Homily IX.

Matt. II. 16.

“Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth.”

Yet surely it was a case not for anger, but for fear and awe: he ought to have perceived that he was attempting impossible things. But he is not refrained. For when a soul is insensible and incurable, it yields to none of the medicines given by God. See for example this man following up his former efforts,349   το προτροι παγωνιζμενον. Comp. Jude 3.and adding many murders to one, and hurried down the steep any whither. For driven wild by this anger, and envy, as by some demon, he takes account of nothing, but rages even against nature herself, and his anger against the wise men who had mocked him he vents upon the children that had done no wrong: venturing then in Palestine upon a deed akin to the things that had been done in Egypt. For he “sent forth,” it is said, “and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.”

Here attend to me carefully. Because many things are uttered by many very idly touching these children, and the course of events is charged with injustice, and some of these express their perplexity about it in a more moderate way, others with more of audaciousness and frenzy. In order then that we may free these of their madness and those of their perplexity, suffer us to discourse a little upon this topic. Plainly, then, if this be their charge, that the children were left to be slain, they should find fault likewise with the slaughter of the soldiers that kept Peter.350   Acts xii. 19. For as here, when the young child had fled, other children are massacred in the place of Him who was sought; even so then, too, Peter having been delivered from his prison and chains by the angel, one of like name with this tyrant, and like temper too, when he had sought him, and found him not, slew instead of him the soldiers that kept him.

“But what is this?” it may be said; “why this is not a solution, but an enhancement of our difficulty.” I know it too, and for this intent I bring forward all such cases, that to all I may adduce one and the same solution. What then is the solution of these things? or what fair account of them can we give? That Christ was not the cause of their slaughter, but the king’s cruelty; as indeed neither was Peter to those others, but the madness of Herod. For if he had seen the wall broken through, or the doors overthrown, he might, perhaps, have had ground to accuse the soldiers that kept the apostle, of neglect; but now when all things continued in due form,351   ἐπ σχματο.and the doors were thrown wide open, and the chains fastened to the hands of them that kept him (for in fact they were bound unto him), he might have inferred from these things (that is, if he had been strictly doing a judge’s office on the matters before him), that the event was not of human power or craft, but of some divine and wonder-working power; he might have adored the doer of these things, instead of waging war with the sentinels. For God had so done all that He did, that so far from exposing the keepers, He was by their means leading the king unto the truth. But if he proved senseless, what signifies to352   [τ πρς, “what is that to,” as in following paragraph.—R.]the skillful Physician of Souls, managing all things to do good, the insubordination of him that is diseased?

And just this one may say in the present case likewise. For, wherefore art thou wroth, O Herod, at being mocked of the wise men? didst thou not know that the birth was divine? didst thou not summon the chief priests? didst thou not gather together the scribes? did not they, being called, bring the prophet also with them into thy court of judgment, proclaiming these things beforehand from of old? Didst thou not see how the old things agreed with the new? Didst thou not hear that a star also ministered to these men? Didst thou not reverence the zeal of the barbarians? Didst thou not marvel at their boldness? Wast thou not horror-struck at the truth of the prophet? Didst thou not from the former things perceive the very last also? Wherefore didst thou not reason with thyself from all these things, that this event was not of the craft of the wise men, but of a Divine Power, duly dispensing all things? And even if thou wert deceived by the wise men, what is that to353   [τ πρς.]the young children, who have done no wrong?

2. “Yea,” saith one, “Herod thou hast full well deprived of excuse, and proved him blood-thirsty; but thou hast not yet solved the question about the injustice of what took place. For if he did unjustly, wherefore did God permit it?” Now, what should we say to this? That which I do not cease to say continually, in church, in the market-place and everywhere; that which I also wish you carefully to keep in mind, for it is a sort of rule for us, suited to every such perplexity. What then is our rule, and what our saying? That although there be many that injure, yet is there not so much as one that is injured. And in order that the riddle may not disturb you too much, I add the solution too with all speed. I mean, that what we may suffer unjustly from any one, it tells either to the doing away of our sins, God so putting that wrong to our account; or unto the recompense of rewards.

And that what I may say may be clearer, let us conduct our argument in the way of illustration. As thus: suppose a certain servant who owes much money to his master, and then that this servant has been despitefully used by unjust men, and robbed of some of his goods. If then the master, in whose power it was to stay the plunderer and wrong doer, should not indeed restore that same property, but should reckon what was taken away towards what was owed him by his servant, is the servant then injured? By no means. But what if he should repay him even more? Has he not then even gained more than he has lost? Every one, I suppose, perceives it.

Now this same reckoning we are to make in regard of our own sufferings. For as to the fact, that in consideration of what we may suffer wrongfully, we either have sins done away, or receive more glorious crowns, if the amount of our sins be not so great: hear what Paul says concerning him that had committed fornication, “Deliver ye such a one to Satan for the destruction of the flesh, that the spirit may be saved.”354   1 Cor. v. 5.“But what is this?” you may say, “for the discourse was about them that were injured by others, not about them that are corrected by their teachers.” I might answer, that there is no difference;355   [Μλιστα μν οδν τ μσον.]for the question was, whether to suffer evil be not an indignity to the sufferer. But, to bring my argument nearer the very point inquired of; remember David, how, when he saw Shimei at a certain time assailing him, and trampling on his affliction, and pouring on him revilings without end, his captains desiring to slay him, he utterly forbade them, saying, “Let him curse, that the Lord may look upon mine abasement, and that he may requite me good for this cursing this day.”356   2 Sam. xvi. 11, 12. [The citation varies from the LXX., and the latter from the Hebrew: comp. R.V. in loco, where the LXX. is represented in the marginal note.—R.] And in the Psalms too in his chanting, he said, “Consider mine enemies, that they are multiplied, and they hate me with unjust hatred,” and “forgive all my sins.”357   Ps. xxv. 18, 17. And Lazarus again for the same cause enjoyed remission, having in this life suffered innumerable evils. They therefore who are wronged, are not wronged if they bear nobly all that they suffer, yea, rather they gain even more abundantly, whether they be smitten of God, or scourged by the devil.

3. “But what kind of sin had these children,” it may be said, “that they should do it away? for touching those who are of full age, and have been guilty of many negligences, one might with show of reason speak thus: but they who so underwent premature death, what sort of sins did they by their sufferings put away?” Didst thou not hear me say, that though there were no sins, there is a recompense of rewards hereafter for them that suffer ill here? Wherein then were the young children hurt in being slain for such a cause, and borne away speedily into that waveless harbor? “Because,” sayest thou, “they would in many instances have achieved, had they lived, many and great deeds of goodness.” Why, for this cause He lays up for them beforehand no small reward, the ending their lives for such a cause. Besides, if the children were to have been any great persons, He would not have suffered them to be snatched away beforehand. For if they that eventually will live in continual wickedness are endured by Him with so great long-sufferings, much more would He not have suffered these to be so taken off had He foreknown they would accomplish any great things.

And these are the reasons we have to give; yet these are not all; but there are also others more mysterious than these, which He knoweth perfectly, who Himself ordereth these things. Let us then give up unto Him the more perfect understanding of this matter, and apply ourselves to what follows, and in the calamities of others let us learn to bear all things nobly. Yea, for it was no little scene of woe, which then befell Bethlehem, the children were snatched from their mother’s breast, and dragged unto this unjust slaughter.

And if thou art yet faint-hearted, and not equal to controlling thyself in these things, learn the end of him who dared all this, and recover thyself a little. For very quickly was he overtaken by punishment for these things; and he paid the due penalty of such an abominable act, ending his life by a grievous death, and more pitiable than that which he now dared inflict;358   See Josephus, A.J. xvii. 6, 5.suffering also countless additional ills, which ye may know of by perusing Josephus’ account of these events. But, lest we should make our discourse long, and interrupt its continuity, we have not thought it necessary to insert that account in what we are saying.

4. “Then was fulfilled that which was spoken by Jeremy the prophet,359   Jer. xxxi. 15.saying, In Rama was there a voice heard, Rachel weeping for her children, and would not be comforted, because they are not.”360   Matt. ii. 17, 18.

Thus having filled the hearer with horror by relating these things: the slaughter so violent and unjust, so extremely cruel and lawless; he comforts him again, by saying, Not from God’s wanting power to prevent it did all this take place, nor from any ignorance of His, but when He both knew it, and foretold it,361   [προανακηρττοντο, “proclaiming beforehand,” a technical term of ecclesiastical Greek.—R.]and that loudly by His prophet. Be not troubled then, neither despond, looking unto His unspeakable providence, which one may most clearly see, alike by what He works, and by what He permits. And this He intimated in another place also, when discoursing to His disciples. I mean where, having forewarned them of the judgment seats, and executions, and of the wars of the world, and of the battle that knows no truce, to uphold their spirit and to comfort them He saith, “Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father which is in Heaven.”362   Matt. x. 29. These things He said, signifying that nothing is done without His knowledge, but while He knows all, yet not in all doth He act. “Be not then troubled,” He saith, “neither be disturbed.” For if He know what ye suffer, and hath power to hinder it, it is quite clear that it is in His providence and care for you that He doth not hinder it. And this we ought to bear in mind in our own temptations also, and great will be the consolation we shall thence receive.

But what, it may be said, hath Rachel to do with Bethlehem? For it saith, “Rachel weeping for her children.” And what hath Rama to do with Rachel? Rachel was the mother of Benjamin, and on his death, they buried her in the horse-course that was near this place.363   Gen. xxxv. 19, LXX. and xlviii. 7. The tomb then being near, and the portion pertaining unto Benjamin her infant (for Rama was of the tribe of Benjamin), from the head of the tribe first, and next from the place of her sepulture, He naturally denominates her young children who were massacred.364   [“He calls the young children who were massacred hers,” i.e., Rachel’s.—R.] Then to show that the wound that befell her was incurable and cruel, He saith, “she would not be comforted because they are not.”

Hence again we are taught this, which I mentioned before, never to be confounded when what is happening is contrary to the promise of God. Behold, for instance, when He was come for the salvation of the people, or rather for the salvation of the world, of what kind were His beginnings. His mother, first, in flight; His birth-place is involved in irremediable calamities, and a murder is perpetrated of all murders the bitterest, and there is lamentation and great mourning, and wailings everywhere. But be not troubled; for He is wont ever to accomplish His own dispensations by their contraries, affording us from thence a very great demonstration of His power.

Thus did He lead on His own disciples also, and prepared them to do all their duty, bringing about things by their contraries, that the marvel might be greater. They, at any rate, being scourged and persecuted, and suffering terrors without end, did in this way get the better of them that were beating and persecuting them.

5. “But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph saying, Arise, and take the young Child and His mother, and go into the land of Israel.”365   Matt. ii. 19, 20.

He no more saith “fly,” but “go.” Seest thou again after the temptation refreshment? then after the refreshment danger again? in that he was freed indeed from his banishment, and came back again to his own country; and beheld the murderer of the children brought to the slaughter;366   σφαγιασθντα. [“Massacred,” a bold figure of speech.—R.]but when he hath set foot on his own country, he finds again a remnant of the former perils, the son of the tyrant living, and being king.

But how did Archelaus reign over Judæa, when Pontius Pilate was governor? Herod’s death had recently taken place, and the kingdom had not yet been divided into many parts; but as he had only just ended his life, the son for a while kept possession of the kingdom “in the room of his father Herod;” his brother also bearing this name, which is the reason why the evangelist added, “in the room of his father Herod.”

It may be said, however, “if he was afraid to settle in Judæa on account of Archelaus, he had cause to fear Galilee also on account of Herod.” I answer, By his changing the place, the whole matter was thenceforward thrown into shade; for the whole assault was upon “Bethlehem and the coasts thereof.” Therefore now that the slaughter had taken place, the youth Archelaus had no other thought, but that the whole was come to an end, and that amongst the many, He that was sought had been destroyed. And besides, his father having come to such an end of his life before his eyes, he became for the future more cautious about farther proceedings, and about urging on that course of iniquity.

Joseph therefore comes to Nazareth, partly to avoid the danger, partly also delighting to abide in his native place. To give him the more courage, he receives also an oracle from the angel touching this matter. Luke, however, doth not say that he came there by Divine warning, but that when they had fulfilled all the purification, they returned to Nazareth.367   Luke ii. 39. What then may one say? That Luke is giving an account of the time before the going down to Egypt, when he saith these things. For He would not have brought them down thither before the purification, in order that nothing should be done contrary to the law, but he waited for her to be purified, and to go to Nazareth, and that then they should go down to Egypt. Then, after their return, He bids them go to Nazareth. But before this they were not warned of God to go thither, but yearning after their native place, they did so of their own accord. For since they had gone up for no other cause but on account of the taxing, and had not so much as a place where to stay, when they had fulfilled that for which they had come up, they went down to Nazareth.368   [Of this there is no hint in the narrative; it is a harmonistic conjecture, with little to recommend it.—R.]

6. We see here the cause why the angel also, putting them at ease for the future, restores them to their home. And not even this simply, but he adds to it a prophecy, “That it might be fulfilled,” saith he, “which was spoken by the prophets, He shall be called a Nazarene.”369   Matt. ii. 23.

And what manner of prophet said this? Be not curious, nor overbusy. For many of the prophetic writings have been lost; and this one may see from the history of the Chronicles.370   See 2 Chron. ix. 29, where it is said that certain of the acts of Solomon were written in the book of Nathan the prophet, and in the prophecy of Ahijah the Shilonite; and in the visions of Iddo the Seer against Jeroboam the son of Nebat. See also ibid. xii. 15, and xiii. 22. [The explanation given above is as bold as it is ingenious.—R.] For being negligent, and continually falling into ungodliness, some they suffered to perish, others they themselves burnt up371   [The Oxford edition reads “brought up;” evidently a misprint for “burnt up” (κατκαιον ).—R.]and cut to pieces. The latter fact Jeremiah relates;372   Jer. xxxvi. 23.the former, he who composed the fourth book of Kings, saying, that after373   2 Kings xxii. 8, etc.a long time the book of Deuteronomy was hardly found, buried somewhere and lost. But if, when there was no barbarian there, they so betrayed their books, much more when the barbarians had overrun them. For as to the fact, that the prophet had foretold it, the apostles themselves in many places call Him a Nazarene.374   See Acts iii. 22, iii. 6, iv. 10, vi. 14, etc.

“Was not this then,” one may say, “casting a shade over the prophecy touching Bethlehem?” By no means: rather this very fact was sure greatly to stir up men, and to awaken them to the search of what was said of Him. Thus, for example, Nathanael too enters on the inquiry concerning Him, saying, “Can there any good thing come out of Nazareth?”375   John i. 46. For the place was of little esteem; or rather not that place only, but also the whole district of Galilee. Therefore the Pharisees said, “Search and look, for out of Galilee ariseth no prophet.”376   John vii. 52. [R.V. text: “Search, and see that out of Galilee ariseth no prophet.”—R.] Nevertheless, He is not ashamed to be named even from thence, signifying that He needs not ought of the things of men; and His disciples also He choses out of Galilee; everywhere cutting off the pretexts of them who are disposed to be remiss, and giving tokens that we have no need of outward things, if we practise virtue. For this cause He doth not choose for Himself so much as a house; for “the Son of Man,” saith He, “hath not where to lay His head;”377   Matt. viii. 20.and when Herod is plotting against Him, He fleeth, and at His birth is laid in a manger, and abides in an inn, and takes a mother of low estate; teaching us to think no such thing a disgrace, and from the first outset trampling under foot the haughtiness of man, and bidding us give ourselves up to virtue only.

7. For why dost thou pride thyself on thy country, when I am commanding thee to be a stranger to the whole world? (so He speaks); when thou hast leave to become such as that all the universe shall not be worthy of thee? For these things are so utterly contemptible, that they are not thought worthy of any consideration even amongst the philosophers of the Greeks, but are called Externals, and occupy the lowest place.

“But yet Paul,” one may say, “allows them, saying on this wise, ‘As touching the election, they are beloved for the fathers’ sake.’”378   Rom. xi. 28. [The Oxford edition reads: “for the Fathers sake;” a misprint, conveying an incorrect sense.—R.] But tell me, when, and of what things was he discoursing, and to whom? Why, to those of Gentile origin, who were puffing themselves up on their faith, and exalting themselves against the Jews, and so breaking them off the more: to quell the swelling pride of the one, and to win over the others, and thoroughly excite them to the same emulation. For when he is speaking of those noble and great men, hear how he saith, “They that say these things, show plainly that they seek a country; and truly if they had been mindful of that from whence they came out, they might have had opportunity to have returned: but now they desire another, a better country.”379   Heb. xi. 14, 15. And again, “These all died in faith, not having obtained the promises, but having seen them afar off, and embraced them.”380   Heb. xi. 13. [R.V., more correctly: “having seen them and greeted them from afar.”—R.] And John too said unto those that were coming to him, “Think not to say, We have Abraham to our father.”381   Matt. iii. 9. And Paul again, “For they are not all Israel, which are of Israel; neither they, which are the children of the flesh, are they the children of God.”382   Rom. ix. 6–8. For what were the sons of Samuel advantaged, tell me, by their father’s nobleness, when they were not heirs of their father’s virtue? And what profit had Moses’ sons, not having emulated his perfection?383   [ἀκρβειαν, “strictness.”—R.] Therefore neither did they inherit the dominion; but whilst they enrolled him as their father, the rule of the people passed away to another, to him who had become his son in the way of virtue. And what harm was it to Timothy, that he was of a Greek father? Or what on the other hand again was Noah’s son profited by the virtue of his father, when he became a slave instead of free? Seest thou, how little the nobleness of a father avails his children in the way of advocacy?384   [προστασαν, “advancement.”—R.] For the wickedness of Ham’s disposition overcame the laws of nature, and cast him not only out of the nobility which he had in respect of his father, but also out of his free estate. And what of Esau? Was he not son of Isaac, and had he not his father to stand his friend? Yea, his father too endeavored and desired that he should partake of the blessings, and he himself for the sake of this did all that was commanded him. Nevertheless, because he was untoward,385   σκαο.none of these things profited him; but although he was by birth first, and had his father on his side doing everything for this object, yet not having God with him, he lost all.

But why do I speak of men? The Jews were sons of God, and gained nothing by this their high birth. Now if a man, having become a son of God, but failing to show forth an excellency meet for this noble birth, is even punished the more abundantly; why dost thou bring me forward the nobleness of ancestors remote or near? For not under the old covenant386   [τ παλαι, without a substantive, the technical term in ecclesiastical Greek for the Old Testament.—R.]only, but even under the new, one may find this rule to have held. For “as many as received Him,” it is said “to them gave He power to become the sons of God.”387   John i. 12. And yet many of these children Paul hath affirmed to be nothing profited by their father; “For if ye be circumcised,” saith he, “Christ shall profit you nothing.”388   Gal. v. 2. And if Christ be no help to those who will not take heed to themselves, how shall a man stand up in their behalf?

8. Let us not therefore pride ourselves either on high birth, or on wealth, but rather despise them who are so minded: neither let us be dejected at poverty. But let us seek that wealth, which consists in good works; let us flee that poverty, which causes men to be in wickedness, by reason of which also that rich man was poor;389   Luke xvi. 24.wherefore he had not at his command so much as a drop of water, and that, although he made much entreaty. Whereas, who can be so poor amongst us,390   The words in italics are omitted in several mss. [In four mss and two versions the clause is wanting; see note at close of this Homily.—R.]as to want water enough even for comfort? There is none such. For even they that are pining with extreme hunger, may have the comfort of a drop of water; and not of a drop only, but of refreshment too far more abundant. Not so that rich man, but he was poor even to this degree: and what was yet more grievous, he could not so much as soothe his poverty from any source. Why then do we gape after riches, since they bring us not into Heaven?

For tell me, if any king among those upon earth had said, It is impossible for him that is rich to be distinguished at court, or to enjoy any honor; would ye not have thrown away every one his riches with contempt? So then, if they cast us out from such honor as is in the palaces below, they shall be worthy of all contempt: but, when the King of Heaven is day by day crying aloud and saying, “It is hard with them, to set foot on that sacred threshold;” shall we not give up all, and withdraw from our possessions, that with boldness we may enter into the kingdom? And of what consideration are we worthy, who are at great pains to encompass ourselves with the things that obstruct our way thither; and to hide them not only in chests, but even in the earth, when we might entrust them to the guard of the very Heavens? Since now surely thou art doing the same, as if any husbandman, having gotten wheat wherewith to sow a rich land, was to leave the land alone, and bury all the wheat in a pit, so as neither to enjoy it himself, nor for the wheat to come to ought, but decay and waste. But what is their common plea, when we accuse them of these things? It gives no little comfort, say they, to know that all is laid up for us in safety at home. Nay, rather not to know of its being laid up is a comfort. For even if thou art not afraid of famine, yet other more grievous things, on account of this store, must needs be a terror to thee: deaths, wars, plots laid against thee. And if a famine should ever befall us, the people again, constrained by the belly, takes weapon in hand against thy house. Or rather, in so doing, thou art first of all bringing famine into our cities, and next thou art forming for thine own house this gulf, more grievous than famine. For by stress of famine I know not any who have come to a speedy end; there being in fact many means in many quarters which may be devised to assuage that evil: but for possessions and riches, and the pursuits connected with them, I can show many to have come by their ruin, some in secret, some openly. And with many such instances the highways abound, with many the courts of law, and the market-places. But why speak I of the highways, the courts of law and the market-places? Why, the very sea thou mayest behold filled with their blood. For not over the land only, as it seems, hath this tyranny prevailed, but over the ocean also hath walked in festal procession with great excess. And one makes a voyage for gold, another, again, is stabbed for the same; and the same tyrannical power hath made one a merchant, the other a murderer.

What then can be less trustworthy than Mammon, seeing that for his sake one travels, and ventures, and is slain? “But who,” it is said, “will pity a charmer that is bitten with a serpent?”391   Ecclus. xii. 13. For we ought, knowing its cruel tyranny, to flee that slavery, and destroy that grievous longing. “But how,” saith one, “is this possible?” By introducing another longing, the longing for Heaven. Since he that desires the kingdom will laugh covetousness to scorn; he that is become Christ’s slave is no slave of mammon, but rather his lord; for him that flieth from him, he is wont to follow, and to fly from him that pursues. He honors not so much his pursuer as his despiser; no one doth he so laugh to scorn, as them that desire him; nor doth he only laugh them to scorn, but wraps round them also innumerable bonds.

Be it ours then, however late, to loose these grievous chains. Why bring thy reasonable soul into bondage to brute matter, to the mother of those untold evils? But, oh the absurdity! that while we are warring against it in words, it makes war with us by deeds, and leads and carries us everywhere about, insulting us as purchased with money, and meet for the lash; and what can be more disgraceful and dishonorable than this?

Again: if we do not get the better of senseless forms of matter, how shall we have the advantage of the incorporeal powers? If we despise not vile earth and abject stones, how shall we bring into subjection the principalities and authorities? How shall we practise temperance? I mean, if silver dazzle and overpower us, when shall we be able to hurry by a fair face? For, in fact, some are so sold under this tyranny, as be moved somehow even at the mere show of the gold, and in playfulness to say, that the very eyes are the better for a gold coin coming in sight. But make not such jests, whoever thou art;392   [ἄνθρωπε.]for nothing so injures the eyes, both those of the body and those of the soul, as the lust of these things. For instance; it was this grievous longing that put out the lamps of those virgins, and cast them out of the bride chamber. This sight, which (as thou saidst) “doeth good to the eyes,” suffered not the wretched Judas to hearken unto the Lord’s voice, but led him even to the halter, made him burst asunder in the midst; and, after all that, conducted him on to hell.

What then can be more lawless than this? what more horrible? I do not mean the substance of riches, but the unseasonable and frantic desire of them? Why, it even drops human gore, and looks murder, and is fiercer than any wild beast, tearing in pieces them that fall in its way, and what is much worse, it suffers them not even to have any sense of being so mangled. For reason would that those who are so treated should stretch forth their hand to them that pass by, and call them to their assistance, but these are even thankful for such rendings of their flesh, than which what can be more wretched?

Let us then, bearing in mind all these things, flee the incurable disease; let us heal the wounds it hath made, and withdraw ourselves from such a pest: in order that both here we may live a secure and untroubled life, and attain to the future treasure; unto which God grant that we may all attain,393   Om. in one or two mss. [The clause in brackets is wanting in four mss. and in two versions; the identical authorities which omit the clause in sec. 8. The Oxford editor estimates the facts differently in the two instances, without any adequate reason.—R.]by the grace and love towards man of our Lord Jesus Christ, with whom unto the Father together with the Holy Ghost be glory, might, honor, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ Θʹ. Τότε ἰδὼν Ἡρώδης ὅτι ἐνεπαίχθη ὑπὸ τῶν μά γων, ἐθυμώθη λίαν: καὶ ἀποστείλας ἀνεῖλε πάντας τοὺς παῖδας τοὺς ἐν Βηθλεὲμ, καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς, ἀπὸ διετοῦς καὶ κατ ωτέρω, κατὰ τὸν χρόνον, ὃν ἠκρίβωσε παρὰ τῶν μάγων. αʹ. Καὶ μὴν οὐκ ἐχρῆν θυμωθῆναι, ἀλλὰ φοβηθῆναι καὶ συσταλῆναι, καὶ ἰδεῖν ὅτι ἀνηνύτοις ἐπιχειρεῖ πράγμασιν. Ἀλλ' οὐ καταστέλλεται. Ὅταν γὰρ ἀγνώμων ᾖ ψυχὴ καὶ ἀνίατος, οὐδενὶ εἴκει τῶν παρὰ τοῦ Θεοῦ δεδομένων φαρμάκων. Ὅρα γοῦν καὶ τοῦτον τοῖς προτέροις ἐπαγωνιζόμενον, καὶ φόνῳ φόνους συνάπτοντα, καὶ κατὰ κρημνοῦ πανταχοῦ φερόμενον. Ὥσπερ γὰρ ὑπό τινος δαίμονος τῆς ὀργῆς ταύτης καὶ τῆς βασκανίας ἐκβακχευθεὶς, οὐδενὸς ποιεῖται λόγον, ἀλλὰ καὶ κατὰ τῆς φύσεως αὐτῆς μαίνεται, καὶ τὴν ὀργὴν τὴν κατὰ τῶν ἐμπαιξάντων μάγων, κατὰ τῶν οὐδὲν ἠδικηκότων παίδων ἀφίησι, συγγενὲς δρᾶμα τῶν ἐν Αἰγύπτῳ γενομένων τότε ἐν Παλαιστίνῃ τολμῶν. Ἀποστείλας γὰρ, φησὶν, ἀνεῖλε πάντας τοὺς παῖδας τοὺς ἐν Βηθλεὲμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς, ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσε παρὰ τῶν μάγων. Ἐνταῦθά μοι μετὰ ἀκριβείας προσέχετε. Καὶ γὰρ πολλοὶ πολλὰ φλυαροῦσιν ὑπὲρ τῶν παίδων τούτων, ἀδικίαν ἐγκαλοῦντες τοῖς γεγενημένοις: καὶ οἱ μὲν ἐπιεικέστερον ὑπὲρ αὐτῶν διαποροῦσιν, οἱ δὲ θρασύτερον καὶ μανικώτερον. Ἵν' οὖν τοὺς μὲν τῆς μανίας, τοὺς δὲ τῆς ἀπορίας ἀπαλλάξωμεν, ἀνάσχεσθε μικρὸν διαλεγομένων ἡμῶν περὶ τῆς ὑποθέσεως ταύτης. Εἰ γὰρ δὴ τοῦτο ἐγκαλοῦσιν, ὅτι περιώφθη τὰ παιδία ἀναιρούμενα, ἐγκαλέσουσι καὶ τῇ τῶν στρατιωτῶν σφαγῇ τῶν τὸν Πέτρον φυλαττόντων. Ὥσπερ γὰρ ἐνταῦθα τοῦ παιδίου φυγόντος, ἕτερα παιδία ἀντὶ τοῦ ζητουμένου κατασφάττεται: οὕτω δὴ καὶ τότε τὸν Πέτρον τοῦ δεσμωτηρίου καὶ τῶν ἁλύσεων ἀπαλλάξαντος τοῦ ἀγγέλου, ὁμώνυμός τις τοῦ τυράννου τούτου καὶ ὁμότροπος ζητήσας καὶ οὐχ εὑρὼν, τοὺς τηροῦντας αὐτὸν στρατιώτας ἀπέκτεινεν ἀντ' ἐκείνου. Καὶ τί τοῦτο; φησί: τοῦτο γὰρ οὐ λύσις, ἀλλὰ προσθήκη τοῦ ζητουμένου. Οἶδα κἀγὼ, καὶ διὰ τοῦτο εἰς μέσον πάντα φέρω τὰ τοιαῦτα, ἵνα πᾶσι μίαν ἐπαγάγω τὴν λύσιν. Τίς οὖν ἐστι τούτων ἡ λύσις; καὶ τίνα ἂν ἔχοιμεν λόγον εὐπρόσωπον εἰπεῖν; Ὅτι οὐχ ὁ Χριστὸς τῆς σφαγῆς αὐτοῖς αἴτιος γέγονεν, ἀλλ' ἡ ὠμότης τοῦ βασιλέως: ὥσπερ οὖν οὐδὲ ἐκείνοις ὁ Πέτρος, ἀλλ' ἡ ἄνοια τοῦ Ἡρώδου. Εἰ μὲν γὰρ τοῖχον διορυγέντα εἶδεν, ἢ θύρας ἀνατραπείσας, εἶχεν ἴσως ῥαθυμίαν ἐγκαλέσαι τοῖς φυλάττουσι τὸν Ἀπόστολον στρατιώταις: νυνὶ δὲ πάντων ἐπὶ σχήματος μενόντων, καὶ τῶν θυρῶν ἀποκεκλεισμένων, καὶ τῶν ἁλύσεων ταῖς χέρσι τῶν φυλαττόντων συμβεβλημένων (καὶ γὰρ ἦσαν αὐτῷ συνδεδεμένοι), ἠδύνατο συλλογίσασθαι ἐκ τούτων, εἴγε ὀρθῶς ἐδίκαζε τοῖς γινομένοις, ὅτι οὐκ ἀνθρωπίνης δυνάμεως ἦν, οὐδὲ κακουργίας τὸ γινόμενον, ἀλλὰ θείας τινὸς καὶ παραδοξοποιοῦ δυνάμεως, καὶ προσκυνῆσαι τὸν ποιήσαντα ταῦτα, ἀλλ' οὐ πολεμῆσαι τοῖς φυλάττουσιν. Οὕτω γὰρ ὁ Θεὸς ἐποίησεν ἅπερ ἐποίησεν ἅπαντα, ὡς μὴ μόνον τοὺς φύλακας μὴ προδοῦναι, ἀλλὰ καὶ τὸν βασιλέα δι' αὐτῶν χειραγωγῆσαι πρὸς τὴν ἀλήθειαν. Εἰ δὲ ἀγνώμων ἐκεῖνος ἐφάνη, τί πρὸς τὸν σοφὸν τῶν ψυχῶν ἰατρὸν καὶ πάντα ἐπ' εὐεργεσίᾳ πραγματευόμενον ἡ τοῦ κάμνοντος ἀταξία; Ὃ δὴ καὶ ἐνταῦθα ἔστιν εἰπεῖν. Τίνος γὰρ ἕνεκεν ἐθυμώθης, ὦ Ἡρώδη, παρὰ τῶν μάγων ἐμπαιχθείς; Οὐκ ἔγνως ὅτι θεῖος ὁ τόκος ἦν; οὐ σὺ τοὺς ἀρχιερεῖς ἐκάλεσας; οὐ σὺ τοὺς γραμματέας συνήγαγες; οὐχὶ κληθέντες ἐκεῖνοι καὶ τὸν Προφήτην μεθ' ἑαυτῶν εἰς τὸ σὸν εἰσήγαγον δικαστήριον ταῦτα ἄνωθεν προαναφωνοῦντα; οὐκ εἶδες τὰ παλαιὰ τοῖς νέοις συμφωνοῦντα; οὐκ ἤκουσας ὅτι καὶ ἀστὴρ τούτοις διηκονήσατο; οὐκ ᾐδέσθης τῶν βαρβάρων τὴν σπουδήν; οὐκ ἐθαύμασας αὐτῶν τὴν παῤῥησίαν; οὐκ ἔφριξας τοῦ Προφήτου τὴν ἀλήθειαν; οὐκ ἐνενόησας ἀπὸ τῶν προτέρων καὶ τὰ ἔσχατα; Τίνος ἕνεκεν οὐκ ἐλογίσω κατὰ σεαυτὸν ἐκ τούτων ἁπάντων, ὅτι οὐ τῆς ἀπάτης τῶν μάγων ἦν τὸ γινόμενον, ἀλλὰ θείας δυνάμεως πάντα πρὸς τὸ δέον οἰκονομούσης; Εἰ δὲ καὶ ἠπατήθης παρὰ τῶν μάγων, τί πρὸς τὰ παιδία τὰ οὐδὲν ἠδικηκότα: βʹ. Ναὶ, φησίν: ἀλλὰ τὸν μὲν Ἡρώδην καλῶς ἀπεστέρησας τῆς ἀπολογίας, καὶ μιαιφόνον ἔδειξας: οὐδέπω δὲ τὸν περὶ τῆς ἀδικίας τῶν γεγενημένων ἔλυσας λόγον. Εἰ γὰρ καὶ ἐκεῖνος ἀδίκως ἔπραττε, τίνος ἕνεκεν ὁ Θεὸς συνεχώρησε; Τί οὖν ἂν εἴποιμεν πρὸς τοῦτο; Ὅπερ ἀεὶ καὶ ἐν Ἐκκλησίᾳ, καὶ ἐν ἀγορᾷ, καὶ πανταχοῦ λέγων οὐ παύομαι: ὃ καὶ ὑμᾶς βούλομαι μετὰ ἀκριβείας διατηρεῖν: κανὼν γάρ τις ἐστὶ πρὸς ἅπασαν ἡμῖν τοιαύτην ἁρμόττων ἀπορίαν. Τίς οὖν ἐστιν ὁ κανὼν, καὶ τίς ὁ λόγος; Ὅτι οἱ μὲν ἀδικοῦντες πολλοὶ, ὁ δὲ ἀδικούμενος οὐδὲ εἷς. Καὶ ἵνα μὴ ἐπὶ πλεῖον ὑμᾶς τὸ αἴνιγμα ταράττῃ, καὶ τὴν λύσιν ἐπάγω ταχέως. Ὅπερ γὰρ ἂν πάθωμεν ἀδίκως παρ' ὁτουοῦν, ἢ εἰς ἁμαρτημάτων διάλυσιν ὁ Θεὸς ἡμῖν λογίζεται τὴν ἀδικίαν ἐκείνην, ἢ εἰς μισθῶν ἀντίδοσιν. Καὶ ἵνα σαφέστερον γένηται τὸ λεγόμενον, ἐπὶ ὑποδείγματος τὸν λόγον ἀγάγωμεν. Θῶμεν γὰρ εἶναί τινα οἰκέτην πολλὰ ὀφείλοντα τῷ δεσπότῃ χρήματα: εἶτα παρὰ ἀδίκων ἀνδρῶν ἐπηρεασθῆναι τὸν οἰκέτην τοῦτον, καὶ ἀφαιρεθῆναί τινα τῶν αὐτοῦ. Ἂν τοίνυν ὁ δεσπότης ὁ κωλῦσαι δυνάμενος τὸν ἅρπαγα καὶ πλεονέκτην, ἐκεῖνα μὲν μὴ ἀποκαταστήσῃ τὰ χρήματα, εἰς δὲ τὰ ὀφειλόμενα αὐτῷ παρὰ τοῦ δούλου λογίσηται τὰ ἀφαιρεθέντα, ἆρα μὴ ἠδίκηται ὁ οἰκέτης; Οὐδαμῶς. Τί δὲ, ἂν καὶ πλείονα ἀποδῷ; ἆρα οὐχὶ καὶ μειζόνως ἐκέρδανε; Παντί που δῆλον. Τοῦτο τοίνυν καὶ ἐφ' ὧν ἡμεῖς πάσχομεν, λογισώμεθα. Ὅτι γὰρ ὑπὲρ ὧν ἂν πάθωμεν κακῶς, ἢ ἁμαρτήματα διαλυόμεθα, ἢ λαμπροτέρους λαμβάνομεν στεφάνους, ἂν μὴ ἁμαρτήματα τοσαῦτα ἔχωμεν, ἄκουσον τοῦ Παύλου λέγοντος πρὸς τὸν πεπορνευκότα: Παράδοτε τὸν τοιοῦτον τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκὸς, ἵνα τὸ πνεῦμα σωθῇ. Καὶ τί τοῦτο; φησί. Περὶ γὰρ τῶν ἀδικουμένων παρ' ἑτέρων ὁ λόγος ἦν, οὐ περὶ τῶν παρὰ τῶν διδασκάλων διορθουμένων. Μάλιστα μὲν οὐδὲν τὸ μέσον: τὸ γὰρ ζητούμενον ἦν, εἰ τὸ παθεῖν κακῶς οὐκ ἔστιν ἐπήρεια τῷ παθόντι. Ἀλλ' ἵνα καὶ πρὸς τὸ ἐγγύτερον τοῦ ζητουμένου ἀγάγω τὸν λόγον, ἀναμνήσθητι τοῦ Δαυΐδ, ὃς τὸν Σεμεῒ τότε ὁρῶν ἐπικείμενον καὶ ἐναλλόμενον αὐτοῦ τῇ συμφορᾷ, καὶ μυρίοις αὐτὸν ὀνείδεσι πλύνοντα, βουλομένων ἀνελεῖν τῶν στρατηγῶν, διεκώλυε λέγων: Ἄφετε αὐτὸν καταρᾶσθαι, ὅπως ἴδῃ Κύριος τὴν ταπείνωσίν μου, καὶ ἀνταποδῷ μοι ἀγαθὰ ἀντὶ τῆς κατάρας ταύτης ἐν τῇ ἡμέρᾳ ταύτῃ. Καὶ ἐν τοῖς Ψαλμοῖς δὲ ᾄδων ἔλεγεν: Ἴδε τοὺς ἐχθρούς μου ὅτι ἐπληθύνθησαν, καὶ μῖσος ἄδικον ἐμίσησάν με, καὶ ἄφες πάσας τὰς ἁμαρτίας μου. Καὶ ὁ Λάζαρος δὲ διὰ τοῦτο ἀπέλαυσεν ἀνέσεως, ἐπειδὴ μυρία κατὰ τὸν βίον τοῦτον ἔπαθε κακά. Οὐκ ἄρα ἠδίκηνται οἱ ἀδικηθέντες, ἐὰν γενναίως ἐνέγκωσιν ἅπερ πάσχουσιν ἅπαντα, ἀλλὰ καὶ μειζόνως κερδαίνουσιν, ἄν τε παρὰ τοῦ Θεοῦ πλήττωνται, ἄν τε παρὰ τοῦ διαβόλου μαστίζωνται. Καὶ ποίαν εἶχον ἁμαρτίαν τὰ παιδία, φησὶν, ἵνα ταύτην διαλύσωνται; περὶ μὲν γὰρ τῶν ἐν ἡλικίᾳ γενομένων καὶ πολλὰ πεπλημμεληκότων εἰκότως ἄν τις ταῦτα εἴποι: οἱ δὲ ἄωρον οὕτως ὑπομείναντες τελευτὴν, ποῖα ἁμαρτήματα, δι' ὧν κακῶς ἔπαθον, ἀπέθεντο; Οὐκ ἤκουσάς μου λέγοντος, ὅτι κἂν ἁμαρτήματα μὴ ᾖ, μισθῶν ἀντίδοσις ἐκεῖ γίνεται τοῖς πάσχουσιν ἐνταῦθα κακῶς; Τί τοίνυν ἐβλάβη τὰ παιδία ἀναιρεθέντα ἐπὶ ὑποθέσει τοιαύτῃ, καὶ πρὸς τὸν ἀκύμαντον ταχέως ἀπενεχθέντα λιμένα; Ὅτι πολλὰ καὶ μεγάλα πολλάκις ἔμελλον, φησὶ, ζήσαντες κατορθοῦν. Ἀλλὰ διὰ τοῦτο οὐ μικρὸν αὐτοῖς προαποτίθεται τὸν μισθὸν, τὸ ἐπὶ ὑποθέσει τοιαύτῃ καταλῦσαι τὸν βίον. Ἄλλως δὲ οὐδ' ἂν εἴασεν, εἰ μεγάλοι τινὲς ἔμελλον ἔσεσθαι οἱ παῖδες, προαναρπασθῆναι. Εἰ γὰρ τοὺς ἐν πονηρίᾳ μέλλοντας ζῇν διηνεκῶς, μετὰ μακροθυμίας φέρει τοσαύτης, πολλῷ μᾶλλον τούτους οὐκ ἂν εἴασεν οὕτως ἀπενεχθῆναι, εἰ προῄδει μεγάλα τινὰ ἀνύσοντας. γʹ. Καὶ οὗτοι μὲν οἱ παρ' ἡμῶν λόγοι: οὐ μὴν ἅπαντες οὗτοι, ἀλλ' εἰσὶ καὶ τούτων ἀποῤῥητότεροι ἕτεροι, οὓς μετὰ ἀκριβείας οἶδεν ὁ ταῦτα οἰκονομῶν αὐτός. Παραχωρήσαντες τοίνυν αὐτῷ τῆς ἀκριβεστέρας ἐν τούτῳ καταλήψεως, τῶν ἑξῆς ἡμεῖς ἐχώμεθα, καὶ ἐν ταῖς ἑτέρων συμφοραῖς παιδευώμεθα πάντα φέρειν γενναίως. Καὶ γὰρ οὐ μικρὰ τότε κατέλαβε τὴν Βηθλεὲμ τραγῳδία, τῶν παίδων ἁρπαζομένων ἀπὸ τῆς θηλῆς τῶν μητέρων, καὶ ἐπὶ τὴν ἄδικον ταύτην ἀγομένων σφαγήν. Εἰ δὲ ἔτι μικροψυχεῖς, καὶ ἐλάττων εἶ τῆς ἐπὶ τούτοις φιλοσοφίας, μάθε τοῦ ταῦτα τολμήσαντος τὸ τέλος, καὶ μικρὸν ἀνάπνευσον. Ταχίστη γὰρ αὐτὸν ὑπὲρ τούτων κατέλαβε δίκη, καὶ τοῦ μιάσματος τούτου τὴν προσήκουσαν ἐδίδου τιμωρίαν, θανάτῳ χαλεπῷ καὶ τοῦ νῦν τολμηθέντος ἐλεεινοτέρῳ καταλύων τὸν βίον, καὶ ἕτερα μυρία πάσχων κακὰ, ὅπερ εἴσεσθε τὴν Ἰωσήπου περὶ τούτων ἱστορίαν ἐπελθόντες: ἢν, ἵνα μὴ μακρὸν ποιῶμεν τὸν λόγον καὶ τὴν συνέχειαν διακόπτωμεν, οὐκ ἀναγκαῖον εἶναι ἐνομίσαμεν τοῖς παροῦσιν ἐνθεῖναι. Τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἱερεμίου τοῦ προφήτου λέγοντος: Φωνὴ ἐν Ῥαμᾶ ἠκούσθη, Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελε παρακληθῆναι, ὅτι οὐκ εἰσίν. Ἐπειδὴ γὰρ φρίκης ἐνέπλησε τὸν ἀκροατὴν ταῦτα διηγησάμενος, τὴν σφαγὴν τὴν βιαίαν, τὴν ἄδικον, τὴν ὠμοτάτην, τὴν παράνομον, παραμυθεῖται πάλιν αὐτὸν, λέγων, ὅτι οὐκ ἀδυνατοῦντος τοῦ Θεοῦ κωλῦσαι ταῦτα ἐγίνετο, οὐδὲ ἀγνοοῦντος, ἀλλὰ καὶ προειδότος καὶ προανακηρύττοντος διὰ τοῦ Προφήτου. Μὴ τοίνυν θορυβηθῇς, μηδὲ καταπέσῃς, εἰς τὴν ἀπόῤῥητον αὐτοῦ πρόνοιαν ἀφορῶν, ἣν καὶ δι' ὧν ἐνεργεῖ, καὶ δι' ὧν συγχωρεῖ, μάλιστά ἐστιν ἰδεῖν: ὅπερ οὖν καὶ ἀλλαχοῦ τοῖς μαθηταῖς διαλεγόμενος ᾐνίξατο. Ἐπειδὴ γὰρ τὰ δικαστήρια, καὶ τὰς ἀπαγωγὰς, καὶ τοὺς τῆς οἰκουμένης πολέμους, καὶ τὴν ἄσπονδον μάχην αὐτοῖς προανεκήρυττεν, ἀνέχων αὐτῶν τὴν ψυχὴν καὶ παραμυθούμενός φησιν: Οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ τοῦ Πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς. Ταῦτα δὲ ἔλεγε, δεικνὺς ὅτι οὐδὲν ἀγνοοῦντος αὐτοῦ γίνεται, ἀλλ' εἰδότος μὲν ἅπαντα, οὐ μὴν πάντα ἐνεργοῦντος Μὴ τοίνυν, φησὶ, ταράττεσθε, μηδὲ θορυβεῖσθε. Ὁ γὰρ εἰδὼς ἃ πάσχετε, καὶ κωλῦσαι δυνάμενος, εὔδηλον ὅτι προνοῶν ὑμῶν καὶ κηδόμενος οὐ κωλύει: ὅπερ καὶ ἐπὶ τῶν πειρασμῶν τῶν ἡμετέρων ἐννοεῖν δεῖ: καὶ ἱκανὴν ἐντεῦθεν ληψόμεθα τὴν παράκλησιν. Καὶ τί, φησὶ, κοινὸν τῇ Ῥαχὴλ πρὸς τὴν Βηθλεέμ; ἴσως εἴποι τις ἄν: Ῥαχὴλ γὰρ, φησὶ, κλαίουσα τὰ τέκνα αὐτῆς: Τί δὲ τῇ Ῥαμᾶ πρὸς τὴν Ῥαχήλ; Ἡ Ῥαχὴλ μήτηρ ἦν τοῦ Βενιαμὶν, καὶ τελευτήσασαν αὐτὴν εἰς τὸν ἱππόδρομον ἔθαψαν τὸν πλησίον ὄντα τοῦ χωρίου τούτου. Ἐπεὶ οὖν καὶ ὁ τάφος πλησίον, καὶ ὁ κλῆρος τοῦ παιδίου ταύτης ἦν τοῦ Βενιαμίν (ἡ γὰρ Ῥαμᾶ τῆς Βενιαμίτιδος ἦν φυλῆς): ἀπό τε τοῦ φυλάρχου, ἀπό τε τοῦ τόπου τῆς ταφῆς εἰκότως αὐτῆς τὰ παιδία τὰ σφαγιασθέντα καλεῖ. Εἶτα δεικνὺς ὅτι ἀνίατον ἦν τὸ συμβὰν ἕλκος καὶ ὠμὸν, φησίν: Οὐκ ἤθελε παρακληθῆναι, ὅτι οὐκ εἰσί. Πάλιν κἀντεῦθεν παιδευόμεθα τοῦτο, ὅπερ ἔμπροσθεν ἔλεγον, τὸ μηδέποτε θορυβεῖσθαι, ὅταν τῇ τοῦ Θεοῦ ὑποσχέσει τὰ γινόμενα ἐναντία ᾗ. Ἰδοὺ γοῦν παραγενομένου αὐτοῦ ἐπὶ σωτηρίᾳ τοῦ λαοῦ, μᾶλλον δὲ ἐπὶ σωτηρίᾳ τῆς οἰκουμένης, οἷα γέγονε τὰ προοίμια. Ἐν φυγῇ μὲν ἡ μήτηρ, συμφοραῖς δὲ ἀνηκέστοις ἡ πατρὶς περιπίπτει, καὶ τολμᾶται φόνος πάντων φόνων ὁ πικρότατος, καὶ θρῆνος καὶ ὀδυρμὸς πολὺς καὶ οἰμωγαὶ πανταχοῦ. Ἀλλὰ μὴ ταραχθῇς: εἴωθε γὰρ ἀεὶ διὰ τῶν ἐναντίων τὰς οἰκονομίας τὰς ἑαυτοῦ πληροῦν, μεγίστην ἐντεῦθεν τῆς αὐτοῦ δυνάμεως παρεχόμενος ἡμῖν ἀπόδειξιν. Οὕτω καὶ τοὺς μαθητὰς ἐνῆγε τοὺς ἑαυτοῦ, καὶ κατορθοῦν πάντα παρεσκεύαζε, διὰ τῶν ἐναντίων τὰ ἐναντία οἰκονομῶν, ἵνα μεῖζον τὸ θαῦμα γένηται. Μαστιζόμενοι γοῦν κἀκεῖνοι, καὶ ἐλαυνόμενοι, καὶ μυρία πάσχοντες δεινὰ, οὕτω τῶν μαστιζόντων καὶ ἐλαυνόντων περιεγένοντο. Τελευτήσαντος δὲ τοῦ Ἡρώδου, ἰδοὺ ἄγγελος Κυρίου κατ' ὄναρ φαίνεται τῷ Ἰωσὴφ, λέγων: Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ, καὶ πορεύου εἰς γῆν Ἰσραήλ. Οὐκέτι φησὶ, Φεῦγε, ἀλλὰ, Πορεύου. δʹ. Εἶδες πάλιν μετὰ τὸν πειρασμὸν ἄνεσιν; εἶτα μετὰ τὴν ἄνεσιν κίνδυνον πάλιν; Τῆς μὲν γὰρ ὑπερορίας ἀφείθη, καὶ πρὸς τὴν οἰκείαν ἐπανῆλθε χώραν, καὶ τὸν φονέα τῶν παίδων σφαγιασθέντα εἶδεν: ἐπιβὰς δὲ τῆς οἰκείας, πάλιν λείψανα τῶν προτέρων εὑρίσκει κινδύνων, τὸν υἱὸν τοῦ τυράννου ζῶντα καὶ βασιλεύοντα. Καὶ πῶς Ἀρχέλαος ἐβασίλευσε τῆς Ἰουδαίας, Ποντίου Πιλάτου ἡγεμονεύοντος; Πρόσφατος ἦν ἡ τελευτὴ γεγενημένη, καὶ οὐδέπω εἰς πολλὰ ἦν διαιρεθεῖσα ἡ βασιλεία: ἀλλ' ὡς ἄρτι καταλύσαντος ἐκείνου, τέως ὁ υἱὸς τὴν ἀρχὴν κατεῖχεν ἀντὶ Ἡρώδου τοῦ πατρὸς αὐτοῦ: καὶ γὰρ καὶ τῷ ἀδελφῷ αὐτοῦ τοῦτο ὄνομα ἦν: διὸ προσέθηκεν ὁ Εὐαγγελιστὴς, Ἀντὶ Ἡρώδου τοῦ πατρὸς αὐτοῦ. Ἀλλ' εἰ τὴν Ἰουδαίαν ἐδεδοίκει, φησὶ, καταλαβεῖν διὰ τὸν Ἀρχέλαον, ἔδει καὶ τὴν Γαλιλαίαν διὰ τὸν Ἡρώδην φοβηθῆναι. Ἀλλ' εἰ τὸ χωρίον ἤμειψε, τὸ πρᾶγμα συνεσκιάζετο λοιπόν: ἡ γὰρ ὁρμὴ πᾶσα κατὰ τῆς Βηθλεὲμ ἦν καὶ τῶν ὁρίων αὐτῆς. Τῆς τοίνυν σφαγῆς γενομένης, ᾤετο λοιπὸν ὁ παῖς Ἀρχέλαος τέλος ἐσχηκέναι τὸ πᾶν, καὶ ἐν τοῖς πολλοῖς καὶ τὸν ζητούμενον ἀνῃρῆσθαι. Ἄλλως δὲ καὶ τὸν πατέρα οὕτω καταλύσαντα τὸν βίον ἰδὼν, εὐλαβέστερος πρὸς τὸ περαιτέρω προελθεῖν ἐγένετο, καὶ ἐπαγωνίσασθαι τῇ παρανομίᾳ. Ἔρχεται τοίνυν ὁ Ἰωσὴφ εἰς τὴν Ναζαρὲτ, ὁμοῦ τε τὸν κίνδυνον φεύγων, ὁμοῦ τε ἐμφιλοχωρῶν τῇ πατρίδι. Ἵνα μᾶλλον θαῤῥῇ, καὶ χρηματισμὸν δέχεται παρὰ τοῦ ἀγγέλου περὶ τούτου. Καὶ μὴν ὁ Λουκᾶς οὔ φησι κατὰ χρηματισμὸν αὐτὸν ἐληλυθέναι ἐκεῖ, ἀλλ' ὅτι τὸν καθαρμὸν πληρώσαντες πάντα, ὑπέστρεψαν εἰς Ναζαρέτ. Τί οὖν ἔστιν εἰπεῖν; Ὅτι τὸν χρόνον τὸν πρὸ τῆς καθόδου τῆς εἰς Αἴγυπτον ἱστορῶν ὁ Λουκᾶς ταῦτα λέγει. Οὐδὲ γὰρ ἂν πρὸ τοῦ καθαρμοῦ κατήγαγεν αὐτοὺς ἐκεῖσε, ὥστε μηδὲν γενέσθαι παράνομον, ἀλλ' ἔμεινε καθαρθῆναι καὶ ἐλθεῖν εἰς Ναζαρὲτ, καὶ τότε καταβῆναι εἰς Αἴγυπτον. Εἶτα μετὰ τὸ ἀνελθεῖν κελεύει αὐτοῖς εἰς τὴν Ναζαρὲτ ἐλθεῖν. Πρὸ δὲ τούτου οὐκ ἦσαν χρηματισθέντες ἐκεῖσε ἐλθεῖν, ἀλλ' ἐμφιλοχωροῦντες τῇ πατρίδι αὐτομάτως τοῦτο ἐποίουν. Ἐπειδὴ γὰρ δι' οὐδὲν ἕτερον ἢ διὰ τὴν ἀπογραφὴν ἀνέβησαν, καὶ οὐδὲ στῆναί που εἶχον, πληρώσαντες δι' ὅπερ ἀνῆλθον, κατέβησαν εἰς Ναζαρέτ. Διὰ δὴ τοῦτο καὶ ὁ ἄγγελος αὐτοὺς λοιπὸν ἀναπαύων ἀποδίδωσι τῇ οἰκίᾳ: καὶ οὐδὲ τοῦτο ἁπλῶς, ἀλλὰ καὶ αὐτὸ μετὰ προφητείας: Ἵνα πληρωθῇ γὰρ, φησὶ, τὸ ῥηθὲν ὑπὸ τῶν Προφητῶν, ὅτι Ναζωραῖος κληθήσεται. Καὶ ποῖος προφήτης τοῦτο εἶπε; Μὴ περιεργάζου, μηδὲ πολυπραγμόνει. Πολλὰ γὰρ τῶν προφητικῶν ἠφάνισται βιβλίων: καὶ ταῦτα ἐκ τῆς ἱστορίας τῶν Παραλειπομένων ἴδοι τις ἄν. Ῥᾴθυμοι γὰρ ὄντες, καὶ εἰς ἀσέβειαν συνεχῶς ἐμπίπτοντες, τὰ μὲν ἠφίεσαν ἀπόλλυσθαι, τὰ δὲ αὐτοὶ κατέκαιον καὶ κατέκοπτον. Καὶ τὸ μὲν Ἱερεμίας διηγεῖται, τὸ δὲ ὁ τὴν τετάρτην συντιθεὶς τῶν Βασιλειῶν, λέγων μετὰ πολὺν χρόνον μόλις τὸ Δευτερονόμιον εὑρῆσθαι κατορωρυγμένον που καὶ ἠφανισμένον. Εἰ δὲ οὐκ ὄντος βαρβάρου οὕτω τὰ βιβλία προὔδωκαν, πολλῷ μᾶλλον τῶν βαρβάρων ἐπελθόντων. Ἐπεὶ ὅτι γε προεῖπον οἱ Προφῆται, καὶ οἱ ἀπόστολοι πολλαχοῦ Ναζωραῖον καλοῦσι. Τοῦτο οὖν συνεσκίαζε τὴν προφητείαν, φησὶ, τὴν περὶ τῆς Βηθλεέμ; Οὐδαμῶς: ἀλλ' αὐτὸ μὲν οὖν τοῦτο μάλιστα ἐκίνει, καὶ πρὸς τὴν ἔρευναν διήγειρε τῶν περὶ αὐτοῦ λεγομένων. Οὕτω γοῦν καὶ ὁ Ναθαναὴλ πρὸς τὴν ζήτησιν ἔρχεται τὴν περὶ αὐτοῦ λέγων: Ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; Καὶ γὰρ ἦν εὐτελὲς τὸ χωρίον: μᾶλλον δὲ οὐ τὸ χωρίον μόνον, ἀλλὰ καὶ ἅπαν τὸ μέρος τῆς Γαλιλαίας. Διὰ τοῦτο ἔλεγον οἱ Φαρισαῖοι: Ἐρώτησον, καὶ ἴδε, ὅτι Προφήτης ἐκ τῆς Γαλιλαίας οὐκ ἐγήγερται. Ἀλλ' ὅμως αὐτὸς οὐδὲ ἐκεῖθεν ἐπαισχύνεται καλεῖσθαι, δεικνὺς ὅτι οὐδενὸς δεῖται τῶν ἀνθρωπίνων: καὶ τοὺς μαθητὰς δὲ ἐκ τῆς Γαλιλαίας ἐκλέγεται: πανταχοῦ τὰς σκήψεις περικόπτων τῶν ῥᾳθυμεῖν βουλομένων, καὶ δεικνὺς ὅτι οὐδενὸς ἡμῖν τῶν ἔξωθεν δεῖ, ἐὰν ἀρετὴν ἀσκήσωμεν. Διὰ τοῦτο οὐδὲ οἰκίαν ἐκλέγεται: Ὁ γὰρ Υἱὸς τοῦ ἀνθρώπου, φησὶν, οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ: καὶ Ἡρώδου ἐπιβουλεύοντος φεύγει, καὶ ἐν φάτνῃ τεχθεὶς ἀνακλίνεται, καὶ ἐν καταλύματι μένει, καὶ μητέρα εὐτελῆ λαμβάνει: διδάσκων ἡμᾶς μηδὲν τῶν τοιούτων αἰσχρὸν εἶναι νομίζειν, καὶ τὸν ἀνθρώπινον καταπατῶν ἐκ προοιμίων τῦφον, καὶ μόνης εἶναι τῆς ἀρετῆς κελεύων. εʹ. Τί γὰρ ἐπὶ πατρίδι μέγα φρονεῖς, ὅταν πάσης τῆς οἰκουμένης ξένον εἶναί σε κελεύω; φησίν: ὅταν ἐξῇ σοι γενέσθαι τοιοῦτον, ὡς τὸν κόσμον ἅπαντα μὴ εἶναί σου ἄξιον; Οὕτω γὰρ ταῦτα εὐκαταφρόνητα, ὡς μηδὲ παρὰ τοῖς φιλοσοφοῦσι τῶν Ἑλλήνων ἀξιοῦσθαι λόγου τινὸς, ἀλλὰ τὰ ἐκτὸς καλεῖσθαι, καὶ τὴν ἐσχάτην χώραν κατέχειν. Καίτοιγε ὁ Παῦλος καταδέχεται, φησὶν, οὕτω λέγων: Κατὰ δὲ τὴν ἐκλογὴν, ἀγαπητοὶ, διὰ τοὺς πατέρας. Ἀλλ' εἰπὲ, πότε, καὶ περὶ τίνων, καὶ πρὸς τίνας διαλεγόμενος. Πρὸς γὰρ τοὺς ἐξ ἐθνῶν μέγα φυσῶντας ἐπὶ τῇ πίστει, καὶ τῶν Ἰουδαίων κατεξανισταμένους, καὶ ταύτῃ μειζόνως αὐτοὺς ἀποῤῥηγνύντας: καταστέλλων μὲν ἐκείνων τὸ φύσημα, τούτους δὲ ἐφελκόμενος, καὶ πρὸς τὸν αὐτὸν διεγείρων ζῆλον. Ἐπεὶ ὅταν περὶ τῶν γενναίων ἐκείνων καὶ μεγάλων ἀνδρῶν λέγῃ ἄκουσον πῶς φησιν: Οἱ δὲ ταῦτα λέγοντες ἐμφανίζουσιν ὅτι πατρίδα ἐπιζητοῦσι. Καὶ εἰ μὲν ἐκείνης ἐμνημόνευον, ἀφ' ἧς ἐξῆλθον, εἶχον ἂν καιρὸν ἀνακάμψαι: νῦν δὲ ἑτέρας κρείττονος ὀρέγονται. Καὶ πάλιν: Κατὰ πίστιν ἀπέθανον οὗτοι πάντες, μὴ κομισάμενοι τὰς ἐπαγγελίας, ἀλλὰ πόῤῥωθεν αὐτὰς ἰδόντες καὶ ἀσπασάμενοι. Καὶ Ἰωάννης δὲ τοῖς πρὸς αὐτὸν ἐρχομένοις ἔλεγε: Μὴ δόξητε λέγειν, ὅτι Πατέρα ἔχομεν τὸν Ἀβραάμ. Καὶ ὁ Παῦλος πάλιν: Οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ, οὗτοι Ἰσραὴλ, οὐδὲ τὰ τέκνα τῆς σαρκὸς, ταῦτα τέκνα τοῦ Θεοῦ. Τί γὰρ οἱ τοῦ Σαμουὴλ ἀπώναντο παῖδες, εἰπέ μοι, τῆς εὐγενείας τοῦ πατρὸς, μὴ γενόμενοι τῆς ἀρετῆς τοῦ πατρὸς κληρονόμοι; τί δὲ οἱ τοῦ Μωϋσέως ἐκέρδαναν, μὴ ζηλώσαντες αὐτοῦ τὴν ἀκρίβειαν; Οὐκοῦν οὐδὲ διεδέξαντο τὴν ἀρχήν: ἀλλ' αὐτοὶ μὲν αὐτὸν ἐπεγράφοντο πατέρα, ἡ δὲ δημαγωγία πρὸς ἕτερον μετέβαινε, τὸν κατ' ἀρετὴν αὐτοῦ γενόμενον υἱόν. Τί δὲ ὁ Τιμόθεος ἐβλάβη, πατρὸς Ἕλληνος ὤν; τί δ' αὖ πάλιν ὁ τοῦ Νῶε υἱὸς ἐκέρδανεν ἐκ τῆς τοῦ πατρὸς ἀρετῆς, δοῦλος ἀντ' ἐλευθέρου γενόμενος; Εἶδες πῶς οὐκ ἀρκεῖ πατρὸς εὐγένεια τοῖς γεννωμένοις εἰς προστασίαν; Ἡ γὰρ κακία τῆς προαιρέσεως τοὺς τῆς φύσεως ἐνίκησε νόμους, καὶ οὐ μόνον αὐτὸν τῆς εὐγενείας τῆς πρὸς τὸν γεγεννηκότα, ἀλλὰ καὶ τῆς ἐλευθερίας ἐξέβαλε. Τί δὲ καὶ Ἡσαῦ, οὐχὶ υἱὸς ἦν τοῦ Ἰσαὰκ, καὶ τὸν γεννήσαντα εἶχε προϊστάμενον αὐτοῦ; Καὶ γὰρ καὶ ὁ πατὴρ ἐσπούδαζε καὶ ἐπεθύμει μετασχεῖν αὐτὸν τῶν εὐλογιῶν, καὶ αὐτὸς ὑπὲρ τούτου τὰ κελευσθέντα πάντα ἐποίει. Ἀλλ' ὅμως ἐπειδὴ σκαιὸς ἦν, οὐδὲν αὐτὸν τούτων ὤνησεν: ἀλλὰ καὶ τῇ φύσει πρῶτος ὢν, καὶ τὸν πατέρα μεθ' ἑαυτοῦ πάντα ὑπὲρ τούτου πράττοντα ἔχων, ἐπειδὴ τὸν Θεὸν οὐκ εἶχε μεθ' ἑαυτοῦ, πάντων ἐξέπεσε. Καὶ τί λέγω τοὺς ἀνθρώπους; Υἱοὶ τοῦ Θεοῦ γεγόνασιν οἱ Ἰουδαῖοι, καὶ οὐδὲν ἀπὸ τῆς εὐγενείας ταύτης ἐκέρδαναν. Εἰ δὲ υἱὸς τοῦ Θεοῦ τις γενόμενος, ἂν μὴ τῆς εὐγενείας ταύτης ἀρετὴν ἐπιδείξηται ἀξίαν, καὶ κολάζεται μειζόνως, τί μοι προγόνων καὶ πάππων εὐγένειαν προφέρεις εἰς μέσον; Οὐδὲ γὰρ ἐν τῇ Παλαιᾷ μόνον, ἀλλὰ καὶ ἐν τῇ Καινῇ τοῦτο κεκρατηκὸς εὕροι τις ἄν: Ὅσοι γὰρ ἔλαβον αὐτὸν, φησὶν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι. Ἀλλ' ὅμως τῶν τέκνων τούτων πολλοὺς ἔφησε μηδὲν ὠφελεῖσθαι παρὰ τοῦ πατρὸς ὁ Παῦλος: Ἐὰν γὰρ περιτέμνησθε, φησὶ, Χριστὸς ὑμᾶς οὐδὲν ὠφελήσει. Εἰ δὲ Χριστὸς οὐδὲν ὠφελεῖ τοὺς μὴ βουλομένους ἑαυτοῖς προσέχειν, πῶς ἄνθρωπος προστήσεται; Μὴ τοίνυν μήτε ἐπ' εὐγενείᾳ, μήτε ἐπὶ πλούτῳ μέγα φρονῶμεν, ἀλλὰ καὶ καταφρονῶμεν τῶν οὕτω διακειμένων: μήτε ἐπὶ πενίᾳ καταπίπτωμεν: ἀλλ' ἐκεῖνον ζητῶμεν τὸν πλοῦτον, τὸν ἐν ἔργοις ἀγαθοῖς: ἐκείνην φεύγωμεν τὴν πενίαν, τὴν ἐν κακίᾳ καθιστῶσαν ἡμᾶς, δι' ἣν καὶ ὁ πλούσιος ἐκεῖνος πένης ἦν: διόπερ οὐδὲ σταγόνος ἐγένετο κύριος, καὶ ταῦτα πολλὴν θεὶς ἱκετηρίαν. Καίτοι τίς ἂν οὕτω γένοιτο πένης παρ' ἡμῖν [ὡς καὶ ὕδατος πρὸς ἀπόλαυσιν ἀπορεῖν]; Οὐκ ἔστιν οὐδείς. Καὶ γὰρ καὶ οἱ ἐσχάτῳ λιμῷ τηκόμενοι, σταγόνος ἀπολαῦσαι δύνανται: καὶ οὐδὲ σταγόνος μόνης, ἀλλὰ καὶ πολλῷ πλείονος παραμυθίας. Ἀλλ' οὐχ ὁ πλούσιος ἐκεῖνος, ἀλλὰ καὶ μέχρι τούτου πένης ἦν: καὶ τὸ δὴ χαλεπώτερον, ὅτι οὐδὲ παραμυθήσασθαί ποθεν τὴν πενίαν ἠδύνατο. Τί τοίνυν περὶ τὰ χρήματα κεχήναμεν, ὅταν εἰς τὸν οὐρανὸν ἡμᾶς μὴ εἰσάγῃ; Εἰπὲ γάρ μοι: εἰ βασιλεύς τις τῶν ἐπὶ γῆς εἶπεν, ὅτι τὸν πλουτοῦντα ἀμήχανον ἐν βασιλείοις λάμψαι, ἢ τιμῆς ἀπολαῦσαί τινος, ἆρα οὐκ ἂν ἅπαντες ἀτιμάσαντες ἐῤῥίψατε τὰ χρήματα; Εἶτα, ἂν μὲν τῆς ἐν τοῖς κάτω βασιλείοις τιμῆς ἡμᾶς ἐκβάλλῃ, εὐκαταφρόνητα ἔσται: τοῦ δὲ τῶν οὐρανῶν Βασιλέως καθ' ἑκάστην ἡμέραν βοῶντος καὶ λέγοντος, ὅτι δύσκολον μετ' αὐτῶν ἐπιβῆναι τῶν προθύρων ἐκείνων τῶν ἱερῶν, οὐ προησόμεθα πάντα, καὶ ἀποστησόμεθα τῶν ὄντων, ἵνα μετὰ παῤῥησίας εἰς τὴν βασιλείαν εἰσέλθωμεν; Ϛʹ. Καὶ ποίας ἄξιοι συγγνώμης ἐσμὲν, τὰ ἀποτειχίζοντα τὴν ἐκεῖσε ὁδὸν μετὰ πολλῆς περιβαλλόμενοι σπουδῆς, καὶ οὐ μόνον ἐν κιβωτίοις, ἀλλὰ καὶ ἐν γῇ κατακρύπτοντες, παρὸν τῇ τῶν οὐρανῶν αὐτὰ παραδοῦναι φυλακῇ; Ὡς νῦν γε τὸ αὐτὸ ποιεῖς, οἷον ἂν εἴ τις γεωργὸς σῖτον λαβὼν ὥστε σπεῖραι λιπαρὰν ἄρουραν, ἀφεὶς τὴν ἄρουραν, εἰς λάκκον τὸν σῖτον πάντα κατορύξῃ, ἵνα μήτε αὐτὸς ἀπολαύσῃ, καὶ ὁ σῖτος διαφθαρεὶς ἀπόληται. Ἀλλὰ τίς ὁ πολὺς λόγος αὐτῶν, ὅταν ταῦτα ἐγκαλῶμεν ἡμεῖς; Οὐ μικράν τίνα παραμυθίαν, φησὶ, φέρει τὸ εἰδέναι, ὅτι μετὰ ἀσφαλείας ἡμῖν ἀπόκειται ἔνδον ἅπαντα. Τὸ μὴ εἰδέναι μὲν οὖν, ὅτι ἀπόκειται, παραμυθία. Εἰ γὰρ καὶ μὴ λιμὸν δέδοικας, ἀλλ' ἕτερα χαλεπώτερα διὰ τὴν ἀποθήκην ταύτην δεδοικέναι ἀνάγκη, θανάτους, πολέμους, ἐπιβουλάς. Εἰ δὲ λιμός ποτε καταλάβοι, πάλιν ὁ δῆμος ὑπὸ τῆς γαστρὸς καταναγκαζόμενος, τὴν δεξιὰν ὁπλίζει κατὰ τῆς σῆς οἰκίας. Μᾶλλον δὲ ὅταν ταῦτα ποιῇς, σὺ καὶ τὸν λιμὸν εἰσάγεις εἰς τὰς πόλεις. καὶ τοῦ λιμοῦ χαλεπώτερον τουτὶ τὸ βάραθρον τῇ σῇ κατασκευάζεις οἰκίᾳ. Λιμοῦ μὲν γὰρ ἀνάγκῃ οὐκ οἶδά τινας τετελευτηκότας ταχέως: καὶ γὰρ ἔστι πολλὰ πολλαχόθεν ἐπινοῆσαι πρὸς τὴν τοῦ κακοῦ τούτου παραμυθίαν: διὰ δὲ χρήματα καὶ πλοῦτον καὶ τὰς τοιαύτας πραγματείας, πολλοὺς ἀνῃρημένους δείκνυμι, τοὺς μὲν λάθρα, τοὺς δὲ δημοσίᾳ. Καὶ πολλῶν μὲν τοιούτων παραδειγμάτων γέμουσιν αἱ ὁδοὶ, πολλῶν δὲ τὰ δικαστήρια καὶ αἱ ἀγοραί. Καὶ τί λέγω τὰς ὁδοὺς καὶ τὰ δικαστήρια καὶ τὰς ἀγοράς; Καὶ γὰρ τὴν θάλατταν αὐτὴν ὄψει τῶν αἱμάτων ἐμπεπλησμένην. Οὐ γὰρ δὴ γῆς ἐκράτησεν ἡ τυραννὶς αὕτη, ἀλλὰ καὶ εἰς τὸ πέλαγος μετὰ πολλῆς εἰσεκώμασε τῆς παροινίας. Καὶ ὁ μὲν πλεῖ διὰ χρυσὸν, ὁ δὲ σφάττεται δι' αὐτὸ τοῦτο πάλιν: καὶ ἡ αὐτὴ τυραννὶς τὸν μὲν ἔμπορον ἐποίησε, τὸν δὲ ἀνδροφόνον. Τί τοίνυν ἀπιστότερον γένοιτ' ἂν τοῦ μαμωνᾶ, ὅταν δι' αὐτὸν ἀποδημῇ καὶ κινδυνεύῃ καὶ σφάττηται; Ἀλλὰ Τίς ἐλεήσει, φησὶν, ἐπαοιδὸν ὀφιόδηκτον; Ἔδει γὰρ εἰδότας τὴν ὠμὴν τυραννίδα, φεύγειν τὴν δουλείαν, καὶ καταλῦσαι τὸν χαλεπὸν ἔρωτα. Καὶ πῶς, φησὶ, τοῦτο δυνατόν; Ἂν ἕτερον εἰσαγάγῃς ἔρωτα, τὸν τῶν οὐρανῶν. Ὁ γὰρ ἐπιθυμῶν βασιλείας, καταγελάσεται πλεονεξίας: ὁ γενόμενος τοῦ Χριστοῦ δοῦλος, οὐκ ἔστι δοῦλος τοῦ μαμωνᾶ, ἀλλὰ καὶ δεσπότης: τὸν μὲν γὰρ φεύγοντα διώκειν εἴωθε, τὸν δὲ διώκοντα φεύγειν. Οὐχ οὕτω τὸν διώκοντα τιμᾷ, ὡς τὸν καταφρονοῦντα αὐτοῦ: οὐδενὸς οὕτω καταγελᾷ, ὡς τῶν ἐπιθυμούντων αὐτοῦ: οὐ καταγελᾷ δὲ μόνον ἀλλὰ καὶ μυρίοις αὐτοὺς περιβάλλει δεσμοῖς. Λύσωμεν οὖν ὀψέ ποτε τὰς χαλεπὰς ταύτας σειράς. Τί καταδουλοῖς τὴν λογικὴν ψυχὴν τῇ ἀλόγῳ ὕλῃ, τῇ μητρὶ τῶν μυρίων κακῶν; Ἀλλ' ὢ τοῦ γέλωτος! ἡμεῖς μὲν γὰρ αὐτῷ πολεμοῦμεν λόγοις, αὐτὸς δὲ ἡμῖν πολεμεῖ διὰ τῶν ἔργων, καὶ ἄγει πανταχοῦ καὶ περιφέρει, καθάπερ ἀργυρωνήτους καὶ μαστιγίας ἀτιμάζων: οὗ τί γένοιτ' ἂν αἰσχρότερόν τε καὶ ἀτιμότερον; Εἰ γὰρ ὑλῶν ἀναισθήτων οὐ περιγινόμεθα, πῶς τῶν ἀσωμάτων περιεσόμεθα δυνάμεων; εἰ γῆς εὐτελοῦς οὐ καταφρονοῦμεν, καὶ λίθων ἀπεῤῥιμμένων, πῶς τὰς ἀρχὰς καὶ τὰς ἐξουσίας ὑποτάξομεν; πῶς σωφροσύνην ἀσκήσομεν; Εἰ γὰρ ἄργυρος καταλάμπων ἡμᾶς ἐκπλήττει, πότε κάλλος ὄψεως δυνησόμεθα παραδραμεῖν; Καὶ γὰρ οὕτω τινὲς ἐκδεδομένοι πρὸς ταύτην εἰσὶ τὴν τυραννίδα, ὡς καὶ πρὸς αὐτὴν πάσχειν τι τοῦ χρυσίου τὴν ὄψιν, καὶ χαριεντιζόμενοι λέγειν, ὅτι καὶ ὀφθαλμοὺς ὠφελεῖ νόμισμα χρυσοῦν φαινόμενον. Ἀλλὰ μὴ παῖζε τοιαῦτα, ἄνθρωπε: οὐδὲν γὰρ οὕτως ἀδικεῖ ὀφθαλμοὺς, καὶ τοὺς τοῦ σώματος καὶ τοὺς τῆς ψυχῆς, ὡς ἡ τούτων ἐπιθυμία. Οὗτος γοῦν ὁ χαλεπὸς ἔρως τῶν παρθένων ἐκείνων τὰς λαμπάδας ἔσβεσε, καὶ τοῦ νυμφῶνος ἐξέβαλεν. Αὕτη ἡ ὄψις, ἡ τοὺς ὀφθαλμοὺς ὠφελοῦσα, καθὼς ἔφης, τὸν ἄθλιον Ἰούδαν οὐκ ἀφῆκεν ἀκοῦσαι τῆς δεσποτικῆς φωνῆς, ἀλλὰ καὶ εἰς βρόχον ἤγαγε, καὶ μέσον λακίσαι ἐποίησε, καὶ μετ' ἐκεῖνα πάντα εἰς γέενναν παρέπεμψε. Τί τοίνυν ταύτης παρανομώτερον γένοιτ' ἄν; τί δὲ φρικωδέστερον; οὐ τῆς ὕλης τῶν χρημάτων λέγω, ἀλλὰ τῆς ἐπιθυμίας αὐτῶν τῆς ἀκαίρου καὶ μανικῆς. Καὶ γὰρ αἱμάτων ἀνθρωπίνων στάζει, καὶ φόνον βλέπει, καὶ θηρίου παντός ἐστι χαλεπωτέρα, κατασπαράττουσα τοὺς ἐμπεσόντας, καὶ ὃ πολλῷ χεῖρόν ἐστιν, οὐδὲ τῶν σπαραγμῶν ἀφίησιν αἰσθάνεσθαι τούτων. Δέον γὰρ οὕτω τοὺς τὰ τοιαῦτα πάσχοντας, καὶ πρὸς τοὺς παριόντας χεῖρα ἐκτείνειν, καὶ εἰς συμμαχίαν καλεῖν, οἱ δὲ καὶ χάριν ἔχουσι τούτων τῶν ἑλκηθμῶν: οὗ τί γένοιτ' ἂν ἀθλιώτερον; Ταῦτ' οὖν ἅπαντα ἐννοοῦντες, φύγωμεν τὴν ἀνίατον νόσον, θεραπεύσωμεν αὐτῆς τὰ δήγματα, καὶ μακρὰν ἀποστῶμεν τῆς τοιαύτης λύμης: ἵνα καὶ ἐνταῦθα ἀσφαλῆ καὶ ἀτάραχον ζήσωμεν βίον, καὶ τῶν μελλόντων ἐπιτύχωμεν θησαυρῶν: [ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν] χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν, καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.