Homily VIII.

2 Cor. iv. 1, 2

Therefore seeing we have this ministry, even as we obtained mercy we faint not, but we have renounced the hidden things of shame.

Seeing he had uttered great things and had set himself and all the faithful before Moses, aware of the height237    ὑπέρβολής. and greatness of what he had said, observe how he moderates his tone again. For it was necessary on account of the false Apostles to exalt238    ἑπαιρεῖν. The Benedictine Latin translates, “necessary to exalt [himself] both on account of the false Apostles, and his hearers.” his hearers also, and again to calm down that swelling; yet not to do it away, since this would be a trifler’s part239    παίζοντος.. Wherefore he manages this in another manner, by showing that not of their own merits was it, but all of the loving-kindness of God. Wherefore also he says, “Therefore seeing we have this ministry.” For nothing more did we contribute, except that we became ministers, and made ourselves subservient to the things given by God. Wherefore he said not ‘largess240    παροχὴν.,’ nor ‘supply241    χορηγίαν.,’ but ‘ministry.’ Nor was he contented with this even, but added, “as we obtained mercy.” For even this itself, he saith, the ministering to these things, is of mercy and loving-kindness. Yet it is mercy’s to deliver from evils, not to give so many good things besides: but the mercy of God includes this also.

“We faint not.” And this indeed is to be imputed to His loving-kindness. For the clause, “as we obtained mercy,” take to be said with reference both to the “ministry,” and to the words, “we faint not.”  And observe how earnestly he endeavors to lower his own things. ‘For,’ saith he, ‘that one who hath been counted worthy of such and so great things, and this from mercy only and loving-kindness, should show forth such labors, and undergo dangers, and endure temptations, is no great matter. Therefore we not only do not sink down, but we even rejoice and speak boldly.’ For instance, having said, “we faint not,” he added,

Ver. 2. “But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully.”

And what are “the hidden things of shame?” We do not, he saith, profess and promise great things, and in our actions show other things, as they do; wherefore also he said, “Ye look on things after the outward appearance;” but such we are as we appear, not having any duplicity, nor saying and doing such things as we ought to hide and veil over with shame and blushes. And to interpret this, he added, “not walking in craftiness.” For what they considered to be praise, that he proves to be shameful and worthy of scorn. But what is, “in craftiness?” They had the reputation of taking nothing,, but they took and kept it secret; they had the character of saints and approved Apostles, but they were full of numberless evil things. But, saith he, “we have renounced” these things: (for these are what he also calls the “hidden things of shame;” being such as we appear to be, and keeping nothing veiled over. And that not in this [our] life only, but also in the Preaching itself. For this is, “nor handling the word of God deceitfully.”

“But by the manifestation of the truth.”

Not by the countenance and the outward show, but by the very proof of our actions.

“Commending ourselves to every man’s conscience.”

For not to believers only, but also to unbelievers, we are manifest; lying open unto all that they may test our actions, as they may choose; and by this we commend ourselves, not by acting a part and carrying about a specious mask. We say then, that we take nothing, and we call you for witnesses; we say that we are conscious of no wickedness, and of this again we derive the testimony from you, not as they (sc. false Apostles) who, veiling over their things, deceive many. But we both set forth our life before all men; and we lay bare242    ἀπογυμνοῦμεν. the Preaching, so that all comprehend it.

[2.] Then because the unbelievers knew not its power, he added, this is no fault of ours, but of their own insensibility. Wherefore also he saith,

Ver. 3, 4. “But if our Gospel is veiled, it is veiled in them that are lost; in whom the God of this world hath blinded the eyes of the unbelieving.”

As he said also before, “To some a savor from death unto death, to others a savor from life unto life,” (ch. ii. 16.) so he saith here too. But what is “the God of this world?” Those that are infected with Marcion’s notions243    See Epiphanius adv. Hær. lib. i. tom. iii. 33., affirm that this is said of the Creator, the just only, and not good; for they say that there is a certain God, just and not good. But the Manichees244    For a full account of Manichæism, see Library of the Fathers, St. Augustin’s Confessions, Note A. say that the devil is here intended, desiring from this passage to introduce another creator of the world besides the True One, very senselessly. For the Scripture useth often to employ the term God, not in regard of the dignity of that so designated, but of the weakness of those in subjection to it; as when it calls Mammon lord, and the belly god. But neither is the belly therefore God, nor Mammon Lord, save only of those who bow down themselves to them. But we assert of this passage that it is spoken neither of the devil nor of another creator, but of the God of the Universe, and that it is to be read thus; “God hath blinded the minds of the unbelievers of this world245    [This is one of the few instances in which the expositor allowed himself to be diverted by dogmatic considerations from the true meaning of the word. It is exceedingly awkward to make of this world depend upon unbelievers, and not upon the substantive God which immediately precedes. The natural and legitimate construction is the one given in both the English versions, “the God of this world (or age).” But Chrysostom was led to depart from it, as Augustin was afterwards, and Origen and Tertullian had been before, by a desire to resist the Marcionites and the Manichæans who were accustomed to quote this passage in favor of their doctrine of two eternal principles, the one good, the other evil. But the ordinary rendering of the phrase gives no countenance to the Dualism, which for so many centuries opposed and embarrassed the early Church. It is, alas, too certain that Satan rules this world as if he were a God, and from the multitude he receives the service which is due to the Most High alone, but this fact by no means exalts him to an equality with the maker of all or makes him an original and co-eternal principle of life and action. It is because men turn away from the glory of God as it shines in the face of Jesus Christ that God permits Satan to destroy, in whole or in part, their capacity for spiritual vision. Such a work is eminently appropriate in him who is prince of “the world-rulers of this darkness” (Ephes. vi. 12 Rev. Ver.), and the element of whose being is deceit and falsehood. C.].” For the world to come hath no unbelievers; but the present only. But if any one should read it even otherwise, as, for instance, “the God of this world;” neither doth this afford any handle, for this doth not show Him to be the God of this world only. For He is called “the God of Heaven,” (Ps. cxxxvi. 26. &c.) yet is He not the God of Heaven only; and we say, ‘God of the present day;’ yet we say this not as limiting His power to it alone. And moreover He is called the “God of Abraham, and the God of Isaac, and the God of Jacob;” (Exod. iii. 6. &c.) and yet He is not the God of them alone. And one may find many other like testimonies in the Scriptures. How then “hath” He “blinded” them? Not by working unto this end; away with the thought! but by suffering and allowing it. For it is usual with the Scripture so to speak, as when it saith, “God gave them up unto a reprobate mind.” For when they themselves first disbelieved, and rendered themselves unworthy to see the mysteries; He Himself also thereafter permitted it. But what did it behove Him to do? To draw them by force, and reveal to those who would not see? But so they would have despised the more, and would not have seen either. Wherefore also he added,

“That the light of the Gospel of the glory of Christ should not dawn upon them.”

Not that they might disbelieve in God, but that unbelief might not see what are the things within, as also He enjoined us, commanding not to “cast the pearls before the swine.” (Matt. vii. 6.) For had He revealed even to those who disbelieve, their disease would have been the rather aggravated. For if one compel a man laboring under ophthalmia to look at the sunbeams, he the rather increases his infirmity. Therefore the physicians246    Literally “physicians’ sons.” even shut them up in darkness, so as not to aggravate their disorder. So then here also we must consider that these persons indeed became unbelievers of themselves, but having become so, they no longer saw the secret things of the Gospel, God thenceforth excluding its beams from them. As also he said to the disciples, “Therefore I speak unto them in proverbs247    Rec. Text “parables.”, (Matt. xiii. 13.) because hearing they hear not.” But what I say may also become clearer by an example; suppose a Greek, accounting our religion248    τὰ ἡμέτερα. to be fables. This man then, how will he be more advantaged? by going in and seeing the mysteries, or249    Or “than.” by remaining without? Therefore he says, “That the light should not dawn upon them,” still dwelling on the history of Moses. For what happened to the Jews in his case, this happeneth to all unbelievers in the case of the Gospel. And what is that which is overshadowed, and which is not illuminated unto them? Hear him saying, “That the light of the glorious Gospel of Christ who is the Image of God, should not dawn upon them.” Namely, that the Cross is the salvation of the world, and His glory; that this Crucified One himself is about to come with much splendor; all the other things, those present, those to come, those seen, those not seen, the unspeakable splendor of the things looked for. Therefore also he said, “dawn,” that thou mayest not look for the whole here, for that which is [here] given is only, as it were, a little dawning of the Spirit. Therefore, also above as indicating this, he spoke of “savor;” (c. ii. 16.) and again, “earnest,” (c. i. 25.) showing that the greater part remaineth there.  But nevertheless all these things have been hidden from them; but had been hidden because they disbelieved first. Then to show that they are not only ignorant of the Glory of Christ, but of the Father’s also, since they know not His, he added, “Who is the Image of God?” For do not halt at Christ only. For as by Him thou seest the Father, so if thou art ignorant of His Glory, neither wilt thou know the Father’s.

[3.] Ver. 5. “For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake.”

And what is the nature of the connexion there? What hath this in common with what has been said? He either hints at them250    Sc. the false Apostles. as exalting themselves, and persuading the disciples to name themselves after them: as he said in the former Epistle, “I am of Paul and I of Apollos;” or else another thing of the gravest character. What then is this?  Seeing that they waged fierce war against them, and plotted against them on every side; ‘Is it,’ he says, ‘with us ye fight and war? [Nay but] with Him that is preached by us, “for we preach not ourselves.” I am a servant, I am [but] a minister even of those who receive the Gospel, transacting every thing for Another, and for His glory doing whatsover I do. So that in warring against me thou throwest down what is His. For so far am I from turning to my own personal advantage any part of the Gospel, that I will not refuse to be even your servant for Christ’s sake; seeing it seemed good to Him so to honor you, seeing He so loved you and did all things for you.’ Wherefore also he saith, “and ourselves your servants for Christ’s sake.” Seest thou a soul pure from glory? ‘For in truth,’ saith he, ‘we not only do not take to ourselves251    νοσφιζόμεθα. aught of our Master’s, but even to you we submit ourselves for His sake.’

Ver. 6. “Seeing it is God that said, Light shall shine out of darkness, who shined in your252    “Our” Rec. Text, [which is correct. C.] hearts.”

Seest thou how again to those who were desirous of seeing that surpassing glory, I mean that of Moses, he shows it flashing with added lustre253    μετὰ προσθήκης.? ‘As upon the face of Moses, so also hath it shined unto your hearts,’ he saith. And first, he puts them in mind of what was made in the beginning of the Creation, sensible light and darkness sensible, showing that this creation is greater. And where commanded He light to shine out of darkness? In the beginning and in prelude to the Creation; for, saith he, “Darkness was upon the face of the deep. And God said, Let there be light, and there was light.” Howbeit then indeed He said, “Let it be, and it was:” but now He said nothing, but Himself became Light for us. For he254    The Apostle. said not, ‘hath also now commanded,’ but “hath” Himself “shined.” Therefore neither do we see sensible objects by the shining of this Light, but God Himself through Christ. Seest thou the invariableness255    ἀπαράλλακτον. in the Trinity? For of the Spirit, he says, “But we all with unveiled face reflecting in a mirror the glory of the Lord, are transformed into the same image from glory to glory even as from the Lord the Spirit.” (c. iii. 18.) And of the Son; “That the light of the glorious Gospel of Christ, Who is the Image of God, should not dawn upon them.” (v. 4.) And of the Father; “He that said Light shall shine out of darkness shined in your hearts, to give the light of the knowledge of the glory of God in the face of Christ.” For as when he had said, “Of the Gospel of the glory of Christ,” he added, “Who is the Image of God,” showing that they were deprived of His256    God’s. glory also; So after saying, “the knowledge of God,” he added, “in the face of Christ,’ to show that through Him we know the Father, even as through the Spirit also we are brought unto Him.

Ver. 7. “But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves.”

For seeing he had spoken many and great things of the unspeakable glory, lest any should say, ‘And how enjoying so great a glory remain we in a mortal body?’ he saith, that this very thing is indeed the chiefest marvel and a very great example of the power of God, that an earthen vessel hath been enabled to bear so great a brightness and to keep so high a treasure. And therefore as admiring this, he said, “That the exceeding greatness of the power may be of God, and not from ourselves;” again alluding to those who gloried in themselves. For both the greatness of the things given and the weakness of them that receive show His power; in that He not only gave great things, but also to those who are little. For he used the term “earthen” in allusion to the frailty257    τὸ εὒθραυστον. of our mortal nature, and to declare the weakness of our flesh. For it is nothing better constituted than earthenware; so is it soon damaged, and by death and disease and variations of temperature and ten thousand other things easily dissolved. And he said these things both to take down their inflation, and to show to all that none of the things we hold258    τῶν καθ ἡμᾶς. is human. For then is the power of God chiefly conspicuous, when by vile it worketh mighty things. Wherefore also in another place He said, “For My power is made perfect in weakness.” (2 Cor. xii. 9.) And indeed in the Old [Testament] whole hosts of barbarians were turned to flight by gnats and flies, wherefore also He calleth the caterpillar His mighty force259    δύναμιν. LXX. A.V. army. Gen. 11.; (Joel ii. 25.) and in the beginning, by only confounding tongues, He put a stop to that great tower in Babylon. And in their wars too, at one time, He routed innumerable hosts by three hundred men; at another He overthrew cities by trumpets; and afterwards by a little and poor260    εὕτελοῦς. stripling, David, He turned to flight the whole army of barbarians. So then here also, sending forth twelve only He overcame the world; twelve, and those, persecuted, warred against.

[4.] Let us then be amazed at the Power of God, admire, adore it. Let us ask Jews, let us ask Greeks, who persuaded the whole world to desert from their fathers’ usages, and to go over to another way of life? The fisherman, or the tentmaker? the publican, or the unlearned and ignorant? And how can these things stand with reason, except it were Divine Power which achieveth all by their means? And what too did they say to persuade them?  ‘Be baptized in the Name of The Crucified.’ Of what kind of man261    Πόιου.? One they had not seen nor looked upon. But nevertheless saying and preaching these things, they persuaded them that they who gave them oracles, and whom they had received by tradition from their forefathers, were no Gods:  whilst this Christ, He Who was nailed [to the wood,] drew them all unto Himself. And yet that He was indeed crucified and buried, was manifest in a manner to all; but that He was risen again, none save a few saw. But still of this too they persuaded those who had not beheld; and not that He rose again only, but that He ascended also into Heaven, and cometh to judge quick and dead. Whence then the persuasiveness of these sayings, tell me? From nothing else than the Power of God. For, in the first place, innovation itself262    So one ms. at any rate; Ben. “this innovation.” was offensive to all; but when too one innovates in such things, the matter becomes more grievous: when one tears up263    ἁναμοχλεύῃ. the foundations of ancient custom, when one plucks laws from their seat. And besides all this, neither did the heralds seem worthy of credit, but they were both of a nation hated amongst all men, and were timorous and ignorant. Whence then overcame they the world? Whence cast they out you, and those your forefathers who were reputed to be philosophers, along with their very gods? Is it not quite evident that it was from having God with them? For neither are these successes of human, but of some divine and unspeakable, power. ‘No,’ saith one, ‘but of witchcraft.’ Then certainly ought the power of the demons to have increased and the worship of idols to have extended. How then have they been overthrown and have vanished, and our things the reverse of these? So that from this even it is manifest that what was done was the decree of God; and not from the Preaching only, but also from the title of life itself. For when was virginity so largely planted every where in the world? when contempt of wealth, and of life, and of all things besides? For such as were wicked and wizards, would have effected nothing like this, but the contrary in all respects: whilst these introduced amongst us the life of angels; and not introduced merely, but established it in our own land, in that of the barbarians, in the very extremities of the earth. Whence it is manifest that it was the power of Christ every where that effected all, which every where shineth, and swifter than any lightning illumeth the hearts of men. All these things, then, considering, and accepting what hath been done as a clear proof of the promise of the things to come, worship with us the invincible might of The Crucified, that ye may both escape the intolerable punishments, and obtain the everlasting kingdom; of which may all we partake through the grace and love towards men of our Lord Jesus Christ; to Whom be glory world without end. Amen.

ΟΜΙΛΙΑ Ηʹ. Ἔχοντες οὖν τὴν διακονίαν ταύτην, καθὼς ἠλεήθημεν, οὐκ ἐκκακοῦμεν, ἀλλ' ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης. αʹ. Ἐπειδὴ μεγάλα ἐφθέγξατο, καὶ Μωϋσέως ἑαυτὸν προὔθηκε, καὶ τοὺς πιστοὺς πάντας, αἰσθόμενος τῆς ὑπερβολῆς καὶ τοῦ μεγέθους τῶν εἰρημένων, ὅρα πῶς μετριάζει πάλιν. Καὶ γὰρ ἐπαίρειν ἔδει διὰ τοὺς ψευδαποστόλους καὶ τοὺς ἀκροατὰς, καὶ πάλιν παραμυθεῖσθαι τὸν ὄγκον, οὐχὶ καθαιρεῖν, ἐπεὶ τοῦτο παίζοντος ἦν. Διόπερ ἑτέρως αὐτὸ μεθοδεύει, τῷ δεικνύναι, ὅτι οὐκ ἐκ τῶν οἰκείων κατορθωμάτων γέγονεν, ἀλλ' ἐκ τῆς τοῦ Θεοῦ φιλανθρωπίας τὸ πᾶν: διὸ καί φησιν, Ἔχοντες οὖν τὴν διακονίαν ταύτην. Οὐδὲν γὰρ πλέον ἡμεῖς εἰσηνέγκαμεν, ἀλλ' ἢ διάκονοι μόνον ἐγενόμεθα, καὶ τοῖς παρὰ τοῦ Θεοῦ δοθεῖσιν ὑπηρετήσαμεν. Διόπερ οὐκ εἶπε παροχὴν, οὐδὲ χορηγίαν, ἀλλὰ Διακονίαν, καὶ οὐδὲ τούτῳ ἠρκέσθη, ἀλλ' ἐπήγαγε, Καθὼς ἠλεήθημεν. Καὶ γὰρ τοῦτο αὐτὸ, φησὶ, τὸ διακονήσασθαι τούτοις, ἀπὸ ἐλέου καὶ φιλανθρωπίας. Καίτοι γε ἐλέους ἐστὶ τὸ κακῶν ἀπαλλάξαι, οὐχὶ τὸ καὶ τοσαῦτα δοῦναι ἀγαθά: ἀλλ' ὁ τοῦ Θεοῦ ἔλεος καὶ τοῦτο ἔχει. Οὐκ ἐκκακοῦμεν. Καὶ τοῦτο δὲ αὐτοῦ τῇ φιλανθρωπίᾳ λογιστέον. Τὸ γὰρ, Καθὼς ἠλεήθημεν, καὶ ὑπὲρ τῆς διακονίας, καὶ ὑπὲρ τοῦ, Οὐκ ἐκκακοῦμεν, εἰρῆσθαι νόμιζε. Καὶ σκόπει πῶς σπουδάζει τὰ καθ' ἑαυτὸν καθαιρεῖν. Τὸν γὰρ τοιούτων ἀξιωθέντα, φησὶ, καὶ τηλικούτων, καὶ ταῦτα ἀπὸ ἐλέου μόνον καὶ φιλανθρωπίας, οὐδὲν μέγα τοιούτους ἐπιδείκνυσθαι πόνους, καὶ κινδυνεύειν καὶ πειρασμοὺς ὑπομένειν. Διὰ τοῦτο οὐ μόνον οὐ καταπίπτομεν, ἀλλὰ καὶ χαίρομεν, καὶ παῤῥησιαζόμεθα. Εἰπὼν γοῦν, Οὐκ ἐκκακοῦμεν, ἐπήγαγεν: Ἀλλ' ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης, μὴ περιπατοῦντες ἐν πανουργίᾳ, μηδὲ δολοῦντες τὸν λόγον τοῦ Θεοῦ. Καὶ τί ἐστι, Τὰ κρυπτὰ τῆς αἰσχύνης; Οὐκ ἐπαγγελλόμεθα, φησὶ, καὶ ὑπισχνούμεθα μεγάλα, καὶ ἕτερα δὲ ἐπὶ τῶν ἔργων δείκνυμεν, καθάπερ ἐκεῖνοι: διὸ καὶ ἔλεγε, Τὰ κατὰ πρόσωπον, βλέπετε: ἀλλὰ τοιοῦτοί ἐσμεν, οἷοι ὁρώμεθα, οὐχὶ διπλόην τινὰ ἔχοντες, οὔτε τοιαῦτα λέγοντες καὶ ποιοῦντες ἃ κρύπτειν δεῖ καὶ συσκιάζειν αἰσχυνομένους καὶ ἐρυθριῶντας. Καὶ τοῦτο ἑρμηνεύων, ἐπήγαγε, Μὴ περιπατοῦντες ἐν πανουργίᾳ. Ὃ γὰρ ἐνόμιζον ἐγκώμιον εἶναι ἐκεῖνοι, τοῦτο αἰσχρὸν καὶ καταγέλαστον ἀποφαίνει. Τί δέ ἐστιν, Ἐν πανουργίᾳ; Δόξαν εἶχον μὴ λαμβανόντων ἐκεῖνοι, ἐλάμβανον δὲ καὶ ἔκρυπτον: δόξαν εἶχον ἁγίων καὶ ἀποστόλων δοκίμων, ἦσαν δὲ μυρίων γέμοντες κακῶν. Ἀλλ' ἡμεῖς, φησὶ, τούτοις ἀπειπάμεθα (ταῦτα γὰρ καὶ κρυπτὰ αἰσχύνης καλεῖ), τοιοῦτοι ὄντες οἷοι φαινόμεθα, καὶ οὐδὲν ἔχοντες συνεσκιασμένον, καὶ οὐκ ἐν τῷ βίῳ μόνον τούτῳ, ἀλλὰ καὶ ἐν αὐτῷ τῷ κηρύγματι: τοῦτο γάρ ἐστιν, Οὐδὲ δολοῦντες τὸν λόγον τοῦ Θεοῦ, ἀλλὰ τῇ φανερώσει τῆς ἀληθείας: οὐ τῷ προσώπῳ καὶ τῇ ἐπιδείξει, ἀλλ' αὐτῇ τῇ τῶν πραγμάτων ἀποδείξει. Συνιστῶντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων. Οὐ γὰρ πιστοῖς μόνον, ἀλλὰ καὶ ἀπίστοις ἐσμὲν κατάδηλοι, προκείμενοι πᾶσιν εἰς τὸ βασανίσαι τὰ ἡμέτερα, ὡς ἂν ἐθέλοιεν: καὶ ἀπὸ τούτου συνίσταμεν ἑαυτοὺς, οὐκ ἀπὸ τοῦ ὑποκρίνεσθαι, καὶ προσωπεῖον περιφέρειν φαιδρόν. Λέγομεν οὖν μηδὲν λαμβάνειν, καὶ μάρτυρας ὑμᾶς καλοῦμεν: λέγομεν μηδὲν συνειδέναι ἑαυτοῖς πονηρὸν, καὶ τούτου πάλιν τὴν μαρτυρίαν παρ' ὑμῶν ἕλκομεν, οὐ καθάπερ ἐκεῖνοι, συσκιάζοντες τὰ καθ' ἑαυτοὺς, πολλοὺς ἀπατῶσιν. Ἡμεῖς δὲ καὶ τὸν βίον ἡμῶν πᾶσιν εἰς μέσον προτίθεμεν, καὶ τὸ κήρυγμα ἀπογυμνοῦμεν, ὥστε πάντας αὐτὸ καταμανθάνειν. Εἶτα ἐπειδὴ οἱ ἄπιστοι ἠγνόουν αὐτοῦ τὴν ἰσχὺν, ἐπήγαγεν, ὅτι οὐχ ἡμῶν τοῦτο ἔγκλημα, ἀλλὰ τῆς ἐκείνων ἀναισθησίας. Διὸ καί φησιν: Εἰ δὲ καὶ ἔστι κεκαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολλυμένοις ἐστὶ κεκαλυμμένον, ἐν οἷς ὁ Θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων. Ὅπερ καὶ ἔμπροσθεν εἶπεν, Οἷς μὲν ὀσμὴ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ζωῆς εἰς ζωὴν, τοῦτο καὶ ἐνταῦθά φησι. βʹ. Τί δέ ἐστιν, Ὁ Θεὸς τοῦ αἰῶνος τούτου; Οἱ μὲν τὰ Μαρκίωνος νοσοῦντες, λέγουσι περὶ τοῦ Δημιουργοῦ τοῦ δικαίου μόνον, καὶ οὐκ ἀγαθοῦ, ταῦτα εἰρῆσθαι: λέγουσι γὰρ εἶναί τινα Θεὸν δίκαιον, καὶ οὐκ ἀγαθόν. Μανιχαῖοι δέ φασι τὸν διάβολον ἐνταῦθα λέγεσθαι, ἐκ τούτου δημιουργὸν τῆς κτίσεως ἕτερον ἐπεισαγαγεῖν παρὰ τὸν ὄντα βουλόμενοι, σφόδρα ἀνοήτως. Οἶδε μὲν γὰρ πολλάκις ἡ Γραφὴ Θεὸν καλεῖν οὐκ ἀπὸ τῆς ἀξίας τοῦ καλουμένου, ἀλλ' ἀπὸ τῆς ἀσθενείας τῶν ὑποταττομένων: ὡς ὅταν τὸν μαμωνᾶν κύριον λέγῃ, καὶ τὴν κοιλίαν θεόν. Ἀλλ' οὐ παρὰ τοῦτο οὔτε ἡ κοιλία θεὸς, οὔτε ὁ μαμωνᾶς κύριος, ἀλλ' ἐκείνων τῶν ὑποκατακλινόντων ἑαυτούς. Ἡμεῖς δὲ ἐκεῖνό φαμεν, ὅτι οὔτε περὶ τοῦ διαβόλου τοῦτο εἴρηται, ἀλλὰ τοῦ τῶν ὅλων Θεοῦ: καὶ οὕτως ἀναγνωστέον, ὅτι Τῶν ἀπίστων τοῦ αἰῶνος τούτου ἐτύφλωσεν ὁ Θεὸς τὰ νοήματα. Ὁ γὰρ μέλλων οὐκ ἔχει ἀπίστους, ἀλλ' ὁ παρὼν μόνος. Εἰ δὲ καὶ ἑτέρως τις ἀναγινώσκοι, οἷον, ὅτι Ὁ Θεὸς τοῦ αἰῶνος τούτου, οὐδὲ τοῦτο ἔχει τινὰ λαβήν: οὐ γὰρ τοῦτο δείκνυσιν αὐτὸν τούτου μόνον ὄντα τοῦ αἰῶνος Θεόν. Καὶ γὰρ ὁ Θεὸς οὐρανοῦ λέγεται, ἀλλ' οὐκ ἔστιν οὐρανοῦ μόνον Θεός: καὶ ὁ Θεὸς τῆς παρούσης ἡμέρας λέγομεν, καὶ οὐκ εἰς ἐκείνην μόνην συγκλείοντες αὐτοῦ τὴν ἀρχὴν, τοῦτό φαμεν: καὶ ὁ Θεὸς δὲ Ἀβραὰμ λέγεται, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ: καὶ οὐκ ἐκείνων μόνον ἐστὶ Θεός. Καὶ πολλὰς ἄν τις καὶ ἑτέρας τοιαύτας ἐν ταῖς Γραφαῖς εὕροι μαρτυρίας. Πῶς οὖν ἐτύφλωσεν; Οὐκ ἐνεργήσας εἰς τοῦτο, ἄπαγε, ἀλλ' ἀφεὶς καὶ συγχωρήσας: καὶ γὰρ ἔθος τῇ Γραφῇ οὕτω λέγειν: ὡς ὅταν λέγῃ, Παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον νοῦν. Ἐπειδὴ γὰρ αὐτοὶ ἠπίστησαν πρῶτοι, καὶ ἀναξίους ἑαυτοὺς κατεσκεύασαν τοῦ ἰδεῖν τὰ μυστήρια, καὶ αὐτὸς λοιπὸν εἴασεν. Ἀλλὰ τί ἔδει ποιῆσαι; πρὸς βίαν ἕλκειν, καὶ ἐκκαλύπτειν μὴ βουλομένοις ἰδεῖν; Ἀλλὰ μᾶλλον ἂν κατεφρόνησαν, καὶ οὐδ' ἂν εἶδον: διὸ καὶ ἐπήγαγεν, Εἰς τὸ μὴ αὐγάσαι αὐτοῖς τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ: οὐ πρὸς τὸ ἀπιστῆσαι τῷ Θεῷ, ἀλλὰ πρὸς τὸ τὴν ἀπιστίαν μὴ ἰδεῖν τίνα ἐστὶ τὰ ἔνδον: ὃ καὶ ἡμῖν ἐπέταξε, μὴ ῥίπτειν τοὺς μαργαρίτας ἔμπροσθεν τῶν χοίρων κελεύσας. Εἰ γὰρ καὶ ἀπιστοῦσιν ἐξεκάλυψε, μᾶλλον ἂν ἡ νόσος αὐτῶν ἐπετρίβη. Καὶ γὰρ εἰ ὀφθαλμιῶντά τις ἀναγκάσειε πρὸς τὰς ἀκτῖνας ἰδεῖν, ἐπιτείνει μᾶλλον αὐτοῦ τὴν ἀσθένειαν. Διὰ τοῦτο καὶ ἐν σκότει κατακλείουσιν αὐτοὺς ἰατρῶν παῖδες, ὥστε μὴ ἐπιτρῖψαι τὸ νόσημα. Οὕτω τοίνυν καὶ ἐνταῦθα νοητέον, ὅτι οὗτοι μὲν γεγόνασιν ἄπιστοι δι' ἑαυτούς: γενόμενοι δὲ ἄπιστοι, οὐκέτι ἑώρων τὰ ἀπόῤῥητα τοῦ εὐαγγελίου, τοῦ Θεοῦ λοιπὸν ἀποκλείοντος τὰς ἀκτῖνας αὐτοῖς. Ὅπερ καὶ τοῖς μαθηταῖς ἔλεγεν, ὅτι Διὰ τοῦτο ἐν παροιμίαις λαλῷ αὐτοῖς, ὅτι ἀκούοντες οὐκ ἀκούουσιν. Ἵνα δὲ καὶ ἐπὶ παραδείγματος σαφέστερον ὃ λέγω γένηται, ὑπόθου τινὰ Ἕλληνα εἶναι μύθους τὰ ἡμέτερα ἡγούμενον: οὗτος οὖν πῶς ὠφεληθήσεται μᾶλλον, εἰσελθὼν καὶ ἰδὼν τὰ μυστήρια, ἢ ἔξω μένων; Διὰ τοῦτό φησιν: Εἰς τὸ μὴ αὐγάσαι αὐτοῖς τὸν φωτισμὸν, ἐπιμένων ἔτι τῇ ἱστορίᾳ Μωϋσέως. Ὅπερ γὰρ πρὸς Ἰουδαίους γέγονεν ἐπ' ἐκείνου, τοῦτο ἐπὶ πάντων τῶν ἀπίστων γίνεται ἐπὶ τοῦ εὐαγγελίου. Καὶ τί ἐστι τὸ συνεσκιασμένον, καὶ ὅπερ αὐτοῖς οὐκ ἔστι πεφωτισμένον; Ἄκουσον αὐτοῦ λέγοντος: Εἰς τὸ μὴ αὐγάσαι αὐτοῖς τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ Θεοῦ. Οἷον, ὅτι ὁ σταυρὸς τῆς οἰκουμένης σωτηρία καὶ αὐτοῦ δόξα, ὅτι αὐτὸς οὗτος ὁ σταυρωθεὶς μετὰ πολλῆς περιφανείας μέλλει παραγίνεσθαι, τὰ ἄλλα πάντα, τὰ παρόντα, τὰ μέλλοντα, τὰ ὁρώμενα, τὰ οὐχ ὁρώμενα, ἡ ἀπόῤῥητος τῶν προσδοκωμένων περιφάνεια. Διὸ καὶ αὐγάσαι εἶπεν, ἵνα μὴ τὸ ὅλον ἐνταῦθα ζητῇς: ὥσπερ γὰρ αὐγή τις ἐστὶ μόνον τοῦ Πνεύματος ἡ δεδομένη. Τοῦτο γοῦν καὶ ἀνωτέρω δηλῶν, ὀσμὴν εἶπε, καὶ πάλιν ἀῤῥαβῶνα, δεικνὺς ὅτι τὸ πλέον ἐκεῖ μένει. Ἀλλ' ὅμως ταῦτα ἅπαντα κέκρυπται ἀπ' αὐτῶν: κέκρυπται δὲ, ἐπειδὴ ἠπίστησαν πρότεροι. Εἶτα δεικνὺς, ὅτι οὐχὶ τὴν τοῦ Χριστοῦ δόξαν ἀγνοοῦσι μόνον, ἀλλὰ καὶ τὴν τοῦ Πατρὸς οἱ ταύτην οὐκ ἰδόντες, ἐπήγαγεν, Ὅς ἐστιν εἰκὼν τοῦ Θεοῦ. Μὴ γὰρ μέχρι τοῦ Χριστοῦ στῇς μόνον. Ὥσπερ γὰρ διὰ τούτου τὸν Πατέρα ὁρᾷς: οὕτως ἀγνοήσας τὴν τούτου δόξαν, οὐδὲ τὴν ἐκείνου εἴσῃ. Οὐ γὰρ ἑαυτοὺς κηρύσσομεν, ἀλλὰ Χριστὸν Ἰησοῦν Κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦν. γʹ. Καὶ ποία αὕτη ἀκολουθία; τί τοῦτο πρὸς τὰ εἰρημένα ἔχει κοινόν; Ἢ ἐκείνους αἰνίττεται ὡς ἐπαίροντας ἑαυτοὺς, καὶ πείθοντας τοὺς μαθητὰς ἀπ' αὐτῶν ἑαυτοὺς ὀνομάζειν, ὅπερ ἐν τῇ προτέρᾳ ἔλεγεν, Ἐγώ εἰμι Παύλου, ἐγὼ δὲ Ἀπολλώ: ἢ ἕτερόν τι βαρύτατον. Ποῖον δὴ τοῦτο; Ἐπειδὴ σφόδρα αὐτοὺς ἐπολέμουν, καὶ ἐπεβούλευον αὐτοῖς πάντοθεν, Μὴ γὰρ ἡμῖν μάχεσθε, φησὶ, καὶ πολεμεῖτε; ἢ τῷ δι' ἡμῶν κηρυττομένῳ; οὐ γὰρ ἑαυτοὺς κηρύττομεν: ἐγὼ δοῦλός εἰμι, ἐγὼ διάκονός εἰμι καὶ τῶν δεχομένων τὸ κήρυγμα, ἑτέρῳ πάντα πραγματευόμενος, καὶ ὑπὲρ τῆς ἐκείνου δόξης πᾶν ὁτιοῦν ποιῶν. Ὥστε ἐμοὶ πολεμῶν, τὰ ἐκείνου καταβάλλεις. Τοσοῦτον γὰρ ἀπέχω εἰς ἐμαυτόν τι περιστῆσαι τῶν τοῦ εὐαγγελίου, ὅτι καὶ ὑμῶν οὐ παραιτήσομαι εἶναι δοῦλος διὰ τὸν Χριστὸν, ἐπειδὴ ἐκείνῳ ἔδοξεν οὕτω τιμῆσαι ὑμᾶς, ἐπειδὴ οὕτως ὑμᾶς ἐφίλησε, καὶ πάντα ὑπὲρ ὑμῶν ἔπραξε. Διὸ καὶ λέγει, Ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Χριστόν. Εἶδες ψυχὴν δόξης καθαράν; Οὐ γὰρ δὴ μόνον, φησὶ, τῶν δεσποτικῶν οὐδὲν νοσφιζόμεθα, ἀλλὰ καὶ ὑμῖν ἑαυτοὺς ὑποτάσσομεν δι' ἐκεῖνον. Ὅτι ὁ Θεὸς ὁ εἰπὼν ἐκ σκότους φῶς λάμψαι, ἔλαμψεν ἐν ταῖς καρδίαις ὑμῶν. Εἶδες πῶς πάλιν τοῖς ζητοῦσι τὴν δόξαν ἐκείνην ἰδεῖν τὴν ὑπερβάλλουσαν, τὴν Μωϋσέως λέγω, δείκνυσι μετὰ προσθήκης ἀστράπτουσαν; Καθάπερ εἰς τὸ πρόσωπον Μωϋσέως, οὕτως εἰς τὰς ὑμετέρας καρδίας ἔλαμψε, φησί. Καὶ πρότερον ἀναμιμνήσκει τῶν ἐν ἀρχῇ τῆς κτίσεως γενομένων, αἰσθητοῦ φωτὸς καὶ σκότους αἰσθητοῦ, δεικνὺς ὅτι αὕτη μείζων ἡ δημιουργία. Καὶ ποῦ εἶπεν, Ἐκ σκότους φῶς λάμψαι; Ἐν ἀρχῇ καὶ ἐν προοιμίοις τῆς κτίσεως: Σκότος γὰρ ἦν, φησὶν, ἐπάνω τῆς ἀβύσσου. Καὶ εἶπεν ὁ Θεὸς, Γενηθήτω φῶς: καὶ ἐγένετο φῶς. Ἀλλὰ τότε μὲν εἶπε, Γενηθήτω, καὶ ἐγένετο: νῦν δὲ οὐκ εἶπεν, ἀλλ' αὐτὸς ἡμῖν γέγονε φῶς: οὐ γὰρ εἶπεν, ὅτι καὶ νῦν εἶπεν, ἀλλ' αὐτὸς ἔλαμψε. Διὰ τοῦτο οὐδὲ αἰσθητὰ πράγματα ὁρῶμεν τοῦ φωτὸς λάμποντος τούτου, ἀλλ' αὐτὸν τὸν Θεὸν διὰ τοῦ Χριστοῦ. Ὁρᾷς τὸ ἀπαράλλακτον τῆς Τριάδος; Περὶ μὲν γὰρ τοῦ Πνεύματός φησιν: Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου Πνεύματος: περὶ δὲ τοῦ Υἱοῦ, Εἰς τὸ μὴ αὐγάσαι αὐτοῖς τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ Θεοῦ: περὶ δὲ τοῦ Πατρὸς, Ὁ εἰπὼν ἐκ σκότους φῶς λάμψαι, ἔλαμψεν ἐν ταῖς καρδίαις ὑμῶν, πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ Θεοῦ ἐν προσώπῳ Χριστοῦ. Ὥσπερ γὰρ εἰπὼν, Τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, ἐπήγαγεν, Ὅς ἐστιν εἰκὼν τοῦ Θεοῦ, δεικνὺς ὅτι καὶ τῆς ἐκείνου δόξης ἀπεστερήθησαν: οὕτως εἰπὼν, Τῆς γνώσεως τοῦ Θεοῦ, ἐπήγαγεν, Ἐν προσώπῳ Χριστοῦ, δεικνὺς ὅτι διὰ τούτου τὸν Πατέρα γινώσκομεν, ὥσπερ οὖν καὶ διὰ τοῦ Πνεύματος αὐτῷ προσαγόμεθα. Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ Θεοῦ, καὶ μὴ ἐξ ἡμῶν. Ἐπειδὴ γὰρ πολλὰ καὶ μεγάλα εἶπε περὶ τῆς ἀποῤῥήτου δόξης: ἵνα μή τις λέγῃ. Καὶ πῶς τοσαύτης δόξης ἀπολαύοντες μένομεν ἐν θνητῷ σώματι; φησὶν, ὅτι τοῦτο μὲν οὖν αὐτὸ μάλιστά ἐστι τὸ θαυμαστὸν, καὶ δεῖγμα μέγιστον τῆς τοῦ Θεοῦ δυνάμεως, ὅτι σκεῦος ὀστράκινον τοσαύτην ἠδυνήθη λαμπρότητα ἐνεγκεῖν, καὶ τηλικοῦτον φυλάξαι θησαυρόν. Ὅπερ οὖν καὶ αὐτὸς θαυμάζων ἔλεγεν, Ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ Θεοῦ, καὶ μὴ ἐξ ἡμῶν: πάλιν ἐκείνους αἰνιττόμενος τοὺς καυχωμένους ἐφ' ἑαυτοῖς. Τό τε γὰρ μέγεθος τῶν δοθέντων, τό τε ἀσθενὲς τῶν δεξαμένων δείκνυσι τὴν ἰσχὺν, οὐχ ὅτι μεγάλα ἐχαρίσατο μόνον, ἀλλ' ὅτι καὶ μικροῖς οὖσι: τὸ γὰρ ὀστράκινον τὸ εὔθραυστον τῆς θνητῆς φύσεως αἰνιττόμενος ἔλεγε, καὶ τὸ τῆς σαρκὸς ἡμῶν ἀσθενὲς ἐμφαίνων. Ὀστράκου γὰρ ἄμεινον οὐδὲν αὕτη διάκειται: οὕτως ἐστὶν εὐεπηρέαστος, καὶ θανάτῳ καὶ νόσοις καὶ ἀέρων ἀνωμαλίαις καὶ ἑτέροις μυρίοις διαλυομένη ῥᾳδίως. Ταῦτα δὲ ἔλεγε, καὶ καταστέλλων ἐκείνων τὸ φύσημα, καὶ πᾶσι δεικνὺς ὅτι οὐδὲν ἀνθρώπινον τῶν καθ' ἡμᾶς. δʹ. Καὶ γὰρ τότε μάλιστα διαφαίνεται ἡ τοῦ Θεοῦ δύναμις, ὅταν δι' εὐτελῶν ἐνεργῇ μεγάλα. Διὸ καὶ ἀλλαχοῦ ἔλεγεν, Ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. Καὶ ἐν τῇ Παλαιᾷ δὲ διὰ κωνώπων καὶ μυιῶν ὁλόκληρα στρατόπεδα βαρβάρων ἐτροποῦτο (διὸ καὶ μεγάλην δύναμιν αὐτοῦ τὴν κάμπην ἐκάλει), καὶ ἐν ἀρχῇ γλώττας συγχέων μόνον, τὸν μέγαν πύργον ἐκεῖνον τὸν ἐν Βαβυλῶνι κατέλυε. Καὶ ἐν τοῖς πολέμοις δὲ νῦν μὲν διὰ τριακοσίων ἄπειρα στρατόπεδα ἤλασε, νῦν δὲ διὰ σαλπίγγων πόλεις καθεῖλε: μετὰ δὲ ταῦτα διὰ παιδίου μικροῦ καὶ εὐτελοῦς τοῦ Δαυῒδ, ἅπασαν τῶν βαρβάρων τὴν παράταξιν ἐτροπώσατο. Οὕτω δὴ καὶ ἐνταῦθα δώδεκα μόνους ἀποστείλας, τῆς οἰκουμένης περιεγένετο, δώδεκα, καὶ τούτους ἐλαυνομένους, πολεμουμένους. Ἐκπλαγῶμεν οὖν τοῦ Θεοῦ τὴν δύναμιν, θαυμάσωμεν, προσκυνήσωμεν: ἐρωτήσωμεν Ἰουδαίους, ἐρωτήσωμεν Ἕλληνας, τίς ἔπεισε τὴν οἰκουμένην ἅπασαν ἀποστῆναι τῶν πατρίων ἐθῶν, καὶ πρὸς ἑτέραν μετατάξασθαι πολιτείαν; ὁ ἁλιεὺς, ἢ ὁ σκηνοποιός; ὁ τελώνης, ἢ ὁ ἀγράμματος καὶ ἰδιώτης; Καὶ πῶς ἂν ἔχοι ταῦτα λόγον, εἰ μὴ θεία δύναμις ἦν ἡ πάντα κατορθοῦσα δι' ἐκείνων; Τί δὲ καὶ λέγοντες ἔπειθον ἐκεῖνοι; Βαπτίσθητε ἐν τῷ ὀνόματι τοῦ σταυρωθέντος. Ποίου; Ὃν οὐκ εἶδον, οὐδὲ ἐθεάσαντο. Ἀλλ' ὅμως ταῦτα λέγοντες καὶ κηρύττοντες, ἔπειθον, ὅτι οἱ μὲν μαντευόμενοι καὶ ἐκ προγόνων αὐτοῖς παραδοθέντες, οὐκ εἰσὶ θεοὶ, ὁ δὲ προσηλωθεὶς, οὗτος Χριστὸς, πάντας ἐφείλκετο. Καίτοι γε ὅτι μὲν ἐσταυρώθη καὶ ἐτάφη, παντί που δῆλον ἦν: ὅτι δὲ ἀνέστη, οὐδεὶς πλὴν ὀλίγων εἶδεν. Ἀλλ' ὅμως καὶ τοῦτο ἔπεισαν τοὺς οὐχ ἑωρακότας: καὶ οὐχ ὅτι ἀνέστη μόνον, ἀλλ' ὅτι καὶ εἰς οὐρανοὺς ἀνῆλθε, καὶ ἔρχεται κρῖναι ζῶντας καὶ νεκρούς. Πόθεν οὖν τὸ πιθανὸν τοῖς λόγοις τούτοις, εἰπέ μοι; Οὐδαμόθεν ἄλλοθεν, ἀλλ' ἀπὸ τῆς τοῦ Θεοῦ δυνάμεως. Καὶ γὰρ πρῶτον αὐτὴ ἡ καινοτομία πᾶσι προσίστατο: ὅταν τε καὶ τοιαῦτά τις καινοτομῇ, χαλεπώτερον τὸ πρᾶγμα γίνεται, ὅταν ἀναμοχλεύῃ παλαιᾶς συνηθείας θεμέλια, ὅταν ἐκ βάθρων ἀνασπᾷ νόμους. Πρὸς δὲ τούτοις οὐδὲ οἱ κήρυκες ἀξιόπιστοι εἶναι ἐδόκουν, ἀλλὰ καὶ ἔθνους παρὰ πᾶσι μεμισημένου, καὶ δειλοὶ καὶ ἀμαθεῖς. Πόθεν οὖν περιεγένοντο τῆς οἰκουμένης; πόθεν ὑμᾶς καὶ τοὺς ὑμετέρους προγόνους τοὺς δοκοῦντας φιλοσοφεῖν, μετὰ τῶν θεῶν αὐτῶν ἐξέβαλον; οὐκ εὔδηλον ὅτι ἀπὸ τοῦ τὸν Θεὸν ἔχειν μεθ' ἑαυτῶν; Οὐδὲ γὰρ ἔνι ταῦτα ἀνθρωπίνης δυνάμεως κατορθώματα, ἀλλὰ θείας τινὸς καὶ ἀποῤῥήτου. Οὐχὶ, φησὶν, ἀλλὰ γοητικῆς. Οὐκοῦν αὐξηθῆναι ἔδει τὴν τῶν δαιμόνων ἀρχὴν, καὶ ἐπιταθῆναι τὴν τῶν εἰδώλων θεραπείαν. Πῶς οὖν καθῄρηται καὶ ἠφάνισται, καὶ ἀπ' ἐναντίας ἐκείνοις τὰ ἡμέτερα; Ὥστε κἀντεῦθεν δῆλον, ὅτι τοῦ Θεοῦ ψῆφος ἦν τὰ γινόμενα, οὐκ ἀπὸ τοῦ κηρύγματος μόνον, ἀλλὰ καὶ ἀπὸ τῆς πολιτείας αὐτῆς. Πότε γὰρ παρθενία τοσαύτη πανταχοῦ τῆς γῆς ἐφυτεύθη; πότε χρημάτων ὑπεροψία καὶ ζωῆς καὶ τῶν ἄλλων ἁπάντων; Οἱ γὰρ μοχθηροὶ καὶ γόητες οὐδὲν τοιοῦτον ἀνύσαιεν, ἀλλὰ τἀναντία ἅπαντα: οὗτοι δὲ ἀγγέλων ἡμῖν εἰσηγήσαντο πολιτείαν: οὐκ εἰσηγήσαντο δὲ μόνον, ἀλλὰ καὶ κατώρθωσαν, ἐν τῇ ἡμετέρᾳ, ἐν τῇ τῶν βαρβάρων, ἐν αὐταῖς τῆς γῆς ταῖς ἐσχατιαῖς. Ὅθεν δῆλον ὅτι πάντα ἡ τοῦ Χριστοῦ πανταχοῦ δύναμις ἤνυσεν, ἡ πανταχοῦ λάμπουσα, καὶ ἀστραπῆς ἁπάσης ὀξύτερον τὰς τῶν ἀνθρώπων καταυγάζουσα διανοίας. Ταῦτ' οὖν ἅπαντα λογισάμενοι, καὶ τῆς τῶν μελλόντων ὑποσχέσεως, τὰ γεγενημένα λαβόντες ἀπόδειξιν ἐναργῆ, προσκυνήσατε μεθ' ἡμῶν τὴν ἄμαχον τοῦ σταυρωθέντος ἰσχὺν, ἵνα καὶ τὰς ἀφορήτους φύγητε κολάσεις, καὶ τῆς αἰωνίου βασιλείας ἐπιτύχητε: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς.