Chapter VIII.—Against Those Who Think that What is Just is Not Good.

At this stage some rise up, saying that the Lord, by reason of the rod, and threatening, and fear, is not good; misapprehending, as appears, the Scripture which says, “And he that feareth the Lord will turn to his heart;”139    Ecclus. xxi. 6. and most of all, oblivious of His love, in that for us He became man. For more suitably to Him, the prophet prays in these words: “Remember us, for we are dust;”140    Ps. ciii. 14. that is, Sympathize with us; for Thou knowest from personal experience of suffering the weakness of the flesh. In this respect, therefore, the Lord the Instructor is most good and unimpeachable, sympathizing as He does from the exceeding greatness of His love with the nature of each man. “For there is nothing which the Lord hates.”141    Wisd. xi. 24. For assuredly He does not hate anything, and yet wish that which He hates to exist. Nor does He wish anything not to exist, and yet become the cause of existence to that which He wishes not to exist. Nor does He wish anything not to exist which yet exists. If, then, the Word hates anything, He does not wish it to exist. But nothing exists, the cause of whose existence is not supplied by God. Nothing, then, is hated by God, nor yet by the Word. For both are one—that is, God. For He has said, “In the beginning the Word was in God, and the Word was God.”142    John i. 1. If then He hates none of the things which He has made, it follows that He loves them. Much more than the rest, and with reason, will He love man, the noblest of all objects created by Him, and a God-loving being. Therefore God is loving; consequently the Word is loving.

But he who loves anything wishes to do it good. And that which does good must be every way better than that which does not good. But nothing is better than the Good. The Good, then, does good. And God is admitted to be good. God therefore does good. And the Good, in virtue of its being good, does nothing else than do good. Consequently God does all good. And He does no good to man without caring for him, and He does not care for him without taking care of him. For that which does good purposely, is better than what does not good purposely. But nothing is better than God. And to do good purposely, is nothing else than to take care of man. God therefore cares for man, and takes care of him. And He shows this practically, in instructing him by the Word, who is the true coadjutor of God’s love to man. But the good is not said to be good, on account of its being possessed of virtue; as also righteousness is not said to be good on account of its possessing virtue—for it is itself virtue—but on account of its being in itself and by itself good.

In another way the useful is called good, not on account of its pleasing, but of its doing good. All which, therefore, is righteousness, being a good thing, both as virtue and as desirable for its own sake, and not as giving pleasure; for it does not judge in order to win favour, but dispenses to each according to his merits. And the beneficial follows the useful. Righteousness, therefore, has characteristics corresponding to all the aspects in which goodness is examined, both possessing equal properties equally. And things which are characterized by equal properties are equal and similar to each other. Righteousness is therefore a good thing.

“How then,” say they, “if the Lord loves man, and is good, is He angry and punishes?” We must therefore treat of this point with all possible brevity; for this mode of treatment is advantageous to the right training of the children, occupying the place of a necessary help. For many of the passions are cured by punishment, and by the inculcation of the sterner precepts, as also by instruction in certain principles. For reproof is, as it were, the surgery of the passions of the soul; and the passions are, as it were, an abscess of the truth,143    For ἀληθείας, there are the readings ἀπαθείας and ἀτιμίας. which must be cut open by an incision of the lancet of reproof.

Reproach is like the application of medicines, dissolving the callosities of the passions, and purging the impurities of the lewdness of the life; and in addition, reducing the excrescences of pride, restoring the patient to the healthy and true state of humanity.

Admonition is, as it were, the regimen of the diseased soul, prescribing what it must take, and forbidding what it must not. And all these tend to salvation and eternal health.

Furthermore, the general of an army, by inflicting fines and corporeal punishments with chains and the extremest disgrace on offenders, and sometimes even by punishing individuals with death, aims at good, doing so for the admonition of the officers under him.

Thus also He who is our great General, the Word, the Commander-in-chief of the universe, by admonishing those who throw off the restraints of His law, that He may effect their release from the slavery, error, and captivity of the adversary, brings them peacefully to the sacred concord of citizenship.

As, therefore in addition to persuasive discourse, there is the hortatory and the consolatory form; so also, in addition to the laudatory, there is the inculpatory and reproachful. And this latter constitutes the art of censure. Now censure is a mark of good-will, not of ill-will. For both he who is a friend and he who is not, reproach; but the enemy does so in scorn, the friend in kindness. It is not, then, from hatred that the Lord chides men; for He Himself suffered for us, whom He might have destroyed for our faults. For the Instructor also, in virtue of His being good, with consummate art glides into censure by rebuke; rousing the sluggishness of the mind by His sharp words as by a scourge. Again in turn He endeavours to exhort the same persons. For those who are not induced by praise are spurred on by censure; and those whom censure calls not forth to salvation being as dead, are by denunciation roused to the truth. “For the stripes and correction of wisdom are in all time.” “For teaching a fool is gluing a potsherd; and sharpening to sense a hopeless blockhead is bringing earth to sensation.”144    Ecclus. xxii. 6–8. Wherefore He adds plainly, “rousing the sleeper from deep sleep,” which of all things else is likest death.

Further, the Lord shows very clearly of Himself, when, describing figuratively His manifold and in many ways serviceable culture,—He says, “I am the true vine, and my Father is the husbandman.” Then He adds, “Every branch in me that beareth not fruit He taketh away; and every branch that beareth fruit He pruneth, that it may bring forth more fruit.”145    John xv. 1, 2. For the vine that is not pruned grows to wood. So also man. The Word—the knife—clears away the wanton shoots; compelling the impulses of the soul to fructify, not to indulge in lust. Now, reproof addressed to sinners has their salvation for its aim, the word being harmoniously adjusted to each one’s conduct; now with tightened, now with relaxed cords. Accordingly it was very plainly said by Moses, “Be of good courage: God has drawn near to try you, that His fear may be among you, that ye sin not.”146    Ex. xx. 20. And Plato, who had learned from this source, says beautifully: “For all who suffer punishment are in reality treated well, for they are benefited; since the spirit of those who are justly punished is improved.” And if those who are corrected receive good at the hands of justice, and, according to Plato, what is just is acknowledged to be good, fear itself does good, and has been found to be for men’s good. “For the soul that feareth the Lord shall live, for their hope is in Him who saveth them.”147    Ecclus. xxxiv. 14, 15. And this same Word who inflicts punishment is judge; regarding whom Esaias also says, “The Lord has assigned Him to our sins,”148    Isa. liii. 6. plainly as a corrector and reformer of sins. Wherefore He alone is able to forgive our iniquities, who has been appointed by the Father, Instructor of us all; He alone it is who is able to distinguish between disobedience and obedience. And while He threatens, He manifestly is unwilling to inflict evil to execute His threatenings; but by inspiring men with fear, He cuts off the approach to sin, and shows His love to man, still delaying, and declaring what they shall suffer if they continue sinners, and is not as a serpent, which the moment it fastens on its prey devours it.

God, then, is good. And the Lord speaks many a time and oft before He proceeds to act. “For my arrows,” He says, “will make an end of them; they shall be consumed with hunger, and be eaten by birds; and there shall be incurable tetanic incurvature. I will send the teeth of wild beasts upon them, with the rage of serpents creeping on the earth. Without, the sword shall make them childless; and out of their chambers shall be fear.”149    Deut. xxxii. 23–25. For the Divine Being is not angry in the way that some think; but often restrains, and always exhorts humanity, and shows what ought to be done. And this is a good device, to terrify lest we sin. “For the fear of the Lord drives away sins, and he that is without fear cannot be justified,”150    Ecclus. i. 21, 22. says the Scripture. And God does not inflict punishment from wrath, but for the ends of justice; since it is not expedient that justice should be neglected on our account. Each one of us, who sins, with his own free-will chooses punishment, and the blame lies with him who chooses.151    Plato, Rep., x. 617 E. God is without blame. “But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous, who taketh vengeance? God forbid.”152    Rom. iii. 5, 6. He says, therefore, threatening, “I will sharpen my sword, and my hand shall lay hold on judgment; and I will render justice to mine enemies, and requite those who hate me. I will make mine arrows drunk with blood, and my sword shall devour flesh from the blood of the wounded.”153    Deut. xxxii. 41, 42. It is clear, then, that those who are not at enmity with the truth, and do not hate the Word, will not hate their own salvation, but will escape the punishment of enmity. “The crown of wisdom,” then, as the book of Wisdom says, “is the fear of the Lord.”154    Ecclus. i. 18. Very clearly, therefore, by the prophet Amos has the Lord unfolded His method of dealing, saying, “I have overthrown you, as God overthrew Sodom and Gomorrah; and ye shall be as a brand plucked from the fire: and yet ye have not returned unto me, saith the Lord.”155    Amos iv. 11.

See how God, through His love of goodness, seeks repentance; and by means of the plan He pursues of threatening silently, shows His own love for man. “I will avert,” He says, “My face from them, and show what shall happen to them.”156    Deut. xxxii. 20. For where the face of the Lord looks, there is peace and rejoicing; but where it is averted, there is the introduction of evil. The Lord, accordingly, does not wish to look on evil things; for He is good. But on His looking away, evil arises spontaneously through human unbelief. “Behold, therefore,” says Paul, “the goodness and severity of God: on them that fell, severity; but upon thee, goodness, if thou continue in His goodness,”157    Rom. xi. 22. that is, in faith in Christ.

Now hatred of evil attends the good man, in virtue of His being in nature good. Wherefore I will grant that He punishes the disobedient (for punishment is for the good and advantage of him who is punished, for it is the correction of a refractory subject); but I will not grant that He wishes to take vengeance. Revenge is retribution for evil, imposed for the advantage of him who takes the revenge. He will not desire us to take revenge, who teaches us “to pray for those that despitefully use us.”158    Matt. v. 44. But that God is good, all willingly admit; and that the same God is just, I require not many more words to prove, after adducing the evangelical utterance of the Lord; He speaks of Him as one, “That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in Us: that the world also may believe that Thou hast sent Me. And the glory which Thou hast given Me I have given them; that they may be one, as We are one: I in them, and Thou in Me, that they may be made perfect in one.”159    John. xvii. 21–23. God is one, and beyond the one and above the Monad itself. Wherefore also the particle “Thou,” having a demonstrative emphasis, points out God, who alone truly is, “who was, and is, and is to come,” in which three divisions of time the one name (ὀ ὤν); “who is,”160    Ex. iii. 14. has its place. And that He who alone is God is also alone and truly righteous, our Lord in the Gospel itself shall testify, saying “Father, I will that they also whom Thou hast given Me be with Me where I am; that they may behold My glory, which Thou hast given Me: For Thou lovedst Me before the foundation of the world. O righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. And I have declared to them Thy name, and will declare it.”161    John xvii. 24–26. This is He “that visits the iniquities of the fathers upon the children, to them that hate Him, and shows mercy to those that love Him.”162    Ex. xx. 5, 6. For He who placed some “on the right hand, and others on the left,”163    Matt. xx. 21, xxv. 33. conceived as Father, being good, is called that which alone He is—“good;”164    Matt. xix. 17. but as He is the Son in the Father, being his Word, from their mutual relation, the name of power being measured by equality of love, He is called righteous. “He will judge,” He says, “a man according to his works,”165    Ecclus. xvi. 12.—a good balance, even God having made known to us the face of righteousness in the person of Jesus, by whom also, as by even scales, we know God. Of this also the book of Wisdom plainly says, “For mercy and wrath are with Him, for He alone is Lord of both,” Lord of propitiations, and pouring forth wrath according to the abundance of His mercy. “So also is His reproof.”166    Ecclus. xvi. 12. For the aim of mercy and of reproof is the salvation of those who are reproved.

Now, that the God and Father of our Lord Jesus is good, the Word Himself will again avouch: “For He is kind to the unthankful and the evil;” and further, when He says, “Be merciful, as your Father is merciful.”167    Luke vi. 35, 36. Still further also He plainly says, “None is good, but My Father, who is in heaven.”168    Matt. xix. 17. In addition to these, again He says, “My Father makes His sun to shine on all.”169    Matt. v. 45. Here it is to be noted that He proclaims His Father to be good, and to be the Creator. And that the Creator is just, is not disputed. And again he says, “My Father sends rain on the just, and on the unjust.” In respect of His sending rain, He is the Creator of the waters, and of the clouds. And in respect of His doing so on all, He holds an even balance justly and rightly. And as being good, He does so on just and unjust alike.

Very clearly, then, we conclude Him to be one and the same God, thus. For the Holy Spirit has sung, “I will look to the heavens, the works of Thy hands;”170    Ps. viii. 4. and, “He who created the heavens dwells in the heavens;” and, “Heaven is Thy throne.”171    Ps. ii. 4, xi. 5, ciii. 19. And the Lord says in His prayer, “Our Father, who art in heaven.”172    Matt. vi. 9 And the heavens belong to Him, who created the world. It is indisputable, then, that the Lord is the Son of the Creator. And if, the Creator above all is confessed to be just, and the Lord to be the Son of the Creator; then the Lord is the Son of Him who is just. Wherefore also Paul says, “But now the righteousness of God without the law is manifested;”173    Rom. iii. 21, 22. and again, that you may better conceive of God, “even the righteousness of God by the faith of Jesus Christ upon all that believe; for there is no difference.”174    Rom, iii. 26. And, witnessing further to the truth, he adds after a little, “through the forbearance of God, in order to show that He is just, and that Jesus is the justifier of him who is of faith.” And that he knows that what is just is good, appears by his saying, “So that the law is holy, and the commandment holy, and just, and good,”175    Rom. vii. 12. using both names to denote the same power. But “no one is good,” except His Father. It is this same Father of His, then, who being one is manifested by many powers. And this was the import of the utterance, “No man knew the Father,”176    Luke x. 22; John xvii. 25. who was Himself everything before the coming of the Son. So that it is veritably clear that the God of all is only one good, just Creator, and the Son in the Father, to whom be glory for ever and ever, Amen. But it is not inconsistent with the saving Word, to administer rebuke dictated by solicitude. For this is the medicine of the divine love to man, by which the blush of modesty breaks forth, and shame at sin supervenes. For if one must censure, it is necessary also to rebuke; when it is the time to wound the apathetic soul not mortally, but salutarily, securing exemption from everlasting death by a little pain.

Great is the wisdom displayed in His instruction, and manifold the modes of His dealing in order to salvation. For the Instructor testifies to the good, and summons forth to better things those that are called; dissuades those that are hastening to do wrong from the attempt, and exhorts them to turn to a better life. For the one is not without testimony, when the other has been testified to; and the grace which proceeds from the testimony is very great. Besides, the feeling of anger (if it is proper to call His admonition anger) is full of love to man, God condescending to emotion on man’s account; for whose sake also the Word of God became man.

Πρὸς τοὺς ἡγουμένους μὴ εἶναι ἀγαθὸν τὸν δίκαιον. Ἐνταῦθα ἐπιφύονταί τινες οὐκ ἀγαθὸν εἶναι φάμενοι τὸν κύριον διὰ τὴν ῥάβδον καὶ τὴν ἀπειλὴν καὶ τὸν φόβον καὶ παρακούσαντες μέν, ὡς ἔοικε, τῆς γραφῆς ὧδέ που λεγούσης καὶ ὁ φοβούμενος κύριον ἐπιστρέφει ἐπὶ καρδίαν αὐτοῦ, ἐκλαθόμενοι δὲ τὸ μέγιστον αὐτοῦ τῆς φιλανθρωπίας, ὅτι δι' ἡμᾶς ἄνθρωπος ἐγένετο. Καὶ δὴ οἰκειότερον αὐτῷ ὁ προφήτης προσεύχεται διὰ τούτων μνήσθητι ἡμῶν, ὅτι χοῦς ἐσμεν, τουτέστι συμπάθησον ἡμῖν, ὅτι τὴν ἀσθένειαν τῆς σαρκὸς αὐτοπαθῶς ἐπείρασας. Ταύτῃ γοῦν ἄριστος καὶ ἀνεπίληπτός ἐστιν ὁ παιδαγωγὸς ὁ κύριος, τῇ ἑκάστου τῶν ἀνθρώπων δι' ὑπερβολὴν φιλανθρωπίας συμπαθήσας φύσει. Ἦν γὰρ οὐδὲν ὃ μισεῖ ὁ κύριος· οὐ γὰρ δήπου μισεῖ μέν τι, βούλεται δὲ αὐτὸ εἶναι, ὃ μισεῖ, οὐδὲ βούλεται μέν τι μὴ εἶναι, αἴτιος δὲ γίνεται τοῦ εἶναι αὐτό, ὃ βούλεται μὴ εἶναι, οὐδὲ μὴν οὐ βούλεται μέν τι μὴ εἶναι, τὸ δὲ ἔστιν. Εἴ τι ἄρα μισεῖ ὁ λόγος, βούλεται αὐτὸ μὴ εἶναι· οὐδὲν δὲ ἔστιν, ᾧ μὴ τὴν αἰτίαν τοῦ εἶναι ὁ θεὸς παρέχεται· οὐδὲν ἄρα μισεῖται ὑπὸ τοῦ θεοῦ, ἀλλ' οὐδὲ ὑπὸ τοῦ λόγου· ἓν γὰρ ἄμφω, ὁ θεός, ὅτι εἶπεν ἐν ἀρχῇ ὁ λόγος ἦν ἐν τῷ θεῷ, καὶ θεὸς ἦν ὁ λόγος. Εἰ δὲ οὐ μισεῖ τῶν ὑπ' αὐτοῦ γενομένων οὐδέν, λείπεται φιλεῖν αὐτό. Πολὺ δὴ πλέον τῶν ἄλλων ἀγαπήσει τὸν ἄνθρωπον, εἰκότως, τὸ κάλλιστον τῶν ὑπ' αὐτοῦ δημιουργηθέντων καὶ φιλόθεον ζῷον. Φιλάνθρωπος ἄρα ὁ θεός, φιλάνθρωπος ἄρα ὁ λόγος. Ὁ δὲ φιλῶν τι ὠφελεῖν αὐτὸ βούλεται, τὸ δὲ ὠφελοῦν τοῦ μὴ ὠφελοῦντος πάντως ἄν που κρεῖττον εἴη, τοῦ δὲ ἀγαθοῦ κρεῖττον οὐδὲ ἕν, ὠφελεῖ ἄρα τὸ ἀγαθόν· ἀγαθὸς δὲ ὁ θεὸς ὁμολο γεῖται, ὠφελεῖ ἄρα ὁ θεός. Τὸ δὲ ἀγαθόν, ᾗ ἀγαθόν ἐστιν, οὐδὲν ἄλλο ποιεῖ ἢ ὅτι ὠφελεῖ· πάντα ἄρα ὠφελεῖ ὁ θεός. Καὶ οὐ δήπου ὠφελεῖ μέν τι τὸν ἄνθρωπον, οὐχὶ δὲ καὶ κήδεται αὐτοῦ, οὐδὲ κήδεται μέν, οὐχὶ δὲ καὶ ἐπιμελεῖται αὐτοῦ. Κρεῖττον μὲν γὰρ τὸ κατὰ γνώμην ὠφελοῦν τοῦ μὴ ὠφελοῦντος κατὰ γνώμην, τοῦ δὲ θεοῦ κρεῖττον οὐδέν. Καὶ οὐκ ἄλλο τί ἐστι τὸ κατὰ γνώμην ὠφελεῖν, ὅτι μὴ ἐπιμελεῖσθαι τοῦ ἀνθρώπου· κήδεται ἄρα καὶ ἐπιμελεῖται τοῦ ἀνθρώπου ὁ θεός. Τοῦτο δὲ ἐνδείκνυται ἔργῳ παιδαγωγῶν αὐτὸν λόγῳ, ὅς ἐστι τῆς τοῦ θεοῦ φιλανθρωπίας συναγωνιστὴς γνήσιος. Τὸ δὲ ἀγαθὸν εἶναι οὐ τῷ τὴν ἀρετὴν ἔχειν ἀγαθὸν εἶναι λέγεται, καθὸ καὶ ἡ δικαιοσύνη ἀγαθὸν εἶναι λέγεται οὐ τῷ ἀρετὴν ἔχειν, ἀρετὴ γάρ ἐστιν αὐτή, ἀλλὰ τῷ αὐτὴν καθ' αὑτὴν καὶ δι' αὑτὴν ἀγαθὴν εἶναι. Λέγεται δὲ καὶ κατ' ἄλλον τρόπον ἀγαθὸν τὸ συμφέρον, οὐ τῷ τέρπειν, ἀλλὰ τῷ ὠφελεῖν. Ἃ δὴ πάντα ἡ δικαιοσύνη, καὶ ὡς ἀρετὴ καὶ ὡς δι' αὑτὴν αἱρετὴ ἀγαθὸν καὶ ὡς οὐ τέρπουσα· οὐ γὰρ πρὸς χάριν κρίνει, ἀλλὰ τοῦ κατ' ἀξίαν ἑκάστῳ ἐστὶν ἀπονεμητική, ἕπεται δὲ τῷ συμφέροντι τὸ ὠφέλιμον. Κατὰ πάντα ἄρα τὰ μέρη, καθ' ἃ τὸ ἀγαθὸν ἐξετάζεται, καὶ ἡ δικαιοσύνη χαρακτηρίζεται, τῶν ἴσων ἐπ' ἴσης ἀμφοῖν μετεχόντων· τὰ δὲ τοῖς ἴσοις χαρακτηριζόμενα ἴσα τε ἀλλήλοις καὶ ὅμοια· ἀγαθὸν ἄρα ἡ δικαιοσύνη. Πῶς οὖν, φασίν, εἰ φιλάνθρωπός ἐστι καὶ ἀγαθὸς ὁ κύριος, ὀργίζεται καὶ κολάζει; Ἀναγκαῖον οὖν καὶ περὶ τούτου ὡς οἷόν τε διὰ βραχυτάτων ἐπεξελθεῖν· ἐπεὶ λυσιτελής πως ἡ τοιάδε οἰκονομία πρὸς τὴν ὀρθὴν τῶν παίδων ἀγωγήν, ἀναγ καίου βοηθήματος ἔχουσα τάξιν. Θεραπεύεται δὲ πολλὰ τῶν παθῶν τιμωρίᾳ καὶ προστάξει αὐστηροτέρων παραγγελμάτων καὶ δὴ καὶ διὰ τῆς ἐνίων θεωρημάτων διδασκαλίας. Ἔστι δὲ οἱονεὶ χειρουργία τῶν τῆς ψυχῆς παθῶν ὁ ἔλεγχος, ἀπόστασις δὲ τὰ πάθη τῆς ἀληθείας, ἃ χρὴ διελέγχειν διαιροῦντα τῇ τομῇ. Φαρμακείᾳ δὲ ἔοικεν ὁ ὀνειδισμὸς τὰ τετυλωμένα ἀναλύων τῶν παθῶν καὶ τὰ ῥυπαρὰ τοῦ βίου, τὰς λαγνείας, ἀνακαθαίρων, πρὸς δὲ καὶ τὰς ὑπερσαρκώσεις τοῦ τύφου ἐξομαλίζων, εἰς τὸν ὑγιῆ καὶ ἀληθινὸν ἀνασκευάζων τὸν ἄνθρωπον. Ἡ νουθέτησις οὖν οἱονεὶ δίαιτά ἐστι νοσούσης ψυχῆς, ὧν χρὴ μεταλαμβάνειν συμβουλευτικὴ καὶ ὧν οὐ χρὴ ἀπαγορευτική· τὰ δὲ πάντα εἰς σωτηρίαν καὶ ἀίδιον ὑγείαν διατείνει. Ἀλλὰ καὶ ὁ στρατηγὸς χρημάτων ζημίας καὶ τὰς εἰς αὐτὰ τὰ σώματα διηκούσας αἰκίας μετὰ δεσμῶν καὶ τῆς ἐσχάτης ἀτιμίας προσφέρων τοῖς ἠδικηκόσιν, ἔσθ' ὅτε δὲ καὶ θανάτῳ κολάζων τινάς, τέλος ἔχει τὸ ἀγαθόν, ὑπὲρ νουθεσίας τῶν ὑπηκόων στρατηγῶν. Ὡσαύτως καὶ ὁ μέγας ἡμῶν ἐκεῖνος στρατηγός, ὁ τῶν ὅλων ἡγεμὼν λόγος, τοὺς παρὰ τὸν νόμον ἀφηνιάζοντας τὸν αὑτοῦ, ὑπὲρ ἀπαλλαγῆς δουλείας καὶ πλάνης καὶ τῆς τοῦ ἀντικειμένου αἰχμαλωσίας εἰς καταστολὴν τῶν τῆς ψυχῆς παθῶν νουθετῶν, ἐπὶ τὴν ἱερὰν τῆς πολιτείας ὁμόνοιαν εἰρηναγωγεῖ. Καθάπερ οὖν τῷ συμβουλευτικῷ λόγῳ παράκειται τὸ προτρεπτικὸν καὶ παρακλητικὸν εἶδος, οὕτω καὶ τῷ ἐγκωμιαστικῷ τὸ λοιδορητικὸν καὶ ὀνειδιστικὸν καὶ ἐγκωμιαστικόν. Τὸ δὲ εἶδος τοῦτο τέχνη ἐστὶ ψεκτική, εὐνοίας δὲ τὸ ψέγειν, οὐ μίσους σύμβολον. Ἄμφω μὲν γὰρ ὀνειδίζετον, καὶ ὁ φίλος καὶ ὁ μή, ἀλλ' ὁ μὲν ἐχθρὸς ἐπιγελῶν, ὁ δὲ φίλος εὐνοῶν. Οὐκ ἄρα διὰ μῖσος ὁ κύριος τοῖς ἀνθρώποις λοιδορεῖται, οὓς καὶ ἐξὸν αὐτῷ ἀπολέσαι παρὰ τὰς ἰδίας αἰτίας, ὃ δὲ ὑπὲρ ἡμῶν καὶ πέπονθεν· παιδαγωγὸς γὰρ ἅτε ἀγαθὸς ἐντέχνως σφόδρα διὰ τῆς λοιδορίας ὑποδύεται τὸν ψόγον, οἱονεὶ μάστιγι τῇ βλασφημίᾳ τὸ νωθρὸν τῆς διανοίας ἐπεγείρων, πάλιν τε αὖ ἐν μέρει προτρέπειν ἐπιχειρεῖ τοὺς αὐτούς. Οὓς γὰρ ὁ ἔπαινος οὐ προετρέψατο, τούτους παρώξυνεν ὁ ψόγος, καὶ οὓς ὁ ψόγος οὐκ ἐξεκαλέσατο εἰς σωτηρίαν καθάπερ νεκρούς, τούτους πρὸς ἀλήθειαν ἡ βλασφημία διανίστησιν. Μάστιγες γὰρ καὶ παιδεία ἐν παντὶ καιρῷ σοφίας. Συγκολλῶν ὄστρακον καὶ διδάσκων μωρόν, εἰς αἴσθησιν ἄγων, φησί, τὴν γῆν καὶ τὸν ἀπηλπισμένον εἰς σύνεσιν ὀξύνων. ∆ιὰ τοῦτο ἐναργῶς ἐπήγαγεν· ἐξεγείρων καθεύδοντα ἐκ βαθέος ὕπνου, ὃς τῶν ἄλλων μάλιστα θανάτῳ ἔοικεν. Καὶ δὴ αὐτὸς περὶ αὑτοῦ σαφέστατα ὁ κύριος ἐκφαίνει, τὴν πολύτροπον καὶ πολυωφελῆ θεραπείαν ἀλληγορῶν, ὁπηνίκα εἰπὼν ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, καὶ ὁ πατήρ μου ὁ γεωργός ἐστιν, εἶτα ἐπήγαγεν πάλιν πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτό, καὶ πᾶν τὸ καρποφοροῦν καθαίρει, ἵνα καρπὸν πλείω φέρῃ. Καθυλομανεῖ γὰρ μὴ κλαδευομένη ἡ ἄμπελος, οὕτως δὲ καὶ ὁ ἄνθρωπος· καθαίρει δὲ αὐτοῦ τὰς ἐξυβριζούσας παραφυάδας ὁ λόγος ἡ μάχαιρα, καρποφορεῖν, οὐκ ἐπιθυμεῖν τὰς ὀρέξεις ἀναγκάσας. Ἡ δὲ πρὸς τοὺς ἁμαρτάνοντας ἐπίπληξις ἔχει σκοπὸν τὴν σωτηρίαν, μεθαρμοζομένου μουσικῶς τοῦ λόγου κατὰ τοὺς οἰκείους ἑκάστων τρόπους, πῇ μὲν ἐπιτείνοντος αὐτοῦ, πῇ δὲ ἀνιέντος. Σαφέστατα γοῦν διὰ Μωσέως λέλεκται· θαρρεῖτε, ἕνεκεν τοῦ πειράσαι ὑμᾶς παρεγενήθη ὁ θεός, ὅπως ἂν γένηται ὁ φόβος αὐτοῦ ἐν ὑμῖν, ἵνα μὴ ἁμαρτάνητε. Ἐντεῦθεν καλῶς καὶ ὁ Πλάτων μαθὼν πάντες μὲν γὰρ φησὶν ὡς ἀληθῶς ἀγαθὰ πάσχουσιν οἱ δίκην διδόντες· ὠφελοῦνται γὰρ τῷ βελτίω τὴν ψυχὴν αὐτοῖς γίνεσθαι δικαίως κολαζομένοις. Εἰ δὲ ἀγαθὰ πάσχουσιν ὑπὸ τοῦ δικαίου οἱ ἐπανορθούμενοι καὶ κατὰ Πλάτωνα, ὁμολογεῖται ἀγαθὸν εἶναι τὸν δίκαιον. Αὐτὸς γοῦν ὁ φόβος ὠφελεῖ καὶ πρὸς ἀγαθοῦ τοῖς ἀνθρώποις ἐξεύρηται, ὅτι πνεῦμα φοβούμενον κύριον ζήσεται· ἡ γὰρ ἐλπὶς ἐπὶ τὸν σῴζοντα αὐτούς. Ὁ δὲ αὐτὸς οὗτος λόγος δίκην ἐπιτιθεὶς κριτής ἐστιν, περὶ οὗ καὶ Ἡσαΐας λέγει κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν, διορθωτὴν δηλονότι καὶ κατευ θυντῆρα τῶν ἁμαρτιῶν. ∆ιὰ τοῦτο μόνος οὗτος οἷός τε ἀφιέναι τὰ πλημμελήματα, ὑπὸ τοῦ πατρὸς τῶν ὅλων ὁ ταχθεὶς παιδαγωγὸς ἡμῶν, μόνος ὁ τῆς ὑπακοῆς διακρῖναι τὴν παρακοὴν δυνάμενος. Ὁ δὲ ἀπειλῶν δῆλός ἐστι μηδὲν ἐθέλων πρᾶξαι κακὸν μηδὲ ἅπερ ἀπειλεῖ ἐπιτελέσαι· καταστήσας δὲ εἰς δέος τὴν ἐπὶ τὰς ἁμαρτίας ἀνέκοψεν φορὰν καὶ τὸ φιλάνθρωπον αὐτοῦ ἐνδείκνυται, μέλλων ἔτι καὶ διασαφῶν οἷα πείσονται, εἰ παραμενοῦσιν ἁμαρτωλοί, οὐχὶ δὲ ὥσπερ ὄφις ἐμφὺς ἔδακεν εὐθέως. Ἀγαθὸς ἄρα ὁ θεός. Καὶ ὅ γε κύριος εἰς πολλὰ συγχρῆται πρὸ τοῦ ἔργου τῷ λόγῳ. Τὰ γὰρ βέλη μου, φησί, συντελέσει αὐτούς· τηκόμενοι λιμῷ καὶ βρώσει ὀρνέων, καὶ ὀπισθότονος ἀνίατος· ὀδόντας θηρίων ἐπαποστελῶ εἰς αὐτούς, μετὰ θυμοῦ συρόντων ἐπὶ τῆς γῆς. Ἔξωθεν ἀτεκνώσει αὐτοὺς μάχαιρα καὶ ἐκ τῶν ταμιείων φόβος. Ὥστε οὐκ ὀργίζεται τὸ θεῖον, ᾗ τισιν ἔδοξεν, ἀλλὰ τὰ μὲν πλεῖστα ἀπειλεῖται, τὰ πάντα δὲ παρῄνεσε τὴν ἀνθρωπότητα καὶ ὑπέδειξεν ὡς πρακτέα. Ἀγαθὴ δὲ αὕτη ἡ τέχνη, ἐκφοβεῖν ἵνα μὴ ἁμάρτωμεν· φόβος γὰρ κυρίου ἀπωθεῖται ἁμαρτήματα, ἄφοβος δ' οὐ δυνήσεται δικαιωθῆναι, φησὶν ἡ γραφή. Καὶ τὴν κόλασιν ὁ θεὸς οὐχ ὑπὸ ὀργῆς ἐπιφέρει, ἀλλὰ τὸ δίκαιον σκοπεῖ, ὡς οὐ συμφέρει παραλειφθῆναι τὸ δίκαιον δι' ἡμᾶς. Αἱρεῖται δὲ ἕκαστος ἡμῶν τὰς τιμωρίας αὐτὸς ἑκὼν ἁμαρτάνων· αἰτία δὲ ἑλομένου, ὁ θεὸς ἀναίτιος. Εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; Μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; μὴ γένοιτο. Λέγει γοῦν ἀπειλῶν· παροξυνῶ τὴν μάχαιράν μου, καὶ ἀνθέξεται κρίματος ἡ χείρ μου καὶ αὐτὸς ἀνταποδώσω δίκην τοῖς ἐχθροῖς καὶ τοῖς μισοῦσιν ἀνταποδώσω· μεθύσω τὰ βέλη μου ἀφ' αἵματος, καὶ ἡ μάχαιρά μου φάγεται κρέα ἀπὸ αἵματος τραυματιῶν. Σαφὲς γὰρ ἐνταῦθα ὡς ἄρα οἱ μὴ διεχθρεύοντες τῇ ἀληθείᾳ μηδὲ μισοῦντες τὸν λόγον οὐκ ἂν τὴν σφῶν αὐτῶν μισήσαιεν σωτηρίαν, ἐκφύγοιεν δ' ἂν τῆς ἔχθρας τὰ ἐπιτίμια. Στέφα νος ἄρα σοφίας, ᾗ φησιν ἡ σοφία, φόβος κυρίου. Σαφέστατα γοῦν διὰ τοῦ Ἀμὼς τοῦ προφήτου τὴν οἰκονομίαν μεμήνυκεν ὁ λόγος τὴν ἑαυτοῦ, κατέστρεψα ὑμᾶς λέγων, καθὼς κατέστρεψεν ὁ θεὸς Σόδομα καὶ Γόμορρα, καὶ ἐγένεσθε ὡς δαλὸς ἐξεσπασμένος ἐκ πυρός, καὶ οὐδ' ὣς ἐπεστρέψατε πρός με, λέγει κύριος. Ὁρᾶτε πῶς ὁ θεὸς τὴν μετάνοιαν ὑπὸ φιλαγαθίας ζητεῖ ἐνδείκνυταί τε παρὰ τὴν οἰκονομίαν τῆς ἀπειλῆς ἡσυχῇ τὸ φιλάνθρωπον τὸ ἑαυτοῦ. Ἀποστρέψω, φησί, τὸ πρόσωπόν μου ἀπ' αὐτῶν καὶ δείξω τί ἔσται αὐτοῖς. Οὗ γὰρ τὸ πρόσωπον κυρίου ἐπιβλέπει, εἰρήνη καὶ ἀγαλλίασις, οὗ δὲ ἀπέστραπται, παρείσδυσις γίνεται πονηρίας. Οὐ βούλεται οὖν ἐφορᾶν τὰ κακά· ἀγαθὸς γάρ ἐστι· παρορῶντος δὲ αὐτοῦ ἑκοντί, διὰ τὴν ἀπιστίαν τὴν ἀνθρωπίνην γένεσιν ἴσχει κακία. Ἴδε οὖν, φησὶν ὁ Παῦλος, χρηστότητα καὶ ἀποτομίαν θεοῦ· ἐπὶ μὲν τοὺς πεσόντας ἀποτομίαν, ἐπὶ δὲ σὲ χρηστότητα, ἐὰν ἐπιμείνῃς τῇ χρηστότητι, τουτέστι τῇ εἰς Χριστὸν πίστει. Ἕπεται δὲ τῷ ἀγαθῷ, ᾗ φύσει ἀγαθός ἐστιν, ἡ μισοπονηρία. ∆ιὸ καὶ κολάζειν μὲν αὐτὸν ὁμολογήσαιμι τοὺς ἀπίστους, ἡ γὰρ κόλασις ἐπ' ἀγαθῷ καὶ ἐπ' ὠφελείᾳ τοῦ κολαζομένου, ἔστι γὰρ ἐπανόρθωσις ἀντιτείνοντος, τιμωρεῖσθαι δὲ μὴ βούλεσθαι. Τιμωρία δέ ἐστιν ἀνταπόδοσις κακοῦ ἐπὶ τὸ τοῦ τιμωρουμένου συμφέρον ἀναπεμπομένη. Οὐκ ἂν δὲ ἐπιθυμήσει τιμωρεῖσθαι ὁ ὑπὲρ τῶν ἐπηρεαζόντων ἡμᾶς προσεύχεσθαι διδάσκων. Ἀλλὰ ὅτι μὲν ἀγαθὸς ὁ θεός, καὶ ἄκοντες ὁμολογοῦσιν οἱ πάντες· ὅτι δὲ καὶ δίκαιος ὁ αὐτὸς θεός, οὔ μοι χρὴ πλειόνων ἔτι λόγων τὴν εὐαγγέλιον τοῦ κυρίου παραθεμένῳ φωνήν· ἓν μὲν αὑτὸν λέγει· ἵνα πάντες ἓν ὦσι, καθὼς σύ, πάτερ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσιν, ἵνα καὶ ὁ κόσμος πιστεύῃ, ὅτι σύ με ἀπέστειλας. Κἀγὼ τὴν δόξαν, ἣν ἔδωκάς μοι, δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν· ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσι τετελειωμένοι εἰς ἕν· ἓν δὲ ὁ θεὸς καὶ ἐπέκεινα τοῦ ἑνὸς καὶ ὑπὲρ αὐτὴν μονάδα. ∆ιὸ καὶ τὸ σύ μόριον δεικτικὴν ἔχον ἔμφασιν τὸν ὄντως μόνον ὄντα, ὃς ἦν καὶ ἔστιν καὶ ἔσται, δείκνυσιν θεόν, καθ' ὧν τριῶν χρόνων ἓν ὄνομα κεῖται ὁ ὤν. Ὅτι δὲ ὁ αὐτὸς μόνος ὢν θεὸς καὶ δίκαιός ἐστιν ἐν τῷ αὐτῷ μαρτυρήσει κύριος εὐαγγελίῳ λέγων πάτερ, οὓς ἔδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγώ, κἀκεῖνοι ὦσι μετ' ἐμοῦ, ἵνα θεωρῶσι τὴν δόξαν τὴν ἐμήν, ἣν ἔδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου. Πάτερ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων κἀκεῖνοι ἔγνωσαν, ὅτι σύ με ἀπέστειλας· καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου καὶ γνωρίσω. Οὗτός ἐστιν ὁ ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα τοῖς μισοῦσι καὶ ποιῶν ἔλεος τοῖς ἀγαπῶσιν. Ὁ γὰρ ἱστὰς τοὺς μὲν ἐκ δεξιῶν, τοὺς δὲ ἐξ εὐωνύμων, καθὸ μὲν πατὴρ νοεῖται, ἀγαθὸς ὤν, αὐτὸ μόνον ὅ ἐστι κέκληται ἀγαθός, καθὸ δέ, υἱὸς ὤν, ὁ λόγος αὐτοῦ ἐν τῷ πατρί ἐστι, δίκαιος προσαγορεύεται ἐκ τῆς πρὸς ἄλληλα σχέσεως ἀγάπης, ἰσότητι μεμετρημένον ὄνομα δυνάμεως. Ἄνδρα, φησί, κατὰ τὰ ἔργα αὐτοῦ κρινεῖ, ἀγαθοῦ ζυγοῦ πρόσωπον ἡμῖν δικαιοσύνης τὸν Ἰησοῦν γνωρίσαντος τοῦ θεοῦ, δι' οὗ καὶ τὸν θεόν, οἷον ἐκ τρυτάνης ἰσοσθενοῦς, ἔγνωμεν. Ἐπὶ τούτου καὶ ἡ σοφία διαρρήδην λέγει ἔλεος γὰρ καὶ ὀργὴ μετ' αὐτοῦ· κύριος γὰρ ἀμφοῖν οὗτος μόνος· δυνάστης ἐξιλασμῶν, ἐκχέων ὀργήν· κατὰ τὸ πολὺ ἔλεος αὐτοῦ, οὕτως καὶ ὁ ἔλεγχος αὐτοῦ· ἐλέους γὰρ καὶ ἐλέγχου σκοπὸς ἡ τῶν ἐλεγχομένων σωτηρία. Ναὶ μὴν ὅτι ἀγαθὸς αὐτὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ, ὁ αὐτὸς πάλιν ὁμολογήσει λόγος, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς, καὶ προσέτι γίνεσθε οἰκτίρμονες λέγων, καθὼς ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν, οὐ μὴν ἀλλὰ καὶ ὁπηνίκα διαρρήδην λέγει οὐδεὶς ἀγαθός, εἰ μὴ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς· ἐπὶ τούτοις αὖθις ὁ πατήρ μου φησὶν ἐπιλάμπει τὸν ἥλιον τὸν αὑτοῦ ἐπὶ πάντας. Παρασημειωτέον ἐνταῦθα ὅτι τὸν αὑτοῦ πατέρα τὸν ἀγαθὸν καὶ δημιουργὸν εἶναι ὁμολογεῖ, δίκαιος δὲ ὁ δημιουργὸς εἶναι οὐκ ἀντιλέγεται. Καὶ πάλιν ὁ πατήρ μου φησὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. Καὶ καθὸ μὲν βρέχει, δημιουργὸς ὑδάτων ἐστὶ καὶ νεφῶν, καθὸ δὲ ἐπὶ πάντας, δικαίως ἰσοστατεῖ καὶ ἀρρεπῶς, ὡς δὲ ἀγαθός, ἐπὶ δικαίους καὶ ἀδίκους ὁμοίως. Σαφέστατα τοίνυν ἕνα καὶ τὸν αὐτὸν εἶναι θεὸν συλλογιζόμεθα ὧδέ πως· ὅτι ὄψομαι τοὺς οὐρανούς, ἔργα τῶν δακτύλων σου καὶ ὁ κτίσας τοὺς οὐρανοὺς ἐν τοῖς οὐρανοῖς κατοικεῖ καὶ ὁ οὐρανὸς θρόνος σου τὸ ἅγιον πνεῦμα ἔψαλλεν· ὁ δὲ κύριός φησιν ἐν τῇ προσευχῇ πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· οὐρανοὶ δὲ τοῦ κτίσαντος τὸν κόσμον εἰσίν· ἀναντίρρητον ἄρα μὴ οὐχὶ καὶ υἱὸν εἶναι τὸν κύριον τοῦ δημιουργοῦ. Εἰ δὲ ὁ κτίστης πρὸς πάντων ὁμολογεῖται δίκαιος, υἱὸς δὲ τοῦ δημιουργοῦ ὁ κύριος, υἱὸς ἄρα τοῦ δικαίου ὁ κύριος. ∆ιὰ τοῦτο καὶ ὁ Παῦλός φησι νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται καὶ πάλιν, ἵνα μᾶλλον ὑπολάβῃς θεόν δίκαιον, δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ, εἰς πάντας τοὺς πιστεύοντας· οὐ γάρ ἐστι διαστολή, καὶ προσέτι μαρτυρῶν τῇ ἀληθείᾳ μετ' ὀλίγα ἐπιφέρει ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τοῦ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦν. Τὸ δὲ δίκαιον ἀγαθὸν εἰδὼς φαίνεταί που λέγων ὥστε ὁ μὲν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή, καὶ κατὰ τῆς αὐτῆς δυνάμεως ἄμφω τάσσων τὰ ὀνόματα. Ἀλλὰ καὶ οὐδεὶς ἀγαθός, εἰ μὴ ὁ πατὴρ αὐτοῦ· ὁ αὐτὸς ἄρα πατὴρ αὐτοῦ, ὁ ἓν ὤν, πολλαῖς μηνυόμενος δυνάμεσιν· καὶ τοῦτο ἦν τὸ οὐδεὶς ἔγνω τὸν πατέρα, πάντα αὐτὸν ὄντα, πρὶν ἐλθεῖν τὸν υἱόν· ὡς εἶναι ταῖς ἀληθείαις καταφανὲς τὸ τῶν συμπάντων θεὸν ἕνα μόνον εἶναι, ἀγαθόν, δίκαιον, δημιουργόν, υἱὸν ἐν πατρί, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν. Ἀλλ' οὐδὲ ἀλλότριον τοῦ σωτηρίου λόγου κηδεμονικῶς λοιδορεῖσθαι. Καὶ γὰρ οὖν καὶ τοῦτο τῆς θείας φιλανθρωπίας φάρμακον, ἐξ οὗ τὸ τῆς αἰδοῦς ἐρύθημα ἐξανθεῖ καὶ ἡ πρὸς τὸ ἁμαρτάνειν αἰσχύνη παρεισδύεται. Εἰ γὰρ ψέξαι χρή, καὶ λοιδορεῖσθαι δεῖ, ἔνθα τὴν ἀπηλγηκυῖαν ψυχὴν καιρός ἐστι τρῶσαι, οὐ θανασίμως, ἀλλὰ σωτηρίως, ὀλίγης ἀλγηδόνος ἀίδιον κερδάναντα θάνατον. Πολλὴ δὲ ἡ σοφία περὶ τὴν παιδαγωγίαν αὐτοῦ, καὶ ὁ τρόπος τῆς οἰκονομίας αὐτοῦ ποικίλος εἰς σωτηρίαν. Προσμαρτυρεῖ μὲν γὰρ τοῖς ἀγαθοῖς ὁ παιδαγωγός, ἐκκαλεῖται δὲ τοὺς κλητοὺς ἐπὶ τὰ βελτίω καὶ τοὺς ἀδικεῖν σπεύδοντας ἀποτρέπει τῆς ὁρμῆς, μεταθέσθαι δὲ εἰς ἀμείνω βίον παρακελεύεται. Οὐδέτερον γὰρ ἀμάρτυρον θατέρου προσμαρτυρουμένου, ἥ τε χάρις ἐκ μαρτυρίας μεγίστη, ἀλλὰ καὶ τὸ ἐμπαθὲς τῆς ὀργῆς, εἰ δὴ ὀργὴν τὴν νουθεσίαν αὐτοῦ χρὴ καλεῖν, φιλάνθρωπόν ἐστιν εἰς πάθη καταβαίνοντος τοῦ θεοῦ διὰ τὸν ἄνθρωπον, δι' ὃν καὶ γέγονεν ἄνθρωπος ὁ λόγος τοῦ θεοῦ. 24