哥林多前書講道集 第 29 章

Now concerning spiritual gifts, brethren, I would not have you ignorant.

You know that when you were Gentiles, you were led away to the dumb idols, howsoever you were led.

This whole passage is exceedingly obscure;

and the obscurity is produced by our ignorance of the facts and by the failure of things which then indeed used to happen, but now do not occur.

And for what reason does it not happen now? For behold, the cause of the obscurity has again given birth to another problem for us.

For why ever was it that it used to happen then, but no longer now? But this let us defer to another time, and for the present let us speak of the things that used to happen then.

What then used to happen then? If anyone was baptized, he immediately spoke with tongues, and not with tongues only, but many also prophesied, and some displayed yet other and greater powers.

For since they came from the idols, knowing nothing clearly, and not having been nurtured in the ancient books, upon being baptized they immediately received the Spirit, yet they did not see the Spirit;

the grace gave a certain perceptible proof of that working;

and one straightway spoke in the tongue of the Persians, another in that of the Romans, another in that of the Indians, another in some other such tongue;

and this made manifest to those without that it is the Spirit in the very one who was speaking.

Wherefore also he thus calls it, saying:

'But to each is given the manifestation of the Spirit for that which is profitable'—

naming the gifts a manifestation of the Spirit.

For since the apostles too received this as the first sign, and the faithful used to receive this gift of tongues—and not this alone, but many others besides—

for indeed many raised the dead, and cast out demons, and did many other such things,

and they possessed gifts, some lesser, some greater.

But greater than all among them was the gift of tongues.

And this became to them an occasion of schism—not by reason of its own nature, but by reason of the folly of those who had received it.

For those who possessed the greater gifts were lifted up against those who had acquired the lesser;

and these in turn were grieved, and envied those who possessed the greater.

And Paul himself shows this as he proceeds.

Since therefore they were receiving from this a mortal wound, their love being dissolved, he makes much diligence in order to set it right.

For this same thing happened also at Rome, yet not in like manner;

wherefore also in the Epistle to the Romans he touches upon it, yet obscurely and in brief, speaking thus:

'For just as in one body we have many members, but all the members have not the same function,'

'so we, the many, are one body in Christ, and each one members of one another.'

'And having gifts differing according to the grace given to us, whether prophecy, according to the proportion of faith; or ministry, in our ministering; or he that teacheth, in his teaching.'

And that those too fell from this into arrogance, he hinted at the outset, speaking thus:

'For I say, through the grace given to me, to every one that is among you, not to think of himself more highly than he ought to think, but to think so as to be sober-minded, according as God hath dealt to each a measure of faith.'

To those, then (for the malady of their division and arrogance was not great), he thus discoursed;

but here with much earnestness;

for indeed the ravaging of the malady was severe.

And not this alone troubled them, but there were also many diviners there, inasmuch as the city was disposed in a rather more Greek (pagan) fashion; and along with the rest, this too tripped them up and threw them into confusion.

Wherefore also at the outset he first sets down the distinction between divination and prophecy.

For this reason too they received discernings of spirits, so as to discern and to know who it was that spoke by a pure spirit and who by an unclean one.

For since it was not possible straightway to furnish the proof of what was spoken (for prophecy furnishes the demonstration of its own truth not at the time when it is uttered, but at the time of its fulfilment),

and it was not easy to distinguish it, and who indeed was the one prophesying and who the one lying (for the devil, being defiled, would come in upon those who prophesied, introducing false prophets as though they too were foretelling things to come),

then, since for a while the things spoken were unanswerable, the matters foretold not yet having come to pass, and one was easily deceived (for it was the outcome that convicted the liar and the truthful man),

in order therefore that the hearers might not be deceived even before the outcome, he gives them a sign which even before the fulfilment pointed out this man and that;

and taking from thence a sequence and a starting-point, he thus passes over also to the discourse concerning the gifts, and corrects the contentiousness which arose from this quarter as well.

For the present, however, he begins the discourse concerning the diviners, speaking thus:

'Now concerning spiritual things, brethren, I would not have you ignorant;'

calling the signs 'spiritual things,' because these are works of the Spirit alone, no human diligence contributing anything toward the working of such wonders.

And being about to discourse concerning them, first, as I said, he sets down the difference of divination and of prophecy, speaking thus:

'Ye know that when ye were Gentiles, ye were led away unto the dumb idols, howsoever ye might be led.'

'Among the idols,' he says, 'if ever any one was seized by an unclean spirit and divined, he was drawn, as one led away, bound by the spirit, knowing nothing of the things he was saying.'

For this is proper to a diviner: to be beside himself, to endure compulsion, to be pushed, to be dragged, to be hauled along like a madman.

But the prophet is not so; rather, with a sober mind and a self-controlled condition, and knowing what he utters, he speaks all things.

So that even before the outcome, from this too recognize the diviner and the prophet.

And observe how he makes his argument beyond suspicion:

he calls as witnesses the very men who had had experience of the matter.

'I do not,' he says, 'simply disparage the things of the Gentiles, fabricating them as an enemy would; you yourselves bear witness for me;

for ye know, when ye were Greeks (pagans), how ye were led away, being dragged at that time.'

But if any one should say that these also, as being believers, are suspect, come, I will make this plain to you even from those without.

Hear, then, Plato speaking thus:

'Just as the oracle-chanters and the god-inspired diviners say indeed many fine things, but know nothing of what they say.'

Hear, then, also another poet indicating the same things.

For when by certain rites and sorceries someone had bound a demon into a man, and that man divined, and while divining was flung about and torn, and could not bear the demon's onset, but was about to perish, being thus rent asunder, he says to those who practised such sorceries:

'Loose me now, O lord; a mortal can no longer contain a god;'

and again, 'Loose the garlands from me, and sprinkle my feet with clear water, and wipe away the lines, that I may depart.'

For these things and such as these (for one might tell far more) demonstrate to us both things: both the compulsion under which the demons are held in bondage, and the violence which those who have once for all given themselves over to them endure, when they are driven out of their natural senses.

For I am compelled now to parade yet another of their unseemly practices, which it were well to pass over, since it is unbecoming for us to speak of such things;

but in order that ye may learn their shame more clearly, it is necessary to speak of it, that from this too ye may learn the madness and the great absurdity of those who resort to the diviners.

It is said, then, that this Pythia, being a woman, would at times sit upon the tripod of Apollo, parting her legs;

and then in this way an evil spirit, rising up from below and passing through her genital parts, would fill the woman with madness; and she, loosing her hair thereupon, would rave like a bacchant and let foam fall from her mouth, and so, being in a drunken frenzy, would utter the words of madness.

I know that ye were ashamed and blushed on hearing these things;

but they, on the contrary, take great pride both in this unseemliness and in this madness.

These things, then, and such as these, Paul was stirring up when he said all this:

'Ye know that when ye were Gentiles, ye were led away unto the dumb idols, howsoever ye might be led.'

And since he was discoursing to those who knew, he does not set down everything with exactness, not wishing to trouble them, but having merely reminded them and brought them to the recollection of all these things, he takes his leave quickly, hastening on to the matter before him.

And what is the meaning of 'Unto the dumb idols'? These diviners were led, being dragged, unto those idols.

But if they were dumb, how did men resort to them? And for what reason did the demon bring men to the carved images as captives and prisoners? At the same time also making the deception plausible.

For that the stone might not seem to be dumb, he was zealous to nail men fast to the idols, in order that the things done by the men might be ascribed to those idols.

But not so are our things.

But he did not set down our things—I mean the things of the prophets;

for indeed all things were clear to them, and in their own persons they prophesied, as was fitting for them, with understanding and with all liberty.

For this very reason they were masters both of speaking and of not speaking;

for they were not held down by compulsion, but were honoured with authority.

For this reason Jonah fled, for this reason Ezekiel drew back, for this reason Jeremiah excused himself.

But God did not thrust them forward with compulsion; rather, counselling, exhorting, threatening, He did not darken their understanding.

For it is proper to a demon to produce tumult and madness and thick darkness, but to God to enlighten and, with understanding, to teach what is needful.

This, then, is the first difference between a soothsayer and a prophet.

And there is a second, a different one, which he sets down next, saying:

'Wherefore I make known to you that no one speaking by the Spirit of God says, Anathema to Jesus.'

'And no one can say, Lord Jesus, except in the Holy Spirit.'

'When you see someone,' he says, 'not uttering His name, or even pronouncing anathema against it, he is a soothsayer.'

'Again, when you see another uttering all things together with His name, understand that he is spiritual.'

What might we say concerning the catechumens? For if no one can say 'Lord Jesus' except in the Holy Spirit, what shall we say concerning these, who indeed name His name, yet are destitute of the Spirit? But his discourse is not now about these;

for there were then no catechumens;

but he is speaking about the faithful and the unbelievers.

What then? Does no demon name God? Did not those possessed by demons say, 'We know You, who You are, the Son of God'? Did they not say to Paul, 'These men are servants of the Most High God'? But scourged, but under compulsion;

but willingly and without being scourged, nowhere at all.

But it is worth inquiring here why the demon uttered these things, and Paul rebuked it.

Imitating his own Master;

for indeed Christ also rebuked;

for neither did He wish to have the testimony from those beings.

But for what reason did the demon also do this? Wishing to confound the order of things, and to snatch away the dignity of the apostles, and to persuade many to give heed to himself;

which, had it come to pass, having thence readily appeared worthy of credit, they would have brought in their own teachings as well.

Therefore, that this might not happen nor the deceit take any beginning, he muzzles them even when they speak the truth, so that in their falsehoods no one at all might give heed to them, but might altogether stop his ears against the things said by them.

Having then made soothsayers and prophets manifest from both the first and the second sign, he next discourses concerning the miracles, not coming to this subject at random, but so as to remove the dissension arising thence, and to persuade both those who possess the lesser gift not to grieve, and those who have obtained the greater not to be lifted up.

'Now there are diversities of gifts, but the same Spirit;'

and he first heals the one who has the lesser gift, and on this account is grieved.

'For what reason,' he says, 'are you downcast? Because you did not receive as much as another? But consider that it is a gift, and not a debt, and you will find comfort for your pain.'

On this account he immediately spoke thus:

'Now there are diversities of gifts.'

And he did not say 'of signs,' nor 'of wonders,' but 'of gifts,' persuading them by the very name of the free bounty not only not to grieve, but even to be thankful.

'And along with this consider also that,' he says, 'even if you have been diminished in the measure of what was given, yet by being counted worthy to receive from thence, whence he also who received the greater portion received, you have equal honour.'

For surely you could not say that to him indeed the Spirit granted the gift, but to you an angel;

for both to you and to him it was the Spirit.

Wherefore he added, 'But the same Spirit.'

So that even if there is a difference in the giving, yet there is no difference in the Giver;

for from the same fountain both you and he draw.

'And there are diversities of ministrations, but the same Lord.'

For, enriching the consolation, he adds both the Son and the Father.

And by yet another name he calls these bounties, devising thereby a still greater consolation;

wherefore he also spoke thus: 'There are diversities of ministrations, but the same Lord.'

For he who has heard 'gift,' and has received the lesser, might perhaps grieve;

but he who has heard 'ministration,' not in like manner;

for the matter is indicative of toil and of sweat.

'Why then do you grieve,' he says, 'if He commanded another to labour more, sparing you? And there are diversities of workings, but the same God who works all things in all.'

'But to each is given the manifestation of the Spirit for that which is profitable.'

And what is a 'working'? And what is a 'gift'? he says;

and what is a 'ministration'? Differences of names only, since the things are the same.

For that which is a 'gift,' this he calls a 'ministration,' this also a 'working';

for 'Fulfil your ministry,' he says;

and, 'I magnify my ministry.'

'For which cause I remind you to stir up the gift of God which is in you;'

and again, writing to the Galatians, he said:

'For He that wrought in Peter unto the apostleship, wrought also in me unto the Gentiles.'

Do you see that he shows no difference in the bounties of the Father and of the Holy Spirit? Not confounding the hypostases—far from it—but displaying the equal honour of the essence.

For what the Spirit bestows, this he says God also works, and this the Son also ordains and supplies.

of the one, or that of this to that, he would not have set it thus, nor would he have in this way comforted the one who was grieving.

And after these things he exhorts him also in another manner, namely that the measure given profits him, even if it be the lesser.

For having said that it is 'the same Spirit, and the same Lord, and the same God,' and having by this means restored him, he brings in yet another consolation, speaking thus: 'But to each the manifestation of the Spirit is given for that which is profitable.'

For lest anyone say, 'What of it, if it is indeed the same Lord, and the same Spirit, and the same God? Yet I received the lesser;'

And he calls the signs 'a manifestation of the Spirit,' with good reason.

For to me, the believer, he who has the Spirit is manifest from his baptism;

but to the unbeliever this would in no way be evident, except from the signs;

so that from thence again there is no small consolation.

For even if the gifts are diverse, yet the demonstration is one;

for whether you have much, or whether little, you are equally manifest.

So that if this is what you are eager to demonstrate, that you have the Spirit, you have proof enough.

When therefore both the Giver is one and the thing given is a gift, and the manifestation comes about from thence, and this rather profits you, do not grieve as though despised.

For God did not do it dishonouring you, nor declaring you inferior to another, but sparing you, and looking to what is expedient for you.

For to receive the greater when one is not able to bear it, this is both unprofitable and fraught with harm and worthy of despondency.

'For to one is given through the Spirit a word of wisdom, and to another a word of knowledge, according to the same Spirit;'

'and to another faith, in the same Spirit;'

'and to another gifts of healings, in the same Spirit.'

Do you see how everywhere he makes this addition, saying 'in the same Spirit,' and 'according to the same Spirit'? For he knows that great is the consolation arising thence.

'And to another workings of powers, and to another prophecies, and to another discernings of spirits, and to another kinds of tongues, and to another interpretation of tongues.'

For since they prided themselves greatly upon this, for this very reason he has set it down last, and went on to add:

But all these things one and the same Spirit works.

The universal remedy of consolation is this: that all receive from the same root, from the same treasures, from the same streams.

Therefore, continually pouring this word upon what seemed to be inequality, he levels it out and consoles them.

And higher up he shows the Spirit and the Son and the Father supplying the gifts;

but here, having named the Spirit, he was content, that from this too you may again learn that its dignity is the same.

And what is 'the word of wisdom'? That which Paul had, which John the son of thunder had.

And what is 'the word of knowledge'? That which many of the faithful possessed, having knowledge indeed, yet not being able so to teach, nor easily to set forth to another the things they knew.

meaning by faith not this faith of doctrines, but that of signs, concerning which Christ says:

If you have faith as a grain of mustard seed, you shall say to this mountain, 'Remove,' and it shall remove.

And the apostles too made request concerning it, saying, 'Increase our faith.'

For this is the mother of signs.

But to possess workings of powers and gifts of healings is not the same thing.

For he who had the gift of healings only healed;

but he who had obtained workings of powers also inflicted punishment.

For power is not only to heal, but also to chastise, even as Paul struck a man blind, and as Peter slew.

And to another prophecies, and to another discernings of spirits.

What is 'discernings of spirits'? It is to know who is spiritual and who is not spiritual;

who is the prophet, and who is the deceiver.

which he also said to the Thessalonians, 'Despise not prophesyings;'

but proving all things, hold fast that which is good.

For there was then much corruption from false prophets, since the devil was striving to foist falsehood alongside the truth.

And to another kinds of tongues, and to another interpretation of tongues.

For the one knew what he himself was saying, but could not interpret it to another;

while another had obtained both of these, or one of the two.

And this seemed to be a great gift, because it was also the first that

the apostles received, and among the Corinthians the greater number had obtained it;

but the word of teaching was not so.

Therefore he sets that first, and this later.

For this too is for the sake of that, and all the others also, both prophecies and workings of powers and kinds of tongues and interpretation of tongues;

wherefore he also said, 'Let the elders that rule well be counted worthy of double honor, especially those who labor in the word and in teaching.'

And he wrote to Timothy, saying:

Give heed to reading, to exhortation, to teaching;

neglect not the gift that is in you.

You see how he calls it also a gift? Then the consolation which he set forth above by saying 'the same Spirit,' this same he here too sets down, saying:

But all these things one and the same Spirit works, dividing to each one severally as he wills.

And he not only consoles, but also stops the mouth of the objector, saying here, 'dividing to each one severally as he wills.'

For it is needful also to be astringent, not only to soothe, just as he does also in the Epistle to the Romans, when he says:

Who are you, O man, that repliest against God? So too here, 'dividing to each one severally as he wills.'

And what belonged to the Father, this he showed to belong also to the Spirit.

For as he says concerning Him, 'But it is the same God who works all things in all,' so also concerning the Spirit:

But all these things one and the same Spirit works.

But being worked, he says, by God.

But nowhere has he said this; rather it is you who fabricate it.

For when he says, 'who works all things in all,' he says this concerning men;

he surely does not number the Spirit together with men, though you should rave ten thousand times over, though ten thousand times you should be mad.

For since he had said, 'through the Spirit,' lest you should think this 'through' to be a mark of inferiority nor of being acted upon, he added that the Spirit works, is not worked upon, and works as it wills, not as it is commanded.

For just as the Son says concerning the Father, that 'He raises the dead and gives them life,' likewise also concerning Himself, that 'whom He wills He gives life;'

so also concerning the Spirit: elsewhere, that it does all things with authority, and there is nothing to hinder it (for the saying, 'It blows where it wills,' though spoken of the wind, is confirmatory of this);

but here, that 'It works all things as it wills.'

And learn from yet another quarter that it belongs not to the things that are worked upon, but to the things that work.

'For who,' he says, 'knows the things of a man, save the spirit of the man which is in him? Even so the things of God none knows, save the Spirit of God.'

Now that the spirit of the man, that is, the soul, does not need an operation in order to know its own things, is surely plain to everyone;

therefore neither does the Holy Spirit need one, in order to know the things of God.

The Holy Spirit knows the unutterable things of God, as the soul of the man knows its own unutterable things.

But if for this it is not worked upon, much more that which knows the depths of God, and is not worked upon in order to give the gifts to the apostles, would have no need of an operation.

And apart from these considerations, that also which I said before, I will say now.

What then is this? That if the Spirit were inferior and of another substance, the consolation would have profited nothing, nor the hearing of 'the same Spirit.'

For he who received from the king would hold this as his greatest consolation, that the king himself gave it to him;

but he who received from a slave grieves the more, whenever someone brings this fact before him;

so that from this too it is clear, that the Holy Spirit is not of the servile, but of the royal substance.

Wherefore, just as he consoled them by saying that 'There are diversities of ministrations, but the same Lord;'

and 'diversities of workings, but the same God;'

so also above he said, 'There are diversities of gifts, but the same Spirit;'

and after these things again he said, 'But all these things one and the same Spirit works, dividing to each one severally as he wills.'

Let us not then be distressed, he says, nor grieve, saying, 'Why did I receive this and not receive that?' nor let us demand an accounting from the Holy Spirit.

For if you know that out of loving care it bestowed the gift, then considering that out of the same loving care it also gave the measure, be content and rejoice over what you received;

and be not displeased over what you have not received, but rather give thanks that you did not receive greater things.

But if in spiritual matters one ought not to be over-curious, much more in fleshly matters, but rather to be still, and not to meddle inquisitively as to why this man is rich and that man poor.

For, first of all, not everyone is rich from God; rather many are so even from injustice and rapine and covetousness.

For He who commanded us not to be rich, how could He have given the very thing which He forbade us to acquire? But that I may silence with yet greater abundance those who dispute with us on these matters, come, let us carry the argument further back, to the time when riches were given by God, and answer me:

for what reason was Abraham rich, while Jacob was in want even of bread? Was not the latter righteous as well as the former? Does not God speak alike concerning all three, saying, 'I am the God of Abraham and of Isaac and of Jacob'? Why then was the one rich, while the other served as a hireling? Or rather, why was Esau rich, though he was unjust and a fratricide, while this man was in bondage for so long a time? Why again did Isaac live his whole life in security, while Jacob passed his in toils and hardships?

Wherefore he also said, 'Few and evil have been the days of my life.'

Why did David, though he was a prophet and a king, himself also live his whole life in troubles?

while Solomon his son passed forty years more free from care than all other men, enjoying deep peace, glory, honour, and going through every kind of luxury? And why, moreover, even among the prophets was one afflicted more grievously and another less? Because thus it was profitable for each.

Wherefore we must reply concerning each, 'Thy judgments are a great deep.'

For if God did not train those great and wondrous men in the same way, but one through poverty and another through riches, one through ease and another through affliction, much more ought we now to reflect upon these things.

And along with this we must also consider that many of the things which happen come to pass not according to His will, but from our own wickedness.

Therefore do not say, 'Why is this man rich, though he is base, while that man is poor, though he is righteous?' For indeed it is possible to give an account even of these things, and to say:

that neither does the righteous man suffer any harm from his poverty, but rather gains a greater increase of esteem, while the wicked man, unless he changes, possesses his wealth as a provision for punishment;

and even before the punishment, wealth has often become to him the cause of many evils, and has led him into countless abysses.

But God permits it, at once displaying the freedom of the will's choice, and at the same time teaching others not to be mad or frantic about money.

'What then,' one says, 'when a man is wicked yet is rich and suffers nothing dreadful?'

For if he is good and is rich, that is just;

but if he is wicked, what shall we say? That in this very thing also he is pitiable;

for wealth added to wickedness aggravates the malady.

'But he is good, and yet is poor?' Yet he is in no way harmed.

'But he is wicked, and is poor?' Then it is justly and according to his desert—nay rather, it is even profitable for him.

'But so-and-so,' one says, 'received wealth from his forefathers, and squanders it on harlots and parasites, and suffers nothing dreadful.'

What do you say? He fornicates, and you say, 'He suffers nothing dreadful'? He is drunken, and you think he is living luxuriously? He spends on nothing needful, and you say he is to be envied? And what could be worse than this, of a man who is ruining his own soul? Yet you, if his body were distorted and maimed, would say he was worthy of countless tears; but when you see his whole soul maimed, do you count him blessed? 'But he does not perceive it,' one says.

Why, for this very reason he is again pitiable, like those who are out of their minds.

For the one who knows that he is sick will by all means seek out the physician and will submit to remedies;

but the one who is ignorant of it will not even be able to be delivered.

Do you then count this man blessed? Tell me.

For the greater part are strangers to true wisdom.

For this reason we pay the uttermost penalty, being punished, and not even being delivered from the torment;

for this reason there are angers and despondencies and continual tumults, since, though God has shown us a life free from sorrow—the life of virtue—we, forsaking this, cut out for ourselves another path, that of wealth and riches, which is laden with countless evils;

and we do the very same thing as if someone, not knowing how to discern the beauty of bodies, but placing everything in the garments and

in the ornament worn about them, should pass by the beautiful woman endowed with natural loveliness,

but, beholding the woman who is ugly and ill-favoured and maimed in body, yet clad in fine garments, should take her to wife.

Something of this kind do the multitude now suffer in regard to virtue and vice: welcoming the one that is by nature ugly on account of its outward adornment, but turning away from the one that is beautiful and fair-formed on account of its unadorned beauty—for which very reason it ought most of all to be chosen.

Wherefore I am ashamed, that among the Greeks, senseless as they are, there are those who pursue this wisdom—if not in deeds, yet at least in judgment for the present—and who know the perishableness of present things;

but among us some do not even understand these things, but have their very judgment corrupted—and that too when the Scripture, up and down, sings in our ears and says:

'In whose eyes a reprobate is despised, but he honoureth them that fear the Lord.'

'The fear of the Lord surpasseth all things.'

'Fear God, and keep His commandments; for this is the whole of man.'

'Fret not thyself because of evildoers;'

'be not afraid when a man is made rich.'

'All flesh is grass, and all the glory of man as the flower of grass.'

For though we hear these and such like things every day, we are still nailed to the earth.

And just as untaught children, though they are continually learning their letters, when they are examined at random about the order of them, saying one letter in place of another, stir up much laughter;

so also you, when here we recite them to you in order, follow along somehow or other;

but when outside we ask you at random which of these matters it is right to rank first, which second, and which after which, being unable to tell, you become a laughing-stock.

Is it not a matter of much laughter, tell me, that men who look for immortality and for the good things which eye hath not seen, nor ear heard, neither have entered into the heart of man, should contend over the things which remain here, and think them worthy to be envied? For if you still have need to learn these things—that wealth is nothing great, that present things are a shadow and a dream, that like smoke it dissolves and flies away—

then stand for the present outside the sanctuary; remain in the outer courts;

for you have not yet become worthy of entrance into the palace on high.

For if you know not how to discern their nature—unstable and ever-flowing—when will you be able to despise them? But if you say you do know it, cease to be a busybody and to meddle, asking why in the world this man is rich and that man poor.

For in asking these things you do the very same as if you went about inquiring why in the world this man is fair and that man dark, or this man hook-nosed and that man flat-nosed.

For just as these things make no difference to us, whether it be thus or thus, so neither does being poor or rich—and much more so than those matters;

but the whole matter turns upon the manner of the using.

Even if you be poor, you can live cheerfully, practising true wisdom;

and even if you be rich, you are of all men the most wretched if you flee from virtue.

For these are the things that make the difference to us—the things of virtue;

and if these be not present, of the rest there is no profit.

For this reason too come these frequent questionings, because the many think that the things indifferent make a difference to them, while of the things that truly make a difference they take no account.

For the thing that makes the difference to us is virtue and true wisdom.

Since therefore you stand far off, at a distance from this, for this reason comes the tumult of reasonings, for this reason the many waves, for this reason the storm.

For when men fall away from the glory above and from the love of the heavens, they set their desire on the present life, and become slaves and captives.

'And whence,' one says, 'do we come to desire this life?' From not desiring that other life exceedingly.

'And this very thing, whence does it come to pass?' From slothfulness;

'and slothfulness, whence?' From contempt;

'and contempt, whence?' From folly, and from being glued to present things, and from being unwilling to examine with exactness the nature of matters.

'And this very thing, whence does it again come to pass?' From neither giving heed to the reading of the Scriptures, nor associating with holy men, but pursuing the assemblies of the wicked.

In order therefore that this may not always be so, and that wave upon wave, receiving us, may not carry us off into the ocean of evils and drown and utterly destroy us,

while there is yet time, let us come up for air, and standing upon the rock—I mean the doctrines and words of God—let us look down upon the surge of the present life.

For thus shall we ourselves escape it, and having drawn up others who are shipwrecked, we shall attain the good things to come, by the grace and lovingkindness [of our Lord Jesus Christ], and the rest.