Homily XXVII.

Rom. XIV. 25–27

“Now to Him that is of power to stablish you according to my Gospel, and the preaching of Jesus Christ according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and (mss.τεwhich Sav. omits) by the Scriptures of the Prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: to God only wise, to Him be glory through Jesus Christ our Lord. Amen.”438    These three verses are placed here by Theodoret, St. Cyr. Alex., St. John Dam, and some 200 cursive mss. Of the few uncial mss. which have come down to us, the Codex Sinaiticus the Codex Vaticanus and the very ancient C. D. with the chief versions of the New Testament, including the two first made, the Old Latin and the Peschito-syriac. Origen put them where we do, at the end of the Epistle. The fifth century Alexandrian ms. in the British Museum and two or three other mss. have the passage twice over. (For an elaborate defence both of the genuineness of this doxology and of the view that it belongs at the end of chap. xvi. see Meyer’s critical note prefixed to his comments on chap. xvi.—G.B.S.)

It is always a custom with Paul to conclude his exhortation with prayers and doxologies. For he knows that the thing is one of no slight importance. And it is out of affectionateness and caution that he is in the habit of doing this. For it is the character of a teacher devoted to his children, and to God, not to instruct them in words only, but by prayer too to bring upon his teaching the assistance which is from God. And this he does here also. But the connection is as follows: “To Him that is of power to stablish you, be glory for ever. Amen.” For he again clings to those weak brethren, and to them he directs his discourse. For when he was rebuking, he made all share his rebuke; but now, when he is praying, it is for these that he wears the attitude of a suppliant. And after saying, “to stablish,” he proceeds to give the mode of it, “according to my Gospel;” and this was what one would do to show that as yet they were not firmly fixed, but stood, though with wavering. Then to give a trustworthiness to what he says, he proceeds, “and the preaching of Jesus Christ;” that is, which He Himself preached. But if He preached it, the doctrines are not ours, but the laws are of Him. And afterwards, in discussing the nature of the preaching, He shows that this gift is one of much benefit, and of much honor; and this he first proves from the person of the declarer thereof, and then likewise from the things declared. For it was glad tidings. Besides, from His not having made aught of them known to any before us. And this he intimates in the words, “according to the revelation of the mystery.” And this is a sign of the greatest friendliness, to make us share in the mysteries, and no one before us. “Which was kept secret since the world began, but now is made manifest.” For it had been determined long ago, but was only manifested now. How was it made manifest? “By the Scriptures of the Prophets.” Here again he is releasing the weak person from fear. For what dost thou fear? is it lest439    Μὴ ἀποστῇς, one ms. οὐ μὴ, which seems to determine the construction. thou depart from the Law? This the Law wishes, this it foretold from of old. But if thou pryest into the cause of its being made manifest now, thou art doing a thing not safe to do, in being curious about the mysteries of God, and calling Him to account. For we ought not with things of this nature to act as busybodies, but to be well pleased and content with them. Wherefore that he might himself put a check upon a spirit of this sort, he adds, “according to the commandment of the everlasting God, for the obedience of faith.” For faith requires obedience, and not curiosity. And when God commands, one ought to be obedient, not curious. Then he uses another argument to encourage them, saying “made known to all nations.” That is, it is not thou alone but the whole world that is of this Creed, as having had not man, but God for a Teacher. Wherefore also he adds, “through Jesus Christ.” But it was not only made known, but also confirmed. Now both are His work. And on this ground too the way it is to be read is,440    v. 27, in the Greek reads thus: “To God only wise through Jesus Christ, to Him (or to Whom) be glory,” etc. “Now to Him that is of power to stablish you through Jesus Christ;” and, as I was saying, he ascribes them both to Him; or rather, not both of these only, but the glory belonging (or ascribed, Gr. τὴν εἰς) to the Father also. And this too is why he said, “to Whom be glory forever, Amen.” And he uses a doxology again through awe at the incomprehensibleness of these mysteries. For even now they have appeared, there is no such thing as comprehending them by reasonings, but it is by faith we must come to a knowledge of them, for in no other way can we. He well says, “To the only wise God.” For if you will only reflect how He brought the nations in, and blended them with those who in olden time had wrought well, how He saved those who were desperate, how He brought men not worthy of the earth up to heaven, and brought those who had fallen from the present life into that undying and unalterable life, and made those who were trampled down by devils to vie with Angels, and opened Paradise, and put a stop to all the old evils, and this too in a short time and by an easy and compendious way, then wilt thou learn His wisdom;—when thou seest that which neither Angels nor Archangels knew, they of the Gentiles learnt on a sudden through Jesus. (2 mss. add “then wilt thou know His power.”) Right then is it to admire His wisdom, and to give Him glory! But thou keepest dwelling over little things, still sitting under the shadow. And this is not much like one that giveth glory. For he who has no confidence in Him, and no trust in the faith, does not bear testimony to the grandeur of His doings. But he himself offers glory up in their behalf, in order to bring them also to the same zeal. But when you hear him say, “to the only wise God,” think not that this is said in disparagement of the Son. For if all these things whereby His wisdom is made apparent were done (or made, see John i. 3) by Christ, and without Him no single one, it is quite plain that he is equal in wisdom also. What then is the reason of his saying “only?” To set Him in contrast with every created being. After giving the doxology441    The grammatical form of the doxology presents a noticeable anacoluthon. The dative τῷ δυναμένῳ is resumed in μόνῳ σοφῷ θεῷ and again in the relative ᾧ as if the proposition begun with the dative had been competed. Thus the previous datives are left without grammatical government. ᾧ, if read (many texts omit it) is to be understood as referring to θεῷ.—G.B.S. then, he again goes from prayer to exhortation, directing his discourse against the stronger, and saying as follows:

Chap. xv. ver. 1. “We then that are strong, ought”—it is “we ought,” not “we are so kind as to.” What is it we ought to do?—“to bear the infirmities of the weak.”

See how he has roused their attention by his praises, not only by calling them powerful, but also by putting them alongside of himself. And not by this only, but by the advantage of the thing he again allures them, and by its not being burdensome. For thou, he says, art powerful, and art no whit the worse for condescending. But to him the hazard is of the last consequence, if he is not borne with. And he does not say the infirm, but the “infirmities of the weak,” so drawing him and bending him to mercy. As in another place too he says, “Ye that are spiritual restore such an one.” (Gal. vi. 1.) Art thou become powerful? Render a return to God for making thee so. But render it thou wilt if thou settest the weakness of the sickly right. For we too were weak, but by grace we have become powerful. And this we are to do not in this case only, but also in the case of those who are weak in other respects. As, for instance, if any be passionate, or insolent, or has any such like failing bear with him. And how is this to be? Listen to what comes next. For after saying “we ought to bear,” he adds, “and not to please ourselves.”442    Chap. xv. contains conclusions and applications drawn from the principles laid down in regard to the treatment which should be accorded to the weak in chap. xiv. The crowning consideration is that Christ pleased not himself, but bore the burdens of the weak. This is presented as the type of all Christian duty. In v. 6 the construction usually preferred is (as in R.V.) “the God and Father of our Lord Jesus Christ” (cf. Eph. i. 3, 17).—G.B.S.

Ver. 2. “Let every one of us please his neighbor for his good to edification.”

But what he says is this. Art thou powerful? Let the weak have trial of thy power. Let him come to know thy strength; please him. And he does not barely say please, but for his good, and not barely for his good, lest the advanced person should say, See I am drawing him to his good! but he adds, “to edification.” And so if thou be rich or be in power, please not thyself, but the poor and the needy, because in this way thou wilt at once have true glory to enjoy, and be doing much service. For glory from things of the world soon flies away, but that from things of the Spirit is abiding, if thou do it to edification. Wherefore of all men he requires this. For it is not this and that person that is to do it, but “each of you.” Then since it was a great thing he had commanded them, and had bidden them even relax their own perfectness in order to set right the other’s weakness; he again introduces Christ, in the following words:

Ver. 3. “For even Christ pleased not Himself.”

And this he always does. For when he was upon the subject of alms, he brought Him forward and said, “Ye know the grace of the Lord, that though He was rich, yet for our sakes he became poor.” (2 Cor. viii. 9.) And when he was exhorting to charity, it was from Him that he exhorted in the words “As Christ also loved us.” (Eph. v. 25.) And when he was giving advice about bearing shame and dangers, he took refuge in Him and said, “Who for the joy that was set before Him endured the Cross, despising the shame.” (Heb. xii. 2). So in this passage too he shows how He also did this, and how the prophet proclaimed it from of old. Wherefore also he proceeds:

“The reproaches of them that reproached Thee fell upon Me.” (Ps. lxix. 9.) But what is the import of, “He pleased not Himself?” He had power not to have been reproached, power not to have suffered what He did suffer, had He been minded to look to His own things. But yet He was not so minded. But through looking to our good He neglected His own. And why did he not say, “He emptied Himself?” (Phil. ii. 7.) It is because this was not the only thing he wished to point out, that He became man, but that He was also ill-treated, and obtained a bad reputation with many, being looked upon as weak. For it says, “If Thou be the Son of God, come down from the Cross.” (Matt. xxvii. 40). And, “He saved others, Himself He cannot save.” (ib. 42). Hence he mentions a circumstance which was available for his present subject, and proves much more than he undertook to do; for he shows that it was not Christ alone that was reproached, but the Father also. “For the reproaches of them that reproached Thee fell,” he says, “upon Me.” But what he says is nearly this, What has happened is no new or strange thing. For they in the Old Testament who came to have a habit of reproaching Him, they also raved against His Son. But these things were written that we should not imitate them. And then he supplies (Gr. anoints) them for a patient endurance of temptations.

Ver. 4. “For whatsoever things were written aforetime,” he says, “were written for our learning, that we, through patience and comfort of the Scriptures, might have hope.”

That is, that we might not fall away, (for there are sundry conflicts within and without), that being nerved and comforted by the Scriptures, we might exhibit patience, that by living in patience we might abide in hope. For these things are productive of each other, patience of hope, and hope of patience. And both of them are brought about by the Scriptures. Then he again brings his discourse into the form of prayer, and says,

Ver. 5. “Now the God of patience and consolation grant you to be like-minded one towards another, according to Christ Jesus.”

For since he had given his own advice, and had also urged the example of Christ, he added the testimony of the Scriptures also, to show that with the Scripture Himself giveth patience also. And this is why he said, “Now the God of patience and consolation grant you to be like-minded one towards another, according to Christ Jesus.” For this is what love would do, be minded toward another even as toward himself. Then to show again that it is not mere love that he requires, he adds, “according to Christ Jesus.” And this he does, in all places, because there is also another sort of love. And what is the advantage of their agreeing?

Ver. 6. “That ye may with one mind,” he says, “and one mouth, glorify God, even the Father of our Lord Jesus Christ.”

He does not say merely with one mouth, but bids us do it with one will also. See how he has united the whole body into one, and how he concludes his address again with a doxology, whereby he gives the utmost inducement to unanimity and concord. Then again from this point he keeps to the same exhortation as before, and says,

Ver. 7. “Wherefore receive ye one another, as Christ also received us, to the glory of God.”

The example again is as before, and the gain unspeakable. For this is a thing that doth God especial glory, the being closely united. And so if even against thy will (Field “being grieved for His sake,” after Savile, but against mss.) and for His sake, thou be at variance with thy brother, consider that by putting an end to thine anger thou art glorifying thy Master, and if not on thy brother’s account, for this at all events be reconciled to him: or rather for this first. For Christ also insists upon this upon all possible grounds,443    ἄνω καὶ κάτω στρέφει, see Ast. ad Platon. Phædr. 127. and when addressing His Father he said, “By this shall all men know that Thou hast sent Me, if they be one.” (John xvii. 21.)

Let us obey then, and knit ourselves to one another. For in this place it is not any longer the weak, but all that he is rousing. And were a man minded to break with thee, do not thou break also. Nor give utterance to that cold saying, “Him I love that loveth me; if my right eye does not love me, I tear it out.” For these are satanical sayings, and fit for publicans, and the little spirit of the Gentiles. But thou that art called to a greater citizenship, and are enrolled in the books of Heaven, art liable to greater laws. Do not speak in this way, but when he is not minded to love thee, then display the more love, that thou mayest draw him to thee. For he is a member; and when by any force a member is sundered from the body, we do everything to unite it again, and then pay more attention to it. For the reward is the greater then, when one draws to one a person not minded to love. For if He bids us invite to supper those that cannot make us any recompense, that what goes for recompense may be the greater, much more ought we to do this in regard to friendship. Now he that is loved and loveth, does pay thee a recompense. But he that is loved and loveth not, hath made God a debtor to thee in his own room. And besides, when he loves thee he needs not much pains; but when he loves thee not, then he stands in need of thy assistance. Make not then the cause for painstaking a cause for listlessness; and say not, because he is sick, that is the reason I take no care of him (for a sickness indeed the dulling of love is), but do thou warm again that which hath become chilled. But suppose he will not be warmed, “what then?” is the reply. Continue to do thy own part. “What if he grow more perverse?” He is but procuring to thee so much greater return, and shows thee so much the greater imitator of Christ. For if the loving one another was to be the characteristic of disciples (“For hereby,” He says, “shall all men know that ye are My disciples, if ye love one another”), (ib. xiii. 35) consider how great an one loving one that hates us must be. For thy Master loved those that hated Him, and called them to Him; and the weaker they were, the greater the care He showed them; and He cried and said, “They that are whole need not a physician, but they that are sick.” (Matt. ix. 12.) And He deemed publicans and sinners worthy of the same table with Him. And as great as was the dishonor wherewith the Jewish people treated Him, so great was the honor and concern He showed for them, yea, and much greater. Him do thou also emulate: for this good work is no light one, but one without which not even he that is a martyr can please God much, as Paul says.444    See St. Chrys. ad loc. Hom. 32, on 1 Cor. p. 446 O.T. in some places he seems to speak exclusively of love to one’s neighbor in quoting this passage, but he always views this as the carrying out of love toward God, see p. 515. Say not then, I get hated, and that is why I do not love. For this is why thou oughtest to love most. And besides, it is not in the nature of things for a man who loves to be soon hated, but brute as a person may be, he loves them that love him. For this He says the heathens and the publicans do. (Matt. v. 46.) But if every one loves those that love him, who is there that would not love those who love while they are hated? Display then this conduct, and cease not to use this word, “Hate me as much as you may, I will not leave off loving thee,” and then thou wilt humble his quarrelsomeness, and cast out all coldness.445    mss. ψύξιν ἐξέβαλες. Sav. ψυχην ἐμάλαξας, soften any soul. For this disorder comes either from excessive heat (φλεγμονἥς, inflammation), or from coldness; but both of these is the might of love wont to correct by its warmth. Did you never see those who indulge a base love beaten, spit upon, called names, ill-treated in a thousand ways by those fornicatresses? What then? Do the insults break off this love? In no wise: they even kindle it the more. And yet they who do these things, besides being harlots, are of a disreputable and low grade. But they who submit to it, have often illustrious ancestors to count up, and much other nobility to boast of. Yet still none of these things break the tie, nor keep them aloof from her whom they love. And are we not ashamed then to find what great power the love of the devil (v. p. 520) and the demons hath, and not to be able to display as much in the love according to God? Dost thou not perceive that this is a very great weapon against the devil? Do you not see, that that wicked demon stands by, dragging to himself the man thou hatest, and desiring to snatch away the member? And dost thou run by, and give up the prize of the conflict? For thy brother, lying between you, is the prize. And if thou get the better, thou receivest a crown; but if thou art listless, thou goest away without a crown. Cease then to give utterance to that satanical saying, “if my eye hates me, I cannot see it.”446    So Field from mss.: old edd. “If my brother hates me, I do not even wish to see him.” Perhaps the true reading is, “If my eye hates me, I do not even wish it to see,” ἐὰν ὁ ὀφθαλμός μου μισῇ με, οὐδὲ ἰδεῖν αὐτὸν βούλομαι, which seems more proverbial, (if the aorist will bear this construction as Matt. xiii. 14), and agrees with p. 537. For nothing is more shameful than this saying, and yet the generality lay it down for a sign of a noble spirit. But nothing is more ignoble than all this, nothing more senseless, nothing more foolish.447    So all mss. Sav. “more cruel.” Therefore I am indeed quite grieved that the doings of vice are held to be those of virtue, that looking down on men, and despising them, should seem to be honorable and dignified. And this is the devil’s greatest snare, to invest iniquity with a good repute, whereby it becomes hard to blot out. For I have often heard men taking credit to themselves at their not going near those who are averse to them. And yet thy Master found a glory in this. How often do not men despise (διέπτυσαν) Him? how often show aversion to Him? Yet He ceaseth not to run unto them. Say not then that “I cannot bear to come near those that hate me,” but say, that “I cannot bear to despise (διαπτύσαι) those that despise me.” This is the language of Christ’s disciple, as the other is of the devil’s. This makes men honorable and glorious, as the other doth shameful and ridiculous. It is on this ground we feel admiration for Moses, because even when God said, “Let Me alone, that I may destroy them in Mine anger,” (Exod. xxxii. 10) he could not bear to despise those who had so often shown aversion to him, but said, “If thou wilt forgive them their trespass, forgive it; else blot out me also.” (ibid. 32.) This was owing to his being a friend of God, and a copyer of Him. And let us not pride ourselves in things for which we ought to hide our faces. Nor let us use the language of these lewd fellows, that are the scum of men, I know how to scorn (καταπτύσαι, spit at) thousands. But even if another use it, let us laugh him down, and stop his mouth for taking a delight in what he ought to feel ashamed of. What say you, pray, do you scorn a man that believes, whom when unbelieving Christ scorned not? Why do I say scorned not? Why He had such love towards him, when he was vile and unsightly, as even to die for him. He then so loved, and that such a person, and do you now, when he has been made fair and admirable, scorn him; now he is made a member of Christ, and hath been made thy Master’s body? Dost thou not consider what thou art uttering, nor perceive what thou art venturing to do? He hath Christ as a Head, and a Table, and a Garment, and Life, and Light, and a Bridegroom, and He is everything to him, and dost thou dare to say, “this fellow I despise?” and not this only, but thousands of others along with him? Stay thee, O man, and cease from thy madness; get to know thy brother. Learn that these be words of unreasonableness, and frenzy, and say on the contrary, though he despise me ten thousand times, yet will I never stand aloof from him. In this way thou wilt both gain thy brother, and wilt live to the glory of God, and wilt share the good things to come. To which God grant that we may all attain, by the grace and love toward man, etc.

ΟΜΙΛΙΑ ΚΖʹ. Τῷ δὲ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέ λιόν μου καὶ τὸ κήρυγμα Ἰησοῦ Χριστοῦ, κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσι γημένου, φανερωθέντος δὲ νῦν διὰ Γραφῶν προφητικῶν κατ' ἐπιταγὴν τοῦ αἰωνίου Θεοῦ, εἰς ὑπακοὴν πίστεως, εἰς πάντα τὰ ἔθνη γνω ρισθέντος: μόνῳ σοφῷ Θεῷ, διὰ Ἰησοῦ Χρι στοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν. αʹ. Ἔθος ἀεὶ τῷ Παύλῳ εἰς εὐχὰς καὶ δοξολογίας κατακλείειν τὴν παραίνεσιν: οἶδε γὰρ οὐ μικρὰν τὸ πρᾶγμα ἔχον ῥοπήν. Τοῦτο δὲ ἀπὸ φιλοστοργίας καὶ εὐλαβείας ποιεῖν εἴωθε. Καὶ γὰρ φιλόπαιδος καὶ φιλοθέου διδασκάλου τὸ μὴ μόνον λόγῳ παιδεύειν, ἀλλὰ καὶ δι' εὐχῶν τὴν παρὰ τοῦ Θεοῦ συμμαχίαν τοῖς διδασκομένοις εἰσάγειν: ὃ δὴ καὶ ἐνταῦθα ποιεῖ. Ἡ δὲ ἀκολουθία αὕτη ἐστί: Τῷ δὲ δυναμένῳ ὑμᾶς στηρίξαι δόξα εἰς τοὺς αἰῶνας. Ἀμήν. Πάλιν γὰρ ἐκείνων ἔχεται τῶν ἀσθενῶν, καὶ πρὸς αὐτοὺς τρέπει τὸν λόγον. Ὅτε μὲν γὰρ ἐπετίμα, κοινὴν ἐποιεῖτο τὴν ἐπιτίμησιν: νυνὶ δὲ εὐχόμενος, ὑπὲρ τούτων τίθησι τὴν ἱκετηρίαν. Εἰπὼν δὲ, Στηρίξαι, ἐπάγει καὶ κατὰ ποῖον τρόπον: Κατὰ τὸ εὐαγγέλιόν μου. Τοῦτο δὲ δηλοῦντος ἦν, ὅτι οὔπω ἦσαν βεβαιωθέντες, ἀλλ' ἑστήκεσαν μὲν, ἐσαλεύοντο δέ. Εἶτα ποιῶν τὸν λόγον ἀξιόπιστον, ἐπήγαγε, Καὶ τὸ κήρυγμα Ἰησοῦ Χριστοῦ: τουτέστιν ὃ αὐτὸς ἐκήρυξεν. Εἰ δὲ αὐτὸς ἐκήρυξεν, οὐχ ἡμέτερα τὰ δόγματα, ἀλλ' ἐκείνου οἱ νόμοι. Φιλοσοφῶν δὲ λοιπὸν καὶ περὶ τοῦ κηρύγματος, δείκνυσιν ὅτι πολλῆς εὐεργεσίας τοῦτο τὸ δῶρον, καὶ πολλῆς τῆς τιμῆς. Καὶ πρῶτον μὲν ἀπὸ τοῦ καταγγείλαντος τοῦτο κατασκευάζει, ἔπειτα καὶ ἀπ' αὐτῶν τῶν καταγγελθέντων: εὐαγγέλια γὰρ ἦν. Πρὸς τούτοις, ἀπὸ τοῦ μηδενὶ γνωρίσαι πρὸ ἡμῶν. Τοῦτο γοῦν ᾐνίξατο εἰπὼν, Κατὰ ἀποκάλυψιν μυστηρίου: ὅπερ μεγίστης φιλίας σημεῖόν ἐστι, τὸ μυστηρίων ποιεῖν κοινωνοὺς, καὶ μηδένα πρὸ ἡμῶν. Χρόνοις αἰωνίοις σεσιγημένου, φανερωθέντος δὲ νῦν. Πάλαι μὲν γὰρ προώριστο, ἐφάνη δὲ νῦν. Πῶς ἐφάνη; Διὰ Γραφῶν προφητικῶν. Ἐνταῦθα πάλιν ἐκλύει τὸν φόβον τοῦ ἀσθενοῦς. Τί γὰρ δέδοικας; μὴ ἀποστῇς τοῦ νόμου; Τοῦτο βούλεται ὁ νόμος, τοῦτο ἄνωθεν προὔλεγεν. Εἰ δὲ καὶ ἐξετάζεις διὰ τί νῦν ἐφανερώθη, οὐκ ἀσφαλὲς πρᾶγμα ποιεῖς, μυστήρια Θεοῦ περιεργαζόμενος, καὶ εὐθύνας ἀπαιτῶν: οὐδὲ γὰρ πολυπραγμονεῖν τὰ τοιαῦτα δεῖ, ἀλλ' ἀγαπᾷν καὶ στέργειν. Διὸ καὶ αὐτὸς ἐπιστομίζων τὴν τοιαύτην γνώμην ἐπήγαγε, Κατ' ἐπιταγὴν τοῦ αἰωνίου Θεοῦ, εἰς ὑπακοὴν πίστεως. Ὑπακοῆς γὰρ ἡ πίστις δεῖται, οὐ πολυπραγμοσύνης: καὶ ὅταν Θεὸς ἐπιτάττῃ, πείθεσθαι, οὐ περιεργάζεσθαι χρή. Εἶτα καὶ ἑτέρωθεν αὐτοὺς παραθαῤῥύνει λέγων: Εἰς πάντα τὰ ἔθνη γνωρισθέντος. Οὐ γὰρ σὺ μόνος, ἀλλ' ἡ οἰκουμένη πᾶσα οὕτω πιστεύει, οὐκ ἄνθρωπον, ἀλλὰ Θεὸν λαβοῦσα διδάσκαλον. Διὸ καὶ ἐπήγαγε, Διὰ Ἰησοῦ Χριστοῦ. Οὐκ ἐγνωρίσθη δὲ μόνον, ἀλλὰ καὶ ἐβεβαιώθη: ἀμφότερα δὲ αὐτοῦ ἔργα. Διὸ καὶ οὕτως ἀναγνωστέον, Τῷ δὲ δυναμένῳ ὑμᾶς στηρίξαι διὰ Ἰησοῦ Χριστοῦ. Καὶ γὰρ, ὅπερ εἶπον, ἀμφότερα αὐτῷ ἀνατίθησι: μᾶλλον δὲ οὐκ ἀμφότερα μόνον, ἀλλὰ καὶ τὴν δόξαν τὴν εἰς τὸν Πατέρα. Διὸ καὶ ἔλεγεν: Ὧ| ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν. Δοξάζει δὲ πάλιν τὸ ἀκατάληπτον τῶν μυστηρίων τούτων ἐκπληττόμενος. Οὐδὲ γὰρ νῦν ὅτε ἐφάνη, λογισμοῖς αὐτὰ καταλαβεῖν δυνατὸν, ἀλλὰ διὰ πίστεως εἰδέναι χρὴ, ἄλλως δὲ οὐκ ἔνι. Καλῶς εἶπε, Μόνῳ σοφῷ Θεῷ. Ὅταν γὰρ ἐννοήσῃς πῶς τὰ ἔθνη εἰσήγαγε καὶ ἀνεκέρασε τοῖς πάλαι κατωρθωκόσι, πῶς ἀπεγνωσμένους ἔσωσε, πῶς τῆς γῆς ἀναξίους ὄντας εἰς οὐρανοὺς ἀνήγαγε, καὶ τῆς παρούσης ζωῆς ἐκπεπτωκότας εἰς τὴν ἀθάνατον ἐκείνην καὶ ἀπόῤῥητον εἰσήγαγε, καὶ ὑπὸ δαιμόνων πατουμένους ἀγγέλοις ἐφαμίλλους ἐποίησε, καὶ παράδεισον ἠνέῳξε, καὶ τὰ παλαιὰ ἅπαντα κακὰ ἔλυσε, καὶ ταῦτα ἐν χρόνῳ βραχεῖ, καὶ δι' ὁδοῦ ῥᾳδίας καὶ συντομωτάτης: τότε γνώσῃ τὴν σοφίαν, ὅταν ἴδῃς, ὃ μήτε ἄγγελοι μήτε ἀρχάγγελοι ᾔδεσαν, τοῦτο ἐξαίφνης τοὺς ἐξ ἐθνῶν μεμαθηκότας διὰ τοῦ Ἰησοῦ. Δέον οὖν θαυμάζειν αὐτοῦ τὴν σοφίαν, καὶ δοξάζειν αὐτόν: σὺ δὲ περὶ μικρὰ στρέφῃ, τῇ σκιᾷ προσεδρεύων ἔτι: ὅπερ οὐ σφόδρα ἐστὶ δοξάζοντος. Ὁ γὰρ μὴ θαῤῥῶν αὐτῷ, μηδὲ τῇ πίστει πεποιθὼς, οὐ μαρτυρεῖ τῷ μεγέθει τῶν γενομένων. Ἀλλ' αὐτὸς τὴν ὑπὲρ ἐκείνων δόξαν ἀνήνεγκε, κἀκείνους εἰς τὸν αὐτὸν ζῆλον ἐνάγων. Ὅταν δὲ ἀκούσῃς αὐτοῦ λέγοντος, Μόνῳ σοφῷ Θεῷ, μὴ πρὸς ἀθέτησιν τοῦ Υἱοῦ νόμιζε τοῦτο λέγεσθαι. Εἰ γὰρ ἅπαντα ταῦτα, ἀφ' ὧν ἡ σοφία αὐτοῦ δείκνυται, διὰ Χριστοῦ γέγονε, καὶ χωρὶς αὐτοῦ οὐδὲ ἓν γέγονεν, εὔδηλον ὅτι καὶ τὰ τῆς σοφίας ἴσα. Τίνος οὖν ἕνεκεν Μόνῳ εἴρηκε; Πρὸς ἀντιδιαστολὴν τῆς κτίσεως ἁπάσης. Ἀποδοὺς τοίνυν τὴν δοξολογίαν, πάλιν ἀπὸ τῆς εὐχῆς ἐπὶ παραίνεσιν χωρεῖ, πρὸς τοὺς ἰσχυροτέρους τρέπων τὸν λόγον, καὶ λέγων οὕτως: Ὀφείλομεν δὲ ἡμεῖς οἱ δυνατοί. Ὀφείλομεν, οὐ χαριζόμεθα. Τί ὀφείλομεν; Τὰ ἀσθενήματα τῶν ἀδυνάτων βαστάζειν. βʹ. Εἶδες πῶς ἐπῆρεν αὐτοὺς τοῖς ἐγκωμίοις, οὐχὶ τῷ δυνατοὺς μόνον εἰπεῖν, ἀλλὰ καὶ τῷ μεθ' ἑαυτοῦ τάξαι ἐκείνους; Οὐ ταύτῃ δὲ μόνον, ἀλλὰ καὶ τῷ χρησίμῳ πάλιν αὐτοὺς ἐπισπᾶται, καὶ ἀνεπαχθῶς: σὺ μὲν γὰρ δυνατὸς εἶ, φησὶ, καὶ καταβαίνων οὐδὲν βλάπτῃ: ἐκείνῳ δὲ περὶ τῶν ἐσχάτων ὁ κίνδυνος, ἂν μὴ διαβαστάζηται. Καὶ οὐκ εἶπε, Τοὺς ἀσθενεῖς, ἀλλὰ, Τὰ ἀσθενήματα τῶν ἀδυνάτων, εἰς ἔλεον αὐτῶν ἐπισπώμενος καὶ ἐπικαλῶν: ὡς καὶ ἀλλαχοῦ φησιν, Ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον. Δυνατὸς γέγονας; Ἀπόδος τῷ Θεῷ τὴν ἀμοιβὴν τῷ ποιήσαντί σε τοιοῦτον: ἀποδώσεις δὲ, τὴν ἀσθένειαν τοῦ ἀῤῥώστου διορθούμενος. Καὶ γὰρ καὶ ἡμεῖς ἀσθενεῖς ἦμεν, ἀλλ' ὑπὸ τῆς χάριτος ἐγενόμεθα δυνατοί. Τοῦτο δὲ οὐκ ἐνταῦθα δεῖ μόνον ποιεῖν, ἀλλὰ καὶ ἐπὶ τῶν ἄλλως ἀσθενούντων: οἷον ἂν ἀκρόχολός τις ᾖ, ἂν ὑβριστὴς, ἂν ἄλλο τι ἔχων τοιοῦτον ἐλάττωμα, διαβάσταζε. Πῶς δὲ τοῦτο γένοιτ' ἂν, ἄκουσον τῶν ἑξῆς. Εἰπὼν γὰρ, Ὀφείλομεν βαστάζειν, ἐπήγαγε, Καὶ μὴ ἑαυτοῖς ἀρέσκειν. Ἕκαστος ὑμῶν τῷ πλησίον ἀρεσκέτω εἰς τὸ ἀγαθὸν, πρὸς οἰκοδομήν. Ὃ δὲ λέγει, τοῦτό ἐστι: Δυνατὸς εἶ; Λαμβανέτω σου πεῖραν τῆς δυνάμεως ὁ ἀσθενής: ἐκεῖνος μανθανέτω σου τὴν ἰσχὺν, ἐκείνῳ ἄρεσον. Καὶ οὐχ ἁπλῶς εἶπεν, Ἄρεσον, ἀλλ', Εἰς τὸ ἀγαθόν: καὶ οὐδὲ ἁπλῶς εἰς τὸ ἀγαθὸν, ἵνα μὴ λέγῃ ὁ τέλειος, Ἰδοὺ γὰρ εἰς τὸ ἀγαθὸν ἕλκω, ἀλλὰ προσέθηκε, Πρὸς οἰκοδομήν. Ὥστε κἂν πλουτῇς, κἂν ἐν δυναστείᾳ ᾖς, μὴ σαυτῷ, ἀλλὰ τῷ πένητι καὶ τῷ δεομένῳ ἄρεσκε: οὕτω γὰρ καὶ δόξης ἀπολαύσῃ τῆς ἀληθοῦς, καὶ ὠφέλειαν ἐργάσῃ πολλήν. Ἡ μὲν γὰρ τῶν βιωτικῶν δόξα εὐθέως ἀφίπταται: ἡ δὲ τῶν πνευματικῶν μένει, ἂν πρὸς οἰκοδομὴν τοῦτο ποιῇς. Διὸ παρὰ πάντων τοῦτο ἀπαιτεῖ: οὐ γὰρ ὁ δεῖνα καὶ ὁ δεῖνα, ἀλλ' Ἕκαστος ὑμῶν. Εἶτα ἐπειδὴ μέγα ἐπέταξε, καὶ τῆς οἰκείας ἐκέλευσε καθυφεῖναι τελειότητος εἰς τὸ διορθῶσαι τὴν ἑτέρου ἀσθένειαν, πάλιν τὸν Χριστὸν εἰσάγει μέσον λέγων: Καὶ γὰρ Χριστὸς οὐχ ἑαυτῷ ἤρεσεν: ὅπερ καὶ ἀεὶ ποιεῖ. Καὶ γὰρ ὅτε περὶ ἐλεημοσύνης ἔλεγεν, αὐτὸν παρήγαγε, λέγων: Γινώσκετε τὴν χάριν τοῦ Κυρίου, ὅτι δι' ἡμᾶς ἐπτώχευσε πλούσιος ὤν: καὶ ὅτε εἰς ἀγάπην προὔτρεπεν, ἐκεῖθεν προὔτρεψεν, εἰπών: Καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς: καὶ ὅτε περὶ τοῦ φέρειν αἰσχύνην καὶ κινδύνους συνεβούλευεν, ἐπ' αὐτὸν κατέφυγε, λέγων: Ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινε σταυρὸν, αἰσχύνης καταφρονήσας. Οὕτω καὶ ἐνταῦθα δείκνυσι καὶ αὐτὸν τοῦτο ποιήσαντα, καὶ τὸν προφήτην ἄνωθεν προαναφωνήσαντα: διὸ καὶ ἐπήγαγε, Καθὼς γέγραπται, Οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσον ἐπ' ἐμέ. Τί δέ ἐστιν, Οὐχ ἑαυτῷ ἤρεσεν; Ἐξῆν αὐτῷ μὴ ὀνειδισθῆναι, ἐξῆν μὴ παθεῖν ἅπερ ἔπαθεν, εἴ γε ἤθελε τὸ ἑαυτοῦ σκοπεῖν: ἀλλ' ὅμως οὐκ ἠθέλησεν, ἀλλὰ τὸ ἡμέτερον σκοπήσας, τὸ ἑαυτοῦ παρεῖδε. Καὶ τίνος ἕνεκεν οὐκ εἶπεν, Ἑαυτὸν ἐκένωσεν; Ὅτι οὐ τοῦτο ἐβούλετο δεῖξαι μόνον, ὅτι ἄνθρωπος γέγονεν, ἀλλ' ὅτι καὶ ὑβρίσθη, καὶ πονηρὰν παρὰ πολλοῖς ἔλαβε δόξαν, ἀσθενὴς εἶναι νομισθείς. Εἰ γὰρ Υἱὸς εἶ, φησὶ, τοῦ Θεοῦ, κατάβηθι ἀπὸ τοῦ σταυροῦ: καὶ, Ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι. Διὸ πράγματος ἐμνημόνευσε χρησιμεύοντος αὐτῷ εἰς τὴν παροῦσαν ὑπόθεσιν, καὶ δείκνυσι πολλῷ πλέον οὗ ἐπηγγείλατο. Οὐ γὰρ τὸν Χριστὸν δείκνυσιν ὀνειδισθέντα μόνον, ἀλλὰ καὶ τὸν Πατέρα: Οἱ ὀνειδισμοὶ γὰρ τῶν ὀνειδιζόντων σε ἐπέπεσον, φησὶν, ἐπ' ἐμέ. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Οὐδὲν συνέβη καινὸν, οὐδὲν ξένον. Οἱ γὰρ ἐπὶ τῆς Παλαιᾶς ὀνειδίζειν αὐτῷ μελετήσαντες, οὗτοι καὶ κατὰ τοῦ Παιδὸς ἐμάνησαν. Ταῦτα δὲ ἐγράφη, ἵνα μιμώμεθα. Ἐνταῦθα αὐτοὺς καὶ εἰς πειρασμῶν ὑπομονὴν ἀλείφει λοιπόν: Ὅσα γὰρ προεγράφη, φησὶν, εἰς διδασκαλίαν ἡμῶν προεγράφη: ἵνα διὰ τῆς ὑπομονῆς καὶ τῆς παρακλήσεως τῶν Γραφῶν τὴν ἐλπίδα ἔχωμεν, τουτέστιν, ἵνα μὴ ἐκπέσωμεν. Ποικίλοι γὰρ οἱ ἀγῶνες ἔσωθεν, ἔξωθεν, ἵνα νευρούμενοι καὶ παρακαλούμενοι παρὰ τῶν Γραφῶν, ὑπομονὴν ἐπιδειξώμεθα, ἵνα ἐν ὑπομονῇ ζῶντες, μένωμεν ἐπὶ τῆς ἐλπίδος. Ταῦτα γὰρ ἀλλήλων ἐστὶ κατασκευαστικὰ, ἡ ὑπομονὴ τῆς ἐλπίδος, ἡ ἐλπὶς τῆς ὑπομονῆς: ἅπερ ἀμφότερα ἀπὸ τῶν Γραφῶν γίνεται. Εἶτα πάλιν εἰς εὐχὴν περιτρέπει τὸν λόγον, λέγων: Ὁ δὲ Θεὸς τῆς ὑπομονῆς καὶ τῆς παρακλήσεως δῴη ὑμῖν τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις, κατὰ Χριστὸν Ἰησοῦν. Ἐπειδὴ γὰρ εἶπε τὰ παρ' ἑαυτοῦ, καὶ τὰ ὑποδείγματα ἐπήγαγε τοῦ Χριστοῦ, καὶ τὴν ἀπὸ τῶν Γραφῶν προσέθηκε μαρτυρίαν, δεικνὺς ὅτι μετὰ τῶν Γραφῶν καὶ αὐτὸς πάλιν δίδωσι τὴν ὑπομονήν. Διὰ τοῦτο ἔλεγεν, Ὁ δὲ Θεὸς τῆς ὑπομονῆς καὶ τῆς παρακλήσεως δῴη ὑμῖν τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις, κατὰ Χριστὸν Ἰησοῦν. Τοῦτο γάρ ἐστιν ἀγάπης, ὃ περὶ ἑαυτοῦ τις φρονεῖ, τοῦτο καὶ περὶ τοῦ ἄλλου. γʹ. Εἶτα πάλιν δεικνὺς, ὅτι οὐχ ἁπλῶς ἀγάπην ζητεῖ, ἐπήγαγε, Κατὰ Χριστὸν Ἰησοῦν: ὃ πανταχοῦ ποιεῖ, ἐπειδή ἐστι καὶ ἑτέρα ἀγάπη. Καὶ τί τὸ κέρδος τῆς συμφωνίας; Ἵνα ὁμοθυμαδὸν, φησὶν, ἐν ἑνὶ στόματι δοξάζητε τὸν Θεὸν καὶ Πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Οὐκ εἶπεν ἁπλῶς, Ἐν ἑνὶ στόματι, ἀλλὰ καὶ μιᾷ ψυχῇ τοῦτο ποιεῖν ἐκέλευσεν. Εἶδες πῶς τὸ σῶμα ἥνωσεν ἅπαν, καὶ πῶς τὸν λόγον κατέκλεισε πάλιν εἰς δοξολογίαν; Ὅθεν καὶ ἐνάγει μάλιστα εἰς ὁμόνοιαν καὶ συμφωνίαν. Εἶτα πάλιν ἐντεῦθεν τῆς αὐτῆς παραινέσεως ἔχεται λέγων: Διὸ προσλαμβάνεσθε ἀλλήλους, καθὼς καὶ ὁ Χριστὸς προσελάβετο ὑμᾶς εἰς δόξαν Θεοῦ. Πάλιν τὸ παράδειγμα ἄνωθεν, καὶ τὸ κέρδος ἄφατον: μάλιστα γὰρ τὸν Θεὸν τοῦτο δοξάζει τὸ συμπεφράχθαι. Ὥστε κἂν ἀλγῶν ὑπὲρ αὑτοῦ διαστασιάζῃς πρὸς τὸν ἀδελφὸν, ἐννοήσας ὅτι καταλύσας τὴν ὀργὴν τὸν Δεσπότην σου δοξάζεις, κἂν μὴ διὰ τὸν ἀδελφὸν, δι' αὐτὸ γοῦν τοῦτο καταλλάγηθι: μᾶλλον δὲ διὰ τοῦτο πρῶτον. Καὶ γὰρ ὁ Χριστὸς τοῦτο ἄνω καὶ κάτω στρέφει, καὶ τῷ Πατρὶ διαλεγόμενος ἔλεγεν: Ἐν τούτῳ γνώσονται πάντες, ὅτι σύ με ἀπέστειλας, ἐὰν ὦσιν ἕν. Πειθώμεθα τοίνυν, καὶ συνάπτωμεν ἑαυτοὺς ἀλλήλοις. Ἐνταῦθα γὰρ οὐκέτι τοὺς ἀσθενεῖς, ἀλλὰ πάντας διεγείρει. Κἂν βούληταί τις ἀποῤῥαγῆναί σου, μὴ καὶ σὺ ἀποῤῥαγῇς, μηδὲ τὸ ψυχρὸν ἐκεῖνο φθέγξῃ ῥῆμα, Ἐὰν φιλῇ με, φιλῶ: ἐὰν μὴ φιλῇ με ὁ δεξιὸς ὀφθαλμὸς, ἐξορύξω αὐτόν: σατανικὰ γὰρ τὰ ῥήματα ταῦτα, καὶ τελωνῶν ἄξια, καὶ τῆς Ἑλλήνων μικροψυχίας. Σὺ δὲ ὁ πρὸς μείζονα κληθεὶς πολιτείαν, καὶ εἰς τοὺς οὐρανοὺς ἐγγραφεὶς, μειζόνων ὑπεύθυνος εἶ νόμων. Μὴ δὴ λέγε ταῦτα, ἀλλ' ὅταν σε μὴ βούληται φιλεῖν, τότε πλείονα ἐπιδείκνυσο τὴν ἀγάπην, ἵνα αὐτὸν ἐπισπάσῃ: καὶ γὰρ μέλος ἐστί: τὸ δὲ μέλος ὅταν ὑπό τινος ἀνάγκης ἀποσχίζηται τοῦ λοιποῦ σώματος, πάντα ποιοῦμεν ὥστε ἑνῶσαι πάλιν αὐτὸ, καὶ πλείονα πρόνοιαν ἐπιδεικνύμεθα τότε. Καὶ γὰρ πλείων ὁ μισθὸς, ὅταν μὴ βουλόμενον φιλεῖν ἐφελκύσῃ. Εἰ γὰρ ἐπὶ ἀρίστου κελεύει καλεῖν τοὺς μὴ δυναμένους ἡμῖν ἀντιδοῦναι, ἵνα αὐξηθῇ τὰ τῆς ἀντιδόσεως: πολλῷ μᾶλλον ἐπὶ φιλίας τοῦτο δεῖ ποιεῖν. Ὁ μὲν γὰρ φιλούμενος καὶ φιλῶν ἀπέδωκέ σοι τὴν ἀμοιβήν: ὁ δὲ φιλούμενος καὶ μὴ φιλῶν, ἀνθ' ἑαυτοῦ τὸν Θεόν σοι χρεώστην κατέστησε: καὶ χωρὶς τούτων, ὅταν μὲν φιλῇ σε, οὐ πολλῆς δεῖται τῆς σπουδῆς: ὅταν δὲ μὴ φιλῇ, τότε σου χρείαν ἔχει τῆς ἀντιλήψεως. Μὴ τοίνυν τὴν αἰτίαν τῆς σπουδῆς αἰτίαν ποιοῦ ῥᾳθυμίας, μηδὲ λέγε, ὅτι Ἐπειδὴ νοσεῖ, διὰ τοῦτο αὐτοῦ ἀμελῶ: καὶ γὰρ νόσος ἐστὶν ἡ κατάψυξις τῆς ἀγάπης: ἀλλὰ σὺ θέρμανον τὸ καταψυχθέν. Τί οὖν ἐὰν μὴ θερμαίνηται, φησί; Μένε τὰ σαυτοῦ ποιῶν. Τί οὖν, ἂν μειζόνως διαστρέφηται; Πάλιν μείζονά σοι τὴν ἀντίδοσιν προξενεῖ, καὶ τοσοῦτον μᾶλλον δείκνυσι τοῦ Χριστοῦ μιμητήν. Εἰ γὰρ τὸ ἀγαπᾷν ἀλλήλους, γνώρισμα μαθητῶν: Ἐν τούτῳ γὰρ γνώσονται πάντες, φησὶν, ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν ἀγαπᾶτε ἀλλήλους: τὸ τὸν μισοῦντα φιλεῖν, ἐννόησον ἡλίκον. Καὶ γὰρ ὁ Δεσπότης σου μισοῦντας ἐφίλει καὶ παρεκάλει: καὶ ὅσῳ ἀσθενεῖς ἦσαν, τοσούτῳ μᾶλλον αὐτῶν ἐπεμελεῖτο, καὶ ἐβόα λέγων, Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες. Καὶ τραπέζης ἠξίου τῆς αὑτοῦ τελώνας καὶ ἁμαρτωλούς: καὶ ὅσην αὐτὸν ἠτίμασεν ἀτιμίαν ὁ τῶν Ἰουδαίων δῆμος, τοσαύτην περὶ αὐτοὺς ἐπεδείξατο τι μὴν καὶ κηδεμονίαν, μᾶλλον δὲ καὶ πολλῷ πλείονα. Τοῦτον καὶ σὺ ζήλωσον. Οὐδὲ γὰρ μικρόν ἐστι τὸ κατορθούμενον, ἀλλ' οὗ χωρὶς οὐδὲ ὁ μαρτυρῶν σφόδρα δύναται ἀρέσαι Θεῷ, καθὼς ὁ Παῦλός φησι. Μὴ τοίνυν λέγε, ὅτι Μισοῦμαι, καὶ διὰ τοῦτο οὐ φιλῶ: διὰ γὰρ τοῦτο μάλιστα φιλεῖν ὀφείλεις. Ἄλλως δὲ οὐδ' ἔνι φιλοῦντα μισεῖσθαι ταχέως, ἀλλὰ κἂν θηρίον ᾖ τις, τοὺς φιλοῦντας φιλεῖ: τοῦτο γὰρ καὶ οἱ ἐθνικοὶ, φησὶ, καὶ οἱ τελῶναι ποιοῦσιν. Εἰ δὲ τοὺς φιλοῦντας ἕκαστος φιλεῖ, τοὺς μετὰ τοῦ μισεῖσθαι φιλοῦντας τίς οὐκ ἂν ἀγαπήσειε; Τοῦτο τοίνυν ἐπίδειξαι, καὶ μὴ παύσῃ λέγων τοῦτο τὸ ῥῆμα, ὅτι ὅσῳ ἄν με μισήσῃς, οὐ παύσομαί σε φιλῶν, καὶ πᾶσαν φιλονεικίαν ἐχάλασας, καὶ πᾶσαν ψυχὴν ἐμάλαξας. Ἢ γὰρ ἀπὸ φλεγμονῆς γίνεται τὸ νόσημα τοῦτο, ἢ ἀπὸ ψυχρότητος: ἀλλ' ἀμφότερα ἡ τῆς ἀγάπης δύναμις διορθοῦν εἴωθε τῇ θερμότητι. Οὐχ ὁρᾷς τοὺς αἰσχρῶς ἐρῶντας ῥαπιζομένους, ἐμπτυομένους, ὀνειδιζομένους. μυρία πάσχοντας δεινὰ ὑπὸ τῶν πορνευομένων γυναικῶν ἐκείνων; Τί οὖν ἐξέλυσε τοῦτον τὸν ἔρωτα; τὰ τῶν ὕβρεων; Οὐδαμῶς, ἀλλὰ καὶ μᾶλλον ἀνῆψεν: καίτοι γε αἱ μὲν ταῦτα ποιοῦσαι μετὰ τοῦ πορνεύεσθαι καὶ ἀσήμου γένους εἰσὶ καὶ εὐτελοῦς, οἱ δὲ πάσχοντες πολλάκις λαμπροὺς ἔχουσι προγόνους ἀριθμεῖν, καὶ πολλὴν ἄλλην περιφάνειαν λέγειν: ἀλλ' ὅμως οὐδὲ τοῦτο αὐτοὺς ἐκλύει, οὐδὲ ἀφίστησι τῆς ἐρωμένης. δʹ. Εἶτα οὐκ αἰσχυνόμεθα, ὅσην ὁ τοῦ διαβόλου καὶ τῶν δαιμόνων ἔρως ἰσχὺν ἔχει, ταύτην οὐ δυνάμενοι περὶ τὴν κατὰ Θεὸν ἐπιδεῖξαι φιλίαν; οὐκ ἐννοεῖς, ὅτι τοῦτο μέγιστόν ἐστιν ὅπλον κατὰ τοῦ διαβόλου: οὐ συνορᾷς, ὅτι παρέστηκεν ὁ πονηρὸς δαίμων ἐκεῖνος, ἕλκων πρὸς ἑαυτὸν τὸν μισούμενον, καὶ βουλόμενος πλεονεκτῆσαι τὸ μέλος; σὺ δὲ παρατρέχεις, καὶ τὸ ἔπαθλον προδίδως τῆς μάχης; Καὶ γὰρ ἔπαθλον ὁ ἀδελφὸς ἐν τῷ μέσῳ κεῖται: κἂν περιγένῃ, σὺ τὸν στέφανον ἔλαβες: ἂν δὲ ῥᾳθυμήσῃς, ἀστεφάνωτος ἀνεχώρησας. Παῦσαι τοίνυν τὸ σατανικὸν ἐκεῖνο φθεγγόμενος ῥῆμα, ὅτι Ἐὰν ἀδελφός μου μισῇ με, οὐδὲ ἰδεῖν αὐτὸν βούλομαι. Οὐδὲν γὰρ αἰσχρότερον τοῦ ῥήματος τούτου, καίτοι γε εὐγενοῦς αὐτὸ ψυχῆς δεῖγμα εἶναι τίθενται οἱ πολλοί: ἀλλ' οὐδὲν τούτων δυσγενέστερον οὐδὲ ἀνοητότερον οὐδὲ ὠμότερον. Διὸ δὴ μάλιστα καὶ πενθῶ, ὅτι τὰ τῆς κακίας ἀρετῆς εἶναι νομίζουσιν οἱ πολλοὶ, καὶ ὑπερορᾷν καὶ καταφρονεῖν, λαμπρὸν ἔδοξεν εἶναι καὶ σεμνόν: ὅπερ μεγίστη παγίς ἐστι τοῦ διαβόλου, τὸ καὶ ἀγαθὴν περιθεῖναι δόξαν τῇ πονηρίᾳ: διὸ καὶ δυσεξάλειπτος γίνεται. Καὶ γὰρ πολλῶν ἔγωγε ἤκουσα σεμνυνομένων ἐπὶ τῷ μὴ προσίεσθαι τοὺς ἀποστρεφομένους αὐτούς: καίτοι γε ὁ Δεσπότης σου καὶ ἐγκαλλωπίζεται τούτῳ. Ποσάκις γοῦν αὐτὸν διέπτυσαν ἄνθρωποι; ποσάκις ἀπεστράφησαν; αὐτὸς δὲ οὐ παύεται ἐπιτρέχων. Μὴ τοίνυν λέγε, ὅτι Οὐ δύναμαι προσίεσθαι τοὺς μισοῦντας, ἀλλ' εἰπὲ, ὅτι Οὐ δύναμαι διαπτύσαι τοὺς διαπτύοντας. Τοῦτο τοῦ μαθητοῦ τοῦ Χριστοῦ τὸ ῥῆμα, ὡς τό γε ἕτερον τοῦ διαβόλου: τοῦτο λαμπροὺς ἐποίει καὶ ἐνδόξους, ὡς τό γε ἕτερον αἰσχροὺς καὶ καταγελάστους. Διὰ τοῦτο θαυμάζομεν Μωϋσέα, ὅτι καὶ τοῦ Θεοῦ λέγοντος, Ἔασόν με, καὶ θυμωθεὶς ἐκτρίψω αὐτοὺς, οὐκ ἠδυνήθη διαπτύσαι τοὺς πολλάκις αὐτὸν ἀποστραφέντας, ἀλλ' ἔλεγεν, Εἰ μὲν ἀφῇς αὐτοῖς τὴν ἁμαρτίαν, ἄφες: εἰ δὲ μὴ, κἀμὲ ἐξάλειψον. Θεοῦ γὰρ φίλος ἦν καὶ μιμητής. Μὴ δὴ σεμνυνώμεθα ἐν οἷς ἐγκαλύπτεσθαι δεῖ, μηδὲ λέγωμεν τὰ τῶν ἀγοραίων τούτων καὶ σεσυρμένων ἀνθρώπων, Οἶδα καταπτύσαι μυρίων: ἀλλὰ κἂν ἕτερος τοῦτο λέγῃ, καταγελῶμεν καὶ ἐπιστομίζωμεν, ὅτι καλλωπίζεται ἐφ' οἷς αἰσχύνεσθαι ἔδει. Τί λέγεις, εἰπέ μοι; καταπτύεις ἀνθρώπου πιστοῦ, οὗ ἀπίστου ὄντος οὐ κατέπτυσεν ὁ Χριστός; Τί λέγω, οὐ κατέπτυσεν; Οὕτω μὲν οὖν αὐτὸν ἐφίλησεν ἐχθρὸν ὄντα καὶ δυσειδῆ, ὡς καὶ ἀποθανεῖν ὑπὲρ αὐτοῦ. Εἶτα αὐτὸς μὲν οὕτως ἐφίλησε καὶ τοιοῦτον ὄντα, σὺ δὲ νῦν, ὅτε ὡραῖος ἐγένετο καὶ θαυμαστὸς, διαπτύεις, εἰπέ μοι, μέλος ὄντα τοῦ Χριστοῦ, καὶ σῶμα γενόμενον Δεσποτικόν; οὐκ ἐννοεῖς, τί φθέγγῃ; οὐκ αἰσθάνῃ οἷα τολμᾷς; Κεφαλὴν ἔχει τὸν Χριστὸν, καὶ τράπεζαν καὶ ἱμάτιον καὶ ζωὴν καὶ φῶς καὶ νυμφίον, καὶ πάντα ἐστὶν ἐκεῖνος αὐτῷ, καὶ τολμᾷς εἰπεῖν, ὅτι Διαπτύω τοῦτον; καὶ οὐ τοῦτον μόνον, ἀλλὰ καὶ μυρίους ἑτέρους μετ' αὐτοῦ; Ἐπίσχες, ἄνθρωπε, καὶ ἀνάπαυσαι τῆς μανίας: ἐπίγνωθι τὸν ἀδελφὸν, μάθε ὅτι ἀνοίας ταῦτα τὰ ῥήματα καὶ παραπληξίας, καὶ λέγε τἀναντία, ὅτι Κἂν μυριάκις με διαπτύῃ, ἐγὼ οὐκ ἀποστήσομαι: οὕτω καὶ τὸν ἀδελφὸν κερδανεῖς, καὶ εἰς δόξαν τοῦ Θεοῦ βιώσῃ, καὶ τῶν μελλόντων μεθέξεις ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς.