and perhaps to think and say this among themselves: He who is so great in glory, who raised the dead with authority befitting God, who rebuked the seas and the winds, who crushed Satan by his word, how has he now been captured and fallen into the snares of his murderers? Were we then deceived in thinking him to be God? Therefore, so that they might know what was in every way and by all means going to happen, he commands them to store away the mystery, as it were, in their minds; for he says, "You, lay it up in your hearts"; The "You" in this distinguishes them from the others; for he wished them to know what was going to happen, but not yet to speak of it to others. For it was not necessary for the common folk only to learn that he would suffer, but it was better, in addition to this, for them to be fully assured that he also rose again in a manner befitting God, having abolished death, so as to readily escape the harms that come from being scandalized. "Therefore, when the time to suffer arrives," he says, "do not say: 'How did he who is so great in glory and the performer of so many signs, like one of us, not realize that he was falling into the hands of his enemies?'" But know rather, having understood the economy, that I am not being forced by anyone, but have come to this willingly. For what was to prevent the one who foreknew and clearly announced what was to come from being willing to suffer? But in order to save the world under heaven, I gave myself up 87 to suffer. This he will teach clearly somewhere else, saying: "No one takes my life from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again." ZU LK 9, 45 Then one might say: And how did the disciples not know the mystery of Christ? For they were from the flock of the Jews, yet not slothful nor ignorant of the writings of Moses; and indeed for this reason they were chosen by Christ. Then how did they not know the mystery of Christ, although it was written in many places through the shadow of the law? But as the blessed Paul writes: "A partial hardening has come upon Israel," and: "To this day, when Moses is read, a veil lies over their hearts," which is not lifted, because it is taken away in Christ. Therefore, when approaching Christ, one must say: "Uncover my eyes, and I will behold the wonderful things from your law." ZU LK 9, 46ff Let him who thinks Jesus is a mere man learn again that he is deceived and has strayed far from the truth. For let him know that even if the Word, being God, became flesh, he nevertheless has unchangeably that which he was, and has remained God. For it belongs to the God over all alone to be able to examine hearts and minds and to know hidden things, and to no one else besides him at all. But behold, Christ examines the reasonings of the holy apostles and casts the eye of his divinity upon the hidden things. Therefore, he who is distinguished by such great and most god-fitting dignities is 88 God. But let us investigate this: for did all the blessed disciples have such a disease in common? But I think it is very improbable to suppose that all at once received a common and single disease. But when one, as I think, suffered it, so that the most wise evangelist might not be found weaving some accusation against any of the fellow disciples, he states indefinitely, saying that "A reasoning entered into them, as to which of them might be the greatest." But that Satan is exceedingly terrible in his evil-doings, it is possible to see again even through these things; for he plots in many ways against those who have loved the most beautiful life. And if he is able to besiege someone's mind through the pleasures of the flesh, he savagely leaps upon him and sharpens the goad of love for pleasure. But if someone should be youthful and carried beyond such snares, he easily proceeds to prepare his plots against them with diseases of the soul; for he sows something of what is discordant with God and stirs up the passion for glory, little by little shaking him down into accursed arrogance. A passion for vainglory, therefore, had run into one of the holy apostles; for to reason at all

κἀκεῖνό που τάχα καθ' ἑαυτοὺς ἐννοεῖν τε καὶ λέγειν· Ὁ τοσοῦτος ἐν δόξῃ, ὁ νεκροὺς ἀναστήσας ἐν ἐξουσίᾳ θεοπρεπεῖ, ὁ θαλάσσαις ἐπιτιμῶν καὶ πνεύμασιν, ὁ λόγῳ συντρίβων τὸν σατανᾶν, πῶς ἥλω νυνὶ καὶ τοῖς τῶν φονώντων ἐμπέπτωκε βρόχοις; ἆρ' οὖν ἠπατήμεθα θεὸν εἶναι νομίζοντες αὐτόν; ἵνα τοίνυν εἰδεῖεν τὸ πάντη τε καὶ πάντως ἐσόμενον, ἀπόθετον ὥσπερ εἰς νοῦν ποιεῖσθαι κελεύει τὸ μυστήριον· Θέσθε γάρ, φησίν, ὑμεῖς εἰς τὰς καρδίας ὑμῶν· τὸ δὲ Ὑμεῖς ἐν τούτοις διαστέλλοντός ἐστιν ἀπὸ τῶν ἄλλων αὐτούς· ἤθελε μὲν γὰρ αὐτοὺς εἰδέναι τὸ συμβησόμενον, οὐ μὴν ἔτι καὶ λαλεῖν ἑτέροις. οὐ γὰρ ἔδει μόνον τοὺς ἀγελαίους μαθεῖν ὅτι πείσεται, ἀλλ' ἦν ἄμεινον πρὸς τούτῳ πεπληροφορημένους ὅτι καὶ ἀνεβίω θεοπρεπῶς καταργήσας τὸν θάνατον, διαφυγεῖν ἑτοίμως τὰ ἐκ τοῦ σκανδαλίζεσθαι βλάβη. ὅταν τοίνυν ἐνστῇ, φησί, τοῦ παθεῖν ὁ καιρός, μὴ εἴπῃς· Πῶς ὁ τοσοῦτος ἐν δόξῃ καὶ σημείων τοσούτων ἀποτελεστὴς καθ' ἕνα τῶν καθ' ἡμᾶς οὐκ ἐνόησε πεσὼν εἰς χεῖρας ἐχθρῶν; ἴσθι δὲ μᾶλλον τὴν οἰκονομίαν ἐννοήσας ὅτι οὐ βεβίασμαι παρά τινων, ἀφῖγμαι δὲ εἰς τοῦτο ἑκών. τί γὰρ ἦν τὸ κωλύον τὸν προειδότα καὶ ἀπαγγείλαντα σαφῶς τὸ ἐσόμενον μὴ ἂν ἐθελῆσαι παθεῖν; ἀλλ' ἵνα σώσω τὴν ὑπ' οὐρανόν, ἐμαυτὸν ἐνῆκα τῷ 87 παθεῖν. τοῦτο διδάξει σαφῶς ἑτέρωθί που λέγων· Οὐδεὶς αἴρει τὴν ψυχήν μου ἀπ' ἐμοῦ, ἀλλ' ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ. ἐξουσίαν ἔχω θεῖναι αὐτὴν καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν. ZU LK 9, 45 Εἶτα εἴποι τις ἄν· Καὶ πῶς ἠγνόουν οἱ μαθηταὶ τὸ Χριστοῦ μυστήριον; ἦσαν μὲν γὰρ ἐκ τῆς τῶν Ἰουδαίων ἀγέλης, πλὴν οὐ ῥᾴθυμοι καὶ τῶν Μωυσέως γραμμάτων οὐκ ἀνεπιστήμονες· καὶ γοῦν ἀπόλεκτοι γεγόνασι διὰ τοῦτο παρὰ Χριστοῦ. εἶτα πῶς ἠγνόησαν τὸ Χριστοῦ μυστήριον καίτοι διὰ τῆς τοῦ νόμου σκιᾶς πλεισταχοῦ γραφόμενον; ἀλλ' ὡς ὁ μακάριος γράφει Παῦλος· Πώρωσις ἀπὸ μέρους γέγονε τῷ Ἰσραὴλ καί· Ἄχρι τῆς σήμερον ἡνίκα ἂν ἀναγινώσκηται Μωυσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται μὴ ἀνακαλυπτόμενον ὅτι ἐν Χριστῷ καταργεῖται. χρὴ τοιγαροῦν προσιόντας τῷ Χριστῷ λέγειν· Ἀποκάλυψον τοὺς ὀφθαλμούς μου καὶ κατανοήσω τὰ θαυμάσια ἐκ τοῦ νόμου σου. ZU LK 9, 46φ Μανθανέτω πάλιν ὁ ψιλὸν ἄνθρωπον νομίζων εἶναι τὸν Ἰησοῦν ὅτι πεπλάνηται καὶ τῆς ἀληθείας οἴχεται μακράν. ἴστω γὰρ ὅτι κἂν εἰ γέγονε σὰρξ θεὸς ὢν ὁ λόγος, ἀλλ' οὖν ἀναπόβλητον ἔχει τὸ εἶναι ὃ ἦν καὶ μεμένηκε θεός. ἔνεστι μὲν γὰρ μόνῳ τῷ ἐπὶ πάντας θεῷ τὸ ἐξετάζειν δύνασθαι καρδίας καὶ νεφροὺς καὶ γινώσκειν τὰ κεκρυμμένα, ἑτέρῳ δὲ παρ' αὐτὸν οὐδενὶ παντελῶς. ἀλλ' ἰδοὺ τοὺς τῶν ἁγίων ἀποστόλων διαλογισμοὺς ἐξετάζει Χριστὸς καὶ τὸν τῆς θεότητος ὀφθαλμὸν καθίησιν εἰς τὰ κεκρυμμένα. θεὸς οὖν ἄρα 88 ἐστὶν ὁ τοῖς οὕτω μεγάλοις καὶ θεοπρεπεστάτοις ἐμπρέπων ἀξιώμασι. πλὴν ἐκεῖνο διερευνήσωμεν· ἆρα γὰρ ἅπαντες οἱ μακάριοι μαθηταὶ κοινὴν ἐσχήκασι τὴν τοιάνδε νόσον; ἀλλ' οἶμαι πολὺ τὸ ἀπίθανον ἔχει τὸ νομίζειν ἅπαντας κοινὴν καὶ μίαν εὐθὺς εἰσδέξασθαι νόσον. ἑνὸς δέ, ὥς γε οἶμαι, παθόντος αὐτήν, ἵνα μή τινα διαβολὴν κατά τινος τῶν συμμαθητῶν ὁ σοφώτατος εὐαγγελιστὴς ἐξυφαίνων εὑρεθῇ, ἀδιορίστως ἀποφαίνεται λέγων ὅτι Εἰσῆλθε διαλογισμὸς ἐν αὐτοῖς τὸ τίς ἂν εἴη μείζων αὐτῶν. πλὴν ὅτι δεινὸς ἄγαν εἰς κακουργίας ὁ σατανᾶς, ἔξεστι πάλιν καὶ διὰ τούτων ἰδεῖν· ἐπιβουλεύει γὰρ πολυτρόπως τοῖς τὴν παγκάλην ἠγαπηκόσι ζωήν. κἂν μὲν δύναιτο διὰ τῶν τῆς σαρκὸς ἡδονῶν τὸν τοῦδέ τινος ἐκπολιορκῆσαι νοῦν, ἀγρίως ἐπιπηδᾷ καὶ τῆς φιληδονίας ὀξύνει τὸ κέντρον. εἰ δὲ δή τις εἴη νεανικὸς καὶ τῶν τοιούτων ἐπέκεινα φέροιτο βρόχων, μέτεισιν εὐκόλως ψυχικοῖς ἀρρωστήμασι τὰς κατ' αὐτῶν ἀρτύων ἐπιβουλάς· ἐνσπείρει γάρ τι τῶν ἀπᾳδόντων θεῷ καὶ τὸ φιλόδοξον ἐγείρει πάθος κατὰ βραχὺ κατασείων εἰς ἐπάρατον ὑπεροψίαν. πάθος δὴ οὖν διακένου δόξης εἰσδεδράμηκέ τινα τῶν ἁγίων ἀποστόλων· τὸ γὰρ ὅλως διαλογίζεσθαι