Homilies on Hebrews 34.1
Greek text: PG 63.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 1, vol. 14 (1889).
Chapter 34
34.1PG 63:18
Πείθεσθε τοῖς ἡγουμένοις ὑμῶν, καὶ ὑπείκετε" αὐτοὶ γὰρ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν, ὡς λόγον ἀποδώσοντες" ἵνα μετὰ χαρᾶς τοῦτο ποιῶσι. καὶ μὴ στενάζοντες - ἀλυσιτελὲς γὰρ ὑμῖν τοῦτο. Κακὸν μὲν ἡ ἀναρχία πανταχοῦ, καὶ πολλῶν ὑπόθεσις συμφορῶν, καὶ ἀρχὴ ἀταξίας καὶ συγχύσεως" μάλιστα δὲ ἐν Ἐκκλησίᾳ τοσοῦτον ἐπισφαλεστέρα ἐστὶν, ὅσον καὶ τὸ τῆς ἀρχῆς μεῖζον καὶ ὑψηλότερον. Ὥσπερ γὰρ, ἂν χοροῦ τὸν κορυφαῖον ἀνέλῃς, οὐχὶ κατὰ μέλος καὶ κατὰ τάξιν ὁ χορὸς ἔσται, καὶ φάλαγγος στρατοπέδου τὸν στρατηγὸν ἂν ἀποστήσῃς, οὐκ ἔτι ῥυθμῷ καὶ τάξει τὰ τῆς παρατάξεως ἔσται, καὶ πλοίου τὸν κυβερνήτην ἐὰν περιέλῃς, τὸ σκάφος " οὕτω καὶ, ποιμνίου τὸν ποιμένα ἐὰν ἀποστήσῃς, πάντα ἀνέτρεψας καὶ ἠφάνισας. Κακὸν μὲν οὖν ἡ ἀναρχία καὶ ἀνατροπῆς ὑπόθεσις, κακὸν δὲ οὐκ ἧττον καὶ ἡ ἀπείθεια τῶν ἀρχομένων" τὸ αὐτὸ γὰρ γίνεται πάλιν. Λαὸς γὰρ ἄρχοντι μὴ πειθόμενος, ὅμοιός ἐστι τῷ μὴ ἔχοντι, τάχα δὲ καὶ χείρων" ἐκεῖ μὲν γὰρ καὶ συγγνώμην ἔχουσιν ὑπὲρ τῆς ἀταξίας, ἐνταῦθα δὲ οὐκέτι, ἀλλὰ καὶ κολάζονται, ᾿Αλλ᾽ ἴσως ἐρεῖ τις ἡμῖν, ὅτι ἔστι καὶ τρίτον κακὸν, ὅταν ὁ ἄρχων ᾖ κακός. Οἶδα κἀγὼ, καὶ οὐ μικρὸν τοῦτο κακὸν, ἀλλὰ καὶ τῆς ἀναρχίας πολλῷ κάκιον' κρεῖττον γὰρ ὑπὸ μηδενὸς ἄγεσθαι ἢ ὑπὸ κακοῦ ἄγεσθαι. Ὁ μὲν γὰρ πολλάκις μὲν ἐσώθη, πολλάκις δὲ ἐκινδύνευσεν " οὗτος δὲ πάντως κινδυνεύσει, εἰς βάραθρα ἀγόμενος. Πῶς οὖν ὁ Παῦλός φησι" Πείθεσθε τοῖς ἡγουμένοις ὑμῶν, καὶ ὑπείκετε; ᾿Ανωτέρω εἰπὼν, 2» ἀγαθεωτὴν αἰστιν, τότε εἶπε, Πείθεσθε τοῖς ἡγουμένοις ὑμῶν, καὶ ὑπείκετε. Τί οὖν, φησὶν, ὅταν πονηρὸς ἧ, καὶ μὴ πειθώμεθα; Πονηρὸς, πῶς λέγεις; εἰ μὲν πίστεως ἕνεκεν, φεῦγε αὐτὸν καὶ παραίτησαι, μὴ μόνον ἂν ἄνθρωπος ᾖ, ἀλλὰ κἂν ἄγγελος ἐξ οὐρανοῦ κατιών εἰ δὲ βίου ἕνεκεν, μὴ περιεργάζου. Καὶ τοῦτο οὐκ οἴκοθεν λέγω τὸ ὑπόδειγμα, ἀλλ' ἀπὸ τῆς θείας Γραφῆς. “Ἄκουε γὰρ τοῦ Χριστοῦ λέγοντος" Ἐπὶ τῆς Μωῦσέως καθέδρας ἐκάθισαν οἱ Γραμματεῖς καὶ οἱ Φαρισαῖοι. Πρότερον εἰπὼν δεινὰ πολλὰ περὶ αὑτῶν, τότε φησίν’ ᾽Επὶ τῆς Μωῦσέως καθέδρας ἐκάθισαν. Πάντα οὖν, ὅσα ἂν λέγωσιν ὑμῖν ποιεῖν, ποιεῖτε " κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε. “Ἔχουσι, φησὶ, τὸ ἀξίωμα, ἀλλὰ βίου εἰσὶν ἀκαθάρτου. ᾿Αλλὰ μὴ τῷ βίῳ, ἀλλὰ τοῖς λόγοις προσέχετε" τῶν μὲν γὰρ ἡθῶν ἕνεκεν οὐδεὶς ἂν βλαβείη. Τί δήποτε; Ὅτι καὶ δῆλα πᾶσίν ἐστι, καὶ οὐδὲ αὐτὸς, κἂν μυριάκις ἧ πονηρὸς, πονηρὰ διδάξει ποτέ. Πίστεως δὲ ἕνεκεν, οὔτε δῆλόν ἐστιν ἅπασιν, ὅ τε πονηρὸς οὐ παραιτήσεται διδάσκειν" ἐπεὶ καὶ τὸ, Μὴ κρίνετε, ἵνα μὴ κριθῆτε, περὶ βίου ἐστὶν, οὐ περὶ πίστεως" τὸ γοῦν ἐπαγόμενον τοῦτο δηλοῖ. Τί γὰρ βλέπεις, φησὶ, τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ δοκὸν τὴν ἐν τῷ σῷ ᾿ὀφθαλμῷ οὐ κατανοεῖς; Πάντα οὖν ὅσα ἂν λέγωσιν ὑμῖν, φησὶ, ποιεῖν, ποιεῖτε (τὸ δὲ ποιεῖν ἔργων ἐστὶν, οὐ πίστεως)" κατὰ δὲ τὰ μὴ ποιεῖτε. Ὁρᾷς ὅτι οὐ περὶ δογμάτων ἐστὶν ὁ λόγος, ἀλλὰ περὶ βίου καὶ ἔργων; ᾿Αλλ᾽ ὁ Παῦλος πρότερον συνέστησεν αὐτοὺς, καὶ τότε φησί" Πείθεσθε τοῖς ἡγουμένοις ὑμῶν, καὶ ὑπείκετε· αὐτοὶ γὰρ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν, ὡς λόγον ἀποδώσοντες. ᾿Ακουέτωσαν καὶ οἱ ἄρχοντες, μὴ μόνον οἱ ἀρχόμενοι, ὅτι ὥσπερ πειθηνίους εἶναι δεῖ τοὺς ἀρχομένους, οὕτω καὶ τοὺς ἄρχοντας ἀγρύπνους εἶναι καὶ νηφαλίους. Τί λέγεις; ἀγρυπνεῖ, κινδύνους ἔχει κατὰ τῆς αὑτοῦ κεφαλῆς, ὑπόκειται ταῖς τιμωρίαις τῶν σῶν ἁμαρτημάτων, καὶ διὰ σὲ τοσούτῳ ἐστὶν ὑπεύθυνος φόβῳ, καὶ σὺ ῥᾳθυμεῖς καὶ ἀκκίζῃ καὶ βάναυσος εἶ, καὶ οὐ βούλει πείθεσθαι; Διὰ τοῦτο προστίθησι λέγων" Ἵνα μετὰ χαρᾶς τοῦτο ποιῶσι, καὶ μὴ στενάζοντες " ἀλυσιτελὲς γὰρ ὑμῖν τοῦτο. Ὁρᾷς ὅτι τὸν ἄρχοντα καταφρονούμενον οὐκ ἀμύνεσθαι χρὴ, ἀλλ᾽ ἡ πολλὴ ἄμυνα τὸ κλαῦσαι καὶ στενάξαι ἐστίν; εἰκότως. Ἐπεὶ καὶ ἰατρὸν καταφρονούμενον ὑπὸ τοῦ κάμνοντος, οὐκ ἕνι ἀμύνασθαι, ἀλλὰ δακρῦσαι καὶ ἀνοιμῶξαι. Ὥστε ἐὰν στενάξῃ ὁ ἄρχων, ἀμύνεταί σε ὁ Θεός. Εἰ γὰρ ὑπὲρ τῶν οἰκείων ἁμαρτημάτων στενάζοντες ἐπισπώμεθα τὸν Θεόν " ὑπὲρ τῆς τῶν ἄλλων ἀπονοίας καὶ καταφρονήσεως στενάζοντες, οὐ πολλῷ μᾶλλον; Ὁρᾷς ὅτι οὐκ ἀφίησιν αὐτὸν εἰς ὕβρεις ἐξάγεσθαι; ὁρᾷς ὅση ἡ φιλοσοφία; Στενάζειν δεῖ τὸν καταφρονούμενον, τὸν χαταοὐκ ἀμύνεται" ὁ γὰρ στεναγμὸς πάσης ἀμύνης χείρων. Ὅταν γὰρ αὐτὸς μηδὲν ὀνήσῃ στενάζων, καλεῖ τὸν Δεσπότην " καὶ καθάπερ ἐπὶ διδασκάλου καὶ τροφέως, ὅταν ἐκείνου μὴ ἀκούῃ τὸ παιδίον, καλεῖται ὁ αὐστηρότερον προσφερόμενος " οὕτω καὶ ἐνταῦθα. Βαβαὶ, πόσος ὁ κίνδυνος! τί ἄν τις εἴποι πρὸς τοὺς ἀθλίους, τοὺς ἐπιῤῥίπτοντας ἑαυτοὺς τοσαύτῃ τιμωριῶν ἀβύσσῳ; Πάντων ὧν ἄρχεις γυναικῶν καὶ ἀνδρῶν καὶ παίδων σὺ λόγον δίδως" τοσούτῳ πυρὶ τὴν κεφαλὴν ὑποτίθης. Θαυμάζω εἴ τινα ἔστι τῶν ἀρχόντων σωθῆναί ποτε, πρὸς τῇ τοσαύτῃ ἀπειλῇ καὶ τῇ παρούσῃ ῥᾳθυμίᾳ ὁρῶν ἔτι καὶ ἐπιτρέχοντάς τινας, καὶ ἐπιῤῥίπτοντας ἑαυτοὺς τῷ τοσούτῳ ὄγκῳ τῆς ἀρχῆς. Εἰ γὰρ οἱ ἀνάγκῃ ἑλκόμενοι οὐδεμίαν ἔχουσι συγγνώμην οὐδὲ ἀπολογίαν, κακῶς τὸ πρᾶγμα οἰκονομοῦντες καὶ ἀμελοῦντες" ἐπεὶ καὶ ᾿Ααρὼν ἀνάγκῃ εἱλκύσθη καὶ ἐκινδύνευσε, καὶ Μωῦσῆς πάλιν ἐκινδύνευσε, καίτοι πολλάκις παραιτησάμενος" καὶ Σαοὺλ ἑτέραν ἐμπιστευθεὶς ἀρχὴν, μετὰ τὸ παραιτήσασθαι ἐκινδύνευσεν, ἐπειδὴ κακῶς αὐτὴν ᾠκονόμησε" πόσῳ μᾶλλον οἱ σπουδὴν ταύτην τιθέμενοι καὶ ἐπιῤῥίπτοντες ἑαυτούς; ὁ γὰρ τοιοῦτος πολλῷ πλέον ἑαυτὸν ἀποστερεῖ πάσης συγγνώμης. Δεδοικέναι γὰρ χρὴ καὶ τρέμειν, καὶ διὰ τὸ συνειδὸς καὶ διὰ τὸν ὄγκον τῆς ἀρχῆς, καὶ οὔτε ἑλκομένους ἅπαξ παραιτεῖσθαι, οὔτε μὴ ἑλκομένους ἑαυτοὺς, ἀλλὰ καὶ φεύγειν μὲν προορῶντας τοῦ ἀξιώματος τὸ μέγεθος, κατασχεθέντας δὲ, πάλιν τὴν εὐλάβειαν ἐπιδείκνυσθαι χρή. Μηδὲν ἄμετρον ἔστω, πάντα κατὰ τάξιν γινέσθω. Πρὸ τοῦ γενέσθαι προαισθόμενος, ἀναχώρει, πεισθεὶς σαυτὸν ἀνάξιον εἶναι τοῦ πράγματος " συλληψθεὶς πάλιν, ὁμοίως εὐλαβὴς ἔσο, πανταχοῦ τὴν εὐγνωμοσύνην ἐπιδεικνύμενος. Προσεύχεσθε, φησὶν, καὶ περὶ ἡμῶν " πεποίθαμεν γὰρ ὅτι καλὴν συνείδησιν ἔχομεν, ἐν πᾶσι καλῶς. Ὁρᾷς ὅτι ταῦτα ἀπολελόγηται ὡς πρὸς λελυπημένους πρὸς αὐτὸν γράφων. ὡς πρὸς ἀποστρεφομένους, ὡς πρὸς παραβάτην διακειμένους, καὶ οὐκ ἀνεχομένους οὐδὲ τὸ ὄνομα αὑτοῦ ἀκοῦσαι. Ἐπεὶ οὖν παρὰ τῶν μισούντων αὐτὸν ταῦτα ἀπῄτει, ἅπερ ἂν παρὰ τῶν φιλούντων οἱ λοιποὶ πάντες, τούτου ἕνεκεν ἐνταῦθα τίθησι τοῦτο, λέγων " Πεποίθαμεν ὅτι καλὴν συνείδησιν ἔχομεν. Μὴ γάρ μοι τὰς κατηγορίας εἴπῃς τὸ συνειδὸς ἡμῶν, φησὶν, οὐδὲν ἡμῶν καταγινώσκει, οὐδὲ σύνισμεν ἑαυτοῖς ὅτι ἐπεξουσυνείδησιν ἔχομεν, ἐν πᾶσι καλῶς θέλοντες ἀναστρέφεσθαι. Ἄρα οὐκ ἐν ἐθνικοῖς μόνον, ἀλλὰ καὶ ἐν ὑμῖν. Οὐδὲν μετὰ καπηλείας, οὐδὲν μετὰ ὑποκρίσεως πεποιήκαμεν" εἰκὸς γὰρ ἣν αὐτὸν ταῦτα λέγοντος - Κατηχήθησαν γὰρ περὶ σοῦ, ὅτι ἀποστασίαν διδάσκεις. Οὐκ ὡς ἐχθρὸς, φησὶν, οὐδὲ ὡς πολέμιος ταῦτα γράφω, ἀλλ᾽ ὡς φίλος. Καὶ τοῦτο καὶ ἐκ τοῦ ἑξῆς δηλοῖ. Περισσοτέρως δὲ παρακαλῶ τοῦτο ποιῆσαι, ἵνα τάχιον ἀποκατασταθῶ ὑμῖν. Τοῦτο σφόδρα φιλοῦντος ἣν αὐτοὺς, τὸ οὕτως ἀξιοῦν εὔξασθαι. Οὐχ ἁπλῶς, φησὶν, ἀλλὰ μετὰ πάσης σπουδῆς " ὥστε με ταχέως ἐλθεῖν πρὸς ὑμᾶς Τοῦτο μηδὲν ἑαυτῷ συνειδότος ἐστὶ, τὸ σπουδάζειν ἐλθεῖν πρὸς αὐτοὺς, καὶ παρακαλεῖν αὐτοὺς εὔχεσθαι ὑπὲρ αὐτοῦ. Τούτου ἕνεκεν πρῶτον παρ᾽ αὐτῶν αἰτήσας τὰς εὐχὰς, τότε καὶ αὐτὸς αὐτοῖς ἐπεύχεται πάντα τὰ ἀγαθά. Ὁ δὲ Θεὸς τῆς εἰρήνης, φησί. Τοῦτο εἶπε διὰ τὸ στασιάζειν αὐτούς. Εἰ τοίνυν ὁ Θεὸς εἰρήνης θεός ἔστι, μὴ διαστασιάζετε πρὸς ἡμᾶς. Ὁ ἀναγαγὼν ἐκ τῆς γῆς τὸν Ποιμένα τῶν προβάτων, Περὶ τῆς ἀναστάσεως τοῦτο εἴρηται. Τὸν μέγαν. Ἄλλη προσθήκη. Ἐνταῦθα πάλιν μέχρι τέλους τὸν περὶ τῆς ἀναστάσεως αὐτοῖς λόγον διαβεβαιοῦται. Ἐν ἀἵματι διαθήκης αἰωνίου, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, καταρτίσαι ὑμᾶς ἐν παντὶ ἔργῳ ἀγαθῷ" εἰς τὸ ποιῆσαι τὸ θέλημα αὑτοῦ, ποιῶν ἐν ὑμῖν τὸ εὐάρεστον ἐνώπιον αὑτοῦ. Πάλιν μαρτυρεῖ αὐτοῖς μεγάλα " τὸ γὰρ καταρτιζόμενόν ἔστι τὸ ἀρχὴν ἔχον, εἶτα πληρούμενον. Καὶ ἐπεύχεται αὐτοῖς - ὅπερ ἐστὶ ποθοῦντος. Καὶ ὅρα " ἐν μὲν ταῖς ἄλλαις ἐπιστολαῖς ἐν τοῖς προοιμίοις εὔχεται, ἐνταῦθα δὲ ἐν τῷ τέλει. Ποιῶν, φησὶν, ἐν ὑμῖν τὸ εὐάρεστον ἐνώπιον αὑτοῦ διὰ ᾿Ιησοῦ Χριστοῦ" ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως " καὶ γὰρ διὰ βραχέων ἐπέστειλα ὑμῖν. Ὁρᾷς ὅτι ὃ μηδενὶ ἐπέστειλε, τοῦτο τούτοις ἐπιστέλλει; Καὶ γὰρ διὰ βραχέων, φησὶν, λογίᾳ. Οἶμαι αὐτοὺς οὐ πάνυ πρὸς τὸν Τιμόθεον ἔχειν ἀπεχθῶς “ ὅθεν καὶ αὐτὸν προεστήσατο. Γινώσκετε γὰρ, φησὶ, τὸν ἀδελφὸν Τιμόθεον ἀπολελυμένον, μεθ' οὗ, ἐὰν τάχιον ἔρχηται, ὄψομαι ὑμᾶς. Ἀπολελυμένον, φησί· πόθεν; Οἶμαι αὑτὸν εἰς δεσμωτήριον ἐμβεβλῆσθαι - ἢ, εἰ μὴ τοῦτο, ἀπὸ ᾿Αθηνῶν ἀπολελυμένον " καὶ γὰρ καὶ τοῦτο ἐν ταῖς Πράξεσι κεῖται. ᾿Ασπάσασθε πάντας τοὺς ἡγουμένους ὑμῶν, καὶ πάντας τοὺς ἁγίους. Ἀσπάζονται ὑμᾶς οἱ ἀπὸ τῆς Ἰταλίας. Ἡ χάρις μετὰ πάντων ὑμῶν. ᾿Αμήν. Ὁρᾷς πῶς δείκνυσι τὴν ἀρετὴν οὔτε ἐκ τοῦ Θεοῦ τὸ ὅλον, οὔτε ἐξ ἡμῶν μόνον κατορθουμένην; τῷ γὰρ εἰπεῖν· Καταρτίσαι ὑμᾶς ἐν παντὶ ἔργῳ ἀγαθῷ, καὶ τὰ ἑξῆς, τοῦτο δηλοῖ " ὡσεὶ ἔλεγεν " Ἔχετε μὲν ἀρετὴν, δεῖσθε δὲ πληρώσεως. Εἰπὼν δὲ ἔργῳ καὶ λόγῳ ἀγαθῷ, ἔδειξεν ὅτι καὶ βίον ὀρθὸν γξὼ δεῖ καὶ δόγματα. Καλῶς δὲ προσέθηκε τὸ, Ποιῶν ἐν ὑμῖν τὸ εὐάρεστον ἐνώπιον αὐτοῦ. Ἐνώπιον αὐτοῦ, φησὶν " αὕτη γὰρ ἡ μεγίστη ἀρετὴ, ποιεῖν ἐνώπιον τοῦ Θεοῦ τὸ εὐάρεστον " καθὰ καὶ ὁ Προφήτης λέγει Καὶ κατὰ τὴν καθαριότητα τῶν αὔξα δὲ γράψας, ὀλίγα αὐτὰ ἔφησεν εἶναι, σύγκρισιν ποιῶν πρὸς ἃ ἔμελλε λέγειν ᾿ καθὰ καὶ ἀλλαχοῦ φησι, Καθὼς ἔγραψα ὑμῖν ἐν ὀλίγῳ " πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ. Καὶ ὅρα αὑτοῦ τὴν σοφίαν" Οὐ λέγει, Παρακαλῶ ὑμᾶς, ἀνέχεσθε τοῦ λόγου τῆς παραινέσεως, ἀλλὰ, Τοῦ λόγου τῆς παρακλήσεως" τουτέστι, τῆς παραμυθίας, τῆς προτροπῆς. Οὐκ ἔχει τις, φησὶ, πρὸς τὸ μῖιχος ρεῦσαι τῶν λεχθέντων. Τί οὖν; καὶ τοῦτο ἣν ὃ ἐποίει αὐτοὺς ἀποστρέφεσθαι; Οὐδαμῶς" ἀλλ᾽ οὐ βούτῶν γὰρ τοιούτων ἴδιον τὸ μὴ ἀνέχεσθαι λόγου μακροῦ. Γινώσκετε τὸν ἀδελφὸν Τιμόθεον ἀπολελυμένον, μεθ᾽ οὗ, ἐὰν τάχιον ἔρχηται, ὄψομαι ἕτοιμός ἔστιν ἐλθεῖν μετὰ τοῦ μαθητοῦ. Ἀσπάσασθε τοὺς ἡγουμένους ὑμῶν, καὶ πάντας τοὺς ἁγίους. "Ὅρα πῶς αὐτοὺς ἐτίμησεν, εἴ γε ἐκείνοις ἐπέστειλεν ἀντ᾽ ἐκείνων. Ἀσπάζονται ὑμᾶς οἱ ἐκ τῆς Ἰταλίας. Ἡ χάρις μετὰ πάντων ὑμῶν. Ἀμήν. “Ὅπερ ἣν κοινὸν ἀπάντων, τοῦτο ὕστερον εἶπεν. Ἢ χάρις δὲ πῶς γίνεται μεθ᾽ ἡμῶν; “ἂν μὴ ὑβρίσωμεν εἰς τὴν εὐεργεσίαν, ἂν μὴ ῥάθυμοι γενώμεθα περὶ τὴν δωρεάν. Καὶ τί ἐστιν ἢ χάρις, φησίν; Ἢ ἄφεσις τῶν ἁμαρτιῶν, ἡ κάθαρσις " αὕτη γὰρ μεθ" ἡμῶν ἐστι. Τίς γὰρ, φησὶν, ὑβρικὼς δύναται φυλάξαι τὴν χάριν, καὶ οὐκ ἀπόλλυσιν αὑτήν; Οἷον, ἐχαρίσατό σοι τὰ ἁμαρτήματα " πῶς οὖν ἔσται μετὰ σοῦ ἡ χάρις, τουτέστιν, ἡ εὐδοκίμησις, ἢ ἡ τοῦ Πνεύματος ἐνέργεια, ἂν μὴ διὰ τῶν ἀγαθῶν πράξεων αὐτὴν ἐπισπάσῃ; Τοῦτο γὰρ πάντων αἴτιον ἀγαθῶν, τὸ παραμένειν ἡμῖν ἀεὶ τὴν χάριν τοῦ Πνεύματος· αὕτη γὰρ πρὸς ἅπαντα ἡμᾶς ὁδηγεῖ, ὥσπερ οὖν ὅταν ἀποπτῇ ἡμῶν, ἀπόλλυσιν ἡμᾶς καὶ ἐρήμους ποιεῖ. Μὴ δὴ αὐτὴν ἀποκρουσώμεθα" ἐν ἡμῖν γάρ ἔστι καὶ μένειν αὐτὴν, καὶ ἀπελθεῖν. Τὸ μὲν γὰρ, ὅταν τὰ οὐράνια λογιζώμεθα, γίνεται '" τὸ δὲ, ὅταν τὰ βιωτικά. Ὃ ὁ κόσμος, φησὶν, οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὑτὸ, οὐδὲ γινώσκει αὐτό. Κόσμον τὸν πονηρὸν καὶ αἰσχρὸν βίον καλεῖ. Ὁρᾷς ὅτι οὐκ ἔστι κοσμικῆς ψυχῆς τὸ ἔχειν αὐτό; Πολλῆς τοίνυν ἡμῖν δεῖ τῆς σπουδῆς, ὥστε αὐτὸ κατασχεθῆναι παρ᾽ ἡμῶν, ὥστε πάντα τὰ ἡμέτερα οἰκονομεῖν, καὶ ἐν ἀσφαλεῖ ποιεῖν καὶ ἐν εἰρήνῃ πολλῇ. “Ὥσπερ γὰρ τὴν ἐξ οὐρίων πλέουσαν ναῦν οὐκ ἔστιν οὔτε ἐμποδισθῆναι, οὔτε βαπτισθῆναι, ἕως ἂν ἀπολαύῃ δεξιοῦ τοῦ πνεύματος καὶ διηνεκοῦς, ἀλλὰ καὶ πολλὴν μετὰ τὴν κάθοδον ἐπιδόσεως δόξαν παρέχεται τοῖς τε ναύταις, τοῖς τε λάττουσα δέους, καὶ θέαμα ἥδιστον τὸν αὑτῆς παρεχομένη δρόμον " οὕτω καὶ ψυχῇ τῷ θείῳ ὠχυρωμένη “ὧν βιωτικῶν, τὴν δὲ ἐπὶ τὸν οὐρανὸν φέρουσαν ὁδὸν σφοδρότερον ἐκείνης τέμνει τῆς νεὼς, ἅτε οὐκ ὑπ᾽ ἀνέμου παραπεμπομένη, ἀλλ᾽ ὑπ᾽ αὐτοῦ τοῦ Παρακλήτου πεπληρωμένα ἔχουσα τὰ ἱστία πάντα καὶ καθαρὰ, καὶ πᾶν χαῦνον καὶ διαλελυμένον ἐκβάλλει ἐκ τῆς διανοίας τῆς ἡμετέρας. "Ὥσπερ γὰρ εἰς χαῦνον ἱστίον ἐμπίπτων ὁ ἄνεμος, οὐκ ἂν ἐνεργήσειεν, οὕτως οὐδὲ τὸ Πνεῦμα εἰς χαύνην ψυχὴν παραμένειν ἀνέχεται, ἀλλὰ δεῖ πολλῆς τῆς τάσεως, τῆς σφοδρότητος. πεπυρωμένην ἡμῖν εἶναι χρὴ τὴν διάνοιαν, καὶ πανταχοῦ τετάσθαι ἡμῶν τὰ ἔργα καὶ τετονῶσθαι " οἷον, ὅταν εὐχώμεθα, μετὰ πολλῆς τοῦτο τῆς τάσεως δεῖ ποιεῖν, ἀποτείνοντας πρὸς τὸν οὐρανὸν τὴν ψυχὴν, οὐ σχοινίοις, ἀλλὰ προθυμίᾳ σφοδρᾷ. Ὅταν ἐλεῶμεν πάλιν, τάσεως ἡμῖν δεῖ, μήποτε φροντὶς οἰκίας, καὶ προστασία παίδων, καὶ γυναικὸς ἐπιμέλεια, καὶ δέος πενίας ἐπεισελθὸν, χαυνώσῃ τὸ ἱστίον. “Ἂν γὰρ τῇ τῶν μελλόντων ἐλπίδι τείνωμεν αὐτὸ πάντοθεν, καλῶς δέχεται τοῦ Πνεύματος τὴν ἐνέργειαν " ἐκείνων δὲ τῶν ἐπικήρων καὶ ταλαιπώρων οὐδὲν εἰς αὑτὴν ἐμπεσεῖται, ἀλλὰ κἂν ἐμπέσῃ, αὐτὴν μὲν οὐδὲν ἔβλαψεν, ἀπεκρούσθη δὲ ταχέως τῷ στεγανῷ καὶ ἐξέπεσεν ἀποτιναχθέν. Διὰ τοῦτο τοίνυν πολλῆς ἡμῖν δεῖ τῆς τάσεως " καὶ γὰρ καὶ ἡμεῖς θάλατταν πλέομεν μεγάλην καὶ εὐρύχωρον, πολλῶν μὲν θηρίων γέμουσαν, πολλῶν δὲ σκοπέλων, πολλοὺς δὲ ἡμῖν χειμῶνας τίκτουσαν, καὶ ἐξ αἰθρίας μέσης χαλεπωτάτην ζάλην ἐπεγείρουσαν. Δεῖ τοίνυν, εἴ γε βουλοίμεθα μετὰ εὐμαρείας πλεῖν καὶ ἀκινδύνως, τείνειν τὰ ἱστία, τουτέστι, τὴν προαίρεσιν τὴν ἡμετέραν " ἀρκεῖ γὰρ ἡμῖν τοῦτο· ἐπεὶ καὶ ὁ Ἀβραὰμ, ἐπειδὴ τὸν πόθον ἔτεινε πρὸς τὸν Θεὸν, καὶ τὴν προαίρεσιν παρέστησεν ἀπηρτισμένην, τίνος ἑτέρου ἐδεήθη; οὐδενός, ἀλλ' Ἐπίστευσε τῷ Θεῷ, καὶ ἐλογίσθη αὑτῷ εἰς δικαιοσύνην. Ἡ δὲ πίστις προαιρέσεως γνησίας ἐστίν. ᾿Ανήνεγκε τὸν υἱὸν, καὶ μὴ τοῦ ἔργου μὴ γενομένου ὁ μισθὸς ἐδίδοτο. Ἔστω τοίνυν ἡμῖν καθαρὰ καὶ καινὰ τὰ ἱστία, μὴ πεπαλαιωμένα" Πᾶν γὰρ τὸ παλαιούμενον καὶ γηράσκον ἐγγὺς ἀφανισμοῦ" μὴ ἐκτετρημένα, ὥστε στέγειν τοῦ Πνεύματος τὴν ἐνέργειαν " Ψυχικὸς γὰρ ἄνθρωπος, φησὶν, οὐ δέχεται τὰ τοῦ Πνεύματος. Ὥσπερ γὰρ τὰ τῶν ἀραχνῶν ὑφάσματα Πνεύματος ῥύμην οὐκ ἂν δέξαιτο’ οὕτως οὐδὲ ψυχὴ βιωτικὴ, οὐδὲ ἄνθρωπος ψυχικὸς Πνεύματος χάριν δέξασθαι δυνήσεταί ποτε. Ἐκείνων γὰρ οὐδὲν διεστήκασιν ἡμῶν οἱ λογισμοὶ, ὄψει μὲν μόνον ἀκολουθίαν σώζοντες, δυνάμεως δὲ ἀπεστερημένοι πάσης. ᾿Αλλ᾽ οὐ τὰ ἡμέτερα τοιαῦτα, ἐὰν νήφωμεν " ἀλλὰ ὅπερ ἂν ἐμπέσῃ, πάντα στέγει, καὶ πάντων ἐστὶν “Ἔστω γάρ τις πνευματικὸς ἀνὴρ, καὶ μυρία αὐτῷ συμπιπτέτω δεινά " ἀλλ᾽ οὐδενὶ τούτων ἁλίσκεται. Καὶ τί λέγω; ἐπαγέσθω πενία, νόσος, ὕβρεις, λοιδορίαι, σκώμματα, πληγαὶ, πᾶν εἶδος κολάσεως, πᾶν εἶδος χλευασίας καὶ ὀνειδισμῶν καὶ ὕβρεων· ἀλλ᾽ ὥσπερ ἐκτὸς ὧν τῆς οἰκουμένης καὶ τῶν τοῦ σώματος ἀπηλλαγμένος παθῶν, οὕτως ἁπάντων καταγελάσεται. Καὶ ὅτι οὐ κόμπος τὰ ῥήματα, πολλοὺς μὲν οἶμαι εἶναι καὶ νῦν" οἷον, τῶν τὰς ἐρημίας κατειληφότων. ᾿Αλλ᾽ οὐδὲν θαυμαστὸν, φησίν. Ἐγὼ δὲ λέγω, καὶ τῶν ἐν ταῖς πόλεσιν ἀνυπονοήτους ἄνδρας εἶναι τοιούτους. Εἰ δὲ βούλει, καὶ τῶν πάλαι τινὰς ἐπιδεῖξαι δυνήσομαι. Καὶ ἵνα μάθῃς, ἐννόει μοι τὸν Παῦλον " τί μὲν οὐκ ἔπαθε δεινὸν, τί δὲ οὐκ ὑπέστη; ἀλλὰ πάντα ἔφερε γενναίως. Τοῦτον δὴ μιμησώμεθα καὶ ἡμεῖς " οὕτω γὰρ δυνησόμεθα καὶ ἐνώπιον τοῦ Θεοῦ εὐαρεστῆσαι, καὶ πρὸς τοὺς λιμένας καταχθῆναι τοὺς εὐδιεινοὺς μετὰ πολλῆς τῆς ἐμπορίας. Τείνωμεν τοίνυν τὴν διάνοιαν ἡμῶν πρὸς τὸν οὐρανὸν, τῷ πόθῳ κατασχεθῶμεν ἐκείνῳ, τῷ πυρὶ περιβάλωμεν ἑαυτοὺς τῷ πνευματικῷ, τῇ φλογὶ διαζώσωμεν ἑαυτούς. Οὐδεὶς φλόγα ἐπιφερόμενος δέδοικε τοὺς ἀπαντῶντας " κἂν θηρίον ἧ, κἂν ἄνθρωπος, κἂν μυρίαι παγίδες, ἕως πεπυρωμένος ἧ, πάντα ὑπεξίσταται, πάντα παραχωρεῖ. Ἀνύποιστος ἡ φλὸξ, ἀφόρητος ἡ πυρὰ, πάντα καταναλίσκει. Τοῦτο τὸ πῦρ περιβάλωμεν ἑαυτοὺς, καὶ δόξαν ἀναπέμψωμεν τῷ Κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ, μεθ᾽ οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
Peithesthe tois hēgoumenois hymōn, kai hypeikete" autoi gar agrypnousin hyper tōn psychōn hymōn, hōs logon apodōsontes" hina meta charas touto poiōsi. kai mē stenazontes - alysiteles gar hymin touto. Kakon men hē anarchia pantachou, kai pollōn hypothesis symphorōn, kai archē ataxias kai synchyseōs" malista de en Ekklēsią tosouton episphalestera estin, hoson kai to tēs archēs meizon kai hypsēloteron. Hōsper gar, an chorou ton koryphaion anelę̄s, ouchi kata melos kai kata taxin ho choros estai, kai phalangos stratopedou ton stratēgon an apostēsę̄s, ouk eti rhythmǭ kai taxei ta tēs parataxeōs estai, kai ploiou ton kybernētēn ean perielę̄s, to skaphos " houtō kai, poimniou ton poimena ean apostēsę̄s, panta anetrepsas kai ēphanisas. Kakon men oun hē anarchia kai anatropēs hypothesis, kakon de ouk hētton kai hē apeitheia tōn archomenōn" to auto gar ginetai palin. Laos gar archonti mē peithomenos, homoios esti tǭ mē echonti, tacha de kai cheirōn" ekei men gar kai syngnōmēn echousin hyper tēs ataxias, entautha de ouketi, alla kai kolazontai, ᾿All᾽ isōs erei tis hēmin, hoti esti kai triton kakon, hotan ho archōn ę̄ kakos. Oida kagō, kai ou mikron touto kakon, alla kai tēs anarchias pollǭ kakion' kreitton gar hypo mēdenos agesthai ē hypo kakou agesthai. Ho men gar pollakis men esōthē, pollakis de ekindyneusen " houtos de pantōs kindyneusei, eis barathra agomenos. Pōs oun ho Paulos phēsi" Peithesthe tois hēgoumenois hymōn, kai hypeikete? ᾿Anōterō eipōn, 2» agatheōtēn aistin, tote eipe, Peithesthe tois hēgoumenois hymōn, kai hypeikete. Ti oun, phēsin, hotan ponēros hē, kai mē peithōmetha? Ponēros, pōs legeis? ei men pisteōs heneken, pheuge auton kai paraitēsai, mē monon an anthrōpos ę̄, alla kan angelos ex ouranou katiōn ei de biou heneken, mē periergazou. Kai touto ouk oikothen legō to hypodeigma, all' apo tēs theias Graphēs. “Akoue gar tou Christou legontos" Epi tēs Mōyseōs kathedras ekathisan hoi Grammateis kai hoi Pharisaioi. Proteron eipōn deina polla peri hautōn, tote phēsin’ ᾽Epi tēs Mōyseōs kathedras ekathisan. Panta oun, hosa an legōsin hymin poiein, poieite " kata de ta erga autōn mē poieite. “Echousi, phēsi, to axiōma, alla biou eisin akathartou. ᾿Alla mē tǭ biǭ, alla tois logois prosechete" tōn men gar hēthōn heneken oudeis an blabeiē. Ti dēpote? Hoti kai dēla pasin esti, kai oude autos, kan myriakis hē ponēros, ponēra didaxei pote. Pisteōs de heneken, oute dēlon estin hapasin, ho te ponēros ou paraitēsetai didaskein" epei kai to, Mē krinete, hina mē krithēte, peri biou estin, ou peri pisteōs" to goun epagomenon touto dēloi. Ti gar blepeis, phēsi, to karphos to en tǭ ophthalmǭ tou adelphou sou, tēn de dokon tēn en tǭ sǭ ᾿ophthalmǭ ou katanoeis? Panta oun hosa an legōsin hymin, phēsi, poiein, poieite (to de poiein ergōn estin, ou pisteōs)" kata de ta mē poieite. Horąs hoti ou peri dogmatōn estin ho logos, alla peri biou kai ergōn? ᾿All᾽ ho Paulos proteron synestēsen autous, kai tote phēsi" Peithesthe tois hēgoumenois hymōn, kai hypeikete; autoi gar agrypnousin hyper tōn psychōn hymōn, hōs logon apodōsontes. ᾿Akouetōsan kai hoi archontes, mē monon hoi archomenoi, hoti hōsper peithēnious einai dei tous archomenous, houtō kai tous archontas agrypnous einai kai nēphalious. Ti legeis? agrypnei, kindynous echei kata tēs hautou kephalēs, hypokeitai tais timōriais tōn sōn hamartēmatōn, kai dia se tosoutǭ estin hypeuthynos phobǭ, kai sy rhąthymeis kai akkizę̄ kai banausos ei, kai ou boulei peithesthai? Dia touto prostithēsi legōn" Hina meta charas touto poiōsi, kai mē stenazontes " alysiteles gar hymin touto. Horąs hoti ton archonta kataphronoumenon ouk amynesthai chrē, all᾽ hē pollē amyna to klausai kai stenaxai estin? eikotōs. Epei kai iatron kataphronoumenon hypo tou kamnontos, ouk heni amynasthai, alla dakrysai kai anoimōxai. Hōste ean stenaxę̄ ho archōn, amynetai se ho Theos. Ei gar hyper tōn oikeiōn hamartēmatōn stenazontes epispōmetha ton Theon " hyper tēs tōn allōn aponoias kai kataphronēseōs stenazontes, ou pollǭ mallon? Horąs hoti ouk aphiēsin auton eis hybreis exagesthai? horąs hosē hē philosophia? Stenazein dei ton kataphronoumenon, ton chataouk amynetai" ho gar stenagmos pasēs amynēs cheirōn. Hotan gar autos mēden onēsę̄ stenazōn, kalei ton Despotēn " kai kathaper epi didaskalou kai tropheōs, hotan ekeinou mē akouę̄ to paidion, kaleitai ho austēroteron prospheromenos " houtō kai entautha. Babai, posos ho kindynos! ti an tis eipoi pros tous athlious, tous epirrhiptontas heautous tosautę̄ timōriōn abyssǭ? Pantōn hōn archeis gynaikōn kai andrōn kai paidōn sy logon didōs" tosoutǭ pyri tēn kephalēn hypotithēs. Thaumazō ei tina esti tōn archontōn sōthēnai pote, pros tę̄ tosautę̄ apeilę̄ kai tę̄ parousę̄ rhąthymią horōn eti kai epitrechontas tinas, kai epirrhiptontas heautous tǭ tosoutǭ onkǭ tēs archēs. Ei gar hoi anankę̄ helkomenoi oudemian echousi syngnōmēn oude apologian, kakōs to pragma oikonomountes kai amelountes" epei kai ᾿Aarōn anankę̄ heilkysthē kai ekindyneuse, kai Mōysēs palin ekindyneuse, kaitoi pollakis paraitēsamenos" kai Saoul heteran empisteutheis archēn, meta to paraitēsasthai ekindyneusen, epeidē kakōs autēn ǭkonomēse" posǭ mallon hoi spoudēn tautēn tithemenoi kai epirrhiptontes heautous? ho gar toioutos pollǭ pleon heauton aposterei pasēs syngnōmēs. Dedoikenai gar chrē kai tremein, kai dia to syneidos kai dia ton onkon tēs archēs, kai oute helkomenous hapax paraiteisthai, oute mē helkomenous heautous, alla kai pheugein men proorōntas tou axiōmatos to megethos, kataschethentas de, palin tēn eulabeian epideiknysthai chrē. Mēden ametron estō, panta kata taxin ginesthō. Pro tou genesthai proaisthomenos, anachōrei, peistheis sauton anaxion einai tou pragmatos " syllēpstheis palin, homoiōs eulabēs eso, pantachou tēn eugnōmosynēn epideiknymenos. Proseuchesthe, phēsin, kai peri hēmōn " pepoithamen gar hoti kalēn syneidēsin echomen, en pasi kalōs. Horąs hoti tauta apolelogētai hōs pros lelypēmenous pros auton graphōn. hōs pros apostrephomenous, hōs pros parabatēn diakeimenous, kai ouk anechomenous oude to onoma hautou akousai. Epei oun para tōn misountōn auton tauta apę̄tei, haper an para tōn philountōn hoi loipoi pantes, toutou heneken entautha tithēsi touto, legōn " Pepoithamen hoti kalēn syneidēsin echomen. Mē gar moi tas katēgorias eipę̄s to syneidos hēmōn, phēsin, ouden hēmōn kataginōskei, oude synismen heautois hoti epexousyneidēsin echomen, en pasi kalōs thelontes anastrephesthai. Ara ouk en ethnikois monon, alla kai en hymin. Ouden meta kapēleias, ouden meta hypokriseōs pepoiēkamen" eikos gar hēn auton tauta legontos - Katēchēthēsan gar peri sou, hoti apostasian didaskeis. Ouk hōs echthros, phēsin, oude hōs polemios tauta graphō, all᾽ hōs philos. Kai touto kai ek tou hexēs dēloi. Perissoterōs de parakalō touto poiēsai, hina tachion apokatastathō hymin. Touto sphodra philountos hēn autous, to houtōs axioun euxasthai. Ouch haplōs, phēsin, alla meta pasēs spoudēs " hōste me tacheōs elthein pros hymas Touto mēden heautǭ syneidotos esti, to spoudazein elthein pros autous, kai parakalein autous euchesthai hyper autou. Toutou heneken prōton par᾽ autōn aitēsas tas euchas, tote kai autos autois epeuchetai panta ta agatha. Ho de Theos tēs eirēnēs, phēsi. Touto eipe dia to stasiazein autous. Ei toinyn ho Theos eirēnēs theos esti, mē diastasiazete pros hēmas. Ho anagagōn ek tēs gēs ton Poimena tōn probatōn, Peri tēs anastaseōs touto eirētai. Ton megan. Allē prosthēkē. Entautha palin mechri telous ton peri tēs anastaseōs autois logon diabebaioutai. En haimati diathēkēs aiōniou, ton Kyrion hēmōn Iēsoun Christon, katartisai hymas en panti ergǭ agathǭ" eis to poiēsai to thelēma hautou, poiōn en hymin to euareston enōpion hautou. Palin martyrei autois megala " to gar katartizomenon esti to archēn echon, eita plēroumenon. Kai epeuchetai autois - hoper esti pothountos. Kai hora " en men tais allais epistolais en tois prooimiois euchetai, entautha de en tǭ telei. Poiōn, phēsin, en hymin to euareston enōpion hautou dia ᾿Iēsou Christou" hǭ hē doxa eis tous aiōnas tōn aiōnōn. Amēn. Parakalō de hymas, adelphoi, anechesthe tou logou tēs paraklēseōs " kai gar dia bracheōn epesteila hymin. Horąs hoti ho mēdeni epesteile, touto toutois epistellei? Kai gar dia bracheōn, phēsin, logią. Oimai autous ou pany pros ton Timotheon echein apechthōs “ hothen kai auton proestēsato. Ginōskete gar, phēsi, ton adelphon Timotheon apolelymenon, meth' hou, ean tachion erchētai, opsomai hymas. Apolelymenon, phēsi; pothen? Oimai hauton eis desmōtērion embeblēsthai - ē, ei mē touto, apo ᾿Athēnōn apolelymenon " kai gar kai touto en tais Praxesi keitai. ᾿Aspasasthe pantas tous hēgoumenous hymōn, kai pantas tous hagious. Aspazontai hymas hoi apo tēs Italias. Hē charis meta pantōn hymōn. ᾿Amēn. Horąs pōs deiknysi tēn aretēn oute ek tou Theou to holon, oute ex hēmōn monon katorthoumenēn? tǭ gar eipein; Katartisai hymas en panti ergǭ agathǭ, kai ta hexēs, touto dēloi " hōsei elegen " Echete men aretēn, deisthe de plērōseōs. Eipōn de ergǭ kai logǭ agathǭ, edeixen hoti kai bion orthon nxō dei kai dogmata. Kalōs de prosethēke to, Poiōn en hymin to euareston enōpion autou. Enōpion autou, phēsin " hautē gar hē megistē aretē, poiein enōpion tou Theou to euareston " katha kai ho Prophētēs legei Kai kata tēn kathariotēta tōn auxa de grapsas, oliga auta ephēsen einai, synkrisin poiōn pros ha emelle legein ᾿ katha kai allachou phēsi, Kathōs egrapsa hymin en oligǭ " pros ho dynasthe anaginōskontes noēsai tēn synesin mou en tǭ mystēriǭ tou Christou. Kai hora hautou tēn sophian" Ou legei, Parakalō hymas, anechesthe tou logou tēs paraineseōs, alla, Tou logou tēs paraklēseōs" toutesti, tēs paramythias, tēs protropēs. Ouk echei tis, phēsi, pros to miichos reusai tōn lechthentōn. Ti oun? kai touto hēn ho epoiei autous apostrephesthai? Oudamōs" all᾽ ou boutōn gar toioutōn idion to mē anechesthai logou makrou. Ginōskete ton adelphon Timotheon apolelymenon, meth᾽ hou, ean tachion erchētai, opsomai hetoimos estin elthein meta tou mathētou. Aspasasthe tous hēgoumenous hymōn, kai pantas tous hagious. "Hora pōs autous etimēsen, ei ge ekeinois epesteilen ant᾽ ekeinōn. Aspazontai hymas hoi ek tēs Italias. Hē charis meta pantōn hymōn. Amēn. “Hoper hēn koinon apantōn, touto hysteron eipen. Ē charis de pōs ginetai meth᾽ hēmōn? “an mē hybrisōmen eis tēn euergesian, an mē rhathymoi genōmetha peri tēn dōrean. Kai ti estin ē charis, phēsin? Ē aphesis tōn hamartiōn, hē katharsis " hautē gar meth" hēmōn esti. Tis gar, phēsin, hybrikōs dynatai phylaxai tēn charin, kai ouk apollysin hautēn? Hoion, echarisato soi ta hamartēmata " pōs oun estai meta sou hē charis, toutestin, hē eudokimēsis, ē hē tou Pneumatos energeia, an mē dia tōn agathōn praxeōn autēn epispasę̄? Touto gar pantōn aition agathōn, to paramenein hēmin aei tēn charin tou Pneumatos; hautē gar pros hapanta hēmas hodēgei, hōsper oun hotan apoptę̄ hēmōn, apollysin hēmas kai erēmous poiei. Mē dē autēn apokrousōmetha" en hēmin gar esti kai menein autēn, kai apelthein. To men gar, hotan ta ourania logizōmetha, ginetai '" to de, hotan ta biōtika. Ho ho kosmos, phēsin, ou dynatai labein, hoti ou theōrei hauto, oude ginōskei auto. Kosmon ton ponēron kai aischron bion kalei. Horąs hoti ouk esti kosmikēs psychēs to echein auto? Pollēs toinyn hēmin dei tēs spoudēs, hōste auto kataschethēnai par᾽ hēmōn, hōste panta ta hēmetera oikonomein, kai en asphalei poiein kai en eirēnę̄ pollę̄. “Hōsper gar tēn ex ouriōn pleousan naun ouk estin oute empodisthēnai, oute baptisthēnai, heōs an apolauę̄ dexiou tou pneumatos kai diēnekous, alla kai pollēn meta tēn kathodon epidoseōs doxan parechetai tois te nautais, tois te lattousa deous, kai theama hēdiston ton hautēs parechomenē dromon " houtō kai psychę̄ tǭ theiǭ ōchyrōmenē “hōn biōtikōn, tēn de epi ton ouranon pherousan hodon sphodroteron ekeinēs temnei tēs neōs, hate ouk hyp᾽ anemou parapempomenē, all᾽ hyp᾽ autou tou Paraklētou peplērōmena echousa ta histia panta kai kathara, kai pan chaunon kai dialelymenon ekballei ek tēs dianoias tēs hēmeteras. "Hōsper gar eis chaunon histion empiptōn ho anemos, ouk an energēseien, houtōs oude to Pneuma eis chaunēn psychēn paramenein anechetai, alla dei pollēs tēs taseōs, tēs sphodrotētos. pepyrōmenēn hēmin einai chrē tēn dianoian, kai pantachou tetasthai hēmōn ta erga kai tetonōsthai " hoion, hotan euchōmetha, meta pollēs touto tēs taseōs dei poiein, apoteinontas pros ton ouranon tēn psychēn, ou schoiniois, alla prothymią sphodrą. Hotan eleōmen palin, taseōs hēmin dei, mēpote phrontis oikias, kai prostasia paidōn, kai gynaikos epimeleia, kai deos penias epeiselthon, chaunōsę̄ to histion. “An gar tę̄ tōn mellontōn elpidi teinōmen auto pantothen, kalōs dechetai tou Pneumatos tēn energeian " ekeinōn de tōn epikērōn kai talaipōrōn ouden eis hautēn empeseitai, alla kan empesę̄, autēn men ouden eblapsen, apekrousthē de tacheōs tǭ steganǭ kai exepesen apotinachthen. Dia touto toinyn pollēs hēmin dei tēs taseōs " kai gar kai hēmeis thalattan pleomen megalēn kai eurychōron, pollōn men thēriōn gemousan, pollōn de skopelōn, pollous de hēmin cheimōnas tiktousan, kai ex aithrias mesēs chalepōtatēn zalēn epegeirousan. Dei toinyn, ei ge bouloimetha meta eumareias plein kai akindynōs, teinein ta histia, toutesti, tēn proairesin tēn hēmeteran " arkei gar hēmin touto; epei kai ho Abraam, epeidē ton pothon eteine pros ton Theon, kai tēn proairesin parestēsen apērtismenēn, tinos heterou edeēthē? oudenos, all' Episteuse tǭ Theǭ, kai elogisthē hautǭ eis dikaiosynēn. Hē de pistis proaireseōs gnēsias estin. ᾿Anēnenke ton huion, kai mē tou ergou mē genomenou ho misthos edidoto. Estō toinyn hēmin kathara kai kaina ta histia, mē pepalaiōmena" Pan gar to palaioumenon kai gēraskon engys aphanismou" mē ektetrēmena, hōste stegein tou Pneumatos tēn energeian " Psychikos gar anthrōpos, phēsin, ou dechetai ta tou Pneumatos. Hōsper gar ta tōn arachnōn hyphasmata Pneumatos rhymēn ouk an dexaito’ houtōs oude psychē biōtikē, oude anthrōpos psychikos Pneumatos charin dexasthai dynēsetai pote. Ekeinōn gar ouden diestēkasin hēmōn hoi logismoi, opsei men monon akolouthian sōzontes, dynameōs de apesterēmenoi pasēs. ᾿All᾽ ou ta hēmetera toiauta, ean nēphōmen " alla hoper an empesę̄, panta stegei, kai pantōn estin “Estō gar tis pneumatikos anēr, kai myria autǭ sympiptetō deina " all᾽ oudeni toutōn halisketai. Kai ti legō? epagesthō penia, nosos, hybreis, loidoriai, skōmmata, plēgai, pan eidos kolaseōs, pan eidos chleuasias kai oneidismōn kai hybreōn; all᾽ hōsper ektos hōn tēs oikoumenēs kai tōn tou sōmatos apēllagmenos pathōn, houtōs hapantōn katagelasetai. Kai hoti ou kompos ta rhēmata, pollous men oimai einai kai nyn" hoion, tōn tas erēmias kateilēphotōn. ᾿All᾽ ouden thaumaston, phēsin. Egō de legō, kai tōn en tais polesin anyponoētous andras einai toioutous. Ei de boulei, kai tōn palai tinas epideixai dynēsomai. Kai hina mathę̄s, ennoei moi ton Paulon " ti men ouk epathe deinon, ti de ouk hypestē? alla panta ephere gennaiōs. Touton dē mimēsōmetha kai hēmeis " houtō gar dynēsometha kai enōpion tou Theou euarestēsai, kai pros tous limenas katachthēnai tous eudieinous meta pollēs tēs emporias. Teinōmen toinyn tēn dianoian hēmōn pros ton ouranon, tǭ pothǭ kataschethōmen ekeinǭ, tǭ pyri peribalōmen heautous tǭ pneumatikǭ, tę̄ phlogi diazōsōmen heautous. Oudeis phloga epipheromenos dedoike tous apantōntas " kan thērion hē, kan anthrōpos, kan myriai pagides, heōs pepyrōmenos hē, panta hypexistatai, panta parachōrei. Anypoistos hē phlox, aphorētos hē pyra, panta katanaliskei. Touto to pyr peribalōmen heautous, kai doxan anapempsōmen tǭ Kyriǭ hēmōn Iēsou Christǭ, meth᾽ hou tǭ Patri, hama tǭ hagiǭ Pneumati, doxa, kratos, timē, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
“Obey your leaders and submit to them; for they keep watch over your souls, as those who will give an account, so that they may do this with joy and not with groaning; for that would be unprofitable for you.” Anarchy is an evil everywhere, and the occasion of many calamities, and the beginning of disorder and confusion; but above all in the church it is the more dangerous, as the office is greater and higher. For just as, if you remove the leader of a chorus, the chorus will not keep melody and order, and if you take away the general from the phalanx of an army, the battle line will no longer have rhythm and order, and if you remove the helmsman from a ship, [you sink] the vessel, so too, if you take away the shepherd from a flock, you have overturned and destroyed everything. Anarchy, then, is an evil and an occasion of overthrow; but no less an evil is the disobedience of those who are ruled; for the same thing happens again. For a people that does not obey its ruler is like one that has none, and perhaps even worse; for there they have pardon for the disorder, but here no longer, but they are even punished. But perhaps someone will say to us that there is a third evil too, when the ruler is wicked. I too know it, and it is no small evil, but much worse than anarchy; for it is better to be led by no one than to be led by a wicked man. For the former has often been saved, and often been in danger; but the latter will certainly be in danger, being led into pits. How then does Paul say, “Obey your leaders and submit to them”? Having said above, “[considering] the outcome [of their way of life, imitate] their faith,” then he said, “Obey your leaders and submit to them.” “What then,” someone says, “when he is wicked, and are we not to obey?” Wicked, how do you mean? If on account of faith, flee him and reject him, not only if he is a man, but even if he is an angel come down from heaven; but if on account of his life, do not be meddlesome. And I do not give this example from myself, but from the divine Scripture. For hear Christ saying, “The scribes and the Pharisees have sat on Moses' seat.” Having first said many terrible things about them, he then says, “They have sat on Moses' seat. So do whatever they tell you to do; but do not do according to their works.” They have the dignity, he says, but they are of an unclean life. But pay attention not to their life but to their words. For no one would be harmed on account of their morals. Why? Because they are plain to all, and he himself, even if he is ten thousand times wicked, will never teach wicked things. But in the matter of faith, it is not plain to all, and the wicked man will not refrain from teaching [error]. Since “Do not judge, so that you may not be judged” too is about life, not about faith; at any rate what follows shows this: “For why do you see,” he says, “the speck in your brother's eye, but do not notice the log in your own eye?” “So whatever they tell you to do,” he says, “do” (and “to do” belongs to works, not to faith); “but do not do according to their [works].” Do you see that the discourse is not about doctrines, but about life and works? But Paul first commended them, and then says, “Obey your leaders and submit to them; for they keep watch over your souls, as those who will give an account.” Let the rulers hear too, not only those ruled: that just as the ruled must be obedient, so the rulers too must be wakeful and sober. What are you saying? He keeps watch, has dangers hanging over his own head, is subject to the punishments for your sins, and because of you is liable to so great fear; and you are careless and coy and vulgar, and are not willing to obey? That is why he adds, saying, “So that they may do this with joy and not with groaning; for that would be unprofitable for you.” Do you see that the ruler who is despised must not avenge himself, but his great vengeance is to weep and groan? Naturally. For a physician despised by the sick man cannot avenge himself, but can weep and wail. So if the ruler groans, God avenges you. For if by groaning over our own sins we draw God to us, will we not much more do so by groaning over the arrogance and contempt of others? Do you see that he does not let him be carried into insults? Do you see how great the philosophy? The one despised must groan, the one trampled [and spat upon]; [do not be confident because] he does not avenge himself; for groaning is worse than any vengeance. For when he himself accomplishes nothing by groaning, he calls the Master; and just as with a teacher and tutor, when the child does not listen to him, the one who treats him more severely is called, so here too. Oh, how great the danger! What could one say to those wretched men who throw themselves into so great an abyss of punishments? You give account for all whom you rule, women and men and children; you put your head under so great a fire. I wonder whether any of the rulers can ever be saved, with so great a threat and the present carelessness, seeing that some still run after it and throw themselves into so great a burden of office. For if those dragged by necessity have no pardon or excuse when they manage the matter badly and neglect it (since Aaron too was dragged by necessity and was in danger, and Moses again was in danger, though he often refused; and Saul, entrusted with another office, after refusing was in danger, because he managed it badly), how much more those who are zealous for it and throw themselves into it? For such a one deprives himself much more of all pardon. One must fear and tremble, both because of conscience and because of the burden of the office, and neither refuse once when dragged, nor drag oneself when not dragged; but flee, foreseeing the greatness of the dignity, and, when seized, show reverence again. Let nothing be immoderate; let all be done in order. Before it happens, foreseeing it, withdraw, persuaded that you are unworthy of the thing; if seized, be reverent in the same way, showing fair-mindedness everywhere. “Pray for us,” he says; “for we are confident that we have a good conscience, wishing to conduct ourselves well in all things.” See that he defends himself in these words, as writing to those who were grieved with him, who turned away from him, who were disposed toward him as toward a transgressor, and did not bear even to hear his name. Since, then, he asked of those who hated him what all others ask of those who love them, for this reason he puts this here, saying, “We are confident that we have a good conscience.” Do not tell me the accusations, he says; our conscience condemns us in nothing, nor are we conscious of having [plotted against you] … “a good conscience, wishing to conduct ourselves well in all things”: so not only among the Gentiles, but also among you. We have done nothing with trickery, nothing with hypocrisy; for it was likely that they would say this of him: “For they have been told about you that you teach apostasy.” Not as an enemy, he says, nor as an opponent do I write these things, but as a friend. And he shows this from what follows too: “And I urge you the more earnestly to do this, so that I may be restored to you the sooner.” This was the mark of one who loved them greatly, to ask them so to pray: not simply, he says, but with all earnestness, so that I may come to you quickly. This is the mark of one conscious of nothing against himself, to be eager to come to them and to ask them to pray for him. For this reason, having first asked their prayers, he then himself prays all good things for them. “And may the God of peace,” he says. He said this because they were in dissension. If, then, God is the God of peace, do not be in dissension with us. “Who brought up from the earth the shepherd of the sheep.” This was said about the resurrection. “The great”: another addition. Here again, to the end, he confirms to them the word about the resurrection. “By the blood of the eternal covenant, our Lord Jesus Christ, equip you in every good work to do his will, working in you what is pleasing before him.” Again he bears great witness to them; for what is equipped [perfected] is what has a beginning and is then completed. And he prays for them, which is the mark of one who longs for them. And see: in the other letters he prays in the opening, but here at the end. “Working,” he says, “in you what is pleasing before him through Jesus Christ, to whom be the glory to the ages of ages. Amen. And I urge you, brothers, bear with the word of exhortation; for I have written to you briefly.” Do you see that what he wrote to no one else, he writes to these? “For I have written to you briefly,” he says, … I think they were not very hostile toward Timothy; that is why he put him forward too. “You know,” he says, “that our brother Timothy has been released, with whom, if he comes soon, I will see you.” “Released,” he says: from where? I think he had been cast into prison; or, if not this, released from Athens; for this too lies in the Acts. “Greet all your leaders and all the saints. Those from Italy greet you. Grace be with you all. Amen.” Do you see how he shows that virtue is accomplished neither wholly from God nor from us alone? For by saying, “equip you in every good work,” and so on, he shows this, as if he said: you have virtue, but you need completion. And by saying “work and word,” he showed that one needs both an upright life and [right] doctrines. And he well added, “working in you what is pleasing before him.” “Before him,” he says; for this is the greatest virtue, to do before God what is pleasing; as the prophet too says, “And according to the cleanness of [my hands before his eyes].” … having written [many things], he said they were few, comparing them with what he was going to say; as he says elsewhere too, “As I wrote to you briefly, by which, when you read, you can perceive my insight into the mystery of Christ.” And see his wisdom: he does not say, “I urge you, bear with the word of admonition,” but “the word of exhortation,” that is, of comfort, of encouragement. No one can, he says, [grow weary] at the length of what has been said. What then? Was this what made them turn away? Not at all; but he does not wish [to say so; that is, even if you are faint-hearted]; for it is characteristic of such people not to bear a long discourse. “You know that our brother Timothy has been released, with whom, if he comes soon, I will see you”: [he] is ready to come with his disciple. “Greet your leaders and all the saints.” See how he honored them, since he wrote to these instead of to those. “Those from Italy greet you. Grace be with you all. Amen.” What was common to all, this he said last. And how is grace with us? If we do not insult the benefaction, if we do not become careless about the gift. “And what is grace?” someone says. The forgiveness of sins, the cleansing; for this is with us. For who, having insulted it, can keep the grace and not lose it? For example, he forgave you your sins; how then will grace be with you, that is, his favor, or the working of the Spirit, unless you draw it to yourself by good deeds? For this is the cause of all good things, that the grace of the Spirit always remains with us; for it guides us to all things, just as, when it flies away from us, it destroys us and leaves us desolate. Let us not, then, drive it away; for it is in our power both that it remain and that it depart. The one happens when we think of heavenly things; the other, when we think of worldly things. “Which the world,” he says, “cannot receive, because it does not see it, nor know it.” By the world he means the wicked and shameful life. Do you see that it does not belong to a worldly soul to have it? We need, then, much diligence so that it may be held fast by us, so that it may manage all our affairs and make them safe and in great peace. For just as a ship sailing with a stern wind cannot be hindered or sunk as long as it enjoys a favorable and continuous wind, but after its return gives great glory of [its cargo] to the sailors and to the [passengers, freeing them] from fear, and providing its course as a most pleasant sight, so too the soul, fortified by the divine [Spirit], [rises above the waves] of worldly things, and cuts the road that leads to heaven more vigorously than that ship, since it is driven not by wind but by the Paraclete himself, having all its sails full and clean; and it casts out of our mind everything slack and dissolute. For just as wind falling on a slack sail would not work, so the Spirit does not endure to remain in a slack soul; but there is need of much tension, of vehemence. Our mind must be on fire, and our works everywhere strained and taut; for example, when we pray, we must do it with much tension, stretching the soul toward heaven, not with ropes, but with vehement eagerness. When we show mercy again, we need tension, lest care for the house, and the support of children, and concern for the wife, and fear of poverty, coming in, slacken the sail. For if we stretch it on every side with the hope of the things to come, it receives the working of the Spirit well; and none of those perishable and wretched things will fall upon it; but even if one falls, it has done it no harm, but has been quickly repelled by its tightness, and fallen off, shaken away. For this reason, then, we need much tension; for we too sail a great and wide sea, full of many wild beasts and many rocks, bringing us many storms, and raising the most grievous tempest out of a clear sky. If, then, we wish to sail with ease and without danger, we must stretch our sails, that is, our will; for this is enough for us. Since Abraham too, when he stretched his longing toward God and presented his will complete, what else did he need? Nothing; but “he believed God, and it was counted to him as righteousness.” And faith belongs to a sincere will. He offered his son; and though the deed did not take place, the reward was given. Let our sails, then, be clean and new, not worn out; “for what is becoming old and growing aged is near to vanishing”; not torn, so as to hold the working of the Spirit; “for the natural man,” he says, “does not receive the things of the Spirit.” For just as spiders' webs would not receive a rush of wind, so neither will a worldly soul nor a natural man ever be able to receive the grace of the Spirit. For our thoughts differ in nothing from those [webs], keeping only the appearance of a sequence, but deprived of all strength. But ours are not such, if we are sober; but whatever falls upon them, they hold everything, and are above all things. Let a man be spiritual, and let countless terrible things befall him; but he is caught by none of them. And why do I say this? Let poverty come upon him, disease, insults, revilings, jests, blows, every kind of punishment, every kind of mockery and reproach and outrage; but as though he were outside the world and freed from the passions of the body, so he will laugh at all things. And that the words are not a boast, I think there are many such even now; for example, of those who have taken to the deserts. “But that is nothing wonderful,” someone says. But I say that even of those in the cities there are men such as these, who are unsuspected. And if you wish, I shall be able to show some of those of old too. And so that you may learn, consider Paul: what terrible thing did he not suffer, what did he not undergo? But he bore everything nobly. Let us too imitate him; for so we shall be able both to be pleasing before God and to be brought into calm harbors with much merchandise. Let us, then, stretch our mind toward heaven, let us be held by that longing, let us clothe ourselves with the spiritual fire, let us gird ourselves with the flame. No one who carries a flame fears those who meet him; even if it is a wild beast, even if a man, even if countless snares, as long as he is on fire, all give way, all yield. The flame is irresistible, the fire unbearable; it consumes everything. Let us clothe ourselves with this fire, and send up glory to our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always, and to the ages of ages. Amen.
Textual problem in this passage: see the notes.
Heb 13:17–25 (quotation, high confidence) · Heb 13:7 (quotation, medium confidence) · Gal 1:8 (allusion, high confidence) · Matt 23:2–3 (quotation, high confidence) · Matt 7:1 (quotation, high confidence) · Matt 7:3 (quotation, high confidence) · Exod 4:10–13 (allusion, medium confidence) · Exod 32:1–35 (allusion, medium confidence) · 1 Sam 10:21–22 (allusion, medium confidence) · 1 Sam 15:1–35 (allusion, medium confidence) · Acts 21:21 (quotation, high confidence) · Acts 17:14–15 (allusion, medium confidence) · Ps 18:24 (17:25 LXX) (quotation, medium confidence) · Eph 3:3–4 (quotation, high confidence) · John 14:17 (quotation, high confidence) · Gen 15:6 (quotation, high confidence) · Gen 22:1–19 (allusion, high confidence) · Heb 8:13 (quotation, high confidence) · 1 Cor 2:14 (quotation, high confidence)
Notes and citation
Summary: Expounding Heb 13:17–25, Chrysostom teaches that church leaders must be obeyed in matters of life (though not if they teach false faith), warns leaders of their accountability and those who seek office of its danger, explains Paul's closing prayer and greetings, and urges his hearers to keep the grace of the Spirit by stretching the sails of their will toward heaven.
- Quotations: Heb 13:7, 17–25; Gal 1:8; Matt 23:2–3; Matt 7:1, 3; Exod 4:10–13 and Exod 32 (Aaron); 1 Sam 10:21–22; 15 (Saul); Acts 21:21; Acts 17:14–15; Ps 18:24 (17:25 LXX); Eph 3:3–4; John 14:17; Gen 15:6 (Rom 4:3); Gen 22; Heb 8:13; 1 Cor 2:14; 2 Cor 11:23–28. Chrysostom's distinction that a leader is to be rejected for false faith but tolerated for a bad life is translated as written. Several lines are lost in the scan (marked …; bracketed words supplied from the biblical text or the sense); a long leak of Migne's Latin column, section numerals and a footnote mark were removed.
Notes on the original text
- Digital text corrected (OCR slip: "ινώσκετε for Γινώσκετε; OCR slip: "μήν. for Ἀμήν.; OCR slip: "όγον ἀποδώσοντες for λόγον ἀποδώσοντες; OCR slip: "᾿Ιησοῦν for Ἰησοῦν; OCR slip: «1όγον for λόγον; OCR slip: «λαθεῖν, ὅτι οὗ ὑεωρεῖ for λαβεῖν, ὅτι οὐ θεωρεῖ; OCR slip: «ἧς τάσεως for τῆς τάσεως; OCR slip: «᾿Ἰέγωσιν ὑμῖν" ποιεῖν" for λέγωσιν ὑμῖν ποιεῖν; OCR slip: Βαδαὶ, πόσος ὁ χίνδυνο; 1 for Βαβαὶ, πόσος ὁ κίνδυνος!; OCR slip: Γραμμαξεῖς for Γραμματεῖς; OCR slip: Δ:δοιχέναι γὰρχρὴ for Δεδοικέναι γὰρ χρὴ; OCR slip: Δόγου τῆς παρακ.ϊἰήσεως for λόγου τῆς παρακλήσεως; OCR slip: Κατηχήθησαν» Ὑὰρ περὶ σοῦ, ὅτι ἀπο-στασίαν» for Κατηχήθησαν γὰρ περὶ σοῦ, ὅτι ἀποστασίαν; OCR slip: Παρακλέτου for Παρακλήτου; OCR slip: Παῦλός; φησι" Πείθεσε for Παῦλός φησι" Πείθεσθε; OCR slip: Πνεύματο: αὔνη for Πνεύματος· αὕτη; OCR slip: Πνεύματο; τὴν for Πνεύματος τὴν; OCR slip: Πονηρὸς;, πᾶς for Πονηρὸς, πῶς; OCR slip: Πράξετι for Πράξεσι; OCR slip: Προφέτης for Προφήτης; OCR slip: Πρότερον» εἰπὼν for Πρότερον εἰπὼν; OCR slip: Τοῦτο τὸ πῦρ περιδάλωμεν for Τοῦτο τὸ πῦρ περιβάλωμεν; OCR slip: Φυυ.χικὸς γὰρ ἄνθρωκος, φησὶν, οὐ δέχετωε for Ψυχικὸς γὰρ ἄνθρωπος, φησὶν, οὐ δέχεται; OCR slip: αὐ- " φὸς for αὐτὸς; OCR slip: αὐτοὺ; for αὐτοὺς; OCR slip: αὑτῶν. αἱἰτή: σι; for αὐτῶν αἰτήσας; OCR slip: βιωτιχὴ for βιωτικὴ; OCR slip: βλαθεί:,. for βλαβείη.; OCR slip: γίσθη for ἐλογίσθη; OCR slip: γαλεπωτάτην for χαλεπωτάτην; OCR slip: γκαὶ ἐκ for καὶ ἐκ; OCR slip: διαδεδαιοῦται for διαβεβαιοῦται; OCR slip: διαστασιάξετ: for διαστασιάζετε; OCR slip: διλοῖ. Τί ' for δηλοῖ. Τί; OCR slip: δυνάμεως; δὲ for δυνάμεως δὲ; OCR slip: δῖλόν for δῆλόν; OCR slip: εἰλχύσθη καὶ ἔχινδύνευσε for εἱλκύσθη καὶ ἐκινδύνευσε; OCR slip: εἰπεῖν: Καταρτίσαι for εἰπεῖν· Καταρτίσαι; OCR slip: εἰσὶ» ἀκαθάρτον for εἰσὶν ἀκαθάρτου; OCR slip: εἴδος κολάσεως, πᾶν εἴδος for εἶδος κολάσεως, πᾶν εἶδος; OCR slip: εὐδοχίμησι: for εὐδοκίμησις; OCR slip: εὐλαδῇς for εὐλαβὴς; OCR slip: εὔξασθα!. ἢ ἁπλῶς for εὔξασθαι. Οὐχ ἁπλῶς; OCR slip: εὖλάθδειαν for εὐλάβειαν; OCR slip: θάττᾶν for θάλατταν; OCR slip: θέϊοντες ἀναστρέξεσθω. δλρα for θέλοντες ἀναστρέφεσθαι. Ἄρα; OCR slip: κάἀθαρτις for κάθαρσις; OCR slip: καταγιλάσεται for καταγελάσεται; OCR slip: καταγινώσκε!ι for καταγινώσκει; OCR slip: καταγοοῖς for κατανοεῖς; OCR slip: καταφροουΐσειυ: for καταφρονήσεως; OCR slip: λέγῳ for λέγω; OCR slip: μεθὺ οὗ for μεθ᾽ οὗ; OCR slip: μιδὲν for μηδὲν; OCR slip: μον ἐν τῷ for μου ἐν τῷ; OCR slip: νόπο;, ὕδρεις, λοι; δορίαι for νόσος, ὕβρεις, λοιδορίαι; OCR slip: οὐβίων for οὐρίων; OCR slip: οὐκὶ κατὰ μέλος for οὐχὶ κατὰ μέλος; OCR slip: οὑτοῦ. Τούτου ἔνεχεν for αὐτοῦ. Τούτου ἕνεκεν; OCR slip: πάντες τοὺς ἁγίους for πάντας τοὺς ἁγίους; OCR slip: πάτης ἀμύνης γείρων for πάσης ἀμύνης χείρων; OCR slip: παλωιυύμενον καὶ γηράσχον ἐγγὺς ἀξαγισμοῦ for παλαιούμενον καὶ γηράσκον ἐγγὺς ἀφανισμοῦ; OCR slip: παραδάτην διαχΞει μένους for παραβάτην διακειμένους; OCR slip: παρακαϊῶ for παρακαλῶ; OCR slip: παρἐχομένη for παρεχομένη; OCR slip: περιδάλωμεν ἑαυτοὺς τῷ πνευματικῷ, τῇ φλογὶ διαζώτωμεν for περιβάλωμεν ἑαυτοὺς τῷ πνευματικῷ, τῇ φλογὶ διαζώσωμεν; OCR slip: πηλλῶν δὲ σχοπέλων for πολλῶν δὲ σκοπέλων; OCR slip: πιραπεμπομένη for παραπεμπομένη; OCR slip: πληρώπεως for πληρώσεως; OCR slip: πνευματιχὸὴς for πνευματικὸς; OCR slip: ποιοῦτος for τοιοῦτος; OCR slip: πονηρὴν for πονηρὸν; OCR slip: προαίρᾶσιν for προαίρεσιν; OCR slip: προαἰσθόμενος, ἀναχώρε:, πε:σθεὶ; for προαισθόμενος, ἀναχώρει, πεισθεὶς; OCR slip: προσἐχετε for προσέχετε; OCR slip: πρὲς ὃ δύγασὺς for πρὸς ὃ δύνασθε; OCR slip: πὼς δείκνυσι for πῶς δείκνυσι; OCR slip: στέγεῖν τοῦ {Πνεύματος for στέγειν τοῦ Πνεύματος; OCR slip: στεγάζογτες for στενάζοντες; OCR slip: στενήζοντες " ἀλυσιτε.ὲς for στενάζοντες " ἀλυσιτελὲς; OCR slip: συνείδησιν" ἔχομεν, ἐν πᾶσι καιϊῶς. for συνείδησιν ἔχομεν, ἐν πᾶσι καλῶς.; OCR slip: σφοδρότη- “ος. Ἶ for σφοδρότητος.; OCR slip: σφόδοχ for σφόδρα; OCR slip: σωθἷναί for σωθῆναί; OCR slip: τάστεως for τάσεως; OCR slip: τάχιον' ἔρχηται for τάχιον ἔρχηται; OCR slip: τέχτουσαν for τίκτουσαν; OCR slip: τετάσϑαι for τετάσθαι; OCR slip: τετογῶσθα: for τετονῶσθαι; OCR slip: τιών for κατιών; OCR slip: τούτον ἕνεκεν for τούτου ἕνεκεν; OCR slip: τοῦ; τε ναύταις for τοῖς τε ναύταις; OCR slip: τοῦτ. ' for τοῦτο·; OCR slip: τρο φέως for τροφέως; OCR slip: τὴ» καθαριότητα for τὴν καθαριότητα; OCR slip: τὴς εἰρήνης, φητί for τῆς εἰρήνης, φησί; OCR slip: τὴς σπουδῆς for τῆς σπουδῆς; OCR slip: τὶ δὲ οὐκ for τί δὲ οὐκ; OCR slip: τὸ» Θεόν " ὑπὲρ τῆς; for τὸν Θεόν " ὑπὲρ τῆς; OCR slip: τὸ» Ποιμέναει τῶν" προξάτῶν for τὸν Ποιμένα τῶν προβάτων; OCR slip: τῆ; τάσεως for τῆς τάσεως; OCR slip: τῆ; ἀναστάσεως for τῆς ἀναστάσεως; OCR slip: φόδῳ for φόβῳ; OCR slip: χάρι; for χάρις; OCR slip: χαιϊὴν for καλὴν; OCR slip: χαπηλεία:, οὐδὲν μιτὰ for καπηλείας, οὐδὲν μετὰ; OCR slip: χαρνυφαῖον for κορυφαῖον; OCR slip: χατατχεθέντα: for κατασχεθέντας; OCR slip: χατορθουμένην for κατορθουμένην; OCR slip: χαϊοῦτε for καὶ οὔτε; OCR slip: χρεῖττον γὰρ ὑπὺ for κρεῖττον γὰρ ὑπὸ; OCR slip: χυδερνήτην ἐὰν πϑβριέλῃς for κυβερνήτην ἐὰν περιέλῃς; OCR slip: ωἱώνων for αἰώνων; OCR slip: ἀγαϑῷ for ἀγαθῷ; OCR slip: ἀγευπνεῖ for ἀγρυπνεῖ; OCR slip: ἀγρὕπνους for ἀγρύπνους; OCR slip: ἀδειϊρὸν Τιμόθεον μένον", με9' for ἀδελφὸν Τιμόθεον ἀπολελυμένον, μεθ'; OCR slip: ἀδειϊτοὺν Τιμόθεον ἀποἀοιυμένον for ἀδελφὸν Τιμόθεον ἀπολελυμένον; OCR slip: ἀδύσσῳ for ἀβύσσῳ; OCR slip: ἀνυπονοΐ τόυς for ἀνυπονοήτους; OCR slip: ἀνἐχεται for ἀνέχεται; OCR slip: ἀπήτε: for ἀπῄτει; OCR slip: ἀπολελόγηταιὡ; πρὸς λελυπημέγους for ἀπολελόγηται ὡς πρὸς λελυπημένους; OCR slip: ἀπορτιτμένην for ἀπηρτισμένην; OCR slip: ἀποστήσῃ; for ἀποστήσῃς; OCR slip: ἀποχρουσύώμεθα for ἀποκρουσώμεθα; OCR slip: ἀρχὴς for ἀρχῆς; OCR slip: ἀχηῦσαι for ἀκοῦσαι; OCR slip: ἀχχίζῃ for ἀκκίζῃ; OCR slip: ἃν γωσιγ ὑμῖν, φηδὶ, ποιεῖν, ποιοῖτε (τὺ for ἂν λέγωσιν ὑμῖν, φησὶ, ποιεῖν, ποιεῖτε (τὸ; OCR slip: ἄγετθαι. Ὁ μὲν Ὑὰρ for ἄγεσθαι. Ὁ μὲν γὰρ; OCR slip: ἄθρωπος ἣ for ἄνθρωπος ᾖ; OCR slip: ἄφεις for ἄφεσις; OCR slip: Ἀποιειλυμένον, φησί ᾿" for Ἀπολελυμένον, φησί·; OCR slip: ἐγώπιον αὐτοῦ. ῬΕνώπιον for ἐνώπιον αὐτοῦ. Ἐνώπιον; OCR slip: ἐκάθισων for ἐκάθισαν; OCR slip: ἐμδελτιτῦαι for ἐμβεβλῆσθαι; OCR slip: ἐναγαγὼν for ἀναγαγὼν; OCR slip: ἐνεργήσΞιεν “οὕτως; for ἐνεργήσειεν, οὕτως; OCR slip: ἐπεισελθὴν for ἐπεισελθὸν; OCR slip: ἐπιδύόσεως for ἐπιδόσεως; OCR slip: ἐποίε: αὐτοὺς ἀποστρέφεσθαι :Οὐδαμῶς for ἐποίει αὐτοὺς ἀποστρέφεσθαι; Οὐδαμῶς; OCR slip: ἐτέμησιν, εἴ γε ἐχεένοις ἐπέστειλεν ἀντ᾽ ἐχείνων for ἐτίμησεν, εἴ γε ἐκείνοις ἐπέστειλεν ἀντ᾽ ἐκείνων; OCR slip: ἐχαρίατό for ἐχαρίσατό; OCR slip: ἐχδάλλει for ἐκβάλλει; OCR slip: ἐχείνων δὲ τῶν ἐπιχήρων for ἐκείνων δὲ τῶν ἐπικήρων; OCR slip: ἐχθρὸξ for ἐχθρὸς; OCR slip: ἐχινδύνευσε, καίτοι πολλά-" κις for ἐκινδύνευσε, καίτοι πολλάκις; OCR slip: ἑλχομένου; for ἑλκομένους; OCR slip: ἔδλαψεν for ἔβλαψεν; OCR slip: ἔρτου μὴ γενομένον for ἔργου μὴ γενομένου; OCR slip: ἔτέρου ἐδεΐ θη; οὐδενό; for ἑτέρου ἐδεήθη; οὐδενός; OCR slip: ἔχτετρη μένα for ἐκτετρημένα; OCR slip: ἕστω for ἔστω; OCR slip: ἕτι καὶ for ἔτι καὶ; OCR slip: Ἐδκὶ for Ἐπὶ; OCR slip: Ἐχείνων γὰρ for Ἐκείνων γὰρ; OCR slip: Ἕστω ποἴνυν ἐμῖν for Ἔστω τοίνυν ἡμῖν; OCR slip: ἡ μῖν for ἡμῖν; OCR slip: ἡγουμέγους for ἡγουμένους; OCR slip: ἡμετέρα: for ἡμετέρας; OCR slip: ἡμᾶ: ὁδηγεῖ for ἡμᾶς ὁδηγεῖ; OCR slip: ἡμῶ"» πρὸς for ἡμῶν πρὸς; OCR slip: ἡφάνισας for ἠφάνισας; OCR slip: ἡωϊν for ἡμῖν; OCR slip: ἢ κακός, Οἶδα χἀγὼ for ᾖ κακός. Οἶδα κἀγὼ; OCR slip: ἦμετέραν for ἡμετέραν; OCR slip: Ἢ δὶ πίστις for Ἡ δὲ πίστις; OCR slip: ἰατοὸν for ἰατρὸν; OCR slip: ἰόγου τῆς παραινέσεως for λόγου τῆς παραινέσεως; OCR slip: Ἵν» μετὰ for Ἵνα μετὰ; OCR slip: ὀλτθυμίᾳ for ῥᾳθυμίᾳ; OCR slip: ὀρθαλμῷ τοῦ ἀδελροῦ for ὀφθαλμῷ τοῦ ἀδελφοῦ; OCR slip: ὁμῖν for ὑμῖν; OCR slip: ὁρᾷ, ὅση for ὁρᾷς ὅση; OCR slip: ὃ τε πονηρὸς for ὅ τε πονηρὸς; OCR slip: ὄρα " ἕν μὲν παῖς for ὅρα " ἐν μὲν ταῖς; OCR slip: ὅμοιό; ἐστι for ὅμοιός ἐστι; OCR slip: ὑδρίσωμεν εἰς τὴν εὐτργεσίαν, ἃ) for ὑβρίσωμεν εἰς τὴν εὐεργεσίαν, ἂν; OCR slip: ὑδριχὼς for ὑβρικὼς; OCR slip: ὑπείκετα" αὐτοὶ for ὑπείκετε" αὐτοὶ; OCR slip: ὑπείκετα. Τί οὖν, φησὶν, ὅταν ποντρὸς for ὑπείκετε. Τί οὖν, φησὶν, ὅταν πονηρὸς; OCR slip: ὑπεδίκετε' for ὑπείκετε·; OCR slip: ὑπιξίσταται for ὑπεξίσταται; OCR slip: ὑποτίϑης for ὑποτίθης; OCR slip: ὑφάτματα for ὑφάσματα; OCR slip: ὕδρεις for ὕβρεις; OCR slip: ὕδρεων᾽ for ὕβρεων·; OCR slip: ὠχυρω μένη for ὠχυρωμένη; OCR slip: ᾧκονόμησε for ᾠκονόμησε; OCR slip: ᾿Ανύποι» στος for Ἀνύποιστος; OCR slip: ᾿Ασπάζογται ὑμῶς οἱ ἐκ τῆς Ἰταιϊίας for Ἀσπάζονται ὑμᾶς οἱ ἐκ τῆς Ἰταλίας; OCR slip: ᾿Ασπάζοντα: ὑμὴς for Ἀσπάζονται ὑμᾶς; OCR slip: ᾿Ασπάσα»σθε for Ἀσπάσασθε; OCR slip: ᾿Αὐραὰμ for Ἀβραὰμ; OCR slip: ᾿Επίστδευσε for Ἐπίστευσε; OCR slip: ᾿Ιτωλίας for Ἰταλίας; OCR slip: “Λλλη for Ἄλλη; OCR slip: “τιμὴ for τιμὴ; OCR slip: “Ὁρᾷς ὅτι τὸν for Ὁρᾷς ὅτι τὸν; footnote mark removed; leaked section numeral removed; long leak of Migne's Latin column removed): ὑπείκετα" αὐτοὶ → ὑπείκετε" αὐτοὶ; «1όγον → λόγον; στεγάζογτες → στενάζοντες; ὁμῖν → ὑμῖν; ἀρχὴς → ἀρχῆς; χαρνυφαῖον → κορυφαῖον; οὐκὶ κατὰ μέλος → οὐχὶ κατὰ μέλος; χυδερνήτην ἐὰν πϑβριέλῃς → κυβερνήτην ἐὰν περιέλῃς; ἀποστήσῃ; → ἀποστήσῃς; ἡφάνισας → ἠφάνισας; ὅμοιό; ἐστι → ὅμοιός ἐστι; ἡ μῖν → ἡμῖν; ἢ κακός, Οἶδα χἀγὼ → ᾖ κακός. Οἶδα κἀγὼ; χρεῖττον γὰρ ὑπὺ → κρεῖττον γὰρ ὑπὸ; ἄγετθαι. Ὁ μὲν Ὑὰρ → ἄγεσθαι. Ὁ μὲν γὰρ; Παῦλός; φησι" Πείθεσε → Παῦλός φησι" Πείθεσθε; ὑπείκετα. Τί οὖν, φησὶν, ὅταν ποντρὸς → ὑπείκετε. Τί οὖν, φησὶν, ὅταν πονηρὸς; Πονηρὸς;, πᾶς → Πονηρὸς, πῶς; ἄθρωπος ἣ → ἄνθρωπος ᾖ; τιών → κατιών; λέγῳ → λέγω; Ἐδκὶ → Ἐπὶ; Γραμμαξεῖς → Γραμματεῖς; Πρότερον» εἰπὼν → Πρότερον εἰπὼν; ἐκάθισων → ἐκάθισαν; «᾿Ἰέγωσιν ὑμῖν" ποιεῖν" → λέγωσιν ὑμῖν ποιεῖν; εἰσὶ» ἀκαθάρτον → εἰσὶν ἀκαθάρτου; προσἐχετε → προσέχετε; βλαθεί:,. → βλαβείη.; αὐ- " φὸς → αὐτὸς; δῖλόν → δῆλόν; ὃ τε πονηρὸς → ὅ τε πονηρὸς; διλοῖ. Τί ' → δηλοῖ. Τί; ὀρθαλμῷ τοῦ ἀδελροῦ → ὀφθαλμῷ τοῦ ἀδελφοῦ; καταγοοῖς → κατανοεῖς; ἃν γωσιγ ὑμῖν, φηδὶ, ποιεῖν, ποιοῖτε (τὺ → ἂν λέγωσιν ὑμῖν, φησὶ, ποιεῖν, ποιεῖτε (τὸ; αὐτοὺ; → αὐτοὺς; ὑπεδίκετε' → ὑπείκετε·; "όγον ἀποδώσοντες → λόγον ἀποδώσοντες; ἀγρὕπνους → ἀγρύπνους; ἀγευπνεῖ → ἀγρυπνεῖ; φόδῳ → φόβῳ; ἀχχίζῃ → ἀκκίζῃ; Ἵν» μετὰ → Ἵνα μετὰ; στενήζοντες " ἀλυσιτε.ὲς → στενάζοντες " ἀλυσιτελὲς; “Ὁρᾷς ὅτι τὸν → Ὁρᾷς ὅτι τὸν; ἰατοὸν → ἰατρὸν; τὸ» Θεόν " ὑπὲρ τῆς; → τὸν Θεόν " ὑπὲρ τῆς; καταφροουΐσειυ: → καταφρονήσεως; ὕδρεις → ὕβρεις ; ὁρᾷ, ὅση → ὁρᾷς ὅση; πάτης ἀμύνης γείρων → πάσης ἀμύνης χείρων; τρο φέως → τροφέως; Βαδαὶ, πόσος ὁ χίνδυνο; 1 → Βαβαὶ, πόσος ὁ κίνδυνος!; ἀδύσσῳ → ἀβύσσῳ; ὑποτίϑης → ὑποτίθης; σωθἷναί → σωθῆναί; ὀλτθυμίᾳ → ῥᾳθυμίᾳ; ἕτι καὶ → ἔτι καὶ; εἰλχύσθη καὶ ἔχινδύνευσε → εἱλκύσθη καὶ ἐκινδύνευσε; ἐχινδύνευσε, καίτοι πολλά-" κις → ἐκινδύνευσε, καίτοι πολλάκις; ᾧκονόμησε → ᾠκονόμησε; ποιοῦτος → τοιοῦτος; Δ:δοιχέναι γὰρχρὴ → Δεδοικέναι γὰρ χρὴ; χαϊοῦτε → καὶ οὔτε; ἑλχομένου; → ἑλκομένους; χατατχεθέντα: → κατασχεθέντας; εὖλάθδειαν → εὐλάβειαν; ἕστω → ἔστω; προαἰσθόμενος, ἀναχώρε:, πε:σθεὶ; → προαισθόμενος, ἀναχώρει, πεισθεὶς; εὐλαδῇς → εὐλαβὴς; συνείδησιν" ἔχομεν, ἐν πᾶσι καιϊῶς. → συνείδησιν ἔχομεν, ἐν πᾶσι καλῶς.; 8. Ορᾷ: → Ὁρᾷς; ἀπολελόγηταιὡ; πρὸς λελυπημέγους → ἀπολελόγηται ὡς πρὸς λελυπημένους; παραδάτην διαχΞει μένους → παραβάτην διακειμένους; ἀχηῦσαι → ἀκοῦσαι; ἀπήτε: → ἀπῄτει; τούτον ἕνεκεν → τούτου ἕνεκεν; χαιϊὴν → καλὴν; καταγινώσκε!ι → καταγινώσκει; θέϊοντες ἀναστρέξεσθω. δλρα → θέλοντες ἀναστρέφεσθαι. Ἄρα; χαπηλεία:, οὐδὲν μιτὰ → καπηλείας, οὐδὲν μετὰ; Κατηχήθησαν» Ὑὰρ περὶ σοῦ, ὅτι ἀπο-στασίαν» → Κατηχήθησαν γὰρ περὶ σοῦ, ὅτι ἀποστασίαν; ἐχθρὸξ → ἐχθρὸς; γκαὶ ἐκ → καὶ ἐκ; παρακαϊῶ → παρακαλῶ; σφόδοχ → σφόδρα; εὔξασθα!. ἢ ἁπλῶς → εὔξασθαι. Οὐχ ἁπλῶς; μιδὲν → μηδὲν; οὑτοῦ. Τούτου ἔνεχεν → αὐτοῦ. Τούτου ἕνεκεν; αὑτῶν. αἱἰτή: σι; → αὐτῶν αἰτήσας; τὴς εἰρήνης, φητί → τῆς εἰρήνης, φησί; διαστασιάξετ: → διαστασιάζετε; ἐναγαγὼν → ἀναγαγὼν; τὸ» Ποιμέναει τῶν" προξάτῶν → τὸν Ποιμένα τῶν προβάτων; τῆ; ἀναστάσεως → τῆς ἀναστάσεως; “Λλλη → Ἄλλη; διαδεδαιοῦται → διαβεβαιοῦται; "᾿Ιησοῦν → Ἰησοῦν; ὄρα " ἕν μὲν παῖς → ὅρα " ἐν μὲν ταῖς; ωἱώνων → αἰώνων; Δόγου τῆς παρακ.ϊἰήσεως → λόγου τῆς παρακλήσεως; "ινώσκετε → Γινώσκετε; ἀδειϊρὸν Τιμόθεον μένον", με9' → ἀδελφὸν Τιμόθεον ἀπολελυμένον, μεθ'; Ἀποιειλυμένον, φησί ᾿" → Ἀπολελυμένον, φησί·; ἐμδελτιτῦαι → ἐμβεβλῆσθαι; Πράξετι → Πράξεσι; ἡγουμέγους → ἡγουμένους; ᾿Ασπάζοντα: ὑμὴς → Ἀσπάζονται ὑμᾶς; ᾿Ιτωλίας → Ἰταλίας; πὼς δείκνυσι → πῶς δείκνυσι; χατορθουμένην → κατορθουμένην; εἰπεῖν: Καταρτίσαι → εἰπεῖν· Καταρτίσαι; ἀγαϑῷ → ἀγαθῷ; πληρώπεως → πληρώσεως; ἐγώπιον αὐτοῦ. ῬΕνώπιον → ἐνώπιον αὐτοῦ. Ἐνώπιον; Προφέτης → Προφήτης; τὴ» καθαριότητα → τὴν καθαριότητα; πρὲς ὃ δύγασὺς → πρὸς ὃ δύνασθε; μον ἐν τῷ → μου ἐν τῷ; ἰόγου τῆς παραινέσεως → λόγου τῆς παραινέσεως; ἐποίε: αὐτοὺς ἀποστρέφεσθαι :Οὐδαμῶς → ἐποίει αὐτοὺς ἀποστρέφεσθαι; Οὐδαμῶς; ἀδειϊτοὺν Τιμόθεον ἀποἀοιυμένον → ἀδελφὸν Τιμόθεον ἀπολελυμένον; τάχιον' ἔρχηται → τάχιον ἔρχηται; ᾿Ασπάσα»σθε → Ἀσπάσασθε; πάντες τοὺς ἁγίους → πάντας τοὺς ἁγίους; ἐτέμησιν, εἴ γε ἐχεένοις ἐπέστειλεν ἀντ᾽ ἐχείνων → ἐτίμησεν, εἴ γε ἐκείνοις ἐπέστειλεν ἀντ᾽ ἐκείνων; ᾿Ασπάζογται ὑμῶς οἱ ἐκ τῆς Ἰταιϊίας → Ἀσπάζονται ὑμᾶς οἱ ἐκ τῆς Ἰταλίας; "μήν. → Ἀμήν.; ὑδρίσωμεν εἰς τὴν εὐτργεσίαν, ἃ) → ὑβρίσωμεν εἰς τὴν εὐεργεσίαν, ἂν; πιδίο δυμιηἰβέγειι οἱ δι ποι ξδη 68; βαι οἱ υιείο πιᾶρϑ 11 φυ ἐι Πος διυθίυι ρου, εἰ ἴῃ ἰὰ (ποτίβ σοπιργοίνθιϑυδ, δἰ μη 16 Γ σαι οπθαη δα ιΐϊνα οἱ ἀ᾽εοεεείομενε ἀὐεοας α ἰερε (Αεἰ. 41.. Νοι υἱ ἰμπἰοδὶ, πὸ δὶὶ νονὶβ πο ίδοινπη εἰδδίυι. Θ μὲ φάμα! δἰϊ, ἀἰπηΐίδδαπι ΑἸἸδιἷ8; πὶ ἰοΟ φιοάιε κἰ μι Ὦ 651 ἣν ϑοπο ομέγε, οἱ οαἰογα, ος δἰχη οι, ἃς οἱ ἀϊ᾿ογοῖ : ταν, οἱ οιὴ πῇ μεν 7 ὕτρυΐα οομθοπαν εἰδὲ ἀδϑ "οη 6586 πιιμἰληα δ ΐπνα υἱ ἰὰ Πα Βοαι ΜΟΪ 10 εἶδ φυ ΐδίοι, οἱ ΒΟοη δ" θι}8 υἱ γϑηΐδ δαϊανυΓοιὶ; 06 οὐίοσωι αὖ οἱ του ᾿ἰθεγαης, οἱ ᾿υσππ αἰ δδί πη: αὐ φυ! οδὲ πθ0}16, δηθγνδίαπι οἱ εἰβεοϊίυπ. ὕϊ δι γοηΐυβ ἰδοϊ(ἰδη 5 ἰη υοϊαπι ἰαχαπι οἱ το }}6, πὶ ἐ! ἐροτί! : ἰιὰ οἰἰαπι δδιοῖυς ϑρί γι ἰῃ δινΐπιαπὶ πιο 6 πὶ εἰοδαν πιᾶσ ΠΑΥΪΠΆΠΝ5., ρἰθυπὶ τη} 15 Βε αἷς εἰ διορυϊΐ,, οἱ πὶ} 148 πο 9 ραγΓίεη5 ἰεπιρεβίλίας, εἰ ἐκ Β6ΙΏΡΟΡ, οἱ ἴῃ) δίδου} δι: ουϊογαπι). Ῥ τὰ] «ἣν → τὴν ; χάρι; → χάρις; ἄφεις → ἄφεσις; κάἀθαρτις → κάθαρσις; ὑδριχὼς → ὑβρικὼς; ἐχαρίατό → ἐχαρίσατό; εὐδοχίμησι: → εὐδοκίμησις; Πνεύματο: αὔνη → Πνεύματος· αὕτη; ἡμᾶ: ὁδηγεῖ → ἡμᾶς ὁδηγεῖ; ᾿ α΄. Μὴ → Μὴ; ἀποχρουσύώμεθα → ἀποκρουσώμεθα; «λαθεῖν, ὅτι οὗ ὑεωρεῖ → λαβεῖν, ὅτι οὐ θεωρεῖ; πονηρὴν → πονηρὸν; τὴς σπουδῆς → τῆς σπουδῆς; οὐβίων → οὐρίων; ἐπιδύόσεως → ἐπιδόσεως; τοῦ; τε ναύταις → τοῖς τε ναύταις; παρἐχομένη → παρεχομένη; ὠχυρω μένη → ὠχυρωμένη; πιραπεμπομένη → παραπεμπομένη; Παρακλέτου → Παρακλήτου; ἐχδάλλει → ἐκβάλλει; ἡμετέρα: → ἡμετέρας; ἐνεργήσΞιεν “οὕτως; → ἐνεργήσειεν, οὕτως; ἀνἐχεται → ἀνέχεται; τῆ; τάσεως → τῆς τάσεως; σφοδρότη- “ος. Ἶ → σφοδρότητος.; τετάσϑαι → τετάσθαι; τετογῶσθα: → τετονῶσθαι; «ἧς τάσεως → τῆς τάσεως; ἡωϊν → ἡμῖν; ἐπεισελθὴν → ἐπεισελθὸν; Πνεύματο; τὴν → Πνεύματος τὴν; ἐχείνων δὲ τῶν ἐπιχήρων → ἐκείνων δὲ τῶν ἐπικήρων; ἔδλαψεν → ἔβλαψεν; τάστεως → τάσεως; θάττᾶν → θάλατταν; πηλλῶν δὲ σχοπέλων → πολλῶν δὲ σκοπέλων; τέχτουσαν → τίκτουσαν; γαλεπωτάτην → χαλεπωτάτην; ἦμετέραν → ἡμετέραν; τοῦτ. ' → τοῦτο·; ᾿Αὐραὰμ → Ἀβραὰμ; προαίρᾶσιν → προαίρεσιν; ἀπορτιτμένην → ἀπηρτισμένην; ἔτέρου ἐδεΐ θη; οὐδενό; → ἑτέρου ἐδεήθη; οὐδενός; ᾿Επίστδευσε → Ἐπίστευσε; γίσθη → ἐλογίσθη; Ἢ δὶ πίστις → Ἡ δὲ πίστις; ἔρτου μὴ γενομένον → ἔργου μὴ γενομένου; Ἕστω ποἴνυν ἐμῖν → Ἔστω τοίνυν ἡμῖν; παλωιυύμενον καὶ γηράσχον ἐγγὺς ἀξαγισμοῦ → παλαιούμενον καὶ γηράσκον ἐγγὺς ἀφανισμοῦ; ἔχτετρη μένα → ἐκτετρημένα; στέγεῖν τοῦ {Πνεύματος → στέγειν τοῦ Πνεύματος; Φυυ.χικὸς γὰρ ἄνθρωκος, φησὶν, οὐ δέχετωε → Ψυχικὸς γὰρ ἄνθρωπος, φησὶν, οὐ δέχεται; ὑφάτματα → ὑφάσματα; βιωτιχὴ → βιωτικὴ; Ἐχείνων γὰρ → Ἐκείνων γὰρ; δυνάμεως; δὲ → δυνάμεως δὲ; πνευματιχὸὴς → πνευματικὸς; νόπο;, ὕδρεις, λοι; δορίαι → νόσος, ὕβρεις, λοιδορίαι; εἴδος κολάσεως, πᾶν εἴδος → εἶδος κολάσεως, πᾶν εἶδος; ὕδρεων᾽ → ὕβρεων·; καταγιλάσεται → καταγελάσεται; ἀνυπονοΐ τόυς → ἀνυπονοήτους; τὶ δὲ οὐκ → τί δὲ οὐκ; ἡμῶ"» πρὸς → ἡμῶν πρὸς; περιδάλωμεν ἑαυτοὺς τῷ πνευματικῷ, τῇ φλογὶ διαζώτωμεν → περιβάλωμεν ἑαυτοὺς τῷ πνευματικῷ, τῇ φλογὶ διαζώσωμεν; 4 ἑαυτούς. Οὐδεὶς → ἑαυτούς. Οὐδεὶς; ὑπιξίσταται → ὑπεξίσταται; ᾿Ανύποι» στος → Ἀνύποιστος; Τοῦτο τὸ πῦρ περιδάλωμεν → Τοῦτο τὸ πῦρ περιβάλωμεν; μεθὺ οὗ → μεθ᾽ οὗ; “τιμὴ → τιμὴ.
Topics: Church office, Heresy
Cite (SBL): Chrysostom, Hom. Heb. 34.1 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/34-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/34-1
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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.