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having brought down from above, he set over his flocks, but taking from the flock itself He makes shepherds, from the sheep themselves the leader of the flock, so that he may be sympathetic to those he rules, and considering his own weakness, may not be exalted against those he shepherds, but may have a bridle and a cause for humility in the necessity of his own conscience. And that what has been said is not conjecture, listen to Paul writing and philosophizing on these things; for writing to the Hebrews, he spoke thus: For every high priest, being taken from among men, is appointed on behalf of men, to offer gifts and sacrifices, able to deal gently with the ignorant and the straying, since he himself is also beset with weakness; and because of this he is obligated, as for the people, so also for himself, to offer for sins. Do you see how excellently he has told us the reason for which not angels nor archangels, but men are set over the Churches, so that they might be able to suffer with their fellow men, having the conscience of their own sins as the greatest lesson of humility? For he himself is also beset, he says, with weakness, and because of this he is obligated, as for the people, so also for himself, to offer for sins. This, at any rate, also happens now; for standing by this sacred table, and offering up the awesome sacrifice, just as we ask for forgiveness to be granted for the transgressions of the 63.464 people, so also for our own we exhort and beseech and supplicate and offer up the sacrifice for all ......

3. Do not bring into our midst the greedy man, and the slave to his belly, and the one who has betrayed his nobility to the evil of his nature, but this man and men like him, those who preserve the archetype, and do not defile the royal image, and then you will know what man is. For he too was a man, and was born of a woman, and was nourished with milk, and dwelt on earth, and breathed the air, and all things he had in common with us, the common things of nature; but since the things of his choice became exceptional, for this reason he also shone forth with this grace. And yet he had no money, no illustrious family, no greatness of country, no skill in words, no sharpened tongue, no herds of slaves, no swarm of eunuchs, no house with a golden roof, no silken garments, no table having luxury, nor anything else of what seems to many to be blessed, but the utmost poverty; for he did not even have an abundance of necessary food, but became a beggar to a widow, and a Sidonian at that, holding out his hand, and asking for bread; and a cave was his dwelling, and a skin his garment, and the earth his table, and his ancestors obscure and nameless, and his country humble, and his life rustic.

But nevertheless none of these things was an obstacle for the man to be well-esteemed, but he was also richer than all kings, and wiser than all philosophers and orators, and more illustrious than those who had diadems, and more nobly-born than those who possessed the royal cities; for he had the inhabited world as his country, or rather, even it was a small city for him, and Paul cries out, saying: They went about in sheepskins, in goatskins; of whom the world was not worthy. For he was pressing on to the city above, whose architect and builder is God. For this reason I brought before you a poor and rustic man who was well-esteemed, so that you might have no excuse. For if I had brought before you a rich and wise man, you would have been able to say, that "Poverty and ignorance prevent me from becoming such a person;" but now you have no such excuse to fall back on; for he was poor, poorer than all men, and he lived in the desert, and was of obscure ancestors and country and of all other things. But nevertheless he shone more brightly than the sun both then and now, and as much earth as the sun looks upon, so much does his glory cover, although he lived so long ago; but the length of time has not extinguished his memory; and very rightly so. For such is virtue, an immortal thing, and

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ἄνωθεν κατενεγκὼν ἐπέστησεν αὐτοῦ ταῖς ἀγέλαις, ἀλλ' ἀπ' αὐτοῦ τοῦ ποιμνίου ἀναλαμβάνων ποιεῖ ποιμένας, ἀπ' αὐτῶν τῶν προβάτων τὸν ἀγελάρχην, ἵνα συγγνωμονικὸς ᾖ τοῖς ἀρχομένοις, καὶ τὴν οἰκείαν ἀσθένειαν ἐννοῶν, μὴ ἐπαίρηται κατὰ τῶν ποιμαινομένων, ἀλλ' ἔχῃ χαλινὸν καὶ ταπεινοφροσύνης ὑπόθεσιν τοῦ οἰκείου συνειδότος τὴν ἀνάγκην. Καὶ ὅτι οὐ στοχασμὸς τὰ εἰρημένα, ἄκουσον Παύλου ταῦτα γράφοντος καὶ φιλοσοφοῦντος· τοῖς γὰρ Ἑβραίοις ἐπιστέλλων, οὕτως ἔφη· Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος, ὑπὲρ ἀνθρώπων καθίσταται, ὥστε προσφέρειν δῶρα καὶ θυσίας, μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσι καὶ πλανωμένοις, ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν· καὶ διὰ ταύτην ὀφείλει, καθὼς περὶ τοῦ λαοῦ, οὕτω καὶ περὶ ἑαυτοῦ προσφέρειν περὶ ἁμαρτιῶν. Εἶδες πῶς ἄριστα τὴν αἰτίαν ἡμῖν εἴρηκε, δι' ἣν οὐκ ἄγγελοι οὐδὲ ἀρχάγγελοι, ἀλλ' ἄνθρωποι ταῖς Ἐκκλησίαις ἐφεστήκασιν, ἵνα δύνωνται συναλγεῖν τοῖς ὁμογενέσι, τὸ τῶν οἰκείων ἁμαρτημάτων συνειδὸς μέγιστον διδασκάλιον ταπεινοφροσύνης ἔχοντες; Καὶ γὰρ καὶ αὐτὸς περίκειται, φησὶν, ἀσθένειαν, καὶ διὰ ταύτην ὀφείλει, καθὼς περὶ τοῦ λαοῦ, οὕτω καὶ περὶ ἑαυτοῦ προσφέρειν περὶ ἁμαρτιῶν. Τοῦτο γοῦν καὶ νῦν γίνεται· καὶ γὰρ τῇ ἱερᾷ ταύτῃ τραπέζῃ παρεστῶτες, καὶ τὴν φρικτὴν θυσίαν ἀναφέροντες, ὥσπερ ὑπὲρ τῶν τοῦ 63.464 λαοῦ πλημμελημάτων αἰτοῦμεν γενέσθαι συγχώρησιν, οὕτω καὶ ὑπὲρ τῶν ἡμετέρων αὐτῶν παρακαλοῦμεν καὶ δεόμεθα καὶ ἱκετεύομεν καὶ ὑπὲρ ἁπάντων τὴν θυσίαν ἀναφέρομεν ......

γʹ. Μή μοι τὸν πλεονέκτην, καὶ τὸν γαστρὸς δοῦλον, καὶ τὸν προδεδωκότα τῇ πονηρίᾳ τῆς φύσεως τὴν εὐγένειαν εἰς μέσον ἀγάγῃς, ἀλλὰ τοῦτον καὶ τοὺς κατ' ἐκεῖνον ἄνδρας, τοὺς τὸ ἀρχέτυπον διατηροῦντας, καὶ τὸν χαρακτῆρα τὸν βασιλικὸν οὐ λυμαινομένους, καὶ τότε εἴσῃ τί ποτέ ἐστιν ἄνθρωπος. Καὶ γὰρ καὶ οὗτος ἄνθρωπος ἦν, καὶ ἀπὸ γυναικὸς ἐτέχθη, καὶ γάλακτι ἐτράφη, καὶ γῆν ᾤκησε, καὶ ἀέρα ἀνέπνευσε, καὶ πάντα κοινὰ αὐτῷ ἦν πρὸς ἡμᾶς, κοινὰ τὰ τῆς φύσεως· ἀλλ' ἐπειδὴ τὰ τῆς προαιρέσεως ἐξαίρετα γέγονε, διὰ ταῦτα καὶ ταύτης χάριτος ἐξέλαμψε. Καίτοι οὐδὲ χρήματα αὐτῷ παρῆν, οὐ γένους περιφάνεια, οὐ πατρίδος μέγεθος, οὐ λόγων δεινότης, οὐ γλῶττα ἠκονημένη, οὐκ ἀνδραπόδων ἀγέλαι, οὐκ εὐνούχων ἑσμὸς, οὐκ οἰκία χρυσόροφος, οὐχ ἱμάτια σηρικὰ, οὐ τράπεζα τρυφὴν ἔχουσα, οὐκ ἄλλο τι τῶν δοκούντων εἶναι πολλοῖς μακαριστῶν, ἀλλὰ πενία ἡ ἐσχάτη· οὐδὲ γὰρ τῆς ἀναγκαίας ηὐπόρει τροφῆς, ἀλλὰ χήρας γυναικὸς, καὶ ταῦτα Σιδωνίας, προσαίτης ἐγίνετο, χεῖρα προτείνων, καὶ ἄρτον αἰτῶν· καὶ σπήλαιον ἦν αὐτῷ τὸ οἴκημα, καὶ δέρμα τὸ ἱμάτιον, καὶ ἡ τράπεζα γῆ, καὶ πρόγονοι ἄσημοί τε καὶ ἀνώνυμοι, καὶ πατρὶς εὐτελὴς, καὶ βίος ἀγροικώδης.

Ἀλλ' ὅμως οὐδὲν τούτων ἐγένετο κώλυμα τῷ ἀνδρὶ πρὸς εὐδοκίμησιν, ἀλλὰ καὶ βασιλέων ἁπάντων εὐπορώτερος ἦν, καὶ φιλοσόφων ἁπάντων καὶ ῥητόρων σοφώτερος, καὶ τῶν τὰ διαδήματα ἐχόντων περιφανέστερος, καὶ μᾶλλον εὐπατρίδης τῶν τὰς βασιλικὰς κεκτημένων πόλεις· τὴν γὰρ οἰκουμένην εἶχε πατρίδα, μᾶλλον δὲ καὶ αὐτὴ αὐτῷ μικρὰ πόλις ἦν, καὶ βοᾷ Παῦλος λέγων· Περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν· ὧν οὐκ ἦν ἄξιος ὁ κόσμος. Καὶ γὰρ εἰς τὴν ἄνω πόλιν ἐτέλει, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. ∆ιὰ τοῦτό σοι πένητα καὶ ἄγροικον παρήγαγον εὐδοκιμοῦντα, ἵνα μηδεμίαν ἔχῃς πρόφασιν. Εἰ μὲν γὰρ πλούσιον παρήγαγον καὶ σοφὸν, ἠδύνασο λέγειν, ὅτι δὴ Ἐμὲ ἡ πενία καὶ ἡ ἀμαθία κωλύει γενέσθαι τοιοῦτον· νυνὶ δὲ εἰς οὐδεμίαν πρόφασιν τοιαύτην ἔχεις καταφυγεῖν· καὶ γὰρ καὶ πένης ἦν ἐκεῖνος, πάντων ἀνθρώπων πενέστερος, καὶ τὴν ἔρημον ᾤκει, καὶ ἐκ προγόνων ἄσημος καὶ ἐκ πατρίδος καὶ ἀπὸ τῶν ἄλλων ἁπάντων. Ἀλλ' ὅμως ὑπὲρ τὸν ἥλιον ἔλαμψε καὶ τότε καὶ νῦν, καὶ ὅσην ἥλιος ἐφορᾷ γῆν, τοσαύτην ἔπεισιν αὐτοῦ ἡ δόξα, καίτοι πρὸ τοσούτου χρόνου γεγονότος· ἀλλ' οὐκ ἔσβεσε τοῦ χρόνου τὸ πλῆθος αὐτοῦ τὴν μνήμην· καὶ μάλα εἰκότως. Τοιοῦτον γὰρ ἡ ἀρετὴ, πρᾶγμα ἀθάνατον, καὶ