Homily IV.

1 Cor. i. 18–20

For the word of the cross is to them that perish foolishness; but to us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and the prudence of the prudent will I reject. Where is the Wise? Where is the Scribe? Where is the Disputer of the World?

To the sick and gasping even wholesome meats are unpleasant, friends and relations burdensome; who are often times not even recognized, but are rather accounted intruders. Much like this often is the case of those who are perishing in their souls. For the things which tend to salvation they know not; and those who are careful about them they consider to be troublesome. Now this ensues not from the nature of the thing, but from their disease. And just what the insane do, hating those who take care of them, and besides reviling them, the same is the case with unbelievers also. But as in the case of the former, they who are insulted then more than ever compassionate them, and weep, taking this as the worst symptom of the disease in its intense form, when they know not their best friends; so also in the case of the Gentiles let us act; yea more than for our wives let us wail over them, because they know not the common salvation. For not so dearly ought a man to love his wife as we should love all men, and draw them over unto salvation; be a man a Gentile, or be he what he may. For these then let us weep; for “the word of the Cross is to them foolishness,” being itself Wisdom and Power. For, saith he, “the word of the Cross to them that perish is foolishness.”

For since it was likely that they, the Cross being derided by the Greeks, would resist and contend by aid of that wisdom, which came (forsooth) of themselves, as being disturbed by the expression of the Greeks; Paul comforting them saith, think it not strange and unaccountable, which is taking place. This is the nature of the thing, that its power is not recognized by them that perish. For they are beside themselves, and behave as madmen; and so they rail and are disgusted at the medicines which bring health.

[2.] But what sayest thou, O man? Christ became a slave for thee, “having taken the form of a slave,” (Phil. ii. 7.) and was crucified, and rose again. And when thou oughtest for this reason to adore Him risen and admire His loving kindness; because what neither father, nor friend, nor son, did for thee, all this the Lord wrought for thee, the enemy and offender—when, I say, thou oughtest to admire Him for these things, callest thou that foolishness, which is full of so great wisdom? Well, it is nothing wonderful; for it is a mark of them that perish not to recognize the things which lead to salvation. Be not troubled, therefore, for it is no strange nor unaccountable event, that things truly great are mocked at by those who are beside themselves. Now such as are in this mind you cannot convince by human wisdom. Nay, if you want so to convince them, you do but the contrary. For the things which transcend reasoning require faith alone. Thus, should we set about convincing men by reasonings, how God became man, and entered into the Virgin’s womb, and not commit the matter unto faith, they will but deride the more. Therefore they who inquire by reasonings, it is they who perish.

And why speak I of God? for in regard of created things, should we do this, great derision will ensue. For suppose a man, wishing to make out all things by reasoning; and let him try by thy discourse to convince himself how we see the light; and do thou try to convince him by reasoning. Nay, thou canst not: for if thou sayest that it suffices to see by opening the eyes, thou hast not expressed the manner, but the fact. For “why see we not,” one will say, “by our hearing, and with our eyes hear?  And why hear we not with the nostril, and with the hearing smell?” If then, he being in doubt about these things, and we unable to give the explanation of them, he is to begin laughing, shall not we rather laugh him to scorn? “For since both have their origin from one brain, since the two members are near neighbors to each other, why can they not do the same work?” Now we shall not be able to state the cause nor the method of the unspeakable and curious operation; and should we make the attempt, we should be laughed to scorn. Wherefore, leaving this unto God’s power and boundless wisdom, let us be silent.

Just so with regard to the things of God; should we desire to explain them by the wisdom which is from without, great derision will ensue, not from their infirmity, but from the folly of men. For the great things of all no language can explain.

[3.] Now observe: when I say, “He was crucified;” the Greek saith, “And how can this be reasonable?  Himself He helped not when undergoing crucifixion and sore trial at the moment of the Cross: how then after these things did He rise again and help others? For if He had been able, before death was the proper time.” (For this the Jews actually said.) (St. Matt. xxvii. 41, 42.) “But He who helped not Himself, how helped he others? There is no reason in it,” saith he. True, O man, for indeed it is above reason; and unspeakable is the power of the Cross. For that being actually in the midst of horrors, He should have shewn Himself above all horrors; and being in the enemy’s hold should have overcome; this cometh of Infinite Power. For as in the case of the Three Children, their not entering the furnace would not have been so astonishing, as that having entered in they trampled upon the fire;—and in the case of Jonah, it was a greater thing by far, after he had been swallowed by the fish, to suffer no harm from the monster, than if he had not been swallowed at all;—so also in regard of Christ; His not dying would not have been so inconceivable, as that having died He should loose the bands of death. Say not then, “why did He not help Himself on the Cross?” for He was hastening on to close conflict with death himself. (See Hooker, E. P. v. 48. 9.) He descended not from the Cross, not because He could not, but because He would not. For Him Whom the tyranny of death restrained not, how could the nails of the Cross restrain?

[4.] But these things, though known to us, are not so as yet to the unbelievers. Wherefore he said that “the word of the Cross is to them that perish foolishness; but to us who are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and the prudence of the prudent will I reject.” Nothing from himself which might give offence, does he advance up to this point; but first he comes to the testimony of the Scripture, and then furnished with boldness from thence, adopts more vehement words, and saith,

Ver. 20, 21. “Hath not God made foolish the wisdom of this world? Where is the wise? Where the Scribe? Where the disputer of this world? Hath not God made foolish the wisdom of this world? For seeing that in the wisdom of God the world through its wisdom knew God, it was God’s good pleasure through the foolishness of the preaching to save them that believe.” Having said, “It is written, I will destroy the wisdom of the wise,” He subjoins demonstration from facts, saying, “Where is the wise? where the Scribe?” at the same time glancing at both Gentiles and Jews. For what sort of philosopher, which among those who have studied logic, which of those knowing in Jewish matters, hath saved us and made known the truth? Not one. It was the fisherman’s work, the whole of it.

Having then drawn the conclusion which he had in view, and brought down their pride, and said, “Hath not God made foolish the wisdom of this world?” he states also the reason why these things were so done. “For seeing that in the wisdom of God,” saith he, “the world through its wisdom knew not God,” the Cross appeared. Now what means, “in the wisdom of God?” The wisdom apparent in those works whereby it was His will to make Himself known. For to this end did he frame them, and frame them such as they are, that by a sort of proportion, (ἀναλόγως) from the things which are seen admiration of the Maker might be learned. Is the heaven great, and the earth boundless? Wonder then at Him who made them. For this heaven, great as it is, not only was made by Him, but made with ease; and that boundless earth, too, was brought into being even as if it had been nothing. Wherefore of the former He saith, (Ps. cii. 25. τῶν χειρῶν. LXX.) “The works of Thy fingers are the heavens,” and concerning the earth, (Is. xl. 23. LXX.) “Who hath made the earth as it were nothing.” Since then by this wisdom the world was unwilling to discover God, He employed what seemed to be foolishness, i.e. the Gospel, to persuade men; not by reasoning, but by faith. It remains that where God’s wisdom is, there is no longer need of man’s. For before, to infer that He who made the world such and so great, must in all reason be a God possessed of a certain uncontrollable, unspeakable power; and by these means to apprehend Him;—this was the part of human wisdom. But now we need no more reasonings, but faith alone. For to believe on Him that was crucified and buried, and to be fully persuaded that this Person Himself both rose again and sat down on high; this needeth not wisdom, nor reasonings, but faith. For the Apostles themselves came in not by wisdom, but by faith, and surpassed the heathen wise men in wisdom and loftiness, and that so much the more, as to raise disputings is less than to receive by faith the things of God. For this transcends all human understanding.

But how did He “destroy wisdom?” Being made known to us by Paul and others like him, He shewed it to be unprofitable. For towards receiving the evangelical proclamation, neither is the wise profited at all by wisdom, nor the unlearned injured at all by ignorance. But if one may speak somewhat even wonderful, ignorance rather than wisdom is a condition suitable for that impression, and more easily dealt with. For the shepherd and the rustic will more quickly receive this, once for all both repressing all doubting thoughts and delivering himself to the Lord. In this way then He destroyed wisdom. For since she first cast herself down, she is ever after useful for nothing. Thus when she ought to have displayed her proper powers, and by the works to have seen the Lord, she would not. Wherefore though she were now willing to introduce herself, she is not able. For the matter is not of that kind; this way of knowing God being far greater than the other. You see then, faith and simplicity are needed, and this we should seek every where, and prefer it before the wisdom which is from without. For “God,” saith he, “hath made wisdom foolish.”

But what is, “He hath made foolish?” He hath shewn it foolish in regard of receiving the faith. For since they prided themselves on it, He lost no time in exposing it. For what sort of wisdom is it, when it cannot discover the chief of things that are good? He caused her therefore to appear foolish, after she had first convicted herself. For if when discoveries might have been made by reasoning, she proved nothing, now when things proceed on a larger scale, how will she be able to accomplish aught? now when there is need of faith alone, and not of acuteness? You see then, God hath shewn her to be foolish.

It was His good pleasure, too, by the foolishness of the Gospel to save; foolishness, I say, not real, but appearing to be such. For that which is more wonderful yet is His having prevailed by bringing in, not another such wisdom more excellent than the first, but what seemed to be foolishness. He cast out Plato for example, not by means of another philosopher of more skill, but by an unlearned fisherman. For thus the defeat became greater, and the victory more splendid.

[5.] Ver. 22–24. Next, to shew the power of the Cross, he saith, “For Jews ask for signs and Greeks seek after wisdom: but we preach Christ crucified, unto Jews a stumbling-block, and unto Greeks foolishness; but unto them that are called, both Jews and Greeks, Christ the Power of God, and the Wisdom of God.”

Vast is the import of the things here spoken!  For he means to say how by contraries God hath overcome, and how the Gospel is not of man. What he saith is something of this sort. When, saith he, we say unto the Jews, Believe; they answer, Raise the dead, Heal the demoniacs, Shew unto us signs. But instead thereof what say we? That He was crucified, and died, who is preached. And this is enough, not only to fail in drawing over the unwilling, but even to drive away those even who are willing. Nevertheless, it drives not away, but attracts and holds fast and overcomes.

Again; the Greeks demand of us a rhetorical style, and the acuteness of sophistry. But preach we to these also the Cross: and that which, in the case of the Jews seemed to be weakness, this in the case of the Greeks is foolishness. Wherefore, when we not only fail in producing what they demand, but also produce the very opposites of their demand; (for the Cross has not merely no appearance of being a sign sought out by reasoning, but even the very annihilation of a sign;—is not merely deemed no proof of power, but a conviction of weakness;—not merely no display of wisdom, but a suggestion of foolishness;)—when therefore they who seek for signs and wisdom not only receive not the things which they ask, but even hear the contrary to what they desire, and then by means of contraries are persuaded;—how is not the power of Him that is preached unspeakable? As if to some one tempest-tost and longing for a haven, you were to shew not a haven but another wilder portion of the sea, and so could make him follow with thankfulness? Or as if a physician could attract to himself the man that was wounded and in need of remedies, by promising to cure him not with drugs, but with burning of him again!  For this is a result of great power indeed. So also the Apostles prevailed, not simply without a sign, but even by a thing which seemed contrary to all the known signs. Which thing also Christ did in the case of the blind man. For when He would heal him, He took away the blindness by a thing that increased it: i.e. He put on clay. (St. John ix. 6.) As then by means of clay He healed the blind man, so also by means of the Cross He brought the world to Himself. That certainly was adding an offence, not taking an offence away. So did He also in creation, working out things by their contraries. With sand, for instance, He walled in the sea, having made the weak a bridle to the strong. He placed the earth upon water, having taken order that the heavy and the dense should be borne on the soft and fluid. By means of the prophets again with a small piece of wood He raised up iron from the bottom. (2 Kings vi. 5-7.) In like manner also with the Cross He hath drawn the world to Himself. For as the water beareth up the earth, so also the Cross beareth up the world. You see now, it is proof of great power and wisdom, to convince by means of the things which tell directly against us. Thus the Cross seems to be matter of offence; and yet far from offending, it even attracts.

[6.] Ver. 25. All these things, therefore, Paul bearing in mind, and being struck with astonishment, said that “the foolishness of God is wiser than men, and the weakness of God is stronger than men;” in relation to the Cross, speaking of a folly and weakness, not real but apparent. For he is answering with respect unto the other party’s opinion. For that which philosophers were not able by means of reasoning to accomplish, this, what seemed to be foolishness did excellently well. Which then is the wiser, he that persuadeth the many, or he that persuadeth few, or rather no one? He who persuadeth concerning the greatest points, or about matters which are nothing? (μηδὲν όντων Reg. ms. μη δεόντων Bened.) What great labors did Plato endure, and his followers, discoursing to us about a line, and an angle, and a point, and about numbers even and odd, and equal unto one another and unequal, and such-like spiderwebs; (for indeed those webs are not more useless to man’s life than were these subjects;) and without doing good to any one great or small by their means, so he made an end of his life. How greatly did he labor, endeavoring to show that the soul was immortal! and even as he came he went away, having spoken nothing with certainty, nor persuaded any hearer. But the Cross wrought persuasion by means of unlearned men; yea it persuaded even the whole world: and not about common things, but in discourse of God, and the godliness which is according to truth, and the evangelical way of life, and the judgment of the things to come. And of all men it made philosophers: the very rustics, the utterly unlearned. Behold how “the foolishness of God is wiser than men,” and “the weakness stronger?” How “stronger?” Because it overran the whole world, and took all by main force, and while men were endeavoring by ten thousands to extinguish the name of the Crucified, the contrary came to pass:  that flourished and increased more and more, but they perished and wasted away; and the living at war with the dead, had no power. So that when the Greek calls me foolish, he shows himself above measure foolish: since I who am esteemed by him a fool, evidently appear wiser than the wise. When he calls me weak, then he shows himself to be weaker. For the noble things which publicans and fishermen were able to effect by the grace of God, these, philosophers, and rhetoricians, and tyrants, and in short the whole world, running ten thousand ways here and there, could not even form a notion of. For what did not the Cross introduce? The doctrine concerning the Immortality of the Soul; that concerning the Resurrection of the Body; that concerning the contempt of things present; that concerning the desire of things future. Yea, angels it hath made of men, and all, every where, practice self-denial, (φιλοσοφοῦσι) and show forth all kinds of fortitude.

[7.] But among them also, it will be said, many have been found contemners of death. Tell me who? was it he who drank the hemlock? But if thou wilt, I can bring forward ten thousand such from within the Church. For had it been lawful when prosecution befel them to drink hemlock and depart, all had become more famous than he. And besides, he drank when he was not at liberty to drink or not to drink; but willing or against his will he must have undergone it: no effect surely of fortitude, but of necessity, and nothing more. For even robbers and man-slayers, having fallen under the condemnation of their judges, have suffered things more grievous. But with us it is all quite the contrary. For not against their will did the martyrs endure, but of their will, and being at liberty not to suffer; shewing forth fortitude harder than all adamant. This then you see is no great wonder, that he whom I was mentioning drank hemlock; it being no longer in his power not to drink, and also when he had arrived at a very great age. For when he despised life he stated himself to be seventy years old; if this can be called despising. For I for my part could not affirm it: nor, what is more, can anyone else. But show me some one enduring firm in torments for godliness’ sake, as I shew thee ten thousand every where in the world. Who, while his nails were tearing out, nobly endured? Who, while his body joints were wrenching (ἀνασκαπτομένων) asunder? Who, while his body was cut in pieces, (τοῦ σώματος κατὰ μέρος πορθουμένου; τῆς κεφαλῆς;) member by member? or his head? Who, while his bones were forced out by levers? (ἀναμοχλευομένων)  Who, while placed without intermission upon frying-pans? Who, when thrown into a caldron? Show me these instances. For to die by hemlock is all as one with a man’s continuing in a state of sleep. Nay even sweeter than sleep is this sort of death, if report say true. But if certain [of them] did endure torments, yet of these, too, the praise is gone to nothing. For on some disgraceful occasion they perished; some for revealing mysteries; some for aspiring to dominion; others detected in the foulest crimes; others again rashly, and fruitlessly, and foolishly, there being no reason for it, made away with themselves. But not so with us. Wherefore of the deeds of those nothing is said; but these flourish and daily increase. Which Paul having in mind said, “The weakness of God is stronger than all men.”

[8.] For that the Gospel is divine, even from hence is evident; namely, whence could it have occurred to twelve ignorant men to attempt such great things? who sojourned in marshes, in rivers, in deserts; who never at any time perhaps had entered into a city nor into a forum;—whence did it occur, to set themselves in array against the whole world? For that they were timid and unmanly, he shews who wrote of them, not apologizing, nor enduring to throw their failings into the shade: which indeed of itself is a very great token of the truth. What then doth he say about them? That when Christ was apprehended, after ten thousand wonders, they fled; and he who remained, being the leader of the rest, denied. Whence was it then that they who when Christ was alive endured not the attack of the Jews; now that He was dead and buried, and as ye say, had not risen again, nor had any talk with them, nor infused courage into them—whence did they set themselves in array against so great a world? Would they not have said among themselves, “what meaneth this? Himself He was not able to save, and will He protect us? Himself He defended not when alive, and will He stretch out the hand unto us now that he is dead? Himself, when alive, subdued not even one nation; and are we to convince the whole world by uttering His Name?” How, I ask, could all this be reasonable, I will not say, as something to be done, but even as something to be imagined? From whence it is plain that had they not seen Him after He was risen, and received most ample proof of his power, they would not have ventured so great a cast.

[9.] For suppose they had possessed friends innumerable; would they not presently have made them all enemies, disturbing ancient customs, and removing their father’s landmarks? (ὅρια Ms. Reg. ἔθη Ben.) But as it was, they had them for enemies, all, both their own countrymen and foreigners. For although they had been recommended to veneration by everything external, would not all men have abhorred them, introducing a new polity? But now they were even destitute of everything; and it was likely that even on that account all would hate and scorn them at once. For whom will you name? The Jews? Nay, they had against them an inexpressible hatred on account of the things which had been done unto the Master. The Greeks then? Why, first of all, these had rejected one not inferior to them; and no man knew this so well as the Greeks. For Plato, who wished to strike out a new form of government, or rather a part of government; and that not by changing the customs relating to the gods, but merely by substituting one line of conduct for another; was cast out of Sicily, and went near to lose his life.20    Plutarch, in Dion. t. v. p. 162. ed. Bryan. “Plato having been introduced to Dionysius, they discoursed in general about human virtue; when Plato maintained that any thing might be credible rather than for tyrants to be truly brave. Then changing the subject, he argued concerning Justice, that the life of the just is blessed, of the unjust miserable. The tyrant was not well pleased with the discourse, understanding it as a reproof: and he was vexed with the bystanders, who mightily approved the man, and were taken with his remarks. At last, in anger and bitterness, he asked him what was his object in coming to Sicily. He said, To look for a good man. By heaven, he replied, it is clear you have not found him. Now Dion’s friends thought this had been the end of his anger, and as Plato was anxious to go, they provided him with a passage in a galley, in which Pollis the Spartan was sailing to Greece. But Dionysius secretly besought Pollis, if possible, to kill him at sea, but at any rate to sell him for a slave, for that he would never be the worse for it, but just as happy, in that Justice of his, though he became a slave. Upon which it is said that Pollis took Plato to Ægina and sold him there, the Æginetæ being at war with Athens, and having made a decree, that any Athenian coming there should be sold.”  This however did not ensue: so that he lost his liberty alone. And had not a certain Barbarian been more gentle than the tyrant of Sicily, nothing could have rescued the philosopher from slavery throughout life in a foreign land. And yet it is not all one to innovate in affairs of the kingdom, and in matters of religious worship. For the latter more than any thing else causes disturbance and troubles men. For to say, “let such and such an one marry such a woman, and let the guardians21    φύλακες, Plato’s word in the Republic for citizens. [of the commonwealth] exercise their guardianship so and so,” is not enough to cause any great disturbance: and especially when all this is lodged in a book, and no great anxiety on the part of the legislator to carry the proposals into practice. On the other hand, to say, “they be no gods which men worship, but demons; He who was crucified is God;” ye well know how great wrath it kindled, how severely men must have paid for it, what a flame of war it fanned.

For Protagoras, who was one of them, having dared to say, “I know of no gods,” not going round the world and proclaiming it, but in a single city, was in the most imminent peril of his life22    Cic. de Nat. Deor. i. 23. Protagoras of Abdera, a distinguished Sophist of his time, having opened a certain treatise with these words, “Concerning the Gods, I cannot speak of them either as being or as not being;” the Athenians banished him from Athens and Attica, and burned his books in the Assembly. He flourished about B.C. 444. Clinton, Fasti Hellenici, i. 53.. And Diagoras23    B.C. 466. Clinton, F. H. i. 39. The Scholiast on Aristophanes calls him “a writer of songs, called an Atheist; a bringer in of strange gods. Whereupon the Athenians condemned him, voting a talent of silver to whoever should kill him, and two talents to any one who should bring him alive: and prevailed on the Peloponnesians to join with them.” Of Theodorus, Cicero says that he was threatened with death by Lysimachus, but he does not say that it was for his “atheism:” this must have been between B.C. 306–281. Clinton, F.H. i. 174, 184. the Milesian24    ὁ Μήλιος. Schol. in Aristoph. Ran. 323., and Theodorus, who was called Atheist,25    Cic. de. N. D. i. 23; Tusc. Disp. i. 43. although they had friends, and that influence which comes from eloquence, and were held in admiration because of their philosophy; yet nevertheless none of these profited them. And the great Socrates, too, he who surpassed in philosophy all among them, for this reason drank hemlock, because in his discourses concerning the gods he was suspected of moving things a little aside. Now if the suspicion alone of innovation brought so great danger on philosophers and wise men, and on those who had attained boundless popularity; and if they were not only unable to do what they wished, but were themselves also driven from life and county; how canst thou choose but be in admiration and astonishment, when thou seest that the fisherman hath produced such an effect upon the world, and accomplished his purposes; hath overcome all both Barbarians and Greeks.

[10.] But they did not, you will say, introduce strange gods as the others did. Well, and in that you are naming the very point most to be wondered at; that the innovation is twofold, both to pull down those which are, and to announce the Crucified. For from whence came it into their minds to proclaim such things? whence, to be confident about their event? Whom of those before them could they perceive to have prospered in any such attempt? Were not all men worshipping demons? Were not all used to make gods of the elements? Was not the difference [but] in the mode of impiety? But nevertheless they attacked all, and overthrew all, and overran in a short time the whole world, like a sort of winged beings; making no account of dangers, of deaths, of the difficulty of the thing, of their own fewness, of the multitude of the opponents, of the authority, the power, the wisdom of those at war with them. For they had an ally greater than all these, the power of Him that had been crucified and was risen again. It would not have been so wondrous, had they chosen to wage war with the world in the literal sense, (πόλεμον αἰσθητόν) as this which in fact has taken place. For according to the law of battle they might have stood over against the enemies, and occupying some adverse ground, have arrayed themselves accordingly to meet their foes, and have taken their time for attack and close conflict. But in this case it is not so. For they had no camp of their own, but were mingled with their enemies, and thus overcame them. Even in the midst of their enemies as they went about, they eluded their grasp, (λαβὰς Reg. βλαβὰς Bened.) and became superior, and achieved a splendid victory; a victory which fulfils the prophecy that saith, “Even in the midst of thine enemies thou shalt have dominion.” (Ps. cx. 2.) For this it was, which was full of all astonishment, that their enemies having them in their power, and casting them into prison and chains not only did not vanquish them, but themselves also eventually had to bow down to them: the scourgers to the scourged, the binders in chains to those who were bound, the persecutors to the fugitives. All these things then we could say unto the Greeks, yea much more than these; for the truth has enough and greatly to spare. (πολλή τῆς ἀληθείας ἡ περιουσία.) And if ye will follow the argument, we will teach you the whole method of fighting against them. In the meanwhile let us here hold fast two heads; How did the weak overcome the strong? and, From whence came it into their thoughts, being such as they were, to form such plans, unless they enjoyed Divine aid?

[11.] So far then as to what we have to say. But let us shew forth by our actions all excellencies of conduct, and kindle abundantly the fire of virtue. For “ye are lights,” saith  he, “shining in the midst of the world.” (Phil. ii. 15.) And unto each of us God hath committed a greater function than He hath to the sun: greater than heaven, and earth, and sea; by so much greater, as spiritual things be more excellent than things sensible. When then we look unto the solar orb, and admire the beauty, and the body and the brightness of the luminary, let us consider again that greater and better is the light which is in us, as indeed the darkness also is more dreadful unless we take heed. And in fact a deep night oppresses the whole world. This is what we have to dispel and dissolve. It is night not among heretics and among Greeks only, but also in the multitude on our side, in respect of doctrines and of life. For many entirely disbelieve the resurrection; many fortify themselves with their horoscope; (γὲνεσιν ἑαυτοῖς ἐπιτειχίζουσι) many adhere to superstitious observances, and to omens, and auguries, and presages. And some likewise employ amulets and charms. But to these also we will speak afterwards, when we have finished what we have to say to the Greeks.

In the meanwhile hold fast the things which have been said, and be ye fellow-helpers with me in the battle; by your way of life attracting them to us and changing them. For, as I am always saying, He that teaches high morality (περὶ φιλοσοφίας) ought first to teach it in his own person, and be such as his hearers cannot do without. Let us therefore become such, and make the Greeks feel kindly towards us. And this will come to pass if we make up our minds not only not to do ill, but also to suffer ill. Do we not see when little children being borne in their father’s arms give him that carries them blows on the cheek, how sweetly the father lets the boy have his fill of wrath, and when he sees that he has spent his passion, how his countenance brightens up? In like manner let us also act; and as fathers with children, so let us discourse with the Greeks. For all the Greeks are children. And this, some of their own writers have said, that “that people are children always, and no Greek is an old man.” Now children cannot bear to take thought for any thing useful; so also the Greeks would be for ever at play; and they lie on the ground, grovelling in posture and in affections. Moreover, children oftentimes, when we are discoursing about important things, give no heed to anything that is said, but will even be laughing all the time: such also are the Greeks. When we discourse of the Kingdom, they laugh. And as spittle dropping in abundance from an infant’s mouth, which oftentimes spoils its meat and drink, such also are the words flowing from the mouth of the Greeks, vain and unclean. Even if thou art giving children their necessary food, they keep on vexing those who furnish it with evil speech, and we must bear with them all the while. (διαβαστάζεσθαι). Again, children, when they see a robber entering and taking away the furniture, far from resisting, even smile on the designing fellow; but shouldest thou take away the little basket or the rattle (σεῖστρα) or any other of their playthings, they take it to heart and fret, tear themselves, and stamp on the floor; just so do the Greeks also: when they behold the devil pilfering all their patrimony, and even the things which support their life, they laugh, and run to him as to a friend: but should any one take away any possession, be it wealth or any childish thing whatsoever of that kind, they cry, they tear themselves. And as children expose their limbs unconsciously and blush not for shame; so the Greeks, wallowing in whoredoms and adulteries, and laying bare the laws of nature, and introducing unlawful intercourses, are not abashed.

Ye have given me vehement applause and acclamation26    This custom is referred to by St. Chrysostom in many places as also by St. Augustin and others: the earliest mention of it appears to be the censure passed on Paul of Samosata in the synod of Antioch, A.D. 272, for demanding and encouraging such applause. Vid. Euseb. E. H. vii. 30. St. Chrysostom in his 30th Hom. on the Acts says, “When I am applauded in my speaking, for the moment I feel as an infirm human being, (for why should not one confess the truth?).…but when I am come home, and consider that those who have been applauding are no wise profited, but rather by their applause and acclamation have lost what good they might have attained, I……feel as if I had said all to no purpose..…And often I have thought of making a law to forbid all signs of applause, and to enforce listening in silence and with becoming order……Yea, if you please, let us even now pass such a law……Why do you applaud at the very moment that I am making a rule to check that practice? &c.” iv. 784. Ed. Savil. Vid. Bingham Antiquit. xiv. 4. 27; Suicer, v. κρότος., but with all your applause have a care lest you be among those of whom these things are said. Wherefore I beseech you all to become men:  since, so long as we are children, how shall we teach them manliness? How shall we restrain them from childish folly? Let us, therefore, become men; that we may arrive at the measure of the stature which hath been marked out for us by Christ, and may obtain the good things to come: through the grace and loving-kindness, etc. etc.

ΟΜΙΛΙΑ Δʹ. Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμέ νοις μωρία ἐστὶ, τοῖς δὲ σωζομένοις ἡμῖν δύ ναμις Θεοῦ ἐστι. Γέγραπται γάρ: Ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συν ετῶν ἀθετήσω: ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; αʹ. Τοῖς κάμνουσι καὶ ψυχοῤῥαγοῦσι καὶ αἱ τροφαὶ αἱ ὑγιεῖς ἀηδεῖς, οἱ φίλοι καὶ οἱ προσήκοντες ἐπαχθεῖς, καὶ οὐδὲ γνωρίζονται πολλάκις, ἀλλὰ καὶ ἐνοχλεῖν δοκοῦσιν. Οὕτω δὴ καὶ τοῖς τὰς ψυχὰς ἀπολλυμένοις συμβαίνειν εἴωθε: τὰ γὰρ πρὸς σωτηρίαν φέροντα ἀγνοοῦσι, καὶ τοὺς κηδομένους αὐτῶν ἐνοχλεῖν νομίζουσι. Γίνεται δὲ τοῦτο οὐ παρὰ τὴν τοῦ πράγματος φύσιν, ἀλλὰ παρὰ τὴν ἐκείνων νόσον. Καὶ ὅπερ οἱ παραπαίοντες ποιοῦσιν, ἀπεχθανόμενοι πρὸς τοὺς ἐπιμελομένους αὐτῶν, καὶ λοιπὸν λοιδορούμενοι: τοῦτο καὶ οἱ ἄπιστοι πάσχουσιν. Ἀλλ' ὥσπερ ἐπ' ἐκείνων οἱ ὑβριζόμενοι τότε μάλιστα αὐτοὺς ἐλεοῦσι καὶ δακρύουσι, δεῖγμα ἔσχατον τῆς ἐπιτεταμένης ἀῤῥωστίας τοῦτο ποιούμενοι, ὅταν τοὺς φιλτάτους ἀγνοῶσιν: οὕτω καὶ ἡμεῖς ἐπὶ τῶν Ἑλλήνων ποιήσωμεν, καὶ μᾶλλον τῶν γυναικῶν ὀλολύξωμεν ἐπ' αὐτοῖς, ὅτι τὴν κοινὴν ἀγνοοῦσι σωτηρίαν. Οὐ γὰρ οὕτω γυναῖκα ἄνδρα δεῖ φιλεῖν, ὡς ἡμᾶς πάντας ἀνθρώπους, καὶ πρὸς σωτηρίαν ἐφέλκεσθαι, κἂν Ἕλλην ᾖ, κἂν ὁστισοῦν. Θρηνῶμεν τοίνυν αὐτοὺς, ὅτι ὁ λόγος τοῦ σταυροῦ μωρία αὐτοῖς ἐστιν, ὁ αὐτὸς σοφία καὶ δύναμις ὤν: Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις, φησὶ, μωρία ἐστίν. Ἐπειδὴ γὰρ εἰκὸς ἦν ἐκείνους, τοῦ σταυροῦ παρὰ τῶν Ἑλλήνων χλευαζομένου, τῇ σοφίᾳ τῇ δῆθεν παρ' ἑαυτῶν ἀνθίστασθαι καὶ πολεμεῖν θορυβουμένους τοῖς παρὰ τῶν Ἑλλήνων λεγομένοις, παραμυθούμενος ὁ Παῦλός φησι: Μὴ νομίσητε ξένον γίνεσθαι καὶ παράδοξον. Ταύτην ἔχει τὴν φύσιν τὸ πρᾶγμα, ὥστε ὑπὸ τῶν ἀπολλυμένων μὴ γνωρίζεσθαι αὐτοῦ τὴν δύναμιν: ἐξεστήκασι γὰρ καὶ παραπαίουσι. Διὰ τοῦτο καὶ λοιδοροῦνται καὶ ἐπαχθῶς ἔχουσι πρὸς τὰ σωτήρια φάρμακα. Τί δὲ λέγεις, ἄνθρωπε; δοῦλος ὁ Χριστὸς ἐγένετο διὰ σὲ μορφὴν δούλου λαβὼν, καὶ ἐσταυρώθη καὶ ἀνέστη: καὶ δέον ἀναστάντα προσκυνῆσαι διὰ τοῦτο, καὶ θαυμάσαι τὴν φιλανθρωπίαν, ὅτι ὅπερ οὔτε πατὴρ οὔτε φίλος οὔτε υἱὸς ὑπὲρ σοῦ ἐποίησε, ταῦτα ὁ Δεσπότης πάντα εἰργάσατο ὑπὲρ σοῦ τοῦ ἐχθροῦ καὶ προσκεκρουκότος: δέον τοίνυν θαυμάζειν ὑπὲρ τούτων αὐτὸν, σὺ δὲ μωρίαν καλεῖς πρᾶγμα τοσαύτης σοφίας γέμον; Ἀλλ' οὐδὲν θαυμαστόν: τῶν γὰρ ἀπολλυμένων ἐστὶ μὴ ἐπιγινώσκειν τὰ πρὸς σωτηρίαν φέροντα. Μὴ θορυβεῖσθε οὖν: οὐ γὰρ ξένον οὐδὲ παρὰ προσδοκίαν τὸ γινόμενον, τὸ χλευάζεσθαι τὰ μεγάλα παρὰ τῶν ἐξεστηκότων. Τοὺς δὲ οὕτω διακειμένους διὰ σοφίας ἀνθρωπίνης πείθειν οὐκ ἔνι: ἀλλὰ, κἂν βουληθῇς οὕτω πεῖσαι, τὸ ἐναντίον ποιεῖς: τὰ γὰρ ὑπερβαίνοντα λογισμὸν πίστεως δεῖται μόνης. Καὶ γὰρ, ἂν θέλωμεν πείθειν διὰ λογισμῶν, πῶς ἄνθρωπος ἐγένετο ὁ Θεὸς, καὶ εἰς μήτραν εἰσῆλθε παρθενικὴν, καὶ μὴ τῇ πίστει τὸ πρᾶγμα ἐπιτρέψωμεν, μᾶλλον ἐκεῖνοι καταγελάσονται. Ἄρα οἱ λογισμοῖς ζητοῦντες, οὗτοί εἰσιν οἱ ἀπολλύμενοι. Καὶ τί λέγω περὶ Θεοῦ; Ἐπὶ γὰρ τῶν κτισμάτων ἂν τοῦτο ποιήσωμεν, πολὺς ἕψεται γέλως. Ἔστω γὰρ ἄνθρωπος πάντα βουλόμενος λογισμοῖς μανθάνειν, καὶ πειράσθω τῷ παρὰ σοῦ λόγῳ πείθεσθαι, πῶς βλέπομεν τὸ φῶς: σὺ δὲ αὐτὸν λογισμῷ πείθειν πειρῶ. Ἀλλ' οὐκ ἂν ἔχοις: ἂν γὰρ εἴπῃς, ὅτι ἀρκεῖ τοὺς ὀφθαλμοὺς ἀνοίξαντα βλέπειν, οὐ τὸν τρόπον εἴρηκας, ἀλλὰ τὸ γινόμενον. Διὰ τί γὰρ μὴ τῇ ἀκοῇ βλέπομεν, φησὶ, καὶ τοῖς ὀφθαλμοῖς ἀκούομεν; διὰ τί γὰρ μὴ τῇ ῥινὶ ἀκούομεν, καὶ τῇ ἀκοῇ ὀσφραινόμεθα; Ἂν τοίνυν, ἀποροῦντος αὐτοῦ περὶ τούτων, μὴ δυνώμεθα τὸν λόγον ἀποδοῦναι τούτων, ἐκεῖνος μέλλει γελᾷν; οὐ μειζόνως ἡμεῖς καταγελασόμεθα; Εἰ γὰρ ἀμφότερα ἐξ ἑνὸς ἐγκεφάλου τὴν ἀρχὴν ἔχει, καὶ ἀμφότερα ἀλλήλοις γειτνιάζει τὰ μέλη, πῶς οὐ τὰ αὐτὰ δύναται ποιεῖν; Ἀλλ' οὐ δυνησόμεθα εἰπεῖν τὴν αἰτίαν οὐδὲ τὸν τρόπον τῆς ἀφάτου καὶ ποικίλης ἐνεργείας, ἀλλὰ, κἂν ἐπιχειρήσωμεν, καταγελώμεθα. Διά τοι τοῦτο τῇ τοῦ Θεοῦ δυνάμει καὶ τῇ ἀπείρῳ σοφίᾳ παραχωροῦντες, σιγήσωμεν. Οὕτω τοίνυν καὶ τὰ τοῦ Θεοῦ ἐὰν τῇ ἔξωθεν σοφίᾳ βουληθῶμεν παραστῆσαι, πολὺς ἕψεται γέλως, οὐ παρὰ τὴν τῶν πραγμάτων ἀσθένειαν, ἀλλὰ παρὰ τὴν τῶν ἀνθρώπων ἄνοιαν. Τὰ γὰρ μεγάλα λόγος οὐδεὶς παραστῆσαι δύναται. Σκόπει δέ: Ὅταν εἴπω, Ἐσταυρώθη, ὁ Ἕλλην λέγει: Καὶ πῶς ἂν ἔχοι λόγον τοῦτο; ἑαυτῷ οὐκ ἤμυνε σταυρουμένῳ καὶ πειραζομένῳ κατὰ τὸν καιρὸν τοῦ σταυροῦ, καὶ πῶς μετὰ ταῦτα ἀνέστη, καὶ ἑτέροις ἤμυνεν; εἰ γὰρ ἐδύνατο, πρὸ τοῦ θανάτου ἔδει (τοῦτο γὰρ καὶ Ἰουδαῖοι ἔλεγον): ὁ δὲ ἑαυτῷ μὴ ἀμύνας, πῶς ἄλλοις ἤμυνεν; οὐκ ἂν ἔχοι λόγον, φησί. Εἰκότως: καὶ γὰρ ὑπὲρ λόγον ἐστὶν, ἄνθρωπε, καὶ ἀφάτου δυνάμεως ὁ σταυρός. Τὸ γὰρ ἐν τοῖς δεινοῖς γενόμενον, ἀνώτερον φανῆναι τῶν δεινῶν, καὶ συμπλακέντα νικῆσαι, δυνάμεώς ἐστιν ἀπείρου. Ὥσπερ γὰρ ἐπὶ τῶν τριῶν παίδων, τοῦ μὴ ἐμβῆναι εἰς τὴν κάμινον, τὸ ἐμβάντας καταπατῆσαι τὴν φλόγα, θαυμαστότερον ἦν: καὶ ἐπὶ τοῦ Ἰωνᾶ, τοῦ μὴ ἐμπεσεῖν εἰς τὸ κῆτος, τὸ ἐμπεσόντα μηδὲν ἀπὸ τοῦ θηρίου παθεῖν ἀηδὲς, πολλῷ μεῖζον ἦν: οὕτω καὶ ἐπὶ τοῦ Χριστοῦ, τοῦ μὴ ἀποθανεῖν, τὸ ἀποθανόντα διαλῦσαι τὸν θάνατον, παραδοξότερον ἦν. Μὴ τοίνυν λέγε: Διὰ τί οὐκ ἤμυνεν ἑαυτῷ ἐν τῷ σταυρῷ; αὐτῷ γὰρ συμπλακῆναι ἠπείγετο τῷ θανάτῳ. Οὐ κατέβη ἀπὸ τοῦ σταυροῦ, οὐκ ἐπειδὴ οὐκ ἠδύνατο, ἀλλ' ἐπειδὴ οὐκ ἠβούλετο. Ὃν γὰρ ἡ τυραννὶς οὐ κατέσχε τοῦ θανάτου, πῶς ἧλοι σταυροῦ κατασχεῖν ἠδύναντο; βʹ. Ἀλλὰ ταῦτα ἡμῖν γνώριμα, τοῖς δὲ ἀπίστοις οὐκέτι. Διὰ τοῦτο ἔλεγεν, ὅτι ὁ λόγος ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστὶ, τοῖς δὲ σωζομένοις ἡμῖν δύναμις Θεοῦ ἐστι. Γέγραπται γάρ: Ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω. Οὐδὲν παρ' ἑαυτοῦ φορτικὸν τέως τίθησιν, ἀλλὰ πρότερον ἐπὶ τὴν μαρτυρίαν ἔρχεται τῆς Γραφῆς, καὶ τότε τὴν ἐκεῖθεν παῤῥησίαν λαβὼν καταφορικώτερον κέχρηται τοῖς λόγοις, καί φησιν: Οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου τούτου; ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου τούτου; Ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ Θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν Θεὸν, εὐδόκησεν ὁ Θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας. Εἰπὼν ὅτι Γέγραπται, Ἀπολῶ τὴν σοφίαν τῶν σοφῶν, τὴν ἀπὸ τῶν πραγμάτων ἀπόδειξιν ἐπάγει λέγων: Ποῦ σοφός; ποῦ γραμματεύς; ὁμοῦ καὶ Ἑλλήνων καὶ Ἰουδαίων καθαπτόμενος. Ποῖος γὰρ φιλόσοφος, τίς τῶν περὶ τοὺς συλλογισμοὺς ἐσχολακότων, τίς τῶν τὰ Ἰουδαίων εἰδότων ἔσωσε, καὶ τὴν ἀλήθειαν ἐγνώρισεν; Οὐκ ἔστιν οὐδεὶς, ἀλλὰ τῶν ἁλιέων τὸ πᾶν γέγονε. Συμπεράνας τοίνυν τὸ προκείμενον, καὶ κατενεγκὼν αὐτῶν τὸν τῦφον, καὶ εἰπών: Οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου τούτου; λέγει καὶ τὴν αἰτίαν, δι' ἢν ταῦτα γέγονεν οὕτως. Ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ Θεοῦ, φησὶν, οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν Θεὸν, ὁ σταυρὸς ἐφάνη. Τί δέ ἐστιν, Ἐν τῇ σοφίᾳ τοῦ Θεοῦ; Τῇ διὰ τῶν ἔργων φαινομένῃ, δι' ὧν ἠθέλησε γνωρισθῆναι. Διὰ τοῦτο γὰρ αὐτὰ καὶ τοιαῦτα κατεσκεύασεν, ἵνα ἀναλόγως ἐκ τῶν ὁρωμένων ὁ ποιητὴς θαυμάζηται. Μέγας ὁ οὐρανὸς, καὶ ἀπειροπληθὴς ἡ γῆ: θαύμασον τοίνυν τὸν πεποιηκότα. Καὶ γὰρ ὁ μέγας οὗτος οὐ μόνον ἐγένετο ὑπ' αὐτοῦ, ἀλλὰ καὶ μετ' εὐκολίας, καὶ ἡ ἄπειρος ἐκείνη γῆ καὶ αὐτὴ ὡς οὐδὲν παρήγετο. Διὰ τοῦτο περὶ μὲν ἐκείνου φησὶν, ὅτι Ἔργα τῶν δακτύλων σού εἰσιν οἱ οὐρανοί: περὶ δὲ τῆς γῆς, Ὁ ποιήσας τὴν γῆν ὡς οὐδέν. Ἐπεὶ οὖν διὰ τῆς σοφίας ταύτης οὐκ ἠθέλησε γνωρίσαι τὸν Θεὸν, διὰ τῆς δοκούσης μωρίας εἶναι τοῦ κηρύγματος ἔπεισεν, οὐ διὰ λογισμῶν, ἀλλὰ διὰ τῆς πίστεως. Λοιπὸν ὅπου σοφία Θεοῦ, οὐκέτι χρεία ἀνθρωπίνης. Τὸ μὲν γὰρ εἰπεῖν, ὅτι τὸν κτίσαντα τὸν κόσμον τὸν τοσοῦτον καὶ οὕτω μέγαν, Θεὸν εἶναι εἰκὸς δύναμιν ἀμήχανόν τινα ἔχοντα καὶ ἀπόῤῥητον, σοφίας ἀνθρωπίνης λογίζεσθαι ἦν, καὶ διὰ τούτων αὐτὸν καταλαμβάνειν: νῦν δὲ οὐκέτι λογισμῶν, ἀλλὰ πίστεως δεῖ μόνης. Τὸ γὰρ εἰς τὸν σταυρωθέντα καὶ ταφέντα πιστεύειν καὶ πεπληροφορῆσθαι, ὅτι οὗτος αὐτὸς καὶ ἀνέστη καὶ ἄνω κάθηται, τοῦτο σοφίας οὐ δεῖται οὐδὲ λογισμῶν, ἀλλὰ πίστεως. Καὶ γὰρ οἱ ἀπόστολοι οὐ σοφίᾳ προσῆλθον, ἀλλὰ πίστει, καὶ γεγόνασι τῶν ἔξω σοφῶν σοφώτεροι καὶ ὑψηλότεροι, καὶ τοσούτῳ μᾶλλον, ὅσῳ τοῦ λογισμοὺς κινεῖν τὸ πίστει τὰ τοῦ Θεοῦ δέχεσθαι μεῖζον: τοῦτο γὰρ ἀνθρωπίνην ὑπερβαίνει διάνοιαν. Πῶς δὲ ἀπώλεσε τὴν σοφίαν; Διὰ Παύλου καὶ τῶν τοιούτων γνωρισθεὶς ἡμῖν, ἔδειξεν αὐτὴν οὖσαν ἀνόνητον. Πρὸς γὰρ τὸ δέξασθαι τὸ κήρυγμα τὸ εὐαγγελικὸν οὔτε ὁ σοφὸς ὠφελεῖταί τι παρὰ τῆς σοφίας, οὔτε ὁ ἰδιώτης ἐβλάβη τι παρὰ τῆς ἀμαθίας: ἀλλ' εἰ δεῖ τι καὶ θαυμαστὸν εἰπεῖν, μᾶλλον ἰδιωτεία, ἢ σοφία πρὸς τὴν ὑποδοχήν ἐστιν ἐπιτήδειον καὶ εὐκολώτερον. Ὁ γὰρ ποιμὴν καὶ ἄγροικος ταύτην θᾶττον ὑποδέξεται, καθάπαξ καὶ τοὺς λογισμοὺς καταστέλλων, καὶ τῷ Δεσπότῃ ἑαυτὸν παραδιδούς. Οὕτω τοίνυν τὴν σοφίαν ἀπώλεσεν. Ἐπειδὴ γὰρ προτέρα ἑαυτὴν κατέβαλε, πρὸς οὐδὲν χρησίμη λοιπόν ἐστιν. Ὅτε γὰρ ἔδει τὰ ἑαυτῆς αὐτὴν ἐνδείξασθαι καὶ διὰ τῶν ἔργων ἰδεῖν τὸν Δεσπότην, οὐκ ἠθέλησε. Διὰ τοῦτο, κἂν θέλῃ νῦν ἐπεισαγαγεῖν ἑαυτὴν, οὐ δύναται: οὐ γὰρ τοιαῦτα τὰ πράγματα: ἡ γὰρ ὁδὸς ἡ τῆς θεογνωσίας πολλῷ μείζων ἐκείνης αὕτη. Διά τοι τοῦτο πίστεως καὶ ἀφελείας χρεία, καὶ ταύτην πανταχοῦ ζητεῖν δεῖ, καὶ τῆς ἔξωθεν προτιμᾷν σοφίας: Ἐμώρανε γὰρ ὁ Θεὸς, φησὶ, τὴν σοφίαν. Τί δέ ἐστιν, Ἐμώρανε; Μωρὰν ἔδειξεν οὖσαν πρὸς τὴν τῆς πίστεως κατάληψιν. Ἐπειδὴ γὰρ μέγα ἐφρόνουν ἐπ' αὐτῇ, ἤλεγξεν αὐτὴν ταχέως. Ποία γὰρ σοφία, ὅταν τὸ κεφάλαιον τῶν ἀγαθῶν μὴ εὑρίσκῃ; Ἐποίησε τοίνυν φανῆναι μωρὰν, ἐπειδὴ ἑαυτὴν ἐκείνη πρώτη ἤλεγξεν. Εἰ γὰρ ὅτε λογισμοῖς ἦν εὑρεῖν, οὐδὲν ἔδειξε, νῦν ὅτε μείζονα φέρεται τὰ πράγματα, πῶς ἀνῦσαί τι δυνήσεται, ὅτε πίστεως χρεία μόνης, καὶ οὐχὶ δεινότητος; Μωρὰν τοίνυν αὐτὴν ἔδειξεν ὁ Θεός: ηὐδόκησε δὲ διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι, μωρίας δὲ οὐχὶ τῆς οὔσης, ἀλλὰ τῆς εἶναι δοκούσης. Τὸ γὰρ μεῖζον τοῦτό ἐστιν, ὅτι οὐχ ἑτέραν σοφίαν τοιαύτην ἐκείνης πλείονα εἰσαγαγὼν, ἀλλὰ τὴν δοκοῦσαν εἶναι μωρίαν, οὕτω περιγέγονε. Καὶ γὰρ Πλάτωνα ἐξέβαλεν, οὐχὶ δι' ἑτέρου φιλοσόφου σοφωτέρου, ἀλλὰ διὰ ἁλιέως ἀμαθοῦς. Οὕτω γὰρ γέγονε μείζων ἡ ἧττα, καὶ λαμπροτέρα ἡ νίκη. Εἶτα δεικνὺς τοῦ σταυροῦ τὴν δύναμιν, φησίν: Ἐπειδὴ καὶ οἱ Ἰουδαῖοι σημεῖα αἰτοῦσι, καὶ Ἕλληνες σοφίαν ζητοῦσιν: ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον, Ἕλλησι δὲ μωρίαν, αὐτοῖς δὲ τοῖς κλητοῖς Ἰουδαίοις τε καὶ Ἕλλησι Χριστὸν Θεοῦ δύναμιν καὶ Θεοῦ σοφίαν. γʹ. Πολλὴ τῶν εἰρημένων ἡ σύνεσις. Θέλει γὰρ εἰπεῖν, πῶς διὰ τῶν ἐναντίων ἐκράτησεν ὁ Θεὸς, καὶ πῶς οὐκ ἔστιν ἀνθρώπινον τὸ κήρυγμα. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Ὅταν εἴπωμεν, φησὶν, Ἰουδαίοις, Πιστεύσατε, λέγουσιν, Ἀναστήσατε νεκροὺς, ἰάσασθε δαιμονῶντας, δείξατε ἡμῖν σημεῖα. Ἡμεῖς δὲ ἀντὶ τούτων τί λέγομεν; Ὅτι ἐσταυρώθη καὶ ἀπέθανεν ὁ κηρυττόμενος. Τοῦτο δὲ ἱκανὸν οὐ μόνον τοὺς μὴ βουλομένους μὴ ἐφέλκεσθαι, ἀλλὰ καὶ τοὺς βουλομένους διακρούσασθαι: ἀλλ' ὅμως οὐ διακρούεται, ἀλλὰ ἐφέλκεται καὶ κρατεῖ καὶ περιγίνεται. Πάλιν Ἕλληνες ἀπαιτοῦσιν ἡμᾶς ῥητορείαν λόγων καὶ δεινότητα σοφισμάτων: ἡμεῖς δὲ καὶ τούτοις σταυρὸν κηρύττομεν: καὶ ὅπερ ἐπὶ Ἰουδαίων δοκεῖ ἀσθενείας εἶναι, τοῦτο ἐπὶ Ἑλλήνων μωρία. Ὅταν οὖν μὴ μόνον ἃ αἰτοῦσι μὴ παρέχωμεν, ἀλλὰ καὶ ἐναντία ὧν αἰτοῦσιν: ὁ γὰρ σταυρὸς οὐ μόνον οὐ δοκεῖ σημεῖον εἶναι κατὰ λογισμὸν ἐξεταζόμενον, ἀλλὰ καὶ σημείου ἀναίρεσις: καὶ οὐ μόνον οὐ δοκεῖ δυνάμεως ἀπόδειξις, ἀλλὰ καὶ ἀσθενείας ἔλεγχος: οὐ μόνον οὐ δοκεῖ σοφίας ἐπίδειξις εἶναι, ἀλλὰ καὶ μωρίας ὑπόληψις: ὅταν οὖν οἱ σημεῖα καὶ σοφίαν ζητοῦντες μὴ μόνον μὴ λαμβάνωσιν ἅπερ αἰτοῦσιν, ἀλλὰ καὶ τὰ ἐναντία ὧν ἐπιθυμοῦσιν ἀκούωσιν, εἶτα διὰ τῶν ἐναντίων πείθωνται, πῶς οὐκ ἄφατός ἐστιν ἡ τοῦ κηρυττομένου δύναμις; Ὥσπερ ἂν εἴ τινι τῶν κλυδωνιζομένων καὶ λιμένος ἐπιθυμούντων μὴ λιμένα δείξας, ἀλλ' ἕτερον μέρος τοῦ πελάγους ἀγριώτερον, δυνηθῇς ποιῆσαι μετὰ χάριτος ἕπεσθαι: ἢ ἰατρὸς τὸν τετρωμένον καὶ φαρμάκων ἐπιθυμοῦντα μὴ διὰ φαρμάκων, ἀλλὰ διὰ τοῦ καίειν πάλιν ἐπαγγελλόμενος ὑγιῆ ποιεῖν, ἐφέλκοιτο πρὸς ἑαυτὸν (μεγάλης γὰρ τοῦτο δυνάμεως): οὕτω καὶ οἱ ἀπόστολοι οὐ μόνον οὐ διὰ σημείου, ἀλλὰ καὶ διὰ πράγματος δοκοῦντος ἐναντίου εἶναι τοῖς σημείοις περιεγένοντο: ὅπερ καὶ ἐπὶ τοῦ τυφλοῦ πεποίηκεν ὁ Χριστός. Βουλόμενος γὰρ αὐτὸν θεραπεῦσαι, διὰ πράγματος ἐπιτείνοντος τὴν πήρωσιν ἀνεῖλε: πηλὸν γὰρ ἐπέθηκεν. Ὥσπερ οὖν διὰ πηλοῦ τὸν τυφλὸν ἐθεράπευσεν, οὕτω καὶ τὴν οἰκουμένην διὰ σταυροῦ προσηγάγετο: ὅπερ προσθήκη ἦν σκανδάλου, οὐκ ἀναίρεσις σκανδάλου. Οὕτω καὶ ἐπὶ τῆς κτίσεως ἐποίησε, τὰ ἐναντία διὰ τῶν ἐναντίων κατασκευάζων. Ψάμμῳ γοῦν θάλασσαν ἐτείχισε, τῷ ἀσθενεῖ τὸ ἰσχυρὸν χαλινώσας: ὕδατι γῆν ἐπέθηκε, τῷ χαύνῳ καὶ διαῤῥέοντι τὸ βαρὺ καὶ πυκνὸν ἐποχεῖσθαι παρασκευάσας. Διὰ τῶν προφητῶν πάλιν ξύλῳ μικρῷ σίδηρον ἐμετεώρισεν. Οὕτω δὴ καὶ σταυρῷ τὴν οἰκουμένην ἐπεσπάσατο. Ὥσπερ γὰρ τὸ ὕδωρ βαστάζει τὴν γῆν, οὕτω καὶ ὁ σταυρὸς βαστάζει τὴν οἰκουμένην. Μεγάλης τοίνυν δυνάμεως καὶ σοφίας ἀπόδειξις τὸ διὰ τῶν ἐναντίων πείθειν. Καὶ γὰρ σκανδάλου πρᾶγμα ὁ σταυρὸς εἶναι δοκεῖ, ἀλλ' ὅμως οὐ μόνον οὐ σκανδαλίζει, ἀλλὰ καὶ ἐφέλκεται. Ταῦτ' οὖν ἅπαντα ἐννοήσας ὁ Παῦλος καὶ ἐκπλαγεὶς, ἔλεγεν, ὅτι Τὸ μωρὸν τοῦ Θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστὶ, καὶ τὸ ἀσθενὲς τοῦ Θεοῦ ἰσχυρότερον τῶν ἀνθρώπων ἐστί: περὶ τοῦ σταυροῦ λέγων τὸ μωρὸν καὶ τὸ ἀσθενὲς, οὐ τὸ ὂν, ἀλλὰ τὸ δοκοῦν: πρὸς γὰρ τὴν ἐκείνων ὑπόληψιν ἀποκρίνεται. Ὃ γὰρ οὐκ ἴσχυσαν φιλόσοφοι διὰ τῶν συλλογισμῶν ποιῆσαι, τοῦτο ἡ δοκοῦσα εἶναι μωρία κατώρθωσε; Τίς οὖν σοφώτερος; ὁ τοὺς πολλοὺς πείθων, ἢ ὁ ὀλίγους, μᾶλλον δὲ οὐδένα; ὁ περὶ τῶν μεγίστων πείθων, ἢ ὁ περὶ τῶν μὴ δεόντων; Πόσα ἔκαμε Πλάτων καὶ οἱ κατ' αὐτὸν περὶ γραμμῆς καὶ γωνίας καὶ στιγμῆς καὶ ἀριθμῶν ἀρτίων καὶ περιττῶν, καὶ ἴσων ἀλλήλοις καὶ ἀνίσων, καὶ τῶν τοιούτων διαλεγόμενος ἡμῖν ἀραχνίων (καὶ γὰρ τῶν ὑφασμάτων ἐκείνων ἀχρηστότερα ταῦτα τῷ βίῳ), καὶ οὐ μέγαν, οὐ μικρὸν ἐντεῦθεν ὠφελήσας οὕτω τὸν βίον κατέλυσε! πόσα ἔκαμε δεῖξαι ἐπιχειρῶν ὡς ἀθάνατος ἡ ψυχὴ, καὶ οὐδὲν σαφὲς εἰπὼν, οὐδὲ πείσας τινὰ τῶν ἀκουόντων οὕτως ἀπῆλθεν! Ὁ δὲ σταυρὸς διὰ ἰδιωτῶν ἔπεισε, καὶ τὴν οἰκουμένην ἅπασαν ἐπεσπάσατο, καὶ οὐχ ὑπὲρ τῶν τυχόντων πραγμάτων, ἀλλὰ περὶ Θεοῦ διαλεχθεὶς καὶ τῆς κατὰ ἀλήθειαν εὐσεβείας, καὶ τῆς εὐαγγελικῆς πολιτείας, καὶ τῆς τῶν μελλόντων κρίσεως: καὶ πάντας ἐποίησε φιλοσόφους, τοὺς ἀγροίκους, τοὺς ἰδιώτας. Ὅρα πῶς τὸ μωρὸν τοῦ Θεοῦ σοφώτερον τῶν ἀνθρώπων, καὶ τὸ ἀσθενὲς ἰσχυρότερον. Πῶς ἰσχυρότερον; Ὅτι τὴν οἰκουμένην ἐπέδραμεν ἅπασαν, καὶ πάντας κατὰ κράτος εἷλε, καὶ μυρίων ἐπιχειρούντων σβέσαι τοῦ σταυρωθέντος τὸ ὄνομα, τοὐναντίον ἐγένετο. Τοῦτο μὲν γὰρ ἤνθησε καὶ ἐπέδωκεν ἐπὶ μεῖζον, ἐκεῖνοι δὲ ἀπώλοντο καὶ διεφθάρησαν, καὶ οἱ ζῶντες τῷ νεκρωθέντι πολεμοῦντες, οὐδὲν ἴσχυσαν. Ὥστε ἐπειδὰν εἴπῃ με μωρὸν ὁ Ἕλλην, τότε δείκνυσιν ἑαυτὸν μεθ' ὑπερβολῆς μωρόν: ὅταν ἐγὼ νομιζόμενος εἶναι παρ' αὐτῷ μωρὸς, τοῦ σοφοῦ φαίνωμαι σοφώτερος: ὅταν ἐμὲ καλέσῃ ἀσθενῆ, τότε ἑαυτὸν ἀσθενέστερον δείκνυσιν. Ἃ γὰρ ἴσχυσαν κατορθῶσαι τῇ τοῦ Θεοῦ χάριτι τελῶναι καὶ ἁλιεῖς, ταῦτα φιλόσοφοι καὶ ῥήτορες καὶ τύραννοι καὶ πᾶσα ἁπλῶς ἡ οἰκουμένη μυρία περιδραμοῦσα οὐδὲ φαντασθῆναι ἴσχυσαν. Τί γὰρ οὐκ εἰσήγαγεν ὁ σταυρός; Τὸν περὶ ἀθανασίας ψυχῆς λόγον, τὸν περὶ τῆς ἀναστάσεως τῶν σωμάτων, τὸν περὶ τῆς ὑπεροψίας τῶν παρόντων, τὸν περὶ τῆς ἐπιθυμίας τῶν μελλόντων. Καὶ ἀγγέλους τοὺς ἀνθρώπους ἐποίησε, καὶ πάντες πανταχοῦ φιλοσοφοῦσι, καὶ πᾶσαν ἀνδρείαν ἐπιδείκνυνται. δʹ. Ἀλλὰ καὶ παρ' αὐτοῖς, φησὶ, πολλοὶ θανάτου καταφρονοῦντες γεγόνασι. Τίνες, εἰπέ μοι; ἆρα ὁ τὸ κώνειον πιών; Ἀλλ' εἰ βούλει, τοιούτους μυρίους ἀπὸ τῆς Ἐκκλησίας παράσχωμαι. Εἰ γὰρ ἐνῆν, διωγμοῦ καταλαβόντος, κώνειον πιόντας ἀπελθεῖν, πάντες ἂν ἐκείνου λαμπρότεροι γεγόνασι. Ἄλλως δὲ ἐκεῖνος οὐχὶ κύριος ὢν τοῦ μὴ πιεῖν ἢ πιεῖν, ἔπιεν: ἀλλὰ καὶ ἄκοντα καὶ ἑκόντα ἔδει τοῦτο παθεῖν, ὅπερ οὐκ ἦν ἀνδρείας, ἀλλὰ ἀνάγκης λοιπόν. Καὶ γὰρ καὶ λῃσταὶ καὶ ἀνδροφόνοι ὑπὸ τῇ ψήφῳ γενόμενοι τῶν δικαζόντων χαλεπώτερα ἔπαθον. Παρ' ἡμῖν δὲ τοὐναντίον ἅπαν: οὐ γὰρ ἄκοντες οἱ μάρτυρες ὑπέμειναν, ἀλλ' ἑκόντες καὶ κύριοι τοῦ μὴ παθεῖν ὄντες, ἀδάμαντος παντὸς στεῤῥοτέραν ἐπιδεικνύντες τὴν ἀνδρείαν. Οὐ τοίνυν τοῦτο θαυμαστὸν, εἰ κώνειον ἔπιεν ἐκεῖνος, καὶ μηκέτι κύριος ὢν τοῦ μὴ πιεῖν, καὶ πρὸς ἔσχατον γῆρας ἐληλακώς: καὶ γὰρ ἔλεγεν ἐτῶν ἑβδομήκοντα εἶναι, ὅτε κατεφρόνησε ζωῆς, εἴ γε καὶ τοῦτο καταφρονῆσαί ἐστιν: οὐ γὰρ ἔγωγε ἂν εἴποιμι, μᾶλλον δὲ οὐδὲ ἄλλος οὐδείς. Ἀλλὰ δεῖξόν μοί τινα ὑπὲρ εὐσεβείας βασάνοις ἐγκαρτερήσαντα, καθάπερ ἐγὼ μυρίους πανταχοῦ τῆς οἰκουμένης. Τίς τῶν ὀνύχων ἀνορυττομένων, γενναίως ἤνεγκε; τίς τῶν ἄρθρων ἀνασκαπτομένων; τίς τοῦ σώματος αὐτοῦ κατὰ μέρος πορθουμένου; τίς τῶν ὀστέων τῆς κεφαλῆς ἀναμοχλευομένων; τίς ἐπὶ τήγανα συνεχῶς τιθέμενος; τίς εἰς λέβητα ἐμβαλλόμενος; Ταῦτά μοι δεῖξον. Τὸ γὰρ κωνείῳ τελευτῆσαι, ἴσον ἐστὶ τῷ καθευδήσαντα ἐναπομεῖναι: καὶ γὰρ ὕπνου ἡδίων οὗτος ὁ θάνατος λέγεται εἶναι. Εἰ δέ τινες καὶ βασάνους ὑπέμειναν, ἀλλὰ καὶ τούτων τὸ ἐγκώμιον ἀπόλωλεν: ὑπὲρ γὰρ αἰσχρᾶς αἰτίας ἀπώλοντο, οἱ μὲν ὡς ἀπόῤῥητα ἐξειπόντες, οἱ δὲ ὡς τυραννίδι ἐπιθέμενοι, οἱ δὲ ἐπὶ τοῖς αἰσχίστοις ἁλόντες: οἱ δὲ εἰκῆ καὶ μάτην καὶ ἁπλῶς, αἰτίας μὴ οὔσης, ἑαυτοὺς ἀπήνεγκαν. Ἀλλ' οὐχὶ παρ' ἡμῖν οὕτω. Διὰ τοῦτο τὰ μὲν ἐκείνων σεσίγηται, ταῦτα δὲ ἀνθεῖ καὶ καθ' ἑκάστην ἐπιδίδωσι τὴν ἡμέραν. Ὅπερ ἐννοῶν ὁ Παῦλος ἔλεγε: Τὸ ἀσθενὲς τοῦ Θεοῦ πάντων ἰσχυρότερόν ἐστι τῶν ἀνθρώπων. Ὅτι γὰρ θεῖον τὸ κήρυγμα, καὶ ἐντεῦθεν δῆλον. Πόθεν γὰρ ἐπῆλθεν ἀνθρώποις δώδεκα καὶ ἰδιώταις πράγμασιν ἐπιχειρῆσαι τοσούτοις, ἐν λίμναις, ἐν ποταμοῖς, ἐν ἐρημίαις διατρίβουσιν, οὐδέποτε εἰς πόλιν ταχέως οὐδὲ εἰς ἀγορὰν ἐμβεβληκόσι; πόθεν ἐπῆλθε πρὸς τὴν οἰκουμένην πᾶσαν παρατάξασθαι; Ὅτι γὰρ δειλοὶ ἦσαν καὶ ἄνανδροι, δείκνυσιν ὁ περὶ αὐτῶν γράψας, καὶ μὴ παραιτησάμενος, μηδὲ ὑπομείνας συσκιάσαι αὐτῶν τὰ ἐλαττώματα, ὅπερ μέγιστον καὶ τοῦτο τῆς ἀληθείας ἐστὶ τεκμήριον. Τί οὖν οὗτός φησι περὶ αὐτῶν; Ὅτι τοῦ Χριστοῦ συλληφθέντος, μετὰ μυρία θαύματα οἱ μὲν ἔφυγον, ὁ δὲ μείνας κορυφαῖος ὢν τῶν ἄλλων ἠρνήσατο. Πόθεν οὖν οἱ ζῶντος τοῦ Χριστοῦ τὴν Ἰουδαϊκὴν ὁρμὴν οὐκ ἐνεγκόντες, τελευτήσαντος καὶ ταφέντος καὶ μὴ ἀναστάντος, ὥς φατε, μηδὲ διαλεχθέντος αὐτοῖς, μηδὲ θάρσος ἐνθέντος, πρὸς τοσαύτην παρετάττοντο οἰκουμένην; Οὐκ ἂν εἶπον πρὸς ἑαυτοὺς, Τί δὴ τοῦτό ἐστιν; ἑαυτὸν οὐκ ἴσχυσε σῶσαι, καὶ ἡμῶν προστήσεται; ἑαυτῷ οὐκ ἤμυνε ζῶν, καὶ ἡμῖν χεῖρα ὀρέξει τετελευτηκώς; αὐτὸς ζῶν οὐδὲ ἓν ἔθνος ὑπέταξε, καὶ ἡμεῖς τὴν οἰκουμένην ὅλην πείσομεν τὸ ἐκείνου λέγοντες ὄνομα; καὶ πῶς ἂν ἔχοι λόγον οὐχὶ ποιῆσαι ταῦτα μόνον, ἀλλ' ἐννοῆσαι γοῦν; Ὅθεν δῆλον ὅτι, εἰ μὴ εἶδον ἀναστάντα καὶ τῆς δυνάμεως αὐτοῦ μεγίστην ἔλαβον ἀπόδειξιν, οὐκ ἂν τοσοῦτον ἀνέῤῥιψαν κύβον. Εἰ γὰρ καὶ φίλους εἶχον μυρίους, οὐκ ἂν εὐθέως ἐχθροὺς ἐκτήσαντο πάντας, παλαιὰ ἔθη κινοῦντες καὶ πατρῷα ὅρια μεταίροντες; νυνὶ δὲ καὶ πάντας πολεμίους ἐκέκτηντο, καὶ τοὺς ἰδίους καὶ τοὺς ἀλλοτρίους. Εἰ γὰρ καὶ αἰδέσιμοι πάντων ἕνεκεν ἦσαν τῶν ἔξωθεν, οὐκ ἂν πάντες αὐτοὺς ἐβδελύξαντο καινὴν πολιτείαν εἰσάγοντας; νῦν δὲ καὶ ἔρημοι πάντων ἐτύγχανον, καὶ εἰκὸς ἦν κἀντεῦθεν μισητοὺς γενέσθαι παρὰ πᾶσι καὶ εὐκαταφρονήτους. Τίνας γὰρ βούλει εἰπεῖν; Ἰουδαίους; Ἀλλ' ἄφατον εἶχον πρὸς αὐτοὺς μῖσος ἐκ τῶν πρὸς τὸν διδάσκαλον γεγενημένων. Ἀλλ' Ἕλληνας; Ἀλλὰ καὶ οὗτοι οὐκ ἐλάττονα ἐκείνων ἀπεστράφησαν, καὶ ἴσασι ταῦτα μάλιστα Ἕλληνες. Πλάτων γὰρ ὁ πολιτείαν τινὰ καινοτομῆσαι βουληθεὶς, μᾶλλον δὲ μέρος πολιτείας, καὶ οὐ τὰ τῶν θεῶν μετατιθεὶς νόμιμα, ἀλλ' ἁπλῶς πράξεις εἰσαγαγὼν ἑτέρας ἀνθ' ἑτέρων, ἐκινδύνευσε Σικελίας ἐκπεσὼν ἀποθανεῖν: ἐπειδὴ δὲ τοῦτο οὐ γέγονε, τῆς ἐλευθερίας ἐξέπεσεν αὐτῆς. Καὶ εἰ μὴ βάρβαρός τις τοῦ Σικελίας τυράννου γέγονεν ἡμερώτερος, οὐδὲν ἐκώλυε διαπαντὸς δουλεύειν τὸν φιλόσοφον ἐν ἀλλοτρίᾳ. Καίτοιγε οὐκ ἴσον ἐστὶ τὰ περὶ βασιλείας καινοτομεῖν, καὶ τὰ περὶ θρησκείας: τοῦτο γὰρ μάλιστα θορυβεῖ καὶ ταράττει τοὺς ἀνθρώπους. Τὸ γὰρ εἰπεῖν, ὅτι Ὁ δεῖνα καὶ ὁ δεῖνα τὴν δεῖνα γαμείτωσαν, καὶ Οἱ φύλακες τοῦτον τὸν τρόπον ἔστωσαν φύλακες, οὐ σφόδρα ἱκανὸν θορυβῆσαι: καὶ μάλιστα, ὅταν ἐν βιβλίῳ ᾖ ταῦτα κείμενα, καὶ μὴ πολλὴ σπουδὴ τοῦ νομοθετοῦντος γίνηται εἰς ἔργον ἄγειν τὰ λεγόμενα: τὸ μέντοι γε λέγειν, ὅτι οὐκ εἰσὶ θεοὶ οἱ θεραπευόμενοι, ἀλλ' ὅτι δαίμονές εἰσιν, ὅτι ὁ ἐσταυρωμένος Θεὸς, ἴστε πόσην ἀνῆψεν ὀργὴν, πόσην ἂν ἐποίησε δοῦναι δίκην, πόσον ἀνεῤῥίπισε πόλεμον. εʹ. Καὶ γὰρ Πρωταγόρας παρ' αὐτοῖς, ἐπειδὴ ἐτόλμησεν εἰπεῖν, ὅτι οὐκ Οἶδα θεοὺς, οὐ τὴν οἰκουμένην περιιὼν καὶ κηρύττων, ἀλλ' ἐν μιᾷ πόλει, περὶ τῶν ἐσχάτων ἐκινδύνευσε. Καὶ Διαγόρας ὁ Μιλήσιος, καὶ Θεόδωρος ὁ λεγόμενος Ἄθεος, καίτοι φίλους εἶχον καὶ δύναμιν τὴν ἀπὸ τῶν λόγων, καὶ ἐπὶ φιλοσοφίᾳ ἐθαυμάζοντο, ἀλλ' ὅμως οὐδὲν τούτων αὐτοὺς ὤνησε: καὶ ὁ μέγας δὲ Σωκράτης καὶ πάντων τῶν παρ' αὐτοῖς φιλοσοφίᾳ κρατῶν διὰ τοῦτο τὸ κώνειον ἔπιεν, ἐπειδὴ ἐν τοῖς περὶ θεῶν λόγοις μικρόν τι παρακινεῖν ὑπωπτεύετο. Εἰ δὲ ὑπόληψις μόνη καινοτομίας τοσοῦτον κίνδυνον ἤνεγκε φιλοσόφοις ἀνδράσι καὶ σοφοῖς καὶ μυρίας ἀπολελαυκόσι θεραπείας, καὶ οὐ μόνον οὐκ ἴσχυσαν ἅπερ ἤθελον, ἀλλὰ καὶ αὐτοὶ καὶ ζωῆς καὶ πατρίδος ἐξέπεσον, πῶς οὐ θαυμάζεις καὶ ἐκπλήττῃ, τὸν ἁλιέα ὁρῶν ἐπὶ τῆς οἰκουμένης τοσαῦτα ἐργασάμενον, καὶ κατορθώσαντα ἅπερ ἐσπούδασε, καὶ περιγενόμενον καὶ βαρβάρων καὶ Ἑλλήνων ἁπάντων; Ἀλλ' οὗτοι, φησὶν, οὐχὶ θεοὺς εἰσήγαγον ξένους, ὥσπερ ἐκεῖνοι. Αὐτὸ μὲν οὖν μάλιστα τὸ θαυμαστόν μοι λέγεις, ὅτι διπλῆ ἡ καινοτομία, καὶ τὸ τοὺς ὄντας καθαιρεῖν, καὶ τὸν ἐσταυρωμένον ἀναγγέλλειν. Πόθεν γὰρ αὐτοῖς ἐπῆλθε τοιαῦτα κηρύττειν; πόθεν ὑπὲρ τοῦ τέλους αὐτῶν θαῤῥεῖν; τίνας τῶν πρὸ αὐτῶν τοιοῦτόν τι κατορθωκότας εἶχον ἰδεῖν; οὐ πάντες δαίμονας προσεκύνουν; οὐ πάντες τὰ στοιχεῖα ἐθεοποίουν; οὐ διάφορος ἦν τῆς ἀσεβείας ὁ τρόπος; Ἀλλ' ὅμως τὰ πάντα ἐπῆλθον, καὶ κατέλυσαν ταῦτα, καὶ ἐπέδραμον ἐν βραχεῖ καιρῷ τὴν οἰκουμένην ἅπασαν, καθάπερ ὑπόπτεροί τινες, οὐ κινδύνους λογιζόμενοι, οὐ θανάτους, οὐ τὴν τοῦ πράγματος δυσκολίαν, οὐ τὴν ὀλιγότητα τὴν ἑαυτῶν, οὐ τὸ πλῆθος τῶν ἐναντιουμένων, οὐ τὴν ἐξουσίαν, οὐ τὴν δυναστείαν, οὐ τὴν σοφίαν τῶν πολεμούντων. Εἶχον γὰρ τούτων ἁπάντων μείζονα συμμαχίαν, τὴν τοῦ σταυρωθέντος καὶ ἀναστάντος δύναμιν. Οὐκ ἦν οὕτω θαυμαστὸν, εἰ πολεμῆσαι εἵλοντο τῇ οἰκουμένῃ πόλεμον αἰσθητὸν, ὡς τοῦτο τὸ γεγενημένον νῦν. Ἐπὶ μὲν γὰρ τοῦ νόμου τῆς μάχης ἐξῆν ἀπεναντίας ἵστασθαι τῶν πολεμίων, καὶ χώραν ἀπολαμβάνοντας ἐναντίαν οὕτω παρατάττεσθαι πρὸς τοὺς ἐναντιουμένους, καὶ καιρὸν ἔχειν ἐπιθέσεως καὶ συμβολῆς: ἐνταῦθα δὲ οὐχ οὕτως: οὐ γὰρ στρατόπεδον ἴδιον εἶχον, ἀλλὰ αὐτοῖς ἀνεμίγνυντο τοῖς πολεμίοις, καὶ οὕτως αὐτῶν ἐκράτουν: καὶ ἐν μέσοις τοῖς ἐχθροῖς ἀναστρεφόμενοι, διωλίσθαινον αὐτῶν τὰς λαβὰς, καὶ περιεγίνοντο καὶ ἐνίκων νίκην λαμπρὰν πληροῦσαν προφητείαν λέγουσαν: Καὶ κατακυριεύσεις ἐν μέσῳ τῶν ἐχθρῶν σου. Τοῦτο γὰρ ἦν τὸ πολλῆς ἐκπλήξεως γέμον, ὅτι κατέχοντες αὐτοὺς οἱ ἐχθροὶ, καὶ εἰς δεσμωτήριον ἐμβάλλοντες καὶ δεσμοὺς, οὐ μόνον αὐτῶν οὐ περιεγένοντο, ἀλλὰ καὶ αὐτοὶ μετὰ ταῦτα αὐτοῖς ὑπέκυπτον, οἱ μαστίζοντες τοῖς μαστιζομένοις, οἱ δεσμοῦντες τοῖς δεδεμένοις, οἱ διώκοντες τοῖς ἐλαυνομένοις. Ταῦτα δὴ πάντα πρὸς Ἕλληνας λέγομεν, μᾶλλον δὲ καὶ τούτων πλείονα: πολλὴ γὰρ τῆς ἀληθείας ἡ περιουσία. Κἂν γὰρ παρακολουθῆτε τῇ ὑποθέσει, πᾶσαν ὑμᾶς τὴν πρὸς αὐτοὺς διδάξομεν μάχην: τέως δὲ ταυτὶ δύο διατηρῶμεν κεφάλαια, πῶς οἱ ἀσθενεῖς τοὺς ἰσχυροὺς ἐνίκησαν, καὶ πόθεν αὐτοῖς ἐπῆλθε τοιούτοις οὖσι τοιαῦτα βουλεύσασθαι, εἰ μὴ θείας ἀπέλαυον συμμαχίας. αʹ. Καὶ τὰ παρ' ἡμῶν ὧδε. Παρεχώμεθα δὲ ἐπὶ τῶν ἔργων τὰ τοῦ βίου κατορθώματα, καὶ δαψιλὲς τὸ πῦρ ἀνάπτωμεν τῆς ἀρετῆς. Φωστῆρες γάρ ἐστε, φησὶν, ἐν μέσῳ τοῦ κόσμου λάμποντες: καὶ μείζονα ἡμῶν ἑκάστῳ χρείαν ἐνεχείρισεν ὁ Θεὸς, ἢ τῷ ἡλίῳ, μείζονα οὐρανοῦ καὶ γῆς καὶ θαλάττης, καὶ τοσούτῳ μείζονα, ὅσῳ τὰ πνευματικὰ τῶν αἰσθητῶν διενήνοχεν. Ὅταν οὖν πρὸς τὸν ἡλιακὸν ἴδωμεν κύκλον, καὶ θαυμάσωμεν τὸ κάλλος καὶ τὸ σῶμα καὶ τὴν φαιδρότητα τοῦ ἄστρου, λογιζώμεθα πάλιν, ὅτι μεῖζον καὶ ἄμεινον τὸ ἐν ἡμῖν φῶς, καθάπερ καὶ τὸ σκότος χαλεπώτερον, ἂν μὴ προσέχωμεν: καὶ γὰρ νὺξ βαθεῖα κατέχει τὴν οἰκουμένην ἅπασαν. Ταύτην τοίνυν ἀνατρέψωμεν καὶ λύσωμεν. Νὺξ οὐκ ἐν αἱρετικοῖς οὐδὲ ἐν Ἕλλησι μόνον, ἀλλὰ καὶ πολλοῖς τοῖς παρ' ἡμῖν δογμάτων ἕνεκεν καὶ βίου. Πολλοὶ γὰρ τῇ ἀναστάσει διαπιστοῦσι, πολλοὶ καὶ γένεσιν ἑαυτοῖς ἐπιτειχίζουσι, πολλοὶ καὶ παρατηρήσεις φυλάττουσι καὶ κληδωνισμοῖς καὶ οἰωνισμοῖς καὶ συμβόλοις: οἱ δὲ καὶ περιάπτοις καὶ ἐπῳδαῖς κέχρηνται. Ἀλλὰ καὶ πρὸς τούτους μὲν ὕστερον ἐροῦμεν, ὅταν τὰ πρὸς Ἕλληνας διανύσωμεν: τέως δὲ τὰ εἰρημένα κατέχετε, καὶ συλλάβεσθέ μοι τῆς μάχης, διὰ τοῦ βίου πρὸς ἡμᾶς ἕλκοντες αὐτοὺς καὶ μεθιστῶντες. Ὅπερ γὰρ ἀεὶ λέγω, τὸν περὶ φιλοσοφίας διδάσκοντα, πρότερον ἐν ἑαυτῷ τοῦτο διδάσκειν χρὴ καὶ ποθεινὸν εἶναι τοῖς ἀκούουσι. Γενώμεθα τοίνυν ποθεινοὶ, καὶ εὐνοϊκῶς διαθῶμεν πρὸς ἡμᾶς τοὺς Ἕλληνας. Τοῦτο δὲ ἔσται, ἐὰν μὴ κακῶς ποιεῖν, ἀλλὰ καὶ κακῶς πάσχειν ὦμεν παρεσκευασμένοι. Οὐχ ὁρῶμεν τὰ παιδία, ὅταν ὑπὸ τῶν πατέρων βασταζόμενα ἐντείνῃ πληγὰς εἰς τὰς γνάθους τοῦ φέροντος, πῶς ὁ πατὴρ ἡδέως παρέχει τῷ παιδὶ τῆς ὀργῆς ἐμφορηθῆναι, καὶ ὅταν ἴδῃ κενώσαντα τὸν θυμὸν φαιδρύνεται; Οὕτω καὶ ἡμεῖς ποιῶμεν: καὶ καθάπερ πατέρες πρὸς παιδία, τοῖς Ἕλλησι διαλεγώμεθα. Παιδία γάρ εἰσιν ἅπαντες Ἕλληνες: καὶ ταῦτά τινες τῶν παρ' αὐτοῖς εἰρήκασιν, ὅτι ἀεὶ παῖδες ἐκεῖνοι, καὶ γέρων Ἕλλην οὐδείς. Τὰ δὲ παιδία ὑπὲρ οὐδενὸς ἀνέχεται φροντίζειν χρησίμου: οὕτω καὶ οἱ Ἕλληνες παίζειν ἀεὶ βούλονται καὶ χαμαὶ κεῖνται, χαμαιπετεῖς ὄντες καὶ χαμαίζηλοι. Τὰ δὲ παιδία πολλάκις περὶ ἀναγκαίων ἡμῶν διαλεγομένων οὐδενὸς ἐπαισθάνεται τῶν λεγομένων, ἀλλ' ἀεὶ καὶ γελᾷ: τοιοῦτοι καὶ οἱ Ἕλληνες: ὅταν περὶ βασιλείας διαλεγώμεθα, γελῶσι. Καὶ καθάπερ ἐκ παιδικοῦ στόματος πολὺς ἀποβλύζων σίελος πολλάκις καὶ σιτίον καὶ ποτὸν ἐμόλυνεν: οὕτω καὶ τὰ ἀπὸ τοῦ στόματος τῶν Ἑλλήνων ἀποῤῥέοντα ῥήματα μάταια καὶ ἀκάθαρτα: κἂν ἀναγκαίαν δῷς τροφὴν, λυποῦσι τοὺς παρέχοντας διὰ βλασφημίας ἀεὶ, καὶ δέονται διαβαστάζεσθαι. Τὰ παιδία πάλιν ὅταν ἴδωσι λῃστὴν εἰσιόντα καὶ τὰ ἔνδον ἀφαιρούμενον, οὐ μόνον οὐκ ἀμύνει, ἀλλὰ καὶ προσγελᾷ τῷ ἐπιβούλῳ: ἂν δὲ τὸν καλαθίσκον ἢ τὰ σεῖστρα ἀφέλῃς, ἢ ἄλλο τι τῶν ἀθυρμάτων, δεινοπαθεῖ καὶ δυσχεραίνει, σπαράττεται καὶ λακτίζει τὸ ἔδαφος. Οὕτω δὴ καὶ οἱ Ἕλληνες, τὸν μὲν διάβολον ὁρῶντες πάντα ὑφαιρούμενον αὐτῶν τὰ πατρῷα καὶ τὸ συνέχοντα αὐτῶν τὴν ζωὴν, γελῶσιν ὥσπερ φίλῳ προστρέχοντες: ἂν δὲ κτῆμά τις ἢ πλοῦτον ἢ ὁτιοῦν τοιοῦτον τῶν παιδικῶν, ἀφέληται, ὀδύρονται, σπαράττονται: καὶ καθάπερ τὰ παιδία ἀναισθήτως γυμνοῦται καὶ οὐκ ἐρυθριᾷ, οὕτω καὶ οἱ Ἕλληνες πόρνοις καὶ μοιχοῖς συγκυλινδούμενοι, καὶ τοὺς τῆς φύσεως γυμνοῦντες νόμους, καὶ παρανόμους εἰσάγοντες μίξεις, οὐκ ἐπιστρέφονται. Ἐκροτήσατε σφόδρα καὶ ἐπῃνέσατε: ἀλλὰ μετὰ τοῦ κρότου σπουδάσατε, ὅπως μὴ καὶ περὶ ὑμῶν ταῦτα λέγηται. Διὸ παρακαλῶ πάντας γενέσθαι ἄνδρας: ἐπεὶ, ὅταν αὐτοὶ παῖδες ὦμεν, πῶς ἐκείνους διδάξομεν ἄνδρας εἶναι; πῶς εἴρξομεν αὐτοὺς τῆς παιδικῆς ἀνοίας; Γενώμεθα τοίνυν ἄνδρες, ἵνα φθάσωμεν εἰς τὸ μέτρον τῆς ἡλικίας τῆς ὡρισμένης παρὰ τοῦ Χριστοῦ, καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς.