Homily XXII.

Hebrews xi. 3, 4

“Through faith we understand that the worlds were framed by the word of God; so that things which are seen were not made of things which do appear. By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness537   “was testified of.”that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.”538   λαλεῖ, with the most approved mss. of the Epistle; the editions have λαλεῖται ; which is the reading of the common texts of the N.T.

[1.] Faith32023202   τὸ τῆς πίστεως needs a generous and vigorous soul, and one rising above all things of sense, and passing beyond the weakness of human reasonings. For it is not possible to become a believer, otherwise than by raising one’s self above the common customs [of the world].

Inasmuch then as the souls of the Hebrews were thoroughly weakened, and though they had begun from faith, yet from circumstances, I mean sufferings, afflictions, they had afterwards become faint-hearted, and of little spirit, and were shaken from [their position], he encouraged them first indeed from these very things, saying, “Call to remembrance the former days” ( c. x. 32 ); next from the Scripture saying, “But the just shall live by faith” ( c. x. 38 ); afterwards from arguments, saying, “But Faith is the substance of things hoped for, the evidence of things not seen.” ( c. xi. 1.) And now again from their forefathers, those great and admirable men, as much as saying; If where the good things were close at hand, all were saved by faith, much more are we.

For when a soul finds one that shares the same sufferings with itself, it is refreshed and recovers breath. This we may see both in the case of Faith, and in the case of affliction: “that there may be comfort for you539   ὥ στε εἶναι παράκλησιν ὑμῖν : the common editions follow mss. in which the very words of Rom. i. 12 have been substituted. it is said through our mutual faith.” ( Rom. i. 12.) For mankind are very distrustful, and cannot place confidence in themselves, are fearful about whatever things they think they possess, and have great regard for the opinion of the many.

[2.] What then does Paul do? He encourages them by the fathers; and before that by the common notions [of mankind].540   κοινῆς ἐννοίας For tell me, he says, since Faith is calumniated541   Thus the sentence is inconsequent, as it stands in the best texts: in the common editions it is altered to, “For inasmuch as the Faith was at that time calumniated,” &c. as being a thing without demonstration542   ἀ ναπόδεικτον and rather a matter of deceit, therefore he shows that the greatest things are attained through faith and not through reasonings. And how does he show this, tell me?543   At this place and generally throughout the Homily: the later texts and the common editions insert the words of the Epistle, but not so the best mss. or the old translation. It is manifest, he saith, that God made the things which are, out of things which are not,544   ἐ ξ οὐκ ὃντων, i.e. “out of nothing.” things which appear, out of things which appear not, things which subsist, out of things which subsist not. But whence [is it shown] that He did this even “by a Word”? For reason suggests nothing of this kind; but on the contrary, that the things which appear are [formed] out of things which appear.

Therefore the philosophers expressly say that ‘nothing comes out of things that are not’545   “De nihilo nihil” is probably referred to. being “sensual” ( Jude 19 ), and trusting nothing to Faith. And yet these same men, when they happen to say anything great and noble, are caught entrusting it to Faith. For instance, that “God is without beginning,546   ἄ ναρχος and unborn”547   ἀ γέννητος ; for reason does not suggest this, but the contrary. And consider, I beseech you, their great folly. They say548   λέγοντες, an irregular construction: the common texts substitute λέγουσιν that God is without beginning; and yet this is far more wonderful than the [creation] out of things that are not. For to say, that He is without beginning, that He is unborn, neither begotten by Himself nor by another is more full of difficulties,549   ἀ πορώτερον than to say that God made the things which are, out of things which are not. For here there are many things uncertain: as, that some one made it, that what was made had a beginning, that, in a word, it was made. But in the other case, what? He is self-existing,550   αὐτόματος unborn, He neither had beginning nor time; tell me, do not these things require faith? But he did not assert this, which was far greater, but the lesser.

Whence [does it appear], he would say, that God made these things? Reason does not suggest it; no one was present when it was done. Whence is it shown? It is plainly the result of faith. “Through faith we understand that the worlds were made.” Why “through faith”? Because “the things that are seen were not made of things which do appear.” For this is Faith.

[3.] Having thus stated the general [princi ple],551   τὸ κοίνον he afterwards tests552   γυμνάζει it by individuals. For a man of note is equivalent to the world. This at all events he afterwards hinted. For when he had matched it against one or two hundred persons, and then saw the smallness of the number, he afterwards says, “by whom the world was outweighed in worth.”553   ἄ ξιος. St. Chrys. takes the word in its primary sense, “of like value,” “worth as much as.” See Hom. xxvii. [6], pp. 489 sqq. ( c. xi. 38.)

And observe whom he puts first, him who was ill-treated, and that by a brother. It was their own affliction,554   οἰκεῖον τὸ πάθος “For you also” (he says) “have suffered like things of your own countrymen.” ( 1 Thess. ii. 14.) And by a brother who had been nothing wronged, but who envied him on God’s account; showing that they also are looked on with an evil eye and envied. He honored God, and died because he honored Him: and has not yet attained to a resurrection. But his readiness is manifest, and his part555   τὰ παῤ αὐτοῦ has been done, but God’s part has not yet been carried out towards him.

And by a “more excellent sacrifice” in this place, he means that which is more honorable, more splendid, more necessary.

And we cannot say (he says) that it was not accepted. He did accept it, and said unto Cain, [“Hast thou] not [sinned], if thou rightly offer, but dost not rightly divide?” ( Gen. iv. 7 , LXX.) So then Abel both rightly offered, and rightly divided. Nevertheless for this, what recompense did he receive? He was slain by his brother’s hand: and that sentence which his father endured on account of sin, this he first received who was upright. And he suffered so much the more grievously because it was from a brother, and he was the first [to suffer].

And he did these things rightly looking to no man. For to whom could he look, when he so honored God? To his father and his mother? But they had outraged Him in return for His benefits. To his brother then? But he also had dishonored [God]. So that by himself he sought out what was good.

And he that is worthy of so great honor, what does he suffer? He is put to death. And how too was he otherwise “testified of that he was righteous”? It is said, that fire came down and consumed the sacrifices. For instead of [“And the Lord] had respect to Abel and to his sacrifices” ( Gen. iv. 4 ), the Syriac556   The reading of some mss. and of the editions except Savile’s was ὁ κύρίος instead of ὁ Σύρος On this Montfaucon has the note:“This sentence is imperfect. Mutianus’s rendering is, ‘On Abel (saith he) He looked, and on his sacrifices.’ But in the Syrian language it has, ‘And set [them] on fire.’ It would seem, therefore, that we should read, ὁ Σύρος, καὶ ἐνεπύρισεν, εἶπεν The Hebrew words are וישע יהוה, which (not the Syriac translator, but) Theodotion renders καὶ ἐνεπύρισεν ὁ Θεός, ‘And God set [them] on fire,’ as may be seen in our edition of the Hexapla, and is proved by Jerome’s testimony on the passage. For the Syriac translation is, ‘and God was well pleased.’ So perhaps it might be an error of Chrysostom.” Four of the six mss. mentioned by Mr. Field [but not the Catena] have Σύρος. [Field’s mss. A and O have κύριος.—F.G.] said, “And He set them on fire.” He therefore who both by word and deed bare witness to the righteous man and sees him slain for His sake, did not avenge him, but left him to suffer.

But your case is not such: for how could it be? You who have both prophets and examples, and encouragements innumerable, and signs and miracles accomplished? Hence that was faith indeed. For what miracles did he see, that he might believe he should have any recompense of good things? Did he not choose virtue from Faith alone?

What is, “and by it he being dead yet speaketh”? That he might not cast them into great despondency, he shows that he has in part obtained a recompense. How? ‘The influence coming from him557   ἡ ἐπισκοπὴ ἡ παῤ αὐτοῦ is great, he means, “and he yet speaketh”; that is, [Cain] slew him, but he did not with him slay his glory and memory. He is not dead; therefore neither shall ye die. For by how much the more grievous a man’s sufferings are, so much the greater is his glory.’

How does he “yet speak”? This is a sign both of his being alive, and of his being by all celebrated, admired, counted blessed. For he who encourages others to be righteous, speaks. For no speech avails so much, as that man’s suffering. As then heaven by its mere appearance speaks, so also does he by being had in remembrance. Not if he had made proclamation of himself, not if he had ten thousand tongues, and were alive, would he have been so admired as now. That is, these things do not take place with impunity, nor lightly, neither do they pass away.

[4.] ( Ver. 5 ) “By faith Enoch was translated, that he should not see death, and was not found, because God had translated him.” This man displayed greater faith than Abel. How (you ask)? Because, although be came after him, yet what befell [Abel] was sufficient to guide him back.558   [ἀ ποστρέψαι. Some of Field’s mss. read ἐ πιστρέψαι. The sentence is not clear, but the meaning seems to be, “to guide him back from the evil ways of the world around.” The Bened. translator has ad eum avertendum ; Mutianus, ad revocandum eum et dehortandum. The English edition, “to turn him away from [serving God],” is certainly wrong.—F.G.] How? God foreknew that [Abel] would be killed. For He said to Cain: “Thou hast sinned: do not add thereto.”559   The words of the Septuagint, Gen. iv. 7 , are ἥ μαρτες ; ἡσύχασον : for which St. Chrys. substitutes the words of Ecclus. xxi. 1, ἥ μαρτες ; μὴ προσθῇς ἔτι. He combines these two texts (either from confusing them or by way of explanation) in three other places. See Mr. Fields’ note. The words were addressed to Cain before he killed his brother. Honored by him, He did not protect him. And yet neither did this throw him [Enoch] into indifference. He said not to himself, ‘What need of toils and dangers? Abel honored God, yet He did not protect him. For what advantage had he that was departed, from the punishment of his brother? And what benefit could he reap therefrom? Let us allow that he suffers severe punishment: what is that to him who has been slain?’ He neither said nor thought anything of this kind, but passing beyond all these things, he knew that if there is a God, certainly there is a Rewarder also: although as yet they knew nothing of a resurrection. But if they who as yet know nothing of a resurrection, and see contradictory things here, thus pleased [God], how much more should we? For they neither knew of a resurrection, nor had they any examples to look to. This same thing then made [Enoch] well-pleasing [to God], namely, that he received nothing. For he knew that [God] “is a rewarder.” Whence [knew he this]? “For He recompensed Abel,” do you say? So that reason suggested other things, but faith the opposite of what was seen. Even then (he would say) if you see that you receive nothing here, be not troubled.

How was it “by faith” that “Enoch was translated”? Because his pleasing [God] was the cause of his translation, and faith [the cause] of his pleasing [Him]. For if he had not known that he should receive a reward, how could he have pleased [Him]? “But without faith it is impossible to please” Him. How? If a man believe that there is a God and a retribution, he will have the reward. Whence then is the well-pleasing?

[5.] It is necessary to “believe that He is,” not ‘what He is.’560   That is, what the substance of God is, is not a part of what we must believe in order to please Him: nor can it be ascertained by reasonings. If “that He is” needs Faith, and not reasonings; it is impossible to comprehend by reasoning ‘what He is.’ If that “He is a rewarder” needs Faith and not reasonings, how is it possible by Reasoning to compass His essence?561   τὰ τῆς οὐσίας For what Reasoning can reach this? For some persons say that the things that exist are self-caused.562   αὐτόματα Seest thou that unless we have Faith in regard to all things, not only in regard to retribution, but also in regard to the very being of God, all is lost to us?

But many ask whither Enoch was translated, and why he was translated, and why he did not die, neither he nor Elijah, and, if they are still alive, how they live, and in what form. But to ask these things is superfluous. For that the one was translated, and that the other was taken up, the Scriptures have said; but where they are, and how they are, they have not added: For they say nothing more than is necessary. For this indeed took place, I mean his translation, immediately at the beginning, the human soul [thereby] receiving a hope of the destruction of death, and of the overthrow of the devil’s tyranny, and that death will be done away; for he was translated, not dead, but “that he should not see death.”

Therefore he added, he was translated alive, because he was well-pleasing [unto God]. For just as a Father when he has threatened his son, wishes indeed immediately after he has threatened, to relax his threat, but endures and continues resolute, that for a time he may chasten and correct him, allowing the threat to remain firm; so also God, to speak as it were after the manner of men, did not continue resolute, but immediately showed that death is done away. And first He allows death to happen, wishing to terrify the father through the son: For wishing to show that the sentence is verily fixed, He subjected to this punishment not wicked men at once, but him even who was well-pleasing, I mean, the blessed Abel; and almost immediately after him, He translated Enoch. Moreover, He did not raise the former, lest they should immediately grow bold; but He translated the other being yet alive: having excited fear by Abel, but by this latter giving zeal to be well-pleasing unto Him. Wherefore they who say that all things are ruled and governed of themselves,563   αὐτόματα and do not expect a reward, are not well-pleasing; as neither are the heathen. For “He becomes a rewarder of them that diligently seek Him” by works and by knowledge.

[6.] Since then we have “a rewarder,” let us do all things that we may not be deprived of the rewards of virtue. For indeed the neglecting such a recompense, the scorning such a reward, is worthy of many tears. For as to “those who diligently seek Him,” He is a rewarder, so to those who seek Him not, the contrary.

“Seek” (He says) “and ye shall find” ( Matt. vii. 7 ): but how can we find the Lord? Consider how gold is found; with much labor. [“I sought the Lord] with my hands” (it is said) “by night before Him, and I was not deceived” ( Ps. lxxvii. 2. See LXX [Ps. lxxvi. 3]), that is, just as we seek what is lost, so let us seek God. Do we not concentrate our mind thereon? Do we not enquire of every one? Do we not travel from home? Do we not promise money?

For instance, suppose that any among us has lost his son, what do we not do? What land, what sea do we not make the circuit of? Do we not reckon money, and houses, and everything else as secondary to the finding him? And should we find him, we cling to him, we hold him fast, we do not let him go. And when we are going to seek anything whatever, we busy ourselves in all ways to find what is sought. How much more ought we to do this in regard to God, as seeking what is indispensable; nay rather, not in the same way, but much more! But since we are weak, at least seek God as thou seekest thy money or thy son. Wilt thou not leave thy home for Him? Hast thou never left thy home for money? Dost thou not busy thyself in all ways? When thou hast found [it], art thou not full of confidence?

[7.] “Seek” (He says) “and ye shall find.” For things sought after need much care, especially in regard of God. For many are the hindrances, many the things that darken, many that impede our perception. For as the sun is manifest, and set forth publicly before all, and we have no need to seek it; but if on the other hand we bury ourselves and turn everything upside down, we need much labor to look at the sun; so truly here also, if we bury ourselves in the depth of evil desires, in the darkness of passions and of the affairs of this life, with difficulty do we look up, with difficulty do we raise our heads, with difficulty do we see clearly. He that is buried underground, in whatever degree he sees upwards, in that degree does he come towards the sun. Let us therefore shake off the earth, let us break through the mist which lies upon us. It is thick, and close, and does not allow us to see clearly.

And how, you say, is this cloud broken through? If we draw to ourselves the beams of “the sun of righteousness.” “The lifting up of my hands” (it is said) “is an evening sacrifice.” ( Ps. cxli. 2.) With our hands let us also lift up our mind: ye who have been initiated know what I mean,564   The words of the Liturgy which were said throughout the Church Catholic, “Lift up your hearts,” &c. perhaps too ye recognize the expression, and see at a glance what I have hinted at. Let us raise up our thoughts on high.

I myself know many men almost suspended apart from the earth, and beyond measure stretching up their hands, and out of heart because it is not possible to be lifted into the air, and thus praying with earnestness. Thus I would have you always, and if not always, at least very often; and if not very often, at least now and then, at least in the morning, at least in the evening prayers.565   ἐ ν ταῖς ἑωθιναῖς, ἐν ταῖς ἑσπεριναῖς For, tell me, canst thou not stretch forth the hands? Stretch forth the will, stretch forth as far as thou wilt, yea even to heaven itself. Even shouldst thou wish to touch the very summit, even if thou wouldst ascend higher and walk thereon, it is open to thee. For our mind is lighter, and higher than any winged creature. And when it receives grace from the Spirit, O! how swift is it! How quick is it! How does it compass all things! How does it never sink down or fall to the ground! These wings let us provide for ourselves: by means of them shall we be able to fly even across the tempestuous sea of this present life. The swiftest birds fly unhurt over mountains, and woods, and seas, and rocks, in a brief moment of time. Such also is the mind; when it is winged, when it is separated from the things of this life, nothing can lay hold of it, it is higher than all things, even than the fiery darts of the devil.

The devil is not so good a marksman, as to be able to reach this height; he sends forth his darts indeed, for he is void of all shame, yet he does not hit the mark; the dart returns to him without effect, and not without effect only, but it [falls] upon his own head. For what is sent forth by him must of necessity strike [something]. As then, that which has been shot out by men, either strikes the person against whom it is directed, or pierces bird, or fence, or garment, or wood, or the mere air, so does the dart of the devil also. It must of necessity strike; and if it strike not him that is shot at, it necessarily strikes him that shoots it. And we may learn from many instances, that when we are not hit, without doubt he is hit himself. For instance, he plotted against Job: he did not hit him, but was struck himself. He plotted against Paul, he did not hit him, but was struck himself. If we watch, we may see this happening everywhere. For even when he strikes, he is hit; much more then [when he does not hit].

[8.] Let us turn his weapons then against himself, and having armed and fortified ourselves with the shield of faith, let us keep guard with steadfastness, so as to be impregnable. Now the dart of the devil is evil concupiscence. Anger especially is a fire, a flame; it catches, destroys, consumes; let us quench it, by longsuffering, by forbearance. For as red-hot iron dipped into water, loses its fire, so an angry man filling in with a patient one does no harm to the patient man, but rather benefits him, and is himself more thoroughly subdued.

For nothing is equal to longsuffering. Such a man is never insulted; but as bodies of adamant are not wounded, so neither are such souls. For they are above the reach of the darts. The longsuffering man is high, and so high as not to receive a wound from the shot. When one is furious, laugh; but do not laugh openly, lest thou irritate him: but laugh mentally on his account. For in the case of children, when they strike us passionately, as though forsooth they were avenging themselves, we laugh. If then thou laugh, there will be as great difference between thee and him, as between a child and a man: but if thou art furious thou hast made thyself a child. For the angry are more senseless than children. If one look at a furious child, does he not laugh at him? “The poor-spirited” (it is said) “is mightily simple.” ( Prov. xiv. 29.) The simple then is a child: and “he who is longsuffering” (it is said) “is abundant in wisdom.” This “abundant wisdom” then let us follow after, that we may attain to the good things promised us in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.

ΟΜΙΛΙΑ ΚΒʹ. Πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι τοῦ Θεοῦ, εἰς τὸ μὴ ἐκ φαινομένων τὰ βλεπό μενα γεγονέναι. Πίστει πλείονα θυσίαν Ἄβελ παρὰ Κάϊν προσήνεγκε τῷ Θεῷ, δι' ἧς ἐμαρτυ ρήθη εἶναι δίκαιος, μαρτυροῦντος ἐπὶ τοῖς δώ ροις αὐτοῦ τοῦ Θεοῦ: καὶ δι' αὐτῆς ἀποθα νὼν ἔτι λαλεῖται. αʹ. Τὸ τῆς πίστεως γενναίας καὶ νεανικῆς δεῖται ψυχῆς καὶ πάντα ὑπερβαινούσης τὰ αἰσθητὰ, καὶ τὴν ἀσθένειαν τῶν λογισμῶν τῶν ἀνθρωπίνων παρερχομένης. Οὐ γὰρ ἔστιν ἑτέρως γενέσθαι πιστὸν, ἂν μή τις ἑαυτὸν τῆς συνηθείας ὑπεραναγάγῃ τῆς κοινῆς. Ἐπεὶ οὖν αἱ τῶν Ἑβραίων ἦσαν ἐξησθενημέναι ψυχαὶ, καὶ ἀπὸ πίστεως μὲν ἤρξατο, ὑπὸ δὲ τῶν πραγμάτων, λέγω δὴ τῶν παθῶν καὶ τῶν θλίψεων, ὠλιγοψύχουν λοιπὸν καὶ ἐμικροψύχουν καὶ παρεσαλεύοντο, πρῶτον μὲν αὐτοὺς ἀπὸ τῶν ἑαυτῶν παρεκάλεσεν, εἰπὼν, Ἀναμνήσθητε τὰς πρότερον ἡμέρας: ἔπειτα: ἀπὸ τῆς Γραφῆς τῆς λεγούσης, Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται: ἔπειτα ἀπὸ τῶν λογισμῶν, εἰπὼν, Ἔστι δὲ πίστις, ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων. Νῦν δὲ πάλιν ἀπὸ τῶν προπατόρων, τῶν μεγάλων ἀνδρῶν, τῶν θαυμαστῶν ἐκείνων, μονονουχὶ λέγων: Εἰ ἔνθα παρὰ πόδας τὰ ἀγαθὰ, πάντες πίστει ἐσώθησαν, πολλῷ μᾶλλον ἡμεῖς. Ὅταν γὰρ εὕρῃ τῶν αὐτῶν κοινωνὸν ἡ ψυχὴ, ἀναπαύεται καὶ ἀναπνεῖ. Τοῦτο καὶ ἐπὶ τῆς πίστεως, τοῦτο καὶ ἐπὶ θλίψεως ἔστιν ἰδεῖν συμβαῖνον: καθὼς ἀλλαχοῦ φησιν: Εἰς τὸ συμπαρακληθῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλήλοις πίστεως. Σφόδρα γὰρ ἄπιστον τὸ γένος τὸ ἀνθρώπινον, καὶ ἑαυτῷ οὐ δύναται θαῤῥεῖν, καὶ δέδοικεν ὑπὲρ ὧν ἂν κρίνῃ: ὅτι ἔχει, καὶ πολλὴν ἔχει τῆς τῶν πολλῶν δόξης φροντίδα. Τί οὖν ὁ Παῦλος ποιεῖ; Ἀπὸ τῶν προτέρων αὐτοὺς παρακαλεῖ, καὶ πρὸ τούτων, ἀπὸ τῆς κοινῆς ἐννοίας. Ἐπειδὴ γὰρ ἡ πίστις τότε διεβάλλετο ὡς ἀναπόδεικτον πρᾶγμα, καὶ ἀπάτης μᾶλλον ὂν, διὰ τοῦτο δείκνυσιν, ὅτι τὰ μέγιστα διὰ πίστεως, καὶ οὐ διὰ λογισμῶν κατορθοῦται. Καὶ πῶς τοῦτο δείκνυσιν, εἰπέ μοι; Πίστει νοοῦμεν, εἰπὼν, κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ, εἰς τὸ μὴ ἐκ φαινομένων τὰ βλεπόμενα γεγονέναι. Δῆλον, φησὶν, ἐστὶν, ὅτι ἐξ οὐκ ὄντων τὰ ὄντα ἐποίησεν ὁ Θεὸς, ἐκ τῶν μὴ φαινομένων τὰ φαινόμενα, ἐκ τῶν οὐχ ὑφεστώτων τὰ ὑφεστῶτα. Πόθεν δὲ δῆλον, ὅτι καὶ ῥήματι τοῦτο ἐποίησεν; ὁ μὲν γὰρ λογισμὸς οὐδὲν ὑποβάλλει τοιοῦτον, ἀλλὰ καὶ τοὐναντίον ἐκ τῶν φαινομένων τὰ μὴ φαινόμενα εἶναι. Διὰ τοῦτο μάλιστα οἱ φιλόσοφοι οὐδέν φασιν ἐξ οὐκ ὄντων εἶναι, ψυχικοὶ ὄντες, καὶ οὐδὲν τῇ πίστει ἐπιτρέποντες: ἁλίσκονται δὲ καὶ αὐτοὶ ὅμως, ὅταν μέγα τι καὶ γενναῖον εἴπωσι, τῇ πίστει αὐτὸ ἐπιτρέποντες: οἷον, λέγουσιν ὅτι ὁ Θεὸς ἄναρχός ἐστι καὶ ἀγέννητος: ὁ γὰρ λογισμὸς οὐχ ὑποβάλλει τοῦτο, ἀλλὰ τοὐναντίον. Θέα δέ μοι καὶ τὴν πολλὴν μωρίαν αὐτῶν. Τὸν Θεὸν ἄναρχον λέγουσιν: ὃ τοῦ ἐξ οὐκ ὄντων πολλῷ θαυμασιώτερον. Τοῦ γὰρ εἰπεῖν, ὅτι ἐξ οὐκ ὄντων τὰ ὄντα ὁ Θεὸς ἐποίησε, τὸ εἰπεῖν, ὅτι ἄναρχός ἐστιν, ὅτι ἀγέννητος, οὔτε ὑφ' ἑαυτοῦ, οὔτε ὑφ' ἑτέρου γεννηθεὶς, ἀπορώτερον. Ἐνταῦθα μὲν γὰρ πολλὰ τὰ πιστά: οἷον, ὅτι ἐποίησέ τι, ὅτι ἀρχὴν ἔσχε τὸ ποιούμενον, ὅτι ἐποιήθη ὅλως: ἐκεῖ δὲ τὸ, αὐτόματος, ἀγέννητος, οὔτε ἀρχὴν ἔσχεν, οὔτε χρόνον, ταῦτα οὐχὶ πίστεως δεῖται, εἰπέ μοι; Ἀλλ' οὐκ ἔθηκε τοῦτο ὃ πολλῷ πλέον ἦν, ἀλλὰ τὸ ἔλαττον, εἰπών: Πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ. Πόθεν οὖν λέγεις δῆλον, ὅτε ὁ Θεὸς ῥήματι πάντα ἐποίησε; λογισμὸς γὰρ τοῦτο οὐχ ὑποβάλλει, οὐδὲ παρῆν τις ὅτε ταῦτα ἐγίνετο. Ὑπὸ πίστεως: πίστεως γὰρ ἔργον ἡ κατανόησις. Διὸ καὶ οὕτως εἶπε, Πίστει νοοῦμεν. Τί νοοῦμεν πίστει, εἰπέ; Ὅτι μὴ ἐκ φαινομένων τὰ βλεπόμενα γέγονε: τοῦτο γὰρ ἡ πίστις. Εἰπὼν δὴ τὸ κοινὸν, λοιπὸν ἐπὶ προσώπων αὐτὸ γυμνάζει. Καὶ γὰρ τῆς οἰκουμένης ἐστὶν ἀντάξιος ἔνδοξος ἀνήρ. Τοῦτο γοῦν καὶ ὕστερον ᾐνίξατο. Ἐπειδὴ γὰρ ἐπὶ προσώπων αὐτὸ ἑκατὸν ἢ διακοσίων ἀντέστησεν, εἶτα εἶδε τὸν ἀριθμὸν ὀλίγον τῇ ποσότητι, λοιπόν φησιν: Ὧν οὐκ ἦν ἄξιος ὁ κόσμος. Πίστει πλείονα θυσίαν Ἄβελ παρὰ Κάϊν προσήνεγκε τῷ Θεῷ. Θέα τίνα πρῶτον τίθησι, τὸν παθόντα κακῶς, καὶ παρὰ ἀδελφοῦ οὐδὲν ἠδικημένου, ἀλλὰ διὰ τὸν Θεὸν φθονηθέντος. Οὐκοῦν οἰκεῖον τὸ πάθος. Καὶ γὰρ ὑμεῖς τὰ αὐτὰ, φησὶν, ἐπάθετε ὑπὸ τῶν οἰκείων συμφυλετῶν. Ἅμα καὶ δείκνυσιν ὅτι καὶ αὐτοὶ βασκαίνονται καὶ φθονοῦνται. Ἐτίμησεν ἐκεῖνος τὸν Θεὸν, καὶ ἀπέθανεν ἀνθ' ὧν ἐτίμησε, καὶ οὐδέπω ἀναστάσεως ἔτυχεν: ἀλλ' ἡ μὲν προθυμία αὐτοῦ δήλη, καὶ τὰ παρ' αὐτοῦ γέγονε, τὰ δὲ παρὰ τοῦ Θεοῦ οὐδέπω εἰς αὐτὸν εἰσενήνεκται. Θυσίαν δὲ ἐνταῦθα πλείονα τὴν ἐντιμοτέραν λέγει, τὴν λαμπροτέραν, τὴν ἀναγκαιοτέραν. Καὶ οὐκ ἔχομεν, φησὶν, εἰπεῖν, ὅτι οὐκ ἀπεδέχθη: ἀπεδέξατο γὰρ, καὶ εἶπε πρὸς τὸν Κάϊν: Οὒκ, ἂν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς. Οὐκοῦν ὁ Ἄβελ καὶ ὀρθῶς προσήνεγκε, καὶ ὀρθῶς διεῖλεν. Ἀλλ' ὅμως ἀντὶ τούτων τίνα τὴν ἀμοιβὴν ἔλαβεν; Ἐσφάγη παρὰ τῆς ἀδελφικῆς χειρός: καὶ τὴν καταδίκην, ἣν ὁ πατὴρ ὑπέμεινε διὰ τὴν ἁμαρτίαν, ταύτην πρῶτος ἐδέξατο υἱὸς ὁ κατορθώσας, καὶ τοσούτῳ χαλεπὰ ἔπαθεν ὅσῳ καὶ παρὰ ἀδελφοῦ καὶ πρῶτος. Καὶ ταῦτα κατώρθωσεν εἰς οὐδένα ἰδών: εἰς τίνα γὰρ εἶδε, καὶ οὕτως ἐτίμησε τὸν Θεόν; εἰς τὸν πατέρα καὶ τὴν μητέρα; ἀλλ' ἐκεῖνοι ὕβρισαν αὐτὸν ἀντὶ τῶν εὐεργεσιῶν. Ἀλλ' εἰς τὸν ἀδελφόν; ἀλλὰ καὶ οὗτος ἠτίμασεν. Ὥστε παρ' ἑαυτοῦ τὸ ἀγαθὸν ἐξεῦρε. Καὶ ὁ τοσαύτης ὢν τιμῆς ἄξιος, τί δὴ πάσχει; Ἀναιρεῖται. Εἶτα καὶ ἄλλο ἐγκώμιον τίθησι λέγων: Δι' ἧς ἐμαρτυρήθη εἶναι δίκαιος, μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τοῦ Θεοῦ: καὶ δι' αὐτῆς ἀποθανὼν ἔτι λαλεῖ. Πῶς δὲ καὶ ἄλλως ἐμαρτυρήθη εἶναι δίκαιος; Λέγεται πῦρ κατελθὸν ἀναλαβεῖν τὰς θυσίας: ἀντὶ γὰρ τοῦ, Ἐπὶ Ἄβελ ἐπέβλεψε, καὶ ἐπὶ τὰς θυσίας αὐτοῦ ὁ Κύριος, Καὶ ἐνεπύρισεν, εἶπεν. Ὁ τοίνυν καὶ διὰ λόγων, καὶ δι' ἔργων μαρτυρήσας τῷ δικαίῳ, καὶ δι' αὐτὸν ὁρῶν ἀναιρούμενον, οὐκ ἤμυνεν ἀλλ' εἴασε. βʹ. Τὸ δὲ ὑμέτερον οὐ τοιοῦτον: πῶς γὰρ, οἱ καὶ προφήτας καὶ παραδείγματα ἔχοντες, καὶ παρακλήσεις μυρίας, καὶ σημεῖα καὶ θαύματα γενόμενα; Ὥστε ἐκεῖνο ὄντως πίστις ἦν. Ποῖα γὰρ θαύματα εἶδεν ἐκεῖνος, ἵνα πιστεύσῃ ὅτι ἔσται τις αὐτῷ ἀντίδοσις τῶν ἀγαθῶν; οὐχὶ ἀπὸ πίστεως μόνης τὴν ἀρετὴν εἵλετο; Τί ἐστι, Καὶ δι' αὐτῆς ἀποθανὼν ἔτι λαλεῖ; Ἵνα μὴ εἰς πολλὴν ἀπόγνωσιν αὐτοὺς ἐμβάλῃ, δείκνυσιν αὐτὸν ἐν μέρει ἀπολαύσαντα ἀμοιβῆς. Πῶς; Ἡ ἐπισκοπὴ ἡ ὑπὲρ αὐτοῦ, φησὶ, πολλή ἐστι: τοῦτο γὰρ ᾐνίξατο εἰπὼν, Καὶ ἔτι λαλεῖ: τουτέστιν, ἀνεῖλεν αὐτὸν, ἀλλὰ οὐ συνανεῖλεν αὐτῷ τὴν δόξαν καὶ τὴν τιμήν: οὐ τέθνηκεν ἐκεῖνος: οὐκοῦν οὐδὲ ὑμεῖς τεθνήξεσθε. Ὅσῳ γὰρ ἄν τις χαλεπώτερα πάθῃ, τοσούτῳ ἡ δόξα μείζων. Πῶς οὖν ἔτι γὰρ λαλεῖ; Τοῦτο καὶ τοῦ ζῇν σημεῖόν ἐστι, καὶ τοῦ παρὰ πάντων ᾄδεσθαι, θαυμάζεσθαι καὶ μακαρίζεσθαι: ὁ γὰρ παραινῶν τοῖς ἄλλοις δικαίοις εἶναι, λαλεῖ. Οὐ τοσοῦτον γὰρ ἀνύει λόγος, ὅσον τὸ πάθος τὸ ἐκείνου. Ὥσπερ οὖν ὁ οὐρανὸς φαινόμενος μόνον λαλεῖ, οὕτω καὶ ἐκεῖνος μνημονευόμενος. Οὐκ ἂν, εἰ ἀνεκήρυξεν ἑαυτὸν, οὐκ ἂν, εἰ μυρίας ἔσχε γλώσσας, καὶ ἔζη, οὕτως ἐθαυμάζετο ὡς νῦν. Τουτέστιν, οὐκ ἀτιμωρητὶ ταῦτα γίνεται οὐδὲ ἁπλῶς, οὐδὲ παρέρχεται. Πίστει Ἐνὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον: καὶ οὐχ εὑρίσκετο, διότι μετέθηκεν αὐτὸν ὁ Θεός: πρὸ γὰρ τῆς μεταθέσεως αὐτοῦ μεμαρτύρηται εὐηρεστηκέναι τῷ Θεῷ. Χωρὶς δὲ πίστεως ἀδύνατον εὐαρεστῆσαι: πιστεῦσαι γὰρ δεῖ πρῶτον τὸν προσερχόμενον τῷ Θεῷ, ὅτι ἔστι, καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης γίνεται. Οὗτος μείζονα πίστιν τοῦ Ἄβελ ἐπεδείξατο. Τί δήποτε; Ὅτι εἰ καὶ μετ' ἐκεῖνον γέγονεν, ἀλλὰ τὰ εἰς ἐκεῖνον γενόμενα ἱκανὰ ἦν αὐτὸν ἀποστρέψαι. Πῶς; Προῄδει ὁ Θεὸς ὅτι ἀπολεῖται: εἶπε γὰρ τῷ Κάϊν: Ἥμαρτες, μὴ προσθῇς ἔτι. Ἐτιμήθη παρ' αὐτοῦ, οὐκ ἤμυνεν αὐτῷ. Καὶ οὐδὲ τοῦτο εἰς ῥᾳθυμίαν ἐνέβαλεν: οὐκ εἶπε πρὸς ἑαυτὸν, Τίς χρεία πόνων καὶ κινδύνων; ὁ Ἄβελ ἐτίμησε τὸν Θεὸν, καὶ οὐκ ἤμυνεν αὐτῷ. Τί γὰρ ὄφελος τῷ ἀπελθόντι τῆς τιμωρίας τῆς τοῦ ἀδελφοῦ; τί δὲ ἐκεῖθεν ἀπόνασθαι αὐτὸν δυνατόν; Θῶμεν ὅτι χαλεπὴν δίδωσι δίκην: τί πρὸς τὸν ἀνῃρημένον; Οὐδὲν τοιοῦτον οὐκ εἶπεν, οὐκ ἐνενόησεν, ἀλλὰ ταῦτα πάντα ὑπερβὰς, ἔγνω ὅτι, εἰ Θεὸς ἔστι, πάντως καὶ ἀνταποδότης ἐστί: καίτοι οὔπω οὐδὲν περὶ ἀναστάσεως ᾔδεισαν. Εἰ δὲ οἱ μηδὲν μηδέπω περὶ ἀναστάσεως εἰδότες, ἀλλὰ καὶ ἐνταῦθα τἀναντία ὁρῶντες οὕτως εὐηρέστησαν: πόσῳ μᾶλλον ἡμεῖς; οὔτε γὰρ περὶ ἀναστάσεως ᾔδεισαν ἐκεῖνοι, οὔτε εἰς παραδείγματα εἶχον ἰδεῖν. Αὐτὸ μὲν οὖν τοῦτο αὐτὸν εὐαρεστῆσαι ἐποίησε, τὸ μηδὲν αὐτὸν ἀπολαβεῖν. Εἰπὲ δή μοι: ᾔδει ὅτι μισθαποδότης ἐστὶν ὁ Θεός. Πόθεν; οὔπω γὰρ οὐδὲ τῷ Ἄβελ ἀπέδωκεν. Ὥστε ὁ λογισμὸς ἕτερα ὑπέβαλλεν, ἡ δὲ πίστις τὰ ἐναντία τῶν ὁρωμένων. Κἂν ὑμεῖς οὖν, φησὶν, ὁρᾶτε μηδὲν ἐνταῦθα ἀπολαμβάνοντας ὑμᾶς, μὴ θορυβεῖσθε. Πῶς δὲ πίστει μετετέθη ὁ Ἐνώχ; Ὅτι τῆς μεταθέσεως ἡ εὐαρέστησις αἰτία, τῆς δὲ εὐαρεστήσεως ἡ πίστις. Εἰ γὰρ μὴ ᾔδει ὅτι λήψεται ἀμοιβὰς, πῶς εὐηρέστει; Χωρὶς δὲ πίστεως ἀδύνατον εὐαρεστῆσαι. Πῶς; Ἂν γάρ τις πιστεύσῃ εἶναι Θεὸν καὶ ἀντίδοσιν, ἕξει τὰς ἀμοιβάς. Ἐντεῦθεν οὖν ἡ εὐαρέστησις. Πιστεῦσαι γὰρ δεῖ τὸν προσερχόμενον τῷ Θεῷ, ὅτι ἔστιν, οὐ τὸ τί ἐστιν. Εἰ δὲ τὸ, Ὅτι ἔστι, πίστεως, καὶ οὐ λογισμῶν δεῖται: τὸ, τί ἐστι, λογισμῷ καταλαβεῖν δυνατόν; εἰ ὅτι μισθαποδότης ἐστὶ, πίστεως χρείαν ἔχει, καὶ οὐ λογισμῶν: πῶς τὰ τῆς οὐσίας λογισμῷ περιλαβεῖν ἔνι; ποῖος γὰρ δυνήσεται λογισμὸς ἐφικέσθαι τούτων; τινὲς γὰρ αὐτόματά φασιν ἄγεσθαι τὰ ὄντα. Ὁρᾷς ὅτι, ἂν μὴ πιστεύομεν περὶ πάντα, οὐ περὶ τὴν ἀντίδοσιν μόνον, ἀλλὰ καὶ περὶ αὐτὸ τὸ εἶναι Θεὸν, οἴχεται ἡμῖν τὰ πάντα; Πολλοὶ δὲ ζητοῦσι ποῦ μετετέθη ὁ Ἐνὼχ, καὶ διὰ τί μετετέθη, καὶ διὰ τί οὐκ ἀπέθανεν, οὔτε αὐτὸς, οὔτε ὁ Ἠλίας, καὶ εἰ ἔτι ζῶσι, πῶς ζῶσι, καὶ ἐν ποίῳ σχήματί εἰσιν. Ἀλλὰ περιττὸν πάντη τὸ ταῦτα ζητεῖν. Ὅτι μὲν γὰρ μετετέθη οὗτος, καὶ ὅτι ἀνελήφθη ἐκεῖνος, εἶπον αἱ Γραφαί: ποῦ δέ εἰσι, καὶ πῶς εἰσιν, οὐκέτι προσέθηκαν: οὐδὲν γὰρ πλέον τῶν ἀναγκαίων λέγουσι. Τοῦτο μὲν γὰρ γέγονε, λέγω δὲ τὸ τῆς μεταθέσεως, ἐκ προοιμίων εὐθέως, ὅπως ἡ ἀνθρωπίνη φύσις ἐλπίδα λάβῃ τῆς καταλύσεως τοῦ θανάτου, καὶ τῆς καθαιρέσεως τῆς τυραννίδος τῆς διαβολικῆς, καὶ ὅτι παραλυθήσεται ὁ θάνατος: μετετέθη γὰρ οὐ νεκρὸς, ἀλλὰ τοῦ μὴ ἰδεῖν θάνατον. Διὰ τοῦτο προσέθηκε, ζῶν μετετέθη, ὅτι εὐηρέστησε. Καθάπερ γάρ τις ἀπειλήσας πατὴρ υἱῷ, βούλεται μὲν εὐθέως ἀνεῖναι τὴν ἀπειλὴν, ὅταν ἀπειλήσῃ, ἀνέχεται δὲ καὶ καρτερεῖ, ἵνα τέως αὐτὸν σωφρονίσῃ καὶ νουθετήσῃ, ἀφεὶς βεβαίαν μένειν τὴν ἀπειλήν: οὕτω καὶ ὁ Θεὸς, σχεδὸν εἰπεῖν ἀνθρωπίνως, οὐκ ἐκαρτέρησεν, ἀλλ' εὐθέως ἔδειξεν, ὅτι λέλυται ὁ θάνατος. Καὶ πρῶτον ἀφίησι τὸν θάνατον εἰς τὸν δίκαιον γενέσθαι, φοβῆσαι βουλόμενος διὰ τοῦ παιδὸς τὸν πατέρα. Θέλων γὰρ δεῖξαι, ὅτι ὄντως ἐστὶν ἡ ἀπόφασις βεβαία, οὐ τοὺς κακοὺς εὐθέως, ἀλλὰ καὶ τὸν εὐαρεστήσαντα ὑπέβαλε τῇ τιμωρίᾳ, τὸν μακάριον ἐκεῖνον τὸν Ἄβελ λέγω: καὶ σχεδὸν μετὰ τοῦτον εὐθέως μετέθηκε τὸν Ἐνὼχ ζῶντα. Καὶ οὐκ ἀνέστησεν ἐκεῖνον, ἵνα μὴ θαῤῥήσωσιν εὐθέως, ἀλλὰ μετέθηκε τοῦτον ζῶντα, διὰ μὲν τοῦ Ἄβελ φοβήσας, διὰ δὲ τούτου δοὺς ζῆλον τοῦ εὐαρεστεῖν αὐτῷ. Ὥστε οἱ αὐτόματα πάντα ἄγεσθαι καὶ φέρεσθαι λέγοντες, καὶ μὴ προσδοκῶντες ἀντίδοσιν, οὐκ εὐαρεστοῦσιν, ὥσπερ οὐδὲ οἱ Ἕλληνες. Τοῖς γὰρ ἐκζητοῦσιν αὐτὸν δι' ἔργων καὶ διὰ τῆς γνώσεως μισθαποδότης γίνεται. γʹ. Ἐπεὶ οὖν ἔχομεν μισθαποδότην, πάντα πράττωμεν, ὥστε μὴ ἀποστερηθῆναι τῶν μισθῶν τῶν ἐπὶ τῇ ἀρετῇ: καὶ γὰρ πολλῶν δακρύων ἄξιον τοιαύτης ἀμοιβῆς ὑπεριδεῖν, τοιαύτης ἀντιδόσεως καταφρονῆσαι. Ὥσπερ γὰρ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης γίνεται, οὕτω τοῖς μὴ ζητοῦσι τὸ ἐναντίον: Ζητεῖτε, καὶ εὑρήσετε, φησί. Πῶς δὲ ἔστι τὸν Κύριον εὑρεῖν; Ἐννόησον πῶς εὑρίσκεται τὸ χρυσίον, μετὰ πολλοῦ πόνου. Ταῖς χερσί μου, φησὶ, νυκτὸς ἐναντίον αὐτοῦ, καὶ οὐκ ἠπατήθην. Τουτέστιν, ὥσπερ τὸ ἀπολωλὸς ζητοῦμεν, οὕτω τὸν Θεὸν ζητήσωμεν. Οὐχὶ τὸν νοῦν ἐκεῖ συστρέφομεν; οὐχὶ πάντας ἐξετάζομεν; οὐχὶ ἀποδημίαν ποιούμεθα; οὐχὶ χρήματα ἐπαγγελλόμεθα; Οἶον, ἔστω τις ἡμῖν υἱὸς ἀπολωλώς: τί οὐ πράττομεν; ποίαν γῆν, ποίαν θάλατταν οὐ περινοστοῦμεν; οὐχὶ καὶ χρήματα, καὶ οἰκίας, καὶ πάντα δεύτερα τιθέμεθα τῆς εὑρέσεως; κἂν εὕρωμεν, κατέχομεν, ἐπισφίγγομεν, οὐκ ἐγκαταλιμπάνομεν. Καὶ μέλλοντες ζητεῖν, πάντα πραγματευόμεθα, ὥστε εὑρεῖν τὸ ζητούμενον: πόσῳ δὲ μᾶλλον ἐπὶ τοῦ Θεοῦ τοῦτο χρὴ ποιεῖν, ὥσπερ τι τῶν ἀναγκαίων ζητοῦντας; μᾶλλον δὲ οὐχ οὕτως, ἀλλὰ καὶ πολλῷ πλέον. Πλὴν ἀλλ' ἐπειδὴ ἀσθενεῖς ἐσμεν, κἂν ὡς τὰ χρήματά σου ζητεῖς, ἢ τὸν υἱὸν, ζήτησον τὸν Θεόν. Οὐχὶ ἀποδημεῖς ὑπὲρ τούτου; ἆρα οὐκ ἀπεδήμησάς ποτε ὑπὲρ χρημάτων; οὐχὶ πάντα περιεργάζῃ; οὐχ ὅταν εὕρῃς, τότε θαῤῥεῖς; Ζητεῖτε, φησὶ, καὶ εὑρήσετε. Τὰ γὰρ ζητούμενα πολλῆς δεῖται μερίμνης, καὶ μάλιστα ἐπὶ Θεοῦ: πολλὰ γὰρ τὰ κωλύματα, πολλὰ τὰ ἐπισκοτοῦντα, πολλὰ τὰ εἴργοντα ἡμῶν τὴν αἴσθησιν. Ὥσπερ γὰρ ὁ ἥλιός ἐστι δῆλος, καὶ εἰς μέσον πᾶσι πρόκειται, καὶ οὐ δεόμεθα τοῦ ζητεῖν αὐτόν: ἂν μέντοι κατορύξωμεν ἑαυτοὺς, κἂν πάντα περιστρέφωμεν, πολλοῦ δεόμεθα πόνου, ὥστε ἰδεῖν πρὸς τὸν ἥλιον: οὕτω δὴ καὶ ἐνταῦθα, ἐὰν ἐν τῷ βυθῷ τῶν ἐπιθυμιῶν τῶν πονηρῶν, ἐὰν ἐν τῷ σκότῳ τῶν παθῶν καὶ τῶν βιωτικῶν πραγμάτων κατορύττωμεν ἑαυτοὺς, μόλις διαβλέπομεν, μόλις ἀνακύπτομεν. Ὁ κάτω κατορωρυγμένος, ὅσῳ ἂν ἄνω βλέπῃ, τοσούτῳ πρὸς τὸν ἥλιον ἔρχεται. Ἀποτιναξώμεθα τοίνυν τὸν χοῦν, ἀναῤῥήξωμεν τὴν ἐπικειμένην ἡμῖν ἀχλύν: πυκνή τίς ἐστι καὶ στεγανὴ, καὶ οὐκ ἀφίησιν ἡμᾶς ἀναβλέψαι. Καὶ πῶς διαῤῥήγνυται, φησὶν, ἡ νεφέλη αὕτη; Ἐὰν ἐπισπασώμεθα τοῦ νοητοῦ ἡλίου τὰς ἀκτῖνας, τοῦ ἡλίου τῆς δικαιοσύνης, ἐὰν τὰς χεῖρας εἰς τὸν οὐρανὸν αἴρωμεν: Ἔπαρσις, φησὶ, τῶν χειρῶν μου θυσία ἑσπερινή: ἐὰν μετὰ τῶν χειρῶν καὶ τὸν νοῦν ἀναλάβωμεν. Ἴστε οἱ μεμυημένοι τί λέγω: τάχα δὲ καὶ ἐπιγινώσκετε τὸ λεχθὲν, καὶ συνορᾶτε ὅπερ ᾐνιξάμην. Ἐπάρωμεν εἰς ὕψος τὴν διάνοιαν. Οἶδα πολλοὺς ἄνδρας ἐγὼ, σχεδὸν κρεμαμένους ἀπὸ τῆς γῆς, καὶ πέρα τοῦ μέτρου τὰς χεῖρας ἀνατείνοντας, καὶ ἀθυμοῦντας ὅτι μὴ δυνατὸν μετεωρισθῆναι, καὶ οὕτως εὐχομένους μετὰ προθυμίας. Οὕτως ὑμᾶς εἶναι βούλομαι ἀεί: εἰ δὲ μὴ ἀεὶ, κἂν πλεονάκις: εἰ δὲ μὴ πλεονάκις, κἂν ὀλιγάκις, κἂν ἐν ταῖς ἑωθιναῖς, κἂν ἐν ταῖς ἑσπεριναῖς. Εἰπὲ γάρ μοι, ἐκτείνειν τὰς χεῖρας οὐ δύνῃ; ἔκτεινον τὴν προαίρεσιν ὅσον θέλεις: ταύτην ἔκτεινον κἂν εἰς αὐτὸν τὸν οὐρανόν: κἂν αὐτῆς βουληθῇς τῆς κορυφῆς ἅψασθαι, κἂν ἀνωτέρω ἀνελθὼν ἐμπεριπατῆσαι, ἔξεστί σοι: παντὸς γὰρ πτεροῦ καὶ κουφότερος καὶ ὑψηλότερος ὁ ἡμέτερος νοῦς. Ὅταν δὲ καὶ τὴν παρὰ τοῦ Πνεύματος λάβῃ χάριν, βαβαὶ, πῶς ἐστι ταχὺς, πῶς ὀξὺς, πῶς πάντα περινοστεῖ, πῶς οὐ καταφέρεται οὐδὲ καταπίπτει πρὸς τὸ ἔδαφος! Ταῦτα κατασκευάσωμεν ἡμῖν τὰ πτερὰ, διὰ τούτων καὶ τὸ πέλαγος διαπτῆναι δυνησόμεθα τοῦ κλύδωνος τοῦ παρόντος βίου. Τὰ ὀξύτατα τῶν ὀρνίθων, καὶ ὄρη, καὶ νάπας, καὶ πελάγη, καὶ σκοπέλους ἐν βραχείᾳ καιροῦ ῥοπῇ διίπταται ἀσινῆ. Τοιοῦτός ἐστι καὶ ὁ νοῦς: ὅταν πτερωθῇ, ὅταν τῶν βιωτικῶν ἀποστῇ, οὐδὲν αὐτοῦ ἐπιλαβέσθαι δύναται, πάντων ἐστὶν ἀνώτερος, καὶ τῶν βελῶν τῶν πεπυρωμένων τοῦ διαβόλου. Οὐκ ἔστιν οὕτως εὔστοχος ὁ διάβολος, ὡς δυνηθῆναι τοῦ ὕψους ἐφικέσθαι, ἀλλὰ τί; ἀφίησι μὲν τὰ βέλη: ἀναίσχυντος γάρ ἐστιν: οὐκ ἐπιτυγχάνει δὲ, ἀλλ' ὑποστρέφει πρὸς αὐτὸν κενὸν τὸ βέλος, καὶ οὐ μόνον κενὸν, ἀλλὰ καὶ εἰς τὴν αὐτοῦ κεφαλήν: δεῖ γὰρ πάντως πλῆξαι τὸ παρ' αὐτοῦ πεμπόμενον. Ὥσπερ οὖν τὸ παρὰ ἀνθρώπων βληθὲν, ἢ τὸ καθ' οὗ πέμπεται βάλλει, ἢ ὄρνεον, ἢ τοῖχον, ἢ ἱμάτιον, ἢ ξύλον, ἢ αὐτὸν τὸν ἀέρα διατέμνει: οὕτω καὶ τὸ τοῦ διαβόλου βέλος, δεῖ μὲν πλῆξαι πάντως, ἂν δὲ τὸν βαλλόμενον μὴ πλήξῃ, πάντως τὸν πέμποντα ἔπληξε. Καὶ ἔστι πολλαχόθεν τοῦτο μαθεῖν, ὅτι, ὅταν ἡμεῖς μὴ πληγῶμεν, πάντως ἐκεῖνος πλήττεται: οἷόν τι λέγω, Ἐπεβούλευσε τῷ Ἰὼβ, οὐκ ἔπληξεν αὐτὸν, ἀλλ' ἐπλήγη αὐτός: ἐπεβούλευσε τῷ Παύλῳ, οὐκ ἔπληξεν αὐτὸν, ἀλλ' ἐπλήγη αὐτός. Καὶ πανταχοῦ τοῦτο ἔστιν, ἐὰν νήφωμεν, ἰδεῖν γινόμενον. Καὶ ὅταν μὲν γὰρ πλήξῃ, πλήττεται: πολλῷ δὲ πλέον, ὅτε κατ' ἐκείνου τοῖς ξίφεσι καὶ τῷ θυρεῷ τῆς πίστεως καθοπλίσαντες καὶ τειχίσαντες ἑαυτοὺς, ἐν ἀσφαλείᾳ διατηρῶμεν, ὥστε ἀνάλωτοι γίνεσθαι. Βέλος δέ ἐστι τοῦ διαβόλου ἐπιθυμία πονηρά. Ὀργὴ μάλιστα: πῦρ ἐστι, φλόξ ἐστι, συναρπάζει, ἀναιρεῖ, κατακαίει: ἀλλ' ἡμεῖς τῇ μακροθυμίᾳ τῇ ἀνοχῇ αὐτὴν σβέσωμεν. Καθάπερ γὰρ πεπυρωμένος σίδηρος εἰς ὕδωρ βαφεὶς, τὸ πῦρ ἀπόλλυσιν: οὕτως ὀργὴ εἰς τὸν μακρόθυμον ἐμπεσοῦσα, οὐδὲν τὸν μακρόθυμον ἔβλαψεν, ἀλλὰ μᾶλλον ὠφέλησε, καὶ αὐτὸς διεκρατήθη πλέον. Οὐδὲν γὰρ μακροθυμίας ἴσον: οὐδέποτε ὑβρίζεται ὁ τοιοῦτος: ἀλλ' ὥσπερ τὰ ἀδαμάντινα σώματα οὐ πλήττεται, οὕτως οὐδὲ αἱ τοιαῦται ψυχαί: ἀνώτεραι γὰρ τῶν βελῶν εἰσιν. Ὑψηλός ἐστι, καὶ οὕτως ὑψηλὸς ὁ μακρόθυμος, ὡς μὴ δέχεσθαι πληγὴν ἀπὸ τῆς βολῆς. Ὅταν ἀγριαίνῃ, σὺ γέλα: γέλα δὲ μὴ φανερῶς, ὥστε μὴ παροξῦναι, ἀλλὰ γέλα κατὰ ψυχὴν αὑτοῦ ἕνεκεν. Καὶ γὰρ ἐπὶ τῶν παίδων, ὅταν πλήττωσιν ἡμᾶς μετὰ θυμοῦ, ὡς δὴ ἀμυνόμενοι, γελῶμεν. Ἂν τοίνυν γελάσῃς, τοσοῦτον ἔσται σοῦ κἀκείνου τὸ μέσον, ὅσον παιδὸς καὶ ἀνδρός: ἂν δὲ ἀγριάνῃς, γέγονας παῖς: παίδων γὰρ ἀνοητότεροι οἱ ὀργιζόμενοι. Εἰπὲ δή μοι, ἂν ἀπίδῃ τις πρὸς παῖδα ἀγριαίνοντα, οὐχὶ καταγελᾷ; Τοῦτο καὶ ἐπὶ τῶν ὀργιζομένων συμβαῖνον ἔστιν ἰδεῖν: οἱ τοιοῦτοι καὶ ὀλιγόψυχοι, εἰ δὲ ὀλιγόψυχοι, καὶ ἄφρονες: Ὁ δὲ ὀλιγόψυχος, φησὶν, ἰσχυρῶς ἄφρων. Ὁ τοίνυν ἄφρων νήπιός ἐστι. Καὶ ὁ μακρόθυμος, φησὶ, πολὺς ἐν φρονήσει. Ταύτην τοίνυν τὴν μακροθυμίαν μεταδιώκωμεν, ὅθεν πολλὴ τοῖς κατορθοῦσι σύνεσις περιγίνεται: ἵνα τύχωμεν τῶν ἐπηγγελμένων ἡμῖν ἀγαθῶν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ καὶ προσκύνησις, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.