaks of the Dispensation in our behalf. Tell me not of the bells, nor of the holy of holies, nor of the high priest. The Church is the pillar of the world. Consider this mystery, and thou mayest be struck with awe: for it is indeed “a great mystery,” and “a mystery of godliness,” and that “without controversy” or question, for it is beyond all doubt. Since in his directions to the Priests he had required nothing like what is found in Leviticus he refers the whole matter to Another, saying, “God was manifest in the flesh.” The Creator was seen incarnate. “He was justified in the Spirit.” As it is said, “Wisdom is justified of her children,” or because He practiced no guile, as the Prophet says, “Because he had done no violence, neither was guile found in his mouth.” (Isa. liii. 9; 1 Pet. ii. 22.) “Seen of Angels.” So that Angels together with us saw the Son of God, not having before seen Him. Great, truly great, was this mystery! “Preached unto the Gentiles, believed on in the world.” He was heard of and believed in through all parts of the world, as the Prophet foreshowed, saying, “Their sound is gone out into all the world.” (Ps. xix. 4.) Think not that these things are mere words, for they are not, but full of hidden realities. “Received up into glory.” He ascended upon clouds. “This Jesus,” it is said, “Who is taken up from you, shall so come in like manner as ye have seen Him go into heaven.” (Acts i. 11.)

The discretion of the blessed Paul is observable. When he would exhort the Deacons to avoid excess in wine, he does not say, “Be not drunken,” but “not” even “given to much wine.” A proper caution; for if those who served in the Temple did not taste wine at all, much more should not these. For wine produces disorder of mind, and where it does not cause drunkenness, it destroys the energies and relaxes the firmness of the soul.

The dispensation in our behalf he calls a “mystery,” and well may it be so called, since it is not manifest to all, nay, it was not manifest to the Angels, for how could it, when it was “made known by the Church”? (Eph. iii. 10.) Therefore he says, “without controversy great is the mystery.” Great indeed was it. For God became Man, and Man became God. A Man was seen without sin! A Man was received up, was preached in the world! Together with us the Angels saw Him. This is indeed a mystery! Let us not then expose129    The word ἐκπομπεύωμεν seems to be used in a bad sense, as of disgracing, or irreverently handling, the sacred doctrine. this mystery. Let us not lay it forth everywhere, but let us live in a manner worthy of the mystery. They to whom a mystery is intrusted are great persons. We account it a mark of favor, if a king intrusts a secret to us. But God has committed His mystery to us, yet are we ungrateful to our Benefactor, as if we had not received the greatest benefits. Our insensibility to such a kindness should strike us with horror. And how is that a mystery which all know? In the first place all do not know it, and before then too they knew it not, but now it is made manifest.130    So B. Sav. mar. and Old Lat. The printed text is, “It is a mystery which all know, yea, rather, which all knew not before, but which is now made manifest to all.”

Moral. In keeping this mystery, then, let us be faithful to our trust. So great a mystery has He intrusted to us, and we do not trust Him even with our money, though He has bid us lay up our wealth with Him, where none can take it away, neither can moth nor thief waste it. And He promises to pay us a hundred-fold, yet we obey Him not. Yet here if we intrust any with a deposit, we receive nothing back in addition, but are thankful if that is restored which we deposited. If a thief steals it there, He saith, set that to My account; I say not to thee, a thief has taken it, or moth devoured it. He repays a hundred-fold here, and eternal life is superadded hereafter, yet do we not lay up our treasure there! “But,” you say, “He repays slowly.” Well this too is a proof of the greatness of His gift, that He does not repay here in this mortal life; or rather He does repay even here a hundred-fold. For did not Paul leave here his tools,131    σμίλην. Peter his rod and hook, and Matthew his seat of custom? and was not the whole world opened to them more than to kings? Were not all things laid at their feet? Were they not appointed rulers,132    δίοικητὰς. and lords? Did not men commit their lives into their hands? suspend themselves wholly upon their counsel, and enlist in their service? And do we not see many similar occurrences even now? Many men of poor and humble means, who did but handle the spade, and had hardly a sufficiency of necessary food, having but the character of monks, have been celebrated above all men, and honored of kings.

Are these things inconsiderable? Well, consider that these are but additions, the principal sum is stored up for the life to come. Despise riches, if thou wouldest have riches. If thou wouldest be truly rich, become poor. For such are the paradoxes of God. He would not have thee rich from thy own care, but from His grace. Leave these things to Me, He says; make spiritual things thy concern, that thou mayest know My power. Flee from that yoke of slavery, which riches impose. As long as thou cleavest to them, thou art poor. When thou despisest them, thou art doubly rich, in that such things shall flow in upon thee from every side, and in that thou shalt want none of those things, which the multitude want. For not to possess much, but to need little, is to be rich indeed. The king, so long as he wants aught, differs not from the poor man. For this is poverty, to stand in need of others; and by this argument the king is poor, in so far as he stands in need of his subjects. But he that is crucified, to the world is not so; he wants for nothing; for his hands are sufficient for his subsistence, as Paul said, “These hands have ministered to my necessities, and to them that were with me.” (Acts xx. 34.) These are his words who says, “As having nothing, yet possessing all things.” (2 Cor. vi. 20.) This is he who was thought a God by the inhabitants of Lystra. If thou wouldest obtain worldly things, seek Heaven; if you wouldest enjoy things here, despise them. For, “Seek ye first the kingdom of God,” He saith, “and all these things shall be added unto you.” (Matt. vi. 33.)

Why dost thou admire these trifles? Why long for things of no real worth? How long is one poor?133    See on Philip. i. 19, Hom. ii. how long a beggar? Raise thine eyes to heaven, think of the riches there, and smile at gold; think of how little use it is; that the enjoyment of it lasts but for the present life, and that compared with eternity, the present life is as a grain of sand, or as a drop of water to the boundless ocean. This wealth is not a possession, it is not property, it is a loan for use. For when thou diest, willingly or unwillingly, all that thou hast goes to others, and they again give it up to others, and they again to others. For we are all sojourners; and the tenant of the house is more truly perchance the owner of it, for the owner dies, and the tenant lives, and still enjoys the house. And if the latter hires it, the other might be said to hire it too: for he built it, and was at pains with it, and fitted it up. Property, in fact, is but a word: we are all owners in fact but of other men’s possessions. Those things only are our own, which we have sent before us to the other world. Our goods here are not our own; we have only a life interest in them; or rather they fail us during our lives. Only the virtues of the soul are properly our own, as alms-giving and charity. Worldly goods, even by those without, were called external things, because they are without us. But let us make them internal. For we cannot take our wealth with us, when we depart hence, but we can take our charities. But let us rather send them before us, that they may prepare for us an abode in the eternal mansions. (Luke xvi. 9.)

Goods134    χρήματα. are named from use,135    κεχρῆσθαι. not from lordship, and are not our own, and possessions are not a property but a loan. For how many masters has every estate had, and how many will it have! There is a sensible proverb, (and popular proverbs, when they contain any wisdom, are not to be despised,) “O field, how many men’s hast thou been, and how many men’s wilt thou be?” This we should say to our houses and all our goods. Virtue alone is able to depart with us, and to accompany us to the world above. Let us then give up and extinguish that love of wealth, that we may kindle in us an affection for heavenly things. These two affections cannot possess one soul. For it is said, “Either he will hate the one, and love the other; or else he will hold to the one, and despise the other.” (Matt. vi. 24.) Seest thou a man with a long train of attendants, clearing a way136    σοβοῦντα. along the streets, clothed in silken garments, riding aloft, and stiffening his neck? Be not overawed, but smile. As we laugh when we see children playing at kings, so laugh at his state, for it is no better than theirs, nor indeed so pleasant, for there is not the same innocence and simplicity as with children. With them it is laughter and pleasure, here is a man made ridiculous and contemptible.

Glorify God, Who has kept thee free from this theatrical ostentation. For, if thou wilt, humble as thy station is, thou mayest be higher than he who is exalted in his chariot. And why? because, though his body is a little raised from the earth, his soul is fixed upon it, for “My strength,” he saith, “cleaveth to my flesh” (Ps. cii. 6.), but thou in thy spirit walkest in heaven. What though he has many attendants clearing his way? is he more honored by this than his horse? and what an absurdity is it, to drive men before one to clear the way for a beast to pass! Then what sort of honor is it to bestride a horse? an honor shared by his slaves. Yet some are so vain of this, that they have it led after them even though they do not want it. What greater folly can there be? To wish to be distinguished by their horses, by the costliness of their garments, by their retinue! What can be more contemptible than glory which consists in horses, and servants? Art thou virtuous? use not such distinctions. Have ornaments in thyself. Be not indebted for thy glory to the presence of others. To such honor the most wicked, corrupt, and base of men may attain; all indeed who are rich. Actors and dancers may ride on horseback with a servant running before them, yet are they but actors and dancers still. Their horses and attendants procure them no respect. For when the graces of the soul are wanting to such persons, the addition of these external things is superfluous and vain. And as when a wall is weak, or a body disordered, whatever you put upon it, it still remains unsound and decayed; so in this case; the soul continues the same, and receives no advantage from things without, not though the man wear a thousand ornaments of gold. Let us not therefore be anxious for such things. Let us withdraw ourselves from temporal things, and pursue greater, even spiritual distinctions, which will render us truly objects of veneration, that we also may obtain the blessings of futurity, through the grace and lovingkindness of our Lord Jesus Christ, with whom, &c.

ΟΜΙΛΙΑ ΙΑʹ. Διακόνους ὡσαύτως σεμνοὺς, μὴ διλόγους, μὴ οἴνῳ πολλῷ προσέχοντας, μὴ αἰσχροκερδεῖς, ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει. Καὶ οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν ἀνέγκλητοι ὄντες. αʹ. Διαλεγόμενος περὶ ἐπισκόπων, καὶ χαρακτηρίσας αὐτοὺς, καὶ εἰπὼν τίνα μὲν ἔχειν, τίνων δὲ ἀπέχεσθαι χρὴ, καὶ τὸ τῶν πρεσβυτέρων τάγμα ἀφεὶς, εἰς τοὺς διακόνους μετεπήδησε. Τί δήποτε; Ὅτι οὐ πολὺ τὸ μέσον αὐτῶν καὶ τῶν ἐπισκόπων. Καὶ γὰρ καὶ αὐτοὶ διδασκαλίαν εἰσὶν ἀναδεδεγμένοι, καὶ προστασίαν τῆς Ἐκκλησίας: καὶ ἃ περὶ ἐπισκόπων εἶπε, ταῦτα καὶ πρεσβυτέροις ἁρμόττει. Τῇ γὰρ χειροτονίᾳ μόνῃ ὑπερβεβήκασι, καὶ τούτῳ μόνον δοκοῦσι πλεονεκτεῖν τοὺς πρεσβυτέρους. Διακόνους ὡσαύτως. Τουτέστι, τὰ αὐτὰ δεῖ, φησὶν, ἔχειν καὶ αὐτούς. Τί ἐστι τὰ αὐτά; Οἷον τὸ ἀνεπιλήπτους εἶναι, τὸ σώφρονας, τὸ φιλοξένους, τὸ ἐπιεικεῖς, ἀμάχους, ἀφιλαργύρους. Καὶ ὅτι τοιούτους αὐτοὺς εἶναι βουλόμενος εἶπε τὸ, Ὡσαύτως, ἐδήλωσε διὰ τῆς ἐπαγωγῆς λέγων, Σεμνοὺς, μὴ διλόγους: τουτέστι, μὴ ὑπούλους, μηδὲ δολερούς. Οὐδὲν γὰρ οὕτω ποιεῖν εἴωθεν ἀγεννεῖς, ὡς τὸ δολερόν: οὐδὲν οὕτως ἄχρηστον ἐν τῇ Ἐκκλησίᾳ, ὡς τὸ ὕπουλον. Μὴ οἴνῳ πολλῷ, φησὶ, προσέχοντας, μὴ αἰσχροκερδεῖς, ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει. Ἰδοὺ ἐσήμανε τί ἐστιν ἀλήπτους εἶναι. Ὅρα δὲ πῶς τὸ, Μὴ νεόφυτον, καὶ ἐνταῦθα τίθησι. Τὸ γὰρ εἰπεῖν, Καὶ οὗτοι δοκιμαζέσθωσαν πρῶτον, ὡς περὶ τοῦ ἐπισκόπου τοῦτο εἰρημένον αὐτῷ, οὕτω τὸν σύνδεσμον αὐτοῦ ἐπήγαγεν: οὐδὲν γὰρ τὸ μέσον μεταξύ. Διὰ τοῦτο εἴρηται καὶ ἐκεῖ τὸ, Μὴ νεόφυτον. Πῶς γὰρ οὐκ ἄτοπον, εἰς μὲν οἰκίαν νεώνητον οἰκέτην μὴ πρότερον ἐγχειρίζεσθαί τι τῶν ἔνδον, πρὶν ἂν διὰ πολλῆς τῆς πείρας τῆς αὐτοῦ γνώμης πολλὰ τεκμήρια δῷ, εἰς δὲ τὴν Ἐκκλησίαν τοῦ Θεοῦ ἔξωθεν εἰσελθόντα εἰς τοὺς πρώτους εὐθέως κατατάττεσθαι; Γυναῖκας ὡσαύτως, διακόνους φησὶ, σεμνὰς, μὴ διλόγους, νηφαλίους, πιστὰς ἐν πᾶσι. Τινὲς ἁπλῶς περὶ γυναικῶν εἰρῆσθαι τοῦτό φασιν, οὐκ ἔστι δέ: τί γὰρ ἐβούλετο μεταξὺ τῶν εἰρημένων παρεμβαλεῖν τι περὶ γυναικῶν; ἀλλὰ περὶ τῶν τὸ ἀξίωμα τῆς διακονίας ἐχουσῶν λέγει. Διάκονοι ἔστωσαν μιᾶς γυναικὸς ἄνδρες. Ταῦτα καὶ περὶ γυναικῶν διακόνων ἁρμόττει εἰρῆσθαι. Σφόδρα γὰρ ἀναγκαῖον τοῦτο καὶ χρήσιμον καὶ κόσμιον ἐν τῇ Ἐκκλησίᾳ. Διάκονοι ἔστωσαν μιᾶς γυναικὸς, φησὶν, ἄνδρες. Ὁρᾷς πῶς τὴν αὐτὴν ἀπαιτεῖ καὶ παρὰ διακόνων ἀρετήν; Εἰ γὰρ καὶ μὴ τῆς αὐτῆς εἰσιν ἀξίας τῷ ἐπισκόπῳ, ἀλλ' ὅμως ὁμοίως ἀνεπίληπτοι, ὁμοίως ἁγνοὶ ὀφείλουσιν εἶναι. Τέκνων καλῶς προϊστάμενοι καὶ τῶν ἰδίων οἴκων. Οἱ γὰρ καλῶς διακονήσαντες, βαθμὸν καλὸν ἑαυτοῖς περιποιοῦνται, καὶ πολλὴν παῤῥησίαν ἐν πίστει τῇ ἐν Χριστῷ Ἰησοῦ. Πανταχοῦ τίθησι τὴν τῶν τέκνων προστασίαν, ἵνα μὴ ἀπὸ τούτου οἱ λοιποὶ σκανδαλίζωνται. Οἱ γὰρ καλῶς, φησὶ, διακονήσαντες, βαθμὸν καλὸν ἑαυτοῖς περιποιοῦνται: τουτέστι, προκοπὴν καὶ παῤῥησίαν πολλὴν τὴν ἐν πίστει Ἰησοῦ Χριστοῦ. Ὡσεὶ ἔλεγεν: Οἱ ἐν τοῖς κάτω δείξαντες ἑαυτοὺς διεγηγερμένους, ταχέως καὶ πρὸς ἐκεῖνα ἀνελεύσονται. Ταῦτά σοι γράφω, ἐλπίζων ἐλθεῖν πρὸς σὲ τάχιον. Ἐὰν δὲ βραδύνω, ἵνα εἰδῇς πῶς δεῖ ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν Ἐκκλησία Θεοῦ ζῶντος, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας. Ἵνα μὴ τὸ περὶ τοιούτων αὐτὸν διατάττεσθαι εἰς ἀθυμίαν ἐμβάλῃ τὸν μαθητὴν, φησίν: Οὐ διὰ τοῦτο ταῦτα γράφω, ὡς οὐκέτι ἥξων, ἀλλ' ἥξω μὲν, εἰ δὲ συμβῇ με βραδῦναι, ἵνα μὴ ἀσχάλλῃς, φησί. Τούτῳ μὲν ὑπὲρ τοῦ παῦσαι τὴν ἀθυμίαν ταῦτα ἐπιστέλλει, τοῖς δὲ ἄλλοις ὑπὲρ τοῦ διεγεῖραι αὐτοὺς, καὶ ποιῆσαι σπουδαιοτέρους: ἡ γὰρ παρουσία αὐτοῦ καὶ ἐπαγγελλομένη, μεγάλα ἠδύνατο. Μὴ θαυμάσῃς δὲ, εἰ πνεύματι πάντα προορῶν, ἠγνόει τοῦτο λέγων, Ἐλπίζω ἐλθεῖν, ἐὰν δὲ βραδύνω: τοῦτο γὰρ ἀγνοοῦντός ἐστιν. Ἐπειδὴ γὰρ πνεύματι ἤγετο, καὶ οὐκ οἰκείᾳ γνώμῃ ἔπραττεν ἅπερ ἔπραττε, καὶ τοῦτο εἰκότως ἠγνόει. Ἵνα εἰδῇς, φησὶ, πῶς δεῖ ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν Ἐκκλησία Θεοῦ ζῶντος, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας. Οὐχ ὡς ἐκεῖνος ὁ Ἰουδαϊκός. Τοῦτο γάρ ἐστι τὸ συνέχον τὴν πίστιν καὶ τὸ κήρυγμα: ἡ γὰρ ἀλήθειᾴ ἐστι τῆς Ἐκκλησίας καὶ στῦλος καὶ ἑδραίωμα. Καὶ ὁμολογουμένως, φησὶ, μέγα ἐστὶ τὸ τῆς εὐσεβείας μυστήριον: Θεὸς ἐφανερώθη ἐν σαρκὶ, ἐδικαιώθη ἐν πνεύματι. Τουτέστιν, ἡ οἰκονομία ἡ ὑπὲρ ἡμῶν. Μή μοι εἴπῃς τοὺς κώδωνας, μηδὲ τὰ Ἅγια τῶν ἁγίων, μηδὲ τὸν ἀρχιερέα: στῦλός ἐστι τῆς οἰκουμένης ἡ Ἐκκλησία. Ἐννόησον τὸ μυστήριον, καὶ φρίξαι ἔχεις: καὶ μυστήριόν ἐστι, καὶ μέγα, καὶ εὐσεβείας μυστήριον, καὶ ὁμολογουμένως, οὐ ζητουμένως: ἀναμφίβολον γάρ ἐστιν. Ἐπειδὴ περὶ ἱερέων διαταττόμενος οὐδὲν τοιοῦτον εἶπεν, οἷον ἐν τῷ Λευϊτικῷ, εἰς ἕτερον ἀνάγει τὸ πρᾶγμα, λέγων, Θεὸς ἐφανερώθη ἐν σαρκὶ, τουτέστιν, Ὁ δημιουργὸς ὤφθη, φησὶν, ἐν σαρκί. Ἐδικαιώθη ἐν πνεύματι. Ἤτοι τοῦτο λέγει: Καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν τέκνων αὐτῆς: ἢ ὅτι δόλον οὐκ ἐποίησεν: ὅπερ ὁ προφήτης λέγει, Ὃς ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ. Ὤφθη ἀγγέλοις. Ὥστε καὶ ἄγγελοι μεθ' ἡμῶν εἶδον τὸν Υἱὸν τοῦ Θεοῦ, πρότερον οὐχ ὁρῶντες. Ὄντως μέγα τὸ μυστήριον. Ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ. Πανταχοῦ τῆς οἰκουμένης ἠκούσθη, καὶ ἐπιστεύθη: καὶ δηλοῖ λέγων ὁ προφήτης, Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν. Τοῦτο μὴ δὴ νομίσῃς ἁπλῶς ῥήματα εἶναι ψιλά: οὐ γάρ ἐστιν, ἀλλὰ πραγμάτων ἀποῤῥήτων πεπλήρωται. Ἀνελήφθη ἐν δόξῃ: τουτέστιν, ἐπὶ νεφελῶν. Οὗτος, φησὶν, Ἰησοῦς ὁ ἀναληφθεὶς ἀφ' ὑμῶν, οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε. Ὅρα μοι τὴν σύνεσιν τοῦ μακαρίου Παύλου. Μέλλων παραινεῖν τοῖς τῆς διακονίας ἠξιωμένοις μὴ ἀνέδην ἐμφορεῖσθαι τοῦ οἴνου, οὐκ εἶπε μὴ μεθύειν, ἀλλὰ Μηδὲ οἴνῳ πολλῷ προσέχοντας. Εἰκότως: εἰ γὰρ οἱ εἰσιόντες εἰς τὸ ἱερὸν, οὐδὲ ὅλως μετελάμβανον οἴνου, πολλῷ μᾶλλον τούτους οὐ χρή. Παραφορὰν γὰρ ἐργάζεται, φησὶ, καὶ κἂν μὴ μέθην ἐργάσηται, διαχεῖ τὸ τῆς ψυχῆς εὔτονον, διαλύει τὸ συγκεκροτημένον. Σκόπει δὲ πῶς πανταχοῦ μυστήριον καλεῖ τὴν ὑπὲρ ἡμῶν οἰκονομίαν: εἰκότως: οὐ γάρ ἐστι πᾶσιν ἀνθρώποις δῆλον, μᾶλλον δὲ οὐδὲ ἀγγέλοις ἦν δῆλον: πῶς γὰρ, ὃ ἐφάνη διὰ τῆς Ἐκκλησίας; Διὰ τοῦτό φησιν, Ὁμολογουμένως μέγα ἐστί. Καὶ γὰρ ὄντως μέγα: ἄνθρωπος γὰρ ἐγένετο ὁ Θεὸς, καὶ Θεὸς ὁ ἄνθρωπος: ἄνθρωπος ὤφθη ἀναμάρτητος: ἄνθρωπος ἀνελήφθη: ἐκηρύχθη ἐν κόσμῳ: μεθ' ἡμῶν εἶδον αὐτὸν οἱ ἄγγελοι. Μυστήριον τοίνυν ἐστί. Μὴ τοίνυν ἐκπομπεύωμεν τὸ μυστήριον, μὴ πανταχοῦ αὐτὸ προτιθῶμεν, ἀξίως τοῦ μυστηρίου τούτου ζῶμεν. Οἱ μυστήρια ἐμπεπιστευμένοι, μεγάλοι τινές εἰσιν. Εἰ βασιλεὺς ἡμῖν τι μυστήριον ἐνεπίστευσεν, εἰπέ μοι, ἆρα οὐ μεγάλης φιλίας τοῦτο τεκμήριον ἐποιούμεθα; Νῦν δὲ ὁ Θεὸς ἡμῖν τὸ μυστήριον αὐτοῦ ἐνεπίστευσε, καὶ ὡς μὴ μεγάλα εὐεργετηθέντες ἀχάριστοι περὶ τὸν εὐεργέτην γινόμεθα. Φρίξωμεν ἀναισθήτως ἔτι διακείμενοι πρὸς τὴν εὐεργεσίαν. Μυστήριόν ἐστιν ὃ πάντες ἴσασι: μᾶλλον δὲ ὃ πρὸ τούτου οὐ πάντες ᾔδεισαν, νῦν δὲ πᾶσι γέγονε δῆλον. βʹ. Ἀξιόπιστοι τοίνυν γενώμεθα περὶ τὴν τοῦ μυστηρίου φυλακήν. Αὐτὸς ἡμῖν τηλικοῦτον ἐπίστευσε μυστήριον: ἡμεῖς δὲ αὐτῷ οὐδὲ χρήματα πιστεύομεν. Ἀλλ' αὐτὸς μὲν λέγει: Ἀπόθεσθε αὐτὰ παρ' ἐμοὶ, οὐδεὶς αὐτὰ ἁρπάσαι δύναται, οὐδὲ σὴς οὐδὲ λῃστὴς λυμαίνεται, καὶ ἑκατονταπλασίονα δώσειν ὑπισχνεῖται, καὶ οὐ πειθόμεθα. Καίτοι γε παρ' οἷς ἂν παρακαταθώμεθα παρακαταθήκην, οὐδὲν ἀπολαμβάνομεν πλέον, ἀλλὰ ἂν ὅλον ἀπολάβωμεν ὃ παρακατεθέμεθα, καὶ χάριν ἴσμεν. Κἂν κλέπτης ὑφέληται, φησὶν, ἐνταῦθα, ἐμοὶ τοῦτο λόγισαι: οὐ λέγω σοι: Λῃστὴς ἔλαβεν, οὐδὲ, Σὴς ἔφαγεν. Ἑκατονταπλασίονα ἐνταῦθα ἀποδίδωσι, καὶ ἐκεῖ ζωὴν αἰώνιον προσδίδωσι, καὶ οὐδεὶς παρακατατίθεται. Ἀλλὰ βραδέως μοι, φησὶν, ἀποδίδωσι. Καὶ τοῦτο τῆς μεγαλοδωρεᾶς αὐτοῦ σημεῖον μέγιστον, τὸ μὴ ἐνταῦθα ἀποδιδόναι ἐν τῷ ἐπικήρῳ βίῳ τούτῳ: μᾶλλον δὲ καὶ ἐνταῦθα ἀποδίδωσιν ἑκατονταπλασίονα. Εἰπὲ γάρ μοι, ἐνταῦθα οὐχὶ σμίλην εἴασε Παῦλος; οὐχὶ κάλαμον καὶ ἄγκιστρον Πέτρος; οὐχὶ τελώνιον Ματθαῖος; οὐχὶ πᾶσα αὐτοῖς ἡ οἰκουμένη ἀνέῳκτο μᾶλλον, ἢ τοῖς βασιλεῦσιν; οὐ παρὰ τοὺς πόδας αὐτῶν ἐτίθεσαν πάντες τὰ χρήματα; οὐκ ἐκείνους ἐποίουν διοικητὰς καὶ κυρίους; οὐχὶ καὶ τὰς ψυχὰς αὐτοῖς ἐνεχείριζον; οὐχὶ ὁλοκλήρους ἑαυτοὺς τῆς ἐκείνων βουλῆς ἐξήρτησαν; οὐχὶ καὶ ἑαυτοὺς δούλους κατέγραφον; Καὶ νῦν δὲ οὐ πολλὰ τοιαῦτα ὁρῶμεν γινόμενα; Πολλοὶ γὰρ πολλάκις ἀπὸ μικρῶν ὄντες καὶ εὐτελῶν, μάκελλαν μεταχειρίζοντες μόνον, καὶ οὐδὲ τῆς ἀναγκαίας μόνης εὐποροῦντες τροφῆς, προσηγορίαν μονάζοντος ἔχοντες, πάντων μᾶλλον ἐφάνησαν, καὶ παρὰ βασιλέων ἐτιμήθησαν. Ἀλλὰ μικρὰ ταῦτα; Ἀλλ' ἐννόησον ὅτι προσθήκη ταῦτα: τὸ δὲ κεφάλαιον ἐν τῷ μέλλοντι τεταμίευται χρόνῳ. Καταφρόνησον χρημάτων, εἰ βούλει χρήματα ἔχειν: εἰ βούλει πλουτῆσαι, γενοῦ πένης. Τοιαῦτα γὰρ τοῦ Θεοῦ τὰ παράδοξα: οὐ βούλεταί σε ἐκ τῆς οἰκείας σπουδῆς, ἀλλ' ἐκ τῆς αὐτοῦ χάριτος γενέσθαι πλούσιον. Ἐμοὶ ταῦτα, φησὶν, ἄφες: σὺ τὰ πνευματικὰ μερίμνα, ἵνα μάθῃς μου καὶ τὴν δύναμιν: τὴν δουλείαν καὶ τὸν ζυγὸν τὸν ἀπὸ τῶν χρημάτων φεῦγε. Ἕως ὅτε αὐτῶν ἀντέχῃ, πένης εἶ: ἐπειδὰν αὐτῶν καταφρονήσῃς, διπλῇ γίνῃ πλούσιος, τῷ τέ σοι πάντοθεν ταῦτα ἐπιῤῥεῖν, καὶ τῷ μηδενὸς δεῖσθαι ὧν οἱ πολλοί. Οὐ γὰρ τὸ πολλὰ κεκτῆσθαι πλουτοῦντος, ἀλλὰ τὸ μὴ πολλῶν δεῖσθαι. Ὥστε ἕως ἂν δέηται, οὐδὲν τοῦ πένητος ὁ βασιλεὺς διενήνοχε: πενία γὰρ τοῦτό ἐστι τὸ δεῖσθαι ἑτέρων. Ὥστε καὶ ὁ βασιλεὺς κατὰ τοῦτον τὸν λόγον πένης ἐστὶ, καθὸ δεῖται τῶν ἀρχομένων. Ἀλλ' οὐχ ὁ ἐσταυρωμένος οὕτως: οὐδενὸς γὰρ δεῖται, ἀρκοῦσιν αὐτῷ πρὸς διατροφὴν αἱ χεῖρες: Ἐμοὶ γὰρ, φησὶ, καὶ τοῖς οὖσι μετ' ἐμοῦ ὑπηρέτησαν αἱ χεῖρες αὗται. Ταῦτα ἐκεῖνος ἔλεγεν ὁ λέγων, Ὡς μηδὲν ἔχοντες, καὶ πάντα κατέχοντες: ἐκεῖνος ὁ θεὸς νομισθεὶς παρὰ τῶν ἐν Λύστρᾳ κατοικούντων. Εἰ βούλει τῶν ἐν τῷ κόσμῳ τυχεῖν, ζήτει τὸν οὐρανόν: εἰ βούλει καὶ τῶν ἐνταῦθα ἀπολαῦσαι, καταφρόνησον αὐτῶν. Ζητεῖτε γὰρ, φησὶ, πρῶτον τὴν βασιλείαν τῶν οὐρανῶν, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. Τί τὰ μικρὰ θαυμάζεις; τί κέχηνας περὶ τὰ μηδενὸς ἄξια λόγου; μέχρι πότε πένης; μέχρι πότε πτωχός; Ἀνάβλεψον εἰς τὸν οὐρανὸν, τὸν ἐκεῖ πλοῦτον ἐννόησον, καταγέλασον τοῦ χρυσοῦ, μάθε τὴν χρῆσιν αὐτοῦ, πόση τίς ἐστι. Μέχρι τοῦ παρόντος μένει ἡ ἀπόλαυσις, μέχρι τοῦ παρόντος βίου τοῦ ἐπικήρου ὅσον ψάμμος: μᾶλλον δὲ ὅσον σταγὼν πρὸς ἄβυσσον ἄμετρον, τοσοῦτον ὁ παρὼν βίος πρὸς τὰ μέλλοντα. Οὐκ ἔστι κτῆσις τοῦτο, χρῆσίς ἐστιν, οὐκ ἔστι κυρία: πῶς γὰρ, ὅταν σοῦ ἀποπνέοντος καὶ ἑκόντος καὶ ἄκοντος, ἕτεροι λαμβάνωσι πάντα τὰ ὄντα, καὶ αὐτοὶ πάλιν ἑτέροις δόντες, καὶ πάλιν ἐκεῖνοι ἑτέροις; Πάντες γὰρ πάροικοί ἐσμεν, καὶ ὁ κύριος τῆς οἰκίας τάχα μᾶλλον ὁ μισθωτός ἐστι τῆς οἰκίας: πολλάκις γὰρ ἐκείνου τελευτήσαντος, οὗτος ἔμεινε, πλέον ἀπολαύων τῆς οἰκίας. Εἰ δὲ οὗτος μετὰ μισθοῦ: ἀλλὰ κἀκεῖνος ὁ πρότερος μετὰ μισθοῦ: ᾠκοδόμησε γὰρ, καὶ ἐταλαιπωρήθη, καὶ ἐπεσκεύασε. Ῥήματα μόνον ἐστὶν ἡ δεσποτεία: τῷ δὲ ἔργῳ πάντες τῶν ἀλλοτρίων ἐσμὲν κύριοι. Ἐκεῖνα μόνον ἐστὶν ἡμέτερα, ὅσα ἂν ἐκεῖ προπέμψωμεν: τὰ δὲ ἐνταῦθα οὐχ ἡμέτερα, ἀλλὰ τῶν ζώντων: μᾶλλον δὲ καὶ ζῶντας ἡμᾶς ἀπέλιπεν. Ἐκεῖνα μόνα ἐστὶν ἡμέτερα, ὅσα τῆς ψυχῆς ἐστι κατορθώματα, ἐλεημοσύνη καὶ φιλανθρωπία. Ταῦτα τὰ ἐκτὸς λέγεται καὶ παρὰ τοῖς ἔξωθεν: ἐκτὸς γὰρ ἡμῶν ἐστι. Ποιήσωμεν τοίνυν αὐτὰ τῶν ἐντός. Οὐ γὰρ δυνατὸν χρήματα λαμβάνοντα ἀπελθεῖν, ἀλλὰ δυνατὸν ἐλεημοσύνην λαμβάνοντα ἀπελθεῖν: μᾶλλον δὲ καὶ προπέμψωμεν αὐτὰ ὥστε ἑτοιμάσαι ἡμῖν σκηνὴν ἐν ταῖς αἰωνίαις μοναῖς. γʹ. Χρήματα λέγεται παρὰ τὸ κεχρῆσθαι, οὐ παρὰ τὸ κυρίους εἶναι: καὶ τὰ κτήματα δὲ αὐτὰ χρῆσίς ἐστιν, οὐ δεσποτεία. Εἰπὲ γάρ μοι, πόσων κυρίων ἕκαστος ἀγρὸς γέγονε, καὶ πόσων ἔσται; λέγεταί τις καὶ παροιμία σοφωτάτη (οὐ γὰρ τῶν δημωδῶν παροιμιῶν δεῖ καταφρονεῖν, ἂν ἔχωσί τι σοφόν): Ἀγρὲ, φησὶ, πόσων ἦς, καὶ πόσων ἔσῃ; Τοῦτο καὶ πρὸς οἰκίας, τοῦτο καὶ πρὸς χρήματα λεκτέον ἡμῖν. Ἀρετὴ μόνον οἶδεν ἡμῖν συναποδημεῖν, ἀρετὴ μόνη διαβαίνει πρὸς τὴν ζωὴν τὴν ἐκεῖ. Ἐκλύσωμέν ποτε, καὶ σβέσωμεν τῶν χρημάτων τὸν πόθον, ἵνα ἀνάψωμεν τῶν ἐκεῖ τὴν ἐπιθυμίαν. Οὐ δύνανται οὗτοι οἱ δύο ἔρωτες μίαν κατέχειν ψυχήν: Ἢ γὰρ τὸν ἕνα, φησὶ, φιλήσει, καὶ τὸν ἕτερον μισήσει, ἢ ἑνὸς ἀνθέξεται, καὶ τοῦ ἑτέρου καταφρονήσει. Ὁρᾷς, εἰπέ μοι, ἄνδρα ἀκολούθους ἔχοντα πολλοὺς, σοβοῦντα διὰ τῆς ἀγορᾶς, σηρικὰ ἠμφιεσμένον ἱμάτια, ἵππῳ ὀχούμενον, τὸν αὐχένα τείνοντα; μὴ καταπλαγῇς, ἀλλὰ γέλασον: ὥσπερ, ὅταν τὰ παιδία ὁρᾷς ἄρχοντας παίζοντα, καταγελᾷς, οὕτω καὶ ἐπὶ τούτῳ. Οὐδὲν τοῦτο ἐκείνου διενήνοχε, μᾶλλον δὲ ἐκεῖνο καὶ τερπνότερον, ἅτε παρὰ παιδικῆς γινόμενον ἡλικίας μετὰ πολλῆς τῆς ἀφελείας. Ἐκεῖ καὶ γέλως ἐστὶ καὶ ἡδονή: ἐνταῦθα καταγέλαστός ἐστιν οὗτος, καὶ ἀσχημοσύνης πλήρης. Δόξασον τὸν Θεὸν, ὅτι σε τῆς σκηνῆς ταύτης καὶ τοῦ φυσήματος ἀπήλλαξεν. Ἂν γὰρ θέλῃς σὺ ὁ χαμαὶ ἐρχόμενος, ὑψηλότερος ἔσῃ τοῦ καθημένου τὸ ὄχημα. Πῶς; Ὅτι ἐκεῖνος μὲν μικρὸν ἀνέστηκεν ἀπὸ τῆς γῆς τῷ σώματι, τῇ δὲ ψυχῇ προσπέπηγεν: Ἐκολλήθη γὰρ, φησὶν, ἡ ἰσχύς μου τῇ σαρκί μου: σὺ δὲ τῷ φρονήματι ἐν οὐρανῷ περιπατεῖς. Ἀλλ' ἀκολούθους ἔχει πολλοὺς σοβοῦντας; Καὶ τί μᾶλλον αὐτὸς, ἢ ὁ ἵππος τιμᾶται; Τί ταύτης τῆς ἀλογίας χεῖρον, ἀνθρώπους διώκειν, ἵνα τὸ κτῆνος μετ' εὐρυχωρίας παρέλθῃ; Ἀλλὰ τὸ ἵππῳ ὀχεῖσθαι σεμνόν; Ἀλλὰ καὶ δοῦλοι τούτου μετέχουσιν. Εἰσὶ δέ τινες, οἳ τοσοῦτον ἔχουσι τύφου, ὡς μηδὲν δεόμενοι, ὄπισθεν ποιεῖν ἀκολουθεῖν. Ἆρα τί τούτων ἐστὶν ἀλογώτερον; ἀπὸ ἵππων, καὶ πολυτελείας ἱματίων καὶ ἀκολούθων βούλονται φαίνεσθαι. Τί ταύτης τῆς δόξης οὐδαμινέστερον, τῆς ἀπὸ ἵππων καὶ οἰκετῶν συνισταμένης; Ἐνάρετος εἶ; μηδενὶ τούτων κέχρησο: οἰκεῖον ἔχε τὸν κόσμον, μὴ τῇ ἑτέρου παρουσίᾳ καλλωπίζου. Ταῦτα καὶ πονηροὶ καὶ μιαροὶ καὶ ἄγροικοι καὶ πάντες ὅσοι πλούτου μετέχουσι, δύνανται ἔχειν. Καὶ μῖμοι καὶ ὀρχησταὶ ἐφ' ἵππων φέρονται, καὶ οἰκέτην προτρέχοντα ἔχουσιν: ἀλλ' ὅμως μῖμοί εἰσι καὶ ὀρχησταὶ, καὶ οὐ γεγόνασι σεμνοὶ ἀπὸ τῶν ἵππων καὶ τῶν ἀκολούθων. Ὅταν γὰρ μηδὲν τῶν ἐν ψυχῇ καλῶν προσῇ τῷ τοιούτῳ, ταῦτα, ἂν ἔξωθεν προστεθῇ, εἰκῆ καὶ μάτην: καὶ καθάπερ ἀσθενεῖ τοίχῳ ἢ διεφθορότι σώματι, ὅσα ἄν τις περιθῇ, μένει ἀηδὲς ὂν καὶ διεφθορός: οὕτω δὴ καὶ ἐνταῦθα, οὐδεμίαν ἡ ψυχὴ ὄνησιν ἀπὸ τῶν ἐκτὸς προσλαμβάνει, ἀλλὰ μένει τοῦτο οὖσα, κἂν μυρία τις αὐτῇ περιθῇ χρυσία. Μὴ δὴ πρὸς ταῦτα ἐπτοημένοι ὦμεν, ἀποστήσωμεν ἑαυτοὺς τῶν προσκαίρων, τῶν μειζόνων ἐχώμεθα, τῶν πνευματικῶν, τῶν ὄντως αἰδεσίμους ποιούντων ἡμᾶς, ἵνα καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, καὶ τὰ ἑξῆς.