6

are drunk with this disease, and it does not permit them to obtain eternal goods, but along with the disgrace here, an unbearable punishment awaits there those who suffer such things. Let us, therefore, cut off this wicked habit, and let us hear Paul saying, Use a little wine; for he permitted even this little bit on account of weakness; so that if there were not a troublesome weakness, he would not 49.23 have compelled his disciple to take even that little bit. For indeed we must always measure the foods and drinks necessarily given to us according to the seasons and our needs, and in no way exceed our need, nor do anything simply and at random. But since we have learned of Paul's solicitude and Timothy's virtue, come now, let us lead the discourse to the very solution of the questions. What then are the questions? For it is necessary to state them again, that the solution may be clearer: for what reason, then, did God allow such a holy man, who was managing so many affairs, to fall into sickness, and neither he himself nor his teacher was able to cure the disease, but they had need of the help of wine-drinking? And these were the questions being asked. But we must bring forward the solution, so that not only if some should fall into such a disease and sickness, but also if some—holy and great and wonderful men—should fall into poverty, and famine, and bonds, and tortures, and insults, and slanders, and all the terrible things of this present life, it may be possible for them to find, from what will be said today, a precise and most clear defense against those who wish to make accusations. For you have heard many asking such things: Why ever is so-and-so, being a moderate and good man, dragged into court each day by some other lawless and wicked person, and suffers countless terrible things, and God allows it? For what reason, then, did another die unjustly, having been slandered? So-and-so was drowned at sea, he says, another was thrown down a cliff; and we could speak of many saints, both in our own time and among our forefathers, who endured many different and various tribulations. So that, therefore, we may see the reason for all these things, and neither be troubled ourselves, nor overlook others being scandalized, let us now pay attention with all diligence to what is about to be said.

6. For of the varied and manifold affliction of the saints, I have eight reasons in number to tell your charity. Therefore, all of you, apply yourselves with all diligence, knowing that there will be no excuse or defense left for us if we are scandalized by what happens, if indeed, when there are so many reasons, we are going to be troubled and disturbed as if there were none. First, then, that they might not be quickly lifted up into arrogance by the greatness of their right actions and miracles, God allows them to be afflicted. Second, that others might not have a suspicion about them greater than human nature, and think them to be gods, and not men. Third, that the power of God might be seen, prevailing and triumphing through those who are weak and in bonds, and increasing the preaching. Fourth, that their own patience might be made more manifest, as they serve God not for a reward, but also demonstrate such gratitude as to show forth sincere goodwill toward Him even after so many evils. Fifth, that we may philosophize about the resurrection; for when you see a just man full of much virtue who has suffered countless terrible things, and has thus departed from here, you will be compelled, even against your will, to think something about the judgment there. For if men do not allow those who labor for them to depart without 49.24 wages and reward, much more would God never choose to leave uncrowned those who have toiled so much; and if He would not choose ever to deprive them of the reward for their labors, there must be some time after their departure from here, in which they will receive the rewards for their labors here. Sixth, that all who fall into terrible things

6

μεθύουσι τοῦτο τὸ νόσημα, καὶ τῶν αἰωνίων ἀγαθῶν οὐκ ἀφίησιν ἐπιτυχεῖν, ἀλλὰ μετὰ τῆς ἐνταῦθα ἀσχημοσύνης καὶ ἐκεῖ κόλασις ἀφόρητος τοὺς τὰ τοιαῦτα νοσοῦντας ἀναμένει. Περικόψωμεν τοίνυν τὴν πονηρὰν ταύτην συνήθειαν, καὶ ἀκούσωμεν Παύλου λέγοντος, Οἴνῳ ὀλίγῳ χρῶ· καὶ γὰρ αὐτὸν τὸν ὀλίγον διὰ τὴν ἀσθένειαν ἐπέτρεψεν· ὡς εἰ μὴ ἦν ἀσθένεια διενοχλοῦσα, οὐκ ἂν 49.23 ἠνάγκασε τὸν μαθητὴν οὐδὲ τὸν ὀλίγον προσίεσθαι. Καὶ γὰρ καὶ τὰ ἀναγκαίως ἡμῖν παραδοθέντα σῖτα καὶ ποτὰ τοῖς καιροῖς καὶ ταῖς χρείαις ἀεὶ μετρεῖν δεῖ, καὶ μηδαμοῦ τὴν χρείαν ὑπερβαίνειν, μηδὲ ἁπλῶς καὶ εἰκῆ τι ποιεῖν. Ἀλλ' ἐπειδὴ τὴν τοῦ Παύλου κηδεμονίαν καὶ τὴν ἀρετὴν ἐμάθομεν τὴν Τιμοθέου, φέρε λοιπὸν ἐπ' αὐτὴν τὴν λύσιν τῶν ζητημάτων τὸν λόγον ἀγάγωμεν. Τίνα οὖν εἰσι τὰ ζητούμενα; ἀναγκαῖον γὰρ πάλιν εἰπεῖν ἵνα σαφεστέρα ἡ λύσις γένηται· τίνος οὖν ἕνεκεν ἅγιον τοιοῦτον καὶ τοσαῦτα οἰκονομοῦντα πράγματα, εἰς ἀῤῥωστίαν συνεχώρησεν ὁ Θεὸς ἐμπεσεῖν, καὶ οὔτε αὐτὸς, οὔτε ὁ διδάσκαλος ἴσχυσε τὸ νόσημα διορθώσασθαι, ἀλλὰ τῆς κατὰ τὴν οἰνοποσίαν ἐδεήθησαν βοηθείας; Καὶ τὰ μὲν ζητούμενα ταῦτα ἦν. ∆εῖ δὲ αὐτὴν ἐπαγαγεῖν τὴν λύσιν, ὡς μὴ μόνον εἴ τινες νόσῳ καὶ ἀῤῥωστίᾳ τοιαύτῃ περιπέσοιεν, ἀλλὰ καὶ εἴ τινες πενίᾳ, καὶ λιμῷ, καὶ δεσμοῖς, καὶ βασάνοις, καὶ ἐπηρείαις, καὶ συκοφαντίαις, καὶ πᾶσι τοῖς κατὰ τὸν παρόντα βίον δεινοῖς, ἅγιοι καὶ μεγάλοι καὶ θαυμαστοὶ, καὶ ἐπ' ἐκείνων ἀπὸ τῶν σήμερον ῥηθησομένων ἀκριβῆ καὶ σαφεστάτην δυνηθῆναι εὑρέσθαι τὴν ἀπολογίαν πρὸς τοὺς ἐγκαλεῖν βουλομένους. Καὶ γὰρ ἠκούσατε πολλῶν τοιαῦτα ζητούντων· Τί δήποτε ὁ δεῖνα μέτριος ὢν καὶ ἐπιεικὴς ἄνθρωπος ὑφ' ἑτέρου παρανόμου τινὸς καὶ πονηροῦ καθ' ἑκάστην ἡμέραν εἰς δικαστήριον ἕλκεται, καὶ μυρία πάσχει δεινὰ, καὶ ὁ Θεὸς συγχωρεῖ; τίνος οὖν ἕνεκεν ἕτερος συκοφαντηθεὶς ἀπέθανεν ἀδίκως; Ὁ δεῖνα κατεποντίσθη, φησὶν, ἄλλος κατεκρημνίσθη· καὶ πολλοὺς ἂν ἔχοιμεν ἁγίους εἰπεῖν, καὶ ἐφ' ἡμῶν καὶ ἐπὶ τῶν προγόνων τῶν ἡμετέρων πολλὰς ὑπομείναντας θλίψεις διαφόρους καὶ ποικίλας. Ἵνα οὖν ἁπάντων τούτων τὸν λόγον ἴδωμεν, καὶ μήτε αὐτοὶ θορυβώμεθα, μήτε ἑτέρους σκανδαλιζομένους περιορῶμεν, μετ' ἀκριβείας ἁπάσης τοῖς λεχθήσεσθαι μέλλουσι νῦν προσέχωμεν.

ςʹ. Τῆς γὰρ τῶν ἁγίων κακώσεως τῆς ποικίλης καὶ παντοδαπῆς ὀκτὼ τὸν ἀριθμὸν αἰτίας ἔχω πρὸς τὴν ὑμετέραν ἀγάπην εἰπεῖν. ∆ιὸ συντείνατέ μοι ἑαυτοὺς μετὰ ἀκριβείας ἅπαντες, εἰδότες ὡς οὐδεμία λοιπὸν ἔσται ἡμῖν συγγνώμη καὶ ἀπολογία σκανδαλιζομένοις ἐπὶ τοῖς συμβαίνουσιν, εἴ γε τοσούτων προφάσεων οὐσῶν, ὡς μηδεμιᾶς οὔσης οὕτω μέλλοιμεν θορυβεῖσθαι καὶ ταράττεσθαι. Πρώτη μὲν οὖν, διὰ τὸ μὴ ταχέως αἴρεσθαι εἰς ἀπόνοιαν τῷ μεγέθει τῶν κατορθωμάτων καὶ τῶν θαυμάτων, ἀφίησιν αὐτοὺς ὁ Θεὸς κακοῦσθαι. ∆ευτέρα, ἵνα μὴ μείζονα τῆς ἀνθρωπίνης φύσεως περὶ αὐτῶν ὑπόνοιαν ἔχωσιν ἕτεροι, καὶ θεοὺς, ἀλλ' οὐκ ἀνθρώπους νομίσωσιν αὐτοὺς εἶναι. Τρίτη, ἵνα ἡ τοῦ Θεοῦ φαίνηται δύναμις διὰ τῶν ἐξασθενούντων καὶ διὰ τῶν δεσμουμένων κρατοῦσα καὶ περιγινομένη, καὶ τὸ κήρυγμα αὔξουσα. Τετάρτη, ἵνα αὐτῶν ἐκείνων ἡ ὑπομονὴ φανερωτέρα γένηται, οὐκ ἐπὶ μισθῷ τῷ Θεῷ δουλευόντων, ἀλλὰ καὶ τοσαύτην ἐπιδεικνυμένων εὐγνωμοσύνην, ὡς καὶ μετὰ τοσαῦτα κακὰ τὴν ἀκεραίαν περὶ αὐτὸν ἐπιδείκνυσθαι εὔνοιαν. Πέμπτη, ἵνα περὶ ἀναστάσεως φιλοσοφῶμεν· ὅταν γὰρ ἴδῃς ἄνδρα δίκαιον καὶ πολλῆς γέμοντα ἀρετῆς μυρία παθόντα δεινὰ, καὶ οὕτως ἀπελθόντα ἐντεῦθεν, καὶ ἄκων ἀναγκασθήσῃ πάντως ἐννοῆσαί τι περὶ τῆς ἐκεῖ κρίσεως. Εἰ γὰρ ἄνθρωποι τοὺς ὑπὲρ αὐτῶν κάμνοντας οὐκ ἀφιᾶσι χωρὶς 49.24 μισθῶν καὶ ἀμοιβῆς ἀπελθεῖν, πολλῷ μᾶλλον ὁ Θεὸς τοὺς τοσαῦτα πεπονηκότας οὐκ ἂν ἕλοιτό ποτε ἀστεφανώτους ἀφεῖναι· εἰ δὲ οὐκ ἂν ἕλοιτο τῆς τῶν πόνων αὐτῶν ἀμοιβῆς αὐτοὺς ἀποστερῆσαί ποτε, ἀνάγκη καιρὸν εἶναί τινα μετὰ τὴν ἐντεῦθεν τελευτὴν, καθ' ὃν ἀπολήψονται τὰς ἀμοιβὰς τῶν ἐντεῦθεν πόνων. Ἕκτη, ἵνα πάντες οἱ περιπίπτοντες τοῖς δεινοῖς