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

 ΟΜΙΛΙΑ Εʹ. Βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοὶ, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοὶ, οὐ πολλοὶ εὐγενεῖς: ἀλλὰ τὰ μωρὰ τοῦ κό σμου ἐξελέ

 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

 ΟΜΙΛΙΑ ΙΓʹ. Ἡμεῖς μωροὶ διὰ Χριστὸν (ἀναγκαῖον γὰρ ἐντεῦ θεν πάλιν τὸν λόγον ἀναλαβεῖν), ὑμεῖς δὲ φρό νιμοι ἐν Χριστῷ: ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυρο

 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 XXXI.

1 Cor. xii. 21

And the eye cannot say to the hand, I have no need of thee: or again the head to the feet, I have no need of you.

Having checked the envy of those in lower rank, and having taken off the dejection which it was likely that they would feel from greater gifts having been vouchsafed to others, he humbles also the pride of these latter who had received the greater gifts. He had done the same indeed in his discourse also with the former. For the statement that it was a gift and not an achievement was intended to declare this. But now he doth it again even more vehemently, dwelling on the same image. For from the body in what follows, and from the unity thence arising, he proceeds to the actual comparison of the members, a thing on which they were especially seeking to be instructed. Since there was not so much power to console them in the circumstance of their being all one body, as in the conviction that in the very things wherewith they were endowed, they were not left greatly behind. And he saith, “The eye cannot say to the hand, I have no need of thee: or again the head to the feet, I have no need of you.”

For though the gift be less, yet is it necessary:  and as when the one is absent, many functions are impeded, so also without the other there is a maim in the fulness of the Church. And he said not, “will not say,” but “cannot say.” So that even though it wish it, though it should actually say so, it is out of the question nor is the thing consistent with nature. For this cause having taken the two extremes, he makes trial of his argument in them, first in respect of the hand and the eye, and secondly, in respect of the head and feet, adding force to the example.

For what is meaner than the foot? Or what more honorable and more necessary than the head? For this, the head, more than any thing, is the man. Nevertheless, it is not of itself sufficient nor could it alone perform all things; since if this were so, our feet would be a superfluous addition.

[2.] And neither did he stop here, but seeks also another amplification, a kind of thing which he is always doing, contending not only to be on equal terms but even advancing beyond. Wherefore also he adds, saying,

Ver. 22. “Nay, much rather those members of the body, which seem to be more feeble are necessary:

Ver. 23. “And those parts of the body which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness.”

In every clause adding the term “body,” and thereby both consoling the one and checking the other. “For I affirm not this only,189    The Text of the Editions seems here slightly corrupt. The word μόνον apparently should be transposed, and the second negative omitted.” saith he, “that the greater have need of the less, but that they have also much need. Since if there be any thing weak in us, if any thing dishonorable, this is both necessary and enjoys greater honor.” And he well said, “which seem,” and, “which we think;” pointing out that the judgment arises not from the nature of the things, but from the opinion of the many. For nothing in us is dishonorable, seeing it is God’s work. Thus what in us is esteemed less honorable than our genital members? Nevertheless, they enjoy greater honor. And the very poor, even if they have the rest of the body naked, cannot endure to exhibit those members naked. Yet surely this is not the condition of things dishonorable; but it was natural for them to be despised rather than the rest. For so in a house the servant who is dishonored, so far from enjoying greater attention, hath not even an equal share vouchsafed him. By the same rule likewise, if this member were dishonorable, instead of having greater privileges it ought not even to enjoy the same: whereas now it hath more honor for its portion: and this too the wisdom of God hath effected. For to some parts by their nature He hath given not to need it: but to others, not having granted it by their nature, He hath compelled us to yield it. Yet are they not therefore dishonorable. Since the animals too by their nature have a sufficiency, and need neither clothing nor shoes nor a roof, the greater part of them: yet not on this account is our body less honorable than they, because it needs all these things.

Yea rather, were one to consider accurately, these parts in question are even by nature itself both honorable and necessary. Which in truth Paul himself imitated, giving his judgment190    ψηφισάμενος. in their favor not from our care and from their enjoying greater honor, but from the very nature of the things.

Wherefore when he calls them “weak” and “less honorable,” he uses the expression, “which seem:” but when he calls them “necessary,” he no longer adds “which seem,” but himself gives his judgment, saying, “they are necessary;” and very properly. For they are useful to procreation of children and the succession of our race. Wherefore also the Roman legislators punish them that mutilate these members and make men eunuchs, as persons who do injury to our common stock and affront nature herself.

But woe to the dissolute who bring reproach on the handy-works of God. For as many are wont to curse wine on account of the drunken, and womankind on account of the unchaste; so also they account these members base because of those who use them not as they ought. But improperly. For the sin is not allotted to the thing as a portion of its nature, but the transgression is produced by the will of him that ventures on it.

But some suppose that the expressions, “the feeble members,” and “less honorable,” and “necessary,” and “which enjoy more abundant honor,” are used by Paul of eyes and feet, and that he speaks of the eye as “more feeble,” and “necessary,” because though deficient in strength, they have the advantage in utility: but of the feet as the “less honorable:” for these also receive from us great consideration.

[3.] Next, not to work out yet another amplification, he says,

Ver. 24. “But our comely parts have no need:”

That is, lest any should say, “Why what kind of speech is this, to despise the honorable and pay court to the less honored?” “we do not this in contempt,” saith he, “but because they ‘have no need.’” And see how large a measure of praise he thus sets down in brief, and so hastens on: a thing most conveniently and usefully done. And neither is he content with this, but adds also the cause, saying, “But God tempered the body together, giving more abundant honor unto that part which lacked:”

Ver. 25. “That there should be no schism in the body.”

Now if He tempered it together, He did not suffer that which is more uncomely to appear. For that which is mingled becomes one thing, and it doth not appear what it was before:  since otherwise we could not say that it was tempered. And see how he continually hastens by the defects, saying, “that which lacked.” He said not, “to that which is dishonorable,” “to that which is unseemly,” but, “to that which lacked, (“that which lacked;” how? by nature,) giving more abundant honor.” And wherefore? “That there should be no schism in the body.” Thus because, though they enjoyed an endless store of consolation, they nevertheless indulged grief as if they had received less than others, he signifies that they were rather honored. For his phrase is, “Giving more abundant honor to that which lacked.”

Next he also adds the reason, showing that with a view to their profit he both caused it to lack and more abundantly honored it. And what is the reason? “That there should be no schism,” saith he, “in the body.” (And he said not, “in the members,” but, “in the body.”)  For there would indeed be a great and unfair advantage, if some members were cared for both by nature and by our forethought, others not even by either one of these. Then would they be cut off from one another, from inability to endure the connection. And when these were cut off, there would be harm done also to the rest. Seest thou how he points out, that of necessity “greater honor” is given to “that which lacketh?” “For had not this been so, the injury would have become common to all,” saith he. And the reason is, that unless these received great consideration on our part, they would have been rudely treated, as not having the help of nature:  and this rude treatment would have been their ruin: their ruin would have divided the body; and the body having been divided, the other members also would have perished, which are far greater than these.

Seest thou that the care of these latter is connected with making provision for those? For they have not their being so much in their own nature, as in their being one, by virtue of the body191    ὦς ἐν τὧ σώματι εἷναι ἕν.. Wherefore if the body perish, they profit nothing by such health as they have severally. But if the eye remain or the nose, preserving its proper function, yet when the bond of union is broken there will be no use for them ever after; whereas, suppose this remaining, and those injured, they both support themselves through it and speedily return to health.

But perhaps some one may say, “this indeed in the body hath reason, that ‘that which lacketh hath received more abundant honor,’ but among men how may this be made out?” Why, among men most especially thou mayest see this taking place. For so they who came at the eleventh hour first received their hire; and the sheep that had wandered induced the shepherd to leave behind the ninety and nine and run after it, and when it was found, he bore and did not drive it; and the prodigal son obtained more honor than he who was approved; and the thief was crowned and proclaimed before the Apostles. And in the case of the talents also thou mayest see this happen: in that to him that received the five talents, and to him that received two, were vouchsafed the same rewards; yea, by the very circumstance that he received the two, he was the more favored with great providential care. Since had he been entrusted with the five, with his want of ability he would have fallen from the whole: but having received the two and fulfilled his own duty, he was thought worthy of the same with him that had gained the five, having so far the advantage, as with less labor to obtain the same crown. And yet he too was a man as well as the one that traded with the five. Nevertheless, his Master doth not in any wise call him to a strict account, nor compel him to do the same with his fellow-servant, nor doth he say, “Why canst thou not gain the five?” (though he might justly have said so,) but assigned him likewise his crown.

[4.] Knowing these things therefore, ye that are greater, trample not on the less, lest, instead of them, ye injure yourselves. For when they are cut off, the whole body is destroyed. Since, what else is a body than the existence of many members? As also Paul himself saith, that “the body is not one member, but many.” If therefore this be the essence of a body, let us take care that the many continue many. Since, unless this be entirely preserved, the stroke is in the vital parts; which is the reason also why the Apostle doth not require this only, their not being separated, but also their being closely united. For instance, having said, “that there be no schism in the body,” he was not content with this, but added, “that the members should have the same care one for another.” Adding this other cause also of the less enjoying more honor. For not only lest they should be separated one from another hath God so contrived it, but also that there may be abundant love and concord. For if each man’s being depends on his neighbor’s safety, tell me not of the less and the more: in this case there is no more and less. While the body continues you may see the difference too, but when it perishes, no longer. And perish it will, unless the lesser parts also continue.

If now even the greater members will perish when the less are broken off, these ought to care in like manner for the less, and so as for themselves, inasmuch as in the safety of these the greater likewise remain. So then, shouldst thou say ten thousand times, “such member is dishonored and inferior,” still if thou provide not for it in like manner as for thyself, if thou neglect it as inferior, the injury will pass on to thyself. Wherefore he said not only, that “the members should care one for another,” but he added, “that they should have the same care one for another,” i.e., in like manner the small should enjoy the same providential care with great.

Say not then, that such is an ordinary person, but consider he is a member of that body which holds together the whole: and as the eye, so also doth he cause the body to be a body. For where the body is builded up, there none hath anything more than his neighbor: since neither does this make a body, there being one part greater and another less, but their being many and diverse. For even as thou, because thou art greater, didst help to make up the body, so also he, because he is less. So that his comparative deficiency, when the body is to be builded up, turns out of equal value with thee unto this noble contribution192    ἔρανον.: yea, he avails as much as thyself. And it is evident from hence. Let there be no member greater or less, nor more and less honorable:  but let all be eye or all head: will not the body perish? Every one sees it. Again, if all be inferior, the same thing will happen. So that in this respect also the less are proved equal. Yea, and if one must say something more, the purpose of the less being less is that the body may remain. So that for thy sake he is less, in order that thou mayest continue to be great. And here is the cause of his demanding the same care from all. And having said, “that the members may have the same care one for another,” he explains “the same thing” again, by saying,

[5.] Ver. 26. “And whether one member suffereth all the members suffer with it; or one member is honored, all the members rejoice with it.”

“Yea, with no other view,” saith he, “did He make the care He requires common, establishing unity in so great diversity, but that of all events there might be complete communion. Because, if our care for our neighbor be the common safety, it follows also that our glory and our sadness must be common.” Three things therefore he here demands: the not being divided but united in perfection: the having like care for another: and the considering all that happens common. And as above he saith, “He hath given more abundant honor to that part which lacked,” because it needeth it; signifying that the very inferiority was become an introduction to greater honor; so here he equalizes them in respect of the care also which takes place mutually among them. For “therefore did he cause them to partake of greater honor,” saith he, “that they might not meet with less care.” And not from hence only, but also by all that befalls them, good and painful, are the members bound to one another. Thus often when a thorn is fixed in the heel, the whole body feels it and cares for it: both the back is bent and the belly and thighs are contracted, and the hands coming forth as guards and servants draw out what was so fixed, and the head stoops over it, and the eyes observe it with much care. So that even if the foot hath inferiority from its inability to ascend, yet by its bringing down the head it hath an equality, and is favored with the same honor; and especially whenever the feet are the cause of the head’s coming down, not by favor but by their claim on it. And thus, if by being the more honorable it hath an advantage; yet in that, being so it owes such honor and care to the lesser and likewise equal sympathy: by this it indicates great equality. Since what is meaner than the heel? what more honorable than the head? Yet this member reaches to that, and moves them all together with itself. Again if anything is the matter with the eyes, all complain and all are idle: and neither do the feet walk nor the hands work, nor doth the stomach enjoy its accustomed food; and yet the affection is of the eyes. Why dost thou cause the stomach to pine? why keep thy feet still? why bind thy hands? Because they are tied to the feet, and in an unspeakable manner the whole body suffers. For if it shared not in the suffering, it would not endure to partake of the care. Wherefore having said, “that the members may have the same care one for another,” he added, “whether one member suffereth, all the members suffer with it; or one member is honored, all the members rejoice with it.” “And how do they rejoice with it?” say you. The head is crowned, and the whole man is honored. The mouth speaks, and the eyes laugh and are delighted. Yet the credit belongs not to the beauty of the eyes, but to the tongue. Again if the eyes appear beautiful, the whole woman is embellished: as indeed these also, when a straight nose and upright neck and other members are praised, rejoice and appear cheerful: and again they shed tears in great abundance over their griefs and misfortunes, though themselves continue uninjured.

[6.] Let us all then, considering these things, imitate the love of these members; let us not in any wise do the contrary, trampling on the miseries of our neighbor and envying his good things. For this is the part of madmen and persons beside themselves.  Just as he that digs out his own eye hath displayed a very great proof of senselessness; and he that devours his own hand exhibits a clear evidence of downright madness.

Now if this be the case with regard to the members, so likewise, when it happeneth among the brethren, it fastens on us the reputation of folly and brings on no common mischief. For as long as he shines, thy comeliness also is apparent and the whole body is beautified. For not at all doth he confine the beauty to himself alone, but permits thee also to glory. But if thou extinguish him, thou bringest a common darkness upon the whole body, and the misfortune thou causest is common to all the members: as indeed if thou preservest him in brightness, thou preservest the bloom of the entire body. For no man saith, “the eye is beautiful:” but what? “such a woman is beautiful.” And if it also be praised, it comes after the common encomium. So likewise it happens in the Church. I mean, if there be any celebrated persons, the community reaps the good report of it. For the enemies are not apt to divide the praises, but connect them together. And if any be brilliant in speech, they do not praise him alone but likewise the whole Church. For they do not say only, “such a one is a wonderful man,” but what? “the Christians have a wonderful teacher:” and so they make the possession common.

[7.] And now let me ask, do heathens bind together, and dost thou divide and war with thine own body, and withstand thine own members? Knowest thou not that this overturns all? For even a “kingdom,” saith he, “divided against itself shall not stand.” (S. Matt. xii. 25.)

But nothing so divides and separates as envy and jealousy, that grievous disease, and exempt from all pardon, and in some respect worse than “the root of all evils.” (1 Tim. vi. 12.) For the covetous is then pleased when himself hath received: but the envious is then pleased, when another hath failed to receive, not when himself hath received. For he thinks the misfortunes of others a benefit to himself, rather than prosperity; going about a common enemy of mankind, and smiting the members of Christ, than which what can be more akin to madness? A demon is envious, but of men, not of any demon: but thou being a man enviest men, and withstandest what is of thine own tribe and family, which not even a demon doth. And what pardon shalt thou obtain, what excuse? trembling and turning pale at sight of a brother in prosperity, when thou oughtest to crown thyself and to rejoice and exult.

If indeed thou wishest to emulate him, I forbid not that: emulate, but with a view to be like him who is approved:  not in order to depress him but that thou mayest reach the same lofty point, that thou mayest display the same excellence. This is wholesome rivalry, imitation without contention: not to grieve at the good things of others but to be vexed at our own evils:  the contrary to which is the result of envy. For neglecting its own evils, it pines away at the good fortune of other men. And thus the poor is not so vexed by his own poverty as by the plenty of his neighbor; than which what can be more grievous? Yea, in this respect the envious, as I before said, is worse than the covetous; the one rejoicing at some acquisition of his own, while the other finds his delight in some one else failing to receive.

Wherefore I beseech you, leaving this evil way, to change to a proper emulation, (for it is a violent thing, this kind of zeal, and hotter than any fire,) and to win thereby mighty blessings. Thus also Paul used to guide those of Jewish origin unto the faith, saying, “If by any means I may provoke to emulation them which are my flesh, and may save some of them.” (Rom. xi. 14.) For he whose emulation is like what Paul wished for doth not pine when he sees the other in reputation, but when he sees himself left behind: the envious not so, but at the sight of another’s prosperity. And he is a kind of drone, injuring other men’s labors; and himself never anxious to rise, but weeping when he sees another rising, and doing every thing to throw him down. To what then might one compare this passion? It seems to me to be like as if a sluggish ass and heavy with abundance of flesh, being yoked with a winged courser, should neither himself be willing to rise, and should attempt to drag the other down by the weight of his carcase. For so this man takes no thought nor anxiety to be himself rid of this deep slumber, but doth every thing to supplant and throw down him that is flying towards heaven, becoming an exact emulator of the devil: since he too, seeing man in paradise, sought not to change his own condition, but to cast him out of paradise. And again, seeing him seated in heaven and the rest hastening thither, he holds to the same plan, supplanting them who are hastening thither and hereby heaping up the furnace more abundantly for himself. For in every instance this happens: both he that is envied, if he be vigilant, becoming more eminent; and he that is envious, accumulating to himself more evils. Thus also Joseph became eminent, thus Aaron the priest: the conspiracy of the envious caused God once and again to give His suffrage for him, and was the occasion of the rod’s budding. Thus Jacob attained his abundant wealth and all those other blessings. Thus the envious pierce themselves through with ten thousand evils. Knowing as we do all these things, let us flee such emulation. For wherefore, tell me, enviest thou?  Because thy brother hath received spiritual grace? And from whom did he receive it? answer me. Was it not from God? Clearly then He is the object of the enmity to Which thou art committing thyself, He the bestower of the gift. Seest thou which way the evil is tending, and with what sort of a point it is crowning the heap of thy sins; and how deep the pit of vengeance which it is digging for thee?

Let us flee it, then, beloved, and neither envy others, nor fail to pray for our enviers and do all we can to extinguish their passion: neither let us feel as the unthinking do who being minded to exact punishment of them, do all in their power to light up their flame. But let not us do so; rather let us weep for them and lament. For they are the injured persons, having continual worm gnawing through their heart, and collecting a fountain of poison more bitter than any gall. Come now, let us beseech the merciful God, both to change their state of feeling and that we may never fall into that disease: since heaven is indeed inaccessible to him that hath this wasting sore, and before heaven too, even this present life is not worth living in. For not so thoroughly are timber and wool wont to be eaten through by moth and worm abiding therein, as doth the fever of envy devour the very bones of the envious and destroy all self-command in their soul.

In order then that we may deliver both ourselves and others from these innumerable woes, let us expel from within us this evil fever, this that is more grievous than any gangrene:  that having regained spiritual strength, we may both finish the present course and obtain the future crowns; unto which may we all attain, by the grace and mercy of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, honor, now and ever, and world without end. Amen.

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 ἐλαττόνων τὸν φθόνον, καὶ τὴν ἀθυμίαν αὐτῶν ἐξελὼν, ἣν εἰκὸς ἔχειν αὐτοὺς ἐκ τοῦ μειζόνων ἑτέρους κατηξιῶσθαι χαρισμάτων, ταπεινοῖ καὶ τούτων τὸν τῦφον τῶν τὰ μείζονα εἰληφότων χαρίσματα: ποιήσας μὲν αὐτὸ καὶ ἐν οἷς πρὸς ἐκείνους διελέγετο (τὸ γὰρ λέγειν, ὅτι χάρισμά ἐστι, καὶ οὐ κατόρθωμα, τοῦτο ἐμφαίνοντος ἦν): νυνὶ δὲ αὐτὸ καὶ σφοδρότερον πάλιν ποιεῖ, ἐπὶ τῆς αὐτῆς μένων εἰκόνος. Ἀπὸ γὰρ τοῦ σώματος λοιπὸν καὶ τῆς ἐκεῖθεν ἑνότητος ἐπ' αὐτὴν τῶν μελῶν χωρεῖ τὴν σύγκρισιν: ὃ μάλιστα ἐζήτουν ἐκεῖνοι μαθεῖν: ἐπειδὴ οὐχ οὕτως ἱκανὸν ἦν αὐτοὺς παραμυθήσασθαι τὸ πάντας ἓν σῶμα εἶναι, ὡς τὸ μαθεῖν ὅτι καὶ ἐν αὐτοῖς, οἷς εἶχον, οὐδὲν μέγα ἠλαττοῦντο. Καί φησιν: Οὐ δύναται δὲ ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρὶ, Χρείαν σου οὐκ ἔχω: ἢ πάλιν ἡ κεφαλὴ τοῖς ποσὶ, Χρείαν ὑμῶν οὐκ ἔχω. Εἰ γὰρ καὶ ἔλαττον τὸ χάρισμα, ἀλλ' ἀναγκαῖον: καὶ ὥσπερ οὐκ ὄντος ἐκείνου πολλὰ ἐμποδίζεται, οὕτω καὶ τούτου χωρὶς χωλεύει τὸ πλήρωμα τῆς Ἐκκλησίας. Καὶ οὐκ εἶπεν, Οὐκ ἐρεῖ, ἀλλ' ὅτι, Οὐ δύναται εἰπεῖν. Ὥστε κἂν θέλῃ, κἂν λέγῃ, οὐκ ἐνδέχεται, οὐδὲ ἔχει τὸ πρᾶγμα τὴν φύσιν. Διὰ τοῦτο λαβὼν ἑκάτερα τὰ ἄκρα, ἐν αὐτοῖς γυμνάζει τὸν λόγον, πρῶτον μὲν ἐπὶ χειρὸς καὶ ὀφθαλμοῦ, δεύτερον δὲ ἐπὶ κεφαλῆς καὶ ποδῶν, αὔξων τὸ παράδειγμα. Τί γὰρ ποδὸς εὐτελέστερον, ἢ τί κεφαλῆς τιμιώτερον καὶ ἀναγκαιότερον; τοῦτο γὰρ μάλιστά ἐστιν ἄνθρωπος, ἡ κεφαλή. Ἀλλ' ὅμως οὐκ ἔστιν αὐτάρκης, οὐδὲ τὰ πάντα αὐτὴ δύναιτ' ἂν ἀνύειν: ἐπεὶ εἰ τοῦτο ἦν, περιττῶς ἡμῖν οἱ πόδες προσέκειντο. Καὶ οὐδὲ ἔστη μέχρι τούτου, ἀλλὰ καὶ ἑτέραν ὑπερβολὴν ζητεῖ: ὅπερ ἀεὶ ποιεῖ, οὐ μέχρι τοῦ ἴσου φιλονεικῶν, ἀλλὰ καὶ περαιτέρω προβαίνων. Διὸ καὶ ἐπάγει λέγων: Ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν, ἀναγκαῖά ἐστι: καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν: καὶ τἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει: πανταχοῦ τὴν τοῦ σώματος προσθήκην τιθεὶς, καὶ ταύτῃ κἀκεῖνον παραμυθούμενος καὶ τοῦτον καταστέλλων. Οὐ γὰρ τοῦτο λέγω, φησὶν, ὅτι οὐ μόνον χρείαν ἔχει τὰ μείζονα τῶν ἐλαττόνων, ἀλλ' ὅτι καὶ πολλὴν χρείαν ἔχει. Εἴ τι γὰρ ἀσθενὲς ἐν ἡμῖν, εἴ τι ἄτιμον, τοῦτο καὶ ἀναγκαῖον καὶ τιμῆς ἀπολαύει μείζονος. Καὶ καλῶς εἶπε, Τὰ δοκοῦντα, καὶ, Ἃ δοκοῦμεν, δεικνὺς ὅτι οὐ τῆς φύσεως τῶν πραγμάτων, ἀλλὰ τῆς τῶν πολλῶν ὑπονοίας ἡ ψῆφος. Οὐδὲν γὰρ ἐν ἡμῖν ἄτιμον: Θεοῦ γὰρ ἔργον ἐστί. Τί γὰρ τῶν μορίων τῶν γεννητικῶν ἀτιμότερον ἐν ἡμῖν εἶναι δοκεῖ; Ἀλλ' ὅμως πλείονος ἀπολαύει τιμῆς: καὶ οἱ σφόδρα πένητες κἂν τὸ λοιπὸν γυμνὸν ἔχωσι σῶμα, οὐκ ἂν ἀνάσχοιντο ἐκεῖνα τὰ μέλη δεῖξαι γυμνά. Καίτοι γε οὐχ αὕτη τῶν ἀτίμων ἡ τάξις, ἀλλὰ μᾶλλον τῶν ἄλλων καταφρονεῖσθαι ἔδει. Καὶ γὰρ ἐν οἰκείᾳ ὁ ἠτιμωμένος οἰκέτης οὐ μόνον οὐκ ἀπολαύει πλείονος θεραπείας, ἀλλ' οὐδὲ τῶν αὐτῶν ἀξιοῦται. Ὥστε εἰ καὶ τοῦτο ἄτιμον ἦν, οὐ μόνον μειζόνων ἀπολαύειν οὐκ ἔδει, ἀλλ' οὐδὲ τῶν αὐτῶν: νυνὶ δὲ πλείονος ἀπολαύει τιμῆς, καὶ τοῦτο τῆς τοῦ Θεοῦ σοφίας ἐργασαμένης. Τοῖς μὲν γὰρ ἐν τῇ φύσει τὸ μὴ δεῖσθαι ἔδωκε: τοῖς δὲ, ἐπειδὴ ἐν τῇ φύσει οὐκ ἔδωκεν, ἡμᾶς παρέχειν ἠνάγκασεν. Ἀλλ' οὐ διὰ τοῦτο ἄτιμα: ἐπεὶ καὶ τὰ ζῶα ἐν τῇ φύσει τὸ ἀνενδεὲς ἔχει, καὶ οὔτε ἱματίων δεῖται, οὔτε ὑποδημάτων, οὔτε ὀρόφου, τὰ πλείονα αὐτῶν: ἀλλ' οὐ διὰ τοῦτο ἀτιμότερον αὐτῶν τὸ σῶμα τὸ ἡμέτερον, ἐπειδὴ πάντων δεῖται τούτων. Καὶ γὰρ εἴ τις ἀκριβῶς ἐξετάσειε, καὶ αὐτῇ τῇ φύσει τίμιά τε καὶ ἀναγκαῖά ἐστιν: ὃ δὴ καὶ αὐτὸς ᾐνίξατο, οὐκ ἀπὸ τῆς ἡμετέρας ἐπιμελείας καὶ τοῦ πλείονος ἀπολαύειν τιμῆς, ἀλλὰ καὶ ἀπὸ τῆς τῶν πραγμάτων φύσεως αὐτοῖς ψηφισάμενος. Διὸ, ὅταν μὲν ἀσθενῆ λέγῃ καὶ ἄτιμα, Τὰ δοκοῦντα λέγει: ὅταν δὲ ἀναγκαῖα, οὐκέτι προστίθησι, Τὰ δοκοῦντα, ἀλλ' αὐτὸς ἀποφαίνεται λέγων, ὅτι ἀναγκαῖά ἐστι: καὶ μάλα εἰκότως. Καὶ γὰρ πρὸς παιδοποιίαν καὶ τὴν τοῦ γένους ἡμῶν διαδοχὴν χρήσιμα. Διὰ τοῦτο καὶ οἱ νομοθέται Ῥωμαίων τοὺς ταῦτα ἀκρωτηριάζοντας τὰ μέλη καὶ ποιοῦντας εὐνούχους κολάζουσιν, ἅτε τῷ κοινῷ γένει λυμαινομένους, καὶ αὐτῇ ἐπηρεάζοντας τῇ φύσει. Ἀλλ' ἀπόλοιντο οἱ ἀκόλαστοι, οἱ τοῦ Θεοῦ τὰ δημιουργήματα διαβάλλοντες. Ὥσπερ γὰρ τῷ οἴνῳ πολλοὶ διὰ τοὺς μεθύοντας κατηράσαντο, καὶ τῇ φύσει τῶν γυναικῶν διὰ τὰς μοιχευομένας: οὕτω καὶ τὰ μέλη ταῦτα αἰσχρὰ εἶναι ἐνόμισαν διὰ τοὺς οὐκ εἰς δέον αὐτοῖς χρωμένους. Ἀλλ' οὐκ ἐχρῆν: οὐ γὰρ τῇ φύσει τοῦ πράγματος ἡ ἁμαρτία συγκεκλήρωται, ἀλλ' ἀπὸ τῆς προαιρέσεως τίκτεται τοῦ τολμῶντος τὸ πλημμέλημα. Τινὲς δὲ τὰ ἀσθενέστερα καὶ ἄτιμα καὶ ἀναγκαῖα καὶ τιμῆς ἀπολαύοντα πλείονος περὶ ὀφθαλμῶν καὶ ποδῶν εἰρῆσθαι τῷ Παύλῳ νομίζουσι, καὶ ἀσθενέστερα καὶ ἀναγκαῖα τοὺς ὀφθαλμοὺς λέγειν, ὅτι ἐλαττούμενοι τῇ δυνάμει, πλεονεκτοῦσι τῇ χρείᾳ, τὰ δὲ ἀτιμότερα τοὺς πόδας: καὶ γὰρ καὶ οὗτοι πολλῆς ἀπολαύουσι προνοίας. βʹ. Εἶτα ἵνα μὴ πάλιν ἄλλην ὑπερβολὴν ἐργάσηται, φησί: Τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. Ἵνα γὰρ μή τις λέγῃ, Καὶ ποῖος οὗτος λόγος; τῶν μὲν τιμίων καταφρονεῖν, τοῖς δὲ ἀτιμοτέροις προσεδρεύειν; οὐχὶ καταφρονοῦντες τοῦτο ποιοῦμεν, φησὶν, ἀλλ' ἐπειδὴ αὐτὰ οὐ δεῖται. Καὶ ὅρα ἡλίκον ἐγκώμιον ἐν βραχεῖ θεὶς παρέδραμε, συμφερόντως τοῦτο καὶ χρησίμως ποιῶν. Καὶ οὐδὲ ἀρκεῖται τούτῳ, ἀλλὰ καὶ αἰτίαν προστίθησι λέγων: Ἀλλ' ὁ Θεὸς συνεκέρασε τὸ σῶμα, τῷ ὑστεροῦντι περισσοτέραν δοὺς τιμὴν, ἵνα μὴ σχίσμα ᾖ ἐν τῷ σώματι. Εἰ δὲ συνεκέρασεν, οὐκ ἀφῆκε τὸ ἀτιμότερον φαίνεσθαι: τὸ γὰρ κιρνώμενον ἓν γίνεται, καὶ οὐ φαίνεται τί πρὸ τούτου ἦν: ἐπεὶ οὐδὲ ἂν κεκρᾶσθαι αὐτὸ φαίημεν ἄν. Καὶ ὅρα πῶς συνεχῶς τὰ ἐλαττώματα παρατρέχει λέγων, τῷ ὑστεροῦντι. Οὐκ εἶπε, τῷ ἀτίμῳ, τῷ ἀσχήμονι, ἀλλὰ, τῷ ὑστεροῦντι. Ὑστεροῦντι, πῶς; Κατὰ φύσιν. Περισσοτέραν δοὺς τιμήν. Καὶ διὰ τί; Ἵνα μὴ ἦ σχίσμα ἐν τῷ σώματι. Ἐπειδὴ γὰρ μυρίας παραμυθίας ἀπολαύοντες ἤλγουν ὅμως, ἅτε ἐλάττονα λαβόντες, δείκνυσιν ὅτι μᾶλλον ἐτιμήθησαν: Τῷ γὰρ ὑστεροῦντι, φησὶ, περισσοτέραν δοὺς τιμήν. Εἶτα καὶ τὸν λόγον ἐπάγει, δεικνὺς ὅτι συμφερόντως καὶ ὑστερεῖν ἐποίησε, καὶ μειζόνως ἐτίμησε. Τίς δὲ ὁ λόγος; Ἵνα μὴ ᾖ σχίσμα, φησὶν, ἐν τῷ σώματι. Καὶ οὐκ εἶπεν, Ἐν τοῖς μέλεσιν, ἀλλ', Ἐν τῷ σώματι. Καὶ γὰρ πολλὴ ἔμελλεν ἡ πλεονεξία εἶναι, εἰ τὰ μὲν καὶ ἀπὸ τῆς φύσεως καὶ ἀπὸ τῆς ἡμετέρας ἐθεραπεύετο προνοίας, τὰ δὲ οὐδὲ ἑτέρωθεν: καὶ ἀπεσχίσθη ἂν ἀλλήλων, οὐ δυνάμενα φέρειν τὸν σύνδεσμον: ἀποσχισθέντων δὲ τούτων, καὶ τοῖς λοιποῖς ἐγίνετο βλάβη. Εἶδες πῶς ἔδειξεν ἀναγκαίως μείζονα τῷ ὑστεροῦντι δεδομένην τιμήν; Εἰ γὰρ μὴ τοῦτο γέγονε, κοινὴ πάντων ἂν ἡ λύμη ἐγεγόνει, φησί. Καὶ γὰρ εἰ μὴ πολλῆς ταῦτα παρ' ὑμῶν ἀπέλαυσε προνοίας, ἐπηρεάσθη ἂν μὴ ἔχοντα τὴν ἀπὸ τῆς φύσεως βοήθειαν: ἐπηρεασθέντα δὲ, ἀπώλετο ἄν: ἀπολόμενα δὲ, ἔσχισεν ἂν τὸ σῶμα: σχισθέντος δὲ τοῦ σώματος, καὶ τὰ λοιπὰ ἂν ἀπώλετο τὰ πολλῷ μείζονα τούτων. Ὁρᾷς ὅτι καὶ τῆς ἐκείνων προνοίας ἔχεται ἡ τούτων ἐπιμέλεια; Οὐ γὰρ οὕτως ἐν τῇ οἰκείᾳ φύσει τὸ εἶναι ἔχουσιν, ὡς ἐν τῷ σώματι εἶναι ἕν. Διὰ δὴ τοῦτο, ἂν μὲν τὸ σῶμα ἀπόληται, οὐδὲν αὐτοῖς κέρδος τῆς καθ' ἕκαστον ὑγιείας: ἀλλ' ἄν τε ὀφθαλμὸς μένῃ, ἄν τε ῥὶς διατηροῦσα τὸ οἰκεῖον, τοῦ συνδέσμου λυθέντος, ὄφελος οὐδὲν ἔσται λοιπόν: ἂν δὲ, τούτου μένοντος, ἐκεῖνα βλαβῇ, καὶ διαβαστάζεται καὶ πρὸς ὑγίειαν ἐπάνεισι ταχέως. Ἀλλ' ἴσως εἴποι τις ἄν: Τοῦτο μὲν ἐν τῷ σώματι λόγον ἔχει, ὅτι τὸ ὑστεροῦν περισσοτέραν ἔλαβε τιμὴν, ἐπὶ δὲ τῶν ἀνθρώπων πῶς ἂν τοῦτο φανείη; Ἐπὶ τῶν ἀνθρώπων μὲν οὖν μάλιστα ἴδοις ἂν τοῦτο συμβαῖνον. Καὶ γὰρ οἱ περὶ τὴν ἑνδεκάτην ὥραν, πρῶτοι τὸν μισθὸν ἔλαβον: καὶ τὸ πλανηθὲν πρόβατον ἔπεισε τὸν ποιμένα τὰ ἐνενηκονταεννέα καταλιπεῖν, καὶ ἐπ' αὐτὸ δραμεῖν, καὶ εὑρηθὲν ἐβαστάζετο, οὐκ ἠλαύνετο: καὶ ὁ ἄσωτος υἱὸς πλείονος τοῦ εὐδοκιμηκότος τῆς τιμῆς ἀπέλαυσε: καὶ ὁ λῃστὴς πρὸ τῶν ἀποστόλων ἐστεφανοῦτο καὶ ἀνεκηρύττετο. Καὶ ἐπὶ τῶν ταλάντων δὲ τοῦτο ἴδοις ἂν γινόμενον. Καὶ γὰρ ὁ τὰ πέντε τάλαντα λαβὼν καὶ ὁ τὰ δύο, τῶν αὐτῶν ἠξιώθησαν, καὶ αὐτῷ τῷ τὰ δύο λαβεῖν πολλῆς ἀπέλαυσε μᾶλλον τῆς προνοίας. Εἰ γὰρ τὰ πέντε ἐνεχειρίσθη, μὴ δυνάμενος, τοῦ παντὸς ἂν ἐξέπεσε: δεξάμενος δὲ τὰ δύο, καὶ τὰ παρ' ἑαυτοῦ πληρώσας, τῶν αὐτῶν ἠξιώθη τῷ τὰ πέντε ἐργασαμένῳ, τοσούτῳ πλεονεκτήσας, ὅσῳ ἀπ' ἐλαττόνων πόνων τῶν αὐτῶν ἐπέτυχε στεφάνων. Καίτοι καὶ αὐτὸς ἄνθρωπος ἦν, ὥσπερ ὁ τὰ πέντε: ἀλλ' ὅμως οὐδὲν πρὸς αὐτὸν ὁ Δεσπότης ἀκριβολογεῖται, οὐδὲ ἀναγκάζει τὰ αὐτὰ ποιεῖν τῷ συνδούλῳ, οὐδὲ λέγει, Διὰ τί μὴ δύνασαι τὰ πέντε ἐργάσασθαι; δικαίως ἂν εἰπών: ἀλλὰ καὶ αὐτὸν ἐστεφάνωσε. Ταῦτ' οὖν εἰδότες, μὴ ἐπεμβαίνετε τοῖς ἐλάττοσιν οἱ μείζους, ἵνα μὴ πρὸ ἐκείνων ἑαυτοὺς βλάψητε: ἀποσχιζομένων γὰρ αὐτῶν, τὸ πᾶν διαφθείρεται σῶμα. Τί γὰρ ἄλλο ἐστὶ σῶμα, ἢ τὸ πολλὰ εἶναι μέλη; καθὼς καὶ αὐτός φησιν, ὅτι Τὸ σῶμα οὐκ ἔστιν ἓν μέλος, ἀλλὰ πολλά. Εἰ τοίνυν τοῦτό ἐστι σῶμα, φροντίζωμεν τοῦ τὰ πολλὰ μένειν πολλά: ὡς ἐὰν μὴ τοῦτο διασώζηται, περὶ τὰ καίρια ἡ πληγὴ γίνεται. Διὸ καὶ αὐτὸς οὐ τοῦτο μόνον ἀπαιτεῖ, τὸ μὴ ἀποσχίζεσθαι ἀλλήλων, ἀλλὰ καὶ τὸ σφόδρα συνῆφθαι. Εἰπὼν γοῦν, Ἵνα μὴ ᾖ σχίσμα ἐν τῷ σώματι, οὐκ ἠρκέσθη τούτῳ, ἀλλ' ἐπήγαγεν: Ἵνα τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη: ἑτέραν καὶ ταύτην αἰτίαν προστιθεὶς τοῦ τὰ ἐλάττονα πλείονος ἀπολαύειν τιμῆς. Οὐ γὰρ ἵνα μὴ ἀποσχίζηται μόνον ἀλλήλων, οὕτως ᾠκονόμησεν ὁ Θεὸς, ἀλλ' ἵνα καὶ ἀγάπη ᾖ πολλὴ καὶ ὁμόνοια. Εἰ γὰρ ἐν τῇ τοῦ πλησίον σωτηρίᾳ τὸ εἶναι ἑκάστῳ, μή μοι τὸ ἔλαττον καὶ τὸ πλέον εἴπῃς: ἐνταῦθα γὰρ οὐκ ἔστι πλέον καὶ ἔλαττον. Μένοντος γὰρ τοῦ σώματος, δυνατὸν καὶ τὴν διαφορὰν ἰδεῖν: ἀπολλυμένου δὲ, οὐκέτι: ἀπολεῖται δὲ, ἂν μὴ καὶ τὰ ἐλάττονα μένῃ. γʹ. Εἰ τοίνυν καὶ τὰ μεγάλα ἀπολεῖται τῶν μικρῶν ἀποῤῥαγέντων, ὁμοίως ὀφείλει ταῦτα τῶν μικρῶν φροντίζειν, καὶ οὕτως ὡς ἑαυτῶν, ἅτε ἐν τῇ τούτων σωτηρίᾳ καὶ τῶν μειζόνων μενόντων. Ὥστε κἂν μυριάκις λέγῃς, ὅτι ἄτιμον τὸ μέλος καὶ ἔλαττον, ἀλλ' ἐὰν μὴ ὁμοίως προνοῇς, ὡς καὶ σαυτοῦ, ἀλλ' ὡς ἐλάττονος ἀμελῇς, ἡ βλάβη εἰς σὲ διαβήσεται. Διὰ τοῦτο οὐκ εἶπεν, Ἵνα ὑπὲρ ἀλλήλων μόνον μεριμνῶσι τὰ μέλη, ἀλλὰ προσέθηκεν, Ἵνα τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι, τουτέστιν, ὁμοίας καὶ τῆς αὐτῆς τῷ μεγάλῳ καὶ ὁ μικρὸς ἀπολαύῃ προνοίας. Μὴ τοίνυν εἴπῃς, ὅτι Ὁ δεῖνα ὁ τυχών ἐστιν, ἀλλ' ἐννόησον ὅτι μέλος ἐστὶν ἐκείνου τοῦ σώματος τοῦ τὸ πᾶν συγκρατοῦντος: καὶ ὥσπερ ὁ ὀφθαλμὸς, οὕτω καὶ οὗτος ποιεῖ σῶμα εἶναι τὸ σῶμα. Ἔνθα γὰρ ἂν τὸ σῶμα οἰκοδομῆται, οὐδεὶς οὐδὲν τοῦ πλησίον ἔχει πλέον, Οὐδὲ γὰρ τοῦτο ποιεῖ σῶμα, τὸ εἶναι τὸ μὲν μεῖζον, τὸ δὲ ἔλαττον, ἀλλὰ τὸ πολλὰ εἶναι καὶ διάφορα. Ὥσπερ γὰρ σὺ, ἐπειδὴ μείζων εἶ, τὸ σῶμα συνέστησας, οὕτω καὶ οὗτος, ἐπειδὴ ἐλάττων. Ὥστε ἡ ἐλάττωσις αὐτοῦ, ὅταν δέῃ τὸ σῶμα οἰκοδομεῖν, ἰσότιμός σοι γίνεται εἰς τὸν καλὸν τοῦτον ἔρανον: τὸ γὰρ αὐτό σοι δύναται: καὶ δῆλον ἐκεῖθεν. Μὴ ἔστω ἔλαττόν τι καὶ μεῖζον μέλος, μηδὲ τίμιον καὶ ἀτιμότερον, ἀλλ' ἔστω πάντα ὀφθαλμὸς, ἢ πάντα κεφαλή: οὐκ ἀπολεῖται τὸ σῶμα; Παντί που δῆλον. Πάλιν ἂν πάντα ἐλάττονα ᾖ, τὸ αὐτὸ συμβήσεται: ὥστε καὶ ταύτῃ ἰσοῦται τὰ ἐλάττω. Εἰ δὲ δεῖ τι καὶ πλέον εἰπεῖν, ἵνα μένῃ σῶμα, ἐλάττων ἐστὶν ὁ ἐλάττων: ὥστε διὰ σέ ἐστιν ἐλάττων, ἵνα σὺ μένῃς μέγας ὤν. Διὰ τοῦτο καὶ τὴν αὐτὴν ἀπαιτεῖ παρὰ πάντων πρόνοιαν: καὶ εἰπὼν, Ἵνα τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη, ἑρμηνεύει τὸ αὐτὸ τοῦτο πάλιν, λέγων: Καὶ εἴτε πάσχει ἓν μέλος, συμπάσχει πάντα τὰ μέλη: εἴτε δοξάζεται ἓν μέλος, συγχαίρει πάντα τὰ μέλη. Διὰ γὰρ τοῦτο, φησὶ, καὶ τὴν πρόνοιαν κοινὴν ἐποίησεν, ἐν τοσαύτῃ διαφορᾷ κατασκευάσας ἕνωσιν, ἵνα καὶ τῶν ἀποβαινόντων πολλὴ ἡ κοινωνία ᾖ. Εἰ γὰρ ἡ τοῦ πλησίον πρόνοια σωτηρία κοινή ἐστιν, ἀνάγκη καὶ τὴν δόξαν καὶ τὴν ἀθυμίαν εἶναι κοινήν. Τρία τοίνυν ἐνταῦθα ἀπαιτεῖ: τὸ μὴ σχίζεσθαι, ἀλλ' ἡνῶσθαι μετὰ ἀκριβείας, τὸ προνοεῖν ὁμοίως ἀλλήλων, τὸ κοινὰ τὰ συμβαίνοντα ἡγεῖσθαι. Καὶ ἀνωτέρω μέν φησιν, ὅτι περισσοτέραν ἔδωκε τιμὴν τῷ ὑστεροῦντι διὰ τὸ δεῖσθαι, δεικνὺς ὅτι αὐτὸ τὸ ἠλαττῶσθαι μείζονος τιμῆς πρόξενον γέγονεν: ἐνταῦθα δὲ καὶ κατὰ τὸν τῆς προνοίας ἐξισοῖ λόγον αὐτὰ τῆς ὑπ' ἀλλήλων γινομένης. Διὰ γὰρ τοῦτο καὶ μείζονος ἐποίησεν ἀπολαῦσαι τιμῆς, φησὶν, ἵνα μὴ ἐλάττονος ἀπολαύῃ προνοίας. Οὐκ ἐντεῦθεν δὲ μόνον, ἀλλὰ καὶ ἐκ τῶν συμβαινόντων χρηστῶν καὶ λυπηρῶν ἀλλήλοις συνδέδεται τὰ μέλη. Καὶ γὰρ τῇ πτέρνῃ πολλάκις προσπαγείσης ἀκάνθης, ὅλον τὸ σῶμα αἰσθάνεται, καὶ μεριμνᾷ, καὶ νῶτος κάμπτεται, καὶ γαστὴρ καὶ μηροὶ συντέλλονται, καὶ χεῖρες, καθάπερ δορυφόροι καὶ ὑπηρέται προϊόντες, ἀνέλκουσι τὸ παγὲν, καὶ κεφαλὴ ἐπικύπτει, καὶ ὀφθαλμοὶ μετὰ πολλῆς ὁρῶσι τῆς φροντίδος. Ὥστε εἰ καὶ ἔλαττον ἔχει τῷ μὴ δύνασθαι ἀνελθεῖν ὁ ποῦς, ἀλλὰ τῷ τὴν κεφαλὴν καταγαγεῖν τὸ ἴσον ἔσχε, καὶ τῆς αὐτῆς ἀπέλαυσε τιμῆς, καὶ μάλιστα ὅταν μὴ χάριτι καταφέρωσιν αὐτὴν οἱ πόδες, ἀλλ' ὀφειλῇ. Ὥστε εἰ τῷ τιμιωτέρα εἶναι πλεονεκτεῖ, τῷ καὶ τοιαύτη οὖσα τῷ ἐλάττονι τὴν τιμὴν ὀφείλειν καὶ τὴν κηδεμονίαν, καὶ τῷ ὁμοίως ὡσαύτως συναλγεῖν ἰσότητα δείκνυσι πολλήν. Τί γὰρ πτέρνης εὐτελέστερον; τί δὲ κεφαλῆς τιμιώτερον; Ἀλλὰ τοῦτο πρὸς ἐκεῖνο βαδίζει τὸ μέλος, καὶ πάντα μεθ' ἑαυτῆς συγκινεῖ. Πάλιν ἂν ὀφθαλμοί τι πάθωσι, πάντα ἀλγεῖ, καὶ πάντα ἐν ἀργίᾳ, καὶ οὔτε πόδες βαδίζουσιν, οὔτε χεῖρες ἐργάζονται, οὔτε γαστὴρ ἀπολαύει τῶν εἰωθότων: καίτοι τὸ πάθος τῶν ὀφθαλμῶν ἐστι. Τί τήκεις τὴν γαστέρα; τί κατέχεις τοὺς πόδας; τί δεσμεῖς τὰς χεῖρας; Ὅτι ἐκείνοις συνδέδεται, καὶ ἀῤῥήτως τὸ πᾶν πάσχει σῶμα. Εἰ γὰρ μὴ συνέπασχεν, οὐδ' ἂν ἠνέσχετο κοινωνεῖν τῆς προνοίας. Διόπερ εἰπὼν, Ἵνα τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη, ἐπήγαγεν: Εἴτε πάσχει ἓν μέλος, συμπάσχει πάντα τὰ μέλη: εἴτε δοξάζεται ἓν μέλος, συγχαίρει πάντα τὰ μέλη. Καὶ πῶς συγχαίρει, φησί; Στεφανοῦται ἡ κεφαλὴ, καὶ ἅπας ὁ ἄνθρωπος δοξάζεται: λέγει τὸ στόμα, καὶ γελῶσιν ὀφθαλμοὶ καὶ εὐφραίνονται: καίτοι οὐ τοῦ κάλλους τῶν ὀφθαλμῶν, ἀλλὰ τῆς γλώττης ἡ εὐδοκίμησις. Πάλιν ὀφθαλμῶν καλῶν φαινομένων, ἡ πᾶσα γυνὴ καλλωπίζεται: ὥσπερ οὖν καὶ οὗτοι, καὶ ῥινὸς εὐθείας καὶ αὐχένος ὀρθοῦ καὶ ἑτέρων μελῶν ἐγκωμιαζομένων, γεγήθασι καὶ φαιδροὶ γίνονται, καὶ δακρύουσι πάλιν μετὰ πολλῆς τῆς δαψιλείας ἐν ταῖς ὀδύναις αὐτῶν καὶ ταῖς συμφοραῖς, κἂν ἀσινεῖς αὐτοὶ διαμένωσι. δʹ. Ταῦτ' οὖν ἅπαντες ἐννοήσαντες, μιμησώμεθα τὴν ἀγάπην τῶν μελῶν τούτων, μηδὲ τἀναντία ποιῶμεν, ἐπεμβαίνοντες τοῖς τοῦ πλησίον κακοῖς, καὶ φθονοῦντες τοῖς τοῦ πλησίον ἀγαθοῖς: μαινομένων γὰρ τοῦτο καὶ ἐξεστηκότων. Καὶ γὰρ ὁ τὸν ὀφθαλμὸν ἐξορύττων, παραφροσύνης μέγιστον δεῖγμα ἐξήνεγκε: καὶ ὁ τὴν χεῖρα κατεσθίων, λαμπρᾶς μανίας παρέχεται ἔλεγχον. Εἰ δὲ ἐπὶ τῶν μελῶν τοῦτο καὶ ἐπὶ τῶν ἀδελφῶν ὁμοίως γινόμενον παραφροσύνης περιτίθησι δόξαν, καὶ βλάβην οὐ τὴν τυχοῦσαν ἐπάγει. Ἕως μὲν γὰρ ἂν ἐκεῖνος λάμπῃ, καὶ ἡ σὴ εὐμορφία φαίνεται καὶ ὅλον καλλωπίζεται τὸ σῶμα: οὐδὲ γὰρ εἰς ἑαυτὸν μόνον τὸ κάλλος περιίστησιν, ἀλλὰ καὶ σοὶ δίδωσι σεμνύνεσθαι: ἂν δὲ κατασβέσῃς αὐτὸν, ὅλῳ τῷ σώματι κοινὸν τὸ σκότος εἰργάσω, καὶ πᾶσι τοῖς μέλεσι τὴν συμφορὰν ἐπήγαγες: ὥσπερ οὖν ἐὰν διατηρῇς λάμποντα, ὁλοκλήρῳ τῷ σώματι τὴν ὥραν διατηρεῖς. Οὐδεὶς γάρ φησιν, ὅτι Καλὸς ὁ ὀφθαλμὸς, ἀλλὰ τί; Καλὴ ἡ δεῖνα: ἂν δὲ καὶ αὐτὸς ἐπαινῆται, μετὰ τὸ κοινὸν ἐγκώμιον ἐπαινεῖται. Οὕτω καὶ ἐν τῇ Ἐκκλησίᾳ συμβαίνει: ἂν γὰρ ὦσί τινες οἱ εὐδοκιμοῦντες, τὸ κοινὸν καρποῦται τὴν εὐφημίαν. Οἱ γὰρ ἐχθροὶ οὐ διαιροῦσι τὰ ἐγκώμια, ἀλλὰ συνάπτουσι. Κἂν ᾖ τις ἐν τῷ λέγειν λάμπων, οὐκ αὐτὸν ἐγκωμιάζουσι μόνον, ἀλλὰ καὶ τὴν Ἐκκλησίαν ἅπασαν. Οὐδὲ γάρ φασιν ὅτι θαυμαστὸς ὁ δεῖνα μόνον, ἀλλὰ τί; θαυμαστὸν ἔχουσι διδάσκαλον οἱ Χριστιανοί: καὶ κοινὸν τὸ κτῆμα ποιοῦσιν. Εἶτα Ἕλληνες μὲν συνάπτουσι, σὺ δὲ διαιρεῖς, καὶ πολεμεῖς τῷ σαυτοῦ σώματι καὶ κατὰ τῶν οἰκείων ἵστασαι μελῶν; Οὐκ οἶσθα, ὅτι τοῦτο πάντα ἀνατρέπει; καὶ γὰρ καὶ Βασιλεία, φησὶν, ἐφ' ἑαυτὴν μερισθεῖσα οὐ σταθήσεται. Οὐδὲν δὲ οὕτω μερίζει καὶ διίστησιν, ὡς φθόνος καὶ βασκανία, τὸ χαλεπὸν τοῦτο νόσημα, καὶ πάσης ἀπεστερημένον συγγνώμης, καὶ τῆς τῶν κακῶν ῥίζης κατά τι χαλεπώτερον. Ὁ μὲν γὰρ φιλάργυρος τότε ἥδεται, ὅταν αὐτὸς λάβῃ: ὁ δὲ βάσκανος τότε ἥδεται, ὅταν ἕτερος μὴ λάβῃ, οὐχ ὅταν αὐτὸς λάβῃ: εὐεργεσίαν γὰρ οἰκείαν νομίζει τὴν ἑτέρων κακοπραγίαν, οὐ τὴν οἰκείαν εὐημερίαν, κοινός τις ἐχθρὸς τῆς τῶν ἀνθρώπων περιερχόμενος φύσεως, καὶ τὰ τοῦ Χριστοῦ μέλη τύπτων, οὗ τί γένοιτ' ἂν μανικώτερον; Ὁ δαίμων φθονεῖ μὲν, ἀλλ' ἀνθρώποις, δαίμονι δὲ οὐδενί: σὺ δὲ ἄνθρωπος ὢν, ἀνθρώποις φθονεῖς, καὶ πρὸς τὸ ὁμόφυλον ἵστασαι καὶ ὁμογενὲς, ὅπερ οὐδὲ ὁ δαίμων ποιεῖ. Καὶ ποίας τεύξῃ συγγνώμης, ποίας δὲ ἀπολογίας, ὅταν ἴδῃς ἀδελφὸν εὐημεροῦντα τρέμων καὶ ὠχριῶν, στεφανοῦσθαι δέον καὶ χαίρειν καὶ ἀγάλλεσθαι; Εἰ δὲ καὶ ζηλοῦν ἐθέλεις, οὐ κωλύω: ζήλωσον, ἀλλ' ἵνα κατ' ἐκεῖνον γένῃ τὸν εὐδοκιμοῦντα: μὴ ἵνα αὐτὸν καταβιβάσῃς, ἀλλ' ἵνα πρὸς τὴν αὐτὴν φθάσῃς κορυφὴν, ἵνα τὴν αὐτὴν ἀρετὴν ἐπιδείξῃ. Τοῦτο ζῆλος καλὸς, τὸ μιμεῖσθαι καὶ μὴ πολεμεῖν, τὸ μὴ ἀλγεῖν ἐπὶ τοῖς ἑτέρων ἀγαθοῖς, ἀλλὰ δάκνεσθαι ἐπὶ τοῖς οἰκείοις κακοῖς: οὗ τὸ ἐναντίον ὁ φθόνος ποιεῖ: τῶν γὰρ οἰκείων κακῶν ἀμελῶν, ἐπὶ τοῖς ἀλλοτρίοις τήκεται καλοῖς. Καὶ γὰρ ὁ πένης οὐχ οὕτω τῇ οἰκείᾳ δάκνεται πενίᾳ, ὡς τῇ τοῦ πλησίον εὐπορίᾳ, οὗ τί γένοιτ' ἂν χαλεπώτερον; Οὗτος γὰρ κατὰ τοῦτο, ὅπερ ἔφθην εἰπὼν, καὶ τοῦ πλεονέκτου χείρων: ὁ μὲν γὰρ ὅταν αὐτός τι λάβῃ, χαίρει: ὁ δὲ, ὅταν ἕτερος μὴ λάβῃ, τότε εὐφραίνεται. Διὸ παρακαλῶ τὴν πονηρὰν ταύτην ἀφέντας ὁδὸν, καὶ μεταβαλόντας πρὸς ζῆλον καλὸν (καὶ γάρ ἐστι σφοδρὸν καὶ πυρὸς παντὸς θερμότερον ὁ ζῆλος ὁ τοιοῦτος), μεγάλα ἐντεῦθεν καρπώσασθαι ἀγαθά. Οὕτω καὶ Παῦλος τοὺς ἀπὸ τῶν Ἰουδαίων ἐπὶ τὴν πίστιν ἐχειραγώγει, λέγων: Εἴ πως παραζηλώσω μου τὴν σάρκα, καὶ σώσω τινὰς ἐξ αὐτῶν. Ὁ γὰρ οὕτω ζηλῶν, ὡς ἐκεῖνος ἐβούλετο, οὐ τήκεται ὅταν τὸν ἕτερον εὐδοκιμοῦντα ἴδῃ, ἀλλ' ὅταν ἑαυτὸν ἀπολιμπανόμενον. Ὁ δὲ φθονερὸς οὐχ οὕτως, ἀλλ' ὅταν ἕτερον εὖ πράττοντα ἴδῃ: καὶ καθάπερ κηφήν τίς ἐστι τοῖς ἀλλοτρίοις λυμαινόμενος πόνοις, καὶ αὐτὸς μὲν οὐδέποτε ἀναστῆναι σπουδάζων, δακρύων δὲ ὅταν ἕτερον ἀναστάντα ἴδῃ, καὶ πάντα ποιῶν ὥστε αὐτὸν καταβαλεῖν. Τίνι οὖν ἄν τις τοῦτο παραβάλοι τὸ πάθος; Ὅμοιον εἶναί μοι δοκεῖ τοῦτο, οἷον ἂν εἰ νωθὴς ὄνος καὶ πολυσαρκίᾳ βεβαρημένος ἵππῳ πτηνῷ συνεζευγμένος, μήτε αὐτὸς διανίστασθαι βούλοιτο, καὶ ἐκεῖνον τῷ βάρει τῶν σαρκῶν καθέλκειν ἐπιχειροίη. Καὶ γὰρ καὶ οὗτος, ὅπως μὲν αὐτὸς ἀπαλλαγείη τοῦ βαθέος ὕπνου τούτου, οὐδὲν οὔτε ἐννοεῖ, οὔτε σπουδάζει: πάντα δὲ ποιεῖ ὥστε τὸν εἰς τὸν οὐρανὸν ἱπτάμενον ὑποσκελίσαι καὶ καταβαλεῖν, ἀκριβὴς τοῦ διαβόλου ζηλωτὴς γινόμενος. Καὶ γὰρ ἐκεῖνος ὁρῶν τὸν ἄνθρωπον ἐν παραδείσῳ, οὐκ αὐτὸς ἐσπούδαζε μεταβαλέσθαι, ἀλλ' ἐκεῖνον ἐκβαλεῖν τοῦ παραδείσου: καὶ πάλιν ἰδὼν αὐτὸν ἐν οὐρανῷ καθήμενον, καὶ τοὺς ἄλλους ἐπειγομένους ἐκεῖ, τῆς αὐτῆς ἔχεται μελέτης, τοὺς ἐκεῖ σπεύδοντας ὑποσκελίζων, καὶ πλείονα ἐντεῦθεν ἑαυτῷ σωρεύων τὴν κάμινον. Καὶ γὰρ ἁπανταχοῦ τοῦτο συμβαίνει: ὁ μὲν γὰρ φθονούμενος ἂν νήφῃ, λαμπρότερος γίνεται: ὁ δὲ βασκαίνων πλείονα ἑαυτῷ συνάγει κακά. Οὕτω καὶ ὁ Ἰωσὴφ ἐγένετο λαμπρός: οὕτως Ἀαρὼν ὁ ἱερεύς: ἡ γὰρ τῶν φθονούντων ἐπιβουλὴ καὶ ἅπαξ καὶ δὶς ψηφίσασθαι αὐτὸν τὸν Θεὸν ἐποίησε, καὶ τὴν ῥάβδον βλαστῆσαι παρεσκεύασεν. Οὕτως ὁ Ἰακὼβ τῆς πολλῆς εὐπορίας ἀπέλαυσε, καὶ τῶν ἄλλων ἁπάντων. Οὕτως οἱ βασκαίνοντες μυρίοις ἑαυτοὺς περιέπειραν κακοῖς. Ἅπερ εἰδότες ἅπαντα, φύγωμεν τὸν τοιοῦτον ζῆλον. Τίνος γὰρ ἕνεκεν, εἰπέ μοι, φθονεῖς; ὅτι χάριν ἔλαβε πνευματικὴν ὁ ἀδελφός; Καὶ παρὰ τίνος ἔλαβεν; εἰπέ μοι: οὐ παρὰ τοῦ Θεοῦ; Οὐκοῦν πρὸς ἐκεῖνον τὴν ἀπέχθειαν ἀναδέχῃ τὸν δεδωκότα τὴν δωρεάν. Εἶδες ποῖ τὸ κακὸν ἕρπει, καὶ οἷον τὸν κολοφῶνα τῶν ἁμαρτημάτων ἐπάγει, καὶ ὅσον ἀνορύττει βάραθρον τιμωρίας; Φεύγωμεν τοίνυν τοῦτο τὸ πάθος, ἀγαπητοὶ, καὶ μήτε φθονῶμεν, ἀλλὰ καὶ τῶν φθονούντων ὑπερευχώμεθα, καὶ πάντα ποιῶμεν ὥστε αὐτῶν κατασβέσαι τὸ πάθος. Ἀλλὰ μὴ τὰ τῶν ἀνοήτων πάσχωμεν, οἳ, βουλόμενοι δίκην αὐτοὺς ἀπαιτῆσαι, πάντα ποιοῦσιν ὥστε αὐτῶν ἀνάψαι τὴν φλόγα. Ἀλλὰ μὴ ἡμεῖς οὕτως, ἀλλὰ δακρύωμεν αὐτοὺς καὶ θρηνῶμεν. Αὐτοὶ γάρ εἰσιν οἱ ἠδικημένοι, σκώληκα ἔχοντες διηνεκῆ διατρώγοντα αὐτῶν τὴν καρδίαν, καὶ πηγὴν ἰοῦ συνάγοντες πάσης χολῆς πικροτέραν. Παρακαλῶμεν τοίνυν τὸν φιλάνθρωπον Θεὸν καὶ ἐκείνοις τὸ πάθος μεταβαλεῖν, καὶ ἡμᾶς μήποτε ἐμπεσεῖν τῷ νοσήματι. Καὶ γὰρ ἄβατος ὁ οὐρανὸς τῷ ταύτην ἔχοντι τὴν τηκεδόνα: καὶ πρὸ τοῦ οὐρανοῦ δὲ καὶ ὁ παρὼν βίος ἀβίωτος. Οὐδὲ γὰρ οὕτω ξύλον καὶ ἔριον σὴς ἐγκαθήμενος καὶ σκώληξ διατρώγειν εἴωθεν, ὡς ὁ τῆς βασκανίας πυρετὸς αὐτὰ κατεσθίει τὰ ὀστᾶ τῶν βασκαινόντων, καὶ τῆς ψυχῆς τὴν σωφροσύνην λυμαίνεται. Ἵν' οὖν καὶ ἑαυτοὺς καὶ ἑτέρους τῶν μυρίων ἀπαλλάξωμεν κακῶν, ἀπελάσωμεν τὸν πονηρὸν τοῦτον ἐξ ἡμῶν πυρετὸν, τὸν πάσης τηκεδόνος χαλεπώτερον: ἵνα πνευματικὴν ἀναλαβόντες ἰσχὺν, καὶ τὸν παρόντα διανύσωμεν ἀγῶνα, καὶ τῶν μελλόντων ἐπιτύχωμεν στεφάνων: ὧν 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.