Homily XXXII.

Rom. XVI. 17, 18

“Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned, and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.”

Again an exhortation, and prayer after the exhortation. For after telling them to “mark them which cause514    Field with most mss. omits ποιοῦντας; of course it is to be supplied from the context. divisions,” and not to listen to them, he proceeds, “And the God of peace shall bruise Satan under your feet shortly:” and, “The grace of our Lord be with you.” And notice how gently too he exhorts them: doing it not in the character of a counsellor, but that of a servant, and with much respect. For he calls them brethren, and supplicates them likewise. For, “I beseech you, brethren,” (he says). Then he also puts them on the defensive by showing the deceitfulness of those who abused them. For as though they were not at once to be discerned, he says, “I beseech you to mark,” that is, to be exceedingly particular about, and to get acquainted with, and to search out thoroughly—whom, pray? why, “those that cause divisions and offences, contrary to the doctrine which ye have learned.”515    At Rome also there were, as in so many other places, those who, either within or in contact with the church, made divisions and perverted the true Christian teaching. The Epistle to the Romans deals but to a small extent directly with these persons. It is, in the main, constructive. Galatians is a letter on similar lines of teaching but more polemic in character. In the case of how few of the churches to which the apostle wrote could he spare himself the unpleasant task of warning them against heretics or immoral tendencies of life. In Corinth the abuses were chiefly of a moral and practical character. In Colossæ and perhaps in Ephesus, there was a Judeo-Gnostic theosophy which threatened the Christian faith of the people. The Roman church was, probably, predominantly Gentile and was a Pauline church, in the sense, that, though not founded by Paul, it had been trained in the Pauline “gospel,” the type of doctrine more or less peculiar to that apostle. The extended refutation of Jewish claims to special divine favor in chaps. ii. and iii. as well as the consideration of the problem offered by the lapse of the Jews in chaps. ix., x., and xi., shows that there was an reportant Jewish element in the church, while these concluding warnings (17, 18) intimate the presence of Judaizing heretics who sought to conceal their real wickedness by smooth and plausible language and thus to lead innocent and unsuspecting Christians astray.—G.B.S. For this is, if anything the subversion of the Church, the being in divisions. This is the devil’s weapon, this turneth all things upside-down. For so long as the body is joined into one, he has no power to get an entrance, but it is from division that the offence cometh. And whence is division? From opinions contrary to the teaching of the Apostles. And whence come opinions of this sort? From men’s being slaves to the belly, and the other passions. For “such,” he says, “serve not the Lord, but their own belly.” And so there would be no offence, there would be no division, unless some opinion were thought of contrary to the doctrine of the Apostles. And this he here points out by saying, “contrary to the doctrine.” And he does not say which we have taught, but “which ye have learned,” so anticipating them, and showing that they were persuaded of and had heard them and received them. And what are we to do to those who make mischief in this way? He does not say have a meeting and come to blows, but “avoid them.” For if it was from ignorance or error that they did this, one ought to set them right. But if they sin willingly, spring away from them. And in another place too he says this. For he says, “Withdraw from every brother that walketh disorderly” (2 Thess. iii. 6): and in speaking to Timothy about the coppersmith, he gives him the like advice, and says, “Of whom be thou ware also.” (2 Tim. iv. 15.) Then also to lash (κωμῳδὥν) those who dare to do such things, he mentions also the reason of their devising this division. “For they that are such,” he says, “serve not our Lord Christ, but their own belly.” And this he said too when he wrote to the Philippians, “Whose god is their belly.” (Phil. iii. 19.) But here he appears to me to intimate those of the Jews, whom he ever uses particularly to find fault with as gluttonous. For in writing to Titus too, he said of them, “Evil beasts, slow bellies.” (Tit. i. 12, see v. 10.) And Christ also blames them on this head: “Ye devour widows’ houses” (Matt. xxiii. 14), He says. And the Prophets accuse them of things of the kind. For, “My beloved,” He says, “hath waxen fat and gross, and hath kicked” (Deut. xxxii. 15). Wherefore also Moses exhorted them, and said, “When thou hast eaten and drunken and art full, remember the Lord thy God.” (ib. vi. 11, 12.) And in the Gospels, they who say to Christ, “What sign showest thou unto us?” (John vi. 30) pass over everything else, and remember the manna. So do they everywhere appear to be possessed with this affection. How then comest thou not to be ashamed at having slaves of the belly for thy teachers, when thou art a brother of Christ? Now the ground of the error is this, but the mode of attack is again a different disorder, viz. flattery. For it is by “fair speeches,” he says, “that they deceive the hearts of the simple.” For their attention reaches only to words; but their meaning is not such, for it is full of fraud. And he does not say that they deceive you, but “the hearts of the simple.” And even with this he was not satisfied, but with a view to making this statement less grating, he says,

Ver. 19. “For your obedience is come abroad unto all men.”

This he does, not to leave them free to be shameless, but to win them beforehand with encomiums, and the number of his witnesses, to arrest their attention. For neither is it I alone that am the witness, but the whole world. And he does not say for your understanding, but, “your obedience:” that is, their compliance, which was evidence of much meekness in them. “I am glad therefore on your behalf.” And this is no small encomium too. Then, after the praise, admonition. For lest, after liberating them from any charges against them, he should make them the more listless, as not being observed; he gives them another hint in the words,

“I would have you wise unto that which is good, and simple concerning evil.”

You see then how he attacks them again, and that without their suspecting it. For this looks like intimating that some of them were apt to be led astray.

Ver. 20. “And the God of peace shall bruise Satan under your feet shortly.”

For since he had spoken of those who “caused divisions and offences among them,” he has mentioned “the God of peace” also, that they might feel hopeful about the riddance of these evils. For he that rejoiceth in this (i.e., peace) will put an end to that which makes havoc of it. And he does not say, will subject, but “will bruise” (Gen. iii. 19), which is a stronger expression. And not those people only, but also him who was the general over them herein, Satan. And not “will bruise” merely, but “under your feet,” so that they may obtain the victory themselves, and become noble by the trophy. And the time again is made a ground of comfort. For he adds, “shortly.” And this was prayer and prophecy as well at once. “The grace of our Lord Jesus Christ be with you.”

That greatest weapon; that impregnable wall; that tower unshaken! For he reminds them of the grace, that he may give them the more alacrity. Because if ye have been freed from the ills more grievous by far, and freed by grace only, much more will ye be freed from the lesser, now ye have become friends too, and contribute your own share likewise. You see how he neither puts prayer without works, nor works without prayer. For after giving them credit for their obedience, than he prays; to show that we need both, our own part as well as God’s part, if we are to be duly saved. For it was not before only, but now too, even though we be great and in high esteem, we need grace from Him.

Ver. 21. “Timotheus my work-fellow saluteth you.”

Observe the customary encomiums again. “And Lucius, and Jason, and Sosipater my kinsmen.”

This Jason Luke also mentions, and sets before us his manliness also, when he says, that “they drew” him “to the rulers of the city, crying,” etc. (Acts xvii. 5.) And it is likely that the others too were men of note. For he does not mention relations barely, unless they were also like him in religiousness.

Ver. 22. “I Tertius, who wrote this Epistle, salute you.”

This too is no small encomium, to be Paul’s amanuensis. Still it is not to pass encomiums on himself that he says this, but that he might attach a warm love to him on their part, for this ministration.

Ver. 23. “Gaius mine host (ξένος), and of the whole Church, saluteth you.”

See what a crown he has framed for him by bearing witness to such great hospitality in him, and brought in the entire Church into this man’s house! For by the word ξένον, used here, he means a host, not a guest. But when you hear that he was Paul’s host, do not admire him for his munificence only, but also for his strictness of life. For except he were worthy of Paul’s excellency, he would never have lodged there, since he, who took pains to go beyond516    ὑπερβαίνειν, see p. 441. many of Christ’s commands, would never have trespassed against that law, which bids us be very particular about who receive us, and about lodging with “worthy” persons. (Matt. x. 11.) “Erastus, the chamberlain of the city, salutes you, and Quartus a brother.” There is a purpose in his adding “the chamberlain of the city,” for as he wrote to the Philippians, “They of Cæsar’s household salute you” (Phil. iv. 22), that he might show that the Gospel had taken a hold upon great folk, so here too he mentions the title with a view to the same object, and to show that, to the man who gives heed, neither riches are a hindrance, nor the cares of government, nor anything else of the kind.

Ver. 24. “The grace of our Lord Jesus Christ be with you all. Amen.”517    The mss. authorities and vss. strongly favor the omission of v. 24 (as, A, B, C, א, Copt., Eth., Vulg.) It appears to be a repetition of the benediction in v. 20 and is omitted by most critics.—G.B.S.

See what we ought to begin and to end with everywhere! For in this he laid the foundation of the Epistle, and in this he putteth on the roof, at once praying for the mother of all good things for them, and calling the whole of his loving-kindness to their mind. For this is the best proof of a generous teacher, to benefit his learners not by word only, but likewise by prayer, for which cause also one said, “But let us give ourselves continually to prayers, and to the ministry of the word.” (Acts vi. 4.)

Who is there then to pray over us, since Paul hath departed? These who518    Field thinks he points to the Bishop and clergy present. are the imitators of Paul. Only let us yield ourselves worthy of such intercession (συνηγορίας), that it may not be that we hear Paul’s voice here only, but that hereafter, when we are departed, we may be counted worthy to see the wrestler of Christ.519    The following passage strongly illustrates what St. Chrysostom says, in the first page of the Introduction, of his affectionate intimacy with the Apostle, through meditation on his writings. Or rather, if we hear him here, we shall certainly see him hereafter, if not as standing near him, yet see him we certainly shall, glistening near the Throne of the king.520    The Martyrs were thought to be admitted to the Beatific Vision at once. See Tertullian de Anima, 55, but this is a subject on which the Fathers speak with caution. Where the Cherubim sing the glory, where the Seraphim are flying, there shall we see Paul, with Peter, and as a chief521    κορυφαῖον, not of the Apostles, but of the Saints in general. The manner in which St. Paul is coupled with St. Peter, is remarkable, as in the Roman Breviary, Vesp. et Laud. Commem. Com. de Apost. “Peter the Apostle, and Paul the Teacher of the Gentiles, these taught us Thy Law, O Lord. R. Thou shalt make them princes over all the earth.” In the York Breviary, F. SS. App. Petr. et Paul, ad Vesp. Hymn, St. 2. “These are the two olive trees before the Lord (Zech. iv. 3), and the candlesticks beaming with light, the two bright luminaries of Heaven.” And again, non impar Paulus huic. St. Augustin observes, ad Bonif. cont. du. Ep. Pelag. 1, 3, c. 3, Ben. t. 10. “When one says, ‘The Apostle,’ without saying what Apostle, no one understands any but Paul, because he is best known from the number of his Epistles, and because he labored most.” St. Maximus, Hom. 5, de Nat. Petr. et Paul, “Therefore the blessed Peter and Paul are eminent among all, and have a kind of peculiar precedency, but between themselves, which is to be preferred to the other, is uncertain. For I think they are equal in merits because they are equal in suffering.” He also says in the same Homily, “To Peter, as to a good Steward, He gave the key of the Kingdom of Heaven. On Paul, as on an able Teacher, He enjoined the mastership in the teaching of the Church; that is, that whom the one has instructed unto salvation, the other may receive into rest; that whose hearts Paul hath opened by the teaching of his words, to their souls Peter may open the Kingdom of Heaven. For Paul too did also in a manner receive the key of knowledge from Christ.” And St. Gregory, 1, 1 Dial. c. 12. “The Apostle Paul is brother in Apostolical preëminence (principatu) to Peter, the first of the Apostles.” See also St. Chrys. on Gal. i. 18, p. 25 O.T. where he says, “equal in dignity with him, for at present I will say no more,” and Gal. ii. 8, p. 34 O.T.; Tertull. adv. Marcion. 1, 5, and others, consider him especially intended in Jacob’s blessing of Benjamin. St. Cyr. Hier. Cat. vi. p. 68, O.T. speaks of “That goodly pair, Peter and Paul, the Rulers of the Church.” Many more passages might be cited, but these may suffice to show in what esteem St. Paul was held among the Fathers, and at the same time that this did not interfere with their view of the prerogatives of St. Peter. and leader of the choir of the Saints, and shall enjoy his generous love. For if when here he loved men so, that when he had the choice of departing and being with Christ, he chose to be here, much more will he there display a warmer affection. I love Rome even for this, although indeed one has other grounds for praising it, both for its greatness, and its antiquity, and its beauty, and its populousness, and for its power, and its wealth, and for its successes in war. But I let all this pass, and esteem it blessed on this account, that both in his lifetime he wrote to them, and loved them so, and talked with them whiles he was with us, and brought his life to a close there.522    Some mss. add, “and they still possess his sacred body.” Wherefore the city is more notable upon this ground, than upon all others together. And as a body great and strong, it hath as two glistening eyes the bodies of these Saints. Not so bright is the heaven, when the sun sends forth his rays, as is the city of Rome, sending out these two lights into all parts of the world. From thence will Paul be caught up, from thence Peter. Just bethink you, and shudder (φρίξατε) at the thought of what a sight Rome will see, when Paul ariseth suddenly from that deposit, together with Peter, and is lifted up to meet the Lord. (1 Thess. iv. 17.) What a rose will Rome send up to Christ! (Is. xxxv. 1) what two crowns will the city have about it! what golden chains will she be girded with! what fountains possess! Therefore I admire the city, not for the much gold, not for the columns, not for the other display there, but for these pillars of the Church. (1 Cor. xv. 38.) Would that it were now given me to throw myself round (περιχυθἥναι) the body of Paul, and be riveted to the tomb, and to see the dust of that body that “filled up that which was lacking” after “Christ” (Col. i. 24), that bore “the marks” (στίγματα,) (Gal. vi. 17) that sowed the Gospel everywhere yea, the dust of that body through which he ran to and fro everywhere! the dust of that body through which Christ spoke, and the Light shone forth more brilliant than any lightning, and the voice started out, more awful than any thunder to the devils! through which he uttered that blessed voice, saying, “I could wish that myself were accursed, for my brethren” (Rom. ix. 3), through which he spake “before kings, and was not ashamed!” (Ps. cxix. 46) through which we come to know Paul through which also Paul’s Master! Not so awful to us is the thunder, as was that voice to the demons! For if they shuddered at his clothes (Acts xix. 12), much more did they at his voice. This led them away captive, this cleansed out the world, this put a stop to diseases, cast out vice, lifted the truth on high, had Christ riding523    See Macarius, Hom. 1. and 7, also Schaare Orah. ap. Knorrium, Kabbala Denudata, t. l. p. 507, where this interpretation is carried farther. upon it, and everywhere went about with Him; and what the Cherubim were, this was Paul’s voice, for as He was seated upon those Powers, so was He upon Paul’s tongue. For it had become worthy of receiving Christ, by speaking those things only which were acceptable to Christ, and flying as the Seraphim to height unspeakable! for what more lofty than that voice which says, “For I am persuaded that neither Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus?” (Rom. viii. 38, 39.) What pinions doth not this discourse seem to thee to have? what eyes? (Ez. x. 12.) It was owing to this that he said, “for we are not ignorant of his devices.” (2 Cor. ii. 11.) Owing to this did the devils flee not only at hearing him speak, but even at seeing his garments. This is the mouth, the dust whereof I would fain see, through which Christ spake the great and secret things, and greater than in His own person, (for as He wrought, so He also spake greater things by the disciples,524    Alluding to John xiv. 12; xvi. 12.) through which the Spirit gave those wondrous oracles to the world! For what good thing did not that mouth effect? Devils it drave out, sins it loosed, tyrants it muzzled, philosophers’ mouths it stopped, the world it brought over to God, savages it persuaded to learn wisdom, all the whole order of the earth it altered. Things in Heaven too it disposed what way it listed (1 Cor. v. 3, 4), binding whom it would, and loosing in the other world, “according unto the power given unto it.” (2 Cor. xiii. 10.) Nor is it that mouth only, but the heart too would fain see the dust of, which a man would not do wrong to call the heart of the world, and a fountain of countless blessings, and a beginning, and element of our life. For the spirit of life was furnished out of it all, and was distributed through the members of Christ, not as being sent forth by arteries, but by a free choice of good deeds. This heart was so large, as to take in entire cities, and peoples, and nations. “For my heart” he says, “is enlarged.” (ib. vi. 11.) Yet even a heart thus large, did this very charity that enlarged it many a time straiten and oppress. For he says, “Out of much affliction (θλίψεως) and anguish (συνοχἥς) of heart I wrote unto you.” (ib. ii. 4.) I were desirous to see that heart even after its dissolution, which burned at each one that was lost, which travailed a second time with the children that had proved abortions (Gal. iv. 19), which saw God,525    St. Augustin de Gen. ad Lit. xii. 35. He has many passages on “seeing God.” (“for the pure in heart,” He says, “shall see God,”) (Matt. v. 8) which became a Sacrifice, (“for a sacrifice to God is a contrite heart,”) (Ps. li. 17) which was loftier than the heavens, which was wider than the world, which was brighter than the sun’s beam, which was warmer than fire, which was stronger than adamant, which sent forth rivers, (“for rivers,” it says, “of living water shall flow out of his belly,”) (John vii. 38) wherein was a fountain springing up, and watering, not the face of the earth, but the souls of men, whence not rivers only, but even fountains of526    Acts xx. 19; 2 Cor. ii. 4 cf. Luke xviii. 7, Ps. cxxxiv. 2. tears, issued day and night, which lived the new life, not this of ours, (for “I live,” he says, “yet not I, but Christ liveth in me,” (Gal. ii. 20) so Paul’s heart was His heart, and a tablet of the Holy Spirit, and a book of grace); which trembled for the sins of others, (for I fear, he says, lest by any means “I have bestowed labor upon you in vain; (ib. iv. 11) lest as the serpent beguiled Eve; (2 Cor. xi. 3) lest when I come I should find you not such as I would;”) (ib. xii. 20) which both feared for itself, and was confiding too, (for I fear, he says, “lest by any means after having preached to others I myself should be a castaway,” (1 Cor. ix. 27) And, “I am persuaded that neither angels nor powers shall be able to separate us;”) (alluding to Rom. ix. 3) which was counted worthy to love Christ as no other man loved Him: which despised death and hell, yet was broken down by brothers’ tears, (for he says, “what mean ye to weep and to break mine heart?”) (Acts xxi. 13) which was most enduring, and yet could not bear to be absent from the Thessalonians by the space of an hour! (1 Thess. ii. 17; iii. 10.) Fain would I see the dust of hands that were in a chain, through the imposition of which the Spirit was furnished, through which the divine writings were written, (for “behold how large a letter I have written unto you with mine own hand:” (Gal. vi. 11) and again, “The salutation of me Paul with mine own hand,”) (1 Cor. xvi. 21) of those hands at the sight of which the serpent “fell off into the fire.” (Acts xxviii. 5.) Fain would I see the dust of those eyes which were blinded gloriously, which recovered their sight again for the salvation of the world; which even in the body were counted worthy to see Christ, which saw earthly things, yet saw them not, which saw the things which are not seen, which saw not sleep, which were watchful at midnight, which were not effected as eyes are.527    So all mss. Sav. τῶν ὀφθαλμιώντων, and so Ben. translating it “as the envious,” which must be the meaning if it is the true reading. I would also see the dust of those feet, which ran through the world and were not weary; which were bound in the stocks when the prison shook, which went through parts habitable or uninhabited, which walked on so many journeys. And why need I speak of single parts? Fain would I see the tomb, where the armor of righteousness is laid up, the armor of light, the limbs which now live, but which in life were made dead; and in all whereof Christ lived, which were crucified to the world, which were Christ’s members, which were clad in Christ, were a temple of the Spirit, an holy building, “bound in the Spirit,” (Acts xx. 22) riveted to the fear of God, which had the marks of Christ. This body is a wall to that City, which is safer than all towers, and than thousands of battlements. And with it is that of Peter. For he honored him while alive. For he “went up to see Peter,” (Gal. i. 18) and therefore even when departed grace deigned to give him the same abode with him. Fain would I see the spiritual Lion. For as a lion breathing (Gr. sending,) (Cant. ii. 15) forth fire (πὕρ ἀφιεὶς) upon the herds of foxes, so rushed he upon the clan of demons and philosophers, and as the burst of some thunderbolt, was borne down into the host of the devil. (Luke xiii. 32.) For he did not even come to set the battle in array against him, since he feared so and trembled at him, as that if he saw his shadow, and heard his voice, he fled even at a distance. And so did he deliver over to him the fornicator, though at a distance, and again snatched him out of his hands (1 Cor. v. 5; 2 Cor. ii. 7, 11); and so others also, that they might be taught “not to blaspheme.” (1 Tim. i. 20.) And consider how he sent forth his own liegemen against him, rousing them, suppling them. And at one time he says to the Ephesians, “We wrestle not against flesh and blood, but against principalities and powers.” (Eph. vi. 12.) Then too he puts our prize in heavenly places. For we struggle not for things of the earth, he says, but for Heaven, and the things in the Heavens. And to others, he says, “Know ye not that we shall judge Angels? how much more the things of this life?” (1 Cor. vi. 3.) Let us then, laying all this to heart, stand nobly; for Paul was a man, partaking of the same nature with us, and having everything else in common with us. But because he showed such great love toward Christ, he went up above the Heavens, and stood with the Angels. And so if we too would rouse ourselves up some little, and kindle in ourselves that fire, we shall be able to emulate that holy man. For were this impossible, he would never have cried aloud, and said, “Be ye imitators of me, as I am of Christ.” (1 Cor. xi. 1.) Let us not then admire him only, or be struck with him only, but imitate him, that we too may, when we depart hence, be counted worthy to see him, and to share the glory unutterable, which God grant that we may all attain to by the grace and love toward man of our Lord Jesus Christ, through Whom, and with Whom, be glory to the Father, with the Holy Ghost, now and evermore. Amen.

ΟΜΙΛΙΑ ΛΒʹ. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, σκοπεῖν τοὺς τὰς δι χοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδα χὴν, ἣν ὑμεῖς ἐμάθετε, ποιοῦντας: καὶ ἐκκλί νατε ἀπ' αὐτῶν. Οἱ γὰρ τοιοῦτοι τῷ Κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ οὐ δουλεύουσιν, ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ: καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσι τὰς καρδίας τῶν ἀκάκων. αʹ. Πάλιν παραίνεσις, καὶ εὐχὴ μετὰ τὴν παραίνεσιν. Εἰπὼν γὰρ σκοπεῖν τοὺς τὰς διχοστασίας ποιοῦντας, καὶ μὴ ὑπακούειν αὐτοῖς, ἐπήγαγεν: Ὁ δὲ Θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν: καὶ, Ἡ χάρις τοῦ Κυρίου μεθ' ὑμῶν. Σκόπει δὲ πῶς καὶ προσηνῶς παραινεῖ, οὐκ ἐν τάξει συμβούλου, ἀλλ' ἐν τάξει ἱκέτου τοῦτο ποιῶν, καὶ μετὰ πολλῆς τῆς τιμῆς: καὶ γὰρ καὶ ἀδελφοὺς ἐκάλεσε, καὶ ἱκετεύει. Παρακαλῶ γὰρ ὑμᾶς, φησὶν, ἀδελφοί. Εἶτα καὶ ἐναγωνίους ποιεῖ, δεικνὺς τὸ δολερὸν τῶν ἐπηρεαζόντων. Ὡς γὰρ οὐκ αὐτόθεν δήλων ὄντων φησί: Παρακαλῶ δὲ ὑμᾶς σκοπεῖν: τουτέστι, περιεργάζεσθαι μετὰ ἀκριβείας, καὶ καταμανθάνειν καὶ διερευνᾶσθαι. Τίνας, εἰπέ μοι; Τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν, ἣν ὑμεῖς ἐμάθετε, ποιοῦντας. Αὕτη γὰρ μάλιστα Ἐκκλησίας ἀνατροπὴ, τὸ διῃρῆσθαι: τοῦτο ὅπλον τοῦ διαβόλου, τοῦτο πάντα ἄνω καὶ κάτω ποιεῖ. Ἕως γὰρ ἂν ᾖ τὸ σῶμα ἡνωμένον, οὐκ ἰσχύει εἴσοδον ἔχειν, ἀλλ' ἀπὸ τῆς διχοστασίας τὸ σκάνδαλον. Ἡ δὲ διχοστασία πόθεν; Ἀπὸ τῶν δογμάτων τῶν παρὰ τὴν διδαχὴν τῶν ἀποστόλων. Τὰ δὲ δόγματα τὰ τοιαῦτα πόθεν; Ἀπὸ τοῦ γαστρὶ δουλεύειν καὶ τοῖς ἄλλοις πάθεσιν. Οἱ γὰρ τοιοῦτοι, φησὶ, τῷ Κυρίῳ οὐ δουλεύουσιν, ἀλλὰ τῇ αὑτῶν κοιλίᾳ. Ὥστε οὐκ ἂν γένοιτο σκάνδαλα, οὐκ ἂν γένοιτο διχοστασία, εἰ μή τι παρὰ τὴν ἀποστολικὴν διδαχὴν ἐπινοηθείη δόγμα: ὃ καὶ ἐνταῦθα δηλῶν ἔλεγε, Παρὰ τὴν διδαχήν. Καὶ οὐκ εἶπεν, Ἣν ἐδιδάξαμεν, ἀλλ', Ἣν ὑμεῖς ἐμάθετε, προκαταλαμβάνων αὐτοὺς, καὶ δεικνὺς πεπεισμένους δὴ καὶ ἀκούσαντας καὶ καταδεξαμένους. Καὶ τί ποιήσομεν τοῖς τὰ τοιαῦτα κακουργοῦσιν; Οὐκ εἶπεν, Ὁμόσε χωρεῖτε καὶ πυκτεύετε, ἀλλ', Ἐκκλίνατε ἀπ' αὐτῶν. Εἰ μὲν γὰρ ἐξ ἀγνοίας ἢ πλάνης τοῦτο ἐποίουν, ἔδει διορθοῦν: ἐπειδὴ δὲ εἰδότες ἁμαρτάνουσιν, ἀποπηδᾶτε. Καὶ ἀλλαχοῦ δὲ τοῦτο λέγει: Συστέλλεσθε γὰρ, φησὶν, ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος. Καὶ Τιμοθέῳ περὶ τοῦ χαλκέως διαλεγόμενος, τοιαῦτα παρῄνει λέγων: Ὃν καὶ σὺ φυλάσσου. Εἶτα καὶ κωμῳδῶν τοὺς τὰ τοιαῦτα τολμῶντας, λέγει καὶ τὴν αἰτίαν, ἀφ' ἧς ταύτην ἐπενόησαν τὴν διχοστασίαν: Οἱ γὰρ τοιοῦτοι τῷ Κυρίῳ ἡμῶν Χριστῷ, φησὶν, οὐ δουλεύουσιν, ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ. Τοῦτο καὶ Φιλιππησίοις ἐπιστέλλων ἔλεγεν: Ὧν θεὸς ἡ κοιλία. Ἐνταῦθα δέ μοι τοὺς ἐξ Ἰουδαίων αἰνίττεσθαι δοκεῖ, οὓς μάλιστα ἀεὶ διαβάλλειν εἴωθεν ὡς γαστριμάργους. Καὶ γὰρ Τίτῳ ἐπιστέλλων ἔλεγε περὶ αὐτῶν: Κακὰ θηρία, γαστέρες ἀργαί. Καὶ ὁ Χριστὸς δὲ αὐτοὺς ἐπὶ τοῦτο διαβάλλων, Κατεσθίετε, φησὶ, τὰς οἰκίας τῶν χηρῶν. Καὶ οἱ προφῆται τοιαῦτα αὐτῶν κατηγοροῦσιν: Ἐλιπάνθη γὰρ, φησὶ, καὶ ἐπαχύνθη, καὶ ἀπελάκτισεν ὁ ἠγαπημένος. Διὸ καὶ Μωϋσῆς παρῄνει λέγων: Φαγὼν καὶ πιὼν καὶ ἐμπλησθεὶς, μνήσθητι Κυρίου τοῦ Θεοῦ σου. Καὶ ἐν τοῖς Εὐαγγελίοις δὲ τῷ Χριστῷ λέγοντες, Τί σημεῖον δεικνύεις ἡμῖν; καὶ τὰ ἄλλα πάντα παραδραμόντες, τοῦ μάννα μέμνηνται: οὕτω πανταχοῦ τῷ πάθει τούτῳ κρατούμενοι φαίνονται. Πῶς οὖν οὐκ αἰσχύνῃ δούλους κοιλίας διδασκάλους ἔχων ὁ τοῦ Χριστοῦ ἀδελφός; Καὶ ἡ μὲν ὑπόθεσις τῆς πλάνης αὕτη, ὁ δὲ τρόπος τῆς ἐπιβουλῆς ἕτερον πάλιν νόσημα, ἡ κολακεία: Διὰ γὰρ τῆς χρηστολογίας, φησὶν, ἐξαπατῶσι τὰς καρδίας τῶν ἀκάκων. Καὶ καλῶς εἶπε, Χρηστολογίας: μέχρι γὰρ τῶν ῥημάτων ἡ θεραπεία: ἡ δὲ διάνοια οὐ τοιαύτη, ἀλλὰ δόλου γέμουσα. Καὶ οὐκ εἶπεν, Ὑμᾶς ἐξαπατῶσιν, ἀλλὰ, Τὰς καρδίας τῶν ἀκάκων. Καὶ οὐδὲ τούτῳ ἠρκέσθη, ἀλλ' ὥστε ποιῆσαι μὴ ἐπαχθέστερον τὸ εἰρημένον, φησίν: Ἡ γὰρ ὑμῶν ὑπακοὴ εἰς πάντας ἀφίκετο. Τοῦτο δὲ ποιεῖ, οὐκ ἀφιεὶς αὐτοὺς ἀναισχυντῆσαι, ἀλλὰ τοῖς ἐγκωμίοις προκαταλαμβάνων, καὶ τῷ πλήθει τῶν μαρτύρων προκατέχων αὐτούς. Οὐδὲ γὰρ ἐγὼ μαρτυρῶ μόνος, ἀλλ' ἡ οἰκουμένη πᾶσα. Καὶ οὐκ εἶπεν, Ἡ γὰρ ὑμῶν σύνεσις, ἀλλ' Ἡ ὑμῶν ὑπακοή: τουτέστιν ἡ πειθώ: ὅπερ πολλὴν αὐτοῖς ἦν μαρτυροῦντος πραότητα. Χαίρω οὖν τὸ ἐφ' ὑμῖν. Οὐ μικρὸν καὶ τοῦτο ἐγκώμιον. Εἶτα μετὰ τὸν ἔπαινον νουθεσία. Ἵνα γὰρ μὴ τῶν ἐγκλημάτων ἀπαλλάξας αὐτοὺς, ὡς λανθάνοντας ῥᾳθυμοτέρους ἐργάσηται, αἰνίττεται πάλιν αὐτοῖς λέγων: Θέλω δὲ ὑμᾶς σοφοὺς μὲν εἶναι εἰς τὸ ἀγαθὸν, ἀκεραίους δὲ εἰς τὸ κακόν. Ὁρᾷς πῶς πάλιν αὐτῶν καθάπτεται, καὶ ἀνυπόπτως; τοῦτο γὰρ αἰνιττομένου ἐστὶν, ὅτι τινὲς ἐξ αὐτῶν καὶ παρήγοντο. Ὁ δὲ Θεὸς τῆς εἰρήνης συντρίψει τὸν σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. Ἐπειδὴ γὰρ εἶπε τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα ποιοῦντας, εἶπεν εἰρήνης Θεὸν, ἵνα θαρσήσωσι περὶ τῆς τούτων ἀπαλλαγῆς. Ὁ γὰρ ταύτῃ χαίρων, τὰ λυμαινόμενα αὐτῇ καταλύσει. Καὶ οὐκ εἶπεν, Ὑποτάξει, ἀλλ', ὃ μεῖζόν ἐστι, Συντρίψει: καὶ οὐκ ἐκείνους μόνον, ἀλλὰ καὶ τὸν στρατηγοῦντα αὐτοῖς τὰ τοιαῦτα Σατανᾶν. Καὶ οὐχ ἁπλῶς συντρίψει, ἀλλ' Ὑπὸ τοὺς πόδας ὑμῶν: ὥστε αὐτοὺς τὴν νίκην ἄρασθαι, καὶ τῷ τροπαίῳ γενέσθαι λαμπρούς. Καὶ ἀπὸ τοῦ χρόνου δὲ ἡ παραμυθία πάλιν: ἐπήγαγε γὰρ, Ἐν τάχει. Τοῦτο δὲ ὁμοῦ καὶ εὐχὴ καὶ προφητεία ἦν. Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεθ' ὑμῶν. Τὸ μέγιστον ὅπλον, τὸ τεῖχος τὸ ἄῤῥηκτον, ὁ πύργος ὁ ἄσειστος: ἀνέμνησε γὰρ αὐτοὺς τῆς χάριτος, ἵνα προθυμοτέρους ἐργάσηται. Εἰ γὰρ τῶν πολὺ χαλεπωτέρων ἀπηλλάγητε, καὶ ἀπηλλάγητε χάριτι μόνον: πολλῷ μᾶλλον τῶν ἐλαττόνων ἀπαλλαγήσεσθε, ὅτι καὶ φίλοι γεγόνατε, καὶ τὰ παρ' ἑαυτῶν συνεισάγετε. βʹ. Ὅρα πῶς οὔτε εὐχὴν χωρὶς ἔργων, οὔτε ἔργα χωρὶς εὐχῆς τίθησι. Μαρτυρήσας γὰρ αὐτοῖς τὴν ὑπακοὴν, τότε ἐπηύξατο, δεικνὺς ὅτι ἀμφοτέρων δεόμεθα, καὶ τῶν παρ' ἡμῶν, καὶ τῶν παρὰ τοῦ Θεοῦ, εἰ μέλλοιμεν μετὰ ἀκριβείας σώζεσθαι. Καὶ γὰρ οὐκ ἔμπροσθεν μόνον, ἀλλὰ καὶ νῦν, κἂν μεγάλοι ὦμεν καὶ εὐδόκιμοι, τῆς παρ' αὐτοῦ δεόμεθα χάριτος: Ἀσπάζεται ὑμᾶς Τιμόθεος ὁ συνεργός μου. Εἶδες πάλιν τὰ συνήθη ἐγκώμια; Καὶ Λούκιος καὶ Ἰάσων καὶ Σωσίπατρος οἱ συγγενεῖς μου. Τούτου τοῦ Ἰάσονος καὶ Λουκᾶς μέμνηται, καὶ τὴν ἀνδρείαν αὐτοῦ παρίστησιν ἡμῖν λέγων, ὅτι ἦγον αὐτὸν ἐπὶ τοὺς πολιτάρχας βοῶντες. Καὶ τοὺς ἄλλους δὲ εἰκὸς εἶναι τῶν ἐπισήμων: οὐ γὰρ ἁπλῶς συγγενῶν μέμνηται, εἰ μὴ κατὰ τὴν εὐσέβειαν εἶεν ἐοικότες αὐτῷ. Ἀσπάζομαι ὑμᾶς ἐγὼ Τέρτιος ὁ γράψας τὴν ἐπιστολήν. Οὐ μικρὸν καὶ τοῦτο ἐγκώμιον ὑπογραφέα εἶναι Παύλου: πλὴν οὐχ ἵνα ἑαυτὸν ἐγκωμιάσῃ, τοῦτο λέγει, ἀλλ' ἵνα θερμὴν ἐπισπάσηται παρ' αὐτῶν τὴν ἀγάπην ἀπὸ τῆς διακονίας. Ἀσπάζεται ὑμᾶς Γάϊος ὁ ξένος μου καὶ τῆς Ἐκκλησίας ὅλης. Εἶδες οἷον αὐτῷ στέφανον ἔπλεξε, τοσαύτην φιλοξενίαν μαρτυρήσας, καὶ ὁλόκληρον τὴν Ἐκκλησίαν εἰς τὴν οἰκίαν συναγαγὼν τὴν ἐκείνου; τὸν γὰρ ξένον ἐνταῦθα τὸν ξενοδόχον φησίν. Ὅταν δὲ ἀκούσῃς, ὅτι Παύλου ξενοδόχος ἦν, μὴ τῆς φιλοτιμίας αὐτὸν θαύμαζε μόνον, ἀλλὰ καὶ τῆς κατὰ τὸν βίον ἀκριβείας: εἰ μὴ γὰρ ἦν ἄξιος τῆς ἀρετῆς τῆς ἐκείνου, οὐδ' ἂν ἐκεῖνος ἐκεῖ κατήχθη. Ὁ γὰρ πολλὰ τῶν ἐπιταγμάτων τοῦ Χριστοῦ σπουδάζων ὑπερβαίνειν, οὐκ ἂν τοῦτον παρέβη τὸν νόμον τὸν κελεύοντα περιεργάζεσθαι τοὺς ὑποδεχομένους, καὶ παρὰ ἀξίοις κατάγεσθαι. Ἀσπάζεται ὑμᾶς Ἔραστος ὁ οἰκονόμος τῆς πόλεως, καὶ Κούαρτος ὁ ἀδελφός. Οὐχ ἁπλῶς προσέθηκεν, Οἰκονόμος τῆς πόλεως: ἀλλ' ὥσπερ Φιλιππησίοις ἔγραφεν, Ἀσπάζονται ὑμᾶς οἱ ἐκ τῆς Καίσαρος οἰκίας, ἵνα δείξῃ, ὅτι καὶ τῶν μεγάλων τὸ κήρυγμα ἥψατο: οὕτω καὶ ἐνταῦθα τοῦ ἀξιώματος μέμνηται, τὸ αὐτὸ τοῦτο κατασκευάζων, καὶ δεικνὺς ὅτι τῷ προσέχοντι οὔτε πλοῦτος κώλυμα γίνεται, οὔτε ἀρχῆς φροντίδες, οὔτε ἄλλο τῶν τοιούτων οὐδέν. Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεθ' ὑμῶν. Ἀμήν. Εἶδες πόθεν ἄρχεσθαι δεῖ, καὶ ποῦ τελευτᾷν πάντα; Καὶ γὰρ καὶ τὸν θεμέλιον ἐντεῦθεν κατέβαλε τῆς ἐπιστολῆς, καὶ τὸν ὄροφον ἐντεῦθεν ἐπέθηκεν, ὁμοῦ καὶ ἐπευχόμενος τὴν μητέρα τῶν ἀγαθῶν ἁπάντων αὐτοῖς, καὶ πάσης ἀναμιμνήσκων τῆς εὐεργεσίας. Τοῦτο γὰρ μάλιστα διδασκάλου γενναίου, τὸ μὴ λόγῳ μόνον, ἀλλὰ καὶ εὐχῇ ὠφελεῖν τοὺς μαθητευομένους: διὸ καὶ ἔλεγεν, Ἡμεῖς δὲ τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου προσκαρτερήσομεν. Τίς οὖν ἄρα καὶ ἡμῖν ἐπεύξεται, ἐπειδὴ Παῦλος ἀπῆλθεν; Οἱ Παύλου ζηλωταὶ οὗτοι, μόνον ἀξίους παράσχωμεν ἑαυτοὺς τῆς τοιαύτης συνηγορίας, ἵνα μὴ ἐνταῦθα μόνον ἀκούσωμεν τῆς Παύλου φωνῆς, ἀλλὰ καὶ ἐκεῖ ἀπελθόντες ἰδεῖν καταξιωθῶμεν τὸν ἀθλητὴν τοῦ Χριστοῦ: μᾶλλον δὲ ἂν ἐνταῦθα ἀκούσωμεν, κἀκεῖ πάντως αὐτὸν ὀψόμεθα, εἰ καὶ μὴ πλησίον ἑστῶτες, ἀλλ' ὀψόμεθα πάντως ἐγγὺς τοῦ θρόνου τοῦ βασιλικοῦ λάμποντα, ἔνθα τὰ Χερουβὶμ δοξάζει, ἔνθα τὰ Σεραφὶμ πέταται. Ἐκεῖ Παῦλον ὀψόμεθα μετὰ Πέτρου, καὶ τοῦ τῶν ἁγίων χοροῦ κορυφαῖον ὄντα καὶ πρωτοστάτην, καὶ τῆς ἀγάπης ἀπολαύσομεν τῆς γνησίας. Εἰ γὰρ ἐνταῦθα ὢν οὕτως ἠγάπα τοὺς ἀνθρώπους, ὡς αἱρέσεως οὔσης ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, ἑλέσθαι ἐνταῦθα εἶναι: πολλῷ μᾶλλον ἐκεῖ θερμότερον ἐπιδείξεται τὸ φίλτρον. Ἐγὼ καὶ τὴν Ῥώμην διὰ τοῦτο φιλῶ, καίτοι γε αὐτὴν καὶ ἑτέρωθεν ἔχων ἐπαινεῖν, καὶ ἀπὸ τοῦ μεγέθους, καὶ ἀπὸ τῆς ἀρχαιότητος, καὶ ἀπὸ τοῦ κάλλους, καὶ ἀπὸ τοῦ πλήθους, καὶ ἀπὸ τῆς δυναστείας, καὶ ἀπὸ τοῦ πλούτου, καὶ ἀπὸ τῶν κατορθωμάτων τῶν ἐν πολέμῳ: ἀλλὰ πάντα τὰ ἄλλα ἀφεὶς, διὰ τοῦτο αὐτὴν μακαρίζω, ὅτι καὶ ζῶν αὐτοῖς ἔγραφε, καὶ οὕτως αὐτοὺς ἐφίλει, καὶ παρὼν αὐτοῖς διελέχθη, καὶ τὸν βίον ἐκεῖ κατέλυσε. Διὸ καὶ ἐπίσημος ἡ πόλις ἐντεῦθεν μᾶλλον, ἢ ἀπὸ τῶν ἄλλων ἁπάντων: καὶ καθάπερ σῶμα μέγα καὶ ἰσχυρὸν, ὀφθαλμοὺς ἔχει δύο λάμποντας, τῶν ἁγίων τούτων τὰ σώματα. Οὐχ οὕτως ἐστὶν ὁ οὐρανὸς λαμπρὸς, ὅταν ἀφῇ τὰς ἀκτῖνας ὁ ἥλιος, ὡς ἡ Ῥωμαίων πόλις τὰς δύο ταύτας λαμπάδας πανταχοῦ τῆς οἰκουμένης ἀφιεῖσα. Ἐκεῖθεν ἁρπαγήσεται Παῦλος, ἐκεῖθεν Πέτρος. Ἐννοήσατε καὶ φρίξατε, οἷον ὄψεται θέαμα Ῥώμη, τὸν Παῦλον ἐξαίφνης ἀνιστάμενον ἀπὸ τῆς θήκης ἐκείνης μετὰ Πέτρου, καὶ αἰρόμενον εἰς ἀπάντησιν τοῦ Κυρίου: οἷον ἀποστέλλει τῷ Χριστῷ ῥόδον ἡ Ῥώμη, οἵους στεφάνους ἡ πόλις περίκειται δύο, οἵας χρυσᾶς ἁλύσεις διέζωσται, οἵας ἔχει πηγάς. Διὰ ταῦτα θαυμάζω τὴν πόλιν, οὐ διὰ τὸν χρυσὸν τὸν πολὺν, οὐ διὰ τοὺς κίονας, οὐ διὰ τὴν ἄλλην φαντασίαν, ἀλλὰ διὰ τοὺς στύλους τῆς Ἐκκλησίας τούτους. γʹ. Τίς μοι νῦν ἔδωκε περιχυθῆναι τῷ σώματι Παύλου, καὶ προσηλωθῆναι τῷ τάφῳ, καὶ τὴν κόνιν ἰδεῖν τοῦ σώματος ἐκείνου τοῦ τὰ ὑστερήματα ἀναπληρώσαντος τοῦ Χριστοῦ, τοῦ τὰ στίγματα βαστάσαντος, τοῦ πανταχοῦ τὸ κήρυγμα κατασπείραντος; τὴν κόνιν ἐκείνου τοῦ σώματος, δι' οὗ πανταχοῦ διέδραμε τὴν κόνιν τοῦ στόματος, δι' οὗ Χριστὸς ἐφθέγγετο, καὶ τὸ φῶς ἐξέλαμψε τὸ πάσης ἀστραπῆς λαμπρότερον, καὶ φωνὴ ἐξεπήδησε πάσης βροντῆς φοβερωτέρα τοῖς δαίμοσι, δι' οὗ τὸ μακάριον ἐκεῖνο ἐφθέγξατο ῥῆμα λέγων: Ηὐχόμην ἀνάθεμα εἶναι ὑπὲρ τῶν ἀδελφῶν μου; δι' οὗ ἐλάλει ἐναντίον βασιλέων, καὶ οὐκ ᾐσχύνετο; δι' οὗ Παῦλον ἐμάθομεν, δι' οὗ τὸν Παύλου Δεσπότην; Οὐχ οὕτως ἡμῖν ἡ βροντὴ φοβερὸν, ὡς ἐκείνη τοῖς δαίμοσιν ἡ φωνή. Εἰ γὰρ τὰ ἱμάτια αὐτοῦ ἔφριττον, πολλῷ μᾶλλον τὴν φωνήν. Αὕτη δεδεμένους αὐτοὺς ἤγαγεν, αὕτη τὴν οἰκουμένην ἐξεκάθηρεν, αὕτη τὰ νοσήματα ἔλυσε, κακίαν ἐξέβαλεν, ἀλήθειαν ἐπανήγαγε, τὸν Χριστὸν εἶχεν ἐγκαθήμενον, καὶ μετ' αὐτοῦ πανταχοῦ προῄει, καὶ ὅπερ ἦν τὰ Χερουβὶμ, τοῦτο ἡ Παύλου φωνή. Καθάπερ γὰρ ἐπὶ τῶν δυνάμεων ἐκείνων ἐκάθητο, οὕτω καὶ ἐπὶ τῆς τοῦ Παύλου γλώττης. Καὶ γὰρ ἀξία τοῦ δέξασθαι τὸν Χριστὸν ἐγένετο, ἐκεῖνα φθεγγομένη μόνον, ἃ τῷ Χριστῷ φίλα ἦν, καὶ πρὸς ὕψος ἄφατον ἱπταμένη καθάπερ τὰ Σεραφίμ. Τί γὰρ ὑψηλότερον τῆς φωνῆς ἐκείνης τῆς λεγούσης, ὅτι Πέπεισμαι, ὅτι οὔτε ἄγγελοι, οὔτε ἀρχαὶ, οὔτε δυνάμεις, οὔτε ἐνεστῶτα, οὔτε μέλλοντα, οὔτε ὕψωμα, οὔτε βάθος, οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ, πόσας δοκεῖ σοι πτέρυγας ἔχειν αὕτη ἡ φωνή; πόσους ὀφθαλμούς; Διὰ τοῦτο ἔλεγεν: Οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν: διὰ τοῦτο ἔφευγον δαίμονες, οὐχὶ φθεγγομένου μόνον ἀκούοντες, ἀλλὰ καὶ πόῤῥωθεν ὄντος ἱμάτιον ὁρῶντες. Τούτου τοῦ στόματος ἐβουλόμην τὴν κόνιν ἰδεῖν, δι' οὗ τὰ μεγάλα καὶ ἀπόῤῥητα ὁ Χριστὸς ἐλάλησε, καὶ μείζονα ἢ δι' ἑαυτοῦ: ὥσπερ γὰρ εἰργάσατο μείζονα διὰ τῶν μαθητῶν, οὕτω καὶ ἐφθέγξατο: δι' οὗ τὸ Πνεῦμα τῇ οἰκουμένῃ τοὺς θαυμαστοὺς ἐκείνους χρησμοὺς ἔδωκε. Τί γὰρ οὐκ εἰργάσατο ἐκεῖνο τὸ στόμα ἀγαθόν; Δαίμονας ἤλασεν, ἁμαρτήματα ἔλυσε, τυράννους ἐπεστόμισε, φιλοσόφων γλώττας ἐνέφραξε, τὴν οἰκουμένην τῷ Θεῷ προσήγαγε, βαρβάρους φιλοσοφεῖν ἔπεισε, πάντα μετεῤῥύθμισε τὰ ἐν τῇ γῇ: καὶ τὰ ἐν οὐρανοῖς δὲ, ὃν ἐβούλετο, διετίθει τρόπον, δεσμῶν οὓς ἐβούλετο, καὶ λύων ἐκεῖ κατὰ τὴν δεδομένην ἐξουσίαν αὐτῷ. Οὐ τοῦ στόματος δὲ μόνον, ἀλλὰ καὶ τῆς καρδίας ἐκείνης ἐβουλόμην τὴν κόνιν ἰδεῖν, ἣν οὐκ ἄν τις ἁμάρτοι καρδίαν τῆς οἰκουμένης εἰπὼν, καὶ τῶν μυρίων ἀγαθῶν πηγὴν, καὶ ἀρχὴν καὶ στοιχεῖον τῆς ἡμετέρας ζωῆς. Τὸ γὰρ πνεῦμα τῆς ζωῆς ἐκεῖθεν εἰς ἅπαντα ἐχορηγεῖτο, καὶ τοῖς μέλεσι τοῦ Χριστοῦ διεδίδοτο, οὐ δι' ἀρτηρίας ἐκπεμπόμενον, ἀλλὰ διὰ προαιρέσεως ἀγαθῶν. Αὕτη οὕτω πλατεῖα ἡ καρδία ἦν, ὡς καὶ πόλεις ὁλοκλήρους δέχεσθαι καὶ δήμους καὶ ἔθνη: Ἡ καρδία γάρ μου, φησὶ, πεπλάτυνται. Ἀλλ' ὅμως τὴν οὕτω πλατεῖαν συνέσχε πολλάκις καὶ ἔθλιψεν ἡ εὐρύνουσα αὐτὴν ἀγάπη: Ἐκ γὰρ πολλῆς θλίψεως, φησὶ, καὶ συνοχῆς καρδίας ἔγραψα ὑμῖν ταύτην. Καὶ διαλελυμένην ἐπεθύμουν ἰδεῖν τὴν πυρουμένην καθ' ἕκαστον τῶν ἀπολλυμένων, τὴν ὠδίνουσαν ἐκ δευτέρου τὰ ἐξαμβλούμενα τῶν παίδων, τὴν τὸν Θεὸν ὁρῶσαν (Οἱ γὰρ καθαροὶ τῇ καρδίᾳ, φησὶ, τὸν Θεὸν ὄψονται): τὴν θυσίαν γεγενημένην (Θυσία γὰρ τῷ Θεῷ, πνεῦμα συντετριμμένον): τὴν ὑψηλοτέραν τῶν οὐρανῶν, εὐρυτέραν τῆς οἰκουμένης, τὴν τῆς ἀκτῖνος φαιδροτέραν, τὴν τοῦ πυρὸς θερμοτέραν, τὴν τοῦ ἀδάμαντος στεῤῥοτέραν, τὴν τοὺς ποταμοὺς ἀφιεῖσαν: Ποταμοὶ γὰρ, φησὶν, ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος: ἔνθα ἦν ἡ πηγὴ ἡ ἁλλομένη, καὶ ποτίζουσα οὐ τὸ πρόσωπον τῆς γῆς, ἀλλὰ τὰς ψυχὰς τῶν ἀνθρώπων: ὅθεν οὐ ποταμοὶ μόνον, ἀλλὰ καὶ πηγαὶ δακρύων ἐξῄεσαν καὶ νύκτωρ καὶ μεθ' ἡμέραν: τὴν καινὴν ζήσασαν ζωὴν, οὐ ταύτην τὴν ἡμετέραν (Ζῶ γὰρ οὐκέτι ἐγὼ, ζῇ δὲ ἐν ἐμοὶ, φησὶν, ὁ Χριστός. Ἄρα ἐκείνου καρδία ἦν ἡ Παύλου καρδία, καὶ τοῦ Πνεύματος τοῦ ἁγίου πλὰξ, καὶ βιβλίον τῆς χάριτος): τὴν τρέμουσαν μὲν ὑπὲρ τῶν ἀλλοτρίων ἁμαρτημάτων (Φοβοῦμαι γὰρ, φησὶ, μή πως εἰκῆ κεκοπίακα εἰς ὑμᾶς, Μή πως ὁ ὄφις Εὔαν ἠπάτησε, Μή πως ἐλθὼν οὐχ οἵους θέλω εὕρω ὑμᾶς): ὑπὲρ δὲ ἑαυτῆς καὶ δεδοικυῖαν καὶ θαῤῥοῦσαν (Φοβοῦμαι γὰρ, φησὶ, Μή πως ἄλλοις κηρύξας, αὐτὸς ἀδόκιμος γένωμαι: καὶ, Πέπεισμαι γὰρ, ὅτι οὔτε ἄγγελοι οὔτε ἀρχαὶ δυνήσονται ἡμᾶς χωρίσαι), τὴν καταξιωθεῖσαν φιλῆσαι Χριστὸν, ὡς οὐδεὶς ἄλλος ἐφίλησε, τὴν θανάτου καὶ γεέννης καταφρονήσασαν, καὶ ὑπὸ δακρύων ἀδελφικῶν συντριβομένην (Τί γὰρ ποιεῖτε, φησὶ, κλαίοντες καὶ συντρίβοντές μου τὴν καρδίαν;), τὴν καρτερικωτάτην, καὶ οὐ στέγουσαν καιρὸν ὥρας ἀποστῆναι Θεσσαλονικέων. δʹ. Ἐβουλόμην τὴν κόνιν ἰδεῖν τῶν χειρῶν τῶν ἐν ἁλύσει, δι' ὧν τῆς ἐπιθέσεως τὸ Πνεῦμα ἐχορηγεῖτο, δι' ὧν ταῦτα τὰ γράμματα ἐγράφετο: Ἴδετε γὰρ πηλίκοις γράμμασιν ὑμῖν ἔγραψα τῇ ἐμῇ χειρί: καὶ πάλιν, Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου, τῶν χειρῶν ἐκείνων, ἃς ἰδοῦσα ἡ ἔχις ἐξέπεσεν εἰς τὴν πυράν. Ἐβουλόμην τὴν κόνιν ἰδεῖν τῶν ὀφθαλμῶν τῶν πηρωθέντων καλῶς, τῶν ἀναβλεψάντων ἐπὶ σωτηρίᾳ τῆς οἰκουμένης, τῶν καὶ ἐν σώματι Χριστὸν ἰδεῖν καταξιωθέντων, τῶν ὁρώντων τὰ γήϊνα καὶ οὐχ ὁρώντων, τῶν βλεπόντων τὰ μὴ βλεπόμενα, τῶν μὴ εἰδότων ὕπνον, τῶν ἐν μέσαις ταῖς νυξὶν ἀγρυπνούντων, τῶν οὐ πασχόντων τὰ τῶν ὀφθαλμιώντων. Ἐβουλόμην καὶ τῶν ποδῶν ἰδεῖν ἐκείνων τὴν κόνιν τῶν περιδραμόντων τὴν οἰκουμένην, καὶ μὴ καμνόντων, τῶν ἐν ξύλῳ δεδεμένων, ἡνίκα τὸ δεσμωτήριον ἔσεισε, τῶν τὴν οἰκουμένην καὶ ἀοίκητον περιελθόντων, τῶν ὁδοιπορούντων πολλάκις. Καὶ τί δεῖ κατὰ μέρος λέγειν; Ἐβουλόμην τὸν τάφον ἰδεῖν, ἔνθα τὰ ὅπλα τῆς δικαιοσύνης ἀπόκειται, τὰ ὅπλα τοῦ φωτὸς, τὰ μέλη τὰ νῦν ζῶντα, νενεκρωμένα δὲ ὅτε ἔζη, ἐν οἷς πᾶσιν ὁ Χριστὸς ἔζη, τὰ ἐσταυρωμένα τῷ κόσμῳ, τὰ τοῦ Χριστοῦ μέλη, τὰ ἐνδεδυμένα τὸν Χριστὸν, τὸν ναὸν τοῦ Πνεύματος, τὴν οἰκοδομὴν τὴν ἁγίαν, τὰ δεδεμένα τῷ Πνεύματι, τὰ καθηλωμένα τῷ φόβῳ τοῦ Θεοῦ, τὰ ἔχοντα τὰ στίγματα τοῦ Χριστοῦ. Τοῦτο τὸ σῶμα τειχίζει τὴν πόλιν ἐκείνην, ὃ παντὸς πύργου καὶ μυρίων ἐστὶ περιβόλων ἀσφαλέστερον, καὶ μετὰ τούτου τὸ Πέτρου: καὶ γὰρ ζῶντα ἐτίμα: Ἀνέβην γὰρ ἱστορῆσαι Πέτρον. Διὰ τοῦτο καὶ ἀπελθόντα κατηξίωσεν ὁμόσκηνον αὐτῷ ποιῆσαι ἡ χάρις αὐτόν. Ἐβουλόμην ἰδεῖν τὸν λέοντα τὸν πνευματικόν. Ὥσπερ γὰρ λέων πῦρ ἀφιεὶς εἰς ἀλωπέκων ἀγέλας, οὕτως εἰς τὴν τῶν δαιμόνων καὶ φιλοσόφων ἐνέπεσε φατρίαν, καὶ καθάπερ σκηπτοῦ τις ἐμβολὴ εἰς τὰς τοῦ διαβόλου κατηνέχθη φάλαγγας. Οὐδὲ γὰρ ἐκ παρατάξεως ἵστατο πρὸς αὐτὸν, ἀλλ' οὕτως ἐδεδοίκει καὶ ἔτρεμεν, ὡς εἰ σκιὰν ἴδοι, καὶ φωνῆς ἀκούσειε, πόῤῥωθεν δραπετεύειν. Οὕτω γοῦν καὶ τὸν πεπορνευκότα παρέδωκεν αὐτῷ πόῤῥωθεν ὢν, καὶ πάλιν ἐξήρπασε τῶν ἐκείνου χειρῶν: οὕτω καὶ ἑτέρους, ἵνα παιδευθῶσι μὴ βλασφημεῖν. Σκόπει δὲ πῶς καὶ τοὺς ὑπ' αὐτῷ τεταγμένους ἀντεπεξάγει, διεγείρων καὶ ἀλείφων: καὶ νῦν μὲν Ἐφεσίοις φησίν: Οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχὰς καὶ τὰς ἐξουσίας: εἶτα καὶ τὸ ἔπαθλον τίθησιν ἐν τοῖς ἐπουρανίοις, λέγων: Οὐ γὰρ περὶ γηΐνων πραγμάτων ἡμῖν ὁ ἀγὼν, φησὶν, ἀλλὰ περὶ τῶν οὐρανῶν καὶ τῶν ἐν τοῖς οὐρανοῖς: νῦν δὲ ἑτέροις φησὶν, Οὐκ οἴδατε, ὅτι ἀγγέλους κρινοῦμεν, μήτι γε βιωτικά; Ταῦτ' οὖν ἅπαντα ἐννοοῦντες, στῶμεν γενναίως. Καὶ γὰρ καὶ Παῦλος ἄνθρωπος ἦν, τῆς αὐτῆς φύσεως ἡμῖν μετέχων, καὶ τὰ ἄλλα πάντα ἔχων κοινά: ἀλλ' ἐπειδὴ πολλὴν τὴν περὶ τὸν Χριστὸν ἀγάπην ἐπεδείξατο, τοὺς οὐρανοὺς ὑπερέβη, καὶ μετὰ τῶν ἀγγέλων ἔστη. Ὥστε ἐὰν βουληθῶμεν καὶ ἡμεῖς διαναστῆναι μικρὸν, καὶ τὸ πῦρ ἐκεῖνο ἀνάψαι ἐν ἡμῖν, δυνησόμεθα ζηλῶσαι τὸν ἅγιον ἐκεῖνον. Οὐδὲ γὰρ ἂν, εἴπερ ἀδύνατον ἦν τοῦτο, ἐβόα λέγων: Μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ. Μὴ τοίνυν θαυμάζωμεν αὐτὸν μόνον, μηδὲ ἐκπληττώμεθα μόνον, ἀλλὰ καὶ μιμώμεθα, ἵνα καταξιωθῶμεν καὶ ἐντεῦθεν ἀπελθόντες αὐτὸν ἰδεῖν, καὶ τῆς ἀποῤῥήτου δόξης μετασχεῖν: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.