Homily V.

1 Cor. i. 26, 27

For behold27    βλέπετε. He takes it imperatively; see below. So also the Vulgate, Videte.your calling, brethren, that not many wise men after the flesh, not many mighty, not many noble, [are called;] but God chose the foolish things of the world, that he might put to shame them that are wise.

He hath said that “the foolishness of God is wiser than men;” he hath shewed that human wisdom is cast out, both by the testimony of the Scriptures and by the issue of events; by the testimony, where he says, “I will destroy the wisdom of the wise;” by the event, putting his argument in the form of a question, and saying, “Where is the wise? Where the Scribe?” Again; he proved at the same time that the thing is not new, but ancient, as it was presignified and foretold from the beginning. For, “It is written,” saith he, “I will destroy the wisdom of the wise.” Withal he shews that it was neither inexpedient nor unaccountable for things to take this course: (for, “seeing that in the wisdom of God the world,” saith he, “knew not God, God was well pleased through the foolishness of preaching to save them which believe:”)  and that the Cross is a demonstration of ineffable power and wisdom, and that the foolishness of God is far mightier than the wisdom of man. And this again he proves not by means of the teachers, but by means of the disciples themselves. For, “Behold your calling,” saith he: that not only teachers of an untrained sort, but disciples also of the like class, were objects of His choice; that He chose “not many wise men” (that is his word) “according to the flesh.” And so that of which he is speaking is proved to surpass both in strength and wisdom, in that it convinces both the many and the unwise: it being extremely hard to convince an ignorant person, especially when the discourse is concerning great and necessary things. However, they did work conviction. And of this he calls the Corinthians themselves as witnesses. For, “behold your calling, brethren,” saith he: consider; examine: for that doctrines so wise, yea, wiser than all, should be received by ordinary men, testifies the greatest wisdom in the teacher.

[2.] But what means, “according to the flesh?” According to what is in sight; according to the life that now is; according to the discipline of the Gentiles. Then, lest he should seem to be at variance with himself, (for he had convinced both the Proconsul, (Acts xiii. 12.) and the Areopagite, (Acts xvii. 34.) and Apollos; (Acts xviii. 26: through Aquila and Priscilla) and other wise men, too, we have seen coming over to the Gospel;) he said not, No wise man, but, “Not many wise men.” For he did not designedly (ἀποκεκληρωμένως) call the ignorant and pass by the wise, but these also he received, yet the others in much larger number. And why? Because the wise man according to the flesh is full of extreme folly; and it is he who especially answers to the term “foolish,” when he will not cast away his corrupt doctrine. And as in the case of a physician who might wish to teach certain persons the secrets of his art, those who know a few things, having a bad and perverse mode of practicing the art which they make a point of retaining, would not endure to learn quietly, but they who knew nothing would most readily embrace what was said: even so it was here. The unlearned were more open to conviction, for they were free from the extreme madness of accounting themselves wise. For indeed the excess of folly is in these more than any, these, I say, who commit unto reasoning things which cannot be ascertained except by faith. Thus, suppose the smith by means of the tongs drawing out the red-hot iron; if any one should insist on doing it with his hand, we should vote him guilty of extreme folly: so in like manner the philosophers who insisted on finding out these things for themselves disparaged the faith. And it was owing to this that they found none of the things they sought for.

“Not many mighty, not many noble;” for these also are filled with pride. And nothing is so useless towards an accurate knowledge of God as arrogance, and being nailed down (προσηλῶσθαι) to wealth: for these dispose a man to admire things present, and make no account of the future; and they stop up the ears through the multitude of cares: but “the foolish things of the world God chose:” which thing is the greatest sign of victory, that they were uneducated by whom He conquers. For the Greeks feel not so much shame when they are defeated by means of the “wise,” but are then confounded, when they see the artisan and the sort of person one meets in the market more of a philosopher than themselves. Wherefore also he said himself, “That He might put to shame the wise.” And not in this instance alone hath he done this, also in the case of the other advantages of life. For, to proceed, “the weak things of the world He chose that He might put to shame the strong.” For not unlearned persons only, but needy also, and contemptible and obscure He called, that He might humble those who were in high places.

V. 28. “And the base things of the world, and the things that are despised, and the things that are not, that he might bring to naught the things that are.” Now what doth He call things “that are not?” Those persons who are considered to be nothing because of their great insignificance. Thus hath He shown forth His great power, casting down the great by those who seem to be nothing. The same elsewhere he thus expresses, (2 Cor. xii. 9.) “For my strength is made perfect in weakness.” For a great power it is, to teach outcasts and such as never applied themselves to any branch of learning, how all at once to discourse wisely on the things which are above the heavens. For suppose a physician, an orator, or any one else: we then most admire him, when he convinces and instructs those completely uneducated. Now, if to instil into an uneducated man the rules of art be a very wonderful thing, much more things which pertain to so high philosophy.

[3.] But not for the wonders sake only, neither to shew His own power, hath He done this, but to check also the arrogant. And therefore he both said before, “That he might confound the wise and the strong, that He might bring to nought the things which are,” and here again,

V. 29. “That no flesh should glory in the presence of God.” For God doeth all things to this end, to repress vainglory and pride, to pull down boasting.” “Do you, too,” saith he, “employ yourselves in that work.” He doth all, that we may put nothing to our own account; that we may ascribe all unto God. And have ye given yourselves over unto this person or to that? And what pardon will ye obtain?”

For God Himself hath shown that it is not possible we should be saved only by ourselves: and this He did from the beginning. For neither then could men be saved by themselves; but it required their compassing the beauty of the heaven, and the extent of the earth, and the mass of creation besides; if so they might be led by the hand to the great artificer of all the works. And He did this, repressing beforehand the self-conceit which was after to arise. Just as if a master who had given his scholar charge to follow wheresoever he might lead, when he sees him forestalling, and desiring to learn all things of himself, should permit him to go quite astray; and when he hath proved him incompetent to acquire the knowledge, should thereupon at length introduce to him what himself has to teach: so God also commanded in the beginning to trace Him by the idea which the creation gives; but since they would not, He, after showing by the experiment that they are not sufficient for themselves, conducts them again unto Him by another way. He gave for a tablet, the world; but the philosophers studied not in those things, neither were willing to obey Him, nor to approach unto Him by that way which Himself commanded. He introduces another way more evident than the former; one that might bring conviction that man is not of himself alone sufficient unto himself. For then scruples of reasoning might be started, and the Gentile wisdom employed, on their part whom He through the creation was leading by the hand; but now, unless a man become a fool, that is, unless he dismiss all reasoning and all wisdom, and deliver up himself unto the faith, it is impossible to be saved. You see that besides making the way easy, he hath rooted up hereby no trifling disease, namely, in forbidding to boast, and have high thoughts: “that no flesh should glory:” for hence came the sin, that men insisted on being wiser than the laws of God; not willing so to obtain knowledge as He had enacted: and therefore they did not obtain it at all. So also was it from the beginning. He said unto Adam, “Do such a thing, and such another thou must not do.” He, as thinking to find out something more, disobeyed; and even what he had, he lost. He spake unto those that came after, “Rest not in the creature; but by means of it contemplate the Creator.” They, forsooth, as if making out something wiser than what had been commanded, set in motion windings innumerable. Hence they kept dashing against themselves and one another, and neither found God, nor concerning the creature had any distinct knowledge; nor had any meet and true opinion about it. Wherefore again, with a very high hand, (ἐκ πολλοῦ τοῦ περίοντος) lowering their conceit. He admitted the uneducated first, showing thereby that all men need the wisdom from above. And not only in the matter of knowledge, but also in all other things, both men and all other creatures He hath constituted so as to be in great need of Him; that they might have this also as a most forcible motive of submission and attachment, lest turning away they should perish. For this cause He did not suffer them to be sufficient unto themselves. For if even now many, for all their indigency, despise Him, were the case not so, whither would they not have wandered in haughtiness? So that He stayed them from boasting as they did, not from any grudge to them, but to draw them away from the destruction thence ensuing.

[4.] V. 30 “But of Him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness, and sanctification, and redemption.”

The expression “of Him,” I suppose he uses here, not of our introduction into being, but with reference to the faith: that is, to our having become children of God, “not of blood, nor of the will of the flesh.” (St. John i. 13)  “Think not then, that having taken away our glorying, He left us so: for there is another, a greater glorying, His gift. For ye are the children of Him in whose presence it is not meet to glory, having become so through Christ.” And since he has said, “The foolish things of the world He chose, and the base,” he signifies that they are nobler than all, having God for their Father. And of this nobility of ours, not this person or that, but Christ is the cause, having made us wise, and righteous, and holy. For so mean the words, “He was made unto us wisdom.”

Who then is wiser than we are who have not the wisdom of Plato, but Christ Himself, God having so willed.

But what means, “of God?” Whenever he speaks great things concerning the Only-Begotten, he adds mention of the Father, lest any one should think that the Son is unbegotten. Since therefore he had affirmed His power to be so great, and had referred the whole unto the Son, saying that He had “become wisdom unto us, and righteousness, and sanctification and redemption;”—through the Son again referring the whole to the Father, he saith, “of God.”

But why said he not, He hath made us wise, but “was made unto us wisdom?” To show the copiousness of the gift. As if he had said, He gave unto us Himself. And observe how he goes on in order. For first He made us wise by delivering from error, and then righteous and holy, by giving us the Spirit; and He hath so delivered us from all our evils as to be “of Him,” and this is not meant to express communication of being, (οὐσιώσεως) but is spoken concerning the faith. Elsewhere we find him saying, “We were made righteousness in Him;” in these words, “Him who knew no sin He made to be sin for us that we might be made the righteousness of God in Him;” (2 Cor. v. 21.) but now he saith, “He hath been made righteousness unto us; so that whosoever will may partake plentifully.” For it is not this man or that who hath made us wise, but Christ. “He that glorieth,” therefore, “let him glory in Him,” not in such or such an one. From Christ have proceeded all things. Wherefore, having said, “Who was made unto us wisdom, and righteousness, and sanctification, and redemption,” he added, “that, according as it is written, he that glorieth, let him glory in the Lord.”

For this cause also he had vehemently inveighed against the wisdom of the Greeks, to teach men this lesson, (τοῦτο αὐτὸ Savile; τούτῳ αὐτῶ Bened.) and no other:  that (as indeed is no more than just) they should boast themselves in the Lord. For when of ourselves we seek the things which are above us, nothing is more foolish, nothing weaker than we are. In such case, a tongue well whetted we may have; but stability of doctrine we cannot have. Rather, reasonings, being alone, are like the webs of spider. For unto such a point of madness have some advanced as to say that there is nothing real in the whole of being: yea, they maintain positively that all things are contrary to what appears.

Say not therefore that anything is from thyself, but in all things glory in God. Impute unto no man anything at any time. For if unto Paul nothing ought to be imputed much less unto any others. For, saith he, (ch. iii. 6.) “I planted, Apollos watered, but God gave the increase.” He that hath learnt to make his boast in the Lord, will never be elated, but will be moderate at all times, and thankful under all circumstances. But not such is the mind of the Greeks; they refer all to themselves; wherefore even of men they make gods. In so great shame hath desperate arrogance plunged them. (ἐξετραχήλισεν)

[5.] It is time then, in what remains, to go forth to battle against these. Recollect where we left our discourse on the former day. We were saying that it was not possible according to human cause and effect that fishermen should get the better of philosophers. But nevertheless it became possible: from whence it is clear that by grace it became so. We were saying that it was not possible for them even to conceive such great exploits:  and we shewed that they not only conceived, but brought them to a conclusion with great ease. Let us handle, to-day, the same head of our argument: viz. From whence did it enter their thoughts to expect to overcome the world, unless they had seen Christ after He was risen? What? Were they beside themselves, to reckon upon any such thing inconsiderately and at random? For it goes even beyond all madness, to look, without Divine grace, for success in so great an undertaking. How did they succeed in it, if they were insane and frenzied? But if they were in their sober senses, as indeed the events shewed, how, but on receiving credible pledges from the heavens and enjoying the influence which is from above, did they undertake to go forth to so great wars, and to make their venture against earth and sea, and to strip and stand their ground so nobly, for a change in the customs of the whole world which had been so long time fixed, they being but twelve men?

And, what is more, what made them expect to convince their hearers, by inviting them to heaven and the mansions above? Even had they been brought up in honor, and wealth, and power, and erudition, not even so would it have been at all likely that they should be roused to so burthensome an undertaking. However, there would have been somewhat more of reason in their expectation. But as the case now stands, some of them had been occupied about lakes, some about hides28    That is, some were fishers in the sea or lake of Tiberias, some, as St. Paul, engaged in making tents out of hides., some about the customs: than which pursuits nothing is more unprofitable towards philosophy, and the persuading men to have high imaginations: and especially when one hath no example to shew. Nay, they had not only no examples to make their success likely, but they had examples against all likelihood of success, and those within their own doors.29    [Dr. Field prefers the reading, and these recent.]  (ἔναυλα)  For many for attempting innovations had been utterly extinguished, I say not among the Greeks, for all that was nothing, but among the Jews themselves at that very time; who not with twelve men, but with great numbers had applied themselves to the work. Thus both Theudas and Judas, having great bodies of men, perished together with their disciples. And the fear arising from their examples was enough to control these, had they not been strongly persuaded that victory without divine power was out of the question.

Yea, even if they did expect to prevail, with what sort of hopes undertook they such great dangers, except they had an eye to the world to come? But let us suppose that they hoped for no less than victory; what did they expect to gain from the bringing all men unto Him, “who is not risen again,” as ye say? For if now, men who believe concerning the kingdom of heaven and blessings unnumbered with reluctance encounter dangers, how could they have undergone so many for nothing, yea rather, for evil? For if the things which were done did not take place, if Christ did not ascend into heaven; surely in their obstinate zeal to invent these things, and convince all the world of them, they were offending God, and must expect ten thousand thunderbolts from on high.

[6.] Or, in another point of view; if they had felt this great zeal while Christ was living, yet on His death they would have let it go out. For He would have seemed to them, had He not risen, as a sort of deceiver and pretender. Know ye not that armies while the general and king is alive, even though they be weak, keep together; but when those in such office have departed, however strong they may be, they are broken up?

Tell me then, what were the enticing arguments whereupon they acted, when about to take hold of the Gospel, and to go forth unto all the world? Was there any kind of impediment wanting to restrain them? If they had been mad, (for I will not cease repeating it,) they could not have succeeded at all; for no one follows the advice of madmen. But if they succeeded as in truth they did succeed, and the event proves, then none so wise as they. Now if none were so wise as they, it is quite plain, they would not lightly have entered upon the preaching. Had they not seen Him after He was risen, what was there sufficient to draw them out unto this war? What which would not have turned them away from it? He said unto them, “After three days I will rise again,” and He made promises concerning the kingdom of heaven. He said, they should master the whole world, after they had received the Holy Spirit; and ten thousand other things besides these, surpassing all nature. So that if none of these things had come to pass, although they believed in Him while alive, after His death they would not have believed in Him, unless they had seen Him after He was risen. For they have said, “‘After three days,’ He said, ‘I will rise again,’ and He hath not arisen. He promised that He would give the Spirit, and He hath not sent Him. How then shall His sayings about the other world find credit with us, when His sayings about this are tried and found wanting?”

And why, if He rose not again, did they preach that He was risen? “Because they loved Him,” you will say. But surely, it was likely that they would hate Him afterwards, for deceiving and betraying them; and because, having lifted them up with innumerable hopes, and divorced them from house, and parents, and all things, and set in hostility against them the entire nation of Jews, He had betrayed them after all. And if indeed the thing were of weakness, they might have pardoned it; but now it would be deemed a result of exceeding malice. For He ought to have spoken the truth, and not have promised heaven, being a mortal man, as ye say. So that the very opposite was the likely line for them to take; to proclaim the deception, and declare Him a pretender and imposter. Thus again would they have been rid of all their perils; thus have put an end to the war. Moreover, seeing that the Jews gave money unto the soldiers to say that they stole the body, if the disciples had come forward and said, “We stole Him, He is not risen again,” what honor would they not have enjoyed?  Thus it was in their power to be honored, nay, crowned. Why then did they for insults and dangers barter away these things, if it was not some Divine power which influenced them, and proved mightier than all these?

[7.] But if we do not yet convince, take this also into consideration; that had this not been so, though they were ever so well disposed, they would not have preached this Gospel in His name, but would have treated Him with abhorrence. For ye know that not even the names of those who deceive us in this sort are we willing to hear. But for what reason preached they also His name? Expecting to gain the mastery through Him? Truly the contrary was natural for them to expect; that even if they had been on the point of prevailing they were ruining themselves by bringing forward the name of a deceiver. But if they wished to throw into the shade former events, their line was to be silent; at any rate, to contend for them earnestly was to excite more and more both of serious hostility and of ridicule. From whence then did it enter their thoughts to invent such things? I say, “invent:” for what they had heard, they had forgotten. But if, when there was no fear, they forgot many things, and some did not even understand, (as also the Evangelist himself saith,) now that so great a danger came upon them, how could it be otherwise than that all should fleet away from them? Why speak I of words? when even their love towards their Master Himself began gradually to fade away, through fear of what was coming: wherewith also He upbraided them. For since, before this, they hung upon him, and were asking continually, “Whither goest Thou,” but afterwards on His drawing out His discourse to so great length, and declaring the terrors which at the very time of the Cross, and after the Cross should befal them, they just continued speechless and frozen through fear;—hear how He alleges to them this very point saying, “None of you asketh Me, Whither goest Thou? But because I have said these things unto you, sorrow hath filled your heart.” (St. John xvi. 5–6.) Now if the expectation that He would die and rise again was such a grief to them, had they failed to see Him after He was risen, how could it be less than annihilation? Yea, they would have been fain to sink into the depths of the earth, what with dejection at being so deceived, and what with dread of the future, feeling themselves sorely straightened.

Again: from whence came their high doctrines? for the higher points, He said, they should hear afterwards. For, saith He, (St. John xvi. 12.) “I have many things to speak unto you, but ye cannot bear them now.” So that the things not spoken were higher. And one of the disciples was not even willing to depart with Him into Judea, when he heard of dangers, but said, “Let us also go that we may die with Him,” (St. John xi. 16.) taking it hardly30    St. Chrys. Hom. 62. on St. John. “All feared the violence of the Jews, but Thomas more than the rest. Wherefore also he said, Let us also &c. Some indeed say that he desired to share our Lord’s death: but it is not so: for it is the saying rather of a coward. Yet he was not reproved. For as yet He went on bearing their weakness. Afterwards, however, he (St. Thomas) became stronger than any, and irreproachable: This being the great wonder, that one so weak before the time of the Cross, after the Cross and faith in the Resurrection should be seen more zealous than all. So great is the power of Christ.” because he expected that he should die. Now if that disciple, while he was with Him, expected to die and shrunk back on that account, what must he not have expected afterwards, when parted from Him and the other disciples, and when the exposure of their shameless conduct was so complete?

[8.] Besides, what had they to say when they went forth? For the passion indeed all the world knew: for He had been hanged on high, upon the frame of wood, (ἰκρίου) and in mid-day, and in a chief city, and at a principal feast and that from which it was least permitted that any should be absent. But the resurrection no man saw of those who were without: which was no small impediment to them in working conviction. Again, that He was buried, was the common talk of all: and that His disciples stole His body, the soldiers and all the Jews declared: but that He had risen again, no one of them who were without knew by sight. Upon what ground then did they expect to convince the world? For if, while miracles were taking place, certain soldiers were persuaded to testify the contrary, upon what ground did these expect without miracles to do the work of preachers, and without having a farthing to convince land and sea concerning the resurrection? Again, if through desire of glory they attempted this, so much the rather would they have ascribed doctrines each one to himself, and not to Him that was dead and gone. Will it be said, men would not have believed them? And which of the two was the likelier, being preached, to win their belief? He that was apprehended and crucified, or those who had escaped the hands of the Jews?

[9.] Next, tell me with what view were they to take such a course? They did not immediately, leaving Judæa, go into the Gentile cities, but went up and down within its limit. But how, unless they worked miracles, did they convince? For if such they really wrought, (and work them they did,) it was the result of God’s power. If on the other hand they wrought none and prevailed, much more wonderful was the event. Knew they not the Jews—tell me—and their evil practice, and their soul full of grudgings? For they stoned even Moses, (Numb. xiv. 10. comp. Exod. xvii. 4.) after the sea which they had crossed on foot; after the victory, and that marvellous trophy which they raised without blood, by means of his hands, over the Egyptians who had enslaved them; after the manna; after the rocks, and the fountains of rivers which break out thence; after ten thousand miracles in the land of Egypt and the Red Sea and the wilderness. Jeremiah they cast into a pit, and many of the prophets they slew. Hear, for example, what saith Elias, after that fearful famine, and the marvellous rain, and the torch which he brought down from heaven, and the strange holocaust; driven, as he was, to the very extreme edge of their country: “Lord, thy prophets they have killed, thine altars they have digged down, and I am left alone, and they seek my life.” (1 Kings xix. 10.) Yet were not those (who were so persecuted) disturbing any of the established rules. Tell me then, what ground had men for attending to these of whom we are speaking? For, on one hand, they were meaner persons than any of the prophets; on the other, they were introducing just such novelties as had caused the Jews to nail even their Master to the Cross.

And in another way, too, it seemed less unaccountable for Christ to utter such things than for them; for He, they might suppose, acted thus to acquire glory for himself; but these they would have hated even the more, as waging war with them in behalf of another.

[10.] But did the laws of the Romans help them?  Nay, by these they were more involved in difficulties. For their language was, (St. John xix. 12.) “Whosoever maketh himself a king is not Cæsar’s friend.” So that this alone was a sufficient impediment to them, that of Him who was accounted an usurper they were first disciples, and afterwards desirous to strengthen His cause. What in the world then set them upon rushing into such great dangers? And by what statements about Him would they be likely to gain credit? that He was crucified? That He was born of a poor Jewish woman who had been betrothed to a Jewish carpenter? That He was of a nation hated by the world? Nay, all these things were enough not only to fail of persuading and attracting the hearers, but also to disgust every one; and especially when affirmed by the tent-maker and the fisherman. Would not the disciples then bear all these things in mind? Timid nature can imagine more than the reality, and such were their natures. Upon what ground then did they hope to succeed? Nay, rather, they had no hope, there being things innumerable to draw them aside, if so be that Christ had not risen. Is it not quite plain even unto most thoughtless that unless they had enjoyed a copious and mighty grace, and had received pledges of the resurrection, they would have been unable, I say not, to do and undertake these things, but even so much as to have them in their minds? For if when there were so great hinderances, in the way of their planning, I say not of their succeeding, they yet both planned and brought to effect and accomplishing things greater than all expectation, every one, I suppose, can see that not by human power but by divine grace they wrought things.

Now these arguments we ought to practice, not by ourselves only, but one with another; and thus also the discovery of what remains will be easier to us.

[11.] And do not, because thou art an artisan, suppose that this sort of exercise is out of your province; for even Paul was a tent-maker.

“Yes,” saith some one, “but at that time he was also filled with abundant grace, and out of that he spake all things” Well; but before this grace, he was at the feet of Gamaliel; yea, moreover, and he received the grace, because of this, that he shewed a mind worthy of the grace; and after these things he again put his hand to his craft. Let no one, therefore, of those who have trades be ashamed; but those, who are brought up to nothing and are idle, who employ many attendants, and are served by an immense retinue. For to be supported by continual hard work is a sort of asceticism. (φιλοσοφίας ?ἶδος comp. Hooker, E. P. V. lxxii. 18.) The souls of such men are clearer, and their minds better strung. For the man who has nothing to do is apter to say many things at random, and do many things at random; and he is busy all day long about nothing, a huge lethargy taking him up entirely. But he that is employed will not lightly entertain in himself any thing useless, in deeds, in words, or in thoughts; for his whole soul is altogether intent upon his laborious way of livelihood. Let us not therefore despise those who support themselves by the labor of their own hands; but let us rather call them happy on this account. For tell me, what thanks are due unto thee, when after having received thy portion from thy father, thou goest on not in any calling, but lavishing away the whole of it at random?  Knowest thou not that we shall not all have to render the same account, but those who have enjoyed greater licence here a more exact one; those who were afflicted with labor, or poverty, or any thing else of this kind, one not so severe? And this is plain from Lazarus and the rich man. For as thou, for neglecting the right use of the leisure, art justly accused; so the poor man, who having full employment hath spent his remnant of time upon right objects, great will be the crowns which he shall receive. But dost thou urge that a soldier’s duties should at least excuse thee; and dost thou charge them with thy want of leisure? The excuse cannot be founded in reason. For Cornelius was a centurion, yet in no way did the soldier’s belt impair his strict rule of life. But thou, when thou art keeping holiday with dancers and players, and making entire waste of thy life upon the stage, never thinkest of excusing thyself from such engagements by the necessity of military service or the fear of rulers: but when it is the Church to which we call you, then occur these endless impediments.

And what wilt thou say in the day, when thou seest the flame, and the rivers of fire, and the chains never to be broken; and shalt hear the gnashing of teeth? Who shall stand up for thee in that day, when thou shalt see him that hath labored with his own hand and hath lived uprightly, enjoying all glory; but thyself, who art now in soft raiment and redolent of perfumes, in incurable woe? What good will thy wealth and superfluity do thee? And the artisan—what harm will his poverty do him?

Therefore that we may not suffer then, let us fear what is said now, and let all our time be spent in employment on things which are really indispensable. For so, having propitiated God in regard of our past sins, and adding good deeds for the future, we shall be able to attain unto the kingdom of heaven:  through the favor and loving-kindness, etc., etc.

ΟΜΙΛΙΑ Εʹ. Βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοὶ, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοὶ, οὐ πολλοὶ εὐγενεῖς: ἀλλὰ τὰ μωρὰ τοῦ κό σμου ἐξελέξατο ὁ Θεὸς, ἵνα καταισχύνῃ τοὺς σοφούς. αʹ. Εἰπὼν, ὅτι τὸ μωρὸν τοῦ Θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστὶν, ἔδειξεν ὅτι ἐκβέβληται ἡ σοφία ἡ ἀνθρωπίνη ἀπό τε τῆς μαρτυρίας τῶν Γραφῶν, ἀπό τε τῆς τῶν πραγμάτων ἐκβάσεως: ἀπὸ μὲν τῆς μαρτυρίας, εἰπὼν, Ἀπολῶ τὴν σοφίαν τῶν σοφῶν: ἀπὸ δὲ τῆς ἐκβάσεως, κατὰ ἐρώτησιν προαγαγὼν τὸν λόγον καὶ εἰπὼν, Ποῦ σοφός; ποῦ γραμματεύς; Πάλιν συναπέδειξεν, ὅτι καὶ οὐ νεώτερον τὸ πρᾶγμα, ἀλλὰ καὶ παλαιὸν, ὡς ἄνωθεν αὐτὸ προδιατυποῦσθαι καὶ προλέγεσθαι: Γέγραπται γὰρ, φησίν: Ἀπολῶ τὴν σοφίαν τῶν σοφῶν. Μετὰ τούτων ἀπέδειξεν, ὅτι καὶ χρησίμως καὶ εὐλόγως ταῦτα οὕτω γέγονεν: Ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ Θεοῦ, φησὶν, οὐκ ἔγνω ὁ κόσμος τὸν Θεὸν, εὐδόκησεν ὁ Θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας: καὶ ὅτι ὁ σταυρὸς ἀφάτου δυνάμεως καὶ σοφίας ἀπόδειξις, καὶ ὅτι πολλῷ μεῖζον τὸ μωρὸν τοῦ Θεοῦ τῆς ἀνθρωπίνης σοφίας, καὶ τοῦτο πάλιν οὐχὶ διὰ τῶν διδασκάλων, ἀλλὰ καὶ δι' αὐτῶν ἀποδείκνυσι τῶν μαθητῶν: Βλέπετε γὰρ, φησὶ, τὴν κλῆσιν ὑμῶν. Οὐ γὰρ μόνον διδασκάλους ἰδιώτας, ἀλλὰ καὶ μαθητὰς ἐπελέξατο τοιούτους: Οὐ γὰρ πολλοὶ σοφοὶ, φησὶ, κατὰ σάρκα. Οὕτω δείκνυται τοῦτο καὶ ἰσχυρότερον καὶ σοφώτερον, ὅταν καὶ πολλοὺς πείσῃ καὶ ἀσόφους πείσῃ. Καὶ γὰρ δυσκολώτατον ἰδιώτην πεῖσαι, μάλιστα ὅταν περὶ πραγμάτων ἀναγκαίων καὶ μεγάλων ὁ λόγος ᾖ. Ἀλλ' ὅμως ἔπεισαν: καὶ τούτου μάρτυρας αὐτοὺς καλεῖ: Βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοὶ, φησὶν, ἐπισκέψασθε, διερευνήσασθε. Τὸ γὰρ δόγματα οὕτω σοφὰ καὶ πάντων σοφώτερα καταδέξασθαι τοὺς ἰδιώτας, μεγίστην τῷ διδασκάλῳ μαρτυρεῖ σοφίαν. Τί δέ ἐστι, κατὰ σάρκα; Κατὰ τὸ φαινόμενον, κατὰ τὸν παρόντα βίον, κατὰ τὴν ἔξωθεν παίδευσιν. Εἶτα, ἵνα μὴ δόξῃ ἑαυτῷ περιπίπτειν (καὶ γὰρ τὸν ἀνθύπατον ἔπεισε καὶ τὸν Ἀρεοπαγίτην καὶ τὸν Ἀπολλὼ, καὶ ἑτέρους δὲ εἴδομεν σοφοὺς τῷ κηρύγματι προσελθόντας), οὐκ εἶπεν, ὅτι Οὐδεὶς σοφὸς, ἀλλ', Οὐ πολλοὶ σοφοί. Οὐ γὰρ ἀποκεκληρωμένως τοὺς ἰδιώτας ἐκάλει καὶ τοὺς σοφοὺς ἠφίει, ἀλλὰ καὶ τούτους ἐδέχετο, πολλῷ δὲ πλείους ἐκείνους. Τί δήποτε; Ὅτι ὁ κατὰ σάρκα σοφὸς πολλῆς γέμει τῆς ἀνοίας, καὶ οὗτος μάλιστά ἐστιν ὁ μωρὸς, ὅταν τὴν διεφθαρμένην διδασκαλίαν ἐκβαλεῖν μὴ βούληται. Καθάπερ οὖν τις ἰατρὸς, εἰ βουληθείη διδάξαι τινὰς τὰ ἀπὸ τῆς τέχνης, οἱ μὲν ὀλίγα εἰδότες, κακῶς καὶ ἐναντίως χρώμενοι τῇ τέχνῃ καὶ κατέχειν φιλονεικοῦντες, οὐκ ἂν ἀνάσχοιντο μαθεῖν ῥᾳδίως, οἱ δὲ μηδὲν ἐπιστάμενοι μάλιστα ἂν καταδέξαιντο τὰ λεγόμενα: οὕτω δὴ καὶ ἐνταῦθα γέγονεν: οἱ ἰδιῶται μᾶλλον ἐπείσθησαν: τὴν γὰρ ἐσχάτην ἀπόνοιαν οὐκ εἶχον, τὸ νομίζειν ἑαυτοὺς εἶναι σοφούς. Καὶ γὰρ οἱ σφόδρα μωροὶ, οὗτοι μάλιστά εἰσιν οἱ λογισμοῖς ἐπιτρέποντες ἅπερ οὐκ ἔστιν εὑρεῖν, ἀλλ' ἢ διὰ πίστεως. Καὶ γὰρ εἴ τις, τοῦ χαλκευτικοῦ διὰ τῆς πυράγρας τὸν πεπυρακτωμένον ἐξέλκοντος σίδηρον, οὗτος διὰ τῆς χειρὸς φιλονεικοίη τοῦτο ποιεῖν, τὴν ἐσχάτην αὐτοῦ καταψηφιούμεθα ἄνοιαν: οὕτω καὶ οἱ φιλόσοφοι δι' ἑαυτῶν ταῦτα εὑρεῖν φιλονεικήσαντες, τὴν πίστιν ἠτίμασαν. Διά τοι τοῦτο οὐχ εὗρον τῶν ζητουμένων οὐδέν. Οὐ πολλοὶ δυνατοὶ, οὐ πολλοὶ εὐγενεῖς. Καὶ γὰρ καὶ οὗτοι τύφου πεπληρωμένοι εἰσίν. Οὐδὲν δὲ οὕτω πρὸς ἀκριβῆ θεογνωσίαν ἄχρηστον, ὡς ἀπόνοια καὶ τὸ προσηλῶσθαι πλούτῳ. Καὶ γὰρ παρασκευάζει τὰ παρόντα θαυμάζειν καὶ μηδένα τῶν μελλόντων ποιεῖσθαι λόγον, καὶ ἐμφράττει τὰ ὦτα τῷ πλήθει τῶν φροντίδων. Ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ Θεός. Ὅπερ ἐστὶ μέγιστον τῆς νίκης δεῖγμα, ὅταν διὰ τῶν ἰδιωτῶν νικᾷ. βʹ. Οὐ γὰρ οὕτω καταισχύνονται Ἕλληνες, ὅταν διὰ τῶν σοφῶν ἡττηθῶσιν: ἀλλὰ τότε ἐγκαλύπτονται, ὅταν ἴδωσι τὸν χειροτέχνην καὶ τὸν ἐπὶ τῆς ἀγορᾶς ὑπὲρ αὐτοὺς φιλοσοφοῦντα. Διὸ καὶ αὐτὸς ἔλεγεν: Ἵνα καταισχύνῃ τοὺς σοφούς. Καὶ οὐκ ἐνταῦθα μόνον τοῦτο ἐποίησεν, ἀλλὰ καὶ ἐπὶ τῶν ἄλλων πλεονεκτημάτων τοῦ βίου. Καὶ γὰρ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο, φησὶ, ἵνα καταισχύνῃ τὰ ἰσχυρά. Οὐ γὰρ ἰδιώτας μόνον, ἀλλὰ καὶ πένητας καὶ εὐκαταφρονήτους καὶ ἀσήμους ἐκάλεσεν, ἵνα τοὺς ἐν δυναστείαις ὄντας ταπεινώσῃ. Καὶ τὰ ἀγεννῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα, καὶ τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ. Καὶ τίνα τὰ μὴ ὄντα καλεῖ; Τοὺς μηδὲν εἶναι λογιζομένους διὰ τὴν πολλὴν οὐδένειαν. Οὕτω τὴν πολλὴν δύναμιν ἐπεδείξατο, διὰ τῶν μηδὲν εἶναι δοκούντων τοὺς μεγάλους κατενεγκών: ὅπερ καὶ ἀλλαχοῦ λέγει, ὅτι Ἡ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. Μεγάλη γὰρ δύναμις τὸ τοὺς ἀπεῤῥιμμένους καὶ μηδενὸς μηδέποτε μαθήματος ἁψαμένους, τούτους ἀθρόον τὰ ὑπὲρ τὸν οὐρανὸν παιδεύειν φιλοσοφεῖν. Ἐπεὶ καὶ ἰατρὸν καὶ ῥήτορα καὶ τοὺς ἄλλους ἅπαντας τότε μάλιστα θαυμάζομεν, ὅταν τοὺς σφόδρα ἰδιώτας πείθωσι καὶ παιδεύωσιν. Εἰ δὲ τοὺς περὶ τέχνης λόγους θαῦμα μέγα ἐνθεῖναι ἰδιώτῃ, πολλῷ μᾶλλον τοὺς ὑπὲρ τοσαύτης φιλοσοφίας. Οὐ θαύματος δὲ ἕνεκεν μόνον, οὐδὲ τοῦ δεῖξαι τὴν ἑαυτοῦ δύναμιν τοῦτο πεποίηκεν, ἀλλὰ καὶ ὑπὲρ τοῦ καταστεῖλαι τοὺς ἀλαζόνας. Διὸ καὶ ἔμπροσθεν ἔλεγεν: Ἵνα καταισχύνῃ τοὺς σοφοὺς, ἵνα καταργήσῃ τὰ ὄντα, καὶ ἐνταῦθα πάλιν: Ὅπως μὴ καυχήσηται πᾶσα σὰρξ ἐνώπιον τοῦ Θεοῦ. Πάντα γὰρ ὁ Θεὸς διὰ τοῦτο ποιεῖ, [ἵνα τὸν τῦφον καὶ τὸ φρόνημα καταστείλῃ, ἵνα τὸ καυχᾶσθαι καθέλῃ: καὶ ὑμεῖς ἐπὶ τούτῳ, φησὶ, ἐνδιατρίβετε; πάντα ποιεῖ,] ἵνα μηδὲν ἑαυτοῖς λογιζώμεθα, ἵνα πάντα τῷ Θεῷ ἐπιγράφωμεν. Καὶ ὑμεῖς ἐπὶ τῷ δεῖνι καὶ τῷ δεῖνι ὑμᾶς αὐτοὺς προσενείματε; Καὶ ποίας τεύξεσθε συγγνώμης; Καὶ γὰρ ἔδειξεν ὁ Θεὸς, ὅτι οὐ δυνατὸν δι' ἑαυτῶν σωθῆναι μόνον, καὶ τοῦτο παρὰ τὴν ἀρχὴν ἐποίησεν. Οὐ γὰρ τότε δι' ἑαυτῶν σωθῆναι ἐνῆν, ἀλλ' ἔδει κάλλος οὐρανοῦ καὶ γῆς μέγεθος καὶ τῆς ἄλλης κτίσεως τὸ σῶμα περιελθόντας, οὕτω χειραγωγεῖσθαι πρὸς τὸν τῶν ἔργων δημιουργόν. Ἐποίησε δὲ τοῦτο, προαναστέλλων τὴν μέλλουσαν οἰησισοφίαν. Ὡς ἂν εἴ τις διδάσκαλος κελεύσας ἕπεσθαι τῷ μαθητῇ ᾗπερ ἂν ἡγῆται, ἐπειδὰν ἴδῃ προλαβόντα καὶ βουλόμενον ἀφ' ἑαυτοῦ πάντα μαθεῖν, ἀφεὶς διαμαρτεῖν, καὶ δείξας ὡς οὐκ ἀρκεῖ πρὸς τὴν μάθησιν, οὕτως αὐτῷ τότε ἐπεισάγοι τὰ παρ' ἑαυτοῦ: οὕτω καὶ ὁ Θεὸς ἐκέλευσε παρὰ τὴν ἀρχὴν ἕπεσθαι διὰ τῆς κατὰ τὴν κτίσιν καταλήψεως: ἐπειδὴ δὲ οὐκ ἐθέλησαν, δείξας διὰ τῆς πείρας, ὅτι οὐκ ἀρκοῦσιν ἑαυτοῖς, τότε αὐτοὺς πρὸς ἑαυτὸν ἑτέρως πάλιν ἄγει: ἔδωκεν ἀντὶ δέλτου τὸν κόσμον. Οὐδὲ ἐν τούτοις ἐμελέτησαν οἱ φιλόσοφοι, οὐδὲ αὐτῷ πεισθῆναι ἠθέλησαν, οὐδὲ ταύτην ἐλθεῖν τὴν ὁδὸν πρὸς αὐτὸν, ἣν αὐτὸς ἐκέλευσεν. Εἰσήγαγεν ἑτέραν ὁδὸν τῆς προτέρας σαφεστέραν, πείθουσαν ὅτι οὐκ αὐτάρκης ἄνθρωπος αὐτὸς ἑαυτῷ μόνος. Τότε μὲν γὰρ καὶ λογισμοὺς ἦν ἀνακινεῖν, καὶ τῇ ἔξωθεν κεχρῆσθαι σοφίᾳ διὰ τῆς κτίσεως χειραγωγουμένους: νῦν δὲ ἂν μή τις γένηται μωρὸς, τουτέστιν, ἂν μὴ πάντα λογισμὸν καὶ πᾶσαν κενώσῃ σοφίαν, καὶ τῇ πίστει ἑαυτὸν παραδῷ, ἀμήχανον σωθῆναι. Οὐ μικρὸν τοίνυν μετὰ τοῦ ποιῆσαι ῥᾳδίαν τὴν ὁδὸν, καὶ νόσημα ἀνέσπασεν ἐντεῦθεν, τὸ μὴ καυχᾶσθαι μηδὲ μέγα φρονεῖν: Ὅπως μὴ καυχήσηται πᾶσα σάρξ. Ἀπὸ γὰρ τούτου ἡ ἁμαρτία, ὅτι σοφώτεροι τῶν τοῦ Θεοῦ νόμων εἶναι ἐφιλονείκησαν, οὐ θέλοντες οὕτω μαθεῖν ὡς αὐτὸς ἐνομοθέτησε. Διὰ τοῦτο οὐδὲ ὅλως ἔμαθον. Οὕτω καὶ ἐξ ἀρχῆς ἐγένετο. Εἶπε τῷ Ἀδάμ: Τόδε τι πρᾶξον, καὶ τόδε μὴ πράξῃς. Ἐκεῖνος ὡς πλέον τι νομίζων εὑρίσκειν, παρήκουσε, καὶ ὅπερ εἶχεν, ἀπώλεσεν. Εἶπε τοῖς ἑξῆς: Μὴ ἐναπομένετε τῇ κτίσει, ἀλλὰ διὰ ταύτης τὸν Δημιουργὸν θεωρεῖτε. Ἐκεῖνοι δῆθεν, ὡς σοφώτερόν τι τῶν εἰρημένων εὑρίσκοντες, μυρίους ἐκίνησαν λαβυρίνθους. Διὰ τοῦτο καὶ ἑαυτοῖς καὶ ἀλλήλοις συνεῤῥάγησαν, καὶ οὔτε τὸν Θεὸν εὗρον, οὔτε περὶ τῆς κτίσεώς τι σαφὲς ἔγνωσαν, οὐδὲ προσήκουσαν καὶ ἀληθῆ περὶ αὐτῆς δόξαν ἔσχον. Διὰ τοῦτο πάλιν ἐκ πολλοῦ τοῦ περιόντος τὴν οἴησιν αὐτῶν καθαιρῶν, τοὺς ἰδιώτας πρώτους εἰσήγαγε, δείξας ὡς πάντες τῆς ἄνωθεν δέονται σοφίας. Οὐ μόνον δὲ ἐν τῷ περὶ γνώσεως λόγῳ, ἀλλὰ καὶ τοῖς ἄλλοις ἅπασι καὶ ἀνθρώπους καὶ τὰ ἄλλα πάντα κτίσματα ἐν πολλῇ χρείᾳ αὐτοῦ κατέστησεν, ἵνα μεγίστην ἀφορμὴν ἔχῃ καὶ ταύτην ὑποταγῆς καὶ οἰκειώσεως, ἵνα μὴ ἀποπηδήσαντα ἀπόληται. Διὰ τοῦτο οὐκ ἀφῆκεν αὐτάρκεις αὐτοὺς ἑαυτοῖς εἶναι. Εἰ γὰρ καὶ νῦν ἐν χρείᾳ ὄντες πολλοὶ καταφρονοῦσιν, εἰ μὴ τοῦτο ἦν, ποῦ οὐκ ἂν ἐξῆλθον ὑπεροψίας; Ὥστε τὸ οὕτω καυχᾶσθαι οὐ φθονῶν αὐτοῖς ἀνεῖλεν, ἀλλ' ἀφέλκων αὐτοὺς τῆς ἀπωλείας τῆς ἐντεῦθεν γινομένης. Ἐξ αὐτοῦ δὲ ὑμεῖς ἐστε ἐν Χριστῷ Ἰησοῦ, ὃς ἐγενήθη ἡμῖν σοφία ἀπὸ Θεοῦ, καὶ δικαιοσύνη καὶ ἁγιασμὸς καὶ ἀπολύτρωσις. Τὸ, Ἐξ αὐτοῦ, ἐνταῦθα οὐ περὶ τῆς εἰς τὸ εἶναι παραγωγῆς οἶμαι λέγειν αὐτὸν, ἀλλὰ περὶ τῆς πίστεως: τουτέστι, τέκνα Θεοῦ γενέσθαι οὐκ ἐξ αἱμάτων, οὐδὲ ἐκ θελήματος σαρκός. Μὴ νομίσητε τοίνυν, ὅτι ἀφελόμενος ἡμᾶς τοῦ καυχήματος, εἴασεν οὕτω: μεῖζον γὰρ ἕτερον ἔδωκε καύχημα. Ἐκείνου γὰρ ἐνώπιον οὐ δεῖ καυχᾶσθαι. Παῖδες αὐτοῦ ἐστε, διὰ τοῦ Χριστοῦ τοῦτο γενόμενοι. Καὶ ἐπειδὴ εἶπε, Τὰ μωρὰ τοῦ κόσμου ἐξελέξατο καὶ τὰ ἀγεννῆ, δείκνυσιν ὅτι πάντων εἰσὶν εὐγενέστεροι, τὸν Θεὸν ἔχοντες πατέρα. Τῆς δὲ εὐγενείας ταύτης οὐχ ὁ δεῖνα καὶ ὁ δεῖνα, ἀλλ' ὁ Χριστὸς ἡμῖν ἐστιν αἴτιος, σοφοὺς ἡμᾶς ποιήσας καὶ δικαίους καὶ ἁγίους: τοῦτο γάρ ἐστιν: Ἐγενήθη ἡμῖν σοφία. γʹ. Τίς οὖν ἡμῶν σοφώτερος τῶν οὐ τὴν Πλάτωνος ἐχόντων σοφίαν, ἀλλ' αὐτὸν τὸν Χριστὸν, τοῦτο τοῦ Θεοῦ βουληθέντος; Τί δέ ἐστιν, Ἀπὸ Θεοῦ; Ὅταν μεγάλα εἴπῃ περὶ τοῦ Μονογενοῦς, τότε προσάπτει τὸν Πατέρα, ἵνα μὴ νομίσῃ τις ἀγέννητον εἶναι τὸν Υἱόν. Ἐπειδὴ οὖν εἶπεν, ὅτι τοσαῦτα ἴσχυσε, καὶ τὸ πᾶν ἀνέθηκε τῷ Υἱῷ, σοφίαν αὐτὸν λέγων ἡμῖν γεγενῆσθαι καὶ δικαιοσύνην καὶ ἁγιασμὸν καὶ ἀπολύτρωσιν. Διὰ τοῦ Υἱοῦ πάλιν τὸ πᾶν ἀνατιθεὶς τῷ Πατρὶ εἶπεν: Ἀπὸ Θεοῦ. Διὰ τί δὲ μὴ εἶπεν, Ἐσόφισεν ἡμᾶς, ἀλλ', Ἐγενήθη ἡμῖν σοφία; Τὸ δαψιλὲς ἐνδεικνύμενος τῆς δωρεᾶς: ὡς ἂν εἰ ἔλεγεν: Ἑαυτὸν ἡμῖν ἔδωκε. Καὶ ὅρα πῶς ὁδῷ προβαίνει. Πρότερον γὰρ ἡμᾶς σοφοὺς ἐποίησεν ἀπαλλάξας τῆς πλάνης, καὶ τότε δικαίους καὶ ἁγίους, τὸ Πνεῦμα χαρισάμενος, καὶ οὕτως ἀπήλλαξεν ἡμᾶς ἁπάντων τῶν κακῶν, ὥστε αὐτοῦ εἶναι. Καὶ οὐ τῆς οὐσιώσεως τοῦτο δηλωτικὸν, ἀλλὰ τῆς πίστεως. Ἀλλαχοῦ μὲν οὖν φησιν, ὅτι ἡμεῖς ἐγενόμεθα δικαιοσύνη ἐν αὐτῷ, οὕτω λέγων: Τὸν μὴ γνόντα ἁμαρτίαν, ἁμαρτίαν ὑπὲρ ἡμῶν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη Θεοῦ ἐν αὐτῷ: νῦν δὲ αὐτόν φησι δικαιοσύνην ἡμῖν γεγενῆσθαι, ὥστε ἔξεστι τῷ βουλομένῳ μετέχειν δαψιλῶς. Οὐ γὰρ ὁ δεῖνα σοφοὺς ἐποίησε καὶ ὁ δεῖνα, ἀλλ' ὁ Χριστός. Ὁ τοίνυν καυχώμενος, ἐν αὐτῷ καυχάσθω, μὴ ἐν τῷ δεῖνι καὶ τῷ δεῖνι: παρὰ τοῦ Χριστοῦ γέγονεν ἅπαντα. Διὸ εἰπὼν, Ὃς ἐγενήθη ἡμῖν σοφία καὶ δικαιοσύνη καὶ ἁγιασμὸς καὶ ἀπολύτρωσις, ἐπήγαγεν: Ἵνα, καθὼς γέγραπται, Ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω. Διὰ τοῦτο καὶ σφοδρῶς κατηνέχθη κατὰ τῆς τῶν Ἑλλήνων σοφίας, ἵνα τούτῳ αὐτῷ πείσῃ τοὺς ἀνθρώπους, ὥσπερ οὖν καὶ ἔστι δίκαιον, ἐν Θεῷ καυχᾶσθαι. Ὅταν γὰρ παρ' ἑαυτῶν τὰ ὑπὲρ ἑαυτοὺς ζητῶμεν, οὐδὲν μωρότερον, οὐδὲν ἀσθενέστερον ἡμῶν γίνεται. Γλῶτταν μὲν γὰρ ἔχειν ἠκονημένην, δυνατὸν, δόγματα δὲ ἰσχυρὰ, ἀμήχανον: ἀλλὰ τοῖς τῶν ἀραχνίων ὑφάσμασιν ἐοίκασιν οἱ λογισμοὶ καθ' ἑαυτοὺς ὄντες. Εἰς τοῦτο γάρ τινες παρήλασαν μανίας, ὡς μηδὲν ἀληθὲς εἶναι λέγειν τῶν ὄντων, ἀλλὰ πάντα ἐναντία διϊσχυρίζεσθαι τῶν φαινομένων. Μηδὲν τοίνυν εἴπῃς σαυτοῦ, ἀλλ' ἐν πᾶσιν ἐν Θεῷ καυχῶ: μηδενὶ ἀνθρώπῳ τί ποτε λογίσῃ. Εἰ γὰρ Παύλῳ οὐδὲν χρὴ λογίζεσθαι, πολλῷ μᾶλλον ἑτέροις: Ἐγὼ γὰρ, φησὶν, ἐφύτευσα, Ἀπολλὼς ἐπότισεν, ἀλλ' ὁ Θεὸς ηὔξανεν. Ὁ μαθὼν ἐν Κυρίῳ καυχᾶσθαι, οὐδέποτε ἐπαρθήσεται, ἀλλ' ἀεὶ καὶ μετριάσει, καὶ ἐν πᾶσιν ἔσται εὐχάριστος. Ἀλλ' οὐ τὰ τῶν Ἑλλήνων τοιαῦτα, ἀλλὰ πάντα ἑαυτοῖς ἀνατιθέασι. Διὸ καὶ ἀπὸ ἀνθρώπων ποιοῦσι θεούς: οὕτως αὐτοὺς ἡ ἀπόνοια ἐξετραχήλισεν. Ὥρα δὴ λοιπόν ἐστι πρὸς τὴν τούτων ἐξελθεῖν μάχην. Ποῦ τοίνυν κατελίπομεν τὸν λόγον τῇ προτέρᾳ; Ἐλέγομεν, ὅτι οὐκ ἦν δυνατὸν κατὰ ἀνθρωπίνην ἀκολουθίαν περιγενέσθαι τῶν φιλοσόφων τοὺς ἁλιέας: ἀλλ' ὅμως γέγονε δυνατόν: ὅθεν δῆλον, ὅτι χάριτι γέγονεν. Ἐλέγομεν, ὅτι οὐκ ἦν δυνατὸν οὐδὲ ἐννοῆσαι αὐτοὺς τοσαῦτα κατορθώματα: καὶ ἐδείξαμεν, ὅτι οὐ μόνον ἐνενόησαν, ἀλλὰ καὶ εἰς τέλος ἤγαγον μετὰ πολλῆς τῆς εὐκολίας. Τὸ αὐτὸ δὴ καὶ σήμερον γυμνάσωμεν τοῦ λόγου τὸ κεφάλαιον, πόθεν αὐτοῖς ἐπῆλθε προσδοκῆσαι τῆς οἰκουμένης περιγενέσθαι, εἰ μὴ εἶδον τὸν Χριστὸν ἀναστάντα. Μὴ γὰρ ἐξεστήκεσαν, ὥστε τοιοῦτόν τι λογίσασθαι ἁπλῶς καὶ εἰκῆ; Καὶ γὰρ ὑπερβάλλει πᾶσαν μανίαν τὸ προσδοκῆσαι ἄνευ θείας χάριτος τοσούτου περιγενέσθαι πράγματος. Πῶς δ' ἂν αὐτὸ κατώρθωσαν μαινόμενοι καὶ ἐξεστηκότες; Εἰ δὲ ἐσωφρόνουν, ὥσπερ οὖν καὶ τὰ πράγματα ἔδειξε, πῶς ἄνευ τοῦ λαβεῖν ἐνέχυρα ἀξιόπιστα ἐκ τῶν οὐρανῶν καὶ τῆς ἄνωθεν ἀπολαῦσαι ῥοπῆς, ὑπέμενον πρὸς τοσούτους ἐξελθεῖν πολέμους, καὶ γῆς καὶ θαλάττης κατατολμῆσαι, καὶ πρὸς μεταβολὴν τῶν τῆς οἰκουμένης ἁπάσης ἐθῶν τῶν ἐν χρόνῳ τοσούτῳ παγέντων ἄνθρωποι δώδεκα ἀποδύσασθαι, καὶ στῆναι γενναίως οὕτω; Καὶ τὸ δὴ μεῖζον, πρὸς τὸν οὐρανὸν καλοῦντες καὶ τὰς ἄνω διατριβὰς, πόθεν προσεδόκων πείθειν τοὺς ἀκούοντας; Καὶ εἰ μὲν ἦσαν ἐν δόξῃ καὶ πλούτῳ καὶ δυναστείᾳ καὶ παιδεύσει τραφέντες, μάλιστα μὲν οὐδὲ οὕτω πρὸς τοσοῦτον ὄγκον πραγμάτων εἰκὸς ἦν αὐτοὺς ἐπαρθῆναι: πλὴν ἀλλὰ μᾶλλόν τινα λόγον εἶχεν ἡ προσδοκία: νῦν δὲ οἱ μὲν πρὸς λίμνας, οἱ δὲ περὶ δέρματα ἠσχόληντο, οἱ δὲ περὶ τελωνίαν. Οὐδὲν δὲ τούτων τῶν ἐπιτηδευμάτων ἀχρηστότερον πρὸς φιλοσοφίαν καὶ πρὸς τὸ πεῖσαι μεγάλα φαντάζεσθαι, καὶ μάλιστα ὅταν μὴ παράδειγμά τις ἔχῃ. Μᾶλλον δὲ οὐ μόνον παραδείγματα οὐκ εἶχον, ὅτι περιέσονται, ἀλλ' ὅτι καὶ οὐ περιέσονται, καὶ ταῦτα δὴ ἔναυλα. Πολλοὶ γὰρ ἐπιχειρήσαντες καινοτομίαις ἐσβέσθησαν (οὐχὶ τὰ παρ' Ἕλλησι λέγω: ἐκεῖνα γὰρ οὐδὲ ἦσαν, ἀλλὰ παρ' αὐτοῖς τοῖς Ἰουδαίοις ἐν αὐτῷ τῷ καιρῷ), οὐχὶ μετὰ δώδεκα ἀνθρώπων, ἀλλὰ μετὰ πλήθους πολλοῦ τοῖς πράγμασιν ἐπιτιθέμενοι. Καὶ γὰρ Θευδᾶς καὶ Ἰούδας συστήματα ἔχοντες μεγάλα ἀνθρώπων μετὰ τῶν μαθητῶν ἀπώλοντο. Καὶ ὁ παρ' ἐκείνων φόβος ἱκανὸς ἦν τούτους παιδεῦσαι, εἰ μὴ σφόδρα ἦσαν πεπεισμένοι, ὅτι ἄνευ θείας δυνάμεως ἀμήχανον περιγενέσθαι. Εἰ δὲ καὶ προσεδόκων κρατῆσαι, ποίαις ἐλπίσι τοσούτους ἀνεδέχοντο κινδύνους, εἰ μὴ πρὸς τὰ μέλλοντα ἑώρων; Θῶμεν δὲ, ὅτι καὶ ἤλπιζον κρατῆσαι: τί προσεδόκων κερδαίνειν ἐκ τοῦ προσάγειν ἅπαντας τῷ μὴ ἀναστάντι, καθώς φατε; δʹ. Εἰ γὰρ νῦν πιστεύσαντες ἄνθρωποι περὶ βασιλείας οὐρανῶν καὶ μυρίων ἀγαθῶν, δυσκόλως καταδέχονται κινδύνους, πῶς ἂν ἐκεῖνοι μάτην τοσαῦτα ἂν ὑπέμειναν, μᾶλλον δὲ καὶ ἐπὶ κακῷ; Εἰ γὰρ μὴ ἐγένετο τὰ γεγενημένα, μηδὲ εἰς τὸν οὐρανὸν ὁ Χριστὸς ἀνέβη, πάντως, ταῦτα πλάττειν φιλονεικοῦντες καὶ τοὺς ἄλλους πείθειν, τῷ Θεῷ προσκρούειν ἔμελλον καὶ μυρίους ἄνωθεν προσδοκᾷν κεραυνούς. Ἄλλως δὲ, εἰ καὶ ζῶντος τοῦ Χριστοῦ τοσαύτην εἶχον προθυμίαν, ἀποθανόντος ἂν ἔσβεσαν αὐτήν. Ἔδοξε γὰρ ἂν αὐτοῖς, εἰ μὴ ἀνέστη, ἀπατεὼν εἶναί τις καὶ εἴρων. Οὐκ ἴστε, ὅτι τὰ στρατόπεδα, τοῦ μὲν στρατηγοῦ καὶ βασιλέως ζῶντος, κἂν ἀσθενῆ ᾖ, συγκροτεῖται: ἀπελθόντων δὲ ἐκείνων, κἂν ἰσχυρὰ ᾖ, διαλύεται; Ποίοις οὖν, εἰπέ μοι, λόγοις ἐκέχρηντο πιθανοῖς, μέλλοντες ἅπτεσθαι τοῦ κηρύγματος καὶ πρὸς τὴν οἰκουμένην ἐξιέναι ἅπασαν; ποίοις δὲ κωλύμασιν οὐκ ἂν κατεσχέθησαν; Εἰ γὰρ μαινόμενοι ἦσαν (τὸ γὰρ αὐτὸ λέγων οὐ παύσομαι), οὐδὲ ὅλως κατορθῶσαι ἔδει: οὐδεὶς γὰρ μαινομένοις πείθεται: εἰ δὲ κατώρθωσαν, ὥσπερ οὖν καὶ κατώρθωσαν, καὶ δείκνυσι τὸ τέλος, πάντων ἦσαν σοφώτεροι. Εἰ δὲ πάντων ἦσαν σοφώτεροι, εὔδηλον ὅτι οὐκ ἂν ἁπλῶς ἦλθον ἐπὶ τὸ κήρυγμα. Εἰ γὰρ μὴ εἶδον αὐτὸν ἀναστάντα, τί ἦν ἱκανὸν αὐτοὺς ἐξαγαγεῖν ἐπὶ τὸν πόλεμον τοῦτον; τί δὲ οὐκ ἂν αὐτοὺς ἀπέτρεψεν; Εἶπεν αὐτοῖς, ὅτι Μετὰ τρεῖς ἡμέρας ἀναστήσομαι, καὶ περὶ βασιλείας οὐρανῶν ἐπηγγείλατο: εἶπεν, ὅτι Κρατήσουσι τῆς οἰκουμένης Πνεῦμα λαβόντες ἅγιον: καὶ μυρία πρὸς τούτοις ἕτερα πᾶσαν ὑπερβαίνοντα φύσιν. Ὥστε εἰ μηδὲν τούτων γέγονεν, εἰ καὶ ζῶντι ἐπείθοντο, τελευτήσαντος οὐκ ἂν ἐπείσθησαν, εἰ μὴ εἶδον ἀναστάντα. Εἶπον γὰρ ἄν: Μετὰ τρεῖς ἡμέρας, ἔλεγεν, ἀναστήσομαι, καὶ οὐκ ἀνέστη: Πνεῦμα ὑπέσχετο δώσειν, καὶ οὐκ ἔπεμψε: πῶς οὖν ὑπὲρ τῶν μελλόντων αὐτῷ πιστεύσομεν, τῶν παρόντων ἐληλεγμένων; Τίνος δὲ ἕνεκεν μὴ ἀναστάντος, ἐκήρυττον ὅτι ἀνέστη; Ἐπειδὴ ἐφίλουν αὐτὸν, φησί. Καὶ μὴν μισεῖν λοιπὸν εἰκὸς ἦν ἀπατήσαντα καὶ προδεδωκότα, καὶ ὅτι μυρίαις αὐτοὺς ἐλπίσιν ἐπάρας, καὶ οἰκίας καὶ γονέων καὶ πάντων ἀποστήσας, καὶ ὁλόκληρον ἔθνος ἐκπολεμώσας αὐτοῖς τὸ Ἰουδαίων, προέδωκεν ὕστερον. Καὶ εἰ μὲν ἀσθενείας ἦν τὸ γενόμενον, συνέγνωσαν ἄν: νυνὶ δὲ κακουργίας πολλῆς εἶναι ἐνομίζετο. Ἔδει γὰρ τἀληθὲς εἰπεῖν, καὶ μὴ τὸν οὐρανὸν ἐπαγγείλασθαι ἄνθρωπον ὄντα θνητὸν, ὥς φατε. Ὥστε τοὐναντίον εἰκὸς ἦν αὐτοὺς ποιεῖν, κηρύττειν τὴν ἀπάτην, καὶ λέγειν αὐτὸν εἴρωνα καὶ γόητα: οὕτω γὰρ ἂν καὶ τῶν κινδύνων ἀπηλλάγησαν, οὕτω καὶ τὸν πόλεμον ἔλυσαν. Εἰ γὰρ τοῖς στρατιώταις ἀργύριον ἔδωκαν οἱ Ἰουδαῖοι ἵνα εἴπωσιν, ὅτι ἔκλεψαν τὸ σῶμα: εἰ παρελθόντες εἶπον οἱ μαθηταὶ ὅτι Ἐκλέψαμεν, καὶ οὐκ ἀνέστη, ποίας ἂν οὐκ ἀπέλαυσαν τιμῆς; Ὥστε ἐξῆν αὐτοῖς καὶ τιμᾶσθαι καὶ στεφανοῦσθαι. Τίνος οὖν ἕνεκεν τὸ ὑβρίζεσθαι καὶ κινδυνεύειν ἀντικατηλλάξαντο τούτων, εἰ μὴ θεία τις ἦν ἡ πείθουσα αὐτοὺς δύναμις, ἡ τούτων ἁπάντων δυνατωτέρα; Εἰ δὲ μηδέπω πείθομεν, λογίζου κἀκεῖνο, ὅτι εἰ μὴ τοῦτο ἦν, κἂν εἰ σφόδρα παρεσκευάζοντο, οὐκ ἂν ἐπ' αὐτῷ τὸ κήρυγμα ἐκήρυξαν, ἀλλ' ἀπεστράφησαν αὐτόν. Ἴστε γὰρ ὅτι οὐδὲ τὰ ὀνόματα βουλόμεθα τῶν τὰ τοιαῦτα ἀπατώντων ἡμᾶς ἀκούειν. Τίνος δὲ ἕνεκεν καὶ ἐκήρυττον αὐτοῦ τὸ ὄνομα; προσδοκῶντες ὅτι κρατήσουσι δι' αὐτοῦ; καὶ μὴν τοὐναντίον ἐχρῆν προσδοκᾷν, ὅτι εἰ καὶ ἔμελλον κρατήσειν, ἀπώλοντο ἀπατεῶνος ὄνομα φέροντες εἰς μέσον. Εἰ δὲ συσκιάσαι τὰ πρότερα ἐβούλοντο, ἔδει σιγῆσαι: ὡς τό γε ἐπαγωνίζεσθαι, μειζόνως ἀνῆπτε καὶ τὸν πόλεμον καὶ τὸν γέλωτα. Πόθεν οὖν ἐπῆλθεν αὐτοῖς ἀναπλάσαι τοιαῦτα; καὶ γὰρ ἅπερ ἤκουσαν, ἀπώλεσαν. Εἰ δὲ οὐκ ὄντος φόβου πολλὰ ἐπελανθάνοντο, καί τινα οὐδὲ ἐνόουν, καθὼς καὶ ὁ εὐαγγελιστής φησι, τοσούτου κινδύνου καταλαβόντος, πῶς οὐκ ἂν ἅπαντα αὐτῶν ἀπέπτη; Καὶ τί λέγω τὰ ῥήματα; ὅπου γε καὶ ὁ πρὸς αὐτὸν τὸν διδάσκαλον πόθος ἠρέμα κατεμαραίνετο τῷ φόβῳ τῶν ἐσομένων: ὅπερ αὐτοῖς καὶ ὠνείδισεν. Ἐπειδὴ γὰρ πρὸ τούτου μὲν ἐκκρεμάμενοι αὐτοῦ, συνεχῶς ἠρώτων, Ποῦ ὑπάγεις; ὕστερον δὲ, ὅτε τοὺς μακροὺς ἀπέτεινε λόγους τὰ δεινὰ διηγούμενος τὰ παρ' αὐτὸν τὸν σταυρὸν καταληψόμενα αὐτοὺς, εἶτα τῷ δέει παγέντες ἐναπέμειναν ἀχανεῖς: ἄκουσον πῶς τοῦτο αὐτὸ προφέρει αὐτοῖς λέγων: Οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με: Ποῦ ὑπάγεις; ἀλλ' ὅτι λελάληκα ὑμῖν ταῦτα, ἡ λύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν. Εἰ τοίνυν προσδοκῶντες αὐτὸν ἀποθανεῖσθαι καὶ ἀναστήσεσθαι οὕτως ἤλγουν, ἀναστάντα αὐτὸν μὴ ἰδόντες, πῶς οὐκ ἂν ἀπώλοντο, καὶ εἰς αὐτὴν ἂν ἐσπούδασαν καταδῦναι τὴν γῆν, καὶ ἀθυμίᾳ τῇ τῆς ἀπάτης καὶ δέει τῶν ἐσομένων πολιορκούμενοι; εʹ. Πόθεν δὲ καὶ τὰ ὑψηλὰ αὐτοῖς δόγματα; τὰ γὰρ ὑψηλότερα ὕστερον εἶπεν αὐτοὺς ἀκούσεσθαι: Πολλὰ γὰρ ἔχω λέγειν ὑμῖν, φησὶν, ἀλλ' οὐ δύνασθε βαστάζειν ἄρτι. Ὥστε τὰ λειπόμενα ὑψηλότερα ἦν. Εἷς δὲ τῶν μαθητῶν οὐδὲ εἰς τὴν Ἰουδαίαν ἤθελεν ἀπελθεῖν μετ' αὐτοῦ, ἐπειδὴ κινδύνων ἤκουσεν, ἀλλ' ἔλεγεν: Ἀπέλθωμεν καὶ ἡμεῖς, ἵνα ἀποθάνωμεν μετ' αὐτοῦ: βαρυνόμενος ἐπειδὴ προσεδόκησεν ἀποθανεῖσθαι. Εἰ δὲ μετ' αὐτοῦ ὢν προσεδόκησεν ἀποθανεῖσθαι, καὶ ἀνεδύετο διὰ τοῦτο, χωρὶς αὐτοῦ καὶ τῶν λοιπῶν μαθητῶν τί οὐκ ἂν ἤλπισε τότε παθεῖν; Καὶ πολὺς ὁ ἔλεγχος ἦν τῆς ἀναισχυντίας. Τί δὲ καὶ εἶχον εἰπεῖν ἐξιόντες; Τὸ μὲν γὰρ πάθος ἡ οἰκουμένη πᾶσα ᾔδει: καὶ γὰρ ἐφ' ὑψηλοῦ ἐκρέματο τοῦ ἰκρίου, καὶ ἐν ἡμέρᾳ μέσῃ, καὶ ἐν μητροπόλει, καὶ ἐν ἑορτῇ μεγίστῃ, ἐν ᾗ μάλιστα οὐκ ἐνῆν τινα ἀπολειφθῆναι: τὴν δὲ ἀνάστασιν οὐδεὶς εἶδε τῶν ἔξωθεν, ὅπερ οὐ μικρὸν αὐτοῖς πρὸς τὸ πείθειν ἐμπόδιον ἦν. Καὶ ὅτι μὲν ἐτάφη, πάντες διεθρύλλουν: καὶ ὅτι ἔκλεψαν τὸ σῶμα αὐτοῦ οἱ μαθηταὶ, οἱ στρατιῶται μετὰ τῶν Ἰουδαίων ἁπάντων ἔλεγον: ὅτι δὲ ἀνέστη, τῶν ἔξωθεν οὐδεὶς εἶδε. Πόθεν οὖν προσεδόκησαν πείθειν τὴν οἰκουμένην; Εἰ γὰρ θαυμάτων γινομένων στρατιῶται ἐπείσθησαν τὰ ἐναντία μαρτυρῆσαι, πόθεν προσεδόκων οὗτοι χωρὶς θαυμάτων κηρύττειν, καὶ μηδὲ ὀβολὸν κεκτημένοι πείθειν γῆν καὶ θάλατταν περὶ τῆς ἀναστάσεως; εἰ δὲ δόξης ἐρῶντες τοῦτο ἐποίουν, πολλῷ μᾶλλον ἂν ἕκαστος ἑαυτῷ δόγματα ἐπεφήμισεν, οὐχὶ τῷ ἀπελθόντι. Ἀλλ' οὐκ ἂν ἐπείσθησαν αὐτοῖς οἱ ἄνθρωποι; Καὶ περὶ τίνος ἀκούοντες μᾶλλον ἐπίστευον; περὶ ἐκείνου τοῦ συλληφθέντος καὶ σταυρωθέντος, ἢ περὶ αὐτῶν τῶν τὰς χεῖρας ἐκφυγόντων τὰς Ἰουδαϊκάς; Τίνος δὲ ἕνεκεν, εἰπέ μοι, μέλλοντες τοῦτο ποιεῖν, οὐκ εὐθέως τὴν Ἰουδαίαν ἀφέντες, εἰς τὰς ἔξω πόλεις ἀπῆλθον, ἀλλ' ἔνδον ἐστρέφοντο; Πῶς δὲ, εἰ μὴ σημεῖα ἐποίουν, ἔπειθον; Καὶ εἰ μὲν ἐποίουν (ἐποίουν γὰρ), Θεοῦ δύναμις ἦν τὸ γινόμενον: εἰ δὲ μὴ ἐποίουν καὶ ἐκράτουν, πολὺ θαυμαστότερον ἦν τὸ συμβάν. Οὐκ ᾔδεσαν Ἰουδαίους, εἰπέ μοι, καὶ τὴν πονηρὰν αὐτῶν μελέτην καὶ τὴν φθόνων γέμουσαν ψυχήν; Καὶ γὰρ Μωϋσέα ἐλίθασαν μετὰ τὸ πέλαγος ὅπερ ἐπέζευσαν, μετὰ τὴν νίκην καὶ τὸ τρόπαιον ἐκεῖνο τὸ θαυμαστὸν, ὅπερ ἔστησαν ἀναιμωτὶ διὰ τῶν ἐκείνου χειρῶν κατὰ τῶν δουλωσαμένων αὐτοὺς Αἰγυπτίων, μετὰ τὸ μάννα, μετὰ τὰς πέτρας καὶ τὰς πηγὰς τῶν ποταμῶν τὰς ἐκεῖθεν ῥαγείσας, μετὰ τὰ μυρία θαύματα τὰ ἐπὶ τῆς Αἰγύπτου καὶ τῆς Ἐρυθρᾶς καὶ τῆς ἐρήμου: Ἱερεμίαν εἰς λάκκον ἐνέβαλον, καὶ πολλοὺς τῶν προφητῶν κατέσφαξαν. Ἄκουσον γοῦν τί φησιν Ἠλίας μετὰ τὸν φοβερὸν λιμὸν ἐκεῖνον καὶ τὸν θαυμαστὸν ὑετὸν καὶ τὴν λαμπάδα, ἣν ἐκ τῶν οὐρανῶν κατήνεγκε, καὶ τὸ παράδοξον ὁλοκαύτωμα, ὡς ποῤῥωτάτω τῆς χώρας αὐτῶν ἐλαυνόμενος: Κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσι τὴν ψυχήν μου. Καίτοι γε οὐδὲν τῶν νομίμων ἐκίνουν. Τούτοις οὖν πόθεν εἶχον προσέχειν; εἰπέ μοι: καὶ γὰρ ἁπάντων ἦσαν ἐκείνων εὐτελέστεροι, καὶ τοιαῦτα ἐκαινοτόμουν, δι' ἃ καὶ τὸν Διδάσκαλον ἐσταύρωσαν. Καὶ ἄλλως δὲ, οὐχ οὕτως ἐδόκει δεινὸν εἶναι τὸ τὸν Χριστὸν ταῦτα λέγειν, καὶ τούτους. Τὸν μὲν γὰρ ἴσως ἐνόμιζον ἑαυτῷ δόξαν κτώμενον ταῦτα ποιεῖν, τούτους δὲ καὶ μειζόνως ἂν ἐμίσησαν, ἅτε ὑπὲρ ἑτέρου πολεμοῦντας αὐτοῖς. Ἀλλ' οἱ νόμοι αὐτοῖς ἐβοήθουν οἱ Ῥωμαίων; Ἀλλ' ἀπὸ τούτων καὶ ἐνεποδίζοντο μᾶλλον: καὶ γὰρ ἔλεγον: Πᾶς ὁ ποιῶν ἑαυτὸν βασιλέα, οὐκ ἔστι φίλος τοῦ Καίσαρος. Ὥστε τοῦτο μόνον ἱκανὸν ἦν ἐμποδίσαι, ὅτι τοῦ νομισθέντος εἶναι τυράννου καὶ μαθηταὶ ἦσαν, καὶ τὰ ἐκείνου κρατύνειν ἐβούλοντο. Τί δὲ ὅλως αὐτοὺς ἐπῆρεν εἰς τοσούτους κινδύνους ἐμπεσεῖν; τί δὲ περὶ αὐτοῦ λέγοντες ἐδόκουν εἶναι πιθανοί; ὅτι ἐσταυρώθη; ὅτι ἀπὸ γυναικὸς ἐτέχθη Ἰουδαίας πτωχῆς, Ἰουδαίῳ τέκτονι μεμνηστευμένης; ὅτι ἐξ ἔθνους ἦν τῇ οἰκουμένῃ ἀπεχθανομένου; Ἀλλὰ ταῦτα πάντα οὐχὶ πείθειν μόνον καὶ ἐφέλκεσθαι τοὺς ἀκούοντας, ἀλλὰ καὶ προσίστασθαι πᾶσιν ἦν ἱκανὰ, καὶ μάλιστα τὰ παρὰ τοῦ σκηνοποιοῦ καὶ τοῦ ἁλιέως λεγόμενα. Οὐκ ἂν οὖν ταῦτα πάντα ἐνενόησαν οἱ μαθηταί; καὶ γὰρ αἱ δειλαὶ φύσεις πλείονα τῶν ὄντων ἀναπλάττειν δύνανται: τοιαῦται δὲ ἦσαν αἱ ἐκείνων. Πόθεν οὖν ἤλπιζον κατορθώσειν; μᾶλλον δὲ οὐκ ἤλπισαν, μυρίων ὄντων τῶν ἀπαγόντων αὐτοὺς, εἴ γε μὴ ἀνέστη ὁ Χριστός. σʹ. Οὐκ εὔδηλον καὶ τοῖς σφόδρα ἀνοήτοις, ὅτι εἰ μὴ δαψιλοῦς καὶ μεγάλης ἀπέλαυσαν χάριτος, καὶ ἐνέχυρα τῆς ἀναστάσεως ἔλαβον, οὐ μόνον πρᾶξαι καὶ ἐπιχειρῆσαι, ἀλλ' οὐδὲ ἐννοῆσαι ταῦτα ἠδύναντο; Εἰ γὰρ τοσούτων ὄντων κωλυμάτων πρὸς τὸ βουλεύσασθαι, οὐ λέγω πρὸς τὸ κατορθῶσαι, καὶ ἐβουλεύσαντο καὶ εἰς ἔργον ἐξήγαγον καὶ μείζονα πάσης ἐλπίδος ἐποίησαν, παντί που δῆλον, ὅτι οὐκ ἀνθρωπίνῃ δυνάμει, ἀλλὰ θείᾳ χάριτι πάντα εἰργάζοντο. Τούτους τοίνυν τοὺς λόγους γυμνάζωμεν, μὴ καθ' ἑαυτοὺς μόνον, ἀλλὰ καὶ μετὰ ἀλλήλων: οὕτω δ' ἂν εὐκολωτέρα γένοιτ' ἂν ἡμῖν καὶ ἡ τῶν λοιπῶν εὕρεσις. Μηδὲ, ὅτι χειροτέχνης εἶ, ἀλλοτρίαν τὴν μελέτην ταύτην εἶναι νόμιζε. Καὶ γὰρ Παῦλος σκηνοποιὸς ἦν, ἀλλὰ καὶ πολλῆς ἐνεπλήσθη τότε χάριτος, φησὶ, κἀκεῖθεν ἅπαντα ἐφθέγγετο. Ἀλλὰ καὶ πρὸ τῆς χάριτος παρὰ τοὺς πόδας Γαμαλιήλου ἦν: καὶ τὴν χάριν δὲ διὰ τοῦτο ἔλαβεν, ἐπειδὴ γνώμην ἀξίαν τῆς χάριτος ἐπεδείξατο, καὶ μετὰ ταῦτα πάλιν τὴν τέχνην μετεχείριζε. Μηδεὶς τοίνυν αἰσχυνέσθω τῶν τὴν τέχνην ἐχόντων, ἀλλ' οἱ εἰκῆ τρεφόμενοι καὶ ἀργοῦντες, οἱ διακόνοις κεχρημένοι πολλοῖς καὶ ἀφάτου θεραπείας ἀπολαύοντες. Τὸ γὰρ διαπαντὸς ἐργαζόμενον τρέφεσθαι, φιλοσοφίας εἶδός ἐστι: τούτων αἱ ψυχαὶ καθαρώτεραι, τούτων αἱ διάνοιαι εὐτονώτεραι. Ὁ γὰρ ἀργῶν πολλὰ εἰκῆ μᾶλλον φθέγγεται, καὶ πολλὰ εἰκῆ πράσσει, καὶ ἐργάζεται δι' ὅλης ἡμέρας οὐδὲν, πολλῆς νάρκης ἐμπεπλησμένος: ὁ δὲ ἐν ἐργασίᾳ ὢν οὐδὲν ταχέως περιττὸν παραδέξεται οὔτε ἐν ἔργοις οὔτε ἐν λόγοις οὔτε ἐν ἐννοίαις: ὅλη γὰρ διόλου συντέταται πρὸς τὸν ἐπίπονον βίον ἡ ψυχή. Μὴ τοίνυν καταφρονῶμεν τῶν ἀπὸ τῶν χειρῶν τρεφομένων, ἀλλὰ καὶ μᾶλλον αὐτοὺς μακαρίζωμεν διὰ τοῦτο. Ποία γάρ σοι χάρις, εἰπέ μοι, ὅταν τὸν κλῆρον παρὰ τοῦ πατρὸς δεξάμενος, μηδὲν πράττων διατελῇς, ἀλλὰ ἀναλώσῃς πάντα ἐκεῖνα εἰκῆ; Οὐκ οἶδας ὅτι οὐ πάντες τὸν αὐτὸν ἀποδώσομεν λόγον, ἀλλ' οἱ μὲν πλείονος ἐνταῦθα ἀπολαύσαντες ἀδείας, χαλεπώτερον, οἱ δὲ κακωθέντες ἢ πόνοις ἢ πενίᾳ ἣ ἑτέρῳ τινὶ τοιούτῳ, ἡμερώτερον; Καὶ ταῦτα ἀπὸ τοῦ Λαζάρου καὶ τοῦ πλουσίου δῆλα. Σὺ μὲν γὰρ εἰς οὐδὲν δέον τῇ σχολῇ χρησάμενος εἰκότως ἐγκαλῇ, ὁ δὲ πένης καὶ μετὰ ἀσχολίας τὸ ὑπόλοιπον τοῦ καιροῦ εἰς τὰ δέοντα ἀναλώσας, μεγάλων ἀπολαύσεται τῶν στεφάνων. Ἀλλὰ καὶ στρατείαν μοι προβάλλῃ πάντως, καὶ τῆς ἀσχολίας αὐτὴν αἰτιάσῃ; Ἀλλ' οὐκ ἂν ἔχοι λόγον ἡ σκῆψις. Καὶ γὰρ ὁ Κορνήλιος ἑκατοντάρχης ἦν, καὶ οὐδὲν ἡ ζώνη τὴν ἀκριβῆ πολιτείαν παρέβλαψε. Σὺ δὲ ὅταν ὀρχησταῖς καὶ μίμοις σχολάζῃς, καὶ διαπαντὸς ἐπὶ τῆς σκηνῆς ἀναλίσκῃς τὸν βίον, οὐδαμοῦ οὐ στρατείας ἀνάγκην, οὐκ ἀρχόντων προβάλλῃ φόβον: ὅταν δὲ ἐπὶ τὴν ἐκκλησίαν καλῶμεν, τότε τὰ μυρία κωλύματα. Καὶ τί κατὰ τὴν ἡμέραν ἐκείνην ἐρεῖς, ὅταν ἴδῃς τὴν φλόγα καὶ τοὺς τοῦ πυρὸς ποταμοὺς, καὶ τὰ δεσμὰ τὰ ἄλυτα, καὶ βρυχομένων ἀκούσῃς ὀδόντων; τίς σου προστήσεται κατὰ τὴν ἡμέραν ἐκείνην, ὅταν ἴδῃς τὸν μὲν χειροτέχνην καὶ ὀρθῶς βεβιωκότα, πάσης ἀπολαύοντα δόξης: σαυτὸν δὲ τὸν νῦν ἐν μαλακοῖς ἱματίοις ὄντα καὶ μύρων πνέοντα, ἀνήκεστα πάσχοντα; τί σοι τοῦ πλούτου καὶ τῆς περιουσίας ἔσται ὄφελος; τί δὲ τῷ χειροτέχνῃ τῆς πενίας βλάβος; Ἵν' οὖν μὴ πάθωμεν ταῦτα, φοβηθῶμεν τὰ λεγόμενα νῦν, καὶ τὴν ἀσχολίαν ἅπασαν εἰς τὴν τῶν ἀναγκαίων πραγμάτων ἀναλώσωμεν διατριβήν. Οὕτω γὰρ ἐξιλεωσάμενοι τὸν Θεὸν ὑπὲρ τῶν παρελθόντων ἁμαρτημάτων, καὶ τὰ μέλλοντα προσθέντες κατορθώματα, δυνησόμεθα τῆς βασιλείας ἐπιτυχεῖν τῶν οὐρανῶν, χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς.