ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΙΩΑΝΝΟΥ, ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ, ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ, ΥΠΟΘΕΣΙΣ ΤΗΣ ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ ΠΡΩΤΗΣ ΕΠΙΣΤΟΛΗΣ. Ἡ Κόρινθός ἐστι μ

 ΟΜΙΛΙΑ Αʹ. Παῦλος κλητὸς ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος Θεοῦ, καὶ Σωσθένης ὁ ἀδελφὸς, τῇ Ἐκκλησίᾳ τοῦ Θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, ἡγιασμένοις ἐν Χ

 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 το

 ΟΜΙΛΙΑ Γʹ. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, διὰ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἵνα τὸ αὐτὸ λέγητε πάντες, καὶ μὴ ᾖ ἐν ὑμῖν σχίσματα. ἦτε δὲ κατ

 ΟΜΙΛΙΑ Δʹ. Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμέ νοις μωρία ἐστὶ, τοῖς δὲ σωζομένοις ἡμῖν δύ ναμις Θεοῦ ἐστι. Γέγραπται γάρ: Ἀπολῶ τὴν σοφίαν τῶ

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 ΟΜΙΛΙΑ Ϛʹ. Κἀγὼ, ἀδελφοὶ, ἐλθὼν πρὸς ὑμᾶς, ἦλθον οὐ καθ' ὑπεροχὴν λόγου ἢ σοφίας, καταγγέλλων ὑμῖν τὸ μαρτύριον τοῦ Θεοῦ. Οὐ γὰρ ἔκρινα τοῦ εἰ δέναι τ

 ΟΜΙΛΙΑ Ζʹ. Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις: σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων: ἀλλὰ λαλοῦμεν Θ

 ΟΜΙΛΙΑ Ηʹ. Κἀγὼ, ἀδελφοὶ, οὐκ ἡδυνήθην ὑμῖν λαλῆσαι ὡς πνευματικοῖς, ἀλλ' ὡς σαρκικοῖς, ὡς νηπίοις ἐν Χριστῷ. Γάλα ὑμᾶς ἐπότισα, καὶ οὐ βρῶ μα: οὔπω γ

 ΟΜΙΛΙΑ Θʹ. Εἴ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον τοῦτον, χρυ σὸν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην: ἑκάστου τὸ ἔργον φανερὸν γενήσε ται. Ἡ

 ΟΜΙΛΙΑ Ιʹ. Μηδεὶς ἑαυτὸν ἐξαπατάτω. Εἴ τις δοκεῖ σοφὸς εἶναι ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός. Ἡ γὰρ σοφία τοῦ κόσμου τού του μωρία

 ΟΜΙΛΙΑ ΙΑʹ. Ἐμοὶ δὲ εἰς ἐλάχιστόν ἐστιν, ἵνα ὑφ' ὑμῶν ἀνα κριθῶ, ἢ ὑπὸ ἀνθρωπίνης ἡμέρας: ἀλλ' οὐδὲ ἐμαυτὸν ἀνακρίνω (οὐδὲν γὰρ ἐμαυτῷ σύνοιδα: ἀλλ' ο

 ΟΜΙΛΙΑ ΙΒʹ. Ταῦτα δὲ, ἀδελφοὶ, μετεσχημάτισα εἰς ἐμαυτὸν καὶ Ἀπολλὼ δι' ὑμᾶς, ἵνα ἐν ἡμῖν μάθητε, τὸ μὴ ὑπὲρ ὃ γέγραπται φρονεῖν. αʹ. Ἕως μὲν αὐτῷ τῶν

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 ΟΜΙΛΙΑ ΙΔʹ. Διὰ τοῦτο ἔπεμψα ὑμῖν Τιμόθεον, ὅς ἐστί μου τέκνον ἀγαπητὸν καὶ πιστὸν ἐν Κυρίῳ, ὃς ὑμᾶς ἀναμνήσει τὰς ὁδούς μου τὰς ἐν Χριστῷ Ἰη σοῦ. αʹ.

 ΟΜΙΛΙΑ ΙΕʹ. Ὅλως ἀκούεται ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία, ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν ὀνομάζε ται, ὥστε γυναῖκα τινὰ τοῦ πατρὸς ἔχειν. Καὶ ὑμεῖς π

 ΟΜΙΛΙΑ ΙϚʹ. Ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ μὴ συναναμίγνυ σθαι πόρνοις: καὶ οὐ πάντως τοῖς πόρνοις τοῦ κόσμου τούτου, ἢ πλεονέκταις ἢ ἅρπαξιν ἢ εἰ δωλολάτ

 ΟΜΙΛΙΑ ΙΖʹ. Πάντα μοι ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει: πάντα μοι ἔξεστιν, ἀλλ' οὐκ ἐγὼ ἐξουσιασθή σομαι ὑπό τινος. αʹ. Τοὺς λαιμάργους ἐνταῦθα αἰνίττε

 ΟΜΙΛΙΑ ΙΗʹ. Οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη τοῦ Χρι στοῦ εἰσιν ἄρας οὖν τὰ μέλη τοῦ Χριστοῦ, ποιήσω πόρνης μέλη Μὴ γένοιτο. αʹ. Ἀπὸ τοῦ πεπορνευκ

 ΟΜΙΛΙΑ ΙΘʹ. Περὶ δὲ ὧν ἐγράψατέ μοι: καλὸν ἀνθρώπῳ γυναι κὸς μὴ ἅπτεσθαι: διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄ

 ΟΜΙΛΙΑ Κʹ. Περὶ δὲ τῶν εἰδωλοθύτων οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν. Ἡ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη οἰκοδομεῖ. αʹ. Ἀναγκαῖον πρῶτον εἰπεῖν τί βούλεται αὐ

 ΟΜΙΛΙΑ ΚΑʹ. Οὐκ εἰμὶ ἀπόστολος οὐκ εἰμὶ ἐλεύθερος οὐχὶ Ἰησοῦν Χριστὸν τὸν Κύριον ἡμῶν ἑώρακα οὐ τὸ ἔργον μου ὑμεῖς ἐστε ἐν Κυρίῳ αʹ. Ἐπειδὴ εἶπεν,

 ΟΜΙΛΙΑ ΚΒʹ. Οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι, ἐκ τοῦ ἱεροῦ ἐσθίουσιν οἱ τῷ θυσιαστηρίῳ προσ εδρεύοντες, τῷ θυσιαστηρίῳ συμμερίζονται Οὕτω καὶ ὁ

 ΟΜΙΛΙΑ ΚΓʹ. Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον αʹ. Δείξας ὅτι πολὺ χρήσιμον τὸ συγκαταβαίνειν,

 ΟΜΙΛΙΑ ΚΔʹ. Πειρασμὸς ὑμᾶς οὐκ εἴληφεν, εἰ μὴ ἀνθρώπινος. Πιστὸς δὲ ὁ Θεὸς, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆ ναι ὑπὲρ ὃ δύνασθε, ἀλλὰ σὺν τῷ πειρασμῷ ποιήσε

 ΟΜΙΛΙΑ ΚΕʹ. Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε, μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν. αʹ. Εἰπὼν ὅτι ἀδύνατον ποτήριον Κυρίου πίνειν καὶ ποτήριον δα

 ΟΜΙΛΙΑ ΚϚʹ. Ἐπαινῶ δὲ ὑμᾶς, ὅτι πάντα μου μέμνησθε, καὶ καθὼς παρέδωκα ὑμῖν τὰς παραδόσεις, οὕτω κατέχετε. αʹ. Ἀπαρτίσας τὸν περὶ τῶν εἰδωλοθύτων λόγο

 ΟΜΙΛΙΑ ΚΖʹ. Τοῦτο δὲ παραγγέλλων, οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖττον, ἀλλ' εἰς τὸ ἧττον συνέρχεσθε. αʹ. Ἀναγκαῖον καὶ τοῦ παρόντος ἐγκλήματος πρότερον

 ΟΜΙΛΙΑ ΚΗʹ. Δοκιμαζέτω δὲ ἄνθρωπος ἑαυτὸν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πι νέτω. αʹ. Τί βούλεται ταῦτα τὰ ῥήματα, ἑτέρας ὑποθέσε

 ΟΜΙΛΙΑ ΚΘʹ. Περὶ δὲ τῶν πνευματικῶν, ἀδελφοὶ, οὐ θέλω ὑμᾶς ἀγνοεῖν. Οἴδατε ὅτι ὅτε ἔθνη ἦτε, πρὸς τὰ εἴδωλα τὰ ἄφωνα, ὡς ἂν ἤγεσθε, ἀπαγόμε νοι. αʹ. Τ

 ΟΜΙΛΙΑ Λʹ. Καθάπερ γὰρ τὸ σῶμα ἕν ἐστι, καὶ μέλη ἔχει πολλὰ, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα, ἕν ἐστι σῶμα: οὕτω καὶ ὁ Χριστός. αʹ. Παραμυθησά

 ΟΜΙΛΙΑ ΛΑʹ. Οὐ δύναται δὲ ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρὶ, Χρείαν σου οὐκ ἔχω: ἢ πάλιν ἡ κεφαλὴ τοῖς ποσὶ, Χρείαν ὑμῶν οὐκ ἔχω. αʹ. Καταστείλας τῶν ἐλαττόν

 ΟΜΙΛΙΑ ΛΒʹ. Ὑμεῖς δέ ἐστε σῶμα Χριστοῦ, καὶ μέλη ἐκ μέ ρους. αʹ. Ἵνα γὰρ μή τις λέγῃ, Τί πρὸς ἡμᾶς τοῦ σώματος τὸ ὑπόδειγμα ἐκεῖνο μὲν γὰρ φύσει δουλ

 ΟΜΙΛΙΑ ΛΓʹ. Ἡ ἀγάπη μακροθυμεῖ, χρηστεύεται, οὐ ζηλοῖ, οὐ περπερεύεται, οὐ φυσιοῦται. αʹ. Ἐπειδὴ γὰρ ἀπεφήνατο, ὅτι καὶ πίστεως καὶ γνώσεως καὶ προφητ

 ΟΜΙΛΙΑ ΛΔʹ. Εἴτε δὲ προφητεῖαι καταργηθήσονται, εἴτε γλῶσσαι παύσονται, εἴτε γνῶσις καταργηθή σεται. αʹ. Δείξας τῆς ἀγάπης τὴν ὑπεροχὴν ἐκ τοῦ καὶ τὰ

 ΟΜΙΛΙΑ ΛΕʹ. Διώκετε τὴν ἀγάπην: ζηλοῦτε δὲ τὰ πνευματικὰ, μᾶλλον δὲ ἵνα προφητεύητε. αʹ. Ἐπειδὴ γὰρ μετὰ ἀκριβείας τὴν ἀρετὴν αὐτοῖς κατέλεξεν ἅπασαν

 ΟΜΙΛΙΑ ΛϚʹ. Ἀδελφοὶ, μὴ παιδία γίνεσθε ταῖς φρεσὶν, ἀλλὰ τῇ κακίᾳ νηπιάζετε, ταῖς δὲ φρεσὶ τέλειοι γί νεσθε. αʹ. Εἰκότως μετὰ τὴν πολλὴν κατασκευὴν κα

 ΟΜΙΛΙΑ ΛΖʹ. Αἱ γυναῖκες ὑμῶν ἐν ταῖς ἐκκλησίαις σιγάτω σαν. Οὐ γὰρ ἐπιτέτραπται αὐταῖς λαλεῖν, ἀλλ' ὑποτάσσεσθαι, καθὼς καὶ ὁ νόμος λέ γει. αʹ. Περικό

 ΟΜΙΛΙΑ ΛΗʹ. Γνωρίζω δὲ ὑμῖν, ἀδελφοὶ, τὸ Εὐαγγέλιον, ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε, δι' οὗ καὶ σώζεσθε, τίνι λόγῳ εὐηγγελι

 ΟΜΙΛΙΑ ΛΘʹ. Εἴτε οὖν ἐγὼ, εἴτε ἐκεῖνοι, οὕτω κηρύσσομεν, καὶ οὕτως ἐπιστεύσατε. αʹ. Ἐπάρας τοὺς ἀποστόλους καὶ καθελὼν ἑαυτὸν, εἶτα πάλιν ὑπὲρ ἐκείνου

 ΟΜΙΛΙΑ Μʹ. Ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν, εἰ ὅλως νεκροὶ οὐκ ἐγείρονται τί καὶ βαπτίζονται ὑπὲρ τῶν νεκρῶν αʹ. Ἑτέρῳ πάλιν ἐπιχ

 ΟΜΙΛΙΑ ΜΑʹ. Ἀλλ' ἐρεῖ τις, Πῶς ἐγείρονται οἱ νεκροί ποίῳ δὲ σώματι ἔρχονται Ἄφρον, σὺ ὃ σπείρεις, οὐ ζωοποιεῖται, ἐὰν μὴ ἀποθάνῃ. αʹ. Ἥμερος ὢν σφόδ

 ΟΜΙΛΙΑ ΜΒʹ. Ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκὸς, ὁ δεύτερος ἄνθρωπος ὁ Κύριος ἐξ οὐρανοῦ. αʹ. Ἐπειδὴ ψυχικὸν εἶπε πρῶτον καὶ πνευματικὸν δεύτερον, πάλιν ἄ

 ΟΜΙΛΙΑ ΜΓʹ. Περὶ δὲ τῆς λογίας τῆς εἰς τοὺς ἁγίους, καθὼς διέταξα ταῖς Ἐκκλησίαις τῆς Γαλατίας, οὕτω καὶ ὑμεῖς ποιήσατε. αʹ. Ἀπαρτίσας τὸν περὶ τῶν δο

 ΟΜΙΛΙΑ ΜΔʹ. Ἐὰν δὲ ἔλθῃ Τιμόθεος πρὸς ὑμᾶς, βλέπετε ἵνα ἀφόβως γένηται πρὸς ὑμᾶς. αʹ. Τάχα τις ἡγεῖται ἀνάξιον εἶναι τῆς ἀνδρείας τῆς Τιμοθέου τὴν παρ

Homily XIII.

1 Cor. iv. 10

“We are fools for Christ’s sake:” (For it is necessary from this point to resume our discourse:)  “but ye are wise in Christ: we are weak, but ye are strong: ye have glory, but we have dishonor.”

Having filled his speech with much severity which conveys a sharper blow than any direct charge and having said, “Ye have reigned without us;” and “God hath set forth us last, as men doomed to death” he shows by what comes next how they are “doomed to death;” saying, We are fools, and weak, and despised, and hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place, and toil, working with our own hands:” which were very signs of genuine teachers and apostles. Whereas the others prided themselves on the things which are contrary to these, on wisdom, glory, wealth, consideration.

Desiring therefore to take down their self-conceit and to point out that in respect of these things, so far from taking credit to themselves, they ought rather to be ashamed; he first of all mocks them, saying, “Ye have reigned without us.” As if he had said, “My sentence is that the present is not a time of honor nor of glory, which kind of things you enjoy, but of persecution and insult, such as we are suffering. If however it be not so; if this rather be the time of remuneration:  then as far as I see,” (but this he saith in irony,) “ye, the disciples, for your part have become no less than kings: but we the teachers and apostles, and before all entitled to receive the reward, not only have fallen very far behind you, but even, as persons doomed to death, that is, condemned convicts, spend our lives entirely in dishonors, and dangers, and hunger: yea insulted as fools, and driven about, and enduring all intolerable things.”

Now these things he said that he might hereby cause them also to consider, that they should zealously seek the condition of the Apostles; their dangers and their indignities, not their honors and glories. For these, not the other, are what the Gospel requires. But to this effect he speaks not directly, not to shew himself disagreeable to them: rather in a way characteristic of himself he takes in hand this rebuke. For if he had introduced his address in a direct manner, he would have spoken thus; “Ye err, and are beguiled, and have swerved far from the apostolical mode of instruction. For every apostle and minister of Christ ought to be esteemed a fool, ought to live in affliction and dishonor; which indeed is our state: whereas you are in the contrary case.”

But thus might his expressions have offended them yet more, as containing but praises of the Apostles; and might have made them fiercer, censured as they were for indolence and vainglory and luxuriousness. Wherefore he conducts not his statement in this way, but in another, more striking but less offensive; and this is why he proceeds with his address as follows, saying ironically, “But ye are strong and honorable;” since, if he had not used irony, he would have spoken to this effect; “It is not possible that one man should be esteemed foolish, and another wise; one strong, and another weak; the Gospel requiring both the one and the other. For if it were in the nature of things that one should be this, and another that, perchance there might be some reason in what you say. But now it is not permitted, either to be counted wise, or honorable, or to be free from dangers. If otherwise, it follows of necessity that you are preferred before us in the sight of God; you the disciples before us the teachers, and that after our endless hardships.” If this be too bad for anyone to say, it remains for you to make our condition your object.

[2.] And “let no one,” saith he, “think that I speak only of the past:”

Ver. 11. “Even unto this present hour we both hunger and thirst and are naked.” Seest thou that all the life of Christians must be such as this; and not merely a day or two? For though the wrestler who is victorious in a single contest only, be crowned, he is not crowned again if he suffer a fall.

“And hunger;” against the luxurious. “And are buffeted;” against those who are puffed up. “And have no certain dwelling-place;” for we are driven about. “And are naked;” against the rich.

Ver. 12. “And labor;” now against the false apostles who endure neither toil nor peril, while they themselves receive the fruits. “But not so are we,” saith he: “but together with our perils from without, we also strain ourselves to the utmost with perpetual labor. And what is still more, no one can say that we fret at these things, for the contrary is our requital to them that so deal with us: this, I say, is the main point, not our suffering evil, for that is common to all, but our suffering without despondency or vexation. But we so far from desponding are full of exultation. And a sure proof of this is our requiting with the contrary those who do us wrong.”

Now as to the fact that so they did, hear what follows.

[Ver. 12, 13.] “Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we are made as the filth of the world.” This is the meaning of “fools for Christ’s sake.” For whoso suffers wrong and avenges not himself nor is vexed, is reckoned a fool by the heathen; and dishonored and weak. And in order that he might not render his speech too unpalatable by referring the sufferings he was speaking of to their city, what saith he? “We are made the filth,” not, “of your city,” but, “of the world.” And again, “the off-scouring of all men;” not of you alone, but of all. As then when he is discoursing of the providential care of Christ, letting pass the earth, the heaven, the whole creation, the Cross is what he brings forward; so also when he desires to attract them to himself hurrying by all his miracles, he speaks of his sufferings on their account. So also it is our method when we be injured by any and despised, whatsoever we have endured for them, to bring the same forward.

“The offscouring of all men, even until now.” This is a vigorous blow which he gave at the end, “of all men;” “not of the persecutors only,” saith he, “but of those also for whom we suffer these things: Oh greatly am I obliged to them.” It is the expression of one seriously concerned; not in pain himself, but desiring to make them feel, (πλῆξαι) that he who hath innumerable complaints to make should even salute them. And therefore did Christ command us to bear insults meekly that we might both exercise ourselves in a high strain of virtue, and put the other party to the more shame. For that effect one produces not so well by reproach as by silence.

Ver. 14. [3.] Then since he saw that the blow could not well be borne, he speedily heals it; saying, “I write not these things to shame you, but to admonish you as my beloved children.” “For not as abashing you,” saith he, “do I speak these things.” The very thing which by his words he had done, this he says he had not done: rather he allows that he had done it, not however with an evil and spiteful mind. Why, this mode of soothing is the very best, if we should say what we have to say and add the apology from our motive. For not to speak was impossible, since they would have remained uncorrected: on the other hand, after he had spoken, to leave the wound untended, were hard. Wherefore along with his severity he apologizes: for this so far from destroying the effect of the knife, rather makes it sink deeper in, while it moderates the full pain of the wound. Since when a man is told that not in reproach but in love are these things said, he the more readily receives correction.

However, even here also is great severity, and a strong appeal to their sense of shame, (ἐντροπή) in that he said not, “As a master” nor yet “as an apostle,” nor yet “as having you for my disciples;” (which had well suited his claims on them;) but, “as my beloved children I admonish you.” And not simply, children; but, “longed after.” “Forgive me,” saith he. “If anything disagreeable has been said, it all proceeds of love.” And he said not, “I rebuke,” but “I admonish.” Now, who would not bear with a father in grief, and in the act of giving good advice? Wherefore he did not say this before, but after he had given the blow.

“What then?” some might say; “Do not other teachers spare us?” “I say not so, but, they carry not their forbearance so far.” This however he spake not out at once, but by their professions and titles gave indication of it; “Tutor” and “Father” being the terms which he employs.

Ver. 15. [4.] “For though,” saith he, “ye have ten thousand tutors in Christ, yet have ye not many fathers.” He is not here setting forth his dignity, but the exceeding greatness of his love. Thus neither did he wound the other teachers: since he adds the clause, “in Christ:” but rather soothed them, designating not as parasites but as tutors those among them who were zealous and patient of labor: and also manifested his own anxious care of them. On this account he said not, “Yet not many masters,” but, “not many fathers.” So little was it his object to set down any name of dignity, or to argue that of him they had received the greater benefit: but granting to the others the great pains they had taken for the Corinthians, (for that is the force of the word Tutor,) the superiority in love he reserves for his own portion: for that again is the force of the word Father.

And he saith not merely, No one loves you so much; a statement which admitted not of being called in question; but he also brings forward a real fact. What then is this? “For in Christ Jesus I begat you through the Gospel. In Christ Jesus.” Not unto myself do I impute this. Again, he strikes at those who gave their own names to their teaching. For “ye,” saith he, “are the seal of mine Apostleship.” And again, “I planted:” and in this place, “I begat.” He said not, “I preached the word,” but, “I begat;” using the words of natural relationship. (τοῖς τῆς φύσεως ὀνόμασι)  For his one care at the moment was, to shew forth the love which he had for them. “For they indeed received you from me, and led you on; but that you are believers at all came to pass through me.” Thus, because he had said, “as children;” lest you should suppose that the expression was flattery he produces also the matter of fact.

Ver. 16. [5.] “I beseech you, be ye imitators of me, as I also am of Christ.” (κάθως κὰγὼ Χριστοῦ, omitted in our version: the Vulgate has it, see c. xi. 1.) Astonishing!  How great is our teacher’s boldness of speech!  How highly finished the image, when he can even exhort others hereunto!  Not that in self-exaltation he doth so, but implying that virtue is an easy thing. As if he had said, “Tell me not, ‘I am not able to imitate thee. Thou art a Teacher, and a great one.’ For the difference between me and you is not so great as between Christ and me: and yet I have imitated Him.”

On the other hand, writing to the Ephesians, he interposes no mention of himself, but leads them all straight to the one point, “Be ye imitators of God,” is his word. (Ephes. v. 1.) But in this place, since his discourse was addressed to weak persons, he puts himself in by the way.

And besides, too, he signifies that it is possible even thus to imitate Christ. For he who copies the perfect impression of the seal, copies the original model.

Let us see then in what way he followed Christ:  for this imitation needs not time and art, but a steady purpose alone. Thus if we go into the study of a painter, we shall not be able to copy the portrait, though we see it ten thousand times. But to copy him we are enabled by hearing alone. Will ye then that we bring the tablet before you and sketch out for you Paul’s manner of life? Well, let it be produced, that picture far brighter than all the images of Emperors: for its material is not boards glued together, nor canvass stretched out; but the material is the work of God: being as it is a soul and a body: a soul, the work of God, not of men; and a body again in like wise.

Did you utter applause here? Nay, not here is the time for plaudits; but in what follows: for applauding, I say, and for imitating too: for so far we have but the material which is common to all without exception: inasmuch as soul differs not from soul in regard of its being a soul: but the purpose of heart shews the difference. For as one body differs not from another in so far as it is a body, but Paul’s body is like every one’s else, only dangers make one body more brilliant than another:  just so is it in the case of the soul also.

[6.] Suppose then our tablet to be the soul of Paul: this tablet was lately lying covered with soot, full of spider’s webs; (for nothing can be worse than blasphemy;) but when He came who transformeth all things, and saw that not through indolence or sluggishness were his lines so drawn but through inexperience and his not having the tints (τὰ ἄνθη) of true piety: (for zeal indeed he had, but the colors were not there; for he had not “the zeal according to knowledge:”)  He gives him the tint of the truth, that is, grace: and in a moment he exhibited the imperial image. For having got the colors and learnt what he was ignorant of, he waited no time, but forthwith appeared a most excellent artist. And first he shews the head of the king, preaching Christ; then also the remainder of the body; the body of a perfect Christian life. Now painters we know shut themselves up and execute all their works with great nicety and in quiet; not opening the doors to any one: but this man, setting forth his tablet in the view of the world, in the midst of universal opposition, clamor, disturbance, did under such circumstances work out this Royal Image, and was not hindered. And therefore he said, “We are made a spectacle unto the world;” in the midst of earth, and sea, and the heaven, and the whole habitable globe, and the world both material and intellectual, he was drawing that portrait of his.

Would you like to see the other parts also thereof from the head downwards? Or will ye that from below we carry our description upwards? Contemplate then a statue of gold or rather of something more costly than gold, and such as might stand in heaven; not fixed with lead nor placed in one spot, but hurrying from Jerusalem even unto Illyricum, (Rom. xv. 19.) and setting forth into Spain, and borne as it were on wings over every part of the world. For what could be more “beautiful” than these “feet” which visited the whole earth under the sun? This same “beauty” the prophet also from of old proclaimeth, saying, (Is. lii. 7.) “How beautiful are the feet of them that preach the Gospel of peace!” Hast thou seen how fair are the feet? Wilt thou see the bosom too? Come, let me shew thee this also, and thou shalt behold it far more splendid than these beautiful, yea even than the bosom itself of the ancient lawgiver. For Moses indeed carried tablets of stone: but this man within him had Christ Himself: it was the very image of the King which he bore.

For this cause he was more awful than the Mercy Seat70    That is, probably, “of our Lord’s Human Nature:” according to Theodoret on Rom. iii. 25. “The true Mercy Seat is the Lord Christ. The name suits Him as man, not as God: for as God, He Himself gives oracles from the Mercy Seat.” And Theophylact on the same place: “It meant certainly the Human Nature, which was the Sheath of the Deity, covering It over.” See Suicer on the word ἱλαστήριον. [This note is based upon a false reading, which has been corrected according to Field. C.] and the Cherubim. For no such voice went out from them as from hence; but from them it talked with men chiefly about things of sense, from the tongue of Paul on the other hand about the things above the heavens. Again, from the Mercy Seat it spake oracles to the Jews alone; but from hence to the whole world: and there it was by things without life; but here by a soul instinct with virtue.

This Mercy Seat was brighter even than heaven, not shining forth with variety of stars nor with rays from the sun, but the very Sun of righteousness was there, and from hence He sent forth His rays. Again, from time to time in this our heaven, any cloud coursing over at times makes it gloomy; but that bosom never had any such storm sweeping across it. Or rather there did sweep over it many storms and oft: but the light they darkened not; rather in the midst of the temptation and dangers the light shone out. Wherefore also he himself when bound with his chain kept exclaiming, (2 Tim. ii. 9.) “The word of God is not bound.” Thus continually by means of that tongue was It sending forth its rays. And no fear, no danger made that bosom gloomy. Perhaps the bosom seems to outdo the feet; however, both they as feet are beautiful, and this as a bosom.

Wilt thou see also the belly with its proper beauty? Hear what he saith about it, (ch. viii. 13.) “If meat make my brother to stumble, I will eat no flesh while the world standeth:  (Rom. xiv. 21.) It is good neither to eat flesh nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak: (ch. vi. 13.) Meats for the belly and the belly for meats.” What can be more beautiful in its kind than this belly thus instructed to be quiet, and taught all temperance, and knowing how both to hunger and be famished, and also to suffer thirst? For as a well-trained horse with a golden bridle, so also did this walk with measured paces, having vanquished the necessity of nature. For it was Christ walking in it. Now this being so temperate, it is quite plain that the whole body of vice besides was done away.

Wouldst thou see the hands too? those which he now hath? Or wouldest thou rather behold first their former wickedness? (Acts viii. 3.) “Entering (this very man) into the houses, he haled,” of late, “men and women,” with the hands not of man, but of some fierce wild beast. But as soon as he had received the colors of the Truth and the spiritual experience, no longer were these the hands of a man, but spiritual; day by day being bound with chains. And they never struck any one, but they were stricken times without number. Once even a viper (Acts xxviii. 3, 5.) reverenced those hands: for they were the hands of a human being no longer; and therefore it did not even fasten on them.

And wilt thou see also the back, resembling as it does the other members? Hear what he saith about this also. (2 Cor. xi. 24, 25.) “Five times I received of the Jews forty stripes save one; thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep.”

[7.] But lest we too should fall into an interminable deep, and be carried away far and wide, going over each of his members severally; come let us quit the body and look at another sort of beauty, that, namely, which proceeds from his garments; to which even devils shewed reverence; and therefore both they made off, and diseases took flight. And wheresoever Paul happened to shew himself, they all retired and got out of the way, as if the champion of the whole world had appeared. And as they who have been often wounded in war, should they see but some part of the armor of him that wounded them feel a shuddering; much in the same way the devils also, at sight of “handkerchiefs” only were astonied. Where be now the rich, and they that have high thoughts about wealth? Where they who count over their own titles and their costly robes? With these things if they compare themselves, it will be clay in their sight and dirt, all they have of their own. And why speak I of garments and golden ornaments?  Why, if one would grant me the whole world in possession, the mere nail of Paul I should esteem more powerful than all that dominion: his poverty than all luxury: his dishonor, than all glory: his nakedness than all riches: no security would I compare with the buffeting of that sacred head: no diadem, with the stones to which he was a mark. This crown let us long for, beloved: and if persecution be not now, let us mean while prepare ourselves. For neither was he of whom we speak glorious by persecutions alone: for he said also, (1 Cor. ix. 27. ὑποπιέζω rec. text, ὑπωπίαζω) “I keep under my body;” now in this one may attain excellence without persecutions. And he exhorted not to (Rom. iii. 14.) “make provision for the flesh to fulfill the lusts thereof.” And again, (1 Tim. vi. 8.) “Having food and covering, let us be therewith content.” For to these purposes we have no need of persecutions. And the wealthy too he sought to moderate, saying, (Ibid. 9.) “They that desire to be rich fall into temptation.”

If therefore we also thus exercise ourselves, when we enter into the contest we shall be crowned: and though there be no persecution before us, we shall receive for these things many rewards. But if we pamper the body and live the life of a swine, even in peace we shall often sin and bear shame.

Seest thou not with whom we wrestle? With the incorporeal powers. How then, being ourselves flesh, are we to get the better of these? For if wrestling with men one have need to be temperate in diet, much more with evil spirits. But when together with fulness of flesh we are also bound down to wealth, whence are we to overcome our antagonists? For wealth is a chain, a grievous chain, to those who know not how to use it; a tyrant savage and inhuman, imposing all his commands by way of outrage on those who serve him. Howbeit, if we will, this bitter tyranny we shall depose from its throne, and make it yield to us, instead of commanding. How then shall this be? By distributing our wealth unto all. For so long as it stands against us, each single handed, like any robber in a wilderness it works all its bad ends: but when we bring it forth among others, it will master us no more, holden as it will be in chains, on all sides, by all men.

[8.] And these things I say, not because riches are a sin: the sin is in not distributing them to the poor, and in the wrong use of them. For God made nothing evil but all things very good; so that riches too are good; i.e. if they do not master their owners; if the wants of our neighbors be done away by them. For neither is that light good which instead of dissipating darkness rather makes it intense: nor should I call that wealth, which instead of doing away poverty rather increases it. For the rich man seeks not to take from others but to help others: but he that seeks to receive from others is no longer rich, but is emphatically poor. So that it is not riches that are an evil, but the needy mind which turns wealth into poverty. These are more wretched than those who ask alms in the narrow streets, carrying a wallet and mutilated in body. I say, clothed in rags as they are, not so miserable as those in silks and shining garments. Those who strut in the market-place are more to be pitied than those who haunt the crossings of the streets, and enter into the courts, and cry from their cellars, and ask charity. For these for their part do utter praises to God, and speak words of mercy and a strict morality. And therefore we pity them, and stretch out the hand, and never find fault with them. But those who are rich to bad purpose; cruelty and inhumanity, ravening and satanical lust, are in the words they belch out. And therefore by all are they detested and laughed to scorn. Do but consider; which of the two among all men is reckoned disgraceful, to beg of the rich or the poor. Every one, I suppose, sees it at once:—of the poor. Now this, if you mark it, is what the rich do; for they durst not apply to those who are richer than themselves: whereas those who beg do so of the wealthy: for one beggar asks not alms of another, but of a rich man; but the rich man tears the poor in pieces.

Again tell me, which is the more dignified, to receive from those who are willing and are obliged to you, or when men are unwilling, to compel and tease them? Clearly not to trouble those who are unwilling. But this also the rich do: for the poor receive from willing hands, and such as are obliged to them; but the rich from persons unwilling and repugnant, which is an indication of greater poverty. For if no one would like so much as to go to a meal, unless the inviter were to feel obliged to the guest, how can it be honorable to take one’s share of any property by compulsion? Do we not on this account get out of the way of dogs and fly from their baying, because by their much besetting they fairly force us off? This also our rich men do.

“But, that fear should accompany the gift, is more dignified.” Nay, this is of all most disgraceful. For he who moves heaven and earth about his gains, who can be so laughed to scorn as he? For even unto dogs, not seldom, through fear, we throw whatever we had hold of. Which I ask again, is more disgraceful? that one clothed with rags should beg, or one who wears silk? Thus when a rich man pays court to old and poor persons, so as to get possession of their property, and this when there are children, what pardon can he deserve?

Further: If you will, let us examine the very words; what the rich beggars say, and what the poor. What then saith the poor man? “That he who giveth alms will never have to give by measure (μετριάσει perhaps corrupt:  conj. πεινάσει, “will never hunger); that he is giving of what is God’s: that God is loving unto men, and recompenses more abundantly; all which are words of high morality, and exhortation, and counsel. For he recommends thee to look unto the Lord, and he takes away thy fear of the poverty to come. And one may perceive much instruction in the words of those who ask alms: but of what kind are those of the rich? Why, of swine, and dogs, and wolves, and all other wild beasts. For some of them discourse perpetually on banquets, and dishes, and delicacies, and wine of all sorts, and ointments, and vestures, and all the rest of that extravagance. And others about the interest of money and loans. And making out accounts and increasing the mass of debts to an intolerable amount, as if it had begun in the time of men’s fathers or grandfathers, one they rob of his house, another of his field, and another of his slave, and of all that he has. Why should one speak of their wills, which are written in blood instead of ink? For either by surrounding them with some intolerable danger, or else bewitching them with some paltry promises, whomsoever they may see in possession of some small property, those they persuade to pass by all their relations, and that oftentimes when perishing through poverty, and instead of them to enter their own names. Is there any madness and ferocity of wild beasts of any sort which these things do not throw into the shade?

[8.] Wherefore I beseech you, all such wealth as this let us flee, disgraceful as it is and in deaths abundant; and let us obtain that which is spiritual, and let us seek after the treasures in the heavens. For whoso possess these, they are the rich, they are the wealthy, both here and there enjoying things; even all things. Since whoso will be poor, according to the word of God, has all men’s houses opened to him. For unto him that for God’s sake has ceased to possess any thing, every one will contribute of his own. But whoso will hold a little with injustice, shutteth the doors of all against him. To the end, then, that we may attain both to the good things here and to those which are there, let us choose the wealth which cannot be removed, that immortal abundance: which may God grant us all to obtain, through the grace and loving-kindness of our Lord Jesus Christ, &c.

ΟΜΙΛΙΑ ΙΓʹ. Ἡμεῖς μωροὶ διὰ Χριστὸν (ἀναγκαῖον γὰρ ἐντεῦ θεν πάλιν τὸν λόγον ἀναλαβεῖν), ὑμεῖς δὲ φρό νιμοι ἐν Χριστῷ: ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί: ὑμεῖς ἔνδοξοι, ἡμεῖς δὲ ἄτιμοι. αʹ. Πολλῆς βαρύτητος τὸν λόγον ἐμπλήσας, ὃ πάσης κατηγορίας μείζονα εἶχε πληγὴν, τοῦτο ἐνταῦθα μεταχειρίζει μετὰ τῆς πρεπούσης αὐτῷ ἀξίας, καὶ εἰπὼν, ὅτι Χωρὶς ἡμῶν ἐβασιλεύσατε, καὶ ὅτι Ἡμᾶς ὁ Θεὸς ἐσχάτους ἀπέδειξεν ὡς ἐπιθανατίους, διὰ τῶν ἑξῆς δείκνυσι, πῶς ἐπιθανάτιοι, λέγων: Ἡμεῖς μωροὶ καὶ ἀσθενεῖς καὶ ἄτιμοι, καὶ πεινῶμεν καὶ διψῶμεν, καὶ γυμνητεύομεν, καὶ κολαφιζόμεθα, καὶ ἀστατοῦμεν, καὶ κοπιῶμεν ἐργαζόμενοι ταῖς ἰδίαις χερσίν: ἅπερ ἦν δείγματα διδασκάλων καὶ ἀποστόλων γνησίων. Ἀλλ' ἐκεῖνοι ἐπὶ τοῖς ἐναντίοις μέγα ἐφρόνουν, ἐπὶ σοφίᾳ, ἐπὶ δόξῃ, ἐπὶ πλούτῳ, ἐπὶ τῷ τιμᾶσθαι. Βουλόμενος οὖν αὐτῶν καθελεῖν τὸν τῦφον, καὶ δεῖξαι ὅτι ἐπὶ τούτοις οὐ μόνον οὐ καλλωπίζεσθαι, ἀλλὰ καὶ αἰσχύνεσθαι δεῖ, πρῶτον μὲν αὐτοὺς κωμῳδεῖ λέγων: Χωρὶς ἡμῶν ἐβασιλεύσατε. Ἐγὼ μὲν γὰρ λέγω, φησὶν, ὅτι ὁ παρὼν καιρὸς οὐ τιμῆς οὐδὲ δόξης ἐστὶν, ὧν ὑμεῖς ἀπολαύετε, ἀλλὰ τοῦ διώκεσθαι καὶ ὑβρίζεσθαι, ἅπερ ἡμεῖς πάσχομεν. Εἰ δὲ οὐχ οὕτως ἔχει, ἀλλὰ τῶν ἀμοιβῶν ὁ καιρὸς οὗτος, ὡς ὁρῶ (τοῦτο δὲ εἰρωνευόμενος λέγει), ὑμεῖς μὲν οἱ μαθηταὶ καὶ ἐβασιλεύσατε λοιπόν: ἡμεῖς δὲ οἱ διδάσκαλοι καὶ ἀπόστολοι, καὶ πρὸ πάντων ὀφείλοντες λαβεῖν τὸν μισθὸν, οὐ μόνον ὑμῶν ἔσχατοι γεγόναμεν, ἀλλὰ καὶ ὡς ἐπιθανάτιοι, τουτέστι, κατάδικοι, διόλου ἐν ἀτιμίαις καὶ κινδύνοις καὶ λιμῷ διάγομεν, ὑβριζόμενοί τε ὡς μωροὶ καὶ ἐλαυνόμενοι καὶ τὰ ἀνήκεστα ὑπομένοντες. Ταῦτα δὲ ἔλεγεν, ἵνα καὶ αὐτοὺς ἐκ τούτων ποιήσῃ συνιδεῖν, ὅτι τὰ τῶν ἀποστόλων ὀφείλουσι ζηλοῦν, τοὺς κινδύνους καὶ τὰς ὕβρεις, οὐ τὰς τιμὰς καὶ τὰς δόξας: οὐ γὰρ ἐκεῖνα, ἀλλὰ ταῦτα ἀπαιτεῖ τὸ κήρυγμα. Ἀλλ' οὕτω μὲν ἐξ εὐθείας οὐ λέγει, ὥστε μὴ φορτικὸς αὐτοῖς φανῆναι: ὡς δὲ αὐτῷ πρέπον ἦν, οὕτω μεταχειρίζει τὴν ἐπίπληξιν ταύτην. Εἰ γὰρ ἐξ εὐθείας εἰσήγαγε τὸν λόγον, οὕτως ἂν εἶπε: Πλανᾶσθε καὶ ἀπατᾶσθε, καὶ πολὺ τῆς ἀποστολικῆς νουθεσίας ἀφεστήκατε: τὸν γὰρ ἀπόστολον καὶ διάκονον τοῦ Χριστοῦ, μωρὸν εἶναι δοκεῖν χρὴ, καὶ ἐν θλίψει καὶ ἐν ἀδοξίᾳ διάγειν, ὅπερ ἐσμὲν ἡμεῖς: ὑμεῖς δὲ ἐν τοῖς ἐναντίοις. Ἀλλ' οὕτως ἂν μᾶλλον καὶ προσέστη τὰ λεγόμενα αὐτοῖς, ὡς ἐγκώμια τῶν ἀποστόλων ἔχοντα, καὶ ἐκείνους ἂν θρασυτέρους εἰργάσατο, ὡς διαβαλλομένους ἐπὶ ῥᾳθυμίᾳ καὶ κενοδοξίᾳ καὶ τῷ τρυφᾷν. Διὰ τοῦτο τοῦτον μὲν τὸν τρόπον οὐ μεθοδεύει τὰ εἰρημένα, ἑτέρως δὲ, πληκτικώτερον μὲν, ἀνεπαχθέστερον δέ. Διὸ καὶ οὕτω προάγει τὸν λόγον κατ' εἰρωνείαν, λέγων: Ὑμεῖς δὲ ἰσχυροὶ καὶ ἔνδοξοι. Ὡς εἰ μὴ τῇ εἰρωνείᾳ ἐκέχρητο, οὕτως ἂν εἶπεν: Οὐ δυνατὸν τὸν μὲν μωρὸν νομίζεσθαι, τὸν δὲ φρόνιμον, καὶ τὸν μὲν ἰσχυρὸν, τὸν δὲ ἀσθενῆ, τοῦ κηρύγματος μὴ ἀπαιτοῦντος θάτερα. Εἰ μὲν γὰρ ἐξῆν τοὺς μὲν τοῦτο εἶναι, τοὺς δὲ ἐκεῖνο, ἴσως εἶχέ τινα λόγον τὰ παρ' ὑμῶν λεγόμενα: νυνὶ δὲ οὐκ ἔνι, οὐ φρόνιμον εἶναι δοκεῖν, οὐκ ἔνδοξον, οὐκ ἀπηλλάχθαι κινδύνων. Εἰ δὲ μὴ, ἀνάγκη ὑμᾶς ἡμῶν προτετιμῆσθαι παρὰ τῷ Θεῷ, ὑμᾶς τοὺς μαθητὰς τῶν διδασκάλων καὶ μυρία παθόντων. Εἰ δὲ οὐδὲ τοῦτό τις ἂν εἴποι, λείπεται τὰ ἡμέτερα ὑμᾶς διώκειν. Καὶ μὴ μέ τις, φησὶν, οἰέσθω τὰ παρελθόντα λέγειν μόνον: Μέχρι γὰρ τῆς ἄρτι ὥρας καὶ πεινῶμεν καὶ διψῶμεν καὶ γυμνητεύομεν. Ὁρᾷς ὅτι πάντα τὸν βίον τοιοῦτον εἶναι δεῖ τῶν Χριστιανῶν, οὐ μίαν ἡμέραν καὶ δευτέραν; Οὐδὲ γὰρ ἂν ἀθλητὴς τὴν μίαν μόνην νικήσας πάλην στεφανωθῇ, πάλιν στεφανοῦται καταπεσών. Καὶ πεινῶμεν, πρὸς τοὺς τρυφῶντας: καὶ κολαφιζόμεθα, πρὸς τοὺς πεφυσιωμένους: καὶ ἀστατοῦμεν, πρὸς τοὺς ἀναπίπτοντας: καὶ γυμνητεύομεν, πρὸς τοὺς πλουτοῦντας: καὶ κοπιῶμεν, ἤδη πρὸς τοὺς ψευδαποστόλους τοὺς οὔτε ἐργάζεσθαι οὔτε κινδυνεύειν ἀνεχομένους, ἀλλὰ καρπουμένους αὐτούς. Ἀλλ' οὐχ ἡμεῖς οὕτω, φησὶν, ἀλλὰ μετὰ τῶν ἔξωθεν κινδύνων καὶ ἑαυτοὺς κατατείνομεν τῇ διηνεκεῖ ἐργασίᾳ. Καὶ τὸ δὴ μεῖζον, ὅτι οὐκ ἔχοι τις ἂν εἰπεῖν, ὅτι δυσχεραίνομεν ἐπὶ τούτοις, ἢ τοῖς διώκουσιν ἐγκαλοῦμεν: τοῖς γὰρ ἐναντίοις τοὺς ἐπηρεάζοντας ἀμειβόμεθα. Τὸ γὰρ μέγα τοῦτό ἐστιν, οὐ τὸ κακῶς παθεῖν: τοῦτο γὰρ πάντων κοινόν: ἀλλὰ τὸ πάσχοντας μὴ ἀλύειν μηδὲ δυσχεραίνειν. βʹ. Ἡμεῖς δὲ οὐ μόνον οὐ δυσχεραίνομεν, ἀλλὰ καὶ ἀγαλλόμεθα. Καὶ τούτου τεκμήριον τὸ τοὺς ποιοῦντας κακῶς τοῖς ἐναντίοις ἀμείβεσθαι. Ὅτι δὲ τοῦτο ἐποίουν, ἄκουσον τῶν ἑξῆς: Λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα, βλασφημούμενοι παρακαλοῦμεν: ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, τουτέστι, μωροὶ διὰ Χριστόν. Ὁ γὰρ κακῶς παθὼν, καὶ μήτε ἀμυνόμενος μήτε ἀλγῶν, μωρὸς εἶναι δοκεῖ παρὰ τοῖς ἔξωθεν καὶ ἄτιμος καὶ ἀσθενής. Καὶ ἵνα μὴ φορτικώτερον τὸν λόγον ἐργάσηται, εἰς τὴν ἐκείνων πόλιν τὰ πάθη περιστήσας, τί φησι; Περικαθάρματα, οὐ τῆς πόλεως ὑμῶν, ἀλλὰ τοῦ κόσμου ἐγενήθημεν: καὶ πάλιν, Πάντων περίψημα: οὐχ ὑμῶν μόνον, ἀλλὰ πάντων. Ὥσπερ οὖν ὅταν περὶ τῆς τοῦ Χριστοῦ διαλέγηται κηδεμονίας, τὴν γῆν, τὸν οὐρανὸν, τὴν πᾶσαν κτίσιν ἀφεὶς, τὸν σταυρὸν ἐν μέσῳ τίθησιν: οὕτω καὶ ὅταν πρὸς ἑαυτὸν ἐπισπάσασθαι βουληθῇ, τὰ σημεῖα παραδραμὼν, τὰ πάθη λέγει τὰ δι' αὐτούς. Οὕτω καὶ ἡμῖν ἔθος, ὅταν ἀδικώμεθα παρά τινων καὶ καταφρονώμεθα, ἅπερ ὑπὲρ αὐτῶν ἐπάθομεν, ταῦτα φέρειν εἰς μέσον. Πάντων περίψημα ἕως ἄρτι. Εὔτονον τὴν πληγὴν ἔδωκε πρὸς τῷ τέλει. Πάντων δὲ, οὐ τῶν διωκόντων, φησὶν, ἀλλὰ τῶν δι' οὓς ταῦτα πάσχομεν: τουτέστι, Χάριν ἔχω πολλὴν αὐτοῖς. Βαρυθυμοῦντος τὸ ῥῆμα, οὐκ ἀλγοῦντος αὐτοῦ, ἀλλ' ἐκείνους πλῆξαι βουλομένου. Ὁ γὰρ μυρία ἔχων ἐγκαλεῖν, καὶ ἀσπάζεται. Διὰ τοῦτο καὶ ὁ Χριστὸς κελεύει πράως ἡμᾶς φέρειν τὰς ὕβρεις, ἵνα καὶ αὐτοὶ φιλοσοφῶμεν, κἀκείνους μᾶλλον ἐντρέπωμεν. Οὐ γὰρ οὕτως ὑβρίζων, ὡς σιγῶν τις, τοῦτο ἐργάζεται. Εἶτ' ἐπειδὴ εἶδεν ἀφόρητον τὴν πληγὴν, ταχέως αὐτὴν ἐθεράπευσεν, εἰπών: Οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ' ὡς τέκνα μου ἀγαπητὰ νουθετῶ. Οὐχ ὡς καταισχύνων γὰρ ὑμᾶς, ταῦτα λέγω, φησίν. Ὅπερ ἐποίησε διὰ τῶν ῥημάτων, τοῦτό φησιν οὐ πεποιηκέναι: μᾶλλον δὲ πεποιηκέναι μέν φησιν, οὐ μὴν διανοίᾳ πονηρᾷ καὶ μισούσῃ: ἐπεὶ καὶ ἀρίστη αὕτη ἡ θεραπεία, εἰπόντα τὸν λόγον προσθεῖναι τὴν ἀπὸ τῆς διανοίας ἀπολογίαν. Μὴ εἰπεῖν μὲν γὰρ οὐκ ἐνῆν, ἐπεὶ ἔμειναν ἂν ἀδιόρθωτοι: εἰπόντα δὲ ἀφεῖναι πάλιν τὴν πληγὴν ἀνίατον, χαλεπόν: διόπερ μετὰ βαρύτητος ἀπολογεῖται. Τοῦτο γὰρ οὐ μόνον οὐκ ἐξαίρει τὴν τομὴν, ἀλλὰ καὶ ἐνδοτέρω ποιεῖ καταδῦναι, τῆς πληγῆς τὴν ἀλγηδόνα παραμυθούμενον ἅπασαν. Ὁ γὰρ ἀκούσας, ὅτι οὐκ ὀνειδίζων, ἀλλ' ἀγαπῶν ταῦτα λέγει, μᾶλλον καταδέχεται τὴν διόρθωσιν. Πολλὴ δὲ καὶ ἐνταῦθα ἡ βαρύτης καὶ ἡ ἐντροπή. Οὐ γὰρ εἶπεν, ὡς διδάσκαλος, οὐδὲ ὡς ἀπόστολος, οὐδὲ ὡς μαθητὰς ἔχων, ὅπερ τῆς ἀξίας ἦν, ἀλλ', Ὡς τέκνα μου ἀγαπητὰ νουθετῶ: καὶ οὐχ ἁπλῶς τέκνα, ἀλλὰ ποθούμενα. Σύγγνωτέ μοι, φησί: καὶ εἴ τι φορτικὸν εἴρηται, ἐξ ἀγάπης ταῦτα γίνεται. Καὶ οὐκ εἶπεν, Ἐπιτιμῶ, ἀλλὰ, Νουθετῶ. Τίς δὲ οὐκ ἂν ἀνάσχοιτο πατρὸς ἀλγοῦντος, καὶ τὰ δέοντα συμβουλεύοντος; Διὰ τοῦτο οὐ πρότερον εἶπε τοῦτο, ἀλλ' ὅτε τὴν πληγὴν ἔδωκε. Τί οὖν, ἀφειδοῦσιν ἡμῶν οἱ ἄλλοι διδάσκαλοι, φησίν; Οὐ τοῦτο λέγω, ἀλλ' οὐχ οὕτω φείδονται. Ἀλλὰ τοῦτο μὲν συντόμως οὐκ εἶπε, διὰ δὲ τῶν ἐπιτηδευμάτων καὶ τῶν ὀνομάτων αὐτὸ ἐνέφηνε, τὸν παιδαγωγὸν καὶ τὸν πατέρα θείς. Ἐὰν γὰρ, φησὶ, πολλοὺς παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλ' οὐ πολλοὺς πατέρας. Οὐ τὸ ἀξίωμα ἐμφαίνει ἐνταῦθα, ἀλλὰ τῆς ἀγάπης τὴν ὑπερβολήν. Καὶ οὐδὲ ἐκείνους ἔπληξε, τὸ, Ἐν Χριστῷ, προσθεὶς, ἀλλὰ καὶ παρεμυθήσατο αὐτοὺς, οὐχὶ κόλακας, ἀλλὰ παιδαγωγοὺς εἰπὼν τοὺς σπουδάζοντας καὶ ἀνεχομένους τῶν πόνων: καὶ τὴν ἑαυτοῦ κηδεμονίαν ἀπεδείξατο. Διὸ οὐκ εἶπεν, Ἀλλ' οὐ πολλοὺς διδασκάλους, ἀλλ', Οὐ πατέρας. Οὕτως οὐκ ἀξίωμα θεῖναι ἐβούλετο, οὐδὲ, ὅτι πλείονα παρ' αὐτοῦ ὠφέληντο, διδάξαι: ἀλλὰ συγχωρήσας ἐκείνοις τὰ πολλὰ περὶ αὐτοὺς πεπονηκέναι (τοιοῦτον γὰρ ὁ παιδαγωγὸς), τὴν τῆς ἀγάπης ὑπερβολὴν ἑαυτῷ ταμιεύεται. Τοιοῦτον γὰρ ὁ πατήρ. Καὶ οὐ λέγει μόνον, ὅτι Οὐδεὶς ὑμᾶς οὕτω φιλεῖ, ὅπερ ἀνεύθυνον ἦν, ἀλλὰ καὶ πρᾶγμα γεγονὸς εἰς μέσον ἄγει. Ποῖον δὴ τοῦτο; Ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. Ἐν Χριστῷ Ἰησοῦ: οὐκ ἐμαυτῷ τοῦτο λογίζομαι, φησί. Πάλιν τοὺς ἑαυτοῖς ἐπιφημίζοντας τὴν διδασκαλίαν πλήττει. Ὑμεῖς γάρ ἐστε, φησὶν, ἡ σφραγὶς τῆς ἐμῆς ἀποστολῆς: καὶ πάλιν, Ἐγὼ ἐφύτευσα: καὶ ἐνταῦθα, Ἐγὼ ἐγέννησα. Οὐκ εἶπε, Κατήγγειλα τὸν λόγον, ἀλλ', Ἐγὼ ἐγέννησα, τοῖς τῆς φύσεως ὀνόμασι κεχρημένος. Ἓν γὰρ ἐσπούδαζε, τὴν ἀγάπην ἐπιδείξασθαι, ἣν περὶ αὐτοὺς εἶχεν. Ἐκεῖνοι μὲν γὰρ παρ' ἐμοῦ δεξάμενοι ἐνήγαγον ὑμᾶς: τὸ δὲ εἶναι πιστοὺς, δι' ἐμοῦ γέγονεν. Ἐπειδὴ γὰρ εἶπεν, Ὡς τέκνα, ἵνα μὴ κολακείας εἶναι νομίσῃς τὸ ῥῆμα, παρίστησι καὶ τὸ πρᾶγμα. Παρακαλῶ οὖν ὑμᾶς, μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ. Βαβαί! πόση τοῦ διδασκάλου ἡ παῤῥησία! πῶς ἀπηκριβωμένη ἡ εἰκὼν, ὅταν καὶ ἑτέρους ἐπὶ τοῦτο παρακαλῇ! Οὐκ ἐπαίρων δὲ ἑαυτὸν τοῦτο ποιεῖ, ἀλλὰ δεικνὺς εὔκολον οὖσαν τὴν ἀρετήν. γʹ. Μὴ γάρ μοι εἴπῃς, ὅτι Οὐ δύναμαί σε μιμήσασθαι: σὺ διδάσκαλος εἶ, καὶ μέγας. Οὐ γάρ ἐστι τοσοῦτον τὸ μέσον ἐμοῦ πρὸς ὑμᾶς, ὅσον τοῦ Χριστοῦ πρὸς ἐμέ: ἀλλ' ὅμως ἐμιμησάμην ἐκεῖνον ἐγώ. Ὅταν μὲν οὖν Ἐφεσίοις γράφῃ, οὐ τίθησι μέσον ἑαυτὸν, ἀλλ' εὐθὺς αὐτοὺς ἐκεῖ πάντας ἀπάγει, Γίνεσθε μιμηταὶ τοῦ Θεοῦ, λέγων: ἐνταῦθα δὲ, ἐπειδὴ πρὸς ἀσθενεῖς ἦν ὁ λόγος αὐτῷ, ἑαυτὸν παρενέβαλε. Καὶ ἄλλως δὲ δείκνυσιν, ὅτι ἔνι καὶ οὕτω τὸν Χριστὸν μιμήσασθαι. Ὁ γὰρ τὴν σφραγῖδα μιμησάμενος τὴν ἀπηκριβωμένην, τὸ ἀρχέτυπον ἐμιμήσατο. Ἴδωμεν οὖν πῶς αὐτὸς ἐμιμήσατο τὸν Χριστόν. Ἡ γὰρ μίμησις αὕτη οὐ χρόνων δεῖται καὶ τέχνης, ἀλλὰ προαιρέσεως μόνης. Εἰς ζωγράφου μὲν γὰρ εἰσελθόντες οὐ δυνησόμεθα μιμήσασθαι τὴν εἰκόνα, κἂν μυριάκις ἴδωμεν: τοῦτον δὲ καὶ ἐξ ἀκροάσεως μόνης ἔνι μιμήσασθαι. Οὐκοῦν βούλεσθε τὸν πίνακα εἰς μέσον ἀγαγόντες, ὑπογράψωμεν ἐφ' ὑμῶν τὴν πολιτείαν τοῦ Παύλου; Προκείσθω τοίνυν ὁ πίναξ πολὺ λαμπρότερος ὢν τῶν βασιλικῶν εἰκόνων. Τὸ γὰρ ὑποκείμενον, οὐ σανίδες κεκολλημέναι οὐδὲ σινδόνες ἐπικείμεναι, ἀλλ' ἔργον Θεοῦ τὸ ὑποκείμενον: ψυχὴ γάρ ἐστι καὶ σῶμα. Ψυχὴ Θεοῦ ἔργον, οὐκ ἀνθρώπων, καὶ σῶμα πάλιν ὁμοίως Ἐκροτήσατε ἐνταῦθα; Ἀλλ' οὐκ ἐνταῦθα τῶν κρότων ὁ καιρὸς, ἀλλ' ἐπὶ τῶν ἑξῆς καὶ τοῦ κροτῆσαι καὶ τοῦ ζηλῶσαι. Τέως γὰρ ἡ ὕλη ὑπόκειται κοινὴ πρὸς ἅπαντας οὖσα. Ψυχὴ γὰρ ψυχῆς οὐδὲν διαφέρει, καθὸ ψυχὴ, ἀλλ' ἡ προαίρεσις δείκνυσι τὴν διαφοράν. Ὥσπερ γὰρ σῶμα σώματος, καθό ἐστι σῶμα, οὐδὲν διενήνοχεν, ἀλλ' ὅμοιόν ἐστι καὶ τὸ τοῦ Παύλου καὶ τῶν πολλῶν, οἱ δὲ κίνδυνοι φαιδρότερον ἐργάζονται τοῦτο ἐκείνου: οὕτω δὴ καὶ ἐπὶ ψυχῆς. Ὑποκείσθω τοίνυν ὁ πίναξ ἡμῖν ἡ ψυχὴ Παύλου. Οὗτος ὁ πίναξ ἔκειτο πρώην ἠσβολωμένος, ἀραχνίων γέμων: οὐδὲν γὰρ βλασφημίας χεῖρον. Ἐπειδὴ δὲ ἦλθεν ὁ πάντα μετασκευάζων, καὶ εἶδεν οὐ παρὰ ῥᾳθυμίαν καὶ βλακείαν οὕτω διαγραφέντα, ἀλλὰ παρὰ ἀπειρίαν, καὶ τὸ μὴ ἔχειν τὰ ἄνθη τῆς εὐσεβείας (ζῆλον μὲν γὰρ εἶχε, τὰ δὲ χρώματα οὐ παρῆν: οὐ γὰρ κατ' ἐπίγνωσιν τὸν ζῆλον εἶχε): δίδωσιν αὐτῷ τῆς ἀληθείας τὸ ἄνθος, τουτέστι, τὴν χάριν: καὶ ἀθρόον βασιλικὴν ἀπέδειξε τὴν εἰκόνα. Λαβὼν γὰρ τὰ χρώματα, καὶ μαθὼν ἅπερ ἠγνόει, οὐκ ἀνέμεινε χρόνον, ἀλλ' εὐθέως ἐφάνη τεχνίτης ἄριστος. Καὶ πρῶτον δείκνυσι τὴν κεφαλὴν βασιλικὴν, τὸν Χριστὸν κηρύττων: εἶτα καὶ τὸ λοιπὸν σῶμα, τὸ τῆς πολιτείας τῆς ἀκριβοῦς Οἱ μὲν οὖν ζωγράφοι κατακλείσαντες ἑαυτοὺς, μετὰ πολλῆς τῆς ἀκριβείας καὶ ἡσυχίας ἅπαντα πράττουσιν, οὐδενὶ τὰς θύρας παρανοίγοντες: οὗτος δὲ ἐν μέσῳ τῆς οἰκουμένης τὸν πίνακα προθεὶς, πάντων ἐναντιουμένων, θορυβούντων, ταραττόντων, οὕτω; εἰργάζετο τὴν βασιλικὴν ταύτην εἰκόνα, καὶ οὐκ ἐκωλύετο. Διὸ καὶ ἔλεγε: Θέατρον ἐγενήθημεν τῷ κόσμῳ, ἐν μέσῳ γῆς καὶ θαλάσσης, καὶ τοῦ οὐρανοῦ καὶ τῆς οἰκουμένης ἁπάσης, καὶ τοῦ κόσμου τοῦ τε αἰσθητοῦ τοῦ τε νοητοῦ, τὴν εἰκόνα ζωγραφῶν. Βούλεσθε καὶ τὰ λοιπὰ μέρη ταύτης ἰδεῖν, τὰ ἀπὸ τῆς κεφαλῆς κάτω; ἢ βούλεσθε κάτωθεν τὸν λόγον ἀναγάγωμεν; Θέα τοίνυν ἀνδριάντα χρυσοῦν, μᾶλλον δὲ καὶ τούτου τιμιώτερον, καὶ οἷον ἐν οὐρανῷ ἑστάναι εἰκὸς, οὐ μολίβδῳ προσδεδεμένον, οὐδὲ ἑνὶ ἱδρυμένον χωρίῳ, ἀλλ' ἀπὸ Ἱερουσαλὴμ μέχρι τοῦ Ἰλλυρικοῦ τρέχοντα, καὶ εἰς Ἱσπανίαν ἀπιόντα, καὶ πανταχοῦ τῆς οἰκουμένης καθάπερ ὑπόπτερον φερόμενον. Τί γὰρ τῶν ποδῶν τούτων ὡραιότερον γένοιτ' ἂν, τῶν ἅπασαν ἐπελθόντων τὴν ὑφ' ἡλίῳ κειμένην γῆν; Ταύτην τὴν ὡραιότητα καὶ ὁ προφήτης ἄνωθεν κηρύττει λέγων: Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων εἰρήνην! Εἶδες πῶς καλοὶ οἱ πόδες; Θέλεις καὶ τὸ στῆθος ἰδεῖν; Δεῦρό σοι δείξω καὶ τοῦτο, καὶ πολλῷ λαμπρότερον ὄψει τῶν ποδῶν τούτων τῶν ὡραίων, καὶ αὐτῶν τῶν τοῦ παλαιοῦ νομοθέτου στέρνων. Μωϋσῆς μὲν γὰρ πλάκας ἐβάσταζε λιθίνας: οὗτος δὲ αὐτὸν ἔνδοθεν εἶχε τὸν Χριστὸν, αὐτὴν τὴν βασιλικὴν ἔφερεν εἰκόνα καὶ τοῦ ἱλαστηρίου: διὰ τοῦτο καὶ τῶν Χερουβὶμ σεμνότερος ἦν. Οὐ γὰρ τοιαύτη ἐφέρετο ἐκεῖθεν φωνὴ, οἵα ἐντεῦθεν, ἀλλ' ἐκεῖθεν μὲν τὰ πλείονα περὶ αἰσθητῶν διελέγετο, ἀπὸ δὲ τῆς Παύλου γλώττης περὶ τῶν ὑπὲρ τοὺς οὐρανοὺς πραγμάτων: καὶ ἀπὸ μὲν τοῦ ἱλαστηρίου Ἰουδαίοις ἐχρημάτιζε μόνοις, ἐντεῦθεν δὲ τῇ οἰκουμένῃ πάσῃ: κἀκεῖ μὲν διὰ ἀψύχων, ἐνταῦθα δὲ διὰ ψυχῆς ἐναρέτου. δʹ. Τοῦτο καὶ οὐρανοῦ λαμπρότερον ἦν τὸ ἱλαστήριον, οὐ ποικιλίᾳ ἄστρων καταλαμπόμενον οὐδ' ἀκτῖσιν ἡλιακαῖς, ἀλλ' αὐτὸν τὸν ἥλιον τῆς δικαιοσύνης ἔχον ἐκεῖθεν ἀφιέντα τὰς ἀκτῖνας. Καὶ τοῦτον μὲν τὸν οὐρανὸν νέφος ὑποδραμόν ποτε σκυθρωπότερον ἐργάζεται, τὸ δὲ στῆθος ἐκεῖνο οὐδεὶς ὑπέδραμέ ποτε χειμὼν τοιοῦτος: μᾶλλον δὲ ὑπέδραμον μὲν πολλοὶ πολλάκις χειμῶνες, τὸ δὲ φῶς οὐκ ἐπεσκότισαν, ἀλλ' ἐν μέσῳ τῷ πειρασμῷ καὶ τοῖς κινδύνοις τὸ φῶς ἀπέλαμπε τοῦτο. Διὸ καὶ αὐτὸς ἅλυσιν περικείμενος ἐβόα: Ὁ λόγος τοῦ Θεοῦ οὐ δέδεται. Οὕτως ἀεὶ διὰ τῆς γλώττης ἐκείνης ἠφίει τὰς ἀκτῖνας: καὶ οὐ φόβος, οὐ κίνδυνος τὸ στῆθος ἐκεῖνο σκυθρωπὸν ἐποίει. Τάχα παρελαύνειν δοκεῖ τὸ στῆθος τοὺς πόδας: ἀλλὰ κἀκεῖνοι ὡς πόδες καλοὶ, καὶ τοῦτο ὡς στῆθος. Βούλει καὶ γαστέρα ἰδεῖν ὡραίαν; Ἄκουσον τί φησι περὶ αὐτῆς: Εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα. Καλὸν τὸ μὴ φαγεῖν κρέα, μηδὲ πιεῖν οἶνον, μηδὲ ἐν ᾧ ὁ ἀδελφός σου προσκόπτει ἢ σκανδαλίζεται ἢ ἀσθενεῖ. Τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασι. Τί ταύτης τῆς γαστρὸς γένοιτ' ἂν ὡραιότερον τῆς οὕτω πεπαιδευμένης ἠρεμεῖν, καὶ σωφροσύνην πᾶσαν δεδιδαγμένης, καὶ εἰδυίας καὶ πεινῇν καὶ λιμώττειν καὶ διψῇν; Καθάπερ γὰρ ἵππος εὔτακτος χρυσῆν ἡνίαν λαβὼν, οὕτω καὶ αὕτη εὔρυθμα ἐβάδιζε τῆς φύσεως τὴν ἀνάγκην νικήσασα: ὁ γὰρ Χριστὸς ἐβάδιζεν ἐν αὐτῇ. Ταύτης δὲ οὕτω σωφρονούσης, εὔδηλον ὅτι καὶ ἡ ἄλλη πᾶσα κακία ἐλύετο. Βούλει καὶ χεῖρας ἰδεῖν τὰς νῦν; ἢ βούλει τὴν προτέραν αὐτῶν πρότερον κακίαν θεάσασθαι; Εἰσερχόμενος οὗτος εἰς τὰς οἰκίας, ἔσυρε πρώην ἄνδρας καὶ γυναῖκας, οὐχὶ ἀνδρὸς χεῖρας, ἀλλὰ θηρίου τινὸς χαλεποῦ ἔχων. Ἐπειδὴ δὲ τὰ χρώματα τῆς ἀληθείας ἔλαβε καὶ τὴν πνευματικὴν ἐμπειρίαν, οὐκέτι ἀνδρὸς ἐγένοντο αἱ χεῖρες αὗται, ἀλλὰ πνευματικαὶ, καθ' ἑκάστην ἡμέραν δεσμούμεναι ἁλύσεσι: καὶ ἔπληξαν μὲν οὐδένα ποτὲ, ἐπλήγησαν δὲ μυριάκις. Ἠ|δέσθη ποτὲ καὶ ἔχις ταύτας τὰς χεῖρας: οὐ γὰρ ἦσαν ἀνθρώπου χεῖρες λοιπόν: διὰ τοῦτο οὐδὲ καθήψατο αὐτῶν. Βούλει καὶ τὰ νῶτα ἰδεῖν τοῖς λοιποῖς ἐοικότα μέλεσιν; Ἄκουσον τί φησι καὶ περὶ αὐτῶν: Πεντάκις τεσσαράκοντα παρὰ μίαν ἔλαβον ὑπὸ Ἰουδαίων, τρὶς ἐῤῥαπίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναυάγησα, νυχθήμερον ἐν τῷ βυθῷ πεποίηκα. Ἀλλ' ἵνα μὴ καὶ ἡμεῖς εἰς βυθὸν ἄπειρον ἐμπεσόντες, πολλὰ περιενεχθῶμεν καθ' ἕκαστον αὐτοῦ τῶν μελῶν ἐπιόντες, δεῦρο ἀποστάντες τοῦ σώματος, ἕτερον κάλλος ἴδωμεν τὸ ἀπὸ τῶν ἱματίων, ὃ καὶ δαίμονες ᾐδέσθησαν: διὸ καὶ αὐτοὶ ἔφευγον, καὶ νοσήματα ἐδραπέτευε. Καὶ ὅπουπερ ἂν ἐφάνη Παῦλος, πάντα ὑπεχώρει καὶ ὑπεξίστατο, καθάπερ τοῦ τῆς οἰκουμένης ἀριστέως παραγενομένου. Καὶ ὥσπερ οἱ πολλὰς λαβόντες ἐν πολέμῳ πληγὰς, κἂν ὅπλον ἴδωσι τοῦ πλήξαντος αὐτοὺς, πεφρίκασιν: οὕτω δὴ καὶ οἱ δαίμονες, σημικίνθια μόνον ὁρῶντες, ἐξίσταντο. Ποῦ νῦν εἰσιν οἱ πλουτοῦντες, καὶ μέγα φρονοῦντες ἐπὶ χρήμασι; ποῦ οἱ τὰ ἀξιώματα ἑαυτῶν ἀριθμοῦντες, καὶ τὰ ἱμάτια τὰ πολυτελῆ; Πρὸς ταῦτα παραβάλλοντες ἑαυτοὺς, πηλὸν ὄψονται καὶ βόρβορον τὰ ἑαυτῶν ἅπαντα. Καὶ τί λέγω ἱμάτια καὶ χρυσία; Εἰ γάρ μοι τῆς οἰκουμένης ἔδωκέ τις κρατῆσαι πάσης, τὸν ὄνυχα μόνον Παύλου πάσης ἂν τῆς βασιλείας ἐκείνης ἰσχυρότερον εἶναι ἐνόμισα, πάσης τρυφῆς τὴν πενίαν, πάσης δόξης τὴν ἀδοξίαν, παντὸς πλούτου τὴν γύμνωσιν, πάσης ἀδείας τὸν κολαφισμὸν τῆς ἱερᾶς ἐκείνης κεφαλῆς, παντὸς διαδήματος τοὺς λίθους οὓς ἐδέξατο. Τοῦτον ποθήσωμεν τὸν στέφανον, ἀγαπητοί: καὶ εἰ μὴ διωγμός ἐστι, τέως παρασκευάσωμεν ἑαυτούς. Οὐδὲ γὰρ οὗτος ἀπὸ διωγμῶν μόνων ἦν λαμπρὸς ὁ ἀνήρ: καὶ γὰρ ἔλεγεν: Ὑποπιέζω μου τὸ σῶμα: τοῦτο δὲ καὶ χωρὶς διωγμοῦ δυνατὸν κατορθοῦν. Καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθαι παρῄνει εἰς ἐπιθυμίας: καὶ πάλιν, Ἔχοντες διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα. Εἰς ταῦτα γὰρ διωγμῶν οὐ χρεία. Καὶ τοὺς εὐπόρους δὲ ἐσωφρόνιζε, λέγων: Οἱ βουλόμενοι πλουτεῖν, ἐμπίπτουσιν εἰς πειρασμόν. Ἐὰν οὖν καὶ ἡμεῖς οὕτως ἑαυτοὺς ἀσκήσωμεν, εἰς τὸν ἀγῶνα εἰσελθόντες στεφανωθησόμεθα, καὶ διωγμοῦ μὴ παρόντος, πολλὰ ὑπὲρ αὐτῶν ληψόμεθα τὰ βραβεῖα: ἐὰν δὲ λιπαίνωμεν τὸ σῶμα καὶ χοίρων βίον ζῶμεν, καὶ ἐν εἰρήνῃ πολλὰ ἁμαρτησόμεθα καὶ αἰσχύνην οἴσομεν. Οὐχ ὁρᾷς πρὸς τίνας ἡμῖν ἡ πάλη; Πρὸς τὰς ἀσωμάτους δυνάμεις. Πῶς οὖν, σάρκες ὄντες, τούτων περιεσόμεθα; Εἰ γὰρ πρὸς ἀνθρώπους τις παλαίων, δεῖται σωφρόνως ἑστιᾶσθαι, πολλῷ μᾶλλον πρὸς δαίμονας. Ὅταν δὲ μετὰ τῆς πολυσαρκίας καὶ τῷ πλούτῳ ὦμεν προσδεδεμένοι, πόθεν κρατήσομεν τῶν ἀντιπάλων; Δεσμὸς γάρ ἐστιν ὁ πλοῦτος, δεσμὸς χαλεπὸς τοῖς οὐκ εἰδόσιν αὐτῷ χρῆσθαι, τύραννος ὠμὸς καὶ ἀπάνθρωπος, ἐπὶ λύμῃ τῶν δουλευόντων πάντα ἐπιτάττων. Ἀλλ', ἐὰν θέλωμεν, τὴν πικρὰν ταύτην τυραννίδα ἀπὸ τοῦ θρόνου καταστρέψομεν, καὶ ἡμῖν εἴκειν ποιήσομεν, ἀλλ' οὐκ ἐπιτάττειν. Πῶς οὖν τοῦτο ἔσται; Ὅταν εἰς πάντας τὸν πλοῦτον διανέμωμεν. Ἕως μὲν γὰρ ἂν μόνος ᾖ πρὸς μόνους καθάπερ λῃστής τις ἐν ἐρημίᾳ, πάντα ἐργάζεται τὰ κακά: ὅταν δὲ εἰς μέσον αὐτὸν ἀγάγωμεν, οὐκέτι ἡμῶν κρατήσει, πάντοθεν αὐτὸν πάντων δεσμούντων. εʹ. Καὶ ταῦτα λέγω, οὐκ ἐπειδὴ ἁμαρτία τὰ χρήματα: τοῖς πτωχοῖς δὲ μὴ διανέμειν αὐτὰ, ἁμαρτία, καὶ κακῶς αὐτοῖς χρῆσθαι. Οὐδὲν γὰρ ὁ Θεὸς κακὸν ἐποίησεν, ἀλλὰ πάντα καλὰ λίαν: ὥστε καὶ τὰ χρήματα καλὰ, ἀλλ' ἐὰν μὴ κρατῇ τῶν κεκτημένων, ἐὰν τὰς πενίας τῶν πλησίον λύῃ. Οὐδὲ γὰρ φῶς ἐκεῖνο καλὸν τὸ μὴ ἀφανίζον σκότος, ἀλλὰ καὶ ἐπιτεῖνον, οὐδὲ πλοῦτον ἂν εἴποιμι τοῦτον τὸν οὐ λύοντα πενίαν, ἀλλ' αὔξοντα πενίαν. Ὁ γὰρ πλουτῶν οὐ ζητεῖ παρ' ἑτέρων λαμβάνειν, ἀλλ' ἑτέροις ἐπικουρεῖν: ὁ δὲ παρ' ἑτέρων ζητῶν λαβεῖν, οὐκέτι πλουτεῖ, ἀλλ' αὐτός ἐστιν ὁ πένης. Ὥστε οὐ τὰ χρήματα κακὸν, ἀλλ' ἡ πενιχρὰ διάνοια, ἡ τὸν πλοῦτον εἰς πενίαν ἄγουσα. Οὗτοι τῶν διὰ τῶν στενωπῶν ἐπαιτούντων ἀθλιώτεροι, τῶν πήρωσιν ἐχόντων καὶ λελωβημένων τὰ σώματα, τῶν ῥάκια περιβεβλημένων οἱ ἐν τοῖς σηρικοῖς καὶ λαμπροῖς ἱματίοις: οἱ σοβοῦντες ἐπὶ τῆς ἀγορᾶς τῶν κατὰ τὰ ἄμφοδα βαδιζόντων καὶ εἰς τὰς αὐλὰς εἰσιόντων καὶ κάτωθεν βοώντων καὶ ἐπαιτούντων ἐλεεινότεροι. Οὗτοι μὲν γὰρ τὸν Θεὸν ἀνυμνοῦσι, καὶ ἐλέου φθέγγονται ῥήματα καὶ φιλοσοφίας πολλῆς: διὸ καὶ ἐλεοῦμεν αὐτοὺς, καὶ χεῖρα ὀρέγομεν, καὶ οὐδέποτε ἐγκαλοῦμεν. Οἱ δὲ πλουτοῦντες κακῶς, ὠμότητος καὶ ἀπανθρωπίας, ἁρπαγῆς καὶ σατανικῆς ἐπιθυμίας ἐρεύγονται λόγους: διὸ καὶ παρὰ πᾶσίν εἰσι μισητοὶ καὶ καταγέλαστοι. Σκόπει δὲ, τί παρὰ πᾶσιν ἀνθρώποις αἰσχρὸν εἶναι δοκεῖ, τὸ παρὰ τῶν πλουτούντων αἰτεῖν, ἢ τὸ παρὰ τῶν ἀπόρων; Παντί που δῆλον, ὅτι τὸ παρὰ τῶν ἀπόρων. Τοῦτο τοίνυν οἱ πλουτοῦντες ποιοῦσιν: οὐ γὰρ ἂν τολμήσαιεν τοῖς πλουσιωτέροις προσελθεῖν. Οἱ δὲ ἐπαιτοῦντες, παρὰ τῶν εὐπόρων: οὐ γὰρ τὸν ἐπαίτην ὁ ἐπαίτης αἰτήσει, ἀλλὰ τὸν εὔπορον: ὁ δὲ πλούσιος τὸν πένητα σπαράττει. Πάλιν τί σεμνότερον, εἰπέ μοι, παρὰ ἑκόντων λαβεῖν καὶ χάριν ἐχόντων, ἢ τοὺς οὐ θέλοντας ἀναγκάζειν καὶ ἐνοχλεῖν; Εὔδηλον ὅτι τοὺς μὴ βουλομένους μὴ ἐνοχλεῖν. Ἀλλὰ καὶ τοῦτο οἱ πλουτοῦντες ποιοῦσιν. Οἱ μὲν γὰρ πένητες παρ' ἑκόντων λαμβάνουσι καὶ χάριν εἰδότων, οἱ δὲ πλουτοῦντες παρὰ ἀκόντων καὶ μὴ βουλομένων, ὃ μείζονός ἐστι πενίας ἀπόδειξις. Εἰ γὰρ οὐδὲ ἐπ' ἄριστον ἕλοιτό τις ἀπελθεῖν, εἰ μὴ χάριν ὁ καλῶν εἰδείη τῷ καλουμένῳ, πῶς χρήματα λαβεῖν μετ' ἀνάγκης καλόν; Τοὺς κύνας οὐ διὰ τοῦτο ἀποστρεφόμεθα καὶ φεύγομεν τοὺς ὑλακτοῦντας, ὅτι τῇ πολλῇ προσεδρίᾳ ἡμᾶς ἐκβιάζονται; Τοῦτο καὶ οἱ πλούσιοι ποιοῦσιν. Ἀλλὰ τὸν φόβον προσεῖναι τῇ δόσει σεμνότερον. Τοῦτο μὲν οὖν πάντων αἰσχρότερον: ὁ γὰρ πάντα κινῶν ὑπὲρ τοῦ λαβεῖν, τίνος οὐκ ἂν εἴη καταγελαστότερος; Καὶ γὰρ τοὺς κύνας πολλάκις φοβηθέντες, προηκάμεθα ἅπερ κατείχομεν. Τί πάλιν αἰσχρότερον, εἰπέ μοι, ῥάκια περιβεβλημένον αἰτεῖν, ἢ σηρικὰ φοροῦντα; Ὅταν μὲν γὰρ πλουτῶν τις γέροντας θεραπεύῃ πένητας, ὥστε τὰ ἐκείνων λαβεῖν, καὶ ταῦτα παίδων ὄντων, τίνος ἔσται συγγνώμης ἄξιος; Εἰ δὲ βούλεσθε, καὶ τὰ ῥήματα αὐτὰ ἐξετάσωμεν, τίνα μὲν οἱ πλουτοῦντες ἐπαιτοῦντες λέγουσι, τίνα δὲ οἱ πένητες. Τί οὖν ὁ πένης φησίν; Ὅτι ὁ διδοὺς ἐλεημοσύνην οὐ μετριάσει ποτὲ, ὅτι ἀπὸ τῶν τοῦ Θεοῦ δίδωσιν, ὅτι ὁ Θεὸς φιλάνθρωπος καὶ μείζονα ἀντιδίδωσιν: ἅπερ ἅπαντα φιλοσοφίας ἐστὶ ῥήματα καὶ παραινέσεως καὶ συμβουλῆς. Ἀξιοῖ σε γὰρ πρὸς τὸν Δεσπότην ἰδεῖν, καὶ τὸν φόβον ἐξαίρει σου τῆς μελλούσης πενίας: καὶ πολλὴν ἄν τις ἴδοι διδασκαλίαν ἐν τοῖς τῶν ἐπαιτούντων ῥήμασι. Τὰ δὲ τῶν πλουτούντων ὁποῖα; Χοίρων καὶ κυνῶν καὶ λύκων καὶ τῶν ἄλλων θηρίων. Οἱ μὲν γὰρ αὐτῶν περὶ τραπεζῶν καὶ ὄψων καὶ καρυκευμάτων καὶ οἴνου παντοδαποῦ καὶ μύρων καὶ ἱματίων καὶ τῆς ἄλλης διαπαντὸς διαλέγονται ἀσωτίας: οἱ δὲ περὶ τόκων καὶ δανεισμάτων, καὶ γραμματεῖα πλάττοντες καὶ χρεῶν ὄγκον ἀφόρητον ἐπαιωροῦντες, ὡς ἐκ πατέρων ἢ πάππων ἀρχὴν εἰληφότα, τοῦ μὲν τὴν οἰκίαν, τοῦ δὲ τὸν ἀγρὸν, τοῦ δὲ ἀνδράποδον ἀφαιροῦνται καὶ τὰ ὄντα ἅπαντα. Τί ἄν τις εἴποι τὰς διαθήκας, τὰς ἀντὶ μέλανος αἵματι γεγραμμένας; Ἢ γὰρ κίνδυνον ἀφόρητον περιστήσαντες, ἢ μικραῖς τισι καταγοητεύσαντες ὑποσχέσεσιν, οὓς ἂν ἴδωσιν ὀλίγα τινὰ κεκτημένους, ἔπεισαν τοὺς μὲν προσήκοντας ἅπαντας καὶ πενίᾳ πολλάκις ἀπολλυμένους παραδραμεῖν, αὐτοὺς δὲ ἀντ' ἐκείνων ἐγγράψαι. Ταῦτ' οὖν ποίων θηρίων οὐκ ἀποκρύπτει μανίαν καὶ ἀγριότητα; Διὸ, παρακαλῶ, πάντα τὸν τοιοῦτον πλοῦτον φύγωμεν, τὸν αἰσχρὸν καὶ φόνων γέμοντα: καὶ κτησώμεθα τὸν πνευματικὸν, καὶ τοὺς ἐν τοῖς οὐρανοῖς θησαυροὺς ἐπιζητήσωμεν. Οἱ γὰρ τούτους ἔχοντες, ἐκεῖνοι οἱ πλούσιοι, ἐκεῖνοι οἱ εὔποροι, καὶ τῶν ἐνταῦθα καὶ τῶν ἐκεῖ πάντων ἀπολαύοντες. Ὁ γὰρ βουλόμενος πένεσθαι κατὰ τὸν τοῦ Θεοῦ λόγον, τὰς πάντων οἰκίας ἀνεῳγμένας ἔχει. Τῷ γὰρ οὐδὲν κεκτημένῳ διὰ τὸν Θεὸν, ἕκαστος ἂν εἰσενέγκοι τὰ ἑαυτοῦ: ὁ δὲ μικρὰ μετὰ ἀδικίας βουλόμενος ἔχειν, τὰς ἁπάντων ἀπέκλεισε θύρας. Ἵνα τοίνυν καὶ τῶν ἐνταῦθα καὶ τῶν ἐκεῖ ἀγαθῶν ἐπιτύχωμεν, ἑλώμεθα τὸν πλοῦτον τὸν ἀκίνητον, τὴν ἀθάνατον εὐπορίαν: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τὰ ἑξῆς.