John Chrysostom, Homilies on the Gospel of Matthew

“And when He was entered into a ship, His disciples followed Him. And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves, but He was asleep.”

Now Luke,1164 Luke viii. 22.to free himself from having the order of time required of him, saith thus, “And it came to pass on a certain day that He went into a ship with His disciples;” and Mark in like manner.1165 See Mark iv. 35. [But Mark is very specific as to time. This event is placed very much out of chronological position in Matthew’s account. But Chrysostom does not discuss such questions with any fullness. Indeed, the order of Matthew seems to have been accepted up to his time. The earliest harmonies were based upon Matthew. Comp. even Augustin, Harmony, Nicene and Post-Nicene Fathers, vol. vi., first series, pp. 67–69, and elsewhere.—R.] But this evangelist not so, but he maintains the order in this place also. For they did not all of them write all things in this way. And these things I have mentioned before, lest any one from the omission should suppose there was a discordance.

The multitudes then He sent on, but the disciples He took with Himself: for the others mention this too. And He took them with Him, not for nought, nor at hazard, but in order to make them spectators of the miracle that was to take place. For like a most excellent trainer, He was anointing them with a view to both objects; as well to be undismayed in dangers, as to be modest in honors. Thus, that they might not be high minded, because having sent away the rest, He retained them, He suffers them to be tossed with the tempest; at once correcting this, and disciplining them to bear trials nobly.

For great indeed were the former miracles too, but this contained also in it a kind of discipline, and that no inconsiderable one, and was a sign akin to that of old.1166 i.e., the miracle at the Red Sea, afterwards mentioned. For this cause He takes the disciples only with Himself. For as, when there was a display of miracles, He suffers the people also to be present; so when trial and terrors were rising up against Him, then He takes with Him none but the champions of the whole world, whom He was to discipline.

And while Matthew merely mentioned that “He was asleep,”1167 See Mark iv. 38. Luke saith that it was “on a pillow;” signifying both His freedom from pride, and to teach us hereby a high degree of austerity.1168 φιλοσοφαν.

The tempest therefore being thoroughly excited, and the sea raging, “They awake Him, saying, Lord, save us: we perish.”1169 Matt. viii. 25. But He rebuked them before He rebuked the sea. Because as I said, for discipline these things were permitted, and they were a type of the temptations that were to overtake them. Yea, for after these things again, He often suffered them to fall into more grievous tempests of fortune,1170 πραγμτων, “of things.”and bare long with them. Wherefore Paul also said, “I would not, brethren, have you ignorant, that we were pressed out of measure beyond strength, insomuch that we despaired even of life;”1171 2 Cor. i. 8, 10.and after this again, “Who delivered us from so great deaths.” Signifying therefore hereby, that they ought to be confident, though the waves rise high, and that He orders all things for good, He first of all reproves them. For indeed their very alarm was a profitable occurrence, that the miracle might appear greater, and their remembrance of the event be rendered lasting. Since when anything strange is about to happen, there are prepared beforehand many things to cause remembrance, lest after the miracle hath passed by, men should sink into forgetfulness.

Thus Moses also first is in fear of the serpent, and not merely in fear, but even with much distress: and then he sees that strange thing come to pass.1172 Exod. iv. 3, 4. So these too, having first looked to perish, were then saved, that having confessed the danger, they might learn the greatness of the miracle.

Therefore also He sleeps: for had He been awake when it happened, either they would not have feared, or they would not have besought Him, or they would not so much as have thought of His being able to do any such thing. Therefore He sleeps, to give occasion for their timidity, and to make their perception of what was happening more distinct. For a man looks not with the same eyes on what happens in the persons of others, as in his own. Therefore since they had seen all benefitted, while themselves had enjoyed no benefit, and were supine (for neither were they lame, nor had they any other such infirmity); and it was meet they should enjoy His benefits by their own perception: He permits the storm, that by their deliverance they might attain to a clearer perception of the benefit.

Therefore neither doth He this in the presence of the multitudes, that they might not be condemned for little faith, but He has them apart, and corrects them, and before the tempest of the waters He puts an end to the tempests of their soul, rebuking them, and saying,

“Why are ye fearful, O ye of little faith:” instructing them also, that men’s fear is wrought not by the approach of the temptations, but by the weakness of their mind.

But should any one say, that it was not fearfulness, or little faith, to come near and awaken Him; I would say this, that that very thing was an especial sign of their wanting the right opinion concerning Him. That is, His power to rebuke when awakened they knew, but that He could do so even sleeping, they knew not as yet.

And why at all marvel that it was so now, when even after many other miracles their impressions were still rather imperfect? wherefore also they are often rebuked; as when He saith, “Are ye also yet without understanding?”1173 Matt. xv. 16. [“For” is part of the citation, in the Greek text of the Homily, but does not occur in the Gospel narratives. The order, “the sea and the winds,” is also peculiar to the text of the Homily. The Oxford translator gives the order of the A.V., which is well attested, but not followed here.—R.] Marvel not then, if when the disciples were in such imperfect dispositions, the multitudes had no exalted imagination of Him. For

“They marvelled, saying, What manner of man is this, that even the sea and the winds obey Him?”1174 Matt. viii. 27.

But Christ chode not with them for calling Him a man, but waited to teach them by His signs, that their supposition was mistaken. But from what did they think Him a man? First from His appearance, then from His sleeping, and His making use of a ship. So on this account they were cast into perplexity, saying, “What manner of man is this?” since while the sleep and the outward appearance showed man, the sea and the calm declared Him God.

For because Moses had once done some such thing, in this regard also doth He signify His own superiority, and that the one works miracles as a slave, the other as Lord. Thus, He put forth no rod, as Moses did, neither did He stretch forth His hands to Heaven, nor did He need any prayer, but, as was meet for a master commanding His handmaid, or a creator His creature, so did He quiet and curb it by word and command only; and all the surge was straightway at an end, and not one trace of the disturbance remained. For this the evangelist declared saying, “And there was a great calm.”1175 Matt. viii. 26. And that which had been spoken of the Father as a great thing, this He showed forth again by His works. And what had been said concerning Him? “He spake,” it saith, “and the stormy wind ceased.”1176 Ps. cvii. 25, LXX. So here likewise, He spake, and “there was a great calm.” And for this most of all did the multitudes marvel at him; who would not have marvelled, had He done it in such manner as did Moses.

2. Now when He is departed from the sea, there follows another miracle yet more awful. For men possessed with devils,1177 [R.V., “demons,” and so the translator in many places in this Homily.—R.]like wicked runaways at sight of their master, said,

“What have we to do with Thee, Jesus, Thou Son of God? Art Thou come hither to torment us before the time?”1178 Matt. viii. 29.

For, because the multitudes called Him man, the devils came proclaiming His Godhead, and they that heard not the sea swelling and subsiding, heard from the devils the same cry, as it by its calm was loudly uttering.

Then, lest the thing might seem to come of flattery, according to their actual experience they cry out and say, “Art Thou come hither to torment us before the time?” With this view, then, their enmity is avowed beforehand, that their entreaty may not incur suspicion. For indeed they were invisibly receiving stripes, and the sea was not in such a storm as they; galled, and inflamed, and suffering things intolerable from His mere presence. Accordingly, no man daring to bring them to Him, Christ of Himself goes unto them.

And Matthew indeed relates that they said, “Art Thou come hither before the time to torment us?” but the other evangelists have added, that they also entreated and adjured Him not to cast them into the deep.1179 Mark v. 10; Luke viii. 31. For they supposed that their punishment was now close upon them, and feared, as even now about to fall into vengeance.

And though Luke and those who follow him1180 ο περ τν Λουκν.say that it was one person, but this evangelist two, this doth not exhibit any discrepancy at all. I grant if they had said, there was only one, and no other, they would appear to disagree with Matthew; but if that spake of the one, this of the two, the statement comes not of disagreement, but of a different manner of narration. That is, I for my part think, Luke singled out the fiercest one of them for his narrative, wherefore also in more tragical wise doth he report their miserable case; as, for instance, that bursting his bonds and chains he used to wander about the wilderness. And Mark saith, that he also cut himself with the stones.

And their words too are such as well betray their implacable and shameless nature. For, saith he, “Art thou come hither to torment us before the time?” You see, that they had sinned, they could not deny, but they demand not to suffer their punishment before the time. For, since He had caught them in the act of perpetrating those horrors so incurable and lawless, and deforming and punishing1181 τιμωρουμνου . His creature in every way; and they supposed that He, for the excess of their crimes, would not await the time of their punishment: therefore they besought and entreated Him: and they that endured not even bands of iron come bound, and they that run about the mountains, are gone forth into the plain; and those who hinder all others from passing, at sight of Him blocking up the way, stand still.

3. But what can be the reason that they love also to dwell in the tombs? They would fain suggest to the multitude a pernicious opinion, as though the souls of the dead become demons,1182 So St. Augustin de Civitate Dei, ix. 11. “Plotinus says that the souls of men are demons, and of men become Lares, if they are of good desert; if of bad, Lemures or Larvæ.” Mr. Field refers to St. Chrys. 2 Hom. on Lazarus, vi. 235, 6 (Savile). “Many of the simpler sort imagine that the souls of such as die violent deaths are turned into demons, whereas the souls which really become such are theirs who are yet living in their sins, not by change of substance, but by imitating their evil mind.…Why did the devil introduce this wicked doctrine? He tried to undermine the glory of the martyrs. I mean, because they die violent deaths, he wishing to diffuse an evil impression of them, did this. This, however, he could not do, but another very grievous result he did accomplish. He induced, by these doctrines, the sorcerers that minister to him to butcher the bodies of many tender youths, in the hope that they would become demons, and in return minister to them.” He proceeds to argue against the superstition much as in the text here.which God forbid we should ever admit into our conception. “But what then wilt thou say,” one may ask, “when many of the sorcerers take children and slay them, in order to have the soul afterwards to assist them?” Why, whence is this evident? for of their slaying them, indeed, many tell us, but as to the souls of the slain being with them, whence knowest thou it, I pray thee? “The possessed themselves,” it is replied, “cry out, I am the soul of such a one.” But this too is a kind of stage-play, and devilish deceit. For it is not the spirit of the dead that cries out, but the evil spirit that feigns these things in order to deceive the hearers. For if it were possible for a soul to enter into the substance of an evil spirit, much more into its own body.

And besides, it stands not to reason that the injured soul should co-operate with the wrong-doer, or that a man should be able to change an incorporeal power into another substance. For if in bodies this were impossible, and one could not make a man’s body become that of an ass; much more were this impossible in the invisible soul; neither could one transform it into the substance of an evil spirit. So that these are the sayings of besotted old wives, and spectres to frighten children.

Nor indeed is it possible for a soul, torn away from the body, to wander here any more. For “the souls of the righteous are in the hand of God;”1183 Wisd. iii. 1.and if of the righteous, then those children’s souls also; for neither are they wicked: and the souls too of sinners are straightway led away hence. And it is evident from Lazarus and the rich man; and elsewhere too Christ saith, “This day they require thy soul of thee.”1184 Luke xii. 20. And it may not be that a soul, when it is gone forth from the body, should wander here; nor is the reason hard to see. For if we, going about on the earth which is familiar and well known to us, being encompassed with a body, when we are journeying in a strange road, know not which way to go unless we have some one to lead us; how should the soul, being rent away from the body, and having gone out from all her accustomed region, know where to walk without one to show her the way?

And from many other things too one might perceive, that it is not possible for a disembodied soul to remain here. For both Stephen saith, “Receive my spirit;”1185 Acts vii. 59.and Paul, “To depart and to be with Christ is far better;”1186 Phil. i. 23.and of the patriarch too the Scripture saith, that “he was gathered unto his fathers, being cherished in a good old age.”1187 Gen. xv. 15, in LXX. And as to the proof, that neither can the souls of sinners continue here; hear the rich man making much entreaty for this, and not obtaining it; since had it been at all possible, he would have come, and have told what had come to pass there.1188 Luke xvi. 27, 28. Whence it is evident that after their departure hence our souls are led away into some place, having no more power of themselves to come back again, but awaiting that dreadful day.

4. Now, should any one say, “And wherefore did Christ fulfill the devils’ request, suffering them to depart into the herd of swine?” this would be our reply, that He did so, not as yielding to them, but as providing for many objects thereby. One, to teach them that are delivered from those wicked tyrants, how great the malice of their insidious enemies: another, that all might learn, how not even against swine are they bold, except He allow them; a third, that they would have treated those men more grievously than the swine, unless even in their calamity they had enjoyed much of God’s providential care. For that they hate us more than the brutes is surely evident to every man. So then they that spared not the swine, but in one moment of time cast them all down the precipice, much more would they have done so to the men whom they possessed, leading them towards the desert, and carrying them away, unless even in their very tyranny the guardian care of God had abounded, to curb and check the excess of their violence. Whence it is manifest that there is no one, who doth not enjoy the benefit of God’s providence. And if not all alike, nor after one manner, this is itself a very great instance of providence; in that according to each man’s profit, the work also of providence is displayed.

And besides what hath been mentioned, there is another thing also, which we learn from this; that His providence is not only over all in common, but also over each in particular; which He also declared with respect to His disciples, saying, “But the very hairs of your head are numbered.”1189 Matt. x. 30. And from these demoniacs too, one may clearly perceive this; who would have “been choked” long before, if they had not enjoyed the benefit of much tender care from above.

For these reasons then He suffered them to depart into the herd of swine, and that they also who dwelt in those places should learn His power. For where His name was great, He did not greatly display Himself: but where no one knew Him, but they were still in an insensible condition, He made His miracles to shine out, so as to bring them over to the knowledge of His Godhead. For it is evident from the event that the inhabitants of that city were a sort of senseless people; for when they ought to have adored and marvelled at His power, they sent Him away, and “besought Him that He would depart out of their coasts.”1190 Matt. viii. 34. [R.V., “from their borders.”]

But for what intent did the devils destroy the swine? Everywhere they have labored to drive men to dismay, and everywhere they rejoice in destruction. This, for instance, the devil did with respect to Job, although in that case too God suffered it, but neither in that case as complying with the devil, but willing to show His own servant the more glorious, cutting off from the evil spirit all pretext for his shamelessness, and turning on his own head what was done against the righteous man. Because now also the contrary of what they wished came to pass. For the power of Christ was gloriously proclaimed, and the wickedness of the demons, from which He delivered those possessed by them, was more plainly indicated; and how they want power to touch even swine, without permission from the God of all.

And if any would take these things in a hidden sense,1191 κατ ναγωγν. [Comp. the “analogical” sense of Scripture in the later Hermeneuties. But Origen and others had already made the term ἀναγωγ familiar and technical in the usage of ecclesiastical Greek.—R.]there is nothing to hinder. For the history indeed is this, but we are to know assuredly, that the swinish sort of men are especially liable to the operations of the demons. And as long as they are men that suffer such things, they are often able yet to prevail; but if they are become altogether swine, they are not only possessed, but are also cast down the precipice. And besides, lest any should suppose what was done to be mere acting, instead of distinctly believing that the devils1192 [“demons.”]were gone out; by the death of the swine this is rendered manifest.

And mark also His meekness together with His power. For when the inhabitants of that country, after having received such benefits, were driving Him away, He resisted not, but retired, and left those who had shown themselves unworthy of His teaching, having given them for teachers them that had been freed from the demons, and the swine-herds, that they might of them learn all that had happened; whilst Himself retiring leaves the fear vigorous in them. For the greatness withal of the loss was spreading the fame of what had been done, and the event penetrated their mind. And from many quarters were wafted sounds, proclaiming the strangeness of the miracle; from the cured, and from the drowned, from the owners of the swine, from the men that were feeding them.

5. These things any one may see happening now also, even many in the tombs possessed of evil spirits, whom nothing restrains from their madness; not iron, nor chain, nor multitude of men, nor advice, nor admonition, nor terror, nor threat, nor any other such thing.

For so when any man is dissolute, eager after all embraces,1193 σωματ.he differs not at all from the demoniac, but goes about naked like him, clad indeed in garments, but deprived of the true covering, and stripped of his proper glory; cutting himself not with stones, but with sins more hurtful than many stones. Who then shall be able to bind such a one? Who, to stay his unseemliness and frenzy, his way of never coming to himself, but forever haunting the tombs? For such are the resorts of the harlots, full of much evil savor, of much rottenness.

And what of the covetous man? Is he not like this? For who will be able ever to bind him? Are there not fears and daily threats, and admonitions, and counsels? Nay, all these bonds he bursts asunder; and if any one come to set him free, he adjures him that he may not be freed, accounting it the greatest torture not to be in torture: than which what can be more wretched? For as to that evil spirit, even though he despised men, yet he yielded to the command of Christ, and quickly sprang out of the man’s body; but this man yields not even to His commandment. See at least how he daily hears Him saying, “Ye cannot serve God and mammon,”1194 Matt. vi. 24.and threatening hell, and the incurable torments, and obeys not: not that He is stronger than Christ, but because against our will Christ corrects us not.1195 [ου σωψρονζει.] Therefore such men live as in desert places, though they be in the midst of cities. For who, that hath reason, would choose to be with such men? I for my part would sooner consent to dwell with ten thousand demoniacs, than with one diseased in this way.

And that I am not mistaken in saying this, is manifest from their respective feelings. For these last account him an enemy that hath done them no wrong, and desire even to take him for a slave when he is free, and encompass him with ten thousand evils; but the demoniacs do no such thing, but toss their disease to and for within themselves. And while these overturn many houses, and cause the name of God to be blasphemed, and are a pest to the city and to the whole earth; they that are troubled by evil spirits, deserve rather our pity and our tears. And the one for the more part act in insensibility, but the others are frantic while they reason, keeping their orgies in the midst of cities, and maddened with some new kind of madness. For what do all the demoniacs so bad, as what Judas dared to do, when he showed forth that extremity of wickedness? And all too that imitate him, like fierce wild beasts escaped from their cage, trouble their cities, no man restraining them. For these also have bonds upon them on every side; such as the fears of the judges, the threatening of the laws, the condemnation of the multitude, and other things more than these; yet bursting asunder even these, they turn all things upside down. And should any one remove these altogether from them, then would he know assuredly the demon that is in them to be far fiercer, and more frantic than he who is just now gone forth.

But since this may not be, let us for the time suppose it for argument’s sake: and let us take off from him all his chains, and then shall we clearly know his manifest madness. But be not afraid of the monster, when we uncover it; for it is the representation in word, not the thing in truth. Let there be then some man, darting fire from his eyes, black, having from either shoulder serpents hanging down instead of hands; and let him have also a mouth, with sharp swords set in it instead of teeth, and for a tongue a gushing fountain of poison and some baneful drug; and a belly more consuming than any furnace, devouring all that is cast unto it, and a sort of winged feet more vehement than any flame; and let his face be made up of a dog and of a wolf; and let him utter nothing human, but something discordant, and unpleasing, and terrible; and let him have also in his hands a firebrand. Perhaps what we have said seems to you to be terrible, but we have not even yet fashioned him worthily; for together with these things we must add others besides. I mean, that he is also to slay them that meet with him, to devour them, to fasten upon their flesh.

Yet is the covetous man much more fierce even than this, assailing all like hell, swallowing all up, going about a common enemy to the race of men. Why, he would have no man exist, that he may possess all things. And he stops not even at this, but when in his longing he shall have destroyed all men, he longs also to mar the substance of the earth, and to see it all become gold; nay, not the earth only, but hills also, and woods, and fountains, and in a word all things that appear.

And to convince you that not even yet have we set forth his madness, let there be no man to accuse and frighten him, but take away the terror of the laws in supposition awhile, and thou wilt see him snatching up a sword, laying violent hands on all, and sparing none; neither friend, nor kinsman, nor brother, nor even his very parent. Nay rather, in this case there is not even need of supposing, but let us ask him, if he is not for ever framing to himself such imaginations, and if he does not in thought range among all men to destroy them; both friends and kinsmen, and even his very parents. Nay rather there is no need even to ask, because in truth all men know that they who are under the power of this disease are wearied even of their father’s old age; and that which is sweet, and universally desirable, the having children, they esteem grievous and unwelcome: many at least with this view have even paid money to be childless, and have maimed their nature, not only by slaying their children after birth, but by not suffering them even to be born at all.

6. Marvel not, therefore, if we have thus sketched the covetous man (for in truth he is far worse than what we have said); but let us consider how we shall deliver him from the demon. How then shall we deliver him? If he may be clearly made aware, that his love of money stands very much in his way in respect of this very object, the gaining of money; for they that wish to gain in little things undergo great losses; whence accordingly a proverb hath been put forth to this same effect.1196 Perhaps the χπυςσεα χαλει`ων, of which Erasmus says, “Conveniet uti, quoties officium aut munus longe impari munere pensatur Admissus est in *principis, sed excitit ex amicitia Christi.” Adag. 1, Cent. ii. Prov. 1. Many, for instance, on many occasions, wishing to lend at large usury, and through the expectation of gain not having inquired about them who receive their money, have together with the interest lost also all their capital. Others again falling into dangers, and not willing to give up a little have together with the substance lost their life too.

Again, when it has been in men’s power to purchase either gainful offices, or some other such thing, by some trifling meanness they have lost all. For because they know not how to sow, but have ever practised reaping, they of course continually fail of their harvest. For no man can be always reaping, as neither can he be always gaining. Therefore since they are not willing to spend, neither do they know how to gain. And should they have to take a wife, the same thing again befalls them; for either they are deceived into taking a poor wife for a rich one, or when they have brought home one that is rich, but full of faults without number, here too they have incurred more loss than gain. For it is not superfluity but virtue, that causes wealth. For what profit is there of her wealth, when she is expensive and dissolute, and scatters all abroad more vehemently than any wind? What if she be unchaste, and bring in numberless lovers? what if she be drunken? Will she not quickly make her husband the poorest of men? But they do not only marry, but also buy at great risk, from their great covetousness, laboring to find not good slaves, but cheap ones.

Consider then all these things (for the words concerning hell and the kingdom ye are not yet able to hear), and bearing in mind the losses which ye have often undergone from your love of money, in loans, and in purchases, and in marriages, and in offices of power, and in all the rest; withdraw yourselves from doating on money.

For so shall ye be able to live the present life in security, and after a little advance to hear also the words that treat on self-government, and see through and look upon the very Sun of Righteousness, and to attain unto the good things promised by Him; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

ΟΜΙΛΙΑ ΚΗʹ. Ἐμβάντι δὲ αὐτῷ εἰς τὸ πλοῖον, ἠκολούθησαν οἱ μαθηταὶ αὐτοῦ. Καὶ ἰδοὺ χειμὼν μέγας ἐγένετο ἐν τῇ θαλάσσῃ, ὥστε τὸ πλοῖον καλύπτεσθαι ὑπὸ τῶν κυμάτων: αὐτὸς δὲ ἐκάθευδεν. αʹ. Ὁ μὲν οὖν Λουκᾶς, ἀπαλλάττων ἑαυτὸν τοῦ ἀπαιτηθῆναι τῶν χρόνων τὴν τάξιν, οὕτως εἶπεν: Ἐγένετο δὲ ἐν μιᾷ τῶν ἡμερῶν, καὶ αὐτὸς ἀνέβη εἰς τὸ πλοῖον, καὶ οἱ μαθηταὶ αὐτοῦ: καὶ ὁ Μάρκος ὁμοίως. Οὗτος δὲ οὐχ οὕτως, ἀλλὰ καὶ ἀκολουθίαν ἐνταῦθα διατηρεῖ. Οὐδὲ γὰρ οὕτω πάντες πάντα ἔγραφον. Ταῦτα δέ μοι καὶ ἔμπροσθεν εἴρηται, ἵνα μὴ τῇ παραλείψει διαφωνίαν τις εἶναι νομίζοι. Τοὺς μὲν οὖν ὄχλους προέπεμψε, τοὺς δὲ μαθητὰς μεθ' ἑαυτοῦ ἔλαβε: καὶ γὰρ καὶ τοῦτο ἐκεῖνοι λέγουσι. Παρέλαβε δὲ οὐ μάτην, οὐδὲ εἰκῆ, ἀλλ' ὥστε ποιῆσαι θεατὰς τοῦ μέλλοντος ἔσεσθαι θαύματος. Καθάπερ γάρ τις παιδοτρίβης ἄριστος, εἰς ἀμφότερα αὐτοὺς ἤλειφεν, εἴς τε τὸ ἀκαταπλήκτους εἶναι ἐν τοῖς δεινοῖς, εἴς τε τὸ μετριάζειν ἐν ταῖς τιμαῖς. Ἵνα γὰρ μὴ μέγα φρονῶσιν, ὅτι τοὺς ἄλλους ἐκπέμψας αὐτοὺς κατέσχεν, ἀφίησι κλυδωνισθῆναι, τοῦτό τε κατορθῶν, καὶ γυμνάζων πειρασμοὺς φέρειν γενναίως. Μεγάλα μὲν γὰρ καὶ τὰ πρότερα θαύματα ἦν, ἀλλὰ τοῦτο καὶ γυμνασίαν τινὰ εἶχεν οὐ μικρὰν, καὶ τοῦ παλαιοῦ συγγενὲς σημεῖον ἦν. Διὰ τοῦτο μόνους τοὺς μαθητὰς ἄγει μεθ' ἑαυτοῦ. Ἔνθα μὲν γὰρ θαυμάτων ἐπίδειξις ἦν, καὶ τὸν δῆμον ἀφίησι παρεῖναι: ἔνθα δὲ πειρασμῶν καὶ φόβων ἐπανάστασις, τοὺς ἀθλητὰς τῆς οἰκουμένης, οὓς γυμνάζειν ἔμελλε, τούτους παραλαμβάνει μόνους. Καὶ ὁ μὲν Ματθαῖος ὅτι ἐκάθευδεν εἶπεν ἁπλῶς, ὁ δὲ Λουκᾶς ὅτι ἐν προσκεφαλαίῳ φησὶ, δεικνύς τε τὸ ἄτυφον, καὶ πολλὴν ἐντεῦθεν ἡμᾶς παιδεύων φιλοσοφίαν. Τοῦ κλυδωνίου τοίνυν διεγερθέντος, καὶ τῆς θαλάσσης μαινομένης, διεγείρουσιν αὐτὸν λέγοντες: Κύριε, σῶσον ἡμᾶς, ἀπολλύμεθα. Ὁ δὲ αὐτοῖς ἐπετίμα πρὸ τῆς θαλάσσης. Καὶ γὰρ, ὅπερ ἔφην, γυμνασίας ἕνεκεν ταῦτα συνεχωρεῖτο, καὶ τύπος ἦν τῶν μελλόντων καταλήψεσθαι αὐτοὺς πειρασμῶν. Καὶ γὰρ καὶ μετὰ ταῦτα πολλάκις ἀφῆκεν αὐτοὺς εἰς χαλεπωτέρους χειμῶνας πραγμάτων ἐμπεσεῖν, καὶ ἐμακροθύμησε. Διὸ καὶ Παῦλος ἔλεγεν: Οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, ὅτι καθ' ὑπερβολὴν ἐβαρήθημεν ὑπὲρ δύναμιν, ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῇν: καὶ μετὰ ταῦτα πάλιν, Ὃς ἐκ τηλικούτων θανάτων ἐῤῥύσατο ἡμᾶς. Δεικνὺς τοίνυν ἐντεῦθεν, ὅτι θαῤῥεῖν χρὴ, κἂν μεγάλα διεγείρηται τὰ κύματα, καὶ ὅτι πάντα συμφερόντως οἰκονομεῖ, πρῶτον αὐτοῖς ἐπιτιμᾷ. Καὶ γὰρ αὐτὸ τὸ θορυβηθῆναι συμφερόντως ἐγίνετο, ὥστε μεῖζον φανῆναι τὸ θαῦμα, καὶ διηνεκῆ γενέσθαι τοῦ συμβάντος τὴν μνήμην. Ὅταν γὰρ παράδοξόν τι γενέσθαι μέλλῃ, πολλὰ προκατασκευάζεται πρότερον μνήμης ποιητικὰ, ἵνα μὴ μετὰ τὸ παρελθεῖν τὸ θαῦμα εἰς λήθην ἐμπέσωσιν. Οὕτω καὶ Μωϋσῆς πρότερον φοβεῖται τὸν ὄφιν, καὶ φοβεῖται οὐχ ἁπλῶς, ἀλλὰ καὶ μετὰ πολλῆς τῆς ἀγωνίας, καὶ τότε ὁρᾷ τὸ παράδοξον ἐκεῖνο γινόμενον. Οὕτω καὶ οὗτοι, προσδοκήσαντες ἀπόλλυσθαι πρότερον, τότε ἐσώθησαν: ἵνα ὁμολογήσαντες τὸν κίνδυνον, μάθωσι τοῦ θαύματος τὸ μέγεθος. Διὰ τοῦτο καὶ καθεύδει: εἰ γὰρ ἐγρηγορότος ἐγένετο, ἢ οὐκ ἂν ἐφοβήθησαν, ἢ οὐκ ἂν παρεκάλεσαν, ἢ οὐδ' ἂν ἐνόμισαν αὐτὸν δύνασθαι τοιοῦτόν τι ποιεῖν. Διὰ τοῦτο καθεύδει, διδοὺς καιρὸν τῇ δειλίᾳ, καὶ τρανοτέραν αὐτοῖς ποιῶν τὴν αἴσθησιν τῶν γινομένων. Οὐ γὰρ ὁμοίως τις ὁρᾷ τὰ ἐν τοῖς ἀλλοτρίοις σώμασι γινόμενα, καὶ τὰ ἐν ἑαυτῷ. Ἐπεὶ οὖν πάντας εἶδον εὐεργετηθέντας, ἑαυτοὺς δὲ οὐδενὸς ἀπολελαυκότας, καὶ ὕπτιοι ἦσαν, (οὔτε γὰρ χωλοὶ, οὔτε ἄλλο τι τοιοῦτον νόσημα εἶχον), ἔδει δὲ αὐτοὺς διὰ τῆς οἰκείας αἰσθήσεως ἀπολαῦσαι τῶν εὐεργεσιῶν: συγχωρεῖ τὸν χειμῶνα, ἵνα διὰ τῆς ἀπαλλαγῆς σαφεστέραν λάβωσιν αἴσθησιν τῆς εὐεργεσίας. Διὰ τοῦτο οὐδὲ παρόντων τῶν ὄχλων τοῦτο ποιεῖ, ὥστε μὴ καταγνωσθῆναι ὀλιγοπιστίας: ἀλλ' αὐτοὺς μόνους λαβὼν διορθοῦται, καὶ πρὸ τοῦ χειμῶνος τῶν ὑδάτων τὸν χειμῶνα τῆς ψυχῆς αὐτῶν λύει, ἐπιτιμῶν καὶ λέγων: Τί δειλοί ἐστε, ὀλιγόπιστοι; καὶ παιδεύων ὁμοῦ, ὅτι τὸν φόβον οὐχ ἡ τῶν πειρασμῶν ἐργάζεται ἐπαγωγὴ, ἀλλὰ τὸ τῆς διανοίας ἀσθενές. Εἰ δὲ λέγοι τις, ὅτι δειλίας οὐκ ἦν, οὐδὲ ὀλιγοπιστίας, τὸ προσελθόντας ἐγεῖραι, ἐκεῖνο ἂν εἴποιμι, ὅτι τοῦτο αὐτὸ μάλιστα σημεῖον ἦν τοῦ μὴ τὴν προσήκουσαν περὶ αὐτοῦ δόξαν ἔχειν. Ὅτι μὲν γὰρ δύναται ἐπιτιμᾷν ἐγερθεὶς, ᾔδεσαν: ὅτι δὲ καὶ καθεύδων, οὐδέπω. Καὶ τί θαυμάζεις, εἰ νῦν, ὅπου γε καὶ μετὰ πολλὰ ἕτερα θαύματα ἀτελέστερον ἔτι διέκειντο; Διὸ καὶ ἐπιτιμῶνται πολλάκις, ὡς ὅταν λέγῃ, Ἀκμὴν καὶ ὑμεῖς ἀσύνετοί ἐστε; Μὴ τοίνυν θαυμάσῃς, εἰ τῶν μαθητῶν ἀτελέστερον διακειμένων οἱ ὄχλοι οὐδὲν μέγα περὶ αὐτοῦ ἐφαντάζοντο: Ἐθαύμαζον γὰρ λέγοντες: Ποταπός ἐστιν οὗτος ὁ ἄνθρωπος, ὅτι καὶ ἡ θάλασσα καὶ οἱ ἄνεμοι ὑπακούουσιν αὐτῷ; Ὁ δὲ Χριστὸς οὐκ ἐπετίμησεν, ὅτι ἄνθρωπον αὐτὸν ἐκάλουν, ἀλλ' ἀνέμενε, διὰ τῶν σημείων αὐτοὺς διδάσκων, ὅτι πεπλανημένη ἦν αὐτῶν ἡ ὑπόληψις. Πόθεν δὲ ἄνθρωπον αὐτὸν ἐνόμιζον; Ἀπό τε τῆς ὄψεως, ἀπό τε τοῦ ὕπνου, καὶ τοῦ πλοίῳ κεχρῆσθαι. Διὰ δὴ τοῦτο εἰς ἀμηχανίαν ἐξέπιπτον λέγοντες: Ποταπός ἐστιν οὗτος; Ὁ μὲν γὰρ ὕπνος καὶ τὸ φαινόμενον ἄνθρωπον ἐδείκνυ: ἡ δὲ θάλαττα καὶ ἡ γαλήνη Θεὸν ἐνέφαινεν. βʹ. Ἐπειδὴ γὰρ καὶ Μωϋσῆς ἐποίησέ τι τοιοῦτόν ποτε, καὶ ἐντεῦθεν δείκνυσι τὴν ὑπεροχήν: καὶ ὅτι ὁ μὲν ὡς δοῦλος, ὁ δὲ ὡς Δεσπότης θαυματουργεῖ. Οὐ γὰρ ῥάβδον ἔτεινεν ὥσπερ ἐκεῖνος, οὐδὲ χεῖρας ἐξέτεινεν εἰς τὸν οὐρανὸν, οὐδὲ εὐχῆς ἐδεήθη: ἀλλ' ὥσπερ εἰκὸς δεσπότην ἐπιτάττοντα θεραπαινίδι, καὶ Δημιουργὸν κτίσματι, οὕτως αὐτὴν κατέστειλέ τε καὶ ἐχαλίνωσε λόγῳ καὶ ἐπιτάγματι μόνον: καὶ πᾶσα εὐθέως ἐλύετο ἡ ζάλη, καὶ οὐδὲ ἴχνος ἀπέμενε τῆς ταραχῆς. Τοῦτο γὰρ ἐδήλωσεν ὁ εὐαγγελιστὴς εἰπών: Καὶ ἐγένετο γαλήνη μεγάλη. Καὶ ὅπερ περὶ τοῦ Πατρὸς ὡς μέγα εἴρητο, τοῦτο αὐτὸς διὰ τῶν ἔργων ἐπεδείξατο πάλιν. Τί δὲ εἴρητο περὶ αὐτοῦ; Εἶπε, φησὶ, καὶ ἔστη πνεῦμα καταιγίδος. Οὕτω καὶ ἐνταῦθα: Εἶπε, καὶ ἐγένετο γαλήνη μεγάλη. Διὸ μάλιστα καὶ ἐθαύμαζον οἱ ὄχλοι αὐτὸν, οὐκ ἂν θαυμάσαντες, εἴπερ οὕτως ἐποίησεν ὡς ἐκεῖνος. Ἐπειδὴ δὲ ἀπέβη τῆς θαλάττης, διαδέχεται θαῦμα ἕτερον φοβερώτερον. Δαιμονῶντες γὰρ καθάπερ δραπέται πονηροὶ δεσπότην ἰδόντες, ἔλεγον: Τί ἡμῖν καὶ σοὶ, Ἰησοῦ Υἱὲ τοῦ Θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; Ἐπειδὴ γὰρ ἄνθρωπον αὐτὸν ἔλεγον οἱ ὄχλοι, ἦλθον οἱ δαίμονες τὴν θεότητα αὐτοῦ ἀνακηρύττοντες: καὶ οἱ τῆς θαλάττης κυμαινούσης καὶ πάλιν ἡσυχαζούσης οὐκ ἀκούοντες, ἤκουον τῶν δαιμόνων ταῦτα βοώντων, ἅπερ ἐκείνη διὰ τῆς γαλήνης ἔκραζεν. Εἶτα ἵνα μὴ δόξῃ κολακείας τὸ πρᾶγμα εἶναι, ἀπὸ τῆς πείρας τῶν πραγμάτων βοῶσι λέγοντες: Ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; Διὰ δὴ τοῦτο πρότερον ὡμολόγηται ἡ ἔχθρα, ἵνα μὴ ὕποπτος αὐτῶν ἡ ἱκετηρία γένηται. Καὶ γὰρ ἐμαστίζοντο ἀοράτως, καὶ τῆς θαλάττης ἐχειμάζοντο μᾶλλον, κεντούμενοι καὶ ἐμπιπράμενοι, καὶ τὰ ἀνήκεστα πάσχοντες ἀπὸ τῆς παρουσίας μόνης. Ἐπειδὴ γὰρ οὐδεὶς αὐτοὺς προσενεγκεῖν ἐτόλμα, αὐτὸς πρὸς αὐτοὺς ἀπέρχεται ὁ Χριστός. Καὶ ὁ μὲν Ματθαῖός φησιν αὐτοὺς εἰρηκέναι: Ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς: οἱ δὲ ἄλλοι προσέθηκαν, ὅτι καὶ παρεκάλουν αὐτὸν καὶ ὥρκιζον, ἵνα μὴ εἰς τὴν ἄβυσσον αὐτοὺς ἐμβάλῃ. Ἐνόμισαν γὰρ ἤδη τὴν κόλασιν αὐτοῖς ἐφεστάναι, καὶ ἔδεισαν ὡς ἤδη εἰς τιμωρίαν ἐμπεσούμενοι. Εἰ δὲ οἱ περὶ τὸν Λουκᾶν ἕνα φασὶν αὐτὸν εἶναι, οὗτος δὲ δύο, οὐδὲ τοῦτο διαφωνίαν ἐμφαίνει. Εἰ μὲν γὰρ εἶπον, ὅτι εἷς μόνος ἦν, ἕτερος δὲ οὐκ ἦν, ἐδόκουν ἐναντία λέγειν τῷ Ματθαίῳ: εἰ δὲ, ὁ μὲν περὶ τοῦ ἑνὸς, ὁ δὲ περὶ τῶν δύο διελέχθη, οὐ μάχης τὸ εἰρημένον, ἀλλὰ διαφόρου διηγήσεως. Καὶ γὰρ ἔμοιγε δοκεῖ τὸν χαλεπώτερον τούτων ἐπιλεξάμενος ὁ Λουκᾶς εἰρηκέναι: διὸ καὶ τραγικώτερον ἀπαγγέλλει τὴν συμφοράν: οἷον, ὅτι τὰ δεσμὰ καὶ τὰς ἁλύσεις διαῤῥήσσων κατὰ τὴν ἔρημον ἐπλανᾶτο: ὁ δὲ Μάρκος ὅτι καὶ τοῖς λίθοις ἑαυτὸν ἔκοπτέ φησι: καὶ τὰ ῥήματα δὲ αὐτῶν ἱκανὰ τὸ ἀπηνὲς καὶ τὸ ἀναίσχυντον ἐνδείξασθαι. Ἦλθες γὰρ ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; φησίν. Ὅτι μὲν γὰρ οὐχ ἥμαρτον, οὐκ εἶχον εἰπεῖν: ἀξιοῦσι δὲ μὴ πρὸ καιροῦ δοῦναι τὴν δίκην. Ἐπειδὴ γὰρ κατέλαβεν αὐτοὺς τὰ ἀνήκεστα δεινὰ καὶ παράνομα ἐκεῖνα ἐργαζομένους, καὶ τὸ πλάσμα τὸ ἑαυτοῦ παντὶ διαστρέφοντας τρόπῳ καὶ τιμωρουμένους, καὶ ἐνόμιζον αὐτὸν δι' ὑπερβολὴν τῶν γενομένων οὐκ ἀναμένειν τὸν καιρὸν τῆς κολάσεως, διὰ τοῦτο παρεκάλουν καὶ ἐδέοντο: καὶ οἱ μηδὲ δεσμῶν ἀνεχόμενοι σιδηρῶν, ἔρχονται δεδεμένοι: καὶ οἱ τὰ ὄρη κατατρέχοντες, εἰς τὰ πεδία ἐξῄεσαν: καὶ οἱ τοὺς ἄλλους κωλύοντες διαβαίνειν, τὸν ἀποτειχίζοντα τὴν ὁδὸν αὐτοῖς ἰδόντες, ἔστησαν. Τί δήποτε δὲ καὶ τοῖς τάφοις ἐμφιλοχωροῦσιν; Ὀλέθριον δόγμα τοῖς πολλοῖς ἐνθεῖναι βουλόμενοι, οἷον ὅτι αἱ ψυχαὶ τῶν ἀπελθόντων δαίμονες γίνονται: ὃ μηδέποτε γένοιτο μηδὲ μέχρις ἐννοίας λαβεῖν. Τί οὖν, φησὶν, ἂν εἴποις, ὅταν πολλοὶ τῶν γοήτων παῖδας λαβόντες ἀποσφάττωσιν, ὥστε αὐτοῖς μετὰ ταῦτα συμπράττουσαν τὴν ψυχὴν ἔχειν; Καὶ πόθεν τοῦτο δῆλον; Ὅτι μὲν γὰρ ἀποσφάττουσι, πολλοὶ λέγουσιν: ὅτι δὲ αἱ ψυχαὶ τῶν σφαγέντων μετ' αὐτῶν εἰσι, πόθεν ἔγνως; εἰπέ μοι. Αὐτοὶ, φησὶν, οἱ δαιμονῶντες βοῶσιν, ὅτι Ψυχὴ τοῦ δεῖνος ἐγώ. Ἀλλὰ καὶ τοῦτο σκηνή τις καὶ ἀπάτη διαβολική. Οὐ γὰρ ἡ ψυχὴ τοῦ τετελευτηκότος ἐστὶν ἡ βοῶσα, ἀλλ' ὁ δαίμων ὁ ὑποκρινόμενος ταῦτα, ὥστε ἀπατῆσαι τοὺς ἀκούοντας. Εἰ γὰρ εἰς δαίμονος οὐσίαν δυνατὸν ψυχὴν εἰσελθεῖν, πολλῷ μᾶλλον εἰς τὸ σῶμα τὸ ἑαυτῆς. Ἄλλως δὲ οὐκ ἂν ἔχοι λόγον τὴν ἠδικημένην ψυχὴν συμπράττειν τῷ ἠδικηκότι: ἣ ἄνθρωπον δύνασθαι δύναμιν ἀσώματον εἰς ἑτέραν μεταβαλεῖν οὐσίαν. Εἰ γὰρ ἐπὶ τῶν σωμάτων τοῦτο ἀμήχανον, καὶ οὐκ ἄν τις ἀνθρώπου σῶμα ὄνου ἐργάσαιτο: πολλῷ μᾶλλον ἐπὶ τῆς ἀοράτου ψυχῆς τοῦτο ἀδύνατον, καὶ οὐκ ἄν τις ἰσχύσειεν εἰς δαίμονος οὐσίαν αὐτὴν μετενεγκεῖν. γʹ. Ὥστε γραϊδίων μεθυόντων ταυτὶ τὰ ῥήματα, καὶ παίδων μορμολύκεια. Οὐδὲ γὰρ ἔνι ψυχὴν ἀποῤῥαγεῖσαν τοῦ σώματος ἐνταῦθα πλανᾶσθαι λοιπόν. Δικαίων γὰρ ψυχαὶ ἐν χειρὶ Θεοῦ: εἰ δὲ αἱ τῶν δικαίων, καὶ αἱ τῶν παίδων: οὐδὲ γὰρ ἐκεῖναι πονηραί. Καὶ αἱ τῶν ἁμαρτωλῶν δὲ εὐθέως ἐντεῦθεν ἀπάγονται. Καὶ δῆλον ἀπὸ τοῦ Λαζάρου καὶ τοῦ πλουσίου: καὶ ἀλλαχοῦ δέ φησιν ὁ Χριστός: Σήμερον τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ σοῦ. Καὶ οὐχ οἷόν τε ψυχὴν ἐξελθοῦσαν τοῦ σώματος ἐνταῦθα πλανᾶσθαι: καὶ μάλα εἰκότως. Εἰ γὰρ ἐν γῇ βαδίζοντες τῇ συνήθει καὶ γνωρίμῳ, καὶ σῶμα περικείμενοι, ὅταν ξένην ὁδεύωμεν ὁδὸν, ποίαν ἐλθεῖν οὐκ ἴσμεν, ἂν μὴ τὸν χειραγωγοῦντα ἔχωμεν: πῶς ἡ τοῦ σώματος ἀποῤῥαγεῖσα ψυχὴ, καὶ τῆς συνηθείας ἐξελθοῦσα πάσης, εἴσεται ποῦ δεῖ βαδίζειν ἄνευ τοῦ καθοδηγοῦντος αὐτήν; Καὶ πολλαχόθεν δὲ ἑτέρωθεν ἄν τις κατίδοι, ὅτι οὐκ ἔνι ψυχὴν ἐξελθοῦσαν ἐνταῦθα μεῖναι. Καὶ γὰρ ὁ Στέφανός φησι: Δέξαι τὸ πνεῦμά μου: καὶ ὁ Παῦλος, Τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι πολλῷ μᾶλλον κρεῖττον. Καὶ περὶ τοῦ πατριάρχου δέ φησιν ἡ Γραφή: Καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ, τραφεὶς ἐν γήρει καλῷ. Ὅτι δὲ οὐδὲ αἱ τῶν ἁμαρτωλῶν ψυχαὶ διατρίβειν ἐνταῦθα δύνανται, ἄκουσον τοῦ πλουσίου πολλὰ ὑπὲρ τούτου παρακαλοῦντος, καὶ οὐκ ἐπιτυγχάνοντος: ὡς εἴγε ἦν δυνατὸν, αὐτὸς ἂν ἦλθε, καὶ ἀνήγγειλε τὰ ἐκεῖ γεγενημένα. Ὅθεν δῆλον, ὅτι μετὰ τὴν ἐντεῦθεν ἀποδημίαν εἰς χώραν τινὰ ἀπάγονται αἱ ψυχαὶ, οὐκέτι κύριαι οὖσαι ἐπανελθεῖν, ἀλλὰ τὴν φοβερὰν ἐκείνην ἡμέραν ἀναμένουσαι. Εἰ δὲ λέγοι τις, Καὶ τίνος ἕνεκεν ὅπερ ἠξίωσαν οἱ δαίμονες ἐποίησεν ὁ Χριστὸς, εἰς τὴν ἀγέλην τῶν χοίρων ἐπιτρέψας αὐτοῖς ἀπελθεῖν; ἐκεῖνο ἂν εἴποιμεν, ὅτι οὐκ ἐκείνοις πειθόμενος τοῦτο ἐποίησεν, ἀλλὰ πολλὰ ἐντεῦθεν οἰκονομῶν: ἓν μὲν, τὸ διδάξαι τοὺς ἀπαλλαγέντας τῶν πονηρῶν τυράννων ἐκείνων τὸ μέγεθος τῆς λύμης τῶν ἐπιβουλευόντων αὐτοῖς: ἕτερον δὲ, ἵνα μάθωσι πάντες, ὅτι οὐδὲ χοίρων κατατολμῶσιν, εἰ μὴ αὐτὸς συγχωρήσειε: τρίτον, ὅτι χαλεπώτερα τῶν χοίρων ἐκείνους ἂν εἰργάσαντο, εἰ μὴ καὶ ἐν τῇ συμφορᾷ πολλῆς ἀπέλαυον τῆς τοῦ Θεοῦ προνοίας. Ὅτι γὰρ ἡμᾶς τῶν ἀλόγων μᾶλλον μισοῦσι, παντί που δῆλόν ἐστιν. Ὥστε οἱ τῶν χοίρων μὴ φειδόμενοι, ἀλλ' ἐν μιᾷ καιροῦ ῥοπῇ πάντας αὐτοὺς κατακρημνίσαντες, πολλῷ μᾶλλον ἂν τοὺς ἀνθρώπους ταῦτα εἰργάσαντο, οὓς εἶχον, ἐπ' ἐρημίας ἄγοντες καὶ ἀπάγοντες, εἰ μὴ καὶ ἐν αὐτῇ τῇ τυραννίδι πολλὴ ἦν ἡ τοῦ Θεοῦ κηδεμονία, χαλινοῦσα καὶ ἐπέχουσα τὴν περαιτέρω ῥύμην αὐτῶν. Ὅθεν δῆλον, ὅτι οὐκ ἔστιν οὐδεὶς, ὃς οὐκ ἀπολαύει τῆς τοῦ Θεοῦ προνοίας. Εἰ δὲ μὴ πάντες ὁμοίως, μηδὲ καθ' ἕνα τρόπον, καὶ τοῦτο προνοίας μέγιστον εἶδός ἐστι. Πρὸς γὰρ τὸ ἑκάστῳ λυσιτελοῦν καὶ τὸ τῆς προνοίας ἐπιδείκνυται. Πρὸς δὲ τοῖς εἰρημένοις καὶ ἕτερον ἐκ τούτου μανθάνομεν, ὅτιπερ οὐ κοινῇ πάντων προνοεῖ μόνον, ἀλλὰ καὶ ἰδίᾳ ἑκάστου: ὁ καὶ ἐπὶ τῶν μαθητῶν ἐδήλωσεν εἰπών: Ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς ἠριθμημέναι εἰσί. Καὶ ἀπὸ τῶν δαιμονώντων δὲ τούτων ἄν τις τοῦτο κατίδοι σαφῶς, οἳ πάλαι ἂν ἀπεπνίγησαν, εἰ μὴ πολλῆς τῆς ἄνωθεν κηδεμονίας ἀπέλαυον. Διὰ δὴ ταῦτα ἐπέτρεψεν ἀπελθεῖν εἰς τὴν ἀγέλην τῶν χοίρων, καὶ ἵνα καὶ οἱ τὰ χωρία οἰκοῦντες ἐκεῖνα μάθωσιν αὐτοῦ τὴν δύναμιν. Ἔνθα μὲν γὰρ πολὺ τὸ ὄνομα αὐτοῦ ἐστιν, οὐ σφόδρα ἐπεδείκνυτο: ἔνθα δὲ μηδεὶς αὐτὸν οἶδεν, ἀλλ' ἔτι ἀναισθήτως διάκεινται, ἐκλάμπειν ἐποίει τὰ θαύματα, ὥστε αὐτοὺς εἰς τὴν αὐτοῦ θεογνωσίαν ἐπισπάσασθαι. Ὅτι γὰρ ἀναίσθητοί τινες ἦσαν οἱ τὴν πόλιν ἐκείνην οἰκοῦντες, δῆλον ἀπὸ τοῦ τέλους. Δέον γὰρ αὐτοὺς προσκυνῆσαι καὶ θαυμάσαι τὴν δύναμιν, οἱ δὲ ἀπέπεμπον, Καὶ παρεκάλουν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν. Ἀλλὰ τίνος ἕνεκεν ἀνεῖλον τοὺς χοίρους οἱ δαίμονες; Πανταχοῦ τοὺς ἀνθρώπους εἰς ἀθυμίαν ἐμβάλλειν ἐσπουδάκασι, καὶ πανταχοῦ χαίρουσι τῇ ἀπωλείᾳ. Τοῦτο γοῦν καὶ ὁ διάβολος ἐπὶ τοῦ Ἰὼβ ἐποίησε: καίτοι καὶ ἐκεῖ ὁ Θεὸς ἐπέτρεψεν: ἀλλ' οὐδὲ ἐκεῖ πειθόμενος τῷ διαβόλῳ, ἀλλὰ τὸν αὐτοῦ θεράποντα θέλων ἀποφῆναι λαμπρότερον, καὶ τῷ δαίμονι πᾶσαν ἀναισχυντίας ἐκκόπτων πρόφασιν, καὶ εἰς τὴν αὐτοῦ περιτρέπων κεφαλὴν τὰ κατὰ τοῦ δικαίου γινόμενα. Ἐπεὶ καὶ νῦν τοὐναντίον, ἤπερ ἤθελον οὗτοι, γέγονε. Καὶ γὰρ ἡ τοῦ Χριστοῦ δύναμις λαμπρῶς ἀνεκηρύττετο, καὶ ἡ πονηρία τῶν δαιμόνων, ἧς ἀπήλλαξε τοὺς ὑπ' αὐτῶν κατεχομένους, σαφέστερον διεδείκνυτο, καὶ ὅτι οὐδὲ χοίρων εἰσὶν ἅπτεσθαι κύριοι, μὴ τοῦ τῶν ὅλων ἐπιτρέποντος Θεοῦ. δʹ. Εἰ δέ τις καὶ κατὰ ἀναγωγὴν ταῦτα ἐκλάβοι, τὸ κωλύον οὐδέν. Ἡ μὲν γὰρ ἱστορία αὕτη: δεῖ δὲ εἰδέναι σαφῶς, ὡς οἱ χοιρώδεις τῶν ἀνθρώπων εὐεπιχείρητοι ταῖς τῶν δαιμόνων ἐνεργείαις εἰσί. Καὶ ἄνθρωποι μὲν ὄντες οἱ ταῦτα πάσχοντες, δύνανται καὶ περιγενέσθαι πολλάκις: ἂν δὲ χοῖροι τὸ ὅλον γένωνται, οὐ δαιμονίζονται μόνον, ἀλλὰ καὶ κατακρημνίζονται. Καὶ ἄλλως δὲ, ἵνα μή τις σκηνὴν εἶναι νομίσῃ τὰ γενόμενα, ἀλλὰ πιστεύσῃ σαφῶς ὅτι ἐξῆλθον οἱ δαίμονες, ἀπὸ τοῦ θανάτου τῶν χοίρων τοῦτο γίνεται κατάδηλον. Σκόπει δὲ αὐτοῦ καὶ τὸ πρᾶον μετὰ τῆς δυνάμεως. Ἐπειδὴ γὰρ τοιαῦτα εὐεργετηθέντες ἀπήλαυνον αὐτὸν οἱ τὴν χώραν οἰκοῦντες ἐκείνην, οὐκ ἀντέτεινεν, ἀλλ' ἀνεχώρησε, καὶ τοὺς ἀναξίους ἀποφήναντας ἑαυτοὺς τῆς αὐτοῦ διδασκαλίας κατέλιπε, τοὺς ἐλευθερωθέντας τῶν δαιμόνων δοὺς διδασκάλους καὶ τοὺς συβώτας, ὥστε παρ' ἐκείνων μαθεῖν πάντα τὰ γεγενημένα: καὶ αὐτὸς ἀναχωρήσας τὸν φόβον ἀφίησιν αὐτοῖς ἐνακμάζοντα. Καὶ γὰρ τῆς ζημίας τὸ μέγεθος διεδίδου τοῦ γεγενημένου τὴν φήμην, καὶ καθικνεῖτο τῆς διανοίας αὐτῶν τὸ συμβάν. Καὶ πολλαχόθεν ἐφέροντο φωναὶ, ἀνακηρύττουσαι τοῦ θαύματος τὸ παράδοξον, ἀπὸ τῶν θεραπευθέντων, ἀπὸ τῶν καταποντισθέντων, ἀπὸ τῶν δεσποτῶν τῶν χοίρων, ἀπὸ τῶν ποιμαινόντων αὐτοὺς ἀνθρώπων. Ταῦτα καὶ νῦν γινόμενα ἴδοι τις ἂν, καὶ πολλοὺς ἐν τοῖς μνημείοις δαιμονιζομένους, οὓς οὐδὲν κατέχει τῆς μανίας, οὐ σίδηρος, οὐχ ἅλυσις, οὐκ ἀνθρώπων πλῆθος, οὐ παραίνεσις, οὐ νουθεσία, οὐ φόβος, οὐκ ἀπειλὴ, οὐκ ἄλλο τῶν τοιούτων οὐδέν. Καὶ γὰρ ὅταν τις ἀκόλαστος ᾖ πρὸς πάντα σώματα ἐπτοημένος, οὐδὲν διενήνοχε τοῦ δαιμονῶντος: ἀλλὰ γυμνὸς ὡς ἐκεῖνος περιέρχεται, ἱμάτια μὲν ἐνδεδυμένος, τῆς δὲ ἀληθοῦς περιβολῆς ἐστερημένος, καὶ τῆς αὐτῷ προσηκούσης δόξης γεγυμνωμένος, οὐ λίθοις ἑαυτὸν κόπτων, ἀλλὰ ἁμαρτήμασι πολλῶν λίθων χαλεπωτέροις. Τίς οὖν τὸν τοιοῦτον δῆσαι δυνήσεται; τίς παῦσαι ἀσχημονοῦντα καὶ οἰστρούμενον, καὶ οὐδέποτε ἐν ἑαυτῷ γινόμενον, ἀλλ' ἀεὶ παρὰ τὰ μνήματα φοιτῶντα; Τοιαῦτα γὰρ τῶν πορνῶν τὰ καταγώγια, πολλῆς τῆς δυσωδίας γέμοντα, πολλῆς τῆς σηπεδόνος. Τί δὲ ὁ φιλάργυρος; οὐχὶ τοιοῦτος; τίς γὰρ αὐτὸν ἰσχύσει δῆσαί ποτε; οὐχὶ φόβοι καὶ ἀπειλαὶ καθημεριναὶ, καὶ παραινέσεις καὶ συμβουλαί; Ἀλλὰ πάντα ταῦτα διακόπτει τὰ δεσμά: κἂν ἔλθῃ τις αὐτὸν ἀπαλλάξαι, ὁρκίζει ὥστε μὴ ἀπαλλαγῆναι, βάσανον ἡγούμενος εἶναι μεγίστην τὸ μὴ εἶναι ἐν τῇ βασάνῳ: οὗ τί γένοιτ' ἂν ἀθλιώτερον; Ἐκεῖνος μὲν γὰρ ὁ δαίμων, εἰ καὶ ἀνθρώπων κατεφρόνησεν, ἀλλὰ τῷ προστάγματι εἶξε τοῦ Χριστοῦ, καὶ ταχέως ἀπεπήδησε τοῦ σώματος: οὗτος δὲ οὐδὲ τῷ προστάγματι εἴκει. Ἰδοὺ γοῦν καθ' ἑκάστην ἡμέραν ἀκούει αὐτοῦ λέγοντος, Οὐ δύνασθε Θεῷ δουλεύειν καὶ μαμωνᾷ, καὶ γέενναν ἀπειλοῦντος, καὶ τὰς ἀνηκέστους κολάσεις, καὶ οὐ πείθεται: οὐχ ὅτι ἰσχυροτερός ἐστι τοῦ Χριστοῦ, ἀλλ' ὅτι ἄκοντας ἡμᾶς ὁ Χριστὸς οὐ σωφρονίζει. Διὰ τοῦτο ὡς ἐν ἐρήμοις οἱ τοιοῦτοι διατρίβουσι, κἂν ἐν μέσαις πόλεσιν ὦσι. Τίς γὰρ ἂν ἕλοιτο νοῦν ἔχων τοιούτοις συγγίνεσθαι ἀνθρώποις; Μᾶλλον ἂν ἔγωγε κατεδεξάμην μετὰ μυρίων δαιμονώντων οἰκεῖν, ἢ μετὰ ἑνὸς ταύτην νοσοῦντος τὴν νόσον. Καὶ ὅτι οὐ σφάλλομαι ταῦτα λέγων, δῆλον ἐξ ὧν ἑκάτεροι πάσχουσιν. Οὗτοι μὲν γὰρ τὸν οὐδὲν ἠδικηκότα ἐχθρὸν ἡγοῦνται, καὶ βούλονται καὶ δοῦλον λαβεῖν ἐλεύθερον ὄντα, καὶ μυρίοις περιβάλλουσι κακοῖς: οἱ δὲ δαιμονῶντες οὐδὲν τοιοῦτον ἐργάζονται, ἀλλ' ἐν ἑαυτοῖς τὴν νόσον στρέφουσι. Καὶ οὗτοι μὲν πολλὰς οἰκίας ἀνατρέπουσι, καὶ τὸ ὄνομα τοῦ Θεοῦ βλασφημεῖσθαι παρασκευάζουσι, καὶ λύμη πόλεως καὶ τῆς οἰκουμένης ἁπάσης εἰσίν: οἱ δὲ ὑπὸ δαιμόνων ἐνοχλούμενοι, ἐλεεῖσθαι μᾶλλόν εἰσιν ἄξιοι καὶ δακρύεσθαι. Καὶ οἱ μὲν ἐν ἀναισθησίᾳ τὰ πλείονα πράττουσιν: οἱ δὲ μετὰ λογισμοῦ παραπαίουσιν, ἐν μέσαις πόλεσι βακχευόμενοι, καὶ καινήν τινα μαινόμενοι μανίαν. Τί γὰρ τοιοῦτον ἐργάζονται οἱ δαιμονῶντες ἅπαντες, οἷον Ἰούδας ἐτόλμησε, τὴν ἐσχάτην παρανομίαν ἐπιδειξάμενος; Καὶ πάντες δὲ οἱ ἐκεῖνον ζηλοῦντες, καθάπερ θηρία χαλεπὰ ἀπὸ γαλεάγρας φυγόντα, τὰς πόλεις θορυβοῦσιν, οὐδενὸς κατέχοντος. Περίκειται μὲν γὰρ καὶ τούτοις δεσμὰ πανταχόθεν: οἷον ὁ τῶν δικαστῶν φόβος, ἡ τῶν νόμων ἀπειλὴ, ἡ παρὰ τῶν πολλῶν κατάγνωσις, καὶ ἕτερα πλείονα τούτων: ἀλλ' ὅμως καὶ ταῦτα διαῤῥηγνύντες πάντα ἄνω καὶ κάτω ποιοῦσι. Καὶ εἴ τις αὐτὰ τέλεον αὐτῶν ἀφεῖλε, τότε ἂν ἔγνω σαφῶς τὸν ἐν αὐτοῖς δαίμονα πολὺ τοῦ νῦν ἐξελθόντος ἀγριώτερον ὄντα καὶ μανικώτερον. εʹ. Ἀλλ' ἐπειδὴ τοῦτο οὐκ ἔνι, τῷ λόγῳ τέως αὐτὸ ὑποθώμεθα, καὶ πάσας αὐτοῦ περιέλωμεν τὰς ἁλύσεις: καὶ τότε αὐτοῦ σαφῶς εἰσόμεθα τὴν λαμπρὰν μανίαν. Ἀλλὰ μὴ δείσητε τὸ θηρίον, ὅταν αὐτὸ ἐκκαλύψωμεν: ἐν γὰρ τῷ λόγῳ ἡ σκηνὴ, οὐκ ἐν ἀληθείᾳ τὸ πρᾶγμα. Ἔστω τοίνυν τις ἄνθρωπος πῦρ ἀπὸ τῶν ὀφθαλμῶν ἀφιεὶς, μέλας, ἐξ ἑκατέρων τῶν ὤμων δράκοντας ἀντὶ χειρῶν ἔχων ἐξηρτημένους: ἔστω δὲ αὐτῷ καὶ στόμα, ἀντὶ μὲν ὀδόντων ξίφη ὀξέα ἔχον ἐμπεπηγότα, ἀντὶ δὲ γλώσσης ἰοῦ καὶ δηλητηρίου φαρμάκου πηγὴν ἀναβλύζουσαν: γαστὴρ δὲ, καμίνου πάσης δαπανητικωτέρα, τὰ ἐμβαλλόμενα ἀναλίσκουσα ἅπαντα: καὶ πόδες ὑπόπτεροί τινες καὶ φλογὸς ἁπάσης σφοδρότεροι: καὶ τὸ πρόσωπον δὲ αὐτῷ ἀπὸ κυνὸς καὶ λύκου κατεσκευασμένον ἔστω: καὶ φθεγγέσθω μηδὲν ἀνθρώπινον, ἀλλ' ἀπηχές τι καὶ ἀηδὲς καὶ φοβερόν: ἐχέτω δὲ καὶ ἐν χερσὶ φλόγα. Τάχα φοβερὰ δοκεῖ εἶναι ὑμῖν τὰ εἰρημένα: ἀλλ' οὐδέπω κατ' ἀξίαν αὐτὸν ἐσχηματίσαμεν: μετὰ γὰρ τούτων καὶ ἕτερα δεῖ προσθεῖναι. Καὶ γὰρ τοὺς ἀπαντῶντας σφαττέτω, κατεσθιέτω, τῶν σαρκῶν αὐτῶν ἁπτέσθω. Ἀλλὰ καὶ τούτου πολλῷ χαλεπώτερος ὁ φιλάργυρος, πᾶσιν ἐπιὼν ὥσπερ ᾅδης, πάντας καταπίνων, κοινὸς πολέμιος περιερχόμενος τοῦ τῶν ἀνθρώπων γένους. Καὶ γὰρ βούλεται μηδένα ἄνθρωπον εἶναι, ἵνα τὰ πάντα κατέχῃ. Καὶ οὐδὲ ἐνταῦθα ἵσταται, ἀλλ' ὅταν πάντας ἀπολέσῃ τῇ ἐπιθυμίᾳ, καὶ τῆς γῆς τὴν οὐσίαν ἀφανίσαι ἐπιθυμεῖ, καὶ χρυσὸν αὐτὴν οὖσαν ἰδεῖν: οὐ τὴν γῆν δὲ μόνον, ἀλλὰ καὶ ὄρη καὶ νάπας καὶ πηγὰς, καὶ πάντα ἁπλῶς τὰ φαινόμενα. Καὶ ἵνα μάθητε ὅτι οὐδέπω τὴν μανίαν παρεστήσαμεν τὴν ἐκείνου, μηδεὶς ἔστω ὁ ἐγκαλῶν καὶ δεδιττόμενος, ἀλλ' ἄνελε τὸν ἐκ τῶν νόμων φόβον τῷ λόγῳ τέως, καὶ ὄψει αὐτὸν ξίφος ἁρπάσαντα, καὶ πάντας διαχρώμενον, καὶ οὐδενὸς φειδόμενον, οὐ φίλου, οὐ συγγενοῦς, οὐκ ἀδελφοῦ, οὐκ αὐτοῦ τοῦ γεγεννηκότος. Μᾶλλον δὲ οὐδὲ ὑποθέσεως ἐνταῦθα χρεία: ἀλλ' ἐρώμεθα αὐτὸν, εἰ μὴ τοιαύτας πλάττει καθ' ἑαυτὸν ἀεὶ φαντασίας, καὶ πάντας ἔπεισιν ἀναιρῶν τῷ λογισμῷ, καὶ φίλους, καὶ συγγενεῖς, καὶ αὐτοὺς τοὺς γεγεννηκότας. Μᾶλλον δὲ οὐδὲ ἐρωτήσεως χρεία: καὶ γὰρ πάντες ἴσασιν ὡς οἱ τούτῳ κατεχόμενοι τῷ νοσήματι, καὶ γῆρας βαρύνονται πατρὸς, τό τε γλυκὺ καὶ πᾶσιν ἐπέραστον, τὸ παῖδας ἔχειν, βαρὺ καὶ ἐπαχθὲς εἶναι νομίζουσι. Πολλοὶ γοῦν καὶ ἀτοκίαν διὰ τοῦτο ὠνήσαντο, καὶ τὴν φύσιν ἐπήρωσαν, οὐκ ἀνελόντες τεχθέντας τοὺς παῖδας, ἀλλὰ μηδὲ φῦναι τὴν ἀρχὴν συγχωρήσαντες. Μὴ τοίνυν θαυμάσητε, εἰ τὸν φιλάργυρον οὕτως ἐσχηματίσαμεν (καὶ γὰρ πολὺ χείρων ἐστὶ τῶν εἰρημένων). ἀλλὰ σκοπήσωμεν πῶς τοῦ δαίμονος αὐτὸν ἀπαλλάξομεν. Πῶς οὖν ἀπαλλάξομεν; Εἰ μάθοι σαφῶς, ὅτι ἡ φιλαργυρία πρὸς αὐτὸ τοῦτο μάλιστα αὐτῷ ἐναντιοῦται, πρὸς τὸ πορίζειν χρήματα: οἱ γὰρ τὰ μικρὰ κερδαίνειν βουλόμενοι, μεγάλας ὑπομένουσι ζημίας: ὅθεν δὴ καὶ παροιμία εἰς αὐτὸ τοῦτο ἐξενήνεκται. Πολλοὶ γοῦν πολλάκις ἐπὶ μεγάλοις δανεῖσαι βουλόμενοι τόκοις, τῇ προσδοκίᾳ τοῦ κέρδους οὐκ ἐξετάσαντες τοὺς λαμβάνοντας, μετὰ τοῦ τόκου καὶ τοῦ κεφαλαίου παντὸς ἐξέπεσον. Πάλιν εἰς κινδύνους περιπεσόντες ἕτεροι, καὶ μὴ βουληθέντες ὀλίγα προέσθαι, καὶ τὴν ψυχὴν μετὰ τῆς οὐσίας ἀπώλεσαν. Παρὸν πάλιν, ἢ ἀξιώματα κερδαλέα, ἢ ἄλλο τι τοιοῦτον ὠνήσασθαι, μικρολογησάμενοι τὸ πᾶν ἀπώλεσαν. Ἐπειδὴ γὰρ οὐκ ἴσασι σπείρειν, ἀλλ' ἀεὶ θερίζειν μεμελετήκασι, καὶ τοῦ ἀμητοῦ συνεχῶς ἐκπίπτουσιν. Οὐδεὶς γὰρ ἀεὶ θερίζειν δύναται, ὥσπερ οὐδὲ ἀεὶ κερδαίνειν. Ἐπεὶ οὖν οὐ βούλονται δαπανᾷν, οὐδὲ κερδαίνειν ἴσασιν. Ἀλλὰ κἂν γυναῖκα δέῃ λαβεῖν, πάλιν τὸ αὐτὸ τοῦτο ὑπομένουσιν: ἢ γὰρ ἐξηπατήθησαν ἄπορον ἀντ' εὐπόρου λαβόντες: ἢ καὶ πλουσίαν εἰσαγαγόντες καὶ μυρίων γέμουσαν ἐλαττωμάτων, πλείονα πάλιν τὴν ζημίαν ὑπέμειναν. Οὐ γὰρ ἡ περιουσία, ἀλλ' ἡ ἀρετὴ τὸν πλοῦτον ἐργάζεται. Τί γὰρ ὄφελος τοῦ πλούτου, ὅταν δαπανηρὰ ᾖ καὶ ἄσωτος, καὶ πάντα ἀνέμου σφοδρότερον ἐκφορῇ; τί δὲ, ἂν ἀσελγὴς, καὶ μυρίους ἐραστὰς ἐφέλκηται; τί δὲ, ἂν μέθυσος; οὐ πάντων πενέστερον ταχέως τὸν ἄνδρα ἐργάσεται; Οὐ γαμοῦσι δὲ μόνον, ἀλλὰ καὶ ὠνοῦνται ἐπισφαλῶς, ὑπὸ τῆς ἐπιθυμίας τῆς πολλῆς οὐ τὰ σπουδαῖα τῶν ἀνδραπόδων, ἀλλὰ τὰ εὔωνα περιεργαζόμενοι. Ταῦτ' οὖν ἅπαντα ἀναλογισάμενοι (τῶν γὰρ περὶ τῆς γεέννης καὶ τῆς βασιλείας οὐδέπω λόγων ἀκούειν δύνασθε), καὶ τὰς ζημίας ἐννοήσαντες, ἃς ὑπεμείνατε πολλάκις ἀπὸ τῆς φιλοχρηματίας, καὶ ἐν δανείσμασι, καὶ ἐν ὠνίοις, καὶ ἐν γάμοις, καὶ ἐν προστασίαις, καὶ ἐν τοῖς ἄλλοις ἅπασιν, ἀπόστητε τοῦ χρημάτων ἐρᾷν. Οὕτω γὰρ δυνήσεσθε καὶ τὸν παρόντα βίον μετὰ ἀσφαλείας ζῇν, καὶ μικρὸν ἐπιδόντες καὶ τῶν περὶ φιλοσοφίας ἀκοῦσαι λόγων, καὶ διαβλέψαντες εἰς αὐτὸν τῆς δικαιοσύνης ἰδεῖν τὸν ἥλιον, καὶ τῶν ἐπηγγελμένων παρ' αὐτοῦ ἀγαθῶν ἐπιτυχεῖν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.