Homily XXXVIII.

1 Cor. xv. 1, 2

Now I make known unto you, brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand; by which also ye are saved: in what words I preached it unto you.254    τίνι λόγῳ εὐηγγελισάμην ὑμἳν.

Having finished the discourse of spiritual gifts, he passes to that which is of all most necessary, the subject of the resurrection. For in this too they were greatly unsound. And as in men’s bodies, when the fever lays actual hold of their solid parts, I mean the nerves and the veins and the primary elements, the mischief becomes incurable unless it receive much attention; just so at that time also it was like to happen. Since to the very elements of godliness the mischief was proceeding. Wherefore also Paul uses great earnestness. For not of morals was his discourse henceforth nor about one man’s being a fornicator, another covetous, and another having his head covered; but about the very sum of all good things. For touching the resurrection itself they were at variance. Because this being all our hope, against this point did the devil make a vehement stand, and at one time he was wholly subverting it, at another his word was that it was “past already;” which also Paul writing to Timothy called a gangrene, I mean, this wicked doctrine, and those that brought it in he branded, saying, “Of whom is Hymenœus and Philetus, who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some.” (2 Tim. ii. 17, 18.) At one time then they said thus, but at another that the body rises not again but the purification of the soul is the resurrection.

But these things that wicked demon persuaded them to say, not wishing to overturn the resurrection only, but also to show that all the things done for our sakes are a fable. For if they were persuaded that there is no resurrection of bodies, he would have gradually persuaded them that neither was Christ raised. And thereupon he would introduce also this in due course, that He had not come nor had done what He did. For such is the craft of the devil. Wherefore also Paul calls it “cunning craftiness255    μεθοδείαν. Eph. iv. 14.,” because he doth not straightway signify what he intends to effect, for fear of being detected, but dressing himself up in a mask of one kind, he fabricates arts of another kind: and like a crafty enemy attacking a city with walls, he secretly undermines it from below: so as thereby to be hardly guarded against and to succeed in his endeavors. Therefore such snares on his part being continually detected, and these his crafty ambushes hunted out by this admirable and mighty man, he said, “For we are not ignorant of his devices.” (2 Cor. ii. 11.) So also here he unfolds his whole guile and points out all his stratagems, and whatsoever he would fain effect, Paul puts before us, with much exactness going over all. Yea, and therefore he put this head after the rest, both because it was extremely necessary and because it involves the whole of our condition.

And observe his consideration: how first having secured his own, he then proceeds even beyond in his discourse, and them that are without he doth abundantly reduce to silence. Now he secures his own, not by reasonings, but by things which had already happened and which themselves had received and believed to have taken place: a thing which was most of all apt to shame them, and capable of laying hold on them. Since if they were unwilling to believe after this, it was no longer Paul but themselves they would disbelieve: which thing was a censure on those who had once for all received it and changed their minds. For this cause then he begins also from hence, implying that he needs no other witnesses to prove his speaking truth, but those very persons who were deceived.

[2.] But that what I say may become clearer, we must needs in what follows attend to the very words. What then are these? “I make known unto you, brethren,” saith he, “the gospel which I preached unto you.” Seest thou with what modesty he commences? Seest thou how from the beginning he points out that he is bringing in no new nor strange thing? For he who “maketh known” that which was already known but afterwards had fallen into oblivion, “maketh known” by recalling it into memory.

And when he called them “brethren,” even from hence he laid the foundation of no mean part of the proof of his assertions. For by no other cause became we “brethren,” but by the dispensation of Christ according to the flesh. And this is just the reason why he thus called them, at the same time soothing and courting them, and likewise reminding them of their innumerable blessings.

And what comes next again is demonstrative of the same. What then is this? “The gospel.” For the sum of the gospels hath its original hence, from God having become man and having been crucified and having risen again. This gospel also Gabriel preached to the Virgin, this also the prophets to the world, this also the apostles all of them.

“Which I preached unto you, which also ye received, wherein also ye stand. By which also ye are saved, in what word I preached unto you; if ye hold it fast, except ye believed in vain.”

Seest thou how he calls themselves to be witnesses of the things spoken? And he saith not, “which ye heard,” but, “which ye received,” demanding it of them as a kind of deposit, and showing that not in word only, but also by deeds and signs and wonders they received it, and that they should hold it safe.

Next, because he was speaking of the things long past, he referred also to the present time, saying, “wherein also ye stand,” taking the vantage ground of them that disavowal might be out of their power, though they wished it never so much. And this is why at the beginning he said not, “I teach you,” but, ‘I make known unto you’ what hath already been made manifest.”

And how saith he that they who were so tossed with waves “stand?” He feigns ignorance to profit them; which also he doth in the case of the Galatians, but not in like manner. For inasmuch as he could not in that case affect ignorance, he frames his address in another way, saying, “I have confidence toward you in the Lord, that ye will be none otherwise minded.” (Gal. v. 10.) He said not, “that ye were none otherwise minded,” because their fault was acknowledged and evident, but he answers for the future; and yet this too was uncertain; but it was to draw them to him more effectually. Here however he doth feign ignorance, saying, “wherein also ye stand.”

Then comes the advantage; “by which also ye are saved, in what words I preached it unto you.” “So then, this present exposition is for doctrine clearness and interpretation. For the doctrine itself ye need not,” saith he, “to learn, but to be reminded of it and corrected.” And these things he saith, leaving them no room to plunge into recklessness once for all.

But what is, “in what word I preached it unto you?” After what manner did I say,” saith he, “that the resurrection takes place? For that there is a resurrection I would not say that ye doubt: but ye seek perhaps to obtain a clearer knowledge of that saying. This then will I provide for you: for indeed I am well assured that ye hold the doctrine.” Next, because he was directly affirming, “wherein also ye stand;” that he might not thereby make them more remiss, he alarms them again, saying, “If ye hold it fast, except ye believed in vain;” intimating that the stroke is on the chief head, and the contest for no common things but in behalf of the whole of the faith. And for the present he saith it with reserve, but as he goes on and waxes warm, he throws off the veil and proceeds to cry out256    γυμνῇ λοιπὸν τῇ κεφαλῇ βοᾷ., and say, “But if Christ hath not been raised then is our preaching vain, your faith also is vain:  ye are yet in your sins:” but in the beginning not so: for thus it was expedient to proceed, gently and by degrees.

Ver. 3. “For I delivered unto you first of all that which I also received.”

Neither here doth he say, “I said unto you,” nor, “I taught you,” but uses the same expression again, saying, “I delivered unto you that which also I received:” nor again here doth he say, “I was taught,” but, “I received:” establishing these two things; first, that one ought to introduce nothing from one’s self; next, that by demonstration from his deeds they were fully persuaded, not by bare words: and by degrees while he is rendering his argument credible, he refers the whole to Christ, and signifies that nothing was of man in these doctrines.

But what is this, “For I delivered unto you first of all?257    ἐν πρώτοις.” for that is his word. “In the beginning, not now.” And thus saying he brings the time for a witness, and that it were the greatest disgrace for those who had so long time been persuaded now to change their minds: and not this only, but also that the doctrine is necessary. Wherefore also it was “delivered” among “the first,” and from the beginning straightway. And what didst thou so deliver? tell me. But this he doth not say straightway, but first, “I received.” And what didst thou receive? “That Christ died for our sins.”  He said not immediately that there is a resurrection of our bodies, yet this very thing in truth he doth establish, but afar off and by other topics saying that “Christ died,” and laying before a kind of strong base and irrefragable foundation of the doctrine concerning the resurrection. For neither did he simply say that “Christ died;” although even this were sufficient to declare the resurrection, but with an addition, “Christ died for our sins.”

[3.] But first it is worth while to hear what those who are infected with the Manichæan doctrines say here, who are both enemies to the truth and war against their own salvation. What then do these allege? By death here, they say, Paul means nothing else than our being in sin; and by resurrection, our being delivered from our sins. Seest thou how nothing is weaker than error? And how it is taken by its own wings, and needs not the warfare from without, but by itself it is pierced through? Consider, for instance, these men, how they too have pierced themselves through by their own statements. Since if this be death, and Christ did not take a body, as ye suppose, and yet died, He was in sin according to you. For I indeed say that He took unto Himself a body and His death, I say, was that of the flesh; but thou denying this, wilt be compelled to affirm the other. But if He was in sin, how saith He, “Which of you convinceth Me of sin?” and “The prince of this world cometh, and hath nothing in me?” (John viii. 46; xiv. 30.) and again, “Thus it becometh Us to fulfill all righteousness?” (Matt. iii. 15.) Nay, how did He at all die for sinners, if Himself were in sin? For he who dies for sinners ought himself to be without sin. Since if he himself also sin, how shall he die for other sinners? But if for others’ sins He died, He died being without sin: and if being without sin He died, He died—not the death of sin; for how could He being without sin?—but the death of the body. Wherefore also Paul did not simply say, “He died,” but added, “for our sins:” both forcing these heretics against their will to the confession of His bodily death, and signifying also by this that before death He was without sin: for he that dies for others’ sins, it followeth must himself be without sin.

Neither was he content with this, but added, “according to the Scriptures:” hereby both again making his argument credible, and intimating what kind of death he was speaking of: since it is the death of the body which the Scriptures everywhere proclaim. For, “they pierced My hands and My feet,” (Ps. xxi. 18.) saith He, and, “they shall look on Him Whom they pierced.” (John xix. 37, Zech. xii. 10.) And many other instances, too not to name all one by one, partly in words and partly in types, one may see in them stored up, setting forth His slaughter in the flesh and that He was slain for our sins. For, “for the sins of my people,” saith one, “is He come258    ἥκει. LXX, ἤχθη. to death:” and, “the Lord delivered Him up for our sins:” and, “He was wounded for our transgressions.” (Is. liii.) But if thou259    As a Manichæan. dost not endure the Old Testament, hear John crying out and declaring both, as well His slaughter in the body as the cause of it: thus, “Behold,” saith he, “the Lamb of God, Who taketh away the sin of the world:” (John i. 29.) and Paul saying, “For Him Who knew no sin, He made to be sin on our behalf, that we might become the righteousness of God in Him:” (2 Cor. v. 21.) and again, “Christ redeemed us from the curse of the law, having become a curse for us:” (Gal. iii. 13.) and again, “having put off from himself principalities and powers, He made a show of them openly, triumphing over them;” (Col. ii. 15.) and ten thousand other sayings to show what happened at His death in the body, and because of our sins. Yea, and Christ Himself saith, “for your sakes I sanctify Myself260    John xvii. 19. ὑπὲρ αὐτῶν.” and, “now the prince of this world hath been condemned261    John xvi. 11. κατακέκριται. rec. text κέκριται.;” showing that having no sin he was slain.

[4.]  Ver. 4. “And that he was buried.”

And this also confirms the former topics, for that which is buried is doubtless a body. And here he no longer adds, “according to the Scriptures.” He had wherewithal, nevertheless he adds it not. For what cause? Either because the burial was evident unto all, both then and now, or because the expression, “according to the Scriptures,” is set down of both in common. Wherefore then doth he add, “according to the Scriptures,” in this place, “and that He rose on the third day according to the Scriptures,” and is not content with the former clause, so spoken in common? Because this also was to most men obscure: wherefore here again he brings in “the Scriptures” by inspiration, having so conceived this thought so wise and divine.

How is it then that he doth the same in regard of His death262    The Benedictines insert a negative here, which contradicts the sense, and is not in Savile.? Because in that case too, although the cross was evident unto all and in the sight of all He was stretched upon it; yet the cause was no longer equally so. The fact indeed of his death all knew, but that He suffered this for the sins of the world was no longer equally known to the multitude. Wherefore he brings in the testimony from the Scriptures.

This however hath been sufficiently proved by what we have said. But where have the Scriptures said that He was buried, and on the third day shall rise again? By the type of Jonah which also Himself alleges, saying, “As Jonah was three days and three nights in the whale’s belly, so shall also the Son of Man be three days and three nights in the heart of the earth.” (Matt. xii. 40.) By the bush in the desert. For even as that burned, yet was not consumed, (Exod. iii. 2.) so also that body died indeed, but was not holden of death continually263    This sign is variously yet without contradiction interpreted by the Fathers. St. Augustin considers it a type of the glory of God, inhabiting the Jewish people, yet not consuming the thorny hardness of their heart. t. v. p. 25. St. Cyril (in Exod. t. i. p. 263.) of the Divine Nature inhabiting the Human, yet not consuming it, in the person of our Lord. Theodoret (in loc.) says, “The power and mercy of God are proclaimed by the circumstance, that the bush being mere brushwood was not consumed by the unquenchable fire: I think however that other intimations are conveyed by this circumstance:  as that Israel, plotted against by the Egyptians, should not be consumed, but overcome his enemies; and that the Only-Begotten, being made incarnate and dwelling in the Virgin’s Womb, shall keep that virginity inviolate.” Tertull. (adv. Gnost. c. 1.) alludes to it, as representing the Church in the fire of persecution.. And the dragon also in Daniel shadows out this. For as the dragon having taken the food which the prophet gave, burst asunder in the midst;264    Bel and the Dragon, v. 27. even so Hades having swallowed down that Body, was rent asunder, the Body of itself cutting asunder its womb and rising again.

Now if thou desirest to hear also in words those things which thou hast seen in types, listen to Isaiah, saying, “His life is taken from the earth,” (Is. liii. 8, 10, 11.)265    LXX. in our vers. “it pleased the Lord to bruise Him…He shall see…and be satisfied.” and,” it pleaseth the Lord to cleanse Him from His wound…to show unto Him light:” and David before him, “Thou wilt not leave My soul to Hades, nor wilt Thou suffer Thy Holy One to see corruption.” (Ps. xvi. 10.)

Therefore Paul also sends thee on to the Scriptures, that thou mayest learn that not without cause nor at random were these things done. For how could they, when so many prophets are describing and proclaiming them beforehand? And no where doth the Scripture mean the death of sin, when it makes mention of our Lord’s death, but that of the body, and a burial and resurrection of the same kind.

[5.] Ver. 5. “And that He appeared to Cephas:” he names immediately the most credible of all. “Then to the twelve.”

Ver. 6. “Then he appeared to above five hundred brethren at once; of whom the greater part remain until now, but some are fallen asleep.”

Ver. 7. “Then he appeared to James; then to all the Apostles.”

Ver. 8. “And last of all, as unto one born out of due time, he appeared to me also.”

Thus, since he had mentioned the proof from the Scriptures, he adds also that by the events, producing as witnesses of the resurrection, after the prophets, the apostles and other faithful men. Whereas if he meant that other resurrection, the deliverance from sin, it were idle for him to say, He appeared to such and such an one; for this is the argument of one who is establishing the resurrection of the body, not of one obscurely teaching deliverance from sins. Wherefore neither said he once for all, “He appeared,” although it were sufficient for him to do so, setting down the expression in common: but now both twice and thrice, and almost in each several case of them that had seen Him he employs it. For “He appeared,” saith he, “to Cephas, He appeared to above five hundred brethren, He appeared to me also.” Yet surely the Gospel saith the contrary, that He was seen of Mary first. (Mark xvi. 9.) But among men He was seen of him first who did most of all long to see Him.

But of what twelve apostles doth he here speak266    [It is generally considered that “the twelve” is simply a designation of the Apostolic college. C.]? For after He was received up, Matthias was taken into the number, not after the resurrection immediately. But it is likely that He appeared even after He was received up. At any rate, this our apostle himself after His ascension was both called, and saw Him. Therefore neither doth he set down the time, but simply and without defining recounts the appearance. For indeed it is probable that many took place; wherefore also John said, “This third time He was manifested.” (John xxi. 14.)

“Then He appeared to above five hundred brethren.” Some say that “above267    ἐπάνω. [One wonders that Chrysostom should mention this meaning of the word, yet it has been adopted by Peter Martyr and Seinler. It is certainly far more natural to take it as given in the A.V., especially as it is connected with a numeral. Had the Apostle intended to express the meaning “from above,” he would doubtless have used the word ἄνωθεν. C.],” is above from heaven; that is, “not walking upon earth, but above and overhead He appeared to them:” adding, that it was Paul’s purpose to confirm, not the resurrection only, but also the ascension. Others say that the expression, “above five hundred,” means, “more than five hundred.”

“Of whom the greater part remain until now.” Thus, “though I relate events of old,” saith he, “yet have I living witnesses.” “But some are fallen asleep.” He said not, “are dead,” but, “are fallen asleep,” by this expression also again confirming the resurrection. “After that, He was seen of James.” I suppose, His brother. For the Lord is said to have Himself ordained him and made him Bishop in Jerusalem first. “Then to all the apostles.” For there were also other apostles, as the seventy.

“And last of all he appeared unto me also, as unto one born out of due time.” This is rather an expression of modesty than any thing else. For not because he was the least, therefore did he appear to him after the rest. Since even if He did call him last, yet he appeared more illustrious than many which were before him, yea rather than all. And the five hundred brethren too were not surely better than James, because He appeared to them before him.

Why did He not appear to all at the same time?  That He might first sow the seeds of faith. For he that saw Him first and was exactly and fully assured, told it unto the residue: then their report coming first placed the hearer in expectation of this great wonder, and made way before for the faith of sight. Therefore neither did He appear to all together, nor in the beginning to many, but to one alone first, and him the leader of the whole company and the most faithful: since indeed there was great need of a most faithful soul to be first to receive this sight. For those who saw him after others had seen him, and heard it from them, had in their testimony what contributed in no small degree to their own faith and tended to prepare their mind beforehand; but he who was first counted worthy to see Him, had need, as I have said, of great faith, not to be confounded by a sight so contrary to expectation. Therefore he appears to Peter first. For he that first confessed Him to be Christ was justly also counted worthy first to behold His resurrection. And not on this account alone doth He appear to him first, but also because he had denied Him, more abundantly to comfort him and to signify that he is not despaired of, before the rest He vouchsafed him even this sight and to him first entrusted His sheep. Therefore also He appeared to the women first. Because this sex was made inferior, therefore both in His birth and in His resurrection this first tastes of His grace.

But after Peter, He appears also to each at intervals, and at one time to fewer, at another to more, hereby making them witnesses and teachers of each other, and rendering His apostles trustworthy in all that they said.

[6.] “And last of all, as unto one born out of due time, he appeared to me also.” What mean here his expressions of humility, or wherein are they seasonable? For if he wishes to show himself worthy of credit and to enrol himself among the witnesses of the resurrection, he is doing the contrary of what he wishes: since it were meet that he exalt himself and show that he was great, which in many places he doth, the occasion calling for it. Well, the very reason why he here also speaks modestly is his being about to do this. Not straightway, however, but with his own peculiar good sense: in that having first spoken modestly and heaped up against himself many charges, he then magnifies the things concerning himself. What may the reason be? That, when he comes to utter that great and lofty expression concerning himself, “I labored more abundantly than all,” his discourse may be rendered more acceptable, both hereby, and by its being spoken as a consequence of what went before and not as a leading topic. Therefore also writing to Timothy, and intending to say great things concerning himself, he first sets down his charges against himself. For so all persons, when speaking in high terms of others, speak out freely and with boldness: but he that is compelled to praise himself, and especially when he also calls himself to witness, is disconcerted and blushes. Therefore also this blessed man first declares his own misery, and then utters that lofty expression. This then he doth, partly to abate the offensiveness of speaking about himself, and partly that he might hereby recommend to their belief what he had to say afterwards. For he that truly states what things are discreditable to him and conceals none of them, such as that he persecuted the Church, that he laid waste the faith, doth hereby cause the things that are honorable to him also to be above suspicion.

And consider the exceeding greatness of his humility. For having said, “and last of all He appeared to me also,” he was not content with this: “For many that are last shall be first,” saith He, “and the first last.” (Matt. xx. 16.) Therefore he added, “as unto one born out of due time.” Neither did he stop here, but adds also his own judgment and with a reason, saying,

Ver. 9. “For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the Church of God.”

And he said not, of the twelve alone, but also of all the other apostles. And all these things he spake, both as one speaking modestly and because he was really so disposed as I said, making arrangements also beforehand for what was intended to be spoken and rendering it more acceptable. For had he come forward and said, “Ye ought to believe me that Christ rose from the dead; for I saw Him and of all I am the most worthy of credit, inasmuch as I have labored more,” the expression might have offended the hearers: but now by first dwelling on the humiliating topics and those which involve accusation, he both took off what might be grating in such a narrative, and prepared the way for their belief in his testimony.

On this account therefore neither doth he simply, as I said, declare himself to be the last and unworthy of the appellation of an apostle, but also states the reason, saying, “because I persecuted the Church.” And yet all those things were forgiven, but nevertheless he himself never forgot them, desiring to signify the greatness of God’s favor: wherefore also he goes on to say,

[7.] Ver. 10. “But by the grace of God I am what I am.”

Seest thou again another268    ἑτέραν conj. Savile. ἑτέρας Bened. excess of humility? in that the defects he imputes to himself, but of the good deeds nothing; rather he refers all to God. Next, lest he might hereby render his hearer supine, he saith, “And His grace which was bestowed upon me was not found vain.” And this again with reserve: in that he said not, “I have displayed a diligence worthy of His grace,” but, “it was not found vain.”

“But I labored more abundantly than they all.” He said not, “I was honored,” but, “I labored;” and when he had perils and deaths to speak of, by the name of labor he again abates his expression.

Then again practicing his wonted humility, this also he speedily passes by and refers the whole to God, saying, “Yet not I, but the grace of God which was with me.” What can be more admirable than such a soul? who having in so many ways depressed himself and uttered but one lofty word, not even this doth he call his own; on every side finding ways, both from the former things and from them that follow after, to contract this lofty expression, and that because it was of necessity that he came to it.

But consider how he abounds in the expressions of humility. For so, “to me last of all He appeared,” saith he. Wherefore neither doth he with himself mention any other, and saith, “as of one born out of due time,” and that himself is “the least of the apostles,” and not even worthy of this appellation. And he was not content even with these, but that he might not seem in mere words to be humble-minded, he states both reasons and proofs: of his being “one born out of due time,” his seeing Jesus last; and of his being unworthy even of the name of an apostle, “his persecuting the Church.” For he that is simply humble-minded doeth not this: but he that also sets down the reasons utters all from a contrite mind. Wherefore also he elsewhere makes mention of these same things, saying, “And I thank him that enabled me; even Christ Jesus our Lord, for that He counted me faithful, appointing the to his service, though I was before a blasphemer, and a persecutor, and injurious.” (1 Tim. i. 12, 13.)

But wherefore did he utter at all that same lofty expression, “I labored more abundantly than they?” He saw that the occasion compelled him. For had he not said this, had he only depreciated himself, how could he with boldness call himself to witness, and number himself with the rest, and say,

Ver. 11. “Whether then it be I or they, so we preach.”

For the witness ought to be trustworthy, and a great man. But how he “labored more abundantly than they,” he indicated above, saying, “Have we no right to eat and to drink, as also the other Apostles?” And again, “to them that are without law as without law.” Thus, both where exactness was to be displayed, he overshot all: and where there was need to condescend, he displayed again the same great superiority.

But some cite his being sent to the Gentiles and his overrunning the larger part of the world. Whence it is evident that he enjoyed more grace. For if he labored more, the grace was also more: but he enjoyed more grace, because he displayed also more diligence. Seest thou how by those particulars whereby he contends and strives to throw into shade the things concerning himself, he is shown to be first of all?

[8.] And these things when we hear, let us also make open show of our defects, but of our excellencies let us say nothing. Or if the opportunity force it upon us, let us speak of them with reserve and impute the whole to God’s grace: which accordingly the Apostle also doth, ever and anon putting a bad mark upon his former life, but his after-state imputing to grace, that he might signify the mercy of God from every circumstance: from His having saved him such as he was and when saved making him again such as he is. Let none accordingly of those who are in sin despair, let none of those in virtue be confident, but let the one be exceeding fearful and the other forward. For neither shall any slothful man be able to abide in virtue, nor one that is diligent be weak to escape from evil. And of both these the blessed David is an example, who after he slumbered a little, had a great downfall: and when he was pricked in his heart, again hastened up to his former height. Since in fact both are alike evils, both despair and slothfulness; the one quickly casting a man down from the very arch of the heavens; the other not suffering the fallen to rise again. Wherefore with respect to the one, Paul said, “Let him that thinketh he standeth take heed lest he fall:” (1 Cor. x. 12.) but unto the other, “To-day if ye will hear His voice, harden not your hearts:  (Heb. iv. 7.) and again, “Lift up the hands that hang down and the palsied knees.” (Heb. xii. 12.) And him too that had committed fornication but repented, he therefore quickly refreshes, “that such an one might not be swallowed up with his overmuch sorrow?” (2 Cor. ii. 7.)

Why then in regard of other griefs art thou cast down, O man? Since if for sins, where only grief is beneficial, excess works much mischief, much more for all other things. For wherefore grievest thou? That thou hast lost money? Nay, think of those that are not even filled with bread, and thou shalt very speedily obtain consolation. And in each of the things that are grievous to thee mourn not the things that have happened, but for the disasters that have not happened give thanks. Hadst thou money and didst thou lose it? Weep not for the loss, but give thanks for the time when thou didst enjoy it. Say like Job, “Have we received good at the hand of the Lord, and shall we not receive evil?” (Job ii. 10.) And together with that use this argument also; that even if thou didst lose thy money, yet thy body thou hast still sound and hast not with thy poverty to grieve that it also is maimed. But hath thy body too endured some outrage? Yet is not this the bottom of human calamities, but in the middle of the cask thou art as yet carried along. For many along with poverty and maiming, both wrestle with a demon and wander in deserts: others again endure other things more grievous than these. For may it never be our lot to suffer all that it is possible for one to bear.

These things then ever considering, bear in mind them that suffer worse, and be vexed at none of those things: but when thou sinnest, only then sigh, then weep; I forbid thee not, nay I enjoin thee rather; though even then with moderation, remembering that there is returning, there is reconciliation. But seest thou others in luxury and thyself in poverty: and another in goodly robes, and in preeminence? Look not however on these things alone, but also on the miseries that arise out of these. And in thy poverty too, consider not the beggary alone, but the pleasure also thence arising do thou take into account. For wealth hath indeed a cheerful mask, but its inward parts are full of gloom; and poverty the reverse. And shouldest thou unfold each man’s conscience, in the soul of the poor thou wilt see great security and freedom: but in that of the rich, confusions, disorders, tempests. And if thou grievest, seeing him rich, he too is vexed much more than thou when he beholds one richer than himself. And as thou fearest him, even so doth he another, and he hath no advantage over thee in this. But thou art vexed to see him in office, because thou art in a private station and one of the governed. Recollect however the day of his ceasing to hold office. And even before that day the tumults, the perils, the fatigues, the flatteries, the sleepless nights, and all the miseries.

[9.] And these things we say to those who have no mind for high morality: since if thou knowest this, there are other and greater things whereby we may comfort thee: but for the present we must use the coarser topics to argue with thee. When therefore thou seest one that is rich, think of him that is richer than he, and thou wilt see him in the same condition with thyself. And after him look also on him that is poorer than thyself, consider how many have gone to bed hungry, and have lost their patrimony, and live in a dungeon, and pray for death every day. For neither doth poverty breed sadness, nor wealth pleasure, but both the one and the other our own thoughts are wont to produce in us. And consider, beginning from beneath: the scavenger grieves and is vexed that he cannot be rid of this his business so wretched and esteemed so disgraceful: but if thou rid him of this, and cause him, with security, to have plenty of the necessaries of life, he will grieve again that he hath not more than he wants: and if thou grant him more, he will wish to double them again, and will therefore vex himself no less than before:  and if thou grant him twofold or threefold, he will be out of heart again because he hath no part in the state: and if you provide him with this also, he will count himself wretched because he is not one of the highest officers of state. And when he hath obtained this honor, he will mourn that he is not a ruler; and when he shall be ruler, that it is not of a whole nation; and when of a whole nation, that it is not of many nations; and when of many nations, that it is not of all. When he becomes a deputy, he will vex himself again that he is not a king; and if a king, that he is not so alone; and if alone, that he is not also of barbarous nations; and if of barbarous nations, that he is not of the whole world even: and if of the whole world, why not likewise of another world? And so his course of thought going on without end does not suffer him ever to be pleased. Seest thou, how even if from being mean and poor thou shouldest make a man a king, thou dost not remove his dejection, without first correcting his turn of thought, enamored as it is of having more?

Come, let me show thee the contrary too, that even if from a higher station thou shouldest bring down to a lower one him that hath consideration, thou wilt not cast him into dejection and grief. And if thou wilt, let us descend the same ladder, and do thou bring down the satrap from his throne and in supposition deprive him of that dignity. I say that he will not on this account vex himself, if he choose to bear in mind the things of which I have spoken. For he will not reckon up the things of which he hath been deprived, but what he hath still, the glory arising from his office. But if thou take away this also, he will reckon up them who are in private stations and have never ascended to such sway, and for consolation his riches will suffice him. And if thou also cast him out again from this, he will look to them that have a moderate estate. And if thou shouldest take away even moderate wealth, and shouldest allow him to partake only of necessary food, he may think upon them that have not even this, but wrestle with incessant hunger and live in prison. And even if thou shouldest bring him into that prison-house, when he reflects on them that lie under incurable diseases and irremediable pains, he will see himself to be in much better circumstances. And as the scavenger before mentioned not even on being made a king will reap any cheerfulness, so neither will this man ever vex himself if he become a prisoner. It is not then wealth that is the foundation of pleasure, nor poverty of sadness, but our own judgment, and the fact, that the eyes of our mind are not pure, nor are fixed anywhere and abide, but without limit flutter abroad. And as healthy bodies, if they be nourished with bread alone, are in good and vigorous condition: but those that are sickly, even if they enjoy a plentiful and varied diet, become so much the weaker; so also it is wont to happen in regard of the soul. The mean spirited, not even in a diadem and unspeakable honors can be happy: but the denying, even in bonds and fetters and poverty, will enjoy a pure pleasure.

[10.] These things then bearing in mind, let us ever look to them that are beneath us. There is indeed, I grant, another consolation, but of a high strain in morality, and mounting above the grossness of the multitude. What is this? That wealth is naught, poverty is naught, disgrace is naught, honor is naught, but for a brief time and only in words do they differ from each other. And along with this there is another soothing topic also, greater than it; the consideration of the things to come, both evil and good, the things which are really evil and really good, and the being comforted by them. But since many, as I said, stand aloof from these doctrines, therefore were we compelled to dwell on other topics, that in course we might lead on to them the receivers of what had been said before.

Let us then, taking all these things into account, by every means frame ourselves aright, and we shall never grieve at these unexpected things. For neither if we should see men rich in a picture, should we say they were to be envied, any more than on seeing poor men there depicted we should call them wretched and pitiable: although those are surely more abiding than they whom we reckon wealthy. Since one abides rich in the picture longer than in the nature itself of things. For the one often lasts, appearing such, even to a hundred years, but the other sometimes, not having had so much as a year to live at his ease in his possessions, hath been suddenly stripped of all. Meditating then on all these things, let us from all quarters build up cheerfulness as an outwork against our irrational sorrow, that we may both pass the present life with pleasure, and obtain the good things to come, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, honor, now and forever, and world without end. Amen.

ΟΜΙΛΙΑ ΛΗʹ. Γνωρίζω δὲ ὑμῖν, ἀδελφοὶ, τὸ Εὐαγγέλιον, ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε, δι' οὗ καὶ σώζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν. αʹ. Ἀπαρτίσας τὸν περὶ τῶν πνευματικῶν λόγον, ἐπὶ τὸ πάντων ἀναγκαιότατον μεθίσταται, τὴν περὶ τῆς ἀναστάσεως ὑπόθεσιν: καὶ γὰρ ἐν τούτῳ σφόδρα ἐνόσουν. Καὶ καθάπερ ἐπὶ τῶν σωμάτων, ὅταν αὐτῶν ἅψηται τῶν στερεῶν ὁ πυρετὸς, λέγω τῶν νεύρων καὶ τῶν φλεβῶν καὶ τῶν πρώτων στοιχείων, ἀνίατον γίνεται τὸ κακὸν, ἂν μὴ πολλῆς ἀπολαύσῃ τῆς ἐπιμελείας: οὕτω δὴ καὶ τότε γενέσθαι ἐκινδύνευεν. Ἐπὶ γὰρ αὐτὰ τῆς εὐσεβείας τὰ στοιχεῖα τὸ κακὸν ἐβάδιζε. Διὸ καὶ πολλῇ τῇ σπουδῇ κέχρηται ὁ Παῦλος. Οὐδὲ γὰρ περὶ βίου λοιπὸν ὁ λόγος ἦν αὐτῷ, οὐδ' ὅτι ὁ μὲν ἐπόρνευεν, ὁ δὲ ἐπλεονέκτει, ὁ δὲ ὅτι κεκαλυμμένην εἶχε τὴν κεφαλὴν, ἀλλὰ περὶ αὐτὸ τῶν ἀγαθῶν τὸ κεφάλαιον: περὶ γὰρ τὴν ἀνάστασιν αὐτὴν ἐστασίαζον. Ἐπειδὴ γὰρ ἡ πᾶσα ἡμῶν ἐλπὶς αὕτη, πρὸς τοῦτο σφοδρῶς ἵστατο ὁ διάβολος, καὶ ποτὲ μὲν ἀνῄρει καθάπαξ αὐτὴν, ποτὲ δὲ ἔλεγεν ἤδη γεγονέναι: ὃ καὶ Τιμοθέῳ γράφων ὁ Παῦλος γάγγραιναν ἐκάλει τὸ πονηρὸν τοῦτο δόγμα, καὶ τοὺς εἰσάγοντας αὐτὸ ἔστιζε λέγων: Ὧν ἐστιν Ὑμέναιος καὶ Φιλητὸς, οἵτινες περὶ τὴν ἀλήθειαν ἠστόχησαν, λέγοντες τὴν ἀνάστασιν ἤδη γεγονέναι, καὶ ἀνατρέπουσι τήν τινων πίστιν. Ποτὲ μὲν οὖν τοῦτο ἔλεγον, ποτὲ δὲ ὅτι τὸ σῶμα οὐκ ἀνίσταται, ἀλλὰ τῆς ψυχῆς ὁ καθαρμός ἐστιν ἡ ἀνάστασις. Ταῦτα δὲ ἔπειθε λέγειν ὁ πονηρὸς δαίμων ἐκεῖνος, οὐ τὴν ἀνάστασιν ἀνατρέψαι βουλόμενος μόνον, ἀλλὰ καὶ τὰ ὑπὲρ ἡμῶν γενόμενα ἅπαντα δεῖξαι μῦθον ὄντα. Εἰ γὰρ ἐπείσθησαν μὴ εἶναι σωμάτων ἀνάστασιν, μετὰ μικρὸν αὐτοὺς ἔπειθε μηδὲ Χριστὸν ἐγηγέρθαι: ἀπὸ δὲ τούτου κἀκεῖνο εἰσῆγεν ὁδῷ βαδίζων, τὸ μὴ παραγεγονέναι μηδὲ πεποιηκέναι ἅπερ ἐποίησε. Τοιαύτη γὰρ ἡ τοῦ διαβόλου κακουργία. Διὸ καὶ μεθοδείαν αὐτὴν καλεῖ ὁ Παῦλος, ὅτι οὐκ ἐξ εὐθείας ὃ βούλεται κατασκευάσαι δείκνυσιν, ὥστε μὴ γενέσθαι κατάφωρος, ἀλλ' ἕτερον ἑαυτῷ περιτιθεὶς προσωπεῖον, ἕτερα τεκταίνει, καὶ καθάπερ πολέμιος καὶ κακοῦργος πόλει προσβαλὼν καὶ τείχεσι, κάτωθεν ὑπορύττει λανθάνων, ὥστε ταύτῃ γενέσθαι δυσφύλακτος, καὶ κατορθῶσαι ἅπερ ἐσπούδακε. Διόπερ ἀεὶ τὰς τοιαύτας αὐτοῦ πάγας εὑρίσκων, καὶ τοὺς πονηροὺς τούτους θηρῶν λόχους ὁ θαυμαστὸς οὗτος καὶ μέγας ἀνὴρ, ἔλεγεν: Οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν. Καὶ γὰρ ἐνταῦθα ὁλόκληρον ἀνακαλύπτει τὸν δόλον αὐτοῦ, καὶ πάντα δείκνυσι τὰ μηχανήματα, καὶ ὅσα βούλεται κατασκευάσαι προτίθησιν εἰς μέσον, μετὰ πολλῆς ἀκριβείας ἅπασιν ἐπιών. Διὰ γὰρ τοῦτο καὶ ὕστερον τέθεικε τουτὶ τὸ κεφάλαιον τῶν ἄλλων, ἐπειδὴ καὶ σφόδρα ἀναγκαιότατον ἦν, καὶ τὰ ἡμέτερα συνέχον ἅπαντα. Καὶ σκόπει σύνεσιν: πρότερον γὰρ τοὺς οἰκείους ἀσφαλισάμενος, τότε ἐπεξέρχεται καὶ περαιτέρω τῷ λόγῳ, καὶ τοὺς ἔξωθεν ἐκ περιουσίας ἐπιστομίζει. Ἀσφαλίζεται δὲ τοὺς οἰκείους, οὐκ ἀπὸ λογισμῶν, ἀλλ' ἀπὸ τῶν ἤδη γεγενημένων, καὶ ἅπερ αὐτοὶ κατεδέξαντο καὶ ἐπίστευσαν γεγενῆσθαι: ὃ μάλιστα ἦν ἐντρεπτικὸν, καὶ ἱκανὸν αὐτοὺς κατασχεῖν. Εἰ γὰρ ἠβουλήθησαν ἀπιστῆσαι μετὰ ταῦτα, οὐκέτι λοιπὸν τῷ Παύλῳ, ἀλλ' ἑαυτοῖς ἔμελλον ἀπιστεῖν: ὅπερ κατηγορία ἦν ἐκείνων τῶν ἅπαξ καταδεξαμένων καὶ μεταθεμένων. Διὰ δὴ τοῦτο καὶ ἐντεῦθεν ἄρχεται, δεικνὺς ὅτι οὐκ ἄλλων δεῖται μαρτύρων εἰς τὸ δεῖξαι, ὅτι τἀληθῆ λέγει, ἀλλ' αὐτῶν ἐκείνων τῶν ἠπατημένων. Ἵνα δὲ ὃ λέγω σαφέστερον γένηται, αὐτῶν λοιπὸν ἀναγκαῖον ἀκοῦσαι τῶν ῥημάτων. Τίνα οὖν ταῦτά ἐστι; Γνωρίζω ὑμῖν, ἀδελφοὶ, φησὶ, τὸ Εὐαγγέλιον, ὃ εὐηγγελισάμην ὑμῖν. Εἶδες μεθ' ὅσης ἐπιεικείας ἄρχεται; εἶδες πῶς ἀπὸ τῆς ἀρχῆς ἔδειξεν, ὅτι οὐδὲν καινὸν εἰσάγει, οὐδὲ ξένον; Ὁ γὰρ γνωρίζων τὸ ἤδη γνωσθὲν, εἶτα εἰς λήθην ἐμπεσὼν, γνωρίζει πάλιν εἰς μνήμην ἄγων. Καλέσας δὲ ἀδελφοὺς, οὐ μικρὰν καὶ ἐντεῦθεν προκατεβάλετο τῶν λεγομένων τὴν ἀπόδειξιν. Ἀδελφοὶ γὰρ οὐδαμόθεν ἐγενόμεθα, ἀλλ' ἢ ἀπὸ τῆς κατὰ σάρκα τοῦ Χριστοῦ οἰκονομίας. Διὸ δὴ καὶ οὕτως αὐτοὺς ἐκάλεσεν, ὁμοῦ μὲν καταπραΰνων καὶ θεραπεύων, ὁμοῦ δὲ τῶν μυρίων ἀγαθῶν ἀναμιμνήσκων. Καὶ τὸ ἑξῆς πάλιν τοῦ αὐτοῦ κατασκευαστικόν. Ποῖον δὴ τοῦτο; Τὸ Εὐαγγέλιον. Τῶν γὰρ Εὐαγγελίων τὸ κεφάλαιον ἐντεῦθεν ἔχει τὴν ἀρχὴν, ἀπὸ τοῦ τὸν Θεὸν γενέσθαι ἄνθρωπον, καὶ σταυρωθῆναι, καὶ ἀναστῆναι. Τοῦτο καὶ ὁ Γαβριὴλ εὐηγγελίζετο τῇ Παρθένῳ, τοῦτο καὶ οἱ προφῆται τῇ οἰκουμένῃ, τοῦτο καὶ οἱ ἀπόστολοι ἅπαντες. Ὃ καὶ εὐηγγελισάμην, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε, δι' οὗ καὶ σώζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν, εἰ κατέχετε: ἐκτὸς εἰ μὴ εἰκῆ ἐπιστεύσατε. Εἶδες πῶς αὐτοὺς καλεῖ μάρτυρας τῶν εἰρημένων; Καὶ οὐ λέγει, Ὃ ἠκούσατε, ἀλλ', Ὃ παρελάβετε, ὥσπερ τινὰ παρακαταθήκην αὐτοὺς ἀπαιτῶν, καὶ δηλῶν ὅτι οὐ λόγῳ μόνον, ἀλλὰ καὶ δι' ἔργων καὶ σημείων καὶ θαυμάτων αὐτὸ παρέλαβον καὶ ἵνα κατέχωσι μετὰ ἀσφαλείας. βʹ. Εἶτα ἐπειδὴ τὰ παλαιὰ ἔλεγε, καὶ τὸν παρόντα ἐπέστησε χρόνον εἰπὼν, Ἐν ᾧ καὶ ἑστήκατε, προκαταλαμβάνων αὐτοὺς, ὡς μηδὲ, εἰ σφόδρα βουληθεῖεν, ἀρνήσασθαι δυνηθῆναι. Διὸ καὶ ἀρχόμενος οὐκ εἶπε, Διδάσκω ὑμᾶς, ἀλλὰ, Γνωρίζω ὑμῖν, τὸ ἤδη δῆλον γενόμενον. Καὶ πῶς τοὺς σαλευομένους ἑστάναι φησί; Προσποιεῖται ἄγνοιαν συμφερόντως: ὅπερ καὶ ἐπὶ Γαλατῶν ποιεῖ, ἀλλ' οὐχ ὁμοίως. Ἐπειδὴ γὰρ οὐκ ἦν ἄγνοιαν ἐκεῖ προσποιήσασθαι, ἑτέρως μεθοδεύει τὸν λόγον λέγων: Πέποιθα δὲ εἰς ὑμᾶς ἐν Κυρίῳ, ὅτι οὐδὲν ἄλλο φρονήσετε. Οὐκ εἶπεν, Ὅτι οὐδὲν ἄλλο ἐφρονήσατε, ἐπειδὴ ὡμολογημένον ἦν αὐτῶν τὸ παράπτωμα καὶ κατάδηλον, ἀλλὰ τὸ μέλλον ἐγγυᾶται: καίτοι καὶ τοῦτο ἄδηλον: ἀλλ' ἵνα αὐτοὺς ἐφελκύσηται μειζόνως. Ἐνταῦθα μέντοι καὶ προσποιεῖται ἀγνοεῖν λέγων, Ἐν ᾧ καὶ ἑστήκατε. Εἶτα τὸ κέρδος, Δι' οὗ καὶ σώζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν. Ὥστε σαφηνείας ἐστὶν ἡ διδασκαλία αὕτη ἡ νῦν καὶ ἑρμηνείας. Οὐ γὰρ αὐτὸ δεῖσθε τὸ δόγμα, φησὶ, μαθεῖν, ἀλλ' ὑπομνησθῆναι καὶ διορθωθῆναι. Ταῦτα δὲ λέγει, οὐκ ἀφιεὶς αὐτοὺς ἀναισχυντῆσαι καθάπαξ. Τί δέ ἐστι, Τίνι λόγῳ εὐηγγελισάμην ὑμῖν; Ποίῳ τρόπῳ εἶπον, φησὶ, τὴν ἀνάστασιν γίνεσθαι; Ὅτι μὲν γὰρ ἔστιν ἀνάστασις, οὐκ ἂν φαίην ὑμᾶς ἀμφιβάλλειν: ζητεῖτε δὲ ἴσως μαθεῖν σαφέστερον τὸ εἰρημένον. Τοῦτο δὴ καὶ ποιήσω: καὶ γὰρ οἶδα σαφῶς, ὅτι τὸ δόγμα κατέχετε. Εἶτα ἐπειδὴ ἀποφαινόμενος ἔλεγεν, Ἐν ᾧ καὶ ἑστήκατε, ἵνα μὴ ταύτῃ ῥᾳθυμοτέρους ποιήσῃ, φοβεῖ πάλιν αὐτοὺς λέγων: Εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῆ ἐπιστεύσατε: δεικνὺς ὅτι περὶ τὸ κεφάλαιον ἡ πληγὴ, καὶ οὐχ ὑπὲρ τῶν τυχόντων ὁ ἀγὼν, ἀλλ' ὑπὲρ ὁλοκλήρου τῆς πίστεως. Καὶ νῦν μὲν ὑπεσταλμένως αὐτό φησι, προϊὼν δὲ καὶ διαθερμαινόμενος, γυμνῇ λοιπὸν τῇ κεφαλῇ βοᾷ καὶ λέγει: Εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα τὸ κήρυγμα ἡμῶν, κενὴ δὲ καὶ ἡ πίστις ὑμῶν, ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν. Ἀλλ' ἐν προοιμίοις οὐχ οὕτως: οὕτω γὰρ χρήσιμον ἦν ἠρέμα καὶ κατὰ μικρὸν προϊέναι. Παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον. Οὐ λέγει οὐδὲ ἐνταῦθα, ὅτι Εἶπον ὑμῖν, οὐδὲ, Ἐδίδαξα ὑμᾶς, ἀλλὰ τῇ αὐτῇ κέχρηται λέξει πάλιν, Παρέδωκα ὑμῖν, λέγων, ὃ καὶ παρέλαβον. Οὐδὲ ἐνταῦθα ἐμὲ διδαχθῆναί φησιν, ἀλλὰ, Παρέλαβον: δύο ταῦτα κατασκευάζων, ὅτι τε οὐδὲν οἴκοθεν ἐπεισάγειν δεῖ, καὶ ὅτι μετὰ ἀποδείξεως τῆς διὰ τῶν ἔργων ἐπληροφορήθησαν, οὐ λόγοις ψιλοῖς: καὶ κατὰ μικρὸν ἀξιόπιστον τὸν λόγον ποιῶν, τὸ πᾶν εἰς τὸν Χριστὸν ἀνάγει, καὶ δείκνυσιν οὐδὲν τούτων ἀνθρώπινον ὂν τῶν δογμάτων. Τί δέ ἐστι, Παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, φησίν; Ἐξ ἀρχῆς, οὐ νῦν. Ταῦτα δὲ λέγει τὸν χρόνον παράγων μάρτυρα, καὶ ὅτι ἐσχάτης ἦν αἰσχύνης τοσοῦτον χρόνον πεισθέντας νῦν μετατίθεσθαι: καὶ οὐ τοῦτο μόνον, ἀλλὰ ὅτι καὶ ἀναγκαῖον τὸ δόγμα: διὸ καὶ ἐν πρώτοις παρεδόθη, καὶ ἐκ προοιμίων εὐθέως. Καὶ τί παρέδωκας; εἰπέ μοι. Ἀλλ' οὐ λέγει τοῦτο εὐθέως, ἀλλὰ πρῶτον, ὅτι παρέλαβον. Καὶ τί παρέλαβες; Ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν. Οὐκ εἶπεν εὐθέως, ὅτι Ἀνάστασίς ἐστι τῶν σωμάτων ἡμῶν, ἀλλ' αὐτὸ μὲν οὖν τοῦτο κατασκευάζει, πόῤῥωθεν δὲ καὶ δι' ἑτέρων, λέγων, ὅτι Χριστὸς ἀπέθανε, καὶ μεγάλην τινὰ κρηπῖδα καὶ θεμέλιον ἀῤῥαγῆ προκαταβαλλόμενος τοῦ περὶ τῆς ἀναστάσεως λόγου. Οὐδὲ γὰρ ἁπλῶς εἶπεν, ὅτι ἀπέθανεν ὁ Χριστὸς, καίτοι καὶ τοῦτο ἀρκοῦν δηλῶσαι τὴν ἀνάστασιν, ἀλλὰ μετὰ προσθήκης, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν. Πρῶτον δὲ ἄξιον ἀκοῦσαι τί λέγουσιν ἐνταῦθα οἱ τὰ Μανιχαίων νοσοῦντες, καὶ τῆς ἀληθείας ἐχθροὶ, καὶ τῇ οἰκείᾳ πολεμοῦντες σωτηρίᾳ. Τί οὖν οὗτοι λέγουσι; Θάνατον ἐνταῦθα, φησὶν, οὐδὲν ἄλλο λέγει ὁ Παῦλος, ἢ τὸ ἐν ἁμαρτίᾳ γενέσθαι, καὶ ἀνάστασιν τὸ τῶν ἁμαρτιῶν ἀπαλλαγῆναι. Εἶδες πῶς οὐδὲν πλάνης ἀσθενέστερον; Καὶ πῶς τοῖς οἰκείοις ἁλίσκεται πτεροῖς, καὶ οὐ δεῖται τῆς ἔξωθεν μάχης, ἀλλ' ἑαυτῇ περιπείρεται; Σκόπει γοῦν καὶ οὗτοι πῶς ἑαυτοὺς διέπειρον, δι' ὧν εἰρήκασιν. Εἰ γὰρ τοῦτο θάνατος, σῶμα δὲ οὐκ ἔλαβε καθ' ὑμᾶς ὁ Χριστὸς, ἀπέθανε δὲ, ἐν ἁμαρτίᾳ ἐγένετο καθ' ὑμᾶς. Ἐγὼ μὲν γὰρ λέγω ὅτι σῶμα ἀνέλαβε, καὶ τὸν θάνατον τῆς σαρκὸς εἶναί φησι: σὺ δὲ τοῦτο ἀρνούμενος, ἐκεῖνο ἀναγκασθήσῃ λέγειν. Εἰ δὲ ἐν ἁμαρτίᾳ ἐγένετο, πῶς φησι, Τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; καὶ, Ἔρχεται ὁ τοῦ κόσμου τούτου ἄρχων, καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν: καὶ πάλιν, Οὕτω πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. Πῶς δὲ ὅλως ὑπὲρ ἁμαρτωλῶν ἀπέθανεν, εἴ γε αὐτὸς ἐν ἁμαρτίαις ἦν; Τὸν γὰρ ὑπὲρ ἁμαρτωλῶν ἀποθνήσκοντα, αὐτὸν ἀναμάρτητον δεῖ εἶναι: ἐπεὶ εἰ καὶ αὐτὸς ἁμαρτάνει, πῶς ὑπὲρ ἄλλων ἁμαρτωλῶν ἀποθανεῖται; Εἰ δὲ ὑπὲρ ἁμαρτιῶν ἄλλων ἀπέθανεν, ἀναμάρτητος ὢν ἀπέθανεν: εἰ δὲ ἀναμάρτητος ὢν ἀπέθανεν, οὐ τὸν τῆς ἁμαρτίας θάνατον (πῶς γὰρ, ὅ γε ἀναμάρτητος;), ἀλλὰ τὸν τοῦ σώματος. Διὸ καὶ ὁ Παῦλος οὐχ ἁπλῶς εἶπεν: Ἀπέθανεν, ἀλλὰ προσέθηκεν, Ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν: καὶ ἄκοντας ἐκείνους ἐμβαλὼν εἰς τὸ ὁμολογῆσαι τὸν σωματικὸν θάνατον, καὶ δεικνὺς διὰ τούτου, ὅτι καὶ πρὸ τοῦ θανάτου ἀναμάρτητος ἦν. Τὸν γὰρ ὑπὲρ ἁμαρτιῶν ἀλλοτρίων ἀποθνήσκοντα, αὐτὸν ἀναμάρτητον εἶναι ἀκόλουθον. Καὶ οὐδὲ τούτῳ ἠρκέσθη, ἀλλ' ἐπήγαγε, Κατὰ τὰς Γραφάς: καὶ ἐντεῦθεν ἀξιόπιστον πάλιν ποιῶν τὸν λόγον, καὶ δηλῶν ποῖον θάνατον ἔλεγε. Καὶ γὰρ αἱ Γραφαὶ τὸν τοῦ σώματος ἀναγορεύουσι πανταχοῦ: Ὤρυξαν γάρ μου χεῖρας καὶ πόδας, φησί: καὶ, Ὄψονται εἰς ὃν ἐξεκέντησαν. γʹ. Καὶ πολλὰ δὲ ἕτερα, ἵνα μὴ πάντα καθ' ἓν λέγωμεν, τὰ μὲν διὰ ῥημάτων, τὰ δὲ διὰ τύπων ἔστιν ἐν αὐταῖς κείμενα ἰδεῖν δηλοῦντα τῆς σαρκὸς τὴν σφαγήν: καὶ ὅτι ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν ἐσφάγη. Ὑπὲρ γὰρ τῶν ἁμαρτιῶν τοῦ λαοῦ μου, φησὶν, ἥκει εἰς θάνατον: καὶ, Κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν: καὶ, Ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν. Εἰ δὲ οὐκ ἀνέχῃ τῆς Παλαιᾶς, ἄκουσον Ἰωάννου βοῶντος, καὶ ἀμφότερα δηλοῦντος, καὶ τὴν τοῦ σώματος σφαγὴν καὶ τὴν αἰτίαν: Ἴδε γὰρ, φησὶν, ὁ Ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου: καὶ Παύλου λέγοντος, Τὸν γὰρ μὴ γνόντα ἁμαρτίαν, ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα Θεοῦ δικαιοσύνη ἐν αὐτῷ: καὶ πάλιν, Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα: καὶ πάλιν, Ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας, ἐδειγμάτισε θριαμβεύσας: καὶ μυρία ἕτερα πλείονα δηλοῦντα τὰ κατὰ τὴν σφαγὴν τοῦ σώματος γενόμενα, καὶ διὰ τὰς ἁμαρτίας ἡμῶν. Καὶ γὰρ αὐτός φησιν: Ὑπὲρ ὑμῶν ἁγιάζω ἐμαυτόν: καὶ, Ὁ ἄρχων τοῦ κόσμου τούτου κατακέκριται νῦν, δηλῶν ὅτι οὐκ ἔχων ἁμαρτίαν ἐσφάγη. Καὶ ὅτι ἐτάφη. Καὶ τοῦτο δὲ τῶν προτέρων κατασκευαστικόν: τὸ γὰρ θαπτόμενον, πάντως σῶμά ἐστι. Καὶ ἐνταῦθα οὐκέτι προστίθησι, Κατὰ τὰς Γραφάς: εἶχε μὲν γὰρ, πλὴν οὐ προστίθησι. Τίνος ἕνεκεν; Ἢ ὅτι ὁ τάφος ἅπασι δῆλος καὶ τότε καὶ νῦν: ἢ ὅτι κατὰ κοινοῦ κεῖται τὸ, Κατὰ τὰς Γραφάς. Τίνος οὖν ἕνεκεν ἐνταῦθα προστίθησι τὸ, Κατὰ τὰς Γραφάς; Καὶ ὅτι ἐγήγερται τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς Γραφὰς, καὶ οὐκ ἀρκεῖται τῷ προτέρῳ τῷ κατὰ κοινοῦ εἰρημένῳ; Ὅτι καὶ τοῦτο τοῖς πολλοῖς ἄδηλον ἦν: διὸ κἀνταῦθα τὰς Γραφὰς παράγει ἐμπνευσθεὶς, τοῦτο ἐννοήσας τὸ σοφὸν καὶ θεῖον νόημα. Πῶς οὖν καὶ ἐπὶ τοῦ θανάτου οὐ τὸ αὐτὸ ποιεῖ; Ὅτι κἀκεῖ ὁ μὲν σταυρὸς πᾶσι κατάδηλος ἦν καὶ πάντων ὁρώντων ἀνεσκολοπίζετο: ἡ δὲ αἰτία, οὐκέτι ὁμοίως. Ὅτι μὲν γὰρ ἀπέθανε, πάντες ᾔδεσαν: ὅτι δὲ ὑπὲρ τῶν ἁμαρτιῶν τῆς οἰκουμένης τοῦτο ἔπαθεν, οὐκέτι ὁμοίως ἠπίσταντο οἱ πολλοί. Διὸ τὴν ἀπὸ τῶν Γραφῶν μαρτυρίαν παράγει. Ἀλλὰ τοῦτο μὲν ἱκανῶς ἀποδέδεικται διὰ τῶν εἰρημένων ἡμῖν: ποῦ δὲ ὅτι ἐτάφη, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστήσεται εἰρήκασιν αἱ Γραφαί; Διὰ τοῦ κατὰ τὸν Ἰωνᾶν τύπου, ὃν καὶ αὐτὸς παράγει λέγων: Ὥσπερ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται καὶ ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας: καὶ διὰ τοῦ βάτου τοῦ ἐν τῇ ἐρήμῳ. Ὥσπερ γὰρ ἐκεῖνος ἐκαίετο, καὶ οὐ κατεκαίετο, οὕτω καὶ τὸ σῶμα ἐκεῖνο ἀπέθανε μὲν, οὐ κατεσχέθη δὲ ὑπὸ τοῦ θανάτου διηνεκῶς. Καὶ ὁ δράκων δὲ ὁ ἐπὶ τοῦ Δανιὴλ τοῦτο αἰνίττεται. Καθάπερ γὰρ ἐκεῖνος λαβὼν τὴν τροφὴν, ἣν ἔδωκεν ὁ προφήτης, μέσος ἐῤῥάγη: οὕτω καὶ ὁ ᾅδης, καταπιὼν τὸ σῶμα ἐκεῖνο, διεσχίσθη, τοῦ σώματος αὐτοῦ διατεμόντος αὐτῷ τὴν νηδὺν, καὶ ἀναστάντος. Εἰ δὲ καὶ διὰ ῥημάτων θέλεις ἀκοῦσαι ταῦτα, ἃ διὰ τῶν τύπων εἶδες, ἄκουσον τοῦ Ἡσαΐου λέγοντος, ὅτι Αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ: καὶ, Κύριος βούλεται καθαρίσαι αὐτὸν ἀπὸ τῆς πληγῆς, δεῖξαι αὐτῷ φῶς: καὶ τοῦ Δαυῒδ πρὸ ἐκείνου Οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν. Διὰ τοῦτό σε καὶ ὁ Παῦλος παραπέμπει εἰς τὰς Γραφὰς, ἵνα μάθῃς ὅτι οὐχ ἁπλῶς οὐδὲ εἰκῆ ταῦτα ἐγένετο. Πῶς γὰρ τοσούτων προφητῶν προδιαγραφόντων αὐτὰ καὶ ἀνακηρυττόντων, ὅτι οὐδαμοῦ ἡ Γραφὴ τὸν τῆς ἁμαρτίας θάνατον λέγει, τοῦ Δεσποτικοῦ μεμνημένη θανάτου, ἀλλὰ τὸν σωματικὸν, καὶ ταφὴν καὶ ἀνάστασιν τοιαύτην; Καὶ ὅτι ὤφθη Κηφᾷ. Εὐθέως τὸν πάντων ἀξιοπιστότερον τίθησιν. Ἔπειτα τοῖς δώδεκα: ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείους μένουσιν ἕως ἄρτι, τινὲς δὲ καὶ ἐκοιμήθησαν: ἔπειτα Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν: ἔσχατον δὲ πάντων, ὡσπερεὶ τῷ ἐκτρώματι, ὤφθη κἀμοί. Ἐπειδὴ γὰρ τὴν ἀπὸ τῶν Γραφῶν ἀπόδειξιν εἶπε, προστίθησι καὶ τὴν διὰ τῶν πραγμάτων, μάρτυρας παράγων τῆς ἀναστάσεως μετὰ τοὺς προφήτας τοὺς ἀποστόλους καὶ ἑτέρους πιστοὺς ἀνθρώπους. Εἰ δὲ τὴν ἀνάστασιν ἐκείνην ἔλεγε τὴν τῆς ἁμαρτίας ἀπαλλαγὴν, περιττῶς ἔλεγεν, Ὤφθη τῷ δεῖνι καὶ τῷ δεῖνι. Τοῦτο γὰρ πιστουμένου τὴν τοῦ σώματος ἀνάστασίν ἐστιν, οὐχ ἁμαρτημάτων ἀπαλλαγὴν αἰνιττομένου. δʹ. Διὸ οὐδὲ ἅπαξ εἶπε τὸ, Ὤφθη, καίτοι γε ἤρκει κατὰ κοινοῦ θέντα τὴν λέξιν: νῦν δὲ καὶ δὶς καὶ τρὶς καὶ ἐφ' ἑκάστῳ σχεδὸν τῶν ἑωρακότων αὐτὴν τίθησιν. Ὤφθη γὰρ, φησὶ, Κηφᾷ, ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς, ὤφθη κἀμοί. Καὶ μὴν τὸ Εὐαγγέλιον τοὐναντίον λέγει, ὅτι τῇ Μαρίᾳ πρώτῃ. Ἀλλ' ἐν ἀνδράσι τούτῳ πρώτῳ, τῷ μάλιστα αὐτὸν ποθοῦντι ἰδεῖν. Ποίοις δὲ δώδεκα ἐνταῦθά φησιν ἀποστόλοις; μετὰ γὰρ τὴν ἀνάληψιν ὁ Ματθίας κατελέγη, οὐ μετὰ τὴν ἀνάστασιν εὐθέως. Ἀλλ' εἰκὸς αὐτὸν καὶ μετὰ τὴν ἀνάληψιν ὦφθαι. Αὐτὸς γοῦν οὗτος ὁ ἀπόστολος μετὰ τὴν ἀνάληψιν καὶ ἐκλήθη, καὶ εἶδεν αὐτόν. Διὰ τοῦτο οὐδὲ τὸν καιρὸν τίθησιν, ἀλλ' ἁπλῶς καὶ ἀδιορίστως καταλέγει τὰς ὄψεις: καὶ γὰρ εἰκὸς πολλὰς γεγενῆσθαι: διὸ καὶ ὁ Ἰωάννης ἔλεγε, Τρίτον τοῦτο ἐνεφάνισεν ἑαυτόν. Ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς. Τινὲς τὸ, Ἐπάνω, ἄνω ἐκ τῶν οὐρανῶν εἶναί φασιν. Οὐ γὰρ ἐπὶ γῆς βαδίζων, ἀλλ' ἄνω, καὶ ὑπὲρ κεφαλῆς αὐτοῖς ὤφθη. Καὶ γὰρ οὐχὶ τὴν ἀνάστασιν πιστώσασθαι ἐβούλετο μόνον, ἀλλὰ καὶ τὴν ἀνάληψιν. Τινὲς δὲ λέγουσι τὸ, Ἐπάνω πεντακοσίοις, τοῖς πλείοσιν ἢ πεντακοσίοις. Ἐξ ὧν οἱ πλείους μένουσιν ἕως ἄρτι. Εἰ γὰρ καὶ παλαιὰ διηγοῦμαι πράγματα, φησὶν, ἀλλ' ἔχω μάρτυρας ἔτι ζῶντας. Τινὲς δὲ καὶ ἐκοιμήθησαν. Οὐκ εἶπεν, Ἀπέθανον, ἀλλ', Ἐκοιμήθησαν, καὶ ταύτῃ τῇ λέξει πάλιν τὴν ἀνάστασιν βεβαιῶν. Ἔπειτα ὤφθη Ἰακώβῳ. Ἐμοὶ δοκεῖ, τῷ ἀδελφῷ τῷ ἑαυτοῦ: αὐτὸς γὰρ αὐτὸν λέγεται κεχειροτονηκέναι, καὶ ἐπίσκοπον ἐν Ἱεροσολύμοις πεποιηκέναι πρῶτον. Εἶτα τοῖς ἀποστόλοις πᾶσιν. Ἦσαν γὰρ καὶ ἄλλοι ἀπόστολοι, ὡς οἱ ἑβδομήκοντα. Ἔσχατον δὲ πάντων, ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί. Τοῦτο μετριοφροσύνης μᾶλλόν ἐστι τὸ ῥῆμα. Οὐδὲ γὰρ ἐπειδὴ ἐλάχιστος ἦν, διὰ τοῦτο μετὰ τοὺς ἄλλους αὐτῷ ὤφθη: ἐπεὶ κἂν ἔσχατον ἐκάλεσε, πολλῶν τῶν πρὸ αὐτοῦ, μᾶλλον δὲ πάντων λαμπρότερος ὤφθη: καὶ οἱ πεντακόσιοι δὲ ἀδελφοὶ οὐ δήπου Ἰακώβου βελτίους ἦσαν, ἐπειδὴ πρὸ ἐκείνου αὐτοῖς ὤφθη. Καὶ διὰ τί οὐχ ὁμοῦ πᾶσιν ἑωρᾶτο; Ἵνα προκαταβάλῃ τῆς πίστεως τὰ σπέρματα. Ὁ γὰρ πρῶτος ἰδὼν καὶ ἀκριβῶς πληροφορηθεὶς, τοῖς ἄλλοις ἀπήγγελλεν: εἶτα ὁ λόγος προφθάνων, ἐν προσδοκίᾳ καθίστη τοῦ μεγάλου τούτου θαύματος τὸν ἀκούοντα, καὶ προωδοποίει τῇ τῆς ὄψεως πίστει. Διὰ τοῦτο οὔτε ὁμοῦ πᾶσιν ὤφθη, οὔτε ἐν ἀρχῇ πλείοσιν, ἀλλ' ἑνὶ μόνῳ πρῶτον, καὶ τούτῳ τῷ κορυφαίῳ πάντων καὶ πιστοτάτῳ. Καὶ γὰρ πιστοτάτης σφόδρα ἔδει ψυχῆς τῆς πρώτης δεχομένης ταύτην τὴν ὄψιν. Οἱ μὲν γὰρ μετὰ τὸ ἑτέρους ἰδεῖν καὶ ἀκοῦσαι, παρ' αὐτῶν βλέποντες, εἶχον οὐ μικρὰν συντελοῦσαν εἰς τὴν πίστιν αὐτοῖς τὴν ἐκείνων μαρτυρίαν, καὶ προπαρασκευάζουσαν αὐτῶν τὴν διάνοιαν: ὁ δὲ πρῶτος καταξιωθεὶς τοῦτον ἰδεῖν, πολλῆς, ὅπερ ἔφθην εἰπὼν, ἐδεῖτο τῆς πίστεως, ὥστε μὴ θορυβηθῆναι τῷ παραδόξῳ τῆς θέας. Διὰ τοῦτο Πέτρῳ φαίνεται πρῶτον. Ὁ γὰρ πρῶτος αὐτὸν ὁμολογήσας Χριστὸν, εἰκότως καὶ τὴν ἀνάστασιν ἠξιώθη πρῶτος ἰδεῖν. Οὐ διὰ τοῦτο δὲ φαίνεται πρώτῳ μόνῳ, ἀλλ', ἐπειδὴ καὶ ἀρνησάμενος ἦν, ἐκ περιουσίας αὐτὸν παρακαλῶν καὶ δεικνὺς ὅτι οὐκ ἀπέγνωσται, πρὸ τῶν ἄλλων καὶ τῆς ὄψεως αὐτὸν ταύτης κατηξίωσε, καὶ πρώτῳ τὰ πρόβατα ἐνεχείρισε. Διὰ τοῦτο καὶ γυναιξὶν ἐφάνη πρώταις. Ἐπειδὴ τὸ γένος ἠλάττωται τοῦτο, διὰ τοῦτο καὶ ἐν τῇ γεννήσει καὶ ἐν τῇ ἀναστάσει πρώτη αὐτὴ αἰσθάνεται τῆς χάριτος. Μετὰ δὲ Πέτρον καὶ διεσπαρμένως ἑκάστῳ φαίνεται, καὶ ποτὲ μὲν ἐλάττοσι, ποτὲ δὲ πλείοσιν, ἀλλήλων αὐτοὺς μάρτυρας καὶ διδασκάλους ἐν τούτῳ ποιῶν, καὶ τοὺς ἀποστόλους ἀξιοπίστους κατασκευάζων ἐν οἷς ἔλεγον: Ἔσχατον δὲ πάντων, ὡσπερεὶ τῷ ἐκτρώματι, ὤφθη κἀμοί. Τί βούλεται αὐτῷ ἐνταῦθα τῆς ταπεινοφροσύνης τὰ ῥήματα, ἢ ποῖον ἔχει καιρόν; Εἰ γὰρ ἀξιόπιστον ἑαυτὸν ἀποφῆναι βούλεται καὶ ἐγκαταλέξαι τοῖς μάρτυσι τῆς ἀναστάσεως, τοὐναντίον ἢ βούλεται ποιεῖ: ἐπᾶραι γὰρ ἑαυτὸν ἔδει καὶ δεῖξαι μέγαν ὄντα, ὃ πολλαχοῦ ποιεῖ καιροῦ καλοῦντος αὐτό. Διὰ τοῦτο γὰρ καὶ ἐνταῦθα μετριάζει, ἐπειδὴ τοῦτο μέλλει ποιεῖν: ἀλλ' οὐκ εὐθέως, ἀλλὰ μετὰ τῆς αὐτῷ πρεπούσης συνέσεως. Πρότερον γὰρ μετριάσας καὶ κατηγορίας ἑαυτοῦ συμφορήσας πολλὰς, τότε τὰ καθ' ἑαυτὸν σεμνύνει. Τί δήποτε; Ἵν', ὅταν τὸ μέγα καὶ ὑψηλὸν ἐκεῖνο περὶ ἑαυτοῦ φθέγξηται, τὸ, Περισσότερον πάντων ἐκοπίασα, εὐπαράδεκτος ὁ λόγος γένηται ταύτῃ, καὶ τῷ ὡς ἐξ ἀκολουθίας τινὸς, ἀλλὰ μὴ προηγουμένως εἰρῆσθαι. Διὰ τοῦτο καὶ Τιμοθέῳ γράφων, καὶ μέλλων λέγειν μεγάλα περὶ ἑαυτοῦ, πρότερον τὰ κατηγορήματα αὐτοῦ τίθησι. Καὶ γὰρ ὁ μὲν περὶ ἄλλων τι μέγα λέγων, ἀδεῶς φθέγγεται καὶ μετὰ παῤῥησίας: ὁ δὲ ἑαυτὸν ἀναγκαζόμενος ἐπαινεῖν, καὶ μάλιστα ὅταν καὶ μάρτυρα ἑαυτὸν καλῇ, αἰσχύνεται καὶ ἐρυθριᾷ: διὰ δὴ τοῦτο καὶ ὁ μακάριος οὗτος πρότερον ἑαυτὸν ταλανίζει, καὶ τότε τὸ μέγα ἐκεῖνο φθέγγεται. Ποιεῖ δὲ τοῦτο, τό τε ἐπαχθὲς τῆς περιαυτολογίας ὑποτεμνόμενος, καὶ τὰ μετὰ ταῦτα ῥηθησόμενα ἀξιόπιστα ἐντεῦθεν ποιῶν. Ὁ γὰρ μετὰ ἀληθείας τὰ ἐπονείδιστα θεὶς, καὶ μηδὲν αὐτῶν ἀποκρυψάμενος, οἷον ὅτι τὴν Ἐκκλησίαν ἐδίωξεν, ὅτι τὴν πίστιν ἐπόρθησε, καὶ τὰ σεμνὰ ἐντεῦθεν ἀνύποπτα ποιεῖ. εʹ. Καὶ σκόπει ταπεινοφροσύνης ὑπερβολήν. Εἰπὼν γὰρ, Ἔσχατον δὲ πάντων ἐμοὶ ὤφθη, οὐκ ἠρκέσθη τούτῳ: Πολλοὶ γὰρ ἔσχατοι πρῶτοι, φησὶ, καὶ πρῶτοι ἔσχατοι. Διὰ τοῦτο προσέθηκεν. Ὡσπερεὶ τῷ ἐκτρώματι. Καὶ οὐδὲ ἐνταῦθα ἔστη, ἀλλὰ καὶ τὴν οἰκείαν κρίσιν προστίθησι καὶ μετὰ αἰτίας λέγων: Ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, ὅτι ἐδίωξα τὴν Ἐκκλησίαν τοῦ Θεοῦ. Καὶ οὐκ εἶπε, Τῶν δώδεκα μόνων, ἀλλὰ καὶ τῶν ἄλλων ἁπάντων. Ταῦτα δὲ πάντα ὁμοῦ μὲν μετριάζων ἔλεγεν, ὁμοῦ δὲ καὶ οὕτω διακείμενος, ὅπερ ἔφην, καὶ τὸ μέλλον ῥηθήσεσθαι προδιοικούμενος καὶ εὐπαράδεκτον μᾶλλον ποιῶν. Εἰ μὲν γὰρ παρελθὼν εἶπεν, Ὀφείλετέ μοι πιστεῦσαι, ὅτι ἀνέστη ὁ Χριστός: εἶδον γὰρ αὐτὸν, καὶ πάντων ἀξιοπιστότερός εἰμι, ἅτε πλέον καμὼν, κἂν προσέστη τοῖς ἀκούουσι τὸ λεγόμενον: νυνὶ δὲ τοῖς ταπεινοῖς ἐνδιατρίψας πρῶτον καὶ τοῖς κατηγορίαν ἔχουσι, τό τε τραχὺ τῆς τοιαύτης διηγήσεως ὑπετέμνετο, καὶ τῇ πίστει τῆς μαρτυρίας προωδοποίησε. Διὰ δὴ τοῦτο οὐδὲ ἁπλῶς, ὅπερ ἔφην, ἀποφαίνεται ἔσχατον ἑαυτὸν εἶναι, καὶ τῆς προσηγορίας τῶν ἀποστόλων ἀνάξιον, ἀλλὰ καὶ τὴν αἰτίαν τίθησι λέγων: Ὅτι ἐδίωξα τὴν Ἐκκλησίαν. Καὶ μὴν ἀφείθη πάντα ἐκεῖνα, ἀλλ' ὅμως αὐτὸς οὐδέποτε αὐτῶν ἐπιλέλησται, τὸ μέγεθος τῆς χάριτος δεῖξαι βουλόμενος: διὸ καὶ ἐπάγει λέγων: Χάριτι δὲ Θεοῦ εἰμι ὅ εἰμι. Εἶδες πάλιν ἑτέρας ταπεινοφροσύνης ὑπερβολήν; Τὰ μὲν γὰρ ἐλαττώματα ἑαυτῷ λογίζεται: τῶν δὲ κατορθωμάτων οὐδὲν, ἀλλὰ πάντα ἀνατίθησι τῷ Θεῷ. Εἶτα, ἵνα μὴ τὸν ἀκροατὴν ἐντεῦθεν ὕπτιον ποιήσῃ, φησί: Καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ γέγονε. Καὶ τοῦτο πάλιν ὑπεσταλμένως. Οὐ γὰρ εἶπεν, Ἀξίαν τῆς χάριτος ἐπεδειξάμην σπουδὴν, ἀλλ' ὅτι Οὐ κενὴ γέγονεν. Ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα. Οὐκ εἶπεν, Ἐτιμήθην, ἀλλ', Ἐκοπίασα, καὶ κινδύνους καὶ θανάτους ἔχων εἰπεῖν, τῷ ὀνόματι τοῦ κόπου πάλιν ὑποτέμνεται τὸ εἰρημένον. Εἶτα πάλιν τῇ συνήθει κεχρημένος ταπεινοφροσύνῃ, καὶ τοῦτο ταχέως παρέδραμε, καὶ τὸ πᾶν ἀνέθηκε τῷ Θεῷ λέγων: Οὐκ ἐγὼ δὲ, ἀλλ' ἡ χάρις τοῦ Θεοῦ ἡ σὺν ἐμοί. Τί ταύτης θαυμαστότερον γένοιτ' ἂν τῆς ψυχῆς; Διὰ γὰρ τοσούτων ἑαυτὸν καθελὼν, καὶ ἕν τι μόνον ὑψηλὸν φθεγξάμενος, οὐδὲ τοῦτο αὑτοῦ φησιν εἶναι, πανταχόθεν περιστέλλων, ἀπό τε τῶν ἔμπροσθεν, ἀπό τε τῶν μετὰ ταῦτα τὸ ὑψηλὸν τοῦτο ῥῆμα, καὶ ταῦτα ἐξ ἀνάγκης ἐλθὼν ἐπ' αὐτό. Σκόπει δὲ πῶς ἐπιδαψιλεύεται τοῖς τῆς ταπεινοφροσύνης ῥήμασι. Καὶ γὰρ, Ἐσχάτῳ μοι ὤφθη πάντων, φησί: διὸ οὐδὲ μεθ' ἑαυτοῦ τινα ἄλλον τίθησι: καὶ, Ὡσπερεὶ τῷ ἐκτρώματι, καὶ ἐλάχιστον ἑαυτὸν τῶν ἀποστόλων εἶναί φησι, καὶ οὐδὲ τῆς προσηγορίας ταύτης ἄξιον. Καὶ οὐδὲ τούτοις ἠρκέσθη, ἀλλ' ἵνα μὴ δόξῃ ῥήμασι ταπεινοφρονεῖν, καὶ αἰτίας τίθησι καὶ ἀποδείξεις, τοῦ μὲν ἔκτρωμα εἶναι τὸ ὕστερον αὐτὸν ἰδεῖν τὸν Ἰησοῦν, τοῦ δὲ καὶ τῆς προσηγορίας ἀνάξιον εἶναι τῶν ἀποστόλων τὸ διῶξαι τὴν Ἐκκλησίαν. Ὁ μὲν γὰρ ἁπλῶς ταπεινοφρονῶν, τοῦτο οὐ ποιεῖ: ὁ δὲ καὶ τὰς αἰτίας τιθεὶς, ἀπὸ συντετριμμένης διανοίας ἅπαντα φθέγγεται. Διὸ καὶ ἀλλαχοῦ τῶν αὐτῶν τούτων μέμνηται, λέγων: Χάριν δὲ ἔχω τῷ ἐνδυναμώσαντί με Χριστῷ, ὅτι πιστόν με ἡγήσατο θέμενος εἰς διακονίαν, τὸν πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ὑβριστήν. Τίνος δὲ ἕνεκεν καὶ αὐτὸ τὸ ὑψηλὸν τοῦτο ἐφθέγξατο, τὸ, Περισσότερον αὐτῶν ἐκοπίασα; Τὸν καιρὸν ἑώρα καταναγκάζοντα. Εἰ μὴ γὰρ τοῦτο εἶπεν, ἀλλὰ μόνον ἑαυτὸν ἐξηυτέλισε, πῶς ἠδύνατο μετὰ παῤῥησίας εἰς μαρτυρίαν ἑαυτὸν καλεῖν, καὶ μετὰ τῶν ἄλλων ἀριθμεῖν καὶ λέγειν, Εἴτε οὖν ἐγὼ, εἴτε ἐκεῖνοι, οὕτω κηρύσσομεν; Τὸν γὰρ μάρτυρα ἀξιόπιστον εἶναι δεῖ καὶ μέγαν. Πῶς δὲ καὶ περισσότερον αὐτῶν ἐκοπίασεν, ἔδειξεν ἀνωτέρω, λέγων: Ἢ οὐκ ἔχομεν ἐξουσίαν τοῦ φαγεῖν καὶ πιεῖν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι; καὶ πάλιν, Ἐγενόμην τοῖς ἀνόμοις ὡς ἄνομος. Καὶ γὰρ ὅπου ἀκρίβειαν ἐπιδείξασθαι ἔδει, πάντας ὑπερηκόντισε: καὶ ὅπου συγκαταβῆναι ἐχρῆν, τὴν αὐτὴν πάλιν ὑπερβολὴν ἐπεδείξατο. Τινὲς δέ φασι τὸ εἰς ἔθνη ἀπεστάλθαι καὶ τὸ πλεῖον τῆς οἰκουμένης μέρος ἐπιδραμεῖν. Ὅθεν δῆλον ὅτι καὶ πλείονος ἀπέλαυσε χάριτος. Εἰ γὰρ πλεῖον ἐκοπίασε, πλείων ἦν καὶ ἡ χάρις πλείονος δὲ ἀπέλαυσε χάριτος, ἐπειδὴ καὶ πλείονα ἐπεδείξατο σπουδήν. Εἶδες πῶς, καὶ δι' ὧν φιλονεικεῖ καὶ βιάζεται συσκιάζειν τὰ καθ' ἑαυτὸν, πάντων δείκνυται πρῶτος ὤν; Ϛʹ. Ταῦτα καὶ ἡμεῖς ἀκούοντες, τὰ μὲν ἐλαττώματα ἡμῶν ἐκπομπεύωμεν, τὰ δὲ κατορθώματα σιγῶμεν: κἂν καιρὸς καταναγκάζῃ, συνεσταλμένως αὐτὰ λέγωμεν, καὶ τὸ πᾶν τῇ χάριτι λογιζώμεθα: ὃ δὴ καὶ αὐτὸς ποιεῖ, ἄνω καὶ κάτω τὸν μὲν πρῶτον αὑτοῦ στίζων βίον, τὰ δὲ μετὰ ταῦτα τῇ χάριτι λογιζόμενος, ἵνα τοῦ Θεοῦ δείξῃ τὴν φιλανθρωπίαν πάντοθεν, ὅτι τοιοῦτον ὄντα ἔσωσε, καὶ σωθέντα πάλιν τοιοῦτον εἰργάσατο. Μηδεὶς τοίνυν τῶν ἐν κακίᾳ ὄντων ἀπογινωσκέτω, μηδεὶς τῶν ἐν ἀρετῇ θαῤῥείτω, ἀλλὰ κἀκεῖνος ἔστω περιδεὴς, καὶ οὗτος πρόθυμος. Οὔτε γὰρ ῥᾳθυμῶν τις ἱκανὸς ἔσται μεῖναι ἐν ἀρετῇ, οὔτε σπουδάζων, ἀσθενὴς πρὸς τὸ διαφυγεῖν κακίαν. Καὶ τούτων ἀμφοτέρων ὑπόδειγμα ὁ μακάριος Δαυῒδ, ἡνίκα μικρὸν ἐνύσταξε, καταπεσὼν μέγα: καὶ ἡνίκα κατενύγη, πάλιν πρὸς τὸ πρότερον ὕψος ἀναδραμών. Καὶ γὰρ ἀμφότερα ἐξ ἴσης κακὰ, καὶ τὸ ἀπογινώσκειν καὶ τὸ ῥᾳθυμεῖν: τὸ μὲν γὰρ καθαιρεῖ ταχέως ἀπ' αὐτῆς τῶν οὐρανῶν τῆς ἁψῖδος, τὸ δὲ, ἀναστῆναι τὸν κείμενον οὐκ ἀφίησι. Διὸ πρὸς ἐκεῖνον μὲν ἔλεγεν ὁ Παῦλος: Ὁ δοκῶν ἑστάναι, βλεπέτω μὴ πέσῃ: πρὸς δὲ τοῦτον, Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν: καὶ πάλιν, Τὰς παρειμένας χεῖρας, καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε. Καὶ τὸν πεπορνευκότα δὲ μετανοήσαντα, διὰ τοῦτο ἀνακτᾶται ταχέως, ἵνα μὴ τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος. Τί τοίνυν ἐπὶ τοῖς ἄλλοις ἀθυμεῖς, ὦ ἄνθρωπε; Εἰ γὰρ ἐπὶ ἁμαρτήμασιν, ἔνθα χρήσιμον ἡ λύπη μόνον, ἡ ἀμετρία πολλὴν ἐργάζεται βλάβην, πολλῷ μᾶλλον ἐπὶ τοῖς ἄλλοις. Τίνος γὰρ ἕνεκεν ἀλγεῖς; ὅτι χρήματα ἀπώλεσας; Ἀλλ' ἐννόησον τοὺς οὐδὲ ἄρτου κορεννυμένους, καὶ ταχίστην λήψῃ παραμυθίαν. Καὶ ἐφ' ἑκάστῳ δὲ τῶν δεινῶν μὴ τὰ συμβάντα θρήνει, ἀλλ' ὑπὲρ τῶν μὴ συμβάντων χαλεπῶν εὐχαρίστει. Ἔσχες χρήματα, καὶ ἀπέβαλες; Μὴ δακρύσῃς ὑπὲρ τῆς ζημίας, ἀλλ' εὐχαρίστησον ὑπὲρ τοῦ χρόνου, οὗ ταῦτα ἐκαρπώσω: εἰπὲ κατὰ τὸν Ἰὼβ, Εἰ τὰ μὲν ἀγαθὰ ἐδεξάμεθα παρὰ Κυρίου, τὰ δὲ κακὰ οὐχ ὑποίσομεν; Μετὰ δὲ τούτου κἀκεῖνο λογίζου, ὅτι εἰ καὶ χρήματα ἀπέβαλες, ἀλλὰ τὸ σῶμά σου τέως ὑγιὲς ἔχεις, καὶ οὐ θρηνεῖς μετὰ τῆς πενίας καὶ τὴν τούτου πήρωσιν. Ἀλλὰ καὶ τὸ σῶμά σου λώβην τινὰ ὑπέμεινεν; Ἀλλ' οὐχ οὗτος τῶν ἀνθρωπίνων κακῶν ὁ πυθμὴν, ἀλλ' ἐν τῷ μέσῳ τοῦ πίθου φέρῃ τέως. Πολλοὶ γὰρ μετὰ πενίας καὶ λώβης καὶ δαίμονι παλαίουσι καὶ ἐν ἐρήμοις πλανῶνται: ἄλλοι πάλιν τούτων ἕτερα χαλεπώτερα ὑπομένουσι. Μὴ γὰρ δὴ γένοιτο ἡμᾶς πάντα παθεῖν, ὅσα δυνατὸν ἐνεγκεῖν. Ταῦτ' οὖν ἀεὶ λογιζόμενος, τοὺς τὰ χαλεπώτερα πάσχοντας ἐννόει, καὶ μηδενὶ τούτων ἄλγει: ἀλλ' ὅταν ἁμάρτῃς, τότε μόνον στέναξον, τότε δάκρυσον: οὐ κωλύω, ἀλλὰ καὶ προτρέπω μᾶλλον: καὶ τότε δὲ μετὰ συμμετρίας, ἐννοῶν ὅτι ἔστιν ἐπάνοδος, ἔστι καταλλαγή. Ἀλλ' ὁρᾷς ἑτέρους τρυφῶντας, σαυτὸν δὲ ἐν πενίᾳ, καὶ ἕτερον ἐν λαμπροῖς ἱματίοις, καὶ ἐν περιφανείᾳ; Ἀλλὰ μὴ ταῦτα μόνον σκόπει, ἀλλὰ καὶ τὰ ἐκ τούτων λυπηρά. Καὶ ἐπὶ τῆς πενίας δὲ μὴ τὴν πτωχείαν μόνον, ἀλλὰ καὶ τὴν ἐντεῦθεν ἡδονὴν ἀναλογίζου. Ὁ μὲν γὰρ πλοῦτος τὸ μὲν προσωπεῖον ἔχει φαιδρὸν, τὰ δὲ ἔνδον ζόφου γέμοντα: ἡ δὲ πενία τοὐναντίον: κἂν τὸ ἑκάστου συνειδὸς ἀναπτύξῃς, ἐν μὲν τῇ τοῦ πένητος ψυχῇ πολλὴν τὴν ἄδειαν ὄψει καὶ τὴν ἐλευθερίαν: ἐν δὲ τῇ τοῦ πλουτοῦντος θορύβους, ταραχὰς, κύματα. Εἰ δὲ ἀλγεῖς ὁρῶν αὐτὸν πλουτοῦντα, κἀκεῖνος πολλῷ σοῦ πλέον ἀλγεῖ τὸν αὑτοῦ πλουσιώτερον θεώμενος: καὶ καθάπερ σὺ τοῦτον δέδοικας, οὕτω κἀκεῖνος ἄλλον, καὶ οὐδέν σου πλεονεκτεῖ κατὰ τοῦτο. Ἀλλ' ἄρχοντα ὁρῶν ἀλγεῖς, ὅτι ἰδιώτης σὺ, καὶ τῶν ἀρχομένων. Ἀλλ' ἐννόει καὶ τῆς διαδοχῆς τὴν ἡμέραν, καὶ πρὸ τῆς ἡμέρας δὲ ἐκείνης τοὺς θορύβους, τοὺς κινδύνους, τοὺς πόνους, τὰς κολακείας, τὰς ἀγρυπνίας, τὰς ταλαιπωρίας πάσας. Καὶ ταῦτα πρὸς τοὺς οὐκ ἐθέλοντας φιλοσοφεῖν λέγομεν: ὡς ἐὰν τοῦτο εἰδῇς, ἀφ' ἑτέρων σε μειζόνων δυνάμεθα παρακαλέσαι: τέως δὲ ἀπὸ τῶν παχυτέρων ἀνάγκη πρὸς σὲ διαλέγεσθαι. Ὅταν τοίνυν ἴδῃς πλουτοῦντα, τὸν ἐκείνου πλουσιώτερον ἐννόει, καὶ ὄψει τοῦτον ἐν οἷς καὶ σύ. Μετὰ δὲ τοῦτον καὶ τὸν σαυτοῦ πενέστερον σκόπει, καὶ πόσοι πεινῶντες ἐκοιμήθησαν, καὶ οὐσίας πατρῴας ἀπέβαλον, καὶ δεσμωτήριον οἰκοῦσι, καὶ θάνατον καθ' ἑκάστην εὔχονται τὴν ἡμέραν. Οὔτε γὰρ ἀθυμίαν πενία, οὔτε ἡδονὴν τίκτει πλοῦτος, ἀλλὰ καὶ τοῦτο κἀκεῖνο λογισμὸς ὑμῖν ἐμποιεῖν εἴωθε. Σκόπει δὲ ἀρχόμενος κάτωθεν: ὁ κοπρώνης ἀλγεῖ καὶ ὀδυνᾶται, ὅτι μὴ ἀπήλλακται τοῦ ταλαιπώρου καὶ ἐπονειδίστου εἶναι δοκοῦντος ἐπιτηδεύματος τούτου: ἀλλ' ἂν ἀπαλλάξῃς αὐτὸν τούτου, καὶ ποιήσῃς μετὰ ἀδείας τῶν ἀναγκαίων εὐπορεῖν, ἀλγήσει πάλιν ὅτι μὴ πλείω τῆς χρείας κέκτηται: κἂν πλείω παρέχῃς, βουλήσεται αὐτὰ διπλασίονα εἶναι πάλιν, καὶ διὰ τοῦτο ὀδυνηθήσεται οὐχ ἧττον, ἢ πρότερον: κἂν διπλασίονα, κἂν τριπλασίονα δῷς, ἀθυμήσει πάλιν, ὅτι μὴ πολιτεύεται: κἂν τοῦτο παρέχῃς αὐτῷ, ἄθλιον ἑαυτὸν ἡγήσεται, ὅτι μὴ τῶν τὰ πρῶτα πολιτευομένων ἐστί: καὶ ταύτης δὲ ἐπιλαβόμενος τῆς τιμῆς, θρηνήσει, ὅτι μὴ ἄρχει: ὅταν δὲ ἄρξῃ, ὅτι μὴ ἔθνους ὁλοκλήρου: ὅταν δὲ καὶ ἔθνους ὁλοκλήρου, ὅτι μὴ ἐθνῶν πολλῶν: ὅταν δὲ ἐθνῶν πολλῶν, ὅτι μὴ πάντων. Ὅταν ὕπαρχος γένηται, λυπηθήσεται πάλιν, ὅτι μὴ καὶ βασιλεύς: κἂν βασιλεὺς, ὅτι μὴ μόνος: κἂν μόνος, ὅτι μὴ καὶ βαρβάρων, ὅτι μὴ καὶ τῆς οἰκουμένης ἁπάσης: ὅταν καὶ τῆς οἰκουμένης ἁπάσης, διὰ τί μὴ καὶ ἑτέρου κόσμου; Καὶ οὕτως ἐπ' ἄπειρον ὁ λογισμὸς προϊὼν, οὐκ ἀφίησιν αὐτὸν ἡσθῆναί ποτε. ζʹ. Εἶδες πῶς κἂν ἐξ εὐτελοῦς καὶ πτωχοῦ βασιλέα ποιήσῃς, οὐκ ἀναιρεῖς τὴν ἀθυμίαν, λογισμὸν τὸν πλεονεξίας ἐρῶντα μὴ διορθωσάμενος πρότερον; Φέρε σοι καὶ τοὐναντίον δείξω, ὅτι κἂν ἄνωθεν κάτω καταγάγῃς τὸν σύνεσιν ἔχοντα, οὐκ ἐμβαλεῖς εἰς ἀθυμίαν καὶ λύπην. Καὶ, εἰ βούλει, τὴν αὐτὴν κλίμακα καταβαίνωμεν, καὶ τὸν ὕπαρχον ἀπὸ τοῦ θρόνου καταβιβάσας τῷ λόγῳ ἀποστέρει τῆς ἀξίας ἐκείνης. Οὐδὲν γὰρ οὗτος ἐντεῦθεν, ἂν ἐθέλῃ ταῦτα ἐννοεῖν, ἅπερ εἶπον, ἀλγήσει. Οὐδὲ γὰρ ἅπερ ἀφῄρηται, λογιεῖται, ἀλλ' ἅπερ ἔχει τέως, τὴν δόξαν τὴν ἀπὸ τῆς ἀρχῆς. Ἂν δὲ καὶ ταύτην ἀφέλῃς, λογιεῖται τοὺς ἰδιώτας, καὶ οὐδέποτε τοιαύτης ἐπιβάντας ἀρχῆς, καὶ ἀρκέσει εἰς παραμυθίαν ὁ πλοῦτος αὐτῷ: ἂν δὲ καὶ τούτου πάλιν ἐκβάλῃς, σκοπήσει τοὺς τὰ σύμμετρα ἔχοντας: ἂν δὲ καὶ τὰ σύμμετρα ἀφέλῃς καὶ τῆς ἀναγκαίας μόνης μεταδῷς τροφῆς, δυνήσεται ἐννοεῖν τοὺς οὐδὲ ταύτης μετέχοντας, ἀλλὰ λιμῷ παλαίοντας διηνεκεῖ, καὶ δεσμωτήριον οἰκοῦντας. Εἰ δὲ καὶ εἰς τὸ οἴκημα εἰσαγάγοις ἐκεῖνο, τοὺς ἐν νόσοις ἀνιάτοις ὄντας, τοὺς ἐν ὀδύναις ἀνηκέστοις ἐνθυμούμενος, ὄψεται ἑαυτὸν ἐν πολλῷ βελτίοσιν ὄντα. Καὶ ὥσπερ ὁ κοπρώνης ἐκεῖνος οὐδὲ βασιλεὺς γενόμενος εὐθυμίαν καρπώσεται, οὕτως οὗτος οὐδὲ δεσμώτης καταστὰς ἀλγήσει ποτέ. Οὐκ ἄρα πλοῦτος ἡδονῆς, οὔτε πενία ἀθυμίας ὑπόθεσις, ἀλλ' ἡ ἡμετέρα γνώμη, καὶ τὸ τὰ ὄμματα τῆς διανοίας ἡμῶν μὴ εἶναι καθαρὰ, μηδὲ ἑστάναι που καὶ μένειν, ἀλλ' ἀπέραντα πέτασθαι. Καὶ καθάπερ τὰ μὲν ὑγιεινὰ τῶν σωμάτων, κἂν ἄρτῳ τρέφηται μόνῳ, εὐπαθεῖ καὶ σφριγᾷ: τὰ δὲ ἐπίνοσα, κἂν δαψιλοῦς καὶ ποικίλης ἀπολαύῃ τραπέζης, τοσούτῳ μᾶλλον ἀσθενέστερα γίνεται: οὕτω καὶ ἐπὶ τῆς ψυχῆς συμβαίνειν εἴωθεν: οἱ μὲν μικρόψυχοι οὐδὲ ἐν διαδήματι καὶ τιμαῖς ἀφάτοις δύναιντ' ἂν εὐθυμεῖν: οἱ δὲ φιλόσοφοι καὶ ἐν δεσμοῖς καὶ ἐν ἁλύσει καὶ ἐν πενίᾳ καθαρᾶς ἀπολαύουσιν ἡδονῆς. Ταῦτ' οὖν ἐννοοῦντες, πρὸς τοὺς καταδεεστέρους ἀεὶ βλέπωμεν. Ἔστι μὲν γὰρ καὶ ἑτέρα παραμυθία, ἀλλὰ φιλόσοφος καὶ τῶν πολλῶν ὑπερβαίνουσα τὴν παχύτητα. Ποία αὕτη; Ὅτι οὐδὲν πλοῦτος, οὐδὲν πενία, οὐδὲν ἀτιμία, οὐδὲν τιμὴ, ἀλλ' ἐν χρόνῳ βραχεῖ καὶ ῥήμασι διεστήκασι μόνον ἀλλήλων. Μετὰ δὲ ταύτης καὶ ἑτέρα ταύτης μείζων, τὸ τὰ μέλλοντα ἐννοεῖν καὶ κακὰ καὶ ἀγαθὰ, τὰ ὄντως κακὰ καὶ ὄντως ἀγαθὰ, καὶ ἀπ' ἐκείνων παρακαλεῖσθαι. Ἀλλ' ἐπειδὴ πολλοὶ τούτων, ὅπερ ἔφην, πόῤῥω τῶν λόγων ἑστήκασι, διὰ τοῦτο ἐκείνοις ἠναγκάσθημεν διατρῖψαι τοῖς λόγοις, ἵνα ὁδῷ καὶ ἐπὶ τούτους ἀγάγωμεν τοὺς καταδεξαμένους ἐκεῖνα. Ταῦτ' οὖν ἅπαντα λογισάμενοι, πάντοθεν ἑαυτοὺς ῥυθμίσωμεν, καὶ οὐδέποτε ἐπὶ τῶν ἀδοκήτων τούτων ἀλγήσομεν. Οὐδὲ γὰρ, εἰ ἐν εἰκόνι πλουσίους ἴδοιμεν, ζηλωτοὺς εἶναι φαίημεν ἂν, ὥσπερ οὐδὲ τοὺς πτωχοὺς ἐκεῖ γεγραμμένους, ἀθλίους καὶ ἐλεεινούς: καίτοι γε ἐκεῖνοι τῶν παρ' ἡμῖν πλουτούντων μονιμώτεροι: μᾶλλον γὰρ ἐν τῇ γραφῇ μένει πλούσιος, ἢ ἐν αὐτῇ τῶν πραγμάτων τῇ φύσει. Ὁ μὲν γὰρ καὶ εἰς ἔτη πολλάκις ἑκατὸν ἤρκεσεν οὕτω φαινόμενος, οὗτος δὲ ἔστιν ὅτε οὐδὲ εἰς ἐνιαυτὸν ἐντρυφήσας τοῖς οὖσι, πάντων ἀθρόον ἐγυμνώθη. Ταῦτ' οὖν ἅπαντα λογιζόμενοι, πανταχόθεν ἐπιτειχίσωμεν εὐθυμίαν κατὰ τῆς ἀλογίστου λύπης, ἵνα καὶ τὸν παρόντα βίον μεθ' ἡδονῆς διάξωμεν, καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, 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.