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to what is happening. For everywhere temptations are yoked to the vigilant, from their own people, from strangers. 20.4 For this reason Paul, seeing the snowstorms of dangers brought upon them and fearing lest any of the disciples should be disturbed by this, wrote, saying: "I sent Timothy to you, that no one be moved by these afflictions; for you yourselves know that for this we are appointed." What he says is something like this. 20.5 This is our life, this is the consequence of the apostolic way of life, to suffer countless evils. "For to this we are appointed," he says. What is "For to this we are appointed"? Just as goods are brought for this purpose, to be sold, so too the apostolic life is for being reviled and for suffering evil, for never taking a breath, for having no truce. 20.6 And all who are vigilant, not only are they not harmed by this, but they also gain even more. Therefore he also marvels at these, after learning that they stand nobly; and concerning others he says this, that after his bonds and chains they dared more abundantly to speak the word without fear. 20.7 What then in the time of Moses, tell me? In the midst of a barbarian land, did not God allow magicians also to display their own works? Does not Paul also recall this history? "But as Jannes and Jambres," he says, "resisted Moses, so will these also resist the truth." This has never ceased: neither the stumbling blocks, nor those who are crowned through them. Therefore consider all these things, and not these things only, but also how much gain has come from the matter. 20.8 And consider that there are also certain other secret reasons for these things; for it is not possible for us to know everything; and that better things will come to pass after this and the wonder-working will be greater; just as, therefore, in the case of Joseph, the beginning had difficulty and for a long time matters proceeded, seeming to be contrary to the promise; but later they became greater than what was expected. And in the case of the cross, the entire achievement did not sprout forth immediately, nor in the prelude and in the beginning, but the scandal went forward and a few signs came to pass for the sake of the wonder and the correction of those who dared these things, and immediately all things passed by. 20.9 For even if the veil of the temple was torn then, and rocks were split, and the sun was darkened, yet these things happened in one day and were forgotten by the many. And after this, immediately the apostles were in flight, in persecutions, in wars, in plots, hiding, concealed, fearing, thus they proclaimed the word; and with great power the people of the Jews, leading, leading around, dragging, tearing apart the believers. For having the rulers with them, each day they led and led about the apostles. 20.10 And what am I to say of the people and rulers of the Jews? One tentmaker, occupied with hides, Paul -and what is more contemptible than a tentmaker?- was possessed by such madness as to drag men and women and hand them over to prison; and the Crucified One endured seeing these things. But see how after this, this persecutor surpassed all, and the cause shone brighter than the sun and took possession of the whole world.

21.t Chapter 21. That both in the Old and in the New many are the

temptations. 21.1 But if you should say: "And for what reason both in the Old and in the New

so many dangers, so many temptations, so many plots?" learn also the reason. What then is the reason? This present life is a wrestling school, a gymnasium and a contest, a crucible, a dye-house of virtue. Just as, therefore, tanners taking the hides first treat them with astringents, stretch them, beat them, and dash them against walls and stones, and by countless other treatments having made them suitable for the reception of the

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γινομένοις. Πανταχοῦ γὰρ πειρασμοὶ τοῖς νήφουσίν εἰσι παρεζευγμένοι ἀπὸ τῶν οἰκείων, ἀπὸ τῶν ἀλλοτρίων. 20.4 ∆ιὰ τοῦτο καὶ Παῦλος τὰς νιφάδας ὁρῶν τῶν κινδύνων τὰς ἐπαγομένας αὐτοῖς καὶ δεδοικὼς μή τινες τῶν μαθητῶν ἐντεῦθεν θορυβηθῶσι, γράφων ἔλεγεν· «Ἔπεμψα ὑμῖν Τιμόθεον εἰς τὸ μηδένα σαίνεσθαι ἐν ταῖς θλίψεσι ταύταις· αὐτοὶ γὰρ οἴδατε ὅτι εἰς τοῦτο κείμεθα.» Ὃ δὲ λέγει τοιοῦτόν ἐστιν. 20.5 Οὗτος ἡμῶν ὁ βίος, αὕτη τῆς ἀποστολικῆς πολιτείας ἡ ἀκολουθία, τὸ μυρία πάσχειν κακά. «Εἰς τοῦτο γὰρ κείμεθα,» φησί. Τί ἐστιν· «Εἰς τοῦτο κείμεθα»; Ὥσπερ τὰ ὤνια εἰς τοῦτο παρῆκται εἰς τὸ πωλεῖσθαι, οὕτω καὶ ὁ ἀποστολικὸς βίος εἰς τὸ λοιδορεῖσθαι καὶ εἰς τὸ πάσχειν κακῶς, εἰς τὸ μηδέποτε ἀναπνεῖν, εἰς τὸ μηδεμίαν ἔχειν ἀνακωχήν. 20.6 Καὶ ὅσοι νήφουσιν, οὐ μόνον οὐδὲν ἐντεῦθεν βλάπτονται, ἀλλὰ καὶ μειζόνως κερδαίνουσι. ∆ιὸ καὶ τούτους, μετὰ τὸ μαθεῖν ὅτι ἑστήκασι γενναίως, θαυμάζει· καὶ περὶ ἑτέρων δὲ ταῦτα λέγει ὅτι μετὰ τὰ δεσμὰ αὐτοῦ καὶ τὰς ἁλύσεις περισσοτέρως ἐτόλμων ἀφόβως τὸν λόγον λαλεῖν. 20.7 Τί δαὶ ἐπὶ Μωυσέως, εἰπέ μοι; ἐν μέσῃ βαρβάρων χώρᾳ οὐκ ἀφῆκεν ὁ Θεὸς καὶ μάγους τὰ αὐτῶν ἐπιδείξασθαι; οὐχὶ καὶ ταύτης μέμνηται τῆς ἱστορίας ὁ Παῦλος; «Ὃν τρόπον δὲ Ἰαννῆς καὶ Ἰαμβρῆς, φησίν, ἀντέστησαν Μωυσεῖ, οὕτω καὶ οὗτοι ἀντιστήσονται τῇ ἀληθείᾳ.» Οὗτος οὐδέποτε ἐπέλιπεν οὔτε τὰ σκάνδαλα, οὔτε οἱ στεφανούμενοι διὰ τούτων. Ταῦτ' οὖν ἅπαντα λογίζου καὶ μὴ ταῦτα μόνον, ἀλλὰ καὶ ὅσον κέρδος ἀπὸ τοῦ πράγματος γέγονε. 20.8 Κἀκεῖνο σκόπει ὅτι καὶ ἕτεροί τινές εἰσιν ἀπόρρητοι λόγοι τούτων· οὐ γὰρ ἅπαντα εἰδέναι ἡμᾶς δυνατόν· καὶ ὅτι τὰ χρηστότερα ἀπαντήσεται μετὰ ταῦτα καὶ πλείων ἡ παραδοξοποιΐα· ὥσπερ οὖν ἐπὶ τοῦ Ἰωσὴφ ἡ μὲν ἀρχὴ δυσκολίαν εἶχε καὶ μέχρι πολλοῦ προῄει τὰ πράγματα, ἀπεναντίας εἶναι δοκοῦντα τῇ ὑποσχέσει· ὕστερον δὲ μείζονα τῶν προσδοκηθέντων ἐγένετο. Καὶ ἐπὶ τοῦ σταυροῦ δὲ οὐκ εὐθέως, οὐδὲ ἐν προοιμίοις καὶ ἐν ἀρχῇ τὸ κατόρθωμα ἅπαν ἐβλάστησεν, ἀλλὰ τὸ μὲν σκάνδαλον προῄει καὶ ὀλίγα τινὰ γέγονε σημεῖα θαύματος ἕνεκεν καὶ τῆς διορθώσεως τῶν ταῦτα τολμησάντων καὶ εὐθέως ἅπαντα παρέδραμεν. 20.9 Εἰ γὰρ καὶ τὸ καταπέτασμα ἐσχίσθη τοῦ ναοῦ τότε καὶ πέτραι ἐρράγησαν καὶ ἥλιος ἐσκοτίσθη, ἀλλὰ ταῦτα ἐν μιᾷ ἡμέρᾳ καὶ ἐν λήθῃ γέγονε παρὰ τοῖς πολλοῖς. Μετὰ δὲ ταῦτα εὐθέως ἐν φυγῇ οἱ ἀπόστολοι, ἐν διώξεσι, ἐν πολέμοις, ἐν ἐπιβουλαῖς, λανθάνοντες, κρυπτόμενοι, δεδοικότες, οὕτω τὸν λόγον ἐκήρυττον· καὶ ἐν δυναστείᾳ πολλῇ τῶν Ἰουδαίων ὁ δῆμος, ἀγόντων, περιαγόντων, ἑλκόντων, σπαραττόντων τοὺς πιστεύοντας. Καὶ γὰρ τοὺς ἄρχοντας μεθ' ἑαυτῶν ἔχοντες, καθ' ἑκάστην ἡμέραν ἦγον καὶ περιῆγον τοὺς ἀποστόλους. 20.10 Καὶ τί λέγω τῶν Ἰουδαίων τὸν δῆμον καὶ ἄρχοντας; Εἷς σκηνορράφος, περὶ δέρματα ἠσχολημένος, ὁ Παῦλος -τί δὲ σκηνορράφου εὐτελέστερον; -τοσαύτῃ ἐκέχρητο τῇ μανίᾳ ὡς σύρειν ἄνδρας καὶ γυναῖκας καὶ παραδιδόναι εἰς φυλακήν· καὶ ὁ σταυρωθεὶς ἠνείχετο ταῦτα ὁρῶν. Ἀλλὰ ὅρα πῶς μετὰ ταῦτα οὗτός τε ὁ διώκτης πάντας ὑπερηκόντισε καὶ τὸ πρᾶγμα ὑπὲρ τὸν ἥλιον διέλαμψε καὶ πᾶσαν κατέσχε τὴν οἰκουμένην.

21.t Κεφ. καʹ. Ὅτι καὶ ἐν τῇ παλαιᾷ καὶ ἐν τῇ καινῇ πολλοὶ οἱ

πειρασμοί. 21.1 Εἰ δὲ λέγοις· «Καὶ τίνος ἕνεκεν καὶ ἐν τῇ Παλαιᾷ καὶ ἐν τῇ Καινῇ

τοσοῦτοι κίνδυνοι, τοσοῦτοι πειρασμοί, τοσαῦται ἐπιβουλαί;» μάνθανε καὶ τὴν αἰτίαν. Τίς οὖν ἡ αἰτία; Παλαίστρα ὁ παρὼν βίος ἐστί, γυμνάσιον καὶ ἀγών, χωνευτήριον, βαφεῖον ἀρετῆς. Ὥσπερ οὖν οἱ σκυτοδέψαι τὰ δέρματα λαμβάνοντες στύφουσι πρότερον, κατατείνουσι, παίουσι καὶ τοίχοις καὶ λίθοις προσαράσσοντες καὶ ἑτέραις μυρίαις θεραπείαις αὐτὰ ποιήσαντες ἐπιτήδεια πρὸς τὴν ὑποδοχὴν τῆς