Guarding the Tongue
For a mind and understanding that are most perfect have a clear proof: they have nothing worthless on their tongue, and they endure not speaking foolishly. Instead, they consider it worthy of all speech to know how to speak well and say things full of all praise. For speaking wisdom is most necessary, especially for those who have chosen to live well. Holy people reject speaking foolishly, and it is unaccustomed for them to use jests or shameful talk, as the all-wise Paul says.
They love to speak well, for they remember the holy Scripture which says, 'Your speech should be with grace, seasoned with salt, so that you may give grace to those who hear' (Colossians 4:6). The scripture that is inspired by God accepts gentle speech, but rightly condemns the uncontrolled tongue (Titus 1:8). For it says, 'If someone does not stumble in speech, this one is a perfect man, able to control the whole body' (James 3:2). David sings, 'Set a guard, Lord, over my mouth, and a door of restraint over my lips' (Psalm 51:1). He also says, 'I will guard my ways, so that I do not sin with my tongue' (Psalm 34:13). The best guard is to have an untainted tongue. Do not speak against one another, brothers; for the one who speaks against a brother and judges his brother speaks against the law and judges the law (Romans 2:1). Every difficult passion of our thoughts puts away the beginning and birth of pride. Although it is necessary for some to examine themselves and live according to God, they do not do this, but rather meddle in the affairs of others.
When people see others who are weak, they often use this as an opportunity to slander and condemn them, as if they have forgotten about their own weaknesses. However, in doing so, they are actually condemning themselves, because they suffer from the same flaws as those they are criticizing. This is a point that even the wisest of writers, Paul, has made—that when we judge others, we are essentially condemning ourselves, since we are guilty of the same things.
There are those who are driven by a desire for wealth and gain, and they will endure all sorts of hardships, including long journeys and dangerous navigation, in pursuit of their goals. Others use their power and influence to exploit and take advantage of others, while some accumulate their wealth through unjust and wicked means, such as collecting excessive interest on loans. But to those who are rich and powerful, the warning is clear: your wealth will ultimately rot and decay, your fine clothes will be eaten away by moths, and your gold and silver will be corrupted. Weep and wail, for your troubles are coming.
Greek
Κυρίλλου. Βεβηκότος γὰρ νοῦ καὶ φρενὸς τῆς τελειοτάτης ἀπόδειξις ἐναργὴς, τὸ μηδὲν ἐξίτηλον ἐπὶ γλώσσης ἔχειν, ἤγουν ἀθυροστομεῖν ἀνέχεσθαί ποτε· ἡγεῖσθαι δὲ μᾶλλον τοῦ παντὸς ἄξιον λόγου, εὐηγορεῖν εἰδέναι καὶ λαλεῖν τὰ παντὸς ἐπαίνου μεστά. Χρῆμα δὴ οὖν πρεπωδέστατον ὅτι μάλιστά γε ἐν τοῖς εὐζωεῖν ᾑρημένοις τὸ λαλεῖν σοφίαν· ἀπόβλητον γὰρ ἁγίοις τὸ μωρολογεῖν, καὶ ἀσύνηθες κομιδῇ τὸ κεχρῆσθαί τισιν ἢ εὐτραπελίαις, ἤγουν αἰσχρορημοσύναις, αἳ οὐκ ἀνῆκον, καθά φησιν ὁ πάνσοφος Παῦλος. Φίλον δὲ αὐτοῖς, καὶ διὰ σπουδῆς γεγόνασι τούτου, εὐηγορεῖν· διαμέμνηνται γὰρ, κατὰ τὸ εἰκὸς, τῆς ἁγίας λεγούσης Γραφῆς· Ὁ λόγος ὑμῶν ἐν χάριτι, ἅλατι ἠρτυμένος, ἵνα δῷ χάριν τοῖς ἀκούουσι. Καὶ πάλιν· Ἀποδέχεται μὲν ἡ θεόπνευστος Γραφὴ τὸ ἐπιεικὲς εἰς λόγους, καταψέγει δὲ μάλα εἰκότως τῆς γλώσσης τὸ ἀκρατές. Ἔφη μὲν γάρ· Εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνὴρ, δυνατὸς χαλιναγωγεῖσθαι καὶ ὅλον τὸ σῶμα. Ψάλλει δέ που καὶ ∆αβίδ· Θοῦ, Κύριε, φυλακὴν τῷ στόματί μου, καὶ θύραν περιοχῆς περὶ τὰ χείλη μου. Καὶ πάλιν· Εἶπα· Φυλάξω τὰς ὁδούς μου, τοῦ μὴ ἁμαρτάνειν με ἐν γλώσσῃ μου. Ἀρίστη γὰρ φυλακὴ τὸ ἄπταιστον ἔχειν τὴν γλῶσσαν Μὴ καταλαλεῖτε ἀλλήλων, ἀδελφοί· ὁ καταλαλῶν ἀδελφοῦ, καὶ κρίνων τὸν ἀδελφὸν αὐτοῦ, κατα λαλεῖ νόμου, καὶ κρίνει νόμον. Κυρίλλου. Πᾶν χαλεπὸν ἀποκείρει πάθος τῶν ἡμετέρων διανοιῶν, ὑπεροψίας ἀρχὴν καὶ γέννησιν. Καίτοι γὰρ δέον τινὰς ἑαυτοὺς κατασκέπτεσθαι, καὶ κατὰ Θεὸν πολιτεύεσθαι, τοῦτο μὲν οὐ δρῶσι, πολυπραγμονοῦσι δὲ τὰ ἑτέρων· κἂν ἀσθενοῦντας ἴδωσί τινας, ὥσπερ εἰς λήθην ἐρχόμενοι τῶν ἰδίων ἀῤῥωστημάτων, φιλοψογίας ὑπόθεσιν ποιοῦνται τὸ χρῆμα καὶ καταλαλιᾶς ὑπόθεσιν. Καταψηφίζονται γὰρ αὐτῶν, οὐκ εἰδότες ὅτι, τὰ ἴσα νοσοῦντες τοῖς παρ' αὐτῶν διαβεβλημένοις, ἑαυτῶν κατακρίνουσιν. Οὕτω που καὶ ὁ σοφώτατος γράφει Παῦλος· Ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις. Τὰ γὰρ αὐτὰ πράσσεις ὁ κρίνων. Ἄγε νῦν οἱ λέγοντες· Σήμερον καὶ αὔριον πορευσώμεθα εἰς τήνδε τὴν πόλιν, καὶ ποιήσωμεν ἐκεῖ ἐνιαυτὸν, καὶ ἐμπορευσώμεθα, καὶ κερδήσωμεν. Κυρίλλου. Οἱ μὲν γὰρ πρὸς ἐμπορίας καὶ τὰς ἐντεῦθεν φιλοκερδείας ἀκορέστως κεχηνότες ὁδοιποριῶν ἀνέχονται μακρῶν, ναυτιλίας καὶ τῶν ἐν αὐτῇ κυμάτων· οἱ δὲ τὴν πεπορισμένην αὐτοῖς δυναστείαν ὅπλον ποιοῦνται τῆς καθ' ἑτέρων πλεονεξίας· ἕτεροι δὲ αὐτὰ ἐκ μοχθηρῶν εὑρημάτων 74.1012 παχύνουσι βαλάντια, καὶ ἐπὶ τόκοις τόκους ἀνοσίως συλλέγοντες, πῦρ καὶ κόλασιν ταῖς ἑαυτῶν καταχέουσι κεφαλαῖς. Ἄγε νῦν, οἱ πλούσιοι, κλαύσατε ὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν ταῖς ἐπερχομέναις. Ὁ πλοῦτος ὑμῶν σέσηπε, καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν· ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται.
About this text
Cyril of Alexandria, Fragmenta in Acta et epistulas catholicas (Greek).
Witnesses
- Copy-text PG 74 (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.