Homily IX.

1 Thessalonians v. 1, 2

“But concerning the times and the seasons, brethren, ye have no need that aught be written unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.”

Nothing, as it seems, is so curious, and so fondly prone to pry into things obscure and concealed, as the nature of men. And this is wont to happen to it, when the mind is unsettled and in an imperfect state. For the simpler sort of children never cease teasing their nurses, and tutors, and parents, with their frequent questions, in which there is nothing else but “when will this be?” and “when that?” And this comes to pass also from living in indulgence, and having nothing to do. Many things therefore our mind is in haste to learn already and to comprehend, but especially concerning the period of the consummation; and what wonder if we are thus affected, for those holy men, themselves, were most of all affected in the same way? And before the Passion, the Apostles come and say to Christ, “Tell us, when shall these things be, and what shall be the sign of Thy coming, and of the end of the world?” (Matt. xxiv. 23.) And after the Passion and the Resurrection from the dead, they said to Him, Tell us, “dost Thou at this time restore again the kingdom to Israel?” (From Acts i. 6.) And they asked Him nothing sooner than this.

But it was not so afterwards, when they had been vouchsafed the Holy Ghost. Not only do they not themselves inquire, nor complain of this ignorance, but they repress those who labor under this unseasonable curiosity. Hear for instance what the blessed Paul now says, “But concerning the times and the seasons, brethren, ye have no need that aught be written unto you.” Why has he not said that no one knows? why has he not said, that it is not revealed, instead of saying, “Ye have no need that aught be written unto you”? Because in that case he would have grieved them more, but by speaking thus he comforted them. For by the expression, “Ye have no need,” as if it were both superfluous, and inexpedient, he suffers them not to enquire.

For tell me, what would be the advantage? Let us suppose that the end would be after twenty or thirty or a hundred years, what is this to us? Is not the end of his own life the consummation to every individual? Why art thou curious, and travailest about the general end? But the case is the same with us in this, as in other things. For as in other things, leaving our own private concerns, we are anxious about things in general, saying, Such an one is a fornicator, such an one an adulterer, that man has robbed, another has been injurious; but no one takes account of what is his own, but each thinks of anything rather than his own private concerns; so here also, each omitting to take thought about his own end, we are anxious to hear about the general dissolution. Now what concern is that of yours? for if you make your own a good end, you will suffer no harm from the other; be it far off, or be it near. This is nothing to us.

For this reason Christ did not tell it, because it was not expedient. How, you say, was it not expedient? He who also concealed it knows wherefore it was not expedient. For hear Him saying to His Apostles, “It is not for you to know times, or seasons, which the Father hath set within His own authority.” (Acts i. 7.) Why are you curious? Peter, the chief of the Apostles, and his fellows, heard this said, as if they were seeking things too great for them to know. True, you say; but it were possible to stop the mouths of the Greeks in this way. How? tell me. Because they say, that this world is a god; if we knew the period of its dissolution, we should have stopped their mouths. Why, is this what will stop their mouths, to know when it will be destroyed, or to know that it will be destroyed? Tell them this, that it will have an end. If they do not believe this, neither will they believe the other.

Hear Paul saying, “For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.” Not the general day only, but that of every individual. For the one resembles the other, is also akin to it. For what the one does collectively, that the other does partially. For the period of consummation took its beginning from Adam, and then is the end of the consummation;99    [This is obscure as to the exact purport. Does “then” mean the end of the individual life, or the time of Christ’s coming? The expanded text understood it in the former sense.—J.A.B.] since even now one would not err in calling it a consummation. For when ten thousand die every day, and all await That Day, and no one is raised before it, is it not the work100    τὸ ἔργον, i.e. is not what is now doing part of That Day’s work? Or it might be rendered “reality.” of That Day? And if you would know on what account it is concealed, and why it so cometh as a thief in the night, I will tell you how I think I can well account for it. No one would have ever cultivated virtue during his whole life; but knowing his last day, and, after having committed numberless sins, then having come to the Laver, he would so have departed. For if now, when the fear arising from its uncertainty shakes the souls of all, still all,101    i.e. as we say loosely, “every one.” St. Greg. Naz. complains of this practice, Or. XL., preached at Constantinople, A.D. 381. having spent their whole former life in wickedness, at their last breath give themselves up to Baptism,—if they had fully persuaded themselves concerning this matter, who would ever have cultivated virtue? If many have departed without Illumination, and not even this fear has taught them, whilst living, to cultivate the things that are pleasing to God; if this fear also had been removed, who would ever have been sober, or who gentle? There is not one! And another thing again. The fear of death and the love of life restrain many. But if each one knew that to-morrow he would certainly die, there is nothing he would refuse to attempt before that day, but he would murder whomsoever he wished, and would retrieve himself by taking vengeance on his enemies, and would perpetrate ten thousand crimes.

For a wicked man, who despairs of his life here, pays no regard even to him who is invested with the purple. He therefore who was persuaded that he must at all events die would both be revenged upon his enemy, and after having first satisfied his own soul, so would meet his end. Let me mention also a third thing. Those who are fond of life, and vehemently attached to the things of this world, would102    διεφθάρησαν. be ruined by despair and grief. For if any of the young knew that before he reached old age, he should meet his end, as the most sluggish of wild beasts, when they are taken, become still more sluggish from expecting their end, so would he also be affected. Besides, not even the men that are courageous would have had their reward. For if they knew that after three years they must certainly die, and before that time it was not possible, what reward would they have gained for daring in the face of dangers? For any one might say to them, Because you are confident of the three years of life, for this reason you throw yourselves into dangers, knowing that it is not possible for you to pass away. For he, that expects from each danger that he may come by his death, and knows that he shall live indeed, if he does not expose himself to peril, but shall die if he attempts such and such actions, he gives the greatest proof of his zeal, and of his contempt for the present life. And this I will make plain to you by an example. Tell me, if the patriarch Abraham, foreknowing that he should not have to sacrifice his son, had brought him to the place, would he then have had any reward? And what if Paul, foreknowing that he should not die, had despised dangers, in what respect would he have been admirable? For so even the most sluggish would rush into the fire, if he could find any one he could trust to ensure his safety. But not such were the Three Children. For hear them saying, “O king, there is a God in heaven, who will deliver us out of thine hands, and out of this furnace; and if not, be it known to thee that we do not serve thy gods, nor worship the golden image which thou hast set up.” (Dan. iii. 17, Sept.)

Ye see how many advantages there are, and yet there are more than these that arise from not knowing the time of our end. Meanwhile it is sufficient to learn these. On this account He so cometh as a thief in the night; that we may not abandon ourselves to wickedness, nor to sloth; that He may not take from us our reward. “For yourselves know perfectly,” he says. Why then are you curious, if you are persuaded? But that the future is uncertain, learn from what Christ has said. For that on this account He said it, hear what he says, “Watch therefore: for ye know not at what hour” the thief103    [This may be considered a mere slip of memory, or Chrys. may have inserted “the thief” as representing our Lord. The Rev. Ver. properly reads “on what day,” in ver. 42, “at what hour” having been drawn from ver. 44, where all documents have it. Chrys. has, as so often, the reading which passed into the Textus Receptus.—J.A.B.] “cometh.” (Matt. xxiv. 42.) On this account also Paul said,

Ver. 3. “When they are saying peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall in nowise escape.”

Here he has glanced at something which he has also said in his second Epistle. For since104    [To this “since” answers “see then,” below. He digresses to quote the Prophets, and then returns in a way very natural to free speaking.—J.A.B.] they indeed were in affliction, but they that warred on them at ease and in luxury, and then while he comforted them in their present sufferings by this mention of the Resurrection, the others insulted them with arguments taken from their forefathers, and said, When will it happen?—which the Prophets also said, “Woe unto them that say, Let him make speed, let God hasten his work, that we may see it: and let the counsel of the Holy One of Israel come, that we may know it!” (Isa. v. 19.); and again “Woe unto them that desire the day of the Lord.” (Amos v. 18.) He means this day; for he does not speak simply of persons who desire it, but of those who desire it because they disbelieve it: and “the day of the Lord,” he says, “is darkness, and not light”—see then how Paul consoles them, as if he had said, Let them not account their being in a prosperous state, a proof that the Judgment is not coming. For so it is that it will come.

But it may be worth while to ask, If Antichrist comes, and Elias comes, how is it “when they say Peace and safety,” that then a sudden destruction comes upon them? For these things do not permit the day to come upon them unawares, being signs of its coming. But he does not mean this to be the time of Antichrist, and the whole day, because that will be a sign of the coming of Christ, but Himself will not have a sign, but will come suddenly and unexpectedly. For travail, indeed, you say, does not come upon the pregnant woman unexpectedly: for she knows that after nine months the birth will take place. And yet it is very uncertain. For some bring forth at the seventh month, and others at the ninth. And at any rate the day and the hour is uncertain. With respect to this therefore, Paul speaks thus. And the image is exact. For there are not many sure signs of travail; many indeed have brought forth in the high roads, or when out of their houses and abroad, not foreseeing it. And he has not only glanced here at the uncertainty, but also at the bitterness of the pain. For as she while sporting, laughing, not looking for anything at all, being suddenly seized with unspeakable pains, is pierced through with the pangs of labor—so will it be with those souls, when the Day comes upon them.

“And they shall in nowise escape.” As he was saying just now.

Ver. 4. “But ye, brethren, are not in darkness, that that day should overtake you as a thief.”

Here he speaks of a life that is dark and impure. For it is just as corrupt and wicked men do all things as in the night, escaping the notice of all, and inclosing themselves in darkness. For tell me, does not the adulterer watch for the evening, and the thief for the night? Does not the violator of the tombs carry on all his trade in the night? What then? Does it not overtake them as a thief? Does it not come upon them also uncertainly, but do they know it beforehand? How then does he say, “Ye have no need that aught be written unto you”? He speaks here not with respect to the uncertainty, but with respect to the calamity, that is, it will not come as an evil to them. For it will come uncertainly indeed even to them, but it will involve them in no trouble. “That that Day,” he says, “may not overtake you as a thief.” For in the case of those who are watching and who are in the light, if there should be any entry of a robber, it can do them no harm: so also it is with those who live well. But those who are sleeping he will strip of everything, and go off; that is, those who are trusting in the things of this life.

Ver. 5. “For ye are all,” he says, “sons of light, and sons of the day.”

And how is it possible to be “sons of the day”? Just as it is said, “sons of destruction” and “sons of hell.” Wherefore Christ also said to the Pharisees, “Woe unto you—for ye compass sea and land to make one proselyte, and when he is become so, ye make him a son of hell.” (Matt. xxiii. 15.) And again Paul said, “For which things’ sake cometh the wrath of God upon the sons of disobedience.” (Col. iii. 6.) That is, those who do the works of hell and the works of disobedience. So also sons of God are those who do things pleasing to God; so also sons of day and sons of light, those who do the works of light. “And we are not of the night nor of darkness.”

Ver. 6, 7, 8. “So then let us not sleep, as do also the rest, but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night. But let us, since we are of the day, be sober.”

Here he shows, that to be in the day depends on ourselves. For here indeed, in the case of the present day and night, it does not depend on ourselves. But night comes even against our will, and sleep overtakes us when we do not wish it. But with respect to that night and that sleep, it is not so, but it is in our power always to have it day, it is in our power always to watch. For to shut the eyes of the soul, and to bring on the sleep of wickedness, is not of nature, but of our own choice. “But let us watch,” he says, “and be sober.” For it is possible to sleep while awake, by doing nothing good. Wherefore he has added, “and be sober.” For even by day, if any one watches, but is not sober, he will fall into numberless dangers, so that sobriety is the intensity of watchfulness. “They that sleep,” he says, “sleep in the night, and they that be drunken are drunken in the night.” The drunkenness he here speaks of is not that from wine only, but that also which comes of all vices. For riches and the desire of wealth is a drunkenness of the soul, and so carnal lust; and every sin you can name is a drunkenness of the soul. On what account then has he called vice sleep? Because in the first place the vicious man is inactive with respect to virtue: again, because he sees everything as a vision, he views nothing in its true light, but is full of dreams, and oftentimes of unreasonable actions: and if he sees anything good, he105    Or “it.” has no firmness, no fixedness. Such is the present life. It is full of dreams, and of phantasy. Riches are a dream, and glory, and everything of that sort. He who sleeps sees not things that are and have a real subsistence, but things that are not he fancies as things that are. Such is vice, and the life that is passed in vice. It sees not things that are, that is, spiritual, heavenly, abiding things, but things that are fleeting and fly away, and that soon recede from us.

But it is not sufficient to watch and be sober, we must also be armed. For if a man watch and is sober, but has not arms, the robbers soon dispatch him. When therefore we ought both to watch, and to be sober, and to be armed, and we are unarmed and naked and asleep, who will hinder him from thrusting home his sword? Wherefore showing this also, that we have need of arms, he has added:

Ver. 8. “Putting on the breastplate of faith and love: and for a helmet the hope of salvation.”

“Of faith and love,” he says. Here he glances at life and doctrine. He has shown what it is to watch and be sober, to have “the breastplate of faith and love.” Not a common faith, he says, but as nothing can soon pierce through a breastplate, but it is a safe wall to the breast;—so do thou also, he says, surround thy soul with faith and love, and none of the fiery darts of the devil can ever be fixed in it. For where the power of the soul is preoccupied with the armor of love, all the devices of those who plot against it are vain and ineffectual. For neither wickedness, nor hatred, nor envy, nor flattery, nor hypocrisy, nor any other thing will be able to penetrate such a soul. He has not simply said “love,” but he has bid them put it on as a strong breastplate. “And for a helmet the hope of salvation.” For as the helmet guards the vital part in us, surrounding the head and covering it on every side, so also this hope does not suffer the reason to falter, but sets it upright as the head, not permitting anything from without to fall upon it. And whilst nothing falls on it, neither does it slip of itself. For it is not possible that one who is fortified with such arms as these, should ever fall. For “now abideth faith, hope, love.” (1 Cor. xiii. 13.) Then having said, Put on, and array yourselves, he himself provides the armor, whence faith, hope, and love may be produced, and may become strong.

Ver. 9. “For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ, who died for us.”

Thus God has not inclined to this,106    [The altered text gives, “has not called us to this.”—J.A.B.] that He might destroy us, but that He might save us. And whence is it manifest that this is His will? He has given His own Son for us. So does He desire that we should be saved, that He has given His Son, and not merely given, but given Him to death. From these considerations hope is produced. For do not despair of thyself, O man, in going to God, who has not spared even His Son for thee. Faint not at present evils. He who gave His Only-Begotten, that He might save thee and deliver thee from hell, what will He spare henceforth for thy salvation? So that thou oughtest to hope for all things kind. For neither should we fear, if we were going to a judge who was about to judge us, and who had shown so much love for us, as to have sacrificed his son. Let us hope therefore for kind and great things, for we have received the principal thing; let us believe, for we have seen an example; let us love, for it is the extreme of madness for one not to love who has been so treated.

Ver. 10, 11. “That, whether we wake or sleep,” he says, “we should live together with Him. Wherefore exhort one another, and build each other up, even as also ye do.”

And again, “whether we wake or sleep”; by sleep there he means one thing, and here another. For here, “whether we sleep” signifies the death of the body; that is, fear not dangers; though we should die, we shall live. Do not despair because thou art in danger. Thou hast a strong security. He would not have given His Son if He had not been inflamed by vehement love for us. So that, though thou shouldest die, thou wilt live; for He Himself also died. Therefore whether we die, or whether we live, we shall live with Him. This is a matter of indifference: it is no concern of mine, whether I live or die; for we shall live with Him. Let us therefore do everything for that life: looking to that, let us do all our works. Vice, O beloved, is darkness, it is death, it is night; we see nothing that we ought, we do nothing that becomes us. As the dead are unsightly and of evil odor, so also the souls of those who are vicious are full of much impurity. Their eyes are closed, their mouth is stopped, they remain without motion in the bed of vice; or rather more wretched than those who are naturally dead. For they truly are dead to both, but these are insensible indeed to virtue, but alive to vice. If one should strike a dead man, he perceives it not, he revenges it not, but is like a dry stick. So also his soul is truly dry, having lost its life; it receives daily numberless wounds, and has no feeling of any, but lies insensible to everything.

One would not err in comparing such men to those who are mad, or drunk, or delirious. All these things belong to vice, and it is worse than all these. He that is mad is much allowed for by those who see him, for his disease is not from choice, but from nature alone; but how shall he be pardoned, who lives in vice? Whence then is vice? whence are the majority bad? Tell me, whence have diseases their evil nature? whence is frenzy? whence is lethargy? Is it not from carelessness? If physical disorders have their origin in choice, much more those which are voluntary. Whence is drunkenness? Is it not from intemperance of soul? Is not frenzy from excess of fever? And is not fever from the elements too abundant in us? And is not this superabundance of elements from our carelessness? For when either from deficiency or excess we carry any of the things within us beyond the bounds of moderation, we kindle that fire. Again, if when the fire is kindled, we continue to neglect it, we make a conflagration for ourselves, which we are not able to extinguish. So is it also with vice. When we do not restrain it at its beginning, nor cut it off, we cannot afterwards reach to the end of it, but it becomes too great for our power. Wherefore, I beseech you, let us do everything that we may never become drowsy. Do you not see that when sentinels have only given way a little to sleep, they derive no advantage from their long watch, for by that little they have ruined the whole, having given perfect security to him who is prepared to steal. For as we do not see thieves in the same way that they see us, so also the devil most of all is ever instant, and lying in wait, and grinding his teeth. Let us not then slumber. Let us not say, on this side there is nothing, on that side nothing; we are often plundered from a quarter whence we did not expect it. So it is with vice; we perish from a quarter whence we did not expect it. Let us look carefully round upon all things, let us not be drunken, and we shall not sleep. Let us not be luxurious, and we shall not slumber. Let us not be mad for external things, and we shall continue in sobriety. Let us discipline ourselves on every side. And as men who walk upon a tight rope cannot be off their guard ever so little, for that little causes great mischief: for the man losing his balance is at once precipitated down and perishes; so neither is it possible for us to be off our guard. We walk upon a narrow road intercepted by precipices on either side, not admitting of two feet at the same time. Seest thou not how much carefulness is necessary? Seest thou not how those who travel on such roads guard not only their feet, but their eyes also? For if he should choose to gaze on one side, though his foot stand firm, his eye becoming dizzy from the depth, plunges the whole body down. But he must take heed to himself and to his steps; wherefore he says, “neither to the right hand, nor to the left.” (Prov. iv. 27.) Great is the depth of vice, high the precipices, much darkness below. Let us take heed to the narrow way, let us walk with fear and trembling. No one, who is traveling such a road, is dissolved in laughter nor heavy with drunkenness, but travels such a road with sobriety and fasting. No one traveling such a road carries with him any superfluities; for he would be contented even lightly equipped to be able to escape. No one entangles his own feet, but leaves them disengaged, and free to move.

But we, chaining ourselves down with numberless cares, and carrying with us the numberless burdens of this life, staring about, and loosely rambling, how do we expect to travel in that narrow road? He has not merely said that “narrow is the way” (Matt. vii. 14.), but with wonder, “how107    [All the mss. examined for Field give not ὅτι, “because,” but τί, “what,” “to what extent,” “how.” This more difficult reading of Matt. vii. 14 is quite probably correct. See Margin of Rev. Ver. Observe also that Chrys. seems to omit “the gate,” connecting “narrow and straitened” with the way, as do several other Fathers (see Tisch.). Many now speak of the “strait and narrow way,” and often imagine that it means “straight.” Chrys. has a different text of this passage in his Homilies on Matthew, though some mss. there also give τί. See Amer. ed. of Tr. p. 162.—J.A.B.] narrow is the way,” that is, exceedingly narrow. And this we also do in things that are quite objects of wonder. And “straitened,” he says, “is the way which leadeth unto life.” And he has well said it. For when we are bound to give an account of our thoughts, and words, and actions, and all things, truly it is narrow. But we ourselves make it more narrow, spreading out and widening ourselves, and shuffling out our feet. For the narrow way is difficult to every one, but especially to him who is incumbered with fat, as he who makes himself lean will not perceive its narrowness. So that he who has practiced himself in being pinched, will not be discouraged at its pressure.

Let not any one therefore expect that he shall see heaven with ease. For it cannot be. Let no one hope to travel the narrow road with luxury, for it is impossible. Let no one traveling in the broad way hope for life. When therefore thou seest such and such an one luxuriating in baths, in a sumptuous table, or in other matters having troops of attendants; think not thyself unhappy, as not partaking of these things, but lament for him, that he is traveling the way to destruction. For what is the advantage of this way, when it ends in tribulation? And what is the injury of that straitness, when it leads to rest? Tell me, if any one invited to a palace should walk through narrow ways painful and precipitous, and another led to death should be dragged through the midst of the market-place, which shall we call happy? which shall we commiserate? Him, shall we not, who walks through the broad road? So also now, let us think happy, not those who are luxurious, but those who are not luxurious. These are hastening to heaven, those to hell.

And perhaps indeed many of them will even laugh at the things that are said by us. But I most of all lament and bewail them on this account, that they do not even know what they ought to laugh at, and for what they ought especially to mourn, but they confound and disturb and disorder everything. On this account I bewail them. What sayest thou, O man, when thou art to rise again, and to give an account of thy actions, and to undergo the last sentence, dost thou pay no regard indeed to these, but give thought to gratifying thy belly, and being drunken? And dost thou laugh at these things? But I bewail thee, knowing the evils that await thee, the punishment that is about to overtake thee. And this I most especially bewail, that thou dost laugh! Mourn with me, bewail with me thine own evils. Tell me, if one of thy friends perishes, dost thou not turn from those who laugh at his end, and think them enemies, but love those who weep and sympathize with thee? Then indeed if the dead body of thy wife were laid out, thou turnest from him that laughs: but when thy soul is done to death, dost thou turn from him that weeps, and laugh thyself? Seest thou how the devil has disposed us to be enemies and adversaries to ourselves? For once let us be sober, let us open our eyes, let us watch, let us lay hold on eternal life, let us shake off this long sleep. There is a Judgment, there is a Punishment, there is a Resurrection, there is an Inquisition into what we have done! The Lord cometh in the clouds “Before Him,” he says, “a fire will be kindled, and round about Him a mighty tempest” (Ps. l. 3, Sept.) A river of fire rolls before him, the undying worm, unquenchable fire, outer darkness, gnashing of teeth. Although you should be angry with me ten thousand times for mentioning these things, I shall not cease from mentioning them. For if the prophets, though stoned, did not keep silence, much more ought we to bear with enmities, and not to discourse to you with a view to please, that we may not, for having deceived you, be ourselves cut in sunder. There is punishment, deathless, unallayed, and no one to stand up for us. “Who will pity,” he says, “the charmer that is bitten by a serpent?” (Ecclus. xii. 13.) When we pity not our own selves, tell me, who will pity us? If you see a man piercing himself with a sword, will you be able to spare his life? By no means. Much more, when having it in our power to do well we do not do well, who will spare us? No one! Let us pity ourselves. When we pray to God, saying, “Lord, have mercy108    [It is the word above rendered “pity,” but the other rendering is made familiar in this phrase by the Litany. “Have pity,” just below, is still the same word.—J.A.B.] upon me,” let us say it to ourselves, and have mercy upon ourselves. We are the arbiters109    Gr. “We are lords,” but the phrase is more familiar in Greek. of God’s having mercy upon us. This grace He has bestowed upon us. If we do things worthy of mercy, worthy of His loving-kindness towards us, God will have mercy upon us. But if we have not mercy on ourselves, who will spare us? Have mercy on thy neighbor, and thou shalt find mercy of God Himself. How many every day come to thee, saying, “Have pity on me,” and thou dost not turn towards them; how many naked, how many maimed, and we do not bend toward them, but dismiss their supplications. How then dost thou claim110    [The verb translated “claim” is based on the adjective meaning “worthy.” Chrys. is somewhat fond of the play upon words.—J.A.B.] to obtain mercy, when thou thyself dost nothing worthy of mercy? Let us become compassionate, let us become pitiful, that so we may be well-pleasing to God, and obtain the good things promised to those that love Him, by the grace and lovingkindness of our Lord Jesus Christ, with whom, &c.

ΟΜΙΛΙΑ Θʹ. Περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν, ἀδελφοὶ, οὐ χρείαν ἔχετε γράφεσθαι ὑμῖν. Αὐτοὶ γὰρ ἀκριβῶς οἴδατε, ὅτι ἡ ἡμέρα Κυρίου, ὡς κλέ πτης ἐν νυκτὶ, οὕτως ἔρχεται. αʹ. Οὐδὲν οὕτως, ὡς ἔοικε, περίεργόν ἐστι καὶ λίχνον πρὸς τὴν τῶν ἀφανῶν καὶ τῶν κεκαλυμμένων μάθησιν, ὡς ἡ τῶν ἀνθρώπων φύσις. Τοῦτο δὲ αὐτῇ συμβαίνειν εἴωθεν, ὅταν ἀτελῆ καὶ μηδέπω κατηρτισμένην τὴν διάνοιαν ἔχῃ. Καὶ γὰρ τῶν παίδων οἱ ἀφελέστεροι οὐ διαλιμπάνουσιν ἀποκναίοντες καὶ τροφέας καὶ παιδαγωγοὺς καὶ πατέρας τῇ πυκνότητι τῶν πεύσεων, ἐν αἷς οὐδὲν ἕτερόν ἐστιν, ἀλλ' ἢ, πότε τόδε ἐστὶ, καὶ πότε τόδε. Συμβαίνει δὲ τοῦτο καὶ ἀπὸ τοῦ θρύπτεσθαι, καὶ ἀπὸ τοῦ μηδὲν ἔχειν ποιεῖν. Πολλὰ μὲν οὖν ἐπείγεται μανθάνειν ἤδη καὶ καταλαμβάνειν ἡμῶν ἡ διάνοια, μάλιστα δὲ τὸν περὶ τῆς συντελείας καιρόν. Καὶ τί θαυμαστὸν, εἰ ἡμεῖς τοῦτο πάσχομεν; καὶ γὰρ αὐτοὶ οἱ ἅγιοι ἐκεῖνοι οἱ ἀπόστολοι μάλιστα αὐτὸ πάντων πεπόνθασι, καὶ πρὸ μὲν τοῦ πάθους προσελθόντες λέγουσι τῷ Χριστῷ: Εἰπὲ ἡμῖν, πότε ταῦτα ἔσται, καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας καὶ τῆς συντελείας τοῦ αἰῶνος; μετὰ δὲ τὸ πάθος καὶ τὴν ἐκ νεκρῶν ἀνάστασιν ἔλεγον πρὸς αὐτόν: Εἰπὲ ἡμῖν, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τῷ Ἰσραήλ: καὶ οὐδὲν πρὸ τούτου αὐτὸν ἤροντο. Ἀλλ' οὐ μετὰ ταῦτα οὕτως, Ὅτε γὰρ τοῦ Πνεύματος τοῦ ἁγίου κατηξιώθησαν, οὐ μόνον αὐτοὶ οὐκ ἐρωτῶσιν, οὐδὲ ἀσχάλλουσι πρὸς τὴν ἄγνοιαν, ἀλλὰ καὶ τοὺς ταύτην τὴν ἄκαιρον νοσοῦντας πολυπραγμοσύνην καταστέλλουσιν. Ἄκουσον γοῦν οἷα νῦν ὁ μακάριος Παῦλός φησι: Περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν, ἀδελφοὶ, οὐ χρείαν ἔχετε γράφεσθαι ὑμῖν. Διὰ τί μὴ εἶπεν, ὅτι οὐδεὶς οἶδε; διὰ τί μὴ εἶπεν, ὅτι οὐκ ἀπεκαλύφθη, ἀλλ', Οὐ χρείαν ἔχετε γράφεσθαι ὑμῖν; Ὅτι ἐκείνως μὲν ἂν ἐλύπησε μᾶλλον: οὕτω δὲ παρεμυθήσατο εἰπών. Τῷ γὰρ, Οὐ χρείαν ἔχετε, καὶ ὡς περιττὸν, καὶ ὡς ἀσύμφορον, ζητεῖν οὐκ εἴασε. Ποῖον γὰρ, εἰπέ μοι, τὸ κέρδος; Θῶμεν εἶναι τὴν συντέλειαν μετὰ εἴκοσιν ἔτη, μετὰ τριάκοντα, μετὰ ἑκατόν: τί τοῦτο πρὸς ἡμᾶς; οὐχὶ ἑκάστῳ ἡ συντέλεια τὸ τῆς αὐτοῦ ζωῆς πέρας ἐστί; τί πολυπραγμονεῖς καὶ ὠδίνεις ὑπὲρ τοῦ κοινοῦ τέλους; Ἀλλ' ὅπερ ἐν τοῖς ἄλλοις πάσχομεν, τοῦτο καὶ ἐν τούτῳ. Καθάπερ γὰρ ἐν τοῖς ἄλλοις τὰ ἴδια ἀφέντες, τὰ κοινὰ μεριμνῶμεν λέγοντες: Ὁ δεῖνα πόρνος, ὁ δεῖνα μοιχὸς, ἐκεῖνος ἥρπασεν ἄλλος ἠδίκησε, τῶν δὲ ἑαυτοῦ οὐδεὶς οὐδένα λόγον ποιεῖται, ἀλλὰ πάντων φροντίζει μᾶλλον, ἢ τῶν οἰκείων: οὕτω καὶ ἐνταῦθα, ἀφέντες τὸ οἰκεῖον ἕκαστος τέλος μεριμνᾷν, τὴν κοινὴν βουλόμεθα κατάλυσιν μαθεῖν. Τί γάρ σοι κοινὸν πρὸς ἐκείνην ἐστίν; Ἂν ταύτην καλῶς διάθῃ τὴν τελευτὴν, οὐδὲν παρ' ἐκείνης πείσῃ δεινόν. Ἔστω πόῤῥω, ἔστω ἐγγύς: οὐδὲν τοῦτο πρὸς ἡμᾶς. Διὰ τοῦτο οὐκ εἶπεν ὁ Χριστὸς, ἐπειδὴ μὴ συνέφερε. Καὶ πῶς οὐ συνέφερε, φησίν; Αὐτὸς οἶδεν ὁ κρύψας, διὰ τί μὴ συνέφερεν: ἄκουε γὰρ αὐτοῦ λέγοντος τοῖς ἀποστόλοις: Οὐχ ὑμῶν ἐστι γνῶναι χρόνους ἢ καιροὺς, οὓς ὁ Πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ. Τί περιεργάζεσθε λοιπόν; οἱ περὶ Πέτρον τὸν κορυφαῖον ταῦτα ἤκουσαν, ὡς τὰ μείζονα ἑαυτῶν ζητοῦντες μαθεῖν. Ναὶ, φησὶν, ἀλλ' ἐνῆν τὰ τῶν Ἑλλήνων ἐπιστομίζειν οὕτω στόματα. Πῶς, εἰπέ μοι; Ἐπειδὴ ἐκεῖνοι, φησὶ, τὸν κόσμον τοῦτον θεὸν λέγουσιν εἶναι: εἰ δὲ τὸν καιρὸν ᾔδειμεν τῆς καταλύσεως, ἐπεστομίσαμεν ἂν αὐτῶν τὰ στόματα. Πάνυ γε: τοῦτο γάρ ἐστι τὸ ἐπιστομίζον ἐκείνους, τὸ μαθεῖν, ὅτι ποτὲ καταλύεται, ἢ τὸ μαθεῖν πότε καταλύεται; Εἰ ἐπιστομίζειν βούλεσθε, τοῦτο λέγετε πρὸς αὐτοὺς, ὅτι πέρας ἕξει: εἰ μὴ πείθονται τούτῳ, οὐδὲ ἐκείνῳ πείσονται. Ἄκουσον τοῦ Παύλου λέγοντος: Αὐτοὶ γὰρ ἀκριβῶς οἴδατε, ὅτι ἡ ἡμέρα Κυρίου, ὡς κλέπτης ἐν νυκτὶ, οὕτως ἔρχεται: οὐχ ἡ κοινὴ μόνον, ἀλλὰ καὶ ἡ ἑκάστου ἰδία: αὕτη γὰρ ἐκείνην μιμεῖται, ἐπειδὴ ὁμοία αὐτῇ ἐστι καὶ συγγενής. Ὅπερ γὰρ ἀθρόως ἐκείνη, τοῦτο αὕτη κατὰ μέρος ποιεῖ: καὶ τῆς συντελείας ὁ καιρὸς ἀπὸ τοῦ Ἀδὰμ ἔλαβε τὴν ἀρχὴν, τό τε τέλος ἑκάστου ἡμῶν τῆς ζωῆς εἰκὼν συντελείας ἐστὶ, καὶ οὐκ ἄν τις ἁμάρτοι συντέλειαν αὐτὸ εἰπών. Ὅταν γὰρ μυρίοι καθ' ἑκάστην ἡμέραν τελευτῶσι, καὶ ἀναμένωσι τὴν ἡμέραν ἐκείνην ἅπαντες, καὶ πρὸ ἐκείνης οὐδεὶς ἀνίσταται, οὐχὶ ἐκείνης τὸ ἔργον ἐστίν; Εἰ δὲ βούλεσθε μαθεῖν διὰ τί ἀποκέκρυπται αὕτη, καὶ διὰ τί ὡς κλέπτης ἐν νυκτὶ οὕτως ἔρχεται, ἐγὼ, ὡς ἐμαυτῷ δοκῶ καλῶς ἔχειν, ἐρῶ. Οὐδεὶς ἂν ἀρετῆς ἐπεμελήθη ποτὲ παρὰ τὸν ἅπαντα βίον, εἰ δῆλον ἦν καὶ μὴ ἀπεκέκρυπτο: ἀλλ' εἰδὼς αὐτοῦ τὴν τελευταίαν ἡμέραν, καὶ μυρία ἐργασάμενος δεινὰ, καὶ τῷ λουτρῷ τότε προσελθὼν, οὕτως ἂν ἀπῆλθεν. Εἰ γὰρ νῦν, τοῦ τῆς ἀδηλίας φόβου κατασείοντος τὰς ἁπάντων ψυχὰς, πάντες τὸν ἔμπροσθεν βίον ἅπαντα ἐν κακίᾳ καταναλώσαντες, εἰς ἐσχάτας ἀναπνοὰς τῷ βαπτίσματι διδόασιν ἑαυτούς: εἰ καὶ σφόδρα ὑπὲρ τούτου ἦσαν πεπεικότες ἑαυτοὺς, τίς ἄν ποτε ἀρετῆς ἐπεμελήθη; Εἰ γὰρ, καὶ φόβου ἐπικειμένου, πολλοὶ χωρὶς φωτίσματος ἀπῆλθον, καὶ οὐδὲ οὗτος αὐτοὺς ὁ φόβος ἐπαίδευσε ζῶντας ἐπιμελεῖσθαι τῶν τῷ Θεῷ δοκούντων: εἰ καὶ οὗτος ἀνῄρητο ὁ φόβος, τίς ἂν ἐγένετό ποτε σώφρων; τίς δὲ ἐπιεικής; Οὐκ ἔστιν οὐδείς. Καὶ ἕτερον δὲ πάλιν πολὺς ὁ τοῦ θανάτου φόβος κατέχει νῦν, καὶ ὁ τῆς ζωῆς ἔρως: εἰ δὲ ᾔδει ἕκαστος, ὅτι αὔριον πάντως τεθνήξεται, οὐδὲν ἂν παρῃτήσατο τολμῆσαι πρὸ τῆς ἡμέρας ἐκείνης, ἀλλὰ καὶ ἔσφαξεν οὓς ἂν ἠθέλησε, καὶ μυρία ἂν εἰργάσατο δεινὰ, τοὺς ἐχθροὺς ἀμυνόμενος. βʹ. Ἄνθρωπος γὰρ μιαρὸς καὶ τῆς ἐνθάδε ζωῆς ἀπεγνωκὼς οὐδὲ αὐτοῦ λόγον ἔχει τοῦ τὴν ἁλουργίδα περικειμένου. Ὁ τοίνυν πεπεισμένος ὅτι πάντως ἀπελθεῖν δεῖ, καὶ ἀμυνεῖται τὸν ἐχθρὸν, καὶ πρότερον ἀναπαύσας αὐτοῦ τὴν ψυχὴν, οὕτως ἂν ἐδέξατο τὴν τελευτήν. Εἴπω τι καὶ τρίτον ἕτερον; Οἱ φιλοζωοῦντες, καὶ σφόδρα τῶν ἐνθάδε ἐφιέμενοι, ὑπὸ τῆς ἀθυμίας ἂν καὶ τῆς λύπης διεφθάρησαν. Εἰ γάρ τις τῶν νέων ὅτι πρὸ τοῦ γήρως δέξεται τὴν τελευτὴν ἠπίστατο, καθάπερ τὰ νωθρότατα τῶν θηρίων, ἐπειδὰν συλληφθῇ, μᾶλλον τοιαῦτα γίνεται, προσδοκῶντα τὴν τελευτὴν, οὕτως ἂν διετέθη καὶ οὗτος. Οὐδὲ αὐτοὶ οἱ γενναῖοι ἄνδρες μισθὸν ἂν ἔσχον. Εἰ γὰρ ᾔδεσαν ὅτι πάντως μετὰ τρία ἔτη ἀπελθεῖν δεῖ, καὶ πρὸ ἐκείνων οὐ δυνατὸν, ποῖον ἂν ἔσχον μισθὸν, κατατολμῶντες τῶν δεινῶν; Εἶπε γὰρ ἄν τις πρὸς αὐτοὺς, ὅτι Ἐπειδὴ θαῤῥεῖτε ὑπὲρ τῶν τριῶν ἐτῶν, διὰ τοῦτο τοῖς κινδύνοις ἑαυτοὺς ἐκδιδόατε, εἰδότες ὅτι ἄλλως οὐκ ἔνι ὑμᾶς ἀπελθεῖν. Ὁ γὰρ ἐξ ἑκάστου κινδύνου προσδοκῶν τεθνήξεσθαι, καὶ εἰδὼς ὅτι ζήσεται μὲν μὴ παραβουλευσάμενος, τεθνήξεται δὲ τοιαῦτα τολμῶν, τῆς αὐτοῦ προθυμίας καὶ τοῦ καταφρονεῖν τῆς ἐνθάδε ζωῆς μέγιστον ἐξήνεγκε τεκμήριον. Ἀπὸ δὲ ὑποδείγματος τοῦτο ὑμῖν ποιήσω φανερόν: Εἰπέ μοι, εἰ ὁ πατριάρχης Ἀβραὰμ προειδὼς ὅτι οὐ σφάξει τὸν υἱὸν ἀνήγαγεν, ἆρα ἂν ἔσχε τινὰ μισθόν; Τί δὲ, εἰ ὁ Παῦλος προειδὼς, ὅτι οὐ τεθνήξεται, ὑπερεῖδε τῶν κινδύνων, ποῦ δὲ καὶ θαυμαστός; Οὕτω γὰρ καὶ ὁ νωθρότατος εἰς πῦρ ἐνέβη ἂν, εἴ τινα ἀξιόπιστον ἐγγυητὴν εὗρε τῆς ἀσφαλείας. Ἀλλ' οὐχ οἱ τρεῖς παῖδες τοιοῦτοι: ἀλλὰ τί; Ἄκουε αὐτῶν λεγόντων: Βασιλεῦ, ἔστι Θεὸς ἐν οὐρανῷ, ὃς ἐξελεῖται ἡμᾶς ἐκ τῶν χειρῶν σου, καὶ ἐκ τῆς καμίνου ταύτης: καὶ ἐὰν μὴ, γνωστὸν ἔστω σοι, ὅτι τοῖς θεοῖς σου οὐ λατρεύομεν, καὶ τῇ εἰκόνι τῇ χρυσῇ ᾗ ἔστησας, οὐ προσκυνοῦμεν. Ὁρᾶτε πόσα κέρδη ἐστὶ, καὶ πλείονα τούτων ἐκ τοῦ ἀγνοεῖν τὴν τελευτήν; Τέως δὲ ταῦτα ἀπόχρη μαθεῖν. Διὰ τοῦτο ὡς κλέπτης ἐν νυκτὶ, οὕτως ἔρχεται: ἵνα μὴ εἰς κακίαν ἐξαγάγωμεν ἑαυτοὺς, ἵνα μὴ εἰς ῥᾳθυμίαν, ἵνα μὴ τὸν μισθὸν ἡμῶν ὑποτέμηται. Αὐτοὶ γὰρ ἀκριβῶς, φησὶν, οἴδατε. Τί οὖν περιεργάζεσθε, εἰ πεπεισμένοι ἐστέ; Ὅτι δὲ ἄδηλον τὸ μέλλον, ἐξ ὧν ὁ Χριστὸς εἶπε, μάνθανε: ὅτι δὲ διὰ τοῦτο εἶπεν, ἄκουσον τί φησι: Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται. Διὰ τοῦτο καὶ Παῦλος ἔλεγεν: Ὅταν δὲ λέγωσιν, Εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος αὐτοῖς ἐφίσταται ὄλεθρος, ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ, καὶ οὐ μὴ ἐκφύγωσιν. Ἐνταῦθα τοῦτο ᾐνίξατο, ὅπερ καὶ ἐν τῇ δευτέρᾳ εἶπεν Ἐπιστολῇ. Ἐπειδὴ γὰρ οὗτοι μὲν ἦσαν ἐν θλίψεσιν, οἱ δὲ πολεμοῦντες αὐτοὺς ἐν ἀνέσει καὶ ἐν τρυφῇ, εἶτα αὐτὸς μὲν παρεμυθεῖτο τὰ παρόντα δεινὰ τῷ τῆς ἀναστάσεως λόγῳ, ἐκεῖνοι δὲ ἐπηρέαζον ἐκ τῶν προγονικῶν ἐνθυμημάτων φθεγγόμενοι καὶ ἔλεγον. Πότε ἔσται; (ὅπερ καὶ οἱ προφῆται ἔλεγον: Οὐαὶ οἱ λέγοντες, τὸ τάχος ἐγγισάτω, ἃ ποιήσει ὁ Θεὸς, ἵνα ἴδωμεν: καὶ ἐλθέτω ἡ βουλὴ τοῦ ἁγίου Ἰσραὴλ, ἵνα γνῶμεν: καὶ πάλιν: Οὐαὶ οἱ ἐπιθυμοῦντες τὴν ἡμέραν Κυρίου (οὐ γὰρ ἁπλῶς ἐπιθυμοῦντας λέγει, ἀλλὰ τοὺς ἐκ τοῦ ἀπιστεῖν ἐπιθυμοῦντας): καὶ, Ἡ ἡμέρα Κυρίου σκότος, φησὶ, καὶ οὐ φῶς): διὰ τοῦτο εἴρηκεν οὕτω. Καὶ ὅρα πῶς αὐτοὺς παραμυθεῖται: ὡς ἂν εἰ ἔλεγε: Μὴ τὸ ἐν εὐπαθείᾳ εἶναι αὐτοὺς τεκμήριον ποιείσθωσαν τοῦ μὴ παραγίνεσθαι τὴν κρίσιν: οὕτω μὲν οὖν καὶ παραγίνεται. Ἄξιον δὲ καὶ ἐκεῖνο ζητῆσαι: εἰ ὁ Ἀντίχριστος ἔρχεται, καὶ ὁ Ἠλίας ἔρχεται, πῶς ὅταν λέγωσιν, Εἰρήνη καὶ ἀσφάλεια, τότε αὐτοῖς αἰφνίδιος ὄλεθρος ἐφίσταται; ταῦτα γὰρ οὐκ ἀφίησι μὴ εἰδέναι τὴν ἡμέραν, τεκμήρια ὄντα τῆς παρουσίας αὐτῆς. Ἀλλ' οὐ τοῦτον τὸν καιρὸν αἰνίττεται, τοῦ Ἀντιχρίστου λέγω, οὔτε τὴν ἡμέραν ἐκείνην φησὶν, ὅτι σημεῖον ἔσται τῆς παρουσίας τοῦ Χριστοῦ, ἀλλ' ὅτι ὁ Χριστὸς οὐχ ἕξει σημεῖον, ἀλλ' ἀθρόον καὶ ἀπροσδοκήτως ἥξει. Καὶ μὴν τῇ κυούσῃ, φησὶν, οὐκ ἐφίσταται ἀδήλως: οἶδε γὰρ ὅτι μετὰ ἐννέα μῆνας ἔσται ὁ τόκος. Καὶ σφόδρα μὲν οὖν ἀδήλως: αἱ μὲν γὰρ ἑπταμηνιαῖα ἔτεκον, αἱ δὲ ἐννεαμηνιαῖα: ἄλλως δὲ καὶ ἡ ἡμέρα καὶ ἡ ὥρα ἄδηλος τοῦ τόκου. Πρὸς τοῦτο οὖν φησι ταῦτα ὁ Παῦλος. Καὶ ἀκριβὴς ἡ εἰκών: οὐ γὰρ πολλὰ τῆς ὠδῖνός ἐστι τὰ τεκμήρια: πολλαὶ γοῦν οὕτω καὶ ἐν ὁδοῖς καὶ τῆς οἰκίας ἔξω, μὴ προειδυῖαι, ἔτεκον. Οὐ τὸ ἄδηλον δὲ μόνον ἐνταῦθα ᾐνίξατο, ἀλλὰ καὶ τὸ τῆς ὀδύνης πικρόν. Ὥσπερ γὰρ ἐκείνη παίζουσα, γελῶσα, οὐδὲν ὅλως προορωμένη, ἐξαίφνης ἀῤῥήτοις κατασχεθεῖσα πόνοις διακόπτεται ταῖς ὠδῖσιν: οὕτω καὶ αἱ ψυχαὶ ἐκεῖναι, τῆς ἡμέρας ἐπελθούσης ἐκείνης. Καὶ οὐ μὴ ἐκφύγωσιν. Εἶτα δεικνὺς ὅτι οὐ περὶ αὐτῶν ταῦτα λέγει, ἐπήγαγεν: Ὑμεῖς δὲ, ἀδελφοὶ, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ὡς κλέπτης καταλάβῃ. γʹ. Ἐνταῦθα τὸν σκοτεινὸν καὶ ἀκάθαρτον βίον φησί. Καθάπερ γὰρ ἐν νυκτὶ πάντα πράττουσιν οἱ μιαροὶ καὶ πονηροὶ τῶν ἀνθρώπων, πάντας λανθάνοντες, καὶ ἐν σκότῳ κατακλείοντες ἑαυτούς. Εἰπὲ γάρ μοι, οὐχὶ τὴν ἑσπέραν παρατηρεῖ ὁ μοιχός; καὶ οὐχὶ τὴν νύκτα ὁ κλέπτης; ὁ τυμβωρύχος οὐχὶ πᾶσαν τὴν ἐργασίαν ἐν νυκτὶ ἔχει; Τί οὖν; οὐχὶ ὡς κλέπτης αὐτοὺς καταλαμβάνει; οὐχὶ καὶ αὐτοῖς ἀδήλως ἐφίσταται; Ἀλλὰ προΐσασι; Πῶς οὖν λέγει, Οὐ χρείαν ἔχετε γράφεσθαι ὑμῖν; Ἐνταῦθα οὐ πρὸς τὸ ἄδηλόν φησιν, ἀλλὰ πρὸς τὴν συμφοράν: τουτέστιν, οὐκ ἐπὶ κακῷ τῷ αὐτῶν ἥξει. Ἀδήλως μὲν γὰρ ἥξει καὶ αὐτοῖς, πλὴν ἀλλ' οὐδενὶ περιβαλεῖ λυπηρῷ. Ἵνα ἡ ἡμέρα, φησὶν, ὡς κλέπτης ὑμᾶς καταλάβῃ. Ἐπὶ γὰρ ἐγρηγορότων καὶ ἐν φωτὶ ὄντων, κἂν γένηταί τις εἴσοδος λῃστοῦ, οὐδὲν λυμήνασθαι δυνήσεται: οὕτω καὶ ἐπὶ τῶν ὀρθῶς ζώντων: ἀλλ' ἐκείνους τοὺς καθεύδοντας πάντων γυμνώσας ἄπεισι, τοὺς τοῖς ἐνθάδε θαῤῥοῦντας. Εἶτα καὶ ἄλλο ὑπὲρ αὐτῶν: ἐπάγει γάρ: Πάντες γὰρ ὑμεῖς, φησὶν, υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας. Καὶ πῶς ἔνι, φησὶν, υἱοὺς ἡμέρας εἶναι; Ὡς υἱοὺς ἀπωλείας, ὡς υἱοὺς γεέννης. Διὰ τοῦτο καὶ ὁ Χριστὸς ἔλεγε τοῖς Φαρισαίοις: Οὐαὶ ὑμῖν, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν, ποιῆσαι ἕνα προσήλυτον: καὶ ὅταν γένηται, ποιεῖτε αὐτὸν γεέννης υἱόν: καὶ ὁ Παῦλος: Δι' ἃ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας, τουτέστι, τοὺς τὰ τῆς γεέννης πράττοντας, τοὺς τὰ τῆς ἀπειθείας. Ὥσπερ οὖν υἱοὶ τοῦ Θεοῦ οἱ τὰ τῷ Θεῷ δοκοῦντα πράττοντες, οὕτω καὶ υἱοὶ ἡμέρας καὶ υἱοὶ φωτὸς, οἱ τὰ τοῦ φωτὸς πράττοντες. Οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους. Ἄρα οὖν μὴ καθεύδωμεν, ὡς καὶ οἱ λοιποὶ, ἀλλὰ γρηγορῶμεν καὶ νήφωμεν. Οἱ γὰρ καθεύδοντες, νυκτὸς καθεύδουσι: καὶ οἱ μεθυσκόμενοι, νυκτὸς μεθύουσιν: ἡμεῖς δὲ ἡμέρας ὄντες, νήφωμεν. Δείκνυσιν ἐνταῦθα ὅτι τὸ ἐν ἡμέρᾳ εἶναι ἡμῶν ἐστι. Καὶ ἐνταῦθα μὲν, ἐπὶ τῆς ἡμέρας ταύτης καὶ τῆς νυκτὸς λέγω, οὐχ ἡμῶν ἐστιν, ἀλλὰ καὶ ἀκόντων ἡμῶν ἔρχεται ἡ νὺξ, καὶ μὴ βουλομένων ὁ ὕπνος ἐφίσταται: ἐπὶ δὲ τῆς νυκτὸς ἐκείνης καὶ τοῦ ὕπνου, οὐκέτι, ἀλλ' ἔξεστι διαπαντὸς ἐγρηγορέναι, ἔξεστι διαπαντὸς ἡμέραν ἄγειν. Τοὺς γὰρ τῆς ψυχῆς ὀφθαλμοὺς κλεῖσαι, καὶ τὸν ἀπὸ τῆς κακίας ὕπνον ἐπαγαγεῖν, οὐκ ἔστι φύσεως, ἀλλὰ προαιρέσεως. Ἀλλὰ γρηγορῶμεν, φησὶ, καὶ νήφωμεν. Ἔξεστι γὰρ ἐγρηγορότα καθεύδειν, μηδὲν πράττοντα ἀγαθόν: διὰ τοῦτο ἐπήγαγε, Καὶ νήφωμεν. Καὶ γὰρ ἐν ἡμέρᾳ ἂν γρηγορῇ τις, μὴ νήφῃ δὲ, μυρίοις περιπεσεῖται δεινοῖς, Ὥστε γρηγορήσεως ἐπίτασις ἡ νῆψίς ἐστιν. Οἱ καθεύδοντες, φησὶ, νυκτὸς καθεύδουσι, καὶ οἱ μεθυσκόμενοι, νυκτὸς μεθύουσι. Μέθην ἐνταῦθά φησιν οὐ τὴν ἀπὸ τοῦ οἴνου μόνον, ἀλλὰ καὶ τὴν ἀπὸ πάντων τῶν κακῶν. Καὶ γὰρ μέθη ψυχῆς πλοῦτος, καὶ χρημάτων ἐπιθυμία, καὶ σωμάτων ἔρως, καὶ πᾶν ὅπερ ἂν εἴπῃς, μέθη ψυχῆς ἐστι. Διὰ τί δὲ ὕπνον τὴν κακίαν ἐκάλεσεν; Ὅτι πρῶτον μὲν ἀνενέργητός ἐστι πρὸς τὴν ἀρετὴν ὁ τοιοῦτος: ἔπειτα, ὅτι πάντα φαντασιοῦται, καὶ οὐδὲν ἀληθὲς ὁρᾷ, ἀλλ' ὀνειράτων ἐστὶ μεστὸς, καὶ ἀτόπων πολλάκις πραγμάτων: ἂν δέ τι χρηστὸν ἴδῃ, οὐδὲν ἔχει βέβαιον οὐδὲ πεπηγός. Τοιοῦτον ὁ παρὼν βίος ἐστίν: ὀνειράτων καὶ φαντασίας γέμει. Ὁ πλοῦτος ὄναρ, ἡ δόξα, πάντα τὰ τοιαῦτα. Ὁ καθεύδων, τὰ μὲν ὄντα καὶ ἀληθῶς ὑφεστῶτα οὐχ ὁρᾷ, τὰ δὲ μὴ ὄντα. ὡς ὄντα φαντασιοῦται. Τοιαύτη ἡ κακία ἐστὶ, καὶ ὁ ἐν κακίᾳ βίος: οὐχ ὁρᾷ τὰ ὄντα, τουτέστι, τὰ πνευματικὰ, τὰ οὐράνια, τὰ μένοντα, ἀλλὰ τὰ ῥέοντα καὶ ἀφιπτάμενα καὶ ἀποπηδῶντα ταχέως ἡμῶν. Οὐκ ἀρκεῖ δὲ ἐγρηγορέναι καὶ νήφειν, ἀλλὰ δεῖ καὶ καθοπλίζεσθαι. Κἂν γὰρ ἐγρηγορώς τις ᾖ καὶ νήφων, μὴ ἔχῃ δὲ ὅπλα, ταχέως αὐτὸν οἱ λῃσταὶ κατεργάζονται. Ὅταν οὖν καὶ ἐγρηγορέναι χρὴ καὶ νήφειν καὶ καθοπλίζεσθαι, ἡμεῖς δὲ ἄοπλοι καὶ γυμνοὶ ὦμεν καὶ καθεύδωμεν, τίς κωλύσει ἐκεῖνον πῆξαι τὴν μάχαιραν; Διὸ καὶ τοῦτο δηλῶν, ὅτι ὅπλων ἡμῖν δεῖ, ἐπήγαγεν: Ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν, ἐνδυσάμενοι θώρακα πίστεως καὶ ἀγάπης: καὶ περικεφαλαίαν, ἐλπίδα σωτηρίας. _Πίστεως καὶ ἀγάπης, φησίν. Ἐνταῦθα βίον μετὰ δογμάτων ὀρθῶν αἰνίττεται. Ὅρα πῶς ἐδήλωσε τί ἐστι τὸ ἐγρηγορέναι καὶ νήφειν, τὸ ἔχειν θώρακα, φησὶ, πίστεως καὶ ἀγάπης. Πίστιν οὐ τὴν τυχοῦσάν φησιν, ἀλλὰ τὴν ζέουσαν, τὴν εἰλικρινῆ, τὴν ἀχειρώτους ποιοῦσαν τοὺς προβεβλημένους αὐτήν. Ὥσπερ τὸν θώρακα οὐδὲν ἂν διατέμοι ταχέως, ἀλλ' ἔστιν ἀφανὲς τειχίον τῷ στήθει: οὕτω καὶ σὺ πίστιν καὶ ἀγάπην περιέλασον τῇ ψυχῇ, καὶ οὐδὲν τῶν πεπυρωμένων βελῶν τοῦ διαβόλου ἐμπαγῆναι δυνήσεται. Ἔνθα γὰρ ᾖ προκατειλημμένη τῷ τῆς ἀγάπης ὅπλῳ τῆς ψυχῆς ἡ δύναμις, πάντα εἰκῆ καὶ μάτην κατασκευάζουσιν οἱ ἐπιβουλεύοντες. Οὔτε γὰρ πονηρία, οὐκ ἔχθρα, οὐ βασκανία, οὐ κολακεία, οὐχ ὑπόκρισις, οὐκ ἄλλο οὐδὲν καθικέσθαι δυνήσεται τῆς τοιαύτης ψυχῆς. Οὐχ ἁπλῶς δὲ ἀγάπην εἶπεν, ἀλλ' ὡς θώρακα ἰσχυρὸν εἶπεν ἐνδύσασθαι. Εἶτα οὕτως εἰπὼν ἐπάγει: Καὶ περικεφαλαίαν, ἐλπίδα σωτηρίας. Καθάπερ γὰρ ἡ περικεφαλαία τὸ καίριον σώζει τῶν ἐν ἡμῖν, τὴν κεφαλὴν περιβάλλουσα καὶ πάντοθεν στεγάζουσα: οὕτω καὶ ἡ ἐλπὶς τὸν λογισμὸν οὐκ ἀφίησι διαπεσεῖν, ἀλλ' ὀρθὸν ἵστησιν ὥσπερ κεφαλὴν, οὐδὲν τῶν ἔξωθεν εἰς αὐτὸν πεσεῖν ἐῶσα. Ἕως δ' ἂν μηδὲν καταφέρηται, οὐδὲ αὕτη ἐπολισθαίνει: τὸν γὰρ τούτοις πεφραγμένον τοῖς ὅπλοις οὐκ ἔνι ποτὲ πεσεῖν. Μένει γὰρ, φησὶ, πίστις, ἐλπὶς, ἀγάπη, τὰ τρία ταῦτα. Εἶτα εἰπὼν, ἐνδύσασθε καὶ περιθέσθε, αὐτὸς κατασκευάζει τὰ ὅπλα λοιπὸν, καὶ δείκνυσιν ὅθεν ἂν τεχθείη πίστις καὶ ἐλπὶς καὶ ἀγάπη, καὶ τὰ ὅπλα ἰσχυρότερα γένοιτο, ἐπάγων καὶ λέγων: Ὅτι οὐκ ἔθετο ἡμᾶς ὁ Θεὸς εἰς ὀργὴν, ἀλλ' εἰς περιποίησιν σωτηρίας διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τοῦ ἀποθανόντος ὑπὲρ ἡμῶν. δʹ. Ὥστε οὐ πρὸς τοῦτο ἐκάλεσεν εἰς τὸ ἀπολέσαι, ἀλλ' εἰς τὸ σῶσαι. Καὶ ὅτι τοῦτο βούλεται, πόθεν δῆλον; Τὸν Υἱὸν αὐτοῦ ἔδωκεν ὑπὲρ ἡμῶν, φησίν: οὕτως ἡμᾶς ἐπιθυμεῖ σωθῆναι, ὅτι τὸν Υἱὸν αὐτοῦ ἔδωκε, καὶ οὐχ ἁπλῶς ἔδωκεν, ἀλλ' εἰς θάνατον. Ἀπὸ τούτων τῶν λογισμῶν ἡ ἐλπὶς τίκτεται. Μὴ γὰρ ἀπογνῷς, ἄνθρωπε, πρὸς τὸν Θεὸν ἀπερχόμενος τὸν μηδὲ Υἱοῦ φεισάμενον διὰ σέ: μὴ ἀπαγορεύσῃς τοῖς παροῦσι κακοῖς. Ὁ τὸν Μονογενῆ δοὺς, ἵνα σε σώσῃ καὶ τῆς γεέννης ἐξέληται, τίνος φείσεται λοιπὸν ὑπὲρ τῆς σῆς σωτηρίας; Ὥστε ἐλπίζειν χρὴ πάντα χρηστά. Οὐδὲ γὰρ, εἰ πρὸς δικαστὴν ἀπῄειμεν μέλλοντα κρίνειν ἡμᾶς, καὶ τοσαύτην ἀγάπην ὑπὲρ ἡμῶν ἐπιδεδειγμένον, ὡς τὸν υἱὸν κατασφάξαι, ἐδείσαμεν ἄν. Ἐλπίζωμεν οὖν χρηστὰ καὶ μεγάλα: τὸ γὰρ κεφάλαιον ἐλάβομεν, εἰ πιστεύομεν. Εἴδομεν γὰρ τὸ ὑπόδειγμα: ἀγαπήσωμεν: ἐσχάτης γὰρ ἀνοίας τὸ μὴ τὸν οὕτω διατεθέντα ἀγαπῆσαι. Ἵνα, εἴτε γρηγοροῦμεν, φησὶν, εἴτε καθεύδομεν, ἅμα σὺν αὐτῷ ζήσωμεν. Διὸ παρακαλεῖτε ἀλλήλους, καὶ οἰκοδομεῖτε εἷς τὸν ἕνα, καθὼς καὶ ποιεῖτε. Καὶ ἀλλαχοῦ πάλιν, Εἴτε γρηγοροῦμεν, εἴτε καθεύδομεν. Ἀλλ' ἕτερον ἐκεῖ τὸν ὕπνον φησὶ, καὶ ἕτερον ἐνταῦθα: ἐνταῦθα μὲν γὰρ τὸν θάνατον δηλοῖ τὸν σωματικὸν, ἐκεῖ δὲ τὴν περὶ τὸν βίον ἀμέλειαν. Ὃ οὖν δηλοῖ, τοῦτό ἐστι: Τοὺς κινδύνους μὴ δεδοίκατε κἂν ἀποθάνωμεν, ζησόμεθα. Μὴ ἀπελπίσῃς, ὅτι κινδυνεύεις: ἔχεις ἐνέχυρον ἀσφαλές: οὐκ ἂν, εἰ μὴ σφόδρα ἡμῶν περιεκαίετο, τὸν Υἱὸν αὐτοῦ ἔδωκεν. Ὥστε κἂν ἀποθάνῃς, ζήσῃ: καὶ γὰρ καὶ αὐτὸς ἀπέθανεν. Ἄν τε οὖν ἀποθάνωμεν, ἄν τε ζῶμεν, μετ' αὐτοῦ ζησόμεθα. Ἀδιάφορον τοῦτο ἔχω: οὐδέν μοι μέλει, ἄν τε ζῶ, ἄν τε ἀποθάνω: μετ' ἐκείνου γὰρ ζησόμεθα. Πάντα οὖν ὑπὲρ ἐκείνης πράττωμεν τῆς ζωῆς, πάντα πρὸς ἐκείνην ὁρῶντες ἐργασώμεθα. Σκότος ἐστὶν ἡ κακία, ἀγαπητὲ, θάνατός ἐστι, νύξ ἐστιν, οὐδὲν ὁρῶμεν τῶν δεόντων, οὐδὲν πράττομεν τῶν προσηκόντων. Καθάπερ οἱ νεκροὶ δυσειδεῖς εἰσι καὶ ὀδωδότες, οὕτω καὶ αἱ ψυχαὶ τῶν ἐν κακίᾳ πολλῆς εἰσιν ἀκαθαρσίας μεσταί: μέμυκεν αὐτῶν τὰ ὄμματα, τὸ στόμα συνείληπται, ἀκίνητοι μένουσιν ἐν τῇ κλίνῃ τῆς κακίας: μᾶλλον δὲ τῶν ταῦτα παθόντων ἐλεεινότεροι. Οὗτοι μὲν γὰρ πρὸς ἑκάτερα νεκροὶ, ἐκεῖνοι δὲ πρὸς μὲν ἀρετὴν ἀναίσθητοι, ζῶντες δὲ πρὸς κακίαν. Νεκρὸν κἂν πλήξῃ τις, οὐκ αἰσθάνεται. οὐδὲ ἀμύνεται: ἀλλ' ὥσπερ ξύλον αὖον οὕτω καὶ ἡ ψυχὴ αὖον ὄντως ἐστὶν, ἀποβαλοῦσα τὴν ζωήν: μυρία καθ' ἑκάστην ἡμέραν λαμβάνει τραύματα, καὶ οὐδενὸς αἰσθάνεται, ἀλλ' ἀναλγήτως πρὸς πάντα διάκειται. Οὐκ ἄν τις ἁμάρτοι τοῖς μεμηνόσιν αὐτοὺς παραβάλλων, τοῖς μεθύουσι, τοῖς παραπαίουσι. Πάντα δὲ ταῦτα ἔχει ἡ κακία, καὶ πάντων ἐστὶ χαλεπωτέρα. Ὁ μαινόμενος ἔχει πολλὴν συγγνώμην παρὰ τῶν ὁρώντων: οὐ γάρ ἐστι προαιρέσεως τὸ νόσημα, ἀλλὰ φύσεως μόνης: ὁ δὲ ἐν κακίᾳ διάγων, πόθεν συγγνωσθήσεται; Πόθεν, οὖν ἡ κακία; πόθεν οἱ πλείους κακοί; Πόθεν, ἐρωτᾷς; εἰπέ μοι σὺ, πόθεν ἡ κακία τῶν νοσημάτων; πόθεν φρενῖτις; πόθεν ὕπνος βαρύς; οὐχὶ ἐξ ἀπροσεξίας; Εἰ τὰ φυσικὰ νοσήματα ἀπὸ προαιρέσεως ἔχει τὴν ἀρχὴν, πολλῷ μᾶλλον τὰ προαιρετικά. Ἡ μέθη πόθεν; οὐχὶ ἐξ ἀκρασίας ψυχῆς; ἡ φρενῖτις οὐχὶ ἀπὸ ὑπερβολῆς πυρετοῦ; ὁ δὲ πυρετὸς οὐχὶ ἀπὸ πλεοναζόντων ἐν ἡμῖν στοιχείων; ἡ πλεονεξία δὲ τῶν ἐν ἡμῖν στοιχείων οὐχὶ ἐξ ἀπροσεξίας; Ὅταν γὰρ ἢ ἐνδείᾳ, ἢ πλεονεξίᾳ εἰς ἀμετρίαν τι τῶν ἐν ἡμῖν ἐξαγάγωμεν, ἀνάπτομεν ἐκεῖνο τὸ πῦρ. Πάλιν, ἂν τῆς φλογὸς ἁφθείσης, ἐπιμένωμεν καταφρονοῦντες, καθ' ἑαυτῶν ἐργαζόμεθα πυρὰν, ἣν οὐδὲ σβέσαι δυνάμεθα. Οὕτω καὶ ἐπὶ τῆς κακίας γίνεται: ὅταν ἀρξαμένην αὐτὴν μὴ κωλύωμεν, μηδὲ ἐκκόπτωμεν, οὐδὲ ἐφικέσθαι δυνάμεθα τοῦ τέλους λοιπὸν, ἀλλὰ μείζων γίνεται τῆς ἡμετέρας ἰσχύος. Διὸ, παρακαλῶ, πάντα πράττωμεν, ὥστε μηδέποτε ἀπονυστάξαι. Οὐχ ὁρᾶτε τοὺς φύλακας, ὅτι πολλάκις μικρὸν ἑαυτοὺς δόντες τῷ ὕπνῳ, οὐδὲν ἀπώναντο τῆς πολλῆς φυλακῆς; δι' ἐκείνου γὰρ τοῦ μικροῦ τὸ πᾶν διέφθειραν, τῷ βουλομένῳ κλέψαι πολλὴν δόντες τὴν ἄδειαν. Καθάπερ γὰρ οὐχ οὕτως ἡμεῖς τοὺς κλέπτας ὁρῶμεν, ὡς ἐκεῖνοι ἡμᾶς ὁρῶσιν: οὕτω καὶ ὁ διάβολος μάλιστα πάντων ἐφέστηκε καὶ ἐνεδρεύει, καὶ τρίζει τοὺς ὀδόντας. Μὴ νυστάξωμεν τοίνυν: μὴ εἴπωμεν, παρὰ τοῦτο οὐδὲν, παρ' ἐκεῖνο οὐδέν. Ὅθεν οὐ προσεδοκήσαμεν, πολλάκις ἐσυλήθημεν. Οὕτω καὶ ἐπὶ κακίας: ὅθεν οὐ προσεδοκήσαμεν, ἀπωλόμεθα. Πάντα περισκοπῶμεν ἀκριβῶς, μὴ μεθυσκώμεθα, καὶ οὐχ ὑπνώσομεν: μὴ τρυφῶμεν, καὶ οὐ καθευδήσομεν: μὴ μαινώμεθα πρὸς τὰ ἔξω, καὶ ἐν νήψει διατελέσομεν. Ῥυθμίζωμεν ἑαυτοὺς πάντοθεν. Καὶ καθάπερ ἐπὶ σχοίνου τεταμένης βαδίζοντας οὐκ ἔνι ῥᾳθυμῆσαι οὐδὲ μικρόν: τὸ γὰρ μικρὸν μέγα ἐργάζεται κακόν: περιτραπεὶς γὰρ εὐθέως κατηνέχθη καὶ ἀπώλετο: οὕτως οὐδὲ ἡμᾶς δυνατὸν ῥᾳθυμεῖν. Στενὴν βαδίζομεν ὁδὸν ὑπὸ κρημνῶν ἑκατέρωθεν ἀπειλημμένην, ὁμοῦ δύο πόδας οὐ δεχομένην. Ὁρᾷς πόσης ἡμῖν ἀκριβείας δεῖ; Οὐχ ὁρᾷς τοὺς τὰς ἀμφικρήμνους ὁδοιποροῦντας ὁδοὺς, πῶς οὐ τοὺς πόδας ἀσφαλίζονται μόνον, ἀλλὰ καὶ τοὺς ὀφθαλμούς; Ἂν γὰρ δόξῃ ἑτέρωθι προσέχειν αὐτὸν, κἂν ὁ ποῦς βεβαίως ἑστήκῃ, ἰλιγγιάσας ἀπὸ τοῦ βάθους ὁ ὀφθαλμὸς τὸ πᾶν κατήνεγκεν. Ἀλλ' ἑαυτῷ δεῖ προσέχειν, καὶ τῇ βαδίσει: διὰ τοῦτό φησι. Μήτε δεξιὰ, μήτε ἀριστερά. Πολὺς ὁ βυθὸς τῆς κακίας ἐστὶ, μεγάλοι οἱ κρημνοὶ, πολὺ κάτω σκότος, στενὴ ἡ ὁδός: προσέχωμεν μετὰ φόβου, μετὰ τρόμου περιπατῶμεν. Οὐδεὶς τοιαύτην ὁδεύων ὁδὸν, ἐκκέχυται γέλωτι, οὐδὲ βαρεῖται μέθῃ, ἀλλ' ἐν νήψει καὶ προσοχῇ τὴν τοιαύτην ὁδεύει ὁδόν: οὐδεὶς τοιαύτην ὁδεύων ὁδὸν, ἐπιφέρεταί τι τῶν περιττῶν: ἀγαπητὸν γὰρ εὔζωνον ὄντα δυνηθῆναι διαδραμεῖν: οὐδεὶς συμποδίζει τοὺς πόδας τοὺς ἑαυτοῦ, ἀλλ' εὐλύτους ἀφίησιν. εʹ. Ἡμεῖς δὲ μυρίαις φροντίσιν ἑαυτοὺς καταδεσμοῦντες, καὶ μυρία φορτία βιωτικὰ ἐπιφερόμενοι, κεχηνότες καὶ ἐκκεχυμένοι πῶς τὴν στενὴν προσδοκῶμεν βαδίζειν ὁδόν; Οὐχ ἁπλῶς εἶπεν, ὅτι στενή ἐστιν ἀλλὰ μετὰ θαυμασμοῦ: Τί στενὴ ἡ ὁδός: τουτέστι, σφόδρα στενή. Τοῦτο καὶ ἡμεῖς ποιοῦμεν ἐπὶ τῶν πάνυ θαυμαζομένων. Καὶ πάλιν, Τεθλιμμένη, φησὶν, ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν. Καὶ καλῶς εἶπε στενή. Ὅταν γὰρ καὶ ῥημάτων καὶ ἐννοιῶν καὶ πράξεων καὶ πάντων ὀφείλομεν εὐθύνας ὑπέχειν, στενὴ ὄντως ἐστί. Στενοτέραν δὲ αὐτὴν ποιοῦμεν ἡμεῖς, πλατύνοντες ἑαυτοὺς καὶ εὐρύνοντες καὶ τοὺς πόδας ἐκχέοντες. Ἡ γὰρ στενὴ παντὶ μὲν δυσχερὴς, μάλιστα δὲ τῷ λιπαινομένῳ, ὡς ὅ γε κατατήκων ἑαυτὸν, οὐδὲ αἰσθήσεται τῆς στενοχωρίας: ὥστε ὁ μεμελετηκὼς θλίβεσθαι, οὐδὲ ἀποδυσπετήσει πρὸς τὸ πιέζεσθαι. Μὴ τοίνυν μετὰ ἀνέσεως προσδοκάτω τις τὸν οὐρανὸν ὄψεσθαι: οὐ γὰρ ἔνι. Μηδεὶς μετὰ τρυφῆς ἐλπιζέτω τὴν στενὴν ὁδεύειν ὁδόν: οὐ γὰρ δυνατόν. Μηδεὶς τὴν εὐρύχωρον βαδίζων, τὴν ζωὴν ἐλπιζέτω. Ὅταν οὖν ἴδῃς λουτροῖς, τραπέζῃ πολυτελεῖ, ἢ δορυφορίαις ἐντρυφῶντα τὸν δεῖνα, μὴ ταλανίσῃς σαυτὸν, ὡς οὐ μετέχοντα τούτων, ἀλλὰ στέναξον ἐκεῖνον, ὅτι τὴν ἀπολλυμένην ὁδεύει ὁδόν. Τί γὰρ ὄφελος ταύτης τῆς ὁδοῦ, ὅταν εἰς θλῖψιν τελευτᾷ; ποῖον δὲ βλάβος ἀπ' ἐκείνης τῆς στενοχωρίας, ὅταν εἰς ἄνεσιν ἔρχηται; Εἰπέ μοι, εἴ τις εἰς τὰ βασίλεια καλούμενος, διὰ στενωπῶν θλιβερῶν καὶ ἀποκρήμνων βαδίζοι, ἕτερος δέ τις τὴν ἐπὶ θάνατον ἀγόμενος διὰ μέσης ἕλκοιτο τῆς ἀγορᾶς, τίνα μακαριοῦμεν, τίνα στενάξομεν; οὐ τὸν διὰ τῆς εὐρυχώρου βαδίζοντα; Οὕτω καὶ νῦν, μὴ τοὺς τρυφῶντας μακαρίζωμεν, ἀλλὰ τοὺς μὴ τρυφῶντας: οὗτοι πρὸς τὸν οὐρανὸν σπεύδουσιν, ἐκεῖνοι πρὸς τὴν γέενναν. Καὶ ἴσως μὲν αὐτῶν πολλοὶ καὶ γελάσονται τὰ παρ' ἡμῶν λεγόμενα: ἐγὼ δὲ μάλιστα διὰ τοῦτο ὀδύρομαι καὶ θρηνῶ, ὅτι οὐδὲ ἴσασιν ἐφ' οἷς χρὴ γελᾷν, ὑπὲρ ὧν ἐχρῆν μάλιστα πενθεῖν: ἀλλὰ πάντα συγχέουσι καὶ ταράττουσι καὶ θορυβοῦσι. Διὰ ταῦτα αὐτοὺς ἐγὼ θρηνῶ. Τί λέγεις, ἄνθρωπε; μέλλων ἀναστήσεσθαι, καὶ λόγον ὑφέξειν τῶν σοι πεπραγμένων, καὶ τὴν ἐσχάτην ὑποστήσεσθαι δίκην, τούτων μὲν οὐδένα λόγον ποιῇ, γαστρίζεσθαι δὲ μελετᾷς καὶ μεθύειν, καὶ πρὸς τούτοις γελᾷς; Ἀλλ' ἐγώ σε θρηνῶ, τὰ μένοντά σε ἐπιστάμενος κακὰ, τὴν διαδεξομένην σε τιμωρίαν: καὶ διὰ τοῦτο θρηνῶ μάλιστα, ὅτι γελᾷς. Πένθησον σὺν ἐμοὶ, θρήνησον μετ' ἐμοῦ τὰ σὰ κακά. Εἰπέ μοι, ἐάν τίς σοι τῶν οἰκείων ἀπόληται, οὐχὶ τοὺς μὲν γελῶντας ἐπὶ τῇ τελευτῇ καὶ ἀποστρέφῃ, καὶ ἐχθροὺς ἡγῇ, τοὺς δὲ δακρύοντας καὶ συμπενθοῦντας φιλεῖς; Εἶτα τῆς μὲν γυναικὸς προκειμένης νεκρᾶς, τὸν γελῶντα ἀποστρέφῃ, τῆς δὲ ψυχῆς σοι τεθανατωμένης, τὸν δακρύοντα ἀποστρέφῃ, γελᾷς δὲ αὐτός; Ὁρᾷς πῶς ἡμᾶς διέθηκεν ὁ διάβολος, ἐχθροὺς ἑαυτοῖς εἶναι καὶ πολεμίους; Ἀνανήψωμέν ποτε, διαβλέψωμεν, γρηγορήσωμεν, ἐπιλαβώμεθα τῆς αἰωνίου ζωῆς, τὸν πολὺν ὕπνον ἀποτιναξώμεθα. Κρίσις ἐστὶ, κόλασίς ἐστιν, ἀνάστασίς ἐστιν, ἐξέτασις τῶν πεπραγμένων: ὁ Κύριος ἔρχεται ἐν νεφέλαις, Πῦρ ἐνώπιον αὐτοῦ καυθήσεται, καὶ κύκλῳ αὐτοῦ καταιγὶς σφοδρὰ, φησί: ποταμὸς πυρὸς σύρεται ἔμπροσθεν αὐτοῦ, σκώληξ ἀτελεύτητος, πῦρ ἄσβεστον, σκότος ἐξώτερον, βρυγμὸς τῶν ὀδόντων. Κἂν μυριάκις ἐπὶ τούτοις δυσχεραίνητε, ἐγὼ λέγων οὐ παύσομαι. Εἰ γὰρ λιθαζόμενοι οἱ προφῆται οὐκ ἐσίγων, πολλῷ μᾶλλον ἡμᾶς ἀπεχθείας δεῖ φέρειν, καὶ μὴ πρὸς χάριν ὑμῖν ὁμιλεῖν, ἵνα μὴ ἀπατήσαντες ὑμᾶς, αὐτοὶ διχοτομηθῶμεν. Ἐκεῖ κόλασίς ἐστιν ἀθάνατος, ἀπαραμύθητος: ὁ προστησόμενος οὐδείς. Τίς ἐλεήσει, φησὶν, ἐπαοιδὸν ὀφιόδηκτον; Ὅταν ἡμεῖς ἑαυτοὺς μὴ ἐλεήσωμεν, τίς ἐλεήσει, εἰπέ μοι; Ἐὰν ἴδῃς τινὰ ξίφος ἐλαύνοντα δι' ἑαυτοῦ, τούτου δυνήσῃ φείδεσθαί ποτε; Οὐδαμῶς: πολλῷ μᾶλλον, ὅταν παρὸν ᾖ κατορθῶσαι, καὶ μὴ κατορθώσωμεν, τίς ἡμῶν φείσεται; Οὐδείς. Ἐλεήσωμεν ἑαυτούς: ὅταν εὐχώμεθα τῷ Θεῷ λέγοντες, Ἐλέησόν με, Κύριε, λέγωμεν πρὸς ἑαυτοὺς, καὶ ἑαυτοὺς ἐλεήσωμεν. Ἡμεῖς ἐσμεν κύριοι τοῦ τὸν Θεὸν ἡμᾶς ἐλεῆσαι: αὐτὸς ἡμῖν τοῦτο ἐχαρίσατο. Ἐὰν ἄξια ἐλέους πράττωμεν, ἐὰν ἄξια φιλανθρωπίας τῆς παρ' αὐτοῦ, ἐλεήσει ἡμᾶς ὁ Θεός: ἐὰν δὲ ἑαυτοὺς μὴ ἐλεῶμεν, τίς ἡμῶν φείσεται; Ἐλέησον τὸν πλησίον, καὶ ἐλεηθήσῃ παρ' αὐτοῦ τοῦ Θεοῦ. Πόσοι καθ' ἑκάστην ἡμέραν προσέρχονται λέγοντες, Ἐλέησόν με, καὶ οὐδὲ ἐπιστρέφῃ; πόσοι γυμνοὶ, πόσοι ἀνάπηροι, καὶ οὐκ ἐπικαμπτόμεθα, ἀλλὰ παραπεμπόμεθα αὐτῶν τὰς ἱκετηρίας; Πῶς οὖν ἀξιοῖς ἐλεηθῆναι, αὐτὸς οὐδὲν ἄξιον ἐλέου ποιῶν; Γενώμεθα οἰκτίρμονες, γενώμεθα ἐλεήμονες: ἵν' οὕτως εὐαρεστήσωμεν τῷ Θεῷ, καὶ ἐπιτύχωμεν τῶν ἐπηγγελμένων ἀγαθῶν τοῖς ἀγαπῶσιν αὐτὸν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.