Homily LII.

Acts XXV. 23

"And on the morrow, when Agrippa was come, and Bernice with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus’ commandment Paul was brought forth.”

See what an audience is gathered together for Paul. Having collected all his guards, the governor is come, and the king, and the tribunes, “with the principal men,” it says, “of the city.” Then Paul being brought forth, see how he is proclaimed as conqueror. Festus himself acquits him from the charges, for what says Festus? “And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer. But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him. Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and especially before thee, O king Agrippa, that, after examination had, I might have somewhat to write. For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.” (v. 24–27.) Mark how he accuses them, while he acquits him. O what an abundance of justifications! After all these repeated examinations, the governor finds not how he may condemn him. They said he was worthy of death. On this account he said also: “When I found,” says he “that he had committed nothing worthy of death.—Of whom I have no certain thing to write to my lord.” This too is a proof of Paul’s spotlessness, that the judge found nothing to say concerning him. “Therefore I have brought him forth,” he says, “before you. For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crime laid against him.” Such were the great straits into which the Jews brought themselves and their rulers! What then? “Agrippa said to Paul, Thou art permitted to speak for thyself.” (ch. xxvi. 1.) From his great desire to hear, the king permits him to speak. But Paul speaks out forthwith with boldness, not flattering, but for this reason saying that he is happy, namely, because (Agrippa) knew all. “Then Paul stretched forth the hand, and answered for himself. I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews. Especially because I know thee to be expert in all questions which are among the Jews: wherefore I beseech thee to hear me patiently.” (v. 2, 3.) And yet, had he been conscious of guilt, he should have feared at being tried in the presence of one who knew all the facts: but this is a mark of a clear conscience, not to shrink from a judge who has an accurate knowledge of the circumstances, but even to rejoice, and to call himself happy. “I beseech thee,” he says, “to hear me patiently.” Since he is about to lengthen out his speech, and to say something about himself, on this account, he premises an entreaty, and (then) says: “My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews: which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.” (v. 4, 5.) Then how should I have become a seditious person, who when young was (thus) testified of by all? Then too from his sect: “after the most straitest sect” says he, “of our religion I lived.” “What then, if though the sect indeed be worthy of admiration, thou art evil?” Touching this also I call all to witness—touching my life and conversation. “And now I stand and am judged for the hope of the promise made of God unto our fathers: unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope’s sake, king Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead?” (v. 6–8.) Two arguments he lays down for the Resurrection: one, the argument from the prophets: and he does not bring forward any prophet (in particular,) but the doctrine itself as held by the Jews: the other and stronger one, the argument from the facts—(especially from this,) that Christ Himself held discourse with him. And he lays the ground for this by (other) arguments, relating accurately his former madness. Then too, with high commendation of the Jews, he says, “Night and day,” says he, “serving (God) look to attain unto.” So that even if I had not been of unblemished life, it is not for this (doctrine) that I ought to be brought to trial:—“for which hope, king Agrippa, I am accused of the Jews.” And then another argument “Why should it be thought a thing incredible with you, that God should raise the dead?” Since, if such an opinion had not existed, if they had not been brought up in these dogmas, but they were now for the first time brought in, perhaps1136    Old text omits ἴσως, and puts it as a question, “Who would not have received the saying?” some one might not have received the saying. Then he tells, how he persecuted: this also helps the proof: and he brings forward the chief priests as witnesses, and the “strange cities,” and that he heard Him saying to him, “It is hard for thee to kick against the pricks,” and shows the mercifulness of God, that, though being persecuted He appeared (to men), and did that benefit not to me only, but also sent me as teacher to others: and shows also the prophecy, now come to pass, which he then heard, “Delivering thee from the people, and from the Gentiles, unto whom I send thee.” Showing all this, he says: “I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. Whereupon as I went to Damascus with authority and commission from the chief priests, at midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou Me? it is hard for thee to kick against the pricks. And I said, Who art Thou, Lord? And he said, I am Jesus whom thou persecutest; but rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee: delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins (v. 9–18):—observe1137    This is the comment on “forgiveness of sins:” the ἐπιεικὲς consisting in the not enlarging upon the greatness and aggravation of their sins. In the mss. and Edd. this is placed at the end of v. 18, and then, “God said to me, I have appeared to thee,” and the rest repeated to “forgiveness of sins.” how mildly he discourses—God, he says, said (this) to me, “that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me.” By these things, says he, I was persuaded, by this vision He drew me to Himself, and so persuaded me, that I made no delay. “Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: but showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.” (v. 19, 20.) I therefore, who instructed others also concerning the most excellent way of living, how should I myself have become the author of sedition and contention? “For these causes the Jews caught me in the temple, and went about to kill me. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come.” (v. 21, 22.) See how free from flattery his speech is, and how he ascribes the whole to God. Then his boldness—but neither do I now desist: and the sure grounds—for it is from the prophets that I urge the question, “Whether the Christ was to suffer:” then1138    Mod. text “Whether He (as) first to rise from the dead should declare light: as if he had said, Christ as the first that rose dieth no more.” It is manifest from the declaring this to all, that they also (have to) expect it for themselves. Then Festus seeing the boldness, since he all along addressed himself to the king, not once ceasing to look full towards him, was as annoyed (ὥσπερ ἔπαθέ τι), and says, “Thou art mad, Paul.” And that he says this in annoyance (or passion), hear from what follows. “And as he thus discoursed,” etc. the Resurrection and the promise, “Whether He, as the first to rise from the dead, should show light unto the people and to the Gentiles.” (v. 23.) Festus saw the boldness, and what says he? For Paul was all along addressing himself to the king—he was in a manner annoyed,1139    ὥσπερ ἔπαθέ τι. This is explained in the Recapitulation: “with a loud voice—οὕτω θυμοῦ ἦν καὶ ὀργῆς.” and says to him, “Thou art beside thyself, Paul:” for, “while he thus discoursed, Festus said with a loud voice, Paul, thou art beside thyself: much learning doth make thee mad.” (v. 24.) What then says Paul? With gentleness, “I am not mad,” says he, “most noble Festus; but speak forth the words of truth and soberness.” (v. 25.) Then too he gives him to understand why, turning from him, he addressed his speech to the king: “For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him: for this thing was not done in a corner.” (v. 26.) He shows, that (the king) knows all perfectly; at the same time, all but saying to the Jews, And ye indeed ought to have known these things—for this is the meaning of that which he adds, “For this thing was not done in a corner. And Agrippa, said to Paul, ᾽Εν ὀλίγῳ thou persuadest me to be a Christian.” What is ἐν ὀλίγῳ?1140    Old text: “v. 27–29. Εὔξαιμην ἂν, φησίν, ἔγωγε οὐκ ἐν ὀλίγῳ, τί ἐστι; παρὰ μικρόν. Καὶ οὐχ ἅπλως εὔχεται ἀλλὰ καὶ ἐπιτεταμένως. From the Recapitulation it appears that Chrys. supposes that Paul, as an ἰδιώτης, i.e. not conversant with the elegancies of Greek style, οὐκ ἐνόησεν τί ἐστιν ᾽Εν ὀλίγῳ ἀλλ᾽ ἐνόμισεν ὅτι ἐξ ὀλίγου: did not perceive what Agrippa’s phrase meant (viz. as here explained. παρὰ μικρόν), but supposed it to be the same as ἐξ ὀλίγου.” “With little ado”—i.e. thou makest short work to persuade me, as if this were an easy thing, to be done in brief: therefore Paul answers, Be it in little, or be it in much, I could pray to God, with no brief and hasty prayer, but ἐπιτεταμένως, much and earnestly.—For καὶ οὐχ ἅπλως, we read καὶ ἐν πολλῷ· οὐχ ἅ. and transpose τί ἐστιν ἐν ὀλίγῳ; παρὰ μικρόν, to its fitting place. Mod. text οὐκ ἐν ὀλίγῳ· τουτέστι, μικρόν, omitting παρὰ, meaning this as the explanation of St. Paul’s εὔξ. ἐν ὀλίγῳ. Of the Edd., Commel. Sav. Ben. give παρὰ, and so Par. Ben. 2, who however rejects the οὐκ. “Within a little, παρὰ μικρόν. “And Paul said, I could pray to God,” καὶ ἐν ὀλίγῳ καὶ ἐν πολλᾥ, (that is) “I could pray to God,” for my part, not “in little” (but “in much”): he does not simply pray, he prays (not briefly, but) with largeness—“that not only thou, but also all that hear me this day, were such as I am.”1141    The correct interpretation of v. 28, 29 depends upon the ff. points: (1) Whether the remark of Agrippa is sincere or ironical. (2) Whether the true text in v. 29 is ἐν πολλῷ or ἐν μεράλῳ. (3) What noun, if any, is to be supplied with the adjectives ὀλίγῳ and μεγάλῳ (or πολλῷ). Regarding the first question, the considerations in favor of the view that Agrippa’s remark is ironical are (a) the frivolous character of the man, (b) the current use of Christian among Jews and Romans as a term of reproach and contempt. Touching the second point, we find that μεγάλῳ is favored by א A. B. Syr. Copt. Aram. Vulg., as against G. H. for πολλῷ. The former reading is adopted by Tischendorf, Lachmann, Meyer, Westcott and Hort, and most modern critics, and the evidence in its favor may be considered decisive. Whether any noun is to be supplied to ὀλίγῳ and μεγάλῳ (as most) or not (as Meyer) is not important. In any case the sense must be completed. What do “in little” and “in great” mean? The sense may be completed by supplying (a) the idea of time—“in a little time,” i.e. almost. In this case, ἐν μεγάλῳ would have to be rendered “wholly” or “altogether,” a meaning which ἐν μεγάλῳ cannot well convey. Another rendering which might be derived from supplying the idea of time—differing but slightly from the foregoing—would be: “in a little time thou art persuading me!” i.e. dost thou think so soon to persuade me? and Paul replies: “Whether in a little time or in a long time—whether soon or late—I could wish,” etc. The first interpretation lays emphasis upon the state of Agrippa’s mind—persuaded almost—persuaded altogether; the second upon the element of time required to accomplish the persuasion (ironically spoken of). (b) The idea of labor, trouble or argument may be supplied thus: “Easily—with few words—or with little trouble—thou persuaded me!” and Paul’s answer is: Whether with little (labor) or with much, I would to God that,” etc. This view we prefer, because, (a) it harmonizes best with the natural meaning of ἐν μεγάλῳ which (if the true reading) requires taking both phrases in a quantitative sense. (b) It is favored by the evidently ironical character of Agrippa’s remark. There is no ground for the opinion of Chrys. (followed by Calvin) that ἐν ὀλίγῳ is used in different senses in the language of Agrippa and Paul, much less for the idea that Paul did not understand what ἐν ὀλίγῳ meant!—G.B.S. Then he adds, “except these bonds;” and yet it was matter of glory; true, but looking to their notion of it, therefore says he, “except these bonds.” (v. 27–29.)

(Recapitulation.) “And on the morrow,” etc. (v. 23.) The Jews desisted ever since Paul exercised his right of appeal.1142    ᾽Απέστησαν λοιπὸν οἱ ᾽Ι. τῇ ἀφέσει χρησαμένου ἐκείνου A. B. (C. has lost a leaf here). Mod. text ἐφέσει. Cat. ᾽Επέστησαν λοιπὸν οἱ ᾽Ι τῇ ἐφέσει χρησάμενοι ἐκείνου. If this be the true reading, it should seem to belong to πᾶν τὸ πλ. τῶν ᾽Ιουδ., viz. “‘concerning whom all the multitude of the Jews besought me:’ the Jews thereupon had set upon him, using his, Festus’ permission.” But ἀπεστ. and ἐφέσει give a better sense as comment on v. 23, i.e. “No mention now of the Jews—they had left him, when he had made his appeal.”—Then, μετὰ πολλῆς φαντ. (mod. text adds ὁ βασιλεὺς καὶ) πᾶν τὸ πλῆθος τῶν ᾽Ι. παρῆσαν οὐχ οἱ μὲν οἱ δὲ οὔ. Which is not true, for it could not be said that all the Jews were present at this hearing before Agrippa. We read μετὰ π. φ. παρῆσαν. Then from v. 24, “πᾶν τὸ πλῆθος” sc. ἐνέτυχόν μοι. Then also for him the theatre becomes a splendid one: “with great pomp” they were present. “And Festus said,” etc. “The whole multitude of the Jews—“not some of them only, and others not so—“both at Jerusalem, and also here,” they said “that he ought not to live any longer.” (v. 24.) “And I having found,” etc. It shows that he did right in appealing to Cæsar. For if1143    Εἰ γὰρ οὐδὲν μὲν εἶχον δεινὸν εἰπεῖν. i.e. “As far as the matter of accusation was concerned, he knew that he had nothing to fear: ἐκεῖνοι δὲ ἐμεμήνεσαν, but the people yonder (at Jerusalem) were mad against him: therefore εἰκότως ἐπ ἐκεῖνον ἔρχεται, no wonder he is for going to Cæsar.” though they had no great matter to allege against him, yet those (at Jerusalem) were mad against him, with good reason may he go to Cæsar. “That after examination had by you,” he says, “I may get somewhat to write.” Observe how the matter is repeatedly put to the test. The Jews therefore may thank themselves for this vindication1144    The ἀπολογία is Festus’ written report of the hearings before him, which would be sent to Rome, and would at once testify to Paul’s innocence, and to the malignity of the Jews. (of Paul), which would come to the ears of those also who were at Rome. See how they become the unwilling heralds both of their own wickedness and of Paul’s virtue, even to the emperor himself: so that Paul was carried away (to Rome) with more renown than if he had gone thither without bonds: for not as an impostor and a deceiver, after so many judges had acquitted him, was he now carried thither. Quit therefore of all charges,1145    Πάντα τοίνυν ἀποδυσάμενος, not as Ben. “omnibus ergo relictis, apud quos natus, etc.” but in the sense of the phrase ἀποδύεσθαι (ἐγκλήματα) which is frequent in Chrys. That is, “the consequence is that Paul makes his first appearance at Rome, not merely as one who has cleared himself of all charges brought against him at home, but, after these repeated examinations, clear from all suspicion.”—Below οἷατε κυρίων οὐκ ὄντων τῶν καταδικαζόντων αὐτόν: the sense intended may be, “seeing they were not his judges, even if they wished to condemn him.” among those with whom he was bred and born, and not only so, (but) thus free from all suspicion, he makes his appearance at Rome. “Then Paul,” etc. (ch. xxvi. 1–3.) And he said not, Why is this? once for all I have appealed to Cæsar: I have been tried many times: when will there be an end of this? but what did he? Again he is ready to render an account, and that, before the man who was the best informed on the subject; and with much boldness, seeing they were not his judges to condemn him: but still, though they were not his judges, since that declaration was in force, “Unto Cæsar shalt thou go, he renders an account and gives full answers, “touching all the things,” and not merely on one and another here and there. They accuse me of sedition, accuse me of heresy, accuse me that I have profaned the temple: “touching all these things I answer for myself:” now that these are not things in accordance with my ways, my accusers themselves are witnesses: “my manner of life from my youth,” etc. (v. 4.) which is what he says on a former occasion “Being a zealot.” (ch. xxii. 3.) And when the whole people was present, then he challenges their testimony: not1146    Mod. text “But not before the tribunal of Lysias alone does he this, but also before Festus, and again here.” Ben. cites the old text only to condemn it. Inconsiderately: for it was in the hearing ἐπὶ Λυσίουxxii. 3–5. (Lysias had no “tribunal”) and here, that St. Paul thus challenged the testimony of the Jews: not before Felix, which is what is meant by ἐκεῖ, still less before Festus. before the tribunal, but before Lysias, and again here, when more were present: whereas in that hearing there needed not much vindication of himself, since Lysias’ letter exculpated him. “Know all the Jews,” he says, “which knew me from the beginning.” And he does not say what kind of life his was, but leaves it to their own conscience, and lays the whole stress on his sect, as he would not have chosen that sect, if he had been a man of evil disposition and bad character (πονηρὸς καὶ μοχθηρός). “But, for this hope” (mss. and Edd. αἱρέσεως) he says, “I stand and am judged.” (v. 6, 7.) This hope is honored among themselves also, because of this they pray, because of this they worship, that unto this they may attain: this same do I show forth. Why then, it is acting like madmen, to be doing all things for the sake of attaining to this, and yet to persecute him who believes in the same. “I indeed thought with myself,” that is, I determined, “to do many things contrary to the name of Jesus of Nazareth.” (v. 9.) I was not one of Christ’s disciples: among those who fought against Him, was I. Whence also he is a witness who has a right to be believed, because he, a man who was doing numberless things, makes war on the believers, persuading them to blaspheme, stirring up all against them, cities, rulers, and by himself doing all this of his own accord, was thus suddenly changed. Then again the witnesses, those who were with him: next he shows what just cause he had to be persuaded, both from the light, and from the prophets, and from the results, and from the things which have now taken place. See accordingly, how both from the prophets, and from these particulars, he confirms the proof to them. For that he may not seem to be broaching some novelty, although he had great things to say, yet he again takes refuge with the prophets, and puts this as a question for discussion.1147    καὶ τοῦτο μέσον τίθησι. The innovator not understanding the phrase, and its reference to Εἰ παθητὸς ὁ Χριστὸς etc., substitutes, “And puts their (words) in the midst.”—The meaning is: “He had greater things to say than what the prophets had said:” he could say, “The Christ whom ye slew is risen, for I have seen Him: but instead of this, he put it as a subject for discussion, Did the prophets teach that the Christ was to suffer and to rise again?” Now this had a stronger claim upon belief, as having actually come to pass: but since he alone saw (Christ), he again fetches proof of it from the prophets. And see how he does not discourse alike in the court of justice, and in the assembly (of his own people); there indeed he says, “ye slew Him:” but here no such thing, that he might not kindle their anger more: but he shows the same thing, by saying, “Whether the Christ was to suffer.” He so frees them from accusations: for the prophets, he says, say this. Therefore receive ye also the rest. Since he has mentioned the vision, he then without fear goes on to speak also of the good wrought by it. “To turn them from darkness to light, and from the power of Satan unto God. For to this end have I appeared unto thee” (v. 16–18), not to punish, but to make thee an Apostle. He shows the evils which possess unbelievers, “Satan, darkness;” the good things belonging to believers, light, God, “the inheritance of the saints. Whereupon, O king Agrippa,” etc. (v. 19, 20.) He not only exhorts them to repent, but also to show forth a life worthy of admiration. And see how everywhere the Gentiles are admitted into connection with the people (Israel): for those who were present were of the Gentiles. “Testifying,” he says, “both to great and small,” (v. 22) that is, both to distinguished and undistinguished. This is also for the soldiers. Observe: having left the post of defendant, he took up that of teacher—and therefore also it is that Festus says to him, “Thou art beside thyself”—but then, that he may not seem to be himself the teacher, he brings in the prophets, and Moses: “Whether the Christ was to suffer, whether He as the first to rise from the dead should show light both to the people, and to the Gentiles.” (v. 23.) “And Festus said with a loud voice”—in such anger and displeasure (did he speak)—“Paul, thou art beside thyself.” What then said Paul? “I am not mad,” etc. “For this thing,” he says, “was not done in a corner.” (v. 25, 26.) Here he speaks of the Cross, of the Resurrection: that the doctrine was come to every part of the world. “King Agrippa,” he says, “believest thou”—he does not say, the Resurrection, but—“the prophets?” (v. 27.) Then he forestalls him, and says: “I know that thou believest.” ᾽Εν ὀλίγῳ (i.e. within a little,) “almost thou persuadeth the to be a Christian.” (v. 28.) Paul did not understand what the phrase ἐν ὀλίγῳ meant: he thought it meant ἐξ ὀλιγου (i.e. with little cost or trouble), wherefore also he answers (as) to this: so unlearned was he.1148    See above, p. 310, note 1, and *. Yet some modern commentators assert that ἐν ὀλίγῳ cannot mean, as Chrys. says, παρὰ μικρόν: that this sense requires ὀλίγου, or ὀλίγου δεῖν, or παῤ ὀλίγον: so that, in their view, Chrysostom’s remark οὕτως ἰδιώτης ἦν would be quite out of place.—In the next sentence οὐ βούλομαι, all our mss. and Edd. But Ben. renders it without the negative Et non dixit, Vellem. And he said not, I do not wish (that), but, “I pray that not only thou, but also all that hear.” Mark how free from flattery his speech is.—“I pray that this day they may be all such as I am, except these bonds.” (v. 29.) He, the man that glories in his bonds, that puts them forth as a golden chain, deprecates them for these men: for they were as yet too weak in their minds, and it was rather in condescension that he so spake. For what could be better than those bonds which always in his Epistles he prefers (to all things else), saying, “Paul, a prisoner of Jesus Christ:” (Eph. iii. 1) and again, “On this account I am bound with this chain” (Acts xxviii. 20), “but the word of God is not bound;” and, “Even unto bonds, as an evil-doer.” (2 Tim. ii. 9.) The punishment was twofold. For if indeed he had been so bound, as with a view to his good, the thing would have carried with it some consolation: but now (he is bound) both “as an evil-doer,” and as with a view to very ill consequences; yet for none of these things cared he.1149    He is commenting upon 2 Tim. ii. 9. “I suffer trouble as an evil-doer even unto bonds.” To others, this might seem a twofold aggravation: both that he was treated as a malefactor, and that his destruction was intended. For if indeed he was put in bonds ὡς ἐπ᾽ ἀγάθῳ, the thing bore its comfort with it, and such was the case to him, but not in their intention; which was, that he should be in chains καὶ ὡς κακούργος καὶ ὡς ἐπὶ τοῖς δεινοῖς. Of the mss. A. C. have ὡς ἐπὶ τοῖς δεινοῖς ἀλλούς· ἀλλ᾽ οὐδενὸς τούτων ἐφρόντιζεν. Β. ἁλούς· and so mod. text. But ἀλλοὺς seems to be only the abbreviation of the following ἀλλ᾽ οὐδενὸς.

Such is a soul winged with heavenly love. For if those who cherish the foul (earthly passion which men call) love, think nothing either glorious of precious, but those things alone which tend to gratify their lust, they think both glorious and honorable, and their mistress is everything to them; much more do those, who have been taken captive by this heavenly love, think nothing of the cost (τὰ ἐπιτίμια). But if we do not understand what I am saying, it is no marvel, while we are unskilled in this Divine Wisdom. For if any one be caught with the fire of Christ’s love, he becomes such as a man would become who dwelt alone upon the earth, so utterly careless is he for glory or disgrace: but just as if he dwelt alone, he would care for nothing, no more does he in this case. As for trials, he so despises them, both scourges and imprisonments, as though the body in which he suffers these things were another’s and not his own, or as though he had got a body made of adamant: while as for the sweet things of this life, he so laughs them to scorn, is so insensible to them, as we are insensible of dead bodies, being ourselves dead. He is as far from being taken captive by any passion, as the gold refined in the fire and purified is free from alloy. For even as flies would not dart into the midst of a flame, but fly from it, so the passions dare not even to come near this man. Would that I could bring forward examples of all this from among ourselves: but since we are at a loss for such, we must needs betake ourselves to this same Paul. Observe him then, how he felt towards the whole world. “The world is crucified unto me,” he says, “and I unto the world” (Gal. vi. 14): I am dead to the world, and the world is dead to me. And again: “It is no longer I that live, but Christ liveth in me.”1150    Mod. text adds, “To say this, belongs to Paul only: ours it is, who are so far removed from him as the heaven is from the earth, to hide our faces, so that we dare not even to open our mouth.” (ib. Gal. ii. 20.) And, to show you that he was as it were in solitude, and so looked upon the things present, hear himself saying, “While we look not at the things which are seen, but at the things which are not seen.” (2 Cor. iv. 18.) What sayest thou? Answer me. And yet what thou sayest is the contrary; thou seest the things invisible, and the visible thou seest not. Such eyes as thou hadst gotten, such are the eyes which are given by Christ: for as these bodily eyes see indeed the things that are seen, but things unseen they see not: so those (heavenly eyes) do the contrary: none that beholds the invisible things, beholds the visible: no one beholding the things seen, beholds the invisible. Or is not this the case with us also? For when having turned our mind inwards we think of any of the unseen things, our views become raised above the things on earth.1151    μετέωροι τῶν ἐνεργειῶν ἡμῖν γίνονται αι οψεις. Unable to discover any meaning in this, (Ben. sublimes nobis sunt: operationum oculi), we conjecture τῶν ἐπιγειῶν. Let us despise glory: let us be willing to be laughed at rather than to be praised. For he indeed who is laughed at is nothing hurt: but he who is praised is much hurt. Let us not think much of those things which terrify men, but as we do in the case of children, this let us do here: namely, if we see any one terrifying children, we do not hold that man in admiration: since in fact whoever does frighten, only frightens children; for were it a man, he could not frighten him. Just as those who frighten (children in sport), do this either by drawing up their eyelids, or by otherwise distorting their face, but with the eye looking naturally and mild they would not be able to do this: so these others do this, by distorting their mental vision (τὸ διορατικὸν τἥς διανοίας). So that of a mild man and beautiful in soul nobody would be afraid; on the contrary, we all respect him, honor and venerate him. See ye not, how the man who causes terror is also an object of hatred and abhorrence to us all? For of those things which are only able to terrify what do we not turn away from? Is it not so with wild beasts, with sounds, with sights, with places, with the air, such as darkness? Let us not therefore think it a great thing, if men fear us. For, in the first place, no man indeed is frightened at us: and, secondly, it is no great thing (if they were). Virtue is a great good: and see how great. However wretched we may deem the things by means of which it consists, yet we admire virtue itself, and count them blessed (that have it). For who would not count the patient sufferer blessed, although poverty and such like things seem to be wretched? When therefore it shines forth through those things which seem to be wretched, see how surpassingly great this is! Thinkest thou much, O man, because thou art in power? And what sort of power? say, was it conferred by appointment? (If so,) of men thou hast received power: appoint thyself to it from within. For the ruler is not he who is so called, but he who is really so. For as a king could not make a physician or an orator, so neither can he make a ruler: since it is not the (imperial) letters nor the name that makes a ruler. For, if you will, let any man build a medicine-shop, let him also have pupils, let him have instruments too and drugs, and let him visit those who are sick: are these things sufficient to make a physician? By no means: but there is need of art, and without that, not only do these things profit nothing, but they even hurt: since it were better that he who is not a physician should not even possess medicines. He that possesses them not, neither saves nor destroys: but he that possesses them, destroys, if he knows not how to use them: since the healing power is not only in the nature of the medicines, but also in the art of the person applying them: where this is not, all is marred. Such also is the ruler: he has for instruments, his voice, anger, executioners, banishments, honors, gifts, and praises; he has also for medicines, the law; has also for his patients, men; for a place to practise in, the court of justice; for pupils, he has the soldiers: if then he know not the science of healing, all these profit him nothing. The judge is a physician of souls, not of bodies: but if this art of healing the bodies needs so much care, much more that of healing the soul, since the soul is of more importance than the body. Then not the mere having the name of ruler is to be a ruler: since others also are called by great names: as Paul, Peter, James, and John: but the names do not make them that which they are called, as neither does my name make me (to be that which John was); I bear indeed the same name with that blessed man, but I am not the same thing (ὁμώνυμος, οὐ μὴν συνώνυμος), I am not John, but am called so. In the same way they are not rulers, but are called so. But those others are rulers even without these adjuncts, just as also a physician, though he may not actually practise his science, yet if he have it in his soul, he is a physician. Those are rulers, who bear rule over themselves. For there are these four things,1152    mss. and Edd., τρία γὰρ ταῦτά ἐστι ψυχῇ (only F. has ψυχή): “there are for the soul these three subjects.”—Below, mss. and Edd. οἰκοδομεῖν for οἰκονομεῖν. soul, family; city, world: and the things form a regular progression (ὁδᾥ προβαίνει). He therefore that is to superintend a family, and order it well, must first bring his own soul into order; for it is his family: but if he cannot order his own family, where there is but one soul, where he himself is master, where he is always along with himself, how shall he order others? He that is able to regulate his own soul, and makes the one part to rule, the other to be subject, this man will be able to regulate a family also: but he that can do this by a family, can do it by a city also: and if by a city, then also by the world. But if he cannot do this for his own soul, how then shall he be able to do it for the world? These things have been spoken by me, that we may not be excited about offices of rule; that we may know what ruling is: for this (which is so called) is not ruling, but a there object of derision, mere slavery, and many other names one might call it by. Tell me, what is proper to a ruler? is it not to help one’s subjects, and to do them good? What then, if this be not the case? how shall he help others, who has not helped himself? he who has numberless tyrannies of the passions in his own soul, how shall he root out those of others? Again, with respect to “luxury” or delightful living: the true luxury or delight is not this (which is so called), but quite another thing. For as we have shown that the ruler is not he who is so called, but another (who has something more than the name), so the person who lives indeed in delight is another sort of person (than he whom we so describe). For “luxury” or delightful living seems indeed to be, the enjoying pleasure and the gratifying the belly: yet it is not this thing, but the contrary: it is, to have a soul worthy of admiration, and to be in a state of pleasure. For let there be a man eating, drinking, and wantoning; then let him suffer cares and loss of spirits: can this man be said to be in a state of delight? Therefore, it is not eating and drinking, it is the being in pleasure, that makes true luxury or delightful living. Let there be a man who gets only dry bread, and let him be filled with gladness: is not this pleasure? Well then, it is the true luxury. Let us see then, to whom this befalls—whether to the rich, or to those who are not rich? Neither to the one part altogether, nor to the other, but to those who so order their own souls, that they may not have many grounds for sorrows. And where is such a life as this to be found? for I see you all eager and wishing to hear what this life is which has no sorrows. Well then, let this be acknowledged first by you, that this is pleasure, this the true luxury, to have no sorrow to cause annoyance; and ask not of me meats, and wine, and sauces, and silken robes, and a sumptuous table. But if I shall show that apart from all these such a life as that is present (within our reach), then welcome thou this pleasure, and this life: for the most part of painful things happen to us from our not calculating things as we ought. Who then will have the most sorrows—he that cares for none of these things, or he that cares for them? He that fears changes, or he that does not fear? He that is in dread of jealousy, of envy, of false accusations, of plottings, of destruction, or he that stands aloof from these fears? He that wants many things, or he that wants nothing? He that is a slave to masters without number, or he that is a slave to none? He that has need of many things, or he that is free? He that has one lord to fear, or he that fears despots innumerable? Well then, greater is the pleasure here. This then let us pursue, and not be excited about the things present: but let us laugh to scorn all the pomp of life, and everywhere practise moderation, that we may be enabled so to pass through this life, that it may be without pain, and to attain unto the good things promised, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.

ΟΜΙΛΙΑ ΝΒʹ. Τῇ οὖν ἐπαύριον ἐλθόντος τοῦ Ἀγρίππα καὶ τῆς Βερνίκης μετὰ πολλῆς φαντασίας, καὶ εἰσελθόν των εἰς τὸ ἀκροατήριον σύν τε τοῖς χιλιάρχοις καὶ ἀνδράσι τοῖς κατ' ἐξοχὴν οὖσι τῆς πόλεως, καὶ κελεύσαντος τοῦ Φήστου, ἤχθη ὁ Παῦλος. αʹ. Ὅρα οἷον συλλέγεται ἀκροατήριον τῷ Παύλῳ: Τοῖς κατ' ἐξοχὴν, φησὶ, τῆς πόλεως: τοὺς δορυφόρους γὰρ πάντας συναγαγὼν ὁ ἄρχων καὶ ὁ βασιλεὺς, οὕτως ἀπαντῶσι. Σὺν αὐτοῖς δὲ καὶ οἱ χιλίαρχοι καὶ οἱ πρῶτοι τῆς πόλεως παραγεγόνασιν: τούτους γὰρ κατ' ἐξοχὴν καλεῖ. Εἶτα καὶ Παῦλος ἄγεται: καὶ ὅρα, πῶς αὐτοῦ ἀχθέντος ἀνακηρύττεται ὑπὸ τοῦ Φήστου: οὐ μόνον γὰρ αὐτὸν ἀφίησι τῶν ἐγκλημάτων, ἀλλὰ καὶ ὑπεραπολογεῖται. Τί λέγων; Ἀγρίππα βασιλεῦ, καὶ πάντες οἱ συμπαρόντες ἡμῖν ἄνδρες, θεωρεῖτε τοῦτον, περὶ οὗ πᾶν τὸ πλῆθος τῶν Ἰουδαίων ἐνέτυχόν μοι ἔν τε Ἱεροσολύμοις καὶ ἐνθάδε, ἐπιβοῶντες μὴ δεῖν ζῇν αὐτὸν μηκέτι. Ἐγὼ δὲ καταλαβόμενος μηδὲν ἄξιον θανάτου αὐτὸν πεπραχέναι, καὶ αὐτοῦ δὲ τούτου ἐπικαλεσαμένου τὸν Σεβαστὸν, ἔκρινα πέμπειν αὐτόν. Περὶ οὗ ἀσφαλές τι γράψαι τῷ κυρίῳ οὐκ ἔχω: διὸ προήγαγον αὐτὸν ἐφ' ὑμῶν καὶ μάλιστα ἐπὶ σοῦ, βασιλεῦ Ἀγρίππα, ὅπως τῆς ἀνακρίσεως γενομένης, σχῶ τι γράψαι. Ἄλογον γάρ μοι δοκεῖ, πέμποντα δέσμιον μὴ καὶ τὰς κατ' αὐτοῦ αἰτίας σημᾶναι. Σκόπει, πῶς ἐκείνων μὲν κατηγορεῖ, τοῦτον δὲ ἀφίησιν. Ὢ τῆς τῶν δικαιωμάτων περιουσίας! ὅπως καταδικάσῃ, οὐχ εὑρίσκει ὁ ἄρχων, μυρίας γενομένης ἐξετάσεως: ἐκεῖνοι δὲ τοῦτον ἄξιον θανάτου ἔφασκον εἶναι. Διὰ τοῦτο καὶ ἔλεγεν: Ἐγὼ δὲ καταλαβόμενος, φησὶ, μηδὲν ἄξιον θανάτου πεπραχέναι αὐτόν: εἶτα ἐπήγαγε, λέγων: Περὶ οὗ ἀσφαλές τι γράψαι τῷ κυρίῳ οὐκ ἔχω. Καὶ τοῦτο τῆς τοῦ Παύλου καθαρότητος τὸ μηδὲν ἔχειν τὸν δικαστὴν, ὅ τι εἴπῃ περὶ αὐτοῦ. Διὸ προήγαγον αὐτὸν, φησὶν, ἐφ' ὑμῶν: Ἄλογον γάρ μοι δοκεῖ εἶναι, πέμποντα δέσμιον, μὴ καὶ τὰς κατ' αὐτοῦ αἰτίας σημᾶναι. Ὅρα εἰς οἵας ἐνέβαλον οἱ Ἰουδαῖοι τοὺς ἄρχοντας αὐτῶν ἀπορίας μεγάλας. Τί οὖν ὁ Ἀγρίππας; Ἐπὶ τούτοις βουλόμενός τι μαθεῖν, πρὸς τὸν Παῦλον ἔφη: Ἐπιτρέπεταί σοι ὑπὲρ σεαυτοῦ λέγειν. Τῇ πολλῇ περὶ τοῦ ἀκοῦσαι ἐπιθυμίᾳ ἐπιτρέπει αὐτῷ λέγειν ὁ βασιλεύς. Ὁ δὲ Παῦλος μετὰ παῤῥησίας φθέγγεται λοιπὸν, οὐ κολακεύων, ἀλλὰ διὰ τοῦτο μακάριον ἑαυτὸν φάσκων εἶναι, ἐπειδὴ πρὸς πάντα εἰδότα τὸν λόγον ποιεῖται: καὶ ὅτι διὰ τοῦτο, ἄκουε ἃ δὴ καὶ προτείνεται λέγων: Τότε ὁ Παῦλος ἀπελογεῖτο, ἐκτείνας τὴν χεῖρα. Περὶ πάντων ὧν ἐγκαλοῦμαι ὑπὸ Ἰουδαίων, βασιλεῦ Ἀγρίππα, ἥγημαι ἐμαυτὸν μακάριον, ἐπὶ σοῦ μέλλων ἀπολογεῖσθαι σήμερον, μάλιστα γνώστην ὄντα σε πάντων τῶν κατὰ Ἰουδαίους ἐθῶν καὶ ζητημάτων: διὸ δέομαί σου μακροθύμως ἀκοῦσαί μου. Καίτοι γε, εἰ συνῄδει ἑαυτῷ, φοβηθῆναι ἐχρῆν παρὰ τῷ πάντα εἰδότι δικαζόμενον: ἀλλὰ καθαροῦ συνειδότος τοῦτό ἐστιν, τὸ μὴ παραιτεῖσθαι δικαστὴν τὸν ἀκριβῶς εἰδότα τὰ γεγενημένα, ἀλλὰ καὶ χαίρειν: ὅθεν καὶ μακάριον ἑαυτὸν ἡγεῖται, καὶ λέγει: Δέομαί σου μακροθύμως ἀκοῦσαί μου. Ἐπειδὴ μέλλει λόγον ἐκτείνειν καὶ λέγειν τι περὶ ἑαυτοῦ, διὰ τοῦτο προλαβὼν παρεκάλεσε, καί φησι: Τὴν μὲν οὖν βίωσίν μου τὴν ἐκ νεότητος, τὴν ἀπαρχῆς γενομένην ἐν τῷ ἔθνει μου ἐν Ἱεροσολύμοις, ἴσασι πάντες οἱ Ἰουδαῖοι, προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος. Ὃ λέγει, τοῦτό ἐστι: Πῶς ἂν στασιαστὴς ἐγενόμην, ὁ νέος τοιοῦτος ὢν καὶ μαρτυρούμενος ὑπὸ πάντων; Εἶτα καὶ ἀπὸ τῆς αἱρέσεως ἡ πίστις οὗ εἶπεν: ἐπάγει γάρ: Κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς θρησκείας ἔζησα. Καὶ ἐπεὶ πάλιν εἰκὸς ἦν τινας εἰπεῖν: Τί οὖν, εἰ ἡ μὲν αἵρεσις θαυμαστὴ, σὺ δὲ πονηρός; ὅρα πῶς τὸ ὑφορμοῦν θεραπεύει: μάρτυρας γὰρ καλεῖ πάντας τοὺς Ἰουδαίους τοὺς γινώσκοντας τὸν αὐτοῦ βίον καὶ τὴν ἀναστροφήν. Ἴσασι γὰρ, φησὶ, πάντες Ἰουδαῖοι, προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν. Καὶ νῦν ἐπ' ἐλπίδι τῆς πρὸς τοὺς πατέρας ἡμῶν γενομένης ἐπαγγελίας ὑπὸ τοῦ Θεοῦ, ἕστηκα κρινόμενος: εἰς ἣν τὸ δωδεκάφυλον ἡμῶν, ἐν ἐκτενείᾳ νύκτα καὶ ἡμέραν λατρεῦον, ἐλπίζει καταντῆσαι: περὶ ἧς ἐλπίδος ἐγκαλοῦμαι, βασιλεῦ Ἀγρίππα, ὑπὸ Ἰουδαίων. Τί; ἄπιστον κρίνεται παρ' ὑμῖν, εἰ ὁ Θεὸς νεκροὺς ἐγείρει; Δύο τίθησι περὶ ἀναστάσεως λογισμοὺς, ἕνα μὲν τὸν ἀπὸ προφητῶν: καὶ οὐ παράγει προφήτην, ἀλλ' αὐτὴν τῶν Ἰουδαίων τὴν δόξαν: ἄλλον δὲ τὸν καὶ ἰσχυρότερον τὸν ἀπὸ πραγμάτων. Ποῖον δὴ τοῦτον; Ὅτι διελέχθη αὐτῷ ὁ Χριστὸς, ἀναστὰς ἐκ νεκρῶν. Καὶ κατασκευάζει καὶ τοῦτον ἀπὸ λογισμῶν, τὴν προτέραν αὐτοῦ μανίαν διηγούμενος ἀκριβῶς: εἶτα καὶ μετὰ ἐγκωμίου τῶν Ἰουδαίων: Νύκτα καὶ ἡμέραν λατρεῦον ἐλπίζει, φησὶ, καταντῆσαι. Ὥστε εἰ καὶ μὴ ἀλήπτου βίου ἤμην, ὑπὲρ τούτων οὐκ ἔδει κρίνεσθαι, βασιλεῦ Ἀγρίππα. Εἶτα καὶ ἄλλος λογισμός. Τί; ἄπιστον κρίνεται παρ' ὑμῖν, εἰ ὁ Θεὸς νεκροὺς ἐγείρει; Εἰ γὰρ μὴ τοιαύτη δόξα ἦν, εἰ γὰρ μὴ ἀνατεθραμμένοι ἦσαν ἐν τούτοις τοῖς δόγμασι, νῦν δὲ εἰσεφέρετο, ἴσως οὐκ ἂν ἐδέξατό τις τὸν λόγον. Εἶτα λέγει, πῶς ἐδίωκε: καὶ τοῦτο κατασκευαστικόν: καὶ τοὺς ἀρχιερεῖς παράγει μάρτυρας, καὶ τὰς ἔξω πόλεις, καὶ ὅτι ἤκουσε λέγοντος αὐτῷ: Σκλῆρόν σοι πρὸς κέντρα λακτίζειν. Ἔπειτα δείκνυσι καὶ τοῦ Θεοῦ τὴν φιλανθρωπίαν, ὅτι καὶ διωκόμενος ὤφθη, καὶ ὅτι Οὐκ ἐμὲ μόνον εὐεργέτησεν, ἀλλὰ καὶ ἑτέροις ἔπεμψε διδάσκαλον. βʹ. Δείκνυσι δὲ καὶ τὴν προφητείαν, ἣν ἤκουσεν Εἰς τοῦτο ὤφθην σοι: ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ τῶν ἐθνῶν, εἰς οὓς ἐγώ σε ἀποστέλλω. Ταῦτα πάντα δεικνὺς, ἔλεγεν: Ἐγὼ μὲν οὖν ἔδοξα ἐμαυτῷ πρὸς τὸ ὄνομα Ἰησοῦ τοῦ Ναζωραίου δεῖν πολλὰ ἐναντία πρᾶξαι. Ὃ καὶ ἐποίησα ἐν Ἱεροσολύμοις, καὶ πολλοὺς τῶν ἁγίων ἐγὼ φυλακαῖς κατέκλεισα, τὴν παρὰ τῶν ἀρχιερέων ἐξουσίαν λαβών: ἀναιρουμένων τε αὐτῶν κατήνεγκα ψῆφον: καὶ κατὰ πάσας τὰς συναγωγὰς πολλάκις τιμωρῶν αὐτοὺς, ἠνάγκαζον βλασφημεῖν: περισσῶς τε ἐμμαινόμενος αὐτοῖς, ἐδίωκον ἕως καὶ εἰς τὰς ἔξω πόλεις. Ἐν οἷς καὶ πορευόμενος εἰς τὴν Δαμασκὸν μετ' ἐξουσίας καὶ ἐπιτροπῆς τῆς παρὰ τῶν ἀρχιερέων, ἡμέρας μέσης κατὰ τὴν ὁδὸν εἶδον, βασιλεῦ, οὐρανόθεν ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου περιλάμψαν με φῶς, καὶ τοὺς σὺν ἐμοὶ πορευομένους. Πάντων δὲ καταπεσόντων ἡμῶν εἰς τὴν γῆν, ἤκουσα φωνὴν λαλοῦσαν πρός με καὶ λέγουσαν τῇ Ἑβραΐδι διαλέκτῳ: Σαοὺλ, Σαοὺλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν. Ἐγὼ δὲ εἶπον: Τίς εἶ, Κύριε; Ὁ δὲ εἶπεν: Ἐγώ εἰμι Ἰησοῦς, ὃν σὺ διώκεις. Ἀλλὰ ἀνάστηθι, καὶ στῆθι ἐπὶ τοὺς πόδας σου: εἰς τοῦτο γὰρ ὤφθην σοι, προχειρίσασθαί σε ὑπηρέτην καὶ μάρτυρα ὧν τε εἶδες, ὧν τε ὀφθήσομαί σοι, ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ τῶν ἐθνῶν, εἰς οὓς ἐγώ σε ἀποστέλλω, ἀνοῖξαι ὀφθαλμοὺς αὐτῶν τοῦ ἀποστρέψαι ἀπὸ σκότους εἰς φῶς, καὶ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν Θεὸν, τοῦ λαβεῖν αὐτοὺς ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς ἡγιασμένοις πίστει τῇ εἰς ἐμέ. Σκόπει, πῶς ἡμέρως διαλέγεται. Ὁ Θεὸς φησὶν, εἶπε πρός με, ὅτι Ὤφθην σοι προχειρίσασθαι σε ὑπηρέτην καὶ μάρτυρα, ὧν τε εἶδες, ὧν τε ὀφθήσομαι σοι, ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ τῶν ἐθνῶν, εἰς οὓς ἐγώ σε ἀποστέλλω, ἀνοῖξαι ὀφθαλμοὺς αὐτῶν, τοῦ ἀποστρέψαι ἀπὸ σκότους εἰς φῶς, καὶ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν Θεὸν, τοῦ λαβεῖν αὐτοὺς ἄφεσιν ἁμαρτιῶν. Ὡσεὶ ἔλεγε: Τούτοις ἐπείσθην, ταύτῃ τῇ ὀπτασίᾳ με ἐπηγάγετο, καὶ οὕτως ἔπεισεν, ὥστε μὴ ἀναβάλλεσθαι. Ὅθεν, βασιλεῦ Ἀγρίππα, οὐκ ἐγενόμην ἀπειθὴς τῇ οὐρανίῳ ὀπτασίᾳ: ἀλλὰ τοῖς ἐν Δαμασκῷ πρῶτον καὶ Ἱεροσολύμοις, εἰς πᾶσάν τε τὴν χώραν τῆς Ἰουδαίας, καὶ τοῖς ἔθνεσιν ἀπαγγέλλω μετανοεῖν, καὶ ἐπιστρέφειν ἐπὶ τὸν Θεὸν, ἄξια τῆς μετανοίας ἔργα πράσσοντας. Ὁ τοίνυν καὶ τοὺς ἄλλους παιδεύων περὶ βίου ἀρίστου, πῶς ἂν αὐτὸς στάσεως καὶ φιλονεικίας, φησὶν, ἀρχηγὸς γέγονα; Ἕνεκα τούτων οἱ Ἰουδαῖοί με συλλαβόμενοι ἐν τῷ ἱερῷ, ἐπειρῶντο διαχειρίσασθαι. Ἐπικουρίας οὖν τυχὼν τῆς παρὰ τοῦ Θεοῦ ἄχρι τῆς ἡμέρας ταύτης ἕστηκα, μαρτυρόμενος μικρῷ τε καὶ μεγάλῳ, οὐδὲν ἐκτὸς λέγων ὧν τε οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι, καὶ Μωϋσῆς: εἰ παθητὸς ὁ Χριστὸς, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν. Ὅρα, πῶς ἐκτὸς κολακείας ἐστὶν ὁ λόγος αὐτοῦ, καὶ τὸ πᾶν ἐπιγράφει τῷ Θεῷ. Εἶτα ἡ παῤῥησία. Ἀλλ' οὐδὲ νῦν ἀφίσταμαι: καὶ τὸ ἀσφαλές: Ἀπὸ γὰρ προφητῶν ἰσχυρίζομαι, Εἰ παθητὸς ὁ Χριστὸς, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν: ὡσεὶ ἔλεγεν, ὅτι Πρῶτος ὁ Χριστὸς ἀναστὰς, οὐκέτι ἀποθνήσκει. Δῆλον ἐκ τοῦ πᾶσι καταγγεῖλαι τοῦτο καὶ εἰς ἑαυτοὺς προσδοκᾷν. Εἶτα τὴν παῤῥησίαν ὁ Φῆστος ἰδὼν, ἐπειδὴ πρὸς τὸν βασιλέα διελέγετο, μὴ μεθιστάμενος τοῦ πρὸς αὐτὸν ἀποβλέπειν, ὥσπερ ἔπαθέ τι, καί φησι: Μαίνη, Παῦλε. Ὅτι δὲ παθὼν τοῦτο λέγει, ἄκουε τῶν ἑξῆς: Ταῦτα δὲ αὐτοῦ διαλεγομένου, ὁ Φῆστος μεγάλῃ τῇ φωνῇ ἔφη: Μαίνῃ, Παῦλε, τὰ πολλά σε γράμματα εἰς μανίαν περιτρέπει. Τί οὖν ὁ Παῦλος; μετὰ ἐπιεικείας ἀποκρινόμενος, Οὐ μαίνομαι, φησὶ, κράτιστε Φῆστε, ἀλλὰ ἀληθείας καὶ σωφροσύνης ῥήματα ἀποφθέγγομαι. Εἶτα καὶ τὴν αἰτίαν διδάσκει, δι' ἣν πρὸς τὸν βασιλέα τὸν λόγον ἀπέστρεψεν: Ἐπίσταται γὰρ περὶ τούτων ὁ βασιλεὺς, πρὸς ὃν καὶ παῤῥησιαζόμενος λαλῶ: λανθάνειν γὰρ τούτων αὐτόν τι οὐ πείθομαι οὐδέν: οὐ γάρ ἐστιν ἐν γωνίᾳ πεπραγμένον τοῦτο. Πιστεύεις, βασιλεῦ Ἀγρίππα, τοῖς προφήταις; Οἶδα, ὅτι πιστεύεις. Τοῦτο οὕτως εἶπε, μονονουχὶ διασύρων καὶ λέγων πρὸς αὐτούς: Οἶδα, ὅτι πάντα οἶδεν ἀκριβῶς: καὶ ἔδει μὲν πρώτους ὑμᾶς ταῦτα εἰδέναι (τὸ γὰρ ἐπαγόμενον τοῦτο δηλοῖ, τὸ, Οὐ γάρ ἐστιν ἐν γωνίᾳ πεπραγμένον τοῦτο), ἀλλ' οὐκ ἠθελήσατε. Πιστεύεις, βασιλεῦ Ἀγρίππα, τοῖς προφήταις; Οἶδα ὅτι πιστεύεις. Ὁ δὲ Ἀγρίππας πρὸς τὸν Παῦλον ἔφη: Ἐν ὀλίγῳ με πείθεις Χριστιανὸν γενέσθαι. Ὁ δὲ Παῦλος εἶπεν: Εὐξαίμην ἂν τῷ Θεῷ, καὶ ἐν ὀλίγῳ, καὶ ἐν πολλῷ, οὐ μόνον σὲ, ἀλλὰ καὶ πάντας τοὺς ἀκούοντάς μου σήμερον, γενέσθαι τοιούτους, ὁποῖος κἀγώ εἰμι, παρεκτὸς τῶν δεσμῶν τούτων. Ὅρα πῶς εὔχεται, λέγων: Εὐξαίμην ἂν ἔγωγε τῷ Θεῷ [οὐκ] ἐν ὀλίγῳ, τουτέστι, παρὰ μικρόν. Καὶ οὐχ ἁπλῶς εὔχεται, ἀλλὰ καὶ ἐπιτεταμένως. Τοιούτους, φησὶ, γενέσθαι πάντας, οὐ μόνον σὲ, ἀλλὰ καὶ πάντας, ὁποῖος κἀγώ εἰμι. Εἶτα καὶ προστίθησι: Παρεκτὸς τῶν δεσμῶν τούτων: οὐκ ἀποδυσπετῶν διὰ τὰ δεσμὰ, οὐδὲ αἰσχυνόμενος διότι ἐδέδετο (τοῦτο γὰρ ἦν αὐτῷ, εἴπερ τι ἄλλο, ἄξιον δόξης): ἀλλὰ πρὸς τὴν ἐκείνων ὑπόληψιν ἀφορῶν, οὕτως εἶπε. Διὰ τοῦτο προσέθηκε τὸ, Παρεκτὸς τῶν δεσμῶν τούτων. Ἀλλ' ἴδωμεν ἄνωθεν τὰ ἀνεγνωσμένα. Τῇ οὖν ἐπαύριον εἰσελθόντων εἰς τὸ ἀκροατήριον, κελεύσαντος τοῦ Φήστου, φησὶν, ἤχθη ὁ Παῦλος. Ἀπέστησαν λοιπὸν οἱ Ἰουδαῖοι τῇ ἐφέσει χρησαμένου ἐκείνου, καὶ τότε αὐτῷ λαμπρὸν τὸ θέατρον γίνεται: μετὰ πολλῆς γὰρ τῆς φαντασίας ὁ βασιλεὺς καὶ πᾶν τὸ πλῆθος τῶν Ἰουδαίων παρῆσαν οὐχ οἱ μὲν, οἱ δὲ οὔ. Τὸ πλῆθος τῶν Ἰουδαίων, φησὶ, συνέτυχόν μοι, ἔν τε Ἱεροσολύμοις καὶ ἐνθάδε, ἐπιβοῶντες μὴ δεῖν αὐτὸν ζῇν μηκέτι. γʹ. Ὅρα τὴν μανίαν: ἐβόων, δεῖν αὐτὸν ἀποθανεῖν λέγοντες. Ἐντεῦθεν δείκνυσιν, ὅτι δικαίως ἐπεκαλέσατο Καίσαρα. Εἰ γὰρ οὐδὲν μὲν εἶχον δεινὸν εἰπεῖν, ἐκεῖνοι δὲ ἐμεμήνεσαν, εἰκότως ἐπ' ἐκεῖνον ἔρχεται. Ὅπως τῆς ἀνακρίσεως ὑφ' ὑμῶν γενομένης, σχῶ τί γράψαι, φησίν. Ὁρᾷς, πῶς βασανίζεται πολλάκις τὸ πρᾶγμα; Καὶ τῆς ἀπολογίας τοίνυν ταύτης Ἰουδαῖοι αἴτιοι, ἣν ἔμελλον μανθάνειν καὶ οἱ ἐν τῇ Ῥώμῃ. Περὶ πάντων ὧν ἐγκαλοῦμαι, βασιλεῦ Ἀγρίππα, φησὶν, ἥγημαι ἐμαυτὸν μακάριον, μέλλων ἐπὶ σοῦ ἀπολογεῖσθαι. Ὅρα πῶς κήρυκες ἄκοντες καὶ τῆς οἰκείας γίνονται κακίας καὶ τῆς Παύλου ἀρετῆς καὶ αὐτῷ τῷ κρατοῦντι: ὥστε λαμπρότερον ἀπήγετο Παῦλος, ἢ εἰ χωρὶς δεσμῶν ἀπῆλθεν: οὐκέτι γὰρ ὡς πλάνος καὶ γόης τοσούτων αὐτὸν ἀφέντων δικαστῶν ἀπήγετο. Πάντα τοίνυν ἀποδυσάμενος παρ' οἷς ἐτέχθη καὶ ἐτράφη, οὐχ ἁπλῶς, ἀλλ' οὕτω καθαρὸς ὑποψίας ἐπιβαίνει τῆς Ῥώμης. Καὶ οὐκ εἶπε: Τί δὴ τοῦτο; ἅπαξ ἐπεκαλεσάμην Καίσαρα: μυριάκις ἐκρίθην: μέχρι πότε; ἀλλὰ τί; Πάλιν ἕτοιμος ἐγένετο δοῦναι εὐθύνας καὶ ἐπὶ τοῦ μάλιστα εἰδότος τὰ κατὰ Ἰουδαίους. Διὸ καὶ μετὰ πολλῆς τῆς παῤῥησίας ἀπολογεῖται, ἅτε οὐκ ὄντων κυρίων τῶν καταδικαζόντων αὐτόν: ὃς, καίπερ οὐκ ὄντων κυρίων, ἀλλὰ τῆς ἀποφάσεως ἐκείνης κρατούσης, ὅτι Πρὸς Καίσαρα πορεύσῃ, δίδωσι λόγον ὅμως, καὶ πολλὰς τὰς εὐθύνας περὶ πάντων: οὐ περὶ τῶν μὲν, περὶ τῶν δὲ οὔ. Μονονουχὶ δὲ τοῦτο λέγει δι' ὧν ἀποκρίνεται: Ἐγκαλοῦσιν ὑπὲρ στάσεως, ἐγκαλοῦσιν ὑπὲρ αἱρέσεως, καὶ ὅτι τὸν ναὸν ἐβεβήλωσα: περὶ πάντων ἀπολογοῦμαι: Τὴν μὲν οὖν βίωσίν μου τὴν ἐκ νεότητος ἴσασι πάντες οἱ Ἰουδαῖοι: ὅτι μὲν οὐ τοῦ ἐμοῦ τρόπου τὸ στάσεις ποιεῖν, αὐτοὶ μάρτυρες οἱ κατήγοροι. Ὃ καὶ πρὸ τούτου λέγει: Ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων, τοῦτο καὶ ἐνταῦθα αἰνίττεται διὰ τοῦ εἰπεῖν, Τὴν ἐκ νεότητός μου βίωσιν. Καὶ ὅτε ὅλος ὁ δῆμος παρῆν, τότε καλεῖ αὐτῶν τὴν μαρτυρίαν. Οὐκ ἐπὶ τοῦ δικαστηρίου δὲ τοῦ Λυσίου τοῦτο ποιεῖ μόνον, ἀλλὰ καὶ ἐπὶ τοῦ Φήστου: καὶ πάλιν ἐνταῦθα, ὅτε πλείους παρῆσαν: ἐκεῖ δὲ οὐ πολλῆς ἀπολογίας ἔδει, τῶν γραμμάτων τοῦ Λυσίου ἀφιέντων αὐτόν. Ἴσασι, φησὶ, πάντες Ἰουδαῖοι προγινώσκοντές με ἄνωθεν. Καὶ οὐ λέγει, ποταπὸς αὐτοῦ ὁ βίος, ἀλλὰ ἀφίησιν αὐτῶν τῷ συνειδότι, καὶ τὸ πᾶν ἐν τῇ αἱρέσει τίθησι, δεικνὺς ἐντεῦθεν οὐκ ἂν ἑλόμενος αὐτὴν, εἰ πονηρὸς ἦν καὶ μοχθηρός. Ὑπὲρ τῆς αἱρέσεως τοίνυν ταύτης, ἧς, φησὶν, ἕστηκα κρινόμενος. Αὕτη καὶ παρ' αὐτοῖς πρεσβεύεται, διὰ ταύτην ηὔχοντο, διὰ ταύτην λατρεύουσιν, ἵνα ταύτης τύχωσι: ταύτην ἐγὼ καταγγέλλω, καὶ περὶ τῆς ἐλπίδος ταύτης ἐγκαλοῦμαι. Ἄρα μαινομένων ἐστὶ πάντα μὲν ὑπὲρ τοῦ τυχεῖν ταύτης ποιεῖν, τὸν δὲ εἰς ταύτην πιστεύοντα ἐλαύνειν. Ἐγὼ μὲν οὖν ἔδοξα ἐμαυτῷ πρὸς τὸ ὄνομα Ἰησοῦ τοῦ Ναζωραίου, φησὶ, δεῖν πολλὰ ἐναντία πρᾶξαι: τουτέστιν, Ἔκρινα ταῦτα ποιεῖν, ὅτι οὐκ ἤμην τῶν μαθητῶν τοῦ Χριστοῦ, ἀλλὰ τῶν πολεμούντων αὐτῷ ὑπῆρχον. Ὅθεν καὶ ἀξιόπιστος γίνεται μάρτυς, ὅτι ὁ μυρία ποιῶν, καὶ πολεμῶν τοὺς πιστεύοντας, καὶ πείθων βλασφημεῖν, καὶ πάντα κινῶν, πόλεις, ἄρχοντας, καὶ δι' ἑαυτοῦ ταῦτα πράττων, οὕτως ἐξαίφνης μεταβέβληται. Εἶτα πάλιν οἱ μάρτυρες οἱ συνόντες: εἶτα δείκνυσιν ἑαυτὸν δικαίως πεισθέντα, ἀπό τε τοῦ φωτὸς, ἀπό τε τῶν προφητῶν, ἀπό τε τῶν ἐκβάσεων, ἀπό τε τῶν νῦν γεγενημένων. Ἐπήγαγε γάρ: Ἡμέρας μέσης κατὰ τὴν ὁδὸν, εἶδον περιλάμψαν με φῶς, καὶ τοὺς σὺν ἐμοὶ πορευομένους. Ὅρα γοῦν, πῶς καὶ ἀπὸ τῶν προφητῶν, καὶ ἀπὸ τούτων αὐτοὺς πιστοῦται. Ἵνα γὰρ μὴ δόξῃ καινοτομεῖν, καίτοι ἔχων μεγάλα εἰπεῖν, πάλιν ἐπὶ τοὺς προφήτας καταφεύγει, καὶ τὰ αὐτῶν εἰς μέσον τίθησι. Τοῦτο μὲν οὖν ἀξιοπιστότερον ἅτε νῦν γενόμενον: ἀλλ' ἐπειδὴ μόνος εἶδε, πάλιν αὐτὸ ἀπὸ προφητῶν πιστοῦται. Καὶ ὅρα αὐτὸν οὐχ ὁμοίως διαλεγόμενον ἐν δικαστηρίῳ, καὶ ἐν ἐκκλησίᾳ: ἐκεῖ μὲν οὖν λέγει, ὅτι καὶ Ἀνείλετε: ἐνταῦθα δὲ οὐδὲν τοιοῦτον, ὥστε μὴ πλέον ἐκκαῦσαι τὸν θυμόν: ἀλλὰ τὸ αὐτὸ δείκνυσιν, εἰπὼν, Εἰ παθητὸς ὁ Χριστός. Οὕτως ἀφίησιν αὐτοὺς ἐγκλημάτων. Ὅπερ οὖν ἐγὼ καταγγέλλω, εἰ ἀνέστη πρῶτος ἐκ τῶν νεκρῶν, ἐκ τῶν προφητῶν δείκνυμι: καὶ γὰρ καὶ οἱ προφῆται τοῦτο καταγγέλλουσιν. Οὐκοῦν δέξασθε τὸν λόγον ὡς τὸν αὐτοῦ ὄντα τῶν προφητῶν. Ἐπεὶ δὲ εἶπε τὴν ὄψιν, λοιπὸν καὶ μετὰ ἀδείας καὶ τὰ κατορθώματα λέγει. Ποῖα ταῦτα; Τοῦ ἀνοῖξαι αὐτῶν, φησὶν, ὀφθαλμοὺς, καὶ ἀποστρέψαι ἀπὸ σκότους εἰς φῶς, καὶ ἀπὸ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν Θεόν. Εἰς τοῦτο γὰρ ὤφθην σοι: τουτέστιν, οὐχ ὥστε κολάσαι, ἀλλ' ὥστε ἀπόστολον ποιῆσαι. Ὅρα, τὰ συνέχοντα κακὰ τοὺς ἀπίστους δείκνυσι, τὸν Σατανᾶν, τὸ σκότος, ὥσπερ καὶ τὰ ἀγαθὰ τῶν πιστῶν, τὸ φῶς, τὸν Θεὸν, τὸν κλῆρον τῶν ἁγίων. Καὶ οὐχ ἁπλῶς μετανοεῖν παραινεῖ, ἀλλὰ καὶ βίον ἐπιδείκνυσθαι θαυμαστόν. Καὶ ὅρα πανταχοῦ τὰ ἔθνη συμπλεκόμενα τῷ λόγῳ: οἱ γὰρ παρόντες ἐξ ἐθνῶν ἦσαν. Μαρτυρόμενος, φησὶ, μικρῷ τε καὶ μεγάλῳ, τουτέστι καὶ ἐπισήμῳ καὶ ἀσήμῳ. Τοῦτο διὰ τοὺς στρατιώτας οὕτως εἶπεν. Εἶτα ἀφεὶς τὴν τάξιν τοῦ ἀπολογουμένου, τὴν τοῦ διδασκάλου ἔλαβε. Διὸ καὶ ὁ Φῆστός φησι πρὸς αὐτόν: Μαίνῃ. Εἶτα, ἵνα μὴ δόξῃ αὐτὸς διδάσκαλος εἶναι, ἐπάγει τοὺς προφήτας, τὸν Μωσέα: Εἰ παθητὸς, φησὶν, ὁ Χριστὸς, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν. Ὁ Φῆστος μεγάλῃ τῇ φωνῇ ἔφη. Οὕτω θυμοῦ ἦν καὶ ὀργῆς ἡ φωνή. δʹ. Τί οὖν ὁ Παῦλος; Οὐ γάρ ἐστι, φησὶν, ἐν γωνίᾳ πεπραγμένον τοῦτο. Ἐνταῦθα περὶ τοῦ σταυροῦ λέγει τοῦτο, περὶ τῆς ἀναστάσεως: καὶ ὅτι πανταχοῦ τῆς οἰκουμένης γέγονε τὸ δόγμα, Πιστεύεις, βασιλεῦ, φησὶν, Ἀγρίππα; Οὐκ εἶπε, Τῇ ἀναστάσει, ἀλλὰ, Τοῖς προφήταις. Εἶτα προκαταλαμβάνει αὐτὸν, καί φησιν: Οἶδα, ὅτι πιστεύεις. Πρὸς ὃν καὶ ὁ Ἀγρίππας: Ἐν ὀλίγῳ με πείθεις Χριστιανὸν γενέσθαι. Οὐκ ἐνόησεν ὁ Παῦλος τί ἐστιν, Ἐν ὀλίγῳ, ἀλλ' ἐνόμισεν, ὅτι Ἐξ ὀλίγου: διὸ καὶ πρὸς τοῦτο ἀποκρίνεται: οὕτως ἰδιώτης ἦν. Καὶ οὐκ εἶπεν, Οὐ βούλομαι, ἀλλ' Εὔχομαι, οὐ μόνον σὲ, ἀλλὰ καὶ πάντας τοὺς ἀκούοντας. Ὅρα κολακείας ἀπηλλαγμένον τὸν λόγον. Εὔχομαι, φησὶ, σήμερον γενέσθαι πάντας τοιούτους, ὁποῖος καὶ ἐγώ εἰμι, παρεκτὸς τῶν δεσμῶν τούτων, Ὅρα: ὁ καυχώμενος ἐπὶ τοῖς δεσμοῖς, ὁ προφέρων αὐτοὺς καθάπερ ἅλυσιν χρυσῆν, τούτοις ἀπεύχεται νῦν. Καὶ μὴ θαυμάσῃς: ἔτι γὰρ ἀσθενέστερον διέκειντο, καὶ συγκαταβατικώτερος ἦν ὁ λόγος αὐτῷ. Ἐπεὶ, ὅτι τὰ δεσμὰ βέλτιον ἡγεῖτο, ἄκουε πῶς ἀεὶ ἐν ταῖς ἐπιστολαῖς πάντων προτίθησι τῶν ἄλλων, λέγων: Παῦλος δέσμιος Ἰησοῦ Χριστοῦ: καὶ πάλιν, Τούτου χάριν τὴν ἅλυσιν περίκειμαι, ἀλλ' ὁ λόγος τοῦ Θεοῦ οὐ δέδεται: καὶ, Ἄχρι δεσμῶν ὡς κακοῦργος. Ὅρα: οὐχὶ, Δεσμῶν, μόνον, ἀλλὰ καὶ, Ὡς κακοῦργος, προσέθηκεν, αὔξων τὴν ἀπὸ τῶν δεσμῶν δόξαν. Διπλῆ δὲ ἡ τιμωρία, καὶ ὅτι ἐδέδετο, καὶ ὅτι ὡς κακοῦργος. Εἰ μὲν γὰρ οὕτως ἐδέδετο ὡς ἐπ' ἀγαθῷ, ἔφερέ τινα ἂν παραμυθίαν τὸ πρᾶγμα: νῦν δὲ καὶ ὡς κακοῦργος, καὶ ὡς ἐπὶ τοῖς δεινοῖς ἁλούς: καὶ ὅμως οὐδενὸς τούτων ἐφρόντιζε. Τοιοῦτον ψυχὴ πτερωθεῖσα τῷ οὐρανίῳ ἔρωτι. Εἰ γὰρ οἱ τὸν αἰσχρὸν τοῦτον ἐρῶντες ἔρωτα, οὐδὲν ἡγοῦνται οὔτε ἔνδοξον οὔτε τίμιον, ἀλλ' ἐκεῖνα, ὅσα ἂν αὐτοῖς πρὸς τὴν ἐπιθυμίαν συντείνῃ, ταῦτα κρίνεται καὶ ἔνδοξα καὶ ἔντιμα, καὶ τοῦτο πάντα αὐτοῖς ἐστιν ἡ ἐρωμένη, πολλῷ μᾶλλον οἱ τούτῳ ἁλόντες τῷ ἔρωτι, οὐδὲν ἡγοῦνται τὰ ἐπιτίμια. Εἰ δὲ οὐ νοοῦμεν τὰ λεγόμενα, οὐ θαυμαστόν: ἄπειροι γάρ ἐσμεν τῆς φιλοσοφίας ταύτης. Εἰ γάρ τις ἁλῷ τῷ πυρὶ τοῦ Χριστοῦ, τοιοῦτος γίνεται, οἷος ἂν γένηται ἄνθρωπος μόνος ἐπὶ τῆς γῆς οἰκῶν: οὕτως οὐδενὸς αὐτῷ μέλει δόξης καὶ ἀτιμίας: ἀλλ' ὥσπερ ἂν εἰ μόνος οἰκῶν οὐδενὸς ἂν ἐφρόντισεν, οὕτως οὐδὲ τότε ὁ τοιοῦτος φροντίζει. Πειρασμῶν δὲ οὕτω καταφρονεῖ καὶ μαστίγων καὶ δεσμωτηρίων, ὥσπερ ἂν εἰ ἐν ἀλλοτρίῳ σώματι ταῦτα ἔπασχεν, ἢ ὥσπερ ἂν εἰ ἀδαμάντινον ἐκέκτητο σῶμα: τῶν δὲ ἡδέων τῶν ἐν τῷ βίῳ οὕτω καταγελᾷ, καὶ ἀνεπαίσθητος αὐτῶν ἐστιν, ὥσπερ τῶν νεκρῶν σωμάτων ἡμεῖς, ἢ αὐτοὶ ὄντες νεκροί. Τοσοῦτον δὲ ἀπέχει ἁλῶναι πάθει τινὶ, ὅσον χρυσὸς πυρούμενος ὁ καθαρὸς ἂν ἀπόσχοιτο κηλῖδος. Ὥσπερ γὰρ μυῖαι εἰς μέσην φλόγα οὐκ ἂν ἐμπέσοιεν, ἀλλὰ φεύγουσιν, οὕτω καὶ τὰ πάθη οὐδὲ ἐγγὺς γενέσθαι τούτου τολμᾷ. Καὶ τούτων ἐβουλόμην μὲν ἀφ' ἡμῶν τὰ παραδείγματα παραγαγεῖν δύνασθαι: ἐπειδὴ δὲ ἀποροῦμεν, ἀνάγκη πρὸς αὐτὸν τοῦτον καταφυγεῖν. Ὅρα γοῦν αὐτὸν πρὸς πάντα τὸν κόσμον πῶς διέκειτο. Ἐμοὶ κόσμος ἐσταύρωται, φησὶ, κἀγὼ τῷ κόσμῳ: τουτέστι, Νεκρός εἰμι τῷ κόσμῳ, κἀκεῖνος ἐμοὶ νεκρός. Καὶ πάλιν: Ζῶ δὲ οὐκέτι ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός. Τοῦτο μόνου Παύλου λέγειν ἐστιν, ἡμῶν δὲ τῶν ἐκείνου τοσοῦτον ἀπολειπομένων, ὅσον τῆς γῆς ὁ οὐρανὸς, ἐγκαλύπτεσθαι, ὡς μηδὲ τὸ στόμα διᾶραι τολμᾷν. Ὅτι δὲ ὡς ἐν ἐρημίᾳ ἦν, καὶ οὕτως ἑώρα τὰ παρόντα, ἄκουε αὐτοῦ λέγοντος: Μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα. Τί λέγεις; Καὶ μὴν τὸ ἐναντίον οὗ λέγεις ἐστί: τὰ μὲν γὰρ ἀόρατα οὐ βλέπομεν, τὰ δὲ ὁρατὰ βλέπομεν. Ὁποίους ἔσχες ὀφθαλμοὺς, τοιοῦτοί εἰσιν οἱ παρὰ τοῦ Χριστοῦ δεδομένοι: καθάπερ γὰρ οὗτοι τὰ μὲν ὁρώμενα ὁρῶσι, τὰ δὲ οὐχ ὁρώμενα οὐχ ὁρῶσιν: οὕτως ἐκεῖνοι τοὐναντίον: οὐδεὶς τὰ ἀόρατα βλέπων, τὰ ὁρατὰ βλέπει: οὐδεὶς τὰ ὁρώμενα βλέπων, τὰ ἀόρατα βλέπει. Ἢ οὐχὶ καὶ παρ' ἡμῖν τοῦτο γίνεται; Ὅταν γὰρ τὸν νοῦν συστρέψαντες λογιζώμεθά τι τῶν ἀοράτων, μετέωροι τῶν ἐνεργειῶν ἡμῖν γίνονται αἱ ὄψεις. Καταφρονήσωμεν δόξης, γελᾶσθαι βουλώμεθα μᾶλλον, ἢ ἐπαινεῖσθαι. Ὁ μὲν γὰρ γελώμενος, οὐδὲν βλάπτεται: ὁ δὲ ἐπαινούμενος, μεγάλα. Μὴ μέγα φρονῶμεν ἐπὶ τοῖς ἐκφοβοῦσι τοὺς ἀνθρώπους, ἀλλ' ὡς ἐπὶ τῶν παίδων τοῦτο πράττωμεν: οὐδὲ γὰρ εἴ τινα ἴδοιμεν ἐκφοβοῦντα παιδία, θαυμάζομεν τοῦτον: εἰ γάρ τις φοβεῖ, παιδία φοβεῖ: ἄνδρα γὰρ οὐκ ἂν δύναιτο φοβεῖν. Καὶ καθάπερ οἱ ἐκφοβοῦντες ἢ τὰς βλεφαρίδας ἕλκοντες ἄνω, ἢ ἄλλως τὸ πρόσωπον διαστρέφοντες τοῦτο ποιοῦσιν, ὑγιεινὸν δὲ ἔχοντες καὶ ἥμερον τὸ ὄμμα, οὐκ ἂν δύναιντο τοῦτο ποιῆσαι: οὕτω δὴ καὶ οὗτοι, τὸ διορατικὸν τῆς διανοίας διαστρέφοντες, τοῦτο ποιοῦσιν. Ὥστε ἥμερόν γε ἄνθρωπον καὶ καλὸν τῇ ψυχῇ οὐδεὶς ἂν φοβηθείη, ἀλλ' αἰδούμεθα πάντες, τιμῶμεν, ἐντρεπόμεθα. Οὐχ ὁρᾶτε, πῶς ὁ φοβερὸς καὶ μισητός ἐστι καὶ πᾶσιν ἡμῖν ἀπευκτός; Τί γὰρ τῶν δυναμένων φοβεῖν μόνον οὐκ ἀποστρεφόμεθα; οὐχὶ θηρία, οὐχὶ φωνὰς, οὐχὶ ὄψεις, οὐχὶ τόπους, οὐχὶ ἀέρα, οἷον τὸ σκότος; εʹ. Μὴ δὴ μέγα νομίζωμεν, εἰ ἄνθρωποι φοβοῦνται ἡμᾶς. Πρῶτον μὲν γὰρ οὐδεὶς ἡμᾶς ἄνθρωπος πτοεῖται: δεύτερον, τὸ καὶ πτοουμένους ἡμᾶς μὴ μέγα τοῦτο εἶναι. Μέγα ἀγαθὸν ἡ ἀρετή: καὶ ὅρα πῶς μέγα. Ἄθλια τὰ πράγματα νομίζοντες, δι' ὧν συνέστηκεν, αὐτὴν θαυμάζομεν καὶ μακαρίζομεν. Τίς γὰρ οὐκ ἂν μακαρίσειε τὸν φιλόσοφον, καίτοι πενία, καὶ ὅσα τοιαῦτα, ἄθλια εἶναι δοκεῖ; Ὅταν οὖν διὰ τῶν ἀθλίων εἶναι δοκούντων λάμπῃ, ὅρα τὴν ὑπερβολήν. Μέγα φρονεῖς ἐπὶ δυναστείᾳ, ἄνθρωπε; Καὶ ποία δυναστεία, εἰπέ μοι, ἐχειροτονήθη; Παρὰ ἀνθρώπων ἐγένου δυνατός: ἔνδοθεν χειροτόνησον σεαυτόν. Ἄρχων γὰρ οὐχ ὁ καλούμενός ἐστιν, ἀλλ' ὁ ὤν. Ὥσπερ γὰρ ἰατρὸν οὐκ ἂν ποιήσειε βασιλεὺς οὐδὲ ῥήτορα, οὕτως οὐδὲ ἄρχοντα: οὐ γὰρ τὰ γράμματα ποιεῖ ἄρχοντα, οὐδὲ τὸ ὄνομα. Ἐπεὶ, εἰ βούλει, οἰκοδομείτω τις ἰατρεῖον, ἐχέτω καὶ μαθητὰς, ἐχέτω καὶ ὄργανα καὶ φάρμακα, καὶ εἰσίτω πρὸς τοὺς κάμνοντας: ἆρα ἀρκεῖ ταῦτα ποιῆσαι ἰατρόν; Οὐδαμῶς: ἀλλὰ δεῖ τῆς τέχνης, καὶ ταύτης ἄνευ, οὐ μόνον ταῦτα οὐδὲν ὠφελεῖ, ἀλλὰ καὶ βλάπτει: τὸν γὰρ οὐκ ἰατρὸν βέλτιον μηδὲ ἔχειν φάρμακα. Ὁ μὲν οὖν μὴ ἔχων οὔτε σώζει οὔτε ἀπόλλυσιν: ὁ δὲ ἔχων, ἀπόλλυσιν, οὐκ εἰδὼς, ὅπως χρήσηται: ἐπειδὴ οὐκ ἐν τῇ φύσει τῶν φαρμάκων ἐστὶν ἡ σωτηρία μόνον, ἀλλὰ καὶ ἐν τῇ τέχνῃ τοῦ προσάγοντος: τούτου γὰρ μὴ ὄντος, πάντα διέφθαρται. Τοιοῦτος καὶ ὁ ἄρχων ἐστίν: ἔχει ὄργανα, τὴν φωνὴν, τὸν θυμὸν, τοὺς δημίους, τὰς ὑπερορίας, τὰς τιμὰς, τὰς δωρεὰς, τοὺς ἐπαίνους: ἔχει καὶ φάρμακα, τοὺς νόμους: ἔχει καὶ κάμνοντας, τοὺς ἀνθρώπους: ἔχει ἐργαστήριον, τὸ δικαστήριον: ἔχει μαθητὰς, τοὺς στρατιώτας: ἂν οὖν μὴ εἰδῇ τὴν ἐπιστήμην τὴν ἰατρικὴν, οὐδὲν τούτων ὄφελος. Ὁ δικαστὴς ἰατρὸς ψυχῶν ἐστιν, οὐχὶ σωμάτων: εἰ δὲ αὕτη ἡ σωμάτων τοσαύτης δεῖται ἐπιμελείας, πολλῷ μᾶλλον ἡ τῆς ψυχῆς, ἐπειδὴ καὶ μείζων ψυχὴ σωμάτων. Οὐκ ἄρα τὸ ὄνομα ἔχειν ἄρχοντος ἄρχοντά ἐστιν εἶναι: ἐπεὶ καὶ ἄλλοι καλοῦνται μεγάλα ὀνόματα: οἷον Παῦλος, Πέτρος, Ἰάκωβος, Ἰωάννης: ἀλλ' οὐκ ἀπὸ τῶν ὀνομάτων εἰσὶν ἅπερ καλοῦνται, καθάπερ οὐδὲ ἐγώ: ἀλλ' εἰμὶ τοῦ μακαρίου μὲν ἐκείνου ὁμώνυμος, οὐ μὴν συνώνυμος: οὐκ εἰμὶ Ἰωάννης, ἀλλὰ καλοῦμαι. Οὕτω κἀκεῖνοι οὐκ εἰσὶν ἄρχοντες, ἀλλὰ καλοῦνται. Εἰσὶ δὲ ἐκεῖνοι ἄρχοντες καὶ χωρὶς τούτων, ὥσπερ καὶ ἰατρὸς, κἂν μὴ χρῆται τῇ ἐπιστήμῃ, ἔχῃ δὲ αὐτὴν ἐν τῇ ψυχῇ, ἰατρός ἐστιν. Εἰσὶν ἄρχοντες ἑαυτῶν ἄρχοντες. Τρία γὰρ ταῦτά ἐστι ψυχῇ, οἰκία, πόλις, οἰκουμένη: καὶ ὁδῷ τὰ πράγματα προβαίνει. Δεῖ τοίνυν τὸν μέλλοντα ἐπιστήσεσθαι οἰκίας, καὶ καλῶς αὐτὴν οἰκοδομήσειν, πρότερον τὴν ψυχὴν τὴν ἑαυτοῦ ῥυθμίζειν: οἰκία γὰρ αὐτοῦ ἐστιν: εἰ δὲ τὴν ἑαυτοῦ μὴ δύναιτο, ἔνθα μία ψυχὴ, ἔνθα κύριος αὐτὸς, ἔνθα ἀεὶ σύνεστιν ἑαυτῷ, πῶς τοὺς ἄλλους οἰκοδομήσει; Ὁ τὴν ψυχὴν τὴν ἑαυτοῦ ῥυθμίσαι δυνάμενος, καὶ τὸ μὲν ποιῶν ἄρχειν, τὸ δὲ ἄρχεσθαι, οὗτος καὶ οἰκίαν δυνήσεται: ὁ δὲ οἰκίαν, καὶ πόλιν: ὁ δὲ πόλιν, καὶ οἰκουμένην. Εἰ δὲ ψυχὴν οὐκ ἂν δύναιτο, πῶς οἰκουμένην δυνήσεται; Ταῦτά μοι εἴρηται, ἵνα μὴ ὦμεν ἐπτοημένοι πρὸς ἀρχὰς, ἵνα εἰδῶμεν, τί ποτέ ἐστιν ἀρχή: τοῦτο γὰρ οὐκ ἀρχὴ, ἀλλὰ κατάγελως καὶ δουλεία, καὶ μυρία ἕτερα ἄν τις καλέσειεν. Εἰπέ μοι, τί ἐστιν ἄρχοντος ἴδιον; ἆρα οὐχὶ τὸ ὠφελεῖν τοὺς ἀρχομένους καὶ εὐεργετεῖν; Τί οὖν, ἂν τοῦτο μὴ γένηται; πῶς ἑτέρους ὠφελήσει ὁ ἑαυτὸν μὴ ὠφελήσας; ὁ μυρίας ἔχων τυραννίδας ἐν τῇ ψυχῇ τῶν παθῶν, πῶς τὰς ἑτέρων ἐκκόψει; Οὕτω καὶ τρυφή: οὐχ αὕτη ἐστὶ τρυφὴ, ἀλλ' ἑτέρα. Ὥσπερ γὰρ ἄρχων ἐδείχθη οὐχ οὗτος, ἀλλ' ἕτερος: οὕτω καὶ ὁ τρυφῶν ἕτερός ἐστι. Δοκεῖ μὲν γὰρ εἶναι τρυφὴ, τὸ τῆς ἡδονῆς ἀπολαύειν καὶ γαστρίζεσθαι: οὐκ ἔστι δὲ τοῦτο, ἀλλὰ τοὐναντίον, τὸ ψυχὴν ἔχειν θαυμαστὴν καὶ ἐν ἡδονῇ εἶναι. Ἔστω γάρ τις ἐσθίων, πίνων, σπαταλῶν, ἔπειτα φροντιζέτω καὶ ἀθυμείτω: μὴ δύναται οὗτος εἶναι ἐν τρυφῇ; Οὐκ ἄρα τὸ ἐσθίειν καὶ πίνειν τρυφὴ, ἀλλὰ τὸ ἐν ἡδονῇ εἶναι. Ἔστω τις ξηρὸν λαμβάνων ἄρτον, καὶ ἐμπιπλάσθω μετ' εὐφροσύνης: ἆρα τοῦτο ἡδονή; Οὐκοῦν καὶ τρυφή. Ἴδωμεν οὖν, τίνι παραγίνεται αὕτη, τοῖς πλουτοῦσιν ἢ τοῖς μὴ πλουτοῦσιν; Οὔτε τούτοις ἁπλῶς, οὔτε ἐκείνοις, ἀλλὰ τοῖς οὕτω κατασκευάζουσι τὴν ψυχὴν τὴν ἑαυτῶν, ὥστε μὴ πολλὰς ἔχειν ἀθυμιῶν ὑποθέσεις. Καὶ ποῖός ἐστιν οὗτος ὁ βίος; ἴσως ἐρεῖ τις: ὁρῶ γὰρ κεχηνότας ἅπαντας καὶ βουλομένους ἀκοῦσαι, τίς ἐστιν ὁ βίος οὗτος ὁ μὴ ἔχων ἀθυμίας. Οὐκοῦν ὁμολογείσθω παρ' ὑμῶν πρῶτον, ὅτι τοῦτο ἡδονὴ, τοῦτο τρυφὴ, ὅταν ἀθυμία μὴ ἐνοχλῇ, καὶ μὴ ἀπαιτῇ παρ' ἐμοῦ κρέα καὶ οἶνον καὶ καρυκεύματα καὶ ἱμάτια σηρικὰ καὶ πλῆθος τραπέζης. Ἀλλ' ἂν δείξω τούτων χωρὶς παρόντα τὸν βίον τὸν τοιοῦτον, ταύτην τὴν ἡδονὴν ἀγάπησον, τοῦτον τὸν βίον: τὰ γὰρ πολλὰ ἐκ τοῦ μὴ λογίζεσθαι δεόντως παραγίνεται ἡμῖν τῶν λυπηρῶν. Τίς οὖν πλείονα λυπηθήσεται, ὁ μηδενὸς αὐτῶν φροντίζων, ἢ ὁ φροντίζων; ὁ φοβούμενος τὰς μεταβολὰς, ἢ ὁ μὴ φοβούμενος; ὁ βασκανίαν, ὁ φθόνον, ὁ συκοφαντίας, ὁ ἐπιβουλὰς, ὁ ἀπώλειαν δεδοικὼς, ἢ ὁ τούτων ἐκτός; ὁ πλειόνων δεόμενος, ἢ ὁ μηδενός; ὁ μυρίοις δουλεύων, ἢ ὁ μηδενί; ὁ μυρίων χρείαν ἔχων, ἢ ὁ ἐλεύθερος; ὁ ἕνα δεσπότην δεδοικὼς, ἢ ὁ μυρίους; Οὐκοῦν μείζων ἡ ἡδονὴ ἐνταῦθα. Ταύτην τοίνυν διώκωμεν, καὶ μὴ περὶ τὰ παρόντα ὦμεν ἐπτοημένοι: ἀλλὰ καταγελῶμεν πάσης τῆς τοῦ βίου φαντασίας, καὶ πανταχοῦ τῆς συμμετρίας ὦμεν, ἵνα δυνηθῶμεν ἄλυπον τὸν βίον τοῦτον διαγαγεῖν, καὶ τῶν ἐπηγγελμένων ἀγαθῶν 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.