Homily VII.

1 Timothy ii. 2–4

“That we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; who willeth that all men should be saved, and come unto the knowledge of the truth.”

If in order to put an end to public wars, and tumults, and battles, the Priest is exhorted to offer prayers for kings and governors, much more ought private individuals to do it. For there are three very grievous kinds of war. The one is public, when our soldiers are attacked by foreign armies: The second is, when even in time of peace, we are at war with one another: The third is, when the individual is at war with himself, which is the worst of all. For foreign war will not be able to hurt us greatly. What, I pray, though it slaughters and cuts us off? It injures not the soul. Neither will the second have power to harm us against our will; for though others be at war with us, we may be peaceable ourselves. For so says the Prophet, “For my love they are my adversaries, but I give myself unto prayer” (Ps. cix. 4.); and again, “I was at peace with them that hate peace”; and, “I am for peace; but when I speak, they are for war.” (Ps. cxx. 6, 7, Sept.) But from the third, we cannot escape without danger. For when the body is at variance with the soul, and raises up evil desires, and arms against it sensual pleasures, or the bad passions of anger, and envy; we cannot attain the promised blessings, till this war is brought to an end; whoever does not still this tumult, must fall pierced by wounds that will bring that death that is in hell. We have daily need therefore of care and great anxiety, that this war may not be stirred up within us, or that, if stirred up, it may not last, but be quelled and laid asleep. For what advantage is it, that the world enjoys profound peace, if thou art at war with thyself? This then is the peace we should keep. If we have it, nothing from without will be able to harm us. And to this end the public peace contributes no little: whence it is said, “That we may lead a quiet and peaceable life.” But if any one is disturbed when there is quiet, he is a miserable creature. Seest thou that He speaks of this peace which I call the third kind? Therefore when he has said, “that we may lead a quiet and peaceable life,” he does not stop there, but adds “in all godliness and honesty.” But we cannot live in godliness and honesty, unless that peace be established. For when curious reasonings disturb our faith, what peace is there? or when spirits of uncleanness, what peace is there?

For that we may not suppose that he speaks of that sort of life which all men live, when he says, “that we may lead a quiet and peaceable life,” he adds, “in all godliness and honesty,” since a quiet and peaceable life may be led by heathens, and profligates, and voluptuous and wanton persons may be found living such a life. That this cannot be meant, is plain, from what he adds, “in all godliness and honesty.” Such a life is exposed to snares, and conflicts, and the soul is daily wounded by the tumults of its own thoughts. But what sort of life he really means is plain from the sequel, and plain too, in that he speaks not simply of godliness, but adds, of “all godliness.” For in saying this he seems to insist on a godliness not only of doctrine, but such as is supported by life, for in both surely must godliness be required. For of what advantage is it to be godly as to doctrine, but ungodly in life? and that it is very possible to be ungodly in life, hear this same blessed Apostle saying elsewhere, “They profess that they know God, but in works they deny Him.” (Tit. i. 16.) And again, “He hath denied the faith, and is worse than an infidel.” (1 Tim. v. 8.) And, “If any man that is called a brother be a fornicator, or covetous, or an idolater” (1 Cor. v. 11.), such a man honors not God. And, “He that hateth his brother, knoweth not God.” (1 John ii. 9.) Such are the various ways of ungodliness. Therefore he says, “All godliness and good order.”88    σεμνότητι. This word expresses the highest kind of “sobriety.” “Honesty,” when used for it, has the Latin meaning. For not only is the fornicator not honest, but the covetous man may be called disorderly and intemperate. For avarice is a lust no less than the bodily appetites, which he who does not chastise, is called dissolute.89    ἀκόλαστος. For men are called dissolute from not restraining their desires, so that the passionate, the envious, the covetous, the deceitful, and every one that lives in sin, may be called dissolute, disorderly, and licentious.

Ver. 3. “For this is good and acceptable in the sight of God our Saviour.”

What is said to be “acceptable”? The praying for all men. This God accepts, this He wills.

Ver. 4. “Who willeth that all men should be saved, and come to the knowledge of the truth.”

Imitate God! if He willeth that all men should be saved, there is reason why one should pray for all, if He hath willed that all should be saved, be thou willing also; and if thou wishest it, pray for it, for wishes lead to prayers. Observe how from every quarter He urges this upon the soul, to pray for the Heathen, showing how great advantage springs from it; “that we may lead a quiet and peaceable life”; and what is much more than this, that it is pleasing to God, and thus men become like Him, in that they will the same that He does. This is enough to shame a very brute. Fear not therefore to pray for the Gentiles, for God Himself wills it; but fear only to pray against any, for that He wills not. And if you pray for the Heathens, you ought of course to pray for Heretics also, for we are to pray for all men, and not to persecute.90    This of course does not imply that Heretics might not be prevented from usurping churches, nor their persons shunned, Hom. de Incompr. ii. fin. Ben. t. i. p. 462, nor their doctrines anathematized. Hom. de Anathemat. fin. t. i. p. 696. On the Church’s disapproval of putting them to death, see the case of Priscillian, in the vol. of Fleury’s Eccl. History [Schaff, Ch. Hist. III. 143]. And this is good also for another reason, as we are partakers of the same nature, and God commands and accepts benevolence and affection towards one another.

But if the Lord Himself wills to give, you say, what need of my prayer? It is of great benefit both to them and to thyself. It draws them to love, and it inclines thee to humanity. It has the power of attracting others to the faith; (for many men have fallen away from God, from contentiousness towards one another;) and this91    i.e. the coming to the Faith. Sav. mar. has “and this is what he now calls salvation” (this fem.). See Ps. xcviii. 3. is what he now calls the salvation of God, “who will have all men to be saved”; without this all other is nothing great, a mere nominal salvation,92    The Greek word is applicable to bodily safety. and only in words. “And to come to the knowledge of the truth.” The truth: what truth? Faith in Him. And indeed he had previously said, “Charge some that they teach no other doctrine.” But that no one may consider such as enemies, and on that account raise troubles93    μάχας. against them; he says that “He willeth that all men should be saved, and come to the knowledge of the truth”; and having said this, he adds,

Ver. 5. “For there is one God, and one Mediator between God and men.”

He had before said, “to come to the knowledge of the truth,” implying that the world is not in the truth. Now he says, “that there is one God,” that is, not as some say, many, and that He has sent His Son as Mediator, thus giving proof that He will have all men to be saved. But is not the Son God? Most truly He is; why then does he say, “One God”? In contradistinction to the idols; not to the Son. For he is discoursing about truth and error. Now a mediator ought to have communion with both parties, between whom he is to mediate. For this is the property of a mediator, to be in close communion with each of those whose mediator he is. For he would be no longer a mediator, if he were connected with one but separated from the other.94    See St. Athanasius, Ep. on Nicene Decrees, § 24, Tr. p. 41. If therefore He partakes not of the nature of the Father, He is not a Mediator, but is separated. For as He is partaker of the nature of men, because He came to men, so is He partaker of the nature of God, because He came from God. Because He was to mediate between two natures, He must approximate to the two natures; for as the place situated between two others is joined to each place, so must that between natures be joined to either nature. As therefore He became Man, so was He also God. A man could not have become a mediator, because he must also plead with God. God could not have been mediator, since those could not receive Him, toward whom He should have mediated. And as elsewhere he says, “There is one God the Father,…and one Lord Jesus Christ” (1 Cor. viii. 6.); so also here “One” God, and “One” Mediator; he does not say two; for he would not have that number wrested to Polytheism, of which he was speaking. So he wrote “One” and “One.” You see how accurate are the expressions of Scripture! For though one and one are two, we are not to say this, though reason suggests it. And here thou sayest not one and one are two, and yet thou sayest what reason does not suggest. “If He begat He also suffered.”95    ἔπαθεν. Not in the sense implied in Sabellianism. He refers to an Arian argument against the proper Divinity of the Son, which he means is less plausible than one which this passage of St. Paul shows not to be legitimate. See St. Ath. against Arians, Disc. 1, Ben. § 16, t. i. p. 421 a, Tr. c. v. § 6, p. 204. “For there is one God,” he says, “and one Mediator between God and men, the Man Christ Jesus.”

Ver. 6. “Who gave Himself a ransom for all to be testified96    Lit. “the Testimony.” in due time.”

Was Christ then a ransom for the Heathen? Undoubtedly Christ died even for Heathen; and you cannot bear to pray for them. Why then, you ask, did they not believe? Because they would not: but His part was done. His suffering was a “Testimony,” he says; for He came, it is meant, “to bear witness to the truth” of the Father, and was slain.97    He seems to mean, “was slain for that purpose.” Thus not only the Father bore witness to Him, but He to the Father. “For I came,” He saith, “in my Father’s name.” (John v. 43.) And again, “No man hath seen God at any time.” (John i. 18.) And again, “That they might know Thee, the only true God.” (John xvii. 3.) And, “God is a Spirit,” (John iv. 24.) And He bore witness even to the death. But this, “in due time,” means, In the fittest time.

Ver. 7. “Whereunto I am ordained a preacher and an Apostle, (I speak the truth in Christ, and lie not:) a teacher of the Gentiles in faith and verity.”

Since therefore Christ suffered for the Gentiles, and I was separated to be a “teacher of the Gentiles,” why dost thou refuse to pray for them? He fully shows his own credibility, by saying that he was “ordained” (Acts xiii. 2.), that is, separated, for this purpose, the other Apostles being backward98    ἐνάρκων. Montf. observes that all copies agree, and that this may be true of the countries mentioned in the Acts of the Apostles, but not universally. in teaching the Gentiles; he adds, “in faith and verity,” to show that in that faith there was no deceit. Here is observable the extension of grace. For the Jews had no prayers for the Gentiles; but now grace is extended to them: and when he says that he was separated to be a Teacher of the Gentiles, he intimates that grace was now shed over every part of the world.

“He gave himself a ransom,” he saith, how then was He delivered up by the Father? Because it was of His goodness. And what means “ransom”? God was about to punish them, but He forbore to do it. They were about to perish, but in their stead He gave His own Son, and sent us as heralds to proclaim the Cross. These things are sufficient to attract all, and to demonstrate the love of Christ. Moral. So truly, so inexpressibly great are the benefits which God has bestowed upon us. He sacrificed Himself for His enemies, who hated and rejected Him. What no one would do for friends, for brethren, for children, that the Lord hath done for His servants; a Lord not Himself such an one as His servants, but God for men; for men not deserving. For had they been deserving, had they done His pleasure, it would have been less wonderful; but that He died for such ungrateful, such obstinate creatures, this it is which strikes every mind with amazement. For what men would not do for their fellow-men, that has God done for us! Yet after such a display of love towards us, we hold back,99    ἀκκιζόμεθα. and are not in earnest in our love of Christ. He has sacrificed Himself for us; for Him we make no sacrifice. We neglect Him when He wants necessary food; sick and naked we visit Him not. What do we not deserve, what wrath, what punishment, what hell? Were there no other inducement, it should be sufficient to prevail with every one that He condescended to make human sufferings His own, to say I hunger, I thirst.

O the tyranny of wealth! or rather the wickedness of those who are its willing slaves! for it has no great power of itself, but through our weakness and servility:100    One ms. and old Lat. “dissoluteness.” it is we that are mean and groveling, that are carnal and without understanding. For what power has money? It is mute and insensible. If the devil, that wicked spirit, that crafty confounder of all things, has no power,101    i.e. over those who resist him. what power has money? When you look upon silver, fancy it is tin! Cannot you? Then hold it for what it really is; for earth it is. But if you cannot reason thus, consider that we too shall perish, that many of those who have possessed it have gained scarce any advantage by it, that thousands who gloried in it are now dust and ashes. That they are suffering extreme punishment, and far more beggarly than they that fed from glass and earthenware; that those who once reclined on ivory couches, are poorer now than those who are lying on the dunghill. But it delights the eyes! How many other things delight them more! The flowers, the pure sky, the firmament, the bright sun, are far more grateful to the eye. For it hath much of rust, whence some have asserted that it was black, which appears from the images that turn black. But there is no blackness in the sun, the heaven, the stars. Much greater delight is there in these brilliants102    Lit. “flowers.” See on Stat. Hom. ix. 3. than in its color. It is not therefore its brilliancy103    Lit. “flower.” that makes it please, but covetousness and iniquity; these, and not money, give the pleasure. Cast these from thy soul, and what appeared so precious will seem to thee more worthless than clay. Those who are in a fever long for mud when they see it, as if it were spring water; but those in sound health seldom wish even for water. Cast off this morbid longing, and thou wilt see things as they are. And to prove that I do not speak falsely, know, that I can point out many who have done so. Quench this flame, and thou wilt see that these things are of less worth than flowers.

Is gold good? Yes, it is good for almsgiving, for the relief of the poor; it is good, not for unprofitable use, to be hoarded up or buried in the earth, to be worn on the hands or the feet or the head. It was discovered for this end, that with it we should loose the captives, not form it into a chain for the image of God. Use thy gold for this, to loose him that is bound, not to chain her that is free. Tell me, why dost thou value above all things what is of so little worth? Is it the less a chain, because it is of gold? does the material make any difference?104    Lit. “Is it the material that makes (an iron chain) a chain?” whether it be gold or iron, it is still a chain; nay the gold is the heavier. What then makes it light, but vainglory, and the pleasure of being seen to wear a chain, of which you ought rather to be ashamed? To make this evident, fasten it, and place the wearer in a wilderness or where there is no one to see, and the chain will at once be felt heavy, and thought burdensome.

Beloved, let us fear, lest we be doomed to hear those terrible words, “Bind him hand and foot.” (Matt. xxii. 13.) And why, O woman, dost thou now do so to thyself? No prisoner has both his hands and his feet bound. Why bindest thou thy head too? For thou art not content with hands and feet, but bindest thy head and thy neck with many chains. I pass over the care that comes of these things, the fear, the alarm, the strife occasioned by them with thy husband if ever he wants them, the death it is to people when they lose any of them. Canst thou call this a pleasure? To gratify the eyes of others, dost thou subject thyself to chains, and cares, and perils, and uneasiness, and daily quarrels? This is deserving of every censure and condemnation. Nay, I entreat you, let us not do thus, let us burst every “bond of iniquity” (Acts viii. 23.); let us break our bread to the hungry, and let us do all other things, which may ensure to us confidence before God, that we may obtain the blessings promised through Jesus Christ our Lord, with whom, &c.

ΟΜΙΛΙΑ Ζʹ. Ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. Τοῦτο γὰρ καλὸν καὶ ἀποδεκτὸν ἐνώπιον τοῦ Σωτῆρος ἡμῶν Θεοῦ, ὃς πάντας ἀνθρώπους θέλει σωθῆναι, καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. αʹ. Εἰ τοὺς κοινοὺς βούλεται λύεσθαι πολέμους καὶ τὰς μάχας καὶ τὰς ταραχὰς, καὶ διὰ τοῦτο ὑπὲρ βασιλέων καὶ ὑπὲρ ἀρχόντων παρακαλεῖ τὸν ἱερωμένον εὐχὰς ποιεῖσθαι, πολλῷ μᾶλλον καὶ τοὺς ἰδιώτας τοῦτο χρὴ ποιεῖν. Τῶν πολέμων γάρ ἐστιν εἴδη τρία τὰ χαλεπώτερα: εἷς μὲν οὗτος ὁ κοινὸς, ὅταν οἱ παρ' ἡμῖν στρατιῶται πολεμῶνται παρὰ βαρβάρων: δεύτερος, ὅταν, καὶ εἰρήνης οὔσης, ἡμεῖς πρὸς ἀλλήλους πολεμῶμεν: τρίτος, ὅταν ἕκαστος πρὸς ἑαυτὸν πολεμῇ. Οὗτος δὴ καὶ πάντων ἐστὶ χαλεπώτατος. Ἐκεῖνος μὲν γὰρ ὁ παρὰ τῶν βαρβάρων οὐδὲν μέγα ἡμᾶς βλάψαι δυνήσεται: τί γὰρ, εἰπέ μοι; ἔσφαξε καὶ ἀνεῖλεν, ἀλλ' οὐδὲν τὴν ψυχὴν ἐλυμήνατο. Ἀλλ' οὐδὲ ὁ δεύτερος, ἐὰν μὴ βουλώμεθα, βλάψαι τι ἡμᾶς δυνήσεται. Κἂν γὰρ ἕτεροι πρὸς ἡμᾶς πολεμῶσιν, ἔξεστιν ἡμῖν εἶναι εἰρηνικοῖς: ἄκουε γὰρ τοῦ προφήτου λέγοντος, Ἀντὶ τοῦ ἀγαπᾷν με, ἐνδιέβαλόν με, ἐγὼ δὲ προσηυχόμην: καὶ πάλιν, Μετὰ τῶν μισούντων τὴν εἰρήνην ἤμην εἰρηνικός: καὶ πάλιν, Ὅταν ἐλάλουν αὐτοῖς, ἐπολέμουν με δωρεάν. Τὸν δὲ τρίτον οὐκ ἔνι ἀκινδύνως διαφυγεῖν. Ὅταν γὰρ ἡμῖν διαστασιάζῃ τὸ σῶμα πρὸς τὴν ψυχὴν, καὶ χαλεπὰς ἐπιθυμίας ἐγείρῃ, καὶ τὰς ἡδονὰς ὁπλίζῃ τῶν σωμάτων, τῆς ὀργῆς, τοῦ φθόνου, οὐκ ἔνι, μὴ τοῦ πολέμου τούτου λυθέντος, ἐπιτυχεῖν τῶν ἐπηγγελμένων ἀγαθῶν, ἀλλ' ἀνάγκη τὸν μὴ καταστέλλοντα ταύτην τὴν ταραχὴν, πεσεῖν καὶ τραύματα λαβεῖν, ἐκεῖνον τὸν θάνατον τίκτοντα τὸν ἐν τῇ γεέννῃ. Δεῖ τοίνυν ἡμῖν καθ' ἑκάστην ἡμέραν μερίμνης καὶ φροντίδος πολλῆς, ὥστε μήτε ἐγείρεσθαι ἐν ἡμῖν τοῦτον τὸν πόλεμον, μήτε διεγερθέντα μένειν, ἀλλὰ καταστέλλεσθαι καὶ κοιμίζεσθαι. Τί γὰρ ἂν ὄφελος γένοιτο, ὅταν ἡ μὲν οἰκουμένη βαθείας ἀπολαύῃ εἰρήνης, σὺ δὲ πρὸς ἑαυτὸν πολεμῇς; Ταύτην δεῖ τὴν εἰρήνην ἔχειν: ἂν ταύτην ἔχωμεν, οὐδὲν ἡμᾶς τῶν ἔξωθεν βλάψαι δυνήσεται. Συντελεῖ δὲ πρὸς ταύτην οὐ μικρὸν καὶ ἡ κοινὴ εἰρήνη: διὰ τοῦτό φησιν, Ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν. Εἰ δέ τις, ἡσυχίας οὔσης, ταράττεται, σφόδρα ἄθλιός ἐστιν. Ὁρᾷς ὅτι ταύτην λέγει τὴν εἰρήνην, ἢν ἐγώ φημι τὴν τρίτην; Διὰ τοῦτο εἰπὼν, Ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν, οὐκ ἔστη μέχρι τούτου, ἀλλὰ προσέθηκεν, Ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. Ἐν δὲ εὐσεβείᾳ καὶ σεμνότητι εἶναι οὐκ ἔνι, μὴ τῆς εἰρήνης ἐκείνης κατορθωθείσης. Ὅταν γὰρ λογισμοὶ ζητητικοὶ ταράσσωσιν ἡμῶν τὴν πίστιν, ποία εἰρήνη; ὅταν ἀσελγείας πνεύματα, ποία εἰρήνη; Ἵνα γὰρ μὴ νομίσῃς ὅτι τοῦτον ἁπλῶς λέγει τὸν βίον, ὃν πάντες ζῶσιν ἄνθρωποι, εἰπὼν, Ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν, ἐπάγει, Ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι: ἐπειδὴ ἔνεστι τὸν ἤρεμον καὶ ἡσύχιον βίον διάγειν καὶ Ἕλληνας, καὶ ἀκολάστους καὶ σπαταλῶντας καὶ τρυφῶντας εὕροις ἂν τοῦτον τὸν βίον ζῶντας. Ἵνα οὖν μάθῃς ὅτι οὐ τοῦτόν φησι, προστίθησι τὸ, Ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. Ἐκεῖνος γὰρ ὁ βίος ἐπιβουλὰς ἔχει καὶ μάχας, τῆς ψυχῆς καθ' ἑκάστην ἡμέραν τιτρωσκομένης ὑπὸ τῶν θορύβων τῶν ἐν τοῖς λογισμοῖς. Ὅτι δὲ τὸν βίον τοῦτον δηλοῦν βούλεται, δῆλον μὲν ἀπὸ τῆς ἐπαγωγῆς, δῆλον δὲ καὶ ἀπὸ τοῦ μὴ ἁπλῶς ἐν εὐσεβείᾳ εἰπεῖν, ἀλλὰ μετὰ προσθήκης τοῦ, Πάσῃ. Τοῦτο γὰρ εἰπὼν, ἔοικεν οὐ τὴν ἀπὸ τῶν δογμάτων μόνον ἀπαιτεῖν πολιτείαν, ἀλλὰ καὶ τὴν ἀπὸ τοῦ βίου ἀσφαλιζομένην: καὶ γὰρ ἐν ἀμφοτέροις τὴν εὐσέβειαν δεῖ ζητεῖν. Τί γὰρ ὄφελος ἐν τῇ πίστει εὐσεβοῦντας διὰ τοῦ βίου ἀσεβεῖν; Ὅτι γὰρ ἔστι διὰ τοῦ βίου ἀσεβεῖν, ἄκουε τοῦ μακαρίου τούτου πάλιν ἀλλαχοῦ λέγοντος: Θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται: καὶ πάλιν, Τὴν πίστιν ἤρνηται, καὶ ἔστιν ἀπίστου χείρων: καὶ πάλιν, Ἐάν τις ἀδελφὸς ὀνομαζόμενος ᾖ πόρνος, ἢ πλεονέκτης, ἢ εἰδωλολάτρης, ὁ τοιοῦτος οὐ τιμᾷ τὸν Θεόν: καὶ πάλιν, Ὁ τὸν ἀδελφὸν αὑτοῦ μισῶν, τὸν Θεὸν ἀγνοεῖ. Ὁρᾷς πόσοι ἀσεβείας τρόποι; Διὰ τοῦτό φησιν, Ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. Ἄσεμνος γὰρ οὐκ ἔστιν ὁ πόρνος μόνον, ἀλλὰ καὶ ὁ πλεονέκτης ἄσεμνος ἂν λέγοιτο καὶ ἀκόλαστος: καὶ γὰρ καὶ τοῦτο ἐπιθυμία οὐχ ἥττων τῆς τῶν σωμάτων. Ὁ τοίνυν μὴ κολάζων αὐτὴν, ἀκόλαστος λέγεται: διὰ γὰρ τὸ μὴ κολάζειν τὴν ἐπιθυμίαν ἀκόλαστοι λέγονται. Ὥστε καὶ τὸν ὀργίλον ἀκόλαστον ἂν εἴποιμι ἔγωγε, καὶ τὸν βάσκανον, καὶ τὸν φιλάργυρον, καὶ τὸν ὕπουλον, καὶ πάντα τὸν ἐν ἁμαρτίᾳ ὄντα, ἀκόλαστον εἶναι καὶ ἄσεμνον καὶ ἀσελγῆ. Τοῦτο γὰρ καλὸν καὶ ἀποδεκτὸν, φησὶν, ἐνώπιον τοῦ Σωτῆρος ἡμῶν Θεοῦ. Ποῖον τοῦτο; Τὸ εὔχεσθαι ὑπὲρ πάντων, τοῦτο ἀποδέχεται ὁ Θεὸς, τοῦτο θέλει: Πάντας γὰρ ἀνθρώπους θέλει σωθῆναι, φησὶ, καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. βʹ. Μιμοῦ τὸν Θεόν. Εἰ πάντας ἀνθρώπους θέλει σωθῆναι, εἰκότως ὑπὲρ ἁπάντων δεῖ εὔχεσθαι: εἰ πάντας αὐτὸς ἠθέλησε σωθῆναι, θέλε καὶ σύ: εἰ δὲ θέλεις, εὔχου: τῶν γὰρ τοιούτων ἐστὶ τὸ εὔχεσθαι. Ὁρᾷς πῶς πανταχόθεν τὴν ψυχὴν ἔπεισεν, ὥστε καὶ ὑπὲρ Ἑλλήνων εὔχεσθαι; Καὶ τὸ κέρδος δεικνὺς ὅσον ἐκ τούτου τίκτεται, Ἵνα ἤρεμον, φησὶ, καὶ ἡσύχιον βίον διάγωμεν: καὶ τὸ πολλῷ τούτου μεῖζον, ὅτι καὶ τῷ Θεῷ τοῦτο δοκεῖ, καὶ ὅτι ὅμοιοι αὐτῷ κατὰ τοῦτο γινόμεθα, κατὰ τὸ τὰ αὐτὰ αὐτῷ θέλειν. Ἱκανὰ ταῦτα δυσωπῆσαι καὶ θηρίον. Μὴ τοίνυν φοβηθῇς ὑπὲρ Ἑλλήνων εὐχόμενος: καὶ αὐτὸς τοῦτο βούλεται: φοβήθητι τὸ κατεύξασθαι μόνον: τοῦτο γὰρ οὐ βούλεται. Εἰ δὲ ὑπὲρ Ἑλλήνων εὔχεσθαι χρὴ, καὶ ὑπὲρ αἱρετικῶν δῆλον ὅτι: ὑπὲρ γὰρ ἁπάντων ἀνθρώπων εὔχεσθαι δεῖ, οὐ διώκειν. Τοῦτο δὲ καὶ ἄλλως καλὸν ἀπὸ τοῦ τῆς αὐτῆς ἡμᾶς φύσεως κοινωνεῖν: καὶ ὁ Θεὸς δὲ ἐπαινεῖ καὶ ἀποδέχεται τὴν εὔνοιαν, τὴν φιλοστοργίαν τὴν πρὸς ἀλλήλους. Εἰ τοίνυν αὐτὸς θέλει, φησὶ, δοῦναι ὁ Κύριος, τί δεῖ εὐχῶν τῶν παρ' ἐμοῦ; Πολὺ τοῦτο ἐκείνοις καὶ σοὶ συμβάλλεται, πρὸς ἀγάπην αὐτοὺς ἕλκει, σὲ πάλιν οὐκ ἀφίησιν ἐκτεθηριῶσθαι: ἱκανὰ δὲ ταῦτα πρὸς πίστιν ἐπισπάσασθαι. Πολλοὶ γὰρ τῶν ἀνθρώπων διὰ φιλονεικίαν τὴν πρὸς ἀλλήλους ἀπέστησαν τοῦ Θεοῦ. Τοῦτο σωτηρίαν νῦν Θεοῦ καλεῖ, ὃς Πάντας ἀνθρώπους θέλει σωθῆναι, εἰπών: ἐπειδὴ καὶ αὕτη ὄντως ἐστὶν ἡ σωτηρία: ταύτης γὰρ χωρὶς οὐδὲν μέγα ἡ ἄλλη ἐστὶν, ἀλλ' ὄνομα σωτηρίας ἐστὶ καὶ προσηγορία μόνον. Καὶ εἰς ἐπίγνωσιν ἀληθείας, φησὶν, ἐλθεῖν. Ἀληθείας, ποίας; Τῆς εἰς αὐτὸν πίστεως. Καὶ δὴ προλαβὼν εἶπε, Παράγγελλε μὴ ἑτεροδιδασκαλεῖν: ἵνα δὲ μή τις ὡς ἐχθροῖς αὐτοῖς προσέχῃ, μηδὲ μάχας ἀπὸ τούτου πλέκῃ, φησί: Πάντας ἀνθρώπους θέλει σωθῆναι, καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. Εἶτα τοῦτο εἰπὼν, ἐπήγαγεν: Εἷς γὰρ Θεὸς, εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων. Εἶπεν, Εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν, δεικνὺς ὅτι οὐκ ἔστιν ἡ οἰκουμένη ἐν ἀληθείᾳ. Εἶπε πάλιν: Εἷς γὰρ Θεὸς, δεικνὺς ὅτι οὐ πολλοὶ, καθώς τινες νομίζουσιν. Εἶπεν, ὅτι καὶ μεσίτην καὶ Υἱὸν πέπομφε, δεικνὺς ὅτι σωθῆναι θέλει πάντας. Τί οὖν; ὁ Υἱὸς οὐ Θεός; Καὶ σφόδρα. Πῶς οὖν φησιν, Εἷς; Πρὸς ἀντιδιαστολὴν τῶν εἰδώλων, οὐ πρὸς τὸν Υἱόν: περὶ γὰρ ἀληθείας καὶ πλάνης ἦν αὐτῷ ὁ λόγος. Ὁ δὲ μεσίτης ὀφείλει ἀμφοτέροις κοινωνεῖν, ὧν ἐστι μεσίτης: μεσίτου γὰρ τοῦτό ἐστι, τὸ ἑκατέρων ἐχόμενον, ὧν ἐστι μεσίτης, κοινωνεῖν: ἐὰν δὲ τοῦ μὲν ἑνὸς ἔχηται, τοῦ δὲ ἑνὸς ἀπεσχοινισμένος ᾖ, οὐκέτι μεσίτης ἐστίν. Εἰ τοίνυν μὴ ἔχεται τῆς τοῦ Πατρὸς φύσεως, οὐκ ἔστι μεσίτης, ἀλλ' ἀπεσχοίνισται. Ὥσπερ γὰρ τῆς τῶν ἀνθρώπων ἔχεται φύσεως, ἐπειδὴ πρὸς ἀνθρώπους ἤρχετο, οὕτω καὶ τῆς τοῦ Θεοῦ, ἐπειδὴ παρὰ Θεοῦ ἤρχετο. Ἐπειδὴ γὰρ δύο φύσεων μέσος γέγονεν, ἐγγὺς τῶν δύο φύσεων αὐτὸν εἶναι δεῖ. Ὥσπερ γὰρ τὸ τόπου τινὸς μέσον ἑκατέρων ἐστὶ τῶν τόπων ἐγγὺς, οὕτω καὶ τὸ τῶν φύσεων μέσον ἑκατέρων ὀφείλει εἶναι τῶν φύσεων ἐγγύς. Ὥσπερ οὖν ἄνθρωπος γέγονεν, οὕτω καὶ Θεὸς ἦν. Ἄνθρωπος οὐκ ἂν ἐγένετο μεσίτης: ἔδει γὰρ καὶ τῷ Θεῷ διαλέγεσθαι: Θεὸς οὐκ ἂν ἐγένετο μεσίτης: οὐ γὰρ ἂν ἐδέξαντο αὐτὸν οἷς ἐμεσίτευσεν. Ὥσπερ ἐκεῖ φησιν, Εἷς Θεὸς ὁ Πατὴρ, καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, οὕτω καὶ ἐνταῦθα, Εἷς καὶ εἷς. Οὐ τίθησι δύο: ἐπειδὴ γὰρ περὶ πολυθεΐας διελέγετο, ἵνα μή τις ἁρπάσῃ τῶν δύο τὸν ἀριθμὸν εἰς πολυθεΐαν, Εἷς καὶ εἷς τέθεικεν. Ὁρᾷς πῶς ἡ Γραφὴ μετὰ πολλῆς τῆς ἀκριβείας κέχρηται τῷ λόγῳ; Τὸ γὰρ, εἷς καὶ εἷς, δύο: ἀλλ' οὐκ ἐροῦμεν τοῦτο, καίτοι τοῦ λογισμοῦ ὑποβάλλοντος. Ἐνταῦθα οὐ λέγεις. Εἷς καὶ εἷς, δύο: ὅπερ δὲ οὐδὲ ὁ λογισμὸς ὑποβάλλει, τοῦτο λέγεις, εἰ ἐγέννησεν, ἔπαθεν. Εἷς γὰρ ὁ Θεὸς, φησὶν, εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων Ἰησοῦς Χριστὸς, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ μαρτύριον καιροῖς ἰδίοις. Τί οὖν; καὶ Ἑλλήνων, εἰπέ μοι; Ναί. Καὶ ὁ μὲν Χριστὸς καὶ ἀπέθανεν ὑπὲρ Ἑλλήνων, σὺ δὲ εὔξασθαι οὐκ ἀνέχῃ; Πῶς οὖν, φησὶν, οὐκ ἐπίστευσαν; Ὅτι οὐκ ἠθέλησαν: τὸ δὲ αὐτοῦ μέρος ἐγένετο: μαρτύριον τὸ πάθος, φησίν. Ἦλθε γὰρ μαρτυρήσων, φησὶ, τῇ ἀληθείᾳ τοῦ Πατρὸς, καὶ ἐσφάγη. Ὥστε οὐχ ὁ Πατὴρ αὐτῷ μαρτυρεῖ μόνον, ἀλλὰ καὶ αὐτὸς τῷ Πατρί. Ἐγὼ γὰρ ἦλθον ἐν τῷ ὀνόματι τοῦ Πατρός μου, φησί: καὶ πάλιν, Τὸν Θεὸν οὐδεὶς ἑώρακε πώποτε: καὶ πάλιν, Ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεόν: καὶ πάλιν, Πνεῦμα ὁ Θεός. Μέχρι θανάτου τοίνυν ἐμαρτύρησε. Τὸ δὲ, Καιροῖς ἰδίοις, τοῦτό ἐστι, τοῖς προσήκουσιν. Εἰς ὃ ἐτέθην ἐγὼ κήρυξ καὶ ἀπόστολος (ἀλήθειαν λέγω, οὐ ψεύδομαι), διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ. γʹ. Ἐπειδὴ τοίνυν ὁ Χριστὸς ὑπὲρ ἐθνῶν ἔπαθε, καὶ ἐγὼ διδάσκαλος ἐθνῶν ἀφωρίσθην, τίνος ἕνεκεν σὺ οὐκ εὔχῃ ὑπὲρ αὐτῶν; Καλῶς ἐνταῦθα τὸ ἑαυτοῦ ἀξιόπιστον δεικνὺς, τὸ, Εἰς ὃ ἐτέθην ἐγὼ κήρυξ, φησὶ, τουτέστιν, Ἀφωρίσθην: πάνυ γὰρ ἐνάρκων πρὸς τοῦτο οἱ ἀπόστολοι. Εἶτα ἐπήγαγε, Διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ. Ἐν πίστει πάλιν: ἀλλὰ μὴ νομίσῃς, ἐπειδὴ, Ἐν πίστει, ἤκουσας, ὅτι ἀπάτη τὸ πρᾶγμά ἐστι: καὶ γὰρ, Ἐν ἀληθείᾳ, φησίν: εἰ δὲ ἀλήθεια, οὐκ ἔστι ψεῦδος. Ὁρᾷς τὴν χάριν ἐκτεταμένην; τοῖς γὰρ Ἰουδαίοις αἱ εὐχαὶ οὐχ ὑπὲρ τοιούτων ἐγίνοντο, νῦν δὲ ἡ χάρις ἐκτέταται. Διὰ τοῦτο καὶ διδάσκαλον ἐθνῶν ἑαυτὸν εἶπεν ἀφωρίσθαι, τὴν πανταχοῦ τῆς οἰκουμένης χυθεῖσαν αἰνιττόμενος χάριν. Ὁ δοὺς, φησὶν, ἑαυτὸν ἀντίλυτρον. Πῶς οὖν παρεδόθη ὑπὸ τοῦ Πατρός; ἄρα οὖν τῆς αὐτοῦ ἀγαθότητος γέγονεν. Ἀντίλυτρον, τί ἐστιν: Ἔμελλε τιμωρεῖσθαι αὐτούς: τοῦτο οὐκ ἐποίησεν. Ἀπόλλυσθαι ἔμελλον: ἀλλ' ἀντ' ἐκείνων τὸν αὑτοῦ ἔδωκεν Υἱὸν, καὶ κήρυκας ἡμᾶς ἔπεμψεν, ὥστε κηρύττειν τὸν σταυρόν. Ἱκανὰ ταῦτα ἐπισπάσασθαι πάντας, καὶ τὴν ἀγάπην ἐνδείξασθαι τοῦ Χριστοῦ. Ὄντως γὰρ μεγάλα καὶ ἀνεκδιήγητα τὰ παρὰ Θεοῦ εἰς ἡμᾶς ἐπιδεδειγμένα. Κατέθυσεν ἑαυτὸν ὑπὲρ τῶν ἐχθρῶν, τῶν μισούντων, τῶν ἀποστρεφομένων αὐτόν. Ὃ οὐδὲ ὑπὲρ φίλων, οὐδὲ ὑπὲρ παίδων ποιήσειεν ἄν τις, οὐδὲ ὑπὲρ ἀδελφῶν, Δεσπότης ὑπὲρ δούλων ἐποίησε, δεσπότης οὐ τοιοῦτος, οἷος οἱ δοῦλοι, ἀλλὰ Θεὸς ὑπὲρ ἀνθρώπων, καὶ ἀνθρώπων οὐδὲ εὐδοκιμούντων. Εἰ γὰρ εὐδοκιμηκότες ἦσαν, εἰ γὰρ εὐηρεστηκότες, οὐ τοσοῦτον ἦν θαυμαστόν: νῦν δὲ τοῦτό ἐστι τὸ πᾶσαν διάνοιαν ἐκπλῆττον, τὸ ὑπὲρ τοιούτων ἀχαρίστων καὶ ἀγνωμόνων ἀποθανεῖν. Ὃ γὰρ ἀπὸ ἀνθρώπων πρὸς ὁμοφύλους οὐ γίνεται, τοῦτο ἐγένετο ἀπὸ Θεοῦ εἰς ἡμᾶς: καὶ τοσαύτης ἀπολαύσαντες ἀγάπης, ἀκκιζόμεθα ἔτι, καὶ οὐ φιλοῦμεν τὸν Χριστόν. Αὐτὸς κατέθυσεν ἑαυτὸν ὑπὲρ ἡμῶν: ἡμεῖς δὲ αὐτὸν καὶ τῆς ἀναγκαίας τροφῆς ἀποροῦντα περιορῶμεν, καὶ νοσοῦντα καὶ γυμνητεύοντα οὐκ ἐπισκεπτόμεθα. Πόσης ὀργῆς ταῦτα ἄξια, πόσης κολάσεως, πόσης γεέννης; Εἰ γὰρ μηδὲν ἕτερον, τοῦτο γοῦν αὐτὸ μόνον, ὅτι κατηξίωσε τὰ τῶν ἀνθρώπων πάθη οἰκειοῦσθαι, καὶ λέγειν, ὅτι Πεινῶ καὶ διψῶ, οὐχ ἱκανὸν ἦν πάντας προτρέψαι; Ἀλλ', ὢ τῆς τῶν χρημάτων τυραννίδος! μᾶλλον δὲ, ὢ τῆς τῶν ἑκοντὶ δεδουλωμένων αὐτοῖς μοχθηρίας! Οὐκ ἐκεῖνα ἔχει μεγάλην τὴν ἰσχὺν, ἀλλ' ἡμεῖς σφόδρα ἐσμὲν ἔκλυτοι καὶ δεδουλωμένοι, ἡμεῖς ταπεινοὶ καὶ γεώδεις, ἡμεῖς σαρκικοὶ, ἡμεῖς ἀνόητοι: οὐ γὰρ ἐκείνων μεγάλη ἡ ἰσχύς. Τί γὰρ δύναται, εἰπέ μοι; κωφά ἐστι καὶ ἀναίσθητα. Εἰ ὁ διάβολος οὐδέν ἐστιν, ὁ μιαρὸς δαίμων, ὁ οὕτω πονηρὸς καὶ πάντα κυκῶν, τὰ χρήματα τίνα ἔχει ἰσχύν; Ἐὰν ἴδῃς ἄργυρον, νόμισον εἶναι κασσίτερον. Ἀλλ' οὐ δύνασαι; Οὐκοῦν, ὅπερ ἐστὶν ἀληθὲς, τοῦτο νόμισον, ὅτι γῆ ἐστι: γῆ γάρ ἐστιν. Ἀλλ' οὐδὲ τοῦτον δέχῃ τὸν λογισμόν; Ἐννόησον ὅτι ἀπολούμεθα καὶ ἡμεῖς, ὅτι πολλοὶ τῶν κεκτημένων οὐδὲν σχεδὸν αὐτῶν ἀπώναντο, ὅτι μυρίοι κομπάσαντες ἐν αὐτῷ, τέφρα ἐγένοντο καὶ κόνις, ὅτι καὶ νῦν δίκην τίνουσι τὴν ἐσχάτην, τῶν ἐν ὀστράκῳ καὶ ὑέλῳ διαιτηθέντων πολλῷ τυγχάνοντες πτωχότεροι, τῶν ἐν κοπρίᾳ πολλάκις οἱ ἐπὶ τῶν κλινῶν τῶν ἐλεφαντίνων ἀπορώτεροι. Ἀλλὰ τέρπει τὰς ὄψεις; Ἀλλὰ τούτων ἕτερα πολλὰ τέρπειν δύναται μᾶλλον. Καὶ γὰρ καὶ τὰ ἄνθη, καὶ ὁ ἀὴρ καθαρὸς ὢν, καὶ ὁ οὐρανὸς, καὶ ὁ ἥλιος πολλῷ μᾶλλον τέρπει. Οὗτος μὲν γὰρ καὶ ἰὸν ἔχει πολὺν, ὅθεν πολλοὶ καὶ μέλανα αὐτὸν εἶναι ἀπεφήναντο: καὶ δῆλον ἀπὸ τῶν ἐκμαγείων τῶν μελαινομένων: ἐν δὲ ἡλίῳ μέλαν οὐδὲν, ἐν οὐρανῷ, ἐν ἄστροις. Πολλὴ ἐν τούτοις τοῖς ἄνθεσιν ἡ ἀπόλαυσις, ἢ ἐν ἐκείνῳ τῷ χρώματι. Οὐ τὸ ἄνθος τοίνυν ἐστὶ τὸ τέρπον, ἀλλ' ἡ πλεονεξία, ἡ ἀδικία: τοῦτο τέρπει τὰς ψυχὰς, οὐχ ὁ ἄργυρος. Ἔκβαλε ταύτην ἀπὸ τῆς ψυχῆς, καὶ ὄψει πηλοῦ τὸ δοκοῦν εἶναι τίμιον ἀτιμότερον: ἔκβαλε τὸ πάθος: ἐπεὶ καὶ οἱ πυρέττοντες, κἂν βόρβορον ἴδωσιν, ὡς πηγὰς ἐπιποθοῦσιν: οἱ ὑγιαίνοντες δὲ ὡς χρὴ, οὐδὲ ὕδατος ἐπιθυμοῦσι πολλάκις. Ἔκβαλε τὴν νόσον, καὶ ὄψει τὰ πράγματα ὡς ἔστι. Καὶ ἵνα μάθῃς, ὅτι οὐ ψεύδομαι, πολλοὺς ἔχω δεῖξαι τοῦτο πεποιηκότας. Σβέσον τὸ πῦρ, καὶ ὄψει ὅτι ἀνθέων ταῦτά ἐστιν εὐτελέστερα. Καλὸν τὸ χρυσίον; ἀλλ' εἰς ἐλεημοσύνην καλὸν, εἰς ἐπικουρίαν πενήτων καλὸν, οὐκ εἰς τὴν ἀνόνητον χρῆσιν, ἵνα ἔνδον ἀποκέηται, ἵνα εἰς γῆν κατορύττηται, ἵνα περὶ χεῖρας καὶ πόδας καὶ κεφαλὰς περικέηται. Διὰ τοῦτο εὑρέθη, οὐχ ἵνα τὴν εἰκόνα τοῦ Θεοῦ καταδεσμῶμεν τούτῳ, ἀλλ' ἵνα λύωμεν τοὺς δεδεμένους: εἰς τοῦτο κέχρησο τῷ χρυσῷ: λῦσον τὸν δεδεμένον, μὴ δήσῃς τὴν λελυμένην. Τίνος γὰρ ἕνεκεν, εἰπέ μοι, τὴν οὐδαμινὴν πάντων προτίθης; μὴ γὰρ, ἐπειδὴ χρυσός ἐστιν, οὐκέτι δεσμὸν ποιεῖ; μὴ γὰρ ἡ ὕλη τὸν δεσμὸν ποιεῖ; Ἄν τε χρυσὸς ᾖ, ἄν τε σίδηρος, ταυτόν ἐστι: καίτοι τοῦτο ἐκείνου καὶ βαρύτερον. Ἀλλὰ τί ποιεῖ κοῦφον τὸ πρᾶγμα; Ἡ κενοδοξία, καὶ τὸ παρὰ πάντων ὁρᾶσθαι δεδεμένην, ἐφ' ᾧ ἐχρῆν μᾶλλον αἰσχύνεσθαι. Ὅτι γὰρ τοῦτο ἀληθές ἐστι, κατάδησον, καὶ ἄφες ἐν ἐρημίᾳ, ἔνθα οὐδεὶς ὁ θεωρῶν, καὶ βαρύνεται τὸν δεσμὸν καὶ ἐπαχθῆ νομίζει. Φοβηθῶμεν, ἀγαπητοὶ, μὴ ἀκούσωμεν ἐκεῖνα τὰ φοβερὰ ῥήματα, Δήσατε αὐτοῦ χεῖρας καὶ πόδας. Τί ἤδη τοῦτο σαυτῇ ποιεῖς, γύναι; οὐδεὶς δεσμώτης χεῖρας καὶ πόδας δέδεται. Τί καὶ τὴν κεφαλὴν δεσμεῖς; οὐ γὰρ ἀρκεῖ χεῖρας καὶ πόδας; τί καὶ τὸν τράχηλον μυρίοις δεσμοῖς περιβάλλεις; Τὴν γὰρ ἀπὸ τούτων φροντίδα παρίημι, τὸ δέος, τὴν ἀγωνίαν, τὴν μάχην τὴν ὑπὲρ αὐτῶν πρὸς τὸν ἄνδρα, εἴ ποτε αὐτῶν δεηθείη, τὸν θάνατον ὃν ὑπομένουσιν, εἴ ποτε ἐκπέσοι τι τούτων. Ταῦτα οὖν ἡδονὴ, εἰπέ μοι; Ἵνα ἕτερος τέρπῃ τὰς ὄψεις, σαυτὴν καὶ δεσμοῖς καὶ φροντίσι καὶ κινδύνοις καὶ ἀηδίαις καὶ μάχαις καθημεριναῖς ὑποβάλλεις; ἆρ' οὐ πάσης κατηγορίας καὶ καταγνώσεως ἄξιον τοῦτο; Μὴ, παρακαλῶ, μὴ ταῦτα ποιῶμεν, ἀλλὰ λύωμεν πάντα σύνδεσμον ἀδικίας, διαθρύπτωμεν πεινῶντι τὸν ἄρτον: πάντα τὰ ἄλλα πράττωμεν, ἃ τὴν πρὸς τὸν Θεὸν ἡμῖν παῤῥησίαν προξενῆσαι δύναται, ἵνα τύχωμεν τῶν ἐπηγγελμένων ἀγαθῶν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.