Homily III.

Philippians i. 18–20

“And therein I rejoice, yea, and will rejoice. For I know that this shall turn to my salvation through your supplication, and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope, that in nothing shall I be put to shame, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether by life, or by death.”

None of the grievous things which are in this present life can fix their fangs upon that lofty soul, which is truly philosophic, neither enmity, nor accusations, nor slanders, nor dangers, nor plots. It flies for refuge as it were to a mighty fortress, securely defended there against all that attack it from this lower earth. Such was the soul of Paul; it had taken possession of a place higher than any fortress, the seat of spiritual wisdom, that is, true philosophy. For that of those without, i.e. the heathen, is mere words, and childish toys. But it is not of these we now speak, but at present concerning the things of Paul. That blessed one had both the Emperor for his enemy, and in addition, many other foes many ways afflicting him, even with bitter slander. And what says he? Not only do I not grieve nor sink beneath these things, but “I even rejoice, yea, and will rejoice,” not for a season, but always will I rejoice for these things. “For I know that this shall turn out to my salvation,” that which is to come, when even their enmity and jealousy towards me further the Gospel. “Through your supplication,” he adds, “and the supply of the Spirit of Jesus Christ according to my earnest expectation and hope.” Behold the humble-mindedness of this blessed one; he was striving in the contest, he was now close to his crown, he had done ten thousand exploits, for he was Paul, and what can one add to this? still he writes to the Philippians, I may be saved “through your supplication,” I who have gained salvation through countless achievements. “And the supply,” saith he, “of the Spirit of Jesus Christ.” It is as though he said, if I am thought worthy of your prayers, I shall also be thought worthy of more grace. For the meaning of “supply” is this, if the Spirit be supplied to me, be given to me more abundantly. Or he is speaking of deliverance, “unto salvation”; that is, I shall also escape the present as I did the former danger. Of this same matter he says, “At my first defense no one took my part, but all forsook me; may it not be laid to their account. But the Lord stood by me, and strengthened me.” (2 Tim. iv. 16.) This then he now predicts: “Through your supplication and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope,” for thus do I hope. For that he may persuade us not to leave the whole matter to the prayers made for us,50    This may possibly refer especially to departed Saints. See Hom. vi. on Stat. fin. [But does it not manifestly mean the prayers which others now living make for us, as the Philippians then did for Paul?—J.A.B.] and contribute nothing ourselves, behold how he lays down his own part, which is Hope, the source of all good, as the Prophet says. “Let thy mercy, O Lord, be upon us, according as we have hoped in Thee.” (Ps. xxxiii. 22.) And as it is written in another place, “Look to the generations of old and see, did any one hope in the Lord, and was made ashamed?” (Ecclus. ii. 10.) And again, this same blessed one says, “Hope putteth not to shame.” (Rom. v. 5.) This is Paul’s hope, the hoping that I shall nowhere be put to shame.

“According to my earnest expectation and hope,” says he, “that in nothing shall I be put to shame.” Do you see how great a thing it is to hope in God? Whatever happens, he says, I shall not be put to shame, i.e. they will not obtain the mastery, over me, “but with all boldness, as always, so now also, Christ shall be magnified in my body.” They forsooth expected to catch Paul in this snare, and to quench the preaching of the Gospel, as though their craftiness were of any power. This then, he says, shall not be so, I shall not now die, but “as always, so now also, Christ shall be magnified in my body.” How so? Ofttimes have I fallen into dangers, when all men gave us up, and what is more, when I myself did. For “we had the answer of death within ourselves” (2 Cor. i. 9.), but from all the Lord delivered me, so now too he shall be magnified in my body. What then? Lest any one should suppose and say, If you die, will He not then be magnified? Yes, he answers, I know He will; for this cause I did not say that my life alone shall magnify him, but my death too. At present he means “by life”; they will not destroy me; even did they so, Christ will even thus be magnified. How so? Through life, because He delivered me, but through my death, because even death itself could not persuade me to deny Him, since He gave me such readiness, and made me stronger than death. On the one hand because He freed me from peril; on the other, because He suffered me not to fear the tyranny of death: thus shall he be magnified through life and death. And this he says, not as though he were about to die, but lest on his death they should be affected as men are apt to be.

But that you may know these his words did not point to immediate death, the thought that pained them most, see how he relieves it by almost saying, These things I say, not as one about to die; wherefore he soon after adds, “And having this confidence I know that I shall abide, yea and abide with you all.” “In nothing,” says he, “shall I be put to shame”; that is, death brings no shame to me, but rather great gain. Why so? Because I am not immortal, but I shall shine more brightly than if I were so, for it is not the same thing for one immortal, and for one who is mortal, to despise death; so that not even instant death is shame to me, yet shall I not die; “in nothing shall I be put to shame,” neither in life nor death. For I will bear either nobly, whether life or death. Well says he! This is the part of a Christian soul! but he adds, “with all boldness.” Seest thou how entirely I am freed from shame? For if the fear of death had cut short my boldness, death would have been worthy of shame, but if death at its approach cast no terror on me, no shame is here; but whether it be through life I shall not be put to shame, for I still preach the Preaching, or whether it be through death I shall not be put to shame; fear does not hold me back, since I still exhibit the same boldness. Do not, when I mention my bonds, think shame of the matter; so manifold good hath it caused to me, that it hath even given confidence to others. For that we should be bound for Christ, is no shame, but for fear of bonds to betray aught that is Christ’s, this is shame. When there is no such thing, bonds are even a cause of boldness. But since I have ofttimes escaped dangers, and have this to boast of to the unbelievers, do not straightway think I am put to shame, if now it should turn out otherwise. The one event no less than the other gives you boldness. Note how he brings this forward in his own person, which he does in many places, as in the Epistle to the Romans; “For I am not ashamed of the Gospel.” (Rom. i. 16.) And again in that to the Corinthians; “And these things I have in a figure transferred to myself and Apollos.” (1 Cor. iv. 6.)—“Whether by life or by death”: this he says not as in ignorance, (for he knew that he was not then to die, but some time after); yet even now does he prepare their soul.

Ver. 21. “For to me,” he says, “to live is Christ, and to die is gain.”

For even in dying, he means, I shall not have died, for I have my life in myself: then would they truly have slain me, had they had power through this fear to cast faith out of my soul. But as long as Christ is with me, even though death overtake me, still I live, and in this present life, not this, but Christ is my life. Since, then, not even in the present life is it so, “but that life which I now live in the flesh I live in faith;” so I say in that state also, “I live, yet not I, but Christ liveth in me.” (Gal. ii. 20.) Such ought a Christian to be! I live not, he says, the common life. How livest thou then, O blessed Paul? Dost thou not see the sun, dost thou not breathe the common air? art thou not nourished with the same food as others? dost thou not tread the earth as we? needest thou not sleep, nor clothing, nor shoes? what meanest thou by, “I live not”? how dost thou not live? Why boastest thou thyself? No boasting is here. For if indeed the fact did not witness to him, a man might with some show have called it boasting; but if facts do witness, how is boasting here? Let us then learn how he lives not, for he himself says in another place, “I have been crucified to the world, and the world to me.” (Gal. vi. 14.) Hear then how he says, “I no longer live.” And how he says, “to me to live is Christ.” The word “life” is much significant, beloved, as also the word “death.” There is this life of the body, there is the life of sin, as he himself elsewhere says, “But if we died to sin, how shall we any longer live therein?” (Rom. vi. 2.) It is then possible to live the life of sin. Attend diligently, I entreat you, lest my labor be vain. There is the life everlasting and immortal; with eternal life the heavenly; “for our citizenship,” says he, “is in heaven” (Philip. iii. 20.) There is the life of the body whereof he speaks, “through him we live and move and have our being.” (Acts xvii. 28.) He does not then deny that he lives the natural life, but that of sin, which all men live. He who desires not the present life, how does he live it? He who is hastening to another, how does he live this life? He who despiseth death, how does he live this life? He who desires nothing, how does he live it? For as one made of adamant, though he were struck a thousand blows, would never attend to it, no more would Paul. And “I live,” says he, “but no longer I,” that is, no longer the old man; as again elsewhere, “Wretched man that I am, who shall deliver me out of the body of this death!” (Rom. vii. 24.) How too does he live who does nought for the sake of food, nought for the sake of clothing, nought for any of these present things? Such an one does not even live the natural life: he who takes thought for none of the things which sustain life, lives not. We live this life, whose every action regards it. But he lived not; he busied himself about nought of the things here. How then lived he? Just as we are accustomed to say, in common matters, such an one is not with me, when he does nothing that pertains to me. Again, in like sort, such a man lives not for me. Elsewhere he shows that he rejects not the natural life: “The life which I now live in the flesh, I live in the faith of the Son of God, who loved me, and gave himself for me” (Gal. ii. 20.); i.e. a certain new life I live, an altered one. And truly all these things he said to comfort the Philippians. Think not, says he, that I shall be deprived of this life, for neither whilst alive did I live this life, but that which Christ willed. For tell me? He who despises money, luxury, hunger, thirst, dangers, health, safety, does he live this life? He who has nothing here, and is ofttimes willing to cast life away, if need be, and clings not to it, does he live this life? By no means. This I must make clear to you by a kind of example. Let us imagine some one in great wealth, with many servants, and much gold, and who makes no use of all these things; is such an one rich for all his wealth? By no means. Let him see his children dissipating his property, strolling idly about; let him feel no concern for them; when beaten let him not even be pained; shall we call him a man of wealth? By no means; although his wealth is his own. “To me,” he says, “to live is Christ;” if you will enquire of my life, it is He. “And to die is gain.” Wherefore? Because I shall more clearly be present with Him; so that my death is rather a coming to life; they who kill me will work on me no dreadful thing, they will only send me onward to my proper life, and free me from that which is not mine. What then, while thou wert here, wert thou not Christ’s? Yes, and in a high degree.

Ver. 22. “But if to live in the flesh,—if this is the fruit of my work, then what I shall choose I wot not.”

Lest any should say, If what you say is life, wherefore hath Christ left you here? “It is,” he says, “the fruit of my work;” so that it is possible to use to good purpose the present life, while not living it. Lest you should think that reproach is cast upon life. For if we gain no advantage here, wherefore do we not make away with ourselves, nor slay ourselves? By no means, he answers. It is open to us to profit even here, if we live not this, but another life. But perchance one will say, does this bear thee fruit? Yes! he answers. Where are now the heretics? Behold now; “to live in the flesh,” this is “the fruit of his work.” “That which I now live in the flesh, I live in faith;” therefore it is “the fruit of my work.”

“And what I shall choose I know not.” Marvelous! How great was his philosophy! How hath he both cast out the desire of the present life, and yet thrown no reproach upon it! For in that he saith, “to die is gain,” by this he hath cast out the desire, but in that he saith, “to live in the flesh is the fruit of my work,” here he shows that the present life also is needful, if we use it as need is, if we bear fruit; since if it be unfruitful, it is no longer life. For we despise those trees which bear no fruit, as though they were dry, and give them up to the fire. Life itself belongs to that middle class of indifferent things, whilst to live well or ill is in ourselves. We do not then hate life, for we may live well too. So even if we use it ill, we do not even then cast the blame on it. And wherefore? Because not itself, but the free choice of those who use it ill is to blame. For God hath made thee live, that thou mayest live to Him. But thou, by living through corruption unto sin, makest thyself accountable for all blame. What sayest thou, tell me. Thou knowest not what to choose? Here hath he revealed a great mystery, in that his departure was in his own power; for where choice is, there have we power. “What I shall choose,” says he, “I know not.” Is it in thine own power? Yes, he answers, if I would ask this grace of God.

Ver. 23. “I am in a strait betwixt the two, having the desire.”

See the affection of this blessed one; in this way too he comforts them, when they see that he is master of his own choice, and that this is done not by man’s sin, but by the dispensation of God. Why mourn ye, says he, at my death? It had been far better to have passed away long since. “For to depart,” he says, “and to be with Christ, is very far better.”

Ver. 24. “Yet to abide in the flesh is more needful for your sake.”

These words were to prepare them for his death when it came, that they might bear it nobly: this was to teach true wisdom. “It is good for me to depart and be with Christ,” for even death is a thing indifferent; since death itself is no ill, but to be punished after death is an ill. Nor is death a good, but it is good after our departure “to be with Christ.” What follows death is either good or ill.

Let us then not simply grieve for the dead, nor joy for the living simply. But how? Let us grieve for sinners, not only when dying, but also while living. Let us joy for the just, not only while living, but also when dead. For those though living are dead, while these although dead, yet live: those even while here are to be pitied of all, because they are at enmity with God; the other even when they have departed Thither, are blessed, because they are gone to Christ. Sinners, wherever they are, are far from the King. Therefore they are subjects for tears; while the just, be they here, or be they there, are with the King; and there, in a higher and nearer degree, not through an entrance,51    διὰ εἰσόδου Ben. διὰ εἰδους, “through a figure,” but it should probably be δι᾽ ἐσόπτρου, “in a mirror,” as in the text (1 Cor. xiii. 12.). or by faith, but “face to face.” (1 Cor. xiii. 12.)

Let us then not make wailings for the dead simply, but for those who have died in sins. They deserve wailing; they deserve beating of the breast and tears. For tell me what hope is there, when our sins accompany us Thither, where there is no putting off sins? As long as they were here, perchance there was great expectation that they would change, that they would become better; but when they are gone to Hades, where nought can be gained from repentance (for it is written, “In Sheol who shall give thee thanks?”) (Ps. vi. 5.), are they not worthy of our lamentation? Let us wail for those who depart hence in such sort; let us wail, I hinder you not; yet in no unseemly way, not in tearing our hair, or baring our arms, or lacerating our face, or wearing black apparel, but only in soul, shedding in quiet the bitter tear. For we may weep bitterly without all that display. And not as in sport only. For the laments which many make differ not from sport. Those public mournings do not proceed from sympathy, but from display, from emulation and vainglory. Many women do this as of their craft. Weep bitterly; moan at home, when no one sees you; this is the part of true sympathy; by this you profit yourself too. For he who laments another in such sort, will be much the more earnest never to fall into the same sins. Sin henceforth will be an object of dread to thee. Weep for the unbelievers; weep for those who differ in nowise from them, those who depart hence without the illumination,52    [A common expression among the Fathers for baptism.—J.A.B.] without the seal! they indeed deserve our wailing, they deserve our groans; they are outside the Palace, with the culprits, with the condemned: for, “Verily I say unto you, Except a man be born of water and the Spirit, he shall not enter into the kingdom of Heaven.” Mourn for those who have died in wealth, and did not from their wealth think of any solace for their soul, who had power to wash away their sins and would not. Let us all weep for these in private and in public, but with propriety, with gravity, not so as to make exhibitions of ourselves; let us weep for these, not one day, or two, but all our life. Such tears spring not from senseless passion, but from true affection. The other sort are of senseless passion. For this cause they are quickly quenched, whereas if they spring from the fear of God, they always abide with us. Let us weep for these; let us assist them according to our power; let us think of some assistance for them, small though it be, yet still let us assist them. How and in what way? By praying and entreating others to make prayers for them, by continually giving to the poor on their behalf. This deed hath some consolation; for hear the words of God Himself, when He says, “I will defend this city for Mine own sake, and for My servant David’s sake.” (2 Kings xx. 6.) If the remembrance only of a just man had so great power when deeds are done for one, how great power will it not have? Not in vain did the Apostles order53    [The reference doubtless is to the so-called “Apostolical Constitutions,” which direct the observance of the Eucharist in commemoration of the departed. See Smith’s Dict. Chr. Antiq., pp. 1436 f.—J.A.B.] that remembrance should be made of the dead in the dreadful Mysteries. They know that great gain resulteth to them, great benefit; for when the whole people stands with uplifted hands, a priestly assembly, and that awful Sacrifice lies displayed, how shall we not prevail with God by our entreaties for them? And this we do for those who have departed in faith,54    See Hom. vi. on the Statues, Tr. p. 387, note 6; also on 1 Cor. xv. 46. Hom. xli. [8]. On Stat. xxi. 15 Tr. p. 487. St. Chrys. makes Flavian speak to Theodosius of the prayers for him after death, that might be won by an act of mercy. Comp. S. Ambr. de ob. Theod. § 37. Tert. de Corona, c. iii. speaks of oblations for the deceased as a general tradition in his time. St. Cyprian, Ep. 66, forbids Eucharistic prayer for one who makes a clergyman his executor. Euseb. Vit. Const. iv. 71, speaks of Constantine sharing in the prayers of the faithful in connection with his burial near the relics of the Apostles. He does not directly mention this as depending on his “Baptism,” but the terms of the Eucharistic prayer seem to have marked this, and it is implied in the rule given by St. Cyprian, and the whole principle of that commemoration stated in the passage cited of St. Chrys. on 1 Cor. xv. whilst the catechumens are not thought worthy even of this consolation, but are deprived of all means of help save one. And what is this? We may give to the poor on their behalf. This deed in a certain way refreshes them. For God wills that we should be mutually assisted; else why hath He ordered us to pray for peace and the good estate of the world? why on behalf of all men? since in this number are included robbers, violaters of tombs, thieves, men laden with untold crimes; and yet we pray on behalf of all; perchance they may turn. As then we pray for those living, who differ not from the dead, so too we may pray for them. Job offered sacrifice for his children, and freed them from their sins. “It may be,” said he, “that they have renounced God in their hearts.” (Job i. 5.) Thus does one provide for one’s children! He said not, as many do nowadays, I will leave them property; he said not, I will procure them honor; he said not, I will purchase an office; he said not, I will buy them land; but, “it may be that they have renounced God in their hearts.” For what profit is there in those things? None at all, in those that remain here. I will make the King of all things favorable to them, and then they will no more want any thing. “The Lord,” saith one, “is my Shepherd, I shall not want.” (Ps. xxiii. 4.) This is great wealth, this is treasure. If we have the fear of God, we want nothing; if we have not this, though we have royalty itself, we are the poorest of all men. Nothing is like the man that feareth the Lord. For “the fear of the Lord,” it is said, “surpasseth all things.” (Ecclus. xxv. 11.) This let us procure; let us do all things for its sake. If need be that we lay down our lives, if our body must be mangled, let us not spare them; let us do all, to obtain this fear. For thus shall we abound above all men; and shall obtain those good things to come in Christ Jesus our Lord, to whom, &c.

ΟΜΙΛΙΑ Γʹ. Καὶ ἐν τούτῳ χαίρω, ἀλλὰ καὶ χαρήσομαι. Οἶδα γὰρ ὅτι τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν διὰ τῆς ὑμῶν δεήσεως, καὶ ἐπιχορηγίας τοῦ Πνεύματος Ἰησοῦ Χριστοῦ, κατὰ τὴν ἀπο καραδοκίαν καὶ ἐλπίδα μου, ὅτι ἐν οὐδενὶ αἰσχυνθήσομαι, ἀλλ' ἐν πάσῃ παῤῥησίᾳ, ὡς πάντοτε, καὶ νῦν μεγαλυνθήσεται Χριστὸς ἐν τῷ σώματί μου, εἴτε διὰ ζωῆς, εἴτε διὰ θανάτου. αʹ. Τὴν μεγάλην καὶ φιλόσοφον ψυχὴν οὐδὲν τῶν ἐν τῷ παρόντι βίῳ λυπηρῶν δύναται δακεῖν, οὐκ ἔχθραι, οὐ κατηγορίαι, οὐ διαβολαὶ, οὐ κίνδυνοι, οὐκ ἐπιβουλαί. Ὥσπερ γὰρ εἰς μεγάλην τινὰ ἀκρώρειαν καταφυγοῦσα, ἄληπτος πᾶσίν ἐστι τοῖς κάτωθεν ἀνιοῦσιν ἀπὸ τῆς γῆς. Τοιαύτη ἦν ἡ τοῦ Παύλου ψυχὴ, πάσης ἀκρωρείας ὑψηλότερον τόπον τὸν τῆς φιλοσοφίας καταλαβοῦσα τῆς πνευματικῆς, τῆς ὄντως φιλοσοφίας. Τὰ γὰρ τῶν ἔξωθεν, ῥήματα μόνον ἐστὶ καὶ παίδων ἀθύρματα. Ἀλλ' οὐ περὶ τούτων λόγος νῦν, τὰ δὲ Παύλου φθεγγόμεθα τέως. Ὁ μακάριος ἐκεῖνος καὶ τὸν βασιλέα ἔχων πολεμοῦντα αὐτῷ, πρὸς τούτῳ εἶχε καὶ ἑτέρους ἐχθροὺς διαφόρως αὐτὸν λυποῦντας, καὶ μετὰ πικρᾶς διαβολῆς: καὶ τί φησιν; Οὐ μόνον οὐκ ἀλγῶ τούτοις οὐδὲ καταπίπτω, ἀλλὰ καὶ χαίρω καὶ χαρήσομαι: οὐ πρὸς καιρὸν, φησὶν, ἀλλ' ἀεὶ ὑπὲρ τούτων χαρήσομαι. Οἶδα γὰρ ὅτι τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν τὴν μέλλουσαν. Πῶς γὰρ οὐκ ἀποβήσεται, ὅταν καὶ ἡ ἔχθρα μου τὸ κήρυγμα ὠφελῇ καὶ ὁ πρὸς ἐμὲ ζῆλος; Διὰ τῆς ὑμῶν δεήσεως, φησὶ, καὶ ἐπιχορηγίας τοῦ Πνεύματος Ἰησοῦ Χριστοῦ κατὰ τὴν ἀποκαραδοκίαν καὶ ἐλπίδα μου. Ὅρα τὴν ταπεινοφροσύνην τοῦ μακαρίου τούτου: ἐν τοῖς ἄθλοις ἦν ἀγωνιζόμενος, μυρία κατωρθώκει, πρὸς αὐτῷ τῷ στεφάνῳ λοιπὸν ἔκειτο: Παῦλος γὰρ ἦν: τί γὰρ ἄν τις εἴποι πλέον; καὶ Φιλιππησίοις γράφει, ὅτι Διὰ τῆς ὑμῶν δεήσεως δύναμαι σωθῆναι, ὁ ἀπὸ μυρίων κατορθωμάτων κεκτημένος τὴν σωτηρίαν. Καὶ ἐπιχορηγίας, φησὶ, τοῦ Πνεύματος Ἰησοῦ Χριστοῦ. Τί ἐστιν, Ἐπιχορηγίας; Ἂν διὰ τῶν ὑμετέρων εὐχῶν, φησὶ, καταξιωθῶ τῆς χάριτος. Τὸ γὰρ, Ἐπιχορηγίας, τοῦτό ἐστιν, ἂν ἐπιχορηγηθῇ, ἂν πλέον ἐπιδοθῇ μοι πνεῦμα: Εἰς σωτηρίαν, τουτέστι, τὴν ἀπαλλαγὴν, καὶ τὸν παρόντα διαφεύξομαι, ὡς τὸν πρῶτον κίνδυνον. Περὶ τούτου γάρ φησιν: Ἐν τῇ πρώτῃ μου ἀπολογίᾳ οὐδείς μοι συμπαρεγένετο: μὴ αὐτοῖς λογισθείη: ἀλλ' ὁ Κύριός μοι παρέστη, καὶ ἐνεδυνάμωσέ με. Τοῦτο γοῦν καὶ νῦν ἤδη προφητεύει, Διὰ τῆς ὑμῶν δεήσεως, καὶ ἐπιχορηγίας τοῦ Πνεύματος Ἰησοῦ Χριστοῦ, λέγων, κατὰ τὴν ἀποκαραδοκίαν καὶ ἐλπίδα μου. Οὕτω γὰρ, φησὶν, ἐλπίζω. Ἵνα γὰρ πάλιν ἡμεῖς μὴ τὸ ὅλον ταῖς ἐκείνων ἐπιτρέπωμεν εὐχαῖς, αὐτοὶ μηδὲν εἰσφέροντες, ὅρα πῶς τίθησι τὸ αὑτοῦ, τὴν ἐλπίδα, τὴν πάντων αἰτίαν τῶν ἀγαθῶν, καθάπερ ὁ προφήτης φησί: Γένοιτο, Κύριε, τὸ ἔλεός σου ἐφ' ἡμᾶς, καθάπερ ἠλπίσαμεν ἐπὶ σοί: καθάπερ καὶ ἑτέρωθί φησιν, Ἐμβλέψατε εἰς ἀρχαίας γενεὰς, καὶ ἴδετε: τίς ἤλπισεν ἐπὶ Κύριον, καὶ κατῃσχύνθη; καὶ πάλιν ὁ μακάριος οὗτός φησιν, Ἡ δὲ ἐλπὶς οὐ καταισχύνει. Κατὰ τὴν ἀποκαραδοκίαν, φησὶ, καὶ ἐλπίδα μου, ὅτι ἐν οὐδενὶ αἰσχυνθήσομαι. Αὕτη ἡ τοῦ Παύλου ἐλπὶς, τὸ ἐλπίζειν, ὅτι Οὐδαμοῦ αἰσχυνθήσομαι. Ὁρᾷς ὅσον ἐστὶν ἐλπίζειν ἐπὶ τὸν Θεόν; Κἂν ὁτιοῦν γένηται, φησὶν, οὐκ αἰσχυνθήσομαι: τουτέστιν, οὐ περιέσονται οὗτοι. Ἀλλ' ἐν πάσῃ παῤῥησίᾳ, καθὼς πάντοτε, καὶ νῦν μεγαλυνθήσεται Χριστὸς ἐν τῷ σώματί μου. Προσεδόκων ἐκεῖνοι διὰ τῆς παγίδος ταύτης δῆθεν ἑλεῖν μὲν τὸν Παῦλον, σβέννυσθαι δὲ τὸ κήρυγμα, ὡς τοῦ δόλου τοῦ αὐτῶν ἰσχύοντος. Τοῦτο οὖν φησιν, ὅτι Οὐκ ἔσται τοῦτο, οὐ νῦν ἀποθανοῦμαι: Ἀλλ' ὡς πάντοτε, καὶ νῦν μεγαλυνθήσεται Χριστὸς ἐν τῷ σώματί μου. Πῶς; Πολλάκις εἰς κινδύνους ἐνέπεσον, ἐν οἷς πάντες ἡμᾶς ἀπηγόρευσαν, μᾶλλον δὲ καὶ ἡμεῖς ἑαυτούς: Ἐν ἑαυτοῖς γὰρ τὸ ἀπόκριμα τοῦ θανάτου ἐσχήκαμεν: ἀλλ' ἐκ πάντων ἡμᾶς ἐῤῥύσατο ὁ Κύριος. Οὕτω καὶ νῦν μεγαλυνθήσεται ἐν τῷ σώματί μου. Ἵνα δὲ μή τις νομίσῃ καὶ εἴπῃ, Ἂν σὺ ἀποθάνῃς, οὐ μεγαλυνθήσεται; Ναὶ, φησὶν, οἶδα: ἀλλ' οὐ διὰ τοῦτο οὕτως εἶπον, ὅτι ἡ ζωὴ μόνη μεγαλυνεῖ αὐτὸν, ἀλλὰ καὶ ὁ θάνατος. Τέως δὲ, Διὰ ζωῆς, φησίν: οὐκ ἀναιροῦσί με, ἀλλὰ καὶ εἰ εἷλόν με, καὶ οὕτω μεγαλυνθήσεται ὁ Χριστός. Πῶς; Διὰ μὲν ζωῆς, ὅτι ἐξείλετο: διὰ θανάτου δὲ, ὅτι οὐδὲ θάνατος ἔπεισέ με ἀρνήσασθαι αὐτόν. Ὅτι μοι τοσαύτην προθυμίαν ἐχαρίσατο, καὶ θανάτου ἐποίησεν ἰσχυρότερον: ἐκεῖ μὲν, ὅτι με ἀπήλλαξε κινδύνων: ἐνταῦθα δὲ, ὅτι με οὐκ εἴασε φοβηθῆναι τοῦ θανάτου τὴν τυραννίδα. Οὕτω μεγαλυνθήσεται διὰ ζωῆς καὶ θανάτου. βʹ. Ταῦτα δὲ λέγει, οὐχ ὡς μέλλων ἀποθανεῖσθαι, ἀλλ' ὅταν ἀποθάνῃ, ἵνα μηδὲν ἀνθρώπινον πάθωσιν. Ὅτι γὰρ οὐχ ὡς μέλλων ἀποθανεῖσθαι, ὃ μάλιστα αὐτοὺς ἐλύπει, ταῦτα ἔλεγεν, ὅρα πῶς αὐτὸ παραμυθεῖται, μονονουχὶ λέγων: Ταῦτα δὲ λέγω, φησὶν, οὐχ ὡς ἀποθανούμενος. Διὰ τοῦτο ἐπήγαγε προϊών: Καὶ τοῦτο πεποιθὼς οἶδα ὅτι μενῶ, καὶ συμπαραμενῶ πᾶσιν ὑμῖν. Τὸ δὲ, Ἐν οὐδενὶ αἰσχυνθήσομαι, τοῦτό ἐστιν, Οὐ φέρει μοι αἰσχύνην τὸ ἀποθανεῖν, ἀλλὰ καὶ μέγα κέρδος. Διὰ τί; Οὐ γὰρ ἀθάνατός εἰμι, ἀλλὰ καὶ λαμπρότερος ἔσομαι, ἢ εἰ καὶ ἀθάνατος ἤμην: οὐ γάρ ἐστιν ἴσον ἀθάνατον ὄντα καταφρονεῖν θανάτου, καὶ θνητόν. Ὥστε οὐδὲ τοῦτο αἰσχύνη, τὸ νῦν ἀποθανεῖν: πλὴν οὐκ ἀποθανοῦμαι. Ἐν οὐδενὶ αἰσχυνθήσομαι, οὔτε ἐν τῷ ζῇν, οὔτε ἐν τῷ ἀποθανεῖν, φησίν: ἀμφότερα γὰρ γενναίως ὑποίσω, εἴτε ζῇν, εἴτε ἀποθανεῖν. Καλῶς: τοῦτο Χριστιανῆς ψυχῆς. Ἀλλ' ἐν πάσῃ, φησὶ, παῤῥησίᾳ. Ὁρᾷς, πῶς οὐκ αἰσχύνομαι; Εἰ μὲν γὰρ ὁ τοῦ θανάτου φόβος περιέκοπτέ μου τὴν παῤῥησίαν, αἰσχύνης ἄξιον τὸ ἀποθανεῖν: εἰ δὲ οὐδὲν οὗτος ἐπελθὼν ἐφόβησεν, οὐκ αἰσχύνη τοῦτο: ἀλλ' εἴτε ζῶ, διὰ τοῦ ζῇν οὐκ αἰσχυνθήσομαι: κηρύττω γὰρ τὸ κήρυγμα: εἴτε ἀποθάνω, διὰ τοῦ ἀποθανεῖν οὐκ αἰσχυνθήσομαι: οὐ κατεῖχέ με γὰρ φόβος: τὴν γὰρ αὐτὴν παῤῥησίαν ἐπιδείκνυμαι. Μὴ γὰρ, ἐπειδὴ δεσμὰ εἶπον, αἰσχύνην τὸ πρᾶγμα νομίσητε. Τοσούτων ἀγαθῶν αἴτιόν μοι γέγονεν, ὅτι καὶ ἑτέροις ἔδωκε θαῤῥεῖν. Οὐ γὰρ τὸ δεθῆναι διὰ Χριστὸν, ἀλλὰ τὸ φοβηθέντα τὰ δεσμὰ, προδοῦναί τι τῶν τοῦ Χριστοῦ, τοῦτο αἰσχύνη: ὡς, ἂν τοῦτο μὴ ᾖ, καὶ παῤῥησίας πρόξενα τὰ δεσμά. Μὴ ἐπειδὴ πολλάκις διέφυγον κινδύνους (καὶ ἔχω ἐπὶ τούτοις καυχᾶσθαι πρὸς τοὺς ἀπίστους), ἂν μὴ συμβῇ τι τοιοῦτον, ἤδη νομίζετε αἰσχύνεσθαι: καὶ γὰρ καὶ τοῦτο οὐχ ἧττον ἐκείνου δίδωσιν ὑμῖν τὴν παῤῥησίαν. Ὅρα πῶς ἐπὶ τοῦ οἰκείου προσώπου αὐτὸ προάγει: ὅπερ πολλαχοῦ ποιεῖ καὶ ἀλλαχοῦ, καθάπερ ἐπὶ Ῥωμαίων, Οὐ γὰρ ἐπαισχύνομαι τὸ Εὐαγγέλιον, φησί: καθάπερ ἐπὶ Κορινθίων: Ταῦτα δὲ μετεσχημάτισα εἰς ἐμαυτὸν καὶ Ἀπολλώ. Εἴτε διὰ ζωῆς εἴτε διὰ θανάτου. Οὐχ ὡς ἀγνοῶν τοῦτό φησιν: οἶδε μὲν γὰρ, ὅτι οὐκ ἀποθανεῖται τότε, ἀλλὰ μετὰ ταῦτα: πλὴν αὐτῶν προπαρασκευάζει τὴν ψυχὴν ἤδη: Ἐμοὶ γὰρ, φησὶ, τὸ ζῇν Χριστὸς, καὶ τὸ ἀποθανεῖν κέρδος. Καὶ γὰρ ἀποθανὼν, φησὶν, οὐ τεθνήξομαι, τὴν ζωὴν ἔχων ἐν ἐμαυτῷ. Τότε με ἀνεῖλον ἂν, εἰ ἴσχυσαν διὰ τοῦ φόβου τὴν πίστιν ἐκβαλεῖν τῆς ἐμῆς ψυχῆς: ἕως δ' ἂν Χριστὸς ᾖ μετ' ἐμοῦ, κἂν θάνατος ἐπέλθῃ, ζῶ. Καὶ ἐν τῇ ζωῇ δὲ ταύτῃ οὐ τοῦτό ἐστί μου τὸ ζῇν, ἀλλὰ ὁ Χριστός. Εἰ τοίνυν οὐδὲ ἐν τῇ ζωῇ ταύτῃ τοῦτό ἐστιν: Ὃ δὲ νῦν ζῶ ἐν σαρκὶ, ἐν πίστει ζῶ: τοῦτο κἀκεῖ λέγω: Ζῶ δὲ οὐκέτι ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός. Τοιοῦτον χρὴ εἶναι τὸν Χριστιανόν. Οὐ ζῶ, φησὶ, τὴν κοινὴν ζωήν. Πῶς οὖν ζῇς, ὦ μακάριε Παῦλε; οὐχὶ τὸν ἥλιον ὁρᾷς; οὐχὶ τὸν κοινὸν ἀέρα ἀναπνεῖς; οὐχὶ ταύταις ταῖς ἁπάντων τρέφῃ τροφαῖς; οὐχὶ τὴν γῆν πατεῖς, ὥσπερ ἡμεῖς; οὐχὶ ὕπνου δέῃ; οὐχὶ ἐνδυμάτων; οὐχὶ ὑποδημάτων; Τί λέγεις, Οὐ ζῶ; Πῶς οὐ ζῇς; τί μεγαλαυχεῖς; Οὐκ ἔστι μεγαληγορία ταῦτα. Εἰ μὲν γὰρ μὴ τὰ πράγματα ἐμαρτύρει, εἰκότως ἄν τις εἴποι μεγαληγορίαν εἶναι: εἰ δὲ τὰ πράγματα μαρτυρεῖ, ποία μεγαληγορία; Πῶς οὖν οὐ ζῇ, μάθωμεν: καὶ γὰρ ἀλλαχοῦ φησιν, Ἐγὼ τῷ κόσμῳ ἐσταύρωμαι, καὶ ἐμοὶ ὁ κόσμος. Πῶς οὖν φησιν, Οὐκέτι ζῶ, καὶ πῶς πάλιν, Ἐμοὶ τὸ ζῇν Χριστὸς, ἀκούσατε: Τὸ τῆς ζωῆς ὄνομα πολυσήμαντόν ἐστιν, ἀγαπητοὶ, τουτέστι, πολλὰ σημαίνει, ὥσπερ καὶ τὸ τοῦ θανάτου. Ἔστι ζωὴ αὕτη ἡ τοῦ σώματος, καὶ ἔστι ζωὴ ἡ τῆς ἁμαρτίας: καθώς φησιν αὐτὸς ἀλλαχοῦ: Εἰ δὲ ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ; Ἄρα ἔστι ζῇν τὴν τῆς ἁμαρτίας ζωήν: προσέχετε ἀκριβῶς, παρακαλῶ, ἵνα μὴ εἰκῆ κοπτώμεθα: ἔστι ζωὴ ἡ ἀΐδιος καὶ ἀθάνατος, μετὰ δὲ ταύτης ἡ οὐράνιος: Ἡμῶν γὰρ, φησὶ, τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει. Ἔστι ζωὴ ἡ τοῦ σώματος, ἥν φησι, Δι' αὐτοῦ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμέν. Οὐ τὴν φυσικὴν οὖν φησι μὴ ζῇν ζωὴν, ἀλλὰ ταύτην τὴν τῶν ἁμαρτημάτων, ἣν ἅπαντες ἄνθρωποι ζῶσιν: εἰκότως. Ὁ γὰρ μὴ ἐπιθυμῶν τῆς παρούσης ζωῆς, πῶς ταύτην ζῇ; ὁ πρὸς ἑτέραν σπεύδων, πῶς ταύτην ζῇ; ὁ θανάτου καταφρονῶν, πῶς ταύτην ζῇ; ὁ μηδενὸς τῶν ἐνταῦθα ἐπιθυμῶν, πῶς ταύτην ζῇ; Ὥσπερ γὰρ ὁ ἐξ ἀδάμαντος συγκείμενος, κἂν μυριάκις πλήττοιτο, οὐκ ἂν ἐπιστραφείη ποτέ: οὕτως οὐδὲ ὁ Παῦλος: Ζῶ δὲ, φησὶν, οὐκέτι ἐγὼ, τουτέστιν, ὁ παλαιὸς ἄνθρωπος: καὶ πάλιν ἀλλαχοῦ, Ταλαίπωρος ἐγὼ ἄνθρωπος: τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; Οὕτως ὁ μηδὲν διὰ τροφὴν ποιῶν, ὁ μηδὲν δι' ἔνδυμα, ὁ μηδὲν διά τι τῶν παρόντων, πῶς οὗτος ζῇ; Οὗτος οὐδὲ τὴν φυσικὴν ζωὴν ζῇ: ὁ μηδενὸς φροντίζων τῶν βιωτικῶν, οὐ ζῇ. Ἡμεῖς ζῶμεν τοῦτον τὸν βίον, οἱ πάντα ὑπὲρ τούτου πράττοντες: ἐκεῖνος δὲ οὐκ ἔζη: οὐδὲν γὰρ ἐπραγματεύετο τῶν ἐνταῦθα. Πῶς οὖν ἔζη; Οὕτω καὶ ἡμεῖς ἐπί τινων λέγομεν: Ἐμοὶ ὁ δεῖνα οὐ πάρεστιν, ὅταν μηδὲν πράττῃ τῶν ἀνηκόντων εἰς ἐμέ: ἐμοὶ ὁ δεῖνα οὐ ζῇ, πάλιν ὁμοίως. Ὅτι γὰρ οὐ τὴν φυσικὴν παραιτεῖται ζωὴν, φησὶν ἀλλαχοῦ: Ὃ δὲ νῦν ζῶ ἐν σαρκὶ, ἐν πίστει ζῶ τῇ τοῦ Υἱοῦ τοῦ Θεοῦ τοῦ ἀγαπήσαντός με, καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. Τουτέστι, Καινήν τινα ζωὴν ζῶ, ἐξηλλαγμένην. γʹ. Ταῦτα δὴ πάντα πρὸς παραμυθίαν τῶν Φιλιππησίων λέγει. Μὴ νομίσητε, φησὶν, ὅτι τῆς ζωῆς ἀποστεροῦμαι ταύτης: ἐπεὶ μηδὲ ζῶν, ταύτην ἔζων τὴν ζωὴν, ἀλλ' ἐκείνην, ἢν ὁ Χριστὸς ἐβούλετο. Εἰπὲ γάρ μοι, ὁ χρημάτων καταφρονῶν, ὁ τρυφῆς, ὁ λιμοῦ καὶ δίψης, ὁ κινδύνων, ὁ ὑγείας, ὁ σωτηρίας, ταύτην ζῇ τὴν ζωήν; ὁ μηδὲν ἐνταῦθα ἔχων, ὁ πολλάκις αὐτὴν ῥῖψαι βουλόμενος, ἀνάγκης οὔσης, καὶ μὴ ἀντιποιηθεὶς, ταύτην ζῇ τὴν ζωήν; Οὐδαμῶς. Ὡς ἐπὶ ὑποδείγματος δὲ ὑμῖν χρὴ τοῦτο ποιῆσαι φανερόν: οἷον, ἔστω τις ἐν πλούτῳ πολλῷ, καὶ οἰκέτας ἐχέτω καὶ χρυσίον, καὶ μηδενὶ τούτων κεχρήσθω: ἆρα οὗτος πλουτεῖ τὸν πλοῦτον ἐκεῖνον; Οὐδαμῶς. Ὁράτω δὲ καὶ διασπαθῶντας τὰ ὑπάρχοντα τοὺς παῖδας, εἰκῆ ῥεμβομένους, καὶ μηδενὸς αὐτῶν φροντιζέτω: εἰ βούλει δὲ, καὶ τυπτόμενος μὴ ἀλγείτω: ἆρα φήσομεν αὐτὸν εἶναι ἐν πλούτῳ; Οὐδαμῶς: καίτοι γε αὐτοῦ ἐστιν. Οὕτω καὶ Παῦλος, Ἐμοὶ, φησὶ, τὸ ζῇν Χριστός. Εἰ βούλει τὴν ζωὴν ἐξετάσαι τὴν ἐμὴν, ἐκεῖνός ἐστι. Καὶ τὸ ἀποθανεῖν κέρδος. Διὰ τί; Ὅτι σαφέστερον αὐτῷ συνέσομαι μᾶλλον: ὥστε μᾶλλόν ἐστι ζῆσαι τὸ ἀποθανεῖν. Οὐδὲν δεινὸν ἐργάσονταί με οἱ ἀποκτενοῦντές με, τῇ ζωῇ παραπέμποντες τῇ ἐμῇ, καὶ ταύτης τῆς οὐ προσηκούσης ἀπαλλάττοντες. Τί οὖν; ἐνταῦθα ὢν, οὐκ ἦς τοῦ Χριστοῦ. Καὶ σφόδρα. Εἰ δὲ τὸ ζῇν ἐν σαρκὶ, τοῦτό μοι καρπὸς ἔργου, καὶ τί αἱρήσομαι οὐ γνωρίζω. Ἵνα μή τις εἴποι: Εἰ τοίνυν ἐκεῖνο ζωὴ, τίνος ἕνεκεν ὁ Χριστὸς εἴασέ σε ἐνταῦθα; Καρπὸς ἔργου, φησὶν, ἐστίν. Ὥστε ἔνεστι καὶ τῇ παρούσῃ ζωῇ εἰς δέον χρήσασθαι, μὴ ζῶντας αὐτὴν, ὡς οἱ πολλοί. Τοῦτό φησιν, ἵνα μὴ νομίσῃς διαβεβλῆσθαι τὴν ζωὴν, μηδὲ εἴπῃς: Εἰ γὰρ οὐδὲν χρησιμεύο[ι]μεν ἐνταῦθα, τίνος ἕνεκεν οὐκ ἀναιροῦμεν ἑαυτοὺς, οὐδὲ ἀποκτείνομεν; Μηδαμῶς, φησίν: ἔνεστι καὶ ἐνταῦθα ὄντα κερδαίνειν, ἐὰν μὴ ζῶμεν τὴν ζωὴν ταύτην, ἀλλ' ἑτέραν. Ἀλλ' ἴσως ἐρεῖ τις: Τοῦτο καρπόν σοι φέρει; Ναὶ, φησί. Ποῦ νῦν οἱ αἱρετικοί; ἰδοὺ νῦν τὸ, Ζῇν ἐν σαρκὶ, τοῦτό φησι καρπὸν ἔργου: καὶ γὰρ ἔργου. Πῶς καρπὸς ἔργου; Ὃ δὲ νῦν ζῶ ἐν σαρκὶ, ἐν πίστει ζῶ. Διὰ τοῦτο καρπὸς ἔργου. Καὶ τί αἱρήσομαι, οὐ γνωρίζω. Βαβαὶ, πόση ἦν ἡ φιλοσοφία! Πῶς καὶ τὴν ἐπιθυμίαν ἐξέβαλε τῆς παρούσης ζωῆς, καὶ οὐ διέβαλεν αὐτήν! Τῷ μὲν γὰρ εἰπεῖν, ὅτι Τὸ ἀποθανεῖν κέρδος, τούτῳ τὴν ἐπιθυμίαν ἐξέβαλε: τῷ δὲ εἰπεῖν, ὅτι Τὸ ζῇν ἐν σαρκὶ, καρπὸς ἔργου, τούτῳ ἔδειξε καὶ τὴν παροῦσαν ἀναγκαίαν ζωήν. Πῶς; Ἐὰν εἰς δέον αὐτῇ χρώμεθα, ἐὰν καρποφορῶμεν: ὡς ἐὰν ἄκαρπος ᾖ, οὐκ ἔστιν ἔτι ζωή. Καὶ γὰρ τῶν δένδρων τὰ μὴ φέροντα καρπὸν, ὁμοίως τῶν ξηρῶν ἀποστρεφόμεθα, καὶ πυρὶ παραδίδομεν. Τὸ γὰρ ζῇν πάλιν τῶν μέσων ἐστὶ καὶ ἀδιαφόρων: τὸ δὲ καλῶς ἢ κακῶς, ἐν ἡμῖν ἐστιν. Ὥστε οὐ μισῶμεν τὸ ζῇν: ἔνεστι γὰρ ζῇν καὶ καλῶς: ὡς ἐὰν κακῶς αὐτῷ χρησαίμεθα, οὐδὲ οὕτω διαβαλοῦμεν αὐτό. Διὰ τί; Ὅτι οὐκ αὐτὸ αἴτιον γέγονεν, ἀλλ' ἡ προαίρεσις τῶν κακῶς χρωμένων αὐτῷ. Ὁ μὲν γὰρ Θεός σε ἐποίησε ζῇν, ἵνα αὐτῷ ζῇς: σὺ δὲ ὑπὸ τῆς κακίας τῇ ἁμαρτίᾳ ζήσας, ὑπεύθυνον σαυτὸν πάσης αἰτίας ποιεῖς. Τί λέγεις, εἰπέ μοι, ὦ Παῦλε; οὐ γνωρίζεις τί αἱρήσῃ; Ἐνταῦθα μέγα ἀπεκάλυψε μυστήριον, ὅτι κύριος ἦν τοῦ ἀπελθεῖν: ὅταν γὰρ αἵρεσις ᾖ, κύριοί ἐσμεν. Τί αἱρήσομαι, φησὶν, οὐ γνωρίζω. Ἐν σοὶ οὖν ἐστι; Ναὶ, φησὶν, εἰ βουλοίμην αἰτῆσαι τὸν Θεὸν χάριν. Συνέχομαι γὰρ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων. Ὅρα τὴν φιλοστοργίαν τοῦ μακαρίου τούτου: καὶ ταύτῃ αὐτοὺς παραμυθεῖται, ὅταν ἴδωσιν, ὅτι αὐτὸς κύριός ἐστι τῆς αἱρέσεως, ὅτι οὐκ ἀνθρωπίνῃ πονηρίᾳ τοῦτο γίνεται, ἀλλὰ Θεοῦ οἰκονομίᾳ. Τί τοίνυν ἀλγεῖτε, φησὶν, ἐπὶ τῷ θανάτῳ; πολλῷ κρεῖττον ἦν πάλαι ἀπελθεῖν. Τὸ ἀναλῦσαι γὰρ, φησὶ, καὶ σὺν Χριστῷ εἶναι, πολλῷ μᾶλλον κρεῖσσον: τὸ δὲ ἐπιμεῖναι τῇ σαρκὶ ἀναγκαιότερον δι' ὑμᾶς. Ταῦτα προπαρασκευαστικὰ τῆς μελλούσης αὐτοῦ τελευτῆς, ἵνα φέρωσιν αὐτὴν γενναίως: ταῦτα φιλοσοφίας διδακτικά. Καλὸν, φησὶ, τὸ ἀναλῦσαι, καὶ σὺν Χριστῷ εἶναι: καὶ γὰρ ὁ θάνατος τῶν ἀδιαφόρων ἐστίν. Οὐ γὰρ κακὸν ὁ θάνατος, ἀλλὰ κακὸν τὸ ἀποθανόντα κολάζεσθαι: οὐδὲ καλὸν ὁ θάνατος, ἀλλὰ καλὸν τὸ ἀπελθόντα σὺν Χριστῷ εἶναι: τὰ μετὰ θάνατον, ἢ καλὰ ἢ κακά. Μὴ τοίνυν ἐπὶ τοῖς ἀποθνήσκουσι πενθῶμεν ἁπλῶς, μηδὲ ἐπὶ τοῖς ζῶσι χαίρωμεν ἁπλῶς: ἀλλὰ τί; Πενθῶμεν τοὺς ἁμαρτωλοὺς μὴ ἀποθνήσκοντας μόνον, ἀλλὰ καὶ ζῶντας. Χαίρωμεν δὲ ἐπὶ τοῖς δικαίοις, μὴ ζῶσι μόνον, ἀλλὰ καὶ τετελευτηκόσιν. Ἐκεῖνοι μὲν γὰρ καὶ ζῶντες τεθνήκασιν, οὗτοι δὲ καὶ ἀποθανόντες ζῶσιν: ἐκεῖνοι καὶ ἐνταῦθα ὄντες ἐλεεινοὶ πᾶσίν εἰσιν, ἐπειδὴ Θεῷ προσκρούουσιν: οὗτοι καὶ ἐκεῖ μεταστάντες μακάριοι, ὅτι πρὸς τὸν Χριστὸν ἀπῆλθον. Οἱ ἁμαρτωλοὶ, ὅπου ἂν ὦσι, πόῤῥω τοῦ βασιλέως εἰσί. Διὰ τοῦτο δακρύων ἄξιοι: οἱ δὲ δίκαιοι, ἄν τε ἐνταῦθα, ἄν τε ἐκεῖ, μετὰ τοῦ βασιλέως εἰσὶ, κἀκεῖ μᾶλλον καὶ ἐγγύτερον, οὐ διὰ εἴδους, οὐ διὰ πίστεως, ἀλλὰ, Πρόσωπον, φησὶ, πρὸς πρόσωπον. δʹ. Μὴ τοίνυν ἁπλῶς κλαίωμεν τοὺς ἀποθανόντας, ἀλλὰ τοὺς ἐν ἁμαρτίαις: οὗτοι θρήνων ἄξιοι, οὗτοι κοπετῶν καὶ δακρύων. Ποία γὰρ ἐλπὶς, εἰπέ μοι, μετὰ ἁμαρτημάτων ἀπελθεῖν, ἔνθα οὐκ ἔστιν ἁμαρτήματα ἀποδύσασθαι; Ἕως μὲν γὰρ ἦσαν ἐνταῦθα, ἴσως ἦν προσδοκία πολλὴ, ὅτι μεταβαλοῦνται, ὅτι βελτίους ἔσονται: ἂν δὲ ἀπέλθωσιν εἰς τὸν ᾅδην, ἔνθα οὐκ ἔστιν ἀπὸ μετανοίας κερδᾶναί τι (Ἐν γὰρ τῷ ᾅδῃ, φησὶ, τίς ἐξομολογήσεταί σοι;), πῶς οὐ θρήνων ἄξιοι; Κλαίωμεν τοὺς οὕτως ἀπερχομένους, οὐ κωλύω, κλαίωμεν, ἀλλὰ μὴ ἀσχημόνως, μὴ τρίχας τίλλοντες, μὴ βραχίονας γυμνοῦντες, μὴ ὄψιν σπαράττοντες, μὴ μελανειμονοῦντες, ἀλλὰ μόνον κατὰ ψυχὴν ἠρέμα δάκρυον ἀφιέντες πικρόν. Ἔνεστι γὰρ καὶ ταύτης χωρὶς τῆς πομπῆς κλαῦσαι πικρῶς, καὶ μὴ παῖξαι μόνον: παιγνίων γὰρ οὐδὲν διενήνοχε τὰ ὑπό τινων γινόμενα. Καὶ γὰρ οὐ συμπαθείας ἐκεῖνοι οἱ κοπετοὶ οἱ ἐπ' ἀγορᾶς, ἀλλ' ἐπιδείξεως καὶ φιλοτιμίας καὶ κενοδοξίας εἰσί: πολλαὶ διὰ τέχνην τοῦτο ποιοῦνται. Κλαῦσον πικρὸν, στέναξον κατ' οἰκίαν, μηδενὸς ὁρῶντος: τοῦτο συμπαθείας ἐστὶ, τοῦτο καὶ σὲ ὠφελεῖ. Ὁ γὰρ ἐκεῖνον πενθῶν οὕτω, πολλῷ μᾶλλον αὐτὸς σπουδάσει μηδέποτε τοῖς αὐτοῖς περιπεσεῖν: φοβερά σοι ἔσται ἡ ἁμαρτία λοιπόν. Κλαῦσον τοὺς ἀπίστους, κλαῦσον τοὺς οὐδὲν ἐκείνων ἀπέχοντας, τοὺς χωρὶς φωτίσματος ἀπερχομένους, τοὺς χωρὶς σφραγῖδος: οὗτοι ὄντως θρήνων ἄξιοι, οὗτοι ὀδυρμῶν: ἔξω τῶν βασιλείων εἰσὶ μετὰ τῶν καταδίκων, μετὰ τῶν κατεγνωσμένων. Ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ μὴ εἰσέλθῃ εἰς τὴν βασιλείαν τῶν οὐρανῶν. Κλαῦσον τοὺς ἐν πλούτῳ τετελευτηκότας, καὶ μηδεμίαν ἀπὸ τοῦ πλούτου παραμυθίαν ταῖς ἑαυτῶν ψυχαῖς ἐπινοήσαντας, τοὺς λαβόντας ἐξουσίαν ἀπολούσασθαι αὑτῶν τὰ ἁμαρτήματα, καὶ μὴ βουληθέντας. Τούτους κλαίωμεν καὶ ἰδίᾳ καὶ κοινῇ πάντες, ἀλλὰ μετὰ κοσμιότητος, ἀλλὰ μετὰ σεμνότητος, ἀλλὰ μὴ ὥστε παραδειγματίζειν ἑαυτούς. Τούτους κλαίωμεν μὴ μίαν ἡμέραν, μηδὲ δευτέραν, ἀλλὰ τὸν πάντα βίον ἡμῶν. Τοῦτο οὐκ ἔστι πάθους ἀλόγου τὸ δάκρυον, ἀλλὰ φιλοστοργίας: ἐκεῖνο δὲ πάθους ἀλόγου: διὰ τοῦτο καὶ ταχέως σβέννυται. Ὅταν γὰρ διὰ τὸν τοῦ Θεοῦ φόβον γίνηται, ἀεὶ παραμένει. Κλαίωμεν οὖν τούτους, βοηθῶμεν αὐτοῖς κατὰ δύναμιν, ἐπινοήσωμεν αὐτοῖς τινα βοήθειαν, μικρὰν μὲν, βοηθεῖν δὲ ὅμως δυναμένην. Πῶς καὶ τίνι τρόπῳ; Αὐτοί τε εὐχόμενοι, καὶ ἑτέρους παρακαλοῦντες εὐχὰς ὑπὲρ αὐτῶν ποιεῖσθαι, πένησιν ὑπὲρ αὐτῶν διδόντες συνεχῶς. Ἔχει τινὰ τὸ πρᾶγμα παραμυθίαν: ἄκουε γὰρ τοῦ Θεοῦ λέγοντος: Ὑπερασπιῶ τῆς πόλεως ταύτης δι' ἐμὲ, καὶ διὰ Δαυῒδ τὸν δοῦλόν μου. Εἰ μνήμη μόνον δικαίου τοσοῦτον ἴσχυσεν, ὅταν καὶ ἔργα γένηται ὑπὲρ αὐτοῦ, πῶς οὐκ ἰσχύσει; Οὐκ εἰκῆ ταῦτα ἐνομοθετήθη ὑπὸ τῶν ἀποστόλων, τὸ ἐπὶ τῶν φρικτῶν μυστηρίων μνήμην γίνεσθαι τῶν ἀπελθόντων: ἴσασιν αὐτοῖς πολὺ κέρδος γινόμενον, πολλὴν τὴν ὠφέλειαν. Ὅταν γὰρ ἑστήκῃ λαὸς ὁλόκληρος χεῖρας ἀνατείνοντες, πλήρωμα ἱερατικὸν, καὶ προκέηται ἡ φρικτὴ θυσία, πῶς οὐ δυσωπήσομεν ὑπὲρ τούτων τὸν Θεὸν παρακαλοῦντες; Ἀλλὰ τοῦτο μὲν περὶ τῶν ἐν πίστει παρελθόντων: οἱ δὲ κατηχούμενοι οὐδὲ ταύτης καταξιοῦνται τῆς παραμυθίας, ἀλλὰ ἀπεστέρηνται πάσης τῆς τοιαύτης βοηθείας, πλὴν μιᾶς τινος. Ποίας δὴ ταύτης; Ἔνεστι πένησιν ὑπὲρ αὐτῶν διδόναι: ποιεῖ τινα αὐτοῖς παραψυχὴν τὸ πρᾶγμα: καὶ γὰρ παρ' ἀλλήλων ἡμᾶς ὠφελεῖσθαι βούλεται ὁ Θεός. Διὰ τί γὰρ ὑπὲρ εἰρήνης καὶ εὐσταθείας τοῦ κόσμου ἐκέλευσεν εὔχεσθαι; διὰ τί ὑπὲρ πάντων ἀνθρώπων; Καίτοι γε ἐνταῦθα ἐν πᾶσίν εἰσι καὶ λῃσταὶ καὶ τυμβωρύχοι καὶ κλέπται, καὶ μυρίων κακῶν γέμοντες: ἀλλ' ὅμως ὑπὲρ πάντων εὐχόμεθα: ἴσως γὰρ ἔσται τις αὐτῶν ἐπιστροφή. Ὥσπερ οὖν ὑπὲρ τῶν ζώντων εὐχόμεθα τῶν οὐδὲν διαλλαττόντων τῶν νεκρῶν, οὕτως ἔνεστι καὶ ὑπὲρ ἐκείνων εὔχεσθαι. Ὁ Ἰὼβ ὑπὲρ τῶν παίδων ἐποίει θυσίας, καὶ ἀπήλλαττεν αὐτοὺς τῶν ἁμαρτημάτων: Μή ποτε ἐνενόησαν, φησὶ, τὶ ἐν τῇ καρδίᾳ αὐτῶν. Οὕτω τις προνοεῖται παίδων. Οὐκ εἶπε, καθάπερ οἱ πολλοὶ τῶν νῦν ἀνθρώπων: Καταλείπω αὐτοῖς ὑπάρχοντα: οὐκ εἶπε: Δῶ αὐτοῖς δόξαν: οὐκ εἶπεν: Ἀρχὴν ὠνήσομαι: οὐκ εἶπεν: Ἀγροὺς πρίωμαι: ἀλλὰ τί; Μή τι ἐνενόησαν ἐν τῇ καρδίᾳ αὐτῶν. Τί γὰρ ὄφελος ἐκείνων πάντων ἐνταῦθα μενόντων; Οὐδέν. Τὸν Βασιλέα πάντων ἵλεων ποιήσω, φησὶν, αὐτοῖς, καὶ οὐδὲν αὐτοῖς λείπει λοιπόν: Κύριος γὰρ, φησὶ, ποιμαίνει με, καὶ οὐδέν με ὑστερήσει. Οὗτος πλοῦτος μέγας, οὗτος θησαυρός: ἂν τὸν τοῦ Θεοῦ φόβον ἔχωμεν, οὐδενὸς ἡμῖν δεῖ: ἂν δὲ τοῦτο μὴ ἔχωμεν, καὶ τὴν βασιλείαν αὐτὴν ἐὰν ἔχωμεν, πάντων ἐσμὲν πενέστεροι. Οὐδὲν ἴσον τοῦ φοβουμένου τὸν Κύριον: Ὁ φόβος γὰρ, φησὶ, τοῦ Κυρίου πάντα ὑπερέβαλε. Τοῦτον κτησώμεθα, ὑπὲρ τούτου πάντα πράττωμεν: κἂν τὴν ψυχὴν ἀποδόσθαι δέῃ, μὴ φεισώμεθα, κἂν τὸ σῶμα κατακόψαι: πάντα πράττωμεν, ἵνα τοῦ φόβου τούτου ἐπιτύχωμεν. Οὕτω γὰρ ἐσόμεθα πάντων εὐπορώτεροι, καὶ τῶν μελλόντων ἐπιτευξόμεθα ἀγαθῶν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.