Homily XXVI.

John iii. 6

“That which is born of the flesh is flesh: and that which is born of the Spirit is spirit.”

[1.] Great mysteries are they, of which the Only-begotten Son of God has counted us worthy; great, and such as we were not worthy of, but such as it was meet for Him to give. For if one reckon our desert, we were not only unworthy of the gift, but also liable to punishment and vengeance; but He, because He looked not to this, not only delivered us from punishment, but freely gave us a life much more bright677   al. “precious.” than the first, introduced us into another world, made us another creature; “If any man be in Christ,” saith Paul, “he is a new creature.” ( 2 Cor. v. 17.) What kind of “new creature”? Hear Christ Himself declare; “Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God.” Paradise was entrusted to us, and we were shown unworthy to dwell even there, yet He hath exalted us to heaven. In the first things we were found unfaithful, and He hath committed to us greater; we could not refrain from a single tree, and He hath provided for us the delights678   τρυφὴν. above; we kept not our place in Paradise, and He hath opened to us the doors of heaven. Well said Paul, “O the depth of the riches, both of the wisdom and knowledge of God!” ( Rom. xi. 33.) There is no longer a mother, or pangs, or sleep, or coming together, and embracings of bodies; henceforth all the fabric679   κατασκευὴ. of our nature is framed above, of the Holy Ghost and water. The water is employed, being made the Birth to him who is born; what the womb is to the embryo, the water is to the believer; for in the water he is fashioned and formed. At first it was said, “Let the waters bring forth the creeping things that have life” ( Gen. i. 20 , LXX.); but from the time that the Lord entered the streams of Jordan, the water no longer gives forth the “creeping thing that hath life,” but reasonable and Spirit-bearing souls; and what has been said of the sun, that he is “as a bridegroom coming out of his chamber” ( Ps. xviii. 6 ), we may now rather say of the faithful, for they send forth rays far brighter than he. That which is fashioned in the womb requires time, not so that in water, but all is done in a single moment. Here our life is perishable, and takes its origin from the decay of other bodies; that which is to be born comes slowly, (for such is the nature of bodies, they acquire perfection by time,) but it is not so with spiritual things. And why? Because the things made are formed perfect from the beginning.

When Nicodemus still hearing these things was troubled, see how Christ partly opens to him the secret of this mystery, and makes that clear which was for a while obscure to him. “That which is born,” saith He, “of the flesh is flesh; and that which is born of the Spirit is spirit.” He leads him away from all the things of sense, and suffers him not vainly to pry into the mysteries revealed with his fleshly eyes; “We speak not,” saith He, “of flesh, but of Spirit, O Nicodemus,” (by this word He directs him heavenward for a while,) “seek then nothing relating to things of sense; never can the Spirit appear to those eyes, think not that the Spirit bringeth forth the flesh.” “How then,” perhaps one may ask, “was the Flesh of the Lord brought forth?” Not of the Spirit only, but of flesh; as Paul de clares, when he says, “Made of a woman, made under the Law” ( Gal. iv. 4 ); for the Spirit fashioned Him not indeed out of nothing, (for what need was there then of a womb?) but from the flesh of a Virgin. How, I cannot explain unto you; yet it was done, that no one might suppose that what was born is alien to our nature. For if even when this has taken place there are some who disbelieve in such a birth, into what impiety would they not have fallen had He not partaken of the Virgin’s flesh.

“That which is born680   or, “begotten.” of the Spirit is spirit.” Seest thou the dignity of the Spirit? It appears performing the work of God; for above he said of some, that, “they were begotten of God,” ( c. i. 13 ,) here He saith, that the Spirit begetteth them.

“That which is born of the Spirit is spirit.” His meaning is of this kind; “He that is born681   or, “begotten.” of the Spirit is spiritual.” For the Birth which He speaks of here is not that according to essence,682   οὐσίαν. but according to honor and grace. Now if the Son is so born also, in what shall He be superior to men so born? And how is He, Only-begotten? For I too am born of God, though not of His Essence, and if He also is not of His Essence, how in this respect does He differ from us? Nay, He will then be found to be inferior to the Spirit; for birth of this kind is by the grace of the Spirit. Needs He then the help of the Spirit that He may continue a Son? And in what do these differ from Jewish doctrines?

Christ then having said, “He that is born of the Spirit is spirit,” when He saw him again confused, leads His discourse to an example from sense, saying,

Ver. 7, 8. “Marvel not that I said unto thee, Ye must be born again.683   or, “from above.” The wind bloweth where it listeth.”

For by saying, “Marvel not,” He indicates the confusion of his soul, and leads him to something lighter than body. He had already led him away from fleshly things, by saying, “That which is born of the Spirit is spirit”; but when Nicodemus knew not what “that which is born of the Spirit is spirit” meant, He next carries him to another figure, not bringing him to the density of bodies, nor yet speaking of things purely incorporeal, (for had he heard he could not have received this,) but having found a something between what is and what is not body, namely, the motion of the wind, He brings him to that next. And He saith of it,

“Thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth.”

Though He saith, “it bloweth where it listeth,” He saith it not as if the wind had any power of choice, but declaring that its natural motion cannot be hindered, and is with power. For Scripture knoweth how to speak thus of things without life, as when it saith, “The creature was made subject to vanity, not willingly.” ( Rom. viii. 20.) The expression therefore, “bloweth where it listeth,” is that of one who would show that it cannot be restrained, that it is spread abroad everywhere, and that none can hinder its passing hither and thither, but that it goes abroad with great might, and none is able to turn aside its violence.

[2.] “And thou hearest its voice,”684   φωνὴν. (that is, its rustle, its noise,) “but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit.”

Here is the conclusion of the whole matter. “If,” saith He, “thou knowest not how to explain the motion nor the path of this wind685   or, “spirit.” which thou perceivest by hearing and touch, why art thou over-anxious about the working of the Divine Spirit, when thou understandest not that of the wind, though thou hearest its voice?” The expression, “bloweth where it listeth,” is also used to establish the power of the Comforter; for if none can hold the wind, but it moveth where it listeth, much less will the laws of nature, or limits of bodily generation, or anything of the like kind, be able to restrain the operations of the Spirit.

That the expression, “thou hearest its voice,” is used respecting the wind, is clear from this circumstance; He would not, when conversing with an unbeliever and one unacquainted with the operation of the Spirit, have said, “Thou hearest its voice.” As then the wind is not visible, although it utters a sound, so neither is the birth of that which is spiritual visible to our bodily eyes; yet the wind is a body, although a very subtle one; for whatever is the object of sense is body. If then you do not complain because you cannot see this body, and do not on this account disbelieve, why do you, when you hear of “the Spirit,” hesitate and demand such exact accounts, although you act not so in the case of a body? What then doth Nicodemus? still he continues in his low Jewish opinion, and that too when so clear an example has been mentioned to him. Wherefore when he again says doubtingly,

Ver. 9, 10. “How can these things be?” Christ now speaks to him more chidingly; “Art thou a master in Israel, and knowest not these things?”

Observe how He nowhere accuses the man of wickedness, but only of weakness and simplicity. “And what,” one may ask, “has this birth in common with Jewish matters?” Tell me rather what has it that is not in common with them? For the first-created man, and the woman formed from his side, and the barren women, and the things accomplished by water, I mean what relates to the fountain on which Elisha made the iron tool to swim, to the Red Sea which the Jews passed over, to the pool which the Angel troubled, to Naaman the Syrian who was cleansed in Jordan, all these proclaimed beforehand, as by a figure, the Birth and the purification which were to be. And the words of the Prophet allude to the manner of this Birth, as, “It shall be announced unto the Lord a generation which cometh, and they shall announce His righteousness unto a people that shall be born, whom the Lord hath made” ( Ps. xxii. 30; xxx. 31 , LXX.); and, “Thy youth shall be renewed as an eagle’s” ( Ps. ciii. 5 , LXX.); and, “Shine, O Jerusalem; behold, Thy King cometh!” ( Isa. lx. 1; Zech. ix. 9 ); and, “Blessed are they whose iniquities are forgiven.” ( Ps. xxxii. 1 , LXX.) Isaac also was a type of this Birth. For tell me, Nicodemus, how was he born? was it according to the law of nature? By no means; the mode of his generation was midway between this of which we speak and the natural; the natural, because he was begotten by cohabitation; the other, because he was begotten not of blood,686   lit “of bloods,” as in c. i. 13. (but by the will of God.) I shall show that these figures687   τρόποι. proclaimed beforehand not only this birth, but also that from the Virgin. For, because no one would easily have believed that a virgin could bear a child, barren women first did so, then such as were not only barren, but aged also. That a woman should be made from a rib was indeed far more wonderful than that the barren should conceive; but because that was of early and old time, another figure, new and fresh, was given, that of the barren women; to prepare the way for belief in the Virgin’s travail. To remind him then of these things, Jesus said, “Art thou a master in Israel, and knowest not these things?”

Ver. 11. “We speak that We do know, and testify that We have seen, and none receiveth688   οὐ λαμβάνετε, G. T. Our witness.”

This He added, making His words credible by another argument, and condescending in His speech to the other’s infirmity.

[3.] And what is this that He saith, “We speak that We do know, and testify that We have seen”? Because with us the sight is the most trustworthy of the senses, and if we desire to gain a person’s belief, we speak thus, that we saw it with our eyes, not that we know it by hearsay; Christ therefore speaks to him rather after the manner of men, gaining belief for His words by this means also. And that this is so, and that He desires to establish nothing else, and refers not to sensual vision, is clear from this; after saying, “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit,” He adds, “We speak that we do know, and testify that we have seen.” Now this (of the Spirit) was not yet born689   or, “begotten.” ; how then saith He, “what we have seen”? Is it not plain that He speaks of a knowledge not otherwise than exact?

“And none receiveth our witness.” The expression “we know,” He uses then either concerning Himself and His Father, or concerning Himself alone; and “no man receiveth,” is the expression not of one displeased, but of one who declares a fact: for He said not, “What can be more senseless than you who receive not what is so exactly declared by us?” but displaying all gentleness, both by His works and His words, He uttered nothing like this; mildly and kindly He foretold what should come to pass, so guiding us too to all gentleness, and teaching us when we converse with any and do not persuade them, not to be annoyed or made savage; for it is impossible for one out of temper to accomplish his purpose, he must make him to whom he speaks still more incredulous. Wherefore we must abstain from anger, and make our words in every way credible by avoiding not only wrath, but also loud speaking690   lit. “shouting.” for loud speaking is the fuel of passion.

Let us then bind691   lit. “tie the feet of.” the horse, that we may subdue the rider; let us clip the wings of our wrath, so the evil shall no more rise to a height. A keen passion is anger, keen, and skillful to steal our souls; therefore we must on all sides guard against its entrance. It were strange that we should be able to tame wild beasts, and yet should neglect our own savage minds. Wrath is a fierce fire, it devours all things; it harms the body, it destroys the soul, it makes a man deformed 692   or, “unpleasing.” and ugly to look upon; and if it were possible for an angry person to be visible to himself at the time of his anger, he would need no other admonition, for nothing is more displeasing than an angry countenance. Anger is a kind of drunkenness, or rather it is more grievous than drunkenness, and more pitiable than (possession of) a dæmon. But if we be careful not to be loud in speech,693   κράζειν. we shall find this the best path to sobriety of conduct.694   φιλοσοφίαν. And therefore Paul would take away clamor as well as anger, when he says, “Let all anger and clamor be put away from you.” ( Eph. iv. 31.) Let us then obey this teacher of all wisdom, and when we are wroth with our servants, let us consider our own trespasses, and be ashamed at their forbearance. For when thou art insolent, and thy servant bears thy insults in silence, when thou actest unseemly, he like a wise man, take this instead of any other warning. Though he is thy servant, he is still a man, has an immortal soul, and has been honored with the same gifts as thee by your common Lord. And if he who is our equal in more important and more spiritual things, on account of some poor and trifling human superiority so meekly bears our injuries, what pardon can we deserve, what excuse can we make, who cannot, or rather will not, be as wise through fear of God, as he is through fear of us? Considering then all these things, and calling to mind our own transgressions, and the common nature of man, let us be careful at all times to speak gently, that being humble in heart we may find rest for our souls, both that which now is, and that which is to come; which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.

ΟΜΙΛΙΑ ΚϚʹ. Τὸ γεγεννημένον ἐκ τῆς σαρκὸς, σάρξ ἐστι: καὶ τὸ γεγεννημένον ἐκ τοῦ Πνεύματος, πνεῦμά ἐστιν. αʹ. Μεγάλων ἡμᾶς μυστηρίων κατηξίωσεν ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ: μεγάλων, καὶ οἵων ἡμεῖς οὐκ ἦμεν ἄξιοι, ἀλλ' οἵων αὐτῷ παρέχειν πρέπον ἦν. Ἂν μὲν γὰρ τὴν ἀξίαν τὴν ἡμετέραν λογίσηταί τις, οὐ μόνον τῆς δωρεᾶς ἦμεν ἀνάξιοι, ἀλλὰ καὶ κολάσεως ὑπεύθυνοι καὶ τιμωρίας. Ἐπειδὴ δὲ οὐ πρὸς τοῦτο εἶδεν, οὐ μόνον κολάσεως ἀπήλλαξεν, ἀλλὰ καὶ ζωὴν ἐχαρίσατο πολλῷ τῆς προτέρας λαμπροτέραν, εἰς ἄλλον ἡμᾶς εἰσήγαγε κόσμον, ἑτέραν ἐδημιούργησε κτίσιν: Εἴ τις γὰρ ἐν Χριστῷ καινὴ κτίσις, φησί. Ποία καινὴ κτίσις; Ἄκουσον αὐτοῦ λέγοντος: Ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ. Παράδεισον ἐπιστεύθημεν, καὶ οὐδὲ τῆς ἐν αὐτῷ διαγωγῆς ἐφάνημεν ἄξιοι, καὶ εἰς τοὺς οὐρανοὺς ἡμᾶς ἀνήγαγεν. Ἐν τοῖς πρώτοις οὐχ εὑρέθημεν πιστοὶ, καὶ μείζονα ἐνεχείρισεν: ἑνὸς ἀποσχέσθαι ξύλου οὐκ ἰσχύσαμεν, καὶ τὴν ἄνω παρέσχε τρυφήν: ἐν παραδείσῳ οὐκ ἐκαρτερήσαμεν, καὶ τοὺς οὐρανοὺς ἡμῖν ἀνεπέτασεν. Εἰκότως ἔλεγεν ὁ Παῦλος: Ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως Θεοῦ. Οὐκ ἔτι μήτηρ, οὐκ ἔτι ὠδῖνες, οὔτε ὕπνοι, καὶ συνουσίαι καὶ περιπλοκαὶ σωμάτων: ἄνω λοιπὸν ὑφαίνεται τῆς ὑμετέρας φύσεως ἡ κατασκευὴ, ἀπὸ Πνεύματος ἁγίου καὶ ὕδατος. Τὸ δὲ ὕδωρ παρείληπται, τόκος τῷ τικτομένῳ γινόμενον. Ὅπερ γάρ ἐστιν ἡ μήτρα τῷ ἐμβρύῳ, τοῦτο τῷ πιστῷ τὸ ὕδωρ: ἐν γὰρ τῷ ὕδατι διαπλάττεται καὶ μορφοῦται. Τὸ μὲν γὰρ πρῶτον ἐλέγετο: Ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν: ἐξ οὗ δὲ ἐπέβη τῶν Ἰορδάνου ῥείθρων ὁ Δεσπότης, οὐκ ἔτι ἑρπετὰ ψυχῶν ζωσῶν, ἀλλὰ ψυχὰς λογικὰς καὶ πνευματοφόρους τὸ ὕδωρ ἀναδίδωσι. Καὶ ὃ περὶ τοῦ ἡλίου εἴρηται, ὅτι Ὡς νυμφίος ἐκπορευόμενος ἐκ παστοῦ αὐτοῦ, τοῦτο περὶ τῶν πιστῶν καιρὸς ἂν εἴη μᾶλλον εἰπεῖν. Πολλῷ γὰρ φαιδροτέρας ἀφιᾶσι τὰς ἀκτῖνας ἐκείνου. Ἀλλὰ τὸ μὲν ἐν τῇ μήτρᾳ διαπλαττόμενον, χρόνου δεῖται: ἐν τῷ ὕδατι δὲ οὐχ οὕτως, ἀλλ' ἐν μιᾶ ῥοπῇ πάντα γίνεται. Ἔνθα μὲν γὰρ ἐπίκηρος ἡ ζωὴ καὶ ἀπὸ σωματικῆς φθορᾶς ἔχει τὴν ἀρχὴν, βραδύνει τὸ τικτόμενον, (τοιαύτη γὰρ τῶν σωμάτων ἡ φύσις: χρόνῳ προσλαμβάνει τὸ τέλειον): ἐπὶ δὲ τῶν πνευματικῶν οὐχ οὕτω. Τί δήποτε; Ὅτι τέλεια ἐξ ἀρχῆς κατασκευάζεται τὰ γινόμενα. Ἀλλ' ἐπειδὴ ὁ Νικόδημος ἀκούων ταῦτα συνεχῶς ἐταράττετο, ὅρα πῶς αὐτῷ παρανοίγει τὸ ἀπόῤῥητον τοῦ μυστηρίου τούτου, καὶ σαφὲς ἐργάζεται τὸ ἀσαφὲς ἐκείνῳ τέως, Τὸ γεγεννημένον, λέγων, ἐκ τῆς σαρκὸς, σάρξ ἐστι: τὸ δὲ γεγεννημένον ἐκ τοῦ Πνεύματος, πνεῦμά ἐστιν. Ἀπάγει τῶν αἰσθητῶν αὐτὸν ἁπάντων, καὶ οὐκ ἀφίησι τοῖς ὀφθαλμοῖς τούτοις περιεργάσασθαι τὴν μυσταγωγίαν. Οὐ γὰρ περὶ σαρκὸς διαλεγόμεθα, φησὶν, ἀλλὰ περὶ Πνεύματος, ὦ Νικόδημε. Τέως αὐτὸν τῷ λόγῳ τούτῳ πρὸς τὸ ἄνω παρέπεμψε. Μηδὲν τοίνυν τῶν αἰσθητῶν ἐπιζήτει: τὸ γὰρ Πνεῦμα οὐκ ἂν φανείη τοῖς ὀφθαλμοῖς τούτοις: μηδὲ νόμιζε, ὅτι σάρκα τίκτει τὸ Πνεῦμα. Πῶς οὖν, ἴσως εἴποι ἄν τις, ἡ τοῦ Κυρίου σὰρξ ἐτέχθη; Οὐκ ἀπὸ Πνεύματος μόνον, ἀλλὰ καὶ ἀπὸ σαρκός. Διὸ καὶ τοῦτο δηλῶν ὁ Παῦλος ἔλεγε: Γενόμενος ἐκ γυναικὸς, γενόμενος ὑπὸ νόμον. Τὸ μὲν γὰρ Πνεῦμα αὐτὸν διέπλασεν οὕτως, οὐ μὴν ἐξ οὐκ ὄντων: ἐπεὶ τί ἔδει τῆς μήτρας; ἀλλ' ἐκ τῆς σαρκὸς τῆς παρθενικῆς: τὸ δὲ, πῶς, οὐ δύναμαι ἑρμηνεύειν. Τοῦτο δὲ γέγονεν, ἵνα μή τις ἀλλότριον τῆς ἡμετέρας εἶναι νομίσῃ φύσεως τὸ τικτόμενον. Εἰ γὰρ τούτου γενομένου εἰσί τινες οἳ διαπιστοῦσι τῇ τοιαύτῃ γεννήσει, εἰ μὴ τῆς σαρκὸς ἐκοινώνησε τῆς παρθενικῆς, ποῦ οὐκ ἂν ἐξέπεσαν ἀσεβείας οὗτοι; Τὸ γεγεννημένον ἐκ τοῦ Πνεύματος, πνεῦμά ἐστιν. Ὁρᾷς Πνεύματος ἀξίαν; Τὸ γὰρ τοῦ Θεοῦ ἔργον φαίνεται ποιοῦν. Ἀνωτέρω μὲν οὖν ἔλεγεν, ὅτι Ἐκ τοῦ Θεοῦ ἐγεννήθησαν: ἐνταῦθα δὲ, ὅτι τὸ Πνεῦμα αὐτοὺς γεννᾷ. Τὸ γεγεννημένον, φησὶν, ἐκ τοῦ Πνεύματος, πνεῦμά ἐστιν. Ὃ δὲ λέγει τοιοῦτόν ἐστιν: Ὁ γεγεννημένος ἐκ τοῦ Πνεύματος, πνευματικός ἐστι. Γέννησιν γὰρ ἐνταῦθα οὐ τὴν κατ' οὐσίαν λέγει, ἀλλὰ τὴν κατὰ τιμὴν καὶ χάριν. Εἰ τοίνυν καὶ ὁ Υἱὸς οὕτω γεγέννηται, τί πλέον ἕξει τῶν ἀνθρώπων τῶν οὕτω γεγεννημένων; πῶς δὲ μονογενής ἐστι; Καὶ γὰρ καὶ ἐγὼ ἐκ Θεοῦ γεγέννημαι, ἀλλ' οὐκ ἐκ τῆς οὐσίας αὐτοῦ. Εἰ τοίνυν μηδὲ αὐτὸς ἐκ τῆς οὐσίας, τί κατὰ τοῦτο διενήνοχεν ἡμῶν; Εὑρεθήσεται δὲ ἄρα καὶ τοῦ Πνεύματος οὕτως ἐλάττων. Ἡ γὰρ τοιαύτη γέννησις ἐκ τῆς τοῦ Πνεύματος γίνεται χάριτος. Ἆρ' οὖν ἵνα μένῃ Υἱὸς, τῆς παρὰ τοῦ Πνεύματος δεῖται βοηθείας; Καὶ τί ταῦτα Ἰουδαϊκῶν διέστηκε δογμάτων; Εἰπὼν τοίνυν ὁ Χριστὸς, ὅτι ὁ γεγεννημένος ἐκ τοῦ Πνεύματος, πνεῦμά ἐστιν: ἐπειδὴ θορυβούμενον πάλιν εἶδεν, ἐπὶ αἰσθητὸν παράδειγμα ἄγει τὸν λόγον. Μὴ θαυμάσῃς γὰρ, φησὶν, ὅτι εἶπόν σοι, ὅτι δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν. Τὸ πνεῦμα ὅπου θέλει πνέει. Τῷ γὰρ εἰπεῖν, Μὴ θαυμάσῃς, δείκνυσιν αὐτοῦ τὸν θόρυβον τῆς ψυχῆς, καὶ ἐπὶ τὸ λεπτότερον αὐτὸν ἄγει τῶν σωμάτων. Τῶν μὲν γὰρ σαρκικῶν ἀπήγαγεν εἰπὼν, Τὸ γεγεννημένον ἐκ τοῦ Πνεύματος, πνεῦμά ἐστιν. Ἐπειδὴ δὲ οὐκ ᾔδει τί ποτε ἐστὶν ὅ φησιν, Τὸ γεγεννημένον ἐκ τοῦ Πνεύματος, πνεῦμά ἐστιν, λοιπὸν αὐτὸν πρὸς ἑτέραν μεταφέρει εἰκόνα, οὔτε εἰς τὴν τῶν σωμάτων ἄγων παχύτητα, οὔτε περὶ ἀσωμάτων καθαρῶς διαλεγόμενος (οὐδὲ γὰρ ἐδύνατο ἀκούων χωρεῖν ἐκεῖνος), ἀλλ' εὑρών τι μέσον σώματός τε καὶ ἀσωμάτου, τὴν τοῦ ἀνέμου φορὰν, ἐντεῦθεν αὐτὸν ἀνάγει. Περὶ γὰρ αὐτοῦ φησὶν, ὅτι Τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλ' οὐκ οἶδας πόθεν ἔρχεται, καὶ ποῦ ὑπάγει. Εἰ δὲ λέγει, Ὅπου θέλει πνεῖ, οὐχ ὡς προαίρεσίν τινα τοῦ ἀνέμου ἔχοντος λέγει τοῦτο, ἀλλὰ τὴν ἀπὸ φύσεως φορὰν τὴν ἀκώλυτον καὶ μετ' ἐξουσίας γινομένην δηλῶν. Οἶδε γὰρ ἡ Γραφὴ καὶ περὶ τῶν ἀψύχων οὕτω διαλέγεσθαι, ὡς ὅταν λέγῃ: Τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη οὐχ ἑκοῦσα. Τὸ οὖν, Ὅπου θέλει πνεῖ, τὸ ἀκάθεκτόν ἐστι δηλοῦντος, καὶ ὅτι διαχεῖται πανταχοῦ, καὶ ὁ κωλύων οὐδεὶς τῇδε κἀκεῖσε φέρεσθαι: ἀλλὰ μετὰ πολλῆς τῆς ἐξουσίας σκεδάννυται, καὶ οὐδεὶς ὁ ἰσχύων παρατρέψαι τὴν ῥύμην αὐτοῦ. βʹ. Καὶ τὴν φωνὴν αὐτοῦ ἀκούεις: τουτέστι, τὸν πάταγον, τὸν κτύπον: ἀλλ' οὐκ οἶδας πόθεν ἔρχεται, καὶ ποῦ ὑπάγει. Οὕτως ἐστὶ πᾶς ὁ γεγεννημένος ἐκ τοῦ Πνεύματος. Ἐνταῦθά ἐστι τὸ συμπέρασμα ἅπαν. Εἰ γὰρ τούτου, φησὶ, τοῦ πνεύματος, οὗ τὴν αἴσθησιν δέχῃ τῇ ἀκοῇ καὶ τῇ ἁφῇ, τὴν ὁρμὴν ἑρμηνεῦσαι οὐκ οἶδας, οὐδὲ τὴν ὁδόν: πῶς τὴν ἀπὸ τοῦ θείου Πνεύματος ἐνέργειαν περιεργάζῃ, τὴν τοῦ ἀνέμου οὐκ ἐπιστάμενος, καίτοι φωνὴν ἀκούων; Τὸ τοίνυν, Ὅπου θέλει πνεῖ, καὶ πρὸς παράστασιν τῆς τοῦ Παρακλήτου εἴρηται ἐξουσίας. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Εἰ γὰρ τοῦτο οὐδεὶς κατέχει, ἀλλ' ὅπου θέλει φέρεται: πολλῷ μᾶλλον τὴν τοῦ Πνεύματος ἐνέργειαν οὐ φύσεως δυνήσονται νόμοι κατασχεῖν, οὐχ ὅροι σωματικῆς γεννήσεως, οὐκ ἄλλο τῶν τοιούτων οὐδέν. Ὅτι δὲ περὶ ἀνέμου εἴρηται τὸ Τὴν φωνὴν αὐτοῦ ἀκούεις, δῆλον ἐκεῖθεν. Οὐ γὰρ ἂν ἀπίστῳ διαλεγόμενος, καὶ οὐκ εἰδότι τοῦ Πνεύματος τὴν ἐνέργειαν εἶπε, Τὴν φωνὴν αὐτοῦ ἀκούεις. Ὥσπερ οὖν ὁ ἄνεμος οὐ φαίνεται, καίτοι γε φωνὴν διδούς: οὕτως οὐδὲ ἡ τοῦ πνευματικοῦ φαίνεται γέννησις ὀφθαλμοῖς σώματος, καίτοι γε σῶμα ὁ ἄνεμος, εἰ καὶ λεπτότατον τὸ γὰρ αἰσθήσει ὑποβαλλόμενον, σῶμα. Εἰ τοίνυν τὸ σῶμα οὐκ ἀσχάλλεις ὅτι μὴ ὁρᾷς, οὐδὲ ἀπιστεῖς διὰ τοῦτο, τί δήποτε περὶ τοῦ Πνεύματος ἀκούων ἰλιγγιᾷς, καὶ τοσαύτας ἀπαιτεῖς εὐθύνας, ἐπὶ σώματος τοῦτο οὐ ποιῶν; Τί οὖν ὁ Νικόδημος; Ἔτι ἐπὶ τῆς Ἰουδαϊκῆς εὐτελείας μένει, καὶ ταῦτα παραδείγματος οὕτω σαφῶς λεχθέντος αὐτῷ. Ὧ| καὶ ἀπορητικῶς πάλιν εἰπόντι, Πῶς δύναται ταῦτα γενέσθαι; λοιπὸν πληκτικώτερον πρὸς αὐτὸν ὁ Χριστὸς διαλέγεται, Σὺ εἶ ὁ διδάσκαλος, λέγων, τοῦ Ἰσραὴλ, καὶ ταῦτα οὐ γινώσκεις; Ὅρα πῶς οὐδαμοῦ πονηρίαν κατηγορεῖ τοῦ ἀνδρὸς, ἀλλ' εὐήθειαν καὶ ἀφέλειαν μᾶλλον. Καὶ τί κοινὸν αὕτη πρὸς τὰ Ἰουδαϊκὰ ἡ γέννησις ἔχει; εἴποι τις ἄν. Τί γὰρ οὐ κοινὸν, εἰπέ μοι; Ὅ τε γὰρ πρῶτος γενόμενος ἄνθρωπος, ἥ τε ἀπὸ τῆς πλευρᾶς γενομένη γυνὴ, καὶ αἱ στεῖραι, καὶ τὰ διὰ τῶν ὑδάτων ἐπιτελεσθέντα, λέγω δὲ τὰ κατὰ τὴν πηγὴν ἐξ ἧς ὁ Ἑλισσαῖος τὸ σιδήριον ἐμετεώρισε, τὰ κατὰ τὴν Ἐρυθρὰν θάλασσαν ἣν διέβησαν οἱ Ἰουδαῖοι, τὰ κατὰ τὴν κολυμβήθραν ἣν ὁ ἄγγελος ἐκίνει, τὰ κατὰ τὸν Σύρον Νεεμὰν τὸν ἐν τῷ Ἰορδάνῃ καθαρθέντα: ταῦτα πάντα τὴν γέννησιν καὶ τὸν καθαρμὸν τὸν μέλλοντα ἔσεσθαι, ὡς ἐν τύπῳ προανεφώνει. Καὶ τὰ παρὰ τῶν προφητῶν εἰρημένα τοῦτον αἰνίττεται τῆς γεννήσεως τὸν τρόπον: οἷον τὸ Ἀναγγελήσεται τῷ Κυρίῳ γενεὰ ἡ ἐρχομένη, καὶ ἀναγγελοῦσι τὴν δικαιοσύνην αὐτοῦ λαῷ τῷ τεχθησομένῳ, ὃν ἐποίησεν ὁ Κύριος: τὸ Ἀνακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου: τὸ Φωτίζου Ἱερουσαλήμ: ἰδοὺ ὁ βασιλεύς σου ἔρχεται: τὸ Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι. Καὶ ὁ Ἰσαὰκ δὲ τύπος ἦν τῆς γεννήσεως ταύτης. Εἰπὲ γὰρ, ὦ Νικόδημε, πῶς ἐκεῖνος ἐτέχθη; ἆρα νόμῳ φύσεως; Οὐδαμῶς. Οὕτω μέσος ὁ τρόπος ταύτης κἀκείνης τῆς γεννήσεως οὗτος ἦν: ἐκείνης μὲν, ὅτι ἐκ συνουσίας: ταύτης δὲ, ὅτι οὐκ ἐξ αἱμάτων ἐτέχθη. Ἐγὼ δὲ δείκνυμι ὅτι οὐ ταύτην μόνον τὴν γέννησιν, ἀλλὰ καὶ τὴν ἐκ παρθένου προανεφώνουν οὗτοι οἱ τρόποι. Ἐπειδὴ γὰρ οὐκ ἄν τις ῥᾳδίως ἐπίστευσεν ὅτι παρθένος τίκτει, στεῖραι προέλαβον, εἶτα οὐ στεῖραι μόνον, ἀλλὰ καὶ γεγηρακυῖαι. Καίτοι τῆς στείρας πολὺ θαυμαστότερον τὸ ἀπὸ πλευρᾶς γενέσθαι γυναῖκα: ἀλλ' ἐπειδὴ ἐκεῖνο ἀρχαῖον ἦν καὶ παλαιὸν, πάλιν ἄλλος γίνεται τρόπος νέος καὶ πρόσφατος, ὁ τῶν στειρῶν, προοδοποιῶν τῇ πίστει τῆς παρθενικῆς ὠδῖνος. Τούτων οὖν αὐτὸν ἀναμιμνήσκων, ἔλεγε: Σὺ εἶ ὁ διδάσκαλος τοῦ Ἰσραὴλ, καὶ ταῦτα οὐ γινώσκεις; Ὃ οἴδαμεν, λαλοῦμεν, καὶ ὃ ἑωράκαμεν, μαρτυροῦμεν, καὶ τὴν μαρτυρίαν ἡμῶν οὐδεὶς λαμβάνει. Ταῦτα ἐπήγαγε, καὶ ἑτέρωθεν πάλιν ἀξιόπιστον τὸν λόγον ποιῶν, καὶ πρὸς τὴν ἀσθένειαν τὴν ἐκείνου συγκαταβαίνων τῇ λέξει. γʹ. Τί δέ ἐστιν ὅ φησιν: Ὃ οἴδαμεν, λαλοῦμεν, καὶ ὃ ἑωράκαμεν, μαρτυροῦμεν; Ἐπειδὴ καὶ παρ' ἡμῖν ἡ ὄψις ἐστὶ τῶν ἄλλων αἰσθήσεων πιστοτέρα, κἂν βουληθῶμέν τινα πιστώσασθαι, οὕτω λέγομεν, ὅτι τοῖς ὀφθαλμοῖς ἡμῶν ἑωράκαμεν, οὐκ ἐξ ἀκοῆς οἴδαμεν: διὰ τοῦτο καὶ ὁ Χριστὸς ἀνθρωπινώτερον πρὸς αὐτὸν διαλέγεται, τὸν λόγον κἀντεῦθεν πιστούμενος. Καὶ ὅτι τοῦτό ἐστι, καὶ οὐδὲν ἄλλο παραστῆσαι βούλεται, οὐδὲ ὄψιν αἰσθητὴν ἐμφαίνει, δῆλον ἐκεῖθεν. Εἰπὼν γὰρ, Τὸ γεγεννημένον ἐκ τῆς σαρκὸς, σάρξ ἐστι καὶ, Τὸ γεγεννημένον ἐκ τοῦ Πνεύματος, πνεῦμά ἐστιν, ἐπήγαγεν: Ὃ οἴδαμεν, λαλοῦμεν, καὶ ὃ ἑωράκαμεν, μαρτυροῦμεν. Τοῦτο δὲ οὐδέπω γεγεννημένον ἦν. Πῶς οὖν λέγει, Ὃ ἑωράκαμεν; Οὐκ εὔδηλον ὅτι λέγει περὶ τῆς ἀκριβοῦς γνώσεως, καὶ οὐκ ἄλλως ἐχούσης; Καὶ τὴν μαρτυρίαν ἡμῶν οὐδεὶς λαμβάνει. Τὸ μὲν οὖν, Ὃ οἴδαμεν, ἤτοι περὶ ἑαυτοῦ καὶ τοῦ Πατρός φησιν, ἢ περὶ ἑαυτοῦ μόνου: τὸ δὲ, Οὐδεὶς λαμβάνει, οὐ δυσχεραίνοντός ἐστι τὸ ῥῆμα νῦν, ἀλλὰ τὸ γινόμενον ἀπαγγέλλοντος. Οὐ γὰρ εἶπε: Τί δὲ ὑμῶν ἀναισθητότερον γένοιτ' ἂν, οἳ τὰ παρ' ἡμῶν οὕτως ἀκριβῶς ἀπαγγελθέντα οὐ προσίεσθε; ἀλλὰ καὶ διὰ τῶν ἔργων καὶ διὰ τῶν ῥημάτων πᾶσαν ἐπιείκειαν ἐνδεικνύμενος, τούτων μὲν οὐδὲν ἐφθέγξατο, πράως δὲ καὶ ἡμέρως τὸ συμβησόμενον προανεφώνησεν, ἐντεῦθεν εἰς πᾶσαν καὶ ἡμᾶς ἐνάγων πραότητα, καὶ παιδεύων ἡμᾶς, ὅταν πρός τινας διαλεγώμεθα, καὶ μὴ πείθωμεν, μὴ δυσχεραίνειν, μηδὲ ἐκθηριοῦσθαι. Οὐ γὰρ ἔστιν ἀνύσαι τὸν χαλεπαίνοντα, ἀλλὰ καὶ ἀπειθέστερον ἐργάσασθαι μᾶλλον. Διὰ τοῦτο χρὴ τῆς μὲν ὀργῆς ἀπέχεσθαι, πάντοθεν δὲ ἀξιόπιστον ποιεῖν τὸν λόγον, οὐ τῷ μὴ ὀργίζεσθαι μόνον, ἀλλὰ καὶ τῷ μηδὲ κράζειν. Ὕλη γὰρ ὀργῆς ἡ κραυγή. Συμποδίσωμεν τοίνυν τὸν ἵππον, ἵνα καταστρέψωμεν τὸν ἀναβάτην: περικόψωμεν τὰ πτερὰ τοῦ θυμοῦ, καὶ οὐκ ἔτι πρὸς ὕψος ἀρθήσεται τὸ κακόν. Ὀξὺ γὰρ ἡ ὀργὴ πάθος, ὀξὺ, καὶ δεινὸν κλέψαι τὰς ἡμετέρας ψυχάς. Διὰ τοῦτο χρὴ πάντοθεν ἀποφράττειν αὐτῷ τὴν εἴσοδον. Καὶ γὰρ ἄτοπον θηρία μὲν δύνασθαι ἡμεροῦν, τὴν δὲ ἡμετέραν διάνοιαν ἀγριαίνουσαν περιορᾷν. Πῦρ ἐστι σφοδρὸν ὁ θυμὸς πάντα διατρώγων: καὶ γὰρ καὶ σῶμα λυμαίνεται, καὶ ψυχὴν διαφθείρει, καὶ ἀηδῆ κατασκευάζει καὶ αἰσχρὸν ἰδεῖν: καὶ εἰ τὸν ὀργιζόμενον ἦν δυνατὸν ἑαυτῷ δῆλον εἶναι κατὰ τὸν καιρὸν τῆς ὀργῆς, οὐκ ἂν ἑτέρας ἐδεήθη παραινέσεως. Οὐδὲν γὰρ ἀτερπέστερον ὄψεως ὀργιζομένης. Μέθη τις ἐστὶν ἡ ὀργὴ, μᾶλλον δὲ μέθης χαλεπωτέρα, καὶ δαίμονος ἐλεεινοτέρα. Ἀλλ' ἂν μελετήσωμεν μὴ κράζειν, ἀρίστην ὁδὸν φιλοσοφίας εὑρήσομεν. Διὰ τοῦτο ὁ Παῦλος μετὰ τῆς ὀργῆς καὶ τὴν κραυγὴν ἀναιρεῖν γράφει, λέγων: Πᾶσα ὀργὴ καὶ κραυγὴ ἀρθήτω ἀφ' ὑμῶν. Οὐκοῦν πειθώμεθα τῷ πάσης φιλοσοφίας διδασκάλῳ: καὶ ὅταν ὀργιζώμεθα πρὸς τοὺς οἰκέτας, τὰ ἁμαρτήματα τὰ ἑαυτῶν ἐννοῶμεν, καὶ τὴν ἐπιείκειαν αἰσχυνώμεθα τὴν ἐκείνων. Ὅταν γὰρ σὺ ὑβρίζῃς, ἐκεῖνος δὲ σιγῇ φέρῃ τὴν ὕβριν, καὶ σὺ μὲν ἀσχημονῇς, ἐκεῖνος δὲ φιλοσοφῇ, τοῦτο ἀντὶ πάσης δέχου νουθεσίας. Εἰ γὰρ καὶ οἰκέτης ἐστὶν, ἀλλ' ἄνθρωπος καὶ ψυχὴν ἔχων ἀθάνατον, καὶ τοῖς αὐτοῖς παρὰ τοῦ κοινοῦ Δεσπότου τιμηθεὶς δώροις. Εἰ δὲ ὁ ἐν τοῖς μείζοσι καὶ πνευματικωτέροις ὁμότιμος ἡμῖν ὢν, δι' ἀνθρωπίνην τινὰ εὐτελῆ καὶ μικρὰν ὑπεροχὴν οὕτω πράως φέρει τὰ παρ' ἡμῶν, τίνος ἂν εἴημεν συγγνώμης ἄξιοι ἢ ποίας ἀπολογίας ἡμεῖς, οἱ διὰ τὸν τοῦ Θεοῦ φόβον μὴ δυνάμενοι φιλοσοφεῖν, μᾶλλον δὲ οὐ βουλόμενοι, ὥσπερ ἐκεῖνος διὰ τὸν ἡμέτερον; Ταῦτα οὖν ἅπαντα λογιζόμενοι, καὶ τὰ ἁμαρτήματα ἡμῶν ἐννοοῦντες, καὶ τὸ κοινὸν τῆς ἀνθρωπίνης φύσεως, μελετῶμεν ἠρέμα πανταχοῦ φθέγγεσθαι, ἵνα ταπεινοὶ τῇ καρδίᾳ γενόμενοι, ταῖς ψυχαῖς ἡμῶν ἀνάπαυσιν εὕρωμεν, τήν τε παροῦσαν, τήν τε μέλλουσαν: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ δόξα ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.