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of Man has nowhere to lay his head, he says. Again, He commanded to love enemies. He taught this upon the cross, praying for those who were crucifying him. He said, "To him who wants to sue you and take your tunic, let him have your cloak also." But He gave not only His garments, but also His blood. So also He commanded the disciples to do. Therefore Paul also said, "As you have us for an example." For nothing is colder than a teacher who philosophizes in words only. For this is not of a teacher, but of a hypocrite. For this reason the apostles first taught from their life, and then from their words; or rather, they had no need of words, as their works cried aloud. And one would not be wrong to call his passion also an action; for in suffering He did that great and wondrous work, destroying death and accomplishing all other things. Until the day on which he was taken up, after he had given commandments through the Holy Spirit to the apostles whom he had chosen. Having given commandments through the Spirit, that is, having spoken spiritual words to them, nothing human. So it means either this, or that through the Spirit He gave them commandments. Do you see how humbly he still speaks of Him, as He also did of Himself, saying, "But if I by the Spirit of God cast out demons," For the Holy Spirit also was at work in that temple. What then did He command? "Go and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you." Great is the encomium of the apostles, when they have been entrusted with such things; I mean the salvation of the world; when their words are full of the Spirit; which is what he was hinting at when he said, "Through the Holy Spirit"; that is, "And the words that I have spoken to you are Spirit." And he says this to bring the hearer to a desire to learn the commandments, and to make the apostles trustworthy, if indeed they are to speak the things of the Spirit and the commandments of Christ. Having given commandments, therefore, he says, He was taken up. He did not say, "He ascended," since he is still speaking of him as of a man. So then, even after the resurrection He was teaching the disciples; but no one has told us everything with accuracy for this period. But John dwells on it more than the others, and this one too; but no one has reported everything clearly (for they were hastening to another subject); but we learned these things through the apostles; for what they heard, they also spoke. To whom also he presented himself alive. Having first spoken of the assumption, he speaks also of the resurrection. For since he said, "He was taken up," lest you should think He was taken up by others, he added: To whom also he presented himself alive. For if He presented Himself in the greater, much more in the lesser. 4. Did you see how he covertly sows these great doctrines? Being seen by them during forty days. For He was not always with them then, as He was before the resurrection. For see. He did not say, "For forty days," but "During forty days." For He would appear, and again disappear. Why so? Leading their minds upward, and no longer allowing them to be disposed towards him in the same way as 60.19 before. And He did not do this simply, but was establishing both points with accuracy: both that the resurrection should be believed, and that He should henceforth be thought greater than human. And yet these things were contrary. For in order for the resurrection to be believed, many human things had to happen; but for the other, the opposite. But nevertheless, both took place at the proper time. But for what reason did He appear not to all, but to the apostles? Because to the many, not knowing the secret of the mystery, He would have seemed to be a phantom. For if even the disciples themselves at first disbelieved and were troubled, and needed the touch of the hand, and a table, what would the multitude likely have experienced? For this very reason He makes the proof of the resurrection indubitable by signs, so that the resurrection might be made manifest not only to those then present, but also to all who came after. For what was to them from the sight of the signs, this was later to be to all from faith

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τοῦ ἀνθρώπου οὐκ ἔχει, ποῦ τὴν κεφαλὴν κλίνῃ, φησί. Πάλιν ἐκέλευσε τοὺς ἐχθροὺς ἀγαπᾷν. Ἐδίδαξε τοῦτο ἐπὶ τοῦ σταυροῦ εὐχόμενος ὑπὲρ τῶν σταυρούντων. Ἔλεγε, Τῷ θέλοντί σοι κριθῆναι, καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον. Ὁ δὲ οὐχὶ τὰ ἱμάτια μόνον, ἀλλὰ καὶ τὸ αἷμα ἔδωκεν. Οὕτω καὶ τοῖς μαθηταῖς ἐκέλευσε ποιεῖν. ∆ιὸ καὶ ὁ Παῦλος ἔλεγε· Καθὼς ἔχετε τύπον ἡμᾶς. Οὐδὲν γὰρ διδασκάλου ψυχρότερον, ἐν λόγοις φιλοσοφοῦντος μόνον. Τοῦτο γὰρ οὐ διδασκάλου, ἀλλ' ὑποκριτοῦ. ∆ιὰ τοῦτο οἱ ἀπόστολοι πρότερον ἀπὸ τοῦ βίου ἐδίδασκον, καὶ τότε ἀπὸ τῶν ῥημάτων· μᾶλλον δὲ οὐδὲ ἔδει ῥημάτων αὐτοῖς, τῶν ἔργων βοώντων. Οὐκ ἂν δέ τις ἁμάρτοι καὶ τὸ πάθος αὐτοῦ πρᾶξιν καλέσας· ἐν τῷ γὰρ παθεῖν ἐποίησε τὸ μέγα καὶ θαυμαστὸν ἔργον ἐκεῖνο, τὸν θάνατον καταλύσας, καὶ τὰ ἄλλα πάντα ἐργασάμενος. Ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ Πνεύματος ἁγίου, οὓς ἐξελέξατο, ἀνελήφθη. ∆ιὰ Πνεύματος ἐντειλάμενος, τουτέστι, Πνευματικὰ πρὸς αὐτοὺς εἰπὼν ῥήματα, οὐδὲν ἀνθρώπινον. Ἢ τοῦτο οὖν ἔστιν εἰπεῖν, ἢ ὅτι διὰ Πνεύματος αὐτοῖς ἐνετείλατο. Ὁρᾷς, πῶς ταπεινῶς ἔτι διαλέγεται περὶ αὐτοῦ, ὡς καὶ αὐτὸς περὶ ἑαυτοῦ, λέγων· Εἰ δὲ ἐγὼ ἐν Πνεύματι Θεοῦ ἐκβάλλω τὰ δαιμόνια, Καὶ γὰρ καὶ τὸ Πνεῦμα τὸ ἅγιον ἐνήργει ἐν ἐκείνῳ τῷ ναῷ. Τί δαὶ ἐνετείλατο; Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα, ὅσα ἐνετειλάμην ὑμῖν. Μέγα τῶν ἀποστόλων τὸ ἐγκώμιον, ὅταν τοιαῦτα ὦσιν ἐγκεχειρισμένοι· τῆς οἰκουμένης λέγω τὴν σωτηρίαν· ὅταν ῥήματα τοῦ Πνεύματος γέμοντα· ὃ δή που καὶ αἰνιττόμενος εἶπεν τὸ, ∆ιὰ Πνεύματος ἁγίου· τουτέστι, Καὶ τὰ ῥήματα, ἃ ἐλάλησα ὑμῖν, Πνεῦμά ἐστι. Τοῦτο δέ φησι, τὸν ἀκροατὴν εἰς ἐπιθυμίαν λοιπὸν ἄγων τοῦ μαθεῖν τὰς ἐντολὰς, καὶ ἀξιοπίστους τοὺς ἀποστόλους ποιῶν, εἴ γε τὰ τοῦ Πνεύματος μέλλουσι λέγειν, καὶ τὰς τοῦ Χριστοῦ ἐντολάς. Ἐντειλάμενος οὖν, φησὶν, ἀνελήφθη. Οὐκ εἶπεν, Ἀνέβη, ἐπειδὴ ἔτι ὡς περὶ ἀνθρώπου διαλέγεται. Ἄρα καὶ μετὰ τὴν ἀνάστασιν ἐδίδασκε τοὺς μαθητάς· ἀλλὰ τὸν χρόνον τοῦτον οὐδεὶς εἶπεν ἡμῖν μετὰ ἀκριβείας ἅπαντα. Ἀλλ' ἐγχρονίζει μὲν αὐτῷ ὁ Ἰωάννης τῶν ἄλλων μᾶλλον, καὶ οὗτος· πάντα δὲ σαφῶς οὐδεὶς ἀπήγγειλε (πρὸς γὰρ ἕτερον ἠπείγοντο)· ἐμάθομεν δὲ ταῦτα διὰ τῶν ἀποστόλων· ἃ γὰρ ἤκουσαν καὶ εἶπον· Οἷς καὶ παρέστησεν ἑαυτὸν ζῶντα. Εἰπὼν περὶ τῆς ἀναλήψεως πρότερον, λέγει καὶ περὶ τῆς ἀναστάσεως. Ἐπειδὴ γὰρ εἶπεν, ὅτι Ἀνελήφθη, ἵνα μὴ νομίσῃς ὑφ' ἑτέρων αὐτὸν ἀνειλῆφθαι, ἐπήγαγεν· Οἷς καὶ παρέστησεν ἑαυτὸν ζῶντα. Εἰ γὰρ ἐν τῷ μείζονι ἑαυτὸν παρέστησε, πολλῷ μᾶλλον ἐν τῷ ἐλάττονι. δʹ. Εἶδες, πῶς λανθανόντως παρασπείρει τὰ μεγάλα ταυτὶ δόγματα; ∆ι' ἡμερῶν τεσσαράκοντα ὀπτανόμενος αὐτοῖς. Οὐ γὰρ ὥσπερ πρὸ τῆς ἀναστάσεως ἀεὶ μετ' αὐτῶν ἦν, οὕτω καὶ τότε. Ὅρα γάρ. Οὐκ εἶπε, Τεσσαράκοντα ἡμέρας, ἀλλὰ, ∆ι' ἡμερῶν τεσσαράκοντα. Ἐφίστατε γὰρ, καὶ ἀφίπτατο πάλιν. Τί δήποτε; Ἀνάγων αὐτῶν τὰς διανοίας, καὶ οὐκ ἔτι συγχωρῶν ὁμοίως πρὸς αὐτὸν διακεῖσθαι ὥσ 60.19 περ καὶ ἔμπροσθεν. Οὐχ ἁπλῶς δὲ τοῦτο ἐποίει, ἀλλ' ἑκάτερα μετὰ ἀκριβείας κατασκευάζων, καὶ τὸ πιστευθῆναι τὴν ἀνάστασιν, καὶ τὸ μείζονα αὐτὸν νομισθῆναι λοιπὸν ἢ κατὰ ἄνθρωπον. Καίτοιγε ταῦτα ἐναντία ἦν. Ὑπὲρ μὲν γὰρ τοῦ πιστευθῆναι τὴν ἀνάστασιν πολλὰ ἀνθρώπινα ἔδει γενέσθαι· ὑπὲρ δὲ θατέρου, τοὐναντίον. Ἀλλ' ὅμως ἀμφότερα γέγονε μετὰ τοῦ προσήκοντος καιροῦ. Τίνος δὲ ἕνεκεν οὐχὶ πᾶσιν, ἀλλὰ τοῖς ἀποστόλοις ἐφάνη; Ὅτι φάντασμα ἂν ἔδοξεν εἶναι τοῖς πολλοῖς, οὐκ εἰδόσι τὸ ἀπόῤῥητον τοῦ μυστηρίου. Εἰ γὰρ καὶ αὐτοὶ οἱ μαθηταὶ ἠπίστουν τὴν ἀρχὴν καὶ ἐθορυβοῦντο, καὶ ἁφῆς ἐδεήθησαν τῆς διὰ χειρὸς, καὶ τραπέζης, τί τοὺς πολλοὺς εἰκὸς παθεῖν ἦν; ∆ιά τοι τοῦτο ἐκ τῶν σημείων ἀναμφίβολον ποιεῖ τῆς ἀναστάσεως τὴν ἀπόδειξιν, ὥστε μὴ τοῖς τότε μόνον, ἀλλὰ καὶ πᾶσι τοῖς μετὰ ταῦτα φανερὰν γενέσθαι τὴν ἀνάστασιν. Ὅπερ γὰρ ἐκείνοις ἐκ τῆς ὄψεως τῶν σημείων, τοῦτο ἐκ τῆς πίστεως πᾶσιν ὕστερον ἔμελλεν