Homily XXIV.

1 Cor. x. 13

There hath no temptation taken you, but such as man can bear: but God is faithful, Who will not suffer you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it.

Thus, because he terrified them greatly, relating the ancient examples, and threw them into an agony, saying, “Let him that thinketh he standeth take heed lest he fall; “though they had borne many temptations, and had exercised themselves many times therein; for “I was with you,” saith he, “in weakness, and in fear, and in much trembling:” (1 Cor. ii. 3.) lest they should say, “Why terrify and alarm us? we are not unexercised in these troubles, for we have been both driven and persecuted, and many and continual dangers have we endured:” repressing again their pride, he says, “there hath no temptation taken you but such as man can bear,” i.e., small, brief, moderate. For he uses the expression “man can bear115    ἀνθρώπινον.,” in respect of what is small; as when he says, “I speak after the manner of men because of the infirmity of your flesh.” (Rom. vi. 19.) “Think not then great things,” saith he, “as though ye had overcome the storm. For never have ye seen a danger threatening death nor a temptation intending slaughter:” which also he said to the Hebrews, “ye have not yet resisted unto blood, striving against sin.” (Heb. xii. 4.)

Then, because he terrified them, see how again he raises them up, at the same time recommending moderation; in the words, “God is faithful, Who will not suffer you to be tempted above that ye are able.” There are therefore temptations which we are not able to bear. And what are these? All, so to speak. For the ability lies in God’s gracious influence; a power which we draw down by our own will. Wherefore that thou mayest know and see that not only those which exceed our power, but not even these which are “common to man” is it possible without assistance from God easily to bear, he added,

“But will with the temptation also make the way of escape, that ye may be able to endure it.”

For, saith he, not even those moderate temptations, as I was remarking, may we bear by our own power: but even in them we require aid from Him in our warfare that we may pass through them, and until we have passed, bear them. For He gives patience and brings on a speedy release; so that in this way also the temptation becomes bearable. This he covertly intimates, saying, “will also make the way of escape, that ye may be able to bear it:” and all things he refers to Him.

[2.] Ver. 14. “Wherefore, my brethren116    ἀδελφοὶ, rec. text ἀγαπητοί, [which is well sustained. C.], flee from idolatry.”

Again he courts them by the name of kindred, and urges them to be rid of this sin with all speed. For he did not say, simply, depart, but “flee;” and he calls the matter “idolatry,” and no longer bids them quit it merely on account of the injury to their neighbor, but signifies that the very thing of itself is sufficient to bring a great destruction.

Ver. 15. “I speak as to wise men: judge ye what I say.”

Because he hath cried out aloud and heightened the accusation, calling it idolatry; that he might not seem to exasperate them and to make his speech disgusting, in what follows he refers the decision to them, and sets his judges down on their tribunal with an encomium. “For I speak as to wise men,” saith he: which is the mark of one very confident of his own rights, that he should make the accused himself the judge of his allegations.

Thus also he more elevates the hearer, when he discourses not as commanding nor as laying down the law, but as advising with them and as actually pleading before them. For with the Jews, as more foolishly and childishly disposed, God did not so discourse, nor did He in every instance acquaint them with the reasons of the commands, but merely enjoined them; but here, because we have the privilege of great liberty, we are even admitted to be counsellors. And he discourses as with friends, and says, “I need no other judges, do ye yourselves pass this sentence upon me, I take you for arbiters.”

[3.] Ver. 16. “The cup of blessing which we bless, is it not a communion of the Blood of Christ?”

What sayest thou, O blessed Paul? When thou wouldest appeal to the hearer’s reverence, when thou art making mention of awful mysteries, dost thou give the title of “cup of blessing” to that fearful and most tremendous cup? “Yea,” saith he; “and no mean title is that which was spoken. For when I call it ‘blessing,’ I mean thanksgiving, and when I call it thanksgiving I unfold all the treasure of God’s goodness, and call to mind those mighty gifts.” Since we too, recounting over the cup the unspeakable mercies of God and all that we have been made partakers of, so draw near to Him, and communicate; giving Him thanks that He hath delivered from error the whole race of mankind117    “When we had fallen away, Thou didst raise us again, and didst not cease doing all things, until Thou hadst brought us up to Heaven, and given unto us freely Thy future Kingdom.” Liturgy of St. Chrysostom. Ed. Savile. vi. 996. “When we had fallen from our eternal life and were exiles from the Paradise of delight: Thou didst not cast us off to the end, but did, visit us continually,” &c. Lit. of St. Basil, t. ii. 677: and so in all the old Liturgies, vid. Brett’s Collection.; that being afar off, He made them nigh; that when they had no hope and were without God in the world, He constituted them His own brethren and fellow-heirs. For these and all such things, giving thanks, thus we approach. “How then are not your doings inconsistent,” saith he, “O ye Corinthians; blessing God for delivering you from idols, yet running again to their tables?”

“The cup of blessing which we bless, is it not a communion of the Blood of Christ?” Very persuasively spake he, and awfully. For what he says is this: “This which is in the cup is that which flowed from His side, and of that do we partake.” But he called it a cup of blessing, because holding it in our hands, we so exalt Him in our hymn, wondering, astonished at His unspeakable gift, blessing Him, among other things, for the pouring out of this self-same draught that we might not abide in error: and not only for the pouring it out, but also for the imparting thereof to us all. “Wherefore if thou desire blood,” saith He, “redden not the altar of idols with the slaughter of brute beasts, but My altar with My blood.” Tell me, What can be more tremendous than this? What more tenderly kind? This also lovers do. When they see those whom they love desiring what belongs to strangers and despising their own, they give what belongs to themselves, and so persuade them to withdraw themselves from the gifts of those others. Lovers, however, display this liberality in goods and money and garments, but in blood none ever did so. Whereas Christ even herein exhibited His care and fervent love for us. And in the old covenant, because they were in an imperfect state, the blood which they used to offer to idols He Himself submitted to receive, that He might separate them from those idols; which very thing again was a proof of His unspeakable affection: but here He transferred the service to that which is far more awful and glorious, changing the very sacrifice itself, and instead of the slaughter of irrational creatures, commanding to offer up Himself.

[4.] “The bread which we break, is it not a communion of the Body of Christ?” Wherefore said he not, the participation? Because he intended to express something more and to point out how close was the union: in that we communicate not only by participating and partaking, but also by being united. For as that body is united to Christ, so also are we united to him by this bread.

But why adds he also, “which we break?” For although in the Eucharist one may see this done, yet on the cross not so, but the very contrary. For, “A bone of Him,” saith one, “shall not be broken.” But that which He suffered not on the cross, this He suffers in the oblation for thy sake, and submits to be broken, that he may fill all men.

Further, because he said, “a communion of the Body,” and that which communicates is another thing from that whereof it communicates; even this which seemeth to be but a small difference, he took away. For having said, “a communion of the Body,” he sought again to express something nearer. Wherefore also he added,

Ver. 17. “For we, who are many, are one bread, one body.” “For why speak I of communion?” saith he, “we are that self-same body.” For what is the bread? The Body of Christ. And what do they become who partake of it? The Body of Christ: not many bodies, but one body. For as the bread consisting of many grains is made one, so that the grains no where appear; they exist indeed, but their difference is not seen by reason of their conjunction; so are we conjoined both with each other and with Christ: there not being one body for thee, and another for thy neighbor to be nourished by, but the very same for all. Wherefore also he adds,

“For we all partake of the one bread.” Now if we are all nourished of the same and all become the same, why do we not also show forth the same love, and become also in this respect one? For this was the old way too in the time of our forefathers: “for the multitude of them that believed,” saith the text, “were of one heart and soul.” (Acts iv. 32.) Not so, however, now, but altogether the reverse. Many and various are the contests betwixt all, and worse than wild beasts are we affected towards each other’s members. And Christ indeed made thee so far remote, one with himself: but thou dost not deign to be united even to thy brother with due exactness, but separatest thyself, having had the privilege of so great love and life from the Lord. For he gave not simply even His own body; but because the former nature of the flesh which was framed out of earth, had first become deadened by sin and destitute of life; He brought in, as one may say, another sort of dough and leaven, His own flesh, by nature indeed the same, but free from sin and full of life; and gave to all to partake thereof, that being nourished by this and laying aside the old dead material, we might be blended together unto that which is living and eternal, by means of this table.

[5.] Ver. 18. “Behold Israel after the flesh: have not they which eat the sacrifices communion with the altar?”

Again, from the old covenant he leads them unto this point also. For because they were far beneath the greatness of the things which had been spoken, he persuades them both from former things and from those to which they were accustomed. And he says well, “according to the flesh,” as though they themselves were according to the Spirit. And what he says is of this nature: “even from persons of the grosser sort ye may be instructed that they who eat the sacrifices, have communion with the altar.” Dost thou see how he intimates that they who seemed to be perfect have not perfect knowledge, if they know not even this, that the result of these sacrifices to many oftentimes is a certain communion and friendship with devils, the practice drawing them on by degrees? For if among men the fellowship of salt118    Cf. Lev. ii. 13; Numbers xviii. 19; 2 Chron. xiii. 5. Theodoret on the latter place says, “By a covenant of salt for ever, he expresses the stability of the Kingdom, since even Barbarians oftentimes upon eating with their enemies keep the peace entire, remembering the salt thereof.” and the table becomes an occasion and token of friendship, it is possible that this may happen also in the case of devils.

But do thou, I pray, consider, how with regard to the Jews he said not, “they are par-takers with God,” but, “they have communion with the altar;” for what was placed thereon was burnt: but in respect to the Body of Christ, not so. But how? It is “a Communion of the Lord’s Body.” For not with the altar, but with Christ Himself, do we have communion.

But having said that they have “communion with the altar,” afterwards fearing lest he should seem to discourse as if the idols had any power and could do some injury, see again how he overthrows them, saying,

Ver. 19. “What say I then? That an idol is any thing? or that a thing sacrificed to idols is any thing?”

As if he had said, “Now these things I affirm, and try to withdraw you from the idols, not as though they could do any injury or had any power: for an idol is nothing; but I wish you to despise them.” “And if thou wilt have us despise them,” saith one, “wherefore dost thou carefully withdraw us from them?” Because they are not offered to thy Lord.

Ver. 20.119    ὁ γὰρ θύει. rec. text ἀλλ ὅτι ἃ θύει. [which is correct. C.]  “For that which the Gentiles sacrifice,” saith he, “they sacrifice to demons, and not to God.”

Do not then run to the contrary things. For neither if thou wert a king’s son, and having the privilege of thy father’s table, shouldest leave it and choose to partake of the table of the condemned and the prisoners in the dungeon, would thy father permit it, but with great vehemence he would withdraw thee; not as though the table could harm thee, but because it disgraces thy nobility and the royal table. For verily these too are servants who have offended; dishonored, condemned, prisoners reserved for intolerable punishment, accountable for ten thousand crimes. How then art thou not ashamed to imitate the gluttonous and vulgar crew, in that when these condemned persons set out a table, thou runnest thither and partakest of the viands? Here is the cause why I seek to withdraw thee. For the intention of the sacrificers, and the person of the receivers, maketh the things set before thee unclean.

“And I would not that ye should have communion with demon.” Perceivest thou the kindness of a careful father? Perceivest thou also the very word, what force it hath to express his feeling? “For it is my wish,” saith he, “that you have nothing in common with them.”

[6.] Next, because he brought in the saying by way of exhortation, lest any of the grosser sort should make light of it as having license, because he said, “I would not,” and, “judge ye;” he positively affirms in what follows and lays down the law, saying,

Ver. 21. “Ye cannot drink the cup of the Lord, and the cup of demons: ye cannot partake of the Lord’s table, and of the table of demons.”

And he contents himself with the mere terms, for the purpose of keeping them away.  Then, speaking also to their sense of shame,

Ver. 22. “Do we provoke the Lord to jealousy?120    παραζηλοῦμεν. are we stronger than He?” i.e., “Are we tempting Him, whether He is able to punish us, and irritating Him by going over to the adversaries and taking our stand with His enemies?” And this he said, reminding them of an ancient history and of their fathers’ transgression. Wherefore also he makes use of this expression, which Moses likewise of old used against the Jews, accusing them of idolatry in the person of God. “For they,” saith He, “moved Me to jealousy121    παρεζήλωσαν. with that which is not God; they provoked Me to anger with their idols.” (Deut. xxxii. 21.)

“Are we stronger than He?” Dost thou see how terribly, how awfully he rebukes them, thoroughly shaking their very nerves, and by his way of reducing them to an absurdity, touching them to the quick and bringing down their pride?  “Well, but why,” some one will say, “did he not set down these things at first, which would be most effectual to withdraw them?” Because it is his custom to prove his point by many particulars, and to place the strongest last, and to prevail by proving more than was necessary. On this account then, he began from the lesser topics, and so made his way to that which is the sum of all evils: since thus that last point also became more easily admitted, their mind having been smoothed down by the things said before.

Ver. 23, 24. “All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Let no man seek his own, but each his neighbor’s good.”

Seest thou his exact wisdom? Because it was likely that they might say, “I am perfect and master of myself, and it does me no harm to partake of what is set before me;” “Even so,” saith he, “perfect thou art and master of thyself; do not however look to this, but whether the result involve not injury, nay subversion.” For both these he mentioned, saying, “All things are not expedient, all things edify not;” and using the former with reference to one’s self, the latter, to one’s brother: since the clause, “are not expedient,” is a covert intimation of the ruin of the person to whom he speaks; but the clause, “edify not,” of the stumbling block to the brother.

Wherefore also he adds, “Let no man seek his own;” which he every where through the whole Epistle insists upon and in that to the Romans; when he says, “For even Christ pleased not Himself:” (Rom. xv. 3.) and again, “Even as I please all men in all things, not seeking mine own profit.” (1 Cor. x. 33.) And again in this place; he does not, however, fully work it out here. That is, since in what had gone before he had established it at length, and shown that he no where “seeks his own,” but both “to the Jews became as a Jew and to them that are without law as without law,” and used not his own “liberty” and “right” at random, but to the profit of all, serving all; he here broke off, content with a few words, by these few guiding them to the remembrance of all which had been said.

[7.] These things therefore knowing, let us also, beloved, consult for the good of the brethren and preserve unity with them. For to this that fearful and tremendous sacrifice leads us, warning us above all things to approach it with one mind and fervent love, and thereby becoming eagles, so to mount up to the very heaven, nay, even beyond the heaven. “For wheresoever the carcase is,” saith He, “there also will be the eagles,” (St. Matt. xxiv. 28.) calling His body a carcase by reason of His death. For unless He had fallen, we should not have risen again. But He calls us eagles, implying that he who draws nigh to this Body must be on high and have nothing common with the earth, nor wind himself downwards and creep along; but must ever be soaring heavenwards, and look on the Sun of Righteousness, and have the eye of his mind quick-sighted. For eagles, not daws, have a right to this table.122    “This Table is not, saith Chrysostom, for chattering jays, but for eagles, who fly thither where the dead body lieth.” Hom. Of the worthy receiving of the Sacrament, &c. This interpretation seems to be generally recognised by the Fathers, See S. Iren. iv. 14; Orig. on S. Matt. §. 47; S. Ambr. on S. Luke xvii. 7. “The souls of the righteous are compared unto eagles, because they seek what is on high, leave the low places, are accounted to lead a long life. Wherefore also David saith to his own soul, Thy youth shall be renewed as of an eagle. [Ps. ciii. 5.] If then we have come to know what the eagles are, we can no longer doubt about the Body; especially if we recollect that Body which Joseph once received from Pilate. Seem they not unto thee as eagles around a Body, I mean Mary the wife of Cleopas, and Mary Magdelene and Mary the Mother of the Lord, and the gathering of the Apostles around the Lord’s entombing? Doth it not seem to thee as eagles around a body, when the Son of Man shall come with the mystical clouds, and every eye shall see Him, and they also which pierced Him?   “There is also the Body concerning which it was said, My Flesh is meat indeed, and My Blood is drink indeed. Around this Body are certain eagles, which hover over It with spiritual wings. They are also eagles round the Body, which believe the Jesus is come in the Flesh:  since every spirit which confesseth that Jesus Christ is come in the flesh, is of God. Wheresoever then faith is, there is the Sacrament, there the resting place of holiness. Again, this Body is the Church, wherein by the grace of Baptism we are renovated in spirit, and whatever tends to decay through old age is refreshed, for ages of new life.”   Comp. also Theodoret on Providence Orat. 5. t. iv. 550. Ed. Schultze; S. Jerome, Ep. xlvi. 11; S. Aug. Quæst. Evangel. 1. 42.  Those also shall then meet Him descending from heaven, who now worthily have this privilege, even as they who do so unworthily, shall suffer the extremest torments.

For if one would not inconsiderately receive a king—(why say I a king? nay were it but a royal robe, one would not inconsiderately touch it with unclean hands;)—though he should be in solitude, though alone, though no man were at hand:  and yet the robe is nought but certain threads spun by worms: and if thou admirest the dye, this too is the blood of a dead fish; nevertheless, one would not choose to venture on it with polluted hands: I say now, if even a man’s garment be what one would not venture inconsiderately to touch, what shall we say of the Body of Him Who is God over all, spotless, pure, associate with the Divine Nature, the Body whereby we are, and live; whereby the gates of hell were broken down and the sanctuaries123    ἁψίδες; originally “arches,” afterwards “the vaults of the sanctuary or choir in a church.” of heaven opened? how shall we receive this with so great insolence? Let us not, I pray you, let us not slay ourselves by our irreverence, but with all awfulness and purity draw nigh to It; and when thou seest It set before thee, say thou to thyself, “Because of this Body am I no longer earth and ashes, no longer a prisoner, but free: because of this I hope for heaven, and to receive the good things therein, immortal life, the portion of angels, converse with Christ; this Body, nailed and scourged, was more than death could stand against; this Body the very sun saw sacrificed, and turned aside his beams; for this both the veil was rent in that moment, and rocks were burst asunder, and all the earth was shaken. This is even that Body, the blood-stained, the pierced, and that out of which gushed the saving fountains, the one of blood, the other of water, for all the world.”

Wouldest thou from another source also learn its power? Ask of her diseased with an issue of blood, who laid hold not of Itself, but of the garment with which It was clad; nay not of the whole of this, but of the hem: ask of the sea, which bare It on its back: ask even of the Devil himself, and say, “Whence hast thou that incurable stroke? whence hast thou no longer any power? Whence art thou captive? By whom hast thou been seized in thy flight?” And he will give no other answer than this, “The Body that was crucified.” By this were his goads broken in pieces; by this was his head crushed; by this were the powers and the principalities made a show of. “For,” saith he, “having put off from himself principalities and powers, He made a show of them openly, triumphing over them in it.” (Col. ii. 15.)

Ask also Death, and say, “whence is it that thy sting hath been taken away? thy victory abolished? thy sinews cut out? and thou become the laughing-stock of girls and children, who wast before a terror even to kings and to all righteous men?” And he will ascribe it to this Body. For when this was crucified, then were the dead raised up, then was that prison burst, and the gates of brass were broken, and the dead were loosed,124    ἀφείθησαν, ms. Reg. Bened. ἀνίστησαν. and the keepers of hell-gate all cowered in fear. And yet, had He been one of the many, death on the contrary should have become more mighty; but it was not so. For He was not one of the many. Therefore was death dissolved. And as they who take food which they are unable to retain, on account of that vomit up also what was before lodged in them; so also it happened unto death. That Body, which he could not digest, he received: and therefore had to cast forth that which he had within him. Yea, he travailed in pain, whilst he held Him, and was straitened until He vomited Him up. Wherefore saith the Apostle, “Having loosed the pains of death.” (Acts xi. 24.) For never woman labouring of child was so full of anguish as he was torn and racked in sunder, while he held the Body of the Lord. And that which happened to the Babylonian dragon, when, having taken the food it burst asunder in the midst,125    Bel and the Dragon, v. 27.this also happened unto him. For Christ came not forth again by the mouth of death, but having burst asunder and ripped up in the very midst, the belly of the dragon, thus from His secret chambers (Ps. xix. 5.) right gloriously He issued forth and flung abroad His beams not to this heaven alone, but to the very throne most high. For even thither did He carry it up.

This Body hath He given to us both to hold and to eat; a thing appropriate to intense love. For those whom we kiss vehemently, we oft-times even bite with our teeth. Wherefore also Job, indicating the love of his servants towards him, said, that they ofttimes, out of their great affection towards him, said, “Oh! that we were filled with his flesh!” (Job xxxi. 31.) Even so Christ hath given to us to be filled with His flesh, drawing us on to greater love.

[8.] Let us draw nigh to Him then with fervency and with inflamed love, that we may not have to endure punishment. For in proportion to the greatness of the benefits bestowed on us, so much the more exceedingly are we chastised when we show ourselves unworthy of the bountifulness. This Body, even lying in a manger, Magi reverenced. Yea, men profane and barbarous, leaving their country and their home, both set out on a long journey, and when they came, with fear and great trembling worshipped Him. Let us, then, at least imitate those Barbarians, we who are citizens of heaven. For they indeed when they saw Him but in a manger, and in a hut, and no such thing was in sight as thou beholdest now, drew nigh with great awe; but thou beholdest Him not in the manger but on the altar, not a woman holding Him in her arms, but the priest standing by, and the Spirit with exceeding bounty hovering over the gifts set before us. Thou dost not see merely this Body itself as they did, but thou knowest also Its power, and the whole economy, and art ignorant of none of the holy things which are brought to pass by It, having been exactly initiated into all.

Let us therefore rouse ourselves up and be filled with horror, and let us show forth a reverence far beyond that of those Barbarians; that we may not by random and careless approaches heap fire upon our own heads.  But these things I say, not to keep us from approaching, but to keep us from approaching without consideration. For as the approaching at random is dangerous, so the not communicating in those mystical suppers is famine and death. For this Table is the sinews of our soul, the bond of our mind, the foundation of our confidence, our hope, our salvation, our light, our life. When with this sacrifice we depart into the outer world, with much confidence we shall tread the sacred threshold, fenced round on every side as with a kind of golden armor.

And why speak I of the world to come? Since here this mystery makes earth become to thee a heaven. Open only for once the gates of heaven and look in; nay, rather not of heaven, but of the heaven of heavens; and then thou wilt behold what I have been speaking of. For what is there most precious of all, this will I show thee lying upon the earth. For as in royal palaces, what is most glorious of all is not walls, nor golden roofs, but the person of the king sitting on the throne; so likewise in heaven the Body of the King. But this, thou art now permitted to see upon earth. For it is not angels, nor archangels, nor heavens and heavens of heavens, that I show thee, but the very Lord and Owner of these. Perceivest thou how that which is more precious than all things is seen by thee on earth; and not seen only, but also touched; and not only touched, but likewise eaten; and after receiving It thou goest home?

Make thy soul clean then, prepare thy mind for the reception of these mysteries. For if thou wert entrusted to carry a king’s child with the robes, the purple, and the diadem, thou wouldest cast away all things which are upon the earth. But now that it is no child of man how royal soever, but the only-begotten Son of God Himself, Whom thou receivedst; dost thou not thrill with awe, tell me, and cast away all the love of all worldly things, and have no bravery but that wherewith to adorn thyself? or dost thou still look towards earth, and love money, and pant after gold?  What pardon then canst thou have? what excuse? Knowest thou not that all this worldly luxury is loathsome to thy Lord? Was it not for this that on His birth He was laid in a manger, and took to Himself a mother of low estate? Did He not for this say to him that was looking after gain, “But the Son of Man hath not where to lay His head?” (St. Matt. viii. 20.)

And what did the disciples? Did they not observe the same law, being taken to houses of the poor and lodged, one with a tanner, another with a tent-maker, and with the seller of purple? For they inquired not after the splendor of the house, but for the virtues of men’s souls.

These therefore let us also emulate, hastening by the beauty of pillars and of marbles, and seeking the mansions which are above; and let us tread under foot all the pride here below with all love of money, and acquire a lofty mind.  For if we be sober-minded, not even this whole world is worthy of us, much less porticoes and arcades. Wherefore, I beseech you, let us adorn our souls, let us fit up this house which we are also to have with us when we depart; that we may attain even to the eternal blessings, through the grace and mercy, &c.

ΟΜΙΛΙΑ ΚΔʹ. Πειρασμὸς ὑμᾶς οὐκ εἴληφεν, εἰ μὴ ἀνθρώπινος. Πιστὸς δὲ ὁ Θεὸς, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆ ναι ὑπὲρ ὃ δύνασθε, ἀλλὰ σὺν τῷ πειρασμῷ ποιήσει καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑμᾶς ὑπενεγκεῖν, καὶ τὰ ἑξῆς. αʹ. Ἐπειδήπερ ἐφόβησεν αὐτοὺς ἱκανῶς, τὰ παλαιὰ διηγησάμενος παραδείγματα, καὶ εἰς ἀγωνίαν ἐνέβαλεν, εἰπὼν, Ὁ δοκῶν ἑστάναι, βλεπέτω μὴ πέσῃ, ἦσαν δὲ καὶ πειρασμοὺς ἐνηνοχότες πολλοὺς, καὶ γυμνασάμενοι πολλάκις ἐν τούτοις: Καὶ γὰρ ἐν ἀσθενείᾳ, φησὶ, καὶ ἐν φόβῳ καὶ ἐν τρόμῳ πολλῷ ἐγενόμην πρὸς ὑμᾶς: ἵνα μὴ λέγωσι, Τί φοβεῖς ἡμᾶς καὶ δεδίττῃ; οὐκ ἐσμὲν τούτων ἀμελέτητοι τῶν κακῶν: καὶ γὰρ ἠλάθημεν καὶ ἐδιώχθημεν καὶ πολλοὺς καὶ συνεχεῖς ὑπεμείναμεν κινδύνους: καταστέλλων αὐτῶν πάλιν τὸ φύσημα, φησὶ, Πειρασμὸς ὑμᾶς οὐκ εἴληφεν, εἰ μὴ ἀνθρώπινος: τουτέστι, μικρὸς, βραχὺς, σύμμετρος. Τὸ γὰρ ἀνθρώπινον ἐπὶ τοῦ μικροῦ λέγει, ὡς ὅταν λέγῃ: Ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν. Μὴ τοίνυν μέγα φρονεῖτε, φησὶν, ὡς περιγενόμενοι τοῦ κλυδωνίου: οὐδέποτε γὰρ εἴδετε κίνδυνον θάνατον ἀπειλοῦντα, οὐδὲ πειρασμὸν σφαγὴν ἐπανατεινόμενον: ὃ καὶ Ἑβραίοις ἔλεγεν: Οὔπω μέχρις αἵματος ἀντικατέστητε πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι. Εἶτα ἐπειδὴ ἐφόβησεν, ὅρα πῶς πάλιν αὐτοὺς ἀνίστησι μετὰ τοῦ πεῖσαι μετριάζειν, λέγων: Πιστὸς δὲ ὁ Θεὸς, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε. Ἄρα εἰσὶ πειρασμοὶ, οὓς οὐ δυνατὸν ὑπενεγκεῖν. Καὶ τίνες οὗτοι; Πάντες, ὡς εἰπεῖν: τὸ γὰρ δυνατὸν ἐν τῇ τοῦ Θεοῦ ῥοπῇ κεῖται, ἣν διὰ τῆς ἡμετέρας ἐπισπώμεθα γνώμης. Διόπερ ἵνα μάθῃς ἀκριβῶς, ὅτι οὐ μόνον ἐκείνους τοὺς ὑπερβαίνοντας ἡμῶν τὴν δύναμιν, ἀλλ' οὐδὲ τούτους τοὺς ἀνθρωπίνους ἔνι χωρὶς τῆς ἐκεῖθεν βοηθείας ῥᾳδίως ἐνεγκεῖν, ἐπήγαγεν: Ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν. Οὐδὲ γὰρ ἐκείνους τοὺς συμμέτρους, ὅπερ ἔφην, φησὶ, τῇ ἰδίᾳ δυνάμει διοίσομεν: ἀλλὰ κἀνταῦθα τῆς παρ' αὐτοῦ δεόμεθα συμμαχίας, ὥστε αὐτοὺς διεξελθεῖν, καὶ πρὶν ἢ διεξελθεῖν, ἐνεγκεῖν. Αὐτὸς γὰρ καὶ τὴν ὑπομονὴν δίδωσι, καὶ τὴν ταχεῖαν ἀπαλλαγὴν ἐπάγει, ὥστε καὶ ταύτῃ φορητὸν γενέσθαι τὸν πειρασμόν. Τοῦτο γὰρ ᾐνίξατο εἰπὼν, Ποιήσει καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν: καὶ πάντα αὐτῷ ἀνατίθησι. Διόπερ, ἀδελφοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρείας. Πάλιν αὐτοὺς θεραπεύει τῷ τῆς συγγενείας ὀνόματι, καὶ μετὰ πολλοῦ τοῦ τάχους ἐπείγει τῆς ἁμαρτίας ἀπαλλαγῆναι ταύτης. Οὐδὲ γὰρ εἶπεν, Ἀποστῆτε, ἁπλῶς, ἀλλὰ, Φεύγετε: καὶ τὸ πρᾶγμα εἰδωλολατρείαν καλεῖ, καὶ οὐκέτι διὰ τὴν τοῦ πλησίον βλάβην ἀφίστασθαι μόνον κελεύει, ἀλλὰ καὶ αὐτὸ καθ' ἑαυτὸ δείκνυσιν ἱκανὸν μεγάλην ἐνεγκεῖν λύμην. Ὡς φρονίμοις λέγω: κρίνατε ὑμεῖς ὅ φημι. Ἐπειδὴ γὰρ μέγα ἐφθέγξατο, καὶ τὴν κατηγορίαν ηὔξησεν, εἰδωλολατρείαν καλέσας, ἵνα μὴ δόξῃ τραχύνειν αὐτοὺς καὶ φορτικὸν ποιεῖν τὸν λόγον, αὐτοῖς λοιπὸν ἐπιτρέπει τὴν κρίσιν, καὶ μετ' ἐγκωμίου καθίζει τοὺς δικάζοντας. Ὡς φρονίμοις γὰρ λέγω, φησίν: ὅπερ σφόδρα θαῤῥοῦντός ἐστι τοῖς οἰκείοις δικαιώμασι, τὸ τὸν ἐγκαλούμενον αὐτὸν καθίσαι τῶν λεγομένων κριτήν. Τοῦτο καὶ τὸν ἀκροατὴν αἴρει μειζόνως, ὅταν μὴ ὡς ἐπιτάττων μηδὲ ὡς νομοθετῶν, ἀλλ' ὡς συμβουλεύων καὶ παρ' αὐτοῖς ἐκείνοις δικαζόμενος, οὕτω διαλέγηται. Ἰουδαίοις μὲν γὰρ, ἅτε ἀνοητότερον διακειμένοις καὶ παιδικώτερον, οὐχ οὕτως ὁ Θεὸς διελέγετο, οὐδὲ πανταχοῦ τὰς αἰτίας αὐτοῖς ἔλεγε τῶν ἐπιταγμάτων, ἀλλ' ἐκέλευε μόνον: ἐνταῦθα δὲ, ἐπειδὴ πολλῆς ἐλευθερίας ἀπελαύσαμεν, καὶ συμβουλῆς ἀπολαύομεν, καὶ ὡς φίλοις διαλέγεται καί φησιν: Οὐ δέομαι ἑτέρων δικαστῶν: αὐτοί μοι τὴν ψῆφον ὑμεῖς φέρετε ταύτην, ὑμᾶς λαμβάνω κριτάς. Τὸ ποτήριον τῆς εὐλογίας, ὃ εὐλογοῦμεν, οὐχὶ κοινωνία τοῦ αἵματος τοῦ Χριστοῦ ἐστι; Τί λέγεις, ὦ μακάριε Παῦλε; θέλων ἐντρέψαι τὸν ἀκροατὴν, καὶ μυστηρίων μεμνημένος φρικτῶν, εὐλογίας ποτήριον καλεῖς τὸ ποτήριον τὸ φοβερὸν καὶ φρικωδέστατον ἐκεῖνο; Ναὶ, φησίν: οὐ γὰρ μικρὸν τὸ εἰρημένον. Εὐλογίαν γὰρ ὅταν εἴπω, πάντα ἀναπτύσσω τὸν τῆς εὐεργεσίας τοῦ Θεοῦ θησαυρὸν, καὶ τῶν μεγάλων ἐκείνων ἀναμιμνήσκω δωρεῶν. Καὶ γὰρ καὶ ἡμεῖς ἐπιλέγοντες τῷ ποτηρίῳ τὰς ἀφάτους εὐεργεσίας τοῦ Θεοῦ, καὶ ὅσων ἀπολελαύκαμεν, οὕτως αὐτὸ προσάγομεν καὶ κοινωνοῦμεν, εὐχαριστοῦντες ὅτι τῆς πλάνης ἀπήλλαξε τὸ τῶν ἀνθρώπων γένος: ὅτι μακρὰν ὄντας, ἐγγὺς ἐποίησεν: ὅτι ἐλπίδα μὴ ἔχοντας καὶ ἀθέους ἐν τῷ κόσμῳ, ἀδελφοὺς ἑαυτοῦ κατεσκεύασε καὶ συγκληρονόμους. Ὑπὲρ τούτων καὶ τῶν τοιούτων ἁπάντων εὐχαριστοῦντες, οὕτω πρόσιμεν. Πῶς οὖν οὐκ ἐναντία ποιεῖτε, φησὶν, ὦ Κορίνθιοι, εὐλογοῦντες μὲν τὸν Θεὸν, ὅτι τῶν εἰδώλων ὑμᾶς ἀπήλλαξε, πάλιν δὲ ἐπὶ τὰς ἐκείνων τρέχοντες τραπέζας; Τὸ ποτήριον τῆς εὐλογίας, ὃ εὐλογοῦμεν, οὐχὶ κοινωνία τοῦ αἵματος τοῦ Χριστοῦ ἐστι; Σφόδρα πιστῶς καὶ φοβερῶς εἴρηκεν. Ὃ γὰρ λέγει, τοῦτό ἐστιν, ὅτι Τοῦτο τὸ ἐν τῷ ποτηρίῳ ὂν, ἐκεῖνό ἐστι τὸ ἀπὸ τῆς πλευρᾶς ῥεῦσαν, καὶ ἐκείνου μετέχομεν. Ποτήριον δὲ εὐλογίας ἐκάλεσεν, ἐπειδὴ αὐτὸ μετὰ χεῖρας ἔχοντες, οὕτως αὐτὸν ἀνυμνοῦμεν, θαυμάζοντες καὶ ἐκπληττόμενοι τῆς ἀφάτου δωρεᾶς, εὐλογοῦντες ὅτι καὶ αὐτὸ τοῦτο ἐξέχεεν, ἵνα μὴ μείνωμεν ἐν τῇ πλάνῃ: καὶ οὐ μόνον ἐξέχεεν, ἀλλὰ καὶ πᾶσιν ἡμῖν αὐτοῦ μετέδωκεν. Ὥστε εἰ αἵματος ἐπιθυμεῖς, φησὶ, μὴ τὸν τῶν εἰδώλων βωμὸν τῷ τῶν ἀλόγων φόνῳ, ἀλλὰ τὸ θυσιαστήριον τὸ ἐμὸν τῷ ἐμῷ φοίνισσε αἵματι. Τί τούτου φρικωδέστερον; τί δὲ φιλοστοργότερον; εἰπέ μοι. βʹ. Τοῦτο καὶ οἱ ἐρῶντες ποιοῦσιν. Ὅταν ἴδωσι τοὺς ἐρωμένους τῶν ἀλλοτρίων ἐπιθυμοῦντας καὶ τῶν οἰκείων καταφρονοῦντας, τὰ αὐτῶν διδόντες πείθουσιν ἀποστῆναι τῶν ἐκείνων. Ἀλλ' οἱ ἐρῶντες μὲν ἐν χρήμασι καὶ ἱματίοις καὶ κτήμασι ταύτην ἐπιδείκνυνται τὴν φιλοτιμίαν, ἐν αἵματι δὲ οὐδεὶς οὐδέποτε: ὁ δὲ Χριστὸς καὶ ἐν τούτῳ τὴν κηδεμονίαν ἐπεδείξατο καὶ τὴν θερμὴν περὶ ἡμᾶς ἀγάπην. Καὶ ἐν μὲν τῇ Παλαιᾷ ἐπειδὴ ἀτελέστερον διέκειντο, ὃ τοῖς εἰδώλοις προσέφερον αἷμα, τοῦτο αὐτὸς ὑπέμεινε καταδέξασθαι, ἵνα ἀποστήσῃ ἐκείνων, ὃ καὶ αὐτὸ πάλιν ἀφάτου φιλοστοργίας ἦν: ἐνταῦθα δὲ ἐπὶ τὸ πολλῷ φρικωδέστερον καὶ μεγαλοπρεπέστερον τὴν ἱερουργίαν μετεσκεύασε, καὶ τὴν θυσίαν αὐτὴν ἀμείψας, καὶ ἀντὶ τῆς τῶν ἀλόγων σφαγῆς ἑαυτὸν προσφέρειν κελεύσας. Ὁ ἄρτος, ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ Χριστοῦ ἐστι; Διὰ τί μὴ εἶπε, Μετοχή; Ὅτι πλέον τι δηλῶσαι ἠβουλήθη, καὶ πολλὴν ἐνδείξασθαι τὴν συνάφειαν. Οὐ γὰρ τῷ μετέχειν μόνον καὶ μεταλαμβάνειν, ἀλλὰ καὶ τῷ ἑνοῦσθαι κοινωνοῦμεν. Καθάπερ γὰρ τὸ σῶμα ἐκεῖνο ἥνωται τῷ Χριστῷ, οὕτω καὶ ἡμεῖς αὐτῷ διὰ τοῦ ἄρτου τούτου ἑνούμεθα. Διὰ τί δὲ προσέθηκεν, Ὃν κλῶμεν; τοῦτο γὰρ ἐπὶ μὲν τῆς εὐχαριστίας ἔστιν ἰδεῖν γινόμενον: ἐπὶ δὲ τοῦ σταυροῦ οὐκέτι, ἀλλὰ καὶ τοὐναντίον τούτῳ: Ὀστοῦν γὰρ αὐτοῦ, φησὶν, οὐ συντριβήσεται. Ἀλλ' ὅπερ οὐκ ἔπαθεν ἐπὶ τοῦ σταυροῦ, τοῦτο πάσχει ἐπὶ τῆς προσφορᾶς διὰ σὲ, καὶ ἀνέχεται διακλώμενος, ἵνα πάντας ἐμπλήσῃ. Εἶτα ἐπειδὴ εἶπε, Κοινωνία τοῦ σώματος, τὸ δὲ κοινωνοῦν ἕτερόν ἐστιν ἐκείνου, οὗ κοινωνεῖ, καὶ ταύτην τὴν δοκοῦσαν εἶναι μικρὰν διαφορὰν ἀνεῖλεν. Εἰπὼν γὰρ, Κοινωνία τοῦ σώματος, ἐζήτησε πάλιν ἐγγύτερόν τι εἰπεῖν: διὸ καὶ ἐπήγαγεν, Ὅτι εἷς ἄρτος, ἓν σῶμά ἐσμεν οἱ πολλοί. Τί γὰρ λέγω κοινωνίαν; φησίν: αὐτό ἐσμεν ἐκεῖνο τὸ σῶμα. Τί γάρ ἐστιν ὁ ἄρτος; Σῶμα Χριστοῦ. Τί δὲ γίνονται οἱ μεταλαμβάνοντες; Σῶμα Χριστοῦ: οὐχὶ σώματα πολλὰ, ἀλλὰ σῶμα ἕν. Καθάπερ γὰρ ὁ ἄρτος ἐκ πολλῶν συγκείμενος κόκκων ἥνωται, ὡς μηδαμοῦ φαίνεσθαι τοὺς κόκκους, ἀλλ' εἶναι μὲν αὐτοὺς, ἄδηλον δὲ αὐτῶν εἶναι τὴν διαφορὰν τῇ συναφείᾳ: οὕτω καὶ ἀλλήλοις καὶ τῷ Χριστῷ συναπτόμεθα. Οὐ γὰρ ἐξ ἑτέρου μὲν σώματος σὺ, ἐξ ἑτέρου δὲ ἐκεῖνος τρέφεται, ἀλλ' ἐκ τοῦ αὐτοῦ πάντες: διὸ καὶ ἐπήγαγεν: Οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. Εἰ δὲ ἐκ τοῦ αὐτοῦ, καὶ τὸ αὐτὸ γινόμεθα πάντες, διὰ τί μὴ καὶ τὴν αὐτὴν ἀγάπην ἐπιδεικνύμεθα, καὶ γινόμεθα καὶ κατὰ τοῦτο ἕν; Καὶ γὰρ καὶ τὸ παλαιὸν ἐπὶ τῶν προγόνων τῶν ἡμετέρων τοῦτο ἦν. Τοῦ γὰρ πλήθους τῶν πιστευσάντων, φησὶν, ἦν ἡ καρδία καὶ ἡ ψυχὴ μία. Ἀλλ' οὐχὶ νῦν, ἀλλὰ τοὐναντίον ἅπαν: πολλοὶ καὶ ποικίλοι μεταξὺ πάντων οἱ πόλεμοι, καὶ θηρίων χαλεπώτερον πρὸς τὰ ἀλλήλων διακείμεθα μέλη. Καὶ ὁ μὲν Χριστὸς τοσοῦτόν σε διεστηκότα ἑαυτῷ ἥνωσε: σὺ δὲ οὐδὲ τῷ ἀδελφῷ ἀξιοῖς ἡνῶσθαι μετὰ ἀκριβείας τῆς προσηκούσης, ἀλλὰ ἀποσχίζεις σεαυτὸν, τοσαύτης καὶ ἀγάπης καὶ ζωῆς ἀπολαύσας παρὰ τοῦ Δεσπότου. Οὐδὲ γὰρ ἁπλῶς τὸ σῶμα αὐτοῦ ἔδωκεν: ἀλλ' ἐπειδὴ ἡ προτέρα τῆς σαρκὸς φύσις ἡ ἀπὸ γῆς διαπλασθεῖσα, ἀπὸ τῆς ἁμαρτίας ἔφθασε νεκρωθῆναι καὶ ζωῆς γενέσθαι ἔρημος, ἑτέραν, ὡς ἂν εἴποι τις, μᾶζαν καὶ ζύμην ἐπεισήγαγε, τὴν ἑαυτοῦ σάρκα, φύσει μὲν οὖσαν τὴν αὐτὴν, ἁμαρτίας δὲ ἀπηλλαγμένην καὶ ζωῆς γέμουσαν, καὶ πᾶσιν ἔδωκεν αὐτῆς μεταλαμβάνειν, ἵνα ταύτῃ τρεφόμενοι, καὶ τὴν προτέραν ἀποθέμενοι τὴν νεκρὰν, εἰς τὴν ζωὴν τὴν ἀθάνατον διὰ τῆς τραπέζης ἀνακερασθῶμεν ταύτης. Βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα: οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσί; Πάλιν ἀπὸ τῆς Παλαιᾶς καὶ εἰς τοῦτο ἐνάγει. Ἐπειδὴ γὰρ πολὺ τοῦ μεγέθους τῶν λεχθέντων ἦσαν ταπεινότεροι, καὶ ἀπὸ τῶν προτέρων αὐτοὺς καὶ συνήθων πείθει. Καὶ καλῶς, Κατὰ σάρκα, φησὶν, ὡς αὐτῶν κατὰ πνεῦμα ὄντων. Ὃ δὲ λέγει, τοιοῦτόν ἐστι: Κἂν ἀπὸ τῶν παχυτέρων παιδευθῆτε, ὅτι οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν. Ὁρᾷς πῶς δείκνυσιν οὐκ ἔχοντας γνῶσιν τελείαν τοὺς δοκοῦντας εἶναι τελείους, εἴ γε μηδὲ τοῦτο ἴσασιν, ὅτι κοινωνία τις ἀπὸ τούτων καὶ φιλία πολλοῖς πολλάκις πρὸς δαίμονας γίνεται, κατὰ μικρὸν τῆς συνηθείας αὐτοὺς ἐφελκομένης; Εἰ γὰρ ἐπ' ἀνθρώπων τὸ κοινωνεῖν ἁλῶν καὶ τραπέζης φιλίας ἀφορμὴ καὶ σύμβολον γίνεται, ἐγχωρεῖ καὶ ἐπὶ δαιμόνων τοῦτο συμβῆναι: σὺ δέ μοι σκόπει, πῶς ἐπὶ μὲν τῶν Ἰουδαίων οὐκ εἶπεν, ὅτι τῷ Θεῷ κοινωνοῦσιν, ἀλλὰ, Κοινωνοὶ τοῦ θυσιαστηρίου εἰσί: καὶ γὰρ κατεκαίετο τὸ τεθειμένον: ἐπὶ δὲ τοῦ σώματος τοῦ Χριστοῦ οὐχ οὕτως: ἀλλὰ πῶς; Κοινωνία τοῦ σώματος τοῦ Κυρίου ἐστίν. Οὐ γὰρ τοῦ θυσιαστηρίου, ἀλλ' αὐτοῦ τοῦ Χριστοῦ κοινωνοὶ γινόμεθα. Εἰπὼν δὲ, ὅτι Κοινωνοὶ τοῦ θυσιαστηρίου εἰσὶν, εἶτα δείσας μὴ δόξῃ ὡσπερεὶ ἰσχὺν ἐχόντων τῶν εἰδώλων διαλέγεσθαι καὶ δυναμένων τι βλάψαι: ὅρα πῶς αὐτὰ καθαιρεῖ πάλιν λέγων: Τί οὖν φημι; ὅτι εἴδωλόν τί ἐστιν; ἢ ὅτι εἰδωλόθυτόν τί ἐστι; γʹ. Ταῦτα δὲ λέγω, φησὶ, καὶ ἀπάγω, οὐχ ὡς δυναμένων βλάψαι τι τῶν εἰδώλων ἢ ἰσχὺν ἐχόντων: οὐδὲν γάρ ἐστιν: ἀλλὰ βούλομαι καταφρονεῖν αὐτῶν ὑμᾶς. Καὶ εἰ βούλει καταφρονεῖν, φησὶ, τίνος ἕνεκεν μετὰ σπουδῆς αὐτῶν ἡμᾶς ἀπάγει; Ὅτι οὐ προσάγεται τῷ Δεσπότῃ τῷ σῷ. Ὃ γὰρ θύει, φησὶ, τὰ ἔθνη, δαιμονίοις θύει, καὶ οὐ Θεῷ. Μὴ τοίνυν τρέχετε ἐπὶ τὰ ἐναντία. Οὐδὲ γὰρ, εἰ βασιλέως υἱὸς ἦς, εἶτα τῆς πατρικῆς ἀπολαύων τραπέζης, ἀφεὶς ἐκείνην, τῆς τῶν καταδίκων καὶ δεσμωτῶν ἠθέλησας κοινωνῆσαι ἐν τῷ δεσμωτηρίῳ, ἐπέτρεψεν ἂν ὁ πατήρ: ἀλλὰ καὶ μετὰ πολλῆς ἂν ἀπήγαγε τῆς σφοδρότητος, οὐχ ὡς δυναμένης τῆς τραπέζης βλάψαι, ἀλλ' ὡς καταισχυνούσης σου τὴν εὐγένειαν καὶ τὴν τράπεζαν τὴν βασιλικήν. Καὶ γὰρ καὶ οὗτοι οἰκέται εἰσὶ προσκεκρουκότες, ἠτιμωμένοι, κατάδικοι, δεσμῶται ἀφορήτῳ κολάσει τηρούμενοι, μυρίοις ὑπεύθυνοι κακοῖς. Πῶς οὖν οὐκ αἰσχύνῃ κατὰ τοὺς λαιμάργους καὶ ἀνελευθέρους, ὅταν θῶσι τράπεζαν οἱ κατάδικοι οὗτοι, τρέχων ἐκεῖ καὶ μετέχων τῶν προκειμένων; Διὰ δὴ τοῦτο ἀπάγω: ὁ γὰρ σκοπὸς τῶν θυόντων καὶ τὸ πρόσωπον τῶν δεχομένων ἀκάθαρτα ποιεῖ τὰ προκείμενα. Οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι. Εἶδες φιλίαν πατρὸς κηδεμονικοῦ; εἶδες καὶ αὐτὸ τὸ ῥῆμα πολλὴν ἔχον τὴν ἔμφασιν τῆς διαθέσεως; Οὐδὲν γὰρ βούλομαι κοινὸν ἔχειν ὑμᾶς πρὸς ἐκείνους, φησίν. Εἶτα ἐπειδὴ ἐν τάξει παραινέσεως τὸν λόγον εἰσήγαγεν, ἵνα μή τις τῶν παχυτέρων καταφρονήσῃ, ὡς ἐξουσίαν ἔχων, ἐπειδὴ εἶπεν, Οὐ θέλω, καὶ Ὑμεῖς κρίνατε, ἀποφαίνεται λοιπὸν καὶ νομοθετεῖ λέγων: Οὐ δύνασθε ποτήριον Κυρίου πίνειν, καὶ ποτήριον δαιμονίων: οὐ δύνασθε τραπέζης Κυρίου μετέχειν, καὶ τραπέζης δαιμονίων. Καὶ ἀρκεῖται τοῖς ὀνόμασι μόνοις εἰς τὴν ἀπαγωγήν. Εἶτα καὶ ἐντρεπτικῶς: Ἢ παραζηλοῦμεν τὸν Κύριον; μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν; Τουτέστι, Πειράζομεν αὐτὸν, εἰ δύναται κολάσαι ἡμᾶς, καὶ παρακνίζομεν αὐτὸν πρὸς τοὺς ἐναντίους ἀποχωροῦντες, καὶ μετὰ τῶν αὐτοῦ πολεμίων ταττόμενοι; Τοῦτο δὲ εἶπε, ἀναμιμνήσκων αὐτοὺς παλαιᾶς ἱστορίας καὶ πατρικῆς παρανομίας. Διὸ καὶ τῇ λέξει ταύτῃ κέχρηται, ᾗ καὶ πρὸς Ἰουδαίους ὁ Μωϋσῆς ἐχρήσατό ποτε, ἐγκαλῶν ὑπὲρ εἰδωλολατρείας ἐκ προσώπου τοῦ Θεοῦ: Αὐτοὶ γὰρ, φησὶ, παρεζήλωσάν με ἐπ' οὐ Θεῷ, παρώργισάν με ἐν τοῖς εἰδώλοις αὐτῶν. Μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν; Εἶδες πῶς φοβερῶς, πῶς φρικτῶς ἐπέπληξεν, αὐτὰ διασείσας αὐτῶν τὰ νεῦρα, καὶ τῇ εἰς ἄτοπον ἀπαγωγῇ σφόδρα αὐτῶν καθαψάμενος καὶ κατενεγκὼν αὐτῶν τὸ φύσημα; Καὶ διὰ τί μὴ ἐξ ἀρχῆς ταῦτα τέθεικεν, φησὶν, ἃ μάλιστα ἂν αὐτοὺς ἀπήγαγεν; Ὅτι ἔθος αὐτῷ διὰ πλειόνων ἃ βούλεται κατασκευάζειν, καὶ τὰ ἰσχυρότερα ὕστερον τιθέναι, καὶ ἐκ περιουσίας νικᾷν. Διὰ δὴ τοῦτο ἀπὸ τῶν καταδεεστέρων ἀρξάμενος, ἐπὶ τὸ κεφάλαιον ἦλθε τῶν κακῶν. Οὕτω γὰρ καὶ τοῦτο εὐπαράδεκτον μᾶλλον ἐγίνετο, τοῖς προτέροις τῆς διανοίας αὐτῶν καταλεανθείσης. Πάντα μοι ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει: πάντα μοι ἔξεστιν, ἀλλ' οὐ πάντα οἰκοδομεῖ. Μηδεὶς τὸ ἑαυτοῦ ζητείτω, ἀλλὰ τὸ τοῦ ἑτέρου ἕκαστος. Ὁρᾷς σύνεσιν ἠκριβωμένην; Ἐπειδὴ γὰρ εἰκὸς ἦν αὐτοὺς λέγειν, ὅτι Τέλειός εἰμι καὶ κύριος ἐμαυτοῦ, καὶ οὐδὲν βλαπτόμενος ἀπογεύομαι τῶν προκειμένων: Ναὶ, φησὶ, τέλειος μὲν εἶ καὶ σαυτοῦ κύριος: ἀλλὰ μὴ τοῦτο σκόπει, ἀλλ' εἰ μὴ βλάβην ἔχει τὸ γινόμενον, ἀλλ' εἰ μὴ καταστροφήν. Καὶ γὰρ ἀμφότερα εἴρηκεν, Οὐ πάντα συμφέρει, οὐ πάντα οἰκοδομεῖ, λέγων, καὶ τὸ μὲν ὑπὲρ ἑαυτοῦ, τὸ δὲ ὑπὲρ τοῦ ἀδελφοῦ τιθείς. Τὸ μὲν γὰρ εἰπεῖν, Οὐ συμφέρει, τὴν ἐκείνου ἀπώλειαν αἰνιττομένου ἐστί: τὸ δὲ εἰπεῖν, Οὐκ οἰκοδομεῖ, τὸ τοῦ ἀδελφοῦ σκάνδαλον. Διὸ καὶ ἐπήγαγε, Μηδεὶς τὸ ἑαυτοῦ ζητείτω: ὃ πανταχοῦ καὶ διὰ πάσης κατασκευάζει ἐπιστολῆς, καὶ ἐν τῇ πρὸς Ῥωμαίους: ὡς ὅταν λέγῃ: Καὶ γὰρ ὁ Χριστὸς οὐχ ἑαυτῷ ἤρεσε: καὶ πάλιν, Καθὼς κἀγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν τὸ ἐμαυτοῦ συμφέρον: καὶ ἐνταῦθα πάλιν: οὐ μὴν ἐπεξεργάζεται αὐτὸ ἐνταῦθα. Ἐπειδὴ γὰρ ἐν τοῖς ἔμπροσθεν διὰ πολλῶν αὐτὸ κατεσκεύασε καὶ ἀπέδειξεν, ὅτι οὐδαμοῦ τὸ αὐτοῦ ζητεῖ, ἀλλὰ καὶ Ἰουδαίοις ὡς Ἰουδαῖος ἐγένετο, καὶ ἀνόμοις ὡς ἄνομος, καὶ τῇ ἐλευθερίᾳ τῇ ἑαυτοῦ καὶ τῇ ἐξουσίᾳ οὐχ ἁπλῶς ἐχρήσατο, ἀλλ' εἰς τὸ πᾶσι συμφέρον, δουλεύων ἅπασιν: ὀλίγοις ἀρκεσθεὶς ῥήμασιν ἐνταῦθα ἀπηλλάγη, εἰς μνήμην διὰ τῶν ὀλίγων τούτων παραπέμπων τῶν εἰρημένων αὐτοὺς ἁπάντων. Ταῦτ' οὖν καὶ ἡμεῖς εἰδότες, ἀγαπητοὶ, προνοῶμεν τῶν ἀδελφῶν, καὶ τὴν ἑνότητα τὴν πρὸς αὐτοὺς διατηρῶμεν. Εἰς τοῦτο γὰρ ἡμᾶς ἡ θυσία ἐκείνη ἐνάγει ἡ φοβερὰ καὶ φρικώδης, κελεύουσα ἡμῖν μεθ' ὁμονοίας αὐτῇ μάλιστα προσιέναι καὶ θερμῆς ἀγάπης, καὶ ἀετοὺς γενομένους ἐντεῦθεν, οὕτω πρὸς αὐτὸν ἵπτασθαι τὸν οὐρανόν. Ὅπου γὰρ τὸ πτῶμα, φησὶν ἐκεῖ καὶ οἱ ἀετοί: πτῶμα καλῶν τὸ σῶμα διὰ τὸν θάνατον. Εἰ μὴ γὰρ ἐκεῖνος ἔπεσεν, ἡμεῖς οὐκ ἂν ἀνέστημεν. Ἀετοὺς δὲ καλεῖ, δεικνὺς ὅτι καὶ ὑψηλὸν εἶναι δεῖ τὸν προσιόντα τῷ σώματι τούτῳ, καὶ μηδὲν πρὸς τὴν γῆν κοινὸν ἔχειν, μηδὲ κάτω σύρεσθαι καὶ ἕρπειν, ἀλλ' ἄνω πέτεσθαι διηνεκῶς, καὶ πρὸς τὸν ἥλιον τῆς δικαιοσύνης ἐνορᾷν, καὶ ὀξυδερκὲς τὸ ὄμμα τῆς διανοίας ἔχειν: ἀετῶν γὰρ, οὐ κολοιῶν αὕτη ἡ τράπεζα. Οὗτοι καὶ τότε ἀπαντήσονται ἐκ τῶν οὐρανῶν καταβαίνοντι οἱ νῦν ἀξίως ἀπολαύοντες, ὥσπερ οὖν οἱ ἀναξίως τὰ ἔσχατα πείσονται. δʹ. Εἰ γὰρ βασιλέα τις οὐκ ἂν ἁπλῶς δέξοιτο: τί λέγω βασιλέα; ἱματίου μὲν οὖν βασιλικοῦ οὐκ ἄν τις ἁπλῶς ἅψαιτο χερσὶν ἀκαθάρτοις, κἂν ἐπ' ἐρημίας ᾖ, κἂν μόνος ᾖ, κἂν μηδεὶς ὁ παρών: καίτοι γε οὐδὲν ἕτερόν ἐστι τὸ ἱμάτιον, ἢ σκωλήκων νήματα. Εἰ δὲ τὴν βαφὴν θαυμάζεις, καὶ αὕτη νεκρωθέντος ἰχθύος ἐστὶν αἷμα: ἀλλ' ὅμως οὐκ ἄν τις ἕλοιτο ῥυπαραῖς αὐτοῦ κατατολμῆσαι χερσίν. Εἰ δὲ ἀνθρωπίνου ἱματίου οὐκ ἄν τις τολμήσειεν ἁπλῶς θίγειν, πῶς τὸ σῶμα τοῦ ἐπὶ πάντων Θεοῦ, τὸ ἄμωμον, τὸ καθαρὸν, τὸ τῇ θείᾳ ἐκείνῃ φύσει ὁμιλῆσαν, δι' ὃ ἐσμὲν καὶ ζῶμεν, δι' ὃ πύλαι θανάτου κατεκλάσθησαν καὶ οὐρανοῦ ἁψῖδες ἀνεῴχθησαν, τοῦτο μετὰ τοσαύτης ὕβρεως ληψόμεθα; Μὴ, παρακαλῶ, μὴ κατασφάξωμεν ἑαυτοὺς διὰ τῆς ἀναισχυντίας, ἀλλὰ μετὰ φρίκης καὶ καθαρότητος ἁπάσης αὐτῷ προσίωμεν: καὶ ὅταν αὐτὸ προκείμενον ἴδῃς, λέγε πρὸς σεαυτόν: Διὰ τοῦτο τὸ σῶμα οὐκέτι γῆ καὶ σποδὸς ἐγὼ, οὐκέτι αἰχμάλωτος, ἀλλ' ἐλεύθερος: διὰ τοῦτο τοὺς οὐρανοὺς ἐλπίζω, καὶ τὰ ἐν αὐτοῖς ἀπολήψεσθαι ἀγαθὰ, τὴν ἀθάνατον ζωὴν, τὴν τῶν ἀγγέλων λῆξιν, τὴν μετὰ Χριστοῦ ὁμιλίαν: τοῦτο τὸ σῶμα προσηλούμενον καὶ μαστιζόμενον οὐκ ἤνεγκεν ὁ θάνατος: τοῦτο τὸ σῶμα καὶ ἥλιος σταυρούμενον ἰδὼν, τὰς ἀκτῖνας ἀπέστρεψε: διὰ τοῦτο καὶ καταπέτασμα ἐσχίζετο τότε, καὶ πέτραι ἐῤῥήγνυντο, καὶ γῆ πᾶσα ἐτινάσσετο: τοῦτο ἐκεῖνο τὸ σῶμά ἐστι τὸ ᾑμαγμένον, τὸ λόγχῃ πληγὲν, καὶ τὰς σωτηρίους πηγὰς ἀναβλύσαν, τὴν τοῦ αἵματος, τὴν τοῦ ὕδατος τῇ οἰκουμένῃ πάσῃ. Βούλει καὶ ἑτέρωθεν τὴν ἰσχὺν αὐτοῦ μαθεῖν; Ἐρώτησον τὴν αἱμοῤῥοοῦσαν, τὴν οὐκ αὐτοῦ, ἀλλὰ τοῦ περικειμένου αὐτῷ ἱματίου, μᾶλλον δὲ οὐδὲ τούτου ὁλοκλήρου, ἀλλὰ τοῦ κρασπέδου ἁψαμένην: ἐρώτησον τὴν θάλασσαν, τὴν ὑπὲρ τῶν νώτων αὐτὸ βαστάσασαν: ἐρώτησον καὶ αὐτὸν τὸν διάβολον, καὶ εἰπέ: Πόθεν ἔχεις τὴν πληγὴν τὴν ἀνίατον; πόθεν οὐκέτι ἰσχύεις οὐδέν; πόθεν ἑάλως; τίνι κατεσχέθης φεύγων; καὶ οὐδὲν ἕτερον, ἢ τὸ σῶμα ἐρεῖ τὸ σταυρωθέν. Διὰ τούτου τὰ κέντρα αὐτοῦ κατεκλάσθη: διὰ τούτου ἡ κεφαλὴ αὐτοῦ συνετρίβη: διὰ τούτου αἱ ἀρχαὶ καὶ αἱ ἐξουσίαι ἐδειγματίσθησαν: Ἀπεκδυσάμενος γὰρ, φησὶ, τὰς ἀρχὰς καὶ τὰς ἐξουσίας, ἐδειγμάτισεν, ἐν παῤῥησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ. Ἐρώτησον καὶ τὸν θάνατον, καὶ εἰπέ: Πόθεν ἀνῃρέθη σου τὸ κέντρον; πόθεν κατελύθη σου τὸ νῖκος; πόθεν ἐξεκόπη σου τὰ νεῦρα; καὶ κόραις καὶ παιδίοις γέγονας καταγέλαστος, ὁ καὶ τυράννοις καὶ δικαίοις ἅπασιν ὢν πρὸ τούτου φοβερός; καὶ τὸ σῶμα αἰτιάσεται τοῦτο. Ὅτε γὰρ τοῦτο ἐσταυροῦτο, τότε νεκροὶ ἀνέστησαν, τότε τὸ δεσμωτήριον ἐκεῖνο ἐῤῥάγη, καὶ αἱ χαλκαῖ ἐκλάσθησαν πύλαι, καὶ οἱ νεκροὶ ἀφείθησαν, καὶ πυλωροὶ ᾅδου πάντες ἔπτηξαν. Καίτοι γε εἰ τῶν πολλῶν εἷς ἦν, τοὐναντίον γενέσθαι ἔδει, τὸν θάνατον δυνατώτερον: ἀλλ' οὐκ ἐγένετο: οὐδὲ γὰρ τῶν πολλῶν εἷς ἦν. Διὰ τοῦτο ἐξελύετο ἐκεῖνος. Καὶ ὥσπερ οἱ τροφὴν λαβόντες, ἣν οὐκ εἰσὶ δυνατοὶ κατασχεῖν, καὶ τὰ προαποκείμενα δι' ἐκείνην ἐμοῦσιν, οὕτω καὶ ἐπὶ τοῦ θανάτου γέγονε: τὸ σῶμα, ὅπερ οὐκ ἦν ἱκανὸς κατεργάζεσθαι, λαβὼν, κἀκεῖνα ἐξέβαλεν ἅπερ ἔνδον εἶχε: καὶ γὰρ ὤδινεν ἔχων αὐτὸν καὶ ἐθλίβετο, ἕως αὐτὸν ἤμεσε. Διό φησιν ὁ Ἀπόστολος, Λύσας τὰς ὠδῖνας τοῦ θανάτου. Οὐδεμία γὰρ γυνὴ παιδίον κύουσα οὕτως ὠδίνει, ὡς ἐκεῖνος, τὸ σῶμα ἔχων τὸ Δεσποτικὸν, διεκόπτετο διασπώμενος. Καὶ ὅπερ ἐπὶ τοῦ δράκοντος γέγονε τοῦ Βαβυλωνίου, ὅτε λαβὼν τὴν τροφὴν διεῤῥάγη μέσος, τοῦτο καὶ ἐπὶ τούτου. Οὐ γὰρ διὰ τοῦ στόματος πάλιν ἐξῆλθεν ὁ Χριστὸς τοῦ θανάτου, ἀλλ' αὐτὴν μέσην διαῤῥήξας τὴν γαστέρα τοῦ δράκοντος καὶ ἀνατεμὼν, οὕτως ἀπὸ τῶν ἀδύτων προῄει μετὰ πολλῆς τῆς λαμπρότητος, καὶ τὰς ἀκτῖνας ἀφιεὶς, οὐ μέχρι τούτου τοῦ οὐρανοῦ, ἀλλ' εἰς αὐτὸν τὸν ἄνω θρόνον: ἐκεῖ γὰρ αὐτὸ καὶ ἀνήγαγε. Τοῦτο τὸ σῶμα ἔδωκεν ἡμῖν καὶ κατέχειν καὶ ἐσθίειν, ὅπερ ἀγάπης ἐπιτεταμένης ἦν. Οὓς γὰρ ἂν φιλῶμεν σφοδρῶς, καὶ διαδάκνομεν πολλάκις. Διὸ καὶ ὁ Ἰὼβ τὸν ἔρωτα τῶν οἰκετῶν τὸν περὶ αὐτὸν ἐνδεικνύμενος, ἔλεγεν: ὅτι πολλάκις ἐκεῖνοι σφόδρα αὐτὸν φιλοῦντες ἔλεγον, Τίς ἂν δῴη ἡμῖν τῶν σαρκῶν αὐτοῦ πλησθῆναι; Οὕτω καὶ ὁ Χριστὸς τῶν σαρκῶν αὐτοῦ ἔδωκεν ἡμῖν πλησθῆναι, εἰς φιλίαν πλείονα ἡμᾶς ἐπισπώμενος. εʹ. Προσίωμεν τοίνυν μετὰ θερμότητος αὐτῷ καὶ πεπυρωμένης ἀγάπης, καὶ μὴ ὑπομείνωμεν τιμωρίαν. Ὅσῳ γὰρ ἂν ὦμεν εὐηργετημένοι μεγάλα, τοσούτῳ μᾶλλον κολαζόμεθα μειζόνως, ὅταν ἀνάξιοι τῆς εὐεργεσίας φανῶμεν. Τοῦτο τὸ σῶμα καὶ ἐπὶ φάτνης κείμενον ᾐδέσθησαν μάγοι. Καὶ ἄνδρες ἀσεβεῖς καὶ βάρβαροι τὴν πατρίδα καὶ τὴν οἰκίαν ἀφέντες, καὶ ὁδὸν ἐστείλαντο μακρὰν, καὶ ἐλθόντες μετὰ φόβου καὶ τρόμου πολλοῦ προσεκύνησαν. Μιμησώμεθα τοίνυν κἂν τοὺς βαρβάρους ἡμεῖς οἱ τῶν οὐρανῶν πολῖται. Ἐκεῖνοι μὲν γὰρ καὶ ἐπὶ φάτνης ἰδόντες καὶ ἐν καλύβῃ, καὶ οὐδὲν τοιοῦτον ἰδόντες οἷον σὺ νῦν, μετὰ πολλῆς τῆς φρίκης προσῄεσαν: σὺ δὲ οὐκ ἐν φάτνῃ ὁρᾷς, ἀλλ' ἐν θυσιαστηρίῳ, οὐ γυναῖκα κατέχουσαν, ἀλλ' ἱερέα παρεστῶτα, καὶ Πνεῦμα μετὰ πολλῆς τῆς δαψιλείας τοῖς προκειμένοις ἐφιπτάμενον. Οὐχ ἁπλῶς αὐτὸ τοῦτο τὸ σῶμα ὁρᾷς, ὥσπερ ἐκεῖνοι, ἀλλ' οἶσθα αὐτοῦ καὶ τὴν δύναμιν, καὶ τὴν οἰκονομίαν ἅπασαν, καὶ οὐδὲν ἀγνοεῖς τῶν δι' αὐτοῦ τελεσθέντων, μετὰ ἀκριβείας μυσταγωγηθεὶς ἅπαντα. Διαναστήσωμεν τοίνυν ἑαυτοὺς καὶ φρίξωμεν, καὶ πολλῷ τῶν βαρβάρων ἐκείνων πλείονα ἐπιδειξώμεθα τὴν εὐλάβειαν, ἵνα μὴ ἁπλῶς, μηδὲ ὡς ἔτυχε προσελθόντες, πῦρ ἐπὶ τὴν ἑαυτῶν σωρεύσωμεν κεφαλήν. Ταῦτα δὲ λέγω, οὐχ ἵνα μὴ προσίωμεν, ἀλλ' ἵνα μὴ ἁπλῶς προσίωμεν. Ὥσπερ γὰρ τὸ ὡς ἔτυχε προσιέναι, κίνδυνος, οὕτω τὸ μὴ κοινωνεῖν τῶν μυστικῶν δείπνων ἐκείνων, λιμὸς καὶ θάνατος. Αὕτη γὰρ ἡ τράπεζα τῆς ψυχῆς ἡμῶν τὰ νεῦρα, τῆς διανοίας ὁ σύνδεσμος, τῆς παῤῥησίας ἡ ὑπόθεσις, ἡ ἐλπὶς, ἡ σωτηρία, τὸ φῶς, ἡ ζωή. Μετὰ ταύτης ἀπελθόντες ἐκεῖ τῆς θυσίας, ἐν παῤῥησίᾳ πολλῇ τῶν ἱερῶν ἐπιβησόμεθα προθύρων, ὥσπερ τισὶν ὅπλοις χρυσοῖς περιπεφραγμένοι πάντοθεν. Καὶ τί λέγω τὰ μέλλοντα; Ἐνταῦθα γάρ σοι τὴν γῆν οὐρανὸν ποιεῖ τουτὶ τὸ μυστήριον. Ἀναπέτασον γοῦν τοῦ οὐρανοῦ τὰς πύλας, καὶ διάκυψον: μᾶλλον δὲ οὐχὶ τοῦ οὐρανοῦ, ἀλλὰ τοῦ οὐρανοῦ τῶν οὐρανῶν, καὶ τότε ὄψει τὸ εἰρημένον. Τὸ γὰρ πάντων ἐκεῖ τιμιώτερον, τοῦτό σοι ἐπὶ τῆς γῆς δείξω κείμενον. Ὥσπερ γὰρ ἐν τοῖς βασιλείοις τὸ πάντων σεμνότερον, οὐ τοῖχοι, οὐκ ὄροφος χρυσοῦς, ἀλλὰ τὸ βασιλικὸν σῶμα τὸ καθήμενον ἐπὶ τοῦ θρόνου: οὕτω καὶ ἐν τοῖς οὐρανοῖς τὸ τοῦ βασιλέως σῶμα. Ἀλλὰ τοῦτό σοι νῦν ἔξεστιν ἐπὶ γῆς ἰδεῖν. Οὐ γὰρ ἀγγέλους οὐδὲ ἀρχαγγέλους οὐδὲ οὐρανοὺς καὶ οὐρανοὺς οὐρανῶν, ἀλλ' αὐτὸν τὸν τούτων σοι δείκνυμι Δεσπότην. Εἶδες πῶς τὸ πάντων τιμιώτερον ὁρᾷς ἐπὶ γῆς; καὶ οὐχ ὁρᾷς μόνον, ἀλλὰ καὶ ἅπτῃ; καὶ οὐχ ἅπτῃ μόνον, ἀλλὰ καὶ ἐσθίεις, καὶ λαβὼν οἴκαδε ἀναχωρεῖς; Ἀπόσμηχε τοίνυν τὴν ψυχὴν, παρασκεύαζε τὴν διάνοιαν πρὸς τὴν τούτων τῶν μυστηρίων ὑποδοχήν. Καὶ γὰρ εἰ παιδίον βασιλικὸν μετὰ τοῦ κόσμου καὶ τῆς ἁλουργίδος καὶ τοῦ διαδήματος ἐνεχειρίσθης φέρειν, πάντα ἂν ἔῤῥιψας τὰ ἐν τῇ γῇ: νυνὶ δὲ οὐ παιδίον ἀνθρώπου βασιλικὸν, ἀλλ' αὐτὸν τὸν μονογενῆ λαμβάνων τοῦ Θεοῦ Παῖδα, οὐ φρίττεις, εἰπέ μοι, καὶ πάντα τὸν τῶν βιωτικῶν ἐκβάλλεις ἔρωτα, καὶ τῷ κόσμῳ καλλωπίζῃ μόνον ἐκείνῳ, ἀλλ' ἔτι πρὸς τὴν γῆν ὁρᾷς, καὶ χρημάτων ἐρᾷς καὶ πρὸς χρυσὸν ἐπτόησαι; καὶ τίνα ἂν σχοίης συγγνώμην; ποίαν ἀπολογίαν; Οὐκ οἶσθα πῶς ἅπασαν τὴν βιωτικὴν πολυτέλειαν ἀποστρέφεταί σου ὁ Δεσπότης; οὐ διὰ τοῦτο ἐν φάτνῃ ἐτέθη τεχθεὶς, καὶ μητέρα ἔλαβεν εὐτελῆ; οὐ διὰ τοῦτο ἐκείνῳ τῷ πρὸς καπηλείαν βλέποντι ἔλεγεν: Ὁ δὲ Υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ; Τί δὲ οἱ μαθηταί; οὐ τὸν αὐτὸν διετήρουν νόμον, εἰς τὰς τῶν πενήτων οἰκίας καταγόμενοι, καὶ ὁ μὲν πρὸς βυρσέα, ὁ δὲ πρὸς σκηνοῤῥάφον κατέλυον καὶ πρὸς τὴν πορφυροπώλιδα; οὐ γὰρ οἰκίας περιφάνειαν, ἀλλὰ ψυχῶν ἀρετὰς ἐπεζήτουν. Τούτους τοίνυν καὶ ἡμεῖς ζηλώσωμεν: τὰ μὲν κάλλη τῶν κιόνων καὶ τῶν μαρμάρων παρατρέχοντες, ζητοῦντες δὲ τὰς ἄνω μονὰς, καὶ πάντα τῦφον τὸν ἐνταῦθα πατήσωμεν μετὰ τῆς τῶν χρημάτων ἐπιθυμίας, καὶ ὑψηλὸν λάβωμεν φρόνημα. Ἂν γὰρ νήφωμεν, οὐδὲ ὁ κόσμος ἡμῶν οὗτος ἄξιος, μήτι γε στοαὶ καὶ περίπατοι. Διὸ, παρακαλῶ, τὴν ψυχὴν τὴν ἑαυτῶν καλλωπίζωμεν, τὴν οἰκίαν ταύτην κατασκευάζωμεν, ἣν καὶ λαβόντες ἀπελευσόμεθα, ἵνα καὶ τῶν αἰωνίων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς.