Homily VI.

Philippians ii. 5–8

“Have this mind in you, which was also in Christ Jesus: who, being in the form of God, counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross.”

Our Lord Jesus Christ, when exhorting His disciples to great actions, places before them Himself, and the Father, and the Prophets, as examples; as when He says, “For thus they did unto the Prophets which were before you” (Matt. v. 12; Luke vi. 23.); and again, “If they persecuted Me, they will also persecute you” (John xv. 20.); and, “Learn of me, for I am meek” (Matt. xi. 29.); and again, “Be ye merciful, as your Father which is in heaven is merciful.” (Luke vi. 36.) This too the blessed Paul did; in exhorting them to humility, he brought forward Christ. And he does so not here only, but also when he discourses of love towards the poor, he speaks in this wise. “For ye know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor.” (2 Cor. viii. 9.) Nothing rouses a great and philosophic soul to the performance of good works, so much as learning that in this it is likened to God. What encouragement is equal to this? None. This Paul well knowing, when he would exhort them to humility, first beseeches and supplicates them, then to awe88    ἐντριπτικῶς, usually to “shame,” here rather to “make serious,” i.e. by representing to them the presence of the Holy Spirit. See Philip. ii. 12, 13. them he says, “That ye stand fast in one Spirit”; he says also, that it “is for them an evident token of perdition, but of your salvation.” (Philip. i. 27, 28.) And last of all he says this, “Have this mind in you, which was also in Christ Jesus, who, being in the form of God, counted it not a prize to be on an equality with God, but emptied Himself, taking upon Him the form of a servant.” (Philip. ii. 5–7.) Attend, I entreat you, and rouse yourselves. For as a sharp two-edged sword, wheresoever it falls, though it be among ten thousand phalanxes, easily cuts through and destroys, because it is sharp on every side, and nought can bear its edge; so are the words of the Spirit. (Heb. iv. 12; Rev. i. 16.) For by these words he has laid low the followers of Arius of Alexandria, of Paul of Samosata, of Marcellus the Galatian, of Sabellius the Libyan, of Marcion that was of Pontus, of Valentinus, of Manes, of Apollinarius of Laodicea, of Photinus, of Sophronius, and, in one word, all the heresies. Rouse yourselves then to behold so great a spectacle, so many armies falling by one stroke, lest the pleasure of such a sight should escape you. For if when chariots contend in the horse race there is nothing so pleasing as when one of them dashes against and overthrows whole chariots with their drivers, and after throwing down many with the charioteers that stood thereon, drives by alone towards the goal, and the end of the course, and amid the applause and clamor which rises on all sides to heaven, with coursers winged as it were by that joy and that applause, sweeps over the whole ground; how much greater will the pleasure be here, when by the grace of God we overthrow at once and in a body the combinations and devilish machinations of all these heresies together with their charioteers?

And if it seem good to you, we will first arrange the heresies themselves in order. Would you have them in the order of their impiety, or of their dates? In the order of time, for it is difficult to judge of the order of their impiety. First then let Sabellius89    See Euseb. vii. 6. His heresy had been held before by Praxeas; he was himself later than Marcion. the Libyan come forward. What does he assert? that the Father, Son, and Holy Spirit, are mere names given to one Person. Marcion90    Euseb. iv. 11. Tertullian wrote a treatise against him. of Pontus says, that God the Creator of all things is not good, nor the Father of the good Christ, but another righteous one,91    Tert. adv. Marc. i. 6. and that he did not take flesh for us. Marcellus,92    Theod. ii. 6, 8. Socr. ii. 19, 20. and Photinus,93    Theodoret v. 11. and Sophronius assert, that the Word is an energy, and that it was this energy that dwelt in Him who was of the seed of David, and not a personal substance.

Arius confesses indeed the Son, but only in word; he says that He is a creature, and much inferior to the Father. And others say that He has not a soul. Seest thou the chariots standing? See then their fall, how he overthrows them all together, and with a single stroke. How? “Have the same mind in you,” he says, “which was in Christ Jesus, who being in the form of God, counted it not a prize to be on an equality with God.” And Paul94    Euseb. vii. 27–30. of Samosata has fallen, and Marcellus, and Sabellius. For he says, “Being in the form of God.” If “in the form” how sayest thou, O wicked one, that He took His origin from Mary, and was not before? and how dost thou say that He was an energy? For it is written, “The form of God took the form of a servant.” “The form of a servant,” is it the energy of a servant, or the nature of a servant? By all means, I fancy, the nature of a servant. Thus too the form of God, is the nature of God, and therefore not an energy. Behold also Marcellus of Galatia, Sophronius and Photinus have fallen.

Behold Sabellius too. It is written, “He counted it not a prize to be on an equality with God.” Now equality is not predicated, where there is but one person, for that which is equal hath somewhat to which it is equal. Seest thou not the substance of two Persons, and not empty names without things? Hearest thou not the eternal pre-existence of the Only-begotten?

Lastly, What shall we say against Arius,95    See St. Ath. Disc. i. c. xi. § 4. [For the various heretics here mentioned, see in Smith’s Dict. Christian Biog., or in the Schaff-Herzog Encyc. of Religious Knowledge.—J.A.B.] who asserts the Son is of a different substance? Tell me now, what means, “He took the form of a servant”? It means, He became man. Wherefore “being in the form of God,” He was God. For one “form” and another “form” is named; if the one be true, the other is also. “The form of a servant” means, Man by nature, wherefore “the form of God” means, God by nature. And he not only bears record of this, but of His equality too, as John also doth, that he is no way inferior to the Father, for he saith, “He thought it not a thing to seize,96    [Rev. Ver. “a prize,” a thing seized, or a thing to be seized.—J.A.B.] to be equal with God.” Now what is their wise reasoning? Nay, say they, he proves the very contrary; for he says, that, “being in the form of God, He seized not equality with God.” How if He were God, how was He able “to seize upon it”? and is not this without meaning? Who would say that one, being a man, seized not on being a man? for how would any one seize on that which he is? No, say they, but he means that being a little God, He seized not upon being equal to the great God, Who was greater than He. Is there a great and a little God? And do ye bring in the doctrines of the Greeks upon those of the Church? With them there is a great and a little God. If it be so with you, I know not. For you will find it nowhere in the Scriptures: there you will find a great God throughout, a little one nowhere. If He were little, how would he also be God? If man is not little and great, but one nature, and if that which is not of this one nature is not man, how can there be a little God and a great one?

He who is not of that nature is not God. For He is everywhere called great in Scripture; “Great is the Lord, and highly to be praised.” (Ps. xlviii. 1.) This is said of the Son also, for it always calls Him Lord. “Thou art great, and doest wondrous things. Thou art God alone.” (Ps. lxxxvi. 10.) And again, “Great is our Lord, and great is His power, and of His greatness there is no end.” (Ps. cxlv. 3.)

But the Son, he says, is little. But it is thou that sayest this, for the Scripture says the contrary: as of the Father, so it speaks of the Son; for listen to Paul, saying, “Looking for the blessed hope, and appearing of the glory of our great God.” (Tit. ii. 13.) But can he have said “appearing” of the Father? Nay, that he may the more convince you, he has added with reference to the appearing “of the great God.” Is it then not said of the Father? By no means. For the sequel suffers it not which says, “The appearing of our great God and Saviour Jesus Christ.”97    [Chrys.’s whole argument shows that he understands this passage as here translated, after Rev. Ver. Comp. Ellicott on Titus.—J.A.B.] See, the Son is great also. How then speakest thou of small and great?

Listen to the Prophet too, calling him “The Messenger98    See also Jer. xxxii. 18. Some copies of LXX. omit the latter part of Isa. ix. 6, probably because it was not understood. of great counsel.” (Isa. ix. 6.) “The Messenger of great counsel,” is He not great Himself? “The mighty God,” is He small and not great? What mean then these shameless and reckless men when they say, that being little He is a God? I repeat ofttimes what they say, that ye may the more avoid them. He being a lesser God seized not for Himself to be like the greater God! Tell me now (but think not that these words are mine), if he were little, as they say, and far inferior to the Father in power, how could He possibly have seized to Himself equality with God? For an inferior nature could not seize for himself admission into that which is great; for example, a man could not seize on becoming equal to an angel in nature; a horse could not, though he wished it, seize on being equal to a man in nature. But besides all that, I will say this too. What does Paul wish to establish by this example? Surely, to lead the Philippians to humility. To what purpose then did he bring forward this example? For no one who would exhort to humility speaks thus; “Be thou humble, and think less of thyself than of thine equals in honor, for such an one who is a slave has not risen against his master; do thou imitate him.” This, any one would say, is not humility, but arrogance.99    ἀπονοίας. He means either that calling it humility were arrogance, or “this is not a question of humility, but of presumption.” Learn ye what humility is, ye who have a devilish pride! What then is humility? To be lowly minded. And he is lowly minded who humbles himself, not he who is lowly by necessity. To explain what I say; and do ye attend; he who is lowly minded, when he has it in his power to be high minded, is humble, but he who is so because he is not able to be high minded, is no longer humble. For instance, If a King subjects himself to his own officer, he is humble, for he descends from his high estate; but if an officer does so, he will not be lowly minded; for how? he has not humbled himself from any high estate. It is not possible to show humble-mindedness except it be in our power to do otherwise. For if it is necessary for us to be humble even against our will, that excellency comes not from the spirit or the will, but from necessity. This virtue is called humble-mindedness, because it is the humbling of the mind.

If he who has it not in his power to snatch at another’s goods, continues in the possession of his own; should we praise him, think you, for his justice? I trow not, and why? The praise of free choice is taken away by the necessity. If he, who has it not in his power to usurp and be a king, remains a private citizen, should we praise him for his quietness? I trow not. The same rule applies here. For praise, O ye most senseless ones, is not given for abstaining from these things, but for the performance of good deeds; for the former is free indeed from blame, but partakes not yet of praise, while eulogy of the other is meet. Observe accordingly that Christ gives praise on this principle, when He says, “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave Me meat; I was thirsty, and ye gave Me drink.” (Matt. xxv. 34, 35.) He did not say, Because ye have not been covetous, because ye have not robbed; these are slight things; but because “ye saw Me an hungered, and fed Me.” Who ever praised either his friends or his enemies in this sort? No one ever praised even Paul. Why say Paul? no one ever praised even a common man, as thou dost praise Christ, because he did not take that rule which was not his due. To admire for such things as this, is to give evidence of much evil. And why? because with evil men this is a matter of praise, as of one that stealeth, if he steal no more; but it is otherwise among good men. (Eph. iv. 28.) Because a man has not seized on a rule and an honor which was not his due, is he praiseworthy? What folly is this?

Attend, I entreat you, for the reasoning is long. Again, who would ever exhort to humility from such grounds as this? Examples ought to be much greater than the subject, to which we are exhorting, for no one will be moved by what is foreign to the subject. For instance, when Christ would lead us to do good to our enemies, He brought a great example, even that of His Father, “For He maketh His sun to rise on the evil and the good, and sendeth rain on the just and the unjust.” (Matt. v. 45.) When He would lead to endurance of wrong He brought an example, “Learn of Me, for I am meek and lowly in heart.” (Matt. xi. 29.) And again, “If I your Lord and Master do these things, how much more should ye”? (John xiii. 14.) Seest thou how these examples are not distant,100    This sentence is difficult, but it seems to mean that the example of our Lord as Man is less evidently “distant” than that given just before, but is still above the lesson; whereas this passage explained as by Arians would be far short of its purpose. for there is no need they should be so distant, for indeed we also do these things, especially as in this case the example is not even near. And how? If He be a servant, He is inferior, and subject to Him that is greater; but this is not lowliness of mind. It was requisite to show the contrary, namely, that the greater person subjected himself to the lesser. But since he found not this distinction in the case of God, between greater and lesser, he made at least an equality. Now if the Son were inferior, this were not a sufficient example to lead us to humility. And why? because it is not humility, for the lesser not to rise against the greater, not to snatch at rule, and to be “obedient unto death.”

Again, consider what he says after the example, “In lowliness of mind, each counting other better than themselves.” (Philip. ii. 3.) He says, “counting,” for as ye are one in substance, and in the honor which cometh of God, it follows that the matter is one of estimation. Now in the case of those who are greater and lesser, he would not have said “counting,” but honor them that are better than yourselves, as he says in another place, “Obey them that have the rule over you, and submit to them.” (Heb. xiii. 17.) In that instance subjection is the result of the nature of the case, in this of our own judgment. “In lowliness of mind,” he says, “each counting other better than themselves,” as Christ also did.

Thus are their explanations overthrown. It remains that I speak of our own after I have first spoken of theirs summarily. When exhorting to lowliness of mind, Paul would never have brought forward a lesser one, as obedient to a greater. If he were exhorting servants to obey their masters, he might have done so with propriety, but when exhorting the free to obey the free, to what purpose could he bring forward the subjection of a servant to a master? of a lesser to a greater? He says not, “Let the lesser be subject to the greater,” but ye who are of equal honor with each other be ye subject, “each counting other better than themselves.” Why then did he not bring forward even the obedience of the wife, and say, As the wife obeys her husband, so do ye also obey. Now if he did not bring forward that state in which there is equality and liberty, since in that the subjection is but slight, how much less would he have brought forward the subjection of a slave? I said above, that no one so praises a man for abstaining from evil, nor even mentions him at all; no one who desires to praise a man for continence would say, he has not committed adultery, but, he has abstained from his own wife; for we do not consider abstinence from evil as a matter of praise at all, it would be ridiculous.

I said that the “form of a servant” was a true form, and nothing less. Therefore “the form of God” also is perfect, and no less. Why says he not, “being made in the form of God,” but “being in the form of God”? This is the same as the saying, “I am that I am.” (Ex. iii. 14.) “Form” implies unchangeableness, so far as it is form. It is not possible that things of one substance should have the form of another, as no man has the form of an angel, neither has a beast the form of a man. How then should the Son?

Now in our own case, since we men are of a compound nature, form pertains to the body, but in the case of a simple and altogether uncompounded nature it is of the substance. But if thou contendest that he speaks not of the Father, because the word is used without the article, in many places this is meant, though the word be used without the article. Why say I, in many places? for in this very place he says, “He counted it not a prize to be on an equality with God,” using the word without the article, though speaking of God the Father.

I would add our own explanation, but I fear that I shall overwhelm your minds. Meanwhile remember what has been said for their refutation; meanwhile let us root out the thorns, and then we will scatter the good seed after that the thorns have been rooted out, and a little rest has been given to the land; that when rid of all the evil thence contracted, it may receive the divine seed with full virtue.

Let us give thanks to God for what has been spoken; let us entreat Him to grant us the guarding and safe keeping thereof, that both we and ye may rejoice, and the heretics may be put to shame. Let us beseech Him to open our mouth for what follows, that we may with the same earnestness lay down our own views. Let us supplicate Him to vouchsafe us a life worthy of the faith, that we may live to His glory, and that His name may not be blasphemed through us. For, “woe unto you,” it is written, “through whom the name of God is blasphemed.” (Isa. lii. 5, LXX. nearly.) For if, when we have a son, (and what is there more our own than a son,) if therefore when we have a son, and are blasphemed through him, we publicly renounce him, turn away from him, and will not receive him; how much more will God, when He has ungrateful servants who blaspheme and insult Him, turn away from them and hate them? And who will take up him whom God hates and turns away from, but the Devil and the demons? And whomsoever the demons take, what hope of salvation is left for him? what consolation in life?

As long as we are in the hand of God, “no one is able to pluck us out” (John x. 28.), for that hand is strong; but when we fall away from that hand and that help, then are we lost, then are we exposed, ready to be snatched away, as a “bowing wall, and a tottering fence” (Ps. lxii. 3.); when the wall is weak, it will be easy for all to surmount. Think not this which I am about to say refers to Jerusalem alone, but to all men. And what was spoken of Jerusalem? “Now will I sing to my well-beloved a song of my beloved touching His vineyard. My well-beloved hath a vineyard in a very fruitful hill, and I made a fence about it, and surrounded it with a dike, and planted it with the vine of Sorech, and built a tower in the midst of it, and also dug a wine press in it, and I looked that it should bring forth grapes, and it brought forth thorns. And now, O men of Judah and inhabitants of Jerusalem, judge between Me and My vineyard. What should have been done to My vineyard, that I have not done to it? Wherefore, when I looked that it should bring forth grapes, brought it forth thorns? Now therefore I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be for a prey, and I will break down the wall thereof, and it shall be trodden down. And I will leave My vineyard, and it shall not be pruned or digged, but thorns shall come up upon it, as upon a desert land. I will also command the clouds, that they rain no rain upon it. For the vineyard of the Lord of Sabaoth is the house of Israel, and the men of Judah His pleasant plant. I looked that it should do judgment, but it did iniquity, and a cry instead of righteousness.” (Isa. v. 1–7, LXX.) This is spoken also of every soul. For when God who loveth man hath done all that is needful and man then bringeth forth thorns instead of grapes, He will take away the fence, and break down the wall, and we shall be for a prey. For hear what another prophet speaks in his lamentations: “Why hast thou broken down her fences, so that all they which pass by the way do pluck her? The boar out of the wood doth ravage it, and the wild beasts of the field feed on it.” (Ps. lxxx. 12, 13.) In the former place He speaks of the Mede and the Babylonian, here nought is said of them, but “the boar,” and “the solitary beast” is the Devil and all his host, because of the ferocity and impurity of his disposition. For when it would show us his rapacity, it saith, “As a roaring lion he walketh about, seeking whom he may devour” (1 Pet. v. 8.): when his poisonous, his deadly, his destructive nature, it calleth him a snake, and a scorpion; “For tread,” saith He, “upon serpents and scorpions, and upon all the power of the enemy” (Luke x. 19.): when it would represent his strength as well as his venom, it calleth him a dragon; as when it says, This dragon “whom thou hast formed to take his pastime therein.” (Ps. civ. 26.) Scripture everywhere calleth him a dragon, and a crooked serpent, and an adder (Ps. lxxiv. 13, 14.); he is a beast of many folds, and varied in his devices, and his strength is great, he moves all things, he disturbs all things, he turns all things up and down. (Isa. xxvii. 1; li. 9; Ezek. xxix. 3; xxxii. 2.) But fear not, neither be afraid; watch only, and he will be as a sparrow; “for,” saith He, “tread upon serpents and scorpions.” If we will, He causes him to be trodden down under our feet.

See now what scorn is it, yea, what misery, to see him standing over our heads, who has been given to us to tread down. And whence is this? it is of ourselves. If we choose, he becomes great; and if we choose, he becomes of small power. If we take heed to ourselves, and take up our stand with Him who is our King, he draws himself in, and will be no better than a little child in his warfare against us. Whensoever we stand apart from Him, he puffeth himself up greatly, he uttereth terrible sounds, he grindeth his teeth, because he finds us without our greatest help. For he will not approach to us, except God permit him; for if he dared not to enter into the herd of swine, except by God’s permission, how much less into men’s souls. But God does permit him, either chastening or punishing us, or making us more approved, as in the case of Job. Seest thou that he came not to him, neither dared to be near him, but trembled and quaked? Why speak I of Job? When he leaped upon Judas, he dared not to seize on him wholly, and to enter into him, until Christ had severed him from the sacred band. He attacked him indeed from without, but he dared not enter in, but when he saw him cut off from that holy flock, he leaped upon him with more than wolfish vehemence, and left him not till he had slain him with a double death.

These things are written for our admonition. What gain have we from knowing that one of the twelve was a traitor? what profit? what advantage? Much. For, when we know whence it was that he arrived at this deadly counsel, we are on our guard that we too suffer not the like. Whence came he to this? From the love of money. He was a thief. For thirty pieces of silver he betrayed his Lord. So drunken was he with the passion, he betrayed the Lord of the world for thirty pieces of silver. What can be worse than this madness? Him to whom nothing is equivalent, nothing is equal, “before whom the nations are as nothing” (Isa. xl. 15.), Him did he betray for thirty pieces of silver. A grievous tyrant indeed is the love of gold, and terrible in putting the soul beside itself. A man is not so beside himself through drunkenness101    See on Rom. vii. 11, Hom. xiii., Tr. p. 438. as through love of money, not so much from madness and insanity as from love of money.

For tell me, why didst thou betray Him? He called thee, when a man unmarked and unknown. He made thee one of the twelve, He gave thee a share in His teaching, He promised thee ten thousand good things, He caused thee to work wonders, thou wert sharer of the same table, the same journeys, the same company, the same intercourse, as the rest. And were not these things sufficient to restrain thee? For what reason didst thou betray Him? What hadst thou to charge Him with, O wicked one? Rather, what good didst thou not receive at His hands? He knew thy mind, and ceased not to do His part. He often said, “One of you shall betray Me.” (Matt. xxvi. 21.) He often marked thee, and yet spared thee, and though He knew thee to be such an one, yet cast thee not out of the band. He still bore with thee, He still honored thee, and loved thee, as a true disciple, and as one of the twelve, and last of all (oh, for thy vileness!), He took a towel, and with His own unsullied hands He washed thy polluted feet, and even this did not keep thee back. Thou didst steal the things of the poor, and that thou mightest not go on to greater sin, He bore this too. Nothing persuaded thee. Hadst thou been a beast, or a stone, wouldest thou not have been changed by these kindnesses towards thee, by these wonders, by these teachings? Though thou wast thus brutalized, yet still He called thee, and by wondrous works He drew thee, thou wast more senseless than a stone, to Himself. Yet for none of these things didst thou become better.

Ye wonder perhaps at such folly of the traitor; dread therefore that which wounded him. He became such from avarice, from the love of money. Cut out this passion, for to these diseases does it give birth; it makes us impious, and causes102    παρασκευάζει, which, when used without a preposition, is more immediate than “prepares.” us to be ignorant of God, though we have received ten thousand benefits at His hands. Cut it out, I entreat you, it is no common disease, it knoweth how to give birth to a thousand destructive deaths. We have seen his tragedy. Let us fear lest we too fall into the same snares. For this is it written, that we too should not suffer the same things. Hence did all the Evangelists relate it, that they might restrain us. Flee then far from it. Covetousness consisteth not alone in the love of much money, but in loving money at all. It is grievous avarice to desire more than we need. Was it talents of gold that persuaded the traitor? For thirty pieces of silver he betrayed his Lord. Do ye not remember what I said before, that covetousness is not shown in receiving much, but rather in receiving little things? See how great a crime he committed for a little gold, rather not for gold, but for pieces of silver.

It cannot, it cannot be that an avaricious man should ever see the face of Christ! This is one of the things which are impossible. It is a root of evils, and if he that possesses one evil thing, falls from that glory, where shall he stand who bears with him the root? He who is the servant of money cannot be a true servant of Christ. Christ Himself hath declared that the thing is impossible. “Ye cannot,” He says, “serve God and Mammon,” and, “No man can serve two masters” (Matt. vi. 24.), for they lay upon us contrary orders. Christ says, “Spare the poor”; Mammon says, “Even from the naked103    [So the best group of mss. Field retains from the editions the feebler phrase of the altered text, “Mammon says, Strip off even the things they have.” To strip even the naked is a phrase quite in Chrys.’s vein.—J.A.B.] strip off the things they have.” Christ says, “Empty thyself of what thou hast”; Mammon says, “Take also what thou hast not.” Seest thou the opposition, seest thou the strife? How is it that a man cannot easily obey both, but must despise one? Nay, does it need proof? How so? Do we not see in very deed, that Christ is despised, and Mammon honored? Perceive ye not how that the very words are painful? How much more then the thing itself? But it does not appear so painful in reality, because we are possessed with the disease. Now if the soul be but a little cleansed of the disease, as long as it remains here, it can judge right; but when it departs elsewhere, and is seized by the fever, and is engaged in the pleasure of the thing, it hath not its perception clear, it hath not its tribunal uncorrupt. Christ says, “Whosoever he be of you that renounceth not all that he hath, he cannot be My disciple” (Luke xiv. 33.); Mammon says, “Take the bread from the hungry.” Christ says, “Cover the naked” (Isa. lviii. 7.); the other says, “Strip the naked.” Christ says, “Thou shalt not hide thyself from thine own flesh,” (Isa. lviii. 7.) and those of thine own house;104    See 1 Tim. v. 8, and Gal. vi. 10. Mammon says,105    See Mark vii. 11. “Thou shalt not pity those of thine own seed; though thou seest thy mother or thy father in want, despise them.” Why say I father or mother? “Even thine own soul,” he says, “destroy it also.” And he is obeyed! Alas! he who commands us cruel, and mad, and brutal things, is listened to rather than He who bids us gentle and healthful things! For this is hell appointed; for this, fire; for this, a river of fire; for this, a worm that dieth not.

I know that many hear me say these things with pain, and indeed it is not without pain I say them. But why need I say these things? I could wish the things concerning the kingdom to be ever my discourse, of the rest, of the waters of rest, of the green pastures, as the Scripture says, “He maketh me to lie down in green pastures, He leadeth me beside the still waters” (Ps. xxiii. 2.), there He maketh me to dwell. I could wish to speak of the place, whence “sorrow and sighing shall flee away.” (Isa. li. 11.)

I could wish to discourse of the pleasures of being with Christ, though they pass all expression and all understanding. Yet would I speak of these things according to my power. But what shall I do? it is not possible to speak concerning a kingdom106    He means an earthly kingdom in the first instance. to one that is diseased and in fever; then we must needs speak of health. It is not possible to speak of honor to one that is brought to trial, for at that time his desire is that he be freed from judgment, and penalty, and punishment. If this be not effected, how shall the other be? It is for this cause that I am continually speaking of these things, that we may the sooner pass over to those other. For this cause does God threaten hell, that none may fall into hell, that we all may obtain the kingdom; for this cause we too make mention continually of hell, that we may thrust you onward towards the kingdom, that when we have softened your minds by fear, we may bring you to act worthily of the kingdom. Be not then displeased at the heaviness of our words, for the heaviness of these words lightens our souls from sin.107    Al. “is the very thing that gives occasion to our souls to fly from sins.” Iron is heavy, and the hammer is heavy, but it forms vessels fit for use, both of gold and silver, and straightens things which are crooked; and if it were not heavy, it would have no power to straighten the distorted substance. Thus too our heavy speech has power to bring the soul into its proper tone. Let us not then flee from heaviness of speech, nor the strokes it gives; the stroke is not given that it may break in pieces or tear the soul, but to straighten it. We know how we strike, how by the grace of God we inflict the stroke, so as not to crush the vessel, but to polish it, to render it straight, and meet for the Master’s use, to offer it glittering in soundness, skillfully wrought against that Day of the river of fire, to offer it having no need of that burning pile. For if we expose not ourselves to fire here, we must needs be burned there, it cannot be otherwise; “For the day of the Lord is revealed by fire.” (1 Cor. iii. 13.) Better is it that ye be burned for a little space by our words, than for ever in that flame. That this will indeed be so, is plain, and I have ofttimes given you reasons108    See on Rom. xvi. 16, Hom. xxxi., Tr. p. 556. which cannot be gainsaid. We ought truly to be persuaded from the Scriptures, but forasmuch as some are contentious, we have also brought forward many arguments from reason. Nothing hinders that I now mention them, and what were they? God is just. We all acknowledge this, both Greeks and Jews, and Heretics, and Christians. But many sinners have had their departure without punishment, many righteous men have had their departure after suffering ten thousand grievous things. If then God be just, where will He reward their good to the one, and their punishment to the other, if there be no hell, if there be no resurrection? This reason then do ye constantly repeat109    κατεπᾴδετε, sing as a charm. to them and to yourselves, and it will not suffer you to disbelieve the resurrection, and whoso disbelieves not the resurrection will take care to live with all heed so as to obtain eternal happiness, of which may we all be counted worthy, by the grace and lovingkindness of our Lord Jesus Christ, with whom, &c.

ΟΜΙΛΙΑ Ϛʹ. Τοῦτο γὰρ φρονείσθω ἐν ὑμῖν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ: ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρ παγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβὼν, ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος, ἐταπείνωσεν ἑαυτὸν, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. αʹ. Ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς πρὸς τὰ μεγάλα προτρέπων τοὺς ἑαυτοῦ μαθητὰς, ἑαυτὸν ὑπόδειγμα τίθησι, καὶ τὸν Πατέρα, καὶ τοὺς προφήτας, ὡς ὅταν λέγῃ: Οὕτω γὰρ ἐποίησαν τοῖς προφήταις τοῖς πρὸ ὑμῶν: καὶ πάλιν, Εἰ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσι: καὶ, Μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι: καὶ πάλιν, Οἰκτίρμονες γίνεσθε, ὡς ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς. Τοῦτο καὶ ὁ μακάριος Παῦλος ποιεῖ. Προτρέπων γὰρ αὐτοὺς εἰς ταπεινοφροσύνην, τὸν Χριστὸν εἰς μέσον παρήγαγε: καὶ οὐκ ἐνταῦθα μόνον, ἀλλὰ καὶ ὅτε περὶ φιλοπτωχίας διαλέγεται, οὕτω πώς φησι: Γινώσκετε γὰρ τὴν χάριν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι δι' ἡμᾶς ἐπτώχευσε πλούσιος ὤν. Οὐδὲν γὰρ οὕτω τὴν μεγάλην καὶ φιλόσοφον ψυχὴν διανίστησι πρὸς τὴν τῶν ἀγαθῶν ἐργασίαν, ὡς τὸ μαθεῖν, ὅτι τῷ Θεῷ κατὰ τοῦτο ὁμοιοῦται. Τί γὰρ ἴσον τούτου εἰς προτροπήν; Οὐδέν. Ὃ δὴ καὶ Παῦλος εἰδὼς, προτρέπων αὐτοὺς εἰς ταπεινοφροσύνην, πρῶτον μὲν παρεκάλεσεν, ἱκετηρίαν ἔθηκεν: εἶτα καὶ ἐντρεπτικῶς εἶπεν, Ὅτι ἐν ἑνὶ πνεύματι στήκετε: εἶπεν, Ὅτι ἐκείνοις ἔνδειξις ἀπωλείας, ὑμῖν δὲ σωτηρίας. Καὶ τοῦτο λοιπὸν τίθησι: Τοῦτο γὰρ φρονείσθω ἐν ὑμῖν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβών. Προσέχετε, παρακαλῶ, καὶ διανάστητε. Καθάπερ γάρ τις μάχαιρα ὀξεῖα ἑκατέρωθεν ἠκονημένη, ὅπουπερ ἂν ἐμπέσῃ κἂν εἰς μυρίας φάλαγγας, εὐκόλως αὐτὰς διακόπτει καὶ ἀφανίζει, τῷ πάντοθεν ὀξεῖαν εἶναι, καὶ μηδὲν τὴν ἀκμὴν αὐτῆς φέρειν: οὕτω δὴ καὶ τὰ τοῦ Πνεύματος ῥήματα. Διὰ γὰρ τούτων τῶν ῥημάτων καὶ τοὺς Ἀρείου τοῦ Ἀλεξανδρέως, καὶ τοὺς Παύλου τοῦ Σαμοσατέως, καὶ τοὺς Μαρκέλλου τοῦ Γαλάτου, καὶ τοὺς Σαβελλίου τοῦ Λίβυος, καὶ τοὺς Μαρκίωνος τοῦ Ποντικοῦ, καὶ τοὺς Οὐαλεντίνου, καὶ τοὺς τοῦ Μάνεντος καὶ τοὺς τοῦ Λαοδικέως Ἀπολλιναρίου, καὶ Φωτεινοῦ, καὶ Σωφρονίου, καὶ πάσας ἁπλῶς τὰς αἱρέσεις κατέβαλεν. Ὡς οὖν τοιαύτην ὀψόμενοι θέαν, καὶ μιᾷ πληγῇ τοσαύτας φάλαγγας πιπτούσας, διεγέρθητε, ὥστε μὴ τοῦ θεάματος παραδραμεῖν ὑμᾶς τὴν τέρψιν. Εἰ γὰρ ἐπὶ τῶν ἁμιλλητηρίων ἁρμάτων ἐν ταῖς τῶν ἵππων ἁμίλλαις οὐδὲν οὕτως ἐστὶ τερπνὸν, ὡς ὅταν ὁλόκληρα ἅρματα μετὰ τῶν ἡνιόχων κρούσας τις καταβάλῃ, καὶ πολλὰ τέθριππα ὕπτια ῥίψας μετὰ τῶν ἐφεστώτων ἡνιόχων παρελάσῃ μόνος πρὸς τὴν νύσσαν καὶ τὸ τέρμα τοῦ ἀγῶνος, καὶ πολὺς πάντοθεν ὁ κρότος καὶ ἡ κραυγὴ πρὸς οὐρανὸν ἀνίῃ: ὁ δὲ, ὥσπερ πτηνὸς ὑπὸ τῆς χαρᾶς ἐκείνης καὶ τῶν κρότων, οὕτω τὸ στάδιον ἅπαν διατρέχῃ μετὰ τῶν ἵππων: πόσῳ μᾶλλον ἐνταῦθα οὐχὶ πλείων ἔσται ἡ ἡδονὴ, ὅταν ὁλοκλήρων αἱρέσεων συστήματα καὶ διαβολικὰ ἐργαστήρια μετὰ τῶν ἡνιόχων αὐτῶν καταβάλωμεν τῇ τοῦ Θεοῦ χάριτι πάντα ἀθρόον καὶ ὁμοῦ; Καὶ, εἰ δοκεῖ, πρότερον στήσωμεν τὰς αἱρέσεις αὐτὰς κατὰ τάξιν. Βούλεσθε τὴν τῆς ἀσεβείας, ἢ τὴν τῶν χρόνων; Ἀλλ' ἴδωμεν τὴν τῶν χρόνων: τὴν γὰρ τῆς ἀσεβείας δύσκολον συνιδεῖν. Οὐκοῦν πρῶτος Σαβέλλιος ὁ Λίβυς παρήχθω. Τί οὖν οὗτός φησιν; Ὅτι τὸ Πατὴρ, καὶ Υἱὸς, καὶ ἅγιον Πνεῦμα, ὀνόματά ἐστι ψιλὰ καθ' ἑνὸς προσώπου κείμενα. Μαρκίων δὲ ὁ Ποντικός φησιν, ὅτι ὁ Θεὸς ὁ πάντα συστησάμενος οὐκ ἔστιν ἀγαθὸς, οὐδὲ Πατὴρ τοῦ ἀγαθοῦ Χριστοῦ, ἀλλ' ἕτερός τις δίκαιος, καὶ σάρκα οὐκ ἀνέλαβεν ὑπὲρ ἡμῶν ὁ Υἱός. Μάρκελλος δὲ καὶ Φωτεινὸς καὶ Σωφρόνιος τὸν Λόγον ἐνέργειαν εἶναί φασι, τὴν δὲ ἐνέργειαν ταύτην ἐνοικῆσαι τῷ ἐκ σπέρματος Δαυῒδ, οὐκ οὐσίαν ἐνυπόστατον. Ἄρειος Υἱὸν μὲν ὁμολογεῖ, ῥήματι δὲ μόνῳ: κτίσμα γὰρ αὐτὸν εἶναί φησι, καὶ τοῦ Πατρὸς ἐλάττονα πολύ. Ἕτεροι δὲ οὔ φασιν αὐτὸν ἔχειν ψυχήν. Εἶδες τὰ ἅρματα ἑστῶτα; θεώρει τοίνυν αὐτῶν καὶ τὰ πτώματα, πῶς ὁμοῦ πάντας κατακρούων βάλλει, καὶ μιᾷ πληγῇ καὶ ἀθρόον. Πῶς οὖν καταβάλλει; Τοῦτο γὰρ φρονείσθω ἐν ὑμῖν, φησὶν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ. Ἐντεῦθεν καὶ Παῦλος ὁ Σαμοσατεὺς ἔπεσε καὶ Μάρκελλος καὶ Σαβέλλιος: Ἐν μορφῇ γὰρ, φησὶ, Θεοῦ ὑπάρχων. Εἰ ἐν μορφῇ, πῶς οὖν λέγεις, ὅτι ἀπὸ Μαρίας, ὦ μιαρὲ, ἤρξατο, καὶ πρὸ τούτου οὐκ ἦν; πῶς δὲ πάλιν, ὅτι ἐνέργεια ἦν; Ἐν μορφῇ γὰρ Θεοῦ, φησὶ, μορφὴν δούλου ἔλαβεν. Εἰπὲ γάρ μοι, ἡ μορφὴ τοῦ δούλου ἐνέργεια δούλου ἐστὶν, ἢ φύσις δούλου; Πάντως δήπου, Φύσις, ἐρεῖς, δούλου. Οὐκοῦν καὶ ἡ μορφὴ τοῦ Θεοῦ, Θεοῦ φύσις: οὐκ ἄρα ἐνέργεια. Ἰδοὺ καὶ ὁ Μάρκελλος ὁ Γαλάτης καὶ Σωφρόνιος καὶ Φωτεινὸς κατέπεσον. βʹ. Ἰδοὺ καὶ Σαβέλλιος. Οὐχ ἁρπαγμὸν ἡγήσατο, φησὶ, τὸ εἶναι ἴσα Θεῷ. Ἴσον δὲ ἐπὶ ἑνὸς οὐ λέγεται προσώπου: τὸ γὰρ ἴσον, τινί ἐστιν ἴσον. Ὁρᾷς δύο προσώπων ὑπόστασιν, οὐχὶ ὀνόματα ψιλὰ χωρὶς πραγμάτων λεγόμενα; ἤκουσας τὴν προαιώνιον ὕπαρξιν τοῦ Μονογενοῦς; Ἀλλὰ ταῦτα μὲν πρὸς ἐκείνους: τί οὖν πρὸς Ἄρειον εἴποιμεν λοιπὸν, τὸν λέγοντα ἑτέρας εἶναι οὐσίας τὸν Υἱόν; Εἰπὲ δή μοι, τὸ, Μορφὴν δούλου ἔλαβε, τί ἐστιν; Ἄνθρωπος ἐγένετο, φησίν. Οὐκοῦν καὶ ἐν μορφῇ Θεοῦ ὑπάρχων, Θεὸς ἦν: μορφὴ γὰρ, καὶ μορφὴ κεῖται. Εἰ τοῦτο ἀληθὲς, κἀκεῖνο. Φύσει ἄνθρωπος, ἡ μορφὴ τοῦ δούλου: οὐκοῦν φύσει Θεὸς, καὶ ἡ μορφὴ τοῦ Θεοῦ. Καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ τὸ ἴσον αὐτῷ μαρτυρεῖ, ὥσπερ οὖν καὶ Ἰωάννης, καὶ ὅτι οὐδὲν ἐλάττων ἐστὶ τοῦ Πατρός: Οὐχ ἁρπαγμὸν ἡγήσατο, φησὶ, τὸ εἶναι ἴσα Θεῷ. Ἀλλὰ τίς ὁ σοφὸς αὐτῶν λόγος; Καὶ μὴν τοὐναντίον δείκνυσι, φησίν: εἶπε γὰρ, ὅτι ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἥρπασε τὸ εἶναι ἴσα Θεῷ: καὶ μὴν εἰ ἦν Θεὸς, πῶς εἶχεν ἁρπάσαι; Καὶ πῶς οὐκ ἀπερινόητον τοῦτο; τίς γὰρ ἂν εἴποι, ὅτι ὁ δεῖνα ἄνθρωπος ὢν, οὐχ ἥρπασε τὸ εἶναι ἄνθρωπος; πῶς γὰρ ἄν τις ὅπερ ἐστὶν ἁρπάσειεν; Οὒ, φησίν: ἀλλ' ὅτι Θεὸς ὢν ἐλάττων, οὐχ ἥρπασε τὸ εἶναι ἴσα τῷ Θεῷ τῷ μεγάλῳ καὶ μείζονι. Καὶ μικρὸς καὶ μέγας Θεὸς ἔνι; καὶ τὰ Ἑλληνικὰ τοῖς τῆς Ἐκκλησίας δόγμασιν ἐπεισάγετε; Μέγας μὲν γὰρ καὶ μικρὸς παρ' αὐτοῖς θεός: εἰ δὲ καὶ παρ' ὑμῖν, οὐκ οἶδα. Παρὰ μὲν γὰρ ταῖς Γραφαῖς οὐδαμοῦ εὑρήσεις, ἀλλὰ μέγαν μὲν πανταχοῦ, μικρὸν δὲ οὐδαμοῦ. Εἰ γὰρ μικρὸς, πῶς καὶ Θεός; Εἰ μικρὸς οὐκ ἔστιν ἄνθρωπος καὶ μέγας, ἀλλὰ μία φύσις, καὶ εἴ τι οὐκ ἔστι τῆς φύσεως ταύτης μιᾶς, οὐκ ἄνθρωπος, πῶς ἂν εἴη μικρὸς Θεὸς καὶ μέγας ὁ μὴ ὢν ἐκείνης τῆς φύσεως; Ὁ μικρὸς ὢν, οὐ Θεός: πανταχοῦ γὰρ μέγας λέγεται παρὰ τῇ Γραφῇ: Μέγας Κύριος, φησὶν ὁ Δαυῒδ, καὶ αἰνετὸς σφόδρα. Ἰδοὺ καὶ περὶ τοῦ Υἱοῦ: πανταχοῦ γὰρ Κύριον αὐτὸν καλεῖ: καὶ πάλιν, Μέγας εἶ σὺ, καὶ ποιῶν θαυμάσια: σὺ εἶ ὁ Θεὸς μόνος: καὶ πάλιν, Μέγας ὁ Κύριος ἡμῶν, καὶ μεγάλη ἡ ἰσχὺς αὐτοῦ, καὶ τῆς μεγαλωσύνης αὐτοῦ οὐκ ἔστι πέρας. Ἀλλὰ ταῦτα περὶ τοῦ Πατρός: ὁ δὲ Υἱὸς, φησὶ, μικρός. Ἀλλὰ σὺ τοῦτο λέγεις: ἡ δὲ Γραφὴ τοὐναντίον: ὥσπερ περὶ τοῦ Πατρὸς, οὕτω καὶ περὶ τοῦ Υἱοῦ φησιν. Ἄκουε γὰρ Παύλου λέγοντος, Προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ. Ἀλλ' ἆρα μὴ περὶ τοῦ Πατρὸς ἐπιφάνειαν εἶπεν; Ἵνα δὲ καὶ μᾶλλον ὑμᾶς ἐλέγξῃ, κατὰ τὴν ἐπιφάνειαν τοῦ μεγάλου Θεοῦ προσέθηκεν. Ἄρα οὖν μὴ περὶ τοῦ Πατρὸς εἴρηται; Οὐδαμῶς: ἡ γὰρ ἐπαγωγὴ οὐκ ἀφίησι, λέγουσα, Καὶ τὴν ἐπιφάνειαν τοῦ μεγάλου Θεοῦ, καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Ἰδοὺ καὶ ὁ Υἱὸς μέγας. Πῶς οὖν λέγεις μικρὸν, καὶ μέγαν; Ἄκουε καὶ τοῦ προφήτου λέγοντος αὐτὸν μεγάλης βουλῆς Ἄγγελον. Ὁ μεγάλης βουλῆς Ἄγγελος οὐ μέγας; ὁ ἰσχυρὸς Θεὸς οὐ μέγας, ἀλλὰ μικρός; Τί οὖν φασιν οἱ ἀναίσχυντοι καὶ ἰταμοὶ, ὅτι μικρὸς ὢν Θεός; λέγω ἃ λέγουσι πολλάκις, ἵνα μᾶλλον αὐτοὺς φύγητε: μικρὸς ὢν, φησὶ, Θεὸς, οὐχ ἥρπασε τὸ εἶναι κατὰ τὸν μέγαν. Τί γὰρ, εἰπέ μοι (ἀλλὰ μὴ νομίσητε ἡμῶν εἶναι τὰ ῥήματα); εἰ μικρὸς ἦν κατ' αὐτοὺς, καὶ πολὺ τῆς δυνάμεως ἀποδέων τῆς τοῦ Πατρὸς, πῶς ἂν ἠδυνήθη ἁρπάσαι τὸ εἶναι ἴσα Θεῷ; φύσει γὰρ ἐλάττων οὐκ ἂν δύναιτο ἁρπάσαι τὸ εἶναι ἐν τῇ μεγάλῃ: οἷον ὁ ἄνθρωπος οὐκ ἂν δύναιτο ἁρπάσαι τὸ εἶναι ἴσος ἀγγέλῳ κατὰ τὴν φύσιν: ὁ ἵππος οὐκ ἂν δύναιτο ἁρπάσαι, κἂν θέλῃ, τὸ εἶναι ἴσος ἀνθρώπῳ κατὰ τὴν φύσιν. Χωρὶς δὲ τούτου, κἀκεῖνο ἐρῶ: Τί βούλεται κατασκευάσαι ὁ Παῦλος διὰ τούτου τοῦ ὑποδείγματος; Εἰς ταπεινοφροσύνην, πάντως ἐρεῖς, ἐναγαγεῖν τοὺς Φιλιππησίους. Τί οὖν, εἰπέ μοι, τοῦτο ἂν παρήνεγκεν εἰς μέσον; Οὐδεὶς γὰρ βουλόμενος προτρέψαι ταπεινοφρονεῖν, τοῦτό φησιν: Ἔσο ταπεινὸς, καὶ ἔλαττον φρόνει τῶν ὁμοτίμων: καὶ γὰρ ὁ δεῖνα ὁ δοῦλος οὐκ ἐπανέστη τῷ Δεσπότῃ: μιμοῦ τοίνυν ἐκεῖνον. Καὶ μὴν τοῦτο οὐκ ἔστι ταπεινοφροσύνης, εἴποι τις ἂν, ἀλλ' ἀπονοίας. Μάθετε τί ἐστι ταπεινοφροσύνη ὑμεῖς οἱ τῦφον ἔχοντες διαβολικόν. Τί οὖν ἐστι ταπεινοφροσύνη; Τὸ ταπεινὰ φρονεῖν: ταπεινὰ δὲ φρονεῖ, οὐχ ὁ ἀπὸ ἀνάγκης ὢν ταπεινὸς, ἀλλ' ὁ ἑαυτὸν ταπεινῶν. Οἷόν τι λέγω (προσέχετε δέ): Ὅταν τις ὑψηλὰ δυνάμενος φρονῆσαι ταπεινοφρονῇ, οὗτος ταπεινόφρων ἐστίν: ὅταν δὲ παρὰ τὸ μὴ δύνασθαι ταπεινοφρονῇ, οὐκέτι ταπεινόφρων ἐστίν: οἷον ὁ βασιλεὺς τῷ ὑπάρχῳ ἂν ὑποτάττηται, ταπεινόφρων ἐστὶν, ὅτι ἀπὸ τοῦ ὕψους κατέβη: ὁ μέντοι ὕπαρχος ἐὰν τοῦτο ποιῇ, οὐ ταπεινοφρονεῖ: πῶς γάρ; οὐ γὰρ ἀπὸ τοῦ ὕψους ἐταπείνωσεν ἑαυτόν. Οὐκ ἔστι δὲ ἄλλως ταπεινοφρονῆσαι, εἰ μὴ ἐν ἐξουσίᾳ γένοιτο. Εἰ γὰρ ἀνάγκη ἐστὶ τεταπεινῶσθαι καὶ ἄκοντα, οὐκέτι τῆς φρονήσεώς ἐστι τὸ κατόρθωμα οὐδὲ τοῦ βουλήματος, ἀλλὰ τῆς ἀνάγκης: ταπεινοφροσύνη δὲ διὰ τοῦτο λέγεται, ὅτι τοῦ φρονήματός ἐστι ταπείνωσις. γʹ. Εἰπέ μοι, εἴ τις μὴ ἔχων ἐξουσίαν πλεονεκτεῖν, μένοι τὰ ἑαυτοῦ κεκτημένος, τοῦτον ἐπαινεσόμεθα ἐπὶ δικαιοσύνῃ; Οὐδαμῶς. Διὰ τί; Τῇ γὰρ ἀνάγκῃ τὸ τῆς προαιρέσεως ἐγκώμιον ἀφῄρηται. Εἰπέ μοι, εἴ τις μὴ δυνάμενος τυραννεῖν καὶ βασιλεύειν, μένοι ἰδιωτεύων, τοῦτον ἐπαινεσόμεθα, ὡς ἀπράγμονα; Οὐδαμῶς. Οὐκοῦν οὐδὲ ἐνταῦθα. Ὁ γὰρ ἔπαινος, ὦ πάντων ὑμεῖς ἀμαθέστατοι, οὐκ ἐν τῇ τούτων ἀποχῇ, ἀλλ' ἐν τῇ τῶν ἀγαθῶν ἐργασίᾳ γίνεται. Ἐκεῖνο μὲν γὰρ ψόγου ἀπήλλακται, οὔπω δὲ καὶ ἐπαίνου μετέχει: τὸ δὲ, ἐγκωμίων ἄξιόν ἐστιν. Ὅρα γοῦν καὶ τὸν Χριστὸν οὕτως ἐπαινοῦντα, ὅταν λέγῃ: Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου: ἐπείνασα γὰρ, καὶ ἐδώκατέ μοι φαγεῖν: ἐδίψησα, καὶ ἐποτίσατέ με. Οὐκ εἶπεν, Ἐπειδὴ οὐκ ἐπλεονεκτήσατε, οὐδὲ, Ἐπειδὴ οὐχ ἡρπάσατε [μικρὰ γὰρ ταῦτα] ἀλλ' Ἐπειδὴ πεινῶντά με εἴδετε, καὶ ἐθρέψατε. Καὶ τίς ἂν οὕτως ἐπῄνεσεν ἢ τοὺς φίλους, ἢ τοὺς ἐχθρούς; οὐκ ἂν οὐδὲ Παῦλον. Τί λέγω Παῦλον; οὐδὲ τὸν τυχόντα τις ἄνδρα, ὡς σὺ τὸν Χριστὸν ἐπαινεῖς, ἐπῄνεσεν, ὅτι μὴ προσήκουσαν ἀρχὴν οὐκ ἔλαβε. Τὸ γὰρ ἐπὶ τούτοις θαυμάζειν, πολλήν ἐστι κακίαν μαρτυρούντων. Πῶς; Ὅτι ἐπ' ἐκείνων τὸ τοιοῦτον ἔπαινός ἐστιν, οἷον ὁ κλέπτων, ἐὰν μηκέτι κλέπτῃ: ἐπὶ δὲ τῶν ἀγαθῶν οὐκέτι: οὐ γὰρ, ὅτι οὐχ ἥρπασε μὴ προσήκουσαν ἀρχὴν καὶ τιμὴν, ἐπαινετός. Καὶ ποίας ταῦτα ἀνοίας! Ἄλλως δὲ (ἀλλὰ προσέχετε, παρακαλῶ: μακρὸς γὰρ ὁ λόγος), τίς ἂν ἀπὸ τούτων εἰς ταπεινοφροσύνην προέτρεψε; Τὰ γὰρ ὑποδείγματα πολλῷ μείζονα δεῖ εἶναι τῆς ὑποθέσεως, εἰς ἣν παρακαλοῦμεν: οὐ γὰρ ἄν τις ἐξ ἀλλοτρίων προτραπείη: οἷον, προέτρεψεν ὁ Χριστὸς εὖ ποιεῖν τοὺς ἐχθρούς: ἤνεγκε παράδειγμα μέγα, τὸ τοῦ Πατρὸς, Ὅτι ἀνατέλλει τὸν ἥλιον ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους: προέτρεψεν εἰς ἀνεξικακίαν: ἤνεγκε παράδειγμα ἑαυτόν: Μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ: καὶ πάλιν, Εἰ ἐγὼ ὁ Κύριος καὶ ὁ διδάσκαλος ταῦτα ποιῶ, πόσῳ μᾶλλον ὑμεῖς; Ὁρᾷς πῶς οὐκ ἀφέστηκε τὰ παραδείγματα; οὐδὲ γὰρ τοσοῦτον ἀφεστάναι δεῖ: καὶ γὰρ καὶ ἡμεῖς οὕτω ποιοῦμεν. Ἄλλως δὲ καὶ ἐνταῦθα οὐδὲ ἐγγύς ἐστι τὸ παράδειγμα. Πῶς; Ὅτι εἰ δοῦλός ἐστι, καὶ ἐλάττων ἐστὶ καὶ ὑπήκοος τῷ μείζονι. Τοῦτο δὲ οὐ ταπεινοφροσύνη ἐστί: τοὐναντίον γὰρ ἔδει ποιῆσαι, μείζονά τινα τῷ ἐλάττονι ὑπακούσαντα δεῖξαι: ἀλλ' ἐπειδὴ τοῦτο οὐχ εὗρεν ἐπὶ Θεοῦ, μείζονα λέγω καὶ ἐλάττονα, τὸ γοῦν ἴσον ἐποίησεν. Εἰ δὲ ἐλάττων ἦν ὁ Υἱὸς, οὐχ ἱκανὸν εἰς ταπεινοφροσύνην προτρέψαι. Διὰ τί; Ὅτι οὐκ ἔστι ταπεινοφροσύνη τὸ τὸν ἐλάττονα μὴ ἐπαναστῆναι τῷ μείζονι, τὸ μὴ ἁρπάσαι τὴν ἀρχὴν, τὸ ὑπακοῦσαι μέχρι θανάτου. Ἄλλως δὲ, ὅρα καὶ μετὰ τὸ ὑπόδειγμα τί φησι: Τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν. Ἡγούμενοι, φησίν. Ἐπειδὴ γὰρ καὶ κατὰ τὴν οὐσίαν ἕν ἐστε, καὶ κατὰ τὴν τιμὴν τὴν παρὰ τοῦ Θεοῦ, δεῖ λοιπὸν τῆς ὑπολήψεως εἶναι τὸ πρᾶγμα. Ἐπὶ δὲ τῶν μειζόνων καὶ ἐλαττόνων οὐκ ἂν τοῦτο εἶπεν, ὅτι Ἡγούμενοι, ἀλλὰ, Τιμᾶτε τοὺς ὑπερέχοντας ὑμῶν: καθὼς καὶ ἀλλαχοῦ φησι, Πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε. Ἐκεῖ τῆς φύσεως τοῦ πράγματός ἐστιν ἡ ὑποταγή: ἐνταῦθα τῆς κρίσεως δεῖ γενέσθαι τῆς ἡμετέρας. Τῇ ταπεινοφροσύνῃ, φησὶν, ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν, ὥσπερ καὶ ὁ Χριστὸς ἐποίησε. Καὶ τὰ μὲν ἐκείνων οὕτως ἀνατέτραπται: τὰ δὲ ἡμέτερα λοιπὸν εἰπεῖν χρὴ, πρότερον ἐν κεφαλαίῳ τὰ ἐκείνων εἰπόντα, ὅτι εἰς ταπεινοφροσύνην παρακαλῶν οὐκ ἂν τὸν ἐλάττονα ὄντα καὶ τῷ μείζονι ὑπακούσαντα παρήγαγεν. Εἰ μὲν γὰρ δούλους δεσπόταις παρεκάλει ὑπακούειν, εἰκότως: εἰ δὲ ἐλευθέρους ἐλευθέροις, τί τοῦ δούλου πρὸς τὸν δεσπότην ὑποταγὴν ἔφερε; τί τοῦ ἐλάττονος πρὸς τὸν μείζονα; Μὴ γὰρ εἶπεν, Οἱ ἐλάττονες τοῖς μείζοσιν ὑπακουέτωσαν, ἀλλ' Ἰσότιμοι ἀλλήλων ὄντες, ὑπακούετε, Ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν. Διὰ τί δὲ μὴ παρήγαγε κἂν τὸ τῆς γυναικὸς, ὅτι Ὥσπερ ἡ γυνὴ ὑπακούει τῷ ἀνδρὶ, οὕτω καὶ ὑμεῖς ὑπακούετε; Εἰ δὲ ὅπερ ἴσον ἐστὶ καὶ ἐλευθέριον οὐ παρήγαγεν, ἐπειδὴ ὅλως μικρά τις ἦν ὑποταγὴ, πόσῳ μᾶλλον τὸ τοῦ δούλου οὐκ ἂν παρήγαγεν; Εἶπον φθάσας, ὅτι οὐδεὶς οὕτως ἐπαινεῖ τινα ἀπὸ τῆς τῶν κακῶν ἀποχῆς, οὐδὲ ὅλως αὐτοῦ μέμνηται: οὐδὲ σώφρονα βουλόμενος ἐπαινέσαι τις οὕτως ἐρεῖ, ὅτι οὐκ ἐμοίχευσεν, ἀλλ' ὅτι καὶ τῆς ἰδίας ἀπέστη γυναικός. Οὐδαμοῦ γὰρ τὴν τῶν κακῶν ἀποχὴν τίθεμεν: γέλως γὰρ τοῦτο. Εἶπον ὅτι ἡ μορφὴ τοῦ δούλου ἀληθὴς, καὶ οὐδὲ ἐλάττων: οὐκοῦν καὶ ἡ μορφὴ τοῦ Θεοῦ τελεία, καὶ οὐκ ἐλάττων. Διὰ τί μὴ εἶπεν, Ἐν μορφῇ Θεοῦ γενόμενος, ἀλλ', Ὑπάρχων; Ἴσον ἐστὶ τοῦτο τοῦ εἰπεῖν, Ἐγώ εἰμι ὁ ὤν. Τὸ ἀπαράλλακτον ἡ μορφὴ δείκνυσι, καθώς ἐστι μορφή. Οὐκ ἔστι δὲ, ἄλλης οὐσίας ὄντα, τὴν ἄλλης μορφὴν ἔχειν: οἷον οὐδεὶς ἀνθρώπων ἀγγέλου ἔχει μορφὴν, οὐδὲ ἄλογον ἀνθρώπου ἔχει μορφήν: πῶς οὖν ὁ Υἱός; δʹ. Εἶτα ἐπὶ μὲν ἡμῶν, ἐπειδὴ σύνθετοί ἐσμεν, ἡ μορφὴ τοῦ σώματός ἐστιν: ἐπὶ δὲ τοῦ ἁπλοῦ καὶ ἀσυνθέτου, πάντως τῆς οὐσίας. Εἰ δὲ τὸ χωρὶς ἄρθρου εἰρῆσθαι λέγεις ὅτι οὐ δείκνυσι τὸν Πατέρα, πολλαχοῦ τοῦτο δείκνυται χωρὶς ἄρθρου εἰρημένον. Καὶ τί λέγω πολλαχοῦ; ἐν γὰρ αὐτῷ εὐθέως τῷ χωρίῳ τούτῳ, Οὐχ ἁρπαγμὸν, φησὶν, ἡγήσατο τὸ εἶναι ἴσα Θεῷ: καὶ οὐκ εἶπε μετὰ τοῦ ἄρθρου, περὶ τοῦ Θεοῦ τοῦ Πατρὸς λέγων. Βούλομαι καὶ τὰ ἡμέτερα προσθεῖναι, ἀλλὰ δέδοικα μὴ καταχώσωμεν ὑμῶν τὰς διανοίας. Τέως δὲ τὰ εἰρημένα μέμνησθε πρὸς ἀνατροπὴν ἐκείνων: τέως τὰς ἀκάνθας ἐκτέμωμεν, καὶ τότε τὸν σπόρον καταβαλοῦμεν τὸν καλὸν μετὰ τὸ τὰς ἀκάνθας ἐκτμηθῆναι, καὶ μικρὸν ἀναπνεῦσαι τὴν γῆν, ἵνα πᾶσαν τὴν ἐκεῖθεν ἀποθεμένη κακίαν, μετὰ πολλῆς τῆς ἀρετῆς δέχηται τὰ θεῖα σπέρματα. Εὐχαριστήσωμεν ὑπὲρ τῶν εἰρημένων τῷ Θεῷ: ἀξιώσωμεν αὐτὸν δοῦναι φυλακὴν καὶ διατήρησιν αὐτῶν, ἵνα καὶ ἡμεῖς καὶ ὑμεῖς εὐφραινώμεθα, καὶ οἱ αἱρετικοὶ καταισχύνωνται. Παρακαλέσωμεν αὐτὸν καὶ εἰς τὸ ἑξῆς ἡμῖν ἀνοῖξαι στόμα, ὥστε καὶ τὰ ἡμέτερα μετὰ τῆς αὐτῆς πάλιν σπουδῆς παρακαταθέσθαι: δεηθῶμεν αὐτοῦ, ὥστε καὶ τῆς πίστεως βίον ἄξιον ἡμῖν παρασχεῖν, ἵνα εἰς δόξαν αὐτοῦ ζῶμεν, ἵνα μὴ τὸ ὄνομα αὐτοῦ βλασφημῆται δι' ἡμᾶς. Οὐαὶ γὰρ ὑμῖν, φησὶ, δι' οὓς τὸ ὄνομα τοῦ Θεοῦ βλασφημεῖται. Εἰ γὰρ υἱὸν ἔχοντες: καίτοι τί υἱοῦ γνησιώτερον; εἰ υἱὸν τοίνυν ἡμεῖς ἔχοντες, ὅταν δι' αὐτὸν βλασφημώμεθα, ἀποκηρύττομεν αὐτὸν, ἀποστρεφόμεθα, οὐ προσιέμεθα: πόσῳ μᾶλλον ὁ Θεὸς δούλους ἔχων ἀγνώμονας, βλασφημοῦντας αὐτὸν καὶ ὑβρίζοντας, οὐκ ἀποστραφήσεται καὶ μισήσει; Ὃν δ' ἂν ὁ Θεὸς μισήσῃ καὶ ἀποστραφῇ, τίς προσλήψεται; Οὐδεὶς, ἀλλ' ἢ ὁ διάβολος, ἀλλ' ἢ οἱ δαίμονες. Ὃν δ' ἂν οἱ δαίμονες λάβωσι, ποίαν ἕξει σωτηρίας ἐλπίδα; ποίαν παραμυθίαν ζωῆς; Ἕως ἂν ἐν τῇ χειρὶ ὦμεν τοῦ Θεοῦ, οὐδεὶς ἡμᾶς ἁρπάζειν δύναται: ἰσχυρὰ γάρ ἐστιν: ὅταν δὲ τῆς χειρὸς ἐκείνης ἐκπέσωμεν καὶ τῆς βοηθείας, ἀπολώλαμεν, πᾶσιν ἕτοιμοι προκείμεθα εἰς ἁρπαγὴν, πᾶσιν εἰς καταπάτημα, ὡς τοῖχος κεκλιμένος καὶ φραγμὸς ὠσμένος. Ὅταν γὰρ ᾖ ἀσθενὴς ὁ τοῖχος, εὐεπίβατος ἔσται πᾶσι. Μὴ γὰρ ἐπὶ τῆς Ἱερουσαλὴμ οἴεσθε τοῦτο λέγεσθαι μόνον, ὃ μέλλω λέγειν, ἀλλὰ καὶ ἐπὶ παντὸς ἀνθρώπου. Τί δὲ ἐπὶ τῆς Ἱερουσαλὴμ ἐλέγετο; Ἄ|σω δὴ τῷ ἠγαπημένῳ ᾆσμα τοῦ ἀγαπητοῦ μου, τῷ ἀμπελῶνί μου. Ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ ἐν κέρατι, ἐν τόπῳ πίονι. Καὶ φραγμὸν περιέθηκα καὶ ἐχαράκωσα, καὶ ἐφύτευσα ἄμπελον Σωρὴκ, καὶ ᾠκοδόμησα πύργον ἐν μέσῳ αὐτοῦ, καὶ προλήνιον ὤρυξα ἐν αὐτῷ, καὶ ἔμεινα τοῦ ποιῆσαι σταφυλὴν, ἐποίησε δὲ ἀκάνθας. Καὶ νῦν ἄνθρωποι τοῦ Ἰούδα, καὶ οἱ κατοικοῦντες ἐν Ἱερουσαλὴμ, κρίνατε ἐν ἐμοὶ καὶ ἀνὰ μέσον τοῦ ἀμπελῶνός μου. Τί ἔδει ποιῆσαι τῷ ἀμπελῶνί μου, καὶ οὐκ ἐποίησα αὐτῷ, Διότι ἔμεινα τοῦ ποιῆσαι σταφυλὴν, ἐποίησε δὲ ἀκάνθας. Νῦν οὖν ἀναγγελῶ ὑμῖν τί ποιήσω τῷ ἀμπελῶνί μου: ἀφελῶ τὸν φραγμὸν αὐτοῦ, καὶ ἔσται εἰς διαρπαγὴν, καὶ καθελῶ τὸν τοῖχον αὐτοῦ, καὶ ἔσται εἰς καταπάτημα: καὶ ἀνήσω τὸν ἀμπελῶνά μου, καὶ οὐ μὴ τμηθῇ, οὐδ' οὐ μὴ σκαφῇ: καὶ ἀναβήσονται εἰς αὐτὸν, ὡς εἰς χέρσον, ἄκανθαι: καὶ ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι εἰς αὐτὸν ὑετόν. Ὁ γὰρ ἀμπελὼν Κυρίου Σαβαὼθ οἶκος τοῦ Ἰσραήλ ἐστι, καὶ ἄνθρωπος τοῦ Ἰούδα, νεόφυτον ἠγαπημένον. Ἔμεινα ἵνα ποιήσῃ κρίσιν: ἐποίησε δὲ ἀνομίαν, καὶ οὐ δικαιοσύνην, ἀλλὰ κραυγήν. Τοῦτο καὶ ἐφ' ἑκάστης λέγεται ψυχῆς. Ὅταν γὰρ πάντα πληρώσῃ, ἃ ἐχρῆν, ὁ φιλάνθρωπος Θεὸς, εἶτα ποιήσῃ ἀκάνθας ἀντὶ σταφυλῆς, ἀφελεῖ τὸν φραγμὸν, καὶ καθαιρεῖ τὸν τοῖχον, καὶ ἐσόμεθα εἰς ἁρπαγήν. Ἄκουε γὰρ πῶς καὶ ἕτερος προφήτης ὀδυρόμενος ἔλεγεν: Ἵνα τί καθεῖλες τὸν φραγμὸν αὐτῆς, καὶ τρυγῶσιν αὐτὴν πάντες οἱ παραπορευόμενοι τὴν ὁδόν; Ἐλυμήνατο αὐτὴν ὗς ἐκ δρυμοῦ, καὶ μονιὸς ἄγριος κατενεμήσατο αὐτήν. Ἐκεῖ μὲν οὖν περὶ τοῦ Μήδου καὶ τοῦ Βαβυλωνίου φησίν: ἐνταῦθα δὲ περὶ τούτου οὐκ ἔστιν εἰπεῖν, ἀλλὰ ὗς καὶ μονιὸς ὁ διάβολός ἐστι, καὶ πᾶσα αὐτοῦ ἡ δύναμις. Μονιὸν δὲ αὐτὸν εἴρηκε, τὸ ἄγριον καὶ ἀκάθαρτον αὐτοῦ παραστῆσαι βουλόμενος. Ὅταν μὲν γὰρ αὐτοῦ τὸ ἁρπακτικὸν ἡ Γραφὴ βούληται δηλῶσαι, φησίν: Ὡς λέων ὠρυόμενος περιέρχεται, ζητῶν τίνα καταπίῃ: ὅταν δὲ τὸ ἰοβόλον καὶ θανάσιμον καὶ ὀλέθριον, ὄφιν αὐτὸν καλεῖ καὶ σκορπιόν: Πατεῖτε γὰρ, φησὶν, ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἀντικειμένου: ὅταν δὲ τὸ ἰσχυρὸν ὁμοῦ καὶ ἰοβόλον, δράκοντα αὐτὸν καλεῖ, ὡς ὅταν λέγῃ: Δράκων οὗτος, ὃν ἔπλασας ἐμπαίζειν αὐτῷ. Καὶ δράκοντα καὶ ὄφιν σκολιὸν καὶ ἀσπίδα αὐτὸν καλεῖ πανταχοῦ. Πολύπλοκον γὰρ τὸ θηρίον καὶ ποικίλον, καὶ πολλὴν ἔχει τὴν ἰσχύν: πάντα κινεῖ, πάντα θορυβεῖ, πάντα ἄνω καὶ κάτω στρέφει. Ἀλλὰ μὴ φοβηθῆτε, ἀλλὰ μὴ δείσητε: γρηγορεῖτε μόνον, καὶ ὡς στρουθίον ἔσται: Πατεῖτε γὰρ, φησὶν, ἐπάνω ὄφεων καὶ σκορπίων Καταπάτημα αὐτὸν τῶν ἡμετέρων ἐποίησε ποδῶν, ἂν βουλώμεθα. εʹ. Ὅρα τοίνυν πόσος γέλως, πόση ἀθλιότης, ὃν ἐλάβομεν πατεῖν, τοῦτον ὁρᾷν ὑπὲρ κεφαλῆς ἑστῶτα τῆς ἡμετέρας. Πῶς δὲ τοῦτο γίνεται; Παρ' ἡμῶν: ἂν ἡμεῖς βουλώμεθα, μέγας ἐστίν: ἂν ἡμεῖς βουλώμεθα, γίνεται μικρός. Ἐὰν προσέχωμεν ἑαυτοῖς, καὶ μετὰ τοῦ βασιλέως ὦμεν τοῦ ἡμετέρου, συστέλλεται καὶ παιδίου μικροῦ οὐδὲν ἄμεινον διακείσεται ἐν τῇ πρὸς ἡμᾶς μάχῃ: ὅταν ἀποστῶμεν αὐτοῦ, μεγάλα φυσᾷ, βρυχᾶται, τρίζει τοὺς ὀδόντας, ἅτε ἐρήμους ἡμᾶς τῆς μεγάλης συμμαχίας λαβών: οὐ γὰρ πρόσεισιν, ἐὰν μὴ συγχωρήσῃ ὁ Θεός. Εἰ γὰρ χοίρων ἀγέλαις οὐ κατετόλμησεν ἐπεμβῆναι, μὴ τοῦ Θεοῦ συγχωρήσαντος, πολλῷ μᾶλλον ψυχαῖς ἀνθρώπων. Συγχωρεῖ δὲ Θεὸς, ἢ παιδεύων, ἢ δίκην ἀπαιτῶν, ἢ δοκιμωτέρους ποιῶν, ὡς τὸν Ἰώβ. Ὁρᾷς αὐτὸν μὴ προσερχόμενον, μηδὲ τολμῶντα γενέσθαι ἐγγὺς, ἀλλὰ δεδοικότα καὶ τρέμοντα; Καὶ τί λέγω περὶ τοῦ Ἰώβ; τῷ γὰρ Ἰούδᾳ ἐφαλλόμενος, οὐκ ἐτόλμησεν, ἕως αὐτὸν τοῦ ἱεροῦ χοροῦ ἀπέσχισεν ὁ Χριστὸς, λαβεῖν ὁλόκληρον, καὶ εἰσελθεῖν εἰς αὐτόν. Τότε μὲν οὖν ἔξωθεν προσέβαλλεν, ἔνδον δὲ εἰσελθεῖν οὐκ ἐτόλμα: ἐπειδὴ δὲ εἶδεν ἀποσχισθέντα τῆς ἱερᾶς ἀγέλης, παντὸς λύκου σφοδρότερον ἐφήλατο, καὶ οὐ πρότερον ἀπέστη, ἕως αὐτὸν ἀνεῖλε θάνατον διπλοῦν. Ταῦτα πρὸς νουθεσίαν ἡμῶν γέγραπται. Ἐπεὶ ποῖον κέρδος τὸ γνῶναι, ὅτι εἷς τῶν δώδεκα προέδωκε; ποία ὄνησις; ποία ὠφέλεια; Μεγάλη. Ὅταν γὰρ μάθωμεν πόθεν ἐκεῖνος ἐπὶ τὴν ὀλέθριον ἦλθε βουλὴν ταύτην, φυλαξόμεθα ἀπὸ ταύτης καὶ αὐτοὶ μὴ τὰ αὐτὰ παθεῖν. Πόθεν οὖν ἦλθεν ἐπὶ τοῦτο; Ἀπὸ φιλαργυρίας: κλέπτης ἦν: ἀπὸ ταύτης οὕτως ἐμέθυε τῷ πάθει, ὅτι τὸν τῆς οἰκουμένης Δεσπότην τριάκοντα ἀργυρίων προέδωκε. Τί τῆς μανίας ταύτης χεῖρον; Οὗ οὐδὲν ἀντάξιον οὐδὲ ἴσον, ᾧ τὰ ἔθνη εἰς οὐδὲν ἐλογίσθη, τοῦτον τριάκοντα ἀργυρίων προέδωκε. Χαλεπὴ γὰρ τῆς φιλαργυρίας ἡ τυραννὶς, δεινὴ ψυχὴν ἐκστῆσαι. Οὐχ οὕτω τις ὑπὸ τῆς μέθης παραπλὴξ γίνεται, ὡς ὑπὸ φιλαργυρίας: οὐχ οὕτως ὑπὸ μανίας καὶ παραπληξίας, ὡς ὑπὸ φιλαργυρίας. Διὰ τί γὰρ, εἰπέ μοι, προδίδως; Ἄσημον ὄντα σε καὶ ἀγνῶτα ἐκάλεσε, καὶ ἕνα τῶν δώδεκα ἐποίησε, διδασκαλίας σοι μετέδωκεν, ὑπέσχετο μυρία ἀγαθὰ, θαύματά σε ἐργάζεσθαι πεποίηκε, τραπέζης, ὁδῶν, ὁμιλίας, συνουσίας, πάντων ἐκοινώνησας, ὧν καὶ οἱ λοιποί. Ταῦτα οὐκ ἦν ἱκανὰ κατασχεῖν; τίνος οὖν ἕνεκεν προέδωκας; τί ἔχων ἐγκαλεῖν, ὦ μιαρέ; τί δὲ οὐκ εὖ παθών; Ἤ|δει σου τὴν διάνοιαν, οὐκ ἐπαύσατο τὰ παρ' ἑαυτοῦ εἰσφέρων: πολλάκις εἶπεν, ὅτι Εἷς ἐξ ὑμῶν παραδώσει με: πολλάκις ἔστιξε, καὶ ἐφείσατό σου, καὶ εἰδώς σε τοιοῦτον, οὐκ ἐξέβαλέ σε τοῦ χοροῦ: ἔτι διεβάσταζεν, ἔτι ὡς γνήσιον καὶ ἕνα τῶν δώδεκα, οὕτως ἐτίμα, οὕτως ἐφίλει. Τὸ τελευταῖον, ὢ τῆς μιαρίας! καὶ λέντιον λαβὼν ἔνιψε ταῖς ἀχράντοις ἐκείναις χερσὶ τοὺς μιαρούς σου πόδας, καὶ οὐδὲ τοῦτό σε κατέσχεν. Ἔκλεπτες τὰ τῶν πενήτων: καὶ ἵνα μὴ προέλθῃς εἰς μεῖζον κακὸν, καὶ τοῦτο ἔφερεν: ἀλλ' οὐδέν σε ἔπεισεν. Εἰ γὰρ θηρίον ἦς, εἰ γὰρ λίθος, οὐ ταῖς εὐεργεσίαις ταῖς εἰς σὲ, οὐ τοῖς θαύμασιν, οὐ ταῖς διδασκαλίαις ἔδει μεταβληθῆναι; Ἀλλὰ καὶ οὕτως ἐκτεθηριωμένον ἐκάλει, καὶ διὰ τῶν θαυμασίων ἔργων ἐπήγετό σε τὸν λίθων ἀναισθητότερον. Σὺ δὲ οὐδενὶ τούτων γέγονας βελτίων. Θαυμάζετε ἴσως τὴν τοσαύτην ἄνοιαν τοῦ προδότου. Οὐκοῦν φοβήθητε τὸ ἐκείνου τραῦμα: ἀπὸ φιλαργυρίας τοιοῦτος ἐγένετο, ἀπὸ τοῦ τῶν χρημάτων ἔρωτος. Ἔκκοψον τὸ πάθος: τοιαῦτα γὰρ τίκτει νοσήματα: ἀσεβεῖς ποιεῖ, καὶ τὸν Θεὸν ἀγνοεῖν παρασκευάζει, κἂν μυριάκις εὐεργετηθῶμεν. Ἔκκοψον, παρακαλῶ: οὐκ ἔστι τῶν τυχόντων, θανάτους οἶδε τίκτειν ὀλεθρίους μυρίους. Εἴδομεν τὸ ἐκείνου πάθος: φοβηθῶμεν μὴ τοῖς αὐτοῖς αὐτοὶ περιπέσωμεν. Διὰ τοῦτο γέγραπται, ἵνα μὴ τὰ αὐτὰ πάθωμεν καὶ ἡμεῖς: διὰ τοῦτο πάντες οἱ εὐαγγελισταὶ τοῦτο διηγήσαντο, ἵνα ἡμᾶς σωφρονίσωσι. Πόῤῥωθεν φεῦγε: οὐκ ἔστι τοῦτο μόνον φιλαργυρία, τὸ πολλῶν ἐρᾷν, ἀλλὰ τὸ ὅλως χρημάτων ἐρᾷν. Φιλαργυρία δεινὴ, τὸ πλέον τῆς χρείας αἰτεῖν. Μὴ γὰρ τάλαντα χρυσοῦ ἦν τότε τὰ πείσαντα τὸν προδότην; Τριάκοντα ἦσαν ἀργύρια: τριάκοντα ἀργυρίων προέδωκε τὸν Δεσπότην. Ἆρα μέμνησθε, ὅτε ἔλεγον πρὸ τούτου, ὅτι οὐκ ἐν τῷ λαμβάνειν πολλὰ ἡ πλεονεξία δείκνυται, ἀλλὰ πολλῷ μᾶλλον ἐν τῷ ὀλίγα; Ἰδοὺ ὅσον κακὸν οὗτος εἰργάσατο δι' ὀλίγον χρυσίον: μᾶλλον δὲ οὐ διὰ χρυσίον, ἀλλὰ δι' ἀργύρια. Οὐκ ἔστιν, οὐκ ἔστιν ἄνδρα φιλάργυρον ἰδεῖν ποτε τοῦ Χριστοῦ τὸ πρόσωπον: ἓν τῶν ἀδυνάτων τοῦτο. Ῥίζα ἐστὶ τῶν κακῶν. Εἰ δὲ ἕν τις ἔχων κακὸν, ἐκπίπτει τῆς δόξης ἐκείνης, ὁ τὴν ῥίζαν ἐπιφερόμενος ποῦ στήσεται; Οὐκ ἔστι τὸν χρημάτων ὄντα δοῦλον, δοῦλον εἶναι Χριστοῦ γνήσιον. Αὐτὸς ὁ Χριστὸς ἀπεφήνατο, ὅτι τὸ πρᾶγμα ἀδύνατον: Οὐ δύνασθε, φησὶ, Θεῷ δουλεύειν καὶ μαμωνᾷ: καὶ, Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν. Ἐναντία γὰρ ἐπιτάττουσιν. Ὁ Χριστὸς λέγει, Φείδου τῶν πενομένων: ὁ μαμωνᾶς λέγει, Ἀπόδυσον καὶ αὐτὰ ἃ ἔχουσιν: ὁ Χριστὸς λέγει, Κένωσον ἅπερ ἔχεις: ὁ μαμωνᾶς λέγει, Λάβε καὶ ἅπερ ἔχουσιν. Ϛʹ. Εἶδες ἐναντίωσιν, εἶδες πόλεμον; Βούλεσθε δείξωμεν πῶς οὐ δύναταί τις ἀμφοτέρων ῥᾳδίως ὑπακούειν, ἀλλ' ἑνὸς δεῖ καταφρονῆσαι; ἢ οὐ δεῖ λόγου; Πῶς; Ἐν τοῖς ἔργοις οὐχ ὁρῶμεν τοῦτο, τὸν Χριστὸν μὲν καταφρονούμενον, τὸν δὲ μαμωνᾶν τιμώμενον; Ὁρᾶτε πῶς καὶ τὰ ῥήματα φορτικά; πόσῳ μᾶλλον τὰ πράγματα; Ἀλλ' ἐπὶ τῶν πραγμάτων οὐ φαίνεται φορτικὰ ὁμοίως, ἐπειδὴ τῷ πάθει κατεχόμεθα. Νῦν μὲν γὰρ κἂν ὀλίγον ᾖ καθαρεύουσα τοῦ πάθους ἡ ψυχὴ, ἕως ἂν ἐνταῦθα ἑστήκῃ, δύναται κρίνειν ὀρθῶς: ἐκεῖ δὲ ἀπελθοῦσα, καὶ κατασχεθεῖσα τῷ πυρετῷ, καὶ ἐν τῇ ἡδονῇ τοῦ πράγματος γενομένη, οὐκ ἔχει καθαρὸν τὸ κριτήριον, οὐκ ἔχει τὸ δικαστήριον ἀδέκαστον: ὁ Χριστός φησιν, Ἐὰν μή τις ἀποτάξηται πᾶσιν αὑτοῦ τοῖς ὑπάρχουσιν, οὐκ ἔστι μου μαθητής: ὁ μαμωνᾶς φησι, Λάβε ἀπὸ τοῦ πεινῶντος τὸν ἄρτον: ὁ Χριστὸς λέγει, Περίβαλε τὸν γυμνόν: οὗτος λέγει, Τὸν γυμνὸν ἀπόδυσον: ὁ Χριστὸς λέγει, Τοῦ σπέρματός σου τοὺς οἰκείους οὐχ ὑπερόψει: ὁ μαμωνᾶς λέγει, Οὐκ ἐλεήσεις τοὺς οἰκείους τοῦ σπέρματός σου, ἀλλὰ κἂν μητέρα ἴδῃς, κἂν πατέρα, καταφρόνει. Καὶ τί λέγω πατέρα καὶ μητέρα; καὶ τὴν σαυτοῦ ψυχὴν, καὶ ταύτην ἀπόλλυε: ἀλλ' ὅμως ἀκούεται. Οἴμοι! ὅτι ὠμὰ καὶ ἀπηνῆ καὶ θηριώδη προστάττων ἀκούεται μᾶλλον τοῦ τὰ ἐπιεικῆ καὶ σωτήρια ἡμῖν κελεύοντος. Διὰ τοῦτο γέεννα, διὰ τοῦτο πῦρ, διὰ τοῦτο ποταμὸς πυρὸς, διὰ τοῦτο σκώληξ ἀτελεύτητος. Οἶδα ὅτι πολλοὶ ταῦτα οὐχ ἡδέως ἀκούουσιν ἡμῶν λεγόντων. Οὐδὲ γὰρ ἐγὼ ἡδέως αὐτὰ λέγω: τίς γὰρ χρεία ταῦτα λέγειν; Ἐβουλόμην τὰ περὶ βασιλείας ὑμῖν διηγεῖσθαι ἀεὶ, τὴν ἀνάπαυσιν, τὸ ὕδωρ τὸ τῆς ἀναπαύσεως, τὸν τόπον τῆς χλόης. Ἐπὶ ὕδατος γὰρ, φησὶν, ἀναπαύσεως ἐξέθρεψέ με, καὶ εἰς τόπον χλόης ἐκεῖ με κατεσκήνωσεν. Ἐβουλόμην ἐπὶ τοῦ τόπου λέγειν, ἔνθα ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός: ἐβουλόμην διηγεῖσθαι τῆς τοῦ Χριστοῦ συνουσίας τὴν ἡδονήν: καίτοι γε πάντα ὑπερβαίνει λόγον, καὶ πάντα νοῦν: ἀλλ' ὅμως κατὰ δύναμιν ἐβουλόμην ταῦτα λέγειν. Ἀλλὰ τί πάθω; Οὐκ ἔνι τῷ πυρέττοντι καὶ κακῶς διακειμένῳ περὶ βασιλείας λέγειν: τέως γὰρ περὶ ὑγείας χρὴ διαλέγεσθαι. Οὐκ ἔνι τῷ δίκης ὑπευθύνῳ περὶ τιμῆς διαλέγεσθαι: τέως γὰρ τὸ ζητούμενον, δίκης ἀπαλλαγῆναι, καὶ τῆς κολάσεως καὶ τῆς τιμωρίας: ἂν μὴ τοῦτο γένηται, πῶς ἐκεῖνο ἔσται; Διὰ τοῦτο ταῦτα λέγω συνεχῶς, ἵνα ἐπ' ἐκεῖνα ἔλθωμεν ταχέως. Καὶ γὰρ ὁ Θεὸς διὰ τοῦτο γέενναν ἠπείλησεν, ἵνα μηδεὶς εἰς γέενναν ἐμπέσῃ, ἵνα πάντες βασιλείας ἐπιτύχωμεν. Καὶ ἡμεῖς διὰ τοῦτο συνεχῶς γεέννης μεμνήμεθα, ἵνα πρὸς τὴν βασιλείαν ὑμᾶς ὠθήσωμεν, ἵνα τῷ φόβῳ μαλάξαντες ὑμῶν τὴν διάνοιαν, παρασκευάσωμεν ἄξια τῆς βασιλείας ποιεῖν. Μὴ τοίνυν δυσχεραίνετε πρὸς τὸ τῶν ῥημάτων βαρύ: τὸ γὰρ βαρὺ τῶν ῥημάτων κούφας ἡμῖν ἐργάζεται ἀπὸ τῶν ἁμαρτημάτων ψυχάς. Ἐπεὶ καὶ ὁ σίδηρος βαρύς ἐστι, καὶ ἡ σφῦρα βαρεῖα, ἀλλὰ κατασκευάζει σκεύη εὔχρηστα χρυσᾶ καὶ ἀργυρᾶ, καὶ τὰ διεστραμμένα ὀρθοῖ: ὡς εἰ μὴ βαρεῖα ἦν, οὐκ ἂν ἴσχυσε διορθῶσαι τὴν διεστραμμένην ὕλην. Οὕτω καὶ ὁ λόγος ἡμῶν ὁ βαρὺς ῥυθμίσαι τὴν ψυχὴν ἰσχύει. Μὴ τοίνυν φεύγωμεν τὴν βαρύτητα τῶν ῥημάτων, μηδὲ τὰς ἀπὸ τούτων πληγάς. Οὐχ ἵνα διακλάσῃ, οὐδ' ἵνα διαθρύψῃ τὴν ψυχὴν, καταφέρεται ἡ πληγὴ, ἀλλ' ἵνα διορθώσηται. Οἴδαμεν πῶς πλήττομεν, πῶς ἐπάγομεν τὴν πληγὴν τῇ τοῦ Θεοῦ χάριτι, ὥστε μὴ συντρίψαι τὸ σκεῦος, ἀλλ' ὥστε λεᾶναι, ὥστε ὀρθῶσαι, ὥστε ποιῆσαι εὔχρηστον τῷ Δεσπότῃ, ὥστε αὐτὸ προσενεγκεῖν ἀποστίλβον τὴν ὑγείαν, καὶ καλῶς ἐκτετορευμένον κατ' ἐκείνην τὴν ἡμέραν, καθ' ἣν ὁ ποταμὸς τοῦ πυρὸς, ὥστε προσενεγκεῖν μὴ δεόμενον τῆς ἐκεῖ πυρᾶς. Ἂν γὰρ μὴ πυρώσωμεν ὑμᾶς ἐνταῦθα, ἀνάγκη πάντως πυρωθῆναι ἐκεῖ, καὶ οὐκ ἔνι ἄλλως: Ἡ γὰρ ἡμέρα Κυρίου ἐν πυρὶ ἀποκαλύπτεται. Κρεῖσσον τοῖς ἡμετέροις λόγοις ὑμᾶς κατακαυθῆναι πρὸς βραχὺ, ἢ διαπαντὸς ἐκείνῃ τῇ φλογί. Πάντως γὰρ ὅτι τοῦτο ἔσται, δῆλον, καὶ πολλάκις ὑμῖν εἶπον λογισμοὺς ἀναντιῤῥήτους. Ἔδει μὲν γὰρ ἀπὸ τῶν Γραφῶν πείθεσθαι μόνον: ἐπειδὴ δὲ φιλονείκως τινὲς διάκεινται, καὶ ἀπὸ τῶν λογισμῶν ἐκινήσαμεν πολλά. Οὐδὲν δὲ κωλύει καὶ νῦν τοὺς αὐτοὺς εἰπεῖν. Τίνες δὲ ἦσαν; Δίκαιός ἐστιν ὁ Θεός: πάντες ὁμολογοῦμεν τοῦτο, καὶ Ἕλληνες καὶ Ἰουδαῖοι καὶ αἱρετικοὶ καὶ Χριστιανοί. Ἀλλ' ἐνταῦθα πολλοὶ μὲν τῶν ἡμαρτηκότων ἀπῆλθον μὴ κολασθέντες: πολλοὶ δὲ καὶ τῶν κατορθωσάντων ἀπῆλθον μυρία παθόντες δεινά. Εἰ τοίνυν δίκαιος ὁ Θεὸς, ποῦ τούτοις τὰ ἀγαθὰ ἀποδώσει, ποῦ ἐκείνοις τὰς τιμωρίας, εἰ γέεννα μὴ ἔστιν, εἰ ἀνάστασις μὴ ἔστι; Τοῦτο[ν] οὖν ἀεὶ καὶ ἐκείνοις καὶ ἑαυτοῖς τὸν λόγον κατεπᾴδετε, καὶ οὐκ ἀφήσει ὑμᾶς διαπιστῆσαι τῇ ἀναστάσει. Ὁ δὲ μὴ ἀπιστῶν τῇ ἀναστάσει, σπουδάσει μετὰ πολλῆς ζῇν τῆς προσοχῆς: ὥστε τῶν αἰωνίων τυχεῖν ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.