Homily X.

John i. 11

“He came unto His own, and His own received Him not.”

[1.] Beloved, God being loving towards man and beneficent, does and contrives all things in order that we may shine in virtue, and as desiring that we be well approved by Him. And to this end He draws no one by force or compulsion: but by persuasion and benefits He draws all that will, and wins them to Himself. Wherefore when He came, some received Him, and others received Him not. For He will have no unwilling, no forced domestic, but all of their own will and choice, and grateful to Him for their service. Men, as needing the ministry of servants, keep many in that state even against their will, by the law of ownership;219   δεσποτείας, i.e. “the law of master and slave.” but God, being without wants, and not standing in need of anything of ours, but doing all only for our salvation makes us absolute220   κυρίους. in this matter, and therefore lays neither force nor compulsion on any of those who are unwilling. For He looks only to our advantage: and to be drawn unwilling to a service like this is the same as not serving at all.

“Why then,” says one, “does He punish those who will not listen221   al. “submit.” to Him, and why hath He threatened hell to those who endure222   al. “hear.” not His commands?” Because, being Good exceedingly, He cares even for those who obey Him not, and withdraws not from them who start back and flee from Him. But when we223   al. “they.” had rejected the first way of His beneficence, and had refused to come by the path of persuasion and kind treatment, then He brought in upon us the other way, that of correction and punishments; most bitter indeed, but still necessary, when the former is disregarded.224   al. “For, when the former way is disregarded, the introduction of the second is necessary.” Ben. Now lawgivers also appoint many and grievous penalties against offenders, and yet we feel no aversion to them for this; we even honor them the more on account of the punishments they have enacted, and because though not needing a single thing that we have, and often not knowing who they should be that should enjoy the help afforded by their written laws,225   “Writings,” al. “trouble.” they still took care for the good ordering of our lives, rewarding those who live virtuously, and checking by punishments the intemperate, and those226   al. “as those.” who would mar the repose227   al. “settled state.” of others. And if we admire and love these men, ought we not much more to marvel at and love God on account of His so great care? For the difference between their and His forethought regarding us is infinite. Unspeakable of a truth are the riches of the goodness of God, and passing all excess.228   al. “beyond all thought.” Consider; “He came to His own,” not for His personal need, (for, as I said, the Divinity is without wants,) but to do good unto His own people. Yet not even so did His own receive Him, when He came to His own for their advantage, but repelled Him, and not this only, but they even cast Him out of the vineyard, and slew Him. Yet not for this even did He shut them out from repentance, but granted them, if they had been willing, after such wickedness as this, to wash off all their transgressions by faith in Him, and to be made equal to those who had done no such thing, but are His especial friends. And that I say not this at random, or for persuasion’s sake, all the history of the blessed Paul loudly declares. For when he, who after the Cross persecuted Christ, and had stoned His martyr Stephen by those many hands, repented, and condemned his former sins, and ran to Him whom he had persecuted, He immediately enrolled him among His friends, and the chiefest of them, having appointed him a herald and teacher of all the world, who had been “a blasphemer, and persecutor, and injurious.” ( 1 Tim. i. 13.) Even as he rejoicing at the lovingkindness of God, has proclaimed aloud, and has not been ashamed, but having recorded in his writings, as on a pillar, the deeds formerly dared by him, has exhibited them to all; thinking it better that his former life should be placarded229   στηλιτεύεσθαι. lit. “set on a pillar.” al. στίζεσθαι, “be branded.” in sight of all, so that the greatness of the free gift of God might appear, than that he should obscure His ineffable and indescribable lovingkindness by hesitating to parade230   ἐ κπομπεῦσαι. before all men his own error. Wherefore continually231   ἄ νω καὶ κάτω. he treats of his persecution, his plottings, his wars against the Church, at one time saying, “I am not meet to be called an Apostle, because I persecuted the Church of God” ( 1 Cor. xv. 9 ); at another, “Jesus came into the world to save sinners, of whom I am chief.” ( 1 Tim. i. 15.) And again, “Ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted it.” ( Gal. i. 13.)

[2.] For making as it were a kind of return to Christ for His longsuffering towards him, by showing who it was, what a hater and enemy that He saved, he declared with much openness the warfare which at the first with all zeal he warred against Christ; and with this he holds forth good hopes to those who despaired of their condition. For he says, that Christ accepted him, in order that in him first He “might show forth all longsuffering” ( 1 Tim. i. 16 ), and the abundant riches of His goodness, “for a pattern to them that should hereafter believe in Him to life everlasting.” Because the things which they had dared were too great for any pardon which the Evangelist declaring, said,

“He came to His own, and His own received Him not.” Whence came He, who filleth all things, and who is everywhere present? What place did He empty of His presence, who holdeth and graspeth all things in His hand? He exchanged not one place for another; how should He? But by His coming down to us He effected this. For since, though being in the world, He did not seem to be there, because He was not yet known, but afterwards manifested Himself by deigning to take upon Him our flesh, he (St. John) calls this manifestation and descent “a coming.”232   παρουσία, commonly so used in N.T. One might wonder at233   al. “there is reason to wonder that.” the disciple who is not ashamed of the dishonor of his Teacher, but even records the insolence which was used towards Him: yet this is no small proof of his truth-loving disposition. And besides, he who feels shame should feel it for those who have offered an insult, not for the person outraged.234   παροινήθεντος, “insulted by men heated with wine.” Indeed He by this very thing shone the brighter, as taking, even after the insult, so much care for those who had offered it; while they appeared ungrateful and accursed in the eyes of all men, for having rejected Him who came to bring them so great goods, as hateful to them, and an enemy. And not only in this were they hurt, but also in not obtaining what they obtained who received Him. What did these obtain?

Ver. 12. “As many as received Him, to them gave He power to become the sons of God,” says the Evangelist. “Why then, O blessed one, dost thou not also tell us the punishment of them who received Him not? Thou hast said that they were ‘His own,’ and that when ‘He came to His own, they received Him not’; but what they shall suffer for this, what punishment they shall undergo, thou hast not gone on to add. Yet so thou wouldest the more have terrified them, and have softened the hardness of their insanity by threatening. Wherefore then hast thou been silent?” “And what other punishment,” he would say, “can be greater than this, that when power is offered them to become sons of God, they do not become so, but willingly deprive themselves of such nobility and honor as this?” Although their punishment shall not even stop at this point, that they gain no good, but moreover the unquenchable fire shall receive them, as in going on he has more plainly revealed. But for the present he speaks of the unutterable goods of those who received Him, and sets these words in brief before us,235   al. “sets them in brief before us in these words.” saying, “As many as received Him, to them gave He power to become sons of God.” Whether bond or free, whether Greeks or barbarians or Scythians, unlearned or learned, female or male, children or old men, in honor or dishonor, rich or poor, rulers or private persons, all, He saith, are deemed worthy the same privilege; for faith and the grace of the Spirit, removing the inequality caused by worldly things, hath moulded all to one fashion, and stamped them with one impress, the King’s. What can equal this lovingkindness? A king, who is framed of the same clay with us, does not deign to enrol among the royal host his fellow-servants, who share the same nature with himself, and in character often are better than he, if they chance to be slaves; but the Only-Begotten Son of God did not disdain to reckon among the company of His children both publicans, sorcerers, and slaves, nay, men of less repute and greater poverty than these, maimed in body, and suffering from ten thousand ills. Such is the power of faith in Him, such the excess of His grace. And as the element of fire, when it meets with ore from the mine, straightway of earth makes it gold, even so and much more Baptism makes those who are washed to be of gold instead of clay; the Spirit at that time falling like fire into our souls, burning up the “image of the earthy” ( 1 Cor. xv. 49 ), and producing “the image of the heavenly,” fresh coined, bright and glittering, as from the furnace-mould.

Why then did he say not that “He made them sons of God,” but that “He gave them power to become sons of God”? To show that we need much zeal to keep the image of sonship impressed on us at Baptism, all through without spot or soil236   ἀ νέπαφον. ; and at the same time to show that no one shall be able to take this power from us, unless we are the first to deprive ourselves of it. For if among men, those who have received the absolute control of any matters have well-nigh as much power as those who gave them the charge; much more shall we, who have obtained such honor from God, be, if we do noth ing unworthy of this power, stronger than all; because He who put this honor in our hands is greater and better than all. At the same time too he wishes to show, that not even does grace come upon man irrespectively,237   ἀ πλῶς. but upon those who desire and take pains for it. For it lies in the power of these to become (His) children since if they do not themselves first make the choice, the gift does not come upon them, nor have any effect.

[3.] Having therefore everywhere excluded compulsion and pointing to (man’s) voluntary choice and free power, he has said the same now. For even in these mystical blessings,238   i.e. of Baptism. it is, on the one hand, God’s part, to give the grace, on the other, man’s to supply faith; and in after time there needs for what remains much earnestness. In order to preserve our purity, it is not sufficient for us merely to have been baptized and to have believed, but we must if we will continually enjoy this brightness, display a life worthy of it. This then is God’s work in us. To have been born the mystical Birth, and to have been cleansed from all our former sins, comes from Baptism; but to remain for the future pure, never again after this to admit any stain belongs to our own power and diligence. And this is the reason why he reminds us of the manner of the birth, and by comparison with fleshly pangs shows its excellence, when he says,

Ver. 13. “Who were born, not of blood,239   Lit. “bloods.” nor of the will of the flesh, but of God.” This he has done, in order that, considering the vileness, and lowness of the first birth, which is “of blood,” and “the will of the flesh,” and perceiving the highness and nobleness of the second, which is by grace, we may form from thence some great opinion of it, and one worthy of the gift of Him who hath begotten us, and for the future exhibit much earnestness.

For there is no small fear, lest, having sometime defiled that beautiful robe by our after sloth and transgressions, we be cast out from the inner room240   παστάδος. and bridal chamber, like the five foolish virgins, or him who had not on a wedding garment. ( Matt. xxv.; Matt. xxii.) He too was one of the guests, for he had been invited; but because, after the invitation and so great an honor, he behaved with insolence towards Him who had invited him, hear what punishment he suffers, how pitiable, fit subject for many tears. For when he comes to partake of that splendid table, not only is he forbidden the least, but bound hand and foot alike, is carried into outer darkness, to undergo eternal and endless wailing and gnashing of teeth. Therefore, beloved, let not us either expect241   al. “think.” that faith is sufficient to us for salvation; for if we do not show forth a pure life, but come clothed with garments unworthy of this blessed calling, nothing hinders us from suffering the same as that wretched one. It is strange that He, who is God and King, is not ashamed of men who are vile, beggars, and of no repute, but brings even them of the cross ways to that table; while we manifest so much insensibility, as not even to be made better by so great an honor, but even after the call remain in our old wickedness, insolently abusing242   ἐ μπαροινοῦντας. the unspeakable lovingkindness of Him who hath called us. For it was not for this that He called us to the spiritual and awful communion of His mysteries, that we should enter with our former wickedness; but that, putting off our filthiness, we should change our raiment to such as becomes those who are entertained in palaces. But if we will not act worthily of that calling this no longer rests with Him who hath honored us, but with ourselves; it is not He that casts us out from that admirable company of guests, but we cast out ourselves.

He has done all His part. He has made the marriage, He has provided the table, He has sent men to call us, has received us when we came, and honored us with all other honor; but we, when we have offered insult to Him, to the company, and to the wedding, by our filthy garments, that is, our impure actions, are then with good cause cast out. It is to honor the marriage and the guests, that He drives off those bold243   ἰ ταμοὺς. and shameless persons; for were He to suffer those clothed in such a garment, He would seem to be offering insult to the rest. But may it never be that one, either of us or of other, find this of Him who has called us! For to this end have all these things been written before they come to pass, that we, being sobered by the threats of the Scriptures, may not suffer this disgrace and punishment to go on to the deed, but stop it at the word only, and each with bright apparel come to that call; which may it come to pass that we all enjoy, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.

ΟΜΙΛΙΑ Ιʹ. Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρ έλαβον. αʹ. Φιλάνθρωπος ὢν ὁ Θεὸς, ἀγαπητὲ, καὶ εὐεργετικὸς, πάντα ποιεῖ καὶ πραγματεύεται, ὥστε ἡμᾶς κατ' ἀρετὴν λάμπειν: καὶ βουλόμενος ἡμᾶς εὐδοκίμους εἶναι, καὶ τοῦτο, βίᾳ μὲν οὐδένα οὐδὲ ἀνάγκῃ, πειθοῖ δὲ καὶ τῷ ποιεῖν εὖ τοὺς βουλομένους ἅπαντας ἕλκει, καὶ πρὸς ἑαυτὸν ἐπισπᾶται. Διὰ τοῦτο ἐλθόντα αὐτὸν οἱ μὲν ἔλαβον, οἱ δὲ οὐκ ἐδέξαντο. Οὐδένα γὰρ βούλεται ἄκοντα οὐδὲ ἠναγκασμένον ἔχειν οἰκέτην, ἀλλ' ἑκόντας ἅπαντας καὶ προαιρουμένους, καὶ χάριν αὐτῷ τῆς δουλείας εἰδότας. Ἄνθρωποι μὲν γὰρ, ἅτε ἐν χρείᾳ καθεστῶτες τῆς τῶν οἰκετῶν διακονίας, καὶ μὴ βουλομένους αὐτοὺς τῷ τῆς δεσποτείας κατέχουσι νόμῳ: ὁ δὲ Θεὸς, ἀνενδεὴς ὢν, καὶ μηδενὸς τῶν ἡμετέρων ἐν χρείᾳ καθεστηκὼς, τῆς δὲ ἡμετέρας ἕνεκεν σωτηρίας μόνον ἅπαντα πράττων, ἡμᾶς αὐτοὺς ποιεῖ τούτου κυρίους: καὶ διὰ τοῦτο τῶν μὴ βουλομένων οὐδενὶ βίαν ἐπιτίθησιν οὐδὲ ἀνάγκην. Πρὸς γὰρ τὸ συμφέρον ἡμῖν ὁρᾷ μόνον. Τὸ γὰρ ἄκοντας πρὸς ταύτην ἕλκεσθαι τὴν δουλείαν, ἴσον τῷ μηδὲ ὅλως δουλεύειν ἐστί. Τί οὖν κολάζει, φησὶ, τοὺς οὐκ ἐθέλοντας ὑπακούειν αὐτῷ; τί δὲ καὶ γέενναν ἠπείλησε τοῖς οὐκ ἀκούουσι τῶν ἐπιταγμάτων αὐτοῦ; Ὅτι καὶ μὴ πειθομένων ἡμῶν σφόδρα κήδεται, λίαν ὢν ἀγαθὸς, καὶ ἀποπηδώντων καὶ φευγόντων οὐκ ἀφίσταται: ἀλλ' ἐπειδὴ τὴν προτέραν τῆς εὐεργεσίας ὁδὸν ἀπωσάμεθα, ἐλθεῖν μὴ βουληθέντες τὴν διὰ τῆς πειθοῦς καὶ τοῦ παθεῖν εὖ, τὴν ἑτέραν ἐπεισήγαγε, τὴν διὰ τῆς κολάσεως καὶ τῶν τιμωριῶν, πικροτάτην μὲν οὖσαν, ἀναγκαίαν δὲ ὅμως. Ὅταν γὰρ ἡ προτέρα ἀτιμάζηται, ἀναγκαία τῆς δευτέρας ἡ ἐπεισαγωγή. Ἐπεὶ καὶ οἱ νομοθέται πολλὰς καὶ χαλεπὰς κατὰ τῶν ἡμαρτηκότων τιθέασι τιμωρίας, καὶ ὅμως αὐτοὺς οὐκ ἀποστρεφόμεθα διὰ ταῦτα, ἀλλὰ καὶ μᾶλλον τιμῶμεν τῶν κολάσεων χάριν, καὶ ὅτι μηδενὸς δεόμενοι τῶν παρ' ἡμῶν, πολλάκις δὲ οὐδὲ εἰδότες τίνες ποτὲ ἔσονται οἱ μέλλοντες τῆς διὰ τῶν γραμμάτων αὐτῶν ἀπολαύσεσθαι βοηθείας, ὅμως ἐφρόντισαν τῆς κατὰ τὸν βίον τὸν ἡμέτερον εὐταξίας, τιμῶντες μὲν τοὺς ἐν ἀρετῇ ζῶντας, εἴργοντες δὲ διὰ τῶν τιμωριῶν τοὺς ἀκολάστους, καὶ τῇ τῶν λοιπῶν ἡσυχίᾳ λυμαινομένους. Εἰ δὲ τούτους θαυμάζομεν καὶ φιλοῦμεν, οὐ πολλῷ μᾶλλον τὸν Θεὸν ἐκπλήττεσθαι δεῖ καὶ ἀγαπᾷν τῆς τοσαύτης ἕνεκεν κηδεμονίας; Καὶ γὰρ ἄπειρον τὸ μέσον ἐστὶ τῆς τε ἐκείνων καὶ τῆς τούτου προνοίας τῆς εἰς ἡμᾶς. Ἄφατός τε ὄντως καὶ ὑπερβολὴν πᾶσαν νικῶν ὁ πλοῦτος τῆς χρηστότητος αὐτοῦ. Σκόπει δέ: Εἰς τὰ ἴδια ἦλθεν, οὐ τῆς αὑτοῦ χρείας ἕνεκεν (ἀνενδεὲς γὰρ, ὅπερ ἔφην, τὸ Θεῖον), ἀλλὰ τῆς τῶν ἰδίων ἕνεκεν εὐεργεσίας. Καὶ οὐδὲ οὕτως αὐτὸν οἱ ἴδιοι εἰς τὰ αὑτοῦ παραγενόμενον ἐπ' ὠφελείᾳ τῇ αὑτῶν παρέλαβον, ἀλλὰ καὶ διεκρούσαντο: καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ ἔξω τοῦ ἀμπελῶνος ἐκβαλόντες ἀπέκτειναν. Καὶ οὐδὲ οὕτω τῆς μετανοίας αὐτοὺς ἀπέκλεισεν, ἀλλ' ἔδωκεν, εἰ βουληθεῖεν μετὰ τὴν τοσαύτην παρανομίαν πάντα ἀπολούσασθαι τὰ πλημμεληθέντα, διὰ τῆς εἰς αὐτὸν πίστεως, καὶ τοῖς οὐδὲν τοιοῦτον εἰργασμένοις, ἀλλὰ μάλιστα πάντων αὐτῷ φίλοις ἐξισωθῆναι. Καὶ ὅτι οὐχ ἁπλῶς οὐδὲ ψυχαγωγίας ἕνεκεν ταῦτα φθέγγομαι, λαμπρὰν ὑπὲρ τούτων ἀφίησι τὴν φωνὴν τὰ κατὰ τὸν μακάριον Παῦλον ἅπαντα. Οὗτος γὰρ τὸν Χριστὸν διώκων μετὰ τὸν σταυρὸν, καὶ τὸν ἐκείνου μάρτυρα Στέφανον ταῖς πολλαῖς βαλὼν χερσὶν, ἐπειδὴ μετενόησε καὶ κατέγνω τῶν πρότερον ἁμαρτηθέντων αὐτῷ, καὶ τῷ διωχθέντι προσέδραμεν, εἰς τοὺς φίλους αὐτὸν εὐθέως καὶ τὰ πρωτεῖα ἔχοντας κατέλεξε, κήρυκα καὶ διδάσκαλον τῆς οἰκουμένης ἁπάσης ἀποφήνας αὐτὸν, τὸν βλάσφημον, τὸν διώκτην, τὸν ὑβριστήν: καθὼς καὶ αὐτὸς, ἀγαλλόμενος ἐπὶ τῇ τοῦ Θεοῦ φιλανθρωπίᾳ, ταῦτα ἀνεκήρυττε, καὶ οὐκ ᾐσχύνετο, ἀλλὰ καὶ ὥσπερ ἐν στήλῃ τοῖς γράμμασι τὰ πρότερον αὐτῷ τολμηθέντα καταθέμενος, ἅπασιν ἐπεδείκνυ, βέλτιον εἶναι νομίζων τὸν πρότερον αὐτοῦ παρὰ πάντων στηλιτεύεσθαι βίον ἐπὶ τὸ φανῆναι τὸ μέγεθος τῆς τοῦ Θεοῦ δωρεᾶς, ἢ συσκιάσαι τὴν ἄφατον αὐτοῦ καὶ ἀνεκδιήγητον φιλανθρωπίαν, ὀκνοῦντα τὴν οἰκείαν ἅπασιν ἐκπομπεῦσαι πλάνην. Διὰ τοῦτο ἄνω καὶ κάτω στρέφει τὰς διώξεις, τὰς ἐπιβουλὰς, τοὺς πολέμους τοὺς κατὰ τῆς Ἐκκλησίας: νῦν μὲν λέγων, Οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν Ἐκκλησίαν τοῦ Θεοῦ: νῦν δὲ, Ὅτι ἦλθεν Ἰησοῦς ἁμαρτωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ: καὶ πάλιν, Ἠκούσατε τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθ' ὑπερβολὴν ἐδίωκον τὴν Ἐκκλησίαν τοῦ Θεοῦ, καὶ ἐπόρθουν αὐτήν. βʹ. Καθάπερ γάρ τινα ταύτην ἀμοιβὴν ἀποδιδοὺς τῷ Χριστῷ τῆς εἰς αὐτὸν μακροθυμίας, τὸ δεῖξαι τίνα ὄντα, καὶ πῶς ἐχθρὸν καὶ πολέμιον ἔσωσεν: οὕτω μετὰ πολλῆς τῆς παῤῥησίας κηρύττει τὴν μάχην, ἣν πάσῃ προθυμίᾳ παρὰ τὴν ἀρχὴν ἐμαχήσατο τῷ Χριστῷ. Μετὰ δὲ τούτου καὶ τοῖς ἀπεγνωκόσιν ἑαυτῶν χρηστὰς ὑποτείνει τὰς ἐλπίδας. Καὶ γὰρ καὶ τὸν Χριστὸν διὰ τοῦτό φησι προσίεσθαι αὐτὸν, ἵνα ἐν αὐτῷ πρώτῳ ἐνδείξηται τὴν πᾶσαν μακροθυμίαν, καὶ τὸν ὑπερβάλλοντα πλοῦτον τῆς χρηστότητος αὐτοῦ, πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπ' αὐτῷ εἰς ζωὴν αἰώνιον. Καὶ γὰρ ἦν ἁπάσης αὐτοῖς συγγνώμης μείζονα τολμηθέντα: ἅπερ οὖν καὶ ὁ εὐαγγελιστὴς ἐμφαίνων ἔλεγεν: Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. Πόθεν ἦλθεν ὁ πάντα πληρῶν, καὶ πανταχοῦ παρών; ποῖον κενώσας τόπον τῆς αὑτοῦ παρουσίας, ὁ πάντα τῇ χειρὶ συνέχων καὶ διακρατῶν; Τόπον μὲν οὐδένα ἤμειψεν (πῶς γάρ); τῇ δὲ πρὸς ἡμᾶς καταβάσει τοῦτο εἰργάσατο. Ἐπειδὴ γὰρ ἐν τῷ κόσμῳ ὢν, οὐκ ἐδόκει παρεῖναι, τῷ μήπω γνωρίζεσθαι, ὕστερον δὲ ἑαυτὸν ἐφανέρωσε, τὴν ἡμετέραν ὑποδῦναι σάρκα καταξιώσας, τὴν φανέρωσιν ταύτην καὶ τὴν κατάβασιν, παρουσίαν καλεῖ. Θαυμάσαι ἄξιον τὸν μαθητὴν μὴ αἰσχυνόμενον ἐπὶ τῇ τοῦ διδασκάλου ἀτιμίᾳ, ἀλλὰ καὶ μετὰ παῤῥησίας τὴν εἰς αὐτὸν γεγενημένην ἀναγράφοντα ὕβριν. Καὶ τοῦτο δὲ οὐ μικρὸν τοῦ φιλαλήθους αὐτοῦ τρόπου τεκμήριον. Καὶ ἄλλως δὲ τὸν αἰσχυνόμενον ὑπὲρ τῶν ὑβρικότων οὐχ ὑπὲρ τοῦ παροινηθέντος αἰσχύνεσθαι χρή. Οὗτος μὲν γὰρ ταύτῃ μᾶλλον ἔλαμψε, καὶ μετὰ τὴν ὕβριν, τοσαύτην τῶν ὑβρικότων ποιούμενος πρόνοιαν: ἐκεῖνοι δὲ ἀγνώμονες καὶ μιαροὶ παρὰ πᾶσιν ἐφάνησαν, τὸν ἐπὶ τοσούτοις παραγενόμενον ἀγαθοῖς, ὡς ἐχθρὸν ἀπωσάμενοι καὶ πολέμιον. Οὐ ταύτῃ δὲ μόνον ἐβλάβησαν, ἀλλὰ καὶ τῷ μὴ τυχεῖν ὧν ἔτυχον οἱ λαβόντες αὐτόν. Τίνος δὲ ἔτυχον οὗτοι; Ὅσοι δὲ ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, φησί. Τί οὖν οὐ λέγεις ἡμῖν, ὦ μακάριε, καὶ τὴν τῶν μὴ δεξαμένων αὐτὸν κόλασιν, ἀλλ' ὅτι μὲν ἴδιοι ἦσαν, καὶ εἰς τὰ ἴδια παραγενόμενον οὐ παρέλαβον, εἶπες: τί δὲ ἀντὶ τούτου πείσονται, καὶ ποίαν ὑποστήσονται κόλασιν, τοῦτο οὐκέτι προσέθηκας; καίτοι μειζόνως ἂν αὐτοὺς οὕτως ἐφόβησας, καὶ τὸ σκληρὸν τῆς ἀπονοίας ἐμάλαξας διὰ τῆς ἀπειλῆς. Τίνος οὖν ἕνεκεν ἀπεσιώπησας; Καὶ τίς ταύτης, φησὶ, τῆς κολάσεως ἑτέρα μείζων ἄν ποτε γένοιτο, ὅταν προκειμένης ἐξουσίας αὐτοῖς τέκνα Θεοῦ γενέσθαι, μὴ γίνωνται, ἀλλ' ἑκόντες ἑαυτοὺς τῆς τοσαύτης ἀποστερῶσιν εὐγενείας τε καὶ τιμῆς; Πλὴν ἀλλ' οὐδὲ ἐνταῦθα μόνον αὐτοῖς τὰ τῆς τιμωρίας στήσεται, μέχρι τοῦ μηδὲν λαβεῖν ἀγαθόν: ἀλλὰ καὶ τὸ ἄσβεστον αὐτοὺς διαδέξεται πῦρ, ὃ καὶ προϊὼν σαφέστερον ἀπεκάλυψε. Τέως δὲ λέγει τὰ ἀπόῤῥητα ἀγαθὰ τῶν εἰληφότων αὐτὸν, καὶ ἐν βραχεῖ παρίστησιν αὐτοῖς ῥήμασι, λέγων οὕτως: Ὅσοι δὲ ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι. Κἂν δοῦλοι, κἂν ἐλεύθεροι, κἂν Ἕλληνες, κἂν βάρβαροι, κἂν Σκύθαι, κἂν ἄσοφοι, κἂν σοφοὶ, κἂν γυναῖκες, κἂν ἄνδρες, κἂν παιδία, κἂν πρεσβῦται, κἂν ἄτιμοι, κἂν ἔντιμοι, κἂν πλούσιοι, κἂν πένητες, κἂν ἄρχοντες, κἂν ἰδιῶται, φησὶ, πάντες τῆς αὐτῆς ἠξίωνται τιμῆς. Ἡ γὰρ πίστις καὶ ἡ τοῦ Πνεύματος χάρις, τὴν ἐκ τῶν κοσμικῶν ἀξιωμάτων ἀνωμαλίαν περιελοῦσα, εἰς μίαν ἅπαντας ἔπλασε μορφὴν, καὶ εἰς ἕνα ἀπετύπωσε χαρακτῆρα τὸν βασιλικόν. Τί ταύτης ἂν γένοιτο τῆς φιλανθρωπίας ἴσον; Βασιλεὺς μὲν ὁ ἐκ τοῦ αὐτοῦ διηρτισμένος ἡμῖν πηλοῦ, τοὺς ὁμοδούλους καὶ τῆς αὐτῆς αὐτῷ κοινωνοῦντας φύσεως, πολλάκις δὲ καὶ τὸν τρόπον ἀμείνους ὄντας, οὐκ ἀξιοῖ καταλέγειν εἰς τὸ στρατόπεδον τὸ βασιλικὸν, ἂν δοῦλοι τύχωσιν ὄντες: ὁ δὲ μονογενὴς τοῦ Θεοῦ Παῖς, οὐκ ἀπηξίωσε καὶ τελώνας, καὶ μάγους, καὶ δούλους, καὶ τοὺς πάντων ἀτιμοτέρους, πολλοὺς δὲ καὶ τὰ σώματα ἀναπήρους, καὶ μυρίαν ἔχοντας λώβην, εἰς τὸν τῶν τέκνων καταλέξαι χορόν. Τοσαύτη τῆς εἰς αὐτὸν πίστεως ἡ ἰσχύς: τοσαύτη τῆς χάριτος ἡ ὑπερβολή. Καὶ καθάπερ ἡ τοῦ πυρὸς φύσις τῇ τῶν μετάλλων ὁμιλήσασα γῇ, χρυσὸν αὐτὸν ἀπὸ γῆς εὐθέως ἐποίησεν: οὕτω δὴ, καὶ πολλῷ μᾶλλον ἀντὶ πηλίνων χρυσοῦς τὸ βάπτισμα ἐργάζεται τοὺς λελουμένους, τοῦ Πνεύματος πυρὸς δίκην κατ' ἐκεῖνον τὸν καιρὸν εἰς τὰς ἡμετέρας ἐμπεσόντος ψυχάς: καὶ τὴν μὲν εἰκόνα τοῦ χοϊκοῦ κατακαίοντος, τὴν δὲ εἰκόνα τοῦ ἐπουρανίου νεοπαγῆ καὶ λαμπρὰν, καὶ ὡς ἀπὸ χωνευτηρίου στίλβουσαν ἀναφέροντος. Καὶ τί δήποτε οὐκ εἶπεν, ὅτι ἐποίησεν αὐτοὺς τέκνα Θεοῦ, ἀλλ', Ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι; Δεικνὺς ὅτι πολλῆς δεῖ τῆς σπουδῆς, ὥστε τὴν ἐν τῷ βαπτίσματι τῆς υἱοθεσίας ἡμῖν ἐντυπωθεῖσαν εἰκόνα, ἀκηλίδωτον δι' ὅλου διατηρῆσαι καὶ ἀνέπαφον: ἅμα δὲ καὶ ἐμφαίνων, ὅτι τὴν ἐξουσίαν ταύτην οὐδεὶς ἡμᾶς ἀφελέσθαι δυνήσεται, ἂν μὴ προλαβόντες ἑαυτοὺς ἀφελώμεθα. Εἰ γὰρ οἱ παρὰ ἀνθρώπων κῦρος τινῶν πραγμάτων λαβόντες, τοσαύτην ἔχουσι τὴν ἰσχὺν, ὅσην σχεδὸν οἱ δεδωκότες αὐτοί: πολλῷ μᾶλλον οἱ παρὰ τοῦ Θεοῦ ταύτης τυχόντες τῆς τιμῆς, ἂν μηδὲν τῆς ἐξουσίας ταύτης ἀνάξιον πράξωμεν, πάντων ἐσόμεθα δυνατώτεροι, διὰ τὸ καὶ πάντων εἶναι μείζω τε καὶ ἀγαθώτερον τὸν ταύτην ἡμῖν ἐγχειρίσαντα τὴν τιμήν. Ἅμα δὲ καὶ ἐνδείξασθαι βούλεται, ὅτι οὐχ ἁπλῶς οὐδὲ ἡ χάρις ἔπεισιν, ἀλλὰ τοῖς βουλομένοις καὶ ἐσπουδακόσι: καὶ γὰρ καὶ ἐν τῇ ἐξουσίᾳ κεῖται τῇ τούτων, τὸ γενέσθαι τέκνα. Ἂν γὰρ μὴ ἕλωνται αὐτοὶ πρότερον, οὐκ ἔπεισιν ἡ δωρεὰ, οὐδὲ ἐργάζεταί τι. γʹ. Πανταχοῦ τοίνυν τὸ μὲν κατηναγκασμένον ἐκβαλὼν, τὸ δὲ αὐθαίρετον καὶ αὐτεξούσιον δεικνύς: τοῦτο καὶ νῦν εἴρηκε. Καὶ γὰρ ἐν αὐτοῖς τούτοις τοῖς ἀποῤῥήτοις τὸ μέν ἐστι τοῦ Θεοῦ, τὸ δοῦναι τὴν χάριν: τὸ δὲ τοῦ ἀνθρώπου, τὸ παρασχεῖν τὴν πίστιν. Καὶ ἐν τῷ μετὰ ταῦτα δὲ χρόνῳ, πολλῆς δεῖ λοιπὸν τῆς σπουδῆς. Οὐ γὰρ ἀρκεῖ πρὸς τὴν τῆς καθαρότητος ἡμῖν φυλακὴν, τὸ βαπτισθῆναι καὶ πιστεῦσαι μόνον: ἀλλὰ δεῖ, εἰ μέλλοιμεν ταύτης διαπαντὸς ἀπολαύσεσθαι τῆς φαιδρότητος, ἄξιον αὐτῆς παρέχεσθαι βίον. Τοῦτο δὲ ἐφ' ἡμῖν ἐποίησεν ὁ Θεός. Τὸ μὲν γὰρ γεννηθῆναι τὴν μυστικὴν γέννησιν, καὶ πάντων ἐκκαθαρθῆναι τῶν πρότερον ἡμαρτημένων ἡμῖν, ἀπὸ τοῦ βαπτίσματος γίνεται: τὸ δὲ μεῖναι εἰς τὸ ἑξῆς καθαροὺς, καὶ μηδεμίαν μετὰ ταῦτα δέξασθαι κηλῖδα πάλιν, τῆς ἡμετέρας ἐστὶν ἐξουσίας τε καὶ σπουδῆς. Διά τοι τοῦτο καὶ τοῦ τρόπου τῆς γεννήσεως ἡμᾶς ἀνέμνησε, καὶ ἀπὸ συγκρίσεως τῶν σαρκικῶν ὠδίνων τὴν ὑπεροχὴν ἔδειξεν εἰπών: Οἳ οὐκ ἐξ αἱμάτων, οὐδὲ ἐκ θελήματος σαρκὸς, οὐδὲ ἐκ θελήματος ἀνδρὸς, ἀλλ' ἐκ Θεοῦ ἐγεννήθησαν. Τοῦτο δὲ ἐποίησεν, ἵνα τὸ εὐτελὲς καὶ ταπεινὸν τοῦ προτέρου τόκου καταμαθόντες, τοῦ δι' αἱμάτων καὶ θελήματος σαρκὸς, καὶ τὸ ὑψηλὸν καὶ εὐγενὲς τοῦ δευτέρου τοῦ διὰ τῆς χάριτος ἐπιγνόντες, μεγάλην τινὰ κἀντεῦθεν περὶ αὐτοῦ λάβωμεν ἔννοιαν, καὶ τῆς τοῦ γεγεννηκότος ἀξίαν δωρεᾶς, καὶ πολλὴν μετὰ ταῦτα ἐπιδειξώμεθα σπουδήν. Δέος γὰρ οὐ μικρὸν, μήποτε τὴν καλὴν ταύτην μολύναντες στολὴν, τῇ μετὰ ταῦτα ῥᾳθυμίᾳ καὶ τοῖς πλημμελήμασιν ἐκβληθῶμεν τῆς παστάδος καὶ τοῦ νυμφῶνος, κατὰ τὰς πέντε παρθένους ἐκείνας τὰς μωρὰς, ἢ κατὰ τὸν οὐκ ἔχοντα ἔνδυμα γάμου. Καὶ γὰρ κἀκεῖνος τῶν δαιτυμόνων ἦν: ἐκλήθη γὰρ καὶ αὐτός: ἀλλ' ἐπειδὴ μετὰ τὴν κλῆσιν καὶ τὴν τοσαύτην τιμὴν ἐξύβρισεν εἰς τὸν κεκληκότα, ἄκουσον οἵαν δίδωσι δίκην, πῶς ἐλεεινὴν, καὶ πολλῶν ἀξίαν δακρύων. Παραγενόμενος γὰρ ἐπὶ τὸ τῆς λαμπρᾶς ἐκείνης τραπέζης μετασχεῖν, οὐ μόνον εἴργεται τῆς εὐωχίας, ἀλλὰ καὶ τὰς χεῖρας δεθεὶς καὶ τοὺς πόδας ὁμοίως, εἰς τὸ σκότος ἄγεται τὸ ἐξώτερον, τὸν αἰώνιον καὶ ἄπειρον ὀλοφυρμὸν, καὶ τὸν βρυγμὸν τῶν ὀδόντων ὑποστησόμενος. Μὴ τοίνυν, ἀγαπητοὶ, μηδὲ ἡμεῖς νομίζωμεν ἀρκεῖν ἡμῖν πρὸς σωτηρίαν τὴν πίστιν. Ἂν γὰρ μὴ βίον ἐπιδειξώμεθα καθαρὸν, ἀλλ' ἀνάξια τῆς μακαρίας κλήσεως ταύτης ἱμάτια ἀμφιασάμενοι παραγενώμεθα, οὐδὲν κωλύει καὶ ἡμᾶς παθεῖν τὰ αὐτὰ, ἅπερ ἐκεῖνος ὁ δείλαιος. Καὶ γὰρ ἄτοπον, αὐτὸν μὲν, Θεὸν ὄντα καὶ βασιλέα, ἀνθρώπους εὐτελεῖς, καὶ ἀγύρτας, καὶ μηδενὸς ἀξίους ὄντας μὴ ἐπαισχύνεσθαι, ἀλλὰ τοὺς ἀπὸ τῆς τριόδου πρὸς τὴν τράπεζαν ἄγειν ἐκείνην: ἡμᾶς δὲ τοσαύτην ἀναισθησίαν ἐπιδείκνυσθαι, ὡς μηδὲ τῇ τοσαύτῃ τιμῇ γενέσθαι βελτίους, ἀλλὰ καὶ μετὰ τὴν κλῆσιν ἐπὶ τῆς αὐτῆς μένειν κακίας, εἰς τὴν ἄφατον τοῦ κεκληκότος ἐμπαροινοῦντας φιλανθρωπίαν. Οὐδὲ γὰρ διὰ τοῦτο ἡμᾶς ἐπὶ τὴν πνευματικὴν ταύτην καὶ φρικτὴν τῶν μυστηρίων ἐκάλεσε κοινωνίαν, ἵνα μετὰ τῆς προτέρας εἰσερχώμεθα κακίας, ἀλλ' ἵνα ἀποδυσάμενοι τὴν αἰσχρότητα, μεταμφιασώμεθα ἃ τοὺς ἐν τοῖς βασιλείοις ἑστιωμένους ἠμφιάσθαι χρή. Εἰ δὲ μὴ βουλοίμεθα ἄξια τῆς κλήσεως πρᾶξαι ἐκείνης, οὐκ ἔστι τοῦτο παρὰ τὸν τετιμηκότα, ἀλλὰ παρ' ἡμᾶς. Οὐδὲ γὰρ ἐκεῖνος ἡμᾶς ἐκβάλλει τοῦ θαυμαστοῦ τῶν δαιτυμόνων χοροῦ, ἀλλ' ἡμεῖς ἑαυτούς. Ὁ μὲν γὰρ τὸ ἑαυτοῦ πᾶν ἤνυσε. Καὶ γὰρ τοὺς γάμους ἐποίησε, καὶ τὴν τράπεζαν παρεσκεύασε, καὶ τοὺς καλέσαντας ἔπεμψε, καὶ παραγενομένους ἐδέξατο, καὶ τὴν ἄλλην ἅπασαν τετίμηκε τιμήν: ἡμεῖς δὲ καὶ εἰς αὐτὸν, καὶ εἰς τοὺς παρόντας, καὶ εἰς τὸν γάμον ὑβρίσαντες διὰ τῶν ῥυπαρῶν ἱματίων, τουτέστι, τῶν ἀκαθάρτων πράξεων, εἰκότως ἐκβαλλόμεθα λοιπόν. Ταύτῃ γὰρ καὶ τὸν γάμον τιμῶν, καὶ τοὺς κεκλημένους, ἀπελαύνει τοὺς ἰταμοὺς καὶ τοὺς ἀναισχύντους ἐκείνους. Εἰ γὰρ εἴασε τοὺς ἐκεῖνο ἠμφιεσμένους τὸ ἱμάτιον, αὐτὸς ἂν ἔδοξε καὶ τοὺς ἄλλους ὑβρίζειν. Ἀλλὰ μηδένα γένοιτο τοιούτου πειραθῆναι τοῦ κεκληκότος, μήτε ἡμῶν, μήτε ἑτέρων τινῶν. Διὰ γὰρ τοῦτο, πρὶν ἢ γενέσθαι ταῦτα πάντα, ἀναγέγραπται: ἵνα ἐν τῇ τῶν γραμμάτων ἀπειλῇ σωφρονισθέντες, μὴ συγχωρήσωμεν εἰς ἔργον ἐλθεῖν τὴν ἀτιμίαν καὶ τὴν κόλασιν ταύτην, ἀλλ' ἐπὶ τῶν ῥημάτων αὐτὴν στήσωμεν μόνον, καὶ μετὰ λαμπρᾶς ἕκαστος στολῆς εἰς τὴν κλῆσιν ἐκείνην παραγενώμεθα: ἧς ἀπολαῦσαι γένοιτο πάντας ἡμᾶς, 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.