Homily XI.

Acts IV. 23

“And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.”

Not for their own glory did they tell the tale—how should such be their motive?—but what they displayed was the proofs therein exhibited of the grace of Christ. All that their adversaries had said, this they told; their own part, it is likely, they omitted: this made the hearers all the more courageous. What then? These again flee to the true Succor, to the Alliance invincible, and again, “with one accord. And when they heard that,” it is said, “with one accord they lifted up their voice to God, and said:” (v. 24) and with great earnestness, for it is no prayer made at random. Observe with what exquisite propriety their prayers are framed: thus, when they besought to be shown who was meet for the Apostleship, they said, “Thou, Lord, which knowest the heart of all men, show:” (ch. i. 24) for it was a subject for Prescience there: but here, where the thing needed was that the mouths of their adversaries should be stopped, they speak of lordship; wherefore they begin thus: Lord, “(Δέσποτα) the God that madest heaven and earth, and the sea, and all that in them is: Who,270    The various readings are: ὁ τοῦ πατρὸς ἡμῶν διὰ Πνεύματος ῾Αγίου στόματος Δ. παιδός σου, Α. Ν. τοῦ π. ἡμῶν, om. C. ὁ ἐκ στόματος τοῦ π. ἡμῶν Δ. καὶ παιδός σου, Β. ὁ διὰ στόμ. Δ. τοῦ παιδὸς σοῦ, D. F. τοῦ, om. E. by the Holy Ghost through the mouth of Thy servant, David our father, didst say, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ.” (v. 24–26.) It is to sue God, as one may say upon His own covenants, that they thus produce this prophecy: and at the same time to comfort themselves with the thought, that in vain are all the imaginations of their foes. This then is what they say: Bring those words into accomplishment, and show that they “imagine vain things.—For of a truth,” they proceed, “there were gathered together in this city, against Thy holy Child Jesus, (Παἵδα) Whom Thou hast anointed, both Herod, and Pontius Pilate, together with the Gentiles and the people of Israel, for to do whatsoever Thy hand and Thy counsel determined before to be done. And now, Lord, behold their threatenings.” (v. 27–29.) Observe their largeness of mind (φιλοσοφίαν). These are not words of imprecation. In saying, “their threatenings, they do not mean this or that thing specifically threatened, but only in general, the fact of their threatening, perhaps, as being formidable. In fact, the writer is concise in his narrative. And observe, they do not say, “Crush them, cast them down;” but what? “And grant unto Thy servants, that with all boldness they may speak Thy word.” Let us also learn thus to pray. And yet how full of wrath one would be, when fallen among men intent upon killing him, and making threats to that effect? how full of animosity? But not so these saints. “By stretching forth Thine hand to heal, and that signs and wonders may be done by the Name of Thy holy Child Jesus.” (v. 30.) If in that Name the mighty deeds are wrought, great will be the boldness.

“And when they had prayed, the place was shaken where they were assembled together.” (v. 31.) This was the proof that they were heard, and of His visitation. “And they were all filled with the Holy Ghost.” What means, “They were filled?” It means, They were inflamed; and the Gift burned up within them. “And they spake the word of God with boldness. And the multitude of them that believed were of one heart and of one soul.” (v. 32.) Do you see that together with the grace of God they also contributed their part? For everywhere it ought to be well observed, that together with the grace of God they do their part likewise. Just as Peter said above, “Silver and gold have I none”; and again, that “they were all271    ᾽Επὶ τὸ αὐτὸ, At the same, as interpreted in a former Homily, vii. §. 2. For the next sentence, E. has Πάλιν ἐνταῦθα δηλῶν τὸ αὐτὸ λέγει, ὅτι τοῦ πλήθους, κ. τ. λ. “Here again explaining the ‘τὸ αὐτὸ,’” etc.—It is in allusion to the same expression that he says a little further on, ᾽Ιδοὺ καρδία καὶ ψυχὴ τὸ αὐτό. together.” (ch. iii. 6.) But in this place, having mentioned that they were heard, the sacred writer proceeds to speak also of them, what virtue they showed. Moreover, he is just about to enter upon the narrative of Sapphira and Ananias, and with a view to show the detestable conduct of that pair, he first discourses of the noble behavior of the rest. Now say, did their love beget their poverty, or the poverty the love? In my opinion, the love begat the poverty, and then the poverty drew tight the cords of love. For observe what he says: “They were all of one heart and of one soul.” Behold,272    i.e. the ἐπὶ τὸ αὐτὸ is not local, but moral, the union of all believers in one heart and soul: q.d. “Do not object that it is impossible for all believers to be together now.” heart and soul are what make the “together.” “Neither said any of them that aught of the things which he possessed was his own; but they had all things common. And with great power the Apostles rendered their testimony (ἀπεδίδουν) of the resurrection.” (v. 33.) The phrase betokens them to be as persons put in trust with a deposit: he speaks of it as a debt or obligation: that is, their testimony they with boldness did render, or pay off, to all. “And great grace was upon them all. Neither was there any among them that lacked.” (v. 34.) Their feeling was just as if they were under the paternal roof, all for awhile273    The Catena has preserved the true reading, τέως, for which A. C. N. have ἅτε ὡς, B. F. D. ἅτε. E. substitutes υἱοί. sharing alike. It is not to be said, that though indeed they maintained the rest, yet they did it with the feeling that the means whereof they maintained them were still their own. No, the admirable circumstance is this, that they first alienated their property, and so maintained the rest, on purpose that the maintenance might not come as of their own private means, but as of the common property. “For as many as were possessors of lands or houses sold them, and brought the price of the things that were sold, and laid them down at the Apostles’ feet; and distribution was made unto every man according as he had need.” (v. 35.) A great mark of honor this, that “they laid them at the Apostles’ feet. And Joses, who by the Apostles was surnamed Barnabas, (‘which is, being interpreted, The son of consolation.’)” (v. 36.) I do not think that this is the same with the companion of Matthias; for that person was also called Justus and [Barsabas, but this, Joses and] “Barnabas” [“son of consolation“]. I suppose he also received the name from his virtue, as being qualified and suited for this duty. “A Levite, and of the country of Cyprus by birth.” Observe on all occasions how the writer indicates the breaking up of the Law. But how was he also a “Cyprian by birth?” Because they then even removed to other countries, and still were called Levites. “Having land, sold it, and brought the price, and laid it at the Apostles’ feet.274    A. B. C. N. τῶν ᾽Αποστόλων. ὅρα τὸ ἄτυφον. & 173·Ιδωμεν λοιπὸν ἄνωθεν τὰ εἰρημένα. Καὶ τῶν ᾽Αποστόλων τὴν φιλοσοφίαν. The clause ὅρα τὸ ἄτυφον is to be restored to its place after the second τῶν ᾽Αποστόλων, as in the modern text, ὅρα τῶν ᾽Α. τὸ ἄ. και τὴν φ.”

Let us now look over again what has been said. [“And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.”] (Recapitulation, v. 23.) See the unostentatious conduct of the Apostles, and their largeness of mind. They did not go about boasting, and say, “How we served (ἀπεχρησάμεθα) the priests!” nor were they ambitious of honor: but, we read, “they came unto their own company. Observe how they do not cast themselves upon temptations, but when the temptations present themselves, with courage endure them. Had it been some other of the disciples, perhaps, emboldened by the countenance of the multitude, he might have insulted, might have vented ever so many harsh expressions. But not so these true philosophers; they do all with mildness and with gentleness. “And when they heard that, we read, with one accord they lifted up their voice to God.” (v. 24.) That shout proceeded from delight and great emotion. Such indeed are the prayers which do their work, prayers replete with true philosophy, prayers offered up for such objects, by such persons, on such occasions, in such a manner; whereas all others are abominable and profane. “Lord, Thou the God that madest heaven and earth, the sea, and all that in them is.” Observe how they say nothing idle, no old wives’ talk and fables, but speak of His power. Just as Christ Himself said to the Jews, “If I by the Spirit of God do cast out devils:” behold the Father also speaks by the Spirit. For what saith it? “Lord, the God Who,275    Against the Arians, who from such texts as Matt. xii. 28, inferred the inferiority of the Son, Chrys. says, “Observe, the Father Himself is here said to speak by the Holy Ghost.” This is lost in the modern text, which substitutes Σωτὴρ for Πατήρ. The text is given in our mss. with these variations. Comp. note a. A. C. Δέσποτα ὁ Θεὸς (ὁ Cat.) τοῦ πατρὸς ἡμῶν (ὁ Ν.) διὰ Πν. ῾Α στόματος Δ. Β. Δεσπ. ὁ Θ. τῶν πάτρων ἡμῶν ὁ διὰ Πν. ῾Α διὰ στομ. Δ. E. F. D. Δεσπ. ὁ Θ. ὁ διὰ στομ. Δ.omitting διὰ Πν. ῾Α., but recognizing this clause in the comment. “Observe how they say nothing idle, but speak of His power only: or rather, just as Christ said to the Jews, If I by the Spirit of God do speak, so these also say, ‘By the Holy Ghost.’ Behold, the Saviour also speaks by the Spirit. And hear what it is that they say, ‘Lord, the God Who by the mouth of David,’” etc. by the Holy Ghost, through the mouth of our father Thy servant David didst say, Why did the nations rage?” (v. 25.) Scripture is wont thus to speak of one as of many. “For of a truth, Lord, against Thy Holy Child Jesus, Whom Thou didst anoint,276    In the mss. this clause of v. 27, with the following comment, ὅρα πῶς, κ. τ. λ. is set in the midst of the comment on v. 29: viz. before the sentence which (in the old text) also begins with ὅρα πῶς. It is certainly misplaced there. See note 5.—Διαιροῦσι τὸ πάθος seems to refer to the mention of Herod and Pontius Pilate. both Herod and Pontius Pilate,” etc. (v. 27.) Observe how, even in prayer, they circumstantially describe the Passion, and refer all to God.—That is, Not they had power to do this: but Thou didst it all, Thou277    ὁ ἐπιτρέψας, ὁ καὶ ἐγκαλῶν καὶ εἰς πέρας ἀγαγών. The meaning seems to be, that though permitting, He calls to account, and though holding men responsible, yet brought it to pass. The modern text omits ὁ καὶ ἐγκαλῶν, and adds εἰργάσω at the end. that didst permit, that dost call to account, and yet didst bring to accomplishment, Thou the All-skilful and Wise, that didst serve Thee of Thine enemies for Thine own pleasure. (v. 28.) “For to do whatever Thy hand,” etc. Here they discourse of His exceeding Skill and Wisdom and Power. So then, as enemies they came together, and with murderous purpose, and as opposing themselves, but they did what things Thou wouldest: “For to do,” as it is said, “whatsoever Thy hand and Thy purpose determined before to be done.” What means, “Thy hand?” Here he seems to me to denote278    τὸ αὐτὸ λέγειν τὴν δύναμιν καὶ βουλήν. i.e. “hand” means “power,” and “hand” (or, power) and “purpose,” or, “will” here make one notion, “Thy will which is also power,” for to Thee to will is to prevail: not two notions, for we do not say that power determines, but only the will.—The Edd. however, adopt from E. τὴν χεῖρα for τὸ αὐτὸ, which spoils the sense. “By the hand he means the power and the purpose.”—Below, B. C. have ὅτι τῇ χειρὶ διέταττεν (A. omits the clause), we retain from E. F. D. διέπραττεν.—Œcum. “The hand and the counsel mean the same thing: for where there is power, there is no need of counsel. What Thou didst order from the beginning is done.” one and the same thing by power and purpose, meaning that for Thee it is enough but to will: for it is not by power that one determines. “Whatsoever Thy hand,” etc. i.e. Whatsoever Thou didst ordain: either this is the meaning, or, that by His hand He did effect. “And now, Lord, regard their threatenings.” (v. 29.) As at that time, it is said, they “imagined vain things,” so “now,” grant that their imaginations may be in vain: i.e. let not their threatenings come into accomplishment. And this they said not because they would themselves deprecate any hardship, but for the preaching’s sake. For they do not say, “and deliver us out of dangers;” but what? “And grant unto Thy servants, that with all boldness they may speak Thy word.” Thou Who didst bring to pass the former designs, bring these also to accomplishment. Observe,279    Here the mss. insert, ῝Ον ἔχρισας, φησίν. & 169·Ορα πῶς, κ. τ. λ. “Observe how, even in prayer, they circumstantially describe the Passion, and refer all to God,” etc. And then: “Observe how they ask all,” etc. See note 2.—Here for the latter ὅρα or ὁρᾷς πῶς of the old text, E. has εἶδες πῶς. how they affirm God to be the Author of their confidence; and how they ask all for God’s sake, nothing for their own glory or ambition. They promise for their own part, that they will not be dismayed; but they pray that signs may be wrought “by stretching forth Thy hand to heal, and that signs and wonders may be done:” (v. 30) for without these, however great the zeal they showed, they would be striving to no purpose. God assented to their prayer, and manifested this, by shaking the place. For “when they had prayed,” it is said, “the place was shaken.” (v. 31.) And wherefore this was done, hear from the prophet, when he says, “He looketh on the earth, and maketh it to tremble. (Ps. civ. 32.) For by this He made it manifest that He is present to their prayers. And again, another prophet saith, “The earth was shaken, and did tremble at the presence of the Lord.” (Ps. xviii. 7; lxviii. 8.) And God did this, both to make it more awful, and to lead them on to a courageous trust. “And they were all filled with the Holy Ghost, and they spake the word of God with boldness.” They280    Edd. καὶ εἰς παρρησίαν πλείονα ἀλείφων, as the conclusion of the preceding sentence before the (omitted) text. “And anointing them (as wrestlers) unto greater boldness.” Then, “For since it was the beginning (of their work), they besought also a sensible sign in order that they might be believed (πρὸς τὸ πιστευθῆναι αὐτοὺς, but after this, etc.). Great was the encouragement they thus received from their prayer. And with good reason they crave the grace of signs, for they had no other means,” etc. gained increased boldness. As it was the beginning (of their work), and they had besought a sensible sign for their persuasion (πρὸς τὸ πεισθἥναι αὐτους)—but after this we nowhere find the like happening—therefore great was the encouragement they received. In fact, they had no means of proving that He was risen, save by miraculous signs. So that it was not only their own assurance (ἀσφαλείαν) that they sought: but that they might not be put to shame, but that they might speak with boldness. “The place was shaken,” and that made them all the more unshaken. For this is sometimes a token of wrath, sometimes of favor and providence, but on the present occasion, of wrath. For281    ᾽Επεὶ τότε ξένως γέγονεν. Καὶ γὰρ ὅτε ἐσταυρώθη, ἐσαλεύθη ἡ γῆ. Edd. ᾽Επὶ δὲ τοῦ σωτηρίου πάθους ξένως καὶ παρὰ φύσιν γέγονε· καὶ γὰρ τότε πᾶσα ἐσαλεύθη ἡ γῆ. “But at the Passion of our Saviour it happened in an unusual manner and preternaturally: for then all the earth was shaken.” Instead of the next sentence, “And the Lord Himself,” etc. E. has, “to the intent the power of Him that was crucified should everywhere be known, and that the Sufferer was God, and not simply man. But further: although it was a token of wrath, yet was it of His wrath against the adversaries,” etc., but Edd. follow the old text here. in those times it took place in an unusual manner. Thus, at the Crucifixion, the earth was shaken: and the Lord Himself says, “Then there shall be famines, and pestilences, and earthquakes in divers places.” (Matt. xxiv. 7.) But then the wrath of which it was a sign was against the adversaries: as for the disciples, it filled them with the Spirit. Observe, even the Apostles, after the prayer, are “filled with the Holy Ghost.” “And282    A. B. C. omit the text: D. F. Edd. insert from v. 33, 34. “And great grace was upon them all, neither was there any among them that lacked:” E. “And with great power, etc. and great grace,” etc. Τοῦ πράγματος ἡ δύναμις, i.e. of the having all things common, as below, p. 163. C. has πνεύματος, which Saville adopts. the multitudes of them that believed,” etc. (v. 32.) Great, you perceive, is the virtue of this thing, seeing their was need of this (grace) even in that Company. For this is the foundation of all that is good, this of which he now for the second time makes mention, exhorting all men to the contempt of riches: “Neither283    The innovator, mistaking the meaning of τὸ δεύτερον (viz the reference to ch. ii. 44), has, Saying above (v. 32), Neither said any of them, etc., and here (v. 34), “Neither was there any among them that lacked.” So Edd. said any of them that aught of the things he possessed was his own,” “but they had all things common.” For that this was in consequence not merely of the miraculous signs, but of their own purpose, is manifest by the case of Sapphira and Ananias. “And with great power gave the Apostles witness,” etc. (v. 33.) Not in word, but with power the Apostles exhibited their testimony of the Resurrection: just as Paul saith, “And my preaching was not with persuasive words of human wisdom, but with manifestation of the Spirit and of power.” And it is not merely, With power, but, “With great power.” (1 Cor. ii. 4.) “And great grace,” it says, “was upon them all; for neither was there any among them that lacked.” (v. 34.) This is why the grace (was upon them all,) for that “there was none that lacked:” that is, from the exceeding ardor of the givers, none was in want. For they did not give in part, and in part reserve: nor yet in giving all, give it as their own. And they lived moreover in great abundance: they removed all inequality from among them, and made a goodly order. “For as many as were possessors,” etc. And with great respect they did this: for they did not presume to give into their hands, nor did they ostentatiously present, but brought to the Apostles’ feet. To them they left it to be the dispensers, made them the owners, that thenceforth all should be defrayed as from common, not from private, property.284    The strong expressions of Chrys. concerning the community of goods at Jerusalem are quite different from the guarded and limiting statements of most modern commentators who seem bent upon showing that it was only a case of remarkable liberality, e.g. Hackett in loco: “Common in the use of their property, not necessarily in their possession of it.” Our author’s statements agree better with the New Test. notices on the subject. The main facts are these. (1) There was a real and general community of property. The statements in Acts on this point are clear and strong: καὶ εἶχον ἅπαντα κοινά (ii. 44); They were selling and distributing their real and personal property—τὰ κτήματα καὶ τὰς ὑπάρξεις (ii. 45). Nor did any one say that anything of his possessions was his own, ἀλλ ἦν αὐτοῖς ἅπαντα κοινά, (iv. 32); “As many as (ὅσοι) were possessors of lands or houses,” sold them, brought the money and distribution was made to the needs of each (iv. 34, 35). This is more than distinguished liberality or mere prevailing willingness to give. (2) This peculiar phenomenon was connected with the habit of living together as a group or family, on the part of the Jerusalem Christians (i. 13; ii. 42–44). It was an evidence that they were peculiarly one in heart and soul, that no member of this closely-knit community was allowed to suffer while others could supply him (iv. 32–34). (3) The arrangement was purely voluntary. There was no law or demand in the case. Ananias and Sapphira (v. 1–11) were not punished for contributing to the common treasury only a part of the price of the land but as verse 4 clearly shows, for falsely presenting it as the whole. Yet the fact that they wished to have it thought that they had brought all seems to show that to bring all was customary and expected. (4) This community of goods was both local and temporary. It seems to have been confined to Jerusalem. There is no allusion to it in the Epistles. It sprang out of the ardor of brotherly love in the early years of the Christian community at Jerusalem and in view of the special needs of many of its members. The special poverty of the church at Jerusalem which made contributions from other churches necessary, may have resulted in part, as Meyer suggests, from the working of this plan. (5) The custom can hardly be explained apart from the expectation of the nearness of the Parousia. In the Thessalonian church all labor for self-support was upon the point of ceasing for the same reason. 1 Thess. iii, 10, sq.—G.B.S.This was also a help to them against vain-glory. If this were done now, we should live more pleasant lives, both rich and poor, nor would it be more pleasant to the poor than to the rich themselves. And if you please, let us now for awhile depict it in words, and derive at least this pleasure from it, since you have no mind for it in your actions. For at any rate this is evident, even from the facts which took place then, that by selling their possessions they did not come to be in need, but made them rich that were in need. However, let us now depict this state of things in words, and let all sell their possessions, and bring them into the common stock—in words, I mean: let none be excited, rich or poor. How much gold think you would be collected? For my part, I conjecture—for of course it is not possible to speak exactly—that supposing all here, men and women, to empty out their whole property, lands, possessions, houses,—for I will not speak of slaves, since at that time there was no such thing, but doubtless such as were slaves they sat at liberty,—perhaps ten hundred thousand pounds weight of gold would be the amount collected: nay, twice or thrice as much. For consider; at what number of “juga”285    εἰς πόσον ἰούγων ἀριθμὸν συντείνει; The word here used perplexed the scribes of later times when it had become obsolete, and N. has ἰούλων, B. ἰούγγων, C. όγγων(sic), only A. ex corr. ἰούγων. The innovator substitutes μιγάδων and συντελεῖ. The meaning is, At what number of juga is our city assessed to the imperial tributes? Justinian Novell. xvii. c. 8. prescribes that the imperial πράκτορες, exactores, shall be compelled to insert in their returns (ἀποχαί) the exact quantity “of zygocephala or juga or jugalia or whatever else be the term used in different localities:” τὸ πόσον τῶν ζυγοκεφάλων ἢ ἰο ύγων ἢ ἰουγαλίων, ἢ ὅπως δήποτε ἂν αὐτὰ κατὰ χῶραν καλοῖεν. See Du Fresne Gloss. s. vv. It seems that each holding of land was rated or assessed at so many juga or yokes of oxen; moreover the term jugum is equivalent to a measure of land, as Varro remarks that land is measured in some places by juga, in others by jugera. (yokes) is our city rated? How many (of the population) shall we say are Christians? shall we say an hundred thousand, and the rest Greeks and Jews? Then what thousands (of pounds) of gold would be collected! And what is the number of poor? I do not think more than fifty thousand. Then to feed that number daily, what abundance there would be! And yet if the food were received in common, all taking their meals together, it would require no such great outlay after all. But, you will ask, what should we do after the money was spent? And do you think it ever could be spent? Would not the grace of God be ten thousand fold greater? Would not the grace of God be indeed richly poured out? Nay, should we not make it a heaven upon earth? If, where the numbers were three thousand and five thousand, the doing of this thing had such splendid success, and none of them complained of poverty, how much more glorious would this be in so vast a multitude? And even of those that are without, who would not contribute?—But, to show that it is the living separately that is expensive and causes poverty, let there be a house in which are ten children: and the wife and the man, let the one work at her wool, the other bring his earnings from his outdoor occupation: now tell me, in which way would these spend most? by taking their meals together and occupying one house, or by living separately? Of course, by living separately. For if the ten children must live apart, they would need ten several rooms, ten tables, ten attendants, and the income otherwise in proportion. Is it not for this very reason, that where there is a great number of servants, they have all one table, that the expense may not be so great? For so it is, division always makes diminution, concord and agreement make increase. The dwellers in the monasteries live just as the faithful did then: now did ever any of these die of hunger? was ever any of them not provided for with plenty of everything? Now, it seems, people are more afraid of this than of falling into a boundless and bottomless deep. But if we had made actual trial of this,286    i.e. People now are more afraid of this (the cenobiticals way of life), than they are of launching into the sea of this world’s temptations: whereas if we had made trial of this, we should boldly venture upon the practice so happily adopted by the first Christians. (τοῦ πράγματος as above, p. 73, note 3.) then indeed we should boldly venture upon this plan (τοὕ πράγματος). What grace too, think you, would there not be! For if at that time, when there was no believer but only the three thousand and the five thousand: when all, throughout the world, were enemies, when they could nowhere look for comfort, they yet boldly entered upon this plan with such success; how much more would this be the case now, when by the grace of God there are believers everywhere throughout the world? What Gentile would be left? For my part, I think there would not be one: we should so attract all, and draw them to us? But yet if we do but make287    ᾽Εὰν ὁδῷ προβαίνωμεν. B. unnecessarily inserts ταύτῃ, which Ben. adopts. “Si hac via progrediamur.” ῾Οδῷ προβαίνειν (or ὁδῷ βαδίζειν) is a common phrase in St. Chrys. Applied to persons, it means “to be fairly started and getting on:” to things, “to be in train,” as in Hom. i. ὁδῷ καὶ τὰ ἅλλα προὔβαινεν, “the rest would follow in course.” fair progress, I trust in God that even this shall be realized. Only do as I say, and let us successfully achieve things in their regular order; if God grant life, I trust that we shall soon bring you over to this way of life.

In the first place, as regards that law about swearing: accomplish that; establish it firmly: and let him that has kept it make known him that has not, and call him to account withal and rebuke him sternly. For the (supra, Hom. viii.) appointed time (ἡ προθεσμία), is at hand and I am holding inquisition in the matter, and him that is found guilty I will banish and exclude. But God forbid that any such should be found among us; rather may it appear, that all have strictly kept this spiritual watchword. And as in war it is by the watchword that friends and strangers are shown, so let it be now; for indeed now also we are engaged in a war; that we may know our brethren that are properly such. For what a good thing it is that we should have this to be our cognizance both here and in a foreign land! What a weapon this, against the very head of the devil! A mouth that cannot swear will soon both engage God in prayers, and smite the devil a deadly blow. A mouth that cannot swear will also be incapable of using insulting language. Cast out this fire from your tongue, as you would from a house: this fire, drag it out. Give your tongue a little rest: make the sore less virulent. Yea, I beseech you, do this, that I may go on to set you another lesson: for as long as this is not rightly done, I dare not pass on to any other. Let this lesson be got perfectly, and you shall have a consciousness of the achievement, and then I will introduce you to other laws, or rather not I, but Christ. Implant in your soul this good thing, and by little and little ye shall be a paradise of God, far better than that paradise of old. No serpent among you, no deadly tree, nor any such thing. Fix this habit deep. If this be done, not ye only that are present shall be benefitted, but all that are in all the world; and not they alone, but those that are to succeed hereafter. For a good habit having once entered, and being kept by all, will be handed on to long ages, and no circumstances shall be able to erase it. If he that gathered sticks on the sabbath was stoned,—the man that is doing a far more heinous work than that gathering, the man that is amassing a load of sins, for such is the multitude of oaths, what shall he undergo? what shall he not have to endure? You will receive great assistance from God, if this be well achieved by you. If I were to say, Be not abusive, immediately you will plead to me your indignation; should I say, Be not envious, you will urge some other excuse. But in this case you have nothing of the kind to say. On which account I began with the easy precepts, which indeed is also the uniform practice in all arts. And thus one comes to the higher duties, by learning first those which are easier far. How easy it is you will see, when by the grace of God having succeeded in this, you shall receive another precept.

Put it in my power to speak out boldly, in the presence both of Gentiles and of Jews, and, above all, of God. Yea, I entreat you by the love, by the pangs wherewith I have travailed for your birth, “my little children.” I will not add what follows, “of whom I travail in birth again;” nor will I say, “until Christ be formed in you.” (Gal. iv. 19). For I am persuaded, that Christ has been formed in you. Other language I will use towards you; “My brethren, dearly beloved and longed for, my joy and my crown.” (Phil. iv. 1.) Believe me that I shall use no other language. If at this moment there were placed upon my head ten thousand richly-jewelled royal crowns, they could not give me the joy which I feel at your growth in holiness; or rather, I do not think the monarch himself has such a joy, as that wherewith I joy over you. Let him have come home, victorious over all the nations at war with him, let him have won many other crowns besides the crown of his right; and receive other diadems as tokens of his victory: I do not think he would joy over his trophies, as I joy over your soul’s progress. For I exult, as if I had a thousand crowns on my head; and well may I rejoice. For if by the grace of God you achieve this good habit, you will have gained a thousand battles far more difficult than his; by wrestling and fighting with malicious demons, and fiendish spirits, with the tongue, not with sword, but by the will. For consider how much is gained, if so be that you do succeed! You have eradicated, first, a heinous habit; secondly, an evil conceit, the source of all evil, namely, the opinion that the thing is indifferent and can do no hurt; thirdly, wrath; fourthly, covetousness; for all these are the offspring of swearing. Nay, hence you will acquire a sure footing in the way to all other virtues. For as when children learn their letters, they learn not them alone, but by means of them are gradually taught to read; so shall it be with you. That evil conceit will no longer deceive you, you will not say, This is indifferent; you will no longer speak by mere habit, but will manfully stand against all, so that having perfected in all parts that virtue which is after God, you may reap eternal blessings, through the grace and loving-kindness of His Only-Begotten Son, to Whom with the Father and the Holy Ghost be glory, power and honor, now and ever, world without end. Amen.

ΟΜΙΛΙΑ ΙΑʹ. Ἀπολυθέντες δὲ ἦλθον πρὸς τοὺς ἰδίους, καὶ ἀπήγγειλαν ὅσα πρὸς αὐτοὺς οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι εἶπον. αʹ. Οὐχὶ φιλοτιμίας ἕνεκεν διηγοῦνται: πῶς γάρ; ἀλλὰ τῆς τοῦ Χριστοῦ χάριτος ταῦτα τεκμήρια ἐπιδείκνυνται. Διὸ καὶ ὅσα μὲν ἐκεῖνοι εἶπον, ταῦτα διηγοῦνται: τὰ δὲ αὐτῶν εἰ καὶ παρατρέχουσιν, ὅμως καὶ ταύτῃ θαρσαλεώτεροι γίνονται. Καὶ σκόπει, πῶς πάλιν ἐπὶ τὴν ἀληθῆ βοήθειαν κατέφυγον, ἐπὶ τὴν συμμαχίαν τὴν ἄμαχον, καὶ πάλιν ὁμοθυμαδὸν, καὶ μετὰ σπουδῆς: οὐδὲ γάρ ἐστιν εὐχὴ ἁπλῶς γινομένη. Οἱ δὲ ἀκούσαντες, ὁμοθυμαδὸν ἦραν φωνὴν πρὸς τὸν Θεὸν, καὶ εἶπον. Ὅρα, πῶς εἰσιν ἠκριβωμέναι αὐτῶν αἱ εὐχαί. Ὅτε τὸν ἄξιον εἰς ἀποστολὴν ἠξίουν αὐτοῖς ἀναδειχθῆναι, οὕτως ἔλεγον: Σὺ, Κύριε, καρδιογνῶστα πάντων, ἀνάδειξον (προγνώσεως γὰρ ἦν ἐκεῖ χρεία): ἐνταῦθα δὲ, ἐπειδὴ ἐπιστομισθῆναι τοὺς ἐναντίους ἐχρῆν, περὶ δεσποτείας διαλέγονται: διὸ καὶ οὕτως ἤρξαντο: Δέσποτα ὁ Θεὸς, ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν, καὶ τὴν θάλασσαν, καὶ πάντα τὰ ἐν αὐτοῖς: ὁ διὰ στόματος Δαυῒδ τοῦ παιδός σου εἰπὼν, Ἵνα τί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά; Παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ Κυρίου, καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ. Καθάπερ συνθήκας ἀπαιτοῦντες τὸν Θεὸν, τὴν προφητείαν εἰς μέσον ἄγουσιν, ἅμα καὶ ἑαυτοὺς παραμυθούμενοι, ὅτι εἰκῆ ἅπαντα μελετῶσιν οἱ ἐχθροί. Ὃ οὖν λέγουσι, τοῦτό ἐστιν: Ἐκεῖνα εἰς πέρας ἄγαγε, καὶ δεῖξον, ὅτι κενὰ ἐμελέτησαν. Συνήχθησαν γὰρ ἐπ' ἀληθείας ἐν τῇ πόλει ταύτῃ ἐπὶ τὸν ἅγιον Παῖδά σου Ἰησοῦν, ὃν ἔχρισας, Ἡρώδης τε καὶ Πόντιος Πιλᾶτος σὺν ἔθνεσι καὶ λαοῖς Ἰσραὴλ, ποιῆσαι ὅσα ἡ χείρ σου καὶ ἡ βουλή σου προώρισε γενέσθαι. Καὶ τὰ νῦν, Κύριε, ἔπιδε ἐπὶ τὰς ἀπειλὰς αὐτῶν. Ὁρᾷς τὴν φιλοσοφίαν, καὶ πῶς οὐχὶ καταρωμένων ἐστὶ ταῦτα; Οὐκ ἔθηκαν δὲ τὰς ἀπειλὰς ἰδικῶς, ἀλλ' ὅτι ἠπείλησαν μόνον λέγουσιν: ἐπιτέμνεται γὰρ ὁ συγγραφεὺς τὸν λόγον. Καὶ ὅρα: οὐκ εἶπον, Ῥάξον αὐτοὺς, κατάβαλε αὐτούς: ἀλλὰ τί; Καὶ δὸς τοῖς δούλοις σου μετὰ παῤῥησίας πάσης λαλεῖν τὸν λόγον σου. Οὕτω μανθάνωμεν εὔχεσθαι καὶ ἡμεῖς. Καίτοι γε πόσου οὐκ ἄν τις ἐμπλησθείη θυμοῦ, εἰς ἄνδρας ἐμπεσὼν ἀνελεῖν αὐτὸν ἐπιχειροῦντας, καὶ ἀπειλοῦντας τοιαῦτα; πόσης οὐκ ἂν ἀπεχθείας πληρωθείη; Ἀλλ' οὐχ οἱ ἅγιοι οὗτοι. Ἐν τῷ τὴν χεῖρά σου ἐκτείνειν εἰς ἴασιν, καὶ σημεῖα καὶ τέρατα γίνεσθαι διὰ τοῦ ὀνόματος τοῦ ἁγίου Παιδός σου Ἰησοῦ. Ἂν ἐν τῷ ὀνόματι ἐκείνῳ γίνωνται αἱ ἐνέργειαι, μεγάλη ἔσται ἡ παῤῥησία, φησί. Δεηθέντων δὲ αὐτῶν, ἐσαλεύθη ὁ τόπος, ἐν ᾧ ἦσαν συνηγμένοι. Τοῦ ἀκουσθῆναι αὐτοὺς, καὶ τῆς ἐπισκέψεως τοῦ Θεοῦ τοῦτο τεκμήριον γέγονε. Καὶ ἐπλήσθησαν ἅπαντες Πνεύματος ἁγίου. Τί ἐστιν, Ἐπλήσθησαν; Ἀντὶ τοῦ, Ἀνεπυρώθησαν τῷ Πνεύματι. Καὶ γὰρ ἀνεκαίετο ἐν αὐτοῖς τὸ χάρισμα. Καὶ ἐλάλουν τὸν λόγον τοῦ Θεοῦ μετὰ παῤῥησίας. Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν ἡ καρδία καὶ ἡ ψυχὴ μία. Ὁρᾷς, ὅτι μετὰ τῆς χάριτος τοῦ Θεοῦ καὶ τὰ παρ' ἑαυτῶν εἰσέφερον; Πανταχοῦ γὰρ τοῦτο χρὴ παρατηρεῖν, ὅτι μετὰ τῆς χάριτος τοῦ Θεοῦ καὶ τὰ παρ' ἑαυτῶν ἐπιδεικνύουσι: καθάπερ Πέτρος ἔλεγεν, Ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι. Ὃ ἀνωτέρω οὖν εἶπεν, ὅτι πάντες ἦσαν ἐπιτοαυτὸ, πάλιν ἐνταῦθα δηλῶν τὸ αὐτὸ λέγει, ὅτι Τοῦ πλήθους τῶν πιστευσάντων ἦν ἡ καρδία καὶ ἡ ψυχὴ μία. Εἰπὼν δὲ, ὅτι ἠκούσθησαν, λέγει λοιπὸν αὐτῶν καὶ τὴν ἀρετήν. Καὶ γὰρ μέλλει ἐμβαίνειν εἰς τὸ διήγημα τῆς Σαπφείρας καὶ τοῦ Ἀνανίου. Διὸ θέλων δεῖξαι τὴν μιαρίαν ἐκείνων, πρότερον περὶ τῆς τῶν ἄλλων ἀρετῆς διαλέγεται. Εἰπὲ δή μοι, ἡ ἀγάπη τὴν ἀκτημοσύνην ἔτεκεν, ἢ ἡ ἀκτημοσύνη τὴν ἀγάπην; Ἐμοὶ δοκεῖ ἡ ἀγάπη τὴν ἀκτημοσύνην, ἣ καὶ ἐπέσφιγγεν αὐτὴν μᾶλλον. Ἄκουε δὲ καὶ τί φησιν: Πάντων ἦν ἡ καρδία καὶ ἡ ψυχὴ μία. Ἰδοὺ καρδία καὶ ψυχὴ τὸ αὐτό. Καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλ' ἦν αὐτοῖς ἅπαντα κοινά. Καὶ δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον τῆς ἀναστάσεως οἱ ἀπόστολοι τοῦ Κυρίου Ἰησοῦ Χριστοῦ. Καθάπερ ἐγχειρισθέντας αὐτοὺς τοῦτο δείκνυσιν: ἢ καὶ ὡς περὶ ὀφλήματος λέγει: τουτέστι, τὸ μαρτύριον τῆς βασιλείας μετὰ παῤῥησίας πᾶσιν ἀπεδίδουν. Χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς: οὐδὲ γὰρ ἐνδεής τις ὑπῆρχεν ἐν αὐτοῖς. Καθάπερ ἐν οἰκίᾳ πατρικῇ υἱοὶ ὁμότιμοι πάντες, οὕτω διέκειντο. Οὐκ ἔνι γὰρ εἰπεῖν, ὅτι ἔτρεφον μὲν τοὺς ἄλλους: ὡς ἐξ ἰδίων δὲ τρέφοντες, οὕτω διέκειντο. Ἀλλὰ τὸ θαυμαστὸν τοῦτό ἐστιν, ὅτι ἑαυτῶν ἀποστήσαντες τὰ πράγματα, οὕτως ἔτρεφον, ἵνα μηκέτι ὡς ἐξ ἰδίων, ἀλλ' ὡς ἐκ κοινῶν τρέφειν δοκῶσιν. Ὅσοι δὲ κτήτορες χωρίων ἢ οἰκιῶν ὑπῆρχον, πωλοῦντες ἔφερον τὰς τιμὰς τῶν πιπρασκομένων, καὶ ἐτίθεσαν παρὰ τοὺς πόδας τῶν ἀποστόλων. Διεδίδοτο δὲ ἑκάστῳ καθότι ἄν τις χρείαν εἶχε. Πολλὴ ἡ τιμὴ, εἴ γε μὴ εἰς χεῖρας, ἀλλὰ παρὰ τοὺς πόδας τῶν ἀποστόλων ἐτίθουν. Ἰωσῆς δὲ ὁ ἐπικληθεὶς Βαρνάβας ὑπὸ τῶν ἀποστόλων, ὅ ἐστι μεθερμηνευόμενον, Υἱὸς παρακλήσεως. Οὐ δοκεῖ μοι οὗτος ἐκεῖνος εἶναι ὁ μετὰ Ματθίου: ἐκεῖνος γὰρ καὶ Ἰωσῆς ἐλέγετο καὶ Βαρσαβᾶς, ὕστερον δὲ ἐπεκλήθη καὶ Ἰοῦστος: οὗτος δὲ Βαρνάβας, υἱὸς παρακλήσεως ὑπὸ τῶν ἀποστόλων ἐπωνομάσθη. Καὶ δοκεῖ μοι ἀπὸ τῆς ἀρετῆς εἰληφέναι τὸ ὄνομα, ὡς πρὸς τοῦτο ἱκανὸς ὢν καὶ ἐπιτήδειος. Λευίτης, Κύπριος τῷ γένει, ὑπάρχοντος αὐτῷ ἀγροῦ, πωλήσας ἤνεγκε τὸ χρῆμα, καὶ ἔθηκε παρὰ τοὺς πόδας τῶν ἀποστόλων. βʹ. Ἐνταῦθά μοι παρατήρει, πῶς δείκνυσι τὸν νόμον λυόμενον, καὶ πῶς φησι, Λευίτης ὢν, Κύπριος ἦν. Ὅτι λοιπὸν καὶ μετοικοῦντες ἐχρημάτιζον Λευῖται. Ἀλλ' ἴδωμεν ἄνωθεν τὰ εἰρημένα. Ἀπολυθέντες, φησὶν, ἦλθον πρὸς τοὺς ἰδίους, καὶ ἀπήγγειλαν ὅσα πρὸς αὐτοὺς οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι εἶπον. Ὅρα τὸ ἄτυφον τῶν ἀποστόλων, καὶ τὴν φιλοσοφίαν. Οὐ περιελθόντες ἐκόμπασαν καὶ εἶπον, πῶς ἀπεχρήσαντο τοῖς ἱερεῦσιν, οὐδὲ ἐφιλοτιμήσαντο τῇ ἀπαγγελίᾳ, ἀλλ' ἁπλῶς ἐλθόντες, ἅπερ ἤκουσαν παρὰ τῶν πρεσβυτέρων, ἀπαγγέλλουσιν. Ἐντεῦθεν μανθάνομεν, ὅτι τοῖς πειρασμοῖς ἑαυτοὺς οὐκ ἐπέῤῥιπτον, ἀλλὰ μᾶλλον καὶ τοὺς ἐπαγομένους γενναίως ἔφερον. Ἄλλος δὲ εἴ τις ἦν, ἴσως ἂν τῇ τοῦ πλήθους παῤῥησίᾳ θαῤῥῶν κἂν ὕβρισε, κἂν μυρία ἐφθέγξατο δυσχερῆ. Ἀλλ' οὐχ οἱ φιλόσοφοι οὗτοι: ἀλλ' ἅπαντα ἡμέρως καὶ ἐπιεικῶς. Οἱ δὲ ἀκούσαντες, φησὶ, ὁμοθυμαδὸν ἦραν φωνὴν πρὸς τὸν Θεόν. Ἡ κραυγὴ γέγονεν ἀπὸ ἡδονῆς καὶ διαθέσεως πολλῆς. Καὶ γὰρ αἱ τοιαῦται ἀνύουσιν εὐχαὶ, αἱ φιλοσοφίας γέμουσαι, αἱ περὶ τοιούτων γινόμεναι, αἱ παρὰ τῶν τοιούτων, αἱ ἐν τοῖς τοιούτοις καιροῖς, αἱ κατὰ τὸν τρόπον τοῦτον: ὡς αἵ γε ἄλλαι βδελυκταὶ καὶ ἀκάθαρτοι. Ὅρα, πῶς οὐδὲν περιττὸν, ἀλλὰ περὶ τῆς δυνάμεως αὐτοῦ διαλέγονται μόνον: μᾶλλον δὲ καθάπερ ὁ Χριστὸς ἔλεγε τοῖς Ἰουδαίοις, Εἰ δὲ ἐγὼ ἐν Πνεύματι Θεοῦ λαλῶ: οὕτω καὶ αὐτοί φασι, Διὰ Πνεύματος ἁγίου. Ἰδοὺ καὶ ὁ Σωτὴρ ἐν Πνεύματι φθέγγεται. Τί δέ ἐστιν, ὃ καὶ λέγουσιν, ἄκουε. Δέσποτα ὁ Θεὸς ὁ διὰ στόματος Δαυῒδ παιδός σου εἰπὼν, Ἵνα τί ἐφρύαξαν ἔθνη; Ἔθος γὰρ τῇ Γραφῇ περὶ ἑνὸς ὡς περὶ πολλῶν λέγειν. Ὃ οὖν λέγουσι, τοῦτό ἐστιν: Οὐκ αὐτοὶ ἴσχυσαν, ἀλλὰ σὺ τὸ πᾶν, ὁ ἐπιτρέψας καὶ εἰς πέρας ἀγαγὼν, εἰργάσω, ὁ εὐμήχανος καὶ σοφὸς, ὁ τοῖς ἐχθροῖς εἰς τὸ βούλημά σου χρησάμενος. Ἐνταῦθα γὰρ ταῦτα περὶ τῆς εὐμηχανίας καὶ σοφίας αὐτοῦ διαλέγονται, δηλοῦντες, ὅτι αὐτοὶ μὲν συνῆλθον ὡς ἐχθροὶ φονικῇ προαιρέσει, καὶ ὡς ἐναντιούμενοι: ἐποίουν δὲ, ἃ σὺ ὅμως ἐβούλου ποιῆσαι, Ὅσα ἡ χείρ σου καὶ ἡ βουλή σου προώρισε γενέσθαι. Τί ἐστιν, Ἡ χείρ σου; Ἐνταῦθά μοι δοκεῖ χεῖρα λέγειν τὴν δύναμιν καὶ βουλήν. Ἀρκεῖ, φησὶ, βουληθῆναί σε μόνον: οὐδεὶς γὰρ δυνάμει προορίζει. Τὸ οὖν, Ὅσα ἡ χείρ σου, τοῦτό ἐστιν, Ὅσα διέταξας. Ἢ τοίνυν τοῦτο λέγει, ἢ ὅτι τῇ χειρὶ διέπραττεν. Ὥσπερ οὖν τότε κενὰ ἐμελέτησαν, οὕτω καὶ νῦν, φησὶ, κενὰ μελετῆσαι αὐτοὺς ποίησον. Καὶ δὸς τοῖς δούλοις σου: τουτέστι, Μὴ εἰς ἔργον ἔλθοιεν αἱ ἀπειλαὶ αὐτῶν. Ταῦτα δὲ ἔλεγον, οὐκ αὐτοὶ παραιτούμενοι δυσχερές τι παθεῖν, ἀλλ' ὑπὲρ τοῦ κηρύγματος. Οὐ γὰρ εἶπον, Καὶ ἐξελοῦ τῶν κινδύνων ἡμᾶς: ἀλλὰ τί; Καὶ δὸς τοῖς δούλοις σου μετὰ παῤῥησίας πάσης λαλεῖν τὸν λόγον σου. Ὁ οὖν ἐκεῖνα εἰς τέλος ἀγαγὼν, καὶ ταῦτα ἄγαγε. Ὃν ἔχρισας, φησίν. Ὅρα, πῶς καὶ ἐν τῇ εὐχῇ διαιροῦσι τὸ πάθος, καὶ τὸ πᾶν εἰς αὐτὸν ἀνατιθέασι, καὶ τῆς παῤῥησίας αὐτὸν αἴτιον εἶναι λέγουσιν. Εἶδες, πῶς πάντα διὰ τὸν Θεὸν αἰτοῦσι, καὶ οὐδὲν εἰς οἰκείαν δόξαν οὐδὲ φιλοτιμίαν; Τὸ μὲν οὖν αὐτῶν ἐπαγγέλλονται, ὅτι οὐ καταπλαγήσονται: ἀξιοῦσι δὲ σημεῖα γενέσθαι. Ἐν τῷ τὴν χεῖρά σου, φησὶν, ἐκτείνειν εἰς ἴασιν, καὶ σημεία καὶ τέρατα γίνεσθαι. Καλῶς: χωρὶς γὰρ τούτων, εἰ μυρίαν ἐπεδείξαντο προθυμίαν, εἰκῆ πάντα ἐποίουν. Ἐπένευσεν αὐτῶν τῇ δεήσει, καὶ δῆλον τοῦτο ἐποίησε σείσας τὸν τόπον, ὅτι πάρεστι ταῖς εὐχαῖς αὐτῶν. Δεηθέντων γὰρ αὐτῶν, φησὶ, ἐσαλεύθη ὁ τόπος. Ὅτι δὲ διὰ τοῦτο ἐγένετο, ἄκουε τοῦ προφήτου λέγοντος: Ὁ ἐπιβλέπων ἐπὶ τὴν γῆν, καὶ ποιῶν αὐτὴν τρέμειν: καὶ πάλιν, Ἀπὸ προσώπου Κυρίου ἐσαλεύθη ἡ γῆ, ἀπὸ προσώπου τοῦ Θεοῦ Ἰακώβ. Ποιεῖ δὲ τοῦτο ὁ Θεὸς καὶ διὰ φόβον μείζονα, καὶ εἰς θάρσος αὐτοὺς ἐνάγων μετὰ τὰς ἀπειλὰς ἐκείνας, καὶ εἰς παῤῥησίαν πλείονα ἀλείφων. Ἐπεὶ γὰρ ἀρχὴ ἦν, καὶ αἰσθητοῦ ἐδέοντο σημείου πρὸς τὸ πιστευθῆναι αὐτοὺς, μετὰ δὲ ταῦτα οὐδαμοῦ τοῦτο γίνεται: πολλῆς οὕτω παρακλήσεως ἔτυχον ἀπὸ τῆς εὐχῆς. Εἰκότως δὲ καὶ σημείων χάριν αἰτοῦσιν: οὐδαμόθεν ἄλλοθεν εἶχον γὰρ ἐπιδεῖξαι, ὅτι ἀνέστη, ἀλλ' ἢ ἀπὸ τῶν σημείων. Ὥστε οὐ τὴν ἀσφάλειαν ἐζήτουν τὴν αὐτῶν μόνον, ἀλλὰ [καὶ] τὸ μὴ καταισχυνθῆναι, ἀλλὰ τὸ ἐν παῤῥησίᾳ φθέγγεσθαι. Ἐσαλεύθη ὁ τόπος, καὶ αὐτοὺς μᾶλλον ἐστερέωσε. Τοῦτο δὲ ποτὲ μὲν ὀργῆς ἐστι δεῖγμα, ποτὲ δὲ ἐπισκέψεως καὶ προνοίας, νυνὶ δὲ ὀργῆς. Ἐπὶ δὲ τοῦ σωτηρίου πάθους ξένως καὶ παρὰ φύσιν γέγονε. [Καὶ γὰρ τότε πᾶσα ἐσαλεύθη ἡ γῆ. Καὶ αὐτὸς δὲ ὁ Σωτὴρ ἔλεγε: Τότε ἔσονται λιμοὶ καὶ λοιμοὶ, καὶ σεισμοὶ κατὰ τόπους. Ἄλλως δὲ καὶ ὀργῆς τῆς κατ' ἐκείνων ἦν: τούτους γὰρ Πνεύματος ἐνέπλησεν. Ὅρα, καὶ οἱ ἀπόστολοι μετὰ τὴν εὐχὴν Πνεύματος πληροῦνται. Καὶ χάρις μεγάλη ἦν, φησὶν, ἐπὶ πάντας αὐτούς: οὐδὲ γὰρ ἐνδεής τις ὑπῆρχεν ἐν αὐτοῖς.] Ὁρᾷς, ὅτι πολλὴ τοῦ πράγματος ἡ δύναμις, ὅπου γε καὶ ἐκεῖ ταύτης ἔδει. Αὕτη γὰρ ἡ ὑπόθεσις τῶν ἀγαθῶν, ἧς καὶ δεύτερον μέμνηται, παραινῶν πᾶσι τὴν τῶν χρημάτων ὑπεροψίαν: ἀνωτέρω μὲν λέγων, ὅτι Οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι: ἐνταῦθα δὲ, ὅτι Οὐκ ἐνδεής τις ὑπῆρχεν ἐν αὐτοῖς. γʹ. Ὅτι γὰρ οὐ τῶν σημείων ἦν τὸ γινόμενον μόνον, ἀλλὰ καὶ τῆς αὐτῶν προαιρέσεως, δηλοῖ ἡ Σάπφειρα καὶ ὁ Ἀνανίας. Οὐ λόγῳ δὲ, ἀλλὰ καὶ δυνάμει τὸ μαρτύριον τῆς ἀναστάσεως ἐδείκνυσαν: καθάπερ καὶ Παῦλος λέγει: Καὶ τὸ κήρυγμά μου οὐκ ἐν πειθοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ' ἐν ἀποδείξει Πνεύματος καὶ δυνάμεως. Καὶ οὐχ ἁπλῶς δυνάμει, ἀλλὰ, μεγάλῃ δυνάμει. Καλῶς δὲ εἶπε, Χάρις ἦν ἐπὶ πάντας. Διὰ τοῦτο γὰρ ἡ χάρις, ὅτι οὐδεὶς ἦν ἐνδεής: τουτέστιν, ἀπὸ τῆς πολλῆς προθυμίας τῶν ἐπιδιδόντων οὐδεὶς ἦν ἐνδεής. Οὐ γὰρ μέρει μὲν ἐδίδοσαν, μέρει δὲ ἐταμιεύοντο: οὐδὲ πάντα μὲν, ὡς ἴδια δέ. Τὴν ἀνωμαλίαν ἐκ μέσου ἐξήγαγον, καὶ ἐν ἀφθονίᾳ ἔζων πολλῇ: καὶ μετὰ πολλῆς δὲ τῆς τιμῆς τοῦτο ἐποίουν. Οὐδὲ γὰρ εἰς τὰς χεῖρας ἐτόλμων δοῦναι, οὐδὲ τετυφωμένως παρεῖχον, ἀλλὰ παρὰ τοὺς πόδας ἔφερον, καὶ αὐτοὺς οἰκονόμους ἠφίεσαν γίνεσθαι, καὶ κυρίους ἐποίουν, ἵνα ὡς ἐκ κοινῶν λοιπὸν ἀναλίσκηται, ἀλλὰ μὴ ὡς ἐξ ἰδίων. Τοῦτο καὶ πρὸς τὸ μὴ κενοδοξεῖν αὐτοὺς συνεβάλλετο. Τοῦτο εἰ καὶ νῦν γέγονε, μετὰ πλείονος ἂν τῆς ἡδονῆς ἐβιώσαμεν, καὶ πλούσιοι καὶ πένητες. Οὐ τοῖς πένησι δὲ μᾶλλον, ἢ τοῖς πλουσίοις τοῦτο ἔφερεν ἂν τὴν ἡδονήν. Καὶ εἰ βούλει, τέως ὑπογράψωμεν αὐτὸ τῷ λόγῳ, καὶ ταύτῃ καρπωσώμεθα τὴν ἡδονὴν, ἐπειδὴ ἐν ἔργοις οὐ βούλεσθε. Μάλιστα μὲν γὰρ καὶ ἐξ ἐκείνων δῆλον τῶν τότε γενομένων, ὅτι πωλοῦντες οὐκ ἦσαν ἐνδεεῖς, ἀλλὰ καὶ τοὺς πένητας πλουσίους ἐποίουν. Πλὴν ἀλλὰ καὶ νῦν ὑπογράψωμεν τοῦτο τῷ λόγῳ, καὶ πάντες τὰ αὐτῶν πωλείτωσαν πάντα, καὶ φερέτωσαν εἰς μέσον, τῷ λόγῳ λέγω: μηδεὶς θορυβείσθω, μήτε πλούσιος, μήτε πένης. Πόσον οἴει χρυσίον συνάγεσθαι; Ἐγὼ στοχάζομαι (οὐ γὰρ δὴ μετὰ ἀκριβείας δυνατὸν εἰπεῖν), ὅτι εἰ πάντες καὶ πᾶσαι τὰ αὐτῶν ἐνταῦθα ἐκένωσαν χρήματα, καὶ χωρία καὶ κτήματα καὶ οἰκίας ἀπέδοντο (ἀνδράποδα γὰρ οὐκ ἂν εἴποιμι: οὐδὲ γὰρ τότε τοῦτο ἦν, ἀλλ' ἐλευθέρους ἴσως ἐπέτρεπον γίνεσθαι): τάχα ἂν ἑκατὸν μυριάδες λιτρῶν χρυσίου συνήχθησαν: μᾶλλον δὲ καὶ δὶς καὶ τρὶς τοσαῦτα. Εἰπὲ γάρ μοι, ἡ πόλις ἡμῖν εἰς πόσον μιγάδων ἀριθμὸν νῦν τελεῖ; πόσους βούλεσθε εἶναι Χριστιανούς; βούλεσθε δέκα μυριάδας, τὸ δὲ ἄλλο Ἑλλήνων καὶ Ἰουδαίων; πόσαι μυριάδες χρυσίου συνελέγησαν; πόσος δὲ ἀριθμός ἐστι πενήτων; Οὐκ οἶμαι πλέον μυριάδων πέντε. Τούτους δὴ καθ' ἑκάστην ἡμέραν τρέφεσθαι, πόσῃ ἀφθονία ἦν; Μᾶλλον δὲ κοινῆς τῆς τροφῆς γινομένης, καὶ συσσίτων ὄντων, οὐδὲ πολλῆς ἂν ἐδέησε δαπάνης. Τί οὖν, φησὶν, ἐμέλλομεν ποιεῖν μετὰ τὸ ἀναλωθῆναι; Σὺ οἴει δυνηθῆναι ἀναλωθῆναί ποτε; οὐ γὰρ ἂν μυριοπλασίων ἡ τοῦ Θεοῦ χάρις γέγονε; οὐ γὰρ πλουσίως ἂν ἡ τοῦ Θεοῦ χάρις ἐξεχύθη; Τί δέ; οὐκ ἂν οὐρανὸν ἐποιήσαμεν τὴν γῆν; Εἰ ἔνθα τρισχίλιοι καὶ πεντακισχίλιοι, τοῦτο γενόμενον οὕτως ἔλαμψε, καὶ οὐδεὶς αὐτῶν πενίαν ᾐτιάσατο, πόσῳ μᾶλλον ἐν τοσούτῳ πλήθει; τίς δὲ οὐκ ἂν καὶ τῶν ἔξωθεν ἐπέδωκεν; Ἵνα δὲ δείξω, ὅτι τὸ διεσπάσθαι, τοῦτο δαπανηρὸν καὶ πενίας ποιητικὸν, ἔστω οἰκία, ἔνθα παιδία δέκα καὶ γυνὴ καὶ ἀνὴρ καὶ ἡ μὲν ἐριουργείτω, ὁ δὲ ἔξωθεν φερέτω προσόδους: εἰπὲ δή μοι, οὗτοι κοινῇ σιτούμενοι, καὶ μίαν ἔχοντες οἰκίαν, πλείονα ἂν ἀναλίσκοιεν, ἢ διασπασθέντες; Εὔδηλον, ὅτι διασπασθέντες; Εἰ γὰρ μέλλοιεν διεσπάσθαι τὰ δέκα παιδία, δέκα καὶ οἰκημάτων χρεία, δέκα τραπεζῶν, δέκα ὑπηρετῶν, καὶ τῆς ἄλλης προσόδου τοσαύτης. Τί δὲ, ἔνθα δούλων πλῆθός ἐστιν; οὐχὶ διὰ τοῦτο πάντες μίαν ἔχουσι τράπεζαν, ὥστε μὴ πολλὴν γενέσθαι τὴν δαπάνην; Ἡ γὰρ διαίρεσις ἀεὶ ἐλάττωσιν ἐμποιεῖ, ἡ δὲ ὁμόνοια καὶ συμφωνία αὔξησιν. Οὕτως οἱ ἐν τοῖς μοναστηρίοις ζῶσι νῦν, ὥσπερ ποτὲ οἱ πιστοί. Τίς ἂν ἀπέθανεν οὖν ἀπὸ λιμοῦ; τίς δὲ οὐ διετράφη μετὰ ἀφθονίας πολλῆς; Νῦν μὲν οὖν τοῦτο δεδοίκασιν ἄνθρωποι μᾶλλον, ἢ εἰς πέλαγος ἐμπεσεῖν ἄπλετον καὶ ἄπειρον. Εἰ δὲ πεῖραν ἐποιησάμεθα τούτου, τότε ἂν κατετολμήσαμεν τοῦ πράγματος. Πόσην οἴει καὶ χάριν εἶναι; Εἰ γὰρ τότε, ὅτε οὐδεὶς ἦν πιστὸς, ἀλλὰ τρισχίλιοι καὶ πεντακισχίλιοι μόνον: ὅτε πάντες οἱ τῆς οἰκουμένης ἦσαν ἐχθροί: ὅτε οὐδαμόθεν προσεδόκων παραμυθίαν, οὕτω δὴ κατετόλμησαν τοῦ πράγματος: πόσῳ μᾶλλον νῦν τοῦτο ἂν ἐγένετο, ἔνθα τῇ τοῦ Θεοῦ χάριτι πανταχοῦ τῆς οἰκουμένης πιστοί; τίς δ' ἂν ἔμενεν Ἕλλην λοιπόν; Οὐδένα ἔγωγε ἡγοῦμαι: οὕτως ἂν πάντας ἐπεσπασάμεθα, καὶ εἱλκύσαμεν πρὸς ἡμᾶς αὐτούς. Πλὴν ἀλλ' ἐὰν ὁδῷ ταύτῃ προβαίνωμεν, πιστεύω τῷ Θεῷ, ὅτι καὶ τοῦτο ἔσται. Πείσθητέ μοι μόνον, καὶ κατὰ τάξιν κατορθώσομεν τὰ πράγματα: καὶ ἂν ὁ Θεὸς ζωὴν δῷ, πιστεύω, ὅτι ταχέως εἰς ταύτην ἡμᾶς ἄξομεν τὴν πολιτείαν. Τέως τὸν νόμον τὸν περὶ τοῦ ὅρκου κατορθώσατε, καὶ βεβαιώσατε: καὶ ὁ φυλάξας τὸν μὴ φυλάξαντα δῆλον ποιείτω, καὶ ἐγκαλείτω λοιπὸν, καὶ ἐπιτιμάτω σφοδρῶς. Ἡ γὰρ προθεσμία ἐγγὺς, καὶ ἐξέτασιν ποιήσω τοῦ πράγματος, καὶ τὸν ἁλόντα ἀφορίσω καὶ ἀπείρξω. Ἀλλὰ μηδένα γένοιτο τοιοῦτον εὑρεθῆναι παρ' ἡμῖν, ἀλλὰ πάντας μετὰ ἀκριβείας τὸ σύνθημα τὸ πνευματικὸν τοῦτο φυλάξαι. Καθάπερ οὖν ἐν πολέμῳ ἀπὸ τοῦ συνθήματος οἵ τε οἰκεῖοι καὶ ἀλλότριοι γνωρίζονται: οὕτω δὴ καὶ νῦν γινέσθω. Καὶ γὰρ καὶ νῦν ἐν πολέμῳ ἐσμὲν, ἵνα καὶ τοὺς ἀδελφοὺς ἐπιγινώσκωμεν τοὺς οἰκείους. Ὅσον γάρ ἐστιν ἀγαθὸν τοῦτο ἡμῖν εἶναι τὸ γνώρισμα, καὶ ἐνταῦθα καὶ ἐπὶ τῆς ἀλλοτρίας; οἷον τοῦτο ὅπλον κατὰ τῆς τοῦ διαβόλου μηχανῆς; Στόμα γὰρ οὐκ εἰδὸς ὀμνύειν, ταχέως καὶ τὸν Θεὸν ἐν εὐχαῖς ἐπισπάσεται, καὶ τὸν διάβολον πλήξει καιρίαν πληγήν: στόμα οὐκ εἰδὸς ὀμνύειν, οὐδὲ ὑβρίζειν εἴσεται. Καθάπερ ἐξ οἰκίας τινὸς, οὕτως ἀπὸ τῆς γλώττης τὸ πῦρ ἔκβαλε τοῦτο, καὶ παρέλκυσον ἔξω. Δὸς αὐτῇ μικρὸν ἀναπνεῦσαι: τὸ ἕλκος ἀσθενέστερον ποίησον. Ναὶ παρακαλῶ, ἵνα ὑμῖν καὶ ἕτερόν τι ἐκδῶ μάθημα: οὔπω γὰρ τούτου κατωρθωμένου, οὐ τολμῶ ἐπὶ ἕτερόν τι ἐλθεῖν. Τοῦτο μετὰ ἀκριβείας ὑμῖν κατορθωθήτω: τούτου λάβετε τοῦ κατορθώματος αἴσθησιν πρότερον, καὶ τότε ὑμῖν καὶ ἑτέρους εἰσάξω νόμους, μᾶλλον δὲ οὐκ ἐγὼ, ἀλλ' ὁ Χριστός. Φυτεύσατε ἐν τῇ ψυχῇ τῇ ὑμετέρᾳ τοῦτο τὸ καλὸν, καὶ κατὰ μικρὸν ἔσεσθε παράδεισος τοῦ Θεοῦ, πολλῷ βελτίων ἐκείνου τοῦ παραδείσου. Οὔτε γὰρ ὄφις παρ' ἡμῖν, οὔτε δένδρον θανατηφόρον, οὔτε ἄλλο τῶν τοιούτων οὐδέν. Πήξατε ἐν βάθει ταύτην τὴν συνήθειαν. Ἂν τοῦτο γένηται, οὐχ ὑμεῖς οἱ παρόντες ὠφεληθήσεσθε μόνον, ἀλλὰ καὶ πάντες οἱ ἐν τῇ οἰκουμένῃ: καὶ οὐκ ἐκεῖνοι μόνον, ἀλλὰ καὶ οἱ μετὰ ταῦτα ἐπιγινόμενοι. Ἔθος γὰρ καλὸν εἰσελθὸν, καὶ παρὰ πάντων φυλαττόμενον, εἰς μακροὺς διαδοθήσεται χρόνους, καὶ οὐδεὶς αὐτὸ καιρὸς ἐκκόψαι δυνήσεται. Εἰ ξύλα τις συλλέγων ἐν σαββάτῳ λιθόλευστος γέγονεν: ὁ τὰ πολλῷ τῆς συλλογῆς ἐκείνης χαλεπώτερα ἐργαζόμενος, καὶ φορτίον ἁμαρτιῶν συλλέγων (τοῦτο γὰρ τῶν ὅρκων τὸ πλῆθος), τί οὐχ ὑποστήσεται; τί δὲ οὐχ ὑπομενεῖ; Πολλὴν λήψεσθε παρὰ τοῦ Θεοῦ τὴν βοήθειαν, ἐὰν τοῦτο ὑμῖν κατωρθωμένον ᾖ. Ἂν εἴπω, Μὴ ὑβρίσῃς, εὐθέως τὸν θυμόν μοι φέρεις εἰς μέσον: ἂν εἴπω, Μὴ βασκήνῃς, ἄλλην αἰτίαν ἐρεῖς. Ἐνταῦθα οὐδὲν τοιοῦτον ἔχεις εἰπεῖν. Διὰ τοῦτο ἀπὸ τῶν εὐκόλων ἠρξάμην, ἐπεὶ καὶ ἐν ταῖς τέχναις ἁπάσαις τὸ αὐτὸ ποιοῦσιν. Οὕτω τις καὶ ἐπὶ τὰ μείζονα ἔρχεται, τὰ εὐκολώτερα πολλῷ πρῶτον μανθάνων. Εἴσεσθε, πῶς ἔστιν εὔκολον τοῦτο, ὅταν τῇ τοῦ Θεοῦ χάριτι κατορθώσαντες, καὶ ἕτερον δέξησθε νόμον. Δότε μοι παῤῥησίαν, καὶ ἐπὶ Ἑλλήνων, καὶ ἐπὶ Ἰουδαίων, καὶ πρὸ πάντων ἐπὶ τοῦ Θεοῦ. Ναὶ παρακαλῶ πρὸς τῆς ἀγάπης, πρὸς τῆς ὠδῖνος, δι' ἧς ὑμᾶς ὤδινα, Τεκνία μου. Τὸ δὲ ἑξῆς οὐκ ἐπάξω τὸ, Οὓς πάλιν ὠδίνω: οὐδὲ ἐρῶ τὸ, Ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν. Πιστεύω γὰρ, ὅτι μεμόρφωται Χριστὸς ἐν ὑμῖν. Ἀλλ' ἕτερα πρὸς ὑμᾶς ἐρῶ: Ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι, χαρὰ καὶ στέφανός μου. Πιστεύσατε γάρ μοι, ὅτι οὐκ ἄλλως ἐρῶ. Εἰ μυρίους τις λιθοκολλήτους στεφάνους βασιλικοὺς ἐπέθηκέ μου τῇ κεφαλῇ νῦν, οὐκ ἂν εὐφράνθην ὡς εὐφραίνομαι ἐπὶ τῇ προκοπῇ τῇ ὑμετέρᾳ: μᾶλλον δὲ, οὐδὲ τὸν βασιλέα οὕτως οἶμαι χαίρειν, ὡς ἐγὼ ἐφ' ὑμῖν. Τί λέγω; Εἰ πάντα τὰ ἔθνη τὰ πολεμοῦντα αὐτῷ νικήσας ἐπανῆλθε, καὶ τοῦ νενομισμένου στεφάνου πλείους ἑτέρους ἔλαβε στεφάνους, καὶ ἕτερα διαδήματα σύμβολα τῆς νίκης, οὐκ ἂν αὐτὸν οὕτως οἶμαι χαίρειν ἐπὶ τοῖς τροπαίοις, ὡς ἐγὼ ἐπὶ τῇ προκοπῇ τῇ ὑμετέρᾳ. Ὥσπερ γὰρ μυρίους στεφάνους ἐπὶ τῆς κεφαλῆς ἔχων, οὕτως ἀγάλλομαι: καὶ εἰκότως. Ἂν γὰρ τῇ τοῦ Θεοῦ χάριτι τοῦτο ὑμῖν κατορθωθῇ τὸ ἔθος, μυρίους νενικήκατε πολέμους, καὶ πολλῷ χαλεπωτέρους ἐκείνου: πρὸς δαίμονας πονηροὺς, πρὸς ἀλάστορας παλαίσαντες καὶ μαχεσάμενοι, οὐ διὰ μαχαίρας, ἀλλὰ διὰ γλώττης καὶ προαιρέσεως. Ὅρα γὰρ, ὅσα κατορθοῦται, ἐὰν ἄρα καὶ κατορθώσητε. Πρῶτον, ὅτι συνήθειαν χαλεπὴν ἐκκόπτετε: δεύτερον, λογισμὸν πονηρὸν, καὶ ὅθεν πάντα τὰ κακὰ, τῷ νομίζειν ἀδιάφορον εἶναι τὸ πρᾶγμα καὶ μηδὲν βλάπτειν: τρίτον, τὸν θυμόν: τέταρτον, τὴν φιλοχρηματίαν: πάντα γὰρ ταῦτα ὁ ὅρκος τίκτει. Ἀλλὰ ἀπὸ τούτου καὶ εἰς τὰ ἄλλα κατορθώματα λήψεσθε πολλὴν ἀφορμήν. Καθάπερ γὰρ οἱ τὰ στοιχεῖα μανθάνοντες τῶν παίδων, οὐκ ἐκεῖνα μόνα μανθάνουσιν, ἀλλ' ἐν ἐκείνοις παιδεύονται κατὰ μικρὸν ἀναγινώσκειν: οὕτω δὴ καὶ ὑμεῖς: οὐκ ἔτι λοιπὸν ὑμᾶς ὁ πονηρὸς λογισμὸς ἀπατήσει, οὐδὲ ἐρεῖτε, ὅτι Ἀδιάφορόν ἐστι τόδε, οὐκ ἔτι τῇ συνηθείᾳ φθέγξεσθε, ἀλλὰ πρὸς ἅπαντα στήσεσθε γενναίως, ἵνα διὰ πάντων τὴν κατὰ Θεὸν ἀρετὴν διανύσαντες, τῶν αἰωνίων ἀπολαύσητε ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς αὐτοῦ Υἱοῦ, μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.