Homily IV.

John i. 1

“In the beginning was the Word, and the Word was with God.”

[1.] When children are just brought to their learning, their teachers do not give them many tasks in succession, nor do they set them once for all, but they often repeat to them the same short ones, so that what is said may be easily implanted in their minds, and they may not be vexed at the first onset with the quantity, and with finding it hard to remember, and become less active in picking up what is given them, a kind of sluggishness arising from the difficulty. And I, who wish to effect the same with you, and to render your labor easy, take by little and little the food which lies on this Divine table, and instill it into your souls. On this account I shall handle again the same words, not so as to say again the same things, but to set before you only what yet remains. Come, then, let us again apply our discourse to the introduction.

“In the beginning was the Word, and the Word was with God.” Why, when all the other Evangelists had begun with the Dispensation72   οἰκονομίας. ; (for Matthew says, “The Book of the generation of Jesus Christ, the Son of David”; and Luke too relates to us in the beginning of his Gospel the events relating to Mary; and in like manner Mark dwells on the same narratives, from that point detailing to us the history of the Baptist;) why, when they began with these matters, did John briefly and in a later place hint at them, saying, “the Word was made flesh” ( ver. 14 .); and, passing by everything else, His conception, His birth, His bringing up, His growth, at once discourse to us concerning His Eternal Generation?

I will now tell you what the reason of this is. Because the other Evangelists had dwelt most on the accounts of His coming in the flesh, there was fear lest some, being of grovelling minds, might for this reason rest in these doctrines alone, as indeed was the case with Paul of Samosata. In order, therefore, to lead away from this fondness for earth those who were like to fall into it, and to draw them up towards heaven, with good reason he commences his narrative from above, and from the eternal subsistence. For while Matthew enters upon his relation from Herod the king, Luke from Tiberius Cæsar, Mark from the Baptism of John, this Apostle, leaving alone all these things, ascends beyond all time or age.73   αἰῶνος. Thither darting forward the imagination of his hearers to the “was in the beginning,” not allowing it to stay at any point, nor setting any limit, as they did in Herod, and Tiberius, and John.

And what we may mention besides as especially deserving our admiration is, that John, though he gave himself up to the higher doctrine,74   λόγον. yet did not neglect the Dispensation; nor were the others, though intent upon the relation of this, silent as to the subsistence before the ages. With good cause; for One Spirit It was that moved the souls of all; and therefore they have shown great unanimity in their narrative. But thou, beloved, when thou hast heard of “The Word,” do not endure those who say, that He is a work; nor those even who think, that He is simply a word. For many are the words of God which angels execute, but of those words none is God; they all are prophecies or commands, (for in Scripture it is usual to call the laws of God His commands, and prophecies, words; wherefore in speaking of the angels, he says, “Mighty in strength, fulfilling His word”) ( Ps. ciii. 20 ), but this Word is a Being with subsistence,75   οὐσία ἐνυπόστατος. proceeding76   προελθοῦσα. without affection77   ἀ παθῶς. from the Father Himself. For this, as I before said, he has shown by the term “Word.” As therefore the expression, “In the beginning was the Word,” shows His Eternity, so “was in the beginning with God,” has declared to us His Co-eternity. For that you may not, when you hear “In the beginning was the Word,” suppose Him to be Eternal, and yet imagine the life of the Father to differ from His by some interval and longer duration, and so assign a beginning to the Only-Begotten, he adds, “was in the beginning with God”; so eternally even as the Father Himself, for the Father was never without the Word, but He was always God with God, yet Each in His proper Person.78   ὑ ποστάσει.

How then, one says, does John assert, that He was in the world, if He was with God? Because He was both79   al. “God with God.” with God and in the world also. For neither Father nor Son are limited in any way. Since, if “there is no end of His greatness” ( Ps. cxlv. 3 ), and if “of His wisdom there is no number” ( Ps. cxlvii. 5 ), it is clear that there cannot be any beginning in time80   χρονικὴ. to His Essence. Thou hast heard, that “In the beginning God made the heaven and the earth” ( Gen. i. 1 ); what dost thou understand from this “beginning”? clearly, that they were created before all visible things. So, respecting the Only-Begotten, when you hear that He was “in the beginning,” conceive of him as before all intelligible things,81   νοητῶν. and before the ages.

But if any one say, “How can it be that He is a Son, and yet not younger than the Father? since that which proceeds from something else needs must be later than that from which it proceeds”; we will say that, properly speaking, these are human reasonings; that he who questions on this matter will question on others yet more improper;82   ἀ τοπώτερα. and that to such we ought not even to give ear. For our speech is now concerning God, not concerning the nature of men, which is subject to the sequence and necessary conclusions of these reasonings. Still, for the assurance of the weaker sort, we will speak even to these points.

[2.] Tell me, then, does the radiance of the sun proceed from the substance83   φύσέως. itself of the sun, or from some other source? Any one not deprived of his very senses needs must confess, that it proceeds from the substance itself. Yet, although the radiance proceeds from the sun itself, we cannot say that it is later in point of time than the substance of that body, since the sun has never appeared without its rays. Now if in the case of these visible and sensible bodies there has been shown to be something which proceeds from something else, and yet is not after that from whence it proceeds; why are you incredulous in the case of the invisible and ineffable Nature? This same thing there takes place, but in a manner suitable to That Substance.84   τὸ αὐτὸ δὴ τοῦτο ἔστιν οὕτως ὡς ἐκείνῃ οὐσίᾳ πρέπον ἦν. For it is for this reason that Paul too calls Him “Brightness” ( Heb. i. 3 ); setting forth thereby His being from Him and His Co-eternity. Again, tell me, were not all the ages, and every interval85   διάστημα. created by Him? Any man not deprived of his senses must necessarily confess this. There is no interval86   μσον. therefore between the Son and the Father; and if there be none, then He is not after, but Co-eternal with Him. For “before” and “after” are notions implying time, since, without age or time, no man could possibly imagine these words; but God is above times and ages.

But if in any case you say that you have found a beginning to the Son, see whether by the same reason and argument you are not compelled to reduce the Father also to a beginning, earlier indeed, but still a beginning. For when you have assigned to the Son a limit and beginning of existence, do you not proceed upwards from that point, and say, that the Father was before it? Clearly you do. Tell me then, what is the extent of the Father’s prior subsistence? For whether you say that the interval is little, or whether you say it is great, you equally have brought the Father to a beginning. For it is clear, that it is by measuring the space that you say whether it is little or great; yet it would not be possible to measure it, unless there were a beginning on either side; so that as far as you are concerned you have given the Father a beginning, and henceforth, according to your argument, not even the Father will be without beginning. See you that the word spoken by the Saviour is true, and the saying everywhere discovers its force? And what is that word? It is “He that honoreth not the Son, honoreth not the Father.” ( John v. 23.)

And I know indeed that what now has been said cannot by many be comprehended, and therefore it is that in many places we avoid87   ἀ ναβαλλόμεθα, “put off.” agitating questions of human reasonings, because the rest of the people cannot follow such arguments, and if they could, still they have nothing firm or sure in them. “For the thoughts of mortal men are miserable, and our devices are but uncertain.” ( Wisd. ix. 14.) Still I should like to ask our objectors, what means that which is said by the Prophet, “Before Me there was no God formed, nor is there any after Me”? ( Is. xliii. 10.) For if the Son is younger than the Father, how, says He, “Nor is there88   LXX. ἔ στιν. any after me”? Will you take away the being of the Only-Begotten Himself? You either must dare this, or admit one Godhead with distinct Persons of the Father and Son.

Finally, how could the expression, “All things were made by Him,” be true? For if there is an age older than He, how can that89   τὸ, al. ὁ. which was before Him have been made by Him? See ye to what daring the argument has carried them, when once the truth has been unsettled? Why did not the Evangelist say, that He was made from things that were not, as Paul declares of all things, when he says, “Who calleth those things which be not as though they were”; but says, “Was in the beginning”? ( Rom. iv. 17.) This is contrary to that; and with good reason. For God neither is made,90   γίνεται. nor has anything older; these are words of the Greeks.91   Heathens. Tell me this too: Would you not say, that the Creator beyond all comparison excels His works? Yet since that which is from things that were not is similar to them, where is the superiority not admitting of comparison? And what mean the expressions, “I am the first and I am the last” ( Is. xliv. 6 ); and, “before Me was no other God formed”? ( Is. xliii. 10.) For if the Son be not of the same Essence, there is another God; and if He be not Co-eternal, He is after Him; and if He did not proceed from His Essence, clear it is that He was made. But if they assert, that these things were said to distinguish Him from idols, why do they not allow that it is to distinguish Him from idols that he says, “the Only True God”? ( John xvii. 3.) Besides, if this was said to distinguish Him from idols, how would you interpret the whole sentence? “After Me,” He says, “is no other God.” In saying this, He does not exclude the Son, but that “After Me there is no idol God,” not that “there is no Son.” Allowed, says he; what then? and the expression, “Before Me was no other God formed,” will you so understand, as that no idol God indeed was formed before Him, but yet a Son was formed before Him? What evil spirit would assert this? I do not suppose that even Satan himself would do so.

Moreover, if He be not Co-eternal with the Father, how can you say that His Life is infinite? For if it have a beginning from before,92   ἄ νωθεν, “a parte ante.” although it be endless, yet it is not infinite; for the infinite must be infinite in both directions. As Paul also declared, when he said, “Having neither beginning of days, nor end of life” ( Heb. vii. 3 ); by this expression showing that He is both without beginning and without end. For as the one has no limit, so neither has the other. In one direction there is no end, in the other no beginning.

[3.] And how again, since He is “Life,” was there ever when He was not? For all must allow, that Life both is always, and is without beginning and without end, if It be indeed Life, as indeed It is. For if there be when It is not, how can It be the life of others, when It even Itself is not?

“How then,” says one, “does John lay down a beginning by saying, ‘In the beginning was’?” Tell me, have you attended to the “In the beginning,” and to the “was,” and do you not understand the expression, “the Word was”? What! when the Prophet says, “From everlasting93   ἀ πὸ τοῦ αἰῶνος. and to everlasting Thou art” ( Ps. xc. 2 ), does he say this to assign Him limits? No, but to declare His Eternity. Consider now that the case is the same in this place. He did not use the expression as assigning limits, since he did not say, “had a beginning,” but “was in the beginning”; by the word “was” carrying thee forward to the idea that the Son is without beginning. “Yet observe,” says he, “the Father is named with the addition of the article, but the Son without it.” What then, when the Apostle says, “The Great God, and our Saviour Jesus Christ” ( Tit. ii. 13 ); and again, “Who is above all, God”? ( Rom. ix. 5.) It is true that here he has mentioned the Son, without the article; but he does the same with the Father also, at least in his Epistle to the Philippians ( c. ii. 6 ), he says, “Who being in the form of God, thought it not robbery to be equal with God”; and again to the Romans, “Grace to you, and peace, from God our Father, and the Lord Jesus Christ.” ( Rom. i. 7.) Besides, it was superfluous for it to be attached in that place, when close94   συνεχῶς. above it was continually attached to “the Word.” For as in speaking concerning the Father, he says, “God is a Spirit” ( John iv. 24 ), and we do not, because the article is not joined to “Spirit,” yet deny the Spiritual Nature of God; so here, although the article is not annexed to the Son, the Son is not on that account a less God. Why so? Because in saying “God,” and again “God,” he does not reveal to us any difference in this Godhead, but the contrary; for having before said, “and the Word was God”; that no one might suppose the Godhead of the Son to be inferior, he immediately adds the characteristics of genuine Godhead, including Eternity, (for “He was,” says he, “in the beginning with God,”) and attributing to Him the office of Creator. For “by Him were all things made, and without Him was not anything made that was made”; which His Father also everywhere by the Prophets declares to be especially characteristic of His own Essence. And the Prophets are continually busy on this kind of demonstration, not only of itself, but when they contend against the honor shown to idols; “Let the gods perish,” says one “who have not made heaven and earth” ( Jer. x. 11 ): and again, “I have stretched out the heaven with My hand” ( Is. xliv. 24 ); and it is as declaring it to be indicative of Divinity, that He everywhere puts it. And the Evangelist himself was not satisfied with these words, but calls Him “Life” too and “Light.” If now He was ever with the Father, if He Himself created all things, if He brought all things into existence, and keeps together95   συγκροτεῖ, al. συγκρατεῖ. all things, (for, this he meant by “Life,”) if He enlightens all things, who so senseless as to say, that the Evangelist desired to teach an inferiority of Divinity by those very expressions, by which, rather than by any others, it is possible to express its equality and not differing? Let us not then confound the creation with the Creator, lest we too hear it said of us, that “they served the creature rather than the Creator” ( Rom. i. 25 ); for although it be asserted that this is said of the heavens, still in speaking of the heavens he positively says, that we must not serve96   λατρεύειν. the creature, for it is a heathenish97   ̔ Ελληνικὸν. thing.

[4.] Let us therefore not lay ourselves under this curse. For this the Son of God came, that He might rid us from this service; for this He took the form of a slave, that He might free us from this slavery; for this He was spit upon, for this He was buffeted, for this He endured the shameful death. Let us not, I entreat you, make all these things of none effect, let us not go back to our former unrighteousness, or rather to unrighteousness much more grievous; for to serve the creature is not the same thing as to bring down the Creator, as far at least as in us lies, to the meanness of the creature. For He continues being such as He is; as says the Psalmist, “Thou art the same, and Thy years shall not fail.” ( Ps. cii. 27.) Let us then glorify Him as we have received from our fathers, let us glorify Him both by our faith and by our works; for sound doctrines avail us nothing to salvation, if our life is corrupt. Let us then order it according to what is well-pleasing to God, setting ourselves far from all filthiness, unrighteousness, and covetousness, as strangers and foreigners and aliens to the things here on earth. If any have much wealth and possessions, let him so use them as one who is a sojourner, and who, whether he will or not, shall shortly pass from them. If one be injured by another, let him not be angry forever, nay rather not even for a time. For the Apostle has not allowed us more than a single day for the venting of anger.

“Let not,” says he, “the sun go down upon your wrath” ( Eph. iv. 26 ); and with reason; for it is matter for contentment that even in so short a time nothing unpleasant take place; but if night also overtake us, what has happened becomes more grievous, because the fire of our wrath is increased ten thousand times by memory, and we at our leisure enquire into it more bitterly. Before therefore we obtain this pernicious leisure and kindle a hotter fire, he bids us arrest beforehand and quench the mischief. For the passion of wrath is fierce, fiercer than any flame; and so we need much haste to prevent the flame, and not allow it to blaze up high, for so this disease becomes a cause of many evils. It has overturned whole houses, it has dissolved old companionships, and has worked tragedies not to be remedied in a short moment of time. “For,” saith one, “the sway of his fury shall be his destruction.” ( Ecclus. i. 22.) Let us not then leave such a wild beast unbridled, but put upon him a muzzle in all ways strong, the fear of the judgment to come. Whenever a friend grieves thee, or one of thine own family exasperates thee, think of the sins thou hast committed against God, and that by kindness towards him thou makest that judgment more lenient to thyself, (“Forgive,” saith He, “and ye shall be forgiven”) ( Luke vi. 37 ), and thy passion shall quickly skulk away.98   δραπετεύσει.

And besides, consider this, whether there has been a time when thou wert being carried away into ferocity, and didst control thyself, and another time when thou hast been dragged along by the passion. Compare the two seasons, and thou shalt gain thence great improvement. For tell me, when didst thou praise thyself? Was it when thou wast worsted, or when thou hadst the mastery? Do we not in the first case vehemently blame ourselves, and feel ashamed. even when none reproves us, and do not many feelings of repentance come over us, both for what we have said and done; but when we gain the mastery, then are we not proud, and exult as conquerors? For victory in the case of anger is, not the requiting evil with the like, (that is utter defeat,) but the bearing meekly to be ill treated and ill spoken of. To get the better is not to inflict but to suffer evil. Therefore when angry do not say, “certainly I will retaliate,” “certainly I will be revenged”; do not persist in saying to those who exhort you to gain a victory, “I will not endure that the man mock me, and escape clear.” He will never mock thee, except when thou avengest thyself; or if he even should mock thee he will do so as a fool. Seek not when thou conquerest honor from fools, but consider that sufficient which comes from men of understanding. Nay, why do I set before thee a small and mean body of spectators, when I make it up of men? Look up straight to God: He will praise thee, and the man who is approved by Him must not seek honor from mortals. Mortal honor often arises from flattery or hatred of others, and brings no profit; but the decision of God is free from this inequality, and brings great advantage to the man whom He approves. This praise then let us follow after.

Will you learn what an evil is anger? Stand by while others are quarreling in the forum. In yourself you cannot easily see the disgrace of the thing, because your reason is darkened and drunken; but when you are clear from the passion, and while your judgment is sound, view your own case in others. Observe, I pray you, the crowds collecting round, and the angry men like maniacs acting shamefully in the midst. For when the passion boils up within the breast, and becomes excited and savage, the mouth breathes fire, the eyes emit fire, all the face becomes swollen, the hands are extended disorderly, the feet dance ridiculously, and they spring at those who restrain them, and differ nothing from madmen in their insensibility to all these things; nay, differ not from wild asses, kicking and biting. Truly a passionate man is not a graceful one.

And then, when after this exceedingly ridiculous conduct, they return home and come to themselves, they have the greater pain, and much fear, thinking who were present when they were angry. For like raving men, they did not then know the standers by, but when they have returned to their right mind, then they consider, were they friends? were they foes and enemies that looked on? And they fear alike about both; the first because they will condemn them and give them more shame; the others because they will rejoice at it. And if they have even exchanged blows, then their fear is the more pressing; for instance, lest anything very grievous happen to the sufferer; a fever follow and bring on death, or a troublesome swelling rise and place him in danger of the worst. And, “what need” (say they) “had I of fighting, and violence, and quarreling? Perish such things.” And then they curse the ill-fated business which caused them to begin, and the more foolish lay on “wicked spirits,” and “an evil hour,” the blame of what has been done; but these things are not from an evil hour, (for there is no such thing as an evil hour,) nor from a wicked spirit, but from the wickedness of those captured by the passion; they draw the spirits to them, and bring upon themselves all things terrible. “But the heart swells,” says one, “and is stung by insults.” I know it; and that is the reason why I admire those who master this dreadful wild beast; yet it is possible if we will, to beat off the passion. For why when our rulers insult us do we not feel it? It is because fear counterbalances the passion, and frightens us from it, and does not allow it to spring up at all. And why too do our servants, though insulted by us in ten thousand ways, bear all in silence? Because they too have the same restraint laid upon them. And think thou not merely of the fear of God, but that it is even God Himself who then insults thee, who bids thee be silent, and then thou wilt bear all things meekly, and say to the aggressor, How can I be angry with thee? there is another that restrains both my hand and my tongue; and the saying will be a suggestion of sound wisdom, both to thyself and to him. Even now we bear unbearable things on account of men, and often say to those who have insulted us, “Such an one insulted me, not you.” Shall we not use the same caution in the case of God? How else can we hope for pardon? Let us say to our soul, “It is God who holds our hands, who now insults us; let us not be restive, let not God be less honored by us than men.” Did ye shudder at the word? I wish you would shudder not at the word only, but at the deed. For God hath commanded us when buffeted not only to endure it, but even to offer ourselves to suffer something worse; and we withstand Him with such vehemence, that we not only refuse to offer ourselves to suffer evil, but even avenge ourselves, nay often are the first to act on the offensive,99   ἄ ρχειν χειρῶν ἀδίκων. and think we are disgraced if we do not the same in return. Yes, and the mischief is, that when utterly worsted we think ourselves conquerors, and when lying undermost and receiving ten thousand blows from the devil, then we imagine that we are mastering him. Let us then, I exhort you, understand what is the nature100   τρόπος. of this victory, and this kind of nature101   τρόπου τὸ εἶδος. let us follow after. To suffer evil is to get the crown. If then we wish to be proclaimed victors by God, let us not in these contests observe the laws of heathen games, but those of God, and learn to bear all things with longsuffering; for so we may get the better of our antagonists, and obtain both present and promised goods, through the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom to the Father and the Holy Spirit be glory, power, and honor, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ Δʹ. Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν. αʹ. Τοῖς ἄρτι τῶν παίδων εἰσαγομένοις πρὸς τὰ μαθήματα οὔτε πολλὰ ἐφεξῆς ἐπιτιθέασιν οἱ διδάσκαλοι τὰ φορτία, οὔτε εἰσάπαξ τοῦτο ποιοῦσιν, ἀλλὰ καὶ βραχέα, καὶ τὰ αὐτὰ πολλάκις ἐνηχοῦσιν αὐτοῖς, ὥστε αὐτῶν ῥᾳδίως ἐντεθῆναι τῇ διανοίᾳ τὰ λεγόμενα, ἀλλὰ μὴ ἐκ προοιμίων δυσχεράναντας αὐτοὺς πρὸς τὸ πλῆθος καὶ τὸ τῆς μνήμης δυσκάθεκτον, ὀκνηροτέρους γενέσθαι περὶ τὴν συλλογὴν τῶν δοθέντων, νάρκης τινὸς αὐτοῖς ἀπὸ τῆς δυσκολίας ἐγγινομένης. Τοῦτο δὴ καὶ αὐτὸς κατασκευάσαι βουλόμενος, καὶ τὸν πόνον ὑμῖν ποιῆσαι κοῦφον, κατὰ μικρὸν ἀπολαμβάνων τὰ ἐν τῇ θείᾳ ταύτῃ τραπέζῃ, εἰς τὰς ὑμετέρας οὕτως ἐνίημι ψυχάς. Διὸ καὶ τῶν αὐτῶν ἅψομαι πάλιν ῥημάτων, οὐχ ὥστε τὰ αὐτὰ πάλιν εἰπεῖν, ἀλλ' ὥστε τὰ λείποντα προσθεῖναι μόνον. Φέρε οὖν, τὸν λόγον ἐπὶ τὰ προοίμια πάλιν ἀγάγωμεν. Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν. Τίνος ἕνεκεν, τῶν ἄλλων ἁπάντων εὐαγγελιστῶν ἀπὸ τῆς οἰκονομίας ἀρξαμένων (καὶ γὰρ ὁ Ματθαῖός φησι, Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαυΐδ: καὶ ὁ Λουκᾶς τὰ κατὰ τὴν Μαρίαν ἡμῖν ἐν ἀρχῇ διηγεῖται: καὶ ὁ Μάρκος δὲ ὁμοίως τοῖς αὐτοῖς ἐνδιατρίβει λόγοις, τὴν κατὰ τὸν Βαπτιστὴν ἱστορίαν ἐντεῦθεν ὑφαίνων), ὁ Ἰωάννης τοῦτο μὲν ἐν βραχεῖ καὶ μετὰ ταῦτα ᾐνίξατο εἰπὼν, Καὶ ὁ Λόγος σὰρξ ἐγένετο: τὰ δὲ ἄλλα πάντα παραδραμὼν, τὴν σύλληψιν, τὸν τόκον, τὴν ἀνατροφὴν, τὴν αὔξησιν, εὐθέως περὶ τῆς ἀϊδίου γεννήσεως ἡμῖν διηγεῖται; Τί ποτ' οὖν ἐστι τὸ αἴτιον τούτων, ἤδη πρὸς ὑμᾶς ἐρῶ. Τῶν λοιπῶν εὐαγγελιστῶν τὸ πλέον ἐν τοῖς κατὰ σάρκα διατριψάντων λόγοις, δέος ἦν τοῦ μή τινας διὰ τοῦτο χαμαιπετεῖς ὄντας τούτοις ἐναπομεῖναι μόνοις τοῖς δόγμασιν: ὃ καὶ Παῦλος ἔπαθεν ὁ Σαμοσατεύς. Ἐκ ταύτης τοίνυν ἀνάγων τῆς χαμαιζηλίας τοὺς μέλλοντας ἐμπεσεῖσθαι, καὶ εἰς τὸν οὐρανὸν ἀνέλκων, εἰκότως ἄνωθεν καὶ ἐκ τῆς ὑπάρξεως τῆς ἀϊδίου ποιεῖται τῆς διηγήσεως τὴν ἀρχήν. Τοῦ μὲν γὰρ Ματθαίου ἀπὸ Ἡρώδου τοῦ βασιλέως, τοῦ Λουκᾶ δὲ ἀπὸ Τιβερίου τοῦ Καίσαρος, τοῦ δὲ Μάρκου ἀπὸ τοῦ βαπτίσματος Ἰωάννου πρὸς τὴν διήγησιν εἰσβαλόντων, πάντα ταῦτα ἀφεὶς οὗτος, ἀνωτέρω παντὸς ἄνεισι χρόνου τε καὶ αἰῶνος, ἐκεῖ τὴν διάνοιαν τῶν ἀκροατῶν ἀκοντίζων πρὸς τὸ, Ἐν ἀρχῇ ἦν, καὶ οὐκ ἀφιεὶς στῆναί που, οὐδὲ ὅρον τιθεὶς, καθάπερ ἐκεῖνοι, τὸν Ἡρώδην καὶ τὸν Τιβέριον καὶ τὸν Ἰωάννην. Ὃ δὲ ἄξιον μετὰ τούτων θαυμάσαι, ἐκεῖνο μάλιστα εἰπεῖν ἔστιν, ὅτι οὔτε οὗτος πρὸς τὸν ὑψηλότερον ἑαυτὸν λόγον ἀφιεὶς τῆς οἰκονομίας ἠμέλησεν: οὔτε ἐκεῖνοι τὴν περὶ ταύτης ἐσπουδακότες διήγησιν, τὴν προαιώνιον ἐσίγησαν ὕπαρξιν: καὶ μάλα εἰκότως. Ἓν γὰρ ἦν τὸ Πνεῦμα τὸ κινοῦν τὰς ἁπάντων ψυχάς: διὸ καὶ πολλὴν περὶ τὴν ἀπαγγελίαν ἐπεδείξαντο τὴν ὁμόνοιαν. Σὺ δὲ, ἀγαπητὲ, Λόγον ἀκούσας, μηδέποτε ἀνάσχῃ τῶν λεγόντων ἔργον αὐτὸν εἶναι, ἀλλὰ μηδὲ τῶν ἁπλῶς λόγον αὐτὸν εἶναι νομιζόντων. Πολλοὶ μὲν γὰρ οἱ τοῦ Θεοῦ λόγοι, οὓς καὶ ἄγγελοι ποιοῦσιν, ἀλλ' οὐδεὶς ἐκείνων τῶν λόγων Θεὸς, ἀλλ' ἐκεῖνοι μὲν ἅπαντες προφητεῖαι καὶ προστάγματα (οὕτω γὰρ ἔθος τῇ Γραφῇ καλεῖν τοὺς νόμους τοῦ Θεοῦ, καὶ τὰ ἐπιτάγματα, καὶ τὰς προφητείας: διὸ καὶ ἐπάγει λέγων περὶ τῶν ἀγγέλων, Δυνατοὶ ἰσχύϊ, ποιοῦντες τὸν λόγον αὐτοῦ): οὗτος δὲ ὁ Λόγος οὐσία τίς ἐστιν ἐνυπόστατος, ἐξ αὐτοῦ προελθοῦσα ἀπαθῶς τοῦ Πατρός. Τοῦτο γὰρ, ὡς ἔφθην εἰπὼν, διὰ τῆς τοῦ Λόγου προσηγορίας ἐδήλωσεν. Ὥσπερ οὖν τὸ, Ἐν ἀρχῇ ἦν ὁ Λόγος, τὸ ἀΐδιον δηλοῖ: οὕτω τὸ, Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεὸν, τὸ συναΐδιον ἡμῖν ἐνέφηνεν. Ἵνα γὰρ μὴ, ἀκούσας ὅτι Ἐν ἀρχῇ ἦν ὁ Λόγος, ἀΐδιον μὲν νομίσῃς, πρεσβυτέραν δὲ διαστήματί τινι τοῦ Πατρὸς τὴν ζωὴν ὑποπτεύσῃς καὶ αἰῶνι πλείονι, καὶ τῷ Μονογενεῖ δῷς ἀρχὴν, ἐπήγαγε τὸ, ὅτι Ἐν ἀρχῇ πρὸς τὸν Θεὸν ἦν, οὕτως ἀΐδιος, ὡς αὐτὸς ὁ Πατήρ: οὐ γὰρ ἦν ἔρημος οὐδέποτε τοῦ Λόγου, ἀλλ' ἀεὶ Θεὸς πρὸς Θεὸν ἦν, ἐν ὑποστάσει μέντοι ἰδίᾳ. Πῶς οὖν, φησὶν, εἶπεν, ὅτι: Ἐν τῷ κόσμῳ ἦν, εἴ γε πρὸς τὸν Θεὸν ἦν; Ὅτι καὶ πρὸς τὸν Θεὸν ἦν, καὶ ἐν τῷ κόσμῳ ἦν. Οὐδαμοῦ γὰρ περατοῦται, οὔτε ὁ Πατὴρ, οὔτε ὁ Υἱός. Εἰ γὰρ τῆς μεγαλωσύνης αὐτοῦ οὐκ ἔστι πέρας, Καὶ τῆς συνέσεως αὐτοῦ οὐκ ἔστιν ἀριθμός: οὐδὲ τῆς οὐσίας εὔδηλον ὅτι ἀρχή τις χρονική. Ἤκουσας, ὅτι Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν; Τί νοεῖς ἀπὸ τῆς ἀρχῆς ταύτης; Εὔδηλον ὅτι τὸ πρὸ πάντων γενέσθαι αὐτὰ τῶν ὁρατῶν. Οὕτω καὶ περὶ τοῦ Μονογενοῦς ἀκούων, ὅτι Ἐν ἀρχῇ ἦν, πρὸ πάντων αὐτὸν νόει τῶν νοητῶν καὶ πρὸ τῶν αἰώνων. Εἰ δὲ λέγοι τις: Καὶ πῶς ἐστιν, Υἱὸν ὄντα μὴ νεώτερον εἶναι τοῦ Πατρός; τὸ γὰρ ἔκ τινος ὂν, ἀνάγκη πᾶσα ὕστερον εἶναι τοῦ ἐξ οὗ ἐστιν, ἐροῦμεν, ὅτι μάλιστα μὲν ταῦτα λογισμῶν ἀνθρωπίνων ἐστί: καὶ ὁ τοῦτο ζητῶν, καὶ ἕτερα τούτων ἀτοπώτερα ζητήσει: καὶ οὐδὲ τῇ ἀκοῇ τὰ τοιαῦτα παραδέχεσθαι ἔδει. Περὶ Θεοῦ γὰρ νῦν ἡμῖν ὁ λόγος ἐστὶν, οὐ περὶ τῆς τῶν ἀνθρώπων φύσεως, ὑποκειμένης τῇ τῶν λογισμῶν τούτων ἀκολουθίᾳ τε καὶ ἀνάγκῃ. Πλὴν ἀλλ' ὑπὲρ πληροφορίας τῶν ἀσθενεστέρων, καὶ πρὸς ταῦτα ἐροῦμεν. βʹ. Εἰπὲ γάρ μοι, Τὸ ἀπαύγασμα τοῦ ἡλίου ἐξ αὐτῆς ἐκπηδᾷ τῆς τοῦ ἡλίου φύσεως, ἢ ἄλλοθέν ποθεν; Ἀνάγκη πᾶσα ὁμολογῆσαι τὸν μὴ καὶ τὰς αἰσθήσεις πεπηρωμένον, ὅτι ἐξ αὐτῆς. Ἀλλ' ὅμως καὶ ἐξ αὐτοῦ ὂν τοῦ ἡλίου τὸ ἀπαύγασμα, οὐκ ἄν ποτε ὕστερον εἶναι φαίημεν τῆς ἡλιακῆς φύσεως, ἐπειδὴ μηδὲ χωρὶς ἀπαυγάσματος ἥλιος ἐφάνη ποτέ. Εἰ δὲ ἐπὶ τῶν σωμάτων τούτων τῶν ὁρατῶν καὶ αἰσθητῶν, καὶ ἐκ τινὸς ὂν, καὶ οὐχ ὕστερον ἐξ οὗ ἐστιν ἐφάνη τι ὂν, τί ἀπιστεῖς ἐπὶ τῆς ἀοράτου καὶ ἀῤῥήτου φύσεως; Τὸ αὐτὸ δὴ τοῦτό ἐστιν οὕτως, ὡς ἐκείνῃ τῇ οὐσίᾳ πρέπον ἦν. Διὰ γάρ τοι τοῦτο καὶ ὁ Παῦλος αὐτὸν οὕτως ἐκάλεσε, καὶ τὸ ἐξ αὐτοῦ καὶ τὸ συναΐδιον παριστῶν. Τί δέ; εἰπέ μοι, οὐχ οἱ αἰῶνες δι' αὐτοῦ γεγόνασιν ἅπαντες καὶ διάστημα ἅπαν; Ἀνάγκη πᾶσα ὁμολογῆσαι τὸν μὴ παραπαίοντα. Οὐκοῦν οὐδὲν μέσον Υἱοῦ καὶ Πατρός. Εἰ δὲ οὐδὲν, οὐχ ὕστερος, ἀλλὰ συναΐδιος. Τὸ γὰρ πρὸ, καὶ τὸ μετὰ, χρόνων εἰσὶν ἔννοιαι δηλωτικαί. Χωρὶς γὰρ αἰῶνος ἢ χρόνου οὐκ ἂν δυνηθείη τις ταῦτα νοῆσαι τὰ ῥήματα. Χρόνων δὲ καὶ αἰώνων ἀνώτερος ὁ Θεός. Εἰ δὲ ὅλως τοῦ Υἱοῦ φῂς ἀρχὴν κατειληφέναι. ὅρα μὴ καὶ τὸν Πατέρα ὑπὸ ἀρχὴν ἀναγκασθῇς ἀγαγεῖν κατὰ τοῦτον τὸν λόγον καὶ τὸν λογισμὸν, πρεσβυτέραν μὲν, ἀρχὴν δὲ ὅμως. Εἰπὲ γάρ μοι, οὐχ ὅρον τινὰ καὶ ἀρχὴν προστιθεὶς τῷ Υἱῷ, καὶ οὕτω προϊὼν ἀπ' αὐτῆς ἐπὶ τὸ ἄνω, τὸν Πατέρα προεῖναι λέγεις; Εὔδηλον ὅτι. Εἰπὲ οὖν μοι, πόσον ὁ Πατὴρ προϋπάρχει; Ἄν τε γὰρ ὀλίγον, ἄν τε πολὺ διάστημα εἴπῃς, ὑπὸ τὴν ἀρχὴν τὸν Πατέρα ἤγαγες. Μετρήσας γὰρ εὔδηλον ὅτι τὸ μέσον, οὕτως ὀλίγον ἐρεῖς ἢ πολύ: μετρῆσαι δὲ οὐκ ἂν γένοιτο, μὴ ἑκατέρωθεν οὔσης ἀρχῆς. Ὥστε καὶ τῷ Πατρὶ δέδωκας ἀρχὴν, τό γε εἰς σὲ ἧκον: καὶ οὐκ ἔσται λοιπὸν οὐδὲ ὁ Πατὴρ ἄναρχος καθ' ὑμᾶς. Ὁρᾷς ὅτι τὸ παρὰ τοῦ Σωτῆρος λεχθὲν ἀληθές ἐστι, καὶ πανταχοῦ τὴν δύναμιν ἐνδείκνυται τὴν αὐτοῦ τὸ ῥῆμα; Ποῖον δὴ τοῦτο; Ὁ μὴ τιμῶν τὸν Υἱὸν, οὐ τιμᾷ τὸν Πατέρα. Καὶ οἶδα μὲν πολλοῖς ἀκατάληπτον ὂν τὸ λεχθέν: διὸ πολλαχοῦ καὶ τὰ ἀπὸ τῶν λογισμῶν ἀναβαλλόμεθα κινεῖν, ὅτι οὔτε παρακολουθεῖν αὐτοῖς ὁ λοιπὸς δύναιτ' ἂν δῆμος: οὔτε, εἰ παρακολουθήσειεν, ἔχει τι βέβαιον καὶ ἀσφαλές. Λογισμοὶ γὰρ ἀνθρώπων δειλοὶ, καὶ ἐπισφαλεῖς αἱ ἐπίνοιαι αὐτῶν. Ἡδέως δ' ἂν κἀκεῖνο ἐροίμην τοὺς ἀντιλέγοντας ἡμῖν, τί ποτέ ἐστι τὸ παρὰ τῷ προφήτῃ λεγόμενον, τὸ, Ἔμπροσθέν μου οὐκ ἐγένετο ἄλλος Θεὸς, καὶ μετ' ἐμὲ οὐκ ἔστιν; Εἰ γὰρ νεώτερος τοῦ Πατρὸς ὁ Υἱὸς, πῶς φησι, Μετ' ἐμὲ οὐκ ἔστιν; Ἆρα οὖν ἀναιρήσετε καὶ αὐτοῦ τοῦ Μονογενοῦς τὴν οὐσίαν; Ἀνάγκη γὰρ ἢ τοῦτο τολμᾷν, ἢ μίαν παραδέξασθαι τὴν θεότητα ἐν ἰδίᾳ ὑποστάσει Πατρὸς καὶ Υἱοῦ. Ποῦ δὲ ὅλως τὸ, Πάντα δι' αὐτοῦ ἐγένετο, ἀληθές; Εἰ γάρ ἐστιν αἰὼν αὐτοῦ πρεσβύτερος, πῶς ἂν τὸ πρὸ αὐτοῦ, δι' αὐτοῦ γεγενημένον εἴη; Ὁρᾶτε εἰς ὅσην τόλμαν αὐτοὺς ἅπαξ παρακινηθείσης τῆς ἀληθείας ὁ λόγος ἐξήγαγε; Διατί γὰρ οὐκ εἶπεν ὁ εὐαγγελιστὴς, ὅτι ἐξ οὐκ ὄντων ἐγένετο, καθάπερ περὶ πάντων ὁ Παῦλος ἀποφαίνεται, λέγων οὕτως, Ὁ καλέσας τὰ μὴ ὄντα ὡς ὄντα, ἀλλ', Ἐν ἀρχῇ ἦν, φησί; τοῦτο γὰρ ἐναντίον ἐκείνῳ: καὶ μάλα εἰκότως. Θεὸς γὰρ οὔτε γίνεται, οὔτε ἔχει τι πρεσβύτερον: ἀλλὰ ταῦτα Ἑλλήνων ῥήματα. Εἰπὲ δή μοι κἀκεῖνο: τὸν κτίστην τῶν ἔργων οὐχὶ ἀσυγκρίτως ὑπερέχειν εἴποις ἄν; Ὅταν οὖν αὐτοῖς ὅμοιον ᾖ τὸ ἐξ οὐκ ὄντων, ποῦ ἡ ἀσύγκριτος ὑπεροχή; Τί δέ ἐστιν ὅλως τὸ, Ἐγὼ πρῶτος, καὶ ἐγὼ μετὰ ταῦτα, καὶ, Ἔμπροσθέν μου οὐκ ἐγένετο ἄλλος Θεός; Εἰ γὰρ ὁ Υἱὸς μὴ εἴη τῆς αὐτῆς οὐσίας, ἕτερός ἐστι Θεός: καὶ εἰ μὴ συναΐδιος, ἔστι μετ' αὐτόν: καὶ εἰ μὴ ἐκ τῆς οὐσίας προῆλθεν, εὔδηλον ὅτι ἐγένετο. Εἰ δὲ λέγοιεν, πρὸς ἀντιδιαστολὴν τῶν εἰδώλων ταῦτα εἰρῆσθαι, πῶς οὐ συγχωροῦσι πρὸς ἀντιδιαστολὴν τῶν εἰδώλων λέγειν τὸν μόνον ἀληθινὸν Θεόν; Εἰ δὲ καὶ πρὸς ἀντιδιαστολὴν τῶν εἰδώλων εἴρηται τοῦτο, πῶς ἑρμηνεύσεις τὴν ῥῆσιν ἅπασαν; Μετ' ἐμὲ γὰρ, φησὶν, οὐκ ἔστιν ἄλλος Θεός. Οὐκ ἐκβάλλων τὸν Υἱὸν τοῦτό φησιν, ἀλλ' ὅτι Θεὸς εἰδωλικὸς μετ' ἐμὲ οὐκ ἔστιν: οὐχ ὅτι Υἱὸς οὐκ ἔστι. Ναὶ, φησί. Τί οὖν; καὶ τὸ, Ἔμπροσθέν μου οὐκ ἐγένετο ἄλλος Θεὸς, οὕτως ἐκλήψῃ, ὅτι εἰδωλικὸς μὲν οὐκ ἐγένετο, ἐγένετο δ' οὖν ὅμως Υἱὸς ἔμπροσθεν αὐτοῦ; Καὶ ποῖος ἂν τοῦτο δαίμων εἴποι; Οὐδὲ γὰρ αὐτὸν οἶμαι τὸν διάβολον τοῦτο ἐρεῖν. Ἄλλως δὲ, εἰ οὐκ ἔστι συναΐδιος τῷ Πατρὶ, πῶς ἄπειρον αὐτοῦ τὴν ζωὴν ἐρεῖς; Εἰ γὰρ ἀρχὴν ἄνωθεν ἔχει, κἂν ἀτελεύτητος ᾖ, ἄπειρος ὅμως οὐκ ἔστι: τὸ γὰρ ἄπειρον ἑκατέρωθεν ἄπειρον εἶναι χρή. Ὅπερ οὖν καὶ ὁ Παῦλος δηλῶν ἔλεγε: Μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων, τό τε ἄναρχον καὶ ἀτελεύτητον δεικνὺς ταύτῃ. Ὥσπερ γὰρ τοῦτο οὐκ ἔχει πέρας, οὕτως οὐδὲ ἐκεῖνο: οὔτε γὰρ ἐνταῦθα τέλος, οὔτε ἐκεῖ ἀρχή. γʹ. Πῶς δὲ καὶ ζωὴ ὢν, ἦν ποτε ὅτε οὐκ ἦν; Τὴν γὰρ ζωὴν ἀεί τε εἶναι, καὶ ἀνάρχως εἶναι καὶ ἀτελευτήτως πάντες ἂν ὁμολογήσαιεν, εἴπερ ὄντως εἴη ζωὴ, ὥσπερ οὖν καὶ ἔστιν. Εἰ δὲ ἔστιν ὅτε οὐκ ἔστι, πῶς ἂν εἴη ζωὴ τῶν ἄλλων, αὐτή ποτε οὐκ οὖσα; Πῶς οὖν, φησὶν, ἀρχὴν ἔθηκεν ὁ Ἰωάννης εἰπὼν, Ἐν ἀρχῇ ἦν; Τῷ, Ἐν ἀρχῇ, προσέσχες, καὶ τῷ, Ἦν, εἰπέ μοι: καὶ τὸ, Ὁ Λόγος ἦν, οὐκ ἐννοεῖς; Τί δὲ, ὅταν περὶ τοῦ Πατρὸς ὁ Προφήτης λέγῃ: Ἀπὸ τοῦ αἰῶνος, καὶ ἕως τοῦ αἰῶνος σὺ εἶ: ἆρα ὅρους αὐτῷ τιθεὶς οὕτω φησίν; Οὐδαμῶς, ἀλλὰ τὸ ἀΐδιον δηλῶν. Οὕτω τοίνυν καὶ ἐνταῦθα νόει. Οὐ γὰρ ὅρους τιθεὶς, τοῦτο εἴρηκεν. Οὐδὲ γὰρ εἶπεν, ἀρχὴν ἔσχεν, ἀλλ', Ἐν ἀρχῇ ἦν, διὰ τοῦ, Ἦν, παραπέμπων σε ἐπὶ τὸ ἄναρχον ἐννοεῖν τὸν Υἱόν. Ἀλλ' ἰδοὺ, φησὶν, ὁ Πατὴρ μετὰ τῆς τοῦ ἄρθρου προσθήκης εἴρηται, ὁ δὲ Υἱὸς χωρὶς ταύτης. Τί οὖν, ὅταν ὁ Ἀπόστολος λέγῃ. Τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ: καὶ πάλιν, Ὁ ὢν ἐπὶ πάντων Θεός; ἰδοὺ γὰρ ἐνταῦθα χωρὶς τοῦ ἄρθρου τοῦ Υἱοῦ ἐμνημόνευσε. Ποιεῖ δὲ τοῦτο καὶ ἐπὶ τοῦ Πατρός. Τοῖς γοῦν Φιλιππησίοις ἐπιστέλλων, οὕτω φησίν: Ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐκ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ: καὶ Ῥωμαίοις δὲ πάλιν: Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν, καὶ Κυρίου Ἰησοῦ Χριστοῦ. Ἄλλως τε καὶ περιττὸν ἦν ἐνταῦθα αὐτὸ προστεθῆναι, ἄνω συνεχῶς προστεθὲν τῷ λόγῳ. Ὥσπερ γὰρ περὶ τοῦ Πατρὸς λέγων φησὶ, Πνεῦμα ὁ Θεός: καὶ οὐκ ἐπειδὴ τῷ Πνεύματι τὸ ἄρθρον οὐ πρόσκειται, οὐκ ἀθετοῦμεν διὰ τοῦτο τὸ ἀσώματον τοῦ Θεοῦ: οὕτω καὶ ἐνταῦθα, κἂν μὴ πρόσκειται τῷ Υἱῷ τὸ ἄρθρον, οὐ διὰ τοῦτο ἥττων Θεὸς ὁ Υἱός. Τί δήποτε; Θεὸν γὰρ καὶ Θεὸν εἰπὼν, οὐκ ἐμφαίνει τι μέσον ἡμῖν τῆς θεότητος ταύτης, ἀλλὰ καὶ τοὐναντίον. Προειπὼν γὰρ, Καὶ Θεὸς ἦν ὁ Λόγος, ἵνα μὴ νομίσῃ τις ἐλάττονα εἶναι τὴν θεότητα τοῦ Υἱοῦ, εὐθέως αὐτοῦ καὶ τὰ γνωριστικὰ τῆς γνησίας τίθησι θεότητος, τό τε ἀΐδιον ἀναλαβών. Οὗτος γὰρ ἦν, φησὶν, ἐν ἀρχῇ πρὸς τὸν Θεόν: καὶ τὸ δημιουργικὸν προστιθείς: Πάντα γὰρ δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν, ὃ γέγονεν: ὃ μάλιστα καὶ ὁ Πατὴρ αὐτοῦ διὰ τῶν προφητῶν ἁπανταχοῦ τῆς οὐσίας τῆς αὐτοῦ γνωριστικὸν εἶναί φησι. Καὶ συνεχῶς τοῦτο τῆς ἀποδείξεως τὸ εἶδος περιστρέφουσιν οἱ προφῆται: καὶ οὐχ ἁπλῶς, ἀλλὰ καὶ πρὸς τὴν τῶν εἰδώλων ἀγωνιζόμενοι δόξαν. Θεοὶ γὰρ, φησὶν, οἳ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπολέσθωσαν: καὶ πάλιν: Ἐγὼ τῇ χειρί μου ἐξέτεινα τὸν οὐρανόν: καὶ δεικνὺς θεότητος εἶναι δηλωτικὸν, πανταχοῦ αὐτὸ τίθησιν. Αὐτὸς δὲ ὁ εὐαγγελιστὴς οὐδὲ τούτοις ἠρκέσθη τοῖς ῥήμασιν, ἀλλὰ καὶ ζωὴν αὐτὸν ἐκάλεσε καὶ φῶς. Εἰ τοίνυν ἀεὶ μετὰ τοῦ Πατρὸς ἦν, εἰ πάντα αὐτὸς ἐδημιούργησε, εἰ πάντα αὐτὸς παρήγαγε καὶ συγκροτεῖ (τοῦτο γὰρ διὰ τῆς ζωῆς ᾐνίξατο), εἰ πάντα φωτίζει: τίς οὕτως ἀνόητος, ὡς εἰπεῖν, τὸν εὐαγγελιστὴν διὰ τούτων ἐσπουδακέναι ἐλάττωσιν θεότητος εἰσηγήσασθαι, δι' ὧν μάλιστα ἰσότητα καὶ ἀπαραλλαξίαν ἐνδείξασθαι δυνατόν ἐστι; Μὴ δὴ συγχέωμεν τὴν κτίσιν μετὰ τοῦ κτίσαντος, ἵνα μὴ καὶ ἡμεῖς ἀκούσωμεν, ὅτι Ἐσεβάσθησαν τῇ κτίσει παρὰ τὸν κτίσαντα. Εἰ γὰρ καὶ περὶ οὐρανῶν λέγοιεν τοῦτο εἰρῆσθαι, ἀλλ' ὅμως ἐν τῷ περὶ τούτων λόγῳ παντελῶς ἀπεῖπε τὸ μὴ δεῖν κτίσει λατρεύειν, ὡς Ἑλληνικὸν ὄν. δʹ. Μὴ τοίνυν ταύτῃ ὑποβάλωμεν αὐτοὺς τῇ ἀρᾷ. Διὰ τοῦτο ἦλθεν ὁ τοῦ Θεοῦ Υἱὸς, ἵνα ταύτης ἡμᾶς ἀπαλλάξῃ τῆς λατρείας: διὰ τοῦτο δούλου μορφὴν ἔλαβεν, ἵνα τῆς δουλείας ἐλευθερώσῃ ταύτης: διὰ τοῦτο ἐνεπτύσθη, διὰ τοῦτο ἐῤῥαπίσθη, διὰ τοῦτο θάνατον ὑπέμεινε τὸν ἐπονείδιστον. Μὴ δὴ ταῦτα πάντα ἀνόνητα ποιῶμεν, μηδὲ πάλιν ἐπὶ τὴν προτέραν ἐπανερχώμεθα ἀσέβειαν, μᾶλλον δὲ ἐπὶ πολλῷ χαλεπωτέραν. Οὐ γάρ ἐστιν ἴσον τῇ κτίσει λατρεύειν, καὶ αὐτὸν τὸν Δημιουργὸν εἰς κτίσεως κατάγειν εὐτέλειαν, τό γε εἰς ἡμᾶς ἧκον. Αὐτὸς γὰρ μένει τοιοῦτος ὢν οἷός ἐστι. Σὺ γὰρ ὁ αὐτὸς εἶ, φησὶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσι. Δοξάζωμεν οὖν αὐτὸν, ὥσπερ παρελάβομεν παρὰ τῶν πατέρων: δοξάζωμεν αὐτὸν, καὶ διὰ πίστεως καὶ δι' ἔργων. Οὐδὲν γὰρ ὄφελος ἡμῖν εἰς σωτηρίαν δογμάτων ὑγιῶν, διεφθαρμένης ἡμῖν τῆς ζωῆς. Διὸ ῥυθμίσωμεν αὐτὴν πρὸς τὸ τῷ Θεῷ δοκοῦν, αἰσχρότητος ἁπάσης, ἀδικίας, πλεονεξίας πόῤῥω καθιστῶντες ἑαυτοὺς, ὡς ξένοι καὶ παρεπίδημοι, καὶ τῶν ἐνταῦθα ἀλλότριοι. Κἂν χρήματά τις ἔχῃ πολλὰ καὶ κτήματα, οὕτως αὐτοῖς κεχρήσθω, ὡς πάροικος καὶ μικρὸν ὕστερον αὐτῶν ἀποστησόμενος καὶ ἑκὼν καὶ ἄκων. Κἂν ἠδικημένος τις ᾖ παρά τινος, μὴ ἀθάνατα ὀργιζέσθω, μᾶλλον δὲ μηδὲ πρόσκαιρα. Μιᾶς γὰρ ἡμῖν πλέον οὐκ ἔδωκεν ὁ Ἀπόστολος ἡμέρας τῇ ὀργῇ καταχρήσασθαι: Ὁ ἥλιος γὰρ, φησὶ, μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν. Καὶ εἰκότως: ἀγαπητὸν γὰρ καὶ ἐν οὕτω βραχεῖ καιρῷ μηδὲν γενέσθαι ἀηδές. Εἰ δὲ καὶ ἡ νὺξ καταλάβοι, δεινότερα γίνεται τὰ γεγενημένα, μυρίου πυρὸς ἀπὸ τῆς μνήμης ἡμῖν συλλεγομένου, καὶ κατὰ σχολὴν πικρότερον ἡμῶν ἐξεταζόντων αὐτά. Πρὶν οὖν τῆς ὀλεθρίας ταύτης ἐπιλαβέσθαι σχολῆς, καὶ σφοδροτέραν ἀνάψαι τὴν πυρὰν, κελεύει προκαταλαμβάνειν καὶ σβεννύναι τὸ δεινόν. Ὀξὺ γὰρ τὸ πάθος ἐστὶ τῆς ὀργῆς, καὶ φλογὸς ἁπάσης ὀξύτερον. Διὸ πολλοῦ δεῖ τοῦ τάχους ἡμῖν εἰς τὸ προκαταλαβεῖν τὴν φλόγα, καὶ μὴ συγχωρῆσαι πρὸς ὕψος ἀρθῆναι. Καὶ γὰρ πολλῶν οὕτως αἴτιον γίνεται κακῶν τὸ νόσημα τοῦτο. Οἰκίας γοῦν ὁλοκλήρους ἀνέτρεψε, καὶ συνηθείας ἀρχαίας διέλυσε, καὶ τραγῳδίας ἀπαραμυθήτους εἰργάσατο ἐν βραχεῖ καὶ ἀκαριαίῳ χρόνῳ. Ἡ γὰρ ῥοπὴ τοῦ θυμοῦ αὐτοῦ, πτῶσις αὐτῷ, φησί. Μὴ τοίνυν ἀχαλίνωτον ἐῶμεν τὸ θηρίον, ἀλλὰ κημὸν αὐτῷ πάντοθεν σφοδρὸν, τοῦ δικαστηρίου τοῦ μέλλοντος τὸν φόβον, ἐμβάλλωμεν. Ὅταν σε λυπήσῃ φίλος ἢ καὶ παροξύνῃ τις τῶν οἰκείων, ἐννόησον τὰ ἡμαρτημένα σοι εἰς Θεὸν, καὶ ὅτι τῇ πρὸς ἐκεῖνον ἐπιεικείᾳ πραότερον σαυτῷ καθιστᾷς τὸ δικαστήριον ἐκεῖνο: Ἄφετε γὰρ, φησὶ, καὶ ἀφεθήσεται ὑμῖν: καὶ ταχέως δραπετεύσει τὸ πάθος Πρὸς τούτοις κἀκεῖνο σκόπησον, εἴποτε εἰς ἀγριότητα ἐξενεχθεὶς ἐκράτησας σαυτοῦ, καὶ εἴποτε παρεσύρης ὑπὸ τοῦ πάθους, καὶ ἀμφοτέρους παράβαλε τοὺς καιροὺς, καὶ ἐντεῦθεν πολλὴν λήψῃ διόρθωσιν. Εἰπὲ γάρ μοι: πότε σαυτὸν ἐπῄνεσας, ἡνίκα ἡττήθης, ἢ ὅτε ἐκράτησας; Οὐχὶ τότε σφοδρῶς μὲν ἐγκαλοῦμεν ἑαυτοῖς καὶ αἰσχυνόμεθα, καὶ μηδενὸς ἐλέγχοντος ἡμᾶς, καὶ πολὺ τὸ τῆς μετανοίας ἡμῖν ἐπεισέρχεται καὶ ῥημάτων ἕνεκεν καὶ πραγμάτων; ὅταν δὲ περιγενώμεθα, καὶ τρυφῶμεν καὶ γαυρούμεθα, ὡς νενικηκότες; Νίκη γὰρ ἐπὶ τῆς ὀργῆς, οὐ τὸ τοῖς ἴσοις ἀμύνασθαι (ἐσχάτη γὰρ αὕτη ἧττά ἐστιν), ἀλλὰ τὸ πράως ἐνεγκεῖν παθόντα κακῶς καὶ ἀκούσαντα. Τοῦτο γάρ ἐστι τὸ πλέον σχεῖν, οὐ τὸ ποιῆσαι, ἀλλὰ τὸ παθεῖν κακῶς. Μὴ τοίνυν λέγε ὀργιζόμενος, Πάντως ἀνταναιρῶ κἀγὼ, πάντως ἐπεξελεύσομαι: μηδὲ πρὸς τοὺς παραινοῦντας νικᾷν ἀντίτεινε λέγων, Οὐκ ἀνέξομαι, ἵνα μου καταγελάσας ὁ δεῖνα ἀπέλθῃ. Οὐ γὰρ δή ποτέ σου καταγελάσεται, ἀλλ' ὅταν ἐπεξέλθῃς: εἰ δὲ καὶ τότε καταγελάσεται, ὡς ἀνόητος τοῦτο πείσεται. Σὺ δὲ μὴ ζήτει νικῶν τὴν παρὰ τῶν ἀνοήτων δόξαν, ἀλλ' ἀποχρῶσαν νόμιζε αὐτὴν ἔχειν παρὰ τῶν νοῦν ἐχόντων. Ἀλλὰ γὰρ τί σοι μικρὸν καὶ ταπεινὸν καθίζω θέατρον, ἐξ ἀνθρώπων αὐτὸ συντιθείς; Πρὸς τὸν Θεὸν εὐθέως ἀνάβλεψον, κἀκεῖνός σε ἐπαινέσεται. Τὸν δὲ παρ' ἐκείνου θαυμαζόμενον οὐ δεῖ παρὰ τῶν ἀνθρώπων τιμὴν ἐπιζητεῖν. Ἡ μὲν γὰρ καὶ πρὸς χάριν πολλάκις, καὶ πρὸς ἀπέχθειαν ἑτέρων γίνεται, καὶ κέρδος ἤνεγκεν οὐδέν: ἡ δὲ παρὰ τοῦ Θεοῦ ψῆφος ταύτης ἀπήλλακται τῆς ἀνωμαλίας, καὶ πολλὴν φέρει τῷ θαυμαζομένῳ τὴν ὠφέλειαν. Τοῦτον οὖν τὸν ἔπαινον διώκωμεν. εʹ. Βούλει μαθεῖν πόσον τὸ ὀργίζεσθαι κακόν; Παράστηθι μαχομένοις ἐν ἀγορᾷ ἑτέροις. Ἐν γὰρ σαυτῷ τὴν ἀσχημοσύνην οὐ δυνήσῃ ῥᾳδίως ἰδεῖν, ἐσκοτωμένῳ καὶ μεθύοντι τῷ λογισμῷ: ἀλλ' ὅταν καθαρεύσῃς τοῦ πάθους, τότε ἐν ἄλλοις θεώρει τὰ σὰ, τῆς κρίσεώς σοι μὴ διεφθαρμένης. Θέα δέ μοι τοὺς περιῤῥέοντας ὄχλους, τοὺς θυμουμένους, καθάπερ μαινομένους εἰς τὸ μέσον ἀσχημονοῦντας. Ὅταν γὰρ περὶ τὸ στῆθος ὁ θυμὸς ζέσας διανιστῆται καὶ ἀγριαίνῃ, πῦρ πνέει τὸ στόμα, πῦρ ἀφιᾶσιν οἱ ὀφθαλμοὶ, οἰδεῖ πάντοθεν ἡ ὄψις, ἀτάκτως αἱ χεῖρες ἐκτείνονται, καταγελάστως πηδῶσιν οἱ πόδες καὶ ἐνάλλονται τοῖς κατέχουσι, καὶ μαινομένων οὐδὲν διεστήκασι πρὸς ταῦτα πάντα ἀναισθητοῦντες, ἀλλ' οὐδὲ τῶν ἀγρίων ὄνων, λακτίζοντες, δάκνοντες. Ὄντως ἀνὴρ θυμώδης οὐκ εὐσχήμων. Εἶτα, μετὰ τὸν πολὺν γέλωτα τοῦτον, ἀναχωρήσαντες οἴκαδε, καὶ πρὸς ἑαυτοὺς ἐπανελθόντες, μείζονα ἔχουσι τὴν ὀδύνην καὶ πολὺ τὸ δέος, ἐννοοῦντες ἄρα τίνες οἱ παρόντες ἦσαν ἡνίκα ὠργίζοντο. Καθάπερ γὰρ οἱ παραπαίοντες τοὺς παρόντας ἀγνοοῦντες, ὅταν σωφρονήσωσι, τότε ταῦτα λογίζονται, Ἆρα μὴ φίλοι, ἆρα μὴ πολέμιοι καὶ ἐχθροὶ οἱ θεασάμενοι; καὶ γὰρ ὁμοίως ὑπὲρ ἀμφοτέρων δεδοίκασι: τῶν μὲν, ὡς καταγνωσομένων καὶ μείζονα ποιησόντων τὴν αἰσχύνην: τῶν δὲ, ὡς ἐφησθησομένων. Ἂν δὲ καὶ πληγὰς τείναντες τύχωσιν ἀλλήλοις, χαλεπώτερον τὸ δέος, οἷον μή τι τῶν χαλεπωτάτων συμβαίη περὶ τὸν παθόντα, ἢ πυρετὸς ἀκολουθήσας ἐπενέγκοι θάνατον, ἢ οἴδημα ἀναστὰν δυσίατον εἰς τὸν περὶ τῶν ἐσχάτων καταστήσῃ κίνδυνον. Καὶ, τί γάρ μοι μάχης ἔδει; τί δὲ ὕβρεων καὶ φιλονεικίας; ἀπόλοιτο τὰ καὶ τά. Καὶ πᾶσι καταρῶνται τοῖς πράγμασι λοιπὸν τοῖς ἐπικήροις τούτοις, καὶ παρασχοῦσιν αὐτοῖς τὴν ἀρχήν. Οἱ δὲ ἀλογώτεροι καὶ δαίμονας πονηροὺς καὶ ὥραν αἰτιῶνται κακὴν τῶν γεγενημένων. Ἀλλ' οὐκ ἔστιν ὥρας κακῆς: οὐδὲ γάρ ἐστιν ὥρα κακή ποτε: οὐδὲ δαίμονος ταῦτα πονηροῦ, ἀλλὰ τῆς πονηρίας τῶν ἑαλωκότων. Οὗτοι γὰρ καὶ τοὺς δαίμονας ἐπισπῶνται, καὶ πάντα ἑαυτοῖς ἐπάγουσι τὰ δεινά. Ἀλλ' οἰδαίνει, φησὶν, ἡ καρδία, καὶ ταῖς ὕβρεσι δάκνεται; Οἶδα κἀγώ: διὰ γὰρ τοῦτο τοὺς κρατοῦντας τοῦ δεινοῦ τούτου θηρίου θαυμάζω. Ἂν γὰρ θέλωμεν, δυνατὸν διακρούσασθαι τὸ πάθος. Διατί γὰρ, ἀρχόντων ἡμᾶς ὑβριζόντων, τοῦτο μὴ πάσχομεν; ἆρ' οὐχ ὅτι φόβος ἀντίῤῥοπος ἕστηκε τοῦ πάθους, ἡμᾶς ἐκδειματῶν, καὶ οὐδὲ φῦναι τὴν ἀρχὴν συγχωρῶν; Διὰ τί δὲ καὶ οἱ οἰκέται παρ' ἡμῶν ὑβριζόμενοι μυρία, σιγῇ πάντα φέρουσιν; ἆρ' οὐχ ὅτι καὶ αὐτοὶ τὸν αὐτὸν αὐτοῖς ἐπικείμενον ἔχουσι δεσμόν; Σὺ δὲ μὴ μόνον ἐννοήσῃς τὸν παρὰ τοῦ Θεοῦ φόβον, ἀλλ' ὅτι σε καὶ αὐτὸς ὁ Θεὸς ὑβρίζει τότε, ὁ κελεύων σιγᾷν, καὶ πάντα οἴσεις πράως. Καὶ εἰπὲ πρὸς τὸν ἐπιόντα: Τί σοι πάθω; ἄλλος μου κατέχει καὶ τὴν δεξιὰν καὶ τὴν γλῶτταν: καὶ γενήσεται καὶ σοὶ κἀκείνῳ φιλοσοφίας ὑπόθεσις τὸ ῥῆμα. Νῦν δὲ ἀνθρώπων μὲν ἕνεκεν καὶ τὰ ἀφόρητα φέρομεν, καὶ πρὸς τοὺς ὑβρικότας λέγομεν πολλάκις: Ὁ δεῖνά με ὕβρισεν, οὐ σύ: ἐπὶ δὲ τοῦ Θεοῦ οὐδὲ ταύτην ἕξομεν τὴν εὐλάβειαν; Καὶ ποία ἡμῖν ἔσται συγγνώμη; Εἴπωμεν καὶ πρὸς τὴν ἡμετέραν ψυχήν: Ὁ Θεὸς ἡμᾶς ὑβρίζει νῦν, ὁ κατέχων ἡμῶν τὰς χεῖρας: μὴ σκιρτῶμεν, μηδὲ ἔστω ὁ Θεὸς ἀνθρώπων ἀτιμότερος ἡμῖν. Ἐφρίξατε πρὸς τὸ ῥῆμα; Ἀλλ' οὐχὶ πρὸς τὰ ῥήματα βούλομαι μόνον, ἀλλὰ καὶ πρὸς τὴν πρᾶξιν φρίττειν ὑμᾶς. Ἐκέλευσε γὰρ ὁ Θεὸς ῥαπιζομένους μὴ μόνον φέρειν, ἀλλὰ καὶ παρέχειν ἑαυτοὺς πρὸς τὸ χεῖρόν τι παθεῖν. Ἡμεῖς δὲ μετὰ τοσαύτης σφοδρότητος ἐναντιούμεθα, ὡς μὴ μόνον μὴ παρέχειν ἑαυτοὺς εἰς τὸ κακῶς παθεῖν, ἀλλὰ καὶ ἀμύνασθαι, πολλάκις δὲ καὶ ἄρχειν χειρῶν ἀδίκων, καὶ ἐλαττοῦσθαι νομίζειν, ἂν μὴ πράξωμεν τὰ αὐτά. Καὶ γὰρ τὸ δεινὸν τοῦτο ἐστιν, ὅτι καὶ νικᾷν οἰόμεθα, τὴν ἐσχάτην ἧτταν ἡττώμενοι καὶ κείμενοι κάτω, καὶ μυρίας δεχόμενοι πληγὰς παρὰ τοῦ διαβόλου, κρατεῖν αὐτοῦ νομίζομεν. Διὸ, παρακαλῶ, μάθωμεν τίς τῆς νίκης ταύτης ὁ τρόπος, καὶ τοῦτο μετίωμεν τοῦ τρόπου τὸ εἶδος. Τὸ γὰρ παθεῖν κακῶς, τοῦτό ἐστι τὸ στεφανοῦσθαι. Εἰ τοίνυν βουλόμεθα καὶ ἡμεῖς ἀναῤῥηθῆναι παρὰ τοῦ Θεοῦ, μὴ τὸν τῶν ἔξωθεν ἀγώνων, ἀλλὰ τὸν παρὰ τοῦ Θεοῦ νόμον φυλάττωμεν ἐν τοῖς παλαίσμασι τούτοις, καὶ τὸ πάντα φέρειν μετὰ μακροθυμίας. Οὕτω γὰρ καὶ τῶν παλαιόντων περιγινώμεθα, καὶ τῶν ἐνταῦθα, καὶ τῶν ἐπηγγελμένων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.