Lecture XIV.

On the Words, And Rose Again from the Dead on the Third Day, and Ascended into the Heavens, and Sat on the Right Hand of the Father.

1 Cor. xv. 1–4

 Now I make known unto you, brethren, the gospel which I preached unto you ….  that He hath been raised on the third day according to the Scriptures, &c. 

 Rejoice, O Jerusalem, and keep high festival, all ye that love Jesus; for He is risen. Rejoice, all ye that mourned before  1  Is. lxvi. 10. , when ye heard of the daring and wicked deeds of the Jews: for He who was spitefully entreated of them in this place is risen again. And as the discourse concerning the Cross was a sorrowful one, so let the good tidings of the Resurrection bring joy to the hearers. Let mourning be turned into gladness, and lamentation to joy: and let our mouth be filled with joy and gladness, because of Him, who after His resurrection, said Rejoice  2  Matt. xxviii. 9, “All hail.” The usual greeting, Χαίρετε, “Rejoice.” . For I know the sorrow of Christ’s friends in these past days; because, as our discourse stopped short at the Death and the Burial, and did not tell the good tidings of the Resurrection, your mind was in suspense, to hear what you were longing for.

Now, therefore, the Dead is risen, He who was  free among the dead   3  Ps. lxxxviii. 5: Cast off among the dead (R.V.); Cast away (Margin). , and the deliverer of the dead. He who in dishonour wore patiently the crown of thorns, even He arose, and crowned Himself with the diadem of His victory over death.

2. As then we set forth the testimonies concerning His Cross, so come let us now verify the proofs of His Resurrection also: since the Apostle before us  4  ὁ παρών. i.e. in the text. 1 Cor. xv. 4. affirms,  He was buried, and has been raised on the third day according to the Scriptures. As an Apostle, therefore, has sent us back to the testimonies of the Scriptures, it is good that we should get full knowledge of the hope of our salvation; and that we should learn first whether the divine Scriptures tell us the season of His resurrection, whether it comes in summer or in autumn, or after winter; and from what kind of place the Saviour has risen, and what has been announced in the admirable Prophets as the name of the place of the Resurrection, and whether the women, who sought and found Him not, afterwards rejoice at finding Him; in order that when the Gospels are read, the narratives of these holy Scriptures may not be thought fables nor rhapsodies.

3. That the Saviour then was buried, ye have heard distinctly in the preceding discourse, as Isaiah saith, His burial shall be in peace  5  Is. lvii. 2: He entereth into peace (R.V.). : for in His burial He made peace between heaven and earth, bringing sinners unto God: and,  that the righteous is taken out of the way of unrighteousness   6  Is. lvii. 1: that the righteous is taken away from the evil to come (R.V.). : and,  His burial shall be in peace : and,  I will give the wicked for His burial   7  Is. liii. 9: they made His grave with the wicked (R.V.). . There is also the prophecy of Jacob saying in the Scriptures,  He lay down and couched as a lion, and as a lion’s whelp : who shall rouse Him up  8  Gen. xlix. 9. ? And the similar passage in Numbers, He couched, He lay down as a lion, and as a lion’s whelp  9  Num. xxiv. 9. . The Psalm also ye have often heard, which says,  And Thou hast brought me down into the dust of death   10  Ps. xxii. 15. . Moreover we took note of the spot, when we quoted the words,  Look unto the rock, which ye have hewn   11  ἐπεσημειωσάμεθα, “noted for ourselves;” Middle Voice. Is. li. 1: quoted in Cat. xiii. 35. . But now let the testimonies concerning His resurrection itself go with us on our way.

4. First, then, in the 11th Psalm He says,  For the misery of the poor, and the sighing of the needy, now will I arise, saith the Lord   12  Ps. xii. 5. . But this passage still remains doubtful with some: for He often rises up also in anger  13  Ib. vii. 6: “Arise, O Lord, in Thine anger. , to take vengeance upon His enemies.

Come then to the 15th Psalm, which says distinctly:  Preserve Me, O Lord, for in Thee   have I put my trust   14  Ps. xvi. 1. : and after this,  their assemblies of blood will I not join, nor make mention of their names between my lips   15  Ib. xvi. 4: “their drink-offerings of blood will I not offer.” The Psalmist abhors the bloody rites, and the very names of the false gods. ; since they have refused me, and chosen Cæsar as their king  16  John xix 15. Cyril applies to the Jews what the Psalmist says concerning those that hasten after another god. : and also the next words,  I foresaw the Lord  alway before Me, because He is at My right hand, that I may not be moved   17  Ps. xvi. 8. : and soon after  Yea and even until night my reins chastened me   18  Ib. 7. Quoting from memory, Cyril transposes these sentences. . And after this He says most plainly,  For Thou wilt not leave My soul in hell   19  Ib. 10. R.V. in Sheol, Sept. in Hades.  ; neither wilt Thou suffer Thine Holy One to see corruption . He said not, neither wilt Thou suffer Thine Holy One to see death, since then He would not have died; but  corruption , saith He, I see not, and shall not abide in death.  Thou hast made known to Me the ways of life   20  Ib. 11. . Behold here is plainly preached a life after death. Come also to the 29th Psalm,  I will extol Thee, O Lord  , for Thou hast lifted Me up, and hast not made My foes to rejoice over Me   21  Ib. xxx. 1. . What is it that took place? Wert thou rescued from enemies, or wert thou released when about to be smitten? He says himself most plainly,  O Lord, Thou hast brought up My soul from hell   22  Ib. 3. R.V. from Sheol, Sept. from Hades. . There he says, Thou wilt not leave, prophetically: and here he speaks of that which is to take place as having taken place,  Thou hast brought up. Thou hast saved Me from them that go down into the pit   23  Ib. 3. . At what time shall the event occur?  Weeping shall continue for the evening, and joy cometh in the morning   24  Ib. 5. : for in the evening was the sorrow of the disciplines, and in the morning the joy of the resurrection.

5. But wouldst thou know the place also? Again He saith in Canticles,  I went down into the garden of nuts   25  Cant. iv. 11. ; for it was a garden where He was crucified  26  John xix. 41. See Index, Golgotha. . For though it has now been most highly adorned with royal gifts, yet formerly it was a garden, and the signs and the remnants of this remain.  A garden enclosed, a fountain sealed   27  Cant. iv. 12. , by the Jews who said,  We remember that that deceiver said while He was yet alive, After three days, I will rise: command, therefore, that the sepulchre be made sure; and further on, So they went, and made the sepulchre sure, sealing the stone with the guard   28  Matt. xxvii. 63, 65. . And aiming well at these, one saith,  and in rest Thou shalt judge them   29  Job vii. 18:.…try him every moment. Heb. עגרֶֶ “a wink,” as in Job xxi. 13, misinterpreted in both passages by the LXX. as meaning “rest.” . But who is the fountain that is sealed, or who is interpreted as being a  well-spring of living water   30  Cant. iv. 15. ? It is the Saviour Himself, concerning whom it is written,  For with Thee is the fountain of life   31  Ps. xxxvi. 9. .

6. But what says Zephaniah in the person of Christ to the disciples?  Prepare thyself, be rising at the dawn: all their gleaning is destroyed   32  Zeph. iii. 7: they rose early and corrupted all their doings. The passage is wholly is understood by the Seventy, whom S. Cyril follows. : the gleaning, that is, of the Jews, with whom there is not a cluster, nay not even a gleaning of salvation left; for their vine is cut down. See how He says to the disciples,  Prepare thyself, rise up at dawn : at dawn expect the Resurrection.

And farther on in the same context of Scripture He says,  Therefore wait thou for Me, saith the Lord, until the day of My Resurrection at the Testimony   33  Zeph. iii. 8: until the day that I rise up to the prey. For דעלְ, to the prey, the LXX. seem to have read דע“לְְ, to the testimony. About ten years before these Lectures were delivered, Eusebius (Life of Constantine, III. c. xxviii.), speaking of the discovery of the Holy Sepulchre, a.d. 326, calls it “a testimony to the Resurrection of the Saviour clearer than any voice could give.” . Thou seest that the Prophet foresaw the place also of the Resurrection, which was to be surnamed “the Testimony.” For what is the reason that this spot of Golgotha and of the Resurrection is not called, like the rest of the Churches, a Church, but a Testimony? Why, perhaps, it was because of the Prophet, who had said,  until the day of My Resurrection at the Testimony .

7. And who then is this, and what is the sign of Him that rises? In the words of the Prophet that follow in the same context, He says plainly,  For then will I turn to the peoples a language   34  Zeph. iii. 9: a pure language. : since, after the Resurrection, when the Holy Ghost was sent forth the gift of tongues was granted,  that they might serve the Lord under one yoke   35  Ib. to serve him with one consent (Marg. shoulder). . And what other token is set forth in the same Prophet, that they should serve the Lord  under one yoke?   From beyond the rivers of Ethiopia they shall bring me offerings   36  Ib. v. 10. . Thou knowest what is written in the Acts, when the Ethiopian eunuch came from beyond the rivers of Ethiopia  37  Acts viii. 27. . When therefore the Scriptures tell both the time and the peculiarity of the place, when they tell also the signs which followed the Resurrection, have thou henceforward a firm faith in the Resurrection, and let no one stir thee from confessing  Christ risen from the dead  38  2 Tim. ii. 8. .

8. Now take also another testimony in the 87th Psalm, where Christ speaks in the Prophets, (for He who then spoke came afterwards among us):  O Lord, God of My salvation, I have cried day and night before Thee, and a little, farther on,  I became as it were a man without help, free among the dead   39  Ps. lxxxviii. 1, 4, 5. . He said not, I became a man without help; but,  as it were a man without help. For indeed He was crucified not from weakness, but willingly and His Death was not from involuntary weakness.  I was counted with them that go down into the pit   40  Ib. v. 4. . And what is the token?  Thou hast put away Mine acquaintance far from Me   41  Ib. v. 8. (for the disciples have fled).  Wilt Thou shew wonders to the dead   42  Ib. v. 10. ? Then a little while afterwards:  And unto Thee have I cried, O Lord  ; and in the morning shall my prayer come before Thee   43  Ib. v. 13. . Seest thou how they shew the exact point of the Hour, and of the Passion and of the Resurrection?

9. And whence hath the Saviour risen? He says in the Song of Songs:  Rise up, come, My neighbour   44  Cant. ii. 10: Rise up, my love, my fair one, and come away. : and in what follows,  in a cave of the rock   45  v. 14: in the clefts of the rock. ! A cave of the rock He called the cave which was erewhile before the door of the Saviour’s sepulchre, and had been hewn out of the rock itself, as is wont to be done here in front of the sepulchres. For now it is not to be seen, since the outer cave was cut away at that time for the sake of the present adornment. For before the decoration of the sepulchre by the royal munificence, there was a cave in the front of the rock  46  See Index, Sepulchre. . But where is the rock that had in it the cave? Does it lie near the middle of the city, or near the walls and the outskirts? And whether is it within the ancient walls, or within the outer walls which were built afterwards? He says then in the Canticles:  in a cave of the rock, close to the outer wall   47  Cant. ii. 14: in the clefts of the rock, in the secret places of the stairs. The Revised Version reads, in the covert of the steep place. .

10. At what season does the Saviour rise? Is it the season of summer, or some other? In the same Canticles immediately before the words quoted He says, The winter is past, the rain is past and gone  48  Cant. ii. 11. In παρῆλθεν, ἐπορεύθη ἑαυτῷ the LXX. have imitated the pleonastic use of ןֹל after verbs of motion, corresponding to our idiom “Go away with you,” and to the Dativus Ethicus in Greek and Latin. See Gesenius Lexicon on this use of לְ, and Ewald, Introductory Grammar, § 217, l. 2. ; the flowers appear on the earth; the time of the pruning is come  49  Cant. ii. 12: the singing of birds. The Hebrew word (רימִזָ֯ means either “cutting,” as in the LXX. τομῆς, Symmachus κλαδεύσεως , and R.V. Marg. “pruning,” or as in A.V. “singing.” . Is not then the earth full of flowers now, and are they not pruning the vines? Thou seest how he said also that the winter is now past. For when this month Xanthicus  50  Xanthicus is the name of the sixth month in the Macedonian Calendar, corresponding nearly to the Jewish Nisan (Josephus, Antiq. II. xiv. 6), and to the latter part of Lent and Easter. On the tradition that the Creation took place at this season, see S. Ambrose, Hexæmeron, I. c. 4, § 13. is come, it is already spring. And this is the season, the first month with the Hebrews, in which occurs the festival of the Passover, the typical formerly, but now the true. This is the season of the creation of the world: for then God said, Let the earth bring forth herbage of grass, yielding seed after his kind and after his likeness  51  Gen. i. 11: grass, the herb yielding seed. The LXX. give an irregular construction, Βοτανὴν χόρτου σπεῖρον σπέρμα. . And now, as thou seest, already every herb is yielding seed. And as at that time God made the sun and moon and gave them courses of equal day (and night), so also a few days since was the season of the equinox.

At that time God said, let us make man after our image and after our likeness  52  Gen. i. 26. “The ancient Church very accurately distinguished between εἰκών (image) and ὁμοίωσις (likeness), and the Greek Church does the same in its Confession. The latter phrase expresses man’s destination, which is not to be regarded as carried out at the moment of creation. (Dorner, System of Christian Doctrine, E. Tr. II. p. 78). The image lies in the permanent capacities of man’s nature (Gen. ix. 6; 1 Cor. xi. 7; Jas. iii. 9), the likeness in their realisation in moral conformity with God (ὁμοήθειαν Θεοῦ, Ignatius, Magnes vi). “The image of God is a comprehensive thing.…To this belongs man’s intellective power, his liberty of will, his dominion over the other creatures flowing from the two former. These make up the τὸ οὐσιῶδες, that part of that divine image which is natural and essential to man, and consequently can never be wholly blotted out, defaced, or extinguished, but still remains even in man fallen. But beside these the Church of God hath ever acknowledged, in the first man, certain additional ornaments, and as it were complements of the divine image, such as immortality, grace, holiness, righteousness, whereby man approached more nearly to the similitude and likeness of God. These were (if I may so speak) the lively colours wherein the grace, the beauty, and lustre of the divine image principally consisted; these colours faded, yea, were defaced and blotted out by man’s transgression. (Bull, The State of Man before the Fall, Vol. ii. p. 114, Ox.). Cf. Iren. (V. vi. § 1; xvi. § 2); Tertullian (de Baptismo, c. 5); Clem. Alex. (Exhort. c. 12); Origen (c. Cels. IV. 30). . And the image he received, but the likeness through his disobedience he obscured. At the same season then in which he lost this the restoration also took place. At the same season as the created man through disobedience was cast out of Paradise, he who believed was through obedience brought in. Our Salvation then took place at the same season as the Fall: when the flowers appeared, and the pruning was come.

11. A garden was the place of His Burial, and a vine that which was planted there: and He hath said,  I am the vine   53  John xv. 1. The Benedictine Editor has a different punctuation: “and the vine which was planted there hath said, And I am the Vine.” ! He was planted therefore in the earth in order that the curse which came because of Adam might be rooted out. The earth was condemned to thorns and thistles: the true Vine sprang up out of the earth, that the saying might be fulfilled,  Truth sprang up out of the earth, and righteousness   looked down from heaven   54  Ps. lxxxv. 11. . And what will He that is buried in the garden say?  I have gathered My myrrh with My spices : and again,  Myrrh and aloes, with all chief spices   55  Cant. v. 1; iv. 14. Compare Cat. xiii. 32. . Now these are the symbols of the burying; and in the Gospels it is said,  The women came unto the sepulchre bringing the spices which they had prepared   56  Luke xxiv. 1.  : Nicodemus also bringing a mixture of myrrh and aloes   57  John xix. 39. . And farther on it is written,  I did eat My bread with My honey   58  Cant. vi. 1: my honeycomb with my honey. : the bitter before the Passion, and the sweet after the Resurrection. Then after He had risen He entered through closed doors: but they believed not that it was He: for  they supposed that they beheld a spirit   59  Luke xxiv. 37. . But He said,  Handle Me and see . Put your fingers into the print of the nails, as Thomas required.  And while they yet believed not for joy, and wondered, He said unto them, Have ye here anything to eat? And they gave Him a piece of a broiled fish and honeycomb   60  Ib. v. 41. . Seest thou how that is fulfilled,  I did eat My bread with My honey .

12. But before He entered through the closed doors, the Bridegroom and Suitor  61  ὁ θεραπευτής. In connexion with “Bridegroom,” and “Him whom my soul loveth” the meaning “Suitor” is more appropriate than “Physician.” of souls was sought by those noble and brave women. They came, those blessed ones, to the sepulchre, and sought Him Who had been raised, and the tears were still dropping from their eyes, when they ought rather to have been dancing with joy for Him that had risen. Mary came seeking Him, according to the Gospel, and found Him not: and presently she heard from the Angels, and afterwards saw the Christ. Are then these things also written? He says in the Song of Songs,  On my bed I sought Him whom my soul loved . At what season?  By night on my bed I sought Him Whom my soul loved: Mary , it says,  came while it was yet dark. On my bed I sought Him by night, I sought Him, and I found Him not   62  Cant. iii. 1; John xx. 1. . And in the Gospels Mary says,  They have taken away my Lord, and I know not where they have laid Him   63  John xx. 13. . But the Angels being then present cure their want of knowledge; for they said,  Why seek ye the living among the dead   64  Luke xxiv. 5. ? He not only rose, but had also the dead with Him when He rose  65  Matt. xxvii. 52. . But she knew not, and in her person the Song of Songs said to the Angels,  Saw ye Him Whom my soul loved? It was but a little that I passed from them (that is, from the two Angels),  until I found Him Whom my soul loved. I held Him, and would not let Him go   66  Cant. iii. 3, 4. .

13. For after the vision of the Angels, Jesus came as His own Herald; and the Gospel says,  And behold Jesus met them, saying, All hail! and they came and took hold of His feet   67  Matt. xxviii. 9. . They took hold of Him, that it might be fulfilled,  I will hold Him, and will not let Him go . Though the woman was weak in body, her spirit was manful.  Many waters quench not love, neither do rivers drown it   68  Cant. viii. 7. ; He was dead whom they sought, yet was not the hope of the Resurrection quenched. And the Angel says to them again,  Fear not ye ; I say not to the soldiers,  fear not , but to you  69  Matt. xxviii. 5. The emphatic ὑμεῖς is rightly interpreted by Cyril as distinguishing the women from the frightened sentinels. ; as for them, let them be afraid, that, taught by experience, they may bear witness and say,  Truly this was the Son of God   70  Matt. xxvii. 54. ; but you ought not to be afraid,  for perfect love casteth out fear   71  1 John iv. 18. .  Go, tell His disciples that He is risen   72  Matt. xxviii. 7. ; and the rest. And they depart with joy, yet full of fear; is this also written? yes, the second Psalm, which relates the Passion of Christ, says,  Serve the Lord with fear, and rejoice unto Him with trembling   73  Ps. ii. 11. ;—  rejoice , because of the risen Lord; but  with trembling , because of the earthquake, and the Angel who appeared as lightning.

14. Though, therefore, Chief Priests and Pharisees through Pilate’s means sealed the tomb; yet the women beheld Him who was risen. And Esaias knowing the feebleness of the Chief Priests, and the women’s strength of faith, says,  Ye women, who come from beholding, come hither   74  Isa. xxvii. 11: The women shall come, and set them on fire.  ; for the people hath no understanding ;—the Chief Priests want understanding, while women are eye-witnesses. And when the soldiers came into the city to them, and told them all that had come to pass, they said to them,  Say ye, His disciples came by night, and stole Him away while we slept   75  Matt. xxviii. 13. ? Well therefore did Esaias foretell this also, as in their persons,  But tell us, and relate to us another deceit   76  Isa. xxx. 10. . He who rose again, is up, and for a gift of money they persuade the soldiers; but they persuade not the kings of our time. The soldiers then surrendered the truth for silver; but the kings of this day have, in their piety, built this holy Church of the Resurrection of God our Saviour, inlaid with silver and wrought with gold, in which we are assembled  77  Cf. Euseb. (Life of Const. III. 36.). ; and embellished it with the treasures of silver and gold and precious stones.  And if this come to the governor’s ears , they say,  we will persuade him   78  Matt. xxxviii. 14. . Yea, though ye persuade the soldiers, yet ye will not persuade the world; for why, as Peter’s guards were condemned when he escaped out of the prison, were not they also who watched Jesus Christ condemned? Upon the former, sentence was pronounced by Herod, for they were ignorant and had nothing to say for themselves; while the latter, who had seen the truth, and concealed it for money, were protected by the Chief Priests. Nevertheless, though but a few of the Jews were persuaded at the time, the world became obedient. They who hid the truth were themselves hidden; but they who received it were made manifest by the power of the Saviour, who not only rose from the dead, but also raised the dead with Himself. And in the person of these the Prophet Osee says plainly,  After two days will He revive us, and in the third day we shall rise again, and shall live in His sight   79  Hos. vi. 2. .

15. But since the disobedient Jews will not be persuaded by the Divine Scriptures, but forgetting all that is written gainsay the Resurrection of Jesus, it were good to answer them thus: On what ground, while you say that Eliseus and Elias raised the dead, do you gainsay the Resurrection of our Saviour? Is it that we have no living witnesses now out of that generation to what we say? Well, do you also bring forward witnesses of the history of that time. But that is written;—so is this also written: why then do ye receive the one, and reject the other? They were Hebrews who wrote that history; so were all the Apostles Hebrews: why then do ye disbelieve the Jews  80  Instead of τοῖς ᾽Ιουδαίοις the Jerusalem Editor adopts from Cod. A. τοῖς ἰδίοις, “Your own countrymen,” a better reading in this place, if it had more support from mss. The Latin in Milles has only “Cur igitur non creditis?” ? Matthew who wrote the Gospel wrote it in the Hebrew tongue  81  The statements of Papias, Irenæus, Origen, Eusebius, Epiphanius, and Jerome, concerning a Hebrew Gospel of S. Matthew are ably discussed by Dr. Salmon (Introduction to N.T. Lect. X.), who comes to the conclusion that the Canonical Gospel was not translated from Hebrew (Aramaic), but originally written in Greek. ; and Paul the preacher was a Hebrew of the Hebrews; and the twelve Apostles were all of Hebrew race: then fifteen Bishops of Jerusalem were appointed in succession from among the Hebrews  82  This statement may have been derived either from Eusebius (Hist. Eccl.. IV. c. 5), or from the “written records” (ἐγγράφων), from which he had learned that “until the siege of the Jews which took place under Adrian (135 a.d.), there were fifteen bishops in succession there, all of whom are said to have been of Hebrew descent.” See the list of names, and the notes on the passage in this Series. . What then is your reason for allowing your own accounts, and rejecting ours, though these also are written by Hebrews from among yourselves.

16. But it is impossible, some one will say, that the dead should rise; and yet Eliseus twice raised the dead,—when he was alive, and also when dead. Do we then believe, that when Eliseus was dead, a dead man who was cast upon him and touched him, arose and is Christ not risen? But in that case, the dead man who touched Eliseus, arose, yet he who raised him continued nevertheless dead: but in this case both the Dead of whom we speak Himself arose, and many dead were raised without having even touched Him. For  many bodies of the Saints which slept arose, and they came out of the graves after His Resurrection, and went into the Holy City   83  Matt. xxvii. 52, 53. , (evidently this city, in which we now are  84  The Archdeacon of Jerusalem, Photius Alexandrides, observes that “by this parenthetic explanation Cyril perhaps wished to refute the opinion which some favoured that these saints which slept and were raised entered into the heavenly Jerusalem.” See Euseb. Dem. Evang. IV. 12. ,)  and appeared unto many . Eliseus then raised a dead man, but he conquered not the world; Elias raised a dead man, but devils are not driven away in the name of Elias. We are not speaking evil of the Prophets, but we are celebrating their Master more highly; for we do not exalt our own wonders by disparaging theirs; for theirs also are ours; but by what happened among them, we win credence for our own.

17. But again they say, “A corpse then lately dead was raised by the living; but shew us that one three days dead can possibly arise, and that a man should be buried, and rise after three days.” If we seek for Scripture testimony in proof of such facts, the Lord Jesus Christ Himself supplies it in the Gospels, saying,  For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth   85  Matt. xii. 40. . And when we examine the story of Jonas, great is the force  86  “ἐνέργεια [Forte ἐνάργεια, Edit.].” This conjecture of the Benedictine Editor is recommended by the very appropriate sense “distinctness of the resemblance,” but seems to have no ms. authority. of the resemblance. Jesus was sent to preach repentance; Jonas also was sent: but whereas the one fled, not knowing what should come to pass; the other came willingly, to give repentance unto salvation. Jonas was asleep in the ship, and snoring amidst the stormy sea; while Jesus also slept, the sea, according to God’s providence  87  κατ᾽ οἰκονομίαν. , began to rise, to shew in the sequel the might of Him who slept. To the one they said,  Why art thou snoring? Arise, call upon thy God, that God may save us   88  Jonah i. 6. ; but in the other case they say unto the Master,  Lord, save us   89  Matt. viii. 25, 26. . Then they said,  Call upon thy God ; here they say,  save Thou . But the one says,  Take me, and cast me into the sea; so shall the sea be calm unto you   90  Jonah i. 12. ; the other, Himself  rebuked the winds and the sea, and there was a great calm   91  Matt. viii. 25, 26. . The one was cast into a whale’s belly: but the other of His own accord went down thither, where the invisible whale of death is. And He went down of His own accord, that death might cast up those whom he had devoured, according to that which is written,  I will ransom them from the power of the grave; and from the hand of death I will redeem them   92  Hosea xiii. 14. .

18. At this point of our discourse, let us consider whether is harder, for a man after having been buried to rise again from the earth, or for a man in the belly of a whale, having come into the great heat of a living creature, to escape corruption. For what man knows not, that the heat of the belly is so great, that even bones which have been swallowed moulder away? How then did Jonas, who was three days and three nights in the whale’s belly, escape corruption? And, seeing that the nature of all men is such that we cannot live without breathing, as we do, in air, how did he live without a breath of this air for three days? But the Jews make answer and say, The power of God descended with Jonas when he was tossed about in hell. Does then the Lord grant life to His own servant, by sending His power with him, and can He not grant it to Himself as well? If that is credible, this is credible also; if this is incredible, that also is incredible. For to me both are alike worthy of credence. I believe that Jonas was preserved, for  all things are possible with God   93  Matt. xix. 26. ; I believe that Christ also was raised from the dead; for I have many testimonies of this, both from the Divine Scriptures, and from the operative power even at this day  94  Cf. Cat. iv. 13; xiii. 3. of Him who arose,—who descended into hell alone, but ascended thence with a great company; for He went down to death,  and many bodies of the saints which slept arose   95  Matt. xxvii. 52. through Him.

19. Death was struck with dismay on beholding a new visitant descend into Hades, not bound by the chains of that place. Wherefore, O porters of Hades, were ye scared at sight of Him? What was the unwonted fear that possessed you? Death fled, and his flight betrayed his cowardice. The holy prophets ran unto Him, and Moses the Lawgiver, and Abraham, and Isaac, and Jacob; David also, and Samuel, and Esaias, and John the Baptist, who bore witness when he asked,  Art Thou He that should come, or look we for another   96  Ib. xi. 3. ? All the Just were ransomed, whom death had swallowed; for it behoved the King whom they had proclaimed, to become the redeemer of His noble heralds. Then each of the Just said,  O death, where is thy victory? O grave, where is thy sting   97  1 Cor. xv. 55. On the opinion that the Patriarchs, Prophets, and Righteous men were redeemed by Christ in Hades, compare Irenæus (Hær. I. xxvii. § 3; IV. xxvii. §2), Clem. Alex. (Stromat. vi. c. 6), Origen (In Genes. Hom. xv. § 5). ? For the Conqueror hath redeemed us.

20. Of this our Saviour the Prophet Jonas formed the type, when he prayed out of the belly of the whale, and said,  I cried in my affliction , and so on;  out of the belly of hell   98  Jonah ii. 2. , and yet he was in the whale; but though in the whale, he says that he is in Hades; for he was a type of Christ, who was to descend into Hades. And after a few words, he says, in the person of Christ, prophesying most clearly,  My head went down to the chasms of the mountains   99  Ib. v. 6: (R.V.) I went down to the bottoms of the mountains: the earth with her bars closed upon me for ever. ; and yet he was in the belly of the whale. What mountains then encompass thee? I know, he says, that I am a type of Him, who is to be laid in the Sepulchre hewn out of the rock. And though he was in the sea, Jonas says,  I went down to the earth , since he was a type of Christ, who went down into the heart of the earth. And foreseeing the deeds of the Jews who persuaded the soldiers to lie, and told them,  Say that they stole Him away , he says,  By regarding lying vanities they forsook their own mercy   100  v. 8. . For He who had mercy on them came, and was crucified, and rose again, giving His own precious blood both for Jews and Gentiles; yet say they,  Say that they stole Him away , having regard to  lying vanities   101  By lying vanities are meant in the original “vain idols.” . But concerning His Resurrection, Esaias also says,  He who brought up from the earth the great Shepherd of the sheep   102  Isa. lxiii. 11; (R.V.), Where is He that brought them up out of the sea with the shepherds (Marg. shepherd) of His flock? Cyril’s reading, ἐκ τῆς γῆς instead of ἐκ τῆς θαλάσσης is found in the Alexandrine ms. of the Septuagint. Athanasius (Ad Serapion, Ep. i. 12) has the same reading and interpretation as Cyril. By “the shepherds” are probably meant Moses and Aaron: cf. Ps. lxxvii. 20: Who leddest Thy people like sheep by the hand of Moses and Aaron. Heb. xiii. 20: Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, &c. The word “great” is added by the Author of the Epistle to the Hebrews not by Isaiah. ; he added the word,  great , lest He should be thought on a level with the shepherds who had gone before Him.

21. Since then we have the prophecies, let faith abide with us. Let them fall who fall through unbelief, since they so will; but thou hast taken thy stand on the rock of the faith in the Resurrection. Let no heretic ever persuade thee to speak evil of the Resurrection. For to this day the Manichees say, that, the resurrection of the Saviour was phantom-wise, and not real, not heeding Paul who says,  Who was made of the seed of David according to the flesh ; and again,  By the resurrection of Jesus Christ our Lord from the dead   103  Rom. i. 3, 4. Cyril in his incomplete quotation of v. 4 makes ᾽Ιησοῦ Χριστοῦ τοῦ Κ. ἡμ. depend on ἀναστάσεως. The right order and construction is given in R.V. who was declared to be the Son of God.…by the resurrection of the dead; even Jesus Christ our Lord. . And again he aims at them, and speaks thus,  Say not in   thine heart, who shall ascend into heaven; or who shall descend into the deep? that is, to bring up Christ from the dead   104  Rom. x. 6, 7. ; and in like manner warning as he has elsewhere written again,  Remember Jesus Christ raised from the dead   105  2 Tim. ii. 8. ; and again,  And if Christ be not risen, then is our preaching vain, and your faith also vain. Yea, and we are found false witnesses of God; because we testified of God that He raised up Christ, whom He raised not up   106  1 Cor. xv. 14, 15. . But in what follows he says,  But now is Christ risen from the dead, the first fruits of them that are asleep   107  Ib. v. 20. ;  —And He was seen of Cephas, then of the twelve ; (for if thou believe not the one witness, thou hast twelve witnesses;)  then He was seen of above five hundred brethren at once   108  Ib. 5, 6. ; (if they disbelieve the twelve, let them admit the five hundred;)  after that He was seen of James   109  Ib. 7. This appearance of Christ to James is not mentioned in the Gospels. Jerome (Catalog. Script. Eccles. p. 170 D) mentions a tradition that James had taken an oath that he would eat no bread from the hour in which he had drunk the Cup of the Lord, until he should see Him rising from the dead. Wherefore the Saviour immediately after He had risen appeared to James and commanded him to eat. , His own brother, and first Bishop of this diocese. Seeing then that such a Bishop originally  110  For τοιούτου τοίνυν ἐπισκόπου πρωτοτύπως ἰδόντος Codd. Roe, Casaub. have τοῦ τοίνυν πρωτοτύπου ἐπισκόπου ἰδόντος, which gives the better sense—“since therefore the primary Bishop saw, &c.” On the meaning of παροικία, and the extent of a primitive Diocese, see Bingham. IX. c. 2. saw Christ Jesus when risen, do not thou, his disciple, disbelieve him. But thou sayest that His brother James was a partial witness;  afterwards He was seen also of me   111  1 Cor. xv. 8. Paul, His enemy; and what testimony is doubted, when an enemy proclaims it? “I,  who was before a persecutor   112  1 Tim. i. 13. , now preach the glad tidings of the Resurrection.”

22. Many witnesses there are of the Saviour’s resurrection.—The night, and the light of the full moon; (for that night was the sixteenth  113  If the Crucifixion took place on the 14th of Nisan, the following night would begin the 15th, and the next night the 16th. ;) the rock of the sepulchre which received Him; the stone also shall rise up against the face of the Jews, for it saw the Lord; even the stone which was then rolled away  114  Cf. Cat. xiii. 39. , itself bears witness to the Resurrection, lying there to this day. Angels of God who were present testified of the Resurrection of the Only-begotten: Peter and John, and Thomas, and all the rest of the Apostles; some of whom ran to the sepulchre, and saw the burial-clothes, in which He was wrapped before, lying there after the Resurrection; and others handled His hands and His feet, and beheld the prints of the nails; and all enjoyed together that Breath of the Saviour, and were counted worthy to forgive sins in the power of the Holy Ghost. Women too were witnesses, who took hold of His feet, and who beheld the mighty earthquake, and the radiance of the Angel who stood by: the linen clothes also which were wrapped about Him, and which He left when He rose;—the soldiers, and the money given to them; the spot itself also, yet to be seen;—and this house of the holy Church, which out of the loving affection to Christ of the Emperor Constantine of blessed memory, was both built and beautified as thou seest.

23. A witness to the resurrection of Jesus is Tabitha also, who was in His name raised from the dead  115  Acts ix. 41. ; for how shall we disbelieve that Christ is risen, when even His Name raised the dead? The sea also bears witness to the resurrection of Jesus, as thou hast heard before  116  See § 17, above. . The drought of fishes also testifies, and the fire of coals there, and the fish laid thereon. Peter also bears witness, who had erst denied Him thrice, and who then thrice confessed Him; and was commanded to feed His spiritual  117  νοητά. sheep. To this day stands Mount Olivet, still to the eyes of the faithful all but displaying Him Who ascended on a cloud, and the heavenly gate of His ascension. For from heaven He descended to Bethlehem, but to heaven He ascended from the Mount of Olives  118  St. Luke (xxiv. 50) describes the Ascension as taking place at Bethany, but the tradition, which Cyril follows, had long since fixed the scene on the summit of the Mount of Olives, a mile nearer to Jerusalem; and here the Empress Helena had built the Church of the Ascension (Eusebius, Life of Constantine, III. 43; Demonstr. Evang. VI. xviii. 26). There is nothing in Cyril’s language to warrant the Benedictine Editor’s suggestion that he alludes to the legend, according to which the marks of Christ’s feet were indelibly impressed on the spot from which He ascended. In the next generation St. Augustine seems to countenance the miraculous story (In Joh. Evang. Tract xlvii.): “There are His footsteps, now adored, where last He stood, and whence He ascended into heaven.” The supposed trace of one foot is still shewn on Mount Olivet; “the other having been removed by the Turks is now to be found in the Chapel of S. Thecla, which is in the Patriarch’s Palace” (Jerusalem Ed.). Compare Stanley, Sinai and Palestine, c. xiv.; Dictionary of Bible, Olives Mount of. ; at the former place beginning His conflicts among men, but in the latter, crowned after them. Thou hast therefore many witnesses; thou hast this very place of the Resurrection; thou hast also the place of the Ascension towards the east; thou hast also for witnesses the Angels which there bore testimony; and the cloud on which He went up, and the disciples who came down from that place.

24. The course of instruction in the Faith would lead me to speak of the Ascension also; but the grace of God so ordered  119  ᾠκονόμησε. In this word, as also in the phrase below, κατ᾽ οἰκονομίαν τῆς Θείας χάριτος, Cyril refers to the order of reading the Scriptures as part of a dispensation established by Divine grace. it, that thou heardest most fully concerning it, as far as our weakness allowed, yesterday, on the Lord’s day; since, by the providence of divine grace, the course of the Lessons  120  ἀναγνωσμάτων a term including the portions of Scripture (περικοπαί) appointed for the Epistle and Gospel as well as the daily lessons from the Old and New Testaments. in Church included the account of our Saviour’s going up into the heavens  121  The section Luke xxiv. 36–53, which in the Eastern Church is the Gospel for Ascension Day, is also one of the “eleven morning Gospels of the Resurrection (εὐαγγέλια ἀναστασιμὰ ἑωθινά), which were read in turn, one every Sunday at Matins.” Dictionary of Chr. Antiq. “Lectionary.” This Lecture being delivered on Monday, the Section in question had been read on the preceding day. ; and what was then said was spoken principally for the sake of all, and for the assembled body of the faithful, yet especially for thy sake  122  μάλιστα μὲν…ἐξαιρέτως δέ. . But the question is, didst thou attend to what was said? For thou knowest that the words which come next in the Creed teach thee to believe in Him “Who rose again the third day, and ascended into Heaven, and sat down on the right hand of the Father.” I suppose then certainly that thou rememberest the exposition; yet I will now again cursorily put thee in mind of what was then said. Remember what is distinctly written in the Psalms,  God is gone up with a shout   123  Ps. xlvii. 5. ; remember that the divine powers also said to one another,  Lift up your gates, ye Princes   124  Ps. xxiv. 7: Lift up, O gates, your heads. The order of the Hebrew words misled the Greek Translators. , and the rest; remember also the Psalm which says,  He ascended on high, He led captivity captive   125  Ps. lxviii. 18. On the reading ἀνέβη, found in a few mss. of the Septuagint, see Tischendorf’s note on Eph. iv. 8. ; remember the Prophet who said,  Who buildeth His ascension unto heaven   126  Amos ix. 6: (R.V.) It is He that buildeth His chambers in the heaven. (A.V.) His stories. Marg. ascensions, or spheres. Sept. τὴν ἀνάβασιν αὐτοὐ. ; and all the other particulars mentioned yesterday because of the gainsaying of the Jews.

25. For when they speak against the ascension of the Saviour, as being impossible, remember the account of the carrying away of Habakkuk: for if Habakkuk was transported by an Angel, being carried by the hair of his head  127  Bel and the Dragon, v. 33: Compare Ezek. viii. 3. , much rather was the Lord of both Prophets and Angels, able by His own power to make His ascent into the Heavens on a cloud from the Mount of Olives. Wonders like this thou mayest call to mind, but reserve the preeminence for the Lord, the Worker of wonders; for the others were borne up, but He bears up all things. Remember that Enoch was translated  128  Heb. xi. 5. ; but Jesus ascended: remember what was said yesterday concerning Elias, that Elias was taken up in a chariot of fire  129  2 Kings ii. 11. ; but that  the chariots of Christ  are ten thousand-fold even thousands upon thousands   130  Ps. lxviii. 17: χιλιάδες εὐθηνούντων. The Hebrew means literally “thousands of repetition,” i.e. many thousands: εὐθηνεῖν, “to abound.” : and that Elias was taken up, towards the east of Jordan; but that Christ ascended at the east of the brook Cedron: and that Elias went  as into heaven   131  Sept. ὡς εἰς τὸν οὐρανόν. In 1 Macc. ii. 58 the mss. vary between ἕως and ὡς, but the latter (says Fritzsche) “is an alteration made to agree with 2 Kings ii. 11. But there the reference is to the intended exaltation of Elijah into heaven, and therefore ὡς is rightly used (Kühner, Gramm. § 604, note; Jelf, § 626, Obs. 1), while here the thing is referred to as an accomplished historical fact.” The distinction here drawn by Cyril is therefore hypercritical, as is seen below in § 26, where he writes, ᾽Ηλίας μὲν γὰρ ἀνελήφθη εἰς οὐρανόν. ; but Jesus, into heaven: and that Elias said that a double portion in the Holy Spirit should be given to his holy disciple; but that Christ granted to His own disciples so great enjoyment of the grace of the Holy Ghost, as not only to have It in themselves, but also, by the laying on of their hands, to impart the fellowship of It to them who believed.

26. And when thou hast thus wrestled against the Jews,—when thou hast worsted them by parallel instances, then come further to the pre-eminence of the Saviour’s glory; namely, that they were the servants, but He the Son of God. And thus thou wilt be reminded of His pre-eminence, by the thought that a servant of Christ was caught up to the third heaven. For if Elias attained as far as the first heaven, but Paul as far as the third, the latter, therefore, has obtained a more honourable dignity. Be not ashamed of thine Apostles; they are not inferior to Moses, nor second to the Prophets; but they are noble among the noble, yea, nobler still. For Elias truly was taken up into heaven; but Peter has the keys of the kingdom of heaven, having received the words,  Whatsoever thou shalt loose on earth shall be loosed in heaven   132  Matt. xvi. 19. . Elias was taken up only to heaven; but Paul both into  heaven , and into  paradise   133  2 Cor. xii. 2, 4. (for it behoved the disciples of Jesus to receive more manifold grace), and  heard unspeakable words, which it is not lawful for man to utter . But Paul came down again from above, not because he was unworthy to abide in the third heaven, but in order that after having enjoyed things above man’s reach, and descended in honour, and having preached Christ, and died for His sake, he might receive also the crown of martyrdom. But I pass over the other parts of this argument, of which I spoke yesterday in the Lord’s-day congregation; for with understanding hearers, a mere reminder is sufficient for instruction.

27. But remember also what I have often said  134  See Cat. iv. 7; xi. 17. The clause, καὶ καθίσαντα ἐκ δεξιῶν τοῦ Πατρός, does not occur in the original form of the Nicene Creed, but is found in the Confession of Faith contained in Const. Apost. c. 41, in the four Eusebian Confessions of Antioch (341, 2 a.d.), and in the Macrostichos (344 a.d.). An equivalent clause is found in the brief Confession of Hippolytus (circ. 220 a.d.) Contra Hæres. Noeti, c. 1: “καὶ ὄντα ἐν δεξίᾳ τοῦ Πατρός,” and in Tertullian, De Virgin. Veland. c. 1: “Regula quidem Fidei una omnino est, sola immobilis et irreformabilis,.…sedentem nunc ad dextram Patris:” de Præscriptione, c 13: “Regula est autem fidei.…sedisse ad dexteram Patris:” adversus Praxean, c. 2: “sedere ad dexteram Patris.” concerning the Son’s sitting at the right hand of the Father; because of the next sentence in the Creed, which says, “and ascended into Heaven, and sat down at the right hand of the Father.” Let us not curiously pry into what is properly meant by the throne; for it is incomprehensible: but neither let us endure those who falsely say, that it was after His Cross and Resurrection and Ascension into heaven, that the Son began to sit on the right hand of the Father. For the Son gained not His throne by advancement  135  ἐκ προκοπῆς. Cf. Cat. x. 5, note 8. ; but throughout His being (and His being is by an eternal generation  136  ἀφ᾽ οὗπερ ἔστιν, (ἔστι δὲ ἀεὶ γεννηθείς). In both clauses ἔστιν is emphatic. ) He also sitteth together with the Father. And this throne the Prophet Esaias having beheld before the incarnate coming of the Saviour, says,  I saw the Lord sitting on a throne, high and lifted up   137  Is. vi. 1. , and the rest. For the Father  no man hath seen at any time   138  John i. 18. , and He who then appeared to the Prophet was the Son. The Psalmist also says,  Thy throne is prepared of old; Thou art from everlasting   139  Ps. xciii. 2. . Though then the testimonies on this point are many, yet because of the lateness of the time, we will content ourselves even with these.

28. But now I must remind you of a few things out of many which are spoken concerning the Son’s sitting at the right hand of the Father. For the hundred and ninth Psalm says plainly,  The Lord said unto my Lord, Sit Thou on My right hand, until I make Thine enemies Thy footstool   140  Ps. cx. 1. . And the Saviour, confirming this saying in the Gospels, says that David spoke not these things of himself, but from the inspiration of the Holy Ghost, saying,  How then doth David in the Spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand   141  Matt. xxii. 43. ? and the rest. And in the Acts of the Apostles, Peter on the day of Pentecost standing with the Eleven  142  Acts ii. 34. , and discoursing to the Israelites, has in very words cited this testimony from the hundred and ninth Psalm.

29. But I must remind you also of a few other testimonies in like manner concerning the Son’s sitting at the right hand of the Father. For in the Gospel according to Matthew it is written,  Nevertheless, I say unto you, Henceforth ye shall see the Son of Man sitting on the right hand of power   143  Matt. xxvi. 64. , and the rest: in accordance with which the Apostle Peter also writes,  By the Resurrection of Jesus Christ, who is on the right hand of God, having gone into heaven   144  1 Pet. iii. 22. . And the Apostle Paul, writing to the Romans, says,  It is Christ that died, yea rather, that is risen again, who is even at the right hand of God   145  Rom. viii. 34. . And charging the Ephesians, he thus speaks,  According to the working of His mighty power, which He wrought in Christ when He raised Him from the dead, and set Him at His own right hand   146  Eph. i. 19, 20. ; and the rest. And the Colossians he taught thus,  If ye then be risen with Christ, seek the things above, where Christ is seated at the right hand of God   147  Col. iii. 1. . And in the Epistle to the Hebrews he says,  When He had made purification of our sins, He sat down on the right hand of the Majesty on high   148  Heb. i. 3. . And again,  But unto which of the Angels hath He said at any time, Sit thou at My right hand, until I make thine enemies thy footstool   149  Ib. v. 13. ? And again,  But He, when He had offered one sacrifice for all men, for ever sat down on the right hand of God; from henceforth expecting till His enemies be made His footstool   150  Ib. x. 12. . And again,  Looking unto Jesus, the author and perfecter of our faith; Who for the joy that was set before Him endured the Cross, despising shame, and is set down on the right hand of the throne of God   151  Ib. xii. 2. On Cyril’s omission of Mark xvi. 19. see Westcott and Hort. .

30. And though there are many other texts concerning the session of the Only-begotten on the right hand of God, yet these may suffice us at present; with a repetition of my remark, that it was not after His coming in the flesh  152  τὴν ἔνσαρκον παρουσίαν. Cf. § 27. that He obtained the dignity of this seat; no, for even before all ages, the Only-begotten Son of God, our Lord Jesus Christ, ever possesses the throne on the right hand of the Father. Now may He Himself, the God of all, who is Father of the Christ, and our Lord Jesus Christ, who came down, and ascended, and sitteth together with the Father, watch over your souls; keep unshaken and unchanged your hope in Him who rose again; raise you together with Him from your dead sins unto His heavenly gift; count you worthy to be  caught up in the clouds, to meet the Lord in the air   153  1 Thess. iv. 17. , in His fitting time; and, until that time arrive of His glorious second advent, write all your names in the Book of the living, and having written them, never blot them out (for the names of many, who fall away, are blotted out); and may He grant to all of you to believe on Him who rose again, and to look for Him who is gone up, and is to come again, (to come, but not from the earth; for be on your guard, O man, because of the deceivers who are to come;) Who sitteth on high, and is here present together with us,  beholding the   order of each, and the steadfastness of his faith   154  Col. ii. 5. . For think not that because He is now absent in the flesh, He is therefore absent also in the Spirit. He is here present in the midst of us, listening to what is said of Him, and beholding thine inward thoughts, and  trying the reins and hearts   155  Ps. vii. 9. ;—who also is now ready to present those who are coming to baptism, and all of you, in the Holy Ghost to the Father, and to say,  Behold, I and the children whom God hath given Me   156  Isa. viii. 18; Heb. ii. 13. :—To whom be glory for ever. Amen.

[14]  Κατήχησις τεσσαρακαιδεκάτη φωτιζομένων, ἐν Ἱεροσολύμοις σχεδιασθεῖσα εἰς τὸ καὶ ἀναστάντα ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ, καὶ ἀνελθόντα εἰς τοὺς οὐρανούς, καὶ καθίσαντα ἐκ δεξιῶν τοῦ πατρός. καὶ ἀνάγνωσις ἐκ τῆς πρὸς Κορινθίους πρώτης: γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν. καὶ ἑξῆς: ὅτι ἐγήγερται τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς γραφάς. καὶ τὰ ἑξῆς. 

Εὐφράνθητι Ἱερουσαλήμ, καὶ πανηγυρίσατε πάντες οἱ ἀγαπῶντες Ἰησοῦν: ἐγήγερται γάρ. χαίρετε πάντες ὅσοι πρότερον ἐπενθήσατε τὰς Ἰουδαίων τόλμας τε καὶ παρανομίας ἀκούσαντες: ὁ γὰρ ὑβρισθεὶς ὑπ' αὐτῶν ἐνταῦθα πάλιν ἠγέρθη. καὶ ὥσπερ ἡ κατὰ τὸν σταυρὸν ἀκρόασις λυπηρά τις ἦν, οὕτως ὁ περὶ τῆς ἀναστάσεως εὐαγγελισμὸς εὐφραινέτω τοὺς παρόντας. τὸ πένθος εἰς εὐφροσύνην σταφήτω καὶ ὁ κοπετὸς εἰς χαράν, καὶ πλησθήτω χαρᾶς καὶ εὐφροσύνης τὸ στόμα ἡμῶν διὰ τὸν μετὰ τὴν ἀνάστασιν εἰπόντα Χαίρετε. οἶδα γὰρ τῶν φιλοχρίστων ἐν ταῖς παρελθούσαις ἡμέραις τὴν λύπην: ἐπειδὴ τῶν λεγομένων καταληξάντων μὲν εἰς τὸν θάνατον καὶ τὴν ταφήν, τὴν δὲ ἀνάστασιν μὴ εὐαγγελισαμένων, ἐκκρεμὴς ἦν διάνοια πρὸς τὸ ἀκοῦσαι τὸ ποθούμενον. ἐγήγερται τοίνυν ὁ νεκρός, ὁ ἐν νεκροῖς ἐλεύθερος καὶ νεκρῶν ἐλευθερωτής. ὁ κατὰ ἀτιμίαν δι' ὑπομονῆς τὸν στέφανον τῶν ἀκανθῶν περιδεδεμένος οὗτος ἀναστὰς τὸ διάδημα τῆς κατὰ τοῦ θανάτου νίκης διεδήσατο.

Ἀλλ' ὥσπερ τὰς περὶ τοῦ σταυροῦ αὐτοῦ μαρτυρίας παρεθέμεθα, οὕτω φέρε καὶ νῦν τὰς περὶ τῆς ἀναστάσεως ἀποδείξεις πιστοποιησώμεθα. ἐπειδὴ ὁ παρὼν ἀπόστολός φησιν: ἐτάφη καὶ ἐγήγερται τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς γραφάς. ἀποστόλου τοίνυν εἰς τὰς μαρτυρίας τῶν γραφῶν ἡμᾶς ἀναπέμψαντος καλόν ἐστιν ἡμᾶς ἐπιγνῶναι τῆς ἡμετέρας σωτηρίας τὴν ἐλπίδα, καὶ μαθεῖν πρῶτον, εἰ αἱ θεῖαι γραφαὶ λέγουσιν ἡμῖν τὸν καιρὸν τῆς ἀναστάσεως αὐτοῦ, πότερον ἐν θέρει ἢ ἐν φθινοπώρῳ γίνεται ἢ καὶ μετὰ χειμῶνα, καὶ ἐκ ποίων τόπων ὁ σωτὴρ ἐγήγερται, καὶ τί τὸ ὄνομα τοῦ τόπου τῆς ἀναστάσεως ἐν τοῖς θαυμασίοις προφήταις ἀνηγόρευται, καὶ εἰ γυναῖκες αἱ ζητοῦσαι αὐτὸν καὶ μὴ εὑροῦσαι πάλιν εὑροῦσαι χαίρουσιν, ἵνα τῶν εὐαγγελίων ἀναγινωσκομένων μὴ μῦθοι μηδὲ ῥαψῳδίαι νομίζωνται τῶν ἁγίων εὐαγγελίων αἱ διηγήσεις.

Ὅτι μὲν οὖν ἐτάφη ὁ σωτήρ, ἀκήκοατε σαφῶς ἐν τῇ προτέρᾳ διαλέξει τοῦ Ἡσαΐου λέγοντος: ἔσται ἐν εἰρήνῃ ἡ ταφὴ αὐτοῦ (εἰρηνοποίησε γὰρ ἐν τῇ ταφῇ αὐτοῦ οὐρανὸν καὶ τὴν γῆν, τοὺς ἁμαρτωλοὺς προσάγων τῷ θεῷ), καὶ ὅτι ἀπὸ προσώπου ἀδικίας ἦρται ὁ δίκαιος, καὶ ἔσται ἐν εἰρήνῃ ἡ ταφὴ αὐτοῦ, καὶ δώσω τοὺς πονηροὺς ἀντὶ τῆς ταφῆς αὐτοῦ. καὶ ἡ προφητεία τοῦ Ἰακὼβ λέγουσα ἐν ταῖς γραφαῖς: ἀναπεσὼν ἐκοιμήθη ὡς λέων καὶ ὡς σκύμνος. τίς ἐγερεῖ αὐτόν; καὶ τὸ ἐν ἀριθμοῖς παραπλήσιον: κατακλιθεὶς ἀνεπαύσατο ὡς λέων καὶ ὡς σκύμνος. καὶ τοῦ ψαλμοῦ λέγοντος ἠκούσατε πολλάκις: καὶ εἰς χοῦν θανάτου κατήγαγές με. καὶ τὸν τόπον δὲ ἐπεσημειωσάμεθα ἐν τῷ λέγειν ἐμβλέψατε εἰς τὴν πέτραν ἣν ἐλατομήσατε. λοιπὸν δὲ περὶ αὐτῆς τῆς ἀναστάσεως αὐτοῦ παρακολουθείτωσαν ἡμῖν αἱ μαρτυρίαι.

Λέγει τοίνυν πρῶτον ἐν τῷ ἑνδεκάτῳ ψαλμῷ: ἕνεκεν τῆς ταλαιπωρίας τῶν πτωχῶν καὶ τοῦ στεναγμοῦ τῶν πενήτων νῦν ἀναστήσομαι, λέγει κύριος. ἀλλ' ἔτι τοῦτο παρά τισιν ἀμφίβολον τυγχάνει. πολλάκις γὰρ καὶ εἰς ὀργὴν ἐγείρεται πρὸς τὸ λαβεῖν ἐκδίκησιν παρὰ τῶν ἐχθρῶν.

Ἐλθὲ τοίνυν ἐπὶ τὸν πεντεκαιδέκατον ψαλμὸν λέγοντα σαφῶς: φύλαξόν με, κύριε, ὅτι ἐπὶ σοὶ ἤλπισα. καὶ μετὰ ταῦτα: οὐ μὴ συναγάγω τὰς συναγωγὰς αὐτῶν ἐξ αἱμάτων οὐδὲ μὴ μνησθῶ τῶν ὀνομάτων αὐτῶν διὰ χειλέων μου: ἐπειδὴ ἐμὲ παραιτησάμενοι βασιλέα ἑαυτῶν ἐπέγραψαν τὸν Καίσαρα. καὶ τὰ ἑξῆς: προωρώμην τὸν κύριον ἐνώπιόν μου διαπαντός, ὅτι ἐκ δεξιῶν μού ἐστιν ἵνα μὴ σαλευθῶ. καὶ μετ' ὀλίγον: ἔτι δὲ καὶ ἕως νυκτὸς ἐπαίδευσάν με οἱ νεφροί μου. καὶ μετὰ ταῦτα σαφέστατα λέγει: ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν. οὐκ εἶπεν οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν θάνατον, ἐπεὶ οὐκ ἀπέθνησκεν, ἀλλὰ τὴν μὲν διαφθοράν, φησίν, οὐ βλέπω, ἐν δὲ τῷ θανάτῳ οὐκ ἀπομενῶ. ἐγνώρισάς μοι ὁδοὺς ζωῆς. ἰδοὺ σαφῶς μετὰ τὸν θάνατον ζωὴ κηρύσσεται.

Ἐλθὲ καὶ ἐπὶ τὸν εἰκοστὸν ἔννατον ψαλμόν. ὑψώσω σε κύριε, ὅτι ὑπέλαβές με καὶ οὐκ εὔφρανας τοὺς ἐχθρούς μου ἐπ' ἐμέ. τί τὸ γενόμενον; ἐξ ἐχθρῶν ἐῤῥύσθης; ἢ μέλλων τύπτεσθαι ἀπηλλάγης; αὐτὸς σαφέστατα λέγει: κύριε ἀνήγαγες ἐξ ᾅδου τὴν ψυχήν μου. ἐκεῖ λέγει οὐκ ἐγκαταλείψεις, προφητικῶς, καὶ ὧδε λέγει τὸ μέλλον γίνεσθαι ὡς γεγενημένον, ὅτι ἀνήγαγες, ἔσωσάς με ἀπὸ τῶν καταβαινόντων εἰς λάκκον. ἐν ποίῳ καιρῷ τὸ ἐσόμενον; τὸ ἑσπέρας αὐλισθήσεται κλαυθμός, καὶ εἰς τὸ πρωὶ ἀγαλλίασις. ὀψὲ γὰρ τῶν μαθητῶν ἦν τὸ πένθος, καὶ πρωὶ τῆς ἀναστάσεως ἡ εὐφροσύνη.

Θέλεις γνῶναι καὶ τὸν τόπον; λέγει πάλιν ἐν ᾄσμασιν: εἰς κῆπον καρύας κατέβην. κῆπος γὰρ ἦν ὅπου ἐσταυρώθη. εἰ γὰρ καὶ τὰ μάλιστα νῦν βασιλικαῖς δωρεαῖς ἐφαιδρύνθη, ἀλλὰ κῆπος ἦν πρότερον, καὶ τὰ σύμβολα τούτου μένει καὶ τὰ λείψανα. κῆπος κεκλεισμένος, πηγὴ ἐσφραγισμένη ὑπὸ τῶν Ἰουδαίων τῶν λεγόντων: ἐμνήσθημεν ὅτι ὁ πλάνος ἐκεῖνος ἔτι ζῶν εἶπεν, ὅτι μετὰ τρεῖς ἡμέρας ἐγείρομαι, κέλευσον οὖν ἀσφαλισθῆναι τὸν τάφον. καὶ ἑξῆς: οἱ δὲ πορευθέντες ἠσφαλίσαντο τὸν τάφον, σφραγίσαντες τὸν λίθον μετὰ τῆς κουστωδίας. πρὸς οὓς καλῶς ἀποτεινόμενός τις εἶπε: καὶ εἰς ἀνάπαυσιν αὐτοὺς κρινεῖς. τίς δέ ἐστιν ἡ πηγὴ ἡ ἐσφραγισμένη; ἢ τίς ἑρμηνεύεται πηγὴ φρέατος ὕδατος ζῶντος; αὐτός ἐστιν ὁ σωτήρ, περὶ οὗ γέγραπται: ὅτι παρὰ σοὶ πηγὴ ζωῆς.

Ἀλλὰ τί λέγει τοῖς μαθηταῖς ὁ Σοφονίας ἐκ προσώπου τοῦ Χριστοῦ; « ἑτοιμάζου, ὄρθριζε, διέφθαρται πᾶσα ἡ ἐπιφυλλὶς αὐτῶν, » τῶν Ἰουδαίων δηλονότι, παρ' οἷς οὐ καταλέλειπται βότρυς σωτηρίας, ἀλλ' οὐδὲ ἐπιφυλλίς. ἐκκόπτεται γὰρ ἡ ἄμπελος αὐτῶν. βλέπε πῶς λέγει πρὸς τοὺς μαθητάς: ἑτοιμάζου, ὄρθρισον: ὄρθρου προσδόκα τὴν ἀνάστασιν.

Καὶ ἑξῆς κατὰ τὴν αὐτὴν ἀκολουθίαν τῆς γραφῆς φησι: « διὰ τοῦτο ὑπόμεινόν με, λέγει κύριος, εἰς ἡμέραν ἀναστάσεώς μου εἰς μαρτύριον. » βλέπεις ὅτι καὶ τὸν τόπον τῆς ἀναστάσεως προεῖδεν ὁ προφήτης μαρτύριον ἐπικληθησόμενον; τίνι γὰρ τῷ λόγῳ μὴ κατὰ τὰς λοιπὰς ἐκκλησίας ὁ τοῦ Γολγοθᾶ καὶ τῆς ἀναστάσεως οὗτος ὁ τόπος ἐκκλησία καλεῖται, ἀλλὰ μαρτύριον; ἀλλ' ἴσως διὰ τὸν προφήτην τὸν εἰπόντα: εἰς ἡμέραν ἀναστάσεώς μου εἰς μαρτύριον.

Καὶ τίς ἐστιν ἄρα οὗτος; καὶ τί τὸ σημεῖον τοῦ ἀνισταμένου; σαφῶς ἐν τοῖς ἑξῆς ἐν τῇ αὐτῇ ἀκολουθίᾳ τοῦ προφήτου φησίν: « ὅτι τότε μεταστρέψω ἐπὶ λαοὺς γλῶσσαν » (ἐπειδὴ μετὰ τὴν ἀνάστασιν ἀποσταλέντος τοῦ ἁγίου πνεύματος ἐδόθη χάρις γλωσσῶν) « πρὸς τὸ δουλεύειν τῷ κυρίῳ ὑπὸ ζυγὸν ἕνα. » καὶ τί ἄλλο σύμβολον ἐν τῷ αὐτῷ πρόσκειται προφήτῃ τοῦ δουλεύειν κυρίῳ ὑπὸ ζυγὸν ἕνα; « ἐκ περάτων ποταμῶν Αἰθιοπίας οἴσουσί μοι θυσίας. » οἶδας τὸ γεγραμμένον ἐν ταῖς πράξεσιν, ὅτε ἦλθεν αἰθίοψ εὐνοῦχος ἐκ περάτων ποταμῶν Αἰθιοπίας. Ὅταν τοίνυν καὶ τὸν καιρόν, καὶ τοῦ τόπου τὸ ἰδίωμα, ὅταν καὶ τὰ μετὰ τὴν ἀνάστασιν σημεῖα λέγωσιν αἱ γραφαί, πιστοποιοῦ λοιπὸν εἰς τὴν ἀνάστασιν, καὶ μηδείς σε σαλευέτω ἀπὸ τοῦ ὁμολογεῖν Χριστὸν ἐκ νεκρῶν ἐγηγερμένον.

Λάμβανε δὴ καὶ ἄλλην μαρτυρίαν ἐν τῷ ὀγδοηκοστῷ ἑβδόμῳ ψαλμῷ, Χριστοῦ λέγοντος ἐν προφήταις (αὐτὸς γὰρ ὁ λαλῶν τότε ὕστερον παρεγένετο): κύριε ὁ θεὸς τῆς σωτηρίας μου, ἡμέρας ἐξέκραξα καὶ ἐν νυκτὶ ἐναντίον σου. καὶ μετ' ὀλίγα: ἐγενήθην ὡσεὶ ἄνθρωπος ἀβοήθητος, ἐν νεκροῖς ἐλεύθερος. οὐκ εἶπεν ἐγενήθην ἄνθρωπος ἀβοήθητος, ἀλλ' ὡσεὶ ἄνθρωπος ἀβοήθητος. καὶ γὰρ ἐσταυρώθη οὐκ ἐξ ἀσθενείας, ἀλλ' ἑκουσίως, καὶ οὐκ ἐξ ἀσθενείας ἀκουσίου ἦν ὁ θάνατος. προσελογίσθην μετὰ τῶν καταβαινόντων εἰς λάκκον. καὶ τί τὸ σύσσημον; ἐμάκρυνας τοὺς γνωστούς μου ἀπ' ἐμοῦ. πεφεύγασι γὰρ οἱ μαθηταί. μὴ τοῖς νεκροῖς ποιήσῃς θαυμάσια; εἶτα μετ' ὀλίγα: καὶ ἐγώ, κύριε, πρὸς σὲ ἐκέκραξα, καὶ τὸ πρωὶ ἡ προσευχή μου προφθάσει σε. βλέπεις πῶς δηλοῦσι καὶ τὸν καιρὸν τῆς ὥρας καὶ τοῦ πάθους καὶ τῆς ἀναστάσεως;

Καὶ πόθεν ἐγήγερται ὁ σωτήρ; λέγει ἐν τοῖς ᾄσμασι τῶν ᾀσμάτων: ἀνάστα, ἐλθὲ ἡ πλησίον μου, καὶ ἐν τοῖς ἑξῆς: ἐν σκέπῃ τῆς πέτρας. σκέπην τῆς πέτρας εἶπε τὴν τότε πρὸ τῆς θύρας τοῦ σωτηρίου μνήματος οὖσαν σκέπην, καὶ ἐξ αὐτῆς τῆς πέτρας, καθὼς σύνηθες ἐνταῦθα γίνεσθαι πρὸ τῶν μνημάτων, λελαξευμένην. νῦν γὰρ οὐ φαίνεται, ἐπειδὴ τότε ἐξεκολάφθη τὸ προσκέπασμα διὰ τὴν παροῦσαν εὐκοσμίαν. πρὸ γὰρ τῆς ἐκ βασιλικῆς φιλοτιμίας κατασκευῆς τοῦ μνήματος σκέπη ἦν ἔμπροσθεν τῆς πέτρας.

Ἀλλὰ ποῦ ἐστιν ἡ πέτρα ἡ ἔχουσα τὴν σκέπην; ἆρα περὶ τὰ μέσα τῆς πόλεως κεῖται, ἢ περὶ τὰ τείχη καὶ τὰ τελευταῖα; καὶ πότερον ἐν τοῖς ἀρχαίοις τείχεσίν ἐστιν, ἢ τοῖς ὕστερον γενομένοις προτειχίσμασιν; λέγει τοίνυν ἐν τοῖς ᾄσμασιν: ἐν σκέπῃ τῆς πέτρας, ἐχόμενα τοῦ προτειχίσματος.

Ποίῳ καιρῷ ἐγείρεται ὁ σωτήρ; ἆρα θέρους ὁ καιρὸς ἢ ἄλλος; ἐν αὐτοῖς τοῖς ᾄσμασιν ἀνωτέρω τῶν εἰρημένων εὐθὺς λέγει: ὁ χειμὼν παρῆλθεν, ὁ ὑετὸς παρῆλθεν ἑαυτῷ καὶ ἐπορεύθη, τὰ ἄνθη ὤφθη ἐν τῇ γῇ, καιρὸς τῆς τομῆς ἔφθασεν. ἆρα οὐχὶ νῦν ἡ γῆ ἀνθῶν πλήρης καὶ τέμνουσι τὰς ἀμπέλους; ὁρᾷς ὅπως καὶ τὸν χειμῶνα εἶπε λοιπὸν παρελθόντα. ξανθικοῦ γὰρ τούτου τοῦ μηνὸς ἐνεστῶτος ἔαρ ἐστὶ λοιπόν. ὁ δὲ καιρός ἐστιν οὗτος ὁ μὴν ὁ παρ' Ἑβραίοις πρῶτος, ἐν ᾧ ἡ ἑορτὴ τοῦ πάσχα τοῦ πρότερον τυπικοῦ, νῦν δὲ ἀληθινοῦ.

Οὗτος ὁ καιρὸς τῆς τοῦ κόσμου δημιουργίας. τότε γὰρ εἶπεν ὁ θεός: ἐξαγαγέτω ἡ γῆ βοτάνην χόρτου, σπεῖρον σπέρμα κατὰ γένος καὶ καθ' ὁμοιότητα. καὶ νῦν, ὡς ὁρᾷς, λοιπὸν πᾶσα βοτάνη σπερματίζει. καὶ ὥσπερ τότε ὁ θεὸς ποιήσας ἥλιον καὶ σελήνην ἰσημερινοὺς αὐτοῖς ἐχαρίσατο δρόμους, οὕτως καὶ πρὸ ὀλίγων ἡμερῶν ἰσημερίας ἦν ὁ καιρός. τότε εἶπεν ὁ θεός: ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν. καὶ τὸ μὲν κατ' εἰκόνα ἔλαβε, τὸ δὲ καθ' ὁμοιότητα διὰ τὴν παρακοὴν ἠμαύρωσεν. ἐν τῷ καιρῷ οὖν ᾧ ἀπώλεσε τοῦτο, ἐν τούτῳ καὶ διόρθωσις ἐγένετο. ὅτε ὁ κατασκευασθεὶς ἄνθρωπος παρακούσας ἐξεβλήθη τοῦ παραδείσου, τότε ὁ πιστεύσας ὑπακούσας εἰσηνέχθη. τότε τοίνυν γέγονεν ἡ σωτηρία, ὅτε γέγονεν ἡ ἀπόπτωσις: ὅτε τὰ ἄνθη ὤφθη καὶ ἡ τομὴ ἔφθασεν.

Κῆπος ἦν ὁ τόπος τῆς ταφῆς, καὶ ἄμπελος ἡ φυτευθεῖσα « καὶ ἐγώ εἰμι ἄμπελος » εἴρηκεν. ἐφυτεύθη οὖν ἐν τῇ γῇ, ἵνα ἐκριζωθῇ ἡ διὰ τὸν Ἀδὰμ γενομένη κατάρα. ἀκάνθας καὶ τριβόλους κατεδικάσθη ἡ γῆ. ἀνέτειλεν ἐκ τῆς γῆς ἡ ἄμπελος ἡ ἀληθινή, ἵνα πληρωθῇ τὸ εἰρημένον: ἀλήθεια ἐκ τῆς γῆς ἀνέτειλε καὶ δικαιοσύνη ἐκ τοῦ οὐρανοῦ διέκυψε. καὶ τί μέλλει λέγειν ὁ θαπτόμενος ἐν τῷ κήπῳ; ἐτρύγησα σμύρναν μου μετὰ ἀρωμάτων μου. καὶ πάλιν: σμύρνα καὶ ἀλόη μετὰ πρώτων πάντων ἀρωμάτων. ταῦτα δὲ τοῦ ἐνταφιασμοῦ τὰ σύμβολα. καὶ ἐν τοῖς εὐαγγελίοις εἴρηται: ἦλθον αἱ γυναῖκες ἐπὶ τὸ μνῆμα φέρουσαι ἃ ἡτοίμασαν ἀρώματα, καὶ ὁ Νικόδημος φέρων μίγμα σμύρνης καὶ ἀλόης.

Καὶ ἑξῆς γέγραπται: ἔφαγον ἄρτον μου μετὰ μέλιτός μου. τὸ πικρὸν πρὸ τοῦ πάθους, καὶ τὸ γλυκὺ μετὰ τὴν ἀνάστασιν. εἶτα ἀναστὰς εἰσῆλθε διὰ θυρῶν κεκλεισμένων, ἀλλ' ἠπιστεῖτο. ἐδόκουν γὰρ πνεῦμα θεωρεῖν. ὁ δέ, ψηλαφήσατέ με, φησί, καὶ ἴδετε. βάλλετε τοὺς δακτύλους εἰς τὸν τύπον τῶν ἥλων, ὡς ἐπεζήτει Θωμᾶς. καὶ ἔτι ἀπιστούντων αὐτῶν ἀπὸ τῆς χαρᾶς καὶ θαυμαζόντων εἶπεν αὐτοῖς: ἔχετέ τι βρώσιμον ἐνθάδε; οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος καὶ ἀπὸ μελισσίου κηρίον. βλέπεις πῶς πεπλήρωται τὸ ἔφαγον ἄρτον μου μετὰ μέλιτός μου.

Ἀλλὰ πρὸ τοῦ εἰσελθεῖν διὰ τῶν θυρῶν κεκλεισμένων ἐζητεῖτο ὑπὸ τῶν ἀρίστων ἐκείνων καὶ ἀνδρείων γυναικῶν, ἐζητεῖτο ὁ νυμφίος καὶ ὁ τῶν ψυχῶν θεραπευτής. ἦλθον αἱ μακάριαι ἐπὶ τὸν τάφον καὶ ἐζήτουν τὸν ἐγηγερμένον, καὶ ἔσταζεν αὐτῶν ἔτι τὰ δάκρυα ἐκ τῶν ὀφθαλμῶν, δέον μᾶλλον εὐφραίνεσθαι καὶ χορεύειν ἐπὶ τῷ ἀναστάντι. ἦλθεν ἡ Μαριὰμ ζητοῦσα κατὰ τὸ εὐαγγέλιον καὶ οὐχ ηὕρισκεν, καὶ μετὰ ταῦτα ἤκουσε παρὰ τῶν ἀγγέλων καὶ ὕστερον εἶδε τὸν Χριστόν. ἆρα καὶ ταῦτα γέγραπται; λέγει τοίνυν ἐν ᾄσμασι τῶν ἀσμάτων: ἐπὶ κοίτην μου ἐζήτησα ὃν ἠγάπησεν ἡ ψυχή μου. ποίῳ καιρῷ; ἐπὶ κοίτην μου ἐν νυξὶν ἐζήτησα ὃν ἠγάπησεν ἡ ψυχή μου. Μαρία, φησίν, ἦλθεν ἔτι οὔσης σκοτίας. ἐπὶ κοίτην μου ἐζήτησα ἐν νυξίν, ἐζήτησα αὐτὸν καὶ οὐχ εὗρον αὐτόν. καὶ ἐν εὐαγγελίοις φησὶν ἡ Μαριάμ: ἦραν τὸν κύριόν μου καὶ οὐκ οἶδα ποῦ τέθεικαν αὐτόν. ἀλλὰ οἱ ἄγγελοι παρόντες τότε θεραπεύουσι τὰς ἀγνωσίας. ἔλεγον γάρ: τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν; οὐ μόνον ἀνέστη, ἀλλὰ καὶ νεκροὺς ἔχων ἀνέστη. ἠγνόει δὲ ἐκείνη, καὶ ἔλεγεν ἐκ προσώπου αὐτῆς τὸ ᾆσμα τῶν ᾀσμάτων πρὸς τοὺς ἀγγέλους: μὴ ὃν ἠγάπησεν ἡ ψυχή μου ἴδετε; ὡς μικρὸν ὅτε παρῆλθον ἀπ' αὐτῶν, τουτέστι τῶν δύο ἀγγέλων, ἕως οὗ εὗρον ὃν ἠγάπησεν ἡ ψυχή μου. ἐκράτησα αὐτὸν καὶ οὐκ ἀφῆκα αὐτόν.

Μετὰ γὰρ τὴν ὀπτασίαν τῶν ἀγγέλων αὐτάγγελος Ἰησοῦς ἦλθε, καί φησι τὸ εὐαγγέλιον: καὶ ἰδοὺ ὁ Ἰησοῦς ἀπήντησεν αὐταῖς λέγων: χαίρετε. αἱ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας. ἐκράτησαν αὐτόν, ἵνα πληρωθῇ τὸ κρατήσω αὐτὸν καὶ οὐκ ἀφήσω αὐτόν. ἀσθενὲς μὲν ἦν τῆς γυναικὸς τὸ σῶμα, ἀνδρεῖον δὲ τὸ φρόνημα. ὕδωρ πολὺ οὐκ ἔσβεσε τὴν ἀγάπην, οὐδὲ ποταμοὶ συνέκλυσαν. νεκρὸς ὁ ζητούμενος, ἀλλ' οὐκ ἐσβέσθη τῆς ἀναστάσεως ἡ ἐλπίς.

Καὶ ὁ ἄγγελος πρὸς αὐτὰς λέγει πάλιν: μὴ φοβεῖσθε ὑμεῖς. οὐ λέγω τοῖς στρατιώταις τὸ μὴ φοβεῖσθε, ἀλλ' ὑμῖν. ἐκεῖνοι φοβείσθωσαν, ἵνα πείρᾳ μαθόντες μαρτυρήσωσι καὶ εἴπωσιν: ἀληθῶς θεοῦ υἱὸς ἦν. ὑμᾶς δὲ οὐ χρὴ φοβηθῆναι. ἡ γὰρ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον. πορευθεῖσαι εἴπατε τοῖς μαθηταῖς αὐτοῦ, ὅτι ἠγέρθη, καὶ τὰ ἑξῆς. καὶ ἀναχωροῦσιν ἐκεῖναι μετὰ χαρᾶς ἔμφοβοι. ἆρα καὶ τοῦτο γέγραπται; λέγει τοίνυν ὁ δεύτερος ψαλμὸς ὁ τὸ πάθος τοῦ Χριστοῦ διαγορεύων: δουλεύσατε τῷ κυρίῳ ἐν φόβῳ καὶ ἀγαλλιᾶσθε αὐτῷ ἐν τρόμῳ. ἀγαλλιᾶσθε μὲν διὰ τὸν ἀναστάντα κύριον, ἐν τρόμῳ δὲ διὰ τὸν σεισμὸν καὶ τὸν ἄγγελον τὸν ὡς ἀστραπὴν φανέντα.

Ἐσφράγισαν μὲν οὖν ἀρχιερεῖς καὶ φαρισαῖοι διὰ Πιλάτου τὸν τάφον, αἱ δὲ γυναῖκες ἐθεάσαντο τὸν ἀναστάντα. καὶ γινώσκων Ἡσαΐας ἀρχιερέων μὲν τὸ εὐτελές, τῶν δὲ γυναικῶν τὸ στεῤῥὸν τῆς πίστεως, λέγει: γυναῖκες ἐρχόμεναι ἀπὸ θέας δεῦτε, οὐ γὰρ λαός ἐστιν ἔχων σύνεσιν. ἀρχιερεῖς ἀσυνετοῦσιν, καὶ γυναῖκες αὐτοπτοῦσιν. καὶ ἐλθόντων τῶν στρατιωτῶν πρὸς αὐτοὺς εἰς τὴν πόλιν καὶ ἀπαγγειλάντων τὰ γενόμενα εἶπον αὐτοῖς: εἴπατε ὅτι μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν αὐτὸν ἡμῶν κοιμωμένων. καλῶς ἄρα καὶ τοῦτο ὡς ἐξ αὐτῶν προεῖπεν Ἡσαΐας: ἀλλὰ λέγετε ἡμῖν καὶ ἀπαγγέλλετε ἡμῖν ἑτέραν πλάνησιν.

Ἐγήγερται ὁ ἀναστάς, καὶ διὰ δόσιν ἀργυρίου πείθουσι τοὺς στρατιώτας. ἀλλ' οὐ πείθουσι τοὺς νῦν βασιλεῖς. οἱ τότε μὲν στρατιῶται ἀργυρίου προδεδώκασι τὴν ἀλήθειαν, οἱ δὲ νῦν βασιλεῖς δι' εὐσέβειαν ἀργυρένδυτον καὶ χρυσοκόλλητον τὴν ἁγίαν ἐκκλησίαν ταύτην, ἐν ᾗ πάρεσμεν, τῆς τοῦ σωτῆρος θεοῦ ἀναστάσεως ἐξειργάσαντο καὶ τοῖς ἐξ ἀργύρου καὶ χρυσοῦ καὶ λίθων τιμίων κειμηλίοις ἐφαίδρυναν.

Κἂν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν αὐτόν. καὶ εἰ ἐκείνους πείθετε, τὴν δὲ οἰκουμένην οὐ πείθετε. διὰ τί γάρ, ὥσπερ τοῦ Πέτρου ἐξελθόντος ἐκ τῆς φυλακῆς καταδικάζονται οἱ φύλακες, οὕτω καὶ οἱ τὸν Ἰησοῦν Χριστὸν τηροῦντες οὐ κατεδικάσθησαν; ἀλλ' ἐκείνοις μὲν ἐπῆλθεν ἡ καταδίκη παρὰ Ἡρώδου, ἀπολογήσασθαι γὰρ οὐχ εὕρισκον ἐξ ἀγνοίας, οὗτοι δέ, τὴν ἀλήθειαν ἰδόντες καὶ ταύτην κρύπτοντες διὰ τὸ ἀργύριον, ἀπὸ τῶν ἀρχιερέων διεσώζοντο. ἀλλ' ὀλίγοι μὲν ἐπείσθησαν Ἰουδαίων τότε, ὁ κόσμος δὲ ὑπήκουσεν. οἱ κρύψαντες τὴν ἀλήθειαν κατεκρύφθησαν, καὶ οἱ καταδεξάμενοι ταύτην ἀνεφάνησαν δυνάμει τῇ τοῦ σωτῆρος τοῦ μὴ μόνον ἐκ νεκρῶν ἀναστάντος, ἀλλὰ καὶ μεθ' ἑαυτοῦ τοὺς νεκροὺς ἐγείραντος. ὧν ἐκ προσώπου σαφῶς ὁ προφήτης Ὠσηέ φησιν: ὑγιάσει ἡμᾶς μετὰ δύο ἡμέρας, ἐν τῇ ἡμέρᾳ τῇ τρίτῃ ἀναστησόμεθα καὶ ζησόμεθα ἐνώπιον αὐτοῦ.

Ἐπειδὴ δὲ οὐ πείθουσιν αἱ θεῖαι γραφαὶ τοὺς ἀνηκόους Ἰουδαίους, ἐπιλαθόμενοι δὲ πάντων τῶν γεγραμμένων ἀντιλέγουσι τῇ ἀναστάσει τοῦ Ἰησοῦ, καλὸν ἂν εἴη πρὸς αὐτοὺς οὕτως ἀντειπεῖν. τίνι τῷ λόγῳ τὸν Ἐλισσαῖον καὶ τὸν Ἠλίαν νεκροὺς ἐγηγερκέναι λέγοντες τῇ ἀναστάσει τοῦ ἡμετέρου σωτῆρος ἀντιλέγετε; ὅτι νῦν ἄρα ζῶντας ἐκ τῶν τότε μάρτυρας οὐκ ἔχομεν τῶν λεγομένων; οὐκοῦν καὶ ὑμεῖς παραστήσατε τῶν τότε γεγονότων μάρτυρας. ἀλλ' ἔγγραφον ἐκεῖνο. καὶ τοῦτο ἔγγραφον. διὰ τί οὖν τὸ μὲν ἀποδέχεσθε, τὸ δὲ ἀποδοκιμάζετε; Ἑβραῖοι ἔγραψαν ἐκεῖνα. καὶ οἱ ἀπόστολοι πάντες Ἑβραῖοι. διὰ τί οὖν τοῖς Ἰουδαίοις ἀπιστεῖτε; Ματθαῖος ὁ γράψας τὸ εὐαγγέλιον ἑβραίδι γλώσσῃ τοῦτο ἔγραψε, καὶ Παῦλος ὁ κῆρυξ Ἑβραῖος ἐξ Ἑβραίων, καὶ οἱ δώδεκα ἀπόστολοι ἐξ Ἑβραίων. εἶτα δεκαπέντε ἱεροσολυμῖται ἐπίσκοποι ἐξ Ἑβραίων κατὰ διαδοχὴν κατέστησαν. τίνι τοίνυν τῷ λόγῳ ἀποδέχεσθε μὲν τὰ οἰκεῖα, τὰ δὲ ἡμέτερα ἀποδοκιμάζετε, καὶ ταῦτα ὑπὸ τῶν παρ' ὑμῖν Ἑβραίων γεγραμμένα;

Ἀλλ' ἀδύνατον, λέγει τις, τὸ ἀναστῆναι νεκρούς. καὶ μὴν ἤγειρεν Ἐλισσαῖος δίς, καὶ ζῶν καὶ τελευτήσας. εἶτα πιστεύομεν ὅτι Ἐλισσαίου νεκροῦ ὄντος ἥψατο νεκρὸς ἐπιῤῥιφεὶς καὶ ἀνέστη, Χριστὸς δὲ ἄρα ἐκ νεκρῶν οὐκ ἐγήγερται; ἀλλ' Ἐλισσαίου μὲν ἐκεῖ νεκρὸς ἁψάμενος ἀνέστη καὶ αὐτὸς ὁ ἀναστήσας ἔμεινεν ὁμοίως νεκρός, ὧδε δὲ καὶ ὁ νεκρὸς ὁ ἡμέτερος καὶ πολλοὶ μηδὲ ἁψάμενοι αὐτοῦ νεκροὶ ἀνέστησαν. πολλὰ γὰρ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθη, καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν (δῆλον δὲ ὅτι ταύτην, ἐν ᾗ νῦν ἐσμέν) καὶ ἐνεφανίσθησαν πολλοῖς. ἤγειρε μὲν οὖν Ἐλισσαῖος νεκρόν, ἀλλ' οὐκ ἐκράτησεν οἰκουμένης. ἤγειρεν Ἠλίας νεκρόν, ἀλλ' οὐκ ἐν τῷ ὀνόματι Ἠλία δαίμονες ἀπελαύνονται. οὐ κακῶς λέγομεν τοὺς προφήτας, ἀλλὰ τὸν δεσπότην τὸν ἐκείνων μειζόνως ἀνυμνοῦμεν. οὐ γὰρ ἐκεῖνα κακίζοντες τὰ ἡμέτερα σεμνύνομεν (ἡμέτερα γὰρ κἀκεῖνα), ἀλλ' ἐκ τῶν παρ' αὐτοῖς τὰ ἡμέτερα πιστοποιοῦμεν.

Ἀλλὰ πάλιν λέγουσιν, ὅτι νεκρὸς μὲν ὁ πρόσφατον τότε τελευτήσας ὑπὸ τοῦ ζῶντος ἐγήγερται. δείξατε δὲ ἡμῖν, ὅτι ἐγχωρεῖ νεκρὸν τριήμερον ἀναστῆναι, καὶ εἰ ἐγχωρεῖ ἄνθρωπον ταφέντα μετὰ τρεῖς ἡμέρας ἀναστῆναι. Ζητούντων δὲ ἡμῶν τὴν περὶ τῶν τοιούτων μαρτυρίαν δίδωσιν ἡμῖν ταύτην αὐτὸς ὁ κύριος Ἰησοῦς ἐν εὐαγγελίοις λέγων: ὥσπερ γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας. ἐξεταζόντων δὲ ἡμῶν τὴν κατὰ τὸν Ἰωνᾶν διήγησιν πολλὴ τῆς ὁμοιότητός ἐστιν ἡ ἐνέργεια. Ἰησοῦς ἀπεστάλη μετάνοιαν κηρῦξαι, καὶ Ἰωνᾶς ἀπεστάλη. ἀλλ' ὁ μὲν ἔφυγεν ἀγνοῶν τὸ ἐσόμενον, ὁ δὲ ἑκουσίως παραγέγονεν ἐπὶ μετανοίᾳ τῆς σωτηρίας. Ἰωνᾶς ἐκάθευδεν ἐν τῷ πλοίῳ καὶ ἔῤῥεγχε θαλάσσης χειμαζομένης, καὶ Ἰησοῦ καθεύδοντος κατ' οἰκονομίαν ἐπηγείρετο ἡ θάλασσα πρὸς τὸ γνωσθῆναι μετὰ ταῦτα τοῦ καθεύδοντος τὴν δύναμιν. ἐκείνῳ ἔλεγον: τί σὺ ῥέγχεις; ἀνάστηθι, ἐπικαλοῦ τὸν θεόν σου, ἵνα διασώσῃ ἡμᾶς ὁ θεός. ὧδε λέγουσι τῷ δεσπότῃ: κύριε σῶσον ἡμᾶς. ἐκεῖ εἶπον Ἐπικαλοῦ τὸν θεόν σου, καὶ ὧδε Σῶσον. ἀλλ' ἐκεῖνος μὲν λέγει, ἄρατέ με καὶ ἐμβάλλετε εἰς τὴν θάλασσαν καὶ κοπάσει ἡ θάλασσα ἀφ' ὑμῶν. ὧδε δὲ αὐτὸς ἐπετίμησε τοῖς ἀνέμοις καὶ τῇ θαλάσσῃ καὶ ἐγένετο γαλήνη μεγάλη. κἀκεῖνος μὲν ἐβλήθη εἰς κοιλίαν κήτους, οὗτος δὲ κατῆλθεν ἑκουσίως ὅπου τὸ νοητὸν τοῦ θανάτου κῆτος. ἑκουσίως δὲ κατῆλθεν, ἵνα ἐξεμέσῃ τοὺς καταποθέντας ὁ θάνατος κατὰ τὸ γεγραμμένον: ἐκ χειρὸς ᾅδου ῥύσομαι αὐτούς, καὶ ἐκ χειρὸς θανάτου λυτρώσομαι αὐτούς.

Ἐνταῦθα γενόμενοι τοῦ λόγου σκοπήσωμεν, ποῖόν ἐστι δυσκολώτερον, ἄνθρωπον ταφέντα ἀπὸ γῆς ἀναστῆναι, ἢ ἄνθρωπον ἐν κοιλίᾳ κήτους καὶ εἰς τοσαύτην θερμότητα τοῦ ζώου κατελθόντα μὴ σαπῆναι. τίς οὐκ οἶδεν ἀνθρώπων, ὅτι τοσαύτην θέρμην ἔχουσιν αἱ γαστέρες, ὡς καὶ ὀστέα καταποθέντα διασήπειν; πῶς τοίνυν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας ὢν καὶ τρεῖς νύκτας οὐ σέσηπεν; πῶς δὲ καὶ φύσεως οὔσης ἅπασιν ἀνθρώποις χωρὶς ἀναπνοῆς τῆς ἐν ἀέρι ταύτης μὴ δύνασθαι ζῆν ἡμᾶς ἐκεῖνος ἐν τρισὶν ἡμέραις οὐκ ἀναπνέων τὸν ἀέρα τοῦτον ἔζησεν;

Ἀλλ' ἀποκρίνονται Ἰουδαῖοι καὶ λέγουσιν: συγκατέβη τῷ Ἰωνᾷ ἡ δύναμις τοῦ θεοῦ ἐν ᾅδῃ κλονουμένῳ. εἶτα δούλῳ μὲν οἰκείῳ συμπέμπων τὴν δύναμιν παρέχει τὸ ζῆν ὁ κύριος, αὐτὸς δὲ ἑαυτῷ παρασχεῖν ἄρα οὐ δύναται; εἰ πιστὸν ἐκεῖνο, καὶ τοῦτο πιστόν. εἰ τοῦτο ἄπιστον, κἀκεῖνο ἄπιστον. ἐμοὶ μὲν γὰρ ἀμφότερα ὁμοίως πιστά. πιστεύω γὰρ ὅτι καὶ Ἰωνᾶς διεφυλάχθη. πάντα γὰρ δυνατὰ τῷ θεῷ. πιστεύω ὅτι καὶ Χριστὸς ἐκ νεκρῶν ἐγήγερται. πολλὰς γὰρ ἔχω τὰς περὶ τούτου μαρτυρίας, ἔκ τε τῶν θείων γραφῶν καὶ ἐκ τῆς μέχρι σήμερον τοῦ ἀναστάντος ἐνεργείας, τοῦ μόνου μὲν καταβάντος εἰς ᾅδην, πολλοστοῦ δὲ ἀναβάντος. κατῆλθε γὰρ εἰς τὸν θάνατον, καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθη δι' αὐτοῦ.

Ἐξεπλάγη ὁ θάνατος θεωρήσας καινόν τινα κατελθόντα εἰς ᾅδην δεσμοῖς τοῖς αὐτόθι μὴ κατεχόμενον. τίνος ἕνεκεν, ὦ πυλωροὶ ᾅδου, τοῦτον ἰδόντες ἐπτήξασθε; τίς ὁ κατέχων ὑμᾶς ἀσυνήθης φόβος; ἔφυγεν ὁ θάνατος καὶ φυγῇ τὴν δειλίαν ἠλέγχετο. προσέτρεχον οἱ ἅγιοι προφῆται καὶ Μωυσῆς ὁ νομοθέτης καὶ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, Δαβίδ τε καὶ Σαμουὴλ καὶ Ἡσαΐας καὶ ὁ βαπτιστὴς Ἰωάννης ὁ λέγων καὶ μαρτυρῶν: σὺ εἶ ὁ ἐρχόμενος ἢ ἕτερον προσδοκῶμεν; ἐλυτροῦντο πάντες οἱ δίκαιοι, οὓς κατέπιεν ὁ θάνατος. ἔδει γὰρ τὸν κηρυχθέντα βασιλέα τῶν καλῶν κηρύκων γενέσθαι λυτρωτήν. εἶτα ἕκαστος τῶν δικαίων ἔλεγε: ποῦ σου θάνατε τὸ νῖκος; ποῦ σου ᾅδη τὸ κέντρον; ἐλυτρώσατο γὰρ ἡμᾶς ὁ νικοποιός.

Τούτου τοῦ σωτῆρος ἡμῶν τὸν τύπον ἐτέλει ὁ προφήτης Ἰωνᾶς ἐκ κοιλίας κήτους προσευχόμενος καὶ λέγων: ἐβόησα ἐν θλίψει μου, καὶ ἑξῆς, ἐκ κοιλίας ᾅδου. καὶ μὴν ἐν τῷ κήτει ἦν. ἀλλ' ἐν τῷ κήτει ὢν ἐν τῷ ᾅδῃ ἑαυτὸν εἶναι λέγει. τύπος γὰρ ἦν Χριστοῦ τοῦ μέλλοντος εἰς ᾅδην καταβαίνειν. καὶ μετ' ὀλίγα φησὶν ἐκ προσώπου τοῦ Χριστοῦ λευκότατα προφητεύων: ἔδυ ἡ κεφαλή μου εἰς σχισμὰς ὀρέων. καὶ μὴν ἐν γαστρὶ κήτους ἦν. ποῖα οὖν ὄρη σε ἔχει; ἀλλ' οἶδα, φησίν, ὅτι τύπον ἔχω τοῦ μέλλοντος ἐν τῳ λαξευτῷ μνήματι τῆς πέτρας τίθεσθαι. καὶ ἐν τῇ θαλάσσῃ ὢν Ἰωνᾶς λέγει: κατέβην εἰς γῆν: ἐπειδὴ τύπον ἔφερε τοῦ Χριστοῦ τοῦ καταβάντος εἰς τὴν καρδίαν τῆς γῆς.

Καὶ προορῶν περὶ τῶν Ἰουδαίων τῶν ἀναπειθόντων τοὺς στρατιώτας ψεύσασθαι καὶ λεγόντων, εἴπατε ὅτι ἔκλεψαν αὐτόν, φησί: φυλασσόμενοι μάταια καὶ ψευδῆ ἔλεον αὐτῶν ἐγκατέλιπον. ἦλθε γὰρ ὁ ἐλεῶν αὐτοὺς καὶ ἐσταυρώθη καὶ ἀνέστη, δοὺς ἑαυτοῦ τὸ αἷμα τὸ τίμιον ὑπὲρ Ἰουδαίων τε καὶ ἐθνῶν, κἀκεῖνοι λέγουσιν, εἴπατε ὅτι ἔκλεψαν αὐτὸν, φυλασσόμενοι μάταια καὶ ψευδῆ. Περὶ δὲ τῆς ἀναστάσεως αὐτοῦ καὶ Ἡσαΐας φησίν: ὁ ἀναγαγὼν ἐκ γῆς τὸν ποιμένα τῶν προβάτων τὸν μέγαν. προσέθηκε τὸν μέγαν, ἵνα μὴ τοῖς προλαβοῦσι ποιμέσιν ἰσότιμος εἶναι νομισθῇ.

Ἐχόντων τοίνυν ἡμῶν τὰς προφητείας ἡ πίστις παρ' ἡμῖν ἔστω. πιπτέτωσαν οἱ πίπτοντες ἐξ ἀπιστίας, ἐπειδὴ θέλουσιν. σὺ δὲ ἕστηκας ἐπὶ τὴν πέτραν τῆς πίστεως τῆς περὶ τῆς ἀναστάσεως. μή ποτέ σέ τις αἱρετικὸς πείσῃ δυσφημῆσαι τὴν ἀνάστασιν. μέχρι γὰρ σήμερον Μανιχαῖοι λέγουσι φαντασιώδη καὶ οὐκ ἀληθῆ τοῦ σωτῆρος τὴν ἀνάστασιν γεγονέναι, παρακούοντες Παύλου τοῦ γράφοντος, Τοῦ γενομένου ἐκ σπέρματος Δαβὶδ κατὰ σάρκα, καὶ πάλιν ἑξῆς λέγοντος, ἐξ ἀναστάσεως νεκρῶν Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. καὶ πάλιν ἀποτείνει πρὸς αὐτοὺς καὶ λέγει: μὴ εἴπῃς ἐν τῇ καρδίᾳ σου, τίς ἀναβήσεται εἰς οὐρανόν, ἢ τίς καταβήσεται εἰς τὴν ἄβυσσον; τουτέστι Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν.

Καὶ ὁμοίως ἀσφαλιζόμενος ἀλλαχοῦ πάλιν ἔγραφεν: μνημονεύετε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν. καὶ πάλιν: εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ἡμῶν. εὑρισκόμεθα δὲ καὶ ψευδομάρτυρες τοῦ θεοῦ, ὅτι ἐμαρτυρήσαμεν κατὰ τοῦ θεοῦ ὅτι ἤγειρεν τὸν Χριστόν, ὃν οὐκ ἤγειρεν. ἀλλ' ἑξῆς φησιν: νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων, καὶ ὤφθη Κηφᾷ, ἔπειτα τοῖς δώδεκα. εἰ γὰρ τῷ ἑνὶ μάρτυρι οὐ πιστεύεις, ἔχεις δώδεκα μάρτυρας. ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ. εἰ τοῖς δώδεκα ἀπιστοῦσι, τοὺς πεντακοσίους δεχέσθωσαν. ἔπειτα ὤφθη Ἰακώβῳ, τῷ ἑαυτοῦ μὲν ἀδελφῷ, ἐπισκόπῳ δὲ πρώτῳ τῆς παροικίας ταύτης. τοιούτου τοίνυν ἐπισκόπου πρωτοτύπως ἰδόντος ἀναστάντα τὸν Χριστὸν Ἰησοῦν σὺ ὁ τούτου μαθητὴς μὴ ἀπιστήσῃς. ἀλλὰ λέγεις ὅτι ὁ ἀδελφὸς Ἰάκωβος πρὸς χάριν ἐμαρτύρησεν; ἔπειτα καὶ ἐμοὶ ὤφθη Παύλῳ τῷ ἐχθρῷ. ποία δὲ παρὰ ἐχθροῦ μαρτυρία κηρύσσοντος ἀμφιβάλλεται; ὁ πρότερον διώκτης νῦν εὐαγγελίζομαι τὴν ἀνάστασιν.

Πολλοὶ μάρτυρές εἰσι τῆς τοῦ σωτῆρος ἀναστάσεως. νὺξ μὲν καὶ πανσέληνον φῶς, ἑκκαιδεκάτη γὰρ ἡ νὺξ ἦν. πέτρα τοῦ μνήματος ἡ ὑποδεξαμένη, καὶ ὁ λίθος ἀντικαταστήσεται εἰς πρόσωπον Ἰουδαίων, αὐτὸς γὰρ εἶδε τὸν κύριον. καὶ ὁ λίθος ὁ τότε ἀποκυλισθεὶς οὗτος μαρτυρεῖ τῇ ἀναστάσει μέχρι σήμερον κείμενος. ἄγγελοι θεοῦ παρόντες ἐμαρτύρησαν τῇ ἀναστάσει τοῦ μονογενοῦς. Πέτρος καὶ Ἰωάννης καὶ Θωμᾶς καὶ οἱ λοιποὶ πάντες ἀπόστολοι, οἱ μὲν ἐπὶ τὸ μνῆμα δραμόντες καὶ τὰ ὀθόνια τῆς ταφῆς, οἷς ἐνετυλίχθη πρότερον, αὐτόθι κείμενα μετὰ τὴν ἀνάστασιν ἰδόντες, οἱ δὲ τὰς χεῖρας αὐτοῦ καὶ τοὺς πόδας ψηλαφήσαντες καὶ τοὺς τύπους τῶν ἥλων θεωρήσαντες, ὁμοῦ δὲ πάντες τοῦ σωτηριώδους ἐμφυσήματος ἀπολαύσαντες καὶ τοῦ συγχωρεῖν ἁμαρτίας ἐν δυνάμει πνεύματος ἁγίου καταξιωθέντες. γυναῖκες αἱ κρατήσασαι τοὺς πόδας τοῦ τε σεισμοῦ τὸ μέγεθος καὶ τοῦ παρόντος ἀγγέλου τὴν λαμπηδόνα θεωρήσασαι. καὶ τὰ ὀθόνια, ἃ περιβαλλόμενος κατέλιπεν ἀναστάς. οἱ στρατιῶται καὶ τὸ ἀργύριον τὸ δοθέν. ὁ τόπος αὐτὸς ἔτι φαινόμενος, καὶ ὁ τῆς ἁγίας ἐκκλησίας οὗτος οἶκος ὁ τῇ φιλοχρίστῳ προαιρέσει τοῦ ἐπὶ τῆς μακαρίας μνήμης Κωνσταντίνου τοῦ βασιλέως οἰκοδομηθείς τε καὶ ὡς ὁρᾷς οὕτως φαιδρυνθείς.

Μαρτυρεῖ τῇ ἀναστάσει τοῦ Ἰησοῦ καὶ ἡ ἐν τῷ ὀνόματι αὐτοῦ ἐκ νεκρῶν ἐγερθεῖσα Ταβιθά. πῶς γὰρ ἀπιστηθήσεται Χριστὸς ἀναστάς, ὅπουγε καὶ τὸ ὄνομα αὐτοῦ νεκροὺς ἤγειρεν; μαρτυρεῖ τῇ ἀναστάσει τοῦ Ἰησοῦ καὶ ἡ θάλασσα, καθὼς πρότερον ἤκουσας. μαρτυρεῖ καὶ ἡ τῶν ἰχθύων ἄγρα καὶ ἡ ἀνθρακιὰ ἡ κειμένη καὶ τὸ ὀψάριον τὸ ἐπικείμενον. μαρτυρεῖ καὶ Πέτρος ὁ πρότερον μὲν ἀρνησάμενος, τὸ δὲ τρίτον ὁμολογήσας καὶ ποιμαίνειν τὰ νοητὰ πρόβατα προσταχθείς. ἕστηκε μέχρι σήμερον ὁ ἐλαιὼν τὴν ἐπὶ νεφέλης ἀναβάντα τοῖς τῶν πιστῶν ὀφθαλμοῖς μονονουχὶ δεικνύων μέχρι σήμερον καὶ τὴν οὐράνιον τῆς ἀνόδου πύλην. εἰς μὲν γὰρ Βηθλεὲμ ἐξ οὐρανῶν κατελήλυθεν, ἐκ δὲ τοῦ ὄρους τῶν ἐλαιῶν εἰς οὐρανοὺς ἀνελήλυθεν, ἐκεῖθεν μὲν εἰς ἀνθρώπους τῶν ἀγώνων ἀρξάμενος, ἐνταῦθα δὲ ἐπὶ τοῖς ἀγῶσι στεφανούμενος. πολλοὺς οὖν ἔχεις τοὺς μάρτυρας. ἔχεις τῆς ἀναστάσεως τὸν τόπον τοῦτον, ἔχεις καὶ τὸν ἐξ ἀνατολῆς ἡμῶν τόπον τῆς ἀναβάσεως. ἔχεις καὶ μάρτυρας τοὺς ἐκεῖ μαρτυρήσαντας ἀγγέλους καὶ τὴν νεφέλην, ἧς ἐπέβη, καὶ τοὺς ἐκεῖθεν κατελθόντας μαθητάς.

Καὶ ἡ μὲν ἀκολουθία τῆς διδασκαλίας τῆς πίστεως προέτρεπεν εἰπεῖν καὶ τὰ περὶ τῆς « ἀναλήψεως. » ἀλλ' ἡ τοῦ θεοῦ χάρις ᾠκονόμησε πληρέστατά σε ἀκοῦσαι κατὰ τὴν ἡμετέραν ἀσθένειαν τῇ χθὲς ἡμέρᾳ κατὰ τὴν κυριακήν, κατ' οἰκονομίαν τῆς θείας χάριτος ἐν τῇ συνάξει τῆς τῶν ἀναγνωσμάτων ἀκολουθίας τὰ περὶ τῆς εἰς οὐρανοὺς ἀνόδου τοῦ σωτῆρος ἡμῶν περιεχούσης. ἐλέγετο δὲ τὰ λεγόμενα μάλιστα μὲν διὰ πάντας καὶ διὰ τὸ τῶν πιστῶν ὁμοῦ πλῆθος, ἐξαιρέτως δὲ διὰ σέ. ζητεῖται δὲ εἰ προσέσχες τοῖς λεγομένοις. οἶδας γὰρ ὅτι ἡ ἀκολουθία τῆς πίστεως διδάσκει σε πιστεύειν εἰς « τὸν ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, καὶ ἀνελθόντα εἰς τοὺς οὐρανούς, καὶ καθίσαντα ἐκ δεξιῶν τοῦ πατρός. » μάλιστα μὲν οὖν μνημονεύειν σε νομίζω τῆς ἐξηγήσεως. πλὴν ἐν παραδρομῇ καὶ νῦν ὑπομιμνήσκω σε τῶν εἰρημένων. μνημόνευε τοῦ γεγραμμένου σαφῶς ἐν ψαλμοῖς: ἀνέβη ὁ θεὸς ἐν ἀλαλαγμῷ. μνημόνευε ὅτι καὶ αἱ θεῖαι δυνάμεις ἔλεγον πρὸς ἀλλήλας: ἄρατε πύλας οἱ ἄρχοντες ὑμῶν, καὶ τὰ ἑξῆς. μνημόνευε καὶ τοῦ ψαλμοῦ τοῦ λέγοντος: ἀνέβη εἰς ὕψος, ᾐχμαλώτευσεν αἰχμαλωσίαν. μνημόνευε τοῦ προφήτου τοῦ εἰπόντος: ὁ οἰκοδομῶν εἰς τὸν οὐρανὸν τὴν ἀνάβασιν αὐτοῦ, καὶ τὰ λοιπὰ ὅσα εἴρητο χθὲς διὰ τὰς τῶν Ἰουδαίων ἀντιλογίας.

Ὅταν γὰρ ὡς ἀδυνάτῳ τῇ τοῦ σωτῆρος ἀναβάσει ἀντιλέγωσι, μνημόνευε τῶν περὶ τῆς μεταθέσεως τοῦ Ἀββακοὺμ εἰρημένων. εἰ γὰρ ὁ Ἀββακοὺμ ὑπὸ ἀγγέλου μετετέθη, βασταχθεὶς ἀπὸ τῆς κόμης τῆς κεφαλῆς αὐτοῦ, πολὺ μᾶλλον ὁ καὶ προφητῶν καὶ ἀγγέλων δεσπότης ἐξ ὄρους ἐλαιῶν νεφέλῃ ἐπιβὰς οἰκείᾳ δυνάμει ποιεῖσθαι τὴν εἰς οὐρανοὺς ἄνοδον δυνατώτερος ἦν. καὶ τὰ μὲν ὅμοια μνημόνευε τῶν θαυμάτων, τὴν δὲ ὑπεροχὴν τήρει τῷ δεσπότῃ τῷ θαυματοποιῷ. οἱ μὲν γὰρ ἐβαστάζοντο, ὁ δὲ βαστάζει τὰ πάντα. μνημόνευε ὅτι Ἐνὼχ μετετέθη, ἀλλ' Ἰησοῦς ἀνῆλθεν. μνημόνευε τῶν περὶ Ἠλίαν τῶν χθὲς εἰρημένων, ὅτι Ἠλίας μὲν ἐν ἅρματι πυρὸς ἀνελήφθη, Χριστοῦ δὲ τὸ ἅρμα μυριοπλάσιον χιλιάδες εὐφημούντων, καὶ ὅτι Ἠλίας μὲν ἀνελήφθη πρὸς ἀνατολὰς τοῦ Ἰορδάνου, Χριστὸς δὲ πρὸς ἀνατολὰς τοῦ χειμάῤῥου Κέδρων ἀνῆλθεν, καὶ ὅτι ἐκεῖνος ὡς εἰς τὸν οὐρανόν, Ἰησοῦς δὲ εἰς τὸν οὐρανόν: καὶ ὅτι ἐκεῖνος μὲν εἶπε δοθήσεσθαι διπλᾶ ἐν πνεύματι τῷ ἁγίῳ μαθητῇ, Χριστὸς δὲ τοσαύτην παρέσχε τοῖς ἰδίοις μαθηταῖς ἀπόλαυσιν χάριτος τοῦ ἁγίου πνεύματος, ὥστε μὴ μόνον αὐτοὺς ἔχειν ἐν ἑαυτοῖς, ἀλλὰ καὶ διὰ τῆς ἐπιθέσεως τῶν χειρῶν αὐτῶν τῆς κοινωνίας αὐτοῦ μεταδιδόναι τοῖς πιστεύουσιν.

Καὶ ὅταν οὕτως πρὸς Ἰουδαίους παλαίσῃς, ὅταν ἐξ ὁμοιότητος νικήσῃς, τότε ἐλθὲ λοιπὸν ἐπὶ τὴν ὑπεροχὴν τῆς τοῦ σωτῆρος δόξης, ὅτι οἱ μὲν δοῦλοι, ὁ δὲ υἱὸς τοῦ θεοῦ. καὶ οὕτως δὲ τῆς ὑπεροχῆς μνημονεύσεις, ἐννοῶν ὅτι τοῦ Χριστοῦ δοῦλος ἡρπάγη ἕως τρίτου οὐρανοῦ. εἰ γὰρ Ἠλίας μὲν ἕως πρώτου ἔφθασε, Παῦλος δὲ ἕως τρίτου οὐρανοῦ, προτιμοτέρας ἄρα τετύχηκε τῆς ἀξίας. μὴ ἐπαισχυνθῇς τοῖς σοῖς ἀποστόλοις. οὐκ εἰσὶ χείρονες Μωυσέως, οὐδὲ δεύτεροι τῶν προφητῶν, ἀλλὰ καλοὶ μετὰ καλῶν καὶ καλῶν καλλίονες. Ἠλίας μὲν γὰρ ἀνελήφθη εἰς οὐρανόν, ἀλλὰ Πέτρος ἔχει τὰς κλεῖς τῆς βασιλείας τῶν οὐρανῶν, ἀκούσας: ὅσα ἂν λύσῃς ἐπὶ τῆς γῆς, ἔσται λελυμένα ἐν τοῖς οὐρανοῖς. Ἠλίας εἰς οὐρανὸν μόνον, Παῦλος δὲ καὶ εἰς οὐρανὸν καὶ εἰς παράδεισον, (ἔπρεπε γὰρ τοὺς μαθητὰς τοῦ Ἰησοῦ πολυπλασίονα λαβεῖν τὴν χάριν,) ἤκουσεν ἄῤῥητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. κατέβη δὲ ὁ Παῦλος ἄνωθεν πάλιν, οὐχ ὅτι ἀνάξιος ἦν τῆς ἐν τῷ τρίτῳ οὐρανῷ διατριβῆς, ἀλλ' ἵνα ἀπολαύσας τῶν ὑπὲρ ἄνθρωπον καὶ ἔντιμος καταβὰς καὶ Χριστὸν κηρύξας καὶ ὑπεραποθανὼν αὐτοῦ λάβῃ καὶ τὸν τοῦ μαρτυρίου στέφανον. παρέλιπον δὲ νῦν τὰ λοιπὰ τῆς κατασκευῆς τὰ χθὲς ἐπὶ τῆς συνάξεως εἰρημένα τῆς κυριακῆς: παρὰ γὰρ τοῖς συνετοῖς ἀκροαταῖς αὐτάρκης μόνον καὶ ὑπόμνησις εἰς μάθησιν.

Μέμνησο δὲ καὶ τῶν εἰρημένων μοι πολλάκις περὶ τοῦ ἐκ δεξιῶν τοῦ πατρὸς καθέζεσθαι τὸν υἱόν, διὰ τὴν τῆς πίστεως ἀκολουθίαν τὴν λέγουσαν: « καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ καθίσαντα ἐκ δεξιῶν τοῦ πατρός. » θρόνου μὲν ἰδιότητα μὴ πολυπραγμονῶμεν: ἀκατάληπτον γάρ: μήτε δὲ ἀνεχώμεθα τῶν λεγόντων κακῶς, ὅτι μετὰ τὸν σταυρὸν καὶ τὴν ἀνάστασιν καὶ τὴν εἰς οὐρανοὺς ἄνοδον τότε ἤρξατο τοῦ ἐκ δεξιῶν τοῦ πατρὸς καθέζεσθαι ὁ υἱός. οὐ γὰρ ἐκ προκοπῆς ἔσχε τὸν θρόνον, ἀλλὰ ἀφ' οὗπερ ἔστιν, (ἔστι δὲ ἀεὶ γεννηθείς,) καὶ συγκαθέζεται τῷ πατρί. καὶ τοῦτον τὸν θρόνον πρὸ τῆς ἐνσάρκου παρουσίας τοῦ σωτῆρος ἑωρακὼς ὁ προφήτης φησὶν Ἡσαΐας: εἶδον τὸν κύριον καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ τὰ ἑξῆς. τὸν πατέρα μὲν γὰρ οὐδεὶς ἑώρακε πώποτε, ὁ δὲ τῷ προφήτῃ τότε φανεὶς ὁ υἱὸς ἦν. καὶ ὁ ψαλμῳδός φησιν: ἕτοιμος ὁ θρόνος σου ἀπὸ τότε, ἀπὸ τοῦ αἰῶνος σὺ εἶ. πολλῶν οὐσῶν τῶν περὶ τούτου μαρτυριῶν διὰ τὸ πολὺ τῆς ὥρας ἀρκούμεθα καὶ ταύταις.

Νῦν δὲ ὑμᾶς ὑπομνηστέον ὀλίγων τῶν ἐκ πολλῶν εἰρημένων περὶ τοῦ ἐκ δεξιῶν τοῦ πατρὸς καθέζεσθαι τὸν υἱόν. ὁ μὲν γὰρ ἑκατοστὸς ἔννατος ψαλμὸς σαφῶς φησιν: εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. βεβαιῶν δὲ ὁ σωτὴρ τὸ εἰρημένον ἐν εὐαγγελίοις φησὶ τὸν Δαβὶδ οὐκ ἀφ' ἑαυτοῦ ταῦτα, ἀλλ' ἐξ ἐπιπνοίας τοῦ ἁγίου πνεύματος εἰρηκέναι, λέγων: πῶς οὖν Δαβὶδ ἐν πνεύματι κύριον αὐτὸν καλεῖ λέγων, εἶπεν ὁ κύριος τῷ κυρίῳ μου, κάθου ἐκ δεξιῶν μου, καὶ τὰ ἑξῆς; καὶ ἐν ταῖς πράξεσι τῶν ἀποστόλων ἐν τῇ τῆς πεντηκοστῆς ἡμέρᾳ σταθεὶς ὁ Πέτρος σὺν τοῖς ἕνδεκα καὶ τοῖς Ἰσραηλίταις διαλεγόμενος τῆς ἐν τῷ ἑκατοστῷ ἐννάτῳ ψαλμῷ ταύτης αὐτολεξεὶ τῆς μαρτυρίας ἐμνημόνευσεν.

Ὑπομνηστέον δὲ καὶ ἄλλων ὀλίγων μαρτυριῶν ὁμοίως περὶ τοῦ ἐκ δεξιῶν τοῦ πατρὸς καθέζεσθαι τὸν υἱόν. ἐν μὲν γὰρ τῷ κατὰ Ματθαῖον εὐαγγελίῳ γέγραπται: πλὴν λέγω ὑμῖν, ἀπ' ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως, καὶ τὰ ἑξῆς. οἷς ἀκολούθως καὶ ὁ ἀπόστολος Πέτρος φησὶ γράφων: δι' ἀναστάσεως Ἰησοῦ Χριστοῦ, ὅς ἐστιν ἐν δεξιᾷ τοῦ θεοῦ, πορευθεὶς εἰς οὐρανόν. ὁ δὲ ἀπόστολος Παῦλος Ῥωμαίοις μὲν γράφων φησίν: Χριστὸς ὁ ἀποθανών, μᾶλλον δὲ καὶ ἐγερθείς, ὃς καὶ ἔστιν ἐν δεξιᾷ τοῦ θεοῦ. Ἐφεσίοις δὲ ἐπιστέλλων οὕτως εἴρηκεν: κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ, ἣν ἐνήργησεν ἐν τῷ Χριστῷ, ἐγείρας αὐτὸν ἐκ νεκρῶν καὶ καθίσας ἐν δεξιᾷ αὐτοῦ, καὶ τὰ ἑξῆς. τοὺς δὲ ἐν Κολοσσαῖς οὕτως ἐδίδαξεν: εἰ οὖν συνηγέρθητε τῷ Χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ Χριστός ἐστιν ἐν δεξιᾷ τοῦ πατρὸς καθήμενος. ἐν δὲ τῇ πρὸς Ἑβραίους φησί: καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς. καὶ πάλιν: πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέ ποτε: κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου; καὶ πάλιν: οὗτος δὲ μίαν ὑπὲρ πάντων προσενέγκας θυσίαν εἰς τὸ διηνεκές, ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ, τὸ λοιπὸν ἐκδεχόμενος, ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ. καὶ πάλιν: ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινε τὸν σταυρὸν αἰσχύνης καταφρονήσας ἐν δεξιᾷ τε τοῦ θρόνου τοῦ θεοῦ κεκάθικεν.

Καὶ ἄλλων δὲ οὐσῶν μαρτυριῶν περὶ τῆς ἐκ δεξιῶν τοῦ θεοῦ καθέδρας τοῦ μονογενοῦς αὐτάρκεις ἡμῖν ἐν τῷ παρόντι καὶ αὗται, τὴν αὐτὴν πάλιν ἡμῶν ποιουμένων ὑπόμνησιν, ὅτι οὐ μετὰ τὴν ἔνσαρκον παρουσίαν τῆς καθέδρας ταύτης ἔσχε τὴν ἀξίαν, ἀλλὰ γὰρ καὶ πρὸ πάντων τῶν αἰώνων ὁ μονογενὴς υἱὸς τοῦ θεοῦ, κύριος δὲ ἡμῶν, Ἰησοῦς ὁ Χριστός, τὸν ἐν δεξιᾷ τοῦ πατρὸς ἀεὶ κατέχει θρόνον.

Αὐτὸς δὲ ὁ τῶν ὅλων θεὸς ὁ τοῦ Χριστοῦ πατὴρ καὶ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς ὁ καταβὰς καὶ καὶ ἀναβὰς καὶ τῷ πατρὶ συγκαθεζόμενος φυλάξειε τὰς ὑμετέρας ψυχάς, ἄσειστον ὑμῶν καὶ ἄτρεπτον τὴν ἐλπίδα τὴν εἰς τὸν ἀναστάντα διατηρήσειεν, συνεξεγείρειεν ὑμᾶς ἐκ τῶν νεκρῶν ὑμῶν ἁμαρτημάτων εἰς τὴν ἐπουράνιον αὐτοῦ δωρεάν, καταξιώσειεν ὑμᾶς ἁρπαγῆναι ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα ἐν καιρῷ εὐθέτῳ, καί, ἕως ὁ καιρὸς ἐκεῖνος ἔρχεται τῆς ἐνδόξου δευτέρας αὐτοῦ παρουσίας, ἐγγράψειεν ὑμῶν τὰ ὀνόματα πάντων ἐν βίβλῳ ζώντων, καὶ ἐγγράψας μηκέτι ἐξαλείψειεν. πολλῶν γὰρ ἐξαλείφεται τῶν ἀποπιπτόντων. παράσχοι δὲ τοῖς πᾶσιν ὑμῖν πιστεύειν μὲν εἰς τὸν ἀναστάντα, ἐκδέχεσθαι δὲ τὸν ἀνελθόντα καὶ πάλιν ἐρχόμενον, ἐρχόμενον δὲ οὐκ ἀπὸ γῆς (ἀσφαλίζου γὰρ ἄνθρωπε σεαυτὸν διὰ τοὺς μέλλοντας ἔρχεσθαι πλάνους), τὸν ἄνω καθεζόμενον καὶ ἡμῖν ὧδε συμπαρόντα, τὸν ἑκάστου βλέποντα τὴν τάξιν καὶ τὸ στερέωμα τῆς πίστεως. μὴ γάρ, ὅτι σαρκὶ νῦν ἄπεστιν, παρὰ τοῦτο νομίσῃς ὅτι καὶ πνεύματι. μέσος ἐνταῦθα πάρεστιν, ἀκούων τὰ περὶ αὐτοῦ λεγόμενα καὶ βλέπων τὰ ἐν σοὶ νοούμενα καὶ ἐτάζων νεφροὺς καὶ καρδίας. ὃς καὶ νῦν ἕτοιμός ἐστι τοὺς προσιόντας τῷ βαπτίσματι [καὶ] πάντας ὑμᾶς ἐν ἁγίῳ πνεύματι προσενέγκαι τῷ πατρὶ καὶ εἰπεῖν: ἰδοὺ ἐγὼ καὶ παιδία ἅ μοι ἔδωκεν ὁ θεός: ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν.