John Chrysostom, On the First Letter to the Corinthians

[1.] That which he exhorts others to do, saying, “(Phil. iv. 6.) Let your requests with thanksgiving be made known unto God,” the same also he used to do himself: teaching us to begin always from these words, and before all things to give thanks unto God. For nothing is so acceptable to God as that men should be thankful, both for themselves and for others: wherefore also he prefaces almost every Epistle with this. But the occasion for his doing so is even more urgent here than in the other Epistles. For he that gives thanks, does so, both as being well off, and as in acknowledgment of a favor: now a favor is not a debt nor a requital nor a payment: which indeed every where is important to be said, but much more in the case of the Corinthians who were gaping after the dividers of the Church.

[2.] “Unto my God.” Out of great affection he seizes on that which is common, and makes it his own; as the prophets also from time to time use to say, (Ps. xliii. 4; lxii. 1.) “O God, my God;” and by way of encouragement he incites them to use the same language also themselves. For such expressions belong to one who is retiring from all secular things, and moving towards Him whom he calls on with so much earnestness: since he alone can truly say this, who from things of this life is ever mounting upwards unto God, and always preferring Him to all, and giving thanks continually, not [only] for the grace already given,7 This seems to mean the grace given in Baptism once for all. but whatever blessing hath been since at any time bestowed, for this also he offereth unto Him the same praise. Wherefore he saith not merely, “I give thanks,” but “at all times, concerning you;” instructing them to be thankful both always, and to no one else save God only.

[3.] “For the grace of God.” Seest thou how from every quarter he draws topics for correcting them? For where “grace” is, “works” are not; where “works,” it is no more “grace.” If therefore it be “grace,” why are ye high-minded? Whence is it that ye are puffed up?

“Which is given you.” And by whom was it given? By me, or by another Apostle? Not at all, but “by Jesus Christ.” For the expression, “In Jesus Christ,” signifies this. Observe how in divers places he uses the word ἐν, “in,” instead of δἰ οὗ, “through means of whom;” therefore its sense is no less.8 [This is true, but modern criticism prefers the literal sense of the preposition; in Jesus Christ, i.e., in your fellowship with him. C.]

“That in every thing ye were enriched.” Again, by whom? By Him, is the reply. And not merely “ye were enriched,” but “in every thing.” Since then it is first of all, “riches” then, “riches of God,” next, “in every thing,” and lastly, “through the Only-Begotten,” reflect on the ineffable treasure!

Ver. 5. “In all utterance, and all knowledge.” “Word” [“or utterance,”] not such as the heathen, but that of God. For there is knowledge without “word,” and there is knowledge with “word.” For so there are many who possess knowledge, but have not the power of speech; as those who are uneducated and unable to exhibit clearly what they have in their mind. Ye, saith he, are not such as these, but competent both to understand and to speak.

Ver. 6. “Even as the testimony of Christ was confirmed in you.” Under the color of praises and thanksgiving he touches them sharply. “For not by heathen philosophy,” saith he, “neither by heathen discipline, but “the grace of God,” and by the “riches,” and the “knowledge,” and the “word” given by Him, were you enabled to learn the doctrines of the truth, and to be confirmed unto the testimony of the Lord; that is, unto the Gospel. For ye had the benefit of many signs, many wonders, unspeakable grace, to make you receive the Gospel. If therefore ye were established by signs and grace, why do ye waver?” Now these are the words of one both reproving, and at the same time prepossessing them in his favor.

[4.] Ver. 7. “So that ye come behind in no gift.” A great question here arises. They who had been “enriched in all utterance,” so as in no respect to “come behind in any gift,” are they carnal? For if they were such at the beginning, much more now. How then does he call them “carnal?” For, saith he, (1 Cor. iii. 1.) “I was not able to speak unto you as unto spiritual, but as unto carnal.” What must we say then? That having in the beginning believed, and obtained all gifts, (for indeed they sought them earnestly,) they became remiss afterwards. Or, if not so, that not unto all are either these things said or those; but the one to such as were amenable to his censures, the other to such as were adorned with his praises. For as to the fact that they still had gifts; (1 Cor. xiv. 26, 29.) “Each one,” saith he, “hath a psalm, hath a revelation, hath a tongue, hath an interpretation; let all things be done unto edifying.” And, “Let the prophets speak two or three.” Or we may state it somewhat differently; that as it is usual with us to call the greater part the whole, so also he hath spoken in this place. Withal, I think he hints at his own proceedings; for he too had shewn forth signs; even as also he saith in the second Epistle to them, (2 Cor. xii. 12, 13.) “Truly the signs of an Apostle were wrought among you in all patience:” and again, “For what is there wherein you were inferior to other churches?”

Or, as I was saying, he both reminds them of his own miracles and speaks thus with an eye to those who were still approved. For many holy men were there who had “set themselves to minister unto the saints,” and had become “the first fruits of Achaia;” as he declareth (ch. xvi. 15.) towards the end.

[5.] In any case, although the praises be not very close to the truth, still however they are inserted by way of precaution, (οἰκονομικῶς) preparing the way beforehand for his discourse. For whoever at the very outset speaks things unpleasant, excludes his words from a hearing among the weaker: since if the hearers be his equals in degree they feel angry; if vastly inferior they will be vexed. To avoid this, he begins with what seem to be praises. I say, seem; for not even did this praise belong to them, but to the grace of God. For that they had remission of sins, and were justified, this was of the Gift from above. Wherefore also he dwells upon these points, which shew the loving-kindness of God, in order that he may the more fully purge out their malady.

[6.] “Waiting for the revelation (ἀποκάλυψιν.) of our Lord Jesus Christ.” “Why make ye much ado,” saith he, “why are ye troubled that Christ is not come? Nay, he is come; and the Day is henceforth at the doors.” And consider his wisdom; how withdrawing them from human considerations he terrifies them by mention of the fearful judgment-seat, and thus implying that not only the beginnings must be good, but the end also. For with all these gifts, and with all else that is good, we must be mindful of that Day: and there is need of many labors to be able to come unto the end. “Revelation” is his word; implying that although He be not seen, yet He is, and is present even now, and then shall appear. Therefore there is need of patience: for to this end did ye receive the wonders, that ye may remain firm.

[7.] Ver. 8. “Who shall also confirm you unto the end, that ye may be unreprovable.” Here he seems to court them, but the saying is free from all flattery; for he knows also how to press them home; as when he saith, (1 Cor. iv. 18, 21.) “Now some are puffed up as though I would not come to you:” and again, “What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?” And, (2 Cor. xiii. 3.) “Since ye seek a proof of Christ speaking in me.” But he is also covertly accusing them: for, to say, “He shall confirm,” and the word “unreprovable” marks them out as still wavering, and liable to reproof.

But do thou consider how he always fasteneth them as with nails to the Name of Christ. And not any man nor teacher, but continually the Desired One Himself is remembered by him: setting himself, as it were to arouse those who were heavy-headed after some debauch. For no where in any other Epistle doth the Name of Christ occur so continually. But here it is, many times in a few verses; and by means of it he weaves together, one may say, the whole of the proem. Look at it from the beginning. “Paul called [to be] an Apostle of Jesus Christ, to them that have been sanctified in Jesus Christ, who call upon the Name of our Lord Jesus Christ, grace [be] unto you and peace from God the Father, and the Lord Jesus Christ. I thank my God for the grace which hath been given you by Jesus Christ, even as the testimony of Christ hath been confirmed in you, waiting for the revelation of our Lord Jesus Christ, who shall confirm you unreprovable in the day of our Lord Jesus Christ. God is faithful, by whom ye have been called into the fellowship of His Son Jesus Christ our Lord. And I beseech you by the Name of our Lord Jesus Christ.” Seest thou the constant repetition of the Name of Christ? From whence it is plain even to the most unobservant, that not by chance nor unwittingly he doeth this, but in order that by incessant application9 The image here seems to be taken from the vulgar use, in medicine, of a charm or amulet. of that glorious Name he may foment10 [Dr. Field’s text reads ἐπαντλῶν.] their inflammation, and purge out the corruption of the disease.

[8.] Ver. 9. “God is faithful, by whom ye were called unto the fellowship of His Son.” Wonderful! How great a thing saith he here! How vast in the magnitude of the gift which he declares! Into the fellowship of the Only-Begotten have ye been called, and do ye addict yourselves unto men? What can be worse than this wretchedness? And how have ye been called? By the Father. For since “through Him,” and “in Him,” were phrases which he was constantly employing in regard of the Son, lest men might suppose that he so mentioneth Him as being less, he ascribeth the same to the Father. For not by this one and that one, saith he, but “by the Father” have ye been called; by Him also have ye been “enriched.” Again, “ye have been called;” ye did not yourselves approach. But what means, “into the fellowship of His Son?” Hear him declaring this very thing more clearly elsewhere. (2 Tim. ii. 12.) If we suffer, we shall also reign with Him; if we die with Him, we shall also live with Him. Then, because it was a great thing which He had said, he adds an argument fraught with unanswerable conviction; for, saith he, “God is faithful,” i.e. “true.” Now if “true,” what things He hath promised He will also perform. And He hath promised that He will make us partakers of His only-begotten Son; for to this end also did He call us. For (Rom. xi. 29.) “His gifts, and the calling of God,” are without repentance.

These things, by a kind of divine art he inserts thus early, lest after the vehemence of the reproofs they might fall into despair. For assuredly God’s part will ensue, if we be not quite impatient of His rein. (ἀφηνιάσωμεν) As the Jews, being called, would not receive the blessings; but this was no longer of Him that called, but of their lack of sense. For He indeed was willing to give, but they, by refusing to receive, cast themselves away. For, had He called to a painful and toilsome undertaking, not even in that case were they pardonable in making excuse; however, they would have been able to say that so it was: but if the call be unto cleansing, (Comp. i. 4–7.) and righteousness, and sanctification, and redemption, and grace, and a free gift, and the good things in store, which eye hath not seen, nor ear heard; and it be God that calls, and calls by Himself; what pardon can they deserve, who come not running to Him? Let no one therefore accuse God; for unbelief cometh not of Him that calleth, but of those who start away (ἀποπηδῶντας) from Him.

[9.] But some man will say, “He ought to bring men in, even against their will.” Away with this. He doth not use violence, nor compel;11 Yet in St. Luke xiv. 23. it is, “compel them to come in.” But our Lord is there speaking of the kingdom of heaven, S. Chrysostom here, of heaven itself. [A better answer is that the words denote not physical violence or literal compulsion but intense moral earnestness.] for who that bids to honors, and crowns, and banquets, and festivals, drags people, unwilling and bound? No one. For this is the part of one inflicting an insult. Unto hell He sends men against their will, but unto the kingdom He calls willing minds. To the fire He brings men bound and bewailing themselves: to the endless state of blessings not so. Else it is a reproach to the very blessings themselves, if their nature be not such as that men should run to them of their own accord and with many thanks.

“Whence it is then,” say you, “that all men do not choose them?” From their own infirmity. “And wherefore doth He not cut off their infirmity?” And how tell me—in what way—ought He to cut it off? Hath He not made a world that teacheth His loving-kindness and His power? For (Ps. xix. 1.) “the heavens,” saith one, “declare the glory of God.” Hath He not also sent prophets? Hath He not both called and honored us? Hath He not done wonders? Hath He not given a law both written and natural? Hath He not sent His Son? Hath he not commissioned Apostles? Hath He not wrought sins? Hath He not threatened hell? Hath He not promised the kingdom? Doth He not every day make His sun to rise? Are not the things which He hath enjoined so simple and easy, that many transcend His commandments in the greatness of their self-denial?12 [τῆ περιουσία τῆς φιλοσοφιας. Lit. “by the excess of philosophy.” The term philosophy came to be used by the early Christian writers to denote a contemplative, self-denying life. The reference in the text is to the so-called “counsels of perfection,” such as voluntary poverty, voluntary celibacy, etc., which as they exceed what is enjoined in the Gospel were supposed to establish a peculiar merit and secure a higher degree of blessedness. This two-fold standard of moral excellence may be traced back as far as the middle of the second century. See Pastor Hermae Simil. v. 3. C.] “What was there to do unto the vineyard and I have not done it?” (Is. v. 4.)

[10.] “And why,” say you, “did He not make knowledge and virtue natural to us?” Who speaketh thus? The Greek or the Christian? Both of them, indeed, but not about the same things: for the one raises his objection with a view to knowledge, the other with a view to conduct. First, then, we will reply to him who is on our side; for I do not so much regard those without, as our own members.

What then saith the Christian? “It were meet to have implanted in us the knowledge itself of virtue.” He hath implanted it; for if he had not done so, whence should we have known what things are to be done, what left undone? Whence are the laws and the tribunals? But “God should have imparted not [merely] knowledge, but also the very doing of it [virtue].” For what then wouldest thou have to be rewarded, if the whole were of God? For tell me, doth God punish in the same manner thee and the Greek upon committing sin13 The meaning seems to be, “Whatever other sins you commit, you have not the sin of unbelief to answer for; and would, I suppose, think it hard, if cæteris paribus you were counted as guilty as an unbeliever. Now this your instinctive judgment confutes any hope you may have that nature and circumstances may excuse you in any other sin.”? Surely not. For up to a certain point thou hast confidence, viz. that which ariseth from the true knowledge. What then, if any one should now say that on the score of knowledge thou and the Greek will be accounted of like desert? Would it not disgust thee? I think so, indeed. For thou wouldest say that the Greek, having of his own wherewith to attain knowledge, was not willing. If then the latter also should say that God ought to have implanted knowledge in us naturally, wilt thou not laugh him to scorn, and say to him, “But why didst thou not seek for it? why wast thou not in earnest even as I?” And thou wilt stand firm with much confidence, and say that it was extreme folly to blame God for not implanting knowledge by nature. And this thou wilt say, because thou hast obtained what appertains to knowledge. So also hadst thou performed what appertains to practice, thou wouldest not have raised these questions: but thou art tired of virtuous practice, therefore thou shelterest thyself with these inconsiderate words. But how could it be at all right to cause that by necessity one should become good? Then shall we next have the brute beasts contending with us about virtue, seeing that some of them are more temperate than ourselves.

But thou sayest, “I had rather have been good by necessity, and so forfeited all rewards, than evil by deliberate choice, to be punished and suffer vengeance.” But it is impossible that one should ever be good by necessity. If therefore thou knowest not what ought to be done, shew it, and then we will tell you what is right to say. But if thou knowest that uncleanness is wicked, wherefore dost thou not fly from the evil thing?

“I cannot,” thou sayest. But others who have done greater things than this will plead against thee, and will more than prevail to stop thy mouth. For thou, perhaps, though living with a wife, art not chaste; but another even without a wife keeps his chastity inviolate. Now what excuse hast thou for not keeping the rule, while another even leaps beyond the lines14 Τὰ σκὰμματα. The image is borrowed from the gymnastic exercise of leaping. that have been drawn to mark it?

But thou sayest “I am not of this sort in my bodily frame, or my turn of mind.” That is for want, not of power, but of will. For thus I prove that all have a certain aptness towards virtue: That which a man cannot do, neither will he be able to do though necessity be laid upon him; but, if, necessity being laid upon him, he is able, he that leaveth it undone, leaveth it undone out of choice. The kind of thing I mean is this: to fly up and be borne towards heaven, having a heavy body, is even simply impossible. What then, if a king should command one to do this, and threaten death, saying, “Those men who do not fly, I decree that they lose their heads, or be burnt, or some other such punishment:” would any one obey him? Surely not. For nature is not capable of it. But if in the case of chastity this same thing were done, and he were to lay down laws that the unclean should be punished, be burnt, be scourged, should suffer the extremity of torture, would not many obey the law? “No” thou wilt say: “for there is appointed, even now, a law forbidding to commit adultery15 From the time of Constantine to that of Justinian it was a capital offence. Gibbon, e. 44. note 197. and all do not obey it.” Not because the fear looses its power, but because the greater part expect to be unobserved. So that if when they were on the point of committing an unclean action the legislator and the judge came before them, the fear would be strong enough to cast out the lust. Nay, were I to apply another kind of force inferior to this; were I to take the man and remove him from the beloved person, and shut him up close in chains, he will be able to bear it, without suffering any great harm. Let us not say then that such an one is by nature evil: for if a man were by nature good, he could never at any time become evil; and if he were by nature evil, he could never be good. But now we see that changes take place rapidly, and that men quickly shift from this side to the other, and from that fall back again into this. And these things we may see not in the Scriptures only, for instance, that publicans have become apostles; and disciples, traitors; and harlots, chaste; and robbers, men of good repute; and magicians have worshipped; and ungodly men passed over unto godliness, both in the New Testament and in the Old; but even every day a man may see many such things occurring. Now if things were natural, they could not change. For so we, being by nature susceptible, could never by any exertions become void of feeling. For that which is whatever it is by nature, can never fall away from such its natural condition. No one, for example, ever changed from sleeping to not sleeping: no one from a state of corruption unto incorruption: no one from hunger to the perpetual absence of that sensation. Wherefore neither are these things matters of accusation, nor do we reproach ourselves for them; nor ever did any one, meaning to blame another, say to him, “O thou, corruptible and subject to passion:” but either adultery or fornication, or something of that kind, we always lay to the charge of those who are responsible; and we bring them before judges, who blame and punish, and in the contrary cases award honors.

[11.] Since then both from our conduct towards one another, and from others’ conduct to us when judged, and from the things about which we have written laws, and from the things wherein we condemn ourselves, though there be no one to accuse us; and from the instances of our becoming worse through indolence, and better through fear; and from the cases wherein we see others doing well and arriving at the height of self-command, (φιλοσοφίας) it is quite clear that we also have it in our power to do well: why do we, the most part, deceive ourselves in vain with heartless pretexts and excuses, bringing not only no pardon, but even punishment intolerable? When we ought to keep before our eyes that fearful day, and to give heed to virtue; and after a little labor, obtain the incorruptible crowns? For these words will be no defence to us; rather our fellow-servants, and those who have practised the contrary virtues, will condemn all who continue in sin: the cruel man will be condemned by the merciful; the evil, by the good; the fierce, by the gentle; the grudging, by the courteous; the vain-glorious, by the self-denying; the indolent, by the serious; the intemperate, by the sober-minded. Thus will God pass judgment upon us, and will set in their place both companies; on one bestowing praise, on the other punishment. But God forbid that any of those present should be among the punished and dishonored, but rather among those who are crowned and the winners of the kingdom. Which may God grant us all to obtain through the grace and loving-kindness of our Lord Jesus Christ; with Whom unto the Father and the Holy Ghost be glory, power, honor, now and ever, and unto everlasting ages. Amen.

ΟΜΙΛΙΑ Βʹ. Εὐχαριστῶ τῷ Θεῷ μου πάντοτε περὶ ὑμῶν, ἐπὶ τῇ χάριτι τοῦ Θεοῦ τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ Ἰησοῦ: ὅτι ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῷ. αʹ. Ὃ τοῖς ἄλλοις παραινεῖ ποιεῖν, λέγων, Ἐν εὐχαριστίᾳ τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν Θεὸν, τοῦτο καὶ αὐτὸς ἔπραττε, διδάσκων ἡμᾶς ἀπὸ τούτων ἄρχεσθαι τῶν λόγων ἀεὶ, καὶ πρὸ πόντων εὐχαριστεῖν τῷ Θεῷ. Οὐδὲν γὰρ οὕτω τῷ Θεῷ φίλον, ὡς τὸ εὐχαρίστους εἶναι, καὶ ὑπὲρ ἑαυτῶν καὶ ὑπὲρ ἄλλων. Διὸ καὶ πάσης σχεδὸν Ἐπιστολῆς τοῦτο προτίθησιν: ἐνταῦθα δὲ καὶ ἀναγκαιότερον ἢ ἐν ταῖς ἄλλαις αὐτὸ πράττει. Ὁ γὰρ εὐχαριστῶν, καὶ ὡς εὖ παθὼν εὐχαριστεῖ, καὶ ἐπὶ χάριτι εὐχαριστεῖ: ἡ δὲ χάρις οὐκ ὀφειλὴ οὐδὲ ἀμοιβὴ οὐδὲ ἀντίδοσις: ὃ πανταχοῦ μὲν ἀναγκαῖον λέγειν, πολλῷ δὲ πλέον ἐπὶ Κορινθίων τῶν κεχηνότων πρὸς τοὺς διατεμόντας τὴν Ἐκκλησίαν. Τῷ Θεῷ μου. Ἀπὸ πολλῆς τῆς διαθέσεως τὸ κοινὸν ἁρπάζει καὶ ἰδιοποιεῖται, ὃ καὶ προφήταις ἔθος ἀεὶ λέγειν: Ὁ Θεὸς, ὁ Θεός μου. Καὶ εἰς προτροπὴν αὐτοὺς ἐνάγει τοῦ καὶ αὐτοὺς τοῦτο λέγειν. Ὁ γὰρ οὕτω λέγων, ἀπὸ πάντων τῶν ἀνθρωπίνων ἀναχωρεῖ, καὶ χωρεῖ πρὸς ἐκεῖνον, ὃν μετὰ πολλῆς καλεῖ τῆς διαθέσεως. Τοῦτο γὰρ δύναται λέγειν γνησίως ὁ ἀπὸ τῶν βιωτικῶν ἀναβαίνων ἀεὶ πρὸς τὸν Θεὸν, καὶ ἁπάντων αὐτὸν προτιθεὶς πάντοτε, καὶ εὐχαριστῶν διηνεκῶς, οὐχ ὑπὲρ τῆς ἤδη δοθείσης χάριτος, ἀλλ' εἴ ποτέ τι καὶ μετὰ ταῦτα ἀγαθὸν γέγονε, καὶ ὑπὲρ τούτου τὴν αὐτὴν ἀναφέρει εὐφημίαν αὐτῷ. Διὰ τοῦτο οὐχ ἁπλῶς εἶπεν, Εὐχαριστῶ, ἀλλὰ, Πάντοτε ὑπὲρ ὑμῶν, παιδεύων αὐτοὺς καὶ ἀεὶ εἰδέναι χάριν, καὶ μηδενὶ ἑτέρῳ, ἀλλ' ἢ τῷ Θεῷ μόνον. Ἐπὶ τῇ χάριτι τοῦ Θεοῦ. Ὁρᾷς πῶς πανταχόθεν αὐτοὺς διορθοῦται; Ἔνθα γὰρ χάρις ἐστὶν, ἔργα οὐκ ἔστιν: ἔνθα ἔργα, οὐκέτι χάρις ἐστίν. Εἰ τοίνυν χάρις, τί μέγα φρονεῖτε; πόθεν πεφυσιωμένοι ἐστέ; Τῇ δοθείσῃ ὑμῖν. Καὶ διὰ τίνος ἐδόθη; ἆρα δι' ἐμοῦ, ἢ δι' ἑτέρου ἀποστόλου; Οὐδαμῶς, ἀλλὰ διὰ Ἰησοῦ Χριστοῦ: τὸ γὰρ, Ἐν Χριστῷ Ἰησοῦ, τοῦτό ἐστιν. Ὅρα πῶς πολλαχοῦ τὸ, ἐν, ἀντὶ τοῦ, δι' οὗ, ἐστίν. Οὐκ ἄρα ἔλαττον τοῦτο τοῦ, διά. Ὅτι ἐν παντὶ ἐπλουτίσθητε. Πάλιν διὰ τίνος; Ἐν αὐτῷ, φησί. Καὶ οὐχ ἁπλῶς ἐπλουτίσθητε, ἀλλὰ καὶ Ἐν παντί. Ὅταν οὖν καὶ πλοῦτος ᾖ, καὶ Θεοῦ πλοῦτος, καὶ ἐν παντὶ, καὶ διὰ τοῦ Μονογενοῦς, ἐννόησον τὸν ἄφατον θησαυρόν. Ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει. Λόγῳ οὐ τῷ ἔξωθεν, ἀλλὰ τῷ τοῦ Θεοῦ. Ἔστι γὰρ γνῶσις λόγου χωρὶς, καὶ ἔστι γνῶσις μετὰ λόγου. Καὶ γὰρ εἰσὶ πολλοὶ γνῶσιν μὲν ἔχοντες, λόγον δὲ οὐκ ἔχοντες, οἷον οἱ ἰδιῶται, καὶ μὴ δυνάμενοι παραστῆσαι σαφῶς ἅπερ ἔχουσιν ἐν διανοίᾳ. Ἀλλ' οὐχ ὑμεῖς τοιοῦτοι, φησὶν, ἀλλὰ καὶ νοῆσαι καὶ εἰπεῖν ἱκανοί. Καθὼς τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη ἐν ὑμῖν. Ἐν τάξει ἐπαίνων καὶ εὐχαριστίας σφόδρα αὐτῶν καθάπτεται. Οὐ γὰρ διὰ τῆς ἔξωθεν φιλοσοφίας, φησὶν, οὐδὲ διὰ τῆς ἔξωθεν παιδεύσεως, ἀλλὰ διὰ τῆς χάριτος τοῦ Θεοῦ, καὶ τοῦ πλούτου καὶ τῆς γνώσεως καὶ τοῦ λόγου τοῦ παρ' αὐτοῦ δοθέντος ἠδυνήθητε μαθεῖν τὰ τῆς ἀληθείας δόγματα καὶ βεβαιωθῆναι εἰς τὸ μαρτύριον τοῦ Κυρίου, τουτέστιν, εἰς τὸ κήρυγμα. Πολλῶν γὰρ ἀπελαύσατε σημείων, πολλῶν θαυμάτων, ἀφάτου χάριτος, ὥστε δέξασθαι τὸ κήρυγμα. Εἰ τοίνυν ἐβεβαιώθητε διὰ σημείων καὶ χάριτος, τίνος ἕνεκεν παρασαλεύεσθε; Ταῦτα δὲ ὁμοῦ καὶ καθαπτομένου, καὶ προκαταλαμβάνοντος αὐτούς ἐστι τὰ ῥήματα. Ὥστε ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι. Μέγα ἐνταῦθα ζητεῖται: εἰ οἱ πλουτισθέντες ἐν παντὶ λόγῳ, ὡς μηδὲν ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι, πῶς οὗτοι σαρκικοί εἰσιν. Εἰ γὰρ παρὰ τὴν ἀρχὴν τοιοῦτοι ἦσαν, πολλῷ μᾶλλον νῦν. Πῶς οὖν αὐτοὺς σαρκικοὺς καλεῖ; Οὐ γὰρ ἠδυνήθην ὑμῖν λαλῆσαι, φησὶν, ὡς πνευματικοῖς, ἀλλ' ὡς σαρκικοῖς. Τί οὖν ἔστιν εἰπεῖν; Ὅτι παρὰ τὴν ἀρχὴν πιστεύσαντες, καὶ παντοίων ἐπιτυχόντες χαρισμάτων (καὶ γὰρ ἐζήλουν αὐτὰ), ὕστερον ῥᾳθυμότεροι γεγόνασιν: ἢ εἰ μὴ τοῦτο, ὅτι οὐ πρὸς ἅπαντας οὔτε ταῦτα οὔτε ἐκεῖνα λέγεται: ἀλλὰ τὰ μὲν πρὸς τοὺς ὑπευθύνους ταῖς κατηγορίαις, τὰ δὲ πρὸς τοὺς κομῶντας τοῖς ἐπαίνοις. Ὅτι γὰρ εἶχον ἔτι χαρίσματα, Ψαλμόν τις ἔχει, φησὶν, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνείαν ἔχει: πάντα πρὸς οἰκοδομὴν γινέσθω: καὶ, Προφῆται δὲ δύο ἢ τρεῖς λαλείτωσαν. Ἔστι δὲ καὶ ἕτερόν τι εἰπεῖν, ὅτι ὥσπερ ἔθος ἡμῖν λέγειν τὸ πλέον ἅπαν, οὕτω καὶ ἐνταῦθα εἴρηκε. Μετὰ δὲ τούτων οἶμαι καὶ τὸ ἑαυτοῦ αὐτὸν αἰνίττεσθαι, ὅτι καὶ αὐτὸς τὰ σημεῖα ἐπεδείξατο, καθάπερ καὶ ἐν τῇ δευτέρᾳ πρὸς αὐτοὺς Ἐπιστολῇ λέγει: Τὰ μέντοι σημεῖα τοῦ ἀποστόλου κατειργάσθη ἐν ὑμῖν ἐν πάσῃ ὑπομονῇ: καὶ πάλιν, Τί γάρ ἐστιν ὃ ἡττήθητε ὑπὲρ τὰς λοιπὰς Ἐκκλησίας; Ἢ, ὅπερ ἔφην, καὶ τῶν ἑαυτοῦ ἀναμιμνήσκει, ἢ καὶ πρὸς τοὺς ἔτι ὄντας δοκίμους ταῦτα λέγει. Ἦσαν γὰρ πολλοὶ ἅγιοι ἐκεῖσε, οἵτινες καὶ ἔταξαν ἑαυτοὺς εἰς διακονίαν τῶν ἁγίων, καὶ ἀπαρχὴ γεγόνασι τῆς Ἀχαΐας, καθάπερ πρὸς τῷ τέλει δηλοῖ. Ἄλλως δὲ, κἂν μὴ σφόδρα τῆς ἀληθείας ἔχωνται οἱ ἔπαινοι, ἀλλ' ὅμως οἰκονομικῶς ἔγκεινται προοδοποιοῦντες τῷ λόγῳ. Ὁ μὲν γὰρ ἐκ προοιμίων εὐθέως φορτικὰ φθεγγόμενος, ἀπέκλεισε τοῖς λόγοις τὴν ἀκοὴν παρὰ τοῖς ἀσθενεστέροις. Ἄν τε γὰρ ὁμότιμοι ὦσιν οἱ ἀκούοντες, ὀργίζονται: ἄν τε σφόδρα ἐλάττους, λυπηθήσονται. Ἵν' οὖν μὴ τοῦτο γένηται, ἀπὸ ἐγκωμίων δοκούντων εἶναι ποιεῖται τὴν ἀρχήν. Οὐδὲ γὰρ ἐγκώμιον τοῦτο ἦν αὐτῶν, ἀλλὰ τῆς τοῦ Θεοῦ χάριτος: τὸ γὰρ ἁμαρτημάτων ἀφεθῆναι καὶ δικαιωθῆναι, τοῦτο τῆς ἄνωθεν ἦν δωρεᾶς. Διά τοι τοῦτο καὶ ἐνδιατρίβει τούτοις, ἃ τοῦ Θεοῦ δείκνυσι τὴν φιλανθρωπίαν, ἵνα ἐπιπλεῖον αὐτῶν ἐκκαθάρῃ τὸ νόσημα. Ἀπεκδεχομένους τὴν ἀποκάλυψιν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Τί θορυβεῖσθε, φησὶ, τί ταράσσεσθε, ὅτι οὐ πάρεστι Χριστός; Πάρεστι μὲν οὖν, καὶ ἡ ἡμέρα λοιπὸν ἐπὶ θύραις. Καὶ σκόπει τὴν σοφίαν, πῶς αὐτοὺς ἀπαγαγὼν τῶν ἀνθρωπίνων, ἐφόβησεν ἀναμνήσας τοῦ βήματος τοῦ φοβεροῦ, καὶ δείξας, ὅτι οὐ προοιμίων δεῖ μόνον χρηστῶν, ἀλλὰ καὶ τέλους. Δεῖ γὰρ μετὰ τῶν χαρισμάτων τούτων, καὶ τῆς ἄλλης ἀρετῆς, τὴν ἡμέραν ἀναμνῆσαι ἐκείνην: καὶ πολλῶν χρεία πόνων, ὥστε δυνηθῆναι πρὸς τὸ τέλος ἐλθεῖν. βʹ. Ἀποκάλυψιν δὲ λέγει, δεικνὺς ὅτι εἰ καὶ μὴ ὁρᾶται, ἀλλ' ἔστι, καὶ πάρεστι καὶ νῦν, καὶ τότε φανήσεται. Ὑπομονῆς οὖν χρεία: διὰ τοῦτο γὰρ ἐλάβετε τὰ θαύματα, ἵνα μείνητε βέβαιοι. Ὃς καὶ βεβαιώσει ὑμᾶς ἕως τέλους ἀνεγκλήτους. Ἐνταῦθα δοκεῖ μὲν αὐτοὺς θεραπεύειν, πάσης δὲ κολακείας ἀπήλλακται τὸ λεγόμενον. Καὶ γὰρ οἶδεν αὐτῶν καθάπτεσθαι, ὡς ὅταν λέγῃ: Ὡς μὴ ἐρχομένου δέ μου πρὸς ὑμᾶς, ἐφυσιώθησάν τινες: καὶ πάλιν. Τί θέλετε, ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς, ἢ ἐν ἀγάπῃ πνεύματί τε πραότητος; καὶ, Εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ; Λανθανόντως δὲ αὐτῶν καὶ κατηγορεῖ: τῷ γὰρ εἰπεῖν, Βεβαιώσει, καὶ τῷ, Ἀνεγκλήτους, δείκνυσι καὶ σαλευομένους ἔτι, καὶ ἐγκλήματος ὑπευθύνους ὄντας. Σὺ δὲ σκόπει πῶς αὐτοὺς τῷ ὀνόματι ἀεὶ τοῦ Χριστοῦ προσηλοῖ. Καὶ ἀνθρώπου μὲν οὐδενὸς, οὔτε ἀποστόλου οὔτε διδασκάλου, συνεχῶς δὲ αὐτοῦ τοῦ ποθουμένου μέμνηται, καθάπερ ἀπὸ μέθης τινὸς τοὺς καρηβαροῦντας ἀνενεγκεῖν παρασκευάζων. Οὐδαμοῦ γὰρ ἐν ἑτέρᾳ Ἐπιστολῇ οὕτω συνεχῶς κεῖται τὸ ὄνομα τοῦ Χριστοῦ: ἐνταῦθα μέντοι ἐν ὀλίγοις στίχοις πολλάκις, καὶ διὰ τούτου σχεδὸν τὸ πᾶν ὑφαίνει προοίμιον. Σκόπει δὲ ἄνωθεν: Παῦλος, κλητὸς ἀπόστολος Ἰησοῦ Χριστοῦ, ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ: χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Κυρίου Ἰησοῦ Χριστοῦ. Εὐχαριστῶ τῷ Θεῷ μου ἐπὶ τῇ χάριτι τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ Ἰησοῦ: καθὼς τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη ἐν ὑμῖν: ἀπεκδεχομένους τὴν ἀποκάλυψιν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ: ὃς καὶ βεβαιώσει ὑμᾶς ἀνεγκλήτους ἐν τῇ ἡμέρᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Πιστὸς ὁ Θεὸς, δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν: παρακαλῶ δὲ ὑμᾶς διὰ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ὁρᾷς τὴν συνέχειαν τοῦ ὀνόματος τοῦ Χριστοῦ; Ὅθεν δῆλον καὶ τοῖς σφόδρα ἀνοήτοις, ὅτι οὐκ εἰκῆ οὐδὲ ἁπλῶς τοῦτο ποιεῖ, ἀλλὰ τῇ πυκνότητι τῆς καλῆς ταύτης προσηγορίας τὴν φλεγμονὴν αὐτῶν ἀπαντλῶν, καὶ τὴν σηπεδόνα τοῦ νοσήματος ἐκκαθαίρων. Πιστὸς ὁ Θεὸς, δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ. Βαβαὶ, πόσον ἐνταῦθα εἶπεν! πόσον μέγεθος δωρεᾶς ἐνέφηνεν! Εἰς κοινωνίαν τοῦ Μονογενοῦς ἐκλήθητε, καὶ ἀνθρώποις ἑαυτοὺς προσνέμετε; τί ταύτης τῆς ἀθλιότητος χεῖρον; Καὶ πῶς ἐκλήθητε; Διὰ τοῦ Πατρός. Ἐπειδὴ γὰρ δι' αὐτοῦ καὶ ἐν αὐτῷ συνεχῶς ἔλεγε περὶ τοῦ Υἱοῦ, ἵνα μὴ νομίσωσιν, ὅτι ὡς ἐλάττονος αὐτοῦ οὕτω μέμνηται, προσένειμεν αὐτὸ τῷ Πατρί. Οὐ γὰρ διὰ τοῦδε καὶ τοῦδε, φησὶν, ἀλλὰ διὰ τοῦ Πατρὸς ἐκλήθητε, δι' αὐτοῦ καὶ ἐπλουτίσθητε. Πάλιν ἐκλήθητε, οὐκ αὐτοὶ προσήλθετε. Τί δέ ἐστιν, Εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ; Ἄκουσον αὐτοῦ τοῦτο αὐτὸ σαφέστερον ἑτέρωθι λέγοντος: Εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν: εἰ συναποθνήσκομεν, καὶ συζήσομεν. Εἶτα, ἐπειδὴ μέγα εἴρηκε, προσέθηκε καὶ λογισμὸν πληροφορίαν ἔχοντα ἀναντίῤῥητον: Πιστὸς γὰρ, φησὶν, ὁ Θεός: τουτέστιν ἀληθής. Εἰ δὲ ἀληθὴς, ἃ ἐπηγγείλατο καὶ ποιήσει: ἐπηγγείλατο δὲ κοινωνοὺς ἡμᾶς ποιήσειν τοῦ μονογενοῦς Υἱοῦ: ἐπὶ τοῦτο γὰρ καὶ ἐκάλεσεν: ἀμεταμέλητα γὰρ τὰ χαρίσματα αὐτοῦ, καὶ ἡ κλῆσις τοῦ Θεοῦ. Ταῦτα δὲ προοικονομεῖ νῦν ἐν τῷ λόγῳ, ὥστε μὴ μετὰ τὸ σφοδρὸν τῶν ἐγκλημάτων εἰς ἀπόγνωσιν αὐτοὺς ἐμπεσεῖν. Πάντως γὰρ τὰ παρὰ τοῦ Θεοῦ ἕψεται, ἂν μὴ σφόδρα ἡμεῖς ἀφηνιάσωμεν: καθάπερ οἱ Ἰουδαῖοι καλούμενοι οὐκ ἤθελον δέξασθαι τὰ ἀγαθά. Τοῦτο δὲ οὐκέτι τοῦ καλοῦντος ἦν, ἀλλὰ τῆς ἐκείνων ἀγνωμοσύνης. Αὐτὸς μὲν γὰρ ἐβούλετο δοῦναι, ἐκεῖνοι δὲ, μὴ θελήσαντες λαβεῖν, ἑαυτοὺς ἐξέβαλον. Εἰ μὲν γὰρ εἰς ἐπίπονον καὶ ἐπίμοχθον ἐκάλει πρᾶγμα, οὐκ ἦσαν μὲν οὐδὲ οὕτω συγγνώμης ἄξιοι παραιτούμενοι, πλὴν ἀλλ' εἶχον αὐτὸ τοῦτο λέγειν: Εἰ δὲ ἐπὶ καθαρμὸν καὶ δικαιοσύνην καὶ ἁγιασμὸν καὶ ἀπολύτρωσιν καὶ χάριν καὶ δωρεὰν, καὶ τὰ παρεσκευασμένα ἀγαθὰ, ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσε, καὶ Θεὸς ὁ καλῶν, καὶ δι' ἑαυτοῦ καλῶν, ποίας ἂν εἶεν συγγνώμης ἄξιοι οἱ μὴ προστρέχοντες; Μὴ τοίνυν τὸν Θεὸν αἰτιάσθω τις. Οὐ γὰρ παρὰ τὸν καλοῦντα γίνεται τὸ μὴ πιστεῦσαι, ἀλλὰ παρὰ τοὺς ἀποπηδῶντας. Ἀλλ' ἔδει, φησὶ, καὶ ἄκοντας ἐναγαγεῖν. Ἄπαγε: οὐ γὰρ βιάζεται οὐδὲ ἀναγκάζει. Τίς γὰρ ἐπὶ τιμὰς καὶ στεφάνους καὶ εὐωχίας καὶ πανηγύρεις καλῶν, ἄκοντας καὶ δεδεμένους ἕλκει; Οὐκ ἔστιν οὐδείς: τοῦτο γὰρ ὑβρίζοντός ἐστιν. Εἰς γέενναν ἄκοντας πέμπει, εἰς δὲ βασιλείαν ἑκόντας καλεῖ: εἰς τὸ πῦρ δεδεμένους ἄγει καὶ οἰμώζοντας, εἰς δὲ τὰ μυρία ἀγαθὰ οὐχ οὕτως: ἐπεὶ τοῦτο καὶ αὐτὰ διαβάλλει τὰ ἀγαθὰ, εἰ μὴ τοιαύτη αὐτῶν ἐστιν ἡ φύσις, ὡς καὶ ἑκόντας προσδραμεῖν, καὶ χάριν εἰδότας πολλήν. γʹ. Καὶ πόθεν οὐ πάντες αὐτὰ αἱροῦνται, φησί; Παρὰ τὴν οἰκείαν ἀσθένειαν. Καὶ τίνος ἕνεκεν αὐτῶν οὐκ ἐκκόπτει τὴν ἀσθένειαν; Καὶ πῶς, εἰπέ μοι, καὶ τίνι τρόπῳ ἐκκόψαι ἐχρῆν; οὐχὶ κτίσιν εἰργάσατο διδάσκουσαν αὐτοῦ τὴν φιλανθρωπίαν καὶ τὴν δύναμιν; Οἱ οὐρανοὶ γὰρ, φησὶ, διηγοῦνται δόξαν Θεοῦ. Οὐχὶ καὶ προφήτας ἔπεμψεν; οὐχὶ καὶ ἐκάλεσε καὶ ἐτίμησεν; οὐχὶ ἐθαυματούργησεν; οὐ νόμον ἔδωκε καὶ γραπτὸν καὶ φυσικόν; οὐ τὸν Υἱὸν ἀπέστειλεν; οὐκ ἀποστόλους ἔπεμψεν; οὐ σημεῖα εἰργάσατο; οὐ γέενναν ἠπείλησεν; οὐ βασιλείαν ἐπηγγείλατο; οὐ καθ' ἑκάστην ἡμέραν ἀνατέλλει τὸν ἥλιον αὐτοῦ; οὐχὶ ἅπερ ἐπέταξεν, οὕτως εὔκολα καὶ ῥᾴδια, ὡς πολλοὺς ὑπερβαίνειν αὐτοῦ τὰ προστάγματα τῇ περιουσίᾳ τῆς φιλοσοφίας; Τί ἔδει ποιῆσαι τῷ ἀμπελῶνι, καὶ οὐκ ἐποίησα; Καὶ διὰ τί μὴ ἐποίησεν ἡμῖν φυσικὴν τὴν γνῶσιν, φησὶ, καὶ τὴν ἀρετήν; Τίς ταῦτά φησιν; ὁ Ἕλλην ἢ ὁ Χριστιανός; Ἀμφότεροι μὲν, ἀλλ' οὐχ ὑπὲρ τῶν αὐτῶν: ἀλλ' ὁ μὲν ὑπὲρ τῆς γνώσεως, ὁ δὲ ὑπὲρ τοῦ βίου φιλονεικεῖ. Οὐκοῦν πρῶτον πρὸς τὸν ἡμέτερον ἐροῦμεν: οὐ τοσοῦτον γάρ μοί ἐστιν τῶν ἔξω λόγος, ὅσον τῶν οἰκείων μελῶν. Τί οὖν φησιν ὁ Χριστιανός; Αὐτὴν ἔδει τὴν γνῶσιν ἡμῖν ἐνθεῖναι τῆς ἀρετῆς. Ἐνέθηκε μὲν οὖν: εἰ γὰρ μὴ ἐνέθηκε, πόθεν ᾔδειμεν τὰ πρακτέα καὶ τὰ μὴ πρακτέα; πόθεν οἱ νόμοι καὶ τὰ δικαστήρια; Ἀλλ' οὐ τὴν γνῶσιν, ἀλλὰ τὴν πρᾶξιν αὐτήν. Καὶ τίνος ἔμελλες λαμβάνειν τὸν μισθὸν, εἰ τὸ πᾶν ἔμελλεν ἔσεσθαι τοῦ Θεοῦ; Εἰπὲ γάρ μοι, σὲ καὶ τὸν Ἕλληνα ἁμαρτάνοντας ὁμοίως ὁ Θεὸς κολάζει; Οὐδαμῶς: ἔχεις γὰρ τέως τὴν ἀπὸ τῆς γνώσεως παῤῥησίαν. Τί οὖν, εἴ τις ἄρα εἶπε νῦν, ὅτι ὑπὲρ τῆς γνώσεως καὶ σὺ καὶ ὁ Ἕλλην τῶν αὐτῶν ἀξιωθήσεσθε, ἆρα οὐκ ἂν ἐδυσχέρανας; Ἔγωγε οἶμαι: εἶπες γὰρ ἂν, ὅτι ἔχων εὑρεῖν οἴκοθεν ὁ Ἕλλην τὴν γνῶσιν, οὐκ ἠθέλησεν. Ἂν οὖν καὶ ἐκεῖνος λέγῃ, ὅτι Ἔδει τὸν Θεὸν ἐνθεῖναι τὴν γνῶσιν ἡμῖν φυσικῶς, οὐχὶ καταγελάσῃ, καὶ πρὸς αὐτὸν ἐρεῖς, Διὰ τί γὰρ μὴ ἐζήτησας; διὰ τί μὴ ἐσπούδασας, καθάπερ ἐγώ; καὶ μετὰ πολλῆς στήσῃ τῆς παῤῥησίας, καὶ ἐρεῖς, ὅτι ἀνοίας ἐσχάτης ἦν τὸ ἐγκαλεῖν τῷ Θεῷ, ὅτι μὴ τῇ φύσει τὴν γνῶσιν ἐνέθηκε; Ταῦτα δὲ ἐρεῖς, ἐπειδή σοι κατώρθωται τὰ τῆς γνώσεως: οὕτω καὶ τὰ τοῦ βίου εἰ κατώρθωτο, οὐκ ἂν ταῦτα ἐζήτησας, ἀλλ' ἐπειδὴ ἀποκάμνεις πρὸς τὴν ἀρετὴν, διὰ τοῦτο τοὺς ἀνοήτους τούτους προβάλλῃ λόγους. Πῶς δὲ καὶ ἐχρῆν ποιῆσαι ἀνάγκῃ γίνεσθαι καλόν; Οὐκοῦν ἔμελλεν ἡμῖν τὰ ἄλογα φιλονεικεῖν τῆς ἀρετῆς, ἅτε ἡμῶν σωφρονέστερα ἔνια ὄντα. Ἀλλ' ἐβουλόμην, φησὶν, εἶναι ἀνάγκῃ καλὸς, καὶ πάντων ἀποστερεῖσθαι τῶν μισθῶν, ἢ προαιρέσει φαῦλος, καὶ κολάζεσθαι καὶ τιμωρεῖσθαι. Ἀλλ' οὐκ ἔστιν ἀνάγκῃ ποτὲ καλὸν εἶναι. Εἰ μὲν οὖν ἀγνοεῖς τὸ πρακτέον, δεῖξον, καὶ τότε ἐροῦμεν ὅπερ εἰπεῖν δεῖ: εἰ δὲ οἶδας πονηρὰν τὴν ἀσέλγειαν οὖσαν, τίνος ἕνεκεν οὐ φεύγεις τὸ πονηρόν; Οὐ δύναμαι, φησίν. Ἀλλ' ἕτεροι οἱ τὰ μείζω κατορθώσαντες κατηγορήσουσί σου, καὶ ἐπιστομίσουσί σε ἐκ περιουσίας πολλῆς. Σὺ μὲν γὰρ ἴσως καὶ μετὰ γυναικὸς ὢν οὐ σωφρονεῖς, ἄλλος δὲ καὶ χωρὶς γυναικὸς ἀκέραιον διατηρεῖ τὴν ἁγνείαν. Τίνα οὖν ἔχεις ἀπολογίαν, τὸ μέτρον οὐ φυλάττων, ἑτέρου ὑπὲρ τὰ σκάμματα πηδῶντος; Ἀλλ' οὐκ εἰμὶ τοιοῦτος, φησὶ, τοῦ σώματος τὴν φύσιν ἢ τὴν προαίρεσιν. Ἐπειδὴ μὴ θέλεις, οὐκ ἐπειδὴ μὴ δύνασαι: καὶ γὰρ δείκνυμι πάντας ἐπιτηδείως πρὸς ἀρετὴν ἔχοντας. Ὃ γὰρ μὴ δύναταί τις ποιῆσαι, οὐδὲ ἀνάγκης ἐπικειμένης δυνήσεται ποιῆσαι: εἰ δὲ ἀνάγκης ἐπικειμένης δύναται ὁ μὴ ποιῶν, παρὰ προαίρεσιν οὐ ποιεῖ. Οἷόν τι λέγω: Ἀναπτῆναι καὶ πρὸς τὸν οὐρανὸν ἀρθῆναι σῶμα ἔχοντα, βαρὺ πάντως καὶ ἀδύνατον. Τί οὖν, εἰ βασιλεὺς ἐπιτάξειε τοῦτο ποιῆσαι, καὶ θάνατον ἠπείλησε λέγων, ὅτι Τοὺς μὴ πετομένους ἀνθρώπους ἀποτέμνεσθαι κελεύω καὶ καίεσθαι, ἢ ἄλλο τι πάσχειν τοιοῦτον, ἆρα ἄν τις ὑπήκουσεν; Οὐδαμῶς: οὐ δέχεται γὰρ ἡ φύσις. Ἂν δὲ ἐπὶ σωφροσύνης τὸ αὐτὸ τοῦτο γένηται, καὶ θῇ διατάγματα, ὥστε τὸν ἀσελγαίνοντα κολάζεσθαι, καίεσθαι. μαστίζεσθαι, μυρία πάσχειν δεινὰ, ἆρα οὐκ ἂν ἐπείσθησαν πολλοὶ τῷ προστάγματι; Οὐχὶ, φησί: καὶ γὰρ κεῖται καὶ νῦν νόμος ὁ κελεύων μὴ μοιχεύειν, καὶ οὐ πάντες πείθονται. Οὐκ ἐπειδὴ ὁ φόβος ἠσθένησεν, ἀλλ' ἐπειδὴ λήσεσθαι προσδοκῶσιν οἱ πολλοί: ὡς εἰ παρῆν αὐτοῖς ἀσελγαίνειν μέλλουσιν ὁ νομοθέτης καὶ ὁ δικάζων, ἴσχυσεν ἂν ὁ φόβος ἐκβαλεῖν τὴν ἐπιθυμίαν. Ἐπεὶ κἂν ἐλάττονα ταύτης ἑτέραν ἀνάγκην ἐπαγάγω, καὶ λαβὼν αὐτὸν ἀπὸ τῆς ἐρωμένης γυναικὸς ἀπαγάγω καὶ δήσας καθείρξω, δυνήσεται ἐνεγκεῖν, καὶ μηδὲν παθεῖν ἀηδές. Μὴ τοίνυν λέγωμεν, ὅτι ὁ δεῖνα φύσει καλὸς, καὶ ὁ δεῖνα φύσει κακός. Εἰ γὰρ φύσει ἀγαθὸς, οὐδέποτε δυνήσεται γενέσθαι κακός: καὶ εἰ φύσει κακὸς, οὐκ ἄν ποτε γένοιτο ἀγαθός. Νῦν δὲ ὁρῶμεν ὀξυῤῥόπους τὰς μεταβολὰς, καὶ ἀπὸ τούτων εἰς θάτερα μεταβάλλοντας, καὶ ἀπ' ἐκείνων εἰς ταῦτα μεταπίπτοντας. Καὶ ταῦτα οὐκ ἐν ταῖς Γραφαῖς ἔστιν ἰδεῖν μόνον, οἷον ὅτι τελῶναι γεγόνασιν ἀπόστολοι, καὶ μαθηταὶ προδόται, καὶ πόρναι γυναῖκες σώφρονες, καὶ λῃσταὶ εὐδοκίμησαν, καὶ μάγοι προσεκύνησαν, καὶ ἀσεβεῖς εἰς εὐσέβειαν μετέβαλον, ἐπί τε τῆς Καινῆς ἐπί τε τῆς Παλαιᾶς: ἀλλὰ καὶ καθ' ἑκάστην ἡμέραν πολλὰ τοιαῦτα συμβαίνοντα ἴδοι τις ἄν. Εἰ δὲ φυσικὰ ἦν, οὐκ ἂν μετέπεσον. Καὶ γὰρ φύσει παθητοὶ ὄντες, οὐκ ἄν ποτε ἀπὸ σπουδῆς γενοίμεθα ἀπαθεῖς. Τὸ γὰρ φύσει τι ὂν, οὐκ ἂν ἐκπέσῃ τοῦ κατὰ φύσιν. Οὐδεὶς γοῦν ἀπὸ τοῦ καθεύδειν ἐπὶ τὸ μὴ καθεύδειν μετέπεσεν, οὐδεὶς ἀπὸ τοῦ φθείρεσθαι ἐπὶ τὸ μὴ φθείρεσθαι, οὐδεὶς ἀπὸ τοῦ πεινῇν ἐπὶ τὸ μηδέποτε τοῦτο πάσχειν. Διὰ τοῦτο οὐδὲ ἐγκλήματα ταῦτά ἐστιν, οὐδὲ ὀνειδίζομεν ἑαυτοὺς ἐπὶ τούτοις. Οὐδὲ μέλλων τίς τινι ἐγκαλεῖν εἶπεν: Ὦ φθαρτὲ καὶ παθητέ: ἀλλ' ἢ μοιχείαν ἢ πορνείαν ἤ τι τῶν τοιούτων ἀεὶ προφέρομεν τοῖς ὑπευθύνοις, καὶ δικασταῖς προσάγομεν τοῖς ἐγκαλοῦσι καὶ κολάζουσι, καὶ ἐπὶ τοῖς ἐναντίοις τιμῶσιν. Ὅταν οὖν καὶ ἐξ ὧν πρὸς ἀλλήλους ποιοῦμεν, καὶ ἐξ ὧν δικαζόμενοι πάσχομεν, καὶ ἐξ ὧν νόμους ἐγράψαμεν, καὶ ἐξ ὧν ἑαυτῶν καταγινώσκομεν, κἂν μηδεὶς ὁ κατηγορῶν ᾖ, καὶ ἐξ ὧν ῥᾳθυμοῦντες μὲν χείρους, φοβούμενοι δὲ βελτίους γινόμεθα, καὶ ἐξ ὧν ἄλλους ὁρῶμεν κατορθοῦντας καὶ πρὸς ἄκρον φιλοσοφίας ἀφικομένους, εὔδηλον ὅτι καὶ ἐφ' ἡμῖν κεῖται τὸ κατορθοῦν: τί μάτην ψυχραῖς ἑαυτοὺς ἀπατῶμεν οἱ πολλοὶ προφάσεσι καὶ ἀπολογίαις, μὴ μόνον συγγνώμην οὐ φερούσαις, ἀλλὰ καὶ κόλασιν ἀφόρητον, δέον τὴν ἡμέραν ἐκείνην τὴν φοβερὰν πρὸ τῶν ὀφθαλμῶν ἔχοντας ἀρετῆς ἐπιμελεῖσθαι, καὶ μικρὰ πονέσαντας, τοὺς ἀκηράτους λαβεῖν στεφάνους; Οὐδὲν γὰρ ἡμῶν ταῦτα προστήσεται τὰ ῥήματα: ἀλλ' οἱ σύνδουλοι καὶ τὰ ἐναντία κατωρθωκότες κατακρινοῦσι τοὺς διαμαρτάνοντας πάντας, τὸν ὠμὸν ὁ ἐλεήμων, τὸν πονηρὸν ὁ χρηστὸς, τὸν θρασὺν ὁ ἐπιεικὴς, τὸν βάσκανον ὁ φιλόφρων, τὸν κενόδοξον ὁ φιλόσοφος, τὸν ῥᾴθυμον ὁ σπουδαῖος, τὸν ἀκόλαστον ὁ σώφρων. Οὕτως οἴσει τὴν κρίσιν ἡμῖν ὁ Θεὸς, ἑκάτερά τε στήσει τὰ τάγματα, τοὺς μὲν ἐπαινῶν, τοὺς δὲ κολάζων. Ἀλλὰ μὴ γένοιτό τινα τῶν παρόντων γενέσθαι τῶν κολαζομένων καὶ ἠτιμωμένων, ἀλλὰ τῶν στεφανουμένων καὶ τῶν τῆς θείας βασιλείας ἐπιτυγχανόντων: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.