Homily II.

2 Thessalonians i. 1, 2

“Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians in God our Father and the Lord Jesus Christ: Grace to you and peace from God the Father and the Lord Jesus Christ.”

The greater part of men do and devise all things with a view to ingratiate themselves with rulers, and with those who are greater than themselves; and they account it a great thing, and think themselves happy, if they can obtain that object. But if to obtain favor with men is so great an advantage, how great must it be to find favor with God? On this account he always thus prefaces his Epistle, and invokes this upon them, knowing that if this be granted, there will be nothing afterwards grievous, but whatever troubles there may be, all will be done away. And that you may learn this, Joseph was a slave a young man, inexperienced, unformed, and suddenly the direction of a house was committed to his hands, and he had to render an account to an Egyptian master. And you know how prone to anger and unforgiving that people is, and when authority and power is added, their rage is greater, being inflamed by power. And this too is manifest from what he did afterwards. For when the mistress made accusation, he bore with it. And yet it was not the part of those who held the garment, but of him who was stripped, to have suffered violence. For he ought to have said, If he had heard that thou didst raise thy voice, as thou sayest, he would have fled, and if he had been guilty, he would not have waited for the coming of his master. But nevertheless he took nothing of this sort into consideration, but unreasonably giving way altogether to anger, he cast him into prison. So thoughtless a person was he. And yet even from other things he might have conjectured the good disposition and the intelligence of the man. But nevertheless, because he was very unreasonable, he never considered any such thing. He therefore who had to do with such a harsh master, and who was intrusted with the administration of his whole house, being a stranger, and solitary, and inexperienced; when God shed abundant grace upon him, passed through all, as if his temptations had not even existed, both the false accusation of his mistress, and the danger of death, and the prison, and at last came to the royal throne.

This blessed man therefore saw how great is the grace of God, and on this account he invokes it upon them. And another thing also he effects, wishing to render them well-disposed to the remaining part of the Epistle; that, though he should reprove and rebuke them, they might not break away from him. For this reason he reminds them before all things of the grace of God, mollifying their hearts, that, even if there be affliction, being reminded of the grace by which they were saved from the greater evil, they may not despair at the less, but may thence derive consolation. As also elsewhere in an Epistle he has said, “For if, while we were enemies, we were reconciled to God through the death of His Son, much more, being reconciled, shall we be saved by His life.” (Rom. v. 10.)

“Grace to you and peace,” he says, “from God the Father and the Lord Jesus Christ.”

Ver. 3. “We are bound to give thanks to God alway for you, brethren, even as it is meet.”

Again a sign of great humility. For he led them to reflect and consider, that if for our good actions others do not admire us first, but God, much more also ought we. And in other respects too he raises up their spirits, because they suffer such things as are not worthy of tears and lamentations, but of thanksgiving to God. But if Paul is thankful for the good of others, what will they suffer, who not only are not thankful, but even pine at it.

“For that your faith groweth exceedingly, and the love of each one of you all toward one another aboundeth.”

And how, you say, can faith increase? That is when we suffer something dreadful for it. It is a great thing for it to be established, and not to be carried away by reasonings. But when the winds assail us, when the rains burst upon us, when a violent storm is raised on every side, and the waves succeed each other—then that we are not shaken, is a proof of no less than this, that it grows, and grows exceedingly, and becomes loftier. For as in the case of the flood all the stony and lower parts are soon hidden, but as many things as are above, it reaches not them, so also the faith that is become lofty, is not drawn downwards. For this reason he does not say “your faith groweth;” but “groweth exceedingly, and the love of each one of you all toward one another aboundeth.” Seest thou how this contributes for the ease of affliction, to be in close guard together, and to adhere to one another? From this also arose much consolation. The love and faith, therefore, that is weak, afflictions shake, but that which is strong they render stronger. For a soul that is in grief, when it is weak, can add nothing to itself; but that which is strong doth it then most. And observe their love. They did not love one indeed, and not love another, but it was equal on the part of all. For this he has intimated, by saying, “of each one of you all toward one another.” For it was equally poised, as that of one body. Since even now we find love existing among many, but this love becoming the cause of division. For when we are knit together in parties of two or three, and the two indeed, or three or four, are closely bound to one another, but draw themselves off from the rest, because they can have recourse to these, and in all things confide in these; this is the division of love—not love. For tell me, if the eye should bestow upon the hand the foresight which it has for the whole body, and withdrawing itself from the other members, should attend to that alone, would it not injure the whole? Assuredly. So also if we confine to one or two the love which ought to be extended to the whole Church of God, we injure both ourselves and them, and the whole. For these things are not of love, but of division; schisms, and distracting rents. Since even if I separate and take a member from the whole man, the part separated indeed is united in itself, is continuous, all compacted together, yet even so it is a separation, since it is not united to the rest of the body.

For what advantage is it, that thou lovest a certain person exceedingly? It is a human love. But if it is not a human love, but thou lovest for God’s sake, then love all. For so God hath commanded to love even our enemies. And if He hath commanded to love our enemies, how much more those who have never aggrieved us? But, sayest thou, I love, but not in that way. Rather, thou dost not love at all. For when thou accusest, when thou enviest, when thou layest snares, how dost thou love? “But,” sayest thou, “I do none of these things.” But when a man is ill spoken of, and thou dost not shut the mouth of the speaker, dost not disbelieve his sayings, dost not check him, of what love is this the sign? “And the love,” he says, “of each one of you all toward one another aboundeth.”

Ver. 4. “So that we ourselves glory in you in the Churches of God.”

Indeed in the first Epistle he says, that all the Churches of Macedonia and Achaia resounded, having heard of their faith. “So that we need not,” he says, “to speak anything. For they themselves report concerning us what manner of entering in we had unto you.” (1 Thess. i. 8.) But here he says, “so that we glory.” What then is it that is said? There he says that they need not instruction from him, but here he has not said that we teach them, but “we glory,” and are proud of you. If therefore we both give thanks to God for you, and glory among men, much more ought you to do so for your own good deeds. For if your good actions are worthy of boasting from others, how are they worthy of lamentation from you? It is impossible to say. “So that we ourselves,” he says, “glory in you in the Churches of God, for your patience and faith.”

Here he shows that much time had elapsed. For patience is shown by much time, not in two or three days. And he does not merely say patience. It is the part of patience indeed properly not yet to enjoy the promised blessings. But here he speaks of a greater patience. And of what sort is that? That which is shown in persecutions. “For your patience,” he says, “and faith in all your persecutions and in the afflictions which ye endure.” For they were living with enemies who were continually endeavoring on every side to injure them, and they were manifesting a patience firm and immovable. Let all those blush who for the sake of the patronage of men pass over to other doctrines. For whilst it was yet the beginning of the preaching, poor men who lived by their daily earnings took upon themselves enmities from rulers and the first men of the state, when there was nowhere king or governor who was a believer; and submitted to irreconcilable war, and not even so were unsettled.

Ver. 5. “Which is a manifest token of the righteous judgment of God.”

See how he gathers comfort for them. He had said, We give thanks to God, he had said, We glory among men: these things indeed are honorable. But that which he most seeks for, who is in suffering, is, deliverance from evils, and vengeance upon those who are evil entreating them. For when the soul is weak, it most seeks for these things, for the philosophic soul does not even seek these things. Why then does he say, “a token of the righteous Judgment of God”? Here he has glanced at the retribution on either side, both of those who do the ill, and of those who suffer it, as if he had said, that the justice of God may be shown when He crowns you indeed, but punishes them. At the same time also he comforts them, showing that from their own labors and toils they are crowned, and according to the proportion of righteousness. But he puts their part first. For although a person even vehemently desires revenge, yet he first longs for reward. For this reason he says,

“That ye may be counted worthy of the kingdom of God, for which ye also suffer.”

This then does not come to pass from the circumstance that those who injure them are more powerful than they, but because it is so that they must enter into the kingdom. “For through many tribulations,” he says, “we must enter into the kingdom of God.” (Acts xiv. 22.)

Ver. 6, 7. “If so be that it is a righteous thing with God to recompense affliction to them that afflict you, and to you that are afflicted rest with us at the revelation of the Lord Jesus from heaven with the Angels of His power.”

The phrase “If so be that” here is put for “because,” which we also use, in speaking of things that are quite evident and not to be denied; instead of saying, “Because it is exceedingly righteous.” “If so be,” he says, “that it is a righteous thing” with God to punish these, he will certainly punish them. As if he had said, “If God cares for human affairs,” “If God takes thought.” And he does not put it of his own opinion, but among things confessedly true; as if one said, “If God hates the wicked,” that he may compel them to grant that He does hate them. For such sentences are above all indisputable, inasmuch as they also themselves know that it is just. For if this is just with men, much more with God.

“To recompense,” he says, “affliction to them that afflict you, and to you that are afflicted rest.” What then? Is the retribution equal?3    i.e. to the works. By no means, but see by what follows how he shows that it is more severe, and the “rest” much greater. Behold also another consolation, in that they have their partners in the afflictions, as partners also in the retribution. He joins them in their crowns with those who had performed infinitely more and greater works. Then he adds also the period, and by the description leads their minds upward, all but opening heaven already by his word, and setting it before their eyes; and he places around Him the angelic host, both from the place and from the attendants amplifying the image, so that they may be refreshed a little. “And to you that are afflicted rest with us,” he says, “at the revelation of the Lord Jesus from heaven with the Angels of his power.”

Ver. 8. “In flaming fire rendering vengeance to them that know not God, and to them that obey not the Gospel of our Lord Jesus.”

If they that have not obeyed the Gospel suffer vengeance, what will not they suffer who besides their disobedience also afflict you? And see his intelligence; he says not here those who afflict you, but those “who obey not.” So that although not on your account, yet on His own it is necessary to punish them. This then is said in order to full assurance, that it is altogether necessary for them to be punished: but what was said before, was said that they also might be honored, because they suffer these things on your account. The one causes them to believe concerning the punishment; the other to be pleased, because for the sake of what has been done to them they suffer these things.

All this was said to them, but it applies also to us. When therefore we are in affliction, let us consider these things. Let us not rejoice at the punishment of others as being avenged, but as ourselves escaping from such punishment and vengeance. For what advantage is it to us when others are punished? Let us not, I beseech you, have such souls. Let us be invited to virtue by the prospect of the kingdom. For he indeed who is exceedingly virtuous is induced neither by fear nor by the prospect of the kingdom, but for Christ’s sake alone, as was the case with Paul. Let us, however, even thus consider the blessings of the kingdom, the miseries of hell, and thus regulate and school ourselves; let us in this way bring ourselves to the things that are to be practiced. When you see anything good and great in the present life, think of the kingdom, and you will consider it as nothing. When you see anything terrible, think of hell, and you will deride it. When you are possessed by carnal desire, think of the fire, think also of the pleasure of sin itself, that it is nothing worth, that it has not even pleasure in it. For if the fear of the laws that are enacted here has so great power as to withdraw us from wicked actions, how much more should the remembrance of things future, the vengeance that is immortal, the punishment that is everlasting? If the fear of an earthly king withdraws us from so many evils, how much more the fear of the King Eternal?

Whence then can we constantly have this fear? If we continually hearken to the Scriptures. For if the sight only of a dead body so depresses the mind, how much more must hell and the fire unquenchable, how much more the worm that never dieth. If we always think of hell, we shall not soon fall into it. For this reason God has threatened punishment; if it was not attended with great advantage to think of it, God would not have threatened it. But because the remembrance of it is able to work great good, for this reason He has put into our souls the terror of it, as a wholesome medicine. Let us not then overlook the great advantage arising from it, but let us continually advert to it, at our dinners, at our suppers. For conversation about pleasant things profits the soul nothing, but renders it more languid, while that about things painful and melancholy cuts off all that is relaxed and dissolute in it, and converts it, and braces it when unnerved. He who converses of theaters and actors does not benefit the soul, but inflames it more, and renders it more careless. He who concerns himself and is busy in other men’s matters, often even involves it in dangers by this curiosity. But he who converses about hell incurs no dangers, and renders it more sober.

But dost thou fear the offensiveness of such words? Hast thou then, if thou art silent, extinguished hell? or if thou speakest of it, hast thou kindled it? Whether thou speakest of it or not, the fire boils forth. Let it be continually spoken of, that thou mayest never fall into it. It is not possible that a soul anxious about hell should readily sin. For hear the most excellent advice, “Remember,” it says, “thy latter end” (Ecclus. xxviii. 6.), and thou wilt not sin for ever. A soul that is fearful of giving account cannot but be slow to transgression. For fear being vigorous in the soul does not permit anything worldly to exist in it. For if discourse raised concerning hell so humbles and brings it low, does not the reflection constantly dwelling upon the soul purify it more than any fire?

Let us not remember the kingdom so much as hell. For fear has more power than the promise. And I know that many would despise ten thousand blessings, if they were rid of the punishment, inasmuch as it is even now sufficient for me to escape vengeance, and not to be punished. No one of those who have hell before their eyes will fall into hell. No one of those who despise hell will escape hell. For as among us those who fear the judgment-seats will not be apprehended by them, but those who despise them are chiefly those who fall under them, so it is also in this case. If the Ninevites had not feared destruction, they would have been overthrown, but because they feared, they were not overthrown. If in the time of Noah they had feared the deluge, they would not have been drowned. And if the Sodomites had feared they would not have been consumed by fire. It is a great evil to despise a threat. He who despises threatening will soon experience its reality in the execution of it. Nothing is so profitable as to converse concerning hell. It renders our souls purer than any silver. For hear the prophet saying, “Thy judgments are always before me.” (From Ps. xvii. 22, Sept.) For although it pains the hearer, it benefits him very much.

For such indeed are all things that profit. For medicines too, and food, at first annoy the sick, and then do him good. And if we cannot bear the severity of words, it is manifest that we shall not be able to bear affliction in very deed. If no one endures a discourse concerning hell, it is evident, that if persecution came on, no one would ever stand firm against fire, against sword. Let us exercise our ears not to be over soft and tender: for from this we shall come to endure even the things themselves. If we be habituated to hear of dreadful things, we shall be habituated also to endure dreadful things. But if we be so relaxed as not to endure even words, when shall we stand against things? Do you see how the blessed Paul despises all things here, and dangers one after another, as not even temptations? Wherefore? Because he had been in the practice of despising hell, for the sake of what was God’s will. He thought even the experience of hell to be nothing for the sake of the love of Christ; while we do not even endure a discourse concerning it for our own advantage. Now therefore having heard a little, go your ways; but I beseech you if there is any love in you, constantly to revert to discourses concerning these things. They can do you no harm, even if they should not benefit, but assuredly they will benefit you too. For according to our discourses, the soul is qualified. For evil communications, he says, “corrupt good manners.” Therefore also good communications improve it; therefore also fearful discourses make it sober. For the soul is a sort of wax. For if you apply cold discourses, you harden and make it callous; but if fiery ones, you melt it; and having melted it, you form it to what you will, and engrave the royal image upon it. Let us therefore stop up our ears to discourses that are vain. It is no little evil; for from it arise all evils.

If our mind had been practiced to apply to divine discourses, it would not apply to others; and not applying to others, neither would it betake itself to evil actions. For words are the road to works. First we think, then we speak, then we act. Many men, even when before sober, have often from disgraceful words gone on to disgraceful actions. For our soul is neither good nor evil by nature, but becomes both the one and the other from choice. As therefore the sail carries the ship wherever the wind may blow, or rather as the rudder moves the ship, if the wind be favorable, so also thought will sail without danger, if good words from a favorable quarter waft it. But if the contrary, often they will even overwhelm the reason. For what winds are to ships, that discourses are to souls. Wherever you will, you may move and turn it. For this reason one exhorting says, “Let thy whole discourse be in the law of the Most High.” (Ecclus. xx. 20.) Wherefore, I exhort you, when we receive children from the nurse, let us not accustom them to old wives’ stories, but let them learn from their first youth that there is a Judgment, that there is a punishment; let it be infixed in their minds. This fear being rooted in them produces great good effects. For a soul that has learnt from its first youth to be subdued by this expectation, will not soon shake off this fear. But like a horse obedient to the bridle, having the thought of hell seated upon it, walking orderly, it will both speak and utter things profitable; and neither youth nor riches, nor an orphan state, nor any other thing, will be able to injure it, having its reason so firm and able to hold out against everything.

By these discourses let us regulate as well ourselves as our wives too, our servants, our children, our friends, and, if possible, our enemies. For with these discourses we are able to cut off the greater part of our sins, and it is better to dwell upon things grievous than upon things agreeable, and it is manifest from hence. For, tell me, if you should go into a house where a marriage is celebrated, for a season you are delighted at the spectacle, but afterwards having gone away, you pine with grief that you have not so much. But if you enter the house of mourners, even though they are very rich, when you go away you will be rather refreshed. For there you have not conceived envy, but comfort and consolation in your poverty. You have seen by facts, that riches are no good, poverty no evil, but they are things indifferent. So also now, if you talk about luxury, you the more vex your soul, that is not able perhaps to be luxurious. But if you are speaking against luxury, and introduce discourse concerning hell, the thing will cheer you, and beget much pleasure. For when you consider that luxury will not be able to defend us at all against that fire, you will not seek after it; but if you reflect that it is wont to kindle it even more, you will not only not seek, but will turn from it and reject it.

Let us not avoid discourses concerning hell, that we may avoid hell. Let us not banish the remembrance of punishment, that we may escape punishment. If the rich man had reflected upon that fire, he would not have sinned; but because he never was mindful of it, therefore he fell into it. Tell me, O man, being about to stand before the Judgment-seat of Christ, dost thou speak of all things rather than of that? And when you have a matter before a judge, often only relating to words, neither day nor night, at no time or season dost thou talk of anything else, but always of that business, and when thou art about to give an account of thy whole life, and to submit to a trial, canst thou not bear even with others reminding thee of that Judgment? For this reason therefore all things are ruined and undone, because when we are about to stand before a human tribunal concerning matters of this life, we move everything, we solicit all men, we are constantly anxious about it, we do everything for the sake of it: but when we are about, after no long time, to come before the Judgment-seat of Christ, we do nothing either by ourselves, or by others; we do not entreat the Judge. And yet He grants to us a long season of forbearance, and does not snatch us away in the midst of our sins, but permits us to put them off, and that Goodness and Lovingkindness leaves nothing undone of all that belongs to Himself. But all is of no avail; on this account the punishment will be the heavier. But God forbid it should be so! Wherefore, I beseech you, let us even if but now become watchful. Let us keep hell before our eyes. Let us consider that inexorable Account, that, thinking of those things, we may both avoid vice, and choose virtue, and may be able to obtain the blessings promised to those who love Him, by the grace and lovingkindness, &c.

ΟΜΙΛΙΑ Βʹ. Παῦλος καὶ Σιλουανὸς καὶ Τιμόθεος τῇ Ἐκκλη σίᾳ Θεσσαλονικέων ἐν Θεῷ Πατρὶ ἡμῶν καὶ Κυρίῳ Ἰησοῦ Χριστῷ: χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ. αʹ. Οἱ πλείους τῶν ἀνθρώπων ἅπαντα πράττουσι καὶ μηχανῶνται, ὥστε καὶ παρὰ ἄρχουσι καὶ παρὰ τοῖς αὐτῶν μείζοσι χάριν τινὰ σχεῖν: καὶ μέγα τίθενται τοῦτο, καὶ μακαρίους ἑαυτοὺς εἶναι νομίζουσιν, ἐὰν ἐπιτύχωσι τοῦ σπουδαζομένου. Εἰ δὲ τὸ παρὰ ἀνθρώποις χάριτος τυχεῖν τοσοῦτον μέγα, τὸ παρὰ Θεοῦ χάριν εὑρεῖν, πόσον ἂν γένοιτο; Διὰ τοῦτο ἀεὶ τοῦτο προτίθησι τῆς αὐτοῦ ἐπιστολῆς, καὶ τοῦτο ἐπεύχεται, εἰδὼς ὅτι ἂν τοῦτο ᾖ, οὐδὲν ἔσται λοιπὸν τῶν ἀνιαρῶν, ἀλλ' ὅσα ἂν ᾖ δυσχερῆ, πάντα λυθήσεται. Καὶ ἵνα μάθητε, ὁ Ἰωσὴφ δοῦλος ἦν, νέος, ἄπειρος, ἄπλαστος, καὶ ἐνεχειρίσθη ἀθρόον οἰκίας προστασίαν, καὶ ἀνδρὶ Αἰγυπτίῳ παρεῖχεν εὐθύνας. Ἴστε δέ πως ἀκρόχολον ἐκεῖνο τὸ ἔθνος καὶ ἀσύγγνωστον: ὅταν δὲ καὶ ἀρχὴ προσῇ καὶ ἐξουσία, μείζων ὁ θυμὸς ὑπὸ τῆς ἐξουσίας αἰρόμενος. Δῆλον δὲ τοῦτο καὶ ἐξ ὧν μετὰ ταῦτα ἐποίησε. Τῆς γὰρ δεσποίνης κατηγορούσης, ἠνείχετο: καίτοι γε οὐ τῶν τὰ ἱμάτια κατεχόντων ἦν τὸ βιάζεσθαι, ἀλλὰ τοῦ ἀποδεδυμένου. Ἐχρῆν γὰρ εἰπεῖν, ὅτι εἰ ἦρες τὴν φωνήν σου, ἔφυγεν ἂν, καὶ εἰ συνῄδει ἑαυτῷ, οὐκ ἂν περιέμεινε τοῦ δεσπότου τὴν παρουσίαν. Ἀλλ' ὅμως οὐδὲν τοιοῦτον ἐνενόησεν ἐκεῖνος, ἀλλ' ἀλόγως τῷ θυμῷ τὸ πᾶν ἐπιτρέψας, εἰς δεσμωτήριον ἐνέβαλεν: οὕτως ἀλόγιστός τις ἦν. Καίτοι γε ἐνῆν καὶ ἀπὸ τῶν ἄλλων στοχάσασθαι τοῦ ἀνδρὸς τὴν εὔνοιαν, τὴν σύνεσιν: ἀλλ' ὅμως ἐπειδὴ σφόδρα ἄλογος ἦν, οὐδὲν τοιοῦτον ἐλογίσατο. Ὁ τοίνυν καὶ πρὸς δεσπότην ἔχων τοιοῦτον μοχθηρὸν καὶ διακονίαν ἐμπεπιστευμένος οἰκίας ὁλοκλήρου, καὶ ξένος καὶ ἔρημος καὶ ἄπειρος, ἐπειδὴ ὁ Θεὸς αὐτοῦ κατεσκέδασε χάριν πολλὴν, ὡς οὐδὲν ὄντας τοὺς πειρασμοὺς, οὕτω πάντα παρῆλθε, καὶ δεσποίνης συκοφαντίαν, καὶ κίνδυνον θανάτου, καὶ δεσμωτήριον, καὶ τελευταῖον ἐπὶ τὸν θρόνον ἦλθε τὸν βασιλικόν. Εἶδεν οὖν ὁ μακάριος οὗτος, ὅση τοῦ Θεοῦ ἡ χάρις: καὶ διὰ τοῦτο ταύτην αὐτοῖς ἐπεύχεται. Καὶ ἕτερον δέ τι κατασκευάζει: βουλόμενος γὰρ αὐτὸς πρὸς τὰ μέλλοντα τῆς ἐπιστολῆς εὐγνώμονας καταστῆσαι: ἵνα, κἂν ἐπιτιμᾷ, κἂν ἐπιπλήττῃ, μὴ ἀποπηδῶσι: διὰ τοῦτο ὑπομιμνήσκει αὐτοὺς πρὸ πάντων τῆς χάριτος τοῦ Θεοῦ, λεαίνων αὐτῶν τὴν καρδίαν, ἵνα, κἂν θλῖψις ᾖ, ἀναμιμνησκόμενοι τῆς χάριτος, ἀφ' ἧς ἐσώθησαν ἐκ τῶν μειζόνων, ἐν τοῖς ἐλάττοσι μὴ ἀπογινώσκωσιν, ἀλλ' ἐκεῖθεν ἔχωσι τὴν παραμυθίαν: καθάπερ καὶ ἀλλαχοῦ γράφων ἔλεγεν: Εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ Θεῷ διὰ τοῦ θανάτου τοῦ Υἱοῦ αὐτοῦ, πολλῷ μᾶλλον καταλλαγέντες σωθησόμεθα ἐν τῇ ζωῇ αὐτοῦ. Χάρις ὑμῖν, φησὶ, καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ. Εὐχαριστεῖν ὀφείλομεν τῷ Θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοὶ, καθὼς ἄξιόν ἐστιν. Ὅρα ταπεινοφροσύνης ὑπερβολήν: εἰπὼν, Εὐχαριστεῖν ὀφείλομεν, δίδωσιν αὐτοῖς συλλογίζεσθαι καὶ ἐννοεῖν, ὅτι εἰ ἄλλοι ὑπὲρ τῶν ὑμετέρων κατορθωμάτων οὐχ ὑμᾶς πρῶτον θαυμάζουσιν, ἀλλὰ τὸν Θεὸν, πολλῷ μᾶλλον καὶ ἡμᾶς. Ἄλλως δὲ καὶ ἐπαίρει αὐτῶν τὰ φρονήματα, ὅτι τοιαῦτα πάσχουσιν, οὐ δακρύων ἄξια οὐδὲ θρήνων, ἀλλ' εὐχαριστίας τῆς εἰς τὸν Θεόν. Εἰ δὲ Παῦλος εὐχαριστεῖ ἐπὶ τοῖς ἀλλοτρίοις ἀγαθοῖς, τί πείσονται οἱ μὴ μόνον μὴ εὐχαριστοῦντες, ἀλλὰ καὶ τηκόμενοι; Ὅτι ὑπεραυξάνει ἡ πίστις ἡμῶν, καὶ πλεονάζει ἀγάπη ἑνὸς ἑκάστου πάντων ὑμῶν εἰς ἀλλήλους. Καὶ πῶς ἔνι πίστιν αὐξῆσαι, φησί; Πῶς; ὅταν ὑπὲρ αὐτῆς πάσχωμέν τι δεινόν. Μέγα μὲν οὖν καὶ τὸ ἐστηρίχθαι, καὶ ὑπὸ τῶν λογισμῶν μὴ παραφέρεσθαι: ὅταν δὲ καὶ ἄνεμοι προσαράσσωσιν, ὅταν ὑετοὶ καταῤῥηγνύωνται, ὅταν αἴρηται πάντοθεν χαλεπὸς ὁ χειμὼν, ὅταν ἐπάλληλα τὰ κύματα ᾖ, εἶτα μὴ παρασαλευώμεθα, οὐδενὸς ἑτέρου τεκμήριόν ἐστιν, ἀλλ' ἢ τοῦ αὐξηθῆναι, καὶ ὑπεραυξηθῆναι, καὶ ὑψηλοτέραν γενέσθαι. Καθάπερ γὰρ ἐπὶ τοῦ κατακλυσμοῦ πάντα μὲν τὰ λιθώδη καὶ ταπεινὰ ἀπεκρύβη ταχέως, ὅσα δὲ ἦν ὑπεράνω, οὐκ ἐφικνεῖτο αὐτῶν: οὕτω καὶ ἡ πίστις ὑψηλὴ γενομένη, οὐκέτι κατασπᾶται. Διὰ τοῦτο οὐκ εἶπεν, αὐξάνει, ἀλλ', Ὑπεραυξάνει ἡ πίστις ὑμῶν, καὶ πλεονάζει ἡ ἀγάπη ἑνὸς ἑκάστου πάντων ὑμῶν εἰς ἀλλήλους. Ὁρᾷς ὅτι καὶ τοῦτο πρὸς τὰς θλίψεις συμβάλλεται, τὸ συμπεφράχθαι, τὸ ἀλλήλων ἔχεσθαι; Ἀπὸ τούτου καὶ παράκλησις ἐγίνετο πολλή. Τὴν μὲν οὖν ἀσθενῆ καὶ ἀγάπην καὶ πίστιν θλίψεις παρασαλεύουσι, τὴν δὲ ἰσχυρὰν ἰσχυροτέραν ποιοῦσιν. Ἡ μὲν γὰρ ἐν ὀδύνῃ ψυχὴ, ὅταν ἀσθενὴς ᾖ, οὐδὲν ἂν πρόσθοιτο, ἡ δὲ ἰσχυρὰ καὶ τότε μάλιστα. Καὶ ὅρα ἀγάπην: οὐ τὸν μὲν ἠγάπων, τὸν δὲ οὒ, ἀλλ' ἴση ἦν παρὰ πάντων: τοῦτο γὰρ ᾐνίξατο τῷ εἰπεῖν, Ἑνὸς ἑκάστου πάντων ὑμῶν εἰς ἀλλήλους: ὅτι ἰσόῤῥοπός τίς ἐστιν, ὥσπερ ἑνὸς σώματος. Ἐπεὶ καὶ νῦν εὑρίσκομεν ἀγάπην οὖσαν παρὰ πολλοῖς, ἀλλὰ ταύτην τὴν ἀγάπην διαστάσεως αἰτίαν γινομένην. Ὅταν γὰρ κατὰ δύο καὶ τρεῖς ὦμεν συνημμένοι, καὶ οἱ μὲν δύο πρὸς ἀλλήλους σφόδρα ὦσι συνδεδεμένοι, ἢ τρεῖς ἢ τέσσαρες, τῶν δὲ λοιπῶν ἑαυτοὺς ἀφέλκωσι, τῷ πρὸς ἐκείνους ἔχειν καταφυγεῖν καὶ ἐκείνοις πάντα θαῤῥεῖν, τοῦτο διάστασις ἀγάπης ἐστὶν, οὐκ ἀγάπη. Εἰπὲ γάρ μοι: εἰ ὁ ὀφθαλμὸς τὴν πρόνοιαν, ἣν ὑπὲρ τοῦ παντὸς σώματος ἔχει, εἰς τὴν χεῖρα περιστήσειε, καὶ τῶν ἄλλων ἑαυτὸν ἀποστρέψας μελῶν, ἐκείνῃ μόνῃ προσέχοι, οὐχὶ τῷ παντὶ λυμαίνεται; Εἰκότως. Οὕτω καὶ ἡμεῖς ἂν τὴν ἀγάπην τὴν εἰς πᾶσαν τὴν Ἐκκλησίαν τοῦ Θεοῦ ὀφείλουσαν ἐκτείνεσθαι, εἰς ἕνα καὶ δεύτερον περιστείλωμεν, καὶ ἡμῖν αὐτοῖς κἀκείνοις καὶ τῷ παντὶ λυμαινόμεθα. Ταῦτα γὰρ οὐκ ἀγάπης ἐστὶν, ἀλλὰ διαστάσεως σχίσματα, καὶ ῥήγματα διεσπασμένα. Ἐπεὶ κἂν ἀπὸ τοῦ παντὸς ἀνθρώπου ἀποσπάσας λάβω μέρος, αὐτὸ μὲν οὖν τὸ σχίσμα ἑαυτῷ ἥνωται, καὶ ἔστι συνεχὲς καὶ συγκεκολλημένον: πλὴν καὶ οὕτω σχίσμα ἐστὶν, ἐπειδὴ τῷ λοιπῷ οὐχ ἥνωται σώματι. βʹ. Τί γὰρ ὄφελος, ὅτι τὸν δεῖνα φιλεῖς σφοδρῶς; Ἀνθρωπίνη ἐστὶν ἡ ἀγάπη: εἰ δὲ οὐκ ἔστιν ἀνθρωπίνη, ἀλλὰ διὰ τὸν Θεὸν φιλεῖς, πάντας φίλει: ὁ γὰρ Θεὸς οὕτως ἐπέταξε καὶ τοὺς ἐχθροὺς φιλεῖν. Εἰ δὲ τοὺς ἐχθροὺς ἐπέταξε φιλεῖν, πόσῳ μᾶλλον τοὺς οὐδὲν λελυπηκότας; Ἀλλὰ φιλῶ, φησίν. Ἀλλ' οὐχ οὕτω: μᾶλλον δὲ οὐδὲ φιλεῖς: ὅταν γὰρ κακηγορῇς, ὅταν φθονῇς, ὅταν ἐπιβουλεύῃς, πῶς φιλεῖς; Ἀλλ' οὐδὲν τούτων ποιῶ, φησίν. Ἀλλ' ὅταν ἀκούοντος κακῶς, μὴ ἐμφράττῃς τὸ στόμα τοῦ λέγοντος, μὴ ἀπιστῇς τοῖς λεγομένοις; μὴ καταστέλλῃς, ποίας ταῦτα φιλίας τεκμήριον; Καὶ πλεονάζει, φησὶν, ἡ ἀγάπη ἑνὸς ἑκάστου πάντων ὑμῶν εἰς ἀλλήλους, ὥστε ἡμᾶς αὐτοὺς ἐν ὑμῖν καυχᾶσθαι ἐν ταῖς Ἐκκλησίαις τοῦ Θεοῦ. Ἐν γοῦν τῇ προτέρᾳ ἐπιστολῇ τὰς Ἐκκλησίας φησὶν ἁπάσας τῆς Μακεδονίας καὶ τῆς Ἀχαΐας ἐξηχεῖσθαι μαθούσας τὰ κατὰ τὴν πίστιν αὐτῶν: Ὥστε, φησὶ, μὴ χρείαν ἔχειν ἡμᾶς λαλεῖν τι: αὐτοὶ γὰρ περὶ ὑμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς: ἐνταῦθα δέ φησιν, Ὥστε ὑμᾶς καυχᾶσθαι. Τί δήποτ' οὖν ἐστι τὸ εἰρημένον; Ἐκεῖ φησιν, ὅτι οὐ δέονται διδασκαλίας τῆς παρ' ὑμῶν: ἐνταῦθα δὲ οὐκ εἶπεν, ὅτι διδάσκομεν αὐτοὺς, ἀλλὰ, καυχώμεθα καὶ σεμνυνόμεθα. Εἰ τοίνυν ἡμεῖς ἐφ' ὑμῖν καὶ εὐχαριστοῦμεν τῷ Θεῷ, καὶ καυχώμεθα παρὰ ἀνθρώποις, πολλῷ μᾶλλον ὑμᾶς ἐπὶ τοῖς ἡμετέροις χρὴ καλοῖς τοῦτο ποιεῖν. Εἰ γὰρ ἑτέροις καυχήματός ἐστιν ἄξια τὰ κατορθώματα ὑμῶν, πῶς ἡμῖν θρήνων; Οὐκ ἔστιν εἰπεῖν: Ὥστε ἡμᾶς αὐτοὺς, φησὶν, ἐν ὑμῖν καυχᾶσθαι ἐν ταῖς Ἐκκλησίαις τοῦ Θεοῦ ὑπὲρ τῆς ὑπομονῆς ὑμῶν καὶ πίστεως. Ἐνταῦθα δείκνυσι καὶ πολὺν παρελθόντα χρόνον: ἡ γὰρ ὑπομονὴ ἀπὸ χρόνου φαίνεται πολλοῦ, οὐκ ἐν δύο καὶ τρισὶν ἡμέραις. Οὐχ ἁπλῶς δέ φησιν ὑπομονήν. Μάλιστα μὲν οὖν καὶ τὸ τῶν ἐπηγγελμένων ἀγαθῶν μὴ ἤδη ἀπολαύειν, ὑπομονῆς ἐστι: νῦν δὲ καὶ μείζονα λέγει ὑπομονήν. Ποίαν δὴ ταύτην; Τὴν διὰ τῶν διωγμῶν. Ὅτι δὲ ταύτην αἰνίττεται, δῆλον ἐξ ὧν ἐπάγει καὶ λέγει: Ἐν πᾶσι τοῖς διωγμοῖς ὑμῶν καὶ ταῖς θλίψεσιν αἷς ἀνέχεσθε. Πολεμίοις γὰρ συνέζων διηνεκῶς πάντοθεν βλάπτειν ἐπιχειροῦσι, καὶ στεῤῥὰν καὶ ἀκίνητον τὴν ὑπομονὴν ἐπεδείκνυντο. Αἰσχυνέσθωσαν ὅσοι διὰ προστασίαν ἀνθρώπων εἰς δόγματα μεθίστανται. Ἔτι γὰρ ἀρχῆς οὔσης τοῦ κηρύγματος, ἄνθρωποι πένητες καὶ ἀπὸ τῆς καθημερινῆς ζῶντες ἐργασίας πρὸς ἄνδρας πολιτευομένους καὶ πρώτους τῆς πόλεως ἔχθρας ἀνεδέχοντο, οὔτε βασιλέως, οὔτε ἄρχοντος ὄντος που πιστοῦ, καὶ πόλεμον ἀκήρυκτον ὑφίσταντο, καὶ οὐδὲ οὕτως ἐξίσταντο. Ἔνδειγμα τῆς δικαίας κρίσεως τοῦ Θεοῦ. Ὅρα πῶς αὐτοῖς συνάγει τὴν παραμυθίαν. Εἶπεν, ὅτι Εὐχαριστοῦμεν τῷ Θεῷ, εἶπεν, ὅτι Καυχώμεθα παρὰ ἀνθρώποις. Καλὰ μὲν οὖν καὶ ταῦτα: ἀλλ' ὃ μάλιστα ζητεῖ ὁ ὀδυνώμενος, τοῦτό ἐστιν, ἀπαλλαγὴν τῶν κακῶν, καὶ τιμωρίαν τῶν κακῶς αὐτοὺς διατιθέντων. Ὅταν γὰρ ἀσθενὴς ᾖ ἡ ψυχὴ, ταῦτα μάλιστα ἐπιζητεῖ: ἡ γὰρ φιλόσοφος, οὐδὲ τοῦτο. Τί οὖν ἐστιν ὅ φησιν, Ἔνδειγμα τῆς δικαίας κρίσεως τοῦ Θεοῦ; Ἤδη τὴν ἀνταπόδοσιν ᾐνίξατο ἑκατέραν, καὶ τὴν τῶν ποιούντων κακῶς, καὶ τὴν τῶν πασχόντων: ὡς ἂν εἰ ἔλεγεν: ἵν', ὅταν ὑμᾶς μὲν στεφανοῖ, ἐκείνους δὲ κολάζῃ, δεικνύηται τὸ δίκαιον τοῦ Θεοῦ. Ἅμα αὐτοὺς καὶ παραμυθεῖται, δεικνὺς ὅτι ἀπὸ τῶν οἰκείων πόνων καὶ τῶν ἱδρώτων καὶ κατὰ τὸν τῆς δικαιοσύνης λόγον στεφανοῦνται. Ἀλλὰ πρότερον τίθησι τὸ αὐτῶν. Εἰ γὰρ καὶ σφόδρα ἐπιθυμεῖ τις τὴν ἐκδικίαν, ἀλλὰ πρότερον τῶν ἐπάθλων ὀρέγεται. Διὰ τοῦτο καὶ ἐπάγει λέγων: Εἰς τὸ καταξιωθῆναι ὑμᾶς τῆς βασιλείας τοῦ Θεοῦ, ὑπὲρ ἧς καὶ πάσχετε. Οὐκ ἄρα οὖν ἀπὸ τοῦ δυνατωτέρους εἶναι τοὺς ἀδικοῦντας τοῦτο γίνεται, ἀλλ' ἀπὸ τοῦ δεῖν οὕτως εἰς τὴν βασιλείαν εἰσιέναι. Διὰ πολλῶν γὰρ θλίψεων, φησὶ, δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ. Εἴπερ δίκαιον παρὰ Θεῷ ἀνταποδοῦναι τοῖς θλίβουσιν ὑμᾶς θλῖψιν, καὶ ὑμῖν τοῖς θλιβομένοις ἄνεσιν μεθ' ἡμῶν, ἐν τῇ ἀποκαλύψει τοῦ Κυρίου Ἰησοῦ ἀπ' οὐρανοῦ μετ' ἀγγέλων δυνάμεως αὐτοῦ. Τὸ, εἴπερ, ἐνταῦθα ἀντὶ τοῦ, ἐπεὶ, κεῖται: ὅπερ ἐπὶ τῶν σφόδρα ὁμολογουμένων καὶ ἡμεῖς τίθεμεν καὶ ἀναντιῤῥήτων: ἀντὶ τοῦ, σφόδρα δίκαιον. Εἰ δίκαιόν ἐστι, φησὶ, παρὰ Θεῷ τούτους ἀμύνασθαι, πάντως ἀμυνεῖται: ὡς ἂν εἰ ἔλεγεν: εἰ μέλει τῷ Θεῷ τῶν πραγμάτων, εἰ φροντίζει ὁ Θεός. Οὕτω καὶ αὐτὸς τίθησι τὸ εἴπερ τοῦτο, ὡς ἐπὶ ὡμολογημένων: ὡς εἰ ἔλεγέ τις: εἰ μισεῖ τοὺς πονηροὺς ὁ Θεός: διὰ τοῦτο λέγων οὕτως, ἵνα ἐκείνους ἀναγκάσῃ εἰπεῖν, ὅτι μισεῖ: μάλιστα γὰρ αἱ τοιαῦται ψῆφοι ἀναμφίλεκτοί εἰσιν: ὡς καὶ αὐτῶν ἐκείνων εἰδότων, ὅτι δίκαιόν ἐστιν. Εἰ γὰρ παρὰ ἀνθρώποις τοῦτο δίκαιον, πολλῷ μᾶλλον παρὰ τῷ Θεῷ. Ἀνταποδοῦναι, φησὶ, τοῖς θλίβουσιν ὑμᾶς θλῖψιν, καὶ ὑμῖν τοῖς θλιβομένοις μεθ' ἡμῶν ἄνεσιν. γʹ. Τί οὖν; ἴση ἡ ἀνταπόδοσις; Οὐδαμῶς: ἀλλ' ὅρα διὰ τῶν ἑξῆς πῶς δείκνυσι σφοδροτέραν οὖσαν, καὶ τὴν ἄνεσιν πολλῷ μείζονα. Ἰδοὺ καὶ ἑτέρα παράκλησις: τοὺς κοινωνοὺς γὰρ τῶν θλίψεων καὶ ἐν τῇ ἀνταποδόσει κοινωνοὺς ἔχειν φησί (τοῦτο γάρ ἐστι τὸ, Μεθ' ἡμῶν): συνάπτων αὐτοὺς ἐν τοῖς στεφάνοις, τοῖς τὰ μυρία κατωρθωκόσι καὶ μείζονα. Εἶτα καὶ τὸν καιρὸν προστίθησι, καὶ διὰ τῆς ὑπογραφῆς ἐπανάγει τὰς διανοίας αὐτῶν, μονονουχὶ ἀνοίγων τῷ ῥήματι τοὺς οὐρανοὺς ἤδη, καὶ τοῖς ὀφθαλμοῖς αὐτῶν παριστὰς, καὶ περιτίθησιν αὐτῷ τὴν στρατιὰν τὴν ἀγγελικὴν, καὶ ἀπὸ τοῦ τόπου, καὶ ἀπὸ τῶν μετ' αὐτοῦ πλατυτέραν τὴν εἰκόνα ποιῶν, ὥστε αὐτοὺς ἀναπνεῦσαι μικρόν. Καὶ ὑμῖν τοῖς θλιβομένοις ἄνεσιν μεθ' ἡμῶν, φησὶν, ἐν τῇ ἀποκαλύψει τοῦ Κυρίου Ἰησοῦ ἀπ' οὐρανοῦ μετ' ἀγγέλων δυνάμεως αὐτοῦ, ἐν πυρὶ φλογὸς, διδόντος ἐκδίκησιν τοῖς μὴ εἰδόσι Θεὸν, καὶ τοῖς μὴ ὑπακούουσι τῷ Εὐαγγελίῳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Εἰ οἱ τῷ Εὐαγγελίῳ μὴ ὑπακούοντες διδόασι τιμωρίαν, οἱ καὶ μετὰ τοῦ μὴ ὑπακοῦσαι θλίβοντες ὑμᾶς, τί οὐ πείσονται; Θέα δέ μοι σύνεσιν: οὐκ εἶπεν ἐνταῦθα, τοῖς θλίβουσιν ὑμᾶς, ἀλλὰ, Τοῖς μὴ ὑπακούουσιν. Ὥστε εἰ καὶ μὴ δι' ὑμᾶς, δι' ἑαυτὸν ἀνάγκη, φησὶ, τιμωρήσασθαι αὐτούς. Τοῦτο μὲν οὖν ὑπὲρ πληροφορίας εἴρηται, ὅτι πάντως αὐτοὺς κολασθῆναι δεῖ: τὸ δὲ πρότερον ὑπὲρ τοῦ καὶ αὐτοὺς τετιμῆσθαι. Τὸ μὲν οὖν πιστεῦσαι ἡ ὑπὲρ τῆς τιμωρίας πληροφορία ποιεῖ: τὸ δὲ ἡσθῆναι, ὅτι ὑπὲρ τῶν εἰς αὐτοὺς γεγενημένων ταῦτα πάσχουσι. Ταῦτα εἴρηται μὲν πρὸς ἐκείνους. ἁρμόζει δὲ καὶ ἡμῖν. Ὅταν οὖν ἐν θλίψεσιν ὦμεν, ταῦτα λογιζώμεθα. Μὴ τῇ ἑτέρων τιμωρίᾳ χαίρωμεν ὡς ἐκδικούμενοι, ἀλλ' ὡς αὐτοὶ τοιαύτης ἀπαλλαττόμενοι κολάσεως καὶ τιμωρίας. Τί γὰρ ἡμῖν ὄφελος, ὅταν ἕτεροι κολασθῶσι; Μὴ ἔχωμεν, παρακαλῶ, τοιαύτας ψυχὰς, ἀπὸ τῆς βασιλείας προτρεπώμεθα πρὸς ἀρετήν. Ὁ μὲν γὰρ σφόδρα ἐνάρετος οὔτε ἀπὸ φόβου, οὔτε ἀπὸ βασιλείας ἐνάγεται, ἀλλὰ δι' αὐτὸν τὸν Χριστόν: καθάπερ Παῦλος ἐποίει. Πλὴν ἡμεῖς ἐννοῶμεν τὰ ἐν τῇ βασιλείᾳ ἀγαθὰ, τὰ ἐν τῇ γεέννῃ κακὰ, καὶ κἂν οὕτως ἑαυτοὺς ῥυθμίζωμεν καὶ παιδαγωγῶμεν, οὕτως ἑαυτοὺς ἐνάγωμεν πρὸς τὰ πρακτέα. Ὅταν ἴδῃς τι χρηστὸν καὶ μέγα ἐν τῷ παρόντι βίῳ, ἐννόησον τὴν βασιλείαν, καὶ οὐδὲν αὐτὸ νομίσεις: ὅταν φοβερὸν, ἐννόησον τὴν γέενναν, καὶ καταγελάσεις: ὅταν ὑπὸ ἐπιθυμίας κατέχῃ σωματικῆς, λογίζου τὸ πῦρ, λογίζου καὶ αὐτῆς τῆς ἁμαρτίας τὴν ἡδονὴν, ὅτι οὐδενός ἐστιν ἀξία, ὅτι οὐδὲ ἔχει ἡδονήν. Εἰ γὰρ ὁ τῶν ἐνταῦθα κειμένων νόμων φόβος τοσαύτην ἔχει τὴν ἰσχὺν, ὡς καὶ ἀπάγειν ἡμᾶς τῶν πονηρῶν πράξεων, πολλῷ μᾶλλον ἡ μνήμη τῶν μελλόντων, ἡ τιμωρία ἡ ἀθάνατος, ἡ κόλασις ἡ ἀΐδιος: εἰ ὁ τοῦ βασιλέως φόβος τοῦ ἐπὶ γῆς τοσούτων ἡμᾶς ἀπάγῃ κακῶν, πόσῳ μᾶλλον ὁ τοῦ αἰωνίου βασιλέως; Πόθεν οὖν δυνάμεθα τὸν φόβον ἔχειν διηνεκῶς; Ἂν συνεχῶς τῶν Γραφῶν ἐπακούωμεν. Εἰ γὰρ νεκρὸς ὁρώμενος μόνον οὕτως ἡμῶν συστέλλει τὴν διάνοιαν, πόσῳ μᾶλλον ἡ γέεννα καὶ τὸ πῦρ τὸ ἄσβεστον; πόσῳ μᾶλλον ὁ σκώληξ ὁ ἀτελεύτητος; Ἂν τὴν γέενναν ἀεὶ ἀναλογιζώμεθα, οὐ ταχέως εἰς αὐτὴν ἐμπεσούμεθα. Διὰ τοῦτο ἠπείλησε κόλασιν ὁ Θεός: ὡς εἰ μὴ εἶχέ τι μέγα κέρδος τὸ λογίζεσθαι, οὐκ ἂν αὐτὴν ἠπείλησεν ἤδη ὁ Θεός: ἀλλ' ἐπειδὴ ἰσχύει ἡ μνήμη αὐτῆς μεγάλα κατορθῶσαι, διὰ τοῦτο, καθάπερ τι φάρμακον σωτήριον, τὴν ἀπειλὴν αὐτῆς ἐγκατέθετο ἡμῶν ταῖς ψυχαῖς. Μὴ δὴ παρορῶμεν τὸ τοσοῦτον κέρδος τὸ ἐντεῦθεν τικτόμενον, ἀλλὰ ταύτην συνεχῶς στρέφωμεν, ἐν ἀρίστοις, ἐν δείπνοις. Ἡ μὲν γὰρ τῶν ἡδέων διάλεξις οὐδὲν τὴν ψυχὴν ὠφελεῖ, ἀλλ' ἀτονωτέραν ἐργάζεται: ἡ δὲ τῶν λυπηρῶν καὶ σκυθρωπῶν πᾶν αὐτῆς περικόπτει τὸ διακεχυμένον καὶ διαῤῥέον, καὶ ἐπιστρέφει καὶ συστέλλει διαλελυμένην αὐτήν. Ὁ περὶ θεάτρων καὶ μίμων διαλεγόμενος, οὐδὲν αὐτὴν ὤνησεν, ἀλλὰ καὶ μᾶλλον ἐξέκαυσε καὶ προπετεστέραν εἰργάσατο: ὁ τὰ ἀλλότρια μεριμνῶν καὶ πολυπραγμονῶν, πολλάκις αὐτῇ καὶ κινδύνους ἐκ τῆς περιεργίας ταύτης προσετρίψατο. Ὁ μέντοι περὶ γεέννης διαλεγόμενος οὔτε κίνδυνον ἕξει τινὰ, καὶ σωφρονεστέραν ἐργάζεται. Ἀλλὰ δέδοικας τὸ φορτικὸν τῶν ῥημάτων; Μὴ γὰρ, ἂν σιγήσῃς, τὴν γέενναν ἔσβεσας; μὴ γὰρ, ἂν εἴπῃς, ἀνῆψας; Ἄν τε εἴπῃς, ἄν τε μὴ εἴπῃς, ἀναβράσεται τὸ πῦρ. Λεγέσθω συνεχῶς περὶ αὐτῆς, ἵνα μηδέποτε ἐμπέσῃς εἰς αὐτήν. Οὐκ ἔστι ψυχὴν μεριμνῶσαν περὶ γεέννης ἁμαρτεῖν ταχέως: ἄκουε γὰρ τῆς ἀρίστης παραινέσεως: Μιμνήσκου, φησὶ, τὰ ἔσχατά σου, καὶ εἰς τὸν αἰῶνα οὐ μὴ ἁμάρτῃς. Οὐκ ἔστι ψυχὴν δεδοικυῖαν ὑπὲρ εὐθυνῶν μὴ ὀκνηρὰν εἶναι περὶ τὰ πλημμελήματα: φόβος γὰρ ἐνακμάζων διανοίᾳ, οὐδὲν ἀφίησι κοσμικὸν εἶναι ἐν αὐτῇ. Εἰ γὰρ λόγος περὶ αὐτῆς κινούμενος οὕτω ταπεινοῖ καὶ συστέλλει, λογισμὸς διαπαντὸς ἐνοικῶν ταῖς ψυχαῖς οὐχὶ παντὸς πυρὸς μᾶλλον ἐκκαθαίρει ψυχήν; Βασιλείας μὴ οὕτω μνημονεύωμεν, ὡς γεέννης: μᾶλλον γὰρ ὁ φόβος ἰσχύει τῆς ἐπαγγελίας: καὶ οἶδα ὅτι πολλοὶ κατεφρόνησαν ἂν μυρίων ἀγαθῶν, εἰ τῆς κολάσεως ἦσαν ἀπηλλαγμένοι: ὅπου γε καὶ νῦν ἐμοὶ ἀρκεῖ τὸ μὴ τιμωρηθῆναι, τὸ μὴ κολασθῆναι. Οὐδεὶς τῶν γέενναν ἐχόντων πρὸ ὀφθαλμῶν, εἰς γέενναν ἐμπεσεῖται: οὐδεὶς τῶν καταφρονούντων γεέννης ἐκφεύξεται γέενναν. Καθάπερ γὰρ παρ' ἡμῖν οἱ μὲν δεδοικότες τὰ δικαστήρια, οὐχ ἁλώσονται δικαστηρίοις, οἱ δὲ καταφρονοῦντες, ἐκεῖνοι μάλιστά εἰσιν οἱ περιπίπτοντες: οὕτω κἀκεῖ. Εἰ μὴ ἔδεισαν τὴν καταστροφὴν οἱ Νινευῖται, κατεστράφησαν ἄν: ἐπειδὴ δὲ ἔδεισαν, οὐ κατεστράφησαν. Εἰ ἔδεισαν ἐπὶ τοῦ Νῶε τὸν κατακλυσμὸν, οὐκ ἂν κατεκλύσθησαν: καὶ οἱ Σοδομῖται εἰ ἔδεισαν, οὐκ ἂν κατεκαύθησαν. Μέγα κακὸν τὸ καταφρονεῖν ἀπειλῆς: ὁ καταφρονῶν ἀπειλῆς, ταχέως τῆς διὰ τῶν πραγμάτων αἰσθήσεται πείρας. Οὐδὲν οὕτω χρήσιμον, ὡς τὸ περὶ γεέννης διαλέγεσθαι: ἀργύρου παντὸς καθαρωτέρας ἡμῖν ἐργάζεται τὰς ψυχάς. Ἄκουε γὰρ τοῦ Προφήτου λέγοντος, ὅτι Τὰ κρίματά σου ἐνώπιόν μού ἐστι διαπαντός. Καὶ ὁ Χριστὸς δὲ συνεχῶς περὶ αὐτῆς διαλέγεται. Εἰ γὰρ καὶ λυπεῖ τὸν ἀκροατὴν, ἀλλ' ὠφελεῖ τὰ μέγιστα. δʹ. Τοιαῦτα γὰρ τὰ ὠφελοῦντα πάντα: καὶ μὴ θαυμάσῃς: καὶ γὰρ φάρμακα καὶ σιτία πρότερον λυποῦντα τὸν ἀσθενοῦντα, τότε τὴν ὠφέλειαν ἐπάγει. Εἰ δὲ ῥημάτων οὐκ ἀνεχόμεθα βαρύτητος, εὔδηλον, ὅτι τῆς διὰ τῶν πραγμάτων θλίψεως οὐκ ἀνεξόμεθα: εἰ τῶν περὶ γεέννης οὐδεὶς ἀνέχεται λόγων, εὔδηλον ὅτι, εἰ διωγμὸς κατέλαβε, πρὸς πῦρ, πρὸς σίδηρον οὐδεὶς ἂν ἔστη ποτέ. Γυμνάσωμεν τὴν ἀκοὴν ἡμῶν μὴ μαλακίζεσθαι: ἀπὸ τούτου γὰρ καὶ ἐπὶ τὰ πράγματα ἥξομεν. Ἂν ἐθισθῶμεν ἀκούειν φοβερὰ, ἐθισθησόμεθα καὶ ὑπομένειν φοβερά: ἂν δὲ οὕτως ὦμεν διαλελυμένοι, ὡς μηδὲ ῥήματα φέρειν, πότε πρὸς τὰ πράγματα στησόμεθα; Ὁρᾷς πῶς καταφρονεῖ τῶν ἐνταῦθα πάντων, καὶ τῶν ἐπαλλήλων κινδύνων ὁ μακάριος Παῦλος; Διὰ τί; Ὅτι μεμελετήκει καὶ γεέννης καταφρονεῖν ὑπὲρ τῶν τῷ Θεῷ δοκούντων. Ἐκεῖνος οὐδὲ τὴν πεῖραν τῆς γεέννης ἡγεῖτό τι εἶναι διὰ τὸν τοῦ Χριστοῦ πόθον: ἡμεῖς ὑπὲρ τῶν ἡμῖν συμφερόντων οὐδὲ τῶν περὶ αὐτῆς λόγων ἀνεχόμεθα. Νῦν μὲν οὖν ὀλίγα ἀκούσαντες ἀπέρχεσθε: δέομαι δὲ ὑμῶν, εἴ τίς ἐστιν ἐν ὑμῖν ἀγάπη, διαπαντὸς τοὺς περὶ τούτων στρέφειν λόγους. Οὐδὲν βλάψαι δυνήσονται, κἂν μὴ ὠφελήσωσι: πάντως δὲ καὶ ὠφελήσουσι: πρὸς γὰρ τὰς διαλέξεις καὶ ἡ ψυχὴ ποιοῦται. Φθείρουσι, φησὶν, ἤθη χρηστὰ ὁμιλίαι κακαί. Οὐκοῦν ὠφελοῦσιν ὁμιλίαι ἀγαθαί: οὐκοῦν καὶ σωφρονίζουσιν ὁμιλίαι φοβεραί. Ὥσπερ γὰρ κηρός τίς ἐστιν ἡ ψυχή: ἂν μὲν γὰρ ψυχρὰς ἐπαγάγῃς ὁμιλίας, ἐπώρωσας αὐτὴν καὶ ἐσκλήρυνας: ἂν δὲ πεπυρωμένας, ἐμάλαξας: μαλάξας δὲ, τυποῖς πρὸς ὅπερ ἂν θέλῃς, καὶ τὴν εἰκόνα τὴν βασιλικὴν ἐγχαράττεις. Ἀποφράττωμεν τοίνυν ἡμῶν τὰς ἀκοὰς πρὸς τὰς ὁμιλίας τὰς εἰκῆ: οὐκ ἔστι μικρὸν τὸ κακόν: ἀπὸ τούτου γίνεται πάντα τὰ κακά. Εἰ μεμελετήκει ἡμῶν ἡ διάνοια προσέχειν θείοις λόγοις, οὐκ ἂν προσέσχεν ἑτέροις: οὐ προσέχουσα δὲ ἑτέροις, οὐκ ἂν οὐδὲ τὰ πράγματα μετῆλθε τὰ πονηρά. Ὁδὸς γὰρ ἐπὶ τὰ ἔργα λόγος ἐστί: πρῶτον ἐννοοῦμεν, εἶτα φθεγγόμεθα, εἶτα πράττομεν. Πολλοὶ πολλάκις καὶ σωφρονοῦντες, ἀπὸ ῥημάτων αἰσχρῶν ἐπὶ πράξεις ἦλθον αἰσχράς. Οὐ γάρ ἐστιν ἡμῶν ἡ ψυχὴ οὔτε ἀγαθὴ φύσει οὔτε κακὴ, ἀλλὰ προαιρέσει καὶ τοῦτο κἀκεῖνο γίνεται. Ὥσπερ οὖν τὸ ἱστίον, ὅπουπερ ἂν πνεύσῃ ὁ ἄνεμος, μεταφέρει τὸ πλοῖον: μᾶλλον δὲ ὥσπερ ὁ οἴαξ μεταφέρει τὸ πλοῖον, ἂν ἐξ οὐρίων ὁ ἄνεμος ᾖ: οὕτω καὶ ὁ λογισμὸς, ἂν ἐξ οὐρίων τὰ ῥήματα φέρηται τὰ καλὰ, πλεύσεται ἀκινδύνως: ἂν δὲ ἐναντία, πολλάκις καὶ καταδύσει τὸν λογισμόν. Ὅπερ γάρ ἐστι τοῖς πλοίοις τὰ πνεύματα, τοῦτο ταῖς ψυχαῖς οἱ λόγοι: ὅπουπερ ἂν θέλῃς, μετάγεις αὐτὴν καὶ μετατρέπεις. Διὰ τοῦτο παραινῶν τίς φησι: Πᾶσα διήγησίς σου ἔστω ἐν νόμῳ Ὑψίστου. Διὸ παρακαλῶ, ἀπὸ τῆς τίτθης τὰ παιδία λαμβάνοντες, μὴ μύθοις γραϊκοῖς αὐτὰ ἐθίζωμεν, ἀλλ' ἐκ πρώτης ἡλικίας μανθανέτω, ὅτι κρίσις ἐστίν: ὅτι κόλασις, ἐμπηγνύσθω αὐτῶν τῇ διανοίᾳ: οὗτος ὁ φόβος συῤῥιζωθεὶς, μεγάλα ἐργάζεται ἀγαθά. Ψυχὴ γὰρ μαθοῦσα ἐκ πρώτης ἡλικίας τῇ προσδοκίᾳ ταύτῃ κατασείεσθαι, οὐ ταχέως ἀποσείσεται τοῦτο τὸ δέος: ἀλλ' ὥσπερ τις ἵππος εὐήνιος, ἐπικαθήμενον ἔχουσα τὸν τῆς γεέννης λογισμὸν, εὔτακτα βαδίζουσα, καὶ φθέγξεται καὶ ἐρεῖ χρήσιμα: καὶ οὔτε νεότης, οὔτε πλοῦτος, οὔτε ὀρφανία, οὔτε ἄλλο οὐδὲν αὐτὴν βλάψαι δυνήσεται, οὕτω στεῤῥὸν ἔχουσα τὸν λογισμὸν, καὶ πρὸς πάντα ἀντέχειν δυνάμενον. Τούτοις τοῖς λόγοις καὶ ἡμᾶς αὑτοὺς ῥυθμίζωμεν, καὶ γυναῖκας καὶ δούλους καὶ τέκνα καὶ φίλους, εἰ δυνατὸν, καὶ ἐχθρούς. Δυνάμεθα γὰρ μετὰ τούτων τῶν λόγων τὰ πολλὰ τῶν ἁμαρτημάτων ὑποτεμέσθαι, καὶ βέλτιον ἐν λυπηροῖς ἐνδιατρίβειν, ἢ χρηστοῖς: καὶ δῆλον ἐκεῖθεν. Εἰπὲ γάρ μοι, ἂν ἔλθῃς εἰς οἰκίαν, ἔνθα γάμοι ἐπιτελοῦνται, πρὸς μὲν ὥραν ἥσθης τῇ θέᾳ, ὕστερον δὲ ἀπελθὼν τήκεις σαυτὸν τῇ λύπῃ, ὅτι οὐκ ἔχεις τοσαῦτα. Ἂν δὲ εἰς οἰκίαν πενθούντων εἰσέλθῃς, κἂν σφόδρα πλουτοῦντες ὦσιν, ἀπελθὼν ἀναπαύσῃ μᾶλλον: οὐ γὰρ δὴ φθόνον ἐδέξω ἐκεῖθεν, ἀλλὰ παράκλησιν καὶ παραμυθίαν ἐπὶ τῇ σῇ πενίᾳ. Εἶδες διὰ τῶν πραγμάτων, ὡς οὐδὲν ὁ πλοῦτος ἀγαθὸν, οὐδὲν ἡ πενία κακὸν, ἀλλ' ἀδιάφορά ἐστι πράγματα. Οὕτω καὶ νῦν ἂν περὶ τρυφῆς διαλέγῃ, μᾶλλον κόπτεις τὴν ψυχὴν οὐκ ἔχουσαν ἴσως τρυφᾷν: ὅταν δὲ κατὰ τρυφῆς, καὶ τοὺς τῆς γεέννης ἐμβάλῃς ἐν μέσῳ λόγους, εὐφραίνει σε τὸ πρᾶγμα, καὶ πολλὴν τέξεται τὴν ἡδονήν. Ὅταν γὰρ ἐννοήσῃς, ὅτι ἡ τρυφὴ οὐδὲν ἡμῖν πρὸς τὸ πῦρ ἐκεῖνο δυνήσεται ἀμῦναι, οὐκ ἐπιζητήσεις αὐτήν: ἂν δὲ λογίσῃ, ὅτι καὶ μᾶλλον αὐτὸ ἀνάπτειν εἴωθεν, οὐ μόνον οὐκ ἐπιζητήσεις, ἀλλὰ καὶ ἀποστραφήσῃ καὶ ἀποκρούσῃ. Μὴ δὴ φεύγωμεν τοὺς περὶ γεέννης λόγους, ἵνα φύγωμεν τὴν γέενναν: μὴ φεύγωμεν τὴν τῆς κολάσεως μνήμην, ἵνα μὴ κολασθῶμεν. Εἰ ὁ πλούσιος ἐκεῖνος τὸ πῦρ ἐνενόει ἐκεῖνο, οὐκ ἂν ἥμαρτεν: ἐπειδὴ δὲ οὐδέποτε αὐτοῦ ἐμνήσθη, διὰ τοῦτο αὐτῷ περιέπεσεν. Εἰπέ μοι, ἄνθρωπε, μέλλων παρίστασθαι τῷ βήματι τοῦ Χριστοῦ πάντα μᾶλλον φθέγγῃ, ἢ περὶ τούτου; Καὶ πρᾶγμα μὲν ἔχων πρὸς δικαστὴν, μέχρι ῥημάτων πολλάκις, οὐ νύκτα, οὐχ ἡμέραν, οὐ καιρὸν, οὐχ ὥραν ἄλλο τι φθέγγῃ, ἀλλὰ διαπαντὸς περὶ ἐκείνου τοῦ πράγματος: μέλλων δὲ ὑπὲρ πάσης τῆς ζωῆς σου λόγον διδόναι, καὶ εὐθύνας ὑποσχεῖν, οὐδὲ ἄλλων σε ἀναμιμνησκόντων ὑπὲρ τῆς δίκης ἀνέχῃ; Τοιγαροῦν διὰ τοῦτο πάντα ἀπόλωλε καὶ διέφθαρται, ὅτι βήματι μὲν ἀνθρωπίνῳ παραστήσεσθαι μέλλοντες περὶ πραγμάτων βιωτικῶν, πάντα κινοῦμεν, πάντας ἀξιοῦμεν, διηνεκῶς περὶ τούτου μεριμνῶμεν, πάντα ὑπὲρ τούτου πράττομεν, εἰς δὲ τὸ βῆμα τοῦ Χριστοῦ μέλλοντες ἥκειν μετ' οὐ πολὺ, οὐδὲν οὔτε δι' ἑαυτῶν, οὔτε δι' ἄλλων πράττομεν, οὐκ ἀξιοῦμεν τὸν δικαστήν. Καίτοι γε πολλὴν ἡμῖν ἐκεῖνος δίδωσι προθεσμίαν, καὶ οὐκ ἀναρπάζει ἡμᾶς ἐν τοῖς μέσοις ἁμαρτήμασιν, ἀλλ' ἀφίησιν ἀποδύσασθαι, καὶ οὐδὲν τῶν εἰς αὐτὸν ἡκόντων παραλιμπάνει ἡ ἀγαθότης ἐκείνη καὶ ἡ φιλανθρωπία. Ἀλλ' οὐδὲν γίνεται πλέον: διὰ τοῦτο μείζων ἡ τιμωρία. Ἀλλὰ μὴ γένοιτο γενέσθαι. Διὸ, παρακαλῶ, κἂν νῦν ἀνανήψωμεν, ἔχωμεν τὴν γέενναν πρὸ ὀφθαλμῶν, ἐννοῶμεν τὰς εὐθύνας ἐκείνας τὰς ἀπαραιτήτους: ἵνα ταῦτα λογιζόμενοι, καὶ τὴν κακίαν φύγωμεν, καὶ τὴν ἀρετὴν αἱρώμεθα, καὶ δυνηθῶμεν ἐπιτυχεῖν τῶν ἐπηγγελμένων ἀγαθῶν τοῖς ἀγαπῶσιν αὐτὸν, χάριτι καὶ φιλανθρωπίᾳ.