Cyril Archbishop of Alexandria Comment On The Gospel According To John. Book Ix.

S. John xii. 49, 50. For I spake not from Myself; but the Father Which sent Me, He hath given Me a commandment, what Ishould say, and what I should speak. And I know that His commandment is life eternal: the things therefore which I speak, even as the Father hath said unto Me, so I speak.

He reminds the people of the Jews of the things that had been aforetime proclaimed concerning Him by Moses, and by this means skilfully rebukes them; and, exposing the impiety that was in them, He clearly proves that they were caring nothing for having insolently outraged even the Law itself, although it was believed to have been given from God. For what God said concerning Christ by Moses is well known to all men, but still I will quote it because of the necessity of perceiving the exact idea; I will raise them up a Prophet from the midst of His brethren, like unto thee; that is to say, a lawgiver, and a mediator between God and men: and I will put My word in His mouth, and He shall speak unto them according as I may command Him; and the man who will not hearken to whatsoever the Prophet may speak in My Name, I will take vengeance on him. At one and the same time therefore our Lord Jesus the Christ censures the boastful temper of the Jewish people, displayed in their fighting even, against God the Father; and, by saying that He has received a commandment from the Father and speaks not of Himself, clearly proves that He Himself is the Prophet fore-announced by the Law and heralded by the voice of God the Father from ages long before. And in a way He calls to their remembrance, although their minds were sluggish in comprehending it, that if they refused to be persuaded by the words that came from Him, they would certainly fall a prey to inevitable punishment, and would endure all that God had said. For they who transgress the Divine commandment of God the Father, and thrust away from themselves the life-giving word of God our Saviour Christ, shall surely be cast down into most utter misery, and shall remain without any part in the life that comes from Him; with good reason hearing that which was spoken by the voice of the prophet: O earth, earth, hear, O hear the word of the Lord. Behold, I bring evils upon this people, as the fruit of their turning away, because they obeyed not My Law, and ye rejected My word. For we shall find that the Jews were liable to a twofold accusation: for they failed to honour the Law itself, although it was generally held dear and accounted an object of reverence, in that they refused to believe on Him Whom the Law proclaimed; and they turned a deaf ear to the words of our Saviour Christ, although He announced openly that He was certainly the Prophet spoken of in the oracles of the Law, when He declared that it was from God the Father that He was supplied with His words.

And let no one suppose that the saying of the Lord----that nothing is spoken by Himself, but that all comes from the Father----can do Him injustice in any way at all, as regards the estimate either of His Essence or of His God-befitting dignity ; but first let the matter be thought over again, and let an answer be given to this question of ours:----"Can any one really suppose that the name and exercise of the prophetic office befit Him Who altogether is and is regarded as being in His Nature God?" Surely, I think, every one, however simple he may be, would answer in the negative, and say that it is incredible that the God Who speaks in prophets should Himself be called a prophet: for He it was Who multiplied visions, as it is written, and was likened to similitudes by the hands of the prophets. Since however He assumed the name of servitude and the outward fashion of resemblance to ourselves and with regard to His resemblance to us was called a Prophet, it necessarily follows also that the Law has endued Him with the attributes befitting the prophet, that is to say, the privilege of hearing somewhat from the Father and of receiving a commandment, what He should say and what He should speak. And moreover I shall feel obliged to say this much also. The Jews, possessed with a strong prejudice concerning the Law, believing that it had been spoken from God, could not have been expected to accept the words of the Saviour when He changed the form of the ordinances of old into a spiritual service.

And what cause had they to allege for being unwilling to accept the transformation of the types into their veritable significance? They were not aware that He was by Nature God, nor did they even admit the supposition that the Only-Begotten, being the Word of the Father, had borne our flesh for our sakes: for else, in immediate submission to God, they would have changed their opinion in any way whatever without hesitation, and would have faithfully revered His Divine glory. But the wretched men rather thought that He was altogether one like ourselves, and that, although a mere man, He had thought so highly of Himself as even to attempt to put an end to the very laws which came from God the Father. For instance they once said to Him plainly: For a good work we stone Thee not, but for blasphemy; because Thou, being a Man, makest Thyself God. Our Lord Jesus therefore, by much wisdom and with a definite design, seeking to turn His hearers from the idea that had taken possession of their minds, changes the subject of His discourse from that which was simply and solely the human personality to Him Who was the object of acknowledged and undisputed adoration, I mean of course God the Father; thinking it right to use every means of importunately pleading with the uneducated heart of the Jews, and striving by every possible method to lead on their dull minds to the desire to learn true and more befitting doctrines. So much then may suffice in the way of argument and speculation for any one who would get rid of the carping criticisms of the unholy heretics, when they suppose that the Son will make Himself in any respect whatever inferior to His own Father by saying that He speaks nothing of Himself, but that a commandment has been given Him, and that He speaks according as He has heard.

And I think that this would really suffice: yet I will also say something else by way of exposing the insolence of their loquacity. For come now, if it seems good to thee, and let us, having summarized for the present occasion in few words the doctrine of the Incarnation, shew concerning the Only-Begotten Himself that it was well and rightly said: I speak not from Myself; but the Father which sent Me, He hath given Me a commandment what I should say and what I should speak. For being Himself the Living and Personal Word of God the Father, He is necessarily the medium of interpreting what is in the Father ; and in bringing to light that which is, as it were, the set will and purpose of His own Father, He says He has in effect received a commandment: and any one might see even in the case of ourselves that the fact is truly so and could not be otherwise. For the language of utterance, which consists in the putting together of words and phrases, and which makes itself heard externally by means of articulate speech, reveals that which is in the intellect, when our intellect gives a commandment as it were to it; although indeed the whole process does not take much time. For, the moment it has decided upon anything, the mind at once delivers it over to the voice; and the voice, passing outwards, interprets what is in the innermost depth of the mind, altering nothing of what it has been commanded to utter. "Where then is the strange part of the matter, sirs," any one might very well say to our opponents, "if the Son, being the Word of God the Father, does (in a manner not indeed exactly like ours, for the ways of God transcend all comparison,) interpret the will of Him Who begat Him?" For does not the prophet speak of Him as called by a title most fitting for Him: " Angel of great counsel?" But this I think is quite clear. The Only-Begotten therefore will suffer no detraction as regards His Essence or His dignity, even though He is said to have received a commandment from God the Father: for we ourselves also are often commanding others and ordering them to do something, but they will not on this account deny their community of nature with us, nor will they lose their likeness to us or be less consubstantial with us, whether before or after the utterance of the command.

But thou wilt say that while they remain consubstantial with us, their dignity suffers from their submission to us.

And I say this to thee on this point, concerning the Only-Begotten: "If it were not written concerning Him that being in the form of God He counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, and being found in fashion as a man, He humbled Himself,----the form of thy objection might really have had a not invalid significance: but since the manner of His submission and humiliation is clear, why dost thou recklessly rail at Him Who endured to suffer even this for our sakes?" Making therefore our argument on every side to conform to accuracy of doctrine, we maintain that our Lord Jesus Christ has spoken the words of the phrase before us in full agreement with the scheme of His Incarnation.

xiii. 1 Now before the feast of the passover, Jesus knowing that His hour was come that He should depart out of this world unto the Father, having loved His own which were in this world, He loved them unto the end.

The meaning contained in the words before us seems to most men somewhat obscure and not very capable of exact explanation, nor indeed to possess (as any one might suppose) any simple signification. For what can be the reason why the inspired Evangelist at this point notifies to us particularly, and (so to speak) as a necessary sequence of things, that: Before the feast of the passover, knowing that His hour was come that He should depart out of this world unto the Father, Christ acted as He did? And again, what is the meaning of: Having loved His own that were in the world, He loved them unto the end? Allowing therefore that the uncertainty involved in this passage is by no means slight, I suppose it to imply something of this sort, namely, that the Saviour, before enduring His suffering for our salvation, although aware (says the Evangelist) that the time of His translation to heaven was now close even at the doors, gave a proof of the absolute perfection of His love for His own that were in this world. And if there is any necessity for conceiving a wider meaning for the passage, I will only repeat once more what I was saying just now. To Christ our Saviour peculiarly belong as His own possessions all things made by Him, all intellectual and reasonable creatures, the powers above, and thrones, and principalities, and all things akin to these, in so far as regards the fact of their having been made [by Him]; and again, to Him peculiarly belong also the rational beings on earth, inasmuch as He is Lord of all, even though some refuse to adore Him as Creator. He loved therefore His own that were in the world. For not of angels doth He take hold, according to the voice of Paul; nor was it for the sake of the angelic nature, that, being in the form of God the Father, He counted it not a prize to he on an equality with God: but rather for the sake of us who are in the world, He the Lord of all has emptied Himself and assumed the form of a servant, called thereto by His love for us. Having therefore loved His own which were in this world, He loved them unto the end, although indeed before the feast, even before the passover, He knew that His hour was come thatHe should depart out of this world unto the Father. For it would have been the manner of one who loved them, but not unto the end, to have become man, and then to have been unwilling to meet danger for the life of all; but He did love unto the end, not shrinking from suffering even this, although knowing beforehand that He would so suffer. For the Saviour's suffering was not by Him unforeseen. While therefore, says the Evangelist, He might have escaped the rude insolence of the Jews and the unholiness of those who were meditating His Crucifixion, He gave a proof of the absolute perfection of His love towards His own which were in the world; for He did not shrink in the least from being offered up for the life of all mankind. For that herein especially we may see the most perfect measure of love, I will bring forward our Lord Jesus Christ Himself as witness, in saying to His holy disciples: This is My commandment, that ye love one another, even as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. And for another reason the holy Evangelists always set themselves purposely to shew that our Lord Jesus the Christ foreknew the time of His suffering, namely, lest any of those who are wont to be heterodox should disparage His Divine glory by saying that Christ was overpowered through weakness on His part, and that it was against His will that He fell into the snares of the Jews and endured that death which was so very aweful. Therefore the language of the holy men is in accordance with the Divine system and profitable for our instruction.

2, 3, 4, 5 And during supper, the devil having already put into the heart of Judas Iscariot, Simon's [ son] , to betray Him, [ Jesus,] knowing that the Father had given all things into His hands, and that He came forth from God, and goeth unto God, riseth from supper, and layeth aside His garments; and He took a towel, and girded Himself. Then He poureth water into the bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith He was girded.

The Saviour strives to eradicate utterly from our thoughts the vice of pride, as the basest of all human failings, and worthy of universal and utter abomination. For He knows that nothing so commonly injures the soul of man as this most loathsome and detestible passion, to which even the Lord of all Himself stands in just opposition, after the manner of an open foe; for the Lord resisteth the proud, according to the voice of Solomon. The holy disciples therefore especially stood in need of a sober and submissive temper, and of a mind that reckoned empty honour as no high ambition. For they possessed in no slight degree the germs of this sad infirmity, and would have easily glided down into subjection to it, if they had not received great help. For it is always against those who occupy an illustrious position that the malignant monster vainglory directs its attacks. Think then, what position can be more brilliant than that of the holy Apostles? or what more attractive of attention than their friendship with God? A man who is of little account in life would not be likely to experience this passion: for it always avoids one who possesses nothing that others can envy and nothing that is inaccessible to those whose lot is of no consequence in the world; for how could such a one possibly exhibit vainglory on any subject whatever? But pride is a feeling dear to a man when he is in an enviable position, and when for this reason he thinks himself better than his neighbour; foolishly supposing that he differs very greatly from the rest of mankind, as having achieved some special and surpassing degree of excellence, or as having followed a path of policy unfamiliar to and untrodden by the rest of the world. Since therefore it has come to be regularly characteristic of all who hold brilliant positions to be liable to attacks of the infirmity of pride, it was surely needful for the holy Apostles to find in Christ a Pattern of a modest temper; so that, having the Lord of all as their model and standard, they themselves also might mould their own hearts according to the Divine will. In no other way therefore (as it seems) could He rid them from the infirmity, except by teaching them clearly that each one should regard himself as inferior in honour to the rest, even so far as to feel bound to undertake the part of a servant, without shrinking from discharging even the lowest of menial offices; [and this He taught them] by both washing the feet of the brethren and girding on a towel in order to perform the act. For consider what utterly menial behaviour it is, I mean according to the world's way of thinking and outward practice. Therefore Christ has become a Pattern of a modest and unassuming temper to all living men, for we must not suppose the teaching was meant for the disciples alone. Accordingly the inspired Paul also, taking Christ as a standard, exhorts to this end, saying: Let each one of you have this mind in himself, which was also in Christ Jesus. And again: In lowliness of mind each counting other better than himself. For in a lowly temper there is established a settled habit of love and of yielding to the will of others. Moreover, in order to highly exalt the significance of what was done, and to prevent us from supposing that Christ's action was a commonplace one, the inspired Evangelist again cannot help being astounded at the thought of the glory and the power that were in Christ, and His supremacy over all; as he shows by saying: Knowing that the Father had committed all things into His hands. For although, he says, Christ was not ignorant that He possessed authority over all, and that He came forth from God, that is, was begotten of the Essence of God the Father, and goeth unto God, that is, returns again to the heavens, there sitting as we know by the side of His own Father; yet so excessive was the humiliation He underwent that He even girded Himself with a towel and washed the feet of His disciples. As therefore we have in this act of Christ a very excellent pattern of affectionate care, and a most conspicuous standard for our love for each other to imitate, let us be modest in mind, beloved, and let us consider that, whatever may be our own goodness, our brethren have attained to greater excellences than those to be found in ourselves. For that we may both think and be willing to think in this way, is the wish of Him Who is our great Pattern.  

6, 7  So He cometh to Simon Peter, and he saith unto Him, Lord, dost Thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now, but thou shalt understand hereafter. Peter saith unto Him, Thou shalt never wash my feet.

The fiery and impulsive character of Peter, always far more eager than the other disciples to display devotion, can be observed, one might almost say, throughout all the records that are written of him. And so it happens that on this occasion also, following the bent of his peculiar character and usual tone of mind, he thrusts aside the lesson of extreme humility and love, the record of which has been preserved in this passage,----remembering on the one hand who he is himself by nature, and on the other hand Who He is that is bringing the bason to him, and shrinking not from fulfilling the duty of a menial servant. For he is dismayed not a little at the action, which is in a manner hard of acceptance to faith, even though it happened to be seen by many eyes. For who is there who would not have shuddered at learning that He Who with the Father is Lord of all had shown His devotion to the service of His own disciples to be so intensely compassionate, that the very thing that seems to be the work of the lowest grade among servants, He willingly and of deliberate intention performed, to furnish a pattern and type of modesty in temper? Therefore the inspired disciple is dismayed and distressed at the circumstance, and makes the refusal as a natural result of his accustomed and habitual devotion. Moreover, not yet understanding the cause of the action, he supposes that the Lord is doing it with no special motive, and thinking only of the refreshment of their bodies; for that is the sole object of washing the feet, and not a little does it relieve their condition after walking. On this account he insists even very earnestly, saying: Lord, dost Thou wash my feet? For surely, he says, surely this ought to be done by us who are by nature in the condition of "servants," not by Thee, the "Lord" of all. Christ however defers for a while the explanation of the event; yet, to make him account its cause more weighty, He tells Peter that he should understand what the action meant hereafter, meaning of course at the time when He should give a fuller explanation of it.

And this point again, taken in connection with the others, will profit us not a little. For notice how, when the occasion calls for action, He defers His discourse; and again, when the occasion calls for discourse, He postpones action: for He was ever wont to assign all things to their fit and proper seasons. When therefore Peter made a sign of dissent, and plainly asserted that Christ should never wash his feet, the Saviour at once lays clearly before him the loss he would suffer in consequence, saying as follows:

Jesus answered him, If I wash thee not, thou hast no part with Me.

Inasmuch therefore as He had come to what manifestly and obviously is the central point of the incident before us, He says: "If thou shouldst refuse to receive this strange and novel lesson of humility, thou wouldst find no part or lot with Me." And since oftentimes our Lord Jesus the Christ, taking small matters as the suggestive occasions of His discourses, makes His exposition of general application; and, drawing out to a wide range the lessons arising out of a single event or the words spoken solely with regard to some individual circumstance, introduces into the discussion of the matters in hand a rich abundance of profitable illustrations: we shall suppose that in this also He meant to say that unless through His grace a man washes away from himself the defilement of sin and error, he will have no share in the life that proceeds from Him, and will remain without a taste of the kingdom of heaven. For the uncleansed may not enter the mansions above, but only they who have their conscience cleansed by love to Christ, and have been sanctified in the Spirit by Holy Baptism.  

9 Simon Peter saith unto Him, Lord, not my feet only, but also my hands and my head.

He who lately exhibited to us so strongly his opposition to what Christ was doing, and who expressly refused to allow the washing of his feet, now offers not them only, but also hands and head as well. For if, says he, my refusal to assent to Thy wish and Thy deliberate purpose, in the matter of washing my feet, is to be followed by my falling away from my fellowship with Thee, and by my being excluded from the blessings for which I hope; then I will offer Thee my other members also, rather than incur so very frightful a loss. Certainly therefore pious devotion was the motive of the former refusal: it was the behaviour of one who feared to submit to the action because there seemed to be something about it which he could not bring himself to tolerate, and not at all the conduct of one who set himself in opposition to his master's injunctions. For bearing in mind, as I said, both the dignity of the Saviour and the utter unworthiness of his own nature, he at first refused; but on learning the jeopardy in which he had thus put himself, immediately he hastens to change his will so as to conform to the good pleasure of his Master.

But look again closely, and accept what was done as a pattern for our profit. For in spite of having said: Thou shalt never wash my feet, he in a moment changes from his purpose thus expressed, not allowing it to be the uppermost thought in his mind that he ought to appear truthful in the eyes of men by adhering to his own words, but rather [influenced by the warning] that he would find a greater and more grievous loss to be the necessary consequence of holding to what he had said. Therefore every one ought to guard against using rash and hasty words, and no one ought in a spirit of violent energy to hastily urge a course of action, which on account of its very recklessness may be afterwards bitterly regretted. But if anything should ever happen to be said by any one in such a way that by persistence in adhering to it something of great value and importance would suffer harm, let the speaker in such a case learn from the words before us that it is very much better for him not to preserve consistency, and not to vainly carry out an intention merely because he has once given expression to it, but rather to use all his efforts to do what will really be profitable to him. For every one, I imagine, will allow that it is safer to incur an indictment for inconsistency in our words, than to suffer a loss of indispensable blessings. And let swearing be altogether absent from our conversation; for words are often spoken on the spur of the moment and without deliberate intention, and our plans are necessarily liable to occasional change and chance. For surely it may be called a worthy and in very truth an enviable possession, to have a discreet tongue, that very rarely lapses into unbefitting language. And since even the Divine Scripture itself has shown to us that the matter is one for violent and tedious struggling----for, as it is written, the tongue can no man tame,----let us keep the utterance of our words free from oaths. For then, if circumstances compel us to refrain from carrying out something we have said, the blame will be less, and our error will be liable to a less severe indictment. And readily will pardon be granted, I think, even by God Himself, for the thoughtless levity of language that is ever besetting us: for who can understand his errors? according to that which is written. Else surely man would utterly perish from the face of the earth, since most easily does language fall away into mistakes of all kinds; for it is a work of the greatest difficulty to keep our tongue under due restraint.  

10, 11  Jesus saith to him, He that is bathed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. For He knew him that should betray Him; therefore said He, Ye are not all clean.

He draws His illustration from a common incident of ordinary human life, and opportunely contrives the rebuke to the traitor, teaching the man both to repent of his purpose and to change himself to a better mind. For even if Christ's reproaches do not yet convict him of his meditated treachery, yet the saying must carry with it a stern significance. For in testifying to the perfect cleanness of some [but not all] of the disciples, He thereby makes the one who was not clean feel an uneasy suspicion, and points out the presence of a polluted one. For Christ graciously commends the cleanness of His other disciples, as shown by their willing joy in attending on Him continually, the hardship they underwent in following Him, their firmness in faith, and their fulness of love towards Him. On Judas, however, the reproach of his insatiable covetousness and the feebleness of his affection for our Lord Jesus the Christ are branding the ineffaceable stain, and steeping him in the pollution, of his incomparably hideous treachery. When therefore Christ says: Now ye are clean, but not all, though the language is obscure, yet it conveys a profitable rebuke to the traitor. For although He did not speak plainly, as we have just said, still in each man's heart conscience was sitting in judgment, pricking the sinner to the heart, and bringing home to the guilty one the force of the words according to their necessary meaning.

And notice how fully the conduct of Christ is expressive of a certain set purpose and of God-befitting forbearance. For if He had said plainly who it was that would betray Him, He would have made the other disciples to be at enmity with the traitor. Judas might thence perhaps have suffered some fatal mischief, and have undergone a premature penalty at the hands of one who was spurred on by pious zeal to prevent the murder of his Master by previously putting to death His would-be betrayer. Therefore, by merely giving an obscure hint, and then leaving the conviction to gnaw its way to the conscience, He proved incontestably the greatness of His inherent forbearance. For although He well, knew that Judas had no kindly feeling or wise consideration for His Master, but that he was full of the poison of devilish bitterness and even then devising the means whereby he might effect the betrayal, He honoured him in the same measure as the rest, and washed even his feet also, continually exhibiting the marks of His own love, and not letting loose His anger till He had tried every kind of remonstrance. For thou mayest perceive how this special characteristic also is peculiar to the Divine Nature. For although God knows what is about to happen, He brings His punishment prematurely on no man: but rather, after bearing with the guilty for the utmost length of needful time, when He sees them in no way profiting thereby, but rather remaining in their self-chosen evil ways, then at length He punishes them; showing it to be the actual result of their perverse folly, and not really an effect of His own counsel or of His will. For instance, Ezekiel on this account says: As I live, saith the Lord, I desire not the death of him that dieth, but rather that he should turn from his evil way and live. Therefore with long-suffering and forbearance our Lord Jesus the Christ still treats the traitor just as He does His other disciples, although the devil had already put into his heart to betray Him, (for this also the Evangelist was constrained to point out at the outset of the narrative;) and washes his feet, thus making his impious conduct absolutely inexcusable, so that his apostasy might be seen to be the fruit of the wickedness which was in him.  

12, 13, 14, 15  So when He had washed the disciples' feet, and taken His garments, and sat down again, He said unto them: Know ye what I have done to you? Ye call Me Lord, and Master: and ye say well; for so I am. If I then, the Lord and the Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye also should do as I have done to you.

He now clearly explains the object of what He has done, and says that this example of incomparable humility had been set forth for the sake of the benefit therefrom derived for us: and in making His reproof of pride unanswerable, He is constrained to put forward the conspicuous example of His Own Person. For in such an act anyone may behold the incomparable greatness of His humiliation. When anything is in itself considered most ignoble, or held to be quite undignified, in what manner could it possibly suffer degradation or pass to a stage of lower esteem? For anyone may see that in such a thing, if in nothing else, there is an original and natural baseness. But when we have been observing an object pre-eminent for its high position, our wonder is excited if we see it suddenly humiliated: for it has descended to a sphere not its own. Therefore it was that our Lord Jesus the Christ felt constrained, in giving the lesson of humility to His disciples, or rather through them to all that dwell on the earth, not merely to say: "As I washed your feet, so also ought ye to do," but rather to bring into conspicuous prominence His peculiar claim to their obedience; and, while setting forth to their minds the glory that was His by natural right, by His action to put to shame the vain-glorious. For He says: Ye yourselves style Me Lord, and Master; and ye say well, for so I am. And observe how in the midst of His discourse He showed His watchful care for the edification of those who believe, and was not unaware of the evil-speaking of the unholy heretics. For after saying to His own disciples: Ye style Me Lord, and Master; then, lest any should suppose that He is not by nature Lord or Master, but that He holds the title simply as a mark of honour from those who shall be devoted to Him, He has emphatically added, to dispel such suggestions, the words: And ye say well, for so I am. For Christ does not hold the title Lord as an empty name of honour, like we do ourselves when, although we remain by nature mere servants, we are decorated by favour of others with titles that surpass our nature and merit: but He is in His nature "Lord," possessing authority over the universe as God; concerning Whom it is said somewhere by the voice of the Psalmist: For all things serve Thee. And He is by nature " Master" [or "Teacher"] also, for all wisdom cometh from the Lord, and by Him cometh all understanding. For inasmuch as He is wisdom He makes all intelligent beings wise, and in every rational creature both in heaven and in earth He implants the intelligence that is fitting for it. For just as, being Himself in His nature Life, He vivifies all things capable of receiving life; so also, since He is Himself the wisdom of the Father, He bestows on all the gifts of wisdom, namely, knowledge and perception of all good things. By nature therefore the Son is Lord and Master of all things. "Since therefore," [He seems to say,] "I, Who am such as this and so mighty in glory, have shown you that I shrink not from condescending to this ill-befitting humiliation, even to have washed your feet, how will ye any longer refuse to do the like for one another?" And hereby He teaches them not to be ever scornfully declaiming against the honour bestowed on others, but each one to think his fellow-servant to excel himself and in every possible respect to be superior. And very excellent this teaching is: for I do not think anyone can shew us anything to match a temper that is ever averse to arrogance; and nothing so severs brethren and friends as the unbridled passion for miserable and petty dignities. For somehow we are always grasping after what is greater, and the empty honours of life are ever persuading our easily-yielding minds to vault up towards a more brilliant station. In order therefore that we may save ourselves from this disease, and obtain final relief from so loathsome a passion,----for the passion for vain-glory is a mere fraud, and nothing less,----let us engrave on our inmost hearts the memory of Christ the King of all men washing His disciples' feet, to teach us also to wash one another's feet. For by this means every tendency to arrogance will be kept in restraint, and every form of worldly vain-glory will depart from among us. For if He Who is by nature Lord acts the part of a servant, how shall one that is a servant refuse to undergo any of those things that are altogether proper for his condition, without suffering in consequence the worst possible penalty?

16, 17  Verily, verily, I say unto you, A servant is not greater than his lord; neither one that is sent greater than he that sent him. If ye know these things, blessed are ye if ye do them.

Christ proceeds to strengthen the effect of His action by [deriving the same lesson from] laws that may be termed necessary, and shows that the transgression of His beneficial commandment would be in the highest degree dangerous. For when a law is confirmed by an oath, the transgressor of it cannot escape a just accusation. He says therefore that it is an offence admitting of no palliation, for servants to refuse to be of the same mind as their own masters: because a passionate longing for greater things, and for things higher than our merits deserve, is really covetousness and nothing else. And just so He would with perfect justice bring the same charge against the Apostles, namely, of seeking to be on a higher level than He Who commissioned them. For the mind of Him Who sent them should suffice for them, as the measure of all their glory. But this is nothing else than to use exactly the following argument:----"You will justly be laughed to scorn before the Divine tribunal if through excess of pride you refuse to do for each other the same things that I have done for you, although you have received as your lot the common name of servants, whereas I have been from the beginning in My nature God and Lord." For it would be truly preposterous, or rather not without indication of a share in the most extreme madness, for those who are servants, and therefore inferior to their Master and Sender, to blush with unsuitable shame at the idea of being servants to one another.

If therefore ye understand these things, He saith----that is, "if ye can clearly perceive the meaning of what I am saying,"---- blessed are ye if ye do them. For it is not the knowledge of virtue, but rather the practice of it, that may well be pronounced worthy of both love and zeal. And I think that perchance it may be even better never at all to have learned, than after so learning to hamper one's mind with the bonds of indolence, and refuse to carry out in action what one knows to be the best and right course; according to the saying of the Saviour: He that knew not his lord's will, and did it not, shall be beaten with few stripes; but he that knew it, and did it not, shall be beaten with many stripes. For in the case of a man who has sinned in total ignorance, it would not be at all unseemly for him, if perchance he were being visited with correction for his carelessness, to ask for a partial forgiveness: but in the case of one who knew what he was doing, that knowledge would become grievously weighty towards his condemnation. For though nothing was wanting to enable him, yet he disdained to do what was right and seemly. Knowledge therefore must lead to action: for then, clothed with perfect confidence in our citizenship in Christ, we shall receive in due season our most plenteous reward. As an instance of this, the Saviour said that whosoever did and taught [His commandments] should be called great in the kingdom of heaven: and that very justly, for what is wanting to such a man to make his goodness perfect? And whensoever a man can show that he can take to himself full credit for good deeds, then surely he will be able to glory in receiving most perfect gifts from God. And so whenever actions go hand in hand with knowledge, then assuredly there is no trifling gain; but when either is lacking, the other will be very much crippled: and it is written: Even faith apart from works is dead. Although the knowledge of God Who is One even in nature, and the confession of Him in guilelessness and truth is all included in faith, yet even this is dead, if it is not accompanied by the bright light which proceeds from works. Surely therefore it is utterly profitless merely to know what is good and yet to be undesirous to practise it at once. For this reason then He says that His own disciples, and so also all that believe on Him, will be blessed, if they have not only grasped the knowledge of the words spoken by Him, but are also fulfilling those words by their deeds.

18 I speak not of you all, for I know those whom I have chosen: but that the scripture may be fulfilled, He that eateth his bread with Me lifted up his heel against Me.

The meaning of these words is involved in no slight uncertainty. For while saying that they shall be blessed, who, knowing what is good, are ever zealous to carry it out in action, He straightway adds: I speak not of all. In these words, as I with many others believe, He hints darkly at the traitor; for in no enviable plight is one who is hated of God, and never would one be reckoned among the blessed who had so degraded his soul as to make it capable of such horrible impiety. And this interpretation of the passage before us is the one currently accepted with most men: but there is besides yet another possible meaning. For as Christ was intending to say, according to the perfect and most holy word of Scripture: He that eateth My bread did magnify himself contemptuously, or lifted up his heel against Me, He in some sort explains Himself beforehand, and carefully avoids giving pain to the faithful company of the other disciples, by attaching the force of His reproach to one single individual. For since they were all eating His bread, that is, sharing the same feast and helping to consume the food that He had caused to be provided, therefore He does well in not allowing the minds of the innocent to be crushed by vain fears, and He drives away the bitterness of suspicion by saying: I speak not of you all; for I know whom I have chosen. But, He says, that the Scripture may be fulfilled, He that eateth My bread lifted up his heel against Me, or, did magnify himself contemptuously, according to the voice of the Psalmist. Something of this kind I imagine the passage to imply. Seeing therefore that a double meaning is delivered to us by these words, let the devout student test for himself the better and truer sense of them: but now let us comment further on the saying, in the endeavour to confirm the faith of simple folk.

For doubts may be felt regarding this passage in two ways. And first, some one will meet us with the objection: "If we believe that Christ was all-knowing, why did He choose Judas; and why did He associate him with the other disciples, if He was not unaware that he would be convicted of treachery and fall a prey to the snares of covetousness?" Furthermore, another will say: "And if, as Christ Himself says, Judas lifted up his heel against his Master on this account, namely, that the Scripture may be fulfilled, surely he himself could not be deemed guilty, as responsible for what had happened, but the blame must rest with the power that caused the Scripture to be fulfilled."

Now it is our duty speedily to give answers in detail to the objections we have mentioned, and to construct by all the arguments in our power the proper defence to be urged against each, for the edification and comfort of those who are not enabled by the resources of their own minds to understand the contents of the Divine Scripture. And first we have this to say, that if we were to be carried away by such criticisms on all the dealings of God, we should never cease to censure our Maker, but should be ever railing against the God Who calls non-existent things into being, and ignorantly depreciating His boundless love to man. For tell me what there is to prevent others also from using, possibly, objections such as this: "Why didst Thou choose Saul and anoint him to be king over Israel, when Thou knewest that he would altogether disregard Thy favour?" And why do I say only this? For the plausible nature of the charge thus laid will extend back to Adam, the leader of our race. Some one of those who are thus minded will perhaps say: "Why didst Thou, the All-knowing, fashion man out of the ground? For Thou wast not ignorant that he would fall and transgress the commandment given to him." On the same principle he would go on to make further clamorous objections on even higher and more important matters: "Why hast Thou created the nature of angels, well knowing, as God, the senseless decadence into apostasy that would befal some of them? For not all of them have kept their own principality." What result therefore would such reasoning lead to? The foreknowledge of God would never have allowed Him to appear as Creator, nor would the rational creation have even passed at all into existence, so that God would have been Sovereign of the irrational and senseless creation only, without anyone to acknowledge Him as being in His nature God. Now I think that those who look into the matter cannot help very clearly perceiving, that the Creator of all things entrusted to the rational among His creatures the guidance of their own purposes; and suffered them to move, at the bidding of impulses regulated by themselves, towards whatsoever object each might individually choose, after discovering by tests the best possible course. Those therefore that have inclined rightly to the side of good, preserve safe their own fair reputation, and remain sharers of the good things that have been allotted to them, and find themselves undisturbed in their tranquillity of mind. But those that are corrupted in their own evil thoughts, and are dragged down to lawlessness as it were by irresistible torrents of passions, endure the penalty that befits their crime; and, justly convicted on the charge of their utter ingratitude, will be subjected to severe and endless retribution. You will find also the nature of the angels to have been created with similar possibilities and limitations. For those that kept their own principality have their abiding-place and station in the midst of all beatitude sure and steadfast: but they who by their proneness to evil have fallen gradually away from their ancient glory, are cast down to hell in chains of darkness, as it is written, and are kept unto the judgment of the great day. In like manner was the first man, that is, Adam, created in the beginning. For he was in Paradise, and amid the highest delights, namely those that are spiritual, and in the presence of the glory of God. And he would have remained in the enjoyment of the good things that were bestowed on his nature at the beginning, if he had not been turned away to apostasy and disobedience, most rashly transgressing the commandment enjoined from above. Thus, too, God anointed Saul to be king: for he was in the beginning a not ignoble character; when however his conduct showed that a change had come over him, God removed him from his honourable rank and regal splendour.

In like manner Christ chose Judas and associated him with the holy disciples, since he was certainly gifted at first with a capacity for discipleship. But when after a while the temptations of Satan succeeded in making him captive to base greediness for gain, when he was conquered by passion and had become by this means a traitor, then he was rejected by God. This therefore was in no way the fault of Him Who called this man to be an Apostle. For it lay in the power of Judas to have saved himself from falling, namely, by making the more excellent choice, and transforming his whole heart and soul so as to become a sincere follower of Christ.  

And to the second of the objections we are considering we make this answer. Let no one suppose, as do some ignorant persons, that the oracles delivered by the holy prophets are carried onward to final accomplishment simply in order that the Scriptures may be fulfilled. For if this is truly the case, there will be nothing to prevent those who have minutely shaped their conduct according to the letter of Scripture, from finding not invalid excuses for sin, or rather from actually making out that they have never erred at all. "For if it needs must have been," one will say, "that the Scriptures should be fulfilled by such and such things, surely those who were the instruments of the fulfilment must be free from all censure." The Divine Scripture therefore in such a case must have appeared especially as a minister of sin, urging men on as it were by force to the deeds spoken of by it, in order that what was uttered in days of old might really come to pass. But, because of this, I think the argument is very full of blasphemy. For who could ever be so utterly void of proper reason as to suppose that the Word of the Holy Ghost should become to any a patron of sin? Therefore we do not believe that the deeds of any were done simply for this reason, namely, that the Scriptures might be fulfilled. But the Holy Ghost has spoken in perfect foreknowledge as to what will happen, in order that, when the time comes for the event, we may find in the prediction which describes the event, a pledge to establish our faith, and may thenceforward hold it without hesitation. And as our discussion of this question in another book is very full, it seems now somewhat superfluous to linger any further in lengthy discourses on the matter.

19 From henceforth I tell you before it come to pass, that, when it is come to pass, ye may believe that I am He.

I have been led on, He says, by very urgent reasons to give you, even before the time, this account of the events that will very shortly happen. For it will gratify those who hear Me, and bring them no slight advantage, if they know My aim in the matter. For to be recklessly wasteful in the use of words in meaningless dissertations is contrary to My custom and pleasure: but whatsoever seems likely to be fraught with no slight profit to you provided you have knowledge of it, this I feel constrained to instil in your ears. From henceforth therefore, He says, I tell you things that are even now at the doors, and I implant in you the knowledge of things not yet fulfilled; that, when the time for their occurrence has come, you may be able to harmonise the final issue of the matters with the prophecies uttered by Me, and so may believe that I am He concerning Whom the Divine Scripture has uttered such oracles. At one and the same time therefore our Lord Jesus the Christ wisely attempts to correct the traitor, putting forward His rebuke in a form concealed under slight obscurities, as well as to show that the issue of the treachery would be a sure sign and most clear indication of the fact that He is Christ. For, as we have already said by anticipation, any one who compared the utterances recorded from old time in the sacred Scriptures with the daring deeds of the traitor, would perceive I think very clearly and without difficulty that their interpretation in reference to Him was certainly and very evidently true.

20 Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth Me; and he that receiveth Me receiveth Him that sent Me.

Having previously shown in a manner suitable to the occasion that He is the Christ, and having indicated the means by which the traitor was meditating his grievous outrage against Him, He now devises another very effectual method for overthrowing his evil designs. And now again His discourse seems to be marked by a certain want of distinctness: for He is still trying to conceal the daring deed, and as yet does not openly say who is about to betray Him. He proves therefore, and that very effectually by a clear illustration, that it is absolutely necessary to consider the Person of God the Father as included in the object of the love and reverence shown to Himself. And yet the main object that He wishes here to demonstrate is surely not this, but rather perhaps in my opinion exactly the converse. For leaving, as seems probable, the plainer [negative] form of speech, which He used at other times,----as for example in the words: He that honoureth not the Son honoureth not the Father,----He has here passed to the milder [positive] form of expression, intending all the while that His hearers should from this infer the converse. For surely it was a time for threatening rather than for exhortation, when the deed was already at the doors, and when the grievous outrage against Him was already in course of preparation. For Satan had already planted the evil design in the heart of the traitor. "As therefore," He says, "a man would certainly acknowledge Me in My own person and not another, if he received one who had been sent by Me; even so he that received One sent forth by God the Father would in all likelihood receive the Father Himself." But in these words of Christ any one may perceive the meaning indicated, seeing through the mildness of the language. And turning the statement into its converse, the traitor's impiety will be seen to be a transgression, not only against the Son, but also against even the Father Himself. The language used is therefore a form of threatening, though couched in somewhat mild terms; and it conveys the same idea that words of foreboding would properly suggest. For even as one among ourselves will receive one sent by God, assenting to the words he speaks, and paying honour to the God of Whom he preaches by observing the Divine oracles he proclaims; on just the same grounds I think one would receive the Lord, and through Him the Father, by believing on the Son. For the manifestation of the parent is ever the natural office of the offspring. So he who has fully believed that Christ is the Son thereby fully confesses the God Who begat the Son. Terrible therefore is the sentence pronounced on the traitor, since his rebellious insult is even against God the Father, because so much is involved in his impious outrage against the Son. For if with unswerving faith he had acknowledged the Son to be God of God, he would then have accepted and reverenced Him, submitting heart and soul in sincerity to Him as to the Lord; and then would the wretched man have found his love to Christ stronger than base passions, nor methinks would he, by being found guilty of treachery, have made it true concerning himself that it would have been better for him if he had never at all been born.

21 When Jesus had thus said, He was troubled in the spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray Me.

Who is there among living men who would not feel plainly convinced that our human faculties are incapable of supplying either ideas or words which may at all express, in an irreproachable and infallible manner, the attributes peculiar to that nature which is both Divine and ineffable? Therefore we depend on the words of which our faculties are capable, as a feeble medium of expressing such things as pass our understanding. For how can we speak with clear fulness on a subject that really transcends the very limits of our comprehension? We are compelled therefore to take the feebleness of human phrases as a faint image of the true ideas, and then to endeavour to pass onward, as far at least as circumstances will allow, to realise the peculiarities of the Divine attributes. The Divine nature is exceedingly terrible in uttering reproofs, and is stirred to violent emotion by unmingled hatred of evil, against whomsoever the Divine decree may have determined that this feeling is justly due; and this in spite of immeasurable long-suffering. Whenever therefore the Divine Scripture wishes to express God's emotion against impious designs of whatever kind, it derives its language as on other occasions from expressions in use among us, and in human phraseology speaks of anger and wrath; although the Divine Essence is subject to none of these passions in any way that bears comparison with our feelings, but is moved to indignation the extent of which is known only to Itself and is natural to Itself alone, for the ways of God are utterly unspeakable. But the Divine Scripture, as we have said, is wont to record things too great for us in accordance with human fashion. Therefore here also the inspired Evangelist says that Christ was troubled in the spirit, calling the evil-hating emotion of the Spirit "trouble," because, as it seems, there was no other word he could use. And it certainly seems as though the emotion of the Godhead, intolerant of the restraint of the flesh, did really bring about a slight shuddering and an apparent condition of disturbance, exhibiting the outward signs of anger; doubtless similar to what is recorded also at [the raising of] Lazarus, [where we read] that Jesus went to the tomb groaning [or, moved with indignation] in Himself. For just as in that passage Christ's stern menace against death is called "groaning," even so here also His emotion against the impious traitor is indicated by the word "trouble." And good cause He had to be troubled, in indignation at the stubborn wickedness of Judas. For what could be the ultimate end of the impiety of one who, although in common with the other disciples he was the recipient of super-excellent honours and enrolled among the elect, yet was persuaded by a little silver to relinquish all his love to Christ, and while eating His bread lifted up his heel against Him,----a man who regarded neither honour nor fame, neither the law of love nor the reverence due to Christ as God, nor any other of the just claims that were laid upon him; but who, with his eyes fixed only on the loathsome pieces of money that were to be the result of his bargain with the Jews, sold his own soul irrecoverably for those few coins, and betrayed the innocent and righteous blood into the hands of polluted murderers? Most reasonable was the plea Jesus had for being troubled. And the reproof comes home to them in all its sternness, affecting indeed in its special significance one person only of the twelve, but enabling them all in a remarkable manner to realise the extreme horror of the accusation laid; and all but loudly imploring each one among the listeners to strictly guard his own soul, lest by any means it should be unwarily caught in such fatal snares, and fall a foolish prey to the cruel wiles of the devil. Instructive therefore was the force of the reproofs, the disregard of which by the traitor's heart left him to the unchecked influence of his own ambitions. Most emphatically then Christ adds the words: One of you shall betray Me. Hereby He either seeks to upbraid the ingratitude of the daring traitor, or indicates the vastness of the wickedness of the devil, which could even carry off one of the Apostles themselves.

22 The disciples therefore looked one on another, doubting of whom He spake.

Terror and dread at once thrill the hearts of the disciples, and they glance one at another, being filled with a twofold alarm at the words uttered. For each one, as was natural, on reviewing the state of his own individual soul, was weighed down with grievous fear; and furthermore, they all felt the agony, no less severe, which was produced by the suspicion that rested on them all in common. For they are well assured that the words spoken will be fully verified. They know that the saying of the Saviour could not pass away unfulfilled; and yet they reckon it as a terrible and unbearable misery that any one of those numbered among the disciples should have relapsed into such a depth of impiety. This leads them each one to examine his own conscience, and to look around him in bewildered inquiry as to who it is to whose share the lot of perdition is to fall, wondering much whence or how Satan will obtain such power as to steal away the allegiance of one even of Christ's own peculiar companions.

23, 24, 25, 26  There was at the table reclining in Jesus' bosom one of His disciples, whom Jesus loved. Simon Peter therefore beckoneth to him to ask who it might be of whom He spake. And he leaning back, as he was, on Jesus' breast, saith unto Him, Lord, who is it? Jesus therefore answereth, He it is to whom I shall give the sop when I have dipped it.

We might naturally be filled with admiration, and especially from this further instance, at the zealous ardour displayed by the holy disciples in their love to God, and at the excessive strictness of their devotion. For being unable of themselves to know the guilty person, whoever he might be, and refusing also to place confidence in the uncertainties of deceitful conjectures, they again give vent to their curiosity by questions, and make one who was preeminent among them, I mean Peter, the representative of their eagerness to learn the truth. Peter shrinks from putting the question by his own mouth, and entrusts the interrogation to him who is reclining next to Christ and who is beloved for his more conspicuous purity, I mean John, the author of the book before us; who, in speaking of himself as beloved by Christ, has concealed his own name, burying it in silence, lest he might seem to any to be making a boastful display. For the mind of the saints is untainted by any such ambition. And so, turning himself gently towards his Master, in a secret whisper he sought to learn who was to be the son of perdition. But the Saviour vouchsafes to him no further indication of the fact save what had been proclaimed of old by the voice of the prophet in the words: He that eateth my bread did magnify himselfcontemptuously against me. For when He has dipped the sop, He gives it to Judas, thereby showing who it was that was eating His bread. And He thus both removes the fear felt by the holy disciples, and seems to remind them of another prophecy, that runs thus: But it was even thou, O my companion, my guide, and mine own familiar friend: eating at the same board, thou didst make my food sweet to me: we walked in the house of God as friends. For there was a time when even the traitor himself was a companion and a familiar friend to the Saviour, eating at the same board with Him, and sharing in everything that is reckoned to denote true discipleship; inasmuch as he had his allotted portion among the other holy disciples, who, with their whole lives devoted to the Saviour, traversing in His company the length and breadth of Judaea, were zealous attendants on Him in all His mighty works, and hastened on all occasions to do whatever might redound to His honour and glory. And yet this familiar friend and companion exchanged the grateful service owed to One Who had so honoured him for slavery to disgraceful passions.

Notice again how effectually the very wise Evangelist spurs us on to a desire to live, as far as possible, in the manner most accordant with reason, and to train up the keenness of our intellectual powers so as to be able, and that with perfect ease, to act in obedience to the Divine intentions, and to endeavour, as far as in us lies, to thoroughly fulfil the conditions of the vision of God. He tells us that he was himself the object of special honour and love on the part of Christ our Saviour, so as even to recline next Him, actually in the very bosom of the Lord, deeming this circumstance a token of His surpassing affection towards him. Nearest therefore to God, and as it were in the highest place in His honour, will most especially be those whose heart is pure: and to them also the Saviour Himself assigns conspicuous honour when He says that the pure in heart shall be blessed, for they shall see God. And we shall bring forward, as evidence of the truth of this saying, even this very wise Evangelist himself. For he has seen the glory of Christ, according to his own words, for he says: I beheld His glory, the glory as of the Only-begotten of the Father, full of grace and truth. For surely not with bodily eyes could any one gaze at the nature of Him Who to every creature is absolutely invisible. For, according to the Saviour's words: No man hath seen the Father, save He Which is from God, that is, the Son; He hath seen the Father. To those however who keep their mind untainted by worldly stain, and freed from vain imagination whose only concern is with this life, it seems that Christ reveals His own peculiar glory by a subtle and perhaps incomprehensible process, thereby showing forth also the glory of the Father. For it must have been with this meaning that He said: He that hath seen Me hath seen the Father.

27 So when He had dipped the sop, He giveth it to Judas Iscariot, the son of Simon. And after the sop, Satan entered into him.

Most distinct was the token to mark the traitor that the Saviour showed to His own disciples. For when He had dipped the sop He gave it to him, thereby making clearly evident who it was that did eat of His bread, and was now about to lift up his heel against Him. Nevertheless the very wise Evangelist tells us that the guide and instigator of his impiety and accursed cruelty to Christ, and the deviser of the whole scheme, had rushed into the heart of the traitor, even that Satan in all his evil power had taken up his abode within him after the giving of the sop. And let no one suppose on the contrary that the sop was to the traitor the cause of his being possessed by Satan. For we shall not have so nearly reached the verge of madness, nor shall we even prove ourselves so bereft of proper intelligence, as to suppose that such a gift could have afforded the evil one any pretext for an entrance; but we will rather say this, keeping our statement about the traitor well within the limits of the truth:----Seeing that, although perfect love had been shown towards him, and nothing was in any way lacking of the things that are generally reckoned to imply a disposition to confer honour, he still clung fast to the same evil endeavours, never correcting by repentance his wicked thoughts, never turning his heart away from its ungodly designs, never weeping in bitter sorrow for the wickedness he had so much as dared to conceive; but still thirsting more and more to accomplish to the full his impious purpose, and so to be finally ruined by his own evil recklessness: Satan consequently entered into him, finding his heart ready and open like a gate to receive him, unprotected by sobriety; and seeing that his mind was not locked against him, but rather already inflamed with a willingness to do whatsoever he might wish and suggest.

And by searching thoroughly the inspired Scripture we shall find this to be an accustomed habit, as we may say, of the evil one. He at the beginning opens his attack by trying the hearts of those who worship God, first of all sowing the seed of evil questionings, and inciting us with the bait of paltry pleasures to false steps of various kinds. And he above all most violently assaults us at any point where he sees we have already suffered and been vanquished before. For he always uses somehow our own weakness as an auxiliary to his wicked devices, and employs again the passion which previously injured our soul. Thus, for example, he harasses one man perhaps with violent assaults through the senses which become the most depraved incentives to fleshly pleasures; whereas in the case of another who is overcome by base gains, to make a profit of unholy wealth seems somehow held up to honour as the best thing possible. Whenever therefore he makes war against us, he uses as an auxiliary force the passion that has before held sway in warring against us, and by its agency he ever devises the scheme of our perdition. For just as a commander, skilled in generalship, when laying siege to a city, hastens with all speed and by every device to attack the weakened parts of the wall, thither ordering his battering-engines to be brought into action, well knowing that in those quarters the capture will be easy; even so methinks Satan, when intending to lay siege to a human soul, sets to work at its weakest part, thinking that he will by this means bring it into easy subjection, especially when he sees it receiving no assistance from those helps by which it is likely the passion would be defeated, such as noble emotions, provocations to manly courage, suggestions to devotion, and the mystic Eucharist. For this most of all is effective as an antidote to the murderous poison of the devil.

Therefore it happened that the traitor was not dismayed at rebukes uttered as yet quietly and secretly, nor did he even regard the invincible might of love, nor honour and glory and grace, nor the gift that he received from Christ. But hurrying on, without pausing to reflect or checking himself for a moment, his eyes fixed on that, and that alone, which had proved too strong for him once before, I mean the curse of avarice, he was now finally ensnared, and fell to utter ruin. For no longer has he Satan merely as a counsellor, but he takes him now to be master of his whole heart and absolute dominator of his thoughts, who was at first merely an adviser who whispered suggestions. For Satan entered into him, according to the language of the gospel.

We must therefore be on our guard against, and very carefully avoid, the harm that may result from the first approaches of evil; and we ought as a duty to remember him who said: If the spirit of the powerful one rise up against thee, leave not thy place, for a remedy will keep in check great sins. For necessity would compel us again to grant authority over our thoughts to the spiritof the powerful one. If there is not in us the power to resist altogether, still we are at any rate able to check a growing impulse at the outset, and not to allow it to take deep root by lazily yielding and giving way to it: rather we should hasten to extirpate it, as the germ of bitterness, desiring that our minds should be free from its vexations. Else we must surely know that Satan will prevail little by little through continual flattery, and we shall probably experience something like what the Psalmist did, who says: Before I was humbled, I went wrong. For before we suffer the full effect of the sin, we go astray in yielding assent to evil thoughts, cherishing them with approval, and so by this means giving Satan a place of access. And the case of the traitor will be to us a type and example of the whole matter.

28 Jesus saith unto him, That thou doest, do quickly. Now no man at the table knew for what intent He spake this unto him.

It may seem perhaps to some that this present verse is somewhat out of harmony, and not in a very close connexion with what has been just previously said. "For what can be the reason," some one may ask, and not inappropriately, "that, while reproving the would-be traitor, and in a secret and somewhat obscure fashion seeking to divert him from his murderous design against Himself, the Lord now seems to be spurring him on to carry it into action, and urges him to proceed without delay to such an accursed and impious deed? And verily," he would say, "what need was there to urge on, more than he himself was inclined, one who was possessed by a disease that sprang out of his own heart, to commit a crime that had been started by his own device; instead of rather curbing his passion by admonitions to amendment, and hindering him from carrying out his intended plans?" One might readily say that the objection here alleged was wanting in proper cogency: still, by fastening our attention more keenly on the sense involved in the passage, we shall find that nothing is spoken unfittingly, but that on the contrary there is latent in the words a very pertinent signification, which I will endeavour briefly to set forth as far as I am able.

It was therefore not without careful foresight that the wise Evangelist told us in the preceding verses that Satan himself had forced his way and entered into the heart of the traitor, to the end that our Lord Jesus the Christ may now appear to be really and truly addressing Satan himself rather than the disciple who by heedless infatuation had fallen into his power, when He said: That thou doest, do quickly. It is as though He were saying plainly: "That work of thine, O Satan, whereof thou alone knowest, and which is ever dear to thee, see that thou do quickly. Thou killedst the prophets: thou wast ever leading on the Jews to impiety: in former days thou didst procure the death by stoning of those who were sent as ambassadors bearing the word of salvation to Israel: thou sparedst not one of those who were sent forth from God: towards them thou didst show forth thy incredible brutality and the excesses of thy madness. And now I am come following in their steps. To those who are still wandering in error I bring the power to avoid wandering so again for ever: to those that are in darkness I ensure a life within the light of God: and to those who have fallen into thy net, and become a prey to thy cruelty, I bring the power of escape from all thy snares. I am come to break up the sovereignty of the sin that thou hast caused to reign, and to make manifest to every man Who is in His nature the true God. But full well I know thy implacable temper. Whatsoever harm therefore thou art wont to attempt against all who wish to accomplish such works as I have come to do, that do thou even now practise against Me. For thou wilt cause Me no more grief by being swift to attack and very urgent in thy assault, however great will be the pang piercing through Me at first."

Verily I for my part imagine that these words of the Saviour imply by somewhat obscure intimations the substance of what I have just said: but pray let us now proceed further to investigate the reason for His urging that the daring deed should be hastened. Terrible indeed beyond all description is the rash cruelty of the godless sinners who had deliberately planned in their ungovernable madness the outrageous crime. Before Him there lay, as He knew, insults and blasphemies intolerable, stripes and spitting, and the final misery of the death on the tree; nails and cross, vinegar and gall, and the spear-wounds. Why then, one may ask, does He hasten it on, and desire that the devil's designs concerning His passion should be brought to a speedy accomplishment? For the Jews were indeed instruments and accomplices in the crime, but it is to the devil that we will attribute the original authorship of the wicked deeds, as well as the supreme direction of the whole matter on to its most accursed conclusion. Still, however terrible may have been the daring insults offered to Christ by the unholy Jews, and however intolerable the overweening impiety of those who crucified Him, He knew most fully the ultimate purpose of all He had to suffer, and foresaw everything that would follow therefrom. For by the effect of His precious cross the sovereignty of the devil was doomed to fall to eternal ruin; death was to be deprived of its sting, and the sway of corruption to be destroyed; the human race was to be freed from that ancient curse, and to be enabled through the gracious love of our Saviour Christ to hope for the annulling of the sentence: Earth thou art, and to earth shalt thou return; all iniquity, in the words of the prophet, was to stop her mouth, and those in all the world that know not Him Who alone is in His nature God were to be utterly brought to nought, and no longer to condemn those that had been in her power but were justified by faith in Christ; and for the time to come the gate of paradise was to be expected to be opened. The world below was to be united with the world above, and the heavens to be opened, according to the saying of Christ; and the bands of the holy angels were to ascend and descend upon the Son of Man. Tell me therefore, seeing that such wondrous blessings were now in store for men, and that so brilliant an expectation was raised into existence for us by the agency of the salutary cross, was it not a matter of course that He Who thirsted for our salvation, and for this cause was made like unto us except in sin, should be eager to see actually present the time for which He longed thus earnestly? And was it not natural for One Who knew no evil to despise the handiwork of devilish ingenuity, and to hasten rather to pass onward to the ardently-desired period of such a joyous consummation?

To Satan then, who knew not that he was fighting against his own existence, and was utterly unconscious of going headlong to ruin in bringing to its accomplishment Christ's death upon the Cross, the Saviour addressed the words: That thou doest, do quickly. For this is the language of one threatening rather than of one exhorting. It is as though some handsome youth in early manhood, his heart swelling with fresh vigour at the sight of an opponent running at full speed to attack him, were to equip his right arm with a keen battle-axe; and, in full knowledge that his enemy will no sooner reach him than die, were then perchance to exclaim: " That thou doest, do quickly; for thou wilt feel the force of my right arm." And surely this would not be the speech of one who is desirous to die, but rather of one who knows certainly that he will be victorious, and will prevail over him who wishes to harm him. In this spirit our Lord Jesus the Christ urges Satan to speed more quickly on his course of daring assault upon Him. For the time has come when He will exhibit the offender fallen into feebleness and universal contempt, and will present to our view the world liberated from the tyrant who in arrogance held it of old, and prevailed against it by cunning deceit so far as even to turn it away from faith in God. The disciples however understand not the force of the saying, and this (it seems) in accordance with the Divine dispensation, as Christ did not unfold its meaning to them: since in other places indeed we find Him teaching them that He would be delivered into the hands of sinners, and that He would be crucified, and put to death, and would rise again on the third day; but ever charging them by no means to tell this to any man. For His aim was to prevent the prince of this world from knowing who in very nature He was, to the end that He might actually be crucified, and by His crucifixion might destroy death, and effectually accomplish salvation for them that believe on Him. Therefore in accordance with His Divine purpose He conceals the deepest meaning of His words: for as God He ever knows what is best for man.

29 But some thought, because Judas had the bag, that Jesus said unto him, Buy what things we have need of for the feast; or, that he should give something to the poor.

The disciples failing to understand the force of Christ's words, readily resort to their ideas of what was usual, and suppose that Christ is once more indicating such commands as it was His wont to give. For as the feast was near at hand, they expected He was ordering the one who had the bag to buy something of what was necessary for it, or at least was very probably bidding him discharge that duty of which Christ was ever careful, namely, to give to the needy what He could, according to the resources at His disposal. For the Lord is gracious and merciful, as it is written. And for us also, the example of this occurrence will be found to be most excellent. For I think that those who wish to celebrate a feast in purity of heart and in a manner well-pleasing to God must not regard their own enjoyment alone, nor must they even take thought as to how they themselves alone may keep the feast in all its fullest gladness; but rather they must interweave with their thoughtfulness about themselves the spirit of mercy towards others who are in need. For then, and then only, fulfilling the Divine law of mutual love, shall we in perfection celebrate a truly spiritual feast to the honour of the Saviour Christ. Therefore also the law ordained of old for the Jews concerning the ingathering of the manna, charges those who are able to gather it not to do so for themselves alone: for it says: Gather ye every man for your companions that are in the tents. For if any one of their tent-mates was troubled with sickness, those who were free from that affliction, lending him as it were their own vigour, gathered in with their own measure what was enough for the weak as well; so that, in the words of Scripture: He that gathered much had nothing over, and he that gathered little had no lack. For so it happened, by a sort of mingling of their stores, that the principle of equality was preserved for all. He therefore does dishonour to the example suitable for holy feasts, who does not combine care for the needy with anxiety on his own account. For the union of these would in very truth make a festival perfect.

30 And he having received the sop, straightway went out: and it was night.

In haste he hurries away in obedience to the will of Satan, and like one stung and goaded on to madness he rushes from the house. He sees nothing that can overcome his love of gain, and, marvellous though it is, we shall find him in no way benefited by the gift from Christ, of course because of his irrepressible inclination for getting money. For, completely overpowered by his passion, and possessed heart and soul by the father of all iniquity, the wretched man henceforward cannot even discern whither he is rushing on. So with his soul sunk in a night of its own, and darkened by a gloom-bringing swarm of unholy thoughts, he falls headlong into the abyss of Hades as into a trap; and, according to the saying in Proverbs, he flees away as a stag smitten to the liver with a dart, or like a dog into chains, and knoweth not that he runneth with peril of his life. And it seems to me that the inspired Evangelist did not without a purpose say that, having received the sop, he straightway went out. For Satan is terribly wont to urge on those whom he has once captured, and who have once for all fallen into his power, to straightway accomplish their evil works; and, throwing aside all delay, to compel them even against their will to carry out his pleasure. He fears, perhaps, with his usual bitterness of spirit and continual maliciousness, lest perchance in the interval of postponement some change of mind should overtake the man, inducing him to repent and to form a good resolution, and causing him to lay aside his pleasure in sin as a drunkard might leave off drunkenness; and so drag out of his net a victim whom he had deemed already caught in its toils. For this reason I suppose the offender harasses ever those who have fallen into his power, urging them to make great haste and speed in doing whatever is pleasing to him. For instance, he compels Judas, straightway after receiving the sop, as holding him now in his power, at once to proceed to that unholy deed; being very probably afraid as well of his repentance as of the effective power of Christ's gift, lest this, shining as a light in the heart of the man, should persuade him rather to make a deliberate choice of well-doing, or at any rate should give birth to the genuine honest temper of one who had been at length persuaded against his better feelings even to attempt the betrayal.

For that this is ever the wont of the demon in working against us we shall also see to be the case from what happened by way of type. The Jews were in subjection to Pharaoh while still in Egypt, and being by his orders sore vexed with laborious tasks in working with clay and making bricks, were allowed no time for the services they owed to God. For instance, Pharaoh says to the overseers of their tasks: Let the tasks of these men be made heavier, and let them not regard vain words; meaning by "vain words" their eagerness to escape to a state of freedom, their ardent passionate longing for this object, their lamentations over their slavery, and prayer for the greatest blessings. For he was not ignorant that in the leisure time which would be spent on these they would find great comfort. Passing then from the types to the perfect knowledge of the truer meanings, we shall find Satan ever hurrying onward to perform their wickedness those who have once fallen within his snares, and urging on those over whom he has already won a complete victory to be the ministers of such evil deeds as please him.

31, 32 When therefore he was gone out, Jesus saith, Now is the Son of Man glorified, and God is glorified in Him; and God shall glorify Him in Himself, and straightway shall He glorify Him.

The traitor departs to minister to the stratagems of the devil. And now Christ begins His discourse; teaching us thereby, as in a figure, that the things which are fitted only for true disciples are not to be uttered in the hearing of all men. For it is not meet to give that which is holy unto the dogs, as Christ Himself says, nor even to allow pearls to be insulted by the feet of swine. The very same lesson that He had thus given them before in the form of a parable He now endeavours to teach them at a time requiring its practice, and calling for a more distinct explanation of it. So then, after the departure of the traitor and his hasty withdrawal from the house, Christ now, as at the fitting moment, unfolds the mysteries to His true disciples, saying: Now is the Son of Man glorified; and by this He is pointing to His sufferings as Saviour, as being already at the doors, and after but a brief while to come upon Him. He says, however, that " the Son of Man" is glorified, meaning none other than Himself; not implying a separation in Himself, as some have thought, for the Christ is one only Son both before and after His incarnation, as well after He became man like unto us as before He had become man. But we must now inquire what manner of glorification that is to which He now specially alludes; for some perhaps may say: Was He not surely glorified before this, by the mighty wonders which He wrought? Surely, when with a single word He rebuked the angry rage of the sea and checked the violence of the fierce winds, then He was worshipped by those that were in the boat, and heard them say: Of a truth Thou art the Son of God. Again, when He had bidden Lazarus at Bethany return once more to life, the marvellous deed was noised abroad, even so much that as He went up to Jerusalem at the time of the feast all the people together with their babes came forth to meet Him, and joined in the strain of wondrous praise addressed to Him, saying: Blessed is He that cometh in the name of the Lord. Nay, more, there was a time when He brake five loaves and two small fishes, and satisfied therewith the hunger of the multitude who had come together unto Him, amounting to five thousand men, besides babes and women. And to some the wonder then wrought seemed so magnificent that, astonished at the greatness of the achievement, they sought even to proclaim Him king; for this the Evangelist himself has testified to us. And there would be no difficulty in extending our argument at length by enumerating many other deeds wherein Christ's glory was manifested no less highly than in those we have just mentioned. How then, after all, does it happen that He Who had been glorified long before speaks of Himself as glorified at this particular time? Truly He had been glorified in other ways, and had won for Himself most distinctly a reputation for possessing Divine authority: still the perfect consummation of His glory and the fulness of His fame were summed up in the facts of His suffering for the life of the world and opening by His own resurrection the gate through which all may rise. For if we examine as well as we may the real character of the mystery of His work, we shall see that He died, not merely for Himself, nor even especially for His own sake; but that it was on behalf of humanity that He suffered and carried out both the suffering in itself and the resurrection that followed. For in that He died according to the flesh, He offered up His own life as an equivalent for the life of all; and by rendering perfect satisfaction for all, He fulfilled in Himself to the uttermost the force of that ancient curse. And in that He has risen again from the dead to a life imperishable and unceasing, in Himself He raises the whole of nature. For having died once for all, thenceforward, as it is written, He dieth no more; death no more hath dominion over Him. For the death that He died, He died unto sin once: but the life that He liveth, He liveth unto God. This also will for Christ's sake be true even in our own case. For we shall rise, no more subject to death, but endowed with endless life; even though there will be hereafter a great diversity of lot among those that rise----I mean as regards their glory and the recompence which each shall receive as due to his works. Christ therefore, after becoming obedient to God the Father even unto death, yea, the death of the cross, according to the saying of Paul, was once again highly exalted, receiving the name which is above every name. For He Who was believed to be a mere man was glorified very much beyond that, by being acknowledged as in very truth really God and the Son of God; not being promoted to a new dignity in possessing the Divine nature, but rather returning with His flesh to the full enjoyment of that very glory which was equally His before He took flesh. For this reason then we shall reckon that He was now glorified, although there never was a time when He was not Lord of glory. For in Christ we do not find one of His God-befitting attributes appearing as a new thing, but all appear as having naturally belonged to Him as God, even before the time when He is said to have emptied Himself. But still, when the form of a servant had been assumed, forasmuch as He raised Himself to those conditions again, even after He became man, He is conceived of as being "glorified," and is said to have "received" [the exalted name]. With Christ therefore in His glorification, God the Father also is greatly glorified. And He is glorified in the Son; not as receiving from His Offspring any addition of glory, for of no such addition does the Divine and ineffable nature stand ever in need; but because it is made known of what a Son He is the Father. For even as it is a pride and a glory to the Son to have such a Being for His Father, likewise also methinks it is a pride and a glory even to the Father to have born from Himself so glorious a Son. Therefore Christ says this: And God is glorified in Him; and God shall glorify Him in Himself, and straightway shall He glorify Him: for at the same time the Father is glorified on account of the Son, and straightway glorifies the Son in return. For to Both, for the sake of Both, the ascription of glory extends.

But in order that we may bring down the application of the passage to our own level, and so make it a source of edification to our hearers, we will add this to what has been said. If in ourselves we glorify God, we may expect that we shall be glorified by Him. For, As I live, saith the Lord, them that honour Me I will honour, and they shall not be lightly esteemed. And God is glorified by us and in us, when, casting away the defilement of sin, we adorn our lives in all the beauty of good works. For thus it is that we live to His glory.

33 Little children, yet a little while I am with you.

He places the disciples in the position of little children and accounts them as new-born babes, although they had advanced to so high a stage in virtue, and were possessed of wisdom such as is fully vouchsafed to few; showing us hereby, and that very plainly, that even he who is accounted very perfect in the eyes of man is an infant in the sight of God, and feeble in mental faculties. For what is the understanding of man in comparison with the wisdom that fashioned the universe? Therefore it is that a Psalmist said to God: I was as a beast before Thee. And no one whatever will say, if he has any perception at all, that the Psalmist compares himself to a beast because of his having cleaved closely unto God; for such an idea would be a bitter disparagement of the Divine nature, and would be seen to involve a great impropriety. For he that cleaves to a wise man and "is" ever "before" him, (for I suppose I must adapt the words of the Psalm so far as is necessary,) would never become "as a beast;" but rather would become ready of mind, and quick of understanding, and skilful in judgment. If therefore any one acknowledged this to be very just and true, would not a person be thought foolish in the extreme who should suppose that one who cleaves fast to the wisdom that comes from God Himself will ever become as a beast in senseless folly? Why then does the Psalmist say that even he who is counted very wise among men will in comparison with the wisdom of God appear to be as a beast, and be reckoned among those who have no sense to guide them? It is because the understanding of man can no more be compared with the wisdom of God than the smallest star can vie with the rays of the sun, or even the heaviest of stones with the highest of all mountains; but rather is as nothing at all in comparison with it. And so it appears that even the perfect man is but as a little child.

Yet a little while, however, Christ said He would be with the disciples; not meaning that He was soon to depart so as to return no more, or to be separated from them altogether and entirely, for He is with us (according to His own words) alway, even unto the end of theworld; but implying that He would not be with them in the flesh, as He had been yesterday and the day before, and that now there was even at the door, or rather within the door, the time of His departure thence unto the Father, and of His ascension into heaven. And I say that it is necessary for us all, at least those who are right minded and have their faith well established, to realise the fact that even though He is absent from us in the flesh, now that He has returned from earth to God the Father, yet He pervades all things in His Divine power, and is ever present with those who love Him. For surely this is why He also declared: Verily, verily, I say unto you, wherever two or three are gathered together in My Name, there am I in the midst of them. For just as, while still sojourning among men, yea, while verily on earth with flesh, He filled the heavens, and even then was still present with the holy angels, and never left the realms above; so now also, while verily in heaven with His own flesh, He fills the earth, and is ever present with those who know Him. And notice how, although expecting to be removed from earth as regards His flesh alone, since in the power of His Divinity He is ever with us, He nevertheless speaks of being with us yet a little while, including in this statement His whole and perfect Self without any division: lest any should endeavour to sever the One Christ into two Sons, but that all should think and believe that the Word begotten of God the Father is one with the Temple assumed from the holy virgin; not that they are of the same essence, but that after their ineffable union, none can speak of severing them without impiety: for the Christ is, of them both, One.

Ye shall seek Me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say unto you.

Not altogether without pain to His own disciples will the departure be, He says; it will be the departure of Himself. In the first place they will languish in grief on account of it, and will find the weight of bitterness produced by it to be intolerable. For beyond all question they will thirst once more to be with Him, and long to live with Him for ever; just as also the inspired Paul, preferring the being with Christ to life itself here, said it was better to depart and be with Christ. Perceiving this, and well knowing the hearts of those who love Him, Christ said that His Ascension would not be without grief to His disciples. But there was also, besides this feeling, another just cause that forced the holy disciples to seek to be with Christ. They were destined within a brief while to be compassed about with grievous dangers, and to be exposed on all sides to the ungovernable frenzies of the Jews, and even to fall victims to madness on the part of strangers, while on their mission through the whole world, preaching the word of the Saviour to those that were still wandering afar; so as to become acquainted with prisons, and to have their part in all kinds of insult and outrage, and to gain no less experience of other tortures: and all this in spite of their never having experienced any such suffering while they were with Christ. "Then most especially," He says, " ye shall seek My company, when the manifold waves of trial break over you." And hereby He sought not to bring the disciples to cowardly timidity, or to shatter their courage with fear; but rather to brace them up to fresh vigour, and in a manner to teach them to be ready prepared for the patient endurance of all which they expected would come upon them. For we shall find the Psalmist's song to be anything but meaningless, nay, rather to convey very profitable instruction in the words: I was prepared and was not confounded. For the wholly unexpected arrival of misfortune is wont to throw us into confusion, taking us as it were off our guard: but when a trial has been known beforehand and long expected, the greater part of the terror it occasions has passed away before it comes, and its power over its victims is not at all absolute, as the mind has already rehearsed it and often in imagination received its attack. In the same way, if some wild and savage animal, starting up from the midst of a luxuriant and dense jungle, rushes on one who does not see it coming, it tears him limb from limb before he is conscious of the attack, having seized him while he was unprepared for warfare: whereas if the beast is seen from afar and its coming expected, it meets an armed foe, and either does him less harm, or perchance has even to depart in helpless impotence. Just so in the case of temptations: that which is wholly unexpected will attack us more fiercely and more severely than one which has been anticipated for some time. With kind intent therefore does our Lord Jesus the Christ in saying " Ye shall seek Me" hint at the evils that will come on the disciples when His presence is removed, and the troubles that will arise from their enemies; preparing them by this warning for a renewal of their courage: with kind intent also He adds to these hints the statement that there will for the present be an obstacle in the way of their following Him. For as I said to the Jews, He says, even so I say now unto you: Whither I go ye cannot come. For not yet was the time come when the disciples should have accomplished their service on earth, and be admitted to the mansions above. For their entrance to those realms was reserved most strictly to its appointed season.

This point however we must notice again, that in speaking to the Jews, while giving to them this same warning, He said: Ye shall seek Me, and shall not find Me; but to His disciples He only says: Ye shall seek Me, fitly breaking off without the words "and shall not find Me." And why so? The Jews will rightly deserve to be told that they should never find Him, on account of their monstrous infidelity and the surpassing baseness of their impiety towards Him: but to those who have a true affection for Him, and have preserved their love in all sincerity, it could not be fitly said: "Ye shall not find Me." For He was ever with them, and will be with them to the end.

34 A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another.

Well and truly writes the inspired Paul: Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold all things are become new. For Christ does renew us, and fashions us again to a newness of life which is unknown to and untravelled by the rest of mankind, who love to regulate their lives by the Law, and remain constant to the precepts given by Moses. For the Law makes nothing perfect, as it is written; but it is very evident that the standard of reverence towards God involved in the commands of our Saviour is the highest possible. For this is why He Himself somewhere says to us: Verily, verily, I say unto you, Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven. We do not wish to struggle against the manner of life of the Jews, and yet except we outstrip very decisively the righteousness contained in the Law, I doubt if we should ever enter into the kingdom of heaven. And we do not mean to assert that the Law as given by Moses was useless and unprofitable: for it has brought to us, albeit imperfectly, a knowledge of good, or at any rate has been found to be a tutor for our instruction as to the nature of the Gospel dispensation. And in bringing before us by hints and types a pattern of the true worship, it imprinted on our minds the dim outline of the teaching we learn from Christ. Hence, surely Christ Himself also said: For I say unto you, that every scribe who hath been made a disciple to the kingdom of heaven is like unto a rich man, which bringeth forth out of his treasure things new and old. For in very truth it is the highest form of spiritual wealth, that a man should be well versed in the words spoken by Moses, and have all the good that can be derived from them treasured up in his mind, and besides should have added to this store the beauty of the evangelic teaching, and so have twofold ground for boasting, in his knowledge as well of the ancient as of the new laws. Therefore our Lord Jesus the Christ, by way of shewing that His commandment was better than the ancient one, and that His preaching of salvation was as yet foreign to those who regulated their lives by the Law, now that He is about to ascend into heaven, lays down the law of love as a foundation and corner-stone of all that is good, meaning by love not that which was in accordance with, but that which transcended, the Mosaic Law. Therefore He says: A new commandment I give unto you, that ye love one another. "But tell me now,' some one may say, "why He has called this commandment new, when He had said to former generations by the voice of Moses: Thou shalt love the Lord thy God with all thy heart and with all thy mind, and thy neighbour as thyself. For see, while setting love to God in its fitting place, in the forefront of and in preeminence to all other affections, He has there introduced in the very next place our mutual love, and has joined with our love to God love to each other, implying that in no other way would love to God rightly exist, except it were accompanied by the love which is due to our neighbour. For we all are brethren one of another. For instance, the very wise John, most excellent alike in knowledge and in teaching, says: He that loveth his brother loveth God. How then cometh a new commandment by Christ, although the very same had been declared by the ancient laws?" But notice, I pray you, the justifying clause; look at the illustration used. He does more than say: A new commandment give I unto you, that ye love one another; He plainly signifies the novelty involved in His command, and the extent by which the love that He enjoins surpasses that old idea of mutual love, by straightway adding the words: Even as I have loved you, that ye also love one another.

We must investigate therefore the question how the Christ loved us, in order to understand clearly the full force of the words used. For then we shall indeed perceive, and that very easily, the novel character and the changed nature of the commandment now given. We know that, being in the form of God, He counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross. And again: though He was rich, yet He became poor, as Paul elsewhere testifies to us. Dost thou see the novelty of His love towards us? For whereas the Law enjoined the necessity of loving our brethren as ourselves, our Lord Jesus the Christ on the other hand loved us far more than He loved Himself, Else He would never have descended to our humiliation from His original exaltation in the form of God and on an equality with God the Father, nor would He have undergone for our sakes the exceeding bitterness of His death in the flesh, nor have submitted to buffetings from the Jews, to shame, to derision, and all His other sufferings: speaking briefly, so as not to protract our argument to endless length by enumerating everything in detail. Nay, He would never have become poor from being rich, if He had not loved us very exceedingly more than Himself. Marvellous then indeed was the extent of His love. So also He would have us be minded, keeping ever our love to our brethren as superior to all other motives, such as reputation or riches; not hesitating to descend if need be even to death in the flesh, so that we may secure the salvation of our neighbour. And this is exactly what the blessed disciples of our Saviour have done, as also have those that followed in their train; reckoning the salvation of others superior to their own life, enduring toil of all kinds, and suffering the extremest of evils, that so they might sa\e the souls of those that were perishing. For instance, Paul in one place saith: I die daily; and in another again: Who is weak, and I am not weak? Who is made to stumble, and I burn not? Thus the Saviour urges us to practise ever the love that transcends the Law as the root of all true and perfect devotion to God; well knowing that so, assuredly, and not otherwise, we shall be most highly approved in the sight of God, and by tracing out the Divine beauty of the love by Him implanted in us we shall attain to the enjoyment of great and perfect blessings.

35 By this shall all men know that ye are My disciples, if ye love one another.

You will set upon yourselves, He says, an irresistible and unquestionable mark of your having been My disciples, if you hasten to follow in the track marked out by My own conduct, at least as far as your nature and the limit of human powers will permit; so as to have ever the bond of mutual love firmly drawn, and to be united one to the other in full sympathy, at least to the extent of mutual love and the incomparable glory of affectionateness: for this it is that will stamp on us most exactly the true character of our Master. "Nay, but," some one will object, meeting us perchance with this question: "How comes it that love alone is the characteristic token of discipleship to Christ, whereas in Him there appeared the perfect display of all possible virtues: not exhibited merely in kindness to others, nor again as the outcome of much labour and struggling, as would be the case in a man; but as the natural and essential attributes of His real self? For to the Divine Nature there belong as its special and peculiar attributes things which transcend all wonder."

In very truth, my good sir, we will admit that you acted most rightly in adding this last remark. For the peculiar and especial attributes of the Supreme Essence are the natural fruits of Itself. But it is quite possible to perceive, by looking into the matter, that every species of virtue is necessarily comprehended in perfect love, and that everything which can rightly be looked upon as really and truly good seems to have its principle and aim comprised in love. For this reason, surely, the Law lays it down as a commandment preeminent above all, to love the Lord God with all the soul, and with all the heart, and with all the mind; and, second only to this, there is joined to it in close proximity the sister commandment, to love one's neighbour, which completes the whole Law. So again, the inspired Paul, summarizing all the commandments in this one, writes in an epistle: For this, Thou, shalt not commit adultery, Thou shalt not kill, Thou shalt not swear falsely, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbour as thyself. Love, therefore, is the fulfilment of the Law. And that love has created for itself a fashion of every kind of virtue within its own proper limits, and as it were embraces within its arms all that is really good, the very wise Paul himself again shall testify, exclaiming: Love vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not its own, and similar expressions ---- for it would be a long task to tell the full extent of love. Most especially then do I say that it is most befitting and right for those who have given themselves up to a life of love that they should make themselves known to all men as having become Christ's disciples, by making the crown of love their chief glory, and by bearing about with them their mutual affection as a sign and seal of their discipleship. And the reason for this I will specify in a few words. Supposing that any ordinary man were practising the art of working in brass or of weaving, would he not appear very evidently to have been a pupil of a brassworker or of a weaver? And what of the man who shows some experience in carpentry? Would he not tell you that the reason why he can succeed in the works of his art is that, while gaining his experience, he had a carpenter as his guide? On just the same grounds I believe that they who display in themselves fully developed the power of Divine love, will speedily make known to the world that they have been disciples of Love, or of Christ Who is filled to the uttermost with love. For He so loved the world as to lay down even His life for it, and to endure the fierceness of Jewish outrages: and He shall Himself testify to this in His words to the disciples: Greater love hath no man than this, that a man lay down his life for his friends. For seeing that God is love, according to the saying of John, He, being the Son of Love, i.e. of Him Who is by nature the only and true God, has Himself also been shown forth to us as love; not resting His claim to the title on elaboration of arguments and grandiloquence of boastful words, but by deeds and positive facts proving Himself to be the Fruit of His Father's Essence. For by no means will we suppose that the Essence which is exalted far above all others is capable of receiving additional good; nor yet will we admit that the possession of any good quality is for It an acquired attribute, as with us; nor again that it is what we term a merely accidental quality, such as may pertain to an ordinary person, similar for example to the knowledge of any science which a man may possess: for man is not in himself knowledge, but is rather a recipient of knowledge; whereas we affirm that the Divine Ineffable Nature is by special right in Itself the sum of all that is good, whatsoever we may believe this to be; and is, as it were, a fountain-head containing within itself every kind of virtue, and pouring it forth in an inexhaustible stream. Most reasonably, therefore, will He, Who is the Fruit of Love, Himself also be Love; and being Himself like to the Father Whose Son He is, He will be shown forth in our lives most chiefly by the token of love, ever engraving on the hearts of good men, as an evident characteristic of their close relationship to Himself, an ardent clinging to the grace of mutual affection. Besides, according to the saying of Paul, Christ is our peace: for in Him all things were united, the world below to the world above; and by His means we were reconciled to God the Father, though we had in old times deliberately wandered far away from Him in our evil courses; and we who had formerly been divided into two peoples, Gentiles and Israelites, were created in Him into one new man, for the middle wall of partition has been broken down, and the power of the enmity abolished, the Law being put to silence by the ordinances of the Gospel. If this be so, how could those who had no peace in their mutual relations be known as disciples of [Him Who is] peace? For what else would be involved in the severance of love than a stirring up of war, and an utter overthrow of peace, and an introduction of every kind of discord? For just as by an unbroken bond of love all the blessings of peace are safely secured to us, so in the same way by the interruption of our love the evil that arises from war finds a way to insidiously enter. And what follows thereupon? Insults arise, and strifes, and jealousies, and angers, and wraths, and whisperings, and back-bitings, and envyings, and every form of baseness.

Seeing therefore that every virtue is summed up and fulfilled in the form and habit of love, let no one among us think highly of himself for fastings, or prostrations on the ground, or any other ascetic practices, unless he be faithful to preserve in all fulness his love for his brethren. For else he is carried away very wide of the turning-post in the race, like the more unskilled of the charioteers; and wanders out of his course like a pilot who, with the ship's rudder in his hand, ignorantly misses the goal that lies directly in front of his course. Wherefore also, he who said in all boldness: If ye seek a proof of Christ that speakethin me, I mean of course the inspired Paul, gloried not simply in the fact of his hastening onwards, but in the fact of his moving in the right direction, onward towards the goal: for to glory boastfully in bodily labours, while falling short all the while of the more important and essential qualities, this surely is to fail in hastening onwards towards our goal. And he knew so well that love is as it were a corner-stone at the foundation of every virtue, that he most justly says, in eager contention on its behalf: And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing: if I speak with the tongues of men and of angels, but have not love, I am become sounding brass or a clanging cymbal. And so it appears that it is the special glory of love to be in us a figure and characteristic token of belonging to the Saviour Christ.

36 Simon Peter saith unto Him, Lord, whither goest Thou?

Peter again with his usual curiosity is anxious to learn more, and busies himself about the significance of Christ's words, not yet (as seems probable) comprehending the real meaning of what had been said, yet feeling with all the force of his fiery zeal that it was his duty to follow Christ. And in this matter most admirable is the behaviour of the disciples. For certainly no one would allow that it was only the chief disciple who was in ignorance while the others fully understood the matter, and that this was why he asked the question. I should rather say that they yielded to him, as chief among them, the privilege of speaking first, and of taking the initiative in courageous inquiry. For the speaking into the ears of their Master was no light and easy matter, even for those who were reputed to be somewhat. And the conduct of Peter is no less admirable, who is harassed by no fear of being thought sluggish in the comprehension of those matters of which he was ignorant, but zealously seeks for enlightenment, considering that the profit he will derive from gratifying his love of knowledge will be of more value than an unseasonable sense of shame: and so in this also he is a pattern to those that live after him. For we ought never, I think, to pass over the words of our teachers, even though they may not be so very distinct, merely for the sake of seeming to be shrewd people and very quick in intelligence; but rather to investigate the meaning and search it out wisely, in the teaching at first delivered to us for our profit. For the knowledge of what is useful is far nobler than a vain semblance of wisdom, and far better is it to learn a thing in reality than merely to seem to know all about it.

Jesus answered him, Whither I go, thou canst not follow Me now, but thou shall follow afterwards.

Well knowing that the grief caused to His disciples would be heavy and intolerable if He said plainly that He was about to enter into heaven and to leave them on earth bereaved of His presence, though He would ever be with them as God, He employs a style of speech wisely adapted to their present feelings, and gently refrains from giving full information of what was in His mind. And thus, seeing them in ignorance, He suffers them so to continue. For the wise are accustomed occasionally to overshadow with weightier words things that seem likely to cause pain. For although, in returning on His way to the heavens above, He was most especially presenting Himself to God the Father as the firstfruits of humanity, and although what was being done was to secure the advantage of all mankind: for He consecrated for us a new way of which the human race knew nothing before: nevertheless, to the holy disciples, in their earnest longing ever to be with Him, it seemed unendurable that they should be separated from Christ, although He was ever with them in the power and co-operation of the Spirit. Finding therefore the blessed Peter ignorant of the force of the words used, Christ leaves him, as well as the other disciples, in that condition, not at once explaining fully the exact import of what He had said, but waiting in His kindness until He should have finished the teaching that would be able to strengthen them to bear it. This indeed we shall perceive Him doing in the words that soon follow; for He says to them: It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you. He hastens however, as God, to promise the disciple who desires so to do, that he shall follow Him earnestly, and be with Him in all reality, with none to check his zeal; saying: Whither I go thou canst not follow Me now, but thou shalt follow afterwards. And the saying is pregnant with a twofold signification, one part of which is very evident and obvious, while the other is rather more indistinct and wrapped in mystery. For He means to say that Peter could not possibly follow Him now in His passage to the world above and in His return to heaven, yet that he would follow Him hereafter; namely, when the honour and glory for which the saints are ever hoping is conferred upon them by Christ, when they come to the city in the heavens to reign with Him for ever. But the words also contain another meaning, the nature of which I will explain. The disciples had not yet been clothed with the power from on high, neither had they received the strength that was to invigorate them and mould to courage their human dispositions, I mean the gift of the Holy Ghost; and so they were not able to wrestle with death and engage in a conflict with terrors so hard to face. And surely on another ground, since it was fitting for Christ alone, and reserved specially for Him to be able to shatter the power of death, it was unlikely that others should appear engaged in this work before Him. For to be freed from the fear of death could surely mean nothing else than to despise death as being powerless at all to harm us. Wherefore, in our view at least, even the blessed prophets used to dread the approach of death when it had not yet been rendered powerless by the Resurrection of Christ. And it was from a right understanding of this that Paul said that the Word, Who was from God the Father and in God, laid hold of the seed of Abraham, that through the death of His holy Flesh, He might bring death to nought, and might deliver all them who through fear of death were all their lifetime subject to bondage. For the saving Passion of Christ is the first means that ever brought release from death, and the Resurrection of Christ has become to the saints the beginning of their good courage in meeting it. As therefore our natural life had failed as yet to crush the power of death, and had not even destroyed the terror that it casts over our souls, the disciples were still somewhat feeble in the presence of dangers. Therefore the Lord graciously intimates that Peter should be crucified when the time had come, and thereby should follow the footsteps of His Master: and in the words: Whither I go, thou canst not follow Me now, but thou shalt follow afterwards, He obscurely implies that now his mind is not firmly enough prepared for so severe a trial. For if it is not the death of Peter to which Christ darkly alludes in these words, why is it that, although admittedly all the other holy apostles have before them the promise that they shall continually be with Christ and follow Him, at the time of the resurrection, when a spotless life is secured to them amid all the blessings for which they hope, nevertheless He here applies the force of His words individually to Peter alone? Nay, it is abundantly evident that in special reference to Peter He dimly shadows forth what will happen to him in after time. In illustration of this He has explained the matter more distinctly in another place, where He says: When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and others shall gird thee, and carry thee whither thou wouldest not. Now this He spake, adds the Evangelist, signifying by whatmanner of death he should glorify God. For even though suffering for Christ's sake is a thing delightful for the saints, yet the danger is not wished for by them: but still it must be endured when of necessity it is brought upon them. Therefore also He bids us pray that we fall not into temptation.

37 Peter saith unto Him, Lord, why cannot I follow Thee even now? I will lay down my life for Thee.

What is there, he means, that prevents or that can keep him back from following His Master, now that his deliberate aim is to die for Christ's sake, reckoning this as his proudest boast? For the utmost of all danger, and the extremest violence of the implacable enmity of persecutors, have no effect beyond the range of the flesh; for with the flesh alone has death to deal: and he that is ready and fully prepared even for this extreme, would not easily be hindered from his purpose, or give up his intense conviction as to the duty of following to the end. The zeal of Peter was most ardent, and the extent of his promise excessive; yet one might see that the power latent in him was not inconsiderable, or rather the issue of the events themselves would convince one of this. One point however must be considered. Our Saviour Christ, speaking now in one way and now in another of His ascension into heaven, says that Peter will not follow Him now, but will follow Him hereafter; as soon, namely, as his apostolate is fulfilled, and when the fit season has come to summon the bodies of the saints to the city above: whereas Peter himself protests that he is now ready even to risk his life, going as it were by a different way, and not coming by a direct course to the meaning of the words. And I think his language must imply this: failing as yet to attach to what has been spoken by Christ its exact signification, he believes that the Lord intends possibly to pass over to some of the wilder villages in Judaea, or even to visit foreign peoples, who will, after carefully listening, so violently dissent from the words which He will be likely to speak, that the daring plots of the Pharisees will seem feeble compared with the base designs of the other Jews, and the madness inherent in them will be shown to be of the very mildest type. For this reason he declares that he will suffer nothing to interfere with his following Christ: he does not absolutely promise to die, but says that if the need should arise he will not shrink from death. Now there is a passage exactly similar to this in the previous part of this book, and I will proceed to tell you where it occurs.

At one time Christ was sojourning among the Galilaeans to avoid the fury of the Jews, their ungovernable temper, and their unbridled insolence in speech; and great was the wonder excited in those quarters by His marvellous deeds. But when the brother of Mary and Martha had died, I mean of course Lazarus, He as God knew of it, and forthwith said to His disciples: Our friend Lazarus is fallen asleep, but I go that I may awake him out of sleep. Hereupon the disciples affectionately reply: The Jews were but now seeking to stone Thee; and goest Thou thither again? And when Christ is on the point of starting, and urgently tells them that He must certainly return to the country of the Jews, Thomas, who is called Didymus, said unto his fellow-disciples, Let us also go, that we may die with Him. I believe that Peter's object in speaking is pregnant with some similar idea. For he thinks, perhaps, as I said just now, that Jesus is on the eve of departing to preach somewhere else among people at whose hands He will be exposed to danger. Therefore he himself also, in his uncontrollable affection for Christ, declares that his zeal now to defend his Master will be invincible and irresistible, meaning that there is nothing left in the world that is strong enough to check his devotion, now that he has convinced himself that he must follow Christ, seeing that he is ready and willing even to die in his Master's cause.  

38 Jesus answereth, Wilt thou lay down thy life for Me? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied Me thrice.

Wonderful as the zeal of Peter in this matter may be, his promises are beyond his power to fulfil: Christ, however, with the gloom of the threatening tempest in His mind, knowing well how severe will be the temptation and how bitter the persecution, seems as it were to shake His head in sorrow; and then, unfolding to Himself the whole extent of His sufferings, as though it were present to His bodily eyes, beholding the surpassing fury of the Jews in their madness, and seeing clearly all that will come to pass in that hour, He exclaims as though to say: "Dost thou, O Peter, lay down thy life for Me, and sayest thou that thy fear in this matter is as nothing? and supposest thou that thou wilt be strong enough to overcome the trials that will encompass thee? Nay, thou knowest not the grievous weight of the coming temptation, for the suffering that lies before thee is beyond thy strength to endure: thy heart shall fail thee utterly, even though thou wouldst not have it so: thrice shalt thou deny Me, and that too in one single night." We must surmise that Jesus means to speak somewhat to this effect: yet herein again it is fitting that we should admire the kindness to mankind that appeared in Him: for having predicted that the strength of Peter's courage will not be commensurate with the tone of his zealous assertions, but will fail and flag so utterly as to yield at the mere alarm of a coming danger, He added not one single word of threatening; perhaps for this reason, that Peter had not spoken under any Divine impulse: at all events, for some reason or other He does not hold out any threat of chastisement against one who suffered from human infirmities. For He knew that the nature of man was as yet enfeebled, and unable to endure the threat of death. Death had not yet been deprived of its power through His resurrection, and was still boastfully vaunting against the mind of all men, still strong enough to crush, even by fear and that alone, the hardiest and bravest of heroes. For human nature, being unnaturally subjected to death, yields to death as to a conquering power, or rather used to yield at that time: but now that our Saviour has burst its bonds, the approach of death is delightful to those who love Christ, even though it come in bitterness and pain. For the everlasting life has arisen in its stead, destroying the power of corruption.

And let no one here again imagine that Peter's denial and failure were caused by the words of Christ. He is not speaking by way of imposing any obligation on the disciple, or drawing him on by constraint to the sufferings of which He speaks; but rather He means to predict to His disciple exactly what as God He knows will most surely and certainly come to pass.

But seeing that all that happened to the men of former times has been written for the admonition of those who live after them, let us now say somewhat necessary to our edification, drawing our conclusions from this passage. I do not think that we ought to make any rash vows before God, or to promise to perform what may sometimes be beyond our power, as though we could control human events. And I say this in regard to the charges to which we render ourselves liable in case of failure: especially I consider that hasty statements, such as "I will do this," or, "I will do that," as the case may be, are not far removed from arrogance. For in all cases where one may have deliberately determined to undertake any matter, wishing to carry it out successfully, one's duty is always to use those words of the very wise disciple: If the Lord will, and we live. For while I maintain that a zeal for good works must be inherent in the souls of the godly, as well as eager willingness to carry these virtuous resolves with all our might into effect, yet our duty is to pray for the successful means of gaining this end through the gracious blessing that is from above, and not to make rash promises as though success lay already in our own grasp. Thus we shall be able to keep unbroken our promises to God of all that is good, and we shall have "our feet clear" of blame, according to the saying of the Greek poet. And on other authority: Better is it not to vow to any, than to vow and not pay.

Chap. xiv. Let not your heart be troubled.

By saying that Peter's courage will fail him so utterly that he will deny his Master thrice, and will suffer so sad a downfall in one single night, He almost seems by the overwhelming weight of His words to arouse in the disciples the extremity of terror at the dangers before them. Whence it may very well have happened that the other disciples began at once to reason with one another, saying: "What can be the nature, the extent, or the exceeding heaviness of that dread of coming troubles, and of that temptation so irresistible as to attack the chief among us and overcome him, not once only, but many times by the same assault, and that within so brief a space of time? Surely, who among us will escape a yet worse plight, or how can any other among us withstand such an attack, when Peter wavers and yields as of necessity to the grievous weight of the trials that beset him? Vainly it seems have we endured toils for the sake of our duty in following Him: our efforts are ending only in the exhaustion of our vital powers, though they seemed to hold out to us a prospect of life with God." There is surely nothing improbable in supposing that the disciples were thus reasoning in their inmost thoughts: and since it was needful to restore again their drooping spirits, He introduces as it were the necessary antidote to the reasonings and fears that His words had aroused, and bids them arm themselves with a calm and untroubled spirit, saying to them: Let not your heart be troubled. Notice, however, in how guarded a manner He promises them the forgiveness of their coming feebleness of spirit. He does not say plainly: "I will forgive you even in spite of your weakness," or. "I will be present with you none the less, although you deny Me and forsake Me;" His object therein being, not to completely remove their fears of shame, or completely take away their suspicions of failure, lest He should seem to make out their error to be a light matter and teach them to regard as of no account the blame they would incur in their denial of Him. But in bidding them not be troubled, He placed them as it were on the borderland betwixt hope and fear: so that, if they fell into weakness and suffering in their human frailty, the hope of His clemency might help them to recovery; while the fear of stumbling might urge them to fall but seldom, since they had not yet been endowed with the power never to fail at all, not having as yet been clothed with the power from above, from on high, I mean the grace that comes through the Spirit. He bids them therefore not to be troubled, teaching them at once that it was fitting that those who were prepared for the conflict, and ready to enter on the struggles for the sake of the glory that is on high, should be altogether superior to feelings of cowardice: for an untroubled mind is a great help towards a courageous temper: at the same time, with somewhat obscure and not very distinct intimations, yet certainly, sowing the seed of a germinant hope of forgiveness, if ever it should really happen to them in their human weakness to fall away into cowardice. For a mind that is not yet stablished by the grace that comes from above is timid and easily upset, and very apt to be disturbed. For this reason also surely the very wise Paul prays for certain to whom he is writing, in the words: And the peace of Christ, which passeth all understanding, shall guard your hearts. For this is in reality to be untroubled in heart.

Ye believe in God, believe also in Me. 

He is making an able soldier out of one who but now was a coward, and while the disciples were smarting with the anxieties of fear He bids them take to themselves the terrible power of faith. For thus are we safe, and not otherwise, according surely to the song of the Psalmist: The Lord is my illumination and my saviour; whom shall I fear? The Lord is the shield of my life; of tvhom shall I be afraid? For if the all-powerful God fights for us and shields us, who could ever have power to harm us? And who will by any chance advance to such a height of power as to keep the elect in subjection to him, and to force them to submit to the evil designs of his perverse imagination? Or who could take by his spear and lead captive those that wear the panoply of God? Faith therefore is a weapon whose blade is stout and broad, that drives away all cowardice that may spring from expectation of coming suffering, and that renders the darts of evil-doers utterly void of effect and utterly profitless of success in their temptations. And this being the nature of faith, we must further notice another point: Christ bade them believe not in God alone, but also on Himself, not implying thereby that He is at all different from the One Who is in His nature God, I mean as regards identity of essence; but that to believe in God and to suppose that the province of faith must be wholly bound up in this one phrase, is rather a peculiar characteristic of the Jewish imagination, whereas the inclusion of the name of the Son within the compass of faith in God indicates the acceptance of an injunction of evangelic preaching. For those at least who are rightly minded must believe in God the Father, and not merely in the Son, but also in the fact of His Incarnation, and in the Holy Ghost. For the Persons of the Holy and Consubstantial Trinity are distinguished both by difference of names and by the peculiar qualities and special offices of each: for the Father is Father and not Son, the Son again is Son and not Father, and the Holy Ghost is the Spirit peculiar to the Godhead. And yet the Trinity is summed up into a common Unity of Essence, so that our Creed gives us not three Gods, but one God. Still, I maintain that we must preserve accurately the definitions of our faith, not content with saying "We believe in God," but fully explaining our confession, and attaching to each Person the same measure of glory. For in our minds there should be no difference as to the intensity of our faith: our faith in the Father is not to be greater than our faith in the Son, or even than our faith in the Holy Ghost. But one and the same is the extent and the manner of our confession, uttered in regard to each of the three Persons with the same measure of faith; in such a way that herein again the Holy Trinity may appear in Unity of nature, so that the glory that encircles It may be seen in unchallenged perfection, and our souls may display our faith in the Father and in the Son, even in His Incarnation, and in the Holy Ghost. And I believe no man, if he were wise, would make any distinction between the Word of God and the Temple formed from the virgin, at least as regards the question of sonship; for there is One Lord, Jesus Christ, according to the saying of Paul. But let him who would sever into two sons Him Who is One and One alone, know surely that he is denying the faith. The inspired Paul, for instance, in working out very excellently and accurately the doctrine on this point, would have us confess our belief not simply in Christ as the Only-begotten, but also in Him as made like unto us, that is, made man, and as having both died and risen again from the dead. For what does he say? The word is nigh thee, in thy mouth, and in thy heart: that is, the word of faith, which we preach: that if thou shalt say with thy mouth, Jesus is Lord, and shalt believe in thy heart that God raised Him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. Now if we believe on the Son as having risen again, who was He that died so that He might rise again? But it is evident that He is reckoned to have died according to the flesh. For His own body was imprisoned in the bonds of death, and restored to life again: for it was a body that shared in our natural life, though containing in itself in full perfection that peculiar indwelling power so mysteriously united to it, namely an energy capable of bestowing life. Whensoever therefore any one shall sever these two natures, and in separating the flesh from Him Who corporeally dwelt therein shall dare to speak of two sons, let him know that he is believing on the flesh alone. For the Divine Scriptures teach us to believe on Him Who was crucified and died and rose again from the dead, as being no other than the Word of God Himself; not so much in regard to identity of essence, for the body of Christ is body and not Word, though it be the body of the Word; but rather in respect of veritable sonship. And if any one were to think that herein we are not speaking with all possible accuracy, he would have to come forward and show us the Word Who is from God dead as regards His Divine nature, a thing which it is impossible or rather impious even to conceive.

2, 3 In My Father s house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you, I come again, and will receive you with Myself; that where I am, there ye may be also.

Having forcibly enjoined upon them that they ought not to be troubled, and having bidden them rather believe both in God the Father and in Himself, He now tells them plainly as an encouragement to them to shake off their feebleness of mind, that they shall not be excluded from the holy courts, but shall be made to dwell in the mansions above, living their eternal life in the Church of the Firstborn, in the enjoyment of bliss unending. He says moreover that in His Father's house are many mansions, teaching them thereby that heaven is wide enough for all, and that the world He has created needs no enlargement at all to make it capable of containing those who love Him. And it seems likely that in speaking of the many mansions He wishes also to indicate the different grades of honour, implying that each one who desires to live a life of virtue will receive as it were his own peculiar place, and the glory that is suitable to his own individual acts. Therefore if the mansions in God the Father's home had not been many in number, He would have said that He was going on before them, namely to prepare beforehand the habitations of the saints: but knowing that there are many such, already fully prepared and awaiting the arrival of those who love God, He says that He will depart not for this purpose, but for the sake of securing the way to the mansions above, to prepare a passage of safety for you, and to smooth the path that was impassable in old time. For heaven was then utterly inaccessible to mortal man, and no flesh as yet had ever trodden that pure and all-holy realm of the angels; but Christ was the first Who consecrated for us the means of access to Himself, and granted to flesh a way of entrance into heaven; presenting Himself as an offering to God the Father, as it were the firstfruits of them that are asleep and are lying in the tomb, and the first of mankind that ever appeared in heaven. Therefore also it was that the angels in heaven, knowing nothing of the august and stupendous mystery of the Incarnation, were astonished in wonder at His coming, and exclaim almost in perplexity at the strange and unusual event: Who is this that cometh from Edom? that is, from the earth. But the Spirit did not leave the host above uninstructed in the marvellous wisdom of God the Father, but bade them rather open the heavenly gates in honour to the King and Master of all, proclaiming: Lift up the gates, O ye princes, and be ye lift up, ye everlasting doors, and the King of Glory shall come in. Therefore our Lord Jesus the Christ consecrated for us a new and living way, as Paul says; not having entered into a holy place made with hands, but into heaven itself, now to appear before the face of God for us. For it is not that He may present Himself before the presence of God the Father that Christ has ascended up on high: for He ever was and is and will be continually in the Father, in the sight of Him Who begat Him, for He it is in Whom the Father ever takes delight: but now He Who of old was the Word with no part or lot in human nature, has ascended in human form that He may appear in heaven in a strange and unwonted manner. And this He has done on our account and for our sakes, in order that He, though found as a man, may still in His absolute power as Son, while yet in human form, obey the command: Sit Thou on My right hand, and so may transfer the glory of adoption through Himself to all the race. For in that He has appeared in human form He is still one of us as He sits at the right hand of God the Father, even though He is far above all creation; and He is also Consubstantial with His Father, in that He has come forth from Him as truly God of God and Light of Light. He has presented Himself therefore as Man to the Father on our behalf, that so He may restore us, who had been removed from the Father's presence by the ancient transgression, again as it were to behold the Father's face. He sits there in His position as Son, that so also we through Him may be called sons and children of God. For this reason also Paul, who insists that he has Christ speaking by his voice, teaches us to regard the events that happened in the life of Christ alone as common to the whole race; saying that God raised us up with Him, and made us to sit with Him in the heavenly places, in Christ. For to Christ, as by nature Son, it belongs as a special prerogative to sit at the Father's side, and the glory of this dignity we can ascribe rightly and truly to Him, and Him alone. But the fact that Christ Who sits there is in all points like unto us, in that He has appeared as Man, while we believe Him to be God of God, seems to confer on us also the privilege of this dignity. For even if we shall not sit at the side of the Father Himself,----for how could the servant ever ascend to equal honour with the master?----yet nevertheless Christ promised the holy disciples that they should sit on thrones. For He says: When the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

"I shall not then," He says, "depart to prepare mansions for you, for many there are already, and to make new habitations for creation is needless; but I go to make ready a place for you on account of the sin that has mastery over you, that so those who are on the earth may be able to be mingled with the holy angels; for else the saintly multitude of those above would never have mingled with those who had been so denied. But now, when I shall have accomplished this work, and united the world below to the world above, and given you a path of access to the city on high, I will return again at the time of the regeneration, and receive youwith Myself; that where I am, there ye may be also." And this is also in the mind of Paul, when he thus writes in his own letter: For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in no wise precede them that are fallen asleep. For the Lord Himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

4 And whither I go ye know, and the way ye know.

"I Myself," He seems to say, "am going on before to make ready for you the path of entrance into the heavens: but if you wish, and if it is the delight of your heart, to rest within those mansions, and if you have devoted all your endeavours to reach the city above and to dwell in the company of the holy spirits, then ye know the way, which is Myself; for assuredly through Me. and none other, will you gain that blessing so marvellous. No other will ever open the heavens to you, or ever smooth for you the ground that none on earth could hitherto ever tread or ever know, except Myself alone." And the saying is true. Therefore surely it was that the prophet Jeremiah, speaking by the Spirit, bade us ever seek this way most diligently, saying: Stand ye in the ways, and ask for the everlasting paths of the Lord, and see what is the good way, and walk therein; and ye shall find sanctification to your souls. For the ways and paths of the Lord are, according to the prophet, the saving precepts of the holy prophets; but if any one devote his mind to them, he will find the Good Way, that is, Christ, through Whom cometh the perfect sanctification to our souls: for we are justified by faith, and are made partakers of the Divine nature by sharing in the gift of the Holy Spirit. Nay, more, Isaiah himself, that prophet of mighty-sounding voice, thus heralded forth to us the coming of Christ, saying: There shall be in that time an undefiled way, and it shall be called a holy way; where by the phrase "in that time" he clearly means to speak of the time of the Incarnation of the Only-begotten: for He has made Himself for us an Undefiled and Holy Way, along which whosoever shall travel will at the appointed season behold the fair brightness of the city of the saints, and the Jerusalem which is free. And again, the inspired Psalmist himself says to us, addressing himself as to God the Father: Teach me, O Lord, in Thy way: for he is desirous to be instructed in the laws that are given by Christ, as one who is not unaware that he will travel onward even to the city above, if led by the Evangelic teaching, journeying straight towards every blessing. And it would not be difficult to bring forward also many other testimonies out of the prophets, from which we might know assuredly that Jesus was called by them the holy "Way"; but I consider that there is no necessity for laying excessive stress on arguments whose effective use is so self-evident. "Ye know therefore," He says, "the way by which you yourselves also may pass to the mansions above;" signifying thereby just this, and nothing else: "There are indeed resting-places in God the Father's home, many and glorious; and I am going on before you to prepare for you a means of access whereby you may in all boldness enter the regions yonder. But be well assured that no man would ever be able to reach those courts save through Me, and Me alone." If therefore any one fall away from the love of Christ, or (giving way to profane babblings and to impure and unnatural suggestions on the part of men whose hearts are set on false slanders) venture to degrade to the condition of slavery His nature so ineffable and incomprehensible, numbering among those born in the world Him Who is the Word begotten of the Father's essence in perfect freedom, or having any like base thoughts; let that man be well assured that he has lost the track of the journey to heaven above, and that he has been "deceived as to the waggon-wheels of his own farm," according to the saying of some one, and will most certainly undergo the penalties that are merited by those who cling to the world below. Therefore also the most wise Paul says of those who in madness have refused to order their lives in the manner of Christ, rushing back to the shadows of the law, that they have been alienated from Christ, and have fallen from grace in their desire to be justified by the law. For even as he who strays from the direct and beaten path will certainly be exposed to the disastrous consequences of his wandering, just so methinks and in the same degree will they who have rejected the righteousness that is in Christ, and have set at nought the teaching of the Evangelic dispensation, never see the city above, and never dwell with the saints. For Christ alone is the Way that can bring them thither.  

5, 6 Thomas saith unto Him, We know not whither Thou goest, and how know we the way? Jesus saith unto him, I am the Way, and the Truth, and the Life: no one cometh unto the Father, but by Me.

Christ willed not as yet to tell His disciples in so many words that He was going away to the world above and returning to His Father, although in dark hints and through many impressive sayings He had been referring to the event. But one of His disciples, that one being Thomas, now questions Him directly, and by introducing at the same time a sort of argument, all but forces Him in spite of Himself to tell them plainly both whither it is that He is going, and where the path of His journey lies. For we know not, said he, whither Thou goest: so then, how could we know the way? Christ in His reply evades the excessive curiosity of His disciple, for He does not give the desired answer at all, but treasuring up the question in His all-knowing mind, and rather reserving it for a more convenient moment, He in His kindness unfolds a truth which it was essential for them to learn. He says, therefore: I am the Way, I the Truth, I the Life. Now as to the truth of the Lord's saying in these words concerning Himself, no reasonable person can ever have felt the slightest shadow of doubt; yet I conceive it is needful to examine the question attentively. For how comes it that, whereas in the inspired Scriptures He is spoken of as Light, and Wisdom, and Power, and by many other names, He selects a few only as being of very especial significance for the present occasion, calling Himself the Way, and the Truth, and the Life? For the real force of the words is deep and not easily discernible, as it seems to me; yet still we must not shrink from attempting to discover it. I shall say exactly what occurs to my own mind, commending to those who are wont to speculate more keenly the task of thinking out a higher meaning.  

There are then three means whereby we shall reach the Divine courts that are above and enter the Church of the firstborn; namely, by practice in virtue of every kind, by faith in rightness of doctrine, and by hope of life to come. Is there any one else than our Lord Jesus the Christ, who could ever be a leader, a helper, or a means for granting us success in such matters as these? Surely not: do not think it. For He Himself has taught us things that are beyond the Law; He has pointed out to us the way that any one might safely take as leading to a virtue mighty in operation, and to a zealous and unhindered performance of those acts that are after the pattern of Christ. And so He Himself is the Truth, He is the Way; that is, the true boundary of faith, and the exact rule and standard of an unerring conception concerning God. For by a true belief in the Son, namely as begotten of the very essence of God the Father, and as bearing the title of Son in its fullest and truest meaning, and not even in any sense a made or created being, we shall then clothe ourselves in the confidence of a true faith. For he who has received the Son as a Son, has fully confessed a belief also in Him of Whose essence the Son is, and knows and will straightway accept God as the Father. Therefore He is the Truth, He is the Life; for none other will restore to us the life which is within our hopes, namely, that life which is in incorruption, and blessedness, and sanctification: for He it is that raises us up, and will bring us back again from the death we died under the ancient curse, to the state in which we were at the beginning. In Him therefore and through Him, all that is best and all that is precious has already appeared, and will appear for us. And notice again that the meaning connected with these words is very suitable to the idea involved in the previous verses. For while the disciple was still in doubt, and saying: How know we the way? He shewed him briefly that since they knew Himself to be the motive cause, the leader, and the prince of the blessings that would bring them to the world above, they would have no further need of knowing the way.

But since He has added hereunto the words: No one cometh unto the Father but by Me, let us give some attention to this point in what we are about to say; first examining the question how one could go to the Father. We approach Him in two ways: either by becoming holy, as far as is possible for humanity, we thus are led to cleave to a holy God, for it is written: Ye shall be holy, for I am holy; or else we arrive, through faith and contemplation, at that knowledge of the Father which is as it were in a mirror darkly, as it is written. But no man would ever be holy and make progress in a life according to the rule of virtue, unless Christ were the guide of his footsteps in everything: and none would ever be united to God the Father save through the mediation of Christ. For He is Mediator between God and men, through Himself and in Himself uniting humanity to God. For since He is born of the essence of God the Father, in that He is the Word, the Effulgence, and the very Image, He is one with the Father, being wholly in the Father, and having the Father in Himself; while in that He has become a man like unto us, He is united to all on the earth in everything except in our sin: and so He has become a sort of border-ground, containing in Himself all that concurs to unity and friendship.

No man therefore will come to the Father, that is, will appear as a partaker of the Divine nature, save through Christ alone. For if He had not become a Mediator by taking human form, our condition could never have advanced to such a height of blessedness; but now, if any one approach the Father in a spirit of faith and reverent knowledge, he will do so, by the help of our Saviour Christ Himself. For even as I said just now, so I will say again, the course of the argument being in no wise different. By accepting the Son truly as Son a man will arrive also at the knowledge of God the Father: for one could not be looked upon as a son, except the father who begat him were fully acknowledged at the same time. The knowledge of the Father is thus necessarily concurrent with belief in the Son, and knowledge of the Son with belief in the Father. And so the Lord says most truly: No man cometh unto the Father but by Me. For the Son is in nature and essence an Image of God the Father, and not (as some have thought) a Being moulded merely into His likeness by attributes specially bestowed, Himself being by nature something essentially different, and being so esteemed.

7 If ye had known Me, ye would have known My Father also.

Some may perchance say and think that the Son is here speaking of His own accord, and at His own suggestion. But it is not so. For He never uttered anything in an uncalled-for, or merely casual way; though He does occasionally repeat Himself in a most instructive manner, especially because of the utter inability of some to follow His teaching. But in the present instance His words are most profitable to us in connection with what He had said just before. For when Thomas questioned Him, asking: "Whither wilt Thou depart; or how can we know the way, if we know not whither Thou wilt go? " He thereupon answered him most effectively in the words: I am the Way, and the Life, and the Truth; and again: No man cometh unto the Father but by Me; thereby shewing that if any one willed to know the way which would lead to eternal life, he would strive with all diligence to know Christ. But since it was likely that some, who had been trained in Jewish rather than in Evangelic doctrine, might suppose that a confession of faith in and a knowledge of One Person only out of all was sufficient for a right belief, and that it was needless to learn the doctrine concerning the Holy and Consubstantial Trinity; Christ seems to absolutely exclude those who hold this opinion from a true knowledge concerning God, unless they would also accept Himself. For it is through the Son that we must draw near to God the Father. For in a manner analogous to our acceptance of the Offspring, we shall arrive at our belief in the Parent also. For it is utterly impossible to doubt that a belief in the sonship of Son, as begotten of the essence of the Father, will certainly lead to a knowledge of the Father.

According then to the simpler and more obvious interpretation, He must be supposed to have spoken with this meaning: but if any one believes that He is employing subtle ideas so as to penetrate to the very root of the whole matter, he will find once more that the Son is teaching truth. The Divine Nature, indeed, is utterly incomprehensible by any human intellect; and to claim for oneself to have fully discovered Who and What in very essence the Creator of the universe is, would involve a display of absolute folly. Still, it is not impossible for us, though in a shadowy and uncertain manner, to obtain some kind of knowledge by holding up as a mirror to our mind's eye the catalogue of Divine attributes which are inherent by nature in the Son. For from a knowledge of what Christ is in Himself, and of the works He has wrought when He became Incarnate as well as before His Incarnation, one might afterwards ascend by analogous reasoning to a contemplation of the Father Who begat Him. Behold, I pray thee, the glory and the power that were His: gaze on His authority, that extended without hindrance over all. Tell me, is there anything conceivable or inconceivable that He does not appear to have achieved with perfect success at His own free will, both before and since His Incarnation? Nay, more, He Who shewed Himself to us so mighty by the evidence of His works, says expressly: I and the Father are One, and: He that hath seen Me hath seen the Father. We must therefore, in reliance on what we have just quoted, pass onward from the Likeness to the Archetype, and from the Very Image to the full realisation of Him Whom the Very Image represents. We do not say, as some of the heterodox would have us say, that the Son is fashioned after the Father's likeness by means of certain attributes bestowed upon Him from without; nor even would we admit, as some in error suppose, that He is styled the Image of God the Father as possessing His glory, His power, and His wisdom, although being Himself really of a different nature: these are the foolish babblings of the heretics, sheer nonsense delicately veiled, or rather absolute impiety, designed according to their unholy and ungodly object to overthrow and destroy the doctrine of the Son's Consubstantiality with the Father. But Christ is a Son in very truth, begotten ineffably and incomprehensibly of the essence of God the Father, and as such is the Very Image and Likeness and Effulgence of Him, bearing innate within Himself the proper characteristics of His Father's essence, and possessing in all their beauty the attributes that are naturally the Father's. For we will not imitate the heretics in their extravagant madness, and degrade our own minds to such a depth of foolishness as to say that Christ in any respect differs from a Being Who is in very nature God, or to deny that He is begotten of the essence of God the Father, and so refuse to attribute to Him the glory of God; neither would we allow that any nature which was created and brought into existence out of nothing could ever, without undergoing change, be endowed with the Divine power and wisdom, or ever be such as the Divine and ineffable nature of God the Father may be imagined to be. For else, what distinction could any longer exist between the Creator and the creature; or what could intervene or sever, that is to say, between the thing made and Him Who made it, in regard to identity and essence? For if a creature possesses glory and power and wisdom exactly to the same degree as God the Father, I should be utterly unable to say, and I conceive the heretics would be in the same perplexity, wherein God's superiority can possibly consist, or how He can be greater than we or than His creature. Therefore we maintain that the Son is in no wise fashioned so as to resemble the Father by the addition of attributes from without, nor is He like a representation in a picture, adorned by us with merely ideal colours which gloss over and falsely indicate the royal dignity; but He is truly the Very Image and Likeness of His Father, displaying to us the Father's nature in clearest light by the graces that are His own by nature. And this is why Christ pronounces it impossible for any to have fully known the Father without first knowing Himself, that is, the Son.

And from henceforth ye know Him, and have seen Him.

Wonderful, it seems to me, is the gracious intention and the unspeakably profound purpose that underlies this saying also. For after having just said: If ye had known Me, ye would have known My Father also, and seeming thus to reproach His disciples for their ignorance of truths so essential, He immediately passes on to comfort them with the assurance: From henceforth ye know Him and have seen Him. For since they were destined to become rulers of the Churches throughout the world, in obedience to the Saviour's commission: Go ye and make disciples of all nations, for this reason above all others, as I think, He first utters a most useful truth of universal reference to all time, that whosoever knoweth the Son will most assuredly also know God the Father of Whom the Son is begotten; and then in His kindness He goes on to testify that His disciples possess this knowledge: not speaking at all by way of compliment, for He could never utter aught but truth, but inasmuch as they really knew Him and had most fully acknowledged Him. For that they knew and had believed that the Lord was really Son of God can by no means be a matter of doubt to right-minded persons. For how came it that Nathaniel the Israelite, when he heard Christ say: Before that Philip called thee, when thou wast under the fig-tree, I saw thee, immediately put forth his full confession of faith, saying: Rabbi, Thou art the Son of God,Thou art the King of Israel? Moreover, when the sea was marvellously and supernaturally calmed, how was it that those who were in the ship worshipped Him, saying: Truly Thou art the Son of God? Will any one maintain that this saying was uttered by men who did not know that He was God and begotten of God the Father? Surely such an one would give a most convincing proof of his want of intelligence. When, in the district of Caesarea Philippi, they were asked by Christ Himself: Who do men say that I the Son of Man am? did not they first of all give the opinions of others? Some, they say, think Thou art Elijah, and others Jeremiah, or one of the prophets. But Who they themselves said that He was, they shrank not from telling Him plainly, all speaking by the mouth of their chief, and that was Peter, affirming positively: Thou art the Christ, the Son of the Living God. Yet when Christ says: If ye had known Me, ye would have known My Father also, do not suppose that the saying is uttered entirely for the sake of the disciples: it is rather a general declaration laid down for all, the holy disciples being taken as representatives of all mankind.

Notice carefully then how clearly we shall find that they have not been ignorant that He is God and the Son of God; but when He spoke of Himself as "the Way" of God, then they did not understand what seemed to be spoken enigmatically: and this will comprise the full extent of any charge of ignorance that can be brought against them. For this reason surely, having briefly refuted the idea of their inability to understand what was told them indirectly, and then grounded on this a declaration affecting all men, teaching plainly that whosoever knows not the Son will also lose his knowledge of the Father; He then most justly testifies to the disciples' knowledge of Him, inasmuch as they had already made open confession of their faith: and this He does in the words: From henceforth ye know Him and have seen Him. And He uses the word "henceforth," not with reference to that hour or that day on which He was uttering His teaching on these matters: but He uses the word in order to contrast with the days of the old and first dispensation the new and recently-arisen season of His own presence, whereby the knowledge of the Father as seen through the Son has been made clearer for all men throughout the world. Therefore also in the Book of Psalms, as speaking to God the Father, He says: The knowledge of Thee has been greatly magnified by Me. For having seen the Son excelling in deeds incredibly marvellous, and with God-befitting authority easily accomplishing His own good pleasure, we have been led on thereby to accept in reverent admiration the knowledge of the Father, believing it to be no other than the knowledge of the Son Who came forth from Him. From henceforth, therefore, ye know Him and have seen Him. For through the Son we have been led, as I said just now, to know Who the Father is, and not only have we known, but we have also beheld or seen. For knowledge indicates that mental contemplation at which one may very well arrive concerning the Divine and ineffable nature that is above all, and through all, and in all. But to have seen the Truth signifies the fulfilment of our knowledge by the vision of the miraculous works. For we have not simply known the bare fact that the Father is in His nature Life; nor have we had within ourselves the knowledge of the matter ideally and theoretically only: we have seen the truth carried out by the Son, in giving life to the dead, and restoring to existence those who had seen corruption. We have not simply known the fact that the God and Father of all is in His nature Life, and has the whole creation in subjection beneath His feet; and that He rules in sovereign authority over all things made by Him, so that, as it is written: All His works shake and tremble at Him, we have seen evidence of the truth in the action of the Son, when, in rebuking the sea and the winds, He said with all authority, Peace, be still.  

Since therefore He was intending to say that "you have not only known, but have even seen the Father," He considered it essential to prefix the word " henceforth;" and why so? The reason was this: the law of Moses declared to the children of Israel, The Lord thy God is one Lord, and never offered the doctrine concerning the Son to the men of old time; it was content with driving them away from the worship of many gods and calling them to adore One, and One only: but our Lord Jesus the Christ by His Incarnation made known to us the Father through Himself by many signs and mighty works, and has shown that the nature of the Godhead which we believe to be contained in the Holy Trinity is in truth One. And so He does well to say " henceforth," on account of the imperfection of knowledge possessed by those who walk after the law, and order their lives in that system. And we must note well that in saying that He Himself and not the Father has been seen, He in no way denies the real and individual existence of the God and Father from Whom He is; nor does He even say that He Himself is the Father, inasmuch as He claims to have come to represent the Father's Person. But since He is Consubstantial with the Father, He says that His Father is seen in His Person; just as if an ordinary man's son, wishing to indicate plainly the nature of his father, were to point to himself and say to any chance inquirer in the matter: "In me thou hast seen my father." Here again, however, the Godhead will entirely transcend the power of the example to illustrate.

8 Philip saith unto Him, Lord, shew us the Father, and it sufficeth us.

Philip is anxious to learn, but not very keen in that understanding which is adapted to Divine vision; for else he would never have supposed it possible with bodily eyes to behold in its fulness the Divine nature in spite of the plain declaration of God: No man shall see My Face and live. For even if God in days of old appeared to the saints, as the inspired Scripture tells us, yet no one I think would suppose that the Divine nature was ever made manifest in its full perfection, but rather that it moulded itself into that peculiar fashion of outward appearance which was more specially suitable for each occasion. For example, the Prophets have seen Him in different manners, and their description of God varies greatly. For Isaiah beheld Him in one way, and Ezekiel again in a manner not resembling the wonder recorded in Isaiah. Philip therefore ought to have understood that it was absolutely impossible that he could see the Divine Essence in the flesh and yet in no fleshly form; especially as it was far from wise, with the Likeness and Very Exact Image of God the Father present before his eyes, to seek to penetrate onward to the presence of the Archetype, as though it were not then visible before him and manifested in the most fitting manner. For surely the contemplation of Christ is most fully sufficient as a representation of the Essence of God the Father, unfolding most beautifully and most exactly the marvellous grace of the Kingly Essence from which He was begotten. For the tree is known by its fruit, according to the saying of the Saviour Himself. Seeing therefore that to one who is really thoughtful the contemplation of the Son suffices to represent to us in perfect fulness the nature of Himself and of His Father, we may in all probability reckon the saying of the disciple as out of place; but still it will be found meet to be reckoned within the number of things that deserve the highest praise. For I think we must admire him, and that more than moderately, for saying: Shew us the Father, and it sufficeth us. For it is as though he had said: "We should acknowledge that we were in the enjoyment of every pleasure, and there would be nothing for us to seek to fill our cup of happiness, if we ourselves also were deemed worthy of the longed-for sight of God the Father." But a man who preferred to every blessing, and to everything that could be imagined to contribute to his pleasure, the sight of God the Father, would surely be acknowledged to be worthy of all admiration. In this sense we shall understand the meaning in this passage, as I think, according to the obvious and simpler view taken by most men. But if it is needful to glance at a more elaborated sense, and perhaps to speak of some of the hidden meanings, we may suppose that Philip both spoke and also thought something on this wise. The leaders of the Jews, and besides them the scribes also and Pharisees, were stung to the quick by the Saviour's wondrous works, and pierced as by stones cast into their heart by His immeasurable proofs of Divine power; they were bursting with jealousy and knew that they were utterly powerless either to perform such wonders themselves or to prevent Him from working them. And so they cavilled at His miraculous acts, seeking to make light of His glory by deceitful words; and running up and down the whole territory of Judaea and Jerusalem itself, they spread reports, at one time that He wrought His signs in the power of Beelzebub; at another time, in the fury of their uncontrollable madness, that He had a devil and knew not what He said. For they kept rebuking the multitudes, saying: He hath a devil, and is mad: why hear ye Him? Moreover [there was another plan of theirs] devised in an insufferable manner to ruin His good reputation; and what this was, I feel it my duty to explain. For they tried to persuade the people, as we showed just now, not to attend to our Saviour's discourses, but to desert His teaching as contrary to the law; hastening to avoid Him as much as possible, and to adhere more firmly to the precepts given as from God by Moses. And on what grounds did they urge this? They said that the great Moses led forth the people of old to meet with God, as it is written, and presented them at the Mount Sinai, showing to them God in the mountain, and preparing them to hear His words, and assuring them most fully and clearly that God was uttering the laws: whereas Christ gave no such proofs of His authority, and did nothing at all of the like. And that this comparison was currently accepted among them thou wilt learn from hence. For thou wilt behold them saying to the man born blind whom the Saviour healed by ineffable power: Thou art His disciple, but we are disciples of Moses. For we know that God hath spoken unto Moses; but as for this Man, we know not whence He is. Those therefore who were arguing with Jewish pleas considered that their argument on this head was difficult to meet and impossible for most men to refute; and, as is probable, they did thereby confound and ensnare many. Bearing this in mind, and thinking that all the gainsaying of the Jews would be stopped if Christ Himself also would show the Father to those who believe on Him, Philip addresses Him in the words: Lord, show us the Father, and it sufficeth us. For conceive him to imply this much: "All things, O Master, that are conducive to faith are effected by Thy authority, and by wonders innumerable one might rebuke the immoderate extravagance of the Jewish gibings. But nothing whatever will fail us, if Thou Thyself wilt show forth to us God the Father; for this will be sufficient for Thy disciples, so as to enable them in the future very successfully to arm themselves in defence with the very arguments of those who put forth the former objections." By applying some such view as this to the passage before us, we shall I think succeed in arriving at the argument suitable to the occasion. For Philip himself invites our attention to this view of ths case, by saying, "It sufficeth us to see God the Father," as though this and this alone were wanting to those who have believed. And the Saviour Himself also may seem to suggest the same idea, by saying in what follows: The words that I say unto you, I speak not from Myself: but the Father abiding in Me, He doeth the works. But the sense we should attribute to this saying will be explained not in the present but in the more suitable and neighbouring passage.  

9 Jesus saith unto him, Have I been so long time with you, and dost thou not know Me, Philip? He that hath seen Me hath seen the Father.

In an unexpected way He convicts the disciple of ignorance. For the less easily discernible portions of the meanings implied, in the apprehension of which our mental faculties are necessarily put to a more subtle test, will certainly, although possibly not in any short period yet still in a longer extension of time, be grasped by those who are desirous to learn, and will explain themselves most clearly; and those whose minds are not hardened and whose knowledge is unobstructed, may at once be expected to perceive such meanings and accept them with perfect ease. "What is it therefore," He seems to say," that hinders you, O Philip, from arriving at perfection of knowledge of Myself? Tell Me. For although so long a time has elapsed since I have been with you as to suffice for a perfect knowledge of all that it was needful for thee to learn, nevertheless thou art still in doubt, or rather art convicted of absolute ignorance, as to Who I am by nature, and whence I come; and yet thou findest Me to be the Creator of all that is more especially admired in thy sight. How was it that thou didst not know that he who hath seen Me hath seen the Father? Thou supposest that the Jews of old saw the Divine Nature on Mount Sinai, and heard it speaking in delivering the laws that govern men's conduct; but not yet hast thou realised that through Me and in Me thou hast seen the Father. For he that hath seen Me hath seen the Father." And to show my hearers that it is no corporeal contemplation that Christ here indicates, needs I think not many words. For no thoughtful person would ever maintain that the Divine Nature can be made an object of corporeal vision; nay, no one could endure to behold with the eyes of the body that which is now apprehended dimly as in a mirror: for we see darkly, and I believe that even the man who boasts of the very highest knowledge has but a faint idea concerning God.

But this also we must say to the enemies of the truth, who are profuse in their railings against us, or rather against the very essence of the Only-begotten. For if it is untrue that the Son is of the very essence of God the Father, so as to be by generation That which He is, namely in His nature and in very truth God; and if He is made illustrious by the mere addition to Himself of features that were not originally His own, so that He shines as it were by reflected light from glories bestowed upon Him, and not by His own natural lustre, while appearing all the while as a true Likeness of the Father and an unchanging Image of God; then surely in the first place He could not be in His nature a Son, or even in any true sense an Offspring, but He must be either a created object like unto ourselves, or some other being standing in a similar relation: and this much being admitted and accepted as true, we shall then, it seems, have established this consequence also, that the Father could never be really and naturally a Father, but only so in will and in semblance, just as He is reckoned a Father of us also. And what will be the natural sequence of this? We shall still necessarily have to acknowledge a Trinity: only no longer do we express any belief whatever in the Holy Trinity, but rather in three utterly distinct Persons, each having nothing essentially in common with any other, each one of those named receding as it were into the special peculiarity of His own nature, each totally separate from the other. For the weightiness of the subject forces us to speak even more firmly still on the point. And if we allow that this is true, and confess that it follows as we have said, and admit that the Son is utterly different from the essence of God the Father, surely then Christ will be speaking falsely in the words: He that hath seen Me hath seen the Father. For since the Father is from the beginning in His nature God, how could the Son, although not being (according to the view of these heretics) in His nature God, shew forth the Father in Himself? For how shall we behold the Uncreated in the created? And in one who once was not (according to their theory), how could any man possibly behold Him Who was from all eternity? For let not any of these blasphemers tell me, in his sophistical declamations against the power of truth, that because Christ is endued with the glory of God and His power and wisdom and good and omnipotence, so that He can bring into being things that never before existed, therefore He is also an Image of Him: but first let such an one prove whether Christ does not display Himself as in His nature God, and that so irrefutably that there is nothing which impairs the universal and absolute resemblance of the Image to the Archetype. And if he hesitates in perplexity and is unwilling to prove this, we will in the next place ask him to tell us what explanation will allow of one who (according to their accursed notions) is not in His nature God, being enabled to fulfil the works that belong to the Godhead: for this is what they mean by saying that He bears the Image of the Father. For if the Son, without possessing as His own a power sufficient for the purpose, borrows the power from the Father, and is by Him supplied with wisdom and might, so as to be able to perform actions which we shall allow to be beyond the power of any nature save that of the Father alone; then in so doing He will be falsely representing the Image and the Likeness. And if we refuse to admit that He (being of the nature we have just been describing) is guilty of falsehood, and accept the truth of His words, we shall then find ourselves convicted of wronging the glory of God the Father in a manner that I will now explain. We are constrained to admit one of two things: either He falsely represents the Image of God the Father, in that He possesses not in Himself the might sufficing for His acts, but is supplied therewith from another, whereas it is not so with the Archetype; or else, if it is true as He says that in Him the Father is seen by us, and that there is really nothing whatever that disfigures or obscures or perverts His perfect similarity, it is absolutely necessary, willingly or unwillingly, to admit that the Father Himself holds His power as something received from another. For in this way He willed to display to us Himself in the Image of His own nature and of His glory.

"Is it possible then," one might go on to say to these heretics, "that you do not perceive whither your theory, when once it quits the safe path, will lead you on, and into what an abyss of error it will plunge those who have held such views?" "But," say they, "surely it is possible that the Son, although a created being, may yet fulfil the works whereof by His nature He is capable, and so advance the glory of God the Father?" Now what suggestion can appear more impious than this? If this be as they say, there can no longer be any superiority or any higher dignity by which God excels His creatures, if even one of them is to be invested with the glory and power of the Godhead. For let no one be so excessively deranged in mind as to suppose that he is imagining and uttering a marvellous and magnificent compliment concerning the Son in thinking or saying that "He is a creature, but not as one of the creatures." Let him be well assured that he is thus in no small degree disparaging His glory. For the question is not whether His nature is specially superior beyond all other creatures, but whether He is at all a created being. For how could He avoid the consequences of being a creature, even though He were the noblest of all creatures? And if the glory of the Son is disparaged by saying that He was brought into existence, why do they vainly advance (to heal as it were His offended dignity) the statement that He was created in the highest of all possible ranks? It follows therefore that we shall offer insult to the essence of God the Father if we bestow such power on the Son, supposing the Son (according to their ignorant and unskilful reasoning) is Himself a created being. And we shall not tolerate them when they tell us that the Son performs the acts of the Godhead, though Himself in His nature a creature, so as to glorify God the Father. If they can prove as much from the Divine Scripture, let them bring forward their citations, and let them observe the sayings of the holy writers in all sincerity: but if these are inventions of their own brains, and if they have themselves manufactured their arguments in this matter, we shall salute them with the words: Woe to those who prophesy after their own heart! For we shall allow that the Father ever is desirous of whatsoever He knows will maintain in integrity His Divine glory and preserve the absolute truth of the declarations made concerning Himself. And so we shall now bid farewell to the ignorant suggestions of those heretics and pass on to the real truth concerning Christ, believing that He is in truth begotten as Son of the essence of God the Father, and that He is in His nature God of God. For thus He speaks in perfect truth, in that He is both the Very Image and the Likeness of God the Father, when He says: He that hath seen Me hath seen the Father.

How sayest thou then, Shew us the Father?

"Thou mightest, Philip," He would say, "have beheld the glory of the Father in Me, and from what I am have perceived the nature of My Parent: for I have appeared in My true character as a Very and Exact Image and as a Perfect Likeness of His essence, bearing engraved on Myself the entire nature of God the Father. What additional manner of Divine vision other than this couldst thou ask for, at least if thou wouldst display thy ability to estimate things in true proportion; or tell Me what kind of contemplation thou dost require? Dost thou really suppose that a better and fuller manifestation was granted to the men of former times, when I came down on Mount Sinai in a vision of fire?" For this above all else was the greatest and most usual boast of the Jews.

This we may in all probability suppose to have been the meaning of Christ's answer. We must now, I conceive, feel it our duty to state in all boldness that the manifestation of the miracles of our Saviour Christ was a better guide to the knowledge of God the Father than the vision that appeared on Mount Sinai. For thus thou wilt see that Philip, when the true Image was before his eyes, was in no way constrained to ask for that other sight of God the Father which on Mount Sinai was granted to those of former time. For there the Lord descended, as it is written, in a form of fire, while the Israelites were looking on. But no one could, I think, thereby be made to advance to a right conception concerning God, or to ascend with one bound to a fitting comprehension of the Godhead. For how by means of fire as an image could we be led to realise the existence of God the Father as the Archetype [thereby shadowed forth]? For God is naturally good, and moreover is a Creator, calling previously non-existent things into being, bringing together the universe into consistence, and quickening all things: He is also Wisdom and Power, kind, compassionate, and merciful. And none of these attributes belong to fire. For no one would suppose, at least if he were gifted with sense, that fire was kind and compassionate to men; nor would any one soberly maintain that it was a creative influence, endowed with wisdom and the power of bestowing life. If this be so, tell me how any one could possibly from a vision of fire gather any ideas concerning the true nature of the Godhead. Or how could one behold in a mirror darkly any of those attributes that are inherent in it? What then, one may say, was the ground or reason that induced God to declare Himself in the form of fire on Mount Sinai? We shall answer that as the children of Israel were, at that moment above all others in their career, beginning their education in the way of godliness, and were about to draw up the law which was to be observed as a strict rule to govern their own lives; it was most especially needful that God should appear as a Chastiser and a Terrible One to them, so that transgressors might be able to realise that they had to do with a Fire. Therefore surely it was that the great Moses also in speaking to the children of Israel said: Our God is a consuming Fire. And we should not at all be inclined to say that it was in order to exhibit to us the nature of God that the very wise writer thus compared Him to fire, but that he bestowed this title on God from the fact that, owing to His excessive hatred of wickedness, God shrinks not from wasting and consuming, like an all-devouring fire, those who despise Him. Therefore it is not in consequence of what He is in His nature that God makes Himself known in a vision of fire: but it was found to conduce to the profit of those who listened, that He should be thus named, and that He should have then appeared as fire. Let us pass now to that true and most exact vision of the Father granted to us in the Son. For we shall see Him to be an Image of the One Who begat Him, if we gaze intently with the eye of our minds on the extraordinary powers that are displayed in Him. Goodness belongs naturally to God the Father, and the same we shall find in the Son. For surely He is good, Who endured so great humiliation for our sakes, coming into the world to save sinners, and laying down His life for them. Similarly the Father is powerful, and so it is with the Son. For what power could be greater than that which commanded even the elements themselves, rebuking the sea and the winds, and transforming the nature of substances at His will; bidding the leper be cleansed, and giving sight to the blind: and all with God-befitting authority? The Father is in His nature Life: the Son also is equally Life, quickening those who have been turned to corruption, overthrowing the power of death, and thereby raising the dead to life. Rightly then does he say to Philip: He that hath seenMe hath seen the Father. "For whereas," He would say, "thou mightest in Me and through Me behold very clearly My Father, what other manner of Divine vision dost thou ask for, when thou hast received a far better one than that vouchsafed to the men of former time, and hast met with a most true Likeness of the Father, namely Mine own Self?"

10 Believest thou not that I am in the Father and the Father in Me?

"I indeed, O Philip," He would say, "in depicting in Myself the nature of My Father, am the Image of His essence, moulded as that implies after His likeness, not (as might be supposed) by the bestowal of glories that once were not Mine, nor even by the reflected brilliancy of Divine endowments that once were unfamiliar but have been granted from without: but rather in My own nature are contained the qualities peculiar to My Father; and whatsoever He may be, that in very truth am I, in regard to sameness in essence. To this thou wilt surely reply: for it seems thou didst not go on to realise that Iam in the Father, and the Father in Me. And yet the force of my words shall constrain thee henceforth, even in spite of thyself, to acknowledge thy assent to this. Therefore, whatsoever I say is spoken as the words of the Father; and whatsoever I do, is done by the Father also." And Christ says this, not as one making use of the words of another, nor even as speaking in the office and capacity of a prophet to interpret the commands that came from the Father above: for the prophets ever spake, not their own words, but the words which they received by inspiration from God. Again, He attributes to His Father the successful performance of His miracles, not implying that He works His wonders by a power not His own, as did for instance those Apostles who said to the people: "Give not heed to us, as though by our own power or godliness we had healed the sick man." For the saints are wont to use no power of their own in working their miracles, but rather the power of God: for they appear as ministers and servants, showing forth the words and also the works of God. But since the Son is Consubstantial with the Father, differing from Him in no respect except as to distinct personality, He says that His own words are those of the Father, since the Father could in no wise make use of words differing from those of the Son. And further, thou wilt understand the same to be signified in the majesty of His works. For since the Father could never by any possibility carry into effect any work without the Son's knowledge and co-operation, Christ attributes His works to His Father. For consider Him as saying more clearly this: "I am in all respects like to Him Who begat Me, and an Image of His essence; not merely adorned with the outward appearance of a glory that is not Mine, but, owing to the identity of essence, containing within Myself My Father in all His fulness."

The words that I speak, I speak not from Myself: but the Father abiding in Me Himself doeth the works.

"If," He would say, "My Father had spoken anything to you, He would have used words no other than these which I now speak. For so great is the equality in essence between Myself and Him, that My words are His words, and whatsoever I do may be believed to be His actions: for abiding in Me, by reason of the exact equivalence in essence, He Himself doeth the works." For since the Godhead is One, in the Father, in the Son, and in the Spirit, every word that cometh from the Father comes always through the Son by the Spirit: and every work or miracle is through the Son by the Spirit, and yet is considered as coming from the Father. For the Son is not apart from the essence of the Father, nor indeed is the Holy Ghost; but the Son, being in the Father, and having the Father again in Himself, claims that the Father is the doer of the works. For the nature of the Father is mighty in operation, and shines out clearly in the Son.

And one might add to this another meaning that is involved, suggested clearly by the principles that underlie the Incarnation. He says: I speak not of Myself, meaning "not in severance from or in lack of accordance with God the Father." For since He appeared to those who saw Him in human form, He refers His words back to the Divine nature, as speaking in the Person of the Father; and the same with His actions: and He almost seems to say: "Let not this human form deprive Me of that reverent estimation which is due and befitting to Me, and do not suppose that My words are those of a mere man or of one like unto yourselves, but believe them to be in very truth Divine, and such as befit the Father equally with Myself. And He it is Who works, abiding in Me: for I am in Him, and He is in Me. Think not therefore that a mighty and extraordinary privilege was granted to the men of former days, in that they saw God in a vision of fire, and heard His voice speaking unto them. For ye have in reality seen the Father through Me and in Me; since I have appeared among you, being in My nature God, and have come visibly, according to the words of the Psalmist. And be well assured that in hearing My words, ye heard the words of the Father; and ye have been spectators of His works, and of the might that is in Him. For by Me He speaks, as by His own Word; and in Me He carries out and achieves His wondrous works, as though by His own Power."

And so I suppose that no reasonable theory would ever separate Him Who is the Word of the Father and the mighty Power of His essence, from the essence of the Father. Eather would every one freely confess that the Word ever was from the beginning in His nature contained in the Father's essence, every one at least who is anything but distraught in mental perplexity.  

ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ ΥΠΟΜΝΗΜΑ ΕΙΣ ΤΟ ΚΑΤΑ ΙΩΑΝΝΗΝ ΕΥΑΓΓΕΛΙΟΝ. ΒΙΒΛΙΟΝ ΕΝΝΑΤΟΝ.
« Ὅτι ἐγὼ ἐξ ἐμαυτοῦ οὐκ ἐλάλησα, ἀλλ' ὁ πέμψας με Πατὴρ αὐτός μοι ἐντολὴν δέδωκε τί εἴπω καὶ τί λαλήσω: καὶ οἶδα ὅτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν: ἃ οὖν λαλῶ ἐγὼ, καθὼς εἴρηκέ μοι ὁ Πατὴρ, οὕτως λαλῶ. » ΕΙΣ ἀνάμνησιν ἄγει τὸν τῶν Ἰουδαίων λαὸν τῶν διὰ Μωυσέως προκεκηρυγμένων περὶ αὐτοῦ, ὑποπλήττει δὲ διὰ τούτων εὐφυῶς καὶ, τὴν ἐνοῦσαν αὐτοῖς ἀνοσιότητα παραδεικνὺς, ἀπελέγχει σαφῶς, ὡς οὐδεὶς αὐτοῖς λόγος τοῦ καὶ εἰς αὐτὸν ἐμπαροινῆσαι τὸν νόμον, καίτοι δεδόσθαι πιστευθέντα παρὰ Θεοῦ. τί γὰρ ἔφη διὰ Μωυσέως περὶ Χριστοῦ, γνώριμον μὲν ἅπασιν, ἐρῶ δ' οὖν ὅμως διὰ τὴν τοῦ νοήματος χρείαν “Προφήτην ἀναστήσω αὐτοῖς ἐκ μέσου τῶν ἀδελ” φῶν αὐτοῦ ὥσπερ σέ:“ τουτέστι νομοθέτην καὶ μεσίτην Θεοῦ καὶ ἀνθρώπων: ” καὶ δώσω τὸ ῥῆμά μου ἐν τῷ “στόματι αὐτοῦ, καὶ λαλήσει αὐτοῖς καθότι ἂν ἐντείλωμαι ” αὐτῷ. καὶ ὁ ἄνθρωπος ἐκεῖνος, ὃς ἂν μὴ ἀκούσῃ ὅσα ἂν “λαλήσῃ ὁ προφήτης ἐπὶ τῷ ὀνόματί μου, ἐγὼ ἐκδικήσω ἐξ ” αὐτοῦ.“ ἐν ταὐτῷ τοιγαροῦν ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς τὸν ἀλαζόνα τῶν Ἰουδαίων εὐθύνει δῆμον, ὡς καὶ αὐτῷ μαχόμενον τῷ Θεῷ καὶ Πατρὶ, καὶ δι' ὧν ἐντολὴν εἰληφέναι λέγει παρ' αὐτοῦ καὶ ἀφ' ἑαυτοῦ μὴ λαλεῖν, ἑαυτὸν ὄντα τὸν προφήτην ἐπιδεικνύει σαφῶς, τὸν διὰ νόμου προβοώμενον, καὶ διὰ τῆς τοῦ Θεοῦ καὶ Πατρὸς φωνῆς ἐκ πολλῶν ἄνωθεν χρόνων προκεκηρυγμένον. καλεῖ δέ πως πρὸς ἀνάμνησιν, καίτοι νωθεῖς ὄντας αὐτοὺς, ὡς εἰ μὴ βούλοιντο τοῖς παρ' αὐτοῦ καταπείθεσθαι λόγοις, ὑποκείσονται πάντως ἀδιαφύκτῳ κολάσει, καὶ ὑπομενοῦσιν ἅπερ ἔφη Θεός. οἱ γὰρ τὴν θείαν ἐντολὴν τοῦ Θεοῦ καὶ Πατρὸς παρατρέχοντες, καὶ τὸν ζωοποιὸν τοῦ Θεοῦ λόγον ἐξωθούμενοι τοῦ Σωτῆρος ἡμῶν Χριστοῦ, πῶς οὐκ ἐν τοῖς ἐσχάτοις κείσονται κακοῖς, ἢ πῶς οὐκ ἀμέτοχοι μενοῦσι τῆς παρ' αὐτοῦ ζωῆς, εὐλόγως ἀκούοντες τὸ διὰ τῆς τοῦ προφήτου φωνῆς ” Γῆ, γῆ, ἄκουε, ἄκουε λόγον Κυρίου: ἰδοὺ ἐγὼ “ἐπάγω ἐπὶ τὸν λαὸν τοῦτον κακὰ, τὸν καρπὸν ἀποστροφῆς ” αὐτῷ, ὅτι τῷ νόμῳ μου οὐ προσέσχον, καὶ τὸν λόγον μου “ἀπώσατε.” διττῷ γὰρ ἐνόχους ὄντας ἐγκλήματι τοὺς Ἰουδαίους εὑρήσομεν: οὔτε γὰρ αὐτὸν καίτοι σεπτὸν εἶναι δοκοῦντα καὶ φίλον τετιμήκασι τὸν νόμον, τὸν δι' αὐτοῦ κηρυχθέντα μὴ προσηκάμενοι, οὔτε μὴν προσεσχήκασι τοῖς λόγοις τοῦ Σωτῆρος ἡμῶν Χριστοῦ, καίτοι βοῶντος ἀναφανδὸν, ὡς αὐτὸς εἴη σαφῶς ὁ προφήτης ὁ διὰ νόμου χρησμῳδούμενος, δι' ὧν ἔφασκε τοῖς παρὰ τοῦ Θεοῦ καὶ Πατρὸς διακονεῖσθαι λόγοις. Καὶ μή τις οἰέσθω τὸ φάναι τὸν Κύριον, ὡς ἀφ' ἑαυτοῦ μὲν οὐδὲν, λαλεῖται δὲ παρὰ Πατρὸς, ἀδικεῖν αὐτὸν δύνασθαι κατά τι γοῦν ὅλως, ἢ κατὰ τὸν τῆς οὐσίας αὐτῆς, ἤγουν εἰς ἀξίας λόγον τῆς θεοπρεποῦς: ἀλλὰ πρῶτον μὲν ἐκεῖνο διενθυμείσθω τε πάλιν, καὶ λεγέτω ἐρομένοις ἡμῖν Ἆρα γὰρ πρέπειν οἰήσεταί τις τῷ γε ὅλως ὄντι τε καὶ νοουμένῳ κατὰ φύσιν Θεῷ τὸ τῆς προφητείας ὄνομά τε καὶ πρᾶγμα; καίτοι παστισοῦν οἶμαι καὶ τῶν λίαν εὐχερῶν ἀποφήσειεν ἂν, ἀπίθανον εἶναι λέγων ἀποκαλεῖσθαι προφήτην τὸν ἐν προφήταις λαλοῦντα Θεόν: αὐτὸς γὰρ ὁράσεις ἐπλήθυνε κατὰ τὸ γεγραμμένον, καὶ ἐν χερσὶ προφητῶν ὡμοιώθη. ἐπειδὴ τοίνυν τὸ τῆς δουλείας ὄνομα καὶ σχῆμα τῆς πρὸς ἡμᾶς ὁμοιότητος ἀναλαβὼν, καθ' ἡμετέραν ὁμοίωσιν ἐκλήθη προφήτης, ἀναγκαίως αὐτῷ καὶ τὰ τῷ προφήτῃ πρέποντα περιτέθεικεν ὁ νόμος, τουτέστι, τὸ πυθέσθαι τι παρὰ τοῦ Πατρὸς, ἐντολήν τε εἰληφέναι τί εἴπῃ καὶ τί λαλήσῃ. πρὸς δέ γε τούτῳ κἀκεῖνο εἰπεῖν οἰήσομαι δεῖν: ἐν πολλῇ προλήψει γεγονότες Ἰουδαῖοι περὶ τὸν νόμον, λελαλῆσθαι παρὰ τοῦ Θεοῦ πιστεύοντες αὐτὸν, οὐκ ἂν παρεδέξαντο τοῦ Σωτῆρος τοὺς λόγους, εἰς πνευματικὴν λατρείαν μεταπλάττοντος τὰ πάλαι διωρισμένα. Καὶ τίς ἡ πρόφασις τοῦ μὴ θέλειν αὐτοὺς παραδέξασθαι τὸν εἰς ἀλήθειαν τῶν τύπων μεταπλασμόν; οὐκ ᾔδεσαν κατὰ φύσιν ὄντα Θεὸν, ἀλλ' οὐδὲ εἶχον εἰς νοῦν, ὅτι Λόγος ὢν τοῦ Πατρὸς ὁ Μονογενὴς τὴν ἡμετέραν δι' ἡμᾶς πεφόρεκε σάρκα: ἢ γὰρ ἂν εὐθὺς ὑποπεσόντες Θεῷ, πρὸς πᾶν ὁτιοῦν ἀμελλητὶ μεθιστάμενοι, τὴν αὐτῷ πρέπουσαν διετήρησαν δόξαν. ᾤοντο δὲ μᾶλλον τῶν καθ' ἡμᾶς οἱ δείλαιοι ὑπάρχειν ἕνα, καὶ ἄνθρωπον ὄντα ψιλὸν φρονῆσαι τοσοῦτον, ὡς καὶ αὐτοὺς ἐπιχειρεῖν τοὺς παρὰ τοῦ Θεοῦ καὶ Πατρὸς παραλύειν νόμους. καὶ γοῦν ἀνέδην ἔφασκον πρὸς αὐτόν “Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε, ἀλλὰ περὶ βλασφη” μίας, ὅτι σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν Θεόν.“ διὰ πολλῆς τοίνυν καὶ ἀκριβοῦς οἰκονομίας ὁ Κύριος ἡμῶν Ἰησοῦς τῆς ἐνούσης αὐτοῖς ὑπονοίας μεθιστὰς τοὺς ἀκροωμένους, ὡς ἀπὸ ψιλοῦ καὶ μόνου τοῦ ἀνθρωπίνου προσώπου μετακομίζει τὸν λόγον ἐπὶ τὸν ἀναντιῤῥήτως τε καὶ ὁμολογουμένως προσκυνούμενον, φημὶ δὴ τὸν Θεὸν καὶ Πατέρα, διὰ παντὸς χρῆναι τρόπου τὴν ἀπαίδευτον τῶν Ἰουδαίων καρδίαν ἐκδυσωπεῖν οἰόμενος, καὶ μεταχειρίζεσθαι ποικίλως τοὺς ἀσυνέτους ἐπιχειρῶν εἰς τὸ βούλεσθαι μαθεῖν τὰ ἀληθῆ καὶ πρεπωδέστερα. τοιούτοις μὲν οὖν ἀποχρήσαιτ' ἄν τις λόγοις τε καὶ θεωρήμασι, τὰς τῶν ἀνοσίων αἱρετικῶν φιλοψογίας διακρουόμενος οἰομένων, ὅτι μεῖον ἕξει κατά τι γοῦν ὁ Υἱὸς, ὡς πρὸς τὸν ἑαυτοῦ γεννήτορα, διὰ τὸ φάναι λαλεῖν μὲν ἀφ' ἑαυτοῦ μηδὲν, δεδόσθαι γεμὴν ἐντολὴν, λαλεῖν τε οὕτω καθάπερ ἠκροάσατο. Καὶ ἀρκέσειν μὲν οἶμαι καὶ ταῦτα, πλὴν ἐρῶ τι καὶ ἕτερον τῆς ἐκείνων ἀθυρογλωττίας τὴν ὕβριν ἀπογυμνοῦν. φέρε γὰρ, εἰ δοκεῖ, βραχὺ περιστείλαντες τῆς μετὰ σαρκὸς οἰκονομίας ἔν γε τῷ παρόντι τὸν λόγον, ἐπ' αὐτοῦ δεικνύωμεν τοῦ Μονογενοῦς ὀρθῶς τε καὶ καλῶς εἰρημένον τό Ὅτι ἐγὼ ἐξ ἐμαυτοῦ οὐ λαλῶ, ἀλλ' ὁ πέμψας με Πατὴρ αὐτός μοι ἐντολὴν δέδωκε τί εἴπω καὶ τί λαλήσω. αὐτὸς γὰρ ὢν ὁ ζῶν τε καὶ ἐνυπόστατος Λόγος τοῦ Θεοῦ καὶ Πατρὸς, ἀναγκαίως διερμηνεύει τὰ ἐν αὐτῷ, καὶ τὸ ὡς ἐν θελήσει δοκοῦν τῷ ἰδίῳ γεννήτορι ἐξάγων εἰς φῶς, ὡς ἐντολῆς δύναμιν εἰληφέναι φησίν: ἴδοι δ' ἄν τις καὶ ἐφ' ἡμῶν αὐτῶν ἀληθὲς τὸ πρᾶγμα, καὶ οὐχ ἑτέρως ἔχον. λόγος γὰρ ὁ προφορικὸς, ὁ ἐν συνθέσει λέξεων καὶ ῥημάτων, διά τε φωνῆς τῆς ἐνάρθρου πρὸς τὸ ἔξω διακτυπούμενος, ἐντελλομένης ὥσπερ αὐτῷ τῆς ἡμετέρας διανοίας, ἐκκαλύπτει τὰ ἐν αὐτῇ, καὶ εἰ μὴ ἐν χρόνῳ μακρῷ τὸ πρᾶγμα γίνεται: ἅμα γάρ τι συνῆκεν ὁ νοῦς, καὶ παρέθετο τῇ φωνῇ: ἡ δὲ πρὸς τὸ ἔξω βαδίζουσα τὰ ἐν τῷ βάθει, τὰ ἐν τῷ νοῒ διερμηνεύει παραλλάττουσα μηδὲν τῶν ἐντεταλμένων αὐτῇ. τί τοίνυν τὸ ξένον, ὦ οὗτοι, φήσειεν ἄν τις εὖ μάλα πρὸς ἐκείνους, εἰ Λόγος ὢν τοῦ Θεοῦ καὶ Πατρὸς ὁ Υἱὸς, οὐχ ὥσπερ ὁ ἡμέτερος: μείζω γὰρ παντὸς παραδείγματος τὰ περὶ Θεοῦ: τὴν τοῦ τεκόντος αὐτὸν διερμηνεύει βουλήν; ἢ γὰρ οὐχὶ καὶ ὄνομά φησιν ὁ προφήτης αὐτῷ πρεπωδέστατον, καλεῖσθαι ” Μεγάλης βου“λῆς ἄγγελον;” ἀλλ' οἶμαι καὶ τοῦτο ὑπάρχειν σαφές. οὐδὲν τοιγαροῦν εἰς τὸν τῆς οὐσίας λόγον, ἤτοι τῆς ἀξίας, ὑπομενεῖ τὸ βλάβος ὁ Μονογενὴς, κἂν ἐντολὴν εἰληφέναι λέγηται παρὰ τοῦ Θεοῦ καὶ Πατρός: ἐπεὶ καὶ ἡμεῖς αὐτοὶ πολλάκις ἑτέροις ἐντελλόμεθά τι καὶ δρᾶν ἐπιτάττομεν, ἀλλ' οὐ ταύτης ἕνεκα τῆς αἰτίας τὴν πρὸς ἡμᾶς ὁμοιότητα φυσικὴν ἀρνήσονται, οὐδὲ τὸ εἶναι καθ' ἡμᾶς ἀποβαλοῦνται, ἧττον ὄντες ὁμοούσιοι, καὶ πρὸ τῆς ἐντολῆς, καὶ μετὰ τὴν ἐντολήν. Ἀλλ' ἐρεῖς ὅτι μένουσι μὲν ὁμοούσιοι, ἡττώμενοι δὲ τῆς ἀξίας ὑπηρετοῦσι τῆς παρ' ἡμῖν. Κἀγὼ δέ σοι πρὸς τοῦτό φημι περὶ τοῦ Μονογενοῦς Εἰ μὲν γὰρ οὐκ ἐγράφη περὶ αὐτοῦ, ὅτι “ἐν μορφῇ Θεοῦ ” ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ' “ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβὼν, καὶ σχήματι ” εὑρεθεὶς ὡς ἄνθρωπος ἐταπείνωσεν ἑαυτὸν,“ εἶχεν ἄν σοι καὶ οὐκ ἀπίθανον λόγον τῆς ἀντιλογίας τὸ σχῆμα: ἐπειδὴ δὲ τῆς ὑποταγῆς καὶ ταπεινώσεως ἐναργὴς ὁ τρόπος, τί ῥιψοκινδύνως ἐπιτιμᾷς τῷ δι' ἡμᾶς καὶ τοῦτο παθεῖν ὑπομείναντι; πανταχόθεν τοιγαροῦν εἰς ὀρθότητα δογμάτων περιιστάντες τὸν λόγον, οἰκονομικῶς εἰρηκέναι φαμὲν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν τὰ ἐν τῷ προκειμένῳ ῥητῷ.
« Πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα, εἰδὼς ὁ Ἰησοῦς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν Πατέρα, ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ τούτῳ, εἰς τέλος ἠγάπησεν αὐτούς. » Ἀσυμφανέστερόν ἐστι τοῖς πολλοῖς τὸ ἐν τοῖς προκειμένοις θεώρημα, καὶ οὐ σφόδρα τρανὲς εἰς ἐξήγησιν, ἀλλ' οὐδὲ ἁπλοῦν ἔχον, ὥσπερ ἄν τις οἰηθείη, τὸν νοῦν. τοῦ γὰρ δὴ χάριν ἐπισημαίνεται νῦν ὁ θεσπέσιος Εὐαγγελιστὴς, καὶ ὥσπερ τι τῶν ἀναγκαίων ἐπιτηρεῖ, λέγων Πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα εἰδὼς ὅτι ἐλήλυθεν αὐτοῦ ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν Πατέρα; τί δὲ αὖ πάλιν ἐστὶ τό Ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ εἰς τέλος ἠγάπησεν αὐτούς; ἔχοντος τοίνυν οὐ μέτριον τοῦ λόγου τὸ ἀσαφὲς, βούλεσθαί τι τοιοῦτον οἶμαι λέγειν αὐτὸν, ὅτι πρὸ τοῦ σωτηρίου πάθους, καίτοι γινώσκων, φησὶν, ὁ Σωτὴρ, ὅτι λοιπὸν ἐπὶ θύραις γέγονεν ὁ καιρὸς τῆς εἰς οὐρανοὺς μεταστάσεως, τελειοτάτην ἐπεδείξατο τὴν ἀγάπησιν τὴν περὶ τοὺς ἰδίους ὄντας ἐν τῷδε τῷ κόσμῳ. καὶ εἰ χρή πως πλατυτέραν τοῖς προκειμένοις ἐπινοῆσαι θεωρίαν, ὅπερ ἔφην ἀρτίως, καὶ εἰσαῦθις ἐρῶ. ἴδιον μὲν γὰρ τοῦ Σωτῆρος ἡμῶν Χριστοῦ τὰ πάντα δι' αὐτοῦ γεγονότα, λογικὰ καὶ νοερὰ κτίσματα, δυνάμεις αἱ ἄνω, καὶ θρόνοι, καὶ κυριότητες, καὶ εἴ τι τούτοις ὁμογενὲς, ὅσον εἰς τὸν τοῦ πεποιῆσθαι λόγον: ἴδιον δὲ αὖ πάλιν αὐτοῦ καὶ τὰ ἐπὶ τῆς γῆς λογικὰ, καθὸ πάντων ἐστὶ Δεσπότης, καὶ εἰ μή τινες προσκυνοῦσιν ὡς δημιουργόν. ἠγάπησε τοίνυν τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ. ” οὐ γὰρ ἀγγέλων ἐπιλαμβάνεται,“ κατὰ τὴν Παύλου φωνὴν, οὐδὲ διὰ τὴν τῶν ἀγγέλων φύσιν, ” ἐν μορφῇ Θεοῦ καὶ “Πατρὸς ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα ” Θεῷ,“ δι' ἡμᾶς δὲ μᾶλλον τοὺς ὄντας ἐν τῷ κόσμῳ, κεκένωκεν ἑαυτὸν, καὶ μορφὴν ἀνεδέξατο τὴν οἰκετικὴν ὁ πάντων Κύριος, ἀγάπῃ τῇ περὶ ἡμᾶς κεκλημένος εἰς τοῦτο. ἀγαπήσας τοίνυν τοὺς ἐν τῷδε τῷ κόσμῳ ἠγάπησεν αὐτοὺς εἰς τέλος, καίτοι καὶ πρὸ τῆς ἑορτῆς καὶ πρὸ τοῦ πάσχα εἰδὼς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν Πατέρα. τοῦ μὲν γὰρ μὴ εἰς τέλος ἀγαπήσαντος ἦν, τὸ γενέσθαι μὲν ἄνθρωπον, μὴ μὴν ἐθελῆσαι καὶ τῆς ἁπάντων προκινδυνεῦσαι ζωῆς, ἀλλ' ἠγάπησεν εἰς τέλος, καὶ τοῦτο παθεῖν οὐ παραιτησάμενος, καίτοι προειδὼς ὅτι πείσεται. οὐ γὰρ ἄποπτον ἦν τῷ Σωτῆρι τὸ πάθος. ἐξὸν οὖν, φησὶ, διαδρᾶναι τῶν Ἰουδαίων τὰς παροινίας καὶ τὴν τῶν σταυρούντων ἀνοσιότητα, τελεωτάτην ἐπεδείξατο τὴν ἀγάπησιν τὴν εἰς τοὺς ἰδίους τοὺς ὄντας ἐν τῷ κόσμῳ, παρῃτήσατο γὰρ οὐδαμῶς τὸ καὶ τῆς ἁπάντων ὑπερτεθῆναι ζωῆς. ὅτι γὰρ ἐν τούτῳ μάλιστα τελεώτατόν ἐστι τῆς ἀγάπης τὸ μέτρον ἰδεῖν, αὐτὸν παροίσω μάρτυρα τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν τοῖς ἁγίοις λέγοντα μαθηταῖς ” Αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμὴ, “ἵνα ἀγαπᾶτε ἀλλήλους καθὼς ἠγάπησα ὑμᾶς. μείζονα ” γὰρ ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν ψυχὴν αὐτοῦ “θῇ ὑπὲρ τῶν φίλων αὐτοῦ.” καὶ καθ' ἕτερον δὲ τρόπον ἀεί πως ἐστὶ διὰ σπουδῆς γεγονὸς τοῖς ἁγίοις εὐαγγελισταῖς, προειδότα δεικνύειν τὸν τοῦ πάθους καιρὸν τὸν Κύριον ἡμῶν Ἰησοῦν τὸν Χριστόν: ἵνα μή τις τῶν ἑτεροδοξεῖν εἰωθότων τῆς θείας αὐτοῦ δόξης κατεπαίρηται, λέγων, ὡς ἥλω μὲν δι' ἀσθένειαν, βρόχοις δὲ τοῖς Ἰουδαίων ἀνεθελήτως περιπεσὼν, τὸν οὕτω πάνδεινον ὑπέστη θάνατον. οἰκονομικὸς τοιγαροῦν καὶ ὠφέλιμος τῶν ἁγίων ὁ λόγος.
« Καὶ δείπνου γενομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν Ἰούδα Σίμωνος τοῦ Ἰσκαριώτου, ἵνα παραδῷ αὐτόν: εἰδὼς ὅτι πάντα ἔδωκεν αὐτῷ ὁ Πατὴρ εἰς τὰς χεῖρας, καὶ ὅτι ἀπὸ Θεοῦ ἐξῆλθε καὶ πρὸς τὸν Θεὸν ὑπάγει, ἐγείρεται ἐκ τοῦ δείπνου καὶ τίθησι τὰ ἱμάτια, καὶ λαβὼν λέντιον διέζωσεν ἑαυτόν: εἶτα βάλλει ὕδωρ εἰς τὸν νιπτῆρα, καὶ ἤρξατο νίπτειν τοὺς πόδας τῶν μαθητῶν καὶ ἐκμάσσειν τῷ λεντίῳ ᾧ ἦν διεζωσμένος. » Πρόῤῥιζον ὁ Σωτὴρ ἐκ τῶν ἡμετέρων διανοιῶν, ὡς νοσημάτων αἴσχιστον, καὶ τῆς ἁπάντων ἀνωτάτω βδελυρίας ἄξιον, καταστρέφει τὴν ὑπεροψίαν. οἶδε γὰρ οὕτως οὐδὲν ἀδικεῖν εἰωθὸς τὴν ἀνθρώπου ψυχὴν, ὡς τοῦτο μάλιστα τὸ μιαρὸν καὶ ἀπόπτυστον πάθος, ᾧ καὶ αὐτὸς ὁ πάντων Δεσπότης, ὡς ἐν τάξει πολεμίου, δικαίως ἀντανίσταται: “Κύριος γὰρ ὑπερηφάνοις ἀντιτάσσεται,” κατὰ τὴν τοῦ Σολομῶντος φωνήν. ἔδει τοίνυν τοῖς ἁγίοις μάλιστα μαθηταῖς μετρίου τε καὶ καθυφειμένου φρονήματος, καὶ διακένου τιμῆς οὐ σφόδρα φροντίζοντος λογισμοῦ: οὐ μικρὰς γὰρ ἔχοντες τὰς τοῦ τοιαῦτα νοσεῖν ἀφορμὰς, κατώλισθον ἂν εὐκόλως, εἰ μὴ πολλῆς ἔτυχον τῆς ἐπικουρίας. φιλεῖ γάρ πως ἀεὶ τοῖς ἔχουσι τὸ περιφανὲς τὸ πικρὸν τῆς ἀλαζονείας ἐπιτρέχειν θηρίον. εἶτα τί τῶν ἁγίων ἀποστόλων φαιδρότερον; ἢ ποῖον τῆς πρὸς Θεὸν φιλίας τὸ ἀξιολογώτερον; τὸν μὲν γὰρ οὐδὲν ὄντα κατὰ τὸν βίον οὐκ ἂν εἰσέλθοι τὸ πάθος. φεύγει γάρ πως ἀεὶ τὸν οὐδὲν ἔχοντα ζηλωτὸν, καὶ τῶν ἐν τῷ μηδενὶ τεταγμένων ἀνεπίβατον: πῶς γὰρ ἂν ἐπέλθοι τῶν τοιούτων τινὶ τὸ κατά τι γοῦν ὅλως ἀλαζονεύεσθαι; φιλεῖ δέ τις τὴν ὑπεροψίαν ἀξιοζήλωτος ὢν, ἑαυτόν τε διὰ τοῦτο τοῦ πέλας προτιθεὶς, καὶ πολὺ τῶν ἄλλων διενεγκεῖν ἀσυνέτως ὑπολαβὼν, ὡς ἐξαίρετόν τινα καὶ ὑπερφυεστάτην ἀρετὴν κατορθώσαντα, καὶ πολιτείας ὁδὸν ἀήθη τε τοῖς ἄλλοις καὶ ἀστιβῆ διανύσαντα. ὅτε τοίνυν παραπέπηγέ πως τοῖς ἔχουσί τι λαμπρὸν, τὸ νοσεῖν ἔσθ' ὅτε τὴν ὑπεροψίαν, πῶς οὐκ ἔδει τοῖς ἁγίοις ἀποστόλοις μετρίου φρονήματος ὑπογραμμὸν γενέσθαι Χριστὸν, ἵνα τύπον ἔχοντες καὶ εἰκόνα τὸν ἁπάντων Κύριον, καὶ αὐτοὶ κατὰ τὸ δοκοῦν τῷ Θεῷ τὸν οἰκεῖον μεταπλάσσοιεν νοῦν; ἦν οὖν ἄρα τὴν νόσον οὐχ ἑτέρως ἐξελεῖν, εἰ μὴ διὰ τοῦ διδάξαι σαφῶς τοσοῦτον οἴεσθαι τῶν ἄλλων ἡττᾶσθαι κατὰ τὴν δόξαν, ὡς καὶ ἐν δούλου τάξει κατατάττεσθαι δεῖν, οὐδὲ αὐτὴν καταφρίττοντα τὴν οἰκέτῃ πρέπουσαν λειτουργίαν ἀποπληροῦν, διὰ τοῦ καὶ ἀπονίζειν τῶν ἀδελφῶν τοὺς πόδας, καὶ λέντιον περιθέσθαι διὰ τὴν χρείαν. ἄθρει γὰρ ὅπως ἀνδραποδῶδες τὸ χρῆμά ἐστιν, ὅσον εἰς ἔθη φημὶ τὰ ἐν κόσμῳ καὶ τὰς ἔξω τριβάς. ὑπογραμμὸς τοιγαροῦν μετρίου τε καὶ συνεσταλμένου φρονήματος ἅπασι τοῖς κατὰ τὸν βίον: οὔτε γὰρ μόνοις τοῖς μαθηταῖς: γέγονεν ὁ Χριστός. διὰ τοῦτο καὶ ὁ θεσπέσιος Παῦλος, αὐτὸν εἰκόνα παραλαβὼν, εἰς τοῦτο προτρέπει λέγων “Τοῦτο φρονείτω ἕκαστος ἐν ὑμῖν ὃ καὶ ” ἐν Χριστῷ Ἰησοῦ:“ καὶ πάλιν ” Τῇ ταπεινοφροσύνῃ “ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν.” θεσμὸς γὰρ ἀγάπης καὶ ὁμοψυχίας ἐν φρονήματι γίνεται ταπεινῷ. ἵνα δὲ τὴν τοῦ πράγματος ὑπόληψιν εἰς ὕψος ἐξάρῃ μέγα, καὶ μή τι τῶν τυχόντων δεδρᾶσθαι νομίσωμεν παρὰ Χριστοῦ, πάλιν ἀναγκαίως ὁ θεσπέσιος Εὐαγγελιστὴς προκαταπλήττεται τὴν ἐνοῦσαν αὐτῷ δόξαν τε καὶ ἐξουσίαν, καὶ τὸ κατὰ πάντων κράτος, δι' ὧν φησιν Εἰδὼς ὅτι παρέδωκεν αὐτῷ ὁ Πατὴρ εἰς τὰς χεῖρας. καίτοι γὰρ, φησὶν, οὐκ ἠγνοηκὼς, ὅτι πάντων ἔχοι τὴν ἐξουσίαν, καὶ ὅτι ἀπὸ Θεοῦ ἐξῆλθεν, τουτέστιν, ἐκ τῆς οὐσίας ἐγεννήθη τοῦ Θεοῦ καὶ Πατρὸς, καὶ πρὸς Θεὸν ὑπάγει, τουτέστι, πάλιν ἀνίησιν εἰς οὐρανοὺς, συνεδρεύων δηλονότι τῷ ἰδίῳ γεννήτορι, τοσαύτην ὑπέστη τὴν ταπείνωσιν, ὡς λεντίῳ μὲν διαζώσασθαι, τῶν δὲ μαθητῶν ἀπονίζειν τοὺς πόδας. ἔχοντες τοίνυν ἐντεῦθεν ἄριστον τῆς εὐλαβείας ὑπογραμμὸν, καὶ τῆς εἰς ἀλλήλους ἀγάπης περιφανεστάτην εἰκόνα, μέτρια μὲν φρονῶμεν, ἀγαπητοὶ, ἡγώμεθα δὲ τοὺς ἀδελφοὺς τὰ μείζω κεκτῆσθαι τῶν ἐν ἡμῖν πλεονεκτημάτων, κἂν ὑπάρχωμεν ἀγαθοί. τοῦτο γὰρ ἡμᾶς ὁ μέγας οὗτος ὑπογραμμὸς ἀναπείθει φρονεῖν τε καὶ βούλεσθαι.
« Ἔρχεται οὖν εἰς Σίμωνα Πέτρον: καὶ λέγει αὐτῷ Κύριε, σύ μου νίπτεις τοὺς πόδας; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ὃ ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα. λέγει αὐτῷ Πέτρος Οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα. » Θερμότερόν πως ἀεὶ τοῦ Πέτρου τὸ κίνημα, καὶ πολὺ γοργότερον εἰς εὐλάβειαν, θεωρήσαι τις ἂν ἐν ὅλοις, ὡς ἔπος εἰπεῖν, τοῖς συγγράμμασι. τοιγάρτοι καὶ νῦν ἔθει τῷ ἰδίῳ κατακολουθήσας καὶ τρόπῳ, τὸ σεσωσμένον δὴ τοῦτο τῆς εἰς ἄκρον ἡκούσης ταπεινοφροσύνης τε καὶ ἀγάπης παρωθεῖται μάθημα, τίς μὲν αὐτὸς εἴη κατὰ φύσιν ἐννοῶν, τίς δ' αὖ πάλιν ὁ τὸν νιπτῆρα παρακομίζων αὐτῷ, καὶ τὴν οἰκέτου χρείαν ἀποπληροῦν οὐ παραιτούμενος. θορυβεῖ γὰρ οὐ μετρίως αὐτὸν ἀπαράδεκτόν πως εἰς πίστιν ὑπάρχον τὸ πρᾶγμα, καὶ εἰ πολλοῖς ὁρῷτο τυχὸν ὀφθαλμοῖς. τίς γὰρ ἂν οὐκ ἔφριξε μαθὼν, ὡς ὁ τῶν ὅλων μετὰ Πατρὸς ὑπάρχων Κύριος, οἰκτροτάτην οὕτω τὴν δουλείαν πρὸς τοὺς ἑαυτοῦ μαθητὰς ἐπεδείξατο, ὡς καὶ ὅπερ εἶναι δοκεῖ παρὰ τοῖς οἰκέταις τὴν ἐσχάτην ἐπέχον τάξιν, τοῦτο καὶ μάλα προθύμως ἐθελῆσαι δρᾶν αὐτὸν, εἰς ὑπογραμμὸν καὶ τύπον μετρίου φρονήματος; δέδιε τοιγαροῦν ὁ θεσπέσιος μαθητὴς τὸ ἐκ τοῦ πράγματος ἄχθος, καὶ τῆς συνήθους καὶ τετριμμένης εὐλαβείας αὐτῷ καρπὸν ποιεῖται τὴν παραίτησιν, συνεὶς δὲ οὔπω τὴν αἰτίαν τοῦ πράγματος, οἴεταί τι δρᾶν εἰκῇ τὸν Κύριον, καὶ ψιλὴν αὐτοῖς τοῦ σώματος ἐπινοῆσαι τὴν ἀνάπαυσιν: τὸ γὰρ ἀπονίζεσθαι τοὺς πόδας συντελεῖ πως εἰς τοῦτο, καὶ μετρίως ἀποχαλᾷ τὴν ἐκ τοῦ βαδίσματος στάσιν: διὰ τοῦτο καὶ σφόδρα θερμῶς ἐνείργει λέγων Κύριε, σύ μου νίπτεις τοὺς πόδας; ἔδει γὰρ ἔδει, φησὶ, τοὺς κατὰ φύσιν οἰκέτας τοῦτο πράττειν ἡμᾶς, οὐχί σε τὸν ἁπάντων Κύριον. ἀλλ' ὑπερτίθεται μὲν τοῦ πράγματος τὴν ἐξήγησιν εἰς καιρὸν ὁ Χριστὸς, ὅτι γεμὴν ἀξιολογωτέραν ἔχοι τὴν αἰτίαν, τὸ παρ' αὐτοῦ γεγονὸς συνήσειν φησὶ μετὰ ταῦτα, ὅταν δηλονότι πλατυτέραν περὶ αὐτοῦ ποιεῖται τὴν ἐξήγησιν. Ὀνήσει δὲ λίαν καὶ τοῦτο πάλιν ἡμᾶς μετὰ τῶν ἄλλων οὐ μικρῶς. θέα γὰρ ὅπως καιροῦ καλοῦντος εἰς ἔργον, ὑπερτίθεται τὸν λόγον, καιροῦ δὲ αὖ πάλιν ἐπείγοντος εἰς λόγον ἀναδύεται τὸ δρᾶν: πάντα γὰρ καιροῖς ἀπονέμων τοῖς ἐοικόσι καὶ πρέπουσιν ἦν. ἀνανεύοντος τοίνυν τοῦ Πέτρου, καὶ ἀποφάσκοντος ἐναργῶς οὐκ ἂν αὐτοῦ νίψαι τοὺς πόδας εἰς τὸν αἰῶνα, τὴν ἐσομένην ζημίαν ἐντεῦθεν φανερὰν ὁ Σωτὴρ καθίστησι λέγων:
« Ἀπεκρίθη αὐτῷ ὁ Ἰησοῦς Ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετ' ἐμοῦ. » Ὅσον μὲν οὖν ἧκεν εἰς τὸν ἐμφανῆ καὶ πρόχειρον τοῦ προκειμένου σκοπόν Εἰ μὴ καταδέξαιο, φησὶ, τὸ ξένον τοῦτο καὶ ἄηθες τῆς ταπεινοφροσύνης μάθημα, μερίδα καὶ κλῆρον οὐκ ἂν εὕροις μετ' ἐμοῦ. ἐπειδὴ δὲ πολλάκις ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, καὶ μικρὰς τῶν λόγων λαβὼν ἀφορμὰς, γενικὴν ποιεῖται τὴν ἐξήγησιν, καὶ εἰς πλάτος ἐξέλκων τὰ ἐφ' ἑνὸς πράγματος, ἤγουν εἴς τι μέρος ἰδίως εἰρημένα, πλουσίαν τοῖς ὁρωμένοις εἰσφέρει τὴν ὄνησιν, οἰησόμεθά πως κἀν τούτῳ λέγειν αὐτὸν, ὡς εἰ μή τις ἀπονίψαιτο διὰ τῆς αὐτοῦ χάριτος τὸν ἐκ τῆς ἁμαρτίας καὶ τοῦ πλημμελεῖν μολυσμὸν, ἀμέτοχος ἔσται τῆς παρ' αὐτοῦ ζωῆς, καὶ τῆς τῶν οὐρανῶν βασιλείας ἄγευστος ἀπομενεῖ. οὐ γὰρ τοῖς ἀκαθάρτοις εἰς τὰς ἄνω μονὰς εἰσιέναι θέμις, ἀλλὰ τοῖς διὰ τῆς εἰς Χριστὸν ἀγάπης καθαρὸν ἔχουσι τὸ συνειδὸς, καὶ ἡγιασμένοις ἐν Πνεύματι διὰ τοῦ ἁγίου βαπτίσματος.
« Λέγει αὐτῷ Σίμων Πέτρος Κύριε, μὴ τοὺς πόδας μου μόνον, ἀλλὰ καὶ τὰς χεῖρας καὶ τὴν κεφαλήν. » Ὁ τοσαύτην ἡμῖν ἀρτίως ἐπιδείξας τὴν ἔνστασιν, καὶ ἀπαυδήσας ἐναργῶς τοῖν ποδοῖν τὴν ἀπόνιψιν, οὐχ ὅπως αὐτοὺς παρατίθησι μόνους, ἀλλὰ καὶ χεῖρας καὶ κεφαλήν. εἰ γὰρ μέλλοιμι, φησὶν, ἀποπεσεῖσθαι διὰ τοῦτο τῆς πρὸς σὲ κοινωνίας, καὶ μακράν που κεῖσθαι τῶν ἐν ἐλπίσιν ἀγαθῶν, εἰ μή σοι καὶ τοῦτο δρᾶν ἐθέλοντι καὶ προελομένῳ κατανεύσαιμι καὶ ἀπονίψαιμι τοὺς πόδας, παραθήσω καὶ τὰ λοιπὰ, τὴν οὕτω φρικωδεστάτην ζημίαν παραιτούμενος. εὐλαβείας οὖν ἦν ἄρα καρπὸς ἡ ἐν ἀρχαῖς παραίτησις, καὶ τὸ δυσαχθὲς δεδιότος τοῦ πράγματος, οὐχὶ δὴ πάντως ἀντιπράττοντος τοῖς δεσποτικοῖς ἐπιτάγμασιν. ἐννοῶν τε γὰρ, ὡς ἔφην, τήν τε τοῦ Σωτῆρος ἀξίαν, καὶ τῆς ἑαυτοῦ φύσεως τὸ σμικροπρεπὲς, ἠρνεῖτο μὲν ἐν ἀρχαῖς: μαθὼν δὲ τὸ βλάβος, εὐθὺς μετατρέχει πρὸς τὸ βούλεσθαι τὸ τῷ κρατοῦντι δοκοῦν. Ἐπιτήρει δὲ πάλιν καὶ δέχου τὸ πεπραγμένον εἰς ὠφελείας ὑπογραμμόν: καίτοι γὰρ εἰρηκώς “Οὐ μὴ νίψῃς μου τοὺς ” πόδας εἰς τὸν αἰῶνα,“ μεθίσταται παραχρῆμα τοῦ πρὸς τοῦτο βλέποντος νοῦ, οὐκ ἐκεῖνο μάλιστα ἐννοήσας, ὅτι προσήκοι τοῖς ἰδίοις αὐτὸν ἐμμένοντα λόγοις ἀληθῆ φαίνεσθαι παρ' ἡμῖν, ἀλλ' ὅτι μείζονα καὶ χαλεπωτέραν εὑρήσει ζημίαν, τὴν ἐκ τοῦ τηρῆσαι τὸ εἰρημένον. παραφυλακτέον τοιγαροῦν τὸ προαλῶς τι καὶ προχείρως εἰπεῖν, μήτε μὲν ἀγρίοις ἐπειγέσθω τις τόνοις ...... τὸ ἐκ προπετείας ἀποπτυσθὲν, ἀλλὰ κἄν τι λέγεσθαι συμβῇ παρά τινων, εἶτά τι τῶν ἀγαθῶν καὶ ἀναγκαιοτέρων ἀφανίζηται διὰ τῆς ἐνστάσεως, ἐπαθρείτω διὰ τῶν προκειμένων, ὅτι πολὺ λίαν ἐν ἀμείνοσι τὸ μὴ λέγειν ἁπλῶς καὶ διατείνεσθαι μάτην, ὅτι δεδωκὼς εἴη λόγον, πράττειν δὲ μᾶλλον ἐπείγεσθαι τὸ λυσιτελές. κρεῖττον γὰρ οἶμαι πᾶς τις ἐρεῖ, ἐν λόγοις ἡμᾶς ὑπομεῖναι γραφὴν, ἢ πραγμάτων ἀναγκαίων ζημίαν ὑφίστασθαι. ἀπέστω δὲ γλώττης τῆς ἡμετέρας τὸ ὀμνύναι παντελῶς, διὰ τὰς προχείρους τε καὶ ἐξ ἀκρίτου διανοίας φωνὰς, καὶ τὰς ἔσθ' ὅτε συμβαινούσας ὡς ἐξ ἀνάγκης μεταβολάς. ἄξιον μὲν γὰρ καὶ ἀξιοζήλωτον ὄντως ἐρεῖ τις τὸ γλῶτταν ἔχειν ἐπιστήμονα, καὶ εἰς ἃ μὴ προσῆκεν ὀλιγάκις διολισθαίνουσαν. ἐπειδὴ δὲ τὸ πρᾶγμα δυσκαταγώνιστον καὶ αὐτὸς ἡμῖν ὁ θεῖος παρέδειξε λόγος: ” τὴν γὰρ γλῶτταν “οὐδεὶς δύναται ἀνθρώπων δαμάσαι,” κατὰ τὸ εἰρημένον: ὅρκων ἐλευθέραν τὴν τῶν λόγων ποιώμεθα προφοράν. τότε γὰρ εἴ τι καὶ παρελθεῖν ἀναγκάσαι καιρὸς, μεῖον ἔσται τὸ κατηγόρημα, καὶ μετριωτέραν ἕξει τὸ πταῖσμα τὴν γραφήν. εὐκόλως δ' ἂν οἶμαι καὶ τῆς παρὰ Θεοῦ τις συγγνώμης τεύξεται, διὰ τὴν ἀεί πως ἡμῖν παρεπομένην τῶν λογισμῶν ἐλαφρίαν. “Παραπτώματα γὰρ τίς συνήσει,” κατὰ τὸ γεγραμμένον, ἢ πῶς οὐκ ἂν διαπταίσῃ γήϊνος ἄνθρωπος, λειοτάτην ἔχοντος τοῦ λόγου τὴν εἰς ὁτιοῦν ἀποδρομήν; γλῶττα γὰρ ἡ ἐν ἡμῖν οὐ λίαν εὐκάτοχος.
« Λέγει αὐτῷ ὁ Ἰησοῦς Ὁ λελουμένος οὐ χρείαν ἔχει, εἰ μὴ τοὺς πόδας νίψασθαι, ἀλλ' ἔστι καθαρὸς ὅλος: καὶ ὑμεῖς καθαροί ἐστε, ἀλλ' οὐχὶ πάντες: ᾔδει γὰρ τὸν παραδιδόντα αὐτόν: διὰ τοῦτο εἶπεν ὅτι οὐχὶ πάντες καθαροί ἐστε. » Δέχεται μὲν ἐκ τῶν καθ' ἡμᾶς ἀπὸ κοινοῦ πράγματος τὸ παράδειγμα, εὐαφόρμως τε διαπράττει τῷ προδότῃ τὸν ἔλεγχον, μεταβούλεσθαί τε διδάσκων καὶ μετατίθεσθαι εἰς ἕξιν τὴν ἀμείνω τὸν ἄνθρωπον. εἰ γὰρ καὶ οὔπω γυμνῶς τῆς ἐνούσης αὐτῷ δυσβουλίας ἀπελέγχει τὰ ἐγκλήματα, ἀλλ' οὖν γε δριμεῖαν ὁ λόγος ἔχει τὴν ἔμφασιν. δι' ὧν γὰρ τοῖς ἄλλοις τὴν εἰς ὁλόκληρον καθαρότητα μαρτυρεῖ, ὕποπτον δηλονότι τὸν μὴ τοιοῦτον καθίστησι, καὶ μεμολυσμένον ἀποδεικνύει. τοῖς μὲν γὰρ ἑτέροις αὐτοῦ μαθηταῖς, καὶ τὸ τῆς ἀπερισπάστου προσεδρείας καύχημα, καὶ τὸν τῆς ἀκολουθήσεως πόνον, καὶ τὸ βέβαιον ἐν πίστει, καὶ τὸ πλῆρες ἐν ἀγάπῃ τῇ περὶ Χριστὸν, τὴν καθαρότητα προξενεῖ: τῷ γεμὴν ἑτέρῳ, καὶ αὐτὸ τῆς ἀπλήστου φιλοχρηματίας τὸ ἔγκλημα, καὶ τὸ ἀσθενὲς εἰς διάθεσιν τὴν περὶ τὸν Κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν, τὴν ἀνέκπλυτον κηλῖδα προστρίβεται, καὶ τῆς ἀσυγκρίτου δυσβουλίας τὸν μολυσμὸν ἐμποιεῖ. ὅταν τοίνυν λέγῃ Χριστός Ἤδη ὑμεῖς καθαροί ἐστε, ἀλλ' οὐχὶ πάντες, κεκρυμμένον μέν ἐστι, πλὴν ἐπωφελῆ τῷ προδότῃ ποιεῖται τὸν ἔλεγχον. εἰ γὰρ καὶ μὴ ἔφη σαφῶς, καθάπερ ἀρτίως εἰρήκαμεν, ἀλλ' ἦν ἐν ἑκάστῳ δικάζον τὸ συνειδὸς, καὶ διακεντοῦν τὸν ἡμαρτηκότα, καὶ τὴν τῶν εἰρημένων δύναμιν καθάπερ ἐξ ἀνάγκης καλοῦν ἐπὶ τὸν ὑπαίτιον. Ἐννόει δὲ ὅπως οἰκονομίας τινὸς καὶ θεοπρεποῦς ἀνεξικακίας τὸ πρᾶγμα πεπλήρωται: εἰ γὰρ ἔφη σαφῶς, τίς ὁ προδώσων αὐτὸν, πολεμίους ἂν αὐτῷ τοὺς ἄλλους ἐξειργάσατο, καὶ τάχα τι τῶν ἀνηκέστων συνέβη παθεῖν, καὶ πρόωρον ἂν ὑπομείναι δίκην, ζήλῳ τῷ πρὸς εὐσέβειαν διατεθηγμένου τινὸς, καὶ προανελεῖν τοῦ Δεσπότου τὸν προδότην ἐπιχειρήσαντος. ὑπαινιξάμενος τοίνυν, καὶ τῷ συνειδότι δριμὺν τὸν ἔλεγχον ἀφεὶς, ἀναμίλλητον ἔδειξε τῆς ἐνούσης αὐτῷ ἀνεξικακίας τὸ μέγεθος. καίτοι γὰρ εἰδὼς οὐκ ἀγαθὸν ὄντα περὶ αὐτὸν οὐδὲ εὐγνώμονα μαθητὴν, ἀλλ' ὠδίνοντα μὲν τὸν ἐκ τῆς διαβολικῆς πικρίας ἰὸν, περισκεπτόμενον δὲ τίνα τρόπον αὐτὸν παραδῷ, τετίμηκεν ἐν ἴσῳ τοῖς ἄλλοις, ἀπονίζοι δὲ αὐτοῦ καὶ τοὺς πόδας, μέχρι παντὸς τὰ ἐκ τῆς ἰδίας ἀγάπης τηρῶν, καὶ πρὶν εἰς τέλος ἐλάσαι τὰ ἐγκλήματα, τὴν ὀργὴν οὐκ ἐπιτιθείς. ἴδοις γὰρ ἂν ἴδιον ὅπως ὑπάρχον καὶ τοῦτο τῆς ἰδίας θείας φύσεως τὸ πλεονέκτημα. οὐ γὰρ ἐπείπερ οἶδεν ὁ Θεὸς τὰ ἐσόμενα, διὰ τοῦτο πρόωρον ἐπιφέρει τισὶ τὴν κόλασιν: ἀνεξικακήσας δὲ μᾶλλον ὅσον ἔδει καιρὸν, ὅταν ὠφελουμένους ἴδῃ μηδὲν, ἐμμένοντας δὲ μᾶλλον τοῖς αἱρεθεῖσι κακοῖς, κολάζει λοιπὸν, τῆς δυσβουλίας τὸ πρᾶγμα δεικνὺς, καὶ οὐκ ἔργον ὄντως τῆς ἰδίας βουλῆς, ἤτοι θελήσεως. καὶ γοῦν διὰ τοῦτό φησιν Ἰεζεκιήλ “Ζῶ ἐγὼ λέγει Κύριος, ὅτι οὐ θέλω τὸν θάνατον ” τοῦ ἀποθνήσκοντος, ὡς τὸ ἐπιστρέψαι αὐτὸν ἀπὸ τῆς ὁδοῦ “αὐτοῦ τῆς πονηρᾶς καὶ ζῆν αὐτόν.” μακροθύμως τοιγαροῦν καὶ ἀνεξικάκως ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς συναναμιγνὺς ἔτι τοῖς ἄλλοις αὐτοῦ μαθηταῖς τὸν προδότην, καίτοι “τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν αὐτοῦ ἵνα ” αὐτὸν παραδῷ:“ ἀναγκαίως γὰρ καὶ τοῦτο πρὸς τοῖς ἄλλοις ἐπισημήνασθαι τὸν Εὐαγγελιστὴν ἐν ἀρχαῖς: καὶ αὐτοῦ πόδας ἔνιψεν, ἀπροφάσιστον αὐτοῦ τὴν δυσσέβειαν ἀποτελῶν, ἵνα καρπὸς τῆς ἐνούσης αὐτῷ πονηρίας ἡ ἀπόστασις φαίνηται.
« Ὅτε οὖν ἔνιψε τοὺς πόδας τῶν μαθητῶν καὶ ἔλαβε τὰ ἱμάτια αὐτοῦ καὶ ἀνέπεσε πάλιν, εἶπεν αὐτοῖς Γινώσκετε τί πεποίηκα ὑμῖν; ὑμεῖς φωνεῖτέ με Ὁ κύριος καὶ ὁ διδάσκαλος, καὶ καλῶς λέγετε, εἰμὶ γάρ. εἰ οὖν ἐγὼ ἔνιψα ὑμῶν τοὺς πόδας ὁ Κύριος καὶ ὁ διδάσκαλος, καὶ ὑμεῖς ὀφείλετε ἀλλήλων νίπτειν τοὺς πόδας. ὑπόδειγμα γὰρ δέδωκα ὑμῖν ἵνα καθὼς ἐποίησα ὑμῖν ἐγὼ καὶ ὑμεῖς ποιῆτε. » Ἀναφανδὸν ἤδη φησὶ τὴν τοῦ πράγματος αἰτίαν, καὶ τῆς ἀσυγκρίτου ταπεινοφροσύνης τὸ ὑπόδειγμα, τῆς εἰς ἡμᾶς ἕνεκεν ὠφελείας πεποιῆσθαί φησιν: ἀναπολόγητον δὲ τὸ ἐκ τῆς ὑπεροψίας ἔγκλημα τιθεὶς, ἀναγκαίως εἰσφέρει τοῦ ἰδίου προσώπου τὸ περιφανές. ἐν γὰρ δὴ τῷ τοιούτῳ θεωρήσαι τις ἂν τὸ τῆς ταπεινοφροσύνης ἀσύγκριτον μέγεθος. τὸ μὲν γὰρ ἐξ ἑαυτοῦ χαμαιριφὲς, ἢ καὶ ἐν τῷ μηδενὶ τεταγμένον, κατὰ ποῖον ἂν κατασμικρυνθείη τρόπον, ἢ ὅποι χωρήσει τὸ κάτω κείμενον; θεωρήσαι γὰρ τοῦτο καὶ εἰ μή τι τὸ καταβιβάζειν ἄνωθεν πεφυκός. τὸ δὲ ἐν ὕψει θεωρούμενον, ἐν ταπεινῷ γεγονὸς θαυμάζεται: κατέβη γὰρ εἰς ὅπερ οὐκ ἦν. ἀναγκαίως τοιγαροῦν καὶ ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς τοῖς ἑαυτοῦ μαθηταῖς, μᾶλλον δὲ δι' ἐκείνων τοῖς ἀνὰ πᾶσαν τὴν γῆν, τὸ τῆς ταπεινοφροσύνης μάθημα διδοὺς, οὐχ ἁπλῶς φησιν, ὅτι ὥσπερ ἐγὼ ἔνιψα ὑμῶν τοὺς πόδας, οὕτω καὶ ὑμεῖς ὀφείλετε ποιεῖν: προεξηγεῖται δὲ μᾶλλον τὸ ἴδιον ἀξίωμα, καὶ τὴν ἐνυπάρχουσαν αὐτῷ φυσικὴν εὔκλειαν παρατιθεὶς δυσωπεῖ τῷ πράγματι τὸν φιλόδοξον. ὑμεῖς γάρ φησιν αὐτοὶ καλεῖτέ με ὁ Κύριος καὶ ὁ διδάσκαλος καὶ καλῶς λέγετε, εἰμὶ γάρ. ἐπιτήρει δὲ ὅπως καὶ μεταξὺ τοῦ λόγου τῆς τῶν πιστευόντων προενόησεν οἰκοδομῆς, καὶ τὰς τῶν ἀνοσίων αἱρετικῶν οὐκ ἠγνόησε γλωσσαλγίας. ἐπειδὴ γὰρ ἔφη πρὸς τοὺς ἑαυτοῦ μαθητάς Ὑμεῖς καλεῖτέ με Ὁ Κύριος καὶ ὁ διδάσκαλος, ἵνα μή τις οἴηται φύσει μὲν αὐτὸν οὐκ εἶναι κύριον, οὐδὲ διδάσκαλον, ἔχειν γεμὴν ὡς ἐν τάξει τιμῆς παρὰ τῶν ἐσομένων αὐτῷ τὴν ἐπωνυμίαν, ἀναγκαίως προστέθεικε τὰς ἐκείνων ἀναιρῶν ὑπονοίας Καὶ καλῶς λέγετε, εἰμὶ γάρ. οὐ γὰρ ψιλὸν ὄνομα κέκτηται τιμῆς τό Κύριος, καθάπερ ἡμεῖς οἰκέται μένοντες τὴν φύσιν, λελαμπρυσμένοι γεμὴν κατὰ χάριν τοῖς ὑπὲρ φύσιν τε καὶ ἀξίαν ὀνόμασιν: ἀλλ' ἔστι τῇ φύσει Κύριος, κατεξουσιάζων τῶν ὅλων, ὡς Θεὸς, πρὸς ὃν εἴρηταί που διὰ τῆς τοῦ ψάλλοντος φωνῆς ” Ὅτι “τὰ σύμπαντα δοῦλά σου.” ἔστι δὲ τῇ φύσει καὶ διδάσκαλος: “Πᾶσα γὰρ σοφία παρὰ Κυρίου,” καὶ πᾶσα σύνεσις δι' αὐτοῦ. σοφοῖ γὰρ ὡς σοφία τὰ νοητὰ, καὶ πάσῃ κτίσει τῇ λογικῇ, ἐπουρανίῳ τε καὶ ἐπιγείῳ, τὴν αὐτῇ πρέπουσαν ἐνσπείρει σύνεσιν. ὅνπερ γὰρ τρόπον αὐτὸς ὑπάρχων ἡ κατὰ φύσιν ζωὴ ζωογονεῖ τὰ πάντα τὰ ζωῆς δεκτικὰ, οὕτως ἐπείπερ αὐτός ἐστιν ἡ σοφία τοῦ Πατρὸς, πᾶσιν ἐντίθησι τὰ σοφίας δῶρα, φρόνησιν δηλονότι καὶ πᾶσαν εἴδησιν ἀγαθῶν. φύσει τοιγαροῦν τῶν ὅλων Κύριός ἐστι καὶ διδάσκαλος ὁ Υἱός. ὅτε τοίνυν ὁ μέγας ἐν δόξῃ καὶ τοσοῦτος ἐγὼ πρὸς τὴν οὕτω σμικροπρεπῆ καθικνεῖσθαι ταπείνωσιν οὐ κατοκνήσας φαίνομαι, ὡς καὶ τοὺς ὑμῶν ἀπονίψαι πόδας: πῶς ἂν ἔτι καὶ ὑμεῖς, φησὶ, παραιτῆσθε ἀλλήλοις ποιεῖν; διδάσκει δὲ διὰ τούτων, τὸ μὴ τῆς ἑτέρων τιμῆς καταλαζονεύεσθαι φιλεῖν, ἀλλ' ὑπερφέρειν αὐτοῦ καὶ προτετάχθαι κατὰ πᾶν ὁτιοῦν οἴεσθαι τὸν ὁμόδουλον. καλόν γε σφόδρα τὸ μάθημα: φρονήματος γὰρ ἀφιλοκομπεῖν εἰωθότος οὐκ ἂν οἶμαί τις ἐπιδείξαι τὸ ἴσον: οὐδέν τε οὕτω διίστησι καὶ ἀδελφοὺς καὶ φίλους, ὡς ἡ τῶν ἀθλίων δοξαρίων ἀκρατὴς ἐπιθυμία. ἀεὶ γάρ πως τὸ μεῖζον αἱρούμεθα, καὶ τοῖς λαμπροτέροις ἐπιπηδᾶν αἱ διάκενοι τοῦ βίου τιμαὶ τὸν εὐόλισθον ἡμῶν ἀναπείθουσι νοῦν. ἵνα τοίνυν τῆς τοιαύτης καταλήξωμεν νόσου, καὶ τῆς οὕτω βδελυρᾶς ἀποπαυσώμεθα ἐπιθυμίας: ἀπάτη γὰρ καὶ ἕτερον οὐδὲν τὸ φιλόδοξον πάθος: αὐτὸν εἰς οἰκεῖον δεχώμεθα νοῦν τὸν ἁπάντων βασιλέα Χριστὸν, διὰ τοῦτο νίψαντα τῶν μαθητῶν τοὺς πόδας, ἵνα καὶ ἡμεῖς τοὺς ἀλλήλων. διὰ γὰρ τούτου κολασθήσεται μὲν ἅπας ἀλαζονείας τρόπος, ἅπαν δὲ εἶδος κοσμικῆς φιλοδοξίας ἐκποδὼν οἰχήσεται. εἰ γὰρ ὁ φύσει Κύριος, ὡς οἰκέτης, πῶς τὸ δοῦλον οὐκ ἂν ἕλοιτό τι παθεῖν τῶν αὐτῷ πρεπωδεστάτων, καὶ οὐχὶ λοιπὸν τὴν ἁπασῶν ἐσχάτην ἀποτίσῃ δίκην;
« Ἀμὴν ἀμὴν λέγω ὑμῖν, οὐκ ἔστι δοῦλος μείζων τοῦ κυρίου αὐτοῦ, οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντος αὐτόν. εἰ ταῦτα οἴδατε, μακάριοί ἐστε ἐὰν ποιῆτε αὐτά. » Νόμοις ὥσπερ ἀναγκαίοις ὀχυροῦν ἕπεται Χριστὸς τοῦ πεπραγμένου τὴν δύναμιν, καὶ σφαλερωτάτην παντελῶς ἀποφαίνει τὴν παράβασιν τῆς σωτηριώδους ἐντολῆς. τὸ γὰρ ὅρκῳ βεβαιωθὲν, οὐκ ἀνέγκλητον ἔχει τὴν παραδρομήν. κατηγόρημα τοίνυν φησὶν ἀπροφάσιστον τοῖς οἰκέταις, εἰ μὴ τὰ ἴσα φρονεῖν ἐθέλοιεν τοῖς ἰδίοις δεσπόταις: πλεονεξία γὰρ ἤδη, καὶ ἕτερον οὐδὲν, τὸ τοῦ μείζονός τε καὶ ὑπὲρ ἀξίαν ἐρᾶν: ἀποστόλοις τε ὁμοίως τὴν αὐτὴν ἂν εἰκότως ἐποίσαι γραφὴν, τὸ ἐν ἀμείνοσιν εἶναι ζητεῖν, ἢ ἐν οἷς ἐστιν ὁ ἀποστείλας αὐτούς. ἀρκέσει γὰρ αὐτοῖς εἰς εὐκλείας ἁπάσης μέτρον, τοῦ πεπομφότος τὸ φρόνημα. τοῦτο δέ ἐστιν οὐδὲν ἕτερον ἢ ἐκεῖνο πάντως εἰπεῖν: ὅτι γελασθήσεσθε δικαίως ἐπὶ τοῦ θείου βήματος, εἰ ταῦτα δρᾶν εἰς ἀλλήλους αὐτοὶ παραιτεῖσθε δι' ὑπεροψίαν, καίτοι τὸ τῆς δουλείας ὄνομα λαχόντες κοινὸν, ἅπερ εἰς ὑμᾶς ἐγὼ, καίτοι κατὰ φύσιν ὑπάρχων Θεὸς καὶ Κύριος. ἄτοπον γὰρ ἀληθῶς, μᾶλλον δὲ ἤδη τῆς ἀνωτάτω μανίας οὐκ ἀμοιροῦν, οἰκέτας ὄντας ἐν ἐλάττοσι τοῦ καὶ δεσπότου καὶ ἀποστείλαντος, ἐπερυθριᾶν ἀτόπως τῇ πρὸς ἀλλήλους δουλείᾳ. Εἰ ταῦτα τοίνυν ἴστε, φησὶ, τουτέστιν, εἰ νοεῖν δύνασθε σαφῶς ὅ φημι, μακάριοί ἐστε ἐὰν ποιῆτε αὐτά. οὐ γὰρ τὸ εἰδέναι τὴν ἀρετὴν, ἀλλὰ τὸ ἐργάζεσθαι μᾶλλον ἀξιέραστόν τε καὶ ἀξιοζήλωτον φαίη τις ἄν. οἶμαι δὲ ὅτι τάχα πως καὶ ἄμεινον τὸ μηδ' ὅλως μαθεῖν, ἢ μαθόντας ὄκνῳ πεδῆσαι τὸν νοῦν καὶ, ἅπερ ἄν τις ἄριστά τε καὶ ὀρθῶς ἔχειν εἰδείη, μὴ βούλεσθαι κατορθοῦν, κατὰ τὴν τοῦ Σωτῆρος φωνήν “Ὁ ” μὴ εἰδὼς τὸ θέλημα τοῦ Κυρίου αὐτοῦ, καὶ μὴ ποιήσας, “δαρήσεται ὀλίγας, ὁ δὲ εἰδὼς καὶ μὴ ποιήσας, δαρήσεται ” πολλάς.“ τῷ μὲν γὰρ ἠγνοηκότι παντελῶς, εἰ καὶ εὐθύνοιτό πως ἐπὶ τῇ ῥᾳστώνῃ τυχὸν, τὸ γοῦν μετρίαν αἰτῆσαι συγγνώμην οὐ λίαν ἀνάρμοστον: τῷ γεμὴν εἰδότι τὸ χρῆμα γένοιτ' ἂν δυσαχθὲς εἰς κατάκρισιν ἡ γνῶσις. κατεφρόνησε γὰρ, οὐδενὸς αὐτῷ λείποντος εἰς τὸ δύνασθαι δρᾶν τὰ αὐτῷ πρεπωδέστερα. χρὴ τοίνυν εἰδότας ἐργάζεσθαι: τέλειον γὰρ τότε τῆς ἐν Χριστῷ πολιτείας τὸ καύχημα περικείμενοι, πληρεστάτην κατὰ καιροὺς ἀποληψόμεθα τὴν ἀντίδοσιν. καὶ γοῦν ὁ Σωτὴρ τὸν ποιήσαντα καὶ διδάξαντα μέγαν ἔφη κληθήσεσθαι, καὶ μάλα δικαίως, ἐν τῇ βασιλείᾳ τῶν οὐρανῶν: τί γὰρ αὐτῷ τὸ λεῖπον εἰς εὐσέβειαν; ᾧ δ' ἂν φαίνοιτο προσὸν τὸ ἐξ ἔργων ἀγαθῶν ἐν ὁλοκλήρῳ καυχᾶσθαι τῷ μέτρῳ, πῶς οὐκ ἂν γένοιτο παρὰ Θεοῦ τὸ τελειοτάταις ἐπαυχεῖν δωρεαῖς; σύνδρομος οὖν ἄρα τοῖς ἔργοις ὅταν ἡ γνῶσις γένηται, τότε δὴ πάντως ὀνίνησιν οὐ μικρῶς: ἐλλελοιπότος δὲ ὁποτέρου, χωλὸν δὴ πάντως τὸ ἕτερον ἔσται: γέγραπται δὲ, ὅτι ” καὶ ἡ πίστις χωρὶς τῶν ἔργων “νεκρά ἐστι.” καίτοι τὸ εἰδέναι Θεὸν τὸν ἕνα καὶ φύσει, καὶ ὁμολογεῖν ἀδόλως τε καὶ ἀληθῶς, τοῦτό ἐστιν ἡ πίστις, ἀλλὰ καὶ τοῦτο νεκρὸν, μὴ παρεπομένης αὐτῷ τῆς ἐξ ἔργων φαιδρότητος. πῶς οὖν οὐκ ἀνόνητον παντελῶς τὸ εἰδέναι μὲν τυχὸν τί ἂν εἴη τὸ ἀγαθὸν, μὴ μὴν ἐθέλειν ἔτι καὶ ἐπιτηδεύειν αὐτό; διὰ ταύτην τοιγαροῦν τὴν αἰτίαν μακαρίους ἔσεσθαί φησι τοὺς ἑαυτοῦ μαθητὰς, ἤτοι τοὺς πιστεύοντας εἰς αὐτὸν, οὐ μόνον ἑλόντας τῶν παρ' αὐτοῦ λαλουμένων τὴν εἴδησιν, ἀλλ' εἰ καὶ δρῷεν αὐτά.
« Οὐ περὶ πάντων ὑμῶν λέγω: ἐγὼ γὰρ οἶδα τίνας ἐξελεξάμην: ἀλλ' ἵνα ἡ γραφὴ πληρωθῇ Ὁ τρώγων μετ' ἐμοῦ τὸν ἄρτον ἐπῆρεν ἐπ' ἐμὲ τὴν πτέρναν αὐτοῦ. » Οὐ μικρὰν ὁ λόγος ἔχει τὴν ἀσάφειαν ἐν τούτοις. μακαρίους γὰρ ἔσεσθαι λέγων τοὺς ἐν γνώσει μὲν ἔχοντας τὸ ἀγαθὸν, ἔργῳ δὲ τοῦτο πληροῦν σπουδάζοντας: ἐπήγαγεν εὐθύς Οὐ περὶ πάντων λέγω, τὸν προδότην αἰνιττόμενος, κατά γε τὸ πολλοῖς τε καὶ ἐμοὶ δοκοῦν: οὐ γὰρ ἐν τοῖς ζηλωτοῖς ὁ θεομισὴς, οὐδ' ἂν ἐν τοῖς μακαρίοις καταταχθείη ποτὲ τῇ τοσαύτῃ δυσσεβείᾳ τὴν τοιαύτην ἔνοχον καταστήσας ψυχήν. καὶ μία μὲν αὕτη τοῦ προκειμένου διάνοια τετριμμένη παρὰ τοῖς πλείοσιν: ἑτέρα δὲ αὖ πάλιν πρὸς ταύτῃ. τοιάδε μέλλων γὰρ ἐρεῖν ὁ Χριστὸς, ὅτι κατὰ τὴν τελείαν τε καὶ ἱερωτάτην γραφήν: ὁ τρώγων μου τὸν ἄρτον ἐμεγάλυνεν ἐπ' ἐμὲ πτερνισμὸν, ἤτοι ἐπῆρεν ἐπ' ἐμὲ πτέρναν αὐτοῦ, προαπολογεῖται τρόπον τινὰ, καὶ τὸν γνήσιον τῶν ἑτέρων μαθητῶν θεραπεύει χορὸν, ἑνὶ καὶ μόνῳ τὴν τοῦ κατηγορήματος δύναμιν ἀναθείς. ἐπειδὴ γὰρ πάντες ἤσθιον τὸν ἄρτον αὐτοῦ, συνεστιώμενοι δηλονότι καὶ συνδαπανῶντες τὰ δι' αὐτοῦ συγκομιζόμενα, διὰ τοῦτο χρησίμως εἰκαίοις συντρίβεσθαι δείμασιν οὐκ ἐᾷ τῶν ἐλευθέρων τὸν νοῦν, καὶ τὸ τῆς ὑποψίας δριμὺ προανακόπτει λέγων Οὐ περὶ πάντων ὑμῶν λέγω: ἐγὼ γὰρ οἶδα τίνας ἐξελεξάμην: ἀλλ' ἵνα φησὶν ἡ γραφὴ πληρωθῇ Ὁ ἐσθίων μου τὸν ἄρτον ἐπῆρεν ἐπ' ἐμὲ τὴν πτέρναν αὐτοῦ, ἤτοι ἐμεγάλυνε πτερνισμὸν, κατὰ τὴν τοῦ ψάλλοντος φωνήν: οἶμαί τι τοιοῦτον ὑποδηλοῦν. ἐκδοθείσης ἡμῖν τοιγαροῦν ἐν τούτοις θεωρίας διπλῆς, δοκιμαζέτω τὴν ἀμείνω καὶ ἀληθῶς ἔχουσαν ὁ φιλομαθὴς, πλὴν εἰς τὸ ῥητὸν ἔτι λέγωμεν, τὸν τῶν ἁπλουστέρων ἀσφαλιζόμενοι νοῦν. Ἐπαπορήσειε γὰρ ἄν τις ἐν τούτοις κατὰ δύο τρόπους. καὶ πρῶτον μὲν ἡμῖν ὑπαντήσει λέγων Εἰ πάντα εἰδέναι Χριστὸν πιστεύομεν, τί τὸν Ἰούδαν ἐξελέξατο, καὶ τί τοῖς ἑτέροις ἀνέμιξε μαθηταῖς, οὐκ ἀγνοήσας, ὅτι καὶ προδοὺς ἁλώσεται, καὶ τῶν τῆς φιλοκερδείας εἴσω πεσεῖται βρόχων; ἐρεῖ δὲ πρὸς τούτοις Εἰ δὲ διὰ τοῦτο τὴν πτέρναν ἐπῆρε κατὰ Χριστοῦ, καθάπερ φησὶν αὐτὸς, ἵνα πληρωθῇ ἡ γραφὴ, οὐκ αὐτὸς ἂν νοοῖτο τοῦ γεγονότος ὑπαίτιος, ἀλλ' ἡ ἀναγκάζουσα δύναμις πληροῦσθαι τὴν γραφήν. Δεῖ δὲ ἡμᾶς πρὸς ἕκαστα τῶν εἰρημένων ἀντανίστασθαι γοργῶς, καὶ τὴν ἑκατέρῳ πρέπουσαν ἀπολογίαν τοῖς κατὰ δύναμιν ἐξυφᾶναι λογισμοῖς, πρὸς οἰκοδομὴν καὶ παράκλησιν τῶν οὐκ ἐπαρκούντων οἴκοθεν σφίσιν αὐτοῖς εἰς τὸ δύνασθαι νοεῖν τὰ ἐν τῇ θείᾳ γραφῇ. καὶ πρῶτον μὲν ἐκεῖνό φαμεν, ὡς εἰ μέλλοιμεν ἐφ' ἑκάστῳ τῶν γεγονότων παρὰ Θεοῦ τοῖς τοιούτοις ἀποκεχρῆσθαι λόγοις, καταλήξομεν οὐδαμῶς ἐπιτιμῶντες τῷ ποιητῇ, διαλοιδορούμενοί τε τῷ πρὸς τὸ εἶναι τὰ οὐκ ὄντα καλοῦντι Θεῷ, καὶ τὴν ἄμετρον αὐτοῦ φιλανθρωπίαν διασύροντες ἀμαθῶς. τί γὰρ, εἰπέ μοι, καὶ ἑτέρους διακωλύει τυχὸν ἐγκαλέσαι λέγοντας Τί τὸν Σαοὺλ ἀπελέξω, καὶ εἰς βασιλέα κέχρικας ἐπὶ τὸν Ἰσραὴλ, εἰδὼς ὅτι πάντως ἀθετήσει τὴν χάριν; καὶ τί τοῦτο λέγω; ἀναβήσεται γὰρ τῆς αἰτίας ἡ πρόφασις ἐπὶ τὸν τοῦ γένους καθηγητὴν, τουτέστιν, Ἀδάμ. ἐρεῖ δέ τις τυχὸν τῶν ἐκεῖνα διεσκεμμένων Τί τὸν πρῶτον ἄνθρωπον ἔπλασας ἀπὸ γῆς ὁ τὰ πάντα εἰδώς; οὐ γὰρ ἠγνόεις ὅτι πεσεῖται τὴν δοθεῖσαν αὐτῷ παρελάσας ἐντολήν. κατὰ τὸν αὐτὸν τοῦτον λόγον καὶ ἐπὶ τοῖς ἀνωτέρω καὶ μείζοσιν ἔτι κατηγορεῖ βοῶν Διατί τὴν ἀγγέλων δεδημιούργηκας φύσιν, οὐκ ἀγνοήσας, ὡς Θεὸς, τὴν ἐσομένην τινῶν ἀπόνοιαν εἰς ἀπόστασιν; τετηρήκασι γὰρ οὐ πάντες τὴν οἰκείαν ἀρχήν. εἶτα τί τὸ ἐντεῦθεν; ἡ τοῦ Θεοῦ πρόγνωσις οὐκ ἂν αὐτὸν συγκεχώρηκεν ὀφθῆναι δημιουργὸν, ἀλλ' οὐδ' ἂν ἡ λογικὴ κτίσις παρῆλθεν ὅλως εἰς γένεσιν, ἵνα μόνης τῆς ἀλόγου καὶ ἀναισθήτου φύσεως βασιλεύῃ Θεὸς, μηδὲ ὅτι Θεὸς κατὰ φύσιν ἐστὶ γινωσκόμενος. χρῆναι δὲ οἶμαι μάλιστα δὴ πάντων ἐκεῖνο διασκεπτομένους ὁρᾶν, ὅτι τοῖς λογικοῖς τῶν κτισμάτων ἰδίας προαιρέσεως ἀπένειμε τὰς ἡνίας ὁ πάντων Δημιουργὸς, καὶ αὐτοκελεύστοις ἀφῆκεν ἰέναι ῥοπαῖς, ἐφ' ὅπερ ἂν ἕκαστος βούλοιτο τυχὸν ἔχειν ἄριστα δοκιμάσας τὸν τρόπον. οἱ μὲν οὖν τοῖς ἀμείνοσι προσνενευκότες ὀρθῶς, τὴν ἰδίαν διασώζουσι δόξαν, καὶ ἐν μεθέξει μένουσι τῶν ἀπονεμηθέντων αὐτοῖς ἀγαθῶν, ἀμετάπτωτόν τε τὴν εὐθυμίαν εὑρίσκουσιν: οἱ δὲ τοῖς ἰδίοις καταφθειρόμενοι λογισμοῖς, καὶ ἐφ' ἃ μὴ θέμις ἀκαθέκτοις ὥσπερ ῥεύμασιν ἐπιθυμιῶν κατασυρόμενοι, τὴν αὐτοῖς πρέπουσαν ὑπομένουσι δίκην, καὶ τὴν ἐπὶ ταῖς ἀχαριστίαις εἰκότως ὑπομένοντες γραφὴν, τὴν ἀπηνῆ καὶ ἀπέραντον ὑποστήσονται κόλασιν. ἐπὶ τούτοις τοῖς ὁρισμοῖς γενομένην εὑρήσεις καὶ τὴν τῶν ἀγγέλων φύσιν. οἱ μὲν γὰρ διατηρήσαντες τὴν οἰκείαν ἀρχὴν, ἀναπόβλητον ἔχουσι τὴν ἐφ' ἅπασι τοῖς ἀγαθοῖς ἵδρυσίν τε καὶ στάσιν: οἱ δὲ τοῖς ἐπὶ τὰ χείρω νεύμασι τῆς ἀρχαίας ἐκείνης εὐκλείας διολισθήσαντες, σειραῖς ζόφου τεταρταρωμένοι, κατὰ τὸ γεγραμμένον, εἰς κρίσιν μεγάλης ἡμέρας τετήρηνται. οὕτως πεποίηται κατὰ τὴν ἀρχὴν ὁ πρῶτος ἄνθρωπος, τουτέστιν ὁ Ἀδάμ. ἦν μὲν γὰρ ἐν παραδείσῳ, καὶ ἐν ταῖς ἀνωτάτω τρυφαῖς, πνευματικαῖς δηλονότι καὶ δόξῃ τῇ παρὰ Θεῷ. καὶ διέμεινεν ἂν ἐν τοῖς ἀρχαίοις τῆς φύσεως ἀγαθοῖς, εἰ μὴ τέτραπτο πρὸς ἀπόστασιν καὶ παρακοὴν, ἀβουλότατα παρελθὼν τὴν διορισθεῖσαν ἐντολὴν ἄνωθεν. οὕτω κέχρικε τὸν Σαοὺλ εἰς βασιλέα: ἦν μὲν γὰρ ἐν ἀρχαῖς οὐ φαῦλος ἀνὴρ, ὀφθέντα γεμὴν οὐκέτι τοιοῦτον μεθίστη τῆς δόξης καὶ τῆς βασιλίδος τιμῆς. Οὕτως ἐπελέξατο τὸν Ἰούδαν, καὶ τοῖς ἁγίοις αὐτὸν ἀνέμιξε μαθηταῖς, ἐπιτηδείως ἔχοντα δηλονότι πρὸς ἀκολούθησιν ἐν ἀρχαῖς. ἐπειδὴ δὲ κατὰ βραχὺ πειράζων ὁ Σατανᾶς ταῖς αἰσχροκερδίαις προσεχειρώσατο, νικηθέντα τῷ πάθει, καὶ προδότην δι' αὐτὸ γεγονότα, λοιπὸν ἀπεώσατο. οὐδὲν οὖν ἄρα πρὸς τὸν ἐπιλεξάμενον. ἦν γὰρ ἐν ἐκείνῳ τὸ δύνασθαι μὴ διαπεσεῖν, ἑλομένῳ δηλονότι τὰ πρεπωδέστερα, ὅλην τε τὴν ἰδίαν μετατιθέντι διάνοιαν εἰς τὸ χρῆναι γνησίως ἀκολουθῆσαι Χριστῷ. Εἰς δέ γε τῶν προκειμένων τὸ ἕτερον ἐκεῖνό φαμεν Μὴ γάρ τις οἰέσθω, κατὰ τὴν τινῶν ἀβουλίαν, διὰ τοῦτο διεξάγεσθαι πρὸς πέρας τὰ ἔργα τὰ κεχρησμῳδημένα διὰ τῶν ἁγίων προφητῶν, ἵνα πληρωθεῖεν αἱ γραφαί. εἰ γὰρ τοῦτό ἐστιν ἀληθὲς, οὐδὲν ὅλως διακωλύσει τοὺς τοῖς γεγραμμένοις ἀναγκαίως ὑπηρετήσαντας, οὐκ ἀπροφάσιστον ἔχειν τὴν ἁμαρτίαν, μᾶλλον δὲ οὐδ' ὅλως πεπλημμεληκέναι. εἰ γὰρ ἔδει πληρωθῆναί φησιν, ἐρεῖ τις, ἐπληροῦτο δὲ διὰ τούτων, οἱ δι' ὧν ἄρα πεπλήρωνται πάσης ἂν εἶεν εὐθύνης ἐλεύθεροι. ἄλλως τε καὶ “διάκονος ἁμαρτίας” ἡ θεία δὴ πάντως κατεφαίνετο γραφὴ, καλοῦσα καθάπερ ἐκ βίας εἰς ἐκεῖνά τινας, ἃ ἐλαλεῖτο δι' αὐτῆς, ἵνα καὶ εἰς πέρας ἥκοι τὸ πάλαι πεφωνημένον. ἀλλ' οἶμαι πολὺς ἐπὶ τούτῳ τῆς δυσφημίας ὁ λόγος. τίς γὰρ ἂν εἴη τοῦ καθήκοντος λογισμοῦ τοσοῦτον ἐστερημένος, ὡς τὸν τοῦ Ἁγίου Πνεύματος οἴεσθαι λόγον ἁμαρτίας τισὶ γίνεσθαι πρόξενον; οὐκοῦν οὐ διὰ ταύτην πιστεύομεν τὴν αἰτίαν δεδράσθαι τὰ ἔργα παρά τινων, ἵνα πληρωθεῖεν αἱ γραφαί: ὅτι δὲ πάντως ἔσται τὰ συμβησόμενα προειδὸς τὸ Πνεῦμα λελάληκεν, ἵν' ὅταν γίνεσθαι συμβῇ, πίστεως ἐνέχυρον λαβόντες τὴν πρόῤῥησιν, τὴν ἐφ' ᾧ γέγραπται ταῦτα, λοιπὸν ἀραρότως ἐπιγινώσκωμεν. πολλοῦ δὲ ἡμῖν γεγονότος τοῦ λόγου περὶ τῶν τοιούτων ἐν ἑτέρῳ βιβλίῳ, τὸ μακροῖς ἔτι περὶ αὐτῶν ἐνδιατρίψαι διηγήμασι, περιττὸν εἶναί πως δοκεῖ.
« Ἀπάρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι, ἵνα πιστεύσητε ὅταν γένηται ὅτι ἐγώ εἰμι. » Ἀναγκαιοτάτην πεποίημαι, φησὶ, τῶν ὅσον οὐδέπω παρεσομένων καὶ πρὸ καιροῦ τὴν ἐξήγησιν: ᾐσθήσει γὰρ τοὺς ἀκροωμένους, καὶ οὐ μικρὸν οἴσει τὸ κέρδος, εἰ τὸν ἐκ τοῦ πράγματος εἰδεῖεν σκοπόν. εἰκαίοις μὲν γὰρ τὴν τοῦ λόγου χρείαν δαπανᾶν διηγήμασιν, ἀσύνηθές τε καὶ οὐ φίλον ἐμοί: οἷς δ' ἂν φαίνηται προσὸν τὸ λυσιτελὲς οὐ μικρὸν εἶναι πρὸς γνῶσιν ἴοι τὴν ὑμετέραν, ταῦτα δεῖν ὑπολαμβάνω ταῖς ὑμετέραις ἐνηχεῖν ἀκοαῖς. λέγω τοιγαροῦν ἀπάρτι φησὶν ὑμῖν τὰ ἐπὶ θύραις μὲν ἤδη, τετελεσμένων δὲ οὔπω τὴν γνῶσιν ἐντίθημι, ἵν' ὅταν γενέσθαι συμβῇ συναρμόττοντες τοῖς παρ' ἐμοῦ προηγορευμένοις τῶν πραγμάτων τὸ τέλος, ἐκεῖνον αὐτὸν εἶναί με πιστεύσητε, περὶ οὗ τὰ τοιαῦτα κεχρησμῴδηκεν ἡ θεία γραφή. ἐν ταὐτῷ τοιγαροῦν ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, καὶ τὸν προδότην ἐπανορθοῦν εὐπεριστόλως ἐπιχειρεῖ, κεκρυμμένον ἐπὶ μικραῖς ἀσαφείαις προκομίζων τὸν ἔλεγχον, καὶ τὴν τῆς προδοσίας ἔκβασιν εἰς σημεῖον ἔσεσθαί φησι καὶ εἰς σαφεστάτην ἀπόδειξιν τοῦ αὐτὸν εἶναι Χριστόν. ὡς γὰρ ἤδη φθάσαντες εἴπομεν, ὁ τὰ διὰ τῶν ἱερῶν γραμμάτων προκεκηρυγμένα τοῖς τοῦ προδότου συμβαλὼν τολμήμασιν, εὐσυνοπτοτάτην ἂν οἶμαι καὶ ἀταλαίπωρον κομιδῇ τὴν ἐπ' αὐτῷ κατάληψιν ἀληθῆ, καὶ μάλα ῥᾳδίως, ἕλοιτο ἄν.
« Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ λαμβάνων ἄν τινα πέμψω, ἐμὲ λαμβάνει: ὁ δὲ ἐμὲ λαμβάνων λαμβάνει τὸν ἀποστείλαντά με. » Προαποδείξας χρησίμως ἑαυτὸν ὄντα Χριστὸν καὶ δι' ὧν ἔμελλεν ὁ προδότης ἐμπαροινήσειν ἐν αὐτῷ, χρήσιμόν τι πάλιν ἐπινοεῖ πρὸς ἀνατροπὴν τῆς ἐκείνου κακοβουλίας. ὡς ἀμυδρότερός πως αὐτῷ πρόεισι καὶ νῦν ὁ λόγος: συγκρύπτειν γὰρ ἔτι πειρᾶται τὸ τόλμημα, καὶ ἀναφανδὸν οὔπω φησὶ τίς ὁ προδώσων αὐτόν. ἀπελέγχει τοιγαροῦν, καὶ μάλα χρησίμως μετὰ σαφοῦς παραδείγματος, ὡς ἀνάγκη πᾶσα καὶ εἰς τὸ τοῦ Θεοῦ καὶ Πατρὸς ἀναθεῖν πρόσωπον, τῆς εἰς αὐτὸν γινομένης ἀγάπης τε καὶ τιμῆς τὸ πέρας: καὶ οὐχὶ δήπου τοῦτο κυρίως αὐτῷ δεικνύειν σκοπὸς, τάχα δὲ μᾶλλον τὸ ἐναντίως ἔχον κατὰ τὴν δόξαν. ἀφεὶς γὰρ, ὡς ἔοικε, τὸ φάναι γυμνότερον, ὅπερ εἴρηκεν ἐν ἑτέροις, τουτέστιν “Ὁ μὴ τιμῶν τὸν Υἱὸν οὐδὲ τὸν Πατέρα τιμᾷ:” κεχώρηκε μᾶλλον ἐπὶ τὸ εὐφημότερον, ἐπιτρέπων τοῖς ἀκροωμένοις τὸ νοεῖν ἐκ τούτου τὸ ἐναντίον, ἐπεί τοι καὶ ἀπειλῆς μᾶλλον ἢ προτροπῆς ἦν ὁ καιρὸς, ἐπὶ θύραις ὄντος τοῦ τολμήματος, καὶ ἤδη μελετωμένης τῆς ἐπ' αὐτῷ παροινίας. βεβλήκει γὰρ ἤδη τὴν σκέψιν ὁ Σατανᾶς εἰς τὴν τοῦ προδότου καρδίαν. ὥσπερ τοίνυν, φησὶν, ἐμὲ δὴ πάντως αὐτὸν καὶ οὐχ ἕτερον ὑποδέξαιτό τις, τὸν παρ' ἐμοῦ ἀπεσταλμένον εἰ λάβοι: οὕτως ὁ τὸν παρὰ Θεοῦ καὶ Πατρὸς ἀποσταλέντα δεξάμενος, αὐτὸν ἂν εἰκότως δέχοιτο τὸν Πατέρα. ἀλλ' ἐν τούτοις μὲν αὐτοῦ τοῖς ῥήμασι τὸ διὰ τῆς εὐφημίας δηλούμενον κατίδοι τις ἄν. μετατιθεὶς δὲ τὸ ἐναντίον πρὸς τὴν θεωρίαν, τὴν τοῦ προδότου δυσσέβειαν οὐκ εἰς μόνον ὄψεται διαβαίνουσαν τὸν Υἱὸν, ἀλλὰ καὶ εἰς αὐτὸν τὸν Πατέρα. τρόπος τοιγαροῦν ἀπειλῆς τὸ εἰρημένον ἐστὶν, εὐφημοτέροις δὲ ῥήμασι προκεκομισμένος, παριστάς τε ὥσπερ διὰ τῶν ἀριστερῶν τὸ δηλούμενον. ὅνπερ γὰρ τρόπον τὸν ἀπεσταλμένον παρὰ Θεοῦ δέξεταί τις τῶν καθ' ἡμᾶς, τοῖς παρ' αὐτοῦ συναινέσας λόγοις, καὶ διὰ τοῦ τηρῆσαι τὸ θεσπισθὲν, τιμήσας τὸν κηρυττόμενον: κατ' αὐτὸν οἶμαι τὸν λόγον ὑποδέξαιτό τις ἂν τὸν Κύριον, καὶ δι' αὐτοῦ τὸν Πατέρα, πιστεύων εἰς Υἱόν. συνειστρέχει γὰρ τῷ γεννήματι τοῦ τεκόντος ἡ δήλωσις. ὁ γὰρ ὅλως Υἱὸν εἶναι πιστεύσας αὐτὸν, ὁμολογήσει δὴ πάντως τὸν φύσαντα. φρικτὸν οὖν ἄρα τοῦ προδότου τὸ κρῖμα, καὶ εἰς αὐτὸν ἐξυβρίσαντος τὸν Θεὸν καὶ Πατέρα διὰ τῆς εἰς τὸν Υἱὸν δυσσεβείας. ἢ γὰρ ἂν παρεδέξατο καὶ τετίμηκε, γνήσιον ὑποθεὶς ὡς Κυρίῳ τὸ φρόνημα, εἰ ἀνενδοιάστῳ τῇ πίστει Θεὸν ὑπάρχειν ἐκ Θεοῦ καθωμολόγησε τὸν Υἱὸν, αἰσχρῶν τε λημμάτων κρείττονα τὴν εἰς αὐτὸν ἀγάπην ὁ δείλαιος ἐποιήσατο, ἀλλ' οὐδ' ἂν οἶμαι προδότης ἁλοὺς, ἄμεινον ἑαυτῷ τὸ μηδόλως γενέσθαι παρεσκεύασεν.
« Ταῦτα εἰπὼν ὁ Ἰησοῦς ἐταράχθη τῷ πνεύματι, καὶ ἐμαρτύρησε καὶ εἶπεν Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παρα δώσει με. » Καὶ τίνι τῶν ὄντων οὐκ ἂν γένοιτο σαφὲς, ὡς οὔτε διανοίας, οὔτε μὴν λόγων ἡ ἡμετέρα φύσις εὐπορεῖ, δι' ὧν ἂν δύναιτο τυχὸν ἀνεγκλήτως τε καὶ ἀδιαπτώτως εἰπεῖν τὰ τῆς θείας τε καὶ ἀῤῥήτου φύσεως ἴδια; διὰ τοῦτο τοῖς καθ' ἑαυτὴν ὑπηρετεῖται λόγοις πρὸς μετρίαν ἐξήγησιν τῶν ὑπὲρ νοῦν. πῶς γὰρ ἄν τι καὶ φράσαι σαφῶς, ὃ καὶ αὐτὴν ἡμῶν ὑπερανίσχει τὴν ἔννοιαν; δεῖ τοιγαροῦν ἡμᾶς, καθάπερ τινὰ τύπον τῶν νοημάτων τὴν τῶν ἀνθρωπίνων ῥημάτων παχύτητα δεχομένους, ἐπ' αὐτὰ πειρᾶσθαι βαδίζειν, κατά γε τὸν ἐγχωροῦντα τρόπον, τὰ τῆς θεότητος ἴδια. δεινὸν τοιγαροῦν εἰς ἐλέγχους τὸ θεῖον, καὶ ἀκράτῳ μισοπονηρίᾳ κινούμενον, καθ' ὧν ἂν τοῦτο γενέσθαι πρέποι ψήφῳ τῇ παρ' αὐτοῦ, εἰ καὶ ὑπὲρ λόγον ἀνεξικακεῖ. ὅταν οὖν ἡ θεία γραφὴ κατασημῆναι βούληται τὸ κατὰ τῶν δυσσεβούντων οἱονεὶ κίνημα, πάλιν ἐκ τῶν καθ' ἡμᾶς λαμβάνουσα, καὶ τοῖς ἀνθρωπίνοις ἀποχρησαμένη ῥήμασιν, ὀργὴν ὀνομάζει καὶ θυμὸν, καίτοι τῆς θείας οὐσίας καὶ καθ' ὁμοιότητα τὴν ἡμῶν τῶν τοιούτων παθῶν ὑπομενούσης οὐδὲν, κινουμένης δὲ μόνον εἰς ἀγανάκτησιν, ὡς οἶδέ τε καὶ πέφυκεν αὐτή: παντελῶς γὰρ ἀπόῤῥητα τὰ περὶ Θεοῦ: ἀπὸ δὲ τῶν ἡμετέρων ἐθῶν, καθάπερ ἀρτίως εἰρήκαμεν, τὰ ὑπὲρ ἡμᾶς καταγράφειν ἔθος τῇ θείᾳ γραφῇ. τεταράχθαι τοιγαροῦν κἀνθάδε φησὶν ὁ θεσπέσιος Εὐαγγελιστὴς τὸν Χριστὸν τῷ πνεύματι, τὸ μισόκακον τοῦ Πνεύματος κίνημα ταραχὴν ὀνομάσας: οὐ γὰρ ἦν, ὡς ἔοικεν, ἑτέρως εἰπεῖν. εἰκὸς δὲ δήπου καὶ τὴν τῆς θεότητος κίνησιν οὐκ ἐνεγκοῦσαν τὴν σάρκα, βραχύ τι καὶ ὑποφρίξαι καὶ θορύβου σχῆμα παθεῖν, καὶ σημεῖον ὀργῆς ἐπιδεῖξαι, καθάπερ οὖν ἀμέλει καὶ ἐπὶ Λαζάρῳ γέγραπται, ὅτι “ἐμβριμώ” μενος ἑαυτῷ ὁ Ἰησοῦς εἰς τὸ μνημεῖον“ ἐνεβάδιζεν. ὅνπερ γὰρ τρόπον ἐν ἐκείνοις τὴν κατὰ τοῦ θανάτου δριμεῖαν ἀπειλὴν ἐμβρίμησιν ἔφη, οὕτω κἀνθάδε τὸ κατὰ τοῦ δυσσεβοῦς προδότου κίνημα τῷ τῆς ταραχῆς ὀνόματι κατεσήμαινεν. ἐταράχθη δὲ εἰκότως, ἐπὶ ταῖς Ἰούδα δυστροπίαις ἀγανακτῶν. τί γὰρ ἂν γένοιτο τῆς ἐκείνου δυσσεβείας τὸ ἐπέκεινα, ὅς γε τοῖς ἄλλοις ἐν ἴσῳ μαθηταῖς τετιμημένος τε ὑπερφυῶς, καὶ ἐν τοῖς ἀπολέκτοις κατατεταγμένος, ὀλίγῳ ἀργυρίῳ παντελῶς τὴν εἰς Χριστὸν ἀγάπην ἠλλάξατο, καὶ ἐσθίων τὸν ἄρτον αὐτοῦ τὴν πτέρναν ἐπῆρεν, οὐ τιμὴν, οὐ δόξαν, οὐ τῆς ἀγάπης τὸν νόμον, οὐ τὸ χρεωστούμενον ὡς Θεῷ σέβας, οὐχ ἕτερόν τι τῶν εἰς αὐτὸν γενομένων ὑπολογισάμενος, εἰς μόνα δὲ βλέπων τὰ περὶ τῶν Ἰουδαίων μυσαρὰ δηνάρια, καὶ ὀλίγων ἀργυρίων κομιδῆ τὴν ἑαυτοῦ πωλήσας ψυχὴν, καὶ τὸ ἀθῷόν τε καὶ δίκαιον αἷμα ταῖς τῶν μιαιφονώντων χερσὶν ἐγχειρισάμενος. εὐλογωτάτη τοιγαροῦν ἡ τοῦ τεταράχθαι πρόφασις. ἐπακολουθεῖ δὲ δριμὺς ὁ ἔλεγχος, οὕτω μὲν εἰς πρόσωπον ἰδικῶς τὸ ἑνὸς τῶν δώδεκα, περιιστὰς γεμὴν εἰς μόνους αὐτοὺς τὸ οὕτω φρικωδέστατον κατηγόρημα, καὶ μονονουχὶ παρεγγυώμενος τῶν ἀκροωμένων ἑκάστῳ τὴν ἰδίαν φυλάξαι ψυχὴν, μὴ ἄρα πως ἐκ ῥᾳθυμίας τοῖς οὕτω δεινοῖς ἁλώσηται βρόχοις, καὶ τῆς τοῦ διαβόλου πικρίας γλυκὺ γένοιτο θήραμα. ἐπωφελὴς οὖν ἄρα τῶν ἐλέγχων ἡ δύναμις, ἣν παρ' οὐδὲν ποιησάμενος τοῦ προδόντος ὁ νοῦς, τῶν οἰκείων εἴχετο σπουδασμάτων. ἐμφαντικώτατα τοίνυν ὁ Χριστὸς τό Εἷς ἐξ ὑμῶν παραδώσει μέ φησιν. ἢ γὰρ τῆς τοῦ τολμῶντος ἀχαριστίας διὰ τούτου κατηγορεῖ, ἢ τῆς τοῦ διαβόλου κακίας δεικνύει τὸ μέγεθος, ὡς τοσοῦτον δυνηθείσης, ὡς καὶ αὐτῶν ἕνα τῶν ἀποστόλων ἁρπάσαι.
« Ἔβλεπον οὖν εἰς ἀλλήλους οἱ μαθηταὶ διαπορούμενοι περὶ τίνος λέγει. » Ἔκπληξίς τε ὁμοῦ καὶ δέος εἰστρέχει τοὺς μαθητὰς, καὶ ἀλλήλοις ἐνορῶσι, διπλοῦν ἐκ τῶν εἰρημένων ὠδίνοντες θόρυβον. ἕκαστος μὲν γὰρ κατὰ τὸ εἰκὸς τῆς ἰδίας ὑπερτρέχων ψυχῆς, οὐκ ἐν ὀλίγῳ γέγονε δείματι, ἀλλὰ καὶ τῆς εἰς τὸ κοινὸν ὁρώσης ὑπολήψεως χάριν, οὐκ ἐλάττονα τῆς ἑτέρας τὴν ἀγωνίαν ἐδέχοντο. ὅτι μὲν γὰρ ἀληθὲς ἔσται πάντως τὸ εἰρημένον πιστεύουσιν. ἴσασι γὰρ ὡς οὐκ ἂν διαπέσοι κενὸς τοῦ Σωτῆρος ὁ λόγος, τό τε γεμὴν εἰς τοῦτο δυσσεβείας κατωλισθηκέναι τῶν ἐν μαθηταῖς ἀπηριθμημένων τινὰ, δεινὸν καὶ ἀφόρητον εἶναι λογιζόμενοι, τὸ μὲν ἴδιον ἑκάστου συνειδὸς ἀνακρίνουσι, καὶ περιαθροῦσι δεινῶς ἐπὶ τίνα τῆς ἀπωλείας ὁ κλῆρος πεσεῖται, καὶ πόθεν, ἢ πῶς ἰσχύσει τοσοῦτον ὁ σατανᾶς, ὡς καὶ αὐτῶν ἐκκλέψαι τῶν γνησίων τινά.
« Ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὃν ἠγάπα ὁ Ἰησοῦς: νεύει οὖν τούτῳ Σίμων Πέτρος πυθέσθαι τίς ἂν εἴη περὶ οὗ λέγει. ἀναπεσὼν δὲ ἐκεῖνος οὕτως ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ λέγει αὐτῷ Κύριε, τίς ἐστιν; ἀποκρίνεται οὖν ὁ Ἰησοῦς Ἐκεῖνός ἐστιν ᾧ ἐγὼ βάψας τὸ ψωμίον δώσω αὐτῷ. » Θαυμάσαιμεν ἂν εἰκότως καὶ ἐν τούτῳ δὴ πάλιν τῶν ἁγίων μαθητῶν τὸ γοργὸν εἰς φιλοθεΐαν, καὶ τὸ λίαν ἀκριβὲς εἰς εὐλάβειαν: οὐ γὰρ ἔχοντες ἐξ ἑαυτῶν εἰδέναι ὑπαίτιόν τινα, ἀλλ' οὐδὲ ταῖς ἐκ στοχασμῶν ἀπάταις ἐπιθαρσήσαντες, φιλοπευστοῦσι πάλιν, καὶ μανθάνειν ἐπείγονται δι' ἑνὸς τοῦ προὔχοντος, Πέτρος δὲ οὗτός ἐστιν, ὃς προσεκόμισε μὲν οὐδαμῶς δι' ἑαυτοῦ τὴν πεῦσιν, τῷ δὲ πλησίον καὶ ἀγαπωμένῳ διὰ τὸ τῆς ἁγνείας λαμπρότερον τὸ διερωτᾶν ἐφίησιν: Ἰωάννης δὲ οὗτός ἐστιν ὁ τοῦ προκειμένου βιβλίου συγγραφεὺς, ὃς, ἐπείπερ ἠγαπῆσθαί φησιν ἑαυτὸν, τὸ οἰκεῖον κατέκρυψεν ὄνομα, σιγῇ παραδοὺς, ἵνα μή τῳ δόξαι φιλοκομπεῖν. ἐλεύθερος γὰρ φιλοδοξίας τῶν ἁγίων ὁ νοῦς. ἠρέμα τοίνυν τῷ διδασκάλῳ προσκεκλιμένος, διαψιθυρίζει λάθρα, καὶ μανθάνειν ἀξιοῖ τὸν τῆς ἀπωλείας υἱόν: ἀλλ' οὐχ ἕτερόν τι σημεῖον αὐτῷ δίδωσιν ὁ Σωτὴρ τοῦ πράγματος, ἢ τὸ διὰ τῆς τοῦ προφήτου φωνῆς καὶ πάλαι προκεκηρυγμένον ” Ὁ ἐσθίων ἄρτους μου, ἐμεγά“λυνεν ἐπ' ἐμὲ πτερνισμόν.” βάψας γὰρ ἐπιδίδωσι τὸ ψωμίον, δεικνὺς διὰ τούτου τὸν ἐσθίοντα τὸν ἄρτον αὐτοῦ: καὶ τὸν μὲν τῶν ἁγίων μαθητῶν ἐξίστησι φόβον, ἄγει δέ πως αὐτοὺς εἰς ἀνάμνησιν προφητείας ἑτέρας διαγορευούσης ὡδί “Σὺ δὲ ὦ ἄνθρωπε ἰσόψυχε, ἡγεμών μου καὶ γνωστέ ” μου, ὃς ἐπὶ τὸ αὐτὸ ἐγλύκανάς μοι ἐδέσματα, ἐν τῷ οἴκῳ “τοῦ Θεοῦ ἐπορεύθημεν ἐν ὁμονοίᾳ.” ἰσόψυχος μὲν γὰρ γνωστός τε καὶ ὁμοτράπεζος, καὶ τί γὰρ οὐχὶ τῶν τελούντων εἰς γνησιότητα γέγονέ ποτε τῷ Σωτῆρι καὶ αὐτὸς ὁ προδότης, ἅτε δὴ τοῖς ἑτέροις ἐγκατειλεγμένος ἁγίοις μαθηταῖς, οἳ τὸν αὐτὸν ἔχοντες τῷ Σωτῆρι σκοπὸν, καὶ τὴν τῶν Ἰουδαίων συμπεριθέοντες χώραν, ὑπηρέται γοργοὶ τῶν θαυμάτων ἐγίνοντο, καὶ πάντα πράττειν ἠπείγοντο τὰ εἰς τιμὴν καὶ δόξαν αὐτοῦ: ἀλλ' ὁ γνωστὸς καὶ ἰσόψυχος, αἰσχρῶν λημμάτων ἠλλάξατο τὴν τοῦ τιμήσαντος χάριν. Ἐπιτήρει δὲ πάλιν, ὅπως ἡμᾶς παραθήγει καλῶς ὁ σοφώτατος Εὐαγγελιστὴς εἰς τὸ βιοῦν ἐθέλειν ὅτι μάλιστα λογικώτατα, καὶ τῆς διανοίας ἐπασκεῖν τὴν ὀξύτητα πρὸς τὸ δύνασθαι καὶ λίαν εὐπετῶς τῶν θείων καθικνεῖσθαι θεωρημάτων, καὶ τῆς θεοπτίας ἐξακριβοῦν ὅσον ἔνι τοὺς λόγους ἐπείγεσθαι. τὰ διαπρεπῆ τετιμῆσθαι καὶ ἠγαπῆσθαί φησιν ἑαυτὸν παρὰ τοῦ Σωτῆρος ἡμῶν Χριστοῦ, ὡς καὶ ἀνακεῖσθαι πλησίον, καὶ αὐτῷ τῷ κόλπῳ τῷ δεσποτικῷ, δεῖγμα τῆς εἰς αὐτὸν ὑπερφυοῦς ἀγαπήσεως τὸ πρᾶγμα ποιούμενος. πλησίον οὖν ἄρα Θεοῦ καὶ ἐν πρώτοις ὥσπερ ἔσονται τόποις τοῖς παρ' αὐτῷ μάλιστα δὴ πάντων οἱ τὴν καρδίαν ἔχοντες καθαρὰν, οἷς καὶ ἐξαίρετον ἀπονέμει γέρας καὶ αὐτὸς ὁ Σωτὴρ, μακαρίους ἔσεσθαι λέγων τοὺς καθαροὺς “τῇ ” καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται.“ καὶ παροίσομεν εἰς ἀπόδειξιν τοῦ ἀληθῶς εἰρῆσθαι τὸν λόγον, αὐτὸν δὴ τουτονὶ τὸν σοφώτατον Εὐαγγελιστήν. τεθέαται γὰρ τὴν δόξαν Χριστοῦ, κατὰ τὴν αὐτοῦ φωνήν ” Τεθέαμαι γὰρ τὴν δόξαν “αὐτοῦ, φησὶ, δόξαν ὡς Μονογενοῦς παρὰ Πατρὸς, πλήρης ” χάριτος καὶ ἀληθείας.“ οὐ γὰρ δὴ τοῖς τοῦ σώματος ὀφθαλμοῖς ἐπαθρήσαι τις ἂν τὴν ὅλῃ κτίσει παντελῶς ἀθέατον φύσιν. οὐ γὰρ ” ἑώρακέ τις τὸν Πατέρα,“ κατὰ τὴν τοῦ Σωτῆρος φωνὴν, ” εἰ μὴ ὁ ὢν παρὰ τοῦ Θεοῦ:“ τουτέστιν ὁ Υἱός: ” οὗτος ἑώρακε τὸν Πατέρα.“ τοῖς γεμὴν κηλῖδος τῆς κοσμικῆς καὶ φροντίδος εἰκαίας, τῆς ἐν τῷδε τῷ βίῳ φημὶ, τὸν νοῦν ἔχουσιν ἀπηλλαγμένον, διὰ λεπτῆς ἄρα καὶ τάχα τῆς ὑπὲρ νοῦν θεωρίας τὴν οἰκείαν δόξαν ἀποκαλύπτει Χριστὸς, δεικνὺς ἐν αὐτῇ καὶ τὴν τοῦ Πατρός. διὰ γὰρ τοῦτο ἔφασκεν ” Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα.“
« Βάψας οὖν τὸ ψωμίον δίδωσιν Ἰούδᾳ Σίμωνος Ἰσκαριώτῃ, καὶ μετὰ τὸ ψωμίον εἰσῆλθεν εἰς ἐκεῖνον ὁ σατανᾶς. » Ἐναργέστατον μὲν τοῖς ἑαυτοῦ μαθηταῖς τὸ τοῦ προδιδόντος σημεῖον ἔδειξεν ὁ Σωτήρ. βάψας γὰρ ἐπιδέδωκε τὸ ψωμίον, τὸν ἐσθίοντα τὸν ἄρτον αὐτοῦ διὰ τούτου καθιστὰς ἐμφανῆ, καὶ τὸν ἐπαίρειν μέλλοντα τὴν πτέρναν αὐτοῦ. τὸν γεμὴν τῆς εἰς Χριστὸν δυσσεβείας τε καὶ μιαιφονίας ἡγεμόνα καὶ πρύτανιν, καὶ τῶν ὅλων κατασκευαστὴν εἰσπεπηδηκέναι φησὶν ὁ σοφώτατος Εὐαγγελιστὴς εἰς τὴν τοῦ προδότου καρδίαν, καὶ ὅλον ἐν αὐτῷ γενέσθαι τὸν σατανᾶν μετὰ τὴν ἐπίδοσιν τοῦ ψωμίου. καὶ μήτις οἰέσθω πάλιν, τοῦ δεδέχθαι τὸν σατανᾶν τὸ ψωμίον τῷ προδότῃ γενέσθαι παραίτιον. οὐ γὰρ εἰς τοσοῦτον ἀποπληξίας ἥξομεν μέτρον, ἀλλ' οὐδὲ τῆς καθηκούσης ἔρημοι γεγονότες φρενὸς, εἰσόδου πρόφασιν δεδόσθαι τῷ πονηρῷ τὴν εὐλογίαν ὑπονοήσομεν, ἐκεῖνο δὲ μᾶλλον ἐροῦμεν οὐκ ἔξω τῆς ἀληθείας τὸν ἐπ' αὐτῷ καθιστάντες λόγον Ἐπειδὴ γὰρ ἁπάσης ἀγάπης εἰς αὐτὸν τετελεσμένης, καὶ οὐδενὸς τὸ παράπαν ἐλλείψαντος τῶν τελούντων εἰς τιμὴν καὶ διάθεσιν, τῶν αὐτῶν εἴχετο σπουδασμάτων, οὐ ταῖς μεταγνώσεσι τὸ κακῶς δόξαν ἐπανορθούμενος, οὐ μεθίσταται τὴν καρδίαν ἐκ τῆς ἀθέσμου βουλῆς, οὐ δακρυῤῥοήσας ὅλως ἐφ' οἷς καὶ μόνον ἐνθυμηθῆναι τετόλμηκεν, ἀλλ' ἔτι χειρόνως διψήσας τῆς δυσσεβείας τὸ πέρας, διὰ τολμημάτων ἡττῆσθαι κακῶν, εἰσῆλθε λοιπὸν ὁ σατανᾶς, καθάπερ τινὰ πύλην τῆς τοῦ φυλάττοντος ἐρήμην νήψεως ἀναπετασθεῖσαν αὐτοῦ τὴν καρδίαν εὑρὼν, καὶ ἀθύρωτον ὄντα θεωρήσας τὸν νοῦν, θερμόν τε ἤδη πρὸς τὸ βούλεσθαι δρᾶν ἅπερ ἂν ἐθέλῃ καὶ διασκέψηται. Τετριμμένον δὲ ὥσπερ τοῦτο τῷ πονηρῷ, διὰ πάσης ὥσπερ ἰόντες τῆς θεοπνεύστου γραφῆς εὑρήσομεν. πρόσεισι μὲν γὰρ ἐν ἀρχαῖς τὴν τῶν σεβομένων τὸν Θεὸν δοκιμάζων καρδίαν, καὶ πονηροὺς ἐν πρώτοις κατασπείρει λογισμοὺς, καὶ ταῖς εἰς τὸ φαῦλον ἡδοναῖς πρὸς πᾶν εἶδος ἡμᾶς ἐρεθίζει πταισμάτων: μάλιστα δὲ πρὸς ἐκεῖνο πίπτει βαρὺς, πρὸς ὅπερ ἂν βλέπῃ προπεπονθότας ἤδη καὶ προηττωμένους. συνεργάτην γὰρ ὥσπερ ταῖς ἑαυτοῦ δυστροπίαις ἀεί πως δέχεται τὴν ἡμετέραν ἀσθένειαν, καὶ τὸ προαδικῆσαν πάθος τὸν ἡμέτερον νοῦν: οἷον φέρε εἰπεῖν, παρενοχλεῖ μὲν τῷ δεῖνι τυχὸν καὶ θερμὴν ἐπάγει τὴν αἴσθησιν τὸ τῆς σαρκικῆς ἡδονῆς βδελυρώτατον κίνημα: ἑτέρῳ δὲ τὸ κερδῶν ἡττᾶσθαι κακῶν, καὶ ἀνοσίων χρημάτων πορισμὸν ἄριστον εἶναι δοκεῖ πως καὶ τοῦτο τετίμηται. ὅταν οὖν προσίῃ μαχόμενος, σύνοπλον ποιεῖται τὸ προκρατῆσαν ἐν ἡμῖν καὶ προπολεμῆσαν πάθος, καὶ δι' ἐκείνου πάντως ἡμῖν τὸν τῆς ἀπωλείας μηχανᾶται τρόπον. ὥσπερ γὰρ εἴ τις τῶν ἄριστα πολεμαρχεῖν εἰωθότων, πόλιν τινὰ κύκλῳ περισχὼν, καὶ διὰ πάσης μηχανῆς εἰσελθεῖν ἐπειγόμενος ἐπὶ τὰ τοῦ τείχους ἠσθενηκότα μέρη, προσκομίζεσθαι κελεύει τὰς ἑλεπόλεις, εὐκαίρως αἱρήσειν ἐντεῦθεν εἰδώς: κατὰ τὸν αὐτὸν οἶμαι τρόπον ὁ σατανᾶς, ὅτε τὴν ἀνθρώπου ψυχὴν ἐκπολιορκῆσαι βούλεται, πρὸς τὸ ἀτονῆσαν μέρος ἐν αὐτῇ χωρεῖ, καταστρέψειν οὕτως εὐκόλως οἰόμενος, ὅταν ἴδῃ μάλιστα μηδεμίαν ἐπιδεχομένην τὴν ὄνησιν, δι' ὧν ἦν εἰκὸς ἀδικεῖσθαι τὸ πάθος, οἷον εἰσηγήσεις ἀγαθὰς, τοὺς ἐπ' ἀνδρείᾳ παροξυσμοὺς, τὰς εἰς εὐσέβειαν ὑπομνήσεις, καὶ τὴν μυστικὴν εὐλογίαν. καταργεῖ γὰρ μάλιστα δὴ τοῦτο τοῦ διαβόλου τὸν ἀνδροκτόνον ἰόν. Οὐκοῦν ὁ προδότης οὐκ ἐλέγχους ἐδυσωπήθη τοὺς ἔτι λεληθότως καὶ ἐν παραβύστῳ προκεκομισμένους, ἀλλ' οὐδὲ τὴν ἄμαχον τῆς ἀγάπης ἰσχὺν, οὐ τιμὴν καὶ δόξαν καὶ χάριν, οὐ τὴν εὐλογίαν τὴν παρὰ Χριστοῦ: ἀπερισκέπτως δὲ ὥσπερ καὶ ἀπερικλάστῳ τόνῳ πρὸς ἐκεῖνο καὶ μόνον ὁρῶν, εἰς ὅπερ ἤδη προήττητο, τῆς φιλοκερδείας νόσημά φημι, λοιπὸν ὁλοκλήρως ἥλω τε καὶ πέπτωκεν. οὐ γὰρ ἔτι σύμβουλον ἔχει τὸν σατανᾶν, ἀλλ' ὅλης ἤδη τῆς καρδίας δεσπότην καὶ κατεξουσιαστὴν ποιεῖται τῆς ἑαυτοῦ διάνοιας, τὸν ἐν ἀρχαῖς ψιθυρίζοντα. εἰσῆλθε γὰρ εἰς αὐτὸν, κατὰ τὴν τοῦ εὐαγγελίου φωνήν. Φυλακτέον οὖν ἄρα, καὶ παντὶ σθένει παραιτητέον τὰς ἐκ τῶν προπαθειῶν ζημίας: χρῆναι δὲ δεῖν διαμεμνῆσθαι τοῦ λέγοντος ” Ἐὰν πνεῦμα τοῦ ἐξουσιάζοντος ἀναβῇ ἐπὶ σὲ, “τόπον σου μὴ ἀφῇς, ὅτι ἴαμα καταπαύσει ἁμαρτίας ” μεγάλας.“ ἀνάγκη μὲν γὰρ ἀνακτίζεσθαί πως ἐν δυνάμει λογισμῶν ταῖς ἡμετέραις καρδίαις τὸ τοῦ ἐξουσιάζοντος πνεῦμα. εἰ γὰρ ἐν ἡμῖν τὸ δύνασθαι διακωλύειν, τοῦτό γε πλὴν ἐν ἡμῖν, τὸ κολάζειν παραχρῆμα τὸ ἀνελθὸν, καὶ μὴ ἐπιτρέπειν ῥιζοῦσθαι ταῖς ἐκ ῥᾳθυμίας ἐνδόσεσιν, ἀλλ' ὥσπερ τινὰ πικρίας ἀρχὴν ἀποτέμνειν ἐπείγεσθαι, καὶ ἀπαρενόχλητον ἰέναι θελῆσαι τὸν νοῦν: ἤγουν εἰδέναι σαφῶς, ὅτι νικήσει κατὰ βραχὺ κολακεύων ὁ σατανᾶς, καὶ πάθοιμεν ἂν τοιοῦτον, ὁποῖον ὁ ψάλλων φησί ” Πρὸ τοῦ με ταπεινω“θῆναι ἐγὼ ἐπλημμέλησα.” πρὸ γὰρ τοῦ παθεῖν τελείως τὴν ἁμαρτίαν, προπλημμελοῦμεν ἡμεῖς τῇ συναινέσει τῶν λογισμῶν, τιμῶντές τε αὐτὴν καὶ καταδεχόμενοι καὶ τόπον εἰσόδου διδόντες διὰ τούτου τῷ σατανᾷ. ἔσται δὲ τύπος καὶ εἰκὼν τοῦ πράγματος τοῦ προδότου τὸ πάθος.
« Λέγει αὐτῷ ὁ Ἰησοῦς Ὃ ποιεῖς ποίησον τάχιον. τοῦτο δὲ οὐδεὶς ἔγνω τῶν ἀνακειμένων πρὸς τί εἶπεν αὐτῷ. » Ἀπᾷδον μὲν ἴσως καὶ οὐ σφόδρα συμβαῖνον τοῖς ἤδη προειρημένοις δόξειεν ἂν εἶναί τῳ τυχὸν τὸ προκείμενον. ἀνθ' ὅτου γὰρ δὴ, φήσειεν ἂν καὶ οὐκ ἀπὸ σκοποῦ, διελέγχων, κεκρυμμένως δὲ καὶ οὐκ ἐναργῶς ἀποτρέπων ὁ Κύριος τῆς εἰς αὐτὸν μιαιφονίας τὸν προδιδόναι σπουδάζοντα, νῦν πρὸς αὐτὴν παραθήγων ὁρᾶται, ἀμελλητὶ δὲ βαδίζειν πρὸς τὸ οὕτω μυσαρόν τε καὶ ἀνόσιον διακελεύεται σπούδασμα; καίτοι τί μᾶλλον τὸν οἴκοθεν ἔδει νοσοῦντα παροτρῦναι, φησὶ, πρὸς τοῦτο καὶ τεθηγμένον ἐξ ἑαυτοῦ, καὶ οὐχὶ μᾶλλον ἀνασειράζειν ταῖς νουθεσίαις ἐπὶ τὸ ἄμεινον, καὶ τῆς προτεθείσης αὐτὸν ἀνακόψαι βουλῆς; καὶ δοίη μὲν ἄν τις σφόδρα τοῦ πρέποντος διαμαρτεῖν λογισμοῦ τὴν ἐπὶ τούτῳ καταβοὴν, ὀξυωπέστερον γεμὴν τοῖς ἐν τῷ προκειμένῳ θεωρήματι ἐνείρας τὸν νοῦν, ἀτόπως μὲν οὐδὲν εἰρημένον εὑρήσει, δριμεῖαν δὲ μᾶλλον αὐτοῖς ἐνυπάρχουσαν σύνεσιν, ἣν καὶ ὅπως ἂν δύνωμαι διὰ βραχέων εἰπεῖν πειράσομαι. Προνοητικώτατα τοίνυν ἐν τοῖς προλαβοῦσιν ὁ σοφὸς Εὐαγγελιστὴς προεισπηδῆσαι καὶ εἰσελθεῖν εἰς τὴν τοῦ προδότου καρδίαν αὐτὸν ἔφη τὸν σατανᾶν, ἵνα φαίνηται λοιπὸν ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς αὐτῷ μᾶλλον, ἤπερ ὄντως τε καὶ ἀληθῶς τῷ παρ' αὐτοῦ δι' ἀπροσεξίαν κεκρατημένῳ Ὃ ποιεῖς ποίησον τάχιον. ὅμοιον γὰρ, ὡς εἰ λέγοι σαφῶς Τὸ σὸν ἔργον ὅπερ οἶσθα μόνον, καὶ δρᾶν ἀεί σοι φίλον, ὦ σατανᾶ, ποίησον τάχιον: ἀπέκτεινας τοὺς προφήτας: ἐστρατήγεις γὰρ εἰς ἀσέβειαν Ἰουδαίοις: καὶ τότε καταλευσθῆναι παρασκευάσας τοὺς τὸν σωτήριον τοῦ Ἰσραὴλ πρεσβεύοντας λόγον, οὐδενὸς ἐφείσω τῶν ἀπεσταλμένων παρὰ Θεοῦ: πᾶσαν εἰς αὐτοὺς ἐπεδείξω τὴν ὑπὲρ λόγον ὠμότητα καὶ μανίας ὑπερβολήν. ἥκω τοιγαροῦν μετ' ἐκείνους ἐγὼ, τοῖς μὲν ἔτι πλανωμένοις τὸ μηκέτι πλανᾶσθαι διδοὺς, τοῖς ἐν σκότει κατορθῶν τὸ ἐν φωτὶ γενέσθαι τῷ θείῳ, τοῖς εἰς τὴν σὴν παγίδα κατολισθήσασι καὶ θήραμα τῆς σῆς γενομένοις ὠμότητος, τὸ ἔξω βρόχων γενέσθαι δωρούμενος. ἥκω τῆς διὰ σὲ τυραννούσης ἁμαρτίας καταλύσων τὸ κράτος, καὶ τίς ὁ φύσει Θεὸς ἐπιδείξων ἀνθρώπῳ παντί: ἀλλ' οἶδα λοιπὸν οὐ μετρίως τὴν σὴν ἀτίθασον φρένα. ὅπερ οὖν ἔθος σοι τολμᾶν ἐπὶ τοῖς τὰ τοιαῦτα κατορθοῦν ἐθέλουσι, πράττε καὶ νῦν. ἀνιάσεις γὰρ οὐδαμῶς ἐπιπίπτων ὀξὺς, καὶ σφόδρα δριμὺς ἐγκείμενος, ὅσον ἂν ἔσται τὸ πάθος δι' ἐμοῦ βαδίσαν ἐν ἀρχῇ. Καὶ ταυτὶ μὲν ἔγωγε τοῦ Σωτῆρος τὰ ῥήματα τὴν τοῦ προκειμένου δύναμιν ὑπαινίττεσθαί πως ὑπολαμβάνω: ἐπιταχύνεσθαι δὲ διὰ τί προστάττει τὰ τολμήματα, φέρε δὴ πάλιν διασκεπτώμεθα. καίτοι πάνδεινον μὲν τὸ τῶν ἀνοσίων εὑρίσκεται θράσος, ἐμπαροινεῖν ἀκαθέκτως ἑλομένων αὐτῷ: προσδοκᾶν γὰρ ἦν αἰκίσματα, καὶ δυσφημιῶν ὄχλον οὐ φορητὸν, πληγὰς καὶ ἐμπτύσματα, καὶ τὸ τελευταῖον ἐλεεινὸν τὸν ἐπὶ ξύλῳ θάνατον, ἥλους καὶ σταυρὸν, ὄξος καὶ χολὴν καὶ τὰ ἐκ λόγχης τραύματα: τί τοιγαροῦν ἐπισπεύδει, φησὶ, καὶ ἀμελλητὶ δρᾶσθαι βούλεται παρὰ τοῦ διαβόλου τὰ ἐπὶ τῷ πάθει τολμήματα; καὶ γὰρ ὑπηρέται γεγόνασιν Ἰουδαῖοι καὶ ὑπουργοὶ τῶν κακῶν, ἀλλ' ἐκείνῳ τὸ πᾶν ἐπιθήσομεν στρατηγοῦντι πρὸς μιαιφονίαν, καὶ ἀπ' ἀρχῶν ἐξάρχοντι τῶν κακῶν: ἀλλ' εἰ καὶ σφόδρα δεινὰ τὰ εἰς Χριστὸν τῶν ἀνοσίων Ἰουδαίων τολμήματα, καὶ ἀφόρητος τῶν σταυρωσάντων ἡ ὕβρις, ἀλλ' ᾔδει τοῦ πάθους τὸ πέρας, καὶ τί τὸ ἐντεῦθεν ἀποβησόμενον. ἔμελλε γὰρ διὰ τοῦ τιμίου σταυροῦ πεσεῖσθαι μὲν εἰς τὸ παντελὲς ἡ τοῦ διαβόλου τυραννὶς, καταργεῖσθαι καὶ θάνατος, καὶ τὸ τῆς φθορᾶς ἀφανίζεσθαι κράτος, ἀπολύεσθαί τε τῆς ἀρχαίας ἐκείνης ἀρᾶς τὸ ἀνθρώπινον γένος, ἀργήσειν προσεδοκᾶτο λοιπὸν ἐκ φιλανθρωπίας καὶ χάριτος τοῦ Σωτῆρος ἡμῶν Χριστοῦ, τό “Γῆ εἶ καὶ εἰς ” γῆν ἀπελεύσῃ:“ ἔμελλεν ” ἀνομία πᾶσα,“ κατὰ τὴν τοῦ προφήτου φωνὴν, ” ἐμφράξειν τὸ στόμα αὐτῆς,“ καὶ κατηγορεῖν μὲν οὐκέτι τῶν ὑπ' αὐτὴν γεγονότων, ἀφανίζεσθαι δὲ παντελῶς ἔμελλον οἱ κατὰ πᾶσαν τὴν οἰκουμένην τὸν ἀληθῶς φύσει καὶ μόνον οὐκ εἰδότες Θεὸν, οἳ τῇ εἰς Χριστὸν δεδικαίωνται πίστει, ἀνοιχθήσεσθαι λοιπὸν ἡ τοῦ παραδείσου προσεδοκᾶτο πύλη: ἔμελλε τοῖς ἀνωτάτω τὰ κάτω συνάπτεσθαι, καὶ ἀνοίγεσθαι μὲν οὐρανοὺς, κατὰ τὴν τοῦ Σωτῆρος φωνήν: τὰ δὲ τῶν ἁγίων ἀγγέλων τάγματα ἀναβαίνειν καὶ καταβαίνειν ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου. εἶτα τοσούτων εἰπέ μοι προσδοκωμένων ἀγαθῶν, καὶ λαμπρᾶς οὕτως ἐλπίδος ἀνατικτομένης ἡμῖν διὰ τοῦ σωτηρίου σταυροῦ: πῶς οὐκ ἔδει τὸν τὴν ἡμετέραν διψήσαντα σωτηρίαν, διά τε τοῦτο καθ' ἡμᾶς γεγονότα χωρὶς ἁμαρτίας, τὸν οὕτω τριπόθητον ἐπείγεσθαι βλέπειν ἤδη παρόντα καιρόν; πῶς δὲ οὐκ ἐχρῆν τὸν οὐδὲν εἰδότα κακὸν καταφρονῆσαι μὲν τῶν ἐκ διαβολικῆς κακουργίας ἐσκευασμένων, ἐπείγεσθαι δὲ μᾶλλον ἐλθεῖν εἰς τὸν τριπόθητον καιρὸν τῆς οὕτω λαμπρᾶς ἑορτῆς; Οὐκ εἰδότι τοιγαροῦν τῷ σατανᾷ, ὅτι τῆς ἑαυτοῦ καταστρατεύεται κεφαλῆς, ἀγνοήσαντί τε παντελῶς, ὅτι κατὰ κρημνοῦ τρέχει, τὸν ἐπὶ τοῦ σταυροῦ διαπήξας θάνατον, ἔφασκεν ὁ Σωτήρ Ὃ ποιεῖς ποίησον τάχιον: ἀπειλοῦντος γὰρ μᾶλλον ἢ προτρέποντος ὁ λόγος ἐστίν. ὥσπερ γὰρ νεανίας πρὸ ἥβης καὶ καλὸς καὶ σφριγῶσαν ἔχων ἐν τῷ σώματι δύναμιν, ὁρᾷ μὲν ἐφ' ἑαυτῷ δρομαῖον ἰόντα τινὰ, ὀξεῖ δὲ πελέκει τὴν δεξιὰν ἐναρμόσας, καὶ εἰδὼς ὅτι τεθνήξεται πάντως ἐλθὼν, ἀναφθέγγοιτο τυχόν Ὃ ποιεῖς ποίει τάχιον: ὄψει γὰρ τῆς ἐμῆς δεξιᾶς τὴν δύναμιν: καὶ οὐ δήπου τεθνάναι σπουδάζοντος ἐρεῖ τις τὸ ῥῆμα, προειδότος δὲ μᾶλλον ὅτι νικήσει καὶ περιέσται τοῦ κακοῦν ἐθέλοντος αὐτόν: οὕτως ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, ὀξυτέρῳ τρόπον τινὰ κεχρῆσθαι κελεύει δρόμῳ τὸν σατανᾶν εἰς τὰ ἐπ' αὐτῷ τολμήματα. δείξει γὰρ ἤδη πεσόντα γελᾶσθαι τὸν ἀλιτήριον, ἐλευθέραν τε τὴν οἰκουμένην ἰδεῖν τοῦ πάλαι κρατήσαντος ἐκ πλεονεξίας καὶ νενικηκότος, ὡς ἐξ ἀπάτης, ὡς καὶ τῆς εἰς Θεὸν ἀποστῆσαι πίστεως. ἀγνοοῦσι γεμὴν οἱ μαθηταὶ τοῦ λόγου τὴν δύναμιν, οἰκονομικῶς, ὡς εἰκὸς, οὐκ ἀποκαλύψαντος αὐτοῖς τοῦ Χριστοῦ, ἐπεὶ καὶ ἐν ἑτέροις φαίνεται προδιδάσκων μὲν, ὅτι παραδοθήσεται εἰς χεῖρας ἁμαρτωλῶν, καὶ ὅτι σταυρωθήσεται, καὶ ἀποκτανθήσεται, καὶ ἀναστήσεται τῇ ἡμέρᾳ τῇ τρίτῃ: παρεγγυώμενος δὲ μηδενὶ τὸ παράπαν τοιαῦτα λαλεῖν. σκοπὸς γὰρ ἦν αὐτῷ λαθεῖν τὸν ἄρχοντα τοῦ αἰῶνος τούτου, τίς ἀληθῶς κατὰ φύσιν ἐστὶν, ἵνα καὶ ἐλθὼν σταυρωθῇ, καὶ σταυρωθεὶς ἀνέλῃ τὸν θάνατον, καὶ τοῖς εἰς αὐτὸν πιστεύουσι κατορθώσῃ τὴν σωτηρίαν. κατακρύπτει τοιγαροῦν οἰκονομικῶς τὰ πλεῖστα τῶν λεγομένων: πάντα γὰρ οἶδεν ὡς Θεὸς τὰ συμφέροντα.
« Τινὲς δὲ ἐδόκουν, ἐπεὶ τὸ γλωσσόκομον εἶχεν ὁ Ἰούδας, ὅτι εἶπεν αὐτῷ ὁ Ἰησοῦς Ἀγόρασον ὧν χρείαν ἔχομεν εἰς τὴν ἑορτήν: ἢ τοῖς πτωχοῖς ἵνα τι δῷ. » Οὐ συνιέντες οἱ μαθηταὶ τοῦ λόγου τὴν δύναμιν, ἐπὶ τὰς συνήθεις ὑπονοίας εὐπετέστερον τρέχουσι, καὶ ἅπερ ἦν ἔθος τῷ Σωτῆρι προστάττειν, ταῦτα πάλιν αὐτὸν οἴονται δηλοῦν. ἐγγὺς γὰρ οὔσης τῆς ἑορτῆς, προσεδόκησάν τι τῶν εἰς αὐτὴν ἐπιτηδείων ἐκπρίασθαι κελεύειν αὐτῷ τῷ γλωσσόκομον ἔχοντι, ἤγουν μάλιστα τὸ αὐτῷ περισπούδαστον ἐξανῦσαι προστάττειν, τουτέστι, τὰ τοῖς δεομένοις ἐπαρκέσαι δυνάμενα, κατά γε τὸ τῶν προσκομιζομένων μέτρον. χρηστὸς γὰρ καὶ ἐλεήμων ὁ Κύριος, κατὰ τὸ γεγραμμένον. ἄριστος δὲ σφόδρα καὶ ἡμῖν αὐτοῖς ὁ τοῦ πράγματος εὑρεθήσεται τύπος. χρῆναι γὰρ οἶμαι τοὺς ἑορτάζειν ἐθέλοντας, καθαρῶς τε καὶ ἀρεσκόντως Θεῷ, οὐχὶ μόνης τῆς σφῶν αὐτῶν εὐθυμίας ποιεῖσθαι λόγον, οὐδὲ ὅπως ἂν αὐτοὶ καὶ μόνοι διατελοῖεν ἱλαρῶς προνοεῖν, συναναπλέκειν δὲ μᾶλλον τῇ οἰκείᾳ φροντίδι καὶ τὴν ἐπὶ τοῖς δεομένοις φειδώ. τότε γὰρ τότε τὸν τῆς εἰς ἀλλήλους ἀγάπης ἀποπληροῦντες θεσμὸν, ἑορτὴν ὄντως πνευματικὴν ἐπιτελέσομεν τῷ Σωτῆρι Χριστῷ. τοιγάρτοι καὶ ὁ πάλαι τοῖς Ἰουδαίοις διακελευσθεὶς νόμος ἐν τῇ τοῦ μάννα συγκομιδῇ, οὐ μόνοις αὐτοῖς ἐφίησι συλλέγειν τοὺς τοῦτο πράττειν ἰσχύοντας: ” Ἕκαστος γὰρ, φησὶ, καὶ “τοῖς συσκήνοις ὑμῶν συλλέξατε.” εἰ γάρ τις ἠτόνησε τῶν ὁμοσκήνων αὐτοῖς, οἱ μὴ τοῦτο πεπονθότες, κιχρῶντες ὥσπερ αὐτῷ τὴν ἰδίαν ἰσχὺν, συνεκόμιζον τῷ οἰκείῳ μέτρῳ καὶ τὸ τοῖς ἑτέροις ἀρκοῦν, ἵνα κατὰ τὸ γεγραμμένον, ὁ μὲν τὸ πολὺ μὴ πλεονάσῃ, ὁ δὲ τὸ ἔλαττον μὴ ἐλαττωθῇ. οὕτω γὰρ ἦν, ἀνακράσεως ὥσπερ τινὸς γενομένης, τὸν τῆς ἰσότητος ἅπασι σώζεσθαι λόγον. ἀδικεῖ τοιγαροῦν τὸν ταῖς ἁγίαις ἑορταῖς πρέποντα τύπον, ὁ μὴ τῇ οἰκείᾳ φροντίδι τὴν τῶν δεομένων συναναμιγνύς. εἴη γὰρ ἂν ὄντως ἑορτὴ τελεία τὸ σύναμμα.
« Λαβὼν δὲ τὸ ψωμίον εὐθὺς ἐξῆλθεν ἐκεῖνος. ἦν δὲ νύξ. » Δρομαῖος ἄπεισιν ἐπὶ τὸ τῷ διαβόλῳ δοκοῦν, καὶ καθάπερ οἰστρῶν καὶ δεδονημένος τῆς μὲν ἑστίας ἐξάλλεται: κρεῖττον δὲ ὅλως οὐδὲν τῆς φιλοκερδείας ὁρᾷ, καὶ τό γε παράδοξον, οὐδὲν ἐκ τῆς εὐλογίας ὠφελημένον εὑρήσομεν, διὰ τὴν ἐνοῦσαν αὐτῷ δηλονότι δυσκάθεκτον εἰς τὸ χρηματίζεσθαι ῥοπήν. προκεκρατημένος γὰρ τῷ πάθει, καὶ ὁλόκληρον ἑαυτῷ τὸν ἁπάσης ἀνομίας ὠδίνων πατέρα, οὐδὲ ὅποι ποτὲ τρέχει λοιπὸν ὁ δείλαιος διασκέπτεται. νύκτα γὰρ οὖν ὥσπερ τινὰ καὶ ζοφώδη διαλογισμῶν ἀνοσίων ἐσμὸν ἐν στέρνοις ἑλὼν, εἰς ᾅδου πυθμένα καὶ εἰς πέταυρον καταντᾷ, καὶ κατὰ τὸν ἐν παροιμίαις λόγον, ὡς ἔλαφος ἐπισπεύδει “πεπληγὼς εἰς τὸ ἧπαρ τοξεύματι,” ἢ ὡς κύων ἐπὶ δεσμοὺς “οὐκ εἰδὼς ὅτι περὶ ψυχῆς τρέχει.” καί μοι δοκεῖ μὴ μάτην εἰπεῖν ὁ θεσπέσιος Εὐαγγελιστὴς, ὅτι λαβὼν τὸ ψωμίον ἐξῆλθεν εὐθύς. δεινὸς γὰρ ὁ σατανᾶς εἰς τὸ τοῖς ἅπαξ ἁλοῦσι καὶ ὑπ' αὐτὸν γεγονόσι προστάττειν εὐθὺς ἐξανύειν τὰ πονηρὰ, καὶ μελλήσεως ἁπάσης δίχα τὸ δοκοῦν αὐτῷ κατεργάζεσθαι καὶ οὐχ ἑκόντας ἀναγκᾶσαι. δέδιεν ἴσως, πικρόνους τε ὑπάρχων ἀεὶ καὶ δριμὺς εἰς κακουργίαν, μὴ ἄρα τις ἐν ταῖς ὑπερθέσεσι παρεισδραμοῦσα μετάγνωσις μεταβουλεύσασθαί τι τῶν ἀγαθῶν παρασκευάσῃ τὸν ἄνθρωπον, καὶ καθάπερ τινὰ μέθην ἀποθέσθαι τοῦ νοῦ τὴν εἰς ἁμαρτίαν ἡδονὴν, ἔξω τε παγίδος ἑλκύσῃ τῆς παρ' αὐτοῦ τὸν ἤδη κατειλημμένον. διὰ ταύτην οἶμαι τὴν αἰτίαν ἐπικεῖσθαι τὸν ἀλιτήριον τοῖς ὑπ' αὐτὸν γεγονόσιν, εἰς τὸ δρᾶν ἐπείγεσθαι καὶ μάλα γοργῶς τὸ ἀρέσκον αὐτῷ. καὶ γοῦν τὸν Ἰούδαν μετὰ τὸ ψωμίον εὐθὺς ἀναγκάζει λοιπὸν, ὡς ὑπὸ χεῖρα λαβὼν, ἐπὶ τὴν οὕτως ἀνόσιον ἰέναι πρᾶξιν, δεδιὼς κατά γε τὸ εἰκὸς ὁμοῦ τῇ μεταγνώσει καὶ τὴν ἐκ τῆς εὐλογίας δύναμιν, μὴ ἄρα πως ἐν τῇ τοῦ ἀνθρώπου καρδίᾳ φωτὸς ἀναλάμψασα δίκην, ἀγαθουργεῖν ἀναπείσῃ προελέσθαι μᾶλλον αὐτὸν, ἤγουν τὸ φρόνημα τὸ γνήσιον ἐντέκῃ, τῷ καὶ προδοῦναι λοιπὸν ἀναπεπεισμένῳ. Ὅτι γὰρ ἔθος τοῦτο πράττειν ἀεὶ καθ' ἡμῶν τῷ δαίμονι, καὶ διὰ τῶν ἐν τύπῳ γεγονότων γνωσόμεθα. ἐποιήσατο μὲν γὰρ ὑπὸ χεῖρα τοὺς Ἰουδαίους ὁ Φαραὼ κατ' Αἰγύπτον ὄντας ἔτι, πηλῷ δὲ καὶ πλινθείᾳ καὶ ταῖς τῶν ἔργων ἀνάγκαις ἐγκατατρύχεσθαι πικρῶς ἐπιτάξας αὐτοὺς, οὐδένα τε ταῖς πρὸς Θεὸν ἱκετείαις ἐδίδου καιρόν. καὶ γοῦν πρὸς τοὺς τῶν ἔργων ἐπιστάτας “Βαρυνέσθω, φησὶ, τὰ ἔργα τῶν ἀνθρώπων ” τούτων, καὶ μὴ μεριμνάτωσαν λόγοις κενοῖς:“ λόγους κενοὺς ὀνομάζων τὴν εἰς ἐλευθέραν ἕξιν ἀναδρομὴν καὶ τὴν ἐπὶ τούτῳ διάπυρον ἐπιθυμίαν, καὶ τὸν ἐπὶ τῇ δουλείᾳ θρῆνον, καὶ τὴν ἐπὶ τῶν καλλίστων προσευχήν. οὐκ ἠγνόει γὰρ διὰ τῆς ἐν τούτοις σχολῆς οὐ μικρὰν εὑρήσοντας ὄνησιν. ἀπὸ δὴ τῶν τύπων ἐπὶ τὴν τῶν ἀληθεστέρων θεωρημάτων ἰόντες ἐπίγνωσιν, κατεπείγοντα σφόδρα τὸν σατανᾶν εὑρήσομεν πρὸς τὸ χρῆναι πράττειν τὰ πονηρὰ τοὺς εἴσω πεσόντας τῶν παρ' αὐτοῦ δικτύων, καὶ ὁλοκλήρως ἤδη κεκρατημένους εἰς ὑπουργίαν τῶν ἀρεσκόντων αὐτῷ.
« Ὅτε οὖν ἐξῆλθε, λέγει ὁ Ἰησοῦς Νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου, καὶ ὁ Θεὸς ἐδοξάσθη ἐν αὐτῷ. καὶ αὐτὸς δοξάσει αὐτὸν ἐν ἑαυτῷ, καὶ εὐθὺς δοξάσει αὐτόν. » Ἔξεισι μὲν ὁ προδότης τοῖς τοῦ διαβόλου στρατηγήμασιν ὑπηρετήσων: ἄρχεται δὲ τοῦ λόγου Χριστὸς, οὐκ εἰς τὰς πάντων ἀκοὰς τὰ μόνοις πρέποντα τοῖς γνησίοις λαλεῖσθαι δεῖν ὡς ἐν τύπῳ καὶ διὰ τούτου διδάσκων. οὐ γὰρ διδόναι προσήκει τὸ ἅγιον τοῖς κυσὶ, κατὰ τὴν αὐτοῦ φωνὴν, ἀλλ' οὐδὲ τοῖς ὑῶν ἐνυβρίζεσθαι ποσὶ τοὺς μαργαρίτας ἐᾶν. ὅπερ οὖν ἔφη καὶ πρότερον, ὡς ἐν εἴδει παραβολῆς, τοῦτο πειρᾶται διδάσκειν καιροῦ καλοῦντος εἰς ἔργον καὶ σαφεστέραν ἐπίδειξιν. μετὰ τοίνυν τοῦ προδότου τὴν ἀπόστασιν καὶ τῆς ἑστίας τὴν ἀποδρομὴν, ἀνακοινοῦται λοιπὸν, ὡς ἐν καιρῷ τῷ πρέποντι, τοῖς γνησίοις τῶν μαθητῶν τὰ μυστήρια καί φησι Νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου: καὶ σημαίνει μὲν διὰ τούτου τὸ σωτήριον πάθος, ὡς ὂν ἐπὶ θύραις τε καὶ ἤδη παρεσόμενον μετὰ βραχύ. δεδοξάσθαι γεμὴν τὸν υἱὸν τοῦ ἀνθρώπου φησὶν, οὐχ ἕτερόν τινα λέγων παρ' ἑαυτὸν, οὐ διῃρημένως, καθάπερ ἔδοξέ τισιν: εἷς γὰρ Υἱὸς ὁ Χριστὸς, καὶ πρὸ σαρκὸς καὶ μετὰ σαρκὸς, καὶ πρὶν ἄνθρωπος γένηται καθ' ἡμᾶς, καὶ ὅτε γέγονεν ἄνθρωπος. τὸ δὲ ὅπως δεδοξάσθαι διισχυρίζεται, ζητητέον: φαῖεν γὰρ ἴσως τινές Ἢ γὰρ οὐχὶ καὶ πρότερον τερατοποιεῖν ἐδοξάζετο; καίτοι θάλασσαν μὲν ἀγριαίνουσαν ἑνὶ δυσωπήσας λόγῳ, καὶ βιαιοτάτων πνευμάτων ἀνακόψας φορὰν, προσεκυνήθη μὲν παρὰ τῶν ἐν τῷ πλοίῳ τότε, ἤκουσε δὲ ὅτι ” Ἀληθῶς Θεοῦ υἱὸς εἶ.“ καὶ μὴν καὶ τὸν ἐν τῇ Βηθανίᾳ Λάζαρον παλινδρομῆσαι προστάξας εἰς ζωὴν, διαβόητον ἔσχε τὸ θαῦμα, ὡς καὶ ἀναβαίνοντι κατὰ τὸν τῆς ἑορτῆς καιρὸν εἰς Ἱεροσόλυμα προυπαντῆσαι σύμπαντας ὁμοῦ τοῖς νηπίοις, καὶ ἀξιάγαστον αὐτῷ τὴν εὐφημίαν ἀναπλέκειν λέγοντας ” Εὐλογημένος ὁ “ἐρχόμενος ἐν ὀνόματι Κυρίου.” ἀλλὰ καὶ πέντε διακλάσας ἄρτους ποτὲ καὶ ὀψάρια δύο, κορεσθῆναι παρεσκεύασε τὴν τῶν ἐπ' αὐτὸν συνδεδραμηκότων πληθὺν, δίχα νηπίων καὶ γυναικῶν, εἰς πέντε συντείνουσαν χιλιάδας ἀνδρῶν. ἐδόκει δὲ οὕτως εὐκλεὲς τὸ τερατουργούμενον εἶναί τισιν, ὡς τὴν τοῦ πράγματος καταπεπληγμένους ὑπεροχὴν, ζητεῖν αὐτὸν ἀναδεῖξαι καὶ βασιλέα: τοῦτο γὰρ αὐτὸς ἡμῖν ὁ Εὐαγγελιστὴς διεμαρτύρατο. χαλεπὸν δὲ οὐδὲν καὶ δι' ἑτέρων ὅσων καὶ σφόδρα πλατὺν ἰέναι τὸν λόγον, τῶν ἀρτίως ἡμῖν ἀπηριθμημένων πραγμάτων κατ' οὐδὲν ἡττωμένην τὴν δόξαν ἐχόντων. πῶς οὖν ἄρα λοιπὸν ὁ καὶ πάλαι δεδοξασμένος, ἑαυτὸν νυνὶ δεδοξάσθαι φησί; δεδόξασται γὰρ καὶ δι' ἑτέρων, καὶ θεοπρεποῦς ἐξουσίας ὑπόληψιν ἔχων ἐφαίνετο: τὸ γεμὴν τῆς δόξης τέλειον καὶ τῆς εὐκλείας τὸ πλῆρες ἐν ἐκείνῳ πάντως ἦν, ἐν τῷ παθεῖν αὐτὸν ὑπὲρ τῆς τοῦ κόσμου ζωῆς, καὶ δι' ἑαυτοῦ τῆς ἁπάντων ἀναστάσεως καινοτομῆσαι τὸν τρόπον. βασανίζοντες γὰρ ὡς ἔνι καλῶς τοῦ κατ' αὐτὸν μυστηρίου τὸν λόγον, οὐχ ἑαυτῷ τυχὸν, οὐδὲ κυρίως δι' ἑαυτὸν τεθνεῶτα κατοψόμεθα, ἀλλ' ὑπὲρ ἁπάσης τῆς ἀνθρωπότητος παθεῖν τε καὶ δρᾶσαι, τό τε πάθος αὐτὸ, καὶ μετ' ἐκεῖνο τὴν ἀνάστασιν. τέθνηκε μὲν γὰρ κατὰ τὴν σάρκα τῆς ἁπάντων ζωῆς ἀντίῤῥοπον τὴν ἰδίαν ἀποδεικνὺς, καὶ τῆς ἀρχαίας ἐκείνης ἀποπληρῶν ἀρᾶς ἐν ἑαυτῷ τὴν δύναμιν ὁ πάντων ἀντάξιος. ἐγήγερται δὲ πάλιν ἐκ νεκρῶν εἰς ἀκήρατόν τινα καὶ ἀκατάληκτον ζωὴν, ὅλην ἐν ἑαυτῷ διανιστὰς τὴν φύσιν. ἅπαξ γὰρ ἀποθανὼν, κατὰ τὸ γεγραμμένον, “οὐκέτι ἀποθνήσκει: θάνατος αὐτοῦ οὐκέτι κυριεύει. ὃ γὰρ ” ἀπέθανε, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ, ὃ δὲ ζῇ, ζῇ τῷ “Θεῷ.” τοῦτο καὶ ἐφ' ἡμῖν αὐτοῖς ἀληθὲς ἔσται διὰ Χριστόν. ἐγερθησόμεθα γὰρ ἔτι εἰς θάνατον οὐχὶ, ἀλλ' εἰς ζωὴν τὴν ἀπέραντον, εἰ καὶ πολλὴ μετὰ τοῦτο τῶν ἀνισταμένων ἡ διαφορὰ, κατά γε τὸ ἐν δόξῃ φημὶ, καὶ τὴν τοῖς ἑκάστου τρόποις χρεωστουμένην ἀντίδοσιν. γενόμενος τοίνυν “ὑπήκοος τῷ Θεῷ καὶ Πατρὶ μέχρι θανάτου, θανάτου δὲ ” σταυροῦ,“ κατὰ τὴν τοῦ Παύλου φωνὴν, ὑπερυψώθη πάλιν λαβὼν τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα. ὁ γὰρ νομισθεὶς ἄνθρωπος εἶναι ψιλὸς, ὑπερεδοξάσθη λίαν, Θεὸς ὄντως καὶ Υἱὸς τοῦ Θεοῦ κατὰ ἀλήθειαν ἀναδεδειγμένος, οὐκ εἰς καινὸν ἀξίωμα κεκλημένος τὸ εἶναι φύσει Θεὸς, ἀλλ' εἰς ὅπερ ἦν καὶ πρὸ σαρκὸς, εἰς τοῦτο δὴ πάντως καὶ μετ' αὐτῆς ἀναδραμὼν τῆς σαρκὸς, κατὰ τοῦτο δεδοξάσθαι νομιοῦμεν αὐτὸν, καίτοι τῆς δόξης ὄντα διὰ παντὸς Κύριον. καινὸν γὰρ οὐδὲν ἐν Χριστῷ τῶν θεοπρεπῶν ἀξιωμάτων εὑρίσκεται, ἔχων δὲ πάντα φυσικῶς, ὡς Θεὸς, καὶ πρὸ τῆς λεγομένης κενώσεως: ἀλλὰ καὶ τῆς ληφθείσης τοῦ δούλου μορφῆς, ἐπειδήπερ ἑαυτὸν ἀνεβίβασεν εἰς ἐκεῖνα πάλιν, καὶ ὅτε γέγονεν ἄνθρωπος, δεδοξάσθαι νοεῖται, καὶ εἰληφέναι λέγεται. δεδοξασμένῳ τοιγαροῦν τῷ Χριστῷ συνδεδόξασται πάντως καὶ ὁ Θεὸς καὶ Πατήρ. ἐδοξάσθη δὲ ἐν Υἱῷ, οὐ δόξης τινὰ προσθήκην λαβὼν παρὰ τοῦ ἰδίου γεννήματος: ἀνενδεὴς γὰρ τοιούτου παντὸς ἡ θεία τε καὶ ἄῤῥητος φύσις: ἀλλ' ἐπείπερ ἐγνώσθη τίνος ἐστὶ Πατήρ. ὅνπερ γὰρ τρόπον δόξα καὶ καύχημα τῷ Υἱῷ τὸ τοιοῦτον ἔχειν κατὰ φύσιν γεννήτορα, τὸν αὐτὸν οἶμαι τρόπον καὶ αὐτῷ τῷ Πατρὶ δόξα καὶ καύχημα, τὸ τοιοῦτον ἔχειν ἐξ ἑαυτοῦ τὸν ἴδιον Υἱόν. διὰ τοῦτό φησιν Καὶ ὁ Θεὸς ἐδοξάσθη ἐν αὐτῷ, καὶ ὁ Θεὸς δοξάσει αὐτὸν ἐν ἑαυτῷ καὶ εὐθὺς δοξάσει αὐτόν: ἅμα γὰρ ἐδοξάσθη Πατὴρ διὰ τὸν Υἱὸν, καὶ ἀντεδόξασεν εὐθὺς τὸν Υἱόν. ἐπ' ἄμφω γὰρ δι' ἀμφοῖν τὸ τῆς δόξης ὄνομα τρέχει. Πλὴν ἵνα καὶ ἐν τοῖς καθ' ἡμᾶς τὴν τοῦ λόγου καταβιβάσωμεν δύναμιν, ὠφελείας τοῖς ἀκροωμένοις τίκτοντες ἀφορμὴν, ἐκεῖνο τούτοις ἐποίσομεν. εἰ δοξάζομεν ἐν ἑαυτοῖς τὸν Θεὸν, προσδοκήσωμεν ὅτι δοξασθησόμεθα παρ' αὐτοῦ. ζῶ γὰρ ἐγὼ, λέγει Κύριος, ὅτι τοὺς δοξάζοντάς με δοξάσω, καὶ οὐκ ἐξουδενωθήσονται. δοξάζεται δὲ δι' ἡμῶν καὶ ἐν ἡμῖν ὁ Θεὸς, ὅταν τὸν ἐκ τῆς ἁμαρτίας παρωσάμενοι ῥύπον, διὰ πάσης ἀγαθοεργίας τὸν οἰκεῖον καταφαιδρύνωμεν βίον. ζῶμεν γὰρ οὕτως εἰς δόξαν αὐτοῦ.
« Τεκνία, ἔτι μικρὸν χρόνον μεθ' ὑμῶν εἰμι. » Ἐν τῇ τῶν τεκνίων τάξει, καὶ ἐν τοῖς ἀρτιτόκοις βρέφεσι κατατάττει τοὺς μαθητὰς, καίτοι πρὸς τοσοῦτον ἀρετῆς ἀναπηδήσαντας μέτρον, καὶ σύνεσιν ἔχοντας τὴν ὀλίγοις κατωρθωμένην: δεικνὺς διὰ τούτου, καὶ μάλα σαφῶς, ὅτι καὶ ὁ σφόδρα τέλειος ἐν ἀνθρώποις ὑποπτευθεὶς, νήπιός ἐστι παρὰ τῷ Θεῷ, καὶ βραχὺς τὰς φρένας. τί γὰρ ἡ ἀνθρώπου σύνεσις ὡς πρὸς τὴν τῶν ὅλων τεχνῖτιν σοφίαν; διὰ τοῦτό τις ψάλλων ἔλεγε πρὸς Θεόν ” Κτηνώδης ἐγενή“θην παρὰ σοί.” καὶ οὐχὶ πάντως ἐρεῖ τις εἴ γε νοῦν ἔχοι, διὰ τοῦ κεκολλῆσθαι τῷ Θεῷ κτηνώδη λέγεσθαι τὸν ψάλλοντα: εἴη γὰρ ἂν τοῦτο πικρὸν τῆς θείας φύσεως κατηγόρημα, καὶ πολλὴν ἂν ἔχον ὁρῷτο τὴν ἀτοπίαν. ὁ μὲν γὰρ ἀνθρώπῳ κολλώμενος σοφῷ καὶ παρ' αὐτῷ γινόμενος: δεῖ γὰρ οἶμαι τὴν λέξιν τοῦ ψαλμοῦ συναρμόσασθαι διὰ τὴν χρείαν: κτηνώδης οὐκ ἂν γένοιτό ποτε, ἀγχίνους δὲ μᾶλλον καὶ συνετὸς καὶ δριμὺς εἰς φρόνησιν. εἰ δὲ δὴ τοῦτο φαίη τις ἂν καὶ μάλα δικαίως ὑπάρχειν ἀληθὲς, πῶς οὐκ ἂν οἴοιτο ληρεῖν, τὸν ᾧ γε πάρεστι φρονεῖν, ὅτι κτηνώδης ἔσται καὶ ἄνους ὁ παρ' αὐτοῦ γενόμενος τῇ σοφίᾳ τοῦ Θεοῦ; τί οὖν ἄρα, φησὶν, ὅτι καὶ ὁ λίαν σοφὸς ἐν ἀνθρώποις, εἰ τῇ τοῦ Θεοῦ σοφίᾳ συγκρίνοιτο, κτηνώδης τε ὢν ὀφθήσεται, καὶ ἐν τοῖς οὐκ ἔχουσι νοῦν λογισθήσεται; ὅνπερ γὰρ τρόπον ὁ μικρότατος τῶν ἀστέρων οὐκ ἂν ταῖς ἡλίου φιλονεικοίη βολαῖς, ἀλλ' οὐδὲ λίθος ὁ βαρὺς ὄρει τῷ πάντων ὑπερφερεῖ, οὕτως ἀνθρώπων σύνεσις οὐκ ἂν δύναιτό ποτε τῇ τοῦ Θεοῦ σοφίᾳ συγκρίνεσθαι, μᾶλλον δὲ οὐδὲν ὅλως ἔσται πρὸς ἐκείνην παντελῶς. τεκνίον οὖν ἄρα καὶ ὁ τέλειος. Μικρὸν γεμὴν ἔτι χρόνον συνέσεσθαι τοῖς ἑαυτοῦ μαθηταῖς ἔφη Χριστὸς, οὐχ ὡς ἀφεστήξων παντελῶς, οὐδὲ εἰς ἅπαν καὶ ὁλοκλήρως ἀλλοτριούμενος: μεθ' ἡμῶν γάρ ἐστι “πάσας ” τὰς ἡμέρας καὶ ἕως τῆς συντελείας τοῦ αἰῶνος,“ κατὰ τὴν αὐτοῦ φωνήν: ἀλλ' ὅτι μετὰ σαρκὸς οὐ συνέσται, καθάπερ ἐχθὲς καὶ τρίτην: ἦν δὲ καὶ ἐπὶ θύραις, μᾶλλον δὲ εἴσω θυρῶν, ὁ καιρὸς τῆς ἐντεῦθεν ἀποδημίας πρὸς τὸν Πατέρα καὶ τῆς ἀνόδου τῆς εἰς οὐρανόν. διακεῖσθαι δὲ δεῖν ἀναγκαῖον εἶναί φημι, τοὺς οἵ γε φρονοῦσιν ὀρθῶς καὶ ἱδρυμένην ἔχουσι τὴν πίστιν, ὡς εἰ καὶ ἄπεστιν ἡμῶν τῇ σαρκὶ, τὴν πρὸς Θεὸν καὶ Πατέρα στειλάμενος ἀποδημίαν, ἀλλ' οὖν τῇ θείᾳ δυνάμει περιέπει τὰ σύμπαντα, καὶ συμπάρεστι τοῖς ἀγαπῶσιν αὐτόν. διὰ γάρ τοι τοῦτο καὶ ἔφασκεν ” Ἀμὴν “ἀμὴν λέγω ὑμῖν, ὅπου ἐὰν συναχθῶσι δύο ἢ τρεῖς εἰς τὸ ” ἐμὸν ὄνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν.“ ὥσπερ γὰρ ἀνθρώποις ἔτι συνδιαιτώμενος, καὶ ἐπὶ γῆς ὑπάρχων μετὰ σαρκὸς, ἐπλήρου μὲν οὐρανοὺς, συνῆν δὲ τότε τοῖς ἁγίοις ἀγγέλοις, οὐκ ἀπελείπετό τε τῶν ἄνω χώρων: οὕτω καὶ νῦν ὑπάρχων ἐν οὐρανοῖς μετὰ τῆς ἰδίας σαρκὸς, πληροῖ μὲν τὴν γῆν, σύνεστι δὲ τοῖς ἑαυτοῦ γνωρίμοις. ἐπιτήρει δὲ ὅπως, καίτοι κατὰ μόνην τὴν σάρκα χωρίζεσθαι προσδοκῶν: σύνεστι γὰρ ἡμῖν τῇ δυνάμει τῆς θεότητος διὰ παντός: ἔτι μικρὸν χρόνον μεθ' ἡμῶν ἔσεσθαί φησι, τελείως τε καὶ ὁλοκλήρως ἑαυτὸν ἀπὸ τοῦ μέρους σημαίνων, ἵνα μήτις εἰς υἱῶν δυάδα διατέμνειν ἐπιχειρῇ τὸν ἕνα Χριστὸν, ἀλλ' ὡς ἕν τι νοῇ καὶ δέχοιτο, καὶ τὸν ἐκ Θεοῦ Πατρὸς γεννηθέντα Λόγον καὶ τὸν ἐκ τῆς ἁγίας παρθένου ληφθέντα ναὸν, οὐχ ὅτι τῆς αὐτῆς οὐσίας εἰσὶν, ἀλλ' ὅτι μετὰ τὴν ἄῤῥητον ἕνωσιν, ὁ τοῦ διακόπτειν λόγος οὐκ εὐσεβής: εἷς γὰρ ἐξ ἀμφοῖν ὁ Χριστός.
« Ζητήσετέ με, καὶ καθὼς εἶπον τοῖς Ἰουδαίοις, ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν, καὶ ὑμῖν ἄρτι λέγω. » Οὐκ ἀζήμιον παντελῶς ἔσεσθαι τοῖς ἑαυτοῦ μαθηταῖς τὴν ἀποδημίαν φησὶ, τὴν ἑαυτοῦ δηλονότι. πρῶτον μὲν, ὅτι λύπῃ τῇ ἐπὶ τούτῳ κατατακήσονται, καὶ δύσοιστον ἕξουσι τῆς ἐντεῦθεν πικρίας τὸ βάρος. συνεῖναι γὰρ δὴ καὶ πάλιν αὐτῷ διψήσειν, οὐκ ἀμφίβολον, καὶ συνδιαιτᾶσθαι διὰ παντὸς ἐθέλειν αὐτοὺς, καθάπερ ἀμέλει καὶ ὁ θεσπέσιος Παῦλος, καὶ αὐτῆς προτιθεὶς τῆς ἐνθάδε ζωῆς τὸ συνεῖναι Χριστῷ, κρεῖττον ἔφασκεν εἶναι ” τὸ ἀναλῦσαι καὶ σὺν “Χριστῷ εἶναι.” ταῦτα συνεωρακὼς ὁ Χριστὸς, καὶ τὰς τῶν ἀγαπώντων αὐτὸν οὐκ ἀγνοήσας καρδίας, οὐ δίχα λύπης ἔσεσθαι τοῖς μαθηταῖς ἔφη τὴν ἑαυτοῦ ἄνοδον: ἀλλ' ἦν τις ἐπὶ τούτῳ καὶ ἑτέρα πρόφασις ἀληθὴς, ζητεῖν ἀναγκάζουσα τὸ συνεῖναι Χριστῷ τοὺς ἁγίους μαθητάς. ὁμιλήσειν μὲν γὰρ ὅσον οὐδέπω κινδύνοις ἔμελλον οὐ μικροῖς, καὶ ταῖς Ἰουδαίων ἀκαθέκτοις ἀπονοίαις κατασφενδονᾶσθαι συχνῶς, ἀλλὰ καὶ ταῖς ἐξ ἑτέρων τινῶν περιπεσεῖσθαι μανίαις, ὅλην περιθέοντες τὴν οἰκουμένην, καὶ τοῖς ἔτι πλανωμένοις τὸν τοῦ Σωτῆρος διακηρύττοντες λόγον, ὡς δεσμωτηρίων πειρᾶσθαι, ὕβρεώς τε καὶ αἰκίας οὐκ ἀμοιρεῖν, καὶ ἑτέρων οὐδὲν ἧττον στρεβλώσεων εἰς πεῖραν ἐλθεῖν: καίτοι τῶν τοιούτων οὐδενὸς πεπειραμένοι πρότερον ἐν τῷ συνεῖναι Χριστῷ. ζητήσετε, φησὶ, τότε τοίνυν τὴν ἐμὴν μάλιστα συνουσίαν, ὅταν ὑμᾶς τὰ πολύτροπα τῶν πειρασμῶν ἐκταράττῃ κύματα. τοῦτο δὲ ἦν, οὐ πρὸς δειλίαν ἄγοντος, ἢ προκατακλῶντος τῷ φόβῳ τοὺς μαθητάς: ἐπαλείφοντος δὲ μᾶλλον εἰς εὐτονίας ἀνάληψιν, καὶ οἱονεὶ πρὸς τὴν τῶν ἔσεσθαι προσδοκωμένων ὑπομονὴν προευτρεπισθῆναι διδάσκοντος. οὐ γὰρ εὑρήσομεν ἀκερδὲς, μᾶλλον δὲ πολλὴν ἄν τις ἴδοι τὴν ὄνησιν ἔχον τὸ ἐν ψαλμοῖς ᾀδόμενον “Ἡτοιμάσθην καὶ οὐκ ἐταράχθην.” τὸ μὲν γὰρ ὅλως οὐκ ἐλπισθὲν τῶν ἀδικεῖν εἰωθότων, δεινὸν εἰς θορύβους, καὶ ἀδόκητόν πως ἔχει τὴν ἔφοδον: τὸ δὲ ταῖς προσδοκίαις, καὶ τὸ τῷ προεγνῶσθαί τισι προδαπανῆσαν ἤδη τοῦ φόβου τὸ πλέον, οὐκ ἄκρατον ἔχει καθ' ὧν ἂν ἐπίοι δύναμιν, προμελετησάσης αὐτὸ τῆς διανοίας, καὶ ὡς ἤδη παρὸν δεξαμένης πολλάκις, ὅσον εἰς ἐννοίας δύναμιν. ὥσπερ γὰρ εἴ τις αἱμοβόρος καὶ ἄγριος θὴρ, ἐκ μέσου ἀναδὺς εὐδένδρου τε καὶ δασείας τῆς λόχμης, ἐφάλλοιτό τινι τῶν οὐχ ὁρώντων αὐτὸν, σπαράττει μὲν λίαν οὐ προσδοκῶντα τὴν ἔφοδον, ἀναιρεῖ δὲ πρὸς μάχην οὐκ εὐτρεπισθέντα λαβών: ὁ δὲ πόῤῥωθεν ὀφθεὶς, καὶ ὅτι παρέσται διεγνωσμένος, ὡπλισμένῳ συμβαλὼν, ἢ ἔλαττον ἀδικήσει τυχὸν, ἢ καὶ μηδὲν ἰσχύσας οἰχήσεται: τὸν αὐτὸν οἶμαι τρόπον καὶ ἐπὶ τῶν πειρασμῶν, ὁ μηδόλως ἔσεσθαι προσδοκηθεὶς τοῦ προσδοκηθέντος ἤδη θερμότερόν τε καὶ ἀγριώτερον ἡμῖν προσβαλεῖ. χρησίμως τοιγαροῦν ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, διὰ τοῦ φάναι Ζητήσετέ με, τὰ ἐκ τοῦ μηκέτι συνεῖναι τοῖς ἑαυτοῦ συμβησόμενα μαθηταῖς, καὶ θορύβους ὑπαινίττεται, τοὺς ἐκ τῶν πολεμησόντων, αὐτοὺς προετοιμάζων διὰ τοῦ προειπεῖν εἰς ἀνδρείας ἀνάληψιν: ἐπιλέγει δὲ τούτοις χρησίμως καὶ τί παρὰ πόδας κείσεται κωλύον ἀκολουθεῖν εἰς τὸ παρὸν αὐτούς. ὅπερ γὰρ ἔλεγον τοῖς Ἰουδαίοις, φησὶ, τοῦτο καὶ πρὸς ὑμᾶς ἄρτι φημί Ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν: οὐ γάρ πω παρῆν ὁ καιρὸς τοῦ πρὸς τὰς ἄνω γενέσθαι μονὰς τοὺς ἁγίους ἀποστόλους οὔπω λελειτουργηκότας. ἐτηρεῖτο γὰρ μάλιστα τὸ καὶ εἰς τοῦτο παρελθεῖν αὐτοὺς καιρῷ τῷ καθήκοντι. Ἐπιτηρητέον γεμὴν ἐκεῖνο πάλιν, ὅτι τοῖς μὲν Ἰουδαίοις προσλαλῶν καὶ αὐτὸ δὴ τοῦτο σημαίνων ἔφασκε Ζητήσετέ με, καὶ οὐχ εὑρήσετέ με: τοῖς γεμὴν ἑαυτοῦ μαθηταῖς, τό Ζητήσετέ με μόνον φησὶν, ἀποσιωπᾷ δὲ πρεπόντως τό Οὐχ εὑρήσετε: καὶ διὰ ποίαν αἰτίαν; ἁρμόσει μὲν γὰρ ἐκείνοις τὸ μὴ εὑρίσκειν αὐτὸν, διά τε τὴν ἄμετρον ἀπιστίαν καὶ τῆς εἰς αὐτὸν δυσσεβείας τὴν ὑπερβολήν: τοῖς δὲ γνήσιον εἰς αὐτὸν ἔχουσι τὸ φρόνημα καὶ ἀκαπήλευτον ἀποσώσασι τὴν ἀγάπησιν, οὐκέτι πρεπόντως ἂν λέγοιτο τό Οὐχ εὑρήσετέ με. συνῆν γὰρ αὐτοῖς, καὶ συνέσται διὰ παντός.
« Ἐντολὴν καινὴν δίδωμι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους: καθὼς ἐγὼ ἠγάπησα ὑμᾶς, ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους. » Καλῶς τε καὶ ἀληθῶς ὁ θεσπέσιος γράφει Παῦλος “Ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις: τὰ ἀρχαῖα παρ” ῆλθεν, ἰδοὺ γέγονε τὰ πάντα καινά.“ ἀνακαινίζει γὰρ ἡμᾶς, καὶ ἀναπλάττει τρόπον τινὰ πρὸς καινότητα ζωῆς, ἀστιβῆ δὲ καὶ τοῖς ἄλλοις οὐ τετριμμένην, ὅσοις τὸ ἐν νόμῳ πολιτεύεσθαι φίλον, καὶ ταῖς διὰ Μωυσέως προσεδρεύειν ἐντολαῖς. τελειοῖ μὲν γὰρ ὁ νόμος οὐδὲν, κατὰ τὸ γεγραμμένον: πληρέστατον δὲ τῆς εἰς Θεὸν εὐσεβείας τὸ μέτρον ἐν τοῖς τοῦ Σωτῆρος ἡμῶν κατίδοι τις ἂν διατάγμασι. διὰ γὰρ τοῦτο καὶ αὐτός που πρὸς ἡμᾶς ὧδέ πη φησίν ” Ἀμὴν “ἀμὴν λέγω ὑμῖν ἐὰν μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν ” πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε “εἰς τὴν βασιλείαν τῶν οὐρανῶν.” οὐ γὰρ τοῖς Ἰουδαίων ἁμιλλώμεθα τρόποις, ἀλλ' εἰ μὴ καὶ σφόδρα παραδράμοιμεν τὴν ἐν νόμῳ δικαιοσύνην, οὐκ ἂν οἶμαί ποτε πρὸς τὴν τῶν οὐρανῶν εἰσελάσειν ἡμᾶς βασιλείαν. καὶ οὐχ ὡς ἄχρηστον παντελῶς ἢ ἀνόνητον τὸν διὰ Μωυσέως εἶναι διοριζόμεθα νόμον: εἰσκεκόμικε γὰρ ἡμῖν, εἰ καὶ μὴ τελείως, τὸ ἀγαθὸν, ἀλλ' οὖν γε παιδαγωγὸς ἐπὶ τὴν τῆς εὐαγγελικῆς πολιτείας εὑρίσκεται μάθησιν, καὶ δι' αἰνιγμάτων καὶ τύπων εἰκόνα τῆς ἀληθοῦς εὐσεβείας εἰσφέρων, ἐνεχάραξέ πως ταῖς ἡμετέραις διανοίαις τῆς διὰ Χριστοῦ παιδεύσεως τὴν σκιάν. διὰ γάρ τοι τοῦτο καὶ ἔφασκεν αὐτός “Λέγω γὰρ ὑμῖν, ὅτι πᾶς ” γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν ὅμοιός “ἐστιν ἀνθρώπῳ πλουσίῳ, ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ ” αὐτοῦ καινὰ καὶ παλαιά.“ πλοῦτος μὲν γὰρ ὄντως πνευματικός τε καὶ λίαν ἐν τοῖς διὰ Μωυσέως τετρίφθαι λόγοις, καὶ τὴν ἐξ αὐτῶν ὠφέλειαν τεθησαυρισμένην ἔχειν ἐν διανοίᾳ τὸν ἄνθρωπον, προσειληφότα γεμὴν καὶ τὸ τῆς εὐαγγελικῆς παιδεύσεως κάλλος, ἐναβρύνεσθαι διπλῶς, τῇ τε τῶν ἀρχαίων καὶ τῶν νέων ἐν εἰδήσει νόμων. δεικνὺς τοιγαροῦν ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, ὅτι τῆς ἀρχαίας ἀμείνων ἐντολῆς ἡ παρ' αὐτοῦ, καὶ ὅτι τοῖς ἐν νόμῳ πολιτευομένοις ἀτριβές πως ἦν ἔτι τὸ σωτήριον κήρυγμα, μέλλων ἀναβαίνειν εἰς οὐρανοὺς, θεμέλιόν τινα ὥσπερ καὶ κρηπῖδα παντὸς ἀγαθοῦ τὸν τῆς ἀγάπης προκαταβάλλεται νόμον, ἀγάπης δὲ, οὐ τῆς κατὰ νόμον, ἀλλὰ τῆς ὑπὲρ νόμον. διὰ τοῦτό φησιν Ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους. εἶτα πῶς, εἰπέ μοι, φήσειεν ἄν τις τυχὸν, εἶναι ταύτην τὴν ἐντολὴν καινὴν εἴρηκεν ὁ διὰ Μωυσέως τοῖς ἀρχαιοτέροις εἰπών ” Ἀγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς “καρδίας σου καὶ ἐξ ὅλης τῆς διανοίας σου, καὶ τὸν πλη” σίον σου ὡς ἑαυτόν;“ ἰδοὺ γὰρ ἰδοὺ προτάξας τῶν ἄλλων καὶ προτεθεικὼς, ὡς εἰκὸς, τὴν εἰς Θεὸν ἀγάπησιν, παρεισκεκόμικε γείτονα τὴν εἰς ἀλλήλους, καὶ παρέζευξέ πως τῇ εἰς Θεὸν τὴν εἰς ἡμᾶς αὐτοὺς, ὡς οὐκ ἂν ἑτέρως ἐχούσης ὀρθῶς οὐδὲ τῆς εἰς Θεὸν ἀγάπης, εἰ μὴ παρέποιτο ταύτῃ καὶ ἡ τῷ πέλας χρεωστουμένη. πάντες γάρ ἐσμεν ἀλλήλων ἀδελφοί. καὶ γοῦν ὁ σοφώτατος Ἰωάννης, κάλλιστά τε εἰδὼς καὶ διδάσκων ἑτέρους Ὁ ἀγαπῶν, φησὶ, τὸν ἀδελφὸν αὐτοῦ, τὸν Θεὸν ἀγαπᾷ. πῶς οὖν ἐντολὴ καινὴ διὰ Χριστοῦ, καίτοι τοῖς παλαιοῖς νόμοις διηγορευμένη; ἀλλ' ὅρα μοι τὴν ἀσφάλειαν, βλέπε τὴν ἐπαγωγήν. οὐ γὰρ ἠρκέσθη τῷ εἰπεῖν Ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους, ἀλλὰ τοῦ λόγου τὴν καινότητα δεικνὺς, καὶ τῆς ἀρχαίας ἐκείνης ἀγαπήσεως, τῆς εἰς ἀλλήλους φημὶ, πολύ τι τὸ μεῖζον ἔχουσαν τὴν ἑαυτοῦ, προστέθεικεν εὐθύς Καθὼς ἐγὼ ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους. Ἐρευνητέον τοιγαροῦν ὑπὲρ τοῦ συνιέναι σαφῶς τῶν εἰρημένων τὴν δύναμιν, πῶς ἠγάπησεν ἡμᾶς ὁ Χριστός. τότε γὰρ τότε, καὶ λίαν εὐκόλως, ἐπαθρήσαιμεν ἂν τὸ καινὸν καὶ παρηλλαγμένον τῆς νυνὶ δοθείσης ἐντολῆς. οὐκοῦν ” ἐν “μορφῇ Θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα ” Θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβὼν, ἐν “ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ” ἄνθρωπος ἐταπείνωσεν ἑαυτὸν, γενόμενος ὑπήκοος μέχρι “θανάτου, θανάτου δὲ σταυροῦ.” ἀλλὰ καὶ πλούσιος ὢν ἐπτώχευσε, καθὰ πάλιν ὁ Παῦλος ἡμῖν διεμαρτύρατο. ὁρᾷς τὸ καινὸν τῆς εἰς ἡμᾶς ἀγαπήσεως; ὁ μὲν γὰρ νόμος ἀγαπῆσαι δεῖν τὸν ἀδελφὸν ἐκέλευσεν ὡς ἑαυτόν: ὁ δὲ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς ἠγάπησεν ἡμᾶς ὑπὲρ ἑαυτόν: οὐ γὰρ ἂν ἐν μορφῇ καὶ ἰσότητι τοῦ Θεοῦ καὶ Πατρὸς ὑπάρχων πρὸς τὴν ἡμετέραν κατέβη ταπείνωσιν, οὐδ' ἂν ὑπέστη πικρὸν οὕτως ὑπὲρ ἡμῶν τὸν τῆς σαρκὸς θάνατον, οὐδ' ἂν ἠνέσχετο ῥαπισμάτων Ἰουδαϊκῶν, αἰσχύνης καὶ γέλωτος καὶ τῶν ἄλλων ἁπάντων, ἵνα μὴ ἕκαστα τῶν εἰς αὐτὸν γεγονότων ἐξαριθμούμενοι, πρὸς ἀπέραντον τὸν λόγον ἐκτείνωμεν: ἀλλ' οὐδ' ἂν ἐπτώχευσε πλούσιος ὢν, εἰ μὴ πολὺ λίαν ἠγάπησεν ἡμᾶς ὑπὲρ ἑαυτόν. ξένον οὖν ἄρα τῆς ἀγάπης τὸ μέτρον. οὕτω καὶ ἡμᾶς διακεῖσθαι κελεύει, οὐδὲν ὅλως τῆς εἰς ἀδελφοὺς προτιθέντας ἀγάπης, οὐ δόξαν, οὐ πλοῦτον, ἀλλ' οὐδὲ ὀκνοῦντας καὶ εἰς αὐτὸν, εἰ δέοι, τὸν τῆς σαρκὸς καταβῆναι θάνατον, ἵνα τὴν τοῦ πέλας σωτηρίαν ἀποκερδάνωμεν: ὃ δὴ καὶ πεπράχασιν οἱ μακάριοι τοῦ Σωτῆρος ἡμῶν μαθηταὶ, καὶ οἱ τοῖς ἐκείνων ἴχνεσιν ἀκολουθήσαντες, ἄμεινον τῆς οἰκείας ζωῆς τὸ ἑτέρους σώζεσθαι λογισάμενοι, καὶ πάντα μὲν ἀνατλάντες πόνον, ἐν δὲ τοῖς ἐσχάτοις γεγονότες κακοῖς, ἵνα τὰς τῶν ἀπολλυμένων περισώσειαν ψυχάς. καὶ γοῦν ὁ Παῦλός φησι, ποτὲ μὲν, ὅτι “Καθ' ἡμέραν ἀπο” θνήσκω,“ ποτὲ δὲ πάλιν ” Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; “τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι;” ῥίζαν οὖν ἄρα τῆς τελειοτάτης εἰς Θεὸν εὐσεβείας τὴν ὑπὲρ νόμον ἀγάπησιν ἐπιτηδεύειν ἡμᾶς ὁ Σωτὴρ διεκελεύσατο: ταύτῃ τοι, καὶ οὐχ ἑτέρως εἰδὼς δοκιμωτάτους ἔσεσθαι παρὰ τῷ Θεῷ, καὶ τῆς παρ' αὐτοῦ πεφυτευμένης εἰς ἡμᾶς ἀγαπήσεως ἰχνηλατοῦντας τὸ κάλλος, ἐν μεγάλοις ἔσεσθαι καὶ τελείοις ἀγαθοῖς.
« Ἐν τούτῳ γνώσονται πάντες ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν ἀγαπᾶτε ἀλλήλους. » Γνώρισμα, φησὶν, ἄμαχόν τε καὶ ἀναμφίλογον ταῖς ἑαυτῶν ἐπιγράψετε κεφαλαῖς τὸ μεμαθητεῦσθαι παρ' ἐμοὶ, εἰ κατ' ἴχνος βαίνειν τῆς ἐμῆς ἐπείγεσθε πολιτείας, κατά γε τὸ ἐγχωροῦν τῇ ὑμετέρᾳ φύσει καὶ τοῖς τῆς ἀνθρωπότητος μέτροις, ὡς ἀδιάσπαστον ἔχειν τῆς εἰς ἀλλήλους ἀγάπης τὸν σύνδεσμον, καὶ ἐν ἀλλήλοις συνηρμόσθαι καλῶς, κατά γε τὸν τῆς φιλαλληλίας λόγον καὶ τὸ ἐκ τῆς φιλοστοργίας ἀσύγκριτον καύχημα: τοῦτο γὰρ ἡμῖν ἀκριβῶς χαρακτηριεῖ τοῦ διδασκάλου τὴν δόξαν. ἀλλ' οἶμαί τις πρὸς τοῦτο ἐρεῖ, καὶ ἀφίξεται τυχὸν, ἐκεῖνο διερωτῶν Διατί τῆς ὑπὸ Χριστῷ μαθητείας ἡ ἀγάπη τὸ γνώρισμα, καὶ τὸ πασῶν εἶδος ἀρετῶν ἐν αὐτῷ διεφαίνετο, οὐκ ἐξ ἐπιεικείας πεπορισμένον, ἀλλ' οὐδὲ πόνῳ καὶ προσοχῇ, καθάπερ ἐν ἀνθρώπῳ συνειλημμένον, ἀλλ' ὡς τῇ αὐτοῦ προσπεφυκὸς φύσει; θείας γὰρ μάλιστα φύσεως ἴδια, καὶ αὐτῇ προσόντα κυρίως τε καὶ ἀληθῶς τὰ παντὸς ἐπέκεινα θαύματος. Καὶ μὴν ὀρθότατά γε ὦ τᾶν, ἐροῦμεν ἡμεῖς, τὸν ἐπὶ τούτοις ἐποίσω λόγον. καρπὸς γὰρ οὐσίας τῆς ἀνωτάτω, τὰ ἰδίως τε καὶ κυρίως. προσπεφυκότα αὐτῇ. ἀλλ' ἔστι πως δοκιμάζοντα κατιδεῖν, ὅτι πᾶν εἶδος ἀρετῆς τῆς ἀγάπης ἐστὶ συμπληρωτικὸν, καὶ πᾶν, ὅπερ ἂν δοκοίη τις εἶναι κατορθούμενον ἀγαθὸν, εἰς αὐτὴν ὁρᾷ πως καὶ τέτραπται. διά τοι τοῦτο προὔχουσα μὲν ἐντολὴ καὶ πρώτη κατὰ τὸν νόμον, τὸ ἀγαπᾶν ἐστι Κύριον τὸν Θεὸν ἐξ ὅλης τῆς ψυχῆς καὶ ἐξ ὅλης τῆς καρδίας καὶ ἐξ ὅλης τῆς διανοίας: δευτέρα δὲ καὶ ἀδελφὴ καὶ γείτων ἐκείνῃ ἡ εἰς τὸν πλησίον ἀγάπη σύμπαν ἔχουσα τοῦ νόμου τὸ πλήρωμα. καὶ γοῦν ὁ θεσπέσιος Παῦλος, εἰς τοῦτο συγκεφαλαιούμενος ἅπασαν ἐντολὴν ἐπιστέλλει “Τὸ γὰρ οὐ μοιχεύσεις, οὐ φονεύσεις, οὐκ ἐπιορ” κήσεις, καὶ εἴ τις ἑτέρα ἐστὶν ἐντολὴ, ἐν τούτῳ τῷ λόγῳ “ἀνακεφαλαιοῦται, ἐν τῷ ἀγαπήσεις τὸν πλησίον σου ὡς ” ἑαυτόν: πλήρωμα οὖν νόμου ἡ ἀγάπη.“ ὅτι δὲ καὶ ἁπάσης ἀρετῆς ἰδέαν εἴσω τῶν οἰκείων ὅρων ἐποιήσατο, συνέχει δὲ ὥσπερ ἀγκάλαις ἑλοῦσα τὰ ἀγαθὰ, Παῦλος πάλιν αὐτὸς ὁ σοφώτατος ἐπιμαρτυρήσει βοῶν ” Ἡ ἀγάπη οὐ περπερεύεται, “οὐ φυσιοῦται, οὐκ ἀσχημονεῖ, οὐ ζητεῖ τὰ ἑαυτῆς,” καὶ τὰ τούτοις συνημμένα: μακρὸν γὰρ εἰπεῖν τῆς ἀγάπης τὸ μέτρον. ἄλλως τέ φημι δὴ μάλιστα πρέπειν τε καὶ ἐνυπάρχειν τοῖς ἀγαπᾶν ἑλομένοις, ὅτι Χριστοῦ γεγόνασι μαθηταὶ τοῖς ἁπανταχόσε γνωρίζεσθαι, τὸ τῷ στεφάνῳ τῆς ἀγάπης ἐπισεμνύνεσθαι, καὶ καθάπερ τι σήμαντρον ἐπιφέρεσθαι τοῦ πράγματος τὴν φιλαλληλίαν: τοῦ δὲ δὴ χάριν, καὶ τοῦτό φημι διὰ βραχέων. ἆρα γὰρ εἴ τις τῶν καθ' ἡμᾶς χαλκουργικὴν, ἤγουν τὴν ὑφάντου μετίῃ τέχνην, οὐκ ἂν ὁρῷτο, καὶ μάλιστα σαφῶς, ὡς χαλκοτύπου τινὸς, ἢ ὑφάντου γέγονε μαθητής; τί δὲ ὁ τεκτονικῆς ἐμπειρίας οὐκ ἀμοιρῶν; οὐκ ἆρα βοήσειεν ἂν διὰ τοῦτο δύνασθαι κατορθοῦν τὰ ἐν τῇ τέχνῃ καλῶς, ὅτι τέκτονα τῆς ἐμπειρίας ἔσχε τὸν ἡγούμενον; κατὰ τὸν αὐτὸν οἶμαι λόγον οἱ τῆς θεοφιλοῦς ἀγάπης πληρουμένην ἐν ἑαυτοῖς τὴν δύναμιν ἔχοντες, ἀκονιτὶ γνωριοῦσιν, ὅτι τῆς ἀγάπης γεγόνασι μαθηταὶ, ἤτοι τοῦ τὴν εἰς ἄκρον ἀγάπην ἔχοντος Χριστοῦ. ἠγάπησε γὰρ οὕτω τὸν κόσμον, ὡς καὶ αὐτὴν ὑπὲρ αὐτοῦ καταθεῖναι τὴν ψυχὴν, καὶ τῶν Ἰουδαϊκῶν τολμημάτων ὑπομεῖναι τὴν ἀγριότητα: καὶ μαρτυρήσει λέγων αὐτὸς πρὸς τοὺς ἑαυτοῦ μαθητὰς, ὅτι “Μείζονα ταύτης τῆς ” ἀγάπης οὐδεὶς ἔχει ἵνα τις τὴν ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν “φίλων αὐτοῦ.” ἐπειδὴ γὰρ ὁ Θεὸς ἀγάπη ἐστὶ, κατὰ τὴν Ἰωάννου φωνὴν, ἀγάπης ὢν Υἱὸς, τουτέστι, τοῦ κατὰ φύσιν Θεοῦ καὶ μόνου καὶ ἀληθινοῦ, ἀγάπη καὶ αὐτὸς ἀναπέφανται, οὐ λόγοις ἐξησκημένον καὶ διὰ ῥημάτων κόμπου λελαμπρυσμένον ἔχων τὸ ἀξίωμα, ἀλλ' ἔργοις αὐτοῖς καὶ πράγμασι, καρπὸν ὄντα τῆς τοῦ τεκόντος οὐσίας ἑαυτὸν ἐπιδείξας. οἰησόμεθα γὰρ οὐδαμῶς δεκτικὴν εἶναι τῶν ἀγαθῶν τὴν ἀνωτάτω πασῶν οὐσίαν, ἀλλ' οὐδὲ ἐπίκτητον ἐροῦμεν ἐν αὐτῇ τὴν ἁπάντων τῶν ἀγαθῶν ἰδέαν, καθάπερ ἐν ἡμῖν, ἀλλ' οὐδὲ ὥς τι τυχὸν ἕτερον ἐν ἑτέρῳ νοούμενον, ὥσπερ οὖν ἐν ἀνθρώπῳ φαίη τις ἂν τήν τινος ἐπιστήμην: οὐ γὰρ ἐπιστήμη καθ' ἑαυτὸν ὁ ἄνθρωπος, ἐπιστήμης δὲ μᾶλλον δεκτικός: ἀλλ' αὐτὸ τὸ πᾶν ἀγαθὸν, ὅπερ ἂν εἶναι πιστεύηται, τοῦτο κυρίως αὐτὴν εἶναί φαμεν τὴν θείαν καὶ ἄῤῥητον φύσιν, πηγὴν ὥσπερ τινὰ πᾶν εἶδος ἀρετῆς ἔχουσαν ἐν ἑαυτῇ, καὶ ἐξ ἑαυτῆς ἀναβλύζουσαν. εὐλογώτατα τοίνυν αὐτός περ ἔσται τῆς ἀγάπης ὁ καρπὸς, ἀγάπη καὶ αὐτὸς ὑπάρχων κατὰ τὸν ἐξ οὗπέρ ἐστι Πατρὸς ὁ Υἱὸς, διὰ τῆς ἀγάπης μάλιστα ταῖς ἡμετέραις ψυχαῖς ἐνσημανθήσεται, καὶ τῆς οἰκειότητος τῆς πρὸς αὐτὸν ἐγχαράττει τοῖς ἀγαθοῖς τὰ γνωρίσματα, τὸ ἀπρὶξ ἔχεσθαι τῆς φιλαλληλίας. ἄλλως τε, εἰ κατὰ τὴν Παύλου φωνὴν, ὁ Χριστός ἐστιν ἡ εἰρήνη ἡμῶν: ἐν αὐτῷ γὰρ συνήφθη τὰ πάντα, τὰ κάτω τοῖς ἄνω, καὶ δι' αὐτοῦ κατηλλάγημεν τῷ Θεῷ καὶ Πατρὶ, καίτοι πολλὴν ἐν ἀρχαῖς ἐπιτηδεύσαντες τὴν ἀπόστασιν, διὰ τὴν εἰς τὸ φαῦλον ἀποδρομὴν, καὶ εἰς δύο ποτὲ μεμερισμένοι λαοὺς, εἴς τε τὰ ἔθνη καὶ τὸν Ἰσραὴλ, εἰς ἕνα καινὸν ἄνθρωπον ἐκτίσθημεν ἐν αὐτῷ: λέλυται γὰρ τὸ μεσότοιχον τοῦ φραγμοῦ, καὶ κατήργηται τῆς ἔχθρας ἡ δύναμις, δόγμασιν εὐαγγελικοῖς κατασιγασθέντος τοῦ νόμου: πῶς ἂν ἐγνώσθησαν ὅτι τῆς εἰρήνης γεγόνασι μαθηταὶ οἱ τὴν εἰς ἀλλήλους εἰρήνην οὐκ ἔχοντες; τί γὰρ ἕτερον εἴη τυχὸν ὁ τῆς ἀγάπης διασπασμὸς, ἢ πολέμου γένεσις καὶ εἰρήνης ἀνατροπὴ καὶ διψυχίας ἁπάσης εὕρεσις; ὥσπερ γὰρ ἐν ἀῤῥαγεῖ τῆς ἀγάπης συνδέσμῳ τὰ ἐκ τῆς εἰρήνης ἡμῖν ἀγαθὰ διασώζεται: τὸν αὐτὸν οἶμαι τρόπον ἐν τῇ τῆς ἀγάπης διακοπῇ τὸ ἐκ τοῦ πολέμου κακὸν παρεισδύεται. καὶ τί τὸ ἐντεῦθεν; ὕβρεις καὶ φιλονεικίαι καὶ ζῆλοι καὶ ὀργαὶ καὶ θυμοὶ καὶ ψιθυρισμοὶ καὶ καταλαλιαὶ καὶ φθόνοι καὶ πᾶν εἶδος φαυλότητος ἀναφαίνεται. Ἁπάσης τοιγαροῦν ἀρετῆς ἐν τῷ τῆς ἀγάπης εἴδει τε καὶ τρόπῳ συγκεφαλαιουμένης τε καὶ πληρουμένης, μὴ μέγα τις φρονείτω τῶν ἐν ἡμῖν ἐπ' ἀσιτίαις καὶ χαμευνίαις, ἤγουν ἐφ' ἑτέροις τισὶ τῶν ἐξ ἀσκήσεως πόνοις, εἰ μὴ διασώζοι καλῶς τὴν εἰς τὸν ἀδελφὸν ἀγάπησιν. ἔξω γὰρ τοῦ καμπτῆρος τῆς νύσσης φέρεται, κατὰ τοὺς τῶν ἡνιόχων ἀμαθεστέρους, ὑπο[π]λανᾶται δὲ κυβερνήτου δίκην, ὃς ἔχει μὲν τῆς νεὼς τὸ πηδάλιον, τὸν γεμὴν προτεθέντα τῷ διάπλῳ σκοπὸν ἐξ ἀμαθίας οὐ διεσώσατο. διὰ τοῦτο καὶ ὁ θαρσήσας εἰπεῖν “Εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ;” φημὶ δὲ δὴ τὸν θεσπέσιον Παῦλον, οὐκ ἐπὶ τῷ διώκειν ἁπλῶς, ἀλλ' ἐν τῷ κατὰ σκοπὸν τοῦτο δρᾶν ἐσεμνύνετο: τὸ γὰρ, οἶμαι, σωματικοῖς ἐπαυχῆσαι πόνοις, τῶν κεφαλαιωδεστέρων καὶ ἀναγκαιοτέρων ἀγαθῶν ἐκπίπτοντα, τουτέστι, τὸ μὴ διώκειν κατὰ σκοπόν: οἶδε δὲ οὕτω τὴν ἀγάπην καθάπερ τινὰ κορωνίδα πάσαις ἐπικεῖσθαι ταῖς ἀρεταῖς, ὡς καὶ κάλλιστα περὶ αὐτῆς φιλονεικήσαντα λέγειν “Κἂν ” ψωμίσω πάντα τὰ ὑπάρχοντά μου, κἂν παραδῶ τὸ σῶμά “μου ἵνα καυθήσομαι, ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι: ” ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέ“λων, ἀγάπην δὲ μὴ ἔχω, γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ” ἀλαλάζον.“ πρόσωπον οὖν ἄρα καὶ εἰκὼν ἐν ἡμῖν τοῦ Σωτῆρος Χριστοῦ, τῆς ἀγάπης τὸ καύχημα.
« Λέγει αὐτῷ Σίμων Πέτρος Κύριε, ποῦ ὑπάγεις; » Φιλοπευστεῖ δὴ πάλιν ἐκ φιλομαθείας ὁ Πέτρος, καὶ περιεργάζεται τοῦ λόγου τὴν δύναμιν, συνεὶς μὲν οὔπω, κατὰ τὸ εἰκὸς, ὡς ἔχει τὸ εἰρημένον, θερμοτάτην γεμὴν εἰς τὸ δεῖν ἕπεσθαι τῷ Χριστῷ τὴν προθυμίαν εἰσφέρων. καὶ ἀξιάγαστος μὲν ἐν τούτῳ τῶν μαθητῶν ἡ τάξις. οὐ γὰρ δήπου φαίη τις ἂν, ὅτι τῶν ἑτέρων συνέντων, τυχὸν μόνος ἠγνόησεν ὁ προτεταγμένος, διά τε τοῦτο διερωτᾶν. παραχωροῦσι δὲ μᾶλλον ὡς προὔχοντι τὸ κατάρχεσθαι λόγου, καὶ παῤῥησίας τῆς ἐν τῷ διαπυνθάνεσθαί φημι. τὸ γὰρ εἰς διδασκάλου λαλεῖν ἀκοὰς, οὐδὲ τοῖς εἶναί τι δοκοῦσιν, ἀκίνδυνον. θαυμαστὸς δὲ οὐδὲν ἧττον ὁ Πέτρος, οὐκ αἰδοῖ τοῦ μὴ δοκεῖν εἶναι νωθὴς τὴν εἴδησιν τῶν ἀγνοηθέντων ζητούμενος, ἀλλ' ὀξὺς ἐπὶ τὸ χρῆναι σοφοῦσθαι τρέχων, καὶ αἰσχύνης ἀκαίρου κρείττονα τὴν ἐκ τῆς φιλομαθείας ὄνησιν ποιησάμενος, ἵνα τύπος τοῖς μεθ' ἑαυτὸν κἀν τούτῳ γένηται. δεῖν γὰρ οἶμαι μὴ παρατρέχειν ἐᾶν τοὺς τῶν διδασκόντων λόγους, εἴπερ ἂν εἶεν οὐ σφόδρα σαφεῖς, ἵνα τινὲς εἶναι δοκῶμεν ἀγχίνοι τε λίαν καὶ δριμεῖς εἰς σύνεσιν: διαπυνθάνεσθαι δὲ μᾶλλον καὶ ἀνασκαλεύειν ἐπιστημόνως τὸ ἐν ἀρχῇ παραδεχθὲν εἰς ὄνησιν. πολὺ γὰρ ἀμείνων ἡ τοῦ συμφέροντος γνῶσις δοκησισοφίας κενῆς, καὶ τοῦ δοκεῖν ἐξεπίστασθαί τι, κρεῖττον ἂν εἴη τὸ μαθεῖν ἀληθῶς.
« Ἀπεκρίθη αὐτῷ ὁ Ἰησοῦς Ὅπου ἐγὼ ὑπάγω οὐ δύνασαί μοι νῦν ἀκολουθεῖν, ἀκολουθήσεις δὲ ὕστερον. » Εἰδὼς ὅτι βαρεῖάν τε καὶ δυσαχθῆ τοῖς ἑαυτοῦ μαθηταῖς ἐνθήσει τὴν λύπην, ἀναφανδὸν εἰπὼν, ὡς ἀναβήσεται μὲν εἰς οὐρανοὺς, ἐρήμους δὲ τῆς ἑαυτοῦ παρουσίας ἐάσει κατὰ τὴν γῆν, εἰ καὶ συνέσται πάλιν ὡς Θεὸς, εὐπεριστόλως πρὸς τὸ παρὸν ἀποχρῆται τῷ λόγῳ, διακλέπτων ἡρέμα τοῦ νοῦ τὴν ἀκρίβειαν. καὶ γοῦν οὐκ εἰδότας ὁρῶν, ἐν αὐτῷ μένειν ἐᾷ. τὰ γάρτοι λυπεῖν εἰωθότα, βαρυτέροις ἔσθ' ὅτε κατασκιάζειν λόγοις οὐκ ἀμελέτητον τοῖς σοφοῖς. εἰ γὰρ καὶ ὅτι μάλιστα τῆς ἀνθρωπότητος ἀπαρχὴν ἑαυτὸν ἀνακομίζων τῷ Θεῷ καὶ Πατρὶ, τὴν εἰς τὸ ἄνω καὶ εἰς οὐρανοὺς ἀποδημίαν ἐστέλλετο, καὶ ὑπὲρ τῆς ἁπάντων λυσιτελείας τὸ δρώμενον ἦν: ἐνεκαίνισε γὰρ ἡμῖν ὁδὸν, ἣν οὐκ ᾔδει πρότερον ἡ ἀνθρώπου φύσις: ἀλλά γε τοῖς ἁγίοις μαθηταῖς ἀεὶ συνεῖναι σπουδάζουσιν, οὐ φορητὸν εἶναι διεφαίνετο τὸ χωρίζεσθαι Χριστοῦ, καίτοι συνόντος αὐτοῖς διὰ παντὸς τῇ τοῦ Πνεύματος δυνάμει τε καὶ συνεργίᾳ. ἀγνοοῦντα τοίνυν τὸν μακάριον Πέτρον τῶν εἰρημένων τὴν δύναμιν, ὁμοῦ τοῖς ἄλλοις μαθηταῖς, ἐν ταὐτῷ μένειν ἐᾷ, καὶ οὐκ εὐθὺς ἐφίστησι τῇ τῶν εἰρημένων ἀκριβείᾳ, χρησίμως, ἄχρις ἂν αὐτοῖς τὸν ἀνακτᾶσθαι δυνάμενον διαπερανεῖ λόγον: τοῦτο καὶ ἐν τοῖς ἐφεξῆς ποιοῦντα θεωρήσομεν. λέγει γὰρ πρὸς αὐτούς ” Συμ“φέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω: ἐὰν γὰρ ἐγὼ μὴ ἀπέλθω, ὁ ” παράκλητος οὐ μὴ ἔλθῃ πρὸς ὑμᾶς.“ φθάνει γεμὴν, ὡς Θεὸς, ἐπαγγείλασθαι θέλοντα τὸν μαθητὴν, ὅτι καὶ ἀκολουθήσει προθύμως καὶ συνέσται γοργῶς, οὐδενὸς αὐτῷ τὴν προθυμίαν ἀνασειράζοντος, καί φησιν Ὅπου ὑπάγω ἐγὼ οὐ δύνασαί μοι νῦν ἀκολουθῆσαι, ἀκολουθήσεις δὲ ὕστερον. καὶ διττὴν ὁ λόγος ὠδίνει τὴν ἔννοιαν: ὧν ἡ μὲν μία προχειροτάτη καὶ λίαν εὐτριβὴς, ἀφανεστέρα δέ πως ἡ ἑτέρα καὶ ἐν αἰνίγμασι. φάσκει μὲν γὰρ, ὡς οὐκ ἂν δύναιτο νῦν ἀκολουθεῖν πρὸς τὸ ἄνω βαδίζοντι καὶ παλινδρομοῦντι πρὸς οὐρανόν: ἀκολουθήσει γεμὴν μετὰ ταῦτα, ἀποκαθισταμένης δηλονότι τοῖς ἁγίοις παρὰ Χριστοῦ τῆς ἐν ἐλπίσι τιμῆς τε καὶ δόξης, ὅτε εἰς τὴν ἄνω γενήσονται πόλιν, καὶ συμβασιλεύσουσιν αὐτῷ. σημαίνει δέ τι πρὸς τούτῳ καὶ ἕτερον, καὶ ποῖον, ἐρῶ. οὔπω τὴν ἐξ ὕψους ἐνδυσάμενοι δύναμιν, οὐδὲ τὸ ἐνισχύον αὐτοὺς καὶ εἰς ἀνδρείαν ἀναπλάττον τὴν ἀνθρώπου φύσιν κομισάμενοι, Πνεῦμά φημι δὴ τὸ Ἅγιον, οὐχ οἷοί τε ἦσαν θανάτου καταγωνίζεσθαι, καὶ τοῖς οὕτω δυσαντήτοις ἀνταποδύσασθαι δείμασιν. ἦν γὰρ καὶ ἄλλως ἀπίθανον, μόνῳ πρέποντος καὶ τετηρημένου τῷ Σωτῆρι Χριστῷ τοῦ συνθραύειν δύνασθαι τοῦ θανάτου τὸ κράτος, ἑτέρους πρὸ αὐτοῦ τοῦτο δρῶντας ὁρᾶσθαι. τὸ γὰρ μὴ καταδειμαίνεσθαι θάνατον, τί ἂν ἕτερον εἴη τυχὸν, ἢ θανάτου καταφρονεῖν, ὡς οὐδὲν ἀδικεῖν ἰσχύοντος; διά τοι τοῦτο, κατά γε τὸν ἡμέτερον νοῦν, καὶ αὐτοὶ κατέφριττον οἱ μακάριοι προφῆται προσιόντα τὸν θάνατον, ὡς οὔπω κατηργημένον διὰ τῆς ἀναστάσεως τοῦ Χριστοῦ. ὀρθὼς δὲ τοῦτο συνεὶς καὶ ὁ Παῦλος ἔφη τὸν ἐκ Θεοῦ Πατρὸς καὶ ἐν Θεῷ ὄντα Λόγον σπέρματος Ἁβραὰμ ἐπιδράξασθαι, ἵνα διὰ τοῦ θανάτου τῆς ἁγίας σαρκὸς καταργήσῃ τὸν θάνατον, ” καὶ ἀπαλλάξῃ “τούτους ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῆν ἔνοχοι ” ἦσαν δουλείας.“ πρώτη γὰρ θανάτου λύσις τὸ σωτήριον πάθος, καὶ ἀρχὴ τοῖς ἁγίοις τῆς κατ' αὐτοῦ γέγονεν εὐτολμίας ἡ ἀνάστασις τοῦ Χριστοῦ. οὔπω τοίνυν καταργησάσης τὸν θάνατον τῆς κατὰ φύσιν ζωῆς, μήτε μὴν συνθραυσάσης τὸν ἐξ αὐτοῦ ταῖς ἡμετέραις ψυχαῖς ἐμπίπτοντα φόβον, ἀσθενέστεροί πως ἔτι πρὸς κινδύνους ἦσαν οἱ μαθηταί. διὰ τοῦτο χαριέντως ὁ Κύριος, ὅτι σταυρωθήσεται κατὰ καιροὺς ὁ Πέτρος, ἕψεταί τε κατὰ τοῦτο αὐτῷ συνεπινεύει καί φησιν: ὅτι δὲ νυνὶ πρὸς ἀγῶνα τέως τὸν τοσοῦτον οὐκ ἄθραυστον ἔχει τὸν νοῦν, ὑποδηλοῖ λέγων Ὅπου ἐγὼ ὑπάγω οὐ δύνασαί μοι νῦν ἀκολουθῆσαι, ἀκολουθήσεις δὲ ὕστερον. εἰ γὰρ μὴ τὸν τοῦ Πέτρου θάνατον ἐν τούτοις ἡμῖν ὁ Χριστὸς ὑπαινίττεται, τοῦ δὴ χάριν, καίτοι τῶν ἄλλων ἁγίων ἀποστόλων ἐχόντων ἐν ὑποσχέσει τὸ συνέσεσθαί τε καὶ ἀκολουθεῖν αὐτῷ κατὰ τὸν τῆς ἀναστάσεως δηλονότι καιρὸν, ἀποκαθισταμένης αὐτοῖς τῆς ἀκηράτου ζωῆς, καὶ τῶν ἐν ἐλπίσιν ἀγαθῶν, εἰς μόνον τὸ τοῦ Πέτρου πρόσωπον τὴν τοῦ λόγου περιίστησι δύναμιν; ἀλλ' ἔστι πρόδηλον, ὅτι τῷ Πέτρῳ προαγγέλλων τὸ ἐν ὑστέροις αὐτῷ συμβησόμενον χρόνοις αἰνιγματωδῶς ὑπεμφαίνει. καὶ γοῦν δι' ἑτέρων σαφέστερον αὐτὸ δεδήλωκεν εἰπών ” Ὅτε ᾖς νεώτερος, “ἐζώννυες σεαυτὸν καὶ περιεπάτεις ὅπου ἤθελες: ὅταν δὲ ” γηράσῃς, ἐκτενεῖς τὰς χεῖράς σου, καὶ ἄλλοι ζώσουσί σε “καὶ ἀποίσουσί σε ὅπου οὐ θέλεις. τοῦτο δὲ εἶπε, φησὶ, ” σημαίνων ποίῳ θανάτῳ δοξάσει τὸν Θεόν.“ εἰ γὰρ καί ἐστιν ἡδὺ τοῖς ἁγίοις τὸ πάσχειν ὑπὲρ Χριστοῦ, ἀλλ' ὁ κίνδυνος οὐ θελητὸς μὲν, φορητὸς δ' οὖν ὅμως ὅταν ἐξ ἀνάγκης τινῶν ἐπιφέρηται. διὰ τοῦτο καὶ προστάττει προσεύχεσθαι, ἵνα μὴ ἐμπέσωμεν εἰς πειρασμόν.
« Λέγει αὐτῷ ὁ Πέτρος Κύριε, διατί οὐ δύναμαί σοι νῦν ἀκολουθῆσαι; τὴν ψυχήν μου ὑπὲρ σοῦ θήσω. » Τί τὸ κωλύον, φησὶν, ἢ τί τὸ ἐξεῖργον ἀκολουθεῖν, τὸν ᾧ προτεθνάναι τοῦ διδασκάλου σκοπὸς, καὶ ἐν καυχήματος τάξει λελόγισται; τέλος μὲν γὰρ κινδύνου παντὸς, καὶ τὸ ἀκρότατον ὥσπερ τῆς τῶν διωκόντων ἀτιθάσου πλεονεξίας, μέχρι μόνης στήσεται τῆς σαρκός: κατ' αὐτῆς γὰρ ὁ θάνατος: ὁ δὲ καὶ πρὸς τοῦτο ἑτοίμως ἔχων ἤδη καὶ διεσκευασμένος, ὑπὸ τίνος ἂν διακωλύοιτο, φησὶν, ἀπολέσῃ δὲ πῶς τὸ σύντονον φρόνημα περὶ τὸ χρῆναι πάντως ἀκολουθεῖν; θερμοτάτη μὲν γὰρ ἡ προθυμία τοῦ Πέτρου, καὶ τὸ τῆς ὑποσχέσεως μέτρον πλεονεκτοῦν, οὐ μικρὰν τὴν ἐνοῦσαν αὐτῷ δύναμιν θεωρήσαι τις ἂν, μᾶλλον δὲ καὶ αὐτῶν πραγμάτων ἤλεγξε τὸ τέλος: πλὴν ἐκεῖνο διασκεπτέον. τοῦ γὰρ Σωτῆρος ἡμῶν Χριστοῦ τὴν εἰς οὐρανοὺς ἀναφοίτησιν ἄνω καὶ κάτω σημαίνοντος, καὶ ὅτι μὲν νῦν οὐχ ἕψεται λέγοντος, ἀκολουθήσειν γεμὴν μετὰ ταῦτα, πληρωθείσης αὐτοῦ δηλονότι τῆς ἀποστολῆς, καιροῦ τοῦ πρέποντος ἐπὶ τὴν ἄνω πόλιν τὰς τῶν ἁγίων καλοῦντος κεφαλὰς, ἑτοίμως ἔχειν αὐτὸς καὶ προκινδυνεύειν ἐπαγγέλλεται, τὴν ἑτέραν ὥσπερ οἶμον ἰὼν, καὶ μὴ κατ' εὐθὺ τῶν λεγομένων ἐρχόμενος τὴν διάνοιαν. οἶμαι δὲ δεῖν ἐν λόγοις εἰπεῖν, οὔπω τοῖς εἰρημένοις ἀκριβῶς ἐπιστήσας τὸν νοῦν, οἴεται τάχα που τὸν Κύριον, ἢ πρός τινας τῶν κατὰ τὴν Ἰουδαίαν ἀγριωτέρας διαβήσεσθαι κώμας, ἢ καὶ εἰς ἑτέρους οἴχεσθαι λαοὺς, οἳ τοσοῦτον ἐξ ἀκριβοῦς ἀκοῆς ἀποδιακείσονται πρὸς τὰ παρ' αὐτοῦ ῥηθήσεσθαι μέλλοντα, ὡς μικρὰ μὲν κομιδῇ πρὸς τὰ τῶν ἄλλων Ἰουδαίων τολμήματα, πολὺ δὲ λίαν ἡμερωτάτην τὴν ἐνοῦσαν τοῖς Φαρισαίοις ἀποδεῖξαι μανίαν. διάτοι τοῦτο κατακολουθήσειν ἀπαραποδίστως ἐπαγγέλλεται, οὐχὶ οὖν τεθνάναι μόνον, ἀλλ' εἰ καὶ τεθνάναι δεήσει μὴ κατοκνῶν. ἔχει δὲ τούτῳ παραπλησίως καὶ ἐν τοῖς ἀνωτέρω, καὶ ὅποι, πάλιν ἐρῶ. Παραιτούμενος γάρ ποτε τὰς τῶν Ἰουδαίων ἀποπληξίας, καὶ τὸ ἀκρατὲς τοῦ θυμοῦ, καὶ τὸ τῆς γλώττης ἐξήνιον, τοῖς κατὰ τὴν Γαλιλαίαν ἐπεχωριάζεν ὁ Χριστὸς, πολλά τε παρ' ἐκείνοις τερατουργῶν ἐθαυμάζετο. ἐπειδὴ δὲ ὁ τῆς Μαριὰμ καὶ ὁ τῆς Μάρθας τέθνηκεν ἀδελφὸς, φημὶ δὴ τὸν Λάζαρον, ἔγνω πάλιν ὡς Θεὸς, εἶτα λέγει τοῖς μαθηταῖς ” Λάζαρος ὁ “φίλος ἡμῶν κεκοίμηται, ἀλλὰ πορεύομαι ἵνα ἐξυπνίσω ” αὐτόν.“ πρὸς δὲ τοῦτό φασιν ἐξ ἀγάπης οἱ μαθηταί ” Νῦν ἐζήτουν σε Ἰουδαῖοι λιθάσαι, καὶ πάλιν ὑπάγεις “ἐκεῖ;” ἀνισταμένου δὲ τοῦ Χριστοῦ, καὶ τὸ χρῆναι πάντως ἐπὶ τὴν τῶν Ἰουδαίων ὑπονοστῆσαι χώραν διακελευομένου τε καὶ λέγοντος: “Θωμᾶς ὁ λεγόμενος Δίδυμος τοῖς ἑτέροις ἔφη ” συμμαθηταῖς Ἄγωμεν καὶ ἡμεῖς, ἵνα ἀποθάνωμεν μετ' “αὐτοῦ.” τοιοῦτον οἶμαί τι καὶ τὸν τῶν Πέτρου ῥημάτων ὠδίνειν σκοπόν. οἴεται γὰρ ἴσως, καθάπερ ἤδη προεῖπον, ἀποδραμεῖσθαί ποι διακηρύξοντα τὸν Ἰησοῦν, καὶ κινδυνεύειν αὐτὸν παρ' ἐκείνοις: διὰ τοῦτο καὶ αὐτὸς, ἐπείπερ ἐστὶν ἐξ ἀγάπης ἀκάθεκτος, ἄμαχόν τινα καὶ δυσανταγώνιστον τὴν εἰς τοῦτο προθυμίαν οἴσειν ἐπαγγέλλεται, οὐδὲν ἔτι παντελῶς ὑπολελεῖφθαι λέγων τὸ διακωλύειν ἰσχύον, καίτοι ἕπεσθαι δεῖν ᾑρημένον, ἐπείπερ αὐτῷ καὶ προτεθνάναι τοῦ διδασκάλου σκοπός.
« Ἀποκρίνεται ὁ Ἰησοῦς Τὴν ψυχήν σου ὑπὲρ ἐμοῦ θήσεις; ἀμὴν ἀμὴν λέγω σοι, οὐ μὴ ἀλέκτωρ φωνήσει, ἕως οὗ ἀπαρνήσῃ με τρίς. » Μείζονα μὲν ἢ καθ' ἑαυτὸν ὁ Πέτρος ἐπαγγέλλεται, κἂν ἀξιάγαστον ἔχῃ τὴν ἐπὶ τούτῳ σπουδήν: τοῦ γεμὴν ἐσομένου χειμῶνος τὸ ἀμειδὲς, καὶ δύσοιστον τοῦ πειρασμοῦ, καὶ τοῦ διωγμοῦ τὸ μέγεθος ἐννοήσας ὁ Χριστὸς, μονονουχὶ κατασείει τὴν κεφαλὴν, ὅλον δὲ ὥσπερ ἐν ὀφθαλμοῖς ἁπλώσας τὸ πάθος, καὶ τῆς Ἰουδαίων ἀνοίας θεωρήσας τὴν ὑπερβολὴν, διασκοπήσας δὲ τὰ ἐσόμενα κατ' ἐκεῖνο καιροῦ, τάχα τι τοιοῦτον ἀναφωνεῖ Τὴν ψυχὴν, ὦ Πέτρε, ὑπὲρ ἐμοῦ τίθης, καὶ τὸ μηδὲν εἶναι φῂς τὸν ἐπὶ τούτῳ φόβον; ὅτι τε κρείττων ἔσῃ τῶν ἐσομένων ὑπολαμβάνεις; ἀλλὰ τοῦ πειρασμοῦ τὸ βάρος οὐκ ἐπίστασαι: οὐ γὰρ ἀραρότως προκείσεται τὸ παθεῖν, σοὶ δὲ τὸ μικροψυχῆσαι λίαν καὶ οὐχ ἑκόντι συμβήσεται, καὶ ἀρνήσῃ με τρὶς, καὶ ἐν νυκτὶ τοῦτο αὐτὸ μιᾷ. ταυτί πως οἴεσθαι λέγειν ὑποτοπητέον τὸν Ἰησοῦν: θαυμάσαι γεμὴν κἀν τούτῳ δὴ πάλιν τὴν ἐνοῦσαν αὐτῷ φιλανθρωπίαν ἄξιον: προειρηκὼς γὰρ, ὅτι τῷ τόνῳ τῆς ἐνούσης αὐτῷ προθυμίας ἡ τῆς ψυχῆς οὐχ ἕψεται δύναμις, ὀκλάσει γεμὴν καὶ ὑπενδώσει τοσοῦτον, ὥστε καὶ πρὸς μόνον ἀπειπεῖν τὸν τοῦ κινδύνου φόβον, οὐδὲν ἐπηπείλησε, διὰ τοῦτο τυχὸν, ὡς οὐδ' ὑπὸ θείαν ἔσται κίνησιν λέγει: καὶ διὰ ποίαν αἰτίαν ................................ παθόντι δέ τι τῶν ἀνθρωπίνων οὐκ ἐπανατείνει τὴν κόλασιν. ᾔδει γὰρ ἀσθενοῦσαν ἔτι τὴν φύσιν, καὶ οὐ δυναμένην ἐνεγκεῖν τοῦ θανάτου τὴν ἀπειλήν. οὔπω γὰρ οὔπω κατηργημένος διὰ τῆς ἀναστάσεως αὐτοῦ, τῆς ἁπάντων διανοίας κατεθρασύνετο, καὶ ἱκανὸς ἦν ἔτι καὶ μόνῳ συνθραῦσαι τῷ δείματι καὶ τὸν σφόδρα νεανικὸν καὶ δεινὸν εἰς εὐτολμίαν. παθοῦσα γὰρ παρὰ φύσιν ἡ φύσις τὸν θάνατον, ὡς νενικηκότι παραχωρεῖ, μᾶλλον δὲ παρεχώρει τότε: διαῤῥήξαντος δὲ τοῦ Σωτῆρος ἡμῶν τὰ ἐκείνου δεσμὰ, γλυκὺς ἀναπέφανται τοῖς ἀγαπῶσι Χριστὸν, εἰ καὶ προσίοι πικρῶς: ἀντεισβέβηκε γὰρ ἡ αἰώνιος ζωὴ, τὸ τῆς φθορᾶς παραλύουσα κράτος. οἰέσθω δὲ πάλιν ἐνταῦθα μηδεὶς ἠρνῆσθαί τε καὶ ἀτονῆσαι τὸν Πέτρον, διὰ τὸ ῥῆμα Χριστοῦ: οὐ γὰρ ἀνάγκην ἐπιτιθεὶς, ἀλλ' οὐδὲ ἐκ βίας ἕλκων εἰς τὸ παθεῖν τὰ τοιαῦτά φησιν: ἀλλ' ὅπερ οἶδεν, ὡς Θεὸς, πάντως καὶ ἀναμφιλόγως ἐσόμενον προλέγει τῷ μαθητῇ. Ἐπειδὴ δὲ τὰ τοῖς ἀρχαιοτέροις συμβεβηκότα πρὸς νουθεσίαν τῶν μετ' αὐτοὺς ἀναγέγραπται, φέρε δή τι λέγωμεν τῶν ἀναγκαίων εἰς ὄνησιν ἐκ τοῦ κεφαλαίου κεκινημένοι. οὐ γὰρ οἶμαι δεῖν ἐπαγγέλλεσθαί τι προχείρως τῷ Θεῷ, οὐδὲ κατορθοῦν ὑπισχνεῖσθαι τὸ ὑπὲρ δύναμιν ἔσθ' ὅτε, ὡς κατεξουσιάζοντας τῶν πραγμάτων, καὶ τοῦτό φημι πρὸς τὰ ἐκ τῆς ἀποτυχίας ἐγκλήματα βλέπων: ἄλλως τε καὶ ὑπεροψίας οὐκ ἀπηλλάχθαι νομίζω τὸ προαλέστερον εἰπεῖν, ὅτι κατορθώσω τόδε τι τυχὸν, ἢ τόδε τι. καὶ γὰρ ἐφ' ἅπασιν, οἷς ἄν τις δρᾶσαι προέλοιτο καὶ βούληται κατορθοῦν, ἐκεῖνο μάλιστα δεῖ φωνεῖν, ὅπερ εἴρηκεν ὁ σοφώτατος μαθητής “Ἐὰν ὁ Κύριος θέλῃ καὶ ζήσωμεν.” προθυμίαν μὲν γὰρ τὴν ἀγαθουργόν φημι δεῖν ταῖς τῶν φιλοθέων ἐνεῖναι ψυχαῖς, καὶ τὸ κατορθοῦν ἐθέλειν τὴν ἀρετὴν ἐξ ὅλης ἰσχύος ἐπείγεσθαι, τὴν δὲ ἐπὶ τούτοις ὁδὸν διὰ τῆς ἄνωθεν ἐξαιτεῖν εὐμενείας, οὐχ ὡς ἔχοντα προαλῶς ἐπαγγέλλεσθαι. ἀψευδῆ γὰρ οὕτω τῷ Θεῷ τὴν ἐφ' ἅπασι τοῖς ἀρίστοις ἐπαγγελίαν τηρήσομεν, ἔξω τε πόδα αἰτίας ἕξομεν, κατὰ τὸν παρ' Ἕλλησι λόγον. ἔστι δὲ καὶ ἑτέρως ἀγαθὸν τὸ μὴ εὔξασθαί τισιν, ἢ εὔξασθαι καὶ μὴ ἀποδοῦναι.
« Μὴ ταρασσέσθω ὑμῶν ἡ καρδία. » Εἰς τοῦτο μικροψυχίας κατοιχήσεσθαι τὸν Πέτρον εἰπὼν, ὡς ἀρνήσασθαι τρὶς, καὶ ἐν μιᾷ τοῦτο πείσεσθαι νυκτὶ, τῇ τοῦ πράγματος ὑπερβολῇ μονονουχὶ τὸν ἀκμαιότατον τῶν κινδύνων ὑπέδειξε φόβον. ὅθεν ἦν δήπου, καὶ μάλα εἰκότως, τοὺς ἑτέρους παραχρῆμα διαλογίζεσθαι μαθητάς Τίς ἄρα καὶ πόσος, ἢ ποῖον ἕξει τὸ μέγεθος, τῶν ἐσομένων ὁ φόβος, δυσκαταμάχητος δὲ οὕτως ὁ πειρασμὸς, ὡς ἑλεῖν μὲν τὸν προὔχοντα, καταβαλεῖν δὲ οὐχ ἅπαξ, ἀλλ' ἐν ἑνὶ μὲν πολλάκις, καὶ ἐν ὀλίγῳ καιρῷ; τίς οὖν ἄρα ἐν ἡμῖν τὸ ἐν τοῖς ἔτι χείροσι γενέσθαι διαφεύξεται, ἢ πῶς ἀνθέξει τις ἕτερος, τοῦ Πέτρου κινουμένου, καὶ τῷ βάρει τῶν συμβεβηκότων ὡς ἐξ ἀνάγκης ὑπείκοντος; μάτην οὖν ἄρα τοὺς ἐπὶ τῷ χρῆναι κατακολουθεῖν αὐτῷ διηντλήκαμεν πόνους, καὶ εἰς ζημίαν ἱδρώτων ἐκτελευτᾷ τὸ ἐπιχείρημα, καίτοι ζωῆς τῆς παρὰ Θεῷ πρόξενον εἶναι δοκοῦν. ταῦτά τοι καθ' ἑαυτοὺς διενθυμεῖσθαι τοὺς μαθητὰς τὸ ἀπεικὸς οὐδέν: ἐπειδὴ δὲ κεκλιμένην αὐτοῖς τὴν διάνοιαν ἐπανορθοῦν ἔδει πάλιν, ἀναγκαῖον ὥσπερ τοῖς ἐντεῦθεν διαλογισμοῖς τε καὶ δείμασιν ἀντεπάγει τὸ φάρμακον, ὅπλον τε ποιεῖσθαι τὴν ἀταραξίαν ἐπιτάττει λέγων Μὴ ταρασσέσθω ὑμῶν ἡ καρδία. ὅρα γεμὴν, ὅπως ἐπεσκιασμένως αὐτοῖς τῆς ἐσομένης αὐτοῖς μικροψυχίας ὑπισχνεῖται τὴν ἄφεσιν. ἀκατακαλύπτως μὲν γὰρ οὐ φησὶν, ὅτι συγγνώσομαι καὶ ἠσθενηκόσιν, ἢ ὅτι συνέσομαι πάλιν οὐδὲν ἧττον ἀρνησαμένοις, ἢ πεφευγόσιν, ἵνα μὴ τὸν ἐκ τοῦ γελᾶσθαι φόβον ὁλοτελῶς ἀποστήσας, καὶ τὴν ἐκ τοῦ προσκρούειν ὑπόνοιαν ὁλοτελῶς ἀφελὼν, λεῖον αὐτοῖς ἀπεργάσηται τὸ πλημμέλημα, καὶ παρ' οὐδὲν ποιεῖσθαι διδάξῃ τὴν ἐκ τῆς ἀρνήσεως μέμψιν. τὸ δὲ δὴ μὴ χρῆναι ταράττεσθαι λέγων, μέσους αὐτοὺς ἐλπίδος ἐτίθει καὶ δείματος, ἵν' ἠσθενηκόσι μὲν καὶ παθοῦσιν αὐτοῖς τὸ ἀνθρώπινον, ἡ τῆς ἡμερότητος ἐλπὶς πρὸς τὸ ἀνασφῆλαι συμμαχῇ: ὀλιγάκις δὲ πταίειν ὁ τοῦ προσκρούειν αὐτοὺς ἐπιτρέπῃ φόβος, ἐπείπερ αὐτοῖς οὔπω μετῆν τὸ μὴ δύνασθαι διαπίπτειν ὅλως, οὔπω κατημφιεσμένοις τὴν ἄνωθεν καὶ τὴν ἐξ ὕψους δύναμιν, τουτέστι, τὴν διὰ τοῦ Πνεύματος χάριν. ἐπιτάττει τοιγαροῦν μὴ ταράττεσθαι, ὁμοῦ μὲν διδάσκων, ὅτι περ προσήκοι δὴ πάντως ἀμείνους εἶναι δειλίας τοὺς ἀγωνίζεσθαι μέλλοντας καὶ τοὺς ὑπὲρ τῆς εἰς ἄκρον εὐκλείας εἰσβήσεσθαι πόνους: μέγα γὰρ εἰς εὐτολμίας ἐφόδιον ὁ ἀτάραχος νοῦς: ὁμοῦ δὲ αὖ πάλιν ἀμυδρότερον μὲν καὶ οὐ σφόδρα διαφανῶς, ὑποσπείρων δ' οὖν ὅμως τῆς ἀφέσεως τὴν ἐλπίδα, καὶ εἰ γένοιτό πως αὐτοῖς τὸ ἐξ ἀνθρωπίνης μικροψυχίας κατολισθεῖν εἰς δειλίαν. νοῦς γὰρ οὔπω τῇ ἄνωθεν ἱδρυμένος χαρίτι, δειλός τε καὶ εὐανάτρεπτος καὶ εἰς τὸ κλονεῖσθαι ταχύς. διά τοι τοῦτο καὶ ὁ σοφώτατος Παῦλος ἐπευχόμενός τισιν ἐπιστέλλει “Καὶ ἡ εἰρήνη τοῦ ” Χριστοῦ ἡ ὑπερέχουσα πάντα νοῦν φρουρήσει τὰς καρ“δίας ὑμῶν.” τοῦτο γάρ ἐστι τὸ μὴ ταράττεσθαι τὴν καρδίαν.
« Πιστεύετε εἰς τὸν Θεὸν, καὶ εἰς ἐμὲ πιστεύετε. » Ὁπλίτην ἐργάζεται τὸν ἄρτι δειλὸν, καὶ διὰ πραγμάτων ἐκ φόβου τραυμάτων ποιεῖσθαι κελεύει τὸ ἐν πίστει γοργόν. σωζόμεθα γὰρ οὕτως, καὶ οὐχ ἑτέρως, κατ' ἐκεῖνο δή που τὸ ἐν ψαλμοῖς μελῳδούμενον “Κύριος φωτισμός μου καὶ ” σωτήρ μου, τίνα φοβηθήσομαι; Κύριος ὑπερασπιστὴς τῆς “ζωῆς μου, ἀπὸ τίνος δειλιάσω;” ὑπερμαχομένου γὰρ καὶ ὑπερασπίζοντος ἡμῶν τοῦ πάντα ἰσχύοντος Θεοῦ, τίς ἂν ἡμᾶς δύναιτο κακοῦν; τίς δὲ ἰσχύος εἰς τοῦτο δραμεῖται τυχὸν, ὡς ὑπὸ χεῖρα ποιῆσαι τοὺς ἐκλεκτοὺς, καὶ τοῖς τῆς ἑαυτοῦ δυστροπίας ὑποθεῖναι κακοῖς; ἢ τίς ἂν ἕλοιτο καὶ δορυκτήτους ποιήσαιτο τοὺς τὴν θείαν ἔχοντας παντευχίαν; ὅπλον οὖν ἡ πίστις, ἄῤῥαγές τε καὶ πλατὺ, καὶ τὴν ἐκ τοῦ παθεῖν οἴεσθαί τι τυχὸν ἀποτρέπον δειλίαν, ἄπρακτά τε παντελῶς καὶ ἀνόνητα παντελῶς τοῖς πειράζουσι τὰ τῆς πονηρίας αὐτῶν ἀποτελοῦν βέλη. ἔχοντος δὲ οὕτω τοῦ τῆς πίστεως λόγου, πάλιν ἐκεῖνο διασκεπτέον: διεκελεύσατο γὰρ πιστεύειν αὐτοὺς, οὐκ εἰς μόνον τὸν Θεὸν, ἀλλὰ καὶ εἰς αὐτὸν, οὐχ ὡς ἕτερόν τι παρὰ τὸν ὄντα φύσει Θεὸν ὑπάρχων αὐτὸς, ὅσον εἰς οὐσίας ταυτότητα λέγω, ἀλλ' ὅτι τὸ εἰς Θεὸν πιστεῦσαι, ἔν τε τούτῳ μόνῳ τῷ ῥήματι τὸν τῆς πίστεως οἴεσθαι δεῖν συμπεπερᾶσθαι λόγον, Ἰουδαϊκῆς πως ἐστὶν ὑπονοίας ἴδιον, τὸ δὲ τῇ εἰς Θεὸν πίστει συνεισάγεσθαι τὸ ὄνομα τοῦ Υἱοῦ, κηρυγμάτων εὐαγγελικῶν ἐπίταγμα φαίνεται. δεῖ γὰρ πιστεύειν τοὺς οἵ γε φρονοῦσιν ὀρθῶς, εἴς γε Θεὸν Πατέρα, καὶ οὐχ ἁπλῶς εἰς Υἱὸν, ἀλλὰ καὶ ἐνανθρωπήσαντα, καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον. ἡ μὲν γὰρ ἁγία τε καὶ ὁμοούσιος Τριὰς, καὶ ταῖς τῶν ὀνομάτων διαφοραῖς καὶ τῶν προσώπων ποιότησί τε καὶ ἰδιότησι διαστέλλεται: πατὴρ γάρ ἐστιν ὁ Πατὴρ καὶ οὐχ Υἱὸς, καὶ Υἱὸς πάλιν ὁ Υἱὸς καὶ οὐ Πατὴρ, καὶ Πνεῦμα τὸ Πνεῦμα τὸ Ἅγιον ἴδιον τῆς θεότητος: καὶ εἰς τὸν αὐτὸν τῆς οὐσίας ἀνακεφαλαιοῦται λόγον, οὐ τρεῖς ἡμῖν, ἀλλ' ἕνα Θεὸν ἐπιγράφουσα. πλὴν εὐδιαστόλως φημὶ δεῖν ἡμᾶς ποιεῖσθαι τὴν πίστιν, οὐχ ἁπλῶς λέγοντας Πιστεύομεν εἰς Θεὸν, ἀλλ' ἐξαπλοῦντας τὴν ὁμολογίαν, καὶ ἑκάστῳ προσώπῳ τὸν αὐτὸν τῆς δόξης ἀνατιθέντας λόγον. διαφορὰ γὰρ πίστεως οὐδεμία μὲν ἐν ἡμῖν, οὐ γὰρ μείζων μὲν ἐν ἡμῖν ἡ πίστις ἐν Πατρὶ, ἐλάττων δὲ ἐν Υἱῷ, ἢ καὶ ἐν τῷ Ἁγίῳ Πνεύματι: ἀλλ' εἷς τε καὶ ὁ αὐτὸς τῆς ὁμολογίας ὅρος τε καὶ τρόπος, διὰ τριῶν ἐρχόμενος ὀνομάτων ἐν ἴσῳ τῷ μέτρῳ, ἵνα πρὸς ἑνότητα φύσεως καὶ διὰ τούτων ἰοῦσα φαίνηται πάλιν ἡ ἁγία Τριὰς, ἀκατηγόρητός τε παντελῶς ἡ περὶ αὐτὴν διαλάμπουσα δόξα καὶ ἐν ταῖς ἡμετέραις ὁρῷτο ψυχαῖς εἰς Πατέρα καὶ εἰς Υἱὸν ἡ πίστις, καὶ ὅτε γέγονεν ἄνθρωπος, καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον. καὶ οὐκ ἂν οἶμαι διέλοιτό τις, εἴ γε σωφρονοίη, τοῦ Θεοῦ Λόγου τὸν ἐκ παρθένου ναὸν, ὅσον ἧκεν εἰς τὸ τῆς υἱότητος χρῆμά φημι: “Εἷς γὰρ Κύριος Ἰησοῦς Χριστὸς,” κατὰ τὴν τοῦ Παύλου φωνήν. ὁ δὲ διατέμνων εἰς υἱῶν δυάδα τὸν ἕνα καὶ μόνον, ἴστω δὴ πάντως τὴν πίστιν ἀρνούμενος. καὶ γοῦν ὁ θεσπέσιος Παῦλος τὸν περὶ τούτων ἄριστά τε καὶ λίαν ὀρθῶς ἐξυφαίνων λόγον, οὐ γυμνὸν εἰς πίστιν εἰσκεκόμικε τὸν Μονογενῆ, ἀλλὰ καὶ ἐν τοῖς καθ' ἡμᾶς γεγονότα, τουτέστιν, ἄνθρωπον ἀποθανόντα τε καὶ ἐγηγερμένον ἐκ νεκρῶν. τί γάρ φησιν; “Ἐγγύς σου τὸ ” ῥῆμά ἐστιν, ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου: “τουτέστι τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν, διότι ἐὰν ” εἴπῃς ἐν τῷ στόματί σου ὅτι Κύριος Ἰησοῦς, καὶ “πιστεύσῃς ἐν τῇ καρδίᾳ σου ὅτι ὁ Θεὸς ἤγειρεν αὐτὸν ” ἐκ νεκρῶν, σωθήσῃ. καρδίᾳ γὰρ πιστεύεται εἰς δικαιο“σύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν.” εἰ δὲ πιστεύομεν εἰς Υἱὸν, ὡς ἐγηγερμένον, τίς ὁ τεθνεὼς, ἵνα καὶ ἀναστῇ; ἀλλ' ἔστι δῆλον, ὅτι τεθνάναι νοεῖται κατὰ τὴν σάρκα. κατεκλείσθη γὰρ εἰς θάνατον τὸ ἴδιον αὐτοῦ σῶμα, καὶ ἀνεβίω πάλιν: σῶμα γὰρ ἦν τῆς κατὰ φύσιν ζωῆς, ὅλην τοῦ ἐν αὐτῷ κατοικήσαντος καὶ ἀῤῥήτως ἡνωμένου τὴν ἰδιότητα φοροῦν, τουτέστιν, ἐνέργειαν τὴν ζωοποιόν. ὅταν οὖν τις διέλῃ καὶ, θεὶς ἀνὰ μέρος τήν τε σάρκα καὶ τὸν ἐνοικήσαντα σωματικῶς ἐν αὐτῇ, δύο τολμήσῃ λέγειν υἱοὺς, γινωσκέτω πιστεύειν εἰς μόνην τὴν σάρκα. πιστεύειν γὰρ ἡμᾶς αἱ θεῖαι διδάσκουσι γραφαὶ εἰς τὸν σταυρωθέντα τε καὶ ἀποθανόντα, καὶ ἐγηγερμένον ἐκ νεκρῶν, οὐχ ὡς ἕτερον ὄντα παρὰ τὸν ἐν αὐτῇ Θεὸν Λόγον, οὐχ ὅσον εἰς οὐσίας ταυτότητά φημι: σῶμα γὰρ τὸ σῶμα, καὶ οὐ Λόγος, εἰ καὶ σῶμα τοῦ Λόγου: ἀλλ' ὅσον εἰς τὸ τῆς ἀληθοῦς υἱότητος χρῆμα. εἰ δέ τῳ δοκοίημεν οὐκ ἄριστα λέγειν, ἐπιδεικνύτω παρελθὼν τὸν ἐκ Θεοῦ τεθνεῶτα Λόγον καθὸ νοεῖται Θεὸς, ὅπερ ἐστὶν ἀδύνατον, μᾶλλον δὲ καὶ μόνον ἐννοῆσαι δυσσεβές.
« Ἐν τῇ οἰκίᾳ τοῦ Πατρός μου μοναὶ πολλαί εἰσιν: εἰ δὲ μὴ, εἶπον ἂν ὑμῖν ὅτι πορεύομαι ἑτοιμάσαι τόπον ὑμῖν: καὶ ἐὰν πορευθῶ καὶ ἑτοιμάσω τόπον ὑμῖν, πάλιν ἔρχομαι καὶ παρα λήψομαι ὑμᾶς μετ' ἐμαυτοῦ, ἵνα ὅπου εἰμὶ ἐγὼ καὶ ὑμεῖς ἦτε. » Ἀναγκαίως αὐτοῖς τὸ μὴ χρῆναι ταράττεσθαι διειπὼν, πιστεύειν τε μᾶλλον καὶ εἴς τε Πατέρα τὸν Θεὸν, καὶ ἑαυτὸν ἐπιτάξας, καὶ ἀναφανδὸν ἤδη φησὶ μικροψυχοῦντας παραμυθούμενος, ὡς οὐκ ἔξω μενοῦσι τῆς ὁσίας αὐλῆς, ἀλλ' ἐνοικισθήσονται μὲν ταῖς ἄνω μοναῖς, ἐν δὲ τῇ τῶν πρωτοτόκων ἐκκλησίᾳ τὸν μακραίωνα τρίψουσι βίον, καὶ ἐν ἀτελευτήτοις ἔσονται τοῖς ἀγαθοῖς. πολλὰς γεμὴν εἶναί φησι τὰς μονὰς ἐν τῇ τοῦ Πατρὸς οἰκίᾳ, πολυχώρητόν τινα διδάσκων εἶναι τὸν οὐρανὸν, καὶ προσθήκης οὐδεμιᾶς δεῖσθαι παντελῶς τὴν παρ' αὐτοῦ γενομένην κτίσιν εἰς τὸ δύνασθαι λαβεῖν τοὺς ἀγαπῶντας αὐτόν: εἰκὸς δὲ, ὅτι καὶ τὸ διάφορον τῆς τιμῆς, τῷ πολλὰς εἶναι λέγειν τὰς μονὰς, ὑποσημῆναι βούλεται, ἑκάστου τοῦ διαζῆν βουλομένου ἐν ἀρετῇ, τόπον ὥσπερ τινὰ τὸν ἴδιον ἀποληψομένου, καὶ τὴν τοῖς αὐτοῦ πρέπουσαν κατορθώμασι δόξαν. εἰ μὴ πολλαὶ τοιγαροῦν ἦσαν αἱ παρὰ τῷ Θεῷ καὶ Πατρὶ μοναὶ, ταύτης ἂν ἕνεκεν τῆς αἰτίας προαποδημήσειν ἔφη, ὡς δηλονότι προετοιμάσαι τὰ τῶν ἁγίων ἐνδιαιτήματα: πολλὰς δὲ οὔσας εἰδὼς προητοιμασμένας ἤδη, καὶ τῶν ἀγαπώντων Θεὸν περιμενούσας τὴν ἄφιξιν, οὐχὶ ταύτης ἕνεκα τῆς αἰτίας ἀποδημήσων, φησὶν, ἀλλὰ τῆς ἀνόδου τῆς πρὸς τὸ ἄνω, νομὴν ὥσπερ τινὰ καὶ τόπον προευτρεπίσων ὑμῖν, καὶ τὸ πάλαι δύσβατον ἐξομαλιῶν. ἄβατος γὰρ ἦν ἀνθρώποις παντελῶς ὁ οὐρανὸς, καὶ οὐ πεπάτηκε πρότερον πώποτε σὰρξ τὸ καθαρὸν ἐκεῖνο καὶ πάναγνον τῶν ἀγγέλων χωρίον, ἐνεκαίνισε δὲ πρῶτος ἡμῖν τὴν εἰς αὐτὸν ἄνοδον ὁ Χριστὸς, καὶ τόπον ἔδωκεν ἀνόδου τῆς εἰς οὐρανὸν τῇ σαρκὶ, ἀπαρχὴν ὥσπερ τινὰ τῶν κεκοιμημένων, καὶ ἐν γῆς χώματι κειμένων, ἑαυτὸν ἀνακαινίσας τῷ Θεῷ καὶ Πατρὶ, καὶ πρῶτος ἄνθρωπος ὀφθεὶς τοῖς ἐν οὐρανῷ. τοιγάρτοι καὶ τὸ σεπτὸν καὶ μέγα τῆς ἐπιδημίας τῆς μετὰ σαρκὸς μυστήριον οὐκ εἰδότες οἱ κατ' οὐρανὸν ὄντες ἄγγελοι, ἀνιόντα κατετεθήπεσαν, ἐπὶ δὲ τῷ ξένῳ καὶ ἀήθει πράγματι μονονουχὶ τεθορυβημένοι φασί “Τίς οὗτος ” ὁ παραγενόμενος ἐξ Ἐδώμ;“ τουτέστιν, ἐκ γῆς: ἀλλ' οὐκ ἀδίδακτον τῆς τοῦ Θεοῦ καὶ Πατρὸς ἀξιαγάστου σοφίας τὴν ἄνω πληθὺν ἀφῆκε τὸ Πνεῦμα, διεκελεύετο δὲ μᾶλλον ὡς βασιλεῖ καὶ τῶν ὅλων Δεσπότῃ τὰς οὐρανίους ἀνοιγνύναι πύλας ἀναφωνοῦν ” Ἄρατε πύλας οἱ ἄρχοντες ὑμῶν, καὶ “ἐπάρθητε πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς ” δόξης.“ ἐνεκαίνισε τοίνυν ἡμῖν ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς ” ὁδὸν πρόσφατον καὶ ζῶσαν,“ ὡς ὁ Παῦλός φησιν, οὐκ ” εἰς χειροποίητα ἅγια εἰσελθὼν, ἀλλ' εἰς αὐτὸν τὸν “οὐρανὸν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ” ἡμῶν.“ οὐ γὰρ ἑαυτὸν ἐμφανίσων τῷ προσώπῳ τοῦ Θεοῦ καὶ Πατρὸς ἀναβέβηκεν ὁ Χριστός: ἦν γὰρ καὶ ἔστι καὶ ἔσται διὰ παντὸς ἐν Πατρὶ, καὶ ἐν ὀφθαλμοῖς τοῦ ἰδίου γεννήτορος, αὐτὸς γάρ ἐστιν, ᾧ προσχαίρει διὰ παντός: ἀνέβη δὲ νῦν ὡς ἄνθρωπος ἀσυνήθως τε καὶ ξένως ἐμφανισθῆναι ὁ πάλαι γυμνὸς ἀνθρωπότητος Λόγος. δι' ἡμᾶς δὲ τοῦτο καὶ ὑπὲρ ἡμῶν, ἵνα καὶ ὡς ἄνθρωπος εὑρεθεὶς, ὡς Υἱὸς ἐν δυνάμει καὶ μετὰ σαρκὸς ἀκούσας καθόλου ” Κάθου “ἐκ δεξιῶν μου,” τῆς υἱοθεσίας τὴν δόξαν ὅλῳ δι' ἑαυτοῦ παραπέμψῃ τῷ γένει: εἷς γάρ ἐστιν ἐξ ἡμῶν, καθὸ πέφηνεν ἄνθρωπος, ἐκ δεξιῶν τοῦ Θεοῦ καὶ Πατρὸς, εἰ καὶ ὑπὲρ πᾶσάν ἐστιν τὴν κτίσιν, καὶ ὁμοούσιος τῷ ἰδίῳ γεννήτορι, καθὸ πέφηνεν ἐξ αὐτοῦ Θεὸς ἐκ Θεοῦ καὶ φῶς ἐκ φωτὸς κατὰ ἀλήθειαν. ἐνεφανίσθη τοίνυν, ὡς ἄνθρωπος ὑπὲρ ἡμῶν τῷ Πατρὶ, ἵνα ἡμᾶς τοὺς ἐκ προσώπου γεγονότας διὰ τὴν ἀρχαίαν παράβασιν, στήσῃ πάλιν ὡς ἐν προσώπῳ τοῦ Πατρός: κεκάθικεν, ὡς Υἱὸς, ἵνα καὶ ἡμεῖς ὡς υἱοὶ δι' αὐτοῦ χρηματίσωμεν καὶ τέκνα Θεοῦ. διάτοι τοῦτο καὶ ὁ Παῦλος, ὁ τὸν Χριστὸν ἔχειν ἐν ἑαυτῷ λαλοῦντα διατεινόμενος, κοινὰ τῇ φύσει τῇ ἀνθρωπείᾳ τὰ εἰς αὐτὸν ἰδικῶς γεγονότα διδάσκων φησὶν, ὅτι “καὶ συνήγειρεν ἡμᾶς καὶ συνεκάθισεν ” ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ.“ ἴδιον μὲν γὰρ ὡς Υἱῷ κατὰ φύσιν ὑπάρχει Χριστῷ τὸ τῆς συνεδρείας ἀξίωμα, καὶ τὴν τοῦ συγκαθῆσθαι δόξαν αὐτῷ τε πρεπόντως καὶ μόνῳ ἀληθῶς ἀνακεῖσθαι φήσομεν. τὸ δὲ ὅλως καθ' ἡμᾶς ὑπάρχειν τὸν συνεδρεύοντα καθὸ πέφηνεν ἄνθρωπος μετὰ τοῦ νοεῖσθαι καὶ Θεὸν ἐκ Θεοῦ, παραπέμπει πως καὶ εἰς ἡμᾶς τὴν ἐκ τοῦ ἀξιώματος χάριν. εἰ γὰρ καὶ μὴ αὐτῷ συνεδρεύσομεν τῷ Πατρί: πῶς γὰρ τὸ δοῦλον εἰς τὴν ἴσην τῷ δεσπότῃ τιμὴν ἀνίοι ποτέ; ἀλλ' οὖν γε, τὴν ἐπὶ θρόνων κάθισιν τοῖς ἁγίοις ἐπηγγείλατο μαθηταῖς. ” Ὅταν γὰρ, “φησὶν, ὁ υἱὸς τοῦ ἀνθρώπου καθίσῃ ἐπὶ θρόνου δόξης ” αὐτοῦ, καὶ ὑμεῖς καθίσεσθε ἐπὶ δώδεκα θρόνους κρίνοντες “τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ.” οὐκοῦν ἀνοιχήσομαι, φησὶν, οὐ μονὰς ὑμῖν ἑτοιμάσων: εἰσὶ γὰρ ἤδη πολλαὶ, καὶ τὸ ἐπικαινοτομεῖσθαι τῇ κτίσει περιττόν: προευτρεπίσων δὲ τόπον ὑμῖν τοῦ εἶναι δύνασθαι λοιπὸν ἀναμὶξ τοῖς ἁγίοις ἀγγέλοις τοὺς ὄντας ἐπὶ τῆς γῆς, διὰ τὴν μεσολαβήσασαν ἁμαρτίαν: οὐ γὰρ ἂν ἐμίχθη τοῖς οὕτω βεβήλοις ἡ ἁγία τῶν ἄνω πληθύς: κατορθώσας δὲ τοῦτο, καὶ συνάψας τοῖς ἄνω τὸν κάτω, τόπον δὲ δοὺς ἀνόδου τῆς εἰς τὴν ἄνω πόλιν ὑμῖν, πάλιν ἐπανήξω κατὰ τὸν τῆς παλιγγενεσίας καιρὸν καὶ παραλήψομαι ὑμᾶς μεθ' ἑαυτοῦ, ἵνα ὅπου εἰμὶ ἐγὼ καὶ ὑμεῖς ἦτε. ὃ καὶ συνεὶς ὁ Παῦλος ἐν οἰκείαις ἐπιστολαῖς οὕτω φησί “Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ Κυρίου, ὅτι ἡμεῖς οἱ ” ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ Κυρίου “οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας, ὅτι αὐτὸς ὁ Κύριος ἐν ” κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι Θεοῦ “καταβήσεται ἀπ' οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀνα” στήσονται πρῶτον, ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπό“μενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ” ἀπάντησιν τοῦ Κυρίου εἰς ἀέρα, καὶ οὔπω πάντοτε σὺν “Κυρίῳ ἐσόμεθα.”
« Καὶ ὅπου ἐγὼ ὑπάγω οἴδατε, καὶ τὴν ὁδὸν οἴδατε. » Προαποδημήσω μὲν ἔγωγε, φησὶν, ἑτοιμάσων ὑμῖν τῆς ἀνόδου τόπον τῆς εἰς οὐρανούς: ἀλλ' εἰ βούλεσθε, καὶ φίλον ὑμῖν τὸ ἐν ἐκείναις καταλύσαι ταῖς μοναῖς, καὶ περὶ πολλοῦ πεποίησθε τὸ εἰς τὴν ἄνω γενέσθαι πόλιν, καὶ τοῖς ἁγίοις συναυλισθῆναι πνεύμασιν, οἴδατε τὴν ὁδὸν, τουτέστιν, ἐμέ: δι' ἐμοῦ γὰρ πάντως, καὶ οὐ δι' ἑτέρου τινὸς τὴν οὕτως ἀξιάγαστον ἀποκερδανεῖτε χάριν: οὐ γὰρ ἕτερος ὑμῖν ἀνοίξει τοὺς οὐρανοὺς, οὐδὲ βατὸν ἀποδείξει ποτὲ τὸ παντελῶς ἀστιβές τε καὶ ἄηθες τοῖς ἀπὸ τῆς γῆς χωρίον, εἰ μὴ μόνος ἐγώ. καὶ ἀληθὴς ὁ λόγος. διὰ γάρ τοι τοῦτο καὶ ὁ προφήτης Ἱερεμίας ἐν Πνεύματι, ταύτην ἡμᾶς τὴν ὁδὸν ὅτι μάλιστα ζητεῖν παρεκελεύετο, λέγων “Στῆτε ἐπὶ ταῖς ὁδοῖς ” καὶ ἐρωτήσατε τρίβους Κυρίου αἰωνίους, καὶ ἴδετε ποία “ἐστὶν ἡ ὁδὸς ἡ ἀγαθὴ, καὶ βαδίζετε ἐν αὐτῇ, καὶ εὑρήσετε ” ἁγνισμὸν ταῖς ψυχαῖς ὑμῶν.“ ὁδοὶ μὲν γὰρ Κυρίου καὶ τρίβοι, κατὰ τὸν προφήτην, τὰ σωτήρια τῶν ἁγίων προφητῶν συγγράμματα: ἀλλ' εἴ τις αὐτοῖς τὸν νοῦν ἐπιστήσειε, τὴν ὁδὸν εὑρήσει τὴν ἀγαθὴν, τουτέστι Χριστὸν, δι' οὗ καὶ ὁ τέλειος ἁγνισμὸς ταῖς ἡμετέραις ψυχαῖς ἐγγίνεται: δικαιούμεθα γὰρ διὰ τῆς πίστεως, καὶ θείας ἀναδεικνύμεθα φύσεως κοινωνοὶ τῇ μεθέξει τοῦ Ἁγίου Πνεύματος. ἀλλὰ καὶ αὐτὸς ὁ μεγαλοφωνότατος προφήτης Ἡσαΐας οὕτως ἡμῖν τὸν Χριστὸν διεκήρυττε λέγων ” Ἔσται ἐκεῖ ὁδὸς “καθαρὰ, καὶ ὁδὸς ἁγία κληθήσεται:” ἐκεῖ δέ που φησὶν, ἐν τοῖς χρόνοις δηλονότι τῆς μετὰ σαρκὸς οἰκονομίας τοῦ Μονογενοῦς: ὁδὸς γὰρ ἡμῖν γέγονε καθαρὰ καὶ ἁγία, δι' ἧς οἱ βαδίζοντες, τὴν λαμπρὰν τῶν ἁγίων καλλίπολιν καὶ τὴν ἐλευθέραν Ἱερουσαλὴμ ἐν τοῖς ὡρισμένοις ὄψονται χρόνοις. καὶ αὐτὸς δὲ πάλιν ὁ θεσπέσιος ἡμῖν μελῳδὸς, ὡς πρὸς Θεὸν Πατέρα φησί “Νομοθέτησόν με, Κύριε, ἐν τῇ ὁδῷ σου.” ἐπιθυμεῖ γὰρ τοῖς διὰ Χριστοῦ παιδεύεσθαι νόμοις, οὐκ ἀγνόησας τις ὅτι καὶ πρὸς τὴν ἄνω βαδιεῖται πόλιν, διὰ τῆς εὐαγγελικῆς παιδεύσεως, κατευθὺ παντὸς ἐρχόμενος ἀγαθοῦ. καὶ παρενεγκεῖν μὲν οὐ χαλεπὸν καὶ ἑτέρας ἔτι πολλὰς ἐκ προφητῶν μαρτυρίας, δι' ὧν ἂν εἰδείημεν ὁδὸν τὴν ἁγίαν ἀποκεκλημένον τὸν Ἰησοῦν, ἀλλ' οὐδὲν οἶμαι τὸ ἀναγκαῖον τοῖς οὕτω σαφῶς ἐγκειμένοις εἰς ὄνησιν ἐπαγωνίζεσθαι σφόδρα. ἴστε τοίνυν τὴν ὁδὸν, δι' ἧς ἂν ἴοιτε, φησὶ, καὶ αὐτοὶ πρὸς τὰς ἄνω μονὰς, ἤδη τοῦτο παραδηλῶν, καὶ ἕτερον οὐδὲν, ἢ ὅτι πολλὰ μὲν λίαν καὶ εὐπρεπῆ τὰ παρὰ Θεῷ καὶ Πατρὶ καταλύματα, καὶ τόπον ὑμῖν παῤῥησίας τοῦ καὶ ἐν ἐκείνοις γενέσθαι τοῖς χωρίοις ἑτοιμάσων προαναβήσομαι. πλὴν ἴστε, φησὶν, ὡς οὐκ ἄν τις δι' ἑτέρου τινὸς τὸ ἐκεῖσε γενέσθαι λάβοι, πλὴν δι' ἐμοῦ καὶ μόνου. οὐκοῦν εἴ τις ἐκπέσοι τοῦ ἀγαπᾶσθαι παρὰ Χριστοῦ, ἢ βεβήλοις κενοφωνίαις καὶ ἀλλοκότων ῥημάτων ἀκαθαρσίαις προσέχων συκοφαντεῖν ἑλομένων, τὴν ἄῤῥητον αὐτοῦ καὶ ἀπερινόητον φύσιν ὡς ἐν δούλοις κατατάττει, καὶ τοῖς γενομένοις καταριθμεῖ τὸν ἐλεύθερον καὶ ἐκ τῆς οὐσίας τοῦ Πατρός γε γεννηθέντα Λόγον, ἤγουν καθ' ἕτερόν τινα λυπήσειε τρόπον, γινωσκέτω λοιπὸν τῆς πρὸς τὸ ἄνω πορείας τὴν ὁδὸν ἀπολέσας, καὶ πεπλανημένος μὲν τοῦ ἰδίου γεωργίου τοὺς ἄξονας, κατὰ τὸ εἰρημένον ὑπό τινος, ὑφέξων δὲ πάντως τὴν τοῖς κάτω μένουσι πρέπουσαν δίκην. διὰ τοῦτο καὶ ὁ σοφώτατος Παῦλος τοὺς ἀρνησαμένους ἐκ φρενοβλαβείας τὸ ἐν Χριστῷ πολιτεύεσθαι, παλινδρομοῦντας δὲ πρὸς τὰς ἐκ νόμου σκιὰς, ἀπηλλοτριῶσθαί φησιν ἀπὸ Χριστοῦ καὶ τῆς χάριτος ἐκπεσεῖν, διὰ τοῦ δικαιοῦσθαι φιλεῖν ἐκ νόμου. ὅνπερ γὰρ τρόπον ὁ τῆς τετριμμένης τε καὶ εὐθείας ἐκπίπτων ὁδοῦ, τὰ ἐκ τοῦ πλανᾶσθαι πάντως ὑποστήσεται βλάβη: οὕτως, οἶμαι, καὶ οὐχ ἑτέρως οἱ τὴν ἐν Χριστῷ δικαιοσύνην παρωσάμενοι, καὶ τῆς εὐαγγελικῆς πολιτείας τὴν παίδευσιν ἐν τῷ μηδενὶ τεθεικότες, τὴν ἄνω πόλιν οὐκ ὄψονται, ἀλλ' οὐδὲ τοῖς ἁγίοις συνδιαιτήσονται. ὁδὸς γὰρ ἡ πρὸς τοῦτο κομίζουσα, μόνος ἐστὶν ὁ Χριστός.
« Λέγει αὐτῷ Θωμᾶς Οὐκ οἴδαμεν ποῦ ὑπάγεις, καὶ πῶς οἴδαμεν τὴν ὁδόν; λέγει αὐτῷ ὁ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή: οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ δι' ἐμοῦ. » Οὔπω διαῤῥήδην εἰπεῖν ἐθελήσαντι τῷ Χριστῷ τοῖς ἑαυτοῦ μαθηταῖς, ὅτι βαδιεῖται πρὸς τὴν ἄνω, καὶ ἀποδημήσει πρὸς τὸν Πατέρα, αἰνιγματωδῶς γεμὴν ἔτι καὶ διὰ πολλῶν ἐμφάσεων τὸ πρᾶγμα σημαίνοντι, προσεκόμισε τὴν πεῦσιν ὁ μαθητής: Θωμᾶς δὲ ἦν οὗτος: καὶ συναναπλέκει τινὰ λογισμὸν, μονονουχὶ καὶ οὐχ ἑκόντα λέγειν ἐκβιαζόμενος, καὶ ὅποι ποτὲ πορεύσεται, καὶ οὗ τῆς ἀποδημίας ἡ ὁδὸς συντείνεται. οὐ γὰρ ἴσμεν, ἔφη, ποῦ ὑπάγεις, εἶτα πῶς ἂν εἰδείημεν τὴν ὁδόν; καὶ τὸ μὲν σφόδρα περίεργον τοῦ μαθητοῦ παρελαύνει Χριστός: οὐ γὰρ ἀποκρίνεταί τι πρὸς ὅπερ ἤθελεν αὐτὸς ἀλλ', ἐκεῖνο τῇ ἰδίᾳ γνώσει τηρήσας, καὶ καιρῷ μᾶλλον ἀναθεὶς τῷ πρεπωδεστέρῳ, διεκκαλύπτει χρησίμως, ὅπερ ἦν αὐτοῖς ἀναγκαῖον εἰς μάθησιν. ἐγὼ τοίνυν εἰμί φησιν ἡ ὁδὸς, ἐγὼ ἡ ἀλήθεια, ἐγὼ ἡ ζωή. καὶ ὅτι μὲν ἀληθὴς περὶ ἑαυτοῦ ταῦτα λέγων ὁ Κύριος, οὐδεὶς ἂν οἶμαι τῶν εὖ φρονούντων ἐνδοιάσῃ πώποτε: πλὴν ἐκεῖνο δεῖν ὑπολαμβάνω ζητῆσαι φιλομαθῶς. τοῦ γὰρ δὴ χάριν, καίτοι φῶς καὶ σοφία καὶ δύναμις καὶ ἑτέροις δὲ ὅσοις ὀνόμασι παρὰ ταῖς θεοπνεύστοις ὠνομασμένος γραφαῖς, ἐξειλεγμένοις ὥσπερ τισὶ καὶ πολὺ λίαν ἔχουσιν ὄντα λόγον χρῆται πρὸς τὸ παρὸν, ὁδὸν ἑαυτὸν καὶ ἀλήθειαν καὶ ζωὴν ἀποκαλῶν; βαθεῖα γὰρ ὡς ἐγῷμαι καὶ οὐ λίαν εὐκάτοπτος ἡ τοῦ λόγου δύναμις: οὐκ ὀκνητέον δ' οὖν ὅμως πρὸς τὴν ἐγχείρησιν. ἐρῶ γὰρ ὅπερ εἰς ἐμὴν ἀναβαίνει διάνοιαν, ἐφιεὶς δηλονότι τὰ ἀμείνω νοεῖν τοῖς θεωρεῖν εἰωθόσιν ὀξυωπέστερον. Διὰ τριῶν τοιγαροῦν πραγμάτων ταῖς ἄνω καὶ θείαις προσβαλοῦμεν αὐλαῖς, καὶ εἰς τὴν τῶν πρωτοτόκων ἀναβησόμεθα ἐκκλησίαν: διὰ πράξεως δή φημι, τῆς κατὰ ποικίλην ἀρετὴν, καὶ πίστεως τῆς ἐν ὀρθότητι, καὶ ἐλπίδος τῆς ἐν ζωῇ. ἆρ' οὖν ἕτερος ἡμῖν τοῦ δύνασθαι τοιαῦτα δρᾶν γενήσεται χορηγὸς, ἢ πρόξενος, ἢ αἰτία, ἢ πρόφασις παρὰ τὸν Κύριον ἡμῶν Ἰησοῦν τὸν Χριστόν; οὐμενοῦν: μὴ γάρ τοι νομίσῃς. αὐτὸς γὰρ ἡμῖν νενομοθέτηκε τὰ ὑπὲρ νόμον, αὐτὸς ὑπέδειξε τὴν ὁδὸν, ἣν ἂν οἶμαί τις καλῶς εἰς τὴν κατ' ἐνέργειαν ἀρετὴν ἐκδέξαιτο, καὶ τὸ ἐν πράξεσι ταῖς κατὰ Χριστὸν διαβατικόν τε καὶ πρόθυμον. οὐκοῦν αὐτός ἐστιν ἡ ἀλήθεια, αὐτός ἐστιν ἡ ὁδὸς, τουτέστιν, ὁ ἀληθὴς τῆς πίστεως ὅρος, καὶ ὁ τῆς ἀπλανοῦς περὶ Θεοῦ διαλήψεως κανών τε καὶ στάθμη. πιστεύοντες γὰρ εἰς Υἱὸν ἀληθῶς, τουτέστιν, ἐξ αὐτῆς γεννηθέντα τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρὸς, οὐ νόθον, οὐ ψευδώνυμον, ἀλλ' οὐδὲ κτίσμα ἢ ποίημα τὸ τῆς ἀληθοῦς πίστεως περικεισόμεθα καύχημα. ὁ γὰρ εἰς υἱὸν παραδεξάμενος τὸν Υἱὸν, διωμολόγηκε πάντως καὶ τὸν ἐξ οὗπέρ ἐστι, καὶ πατέρα τὸν Θεὸν οἶδέ τε καὶ δέξεται. αὐτὸς τοιγαροῦν ἡ ἀλήθειά ἐστιν, αὐτός ἐστιν ἡ ζωή: οὐ γὰρ ἕτερος ἡμῖν ἀποκαταστήσει τὴν ἐν ἐλπίσι ζωὴν, τὴν ἐν ἀφθαρσίᾳ δηλονότι καὶ μακαριότητι καὶ ἁγιασμῷ: αὐτὸς γὰρ ἡμᾶς ἐγείρει, καὶ νεκροὺς γεγονότας διὰ τὴν ἀρχαίαν ἀρὰν ἀνακομίσει πάλιν εἰς ὅπερ ἦμεν ἐν ἀρχαῖς. ἅπαντα τοίνυν ἡμῖν ἐν αὐτῷ καὶ δι' αὐτοῦ τὰ κάλλιστά τε καὶ ἐξαίρετα πέφηνέ τε ἤδη καὶ γενήσεται. καὶ ὅρα μοι πάλιν, ὅτι τῇ τῶν προκειμένων θεωρίᾳ πολὺ δὴ πρέπων ἐστὶν ὁ περὶ τούτων λόγος. ἐνδοιάζοντός τε γὰρ ἔτι τοῦ μαθητοῦ καὶ φάσκοντος Πῶς οἴδαμεν τὴν ὁδὸν, διὰ βραχέων ἔδειξεν, ὡς ἐπείπερ εἰδεῖεν τῶν εἰς τὸ ἄνω διακομίζειν ἐθελόντων ἀγαθῶν αἴτιόν τε καὶ χορηγὸν καὶ πρύτανιν ὑπάρχειν αὐτὸν, οὐδενὸς αὐτοῖς ἔτι δεήσει πρὸς τὸ εἰδέναι τὴν ὁδόν. Ἐπειδὴ δὲ τούτῳ συνῆπτε τό Οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα εἰ μὴ δι' ἐμοῦ, φέρε δή τι καὶ πρὸς αὐτὸ λέγωμεν τῶν ῥηθήσεσθαι μελλόντων, ἐκεῖνο προερευνήσαντες, τὸ πῶς ἄν τις ἴοι πρὸς τὸν Πατέρα. ἐρχόμεθα τοίνυν κατὰ δύο τρόπους: ἢ γὰρ ἅγιοι γεγονότες κατά γε τὸ πρέπον τῇ ἀνθρωπότητι μέτρον, ὡς ἁγίῳ Θεῷ κολλώμεθα: “Ἅγιοι ” γὰρ ἔσεσθε, φησὶν, ὅτι ἐγὼ ἅγιος:“ ἤγουν ἐπὶ τὴν τοῦ Πατρὸς γνῶσιν τὴν ὡς ἐν πίστει καὶ θεωρίᾳ βαδίζομεν, τῇ ὡς ἐν ἐσόπτρῳ καὶ αἰνίγματι, καθὰ γέγραπται. ἀλλ' οὐκ ἄν τις ἅγιος εἴη ποτὲ, καὶ διὰ πολιτείας ἥξει τῆς κατ' ἀρετὴν, μὴ οὐχὶ ποδηγοῦντος αὐτὸν εἰς ἅπαντα τοῦ Χριστοῦ, οὐδ' ἂν αὐτῷ συνάπτοιτο τῷ Θεῷ καὶ Πατρὶ, μὴ οὐχὶ πάντως μεσιτεύοντος τοῦ Χριστοῦ. μεσίτης γάρ ἐστι Θεοῦ καὶ ἀνθρώπων, δι' ἑαυτοῦ καὶ ἐν ἑαυτῷ συνάπτων τὴν ἀνθρωπότητα τῷ Θεῷ. ὡς μὲν γὰρ ἐκπεφυκὼς τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρὸς, ᾗ Λόγος ἐστὶ καὶ ἀπαύγασμα καὶ χαρακτὴρ, ἕν ἐστι πρὸς τὸν Πατέρα, ὅλος ὢν ἐν αὐτῷ, καὶ ἔχων αὐτὸν ἐν ἑαυτῷ: ᾗ δὲ γέγονεν ἄνθρωπος καθ' ἡμᾶς, δίχα τῆς ἡμῶν ἁμαρτίας συνάπτεται τοῖς ἐπὶ τῆς γῆς, καὶ μεθόριον ὥσπερ τι γέγονε, συνέχων ἐν ἑαυτῷ τὰ πρὸς ἑνότητα καὶ φιλίαν συνδεδραμηκότα. Οὐδεὶς οὖν ἥξει πρὸς τὸν Πατέρα, τουτέστι, θείας ἀναδειχθήσεται φύσεως κοινωνὸς, εἰ μὴ διὰ Χριστοῦ μόνου. εἰ μὴ γὰρ ἐμεσίτευσε γενόμενος ἄνθρωπος, οὐκ ἂν εἰς τοῦτο μακαριότητος προὔβη τὰ καθ' ἡμᾶς, ἀλλὰ καὶ εἴ τις ἴοι πρὸς τὸν Πατέρα διὰ θεωρίας, τῆς ἐν πίστει φημὶ καὶ γνώσει τῇ κατ' εὐσέβειαν, δι' αὐτοῦ πάλιν ἥξει τοῦ Σωτῆρος ἡμῶν Χριστοῦ. ὅπερ γὰρ ἔφην ἀρτίως, ἐρῶ δὴ πάλιν, οὐχ ἑτέρως ἔχοντος τοῦ λόγου οἶμον. προσδεξάμενος γάρ τις τὸν Υἱὸν εἰς υἱὸν ἀληθῶς, ἐπὶ τὴν τοῦ Θεοῦ καὶ Πατρὸς ἀφίξεται γνῶσιν: οὐδὲ γὰρ υἱὸς ὑπάρχειν νοοῖτο, μὴ οὐχὶ πάντως συνεισδεχθέντος αὐτῷ τοῦ τεκόντος αὐτόν. συνειστρέχει γὰρ Υἱῷ μὲν ἡ περὶ Πατρὸς γνῶσις, Πατρὶ δὲ αὖ πάλιν ἡ περὶ Υἱοῦ. οὐκοῦν ἀληθὴς ὁ Κύριος λέγων Οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα εἰ μὴ δι' ἐμοῦ, ὅτι φυσικὴ καὶ οὐσιώδης εἰκὼν τοῦ Θεοῦ καὶ Πατρός ἐστιν ὁ Υἱὸς, καὶ οὐ καθάπερ ἔδοξέ τισιν, ἐπακτοῖς ἀξιώμασι μεμόρφωται πρὸς αὐτὸν, ἕτερόν τι κατ' οὐσίαν ὑπάρχων καὶ νοούμενος.
« Εἰ ἐγνώκειτέ με, καὶ τὸν Πατέρα μου ἂν ᾔδειτε. » Αὐτὸν δὴ καθ' ἑαυτοῦ φαίη τις ἂν ἴσως καὶ οἰηθείη τυχὸν διαλέγεσθαι τὸν Υἱόν. ἔχει δὲ οὐχ οὕτως. οὐ γὰρ ἄν τι τῶν εἰκαίων ἐφθέγξατο καὶ περιττῶν, εἰ καὶ ὅτι μάλιστα διὰ τὸ μὴ σφόδρα δύνασθαί τινας τοῖς λεγομένοις ἀκολουθεῖν, χρησιμωτάτην ἔσθ' ὅτε ποιεῖται τὴν ἐπανάληψιν. πλὴν ἔν γε τῷ πάροντι πολὺ δὴ λίαν ὀνίνησιν ἡμᾶς, ταυτὶ τοῖς πρώτοις προσενεγκών. ἐπειδὴ γὰρ διεπυνθάνετο ὁ Θωμᾶς Ποῦ γὰρ ἀπελεύσῃ, λέγων, ἢ πῶς ἂν ἡμεῖς εἰδείημεν τὴν ὁδὸν, τὸ ὅποι ποτὲ βαδιῇ μὴ γινώσκοντες, ἀναγκαίως ἔφασκεν ” Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ζωὴ καὶ ἡ ἀλήθεια,“ καὶ ὅτι ” Οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ δι' ἐμοῦ:“ δεικνὺς ἐντεῦθεν, ὡς εἴπερ τις βούλοιτο τὴν ὁδὸν εἰδέναι, δι' ἧς ἂν ἴῃ πρὸς ζωὴν τὴν αἰώνιον, φιλονεικήσει δὴ πάντως εἰδέναι Χριστόν. ἐπειδὴ δὲ ἦν τινας εἰκὸς Ἰουδαϊκήν τινα μᾶλλον ἤγουν εὐαγγελικὴν ἐπιτηδεύοντας παίδευσιν, ἐξαρκεῖν οἴεσθαι πρὸς τὸ πιστεύειν ὀρθῶς τὴν εἰς ἕνα τῶν ὅλων Θεὸν ὁμολογίαν τε καὶ γνῶσιν, μὴ μὴν ἐπείγεσθαι μαθεῖν τὸν περὶ τῆς ἁγίας καὶ ὁμοουσίου Τριάδος λόγον, ἀναγκαίως ἀποκλείει τρόπον τινὰ Χριστὸς καὶ τοῖς οὕτω δοξάζουσι τὴν περὶ τοῦ Θεοῦ γνῶσιν, εἰ μὴ καὶ αὐτὸν βούλοιντο παραδέχεσθαι. διὰ γὰρ Υἱοῦ προσιτέον τῷ Θεῷ καὶ Πατρί. ἀναλόγως γὰρ τῇ τοῦ γεννήματος θεωρίᾳ καὶ ἐπ' αὐτὸν ἥξομεν τὸν γεννήτορα. οὐ γάρ ἐστιν, οὐκ ἔστιν ἀμφιβαλεῖν, ὅτι τὸν Υἱόν τις ὑφεστάναι πιστεύων οὕτως ὡς υἱὸν, τὸν ἐκ τῆς οὐσίας φημὶ τοῦ γεννήσαντος, εἴσεται δὴ πάντως καὶ τὸν Πατέρα. Κατὰ μὲν οὖν τὴν ἁπλουστέραν καὶ ἀπερίεργον γνῶσιν, οὕτως ἄν τις οἰηθείη τυχὸν λαλῆσαι: εἰ δέ τῳ δοκοίη καὶ διὰ λεπτῶν ἔρχεσθαι νοημάτων, ὡς καὶ ἐπ' αὐτὴν τῶν πραγμάτων ἐλάσαι τὴν βάσανον, ἀληθεύοντα πάλιν εὑρήσει τὸν Υἱόν. διανοίᾳ μὲν γὰρ ἁπάσῃ παντελῶς ἀχώρητος ἡ θεία φύσις ἐστὶ, καὶ τί κατ' οὐσίαν ὁ τῶν ὅλων γενεσιουργὸς τολμᾶν ὅλως περιεργάζεσθαι, φρενοβλαβείας ἁπάσης ἀπόδειξιν ἔχει. πλὴν ἔστι πως ἡμᾶς τινα, ὡς ἐν σκιαῖς καὶ αἰνίγμασιν, ἐρανίζεσθαι γνῶσιν, κάτοπτρον ὥσπερ τι παρατιθέντας τῷ νοῒ τῶν ἐνόντων πλεονεκτημάτων τῇ τοῦ Υἱοῦ φύσει τὸν κατάλογον. ἐξ ὧν γάρ ἐστιν αὐτὸς, καὶ ἐξ ὧν εἴργασται γενόμενος ἄνθρωπος, καὶ πρὸ τῆς ἐνανθρωπήσεως, ἀναλόγως ἄν τις ἐπὶ τὴν τοῦ τεκόντος αὐτὸν θεωρίαν ἀνίοι λοιπόν. ὅρα γάρ μοι τὴν ἐνοῦσαν αὐτῷ δόξαν τε καὶ δύναμιν, βλέπε τὴν ἐφ' ἅπασιν ἀπαραπόδιστον ἐξουσίαν. τί γὰρ εἰπέ μοι καὶ τῶν ὑπὲρ λόγον, οὐκ ἐλευθέροις νεύμασι κατορθώσας ὁρᾶται, καὶ πρὸ σαρκὸς καὶ μετὰ σαρκός; ἀλλ' ὁ τοσοῦτος ἡμῖν δι' αὐτῶν ὀφθεὶς τῶν πραγμάτων ” Ἐγὼ, “φησὶ, καὶ ὁ Πατὴρ ἕν ἐσμεν: ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν ” Πατέρα.“ ἰτέον οὖν ἄρα κατὰ τὴν τοῦ προκειμένου δύναμιν ἀπὸ τῆς εἰκόνος ἐπὶ τὸ ἀρχέτυπον, καὶ ἀπὸ τοῦ χαρακτῆρος ἐπ' ἐκεῖνον δὴ πάντως οὗ καὶ ἔστι χαρακτὴρ, καὶ οὐ, κατά τινας τῶν ἑτεροδοξεῖν εἰωθότων, ἐπακτοῖς τισι καὶ τοῖς ἔξωθεν ἀξιώμασι σχηματίζεσθαί φαμεν τὸν Υἱὸν πρὸς τὸν Πατέρα οὐδὲ, καθάπερ τοῖς πλανωμένοις δοκεῖ, εἰκὼν εἶναι λέγεται τοῦ Θεοῦ καὶ Πατρὸς, ὡς ἔχων αὐτοῦ τὴν δόξαν, τὴν δύναμιν, τὴν σοφίαν, φύσεως γεμὴν ἑτέρας ὑπάρχων: ταῦτα γὰρ ἐκείνων τὰ ληρήματα, καὶ ἡ κεκομψευμένη φλυαρία, μᾶλλον δὲ δυσσέβεια, πρὸς ἀνατροπὴν ἐπινοηθεῖσα καὶ καθαίρεσιν τῆς ὁμοουσιότητος τοῦ Υἱοῦ, κατά γε τὸν ἐν αὐτοῖς ἀνόσιόν τε καὶ θεομάχον σκοπόν: ἀλλ' ὡς Υἱὸς ἀληθῶς, ἐκ τῆς τοῦ Θεοῦ καὶ Πατρὸς οὐσίας ἀποῤῥήτως καὶ ἀπερινοήτως γεννηθεὶς, χαρακτήρ ἐστιν αὐτοῦ καὶ εἰκὼν καὶ ἀπαύγασμα, φέρων ἐν οἰκείᾳ φύσει τῆς τοῦ τεκόντος αὐτὸν οὐσίας τὸ ἴδιον, καὶ τῶν φυσικῶν πλεονεκτημάτων τὸ κάλλος. οὐ γὰρ ἀπόπληκτοι κατ' ἐκείνους ἐσόμεθα καὶ εἰς τοῦτο δυσβουλίας τὸν οἰκεῖον κατωθήσομεν νοῦν, ὡς τῷ κατὰ φύσιν οὐκ ὄντα λέγειν Θεῷ ὅμοιον, μήτε μὴν ἐκ τῆς οὐσίας γεννηθέντα τοῦ Θεοῦ καὶ Πατρὸς, τὴν τοῦ Θεοῦ χαρίσασθαι δόξαν, ἢ καὶ φάναι δύνασθαί ποτε τὸ πεποιημένον ὅλως, καὶ τὸ ἐξ οὐκ ὄντων εἰς τὸ εἶναι παρενεχθὲν, τὴν θείαν ἀπαραλλάκτως φορέσαι δύναμιν καὶ σοφίαν, ἔχειν δὲ οὕτως ὡς ἂν νοοῖτο τυχὸν ἡ θεία τε καὶ ἄῤῥητος τοῦ Θεοῦ Πατρὸς φύσις. τί γὰρ ἂν εἴη τὸ παραλλάττον ἔτι ποιητοῦ καὶ ποιήματος, ἢ τί τὸ μεσολαβοῦν καὶ διακόψαι δυνάμενον τῆς ταυτότητος τῆς ἐν οὐσίᾳ φημὶ τὸ γεγονὸς τοῦ κτίσαντος; εἰ γὰρ ὅλως ἔχει τήν τε δόξαν καὶ τὴν δύναμιν καὶ τὴν σοφίαν αὐτοῦ, κατὰ τὸν ἴσον τρόπον τῷ Θεῷ καὶ Πατρὶ, τί τὸ μεῖζον ἐν αὐτῷ, τί δὲ τὸ πλέον ἕξει παρ' ἡμᾶς, ἤτοι τὴν κτίσιν, ἐγὼ μὲν εἰπεῖν οὐκ ἂν ἔχοιμι παντελῶς, ἀπορήσειν δὲ ὑπολαμβάνω κἀκείνους. οὐκοῦν οὐ τοῖς ἔξωθεν ἀξιώμασιν ὁ Υἱὸς ἡμῖν εἰς τὴν τοῦ Πατρὸς ἰσότητα σχηματίζεται, καὶ οὐ καθάπερ τις ἐν πίνακος γραφῇ, μόναις ἡμῖν ταῖς τῶν χρωμάτων ἰδέαις καταποικίλλεται, τὴν τοῦ βασιλέως πλαττόμενός τε καὶ ψευδόμενος μορφὴν, ἀλλὰ χαρακτήρ ἐστι καὶ εἰκὼν ἀληθῶς τοῦ τεκόντος αὐτὸν, ἐν ἰδίοις καὶ φυσικοῖς ἀγαθοῖς τὴν τοῦ Πατρὸς φύσιν ἐμφανῆ καθιστάς. διὰ τοῦτο γὰρ ἀμήχανον εἶναί φησιν ἐπιγνῶναί τισι τὸν Πατέρα, μὴ οὐχὶ πρότερον ἐπεγνωκόσιν αὐτὸν, τουτέστι τὸν Υἱόν.
« Καὶ ἀπάρτι γινώσκετε αὐτὸν καὶ ἑωράκατε αὐτόν. » Ἄξιον οἶμαι θαυμάσαι, καὶ τούτῳ τὴν ἐνοῦσαν τῷ λόγῳ διασκευὴν καὶ ἀπόῤῥητον οἰκονομίαν. εἰρηκὼς γὰρ ὅτι ” Εἰ “ἐγνώκειτέ με καὶ τὸν Πατέρα μου ἂν ᾔδειτε,” καὶ νομισθεὶς ἐγκαλεῖν τοῖς μαθηταῖς τῶν οὕτως ἀναγκαίων τὴν ἄγνοιαν, τεθεράπευκεν εὐθύς Ἀπάρτι λέγων γινώσκετε αὐτὸν καὶ ἑωράκατε αὐτόν. ἐπειδὴ γὰρ ἔμελλον τῶν ἁπανταχόσε κειμένων ἐκκλησιῶν ἡγεμόνες ἔσεσθαι, παρ' αὐτοῦ τοῦ Σωτῆρος ἀκούσαντες τό “Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη,” διὰ ταύτην ὡς ἐγῷμαι μάλιστα τὴν αἰτίαν, προαποδείξας χρησίμως καὶ κοινὸν ὥσπερ εἰς ἅπαντας ποιησάμενος λόγον, ὡς εἴ τις εἰδείη τὸν Υἱὸν, εἴσεται δήπου πάντως καὶ τὸν ἐξ οὗπέρ ἐστι Πατέρα καὶ Θεὸν, ἐπιμαρτυρεῖ χρησίμως τοῖς ἑαυτοῦ μαθηταῖς τὴν ἐπίγνωσιν οὐ κεχαρισμένως: οὐ γὰρ ἂν φθέγξαιτό τι τῶν οὐκ ἀληθῶν: ἀλλ' ὄντως εἰδόσι τε καὶ ἐπεγνωκόσιν. ὅτι γὰρ Υἱὸν ἀληθῶς εἶναι τοῦ Θεοῦ τὸν Κύριον ᾔδεσάν τε καὶ πεπιστεύκεισαν, οὐδαμόθεν ἐστὶ τοῖς εὖ φρονοῦσιν ἀμφίβολον. ἐπεὶ κατὰ τίνα τρόπον Ναθαναὴλ ὁ Ἰσραηλίτης ἀκούσας “Πρὸ τοῦ σε Φίλιππον καλέσαι ” ὄντα ὑπὸ τὴν συκῆν εἶδόν σε,“ παραχρῆμα τῆς πίστεως τὴν ὁμολογίαν εἰσκεκόμικε λέγων ” Ῥαββὶ, σὺ εἶ ὁ υἱὸς τοῦ “Θεοῦ, σὺ εἶ ὁ βασιλεὺς τοῦ Ἰσραήλ:” καὶ μὴν καὶ θαλάσσης τε παραδόξως καὶ ἀσυνήθως κατηυνασμένης, πως αὐτὸν προσεκύνουν οἱ ἐν τῷ σκάφει “λέγοντες Ἀληθῶς ” Θεοῦ υἱὸς εἶ;“ ἆρ' οὖν οὐκ εἰδότων ὅτι περ ὑπάρχοι Θεὸς καὶ ἐκ Θεοῦ γεγέννηται Πατρὸς ἐρεῖ τις τὸ ῥῆμα; εἶτα πῶς οὐκ ἀμαθαίνων ὁ τοιοῦτος ἁλώσεται; περὶ τὰ μέρη τῆς Φιλίππου Καισαρείας παρ' αὐτοῦ διερωτώμενοι τοῦ Χριστοῦ ” Τίνα με λέγουσιν οἱ ἄνθρωποι τὸν υἱὸν τοῦ ἀνθρώπου,“ οὐχὶ πρῶτον μὲν ἔφασκον τὰς ἑτέρων ὑπονοίας; οἱ μὲν γὰρ, φησὶν, Ἡλίαν εἶναι νομίζουσιν, οἱ δὲ Ἱερεμίαν, ἢ ἕνα τῶν προφητῶν. τίνα δὲ λέγουσιν αὐτοὶ, διαῤῥήδην εἰπεῖν οὐ παραιτούμενοι δι' ἑνὸς οἱ πάντες τοῦ προὔχοντος, Πέτρος δὲ αὐτὸς ἦν, οὐκ ἐνδοιαστῶς ἔφασαν ” Σὺ εἶ ὁ Χριστὸς ὁ “υἱὸς τοῦ Θεοῦ τοῦ ζῶντος.” οὐκοῦν, ὅταν λέγῃ Χριστός “Εἰ ἐγνώκατέ με, καὶ τὸν Πατέρα μου ἂν ᾔδειτε,” μὴ πάντως αὐτοῖς τοῖς μαθηταῖς ὑπολάβῃς εἰρῆσθαι τὸ ῥῆμα, ἀλλ' ὅρον ὥσπερ τινὰ γενικὸν τοῖς ἁπανταχόσε ποιεῖται, τὸ τῶν ἁγίων ἀποστόλων πρόσωπον παραθείς. Ἐπιτήρει γὰρ ὅπως εὑρήσομεν οὐκ ἠγνοηκότας αὐτοὺς, ὅτι Θεός τε ἐστὶ καὶ Υἱὸς τοῦ Θεοῦ: ἀλλ' ὁδὸν ἑαυτὸν εἶναι φήσαντος τοῦ Θεοῦ, τὸ αἰνιγματωδῶς εἰρῆσθαι δοκοῦν οὐ σφόδρα συνῆκαν, καὶ περὶ τοῦτο μόνον αὐτοῖς τὸ τῆς ἀγνοίας αἰτίαμα στήσεται. διὰ γάρ τοι τοῦτο διελέγξας ἐν ὀλίγοις, ὡς οὐ δυνήσονται συνιέναι τὸ πλαγίως εἰρημένον αὐτοῖς, εἶτα κοινὸν ἅπασι προθεὶς ἐντεῦθεν λόγον, διδάξας τε σαφῶς, ὡς καὶ αὐτὴν ζημιωθήσεται τὴν εἰς τὸν Πατέρα γνῶσιν, ὃς ἂν ἀγνοήσῃ τὸν Υἱὸν, ὡς ἤδη διωμολογηκόσι τὴν πίστιν τοῖς μαθηταῖς, εἰκότως τὴν γνῶσιν ἐπιμαρτυρεῖ λέγων Ἀπάρτι γινώσκετε αὐτὸν καὶ ἑωράκατε αὐτόν. τὸ δέ Ἀπάρτι φησὶν, οὐχὶ δήπου πάντως ἐξ ἐκείνης τῆς ὥρας, ἤτοι τῆς ἡμέρας, καθ' ἥνπερ αὐτοῖς τοὺς περὶ τῶν τοιούτων ἐποιεῖτο λόγους: τὸ δέ Ἀπάρτι φησὶν, ἀντιπαρεξάγων τῷ ἀρχαίῳ καὶ πρώτῳ, τὸν ἀρτιφανῆ καὶ νέον τῆς αὐτοῦ παρουσίας καιρὸν, καθ' ὃν λαμπροτέρα γέγονε τοῖς κατὰ πᾶσαν τὴν οἰκουμένην ἡ περὶ Πατρὸς γνῶσις διὰ τοῦ Υἱοῦ. διὰ γάρ τοι τοῦτο καὶ ἐν βίβλῳ ψαλμῶν ὡς πρὸς Θεὸν καὶ Πατέρα φησίν “Ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ.” ἑωρακότες γὰρ τοῖς ὑπὲρ λόγον θαυματουργήμασι διαπρέποντα τὸν Υἱὸν, καὶ μετὰ θεοπρεποῦς ἐξουσίας κατορθοῦντα ῥᾳδίως ὅπερ ἂν βούλοιτο, τεθαυμάκαμεν ἐντεῦθεν τὴν τοῦ Πατρὸς γνῶσιν, οὐχ ἑτέρως ἔχουσαν ἐννοοῦντες αὐτὴν, ἢ ὥσπερ ἐστὶν ἡ τοῦ ἐξ αὐτοῦ προελθόντος Υἱοῦ. Ἀπάρτι τοίνυν γινώσκετε αὐτὸν καὶ ἑωράκατε αὐτόν. ἐγνώκαμεν γὰρ ἐν Υἱῷ, καθάπερ ἔφην ἀρτίως, τίς ὁ Πατὴρ, καὶ οὐ μόνον ἐπεγνώκαμεν, ἀλλὰ καὶ ἐθεασάμεθα, ἤτοι ἑωράκαμεν. ἡ μὲν γὰρ γνῶσις τὴν διὰ τῶν ἐννοιῶν θεωρίαν ὑποδηλοῖ, ἣν ἄν τις λάβοι τυχὸν περὶ τῆς θείας τε καὶ ἀῤῥήτου φύσεως, τῆς ἐπὶ πάντας φημὶ καὶ διὰ πάντων καὶ ἐν πᾶσι. τὸ γεμὴν ἰδεῖν, τὴν διὰ τῶν τερατουργημάτων πληροφορίαν σημαίνει. οὐ γὰρ μόνον ἐγνώκαμεν ὅτι ζωὴ κατὰ φύσιν ἐστὶν ὁ Πατήρ: οὐδὲ ἐν ψιλαῖς καὶ μόναις ἐννοίαις τὴν τοῦ πράγματος εἴδησιν ἐν ἑαυτοῖς ἐσχήκαμεν: ἐν Υἱῷ ζωοποιοῦντι τοὺς νεκροὺς, καὶ εἰς τὸ εἶναι πάλιν ἀνακομίζοντι τοὺς κατεφθαρμένους: οὐ μόνον ἐγνώκαμεν, ὅτι ζωὴ κατὰ φύσιν ἐστὶ καὶ ὅτι πᾶσαν ὑπὸ πόδας ἔχει τὴν κτίσιν ὁ Θεὸς καὶ Πατὴρ, καὶ τῶν παρ' αὐτοῦ γεγονότων κατεξουσιάζει βασιλικῶς, ὡς “πάντα τὰ ἔργα σείεσθαί τε δι' αὐτὸν καὶ τρέμειν,” κατὰ τὸ γεγραμμένον: ἀλλ' εἴδομεν ὄντα τοιοῦτον καὶ ἐν Υἱῷ, ὅτε θαλάττῃ καὶ πνεύμασιν ἐπιτιμῶν, μετὰ πολλῆς ἔφη τῆς ἐξουσίας “Σιώπα, πεφίμωσο.” Ἐπειδὴ τοίνυν ἔμελλεν ἐρεῖν, ὅτι οὐ μόνον ἐγνώκατε τὸν Πατέρα, ἀλλ' ὅτι καὶ ἑωράκατε, προτάξαι δεῖν ἀναγκαῖον ᾠήθη τό Ἀπάρτι, καὶ διὰ ποίαν αἰτίαν; ὁ μὲν γὰρ νόμος ὁ διὰ Μωυσέως προσεφώνει τοῖς υἱοῖς Ἰσραήλ “Κύριος ὁ ” Θεός σου κύριος εἷς ἐστι,“ καὶ τὸν μὲν περὶ τοῦ Υἱοῦ λόγον οὐ παρετίθει τοῖς πάλαι, μόνης δὲ τῆς πολυθεΐας ἐξελὼν αὐτοὺς, εἰς τὴν τοῦ ἑνὸς ἐκάλει προσκύνησιν: ὁ δὲ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, ὅτε γέγονεν ἄνθρωπος, διὰ πολλῶν σημείων καὶ ἐνεργημάτων ἐγνώρισεν ἡμῖν δι' ἑαυτοῦ τὸν Πατέρα, καὶ τὴν ἐν τῇ ἁγίᾳ Τριάδι νοουμένην τε καὶ ὑφεστῶσαν ἀληθῶς μίαν ἔδειξε θεότητος φύσιν. καλῶς οὖν ἄρα τό Ἀπάρτι φησὶ, διὰ τὸ ἀτελὲς ἐν γνώσει τῶν κατὰ νόμον καὶ τῶν κατ' ἐκείνους πολιτευομένων. σημειωτέον δὲ, ὅτι ἑαυτὸν ἀντὶ τοῦ Πατρὸς ἑωρᾶσθαι λέγων, οὐκ ἀνατρέπει τὸ ὑπάρχειν ἀληθῶς τε καὶ ἰδιοσυστάτως τὸν ἐξ οὗπέρ ἐστι Πατέρα καὶ Θεόν: ἀλλ' οὐδὲ ἑαυτὸν εἶναί φησι τὸν Πατέρα, ὅσον ἧκεν εἰπεῖν εἰς προσώπου δήλωσιν: ἀλλ' ἐπείπερ ἐστὶν ὁμοούσιος τῷ Πατρὶ, ἑωρᾶσθαί φησιν ἐν αὐτῷ τὸν γεννήσαντα, ὥσπερ ἂν εἰ καὶ ἀνθρώπου τινὸς υἱὸς τὴν ἰδίου πατρὸς ἐθελήσας κατασημᾶναι φύσιν, ἑαυτὸν ἐπιδείξας λέγει τῷ τοῦτο μαθεῖν ἐθέλοντι τυχόν Τὸν ἐμὸν ἐν ἐμοὶ τεθέασαι πατέρα. Θεὸς δὲ πάλιν τὴν τοῦ παραδείγματος ὑπεραλεῖται δύναμιν.
« Λέγει αὐτῷ Φίλιππος Κύριε, δεῖξον ἡμῖν τὸν Πατέρα, καὶ ἀρκεῖ ἡμῖν. » Φιλομαθὴς μὲν ὁ Φίλιππος, πλὴν οὐ λίαν ὀξὺς εἰς σύνεσιν τὴν ταῖς θεοπτίαις πρεπωδεστέραν. οὐ γὰρ ἂν ᾠήθη ποτὲ τοῖς τοῦ σώματος ὀφθαλμοῖς τὴν θείαν ἰσχῦσαι καταθεάσασθαι φύσιν, καίτοι διαῤῥήδην λέγοντος τοῦ Θεοῦ ” Οὐδεὶς ὄψεται τὸ πρόσωπόν μου καὶ ζήσεται.“ εἰ γὰρ καὶ ὤφθη ποτὲ τοῖς ἁγίοις, ὡς ἡ θεόπνευστος ἔφη γραφὴ, ἀλλ' οὐκ ἂν οἶμαί τις ὑποτοπήσαι ποτὲ ἐμφανῆ τὴν θείαν γενέσθαι φύσιν οὕτως, ὡς ἔχει καθ' ἑαυτὴν, πλάττεσθαι δὲ μᾶλλον εἰς τὸ τῷ καιρῷ πρεπωδέστερον σχῆμα. καὶ γοῦν οἱ προφῆται διαφόρως αὐτὸν τεθέανται, καὶ ποικίλος τε περὶ Θεοῦ παρ' ἐκείνοις ὁ λόγος. ὁ μὲν γὰρ Ἡσαΐας ἑτέρως, Ἰεζεκιὴλ δὲ πάλιν οὐχ ὁμοίως τῷ παρ' ἐκείνῳ θαύματι. ἔδει τοίνυν συνιέναι τὸν Φίλιππον, ὡς ἦν τι τῶν ἀμηχάνων παντελῶς, τὴν θείαν δύνασθαι κατιδεῖν οὐσίαν, καὶ τοῦτο διὰ σαρκὸς, καὶ οὐ μετὰ σαρκὸς, ὅτε καὶ οὐ σφόδρα νουνεχὲς, παρούσης αὐτῷ τῆς εἰκόνος καὶ ἀκριβοῦς χαρακτῆρος τοῦ Θεοῦ καὶ Πατρὸς, ἐπ' αὐτὸ ζητεῖν ἰέναι τὸ ἀρχέτυπον, ὡς οὔπω παρὸν, καὶ καθ' ὃν ἔδει λόγον ἐπιδειχθέν. ἱκανωτάτη γὰρ λίαν εἰς παράστασιν τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρὸς ἡ Χριστοῦ θεωρία, καλῶς τε καὶ ἀκριβῶς ἐξυφαίνοντος τὸ ἀξιέραστον κάλλος τῆς ὅθεν ἐξέφυ βασιλικῆς οὐσίας. ” ἀπὸ “γὰρ τοῦ καρποῦ τὸ δένδρον ἐπιγινώσκεται,” κατὰ τὴν αὐτοῦ τοῦ Σωτῆρος φωνήν. ἐξαρκούσης τοιγαροῦν τῷ γε ἅπαξ συνετῷ τῆς τοῦ Υἱοῦ θεωρίας εἰς παράστασίν τε καὶ ἀκριβῆ πληροφορίαν, τίς ἂν εἴη κατὰ φύσιν καὶ ὁ γεννήσας αὐτόν: περιττὸς μὲν ἴσως ὁ τοῦ μαθητοῦ φαίνεται λόγος, πλὴν οὐκ ἔξω κείσεται τῶν εἰς ἄκρον ἐπαίνων ἡκόντων. αὐτὸν γὰρ οἶμαι δεῖν οὐ μετρίως ἀποθαυμάσαι λέγοντα Δεῖξον ἡμῖν τὸν Πατέρα καὶ ἀρκεῖ ἡμῖν. ὅμοιον γὰρ ὡς εἰ ἔφη τυχόν Πάσης ἂν εἴσω γενέσθαι τῆς θυμηδίας ὁμολογήσαιμεν, καὶ πρὸς τὸ εἶναι μακαρίως οὐδέν ἐστι τὸ λεῖπον ζητήσαιμεν, εἰ τῆς τοῦ Θεοῦ καὶ Πατρὸς ἀξιωθείημεν πολυεύκτου θέας καὶ αὐτοί. ὁ δὲ παντὸς προθεὶς ἀγαθοῦ καὶ τοῦ δοκοῦντος εἰς εὐθυμίαν συντελεῖν τὴν τοῦ Πατρὸς θέαν, πῶς οὐκ ἂν ὁμολογοῖτο παντὸς ὑπάρχειν ἄξιος θαύματος; οὕτω μὲν οὖν τὰ ἐν τῷ προκειμένῳ διαληψόμεθα, καθάπερ οἶμαι, κατὰ τὴν εὐστιβῆ τε καὶ ἁπλουστέραν τοῖς πολλοῖς θεωρίαν. εἰ δὲ χρή τι καὶ περιεργότερον ἰδεῖν, καὶ τάχα τι τῶν κεκρυμμένων εἰπεῖν, οἰησόμεθά τι τὸν Φίλιππον φράσαι τε ὁμοῦ καὶ νοῆσαι τοιοῦτον. κατεδάκνοντο γὰρ ἐπὶ τοῖς τοῦ Σωτῆρος θαύμασιν οἱ τῶν Ἰουδαίων προεστηκότες καὶ πρὸς τούτοις ἔτι γραμματεῖς τε καὶ Φαρισαῖοι, καὶ ταῖς ἀμετρήτοις θεοσημίαις καθάπερ τισὶ λίθοις εἰς καρδίαν βαλλόμενοι, καὶ ἐῤῥήγνυντο τῷ φθόνῳ, καὶ δρᾶσαι μέν τι πρὸς ταῦτα καὶ τερατουργοῦντα διακωλύειν δι' οὐδενὸς ἰσχύειν ᾔδεσαν τρόπου: διασύροντες δὲ οὕτω τὰ παραδόξως γεγενημένα, καὶ τοῖς ἐξ ἀπάτης κατασμικρύνοντες λόγοις τὴν δόξαν αὐτοῦ, ἄνω τε καὶ κάτω τὴν τῶν Ἰουδαίων διαθέοντες χώραν, αὐτήν τε τὴν Ἱερουσαλὴμ, ποτὲ μὲν ἔφασκον ἐν Βεελζεβοὺλ αὐτὸν ἐργάζεσθαι τὰ σημεῖα: ποτὲ δὲ πάλιν εἰς ἀκάθεκτον μανίαν ἐξοιστρούμενοι, δαιμονᾶν μὲν ἔφασκον, οὐκ εἰδέναι δὲ ἅ φησιν. ἐπετίμων γὰρ τοῖς ὄχλοις λέγοντες “Δαιμόνιον ἔχει ” καὶ μαίνεται, τί αὐτοῦ ἀκούετε,“ ἀλλ..................... ....................... εὐκλείαις ἀφορήτως ἀντεγειρόμενος, τίς δὲ οὗτος ἦν, ἀναγκαίως ἐρῶ. Ἀνέπειθον γὰρ τοὺς δήμους, καθάπερ ἀρτίως ἐδείξαμεν, τὸν μὲν παρὰ τοῦ Σωτῆρος ἡμῶν μὴ προσίεσθαι λόγον, ἀποφοιτᾶν δὲ ὡς διδάσκοντος παρὰ τὸν νόμον καὶ ὡς ποῤῥωτάτω φεύγειν ἐπείγεσθαι, προσκεῖσθαι δὲ μᾶλλον τοῖς διὰ Μωυσέως τεθεσπισμένοις. καὶ διὰ ποίαν αἰτίαν; ἔφασκον γὰρ ὅτι Μωυσῆς μὲν ὁ μέγας τοὺς πάλαι λαοὺς ἐξήνεγκεν ” εἰς συνάντησιν τοῦ Θεοῦ,“ κατὰ τὸ γεγραμμένον, καὶ παρέστησεν ἐπὶ τὸ ὄρος τὸ Σινᾶ, ἔδειξέ τε αὐτοῖς ἐν τῷ ὄρει τὸν Θεὸν, καὶ ἀκοῦσαι παρεσκεύασε τῶν λόγων αὐτοῦ, πεπληροφόρηκέ τε καὶ μάλα σαφῶς, ὅτι Θεὸς ἐλάλει τοὺς νόμους: ὁ δὲ τούτων οὐδὲν ἔδειξε παντελῶς. ὅτι δὲ οὗτος ἦν πολὺς παρ' ἐκείνοις ὁ λόγος, ἐντεῦθεν μαθήσῃ. θεωρήσεις γὰρ λέγοντας πρὸς τὸν ἐκ γενετῆς τυφλὸν, ὃν ἀῤῥήτῳ δυνάμει τεθεράπευκεν ὁ Σωτήρ ” Συμμαθητὴς εἶ “ἐκείνου, ἡμεῖς δὲ τοῦ Μωυσέως ἐσμὲν μαθηταί. ἡμεῖς γὰρ ” οἴδαμεν ὅτι Μωυσῇ λελάληκεν ὁ Θεὸς, τοῦτον δὲ οὐκ “οἴδαμεν πόθεν ἐστίν.” ἐνόμιζον τοίνυν οἱ τοῖς Ἰουδαϊκοῖς συναγορεύοντες δόγμασι, δυσανταγώνιστόν τινα τὸν ἐπὶ τούτοις ποιεῖσθαι λόγον, καὶ οὐκ εὐανάτρεπτον τοῖς πολλοῖς, ἐθορύβουν δὲ ὡς εἰκὸς καὶ ὑπεσκέλιζον διὰ τούτου πολλούς. τοῦτο καθ' ἑαυτὸν ἐννοήσας ὁ Φίλιππος, ὡς λυθησομένης ἁπάσης τῆς τῶν Ἰουδαίων ἀντιλογίας, εἰ καὶ αὐτὸς δείξειεν ὁ Χριστὸς τοῖς εἰς αὐτὸν πιστεύουσι τὸν Πατέρα, πρόσεισι λέγων Κύριε δεῖξον ἡμῖν τὸν Πατέρα καὶ ἀρκεῖ ἡμῖν. ἐννόει γὰρ λέγοντα Πάντα, φησὶν, ὦ Δέσποτα, εἰς πίστιν ἐπαγωγὰ διὰ τῆς σῆς ἐξουσίας τελεῖται, διὰ μυρίων θαυμάτων δυσωπήσειεν ἄν τις τῆς τῶν Ἰουδαίων γλωσσαλγίας τὸ ἀκρατές. ἐπιλείψῃ δ' ἂν ἡμῖν εἰς τὸ παράπαν οὐδὲν, εἰ καὶ αὐτὸς ἡμῖν ἐπιδείξεις τὸν Πατέρα καὶ Θεόν: ἀρκέσει γὰρ τοῦτο τοῖς σοῖς μαθηταῖς, εἰς τὸ δύνασθαι λοιπὸν καὶ μάλα καλῶς τοῖς τῶν ἐκεῖνα προτεινόντων καθοπλίζεσθαι λόγοις. τοιαύτην τινὰ θεωρίαν τοῖς προκειμένοις ἐποίσαντες, οὐκ ἂν οἶμαι τοῦ πρέποντος λόγου διαμαρτήσαιμεν. καλεῖ γὰρ ἡμᾶς πρὸς τὸ οὕτω νοεῖν καὶ αὐτὸς ὁ Φίλιππος λέγων Ἀρκεῖ ἡμῖν τὸ ἰδεῖν τὸν Πατέρα καὶ Θεὸν, ὡσανεὶ τούτου καὶ μόνου τοῖς πεπιστευκόσιν ἐλλελοιπότος, ὑποτιθεῖ δέ πως καὶ αὐτὸς ὁ Σωτὴρ, ἐν τοῖς ἐφεξῆς εἰπών “Τὰ ῥήματα ἃ ἐγὼ λέγω ὑμῖν ἀπ' ” ἐμαυτοῦ οὐ λαλῶ, ὁ δὲ Πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ “ἔργα αὐτός.” τὸ δὲ ὅπως προσήκει καὶ τοῦτο νοεῖν, οὐκ ἐν τῷ παρόντι μᾶλλον, ἀλλ' ἐν τῷ πρεπωδεστέρῳ καὶ γείτονι λελέξεται τόπῳ.
« Λέγει αὐτῷ ὁ Ἰησοῦς Τοσούτῳ χρόνῳ μεθ' ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς με, φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα. » Ἀπροφάσιστον τῷ μαθητῇ τὴν ἀμαθίαν ἐπιδεικνύει. τὰ μὲν γὰρ δυσεφικτότερα τῶν θεωρημάτων, καὶ πρὸς κατάληψιν τὴν ἐν νοήσει φημὶ λεπτοτέραν ἐν ἑαυτοῖς ἐξαιτοῦντα τὴν βάσανον, εἰ καὶ μὴ ἐν ὀλίγῳ χρόνῳ τυχὸν, ἀλλ' οὖν ἐν μακραῖς παρατάσεσι τῶν καιρῶν ἔσται δὴ πάντως ἁλώσιμα τοῖς φιλομαθέσι καὶ καταφανῆ γενήσεται: οἷς δὲ οὐκ ἔνεστι τὸ περισκελὲς, ἀλλ' εὐθεῖαν ἔχει τὴν εἴδησιν, τούτοις ἄν τις προσβάλοι, καὶ λίαν ἀκονιτί. τί τοίνυν, φησὶν, ὦ Φίλιππε, πρὸς τὴν ἐπ' ἐμοὶ σύνεσιν ἀκριβῆ τὸ παραποδίσαν, εἰπέ. καίτοι γὰρ οὕτω μακροῦ διελάσαντος χρόνου, καθ' ὅν εἰμι μεθ' ὑμῶν, καὶ ἀρκοῦντος εἰς πληροφορίαν ὧν ἔδει σε μαθεῖν, ἐνδοιάζεις ἔτι, μᾶλλον δὲ ἥλως ἠγνοηκὼς, τίς μὲν ἐγὼ κατὰ φύσιν εἰμὶ καὶ πόθεν, καίτοι τῶν ὅτι μάλιστα παρὰ σοὶ θαυμαζομένων εὑρίσκων ὄντα δημιουργόν. πῶς δὲ οὐκ ἔγνως, φησὶν, ὅτι ὁ θεωρήσας ἐμὲ τεθέαται τὸν Πατέρα; ἀλλ' Ἰουδαίους μὲν οἴει τοὺς πάλαι τὴν θείαν ἐν τῷ ὄρει Σινᾶ τεθεᾶσθαι φύσιν, ἀκηκοέναι τε λαλούσης αὐτῆς, ὅτε τοὺς ἐπὶ τοῖς πρακτέοις ἐτίθει νόμους: σὺ δὲ οὔπω διετέθης, ὅτι τὸν Πατέρα τεθέασαι δι' ἐμοῦ τε καὶ ἐν ἐμοί: ὁ γὰρ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα. καὶ ὅτι μὲν οὐ σωματικήν τινα θεωρίαν ἡμῖν κατασημαίνει Χριστὸς, οὐ μακρῶν οἶμαι δεδεῆσθαι λόγων τοὺς ἀκροωμένους. οὐ γὰρ ἄν τις εἴποι τῶν νοῦν ἐχόντων, τὴν τοῦ Θεοῦ φύσιν θεωρίαις ὑποκεῖσθαι σωματικαῖς, ἀλλ' οὐδὲ τοῖς τῆς σαρκὸς ὀφθαλμοῖς κατίδοι τις ἂν τὸ ὡς καὶ μόλις ἐν ἐσόπτρῳ καταληπτόν: βλέπομεν γὰρ ὡς ἐν αἰνίγματι: καὶ μικρὰ φρονεῖν οἶμαι περὶ Θεοῦ καὶ τὸν λίαν μεγάλῃ ἐπαυχοῦντα γνώσει. Πλὴν ἐκεῖνο δὴ πάλιν τοῖς τῆς ἀληθείας ἐροῦμεν ἐχθροῖς, οἳ πλατεῖαν ἔχουσι καθ' ἡμῶν τὴν γλῶτταν, μᾶλλον δὲ κατ' αὐτῆς τῆς οὐσίας τοῦ Μονογενοῦς. εἰ γὰρ μὴ ἐξ αὐτῆς τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρός ἐστιν ὁ Υἱὸς, γεννητῶς ὑπάρχων τοῦθ' ὅπερ ἐστὶ, Θεὸς δηλονότι καὶ κατὰ φύσιν καὶ ἀληθῶς, μόνοις δὲ τοῖς ἔξωθεν ἀγλαϊζόμενος σχήμασι, καὶ ταῖς ἐπεισάκτοις λελαμπρυσμένος εὐκλείαις, οὐ φυσικοῖς διαπρέπων ἀξιώμασιν, ἐν ἑαυτῷ δὲ μορφοῖ τὸν Πατέρα, καὶ εἰκών ἐστιν ἀπαράλλακτος τοῦ Θεοῦ, πρῶτον μὲν οὐκ ἂν εἴη κατὰ φύσιν Υἱὸς, ἀλλ' οὐδὲ γέννημα κατὰ ἀλήθειαν, ποίημα δὲ καθ' ἡμᾶς, ἤ τι τῶν τοιούτων ἕτερον: οὗ παραδεχθέντος, οὕτω τε ἔχειν πεπιστευμένου, παντελῶς δήπου κἀκεῖνο φήσομεν ἀληθῶς, ὡς οὐκ ἂν εἴη πατὴρ ὁ Πατὴρ ἐνεργείᾳ καὶ φύσει, θελήσει δὲ μᾶλλον καὶ δοκήσει τυχὸν, καθάπερ οὖν καὶ ἡμῶν ὠνόμασται πατήρ. εἶτα τί τὸ ἐντεῦθεν; συνομολογηθήσεται καὶ ὡς ἐξ ἀνάγκης ἀνατελεῖ Τριάς: οὐκ ἔτι γὰρ ἡμῖν ἡ ἁγία πιστεύεται κατά τινα δὴ τρόπον, τρεῖς δὲ μᾶλλον, ὡς ἐν ἀλλήλοις οὐκ ἐνυπάρχοντος οὐσιωδῶς, ἑκάστου τε ὥσπερ τῶν ὀνομάτων εἰς τὸν οἰκεῖον τῆς ἰδίας φύσεως ἀναχωροῦντος λόγον, διακεκομμένου τε τοῦ ἑτέρου παντελῶς. ἐκβιάζεται γάρ πως ἡμᾶς ἡ τοῦ θεωρήματος δύναμις καὶ παχύτερον περὶ τούτων εἰπεῖν. καὶ εἰ τοῦτο δώσομεν ὑπάρχειν ἀληθὲς, οὕτως τε ἔχειν ἐροῦμεν, καὶ τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρὸς ἀλλότριον παντελῶς παραδεξόμεθα τὸν Υἱὸν, πῶς οὐ διαψεύσεται λέγων Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα; Θεοῦ γὰρ ὑπάρχοντος κατὰ φύσιν τοῦ Πατρὸς, πῶς ἂν ἡμῖν ὁ Υἱὸς, καίτοι μὴ ὑπάρχων Θεὸς κατὰ φύσιν κατὰ τὸν ἐκείνων λόγον, δείξει ἐν ἑαυτῷ τὸν Πατέρα; πῶς γὰρ ἐν τῷ γεγονότι τὸ μὴ γεγονὸς θεωρήσομεν: ἐν δὲ τῷ μὴ ὄντι ποτὲ, κατά γε τὸν τοῦ πεποιῆσθαι λόγον, πῶς ἄν τις ἴδοι τὸν ὄντα διὰ παντός; μὴ γάρ μοι λεγέτω τις τῶν ἐκεῖνα δεδυσφημηκότων, τὴν τῆς ἀληθείας κατασοφιζόμενος δύναμιν, ὡς ἐπείπερ ἔχει τὴν δόξαν τοῦ Θεοῦ καὶ Πατρὸς, τήν τε δύναμιν καὶ τὴν σοφίαν αὐτοῦ καὶ τὴν ἀγαθότητα καὶ τὸ παντουργικὸν καὶ τὸ δύνασθαι παράγειν τὰ οὐκ ὄντα ποτὲ, διὰ τοῦτο καὶ εἰκών ἐστιν αὐτοῦ: ἀλλὰ δεικνύτω πρότερον, εἰ Θεὸς κατὰ φύσιν φαίνεται, καὶ οὕτως ἀπαραλλάκτως, ὡς μηδὲν εἶναι τὸ ἀδικοῦν τὴν εἰσάπαν καὶ ὁλοτελῶς ἐμφέρειαν τῆς εἰκόνος πρὸς τὸ ἀρχέτυπον: ἀπορήσαντα δὲ καὶ τοῦτο δεικνύειν οὐχ ἑκόντα, δεύτερον αἰτήσομεν εἰπεῖν, ποῖος ἂν ἐπιτρέψῃ λόγος, καίτοι κατὰ φύσιν οὐκ ὄντα Θεὸν, κατά γε τὴν ἐνοῦσαν αὐτοῖς βδελυρίαν, τὰ τῆς θεότητος ἔργα δύνασθαι πληροῦν. τοῦτο γάρ ἐστι τὸ φέρειν τὴν εἰκόνα τοῦ Πατρός. εἰ μὲν γὰρ οἴκοθεν οὐκ ἔχων τὴν ἀρκοῦσαν εἰς τοῦτο δύναμιν ὁ Υἱὸς δανείζεται τὴν παρὰ Πατρὸς, καὶ χορηγεῖται παρ' αὐτοῦ καὶ σοφίαν καὶ ἰσχὺν, ἵνα δύνηται κατορθοῦν ἃ καὶ μόνῃ πρέπειν ἐροῦμεν τῇ τοῦ Πατρὸς φύσει, διαψεύσεται οὕτω καὶ τὴν εἰκόνα καὶ τὴν ὁμοίωσιν. εἰ δὲ ψεύδεσθαι μὲν οὐ δώσομεν αὐτὸν, οὕτως ἔχοντα καθάπερ εἰρήκαμεν, ὡς δὲ ἀληθεύοντι συναινέσομεν, αὐτὴν ἁλωσόμεθα τὴν δόξαν ἀδικοῦντες τοῦ Θεοῦ καὶ Πατρὸς, καὶ ὅπως, ἐρῶ. ἢ γὰρ ἀνάγκη λέγειν, ὅτι ψεύδεται τὴν εἰκόνα τοῦ Θεοῦ καὶ Πατρὸς, οἴκοθεν μὲν οὐκ ἔχων τὴν τοῖς ἔργοις ἐξαρκοῦσαν ἰσχὺν, παρ' ἑτέρου δὲ ταύτην χορηγούμενος: οὐ γὰρ οὕτω τὸ ἀρχέτυπον: ἢ εἴπερ ἐστὶν ἀληθὴς ἐν ἑαυτῷ λέγων ὁρᾶσθαι τὸν Πατέρα, καὶ οὐδὲν ὅλως εἶναι τὸ διαλλάττον ἢ τὸ μεταξὺ ἢ παραχαράττον τὴν εἰς ἅπαν ἐμφέρειαν, ἀνάγκη λοιπὸν καὶ οὐχ ἑκόντα εἰπεῖν, ὅτι καὶ αὐτὸς ὁ Πατὴρ ἐπακτὴν ἔχει καὶ παρ' ἑτέρου τὴν δύναμιν. οὕτω γὰρ ἡμῖν ἑαυτὸν ἐν τῇ εἰκόνι τῆς ἰδίας φύσεως, ἤτοι τῆς δόξης, ἠβουλήθη δεικνύειν. Ἆρ' οὖν οὐχ ὁρᾶτε, φήσειεν ἄν τις πρὸς ἐκείνους λοιπὸν, ὅποι ποτὲ βαδιεῖται τῆς εὐθείας ὁδοῦ διεκπίπτων ὁ λόγος, καὶ εἰς οἷον ἀποκομίζει βάραθρον τοὺς ἐκεῖνα πεφρονηκότας; ἀλλὰ ναὶ, δύναται, φησὶ, καίτοι γενητὸς ὑπάρχων ὁ Υἱὸς τὰ τῆς φύσεως ἔργα πληροῦν, δόξαν οὕτω τῷ Θεῷ καὶ Πατρί. εἶτα τί τούτου φανεῖται τὸ δυσσεβέστερον; οὐδὲν γὰρ ἔτι τὸ μεῖζον ἤτοι τὸ πλέον ἐν Θεῷ παρὰ τὴν κτίσιν, εἰ καὶ τὴν τῆς θεότητος δόξαν τε καὶ δύναμιν αὐτῇ περιθήσομεν. μὴ γάρ τις ἐκ φρενοβλαβείας οἰέσθω πολλῆς ἀξιάγαστόν τι καὶ μέγα περὶ Υἱοῦ φρονεῖν τε καὶ λέγειν, ὅτι κτίσμα μέν ἐστιν, οὐχ ὡς ἓν δὲ τῶν κτισμάτων: ἴστω δὲ οὐ μικρῶς ἀδικῶν τὴν δόξαν αὐτοῦ. οὐ γὰρ εἰ ἐξαίρετον ἔχει τὴν φύσιν παρὰ τὰ ἄλλα κτίσματα ζητητέον, ἀλλ' εἰ γέγονεν ὅλως. τὸ γὰρ εἶναι κτίσμα πῶς ἂν διαφύγοι, εἰ καὶ πάντων ἐστὶ τῶν κτισμάτων τὸ κάλλιστον; ἀδικουμένης δὲ τῆς δόξης τοῦ Υἱοῦ ἐν τῷ γενέσθαι λέγειν αὐτὸν, τί μάτην ἐπάγουσι, καθάπερ τι φάρμακον αὐτῷ, τὸ ἐν τῷ καλλίστῳ τῶν ἄλλων ὑπάρχειν τόπῳ; ὑβριοῦμεν τοιγαροῦν τὴν τοῦ Θεοῦ καὶ Πατρὸς οὐσίαν, εἰ ταῦτα δύνασθαι κατορθοῦν περιθήσομεν τῷ Υἱῷ, γενητῷ καὶ αὐτῷ τυγχάνοντι, κατὰ τὸν ἐκείνων ἀμαθῆ καὶ ἀσύνετον λογισμόν. οὐκ ἀνεξόμεθα δὲ λεγόντων αὐτῶν, ὅτι τὰ τῆς θεότητος ἔργα κατορθοῖ, κτίσμα κατὰ φύσιν ὑπάρχων ὁ Υἱὸς, οὕτω δόξαν τῷ Θεῷ καὶ Πατρί. εἰ μὲν γὰρ ἔχουσι δεικνύειν τοῦτο ἀπὸ τῆς θείας γραφῆς, παρακομιζόντων ἃ βούλονται, καὶ ἀκαπηλεύτους ἡμῖν τὰς τῶν ἁγίων τηρούντων φωνάς: εἰ δὲ γνώμης ἰδίας εὑρήματα, καὶ τοὺς ἐπὶ τούτῳ πεποίηνται λογισμοὺς, χαριέντως ἐροῦμεν “Οὐαὶ τοῖς προφητεύουσιν ἀπὸ καρδίας αὐτῶν:” ἐκεῖνα γὰρ δώσομεν ἐθέλειν ἀεὶ τὸν Πατέρα, ἃ τὴν θείαν αὐτοῦ δόξαν ἀπαραχάρακτον οἶδε τηρεῖν, καὶ τῶν περὶ αὐτοῦ δογμάτων διασώζει τὴν ὀρθότητα. οὐκοῦν ταῖς ἐκείνων ἀσυνεσίαις τὸ ἐῤῥῶσθαι φράσαντες, ἐπὶ τὸν ἀληθῆ περὶ αὐτοῦ χωρήσομεν λόγον, ἐκ τῆς οὐσίας γεννηθῆναι πιστεύοντες τοῦ Θεοῦ καὶ Πατρὸς Υἱὸν ἀληθῶς, καὶ Θεὸν ἐκ Θεοῦ κατὰ φύσιν. ἀληθεύει γὰρ οὕτως ὑπάρχων καὶ χαρακτὴρ καὶ ὁμοίωσις τοῦ Θεοῦ καὶ Πατρὸς λέγων Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα: πῶς οὖν λέγεις Δεῖξον ἡμῖν τὸν Πατέρα; ἐξὸν γὰρ δή σοι, φησὶν, ὦ Φίλιππε, τὴν τοῦ Πατρὸς ἐν ἐμοὶ καταθεάσασθαι φύσιν, καὶ ἐξ ὧν αὐτός εἰμι διασκέπτεσθαι τὸν γεννήτορα: πέφηνά τε γὰρ καὶ εἰμὶ κατὰ ἀλήθειαν καὶ τῆς οὐσίας αὐτοῦ χαρακτὴρ ἀπαράλλακτος καὶ εἰκὼν ἐμφερὴς, ὅλην ἐν ἐμαυτῷ τὴν τοῦ Θεοῦ καὶ Πατρὸς ἐγχαράττων φύσιν: ποῖον ἔτι τῆς θεοπτίας ἐπιζητήσαις ἂν τρόπον ἕτερον, εἴ γε σοι προσὸν ὁρῷτο τὸ τὰ εἰκότα δύνασθαι φρονεῖν, ἢ ποίαν εἰπέ μοι θεωρίαν αἰτεῖς; ἆρα μὴ κρείττονα καὶ ἀκριβεστέραν οἴει δεδόσθαι τοῖς ἀρχαιοτέροις, ὅτε κατέβην ἐν εἴδει πυρὸς ἐπὶ τὸ ὄρος τὸ Σινᾶ; πολὺ γὰρ αὐχεῖν ἐπὶ τούτῳ δὴ μάλιστα τοῖς Ἰουδαίοις ἐν ἔθει. Ταυτὶ μὲν ἴσως ὑπονοήσαιμεν ἂν τυχὸν διειλέχθαι Χριστόν: ὅτι δ' οὖν ἀμείνων εἰς γνῶσιν τὴν τοῦ Θεοῦ καὶ Πατρὸς, ἡ τῶν παραδόξων ἐπίδειξις τοῦ Σωτῆρος ἡμῶν Χριστοῦ, τῆς ἐν τῷ ὄρει Σινᾷ, χρῆναι δεῖν ὑπολαμβάνω καὶ νῦν ἡμᾶς ἀοκνότατα λέγειν. ὄψει γὰρ οὕτω τὸν Φίλιππον, παρακειμένης αὐτῷ τῆς ἀληθοῦς εἰκόνος, οὐκ ἀναγκαίως αἰτήσαντα τὴν ἑτερότροπον θεωρίαν τοῦ Θεοῦ καὶ Πατρὸς, ἣ καὶ τοῖς ἀρχαιοτέροις ἐδόθη κατὰ τὸ ὄρος Σινᾶ: κατέβη μὲν γὰρ ἐκεῖ Κύριος ἐν εἴδει πυρὸς, καθὰ γέγραπται, θεωρούντων δηλονότι τῶν ἐξ Ἰσραήλ. ἀλλ' οὐκ ἂν οἶμαί τις διὰ τούτου εἰς ἐννοίας ἀληθεῖς ἐλάσαι ποτὲ τὰς περὶ Θεοῦ, ἤγουν εἰς τὴν τῇ θεότητι πρέπουσαν ἀναπηδήσαι διάληψιν: πῶς γὰρ ὅλως διὰ πυρὸς, καθάπερ ἀπό τινος εἰκόνος, ἴοιμεν ἂν ἐπὶ τὸ ἀρχέτυπον, τουτέστι, τὸν Πατέρα καὶ Θεόν; ἀγαθὸς μὲν γὰρ ὁ Θεὸς τῇ φύσει, καὶ πρός γε τούτῳ δημιουργὸς, τὰ οὐκ ὄντα ποτὲ καλῶν εἰς γένεσιν, καὶ συνέχων εἰς τὸ εἶναι τὰ πάντα, καὶ ζωογονῶν, αὐτὸς σοφία καὶ δύναμις, χρηστὸς καὶ οἰκτίρμων καὶ ἐλεήμων. τούτων δὲ τὸ παράπαν οὐδὲν ἐν πυρί. οὐ γὰρ ἂν οἴοιτό τις, εἴ γε νοῦν ἔχοι, χρηστὸν καὶ φιλάνθρωπον εἶναι τὸ πῦρ, οὐδὲ ἐρεῖ τις σωφρονῶν, ὡς εἴη μὲν δημιουργικὸν, σοφόν τε καὶ ζωογόνον. εἶτα πῶς ἄν τις, εἰπέ μοι, διὰ πυρὸς τὰς περὶ τῆς ἀληθοῦς θεότητος ἐννοίας συλλέξειεν; ἢ πῶς ἂν ἐν ἐσόπτρῳ καὶ αἰνίγματι θεωρήσειέ τι τῶν ἐμπεφυκότων αὐτῇ; τίς οὖν ἄρα, φησὶν, ὁ λόγος, ἢ ποία γέγονε πρόφασις εἰς πῦρ ἀναπείθουσα χρηματίζεσθαι τὸν Θεὸν ἐν τῷ ὄρει Σινᾷ; ἐροῦμεν ὅτι ἀρχομένων τῶν ἐξ Ἰσραὴλ κατ' ἐκεῖνο δὴ μάλιστα καιροῦ τῆς εἰς εὐσέβειαν παιδαγωγίας, καὶ ὥσπερ τινὰ κανόνα ποιεῖσθαι μελλόντων τῆς οἰκείας ζωῆς τὸν διορθώσασθαι μέλλοντα νόμον, ἔδει τότε δὴ μάλιστα κολαστήν τινα καὶ φοβερὸν αὐτοῖς φαίνεσθαι τὸν Θεὸν, ἵν' εἰδέναι ἔχοιεν οἱ παραβαίνοντες, ὅτι πρὸς πῦρ ὁ λόγος αὐτοῖς. διὰ γάρ τοι τοῦτο καὶ ὁ μέγας Μωυσῆς τοῖς ἐξ Ἰσραὴλ προσεφώνει λέγων “Ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον ἐστί.” καὶ οὐ δήπου φαίημεν ἂν ὅτι τὴν τοῦ Θεοῦ φύσιν ἐξηγούμενος, πυρὶ παρείκαζεν αὐτὴν ὁ οὕτω σοφώτατος, ὠνόμαζε δὲ οὕτω τὸν Θεὸν, ὡς ἐκ πολλῆς ἄγαν μισοπονηρίας, πυρὸς δίκην τοῦ παμφάγου δαπανᾶν τε καὶ ἀναλίσκειν οὐ παραιτουμένου τοὺς καταφρονοῦντας αὐτοῦ. οὐκοῦν οὐκ ἐξ ὧν ἔστι κατὰ φύσιν, Θεὸς διὰ πυρὸς γνωρίζεται: τὸ δὲ οὕτως ὠνομάσθαι καὶ ὦφθαι τότε πρὸς τὸ τοῖς ἀκροωμένοις ἐλήφθη λυσιτελές. ἴωμεν δὴ λοιπὸν ἐπὶ τὴν ἀληθῆ καὶ ἀκριβεστάτην τοῦ Πατρὸς θεωρίαν, τουτέστι τὸν Υἱόν. εἰκόνα γὰρ αὐτὸν ὀψόμεθα τοῦ γεννήσαντος, τοῖς ἐνοῦσιν αὐτῷ πλεονεκτήμασι τὸν τῆς διανοίας ἐνερείσαντες ὀφθαλμόν. ἀγαθὸς τοιγαροῦν ὁ Θεὸς καὶ Πατὴρ κατὰ φύσιν, τοιοῦτον ὄντα καὶ τὸν Υἱὸν εὑρήσομεν. πῶς γὰρ οὐκ ἀγαθὸς, ὁ τοσαύτην δι' ἡμᾶς ὑπομείνας ταπείνωσιν, καὶ ἐλθὼν “εἰς τὸν κόσμον ” ἁμαρτωλοὺς σῶσαι,“ καὶ θεὶς τὴν ψυχὴν αὐτοῦ ὑπὲρ αὐτῶν; δυνατὸς ὁμοίως ὁ Πατὴρ, οὕτως ἔχει καὶ ὁ Υἱός: τί γὰρ ἂν εἴη τὸ δυνατώτερον τοῦ καὶ αὐτοῖς ἐπιτάττοντος τοῖς στοιχείοις, καὶ θαλάττῃ μὲν ἐπιτιμῶντος καὶ πνεύμασιν, ἀναστοιχειοῦντος δὲ πρὸς ὅπερ ἂν βούλοιτο τῶν πραγμάτων τὰς φύσεις, καὶ καθαρισθῆναι μὲν ἐπιτάττοντος τῷ λεπρῷ, τὸ δὲ βλέπειν διδόντος τοῖς τυφλοῖς, ἐν ἐξουσίᾳ θεοπρεπεῖ. ζωὴ κατὰ φύσιν ὁ Πατήρ: ζωὴ πάλιν ἐστὶ καὶ ὁ Υἱὸς, ζωοποιῶν τοὺς κατεφθαρμένους, καὶ τὸ τοῦ θανάτου καταστρέφων κράτος, διά τε τοῦτο τοὺς νεκροὺς ἀνιστάς. εἰκότως οὖν ἄρα φησὶ πρὸς Φίλιππον Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα. ἐξὸν γάρ σοι, φησὶν, εὖ μάλα περιαθρεῖν ἐν ἐμοί τε καὶ ἐξ ἐμοῦ τὸν γεννήσαντα, τίνα τρόπον ἕτερον τῆς θεοπτίας αἰτεῖς, καίτοι τῆς δοθείσης ἀρχαιοτέροις τὴν ἀμείνω λαχὼν, καὶ ἀληθεστάτῃ περιτυχὼν εἰκόνι, τουτέστιν ἐμοί;
« Οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ Πατρὶ καὶ ὁ Πατὴρ ἐν ἐμοί ἐστιν; » Ἐγὼ μὲν, φησὶν, ὦ Φίλιππε, τὴν τοῦ γεννήσαντος φύσιν ἐν ἐμαυτῷ καταγράφων, εἰκών εἰμι τῆς οὐσίας αὐτοῦ, μεμορφωμένος δηλονότι κατ' ἐκεῖνον, οὐχ ὡς ἂν οἴοιτό τις ταῖς ἔξωθεν δόξαις, ἀλλ' οὐδὲ ξένοις ἢ ἐπακτοῖς λελαμπρυσμένος πλεονεκτήμασιν: ἀλλ' ἐν ἰδίᾳ φύσει φορῶν τὰ τοῦ γεννήσαντος ἴδια, καὶ τοῦτο ὑπάρχων ἀληθῶς, ὅπερ ἂν εἴη κἀκεῖνος, κατά γε τὸν ἐν ταυτότητι λόγον, τῇ κατ' οὐσίαν φημί. σὺ γὰρ δὴ πάλιν πρὸς ταῦτα ἐρεῖς: οὐ γὰρ διετέθης ἄρα λοιπὸν, ὡς ἐγὼ μὲν ἐν τῷ πατρὶ, ὁ πατὴρ δὲ αὖ πάλιν ἐστὶν ἐν ἐμοί. καίτοι καὶ οὐχ ἑκόντα, φησὶν, ἐκβιάσεταί σε λοιπὸν ἡ τῶν εἰρημένων δύναμις εἰς τὴν ἐπὶ τούτῳ συναίνεσιν. οὐκοῦν, ἅπερ ἂν φαίην ἐγὼ, ταῦτα δὴ πάντως ἐστὶ τοῦ Πατρὸς, καὶ ἅπερ ἂν ἐργασαίμην ἐγὼ, ὁ Πατὴρ ἐργάζεται. φησὶ δὲ ταῦτα ὁ Χριστὸς, οὐχ ὡς τοῖς ἑτέρου τυχὸν ἀποκεχρημένος ῥήμασιν, οὔτε μὴν ὡς ἐν προφήτου τάξει καὶ μέτρῳ τὰς ἄνωθεν καὶ παρὰ Πατρὸς διαπορθμεύων φωνάς: ἐλάλουν γὰρ οὐ τὰ ἑαυτῶν ἐκεῖνοι πάντως, ἀλλὰ τοῦ διδόντος τε καὶ ἐμπνέοντος αὐτοῖς Θεοῦ: ἀπονέμει δὲ πάλιν τῷ ἰδίῳ Πατρὶ τῶν παραδόξων τὴν ἔκβασιν, οὐχ ὡς ἐπακτῷ δυνάμει θαυματουργῶν, κατ' ἐκείνους δηλονότι τοὺς λέγοντας, ὅτι ἡμῖν μὴ προσέχετε ” ὡς ἰδίᾳ δυνάμει ἢ εὐσε“βείᾳ” τεθεραπευκόσι, δηλονότι τὸν κάμνοντα. κεχρῆσθαι γὰρ τοῖς ἁγίοις ἔθος οὐκ ἰδίᾳ πάντως ἰσχύϊ πρὸς τὰ παράδοξα, μᾶλλον δὲ τῇ τοῦ Θεοῦ: διάκονοι γὰρ καὶ ὑπουργοὶ λόγων τε ὁμοῦ τῶν θείων καὶ ἐνεργημάτων εὑρίσκονται. ἐπειδὴ δὲ ὁμοούσιός ἐστι τῷ Πατρὶ ὁ Υἱὸς, κατ' οὐδένα τρόπον διαλλάττων, ἤγουν ὡς ἑτεροίως ἔχων ὡς πρὸς αὐτὸν, λόγους εἶναί φησι τοὺς ἰδίους τοῦ Πατρὸς, ὡς οὐχ ἑτέροις ἂν τοῦ Πατρὸς χρησαμένου λόγοις ἢ οἷσπερ ἂν ὁ Υἱός. ἀλλὰ καὶ ἐν τῇ τῶν ἔργων μεγαλειότητι νοήσεις ὡσαύτως. ὡς γὰρ οὐδὲν ἕτερον ἐνεργεῖν πεφυκότος τε καὶ ἰσχύοντος τοῦ Πατρὸς ἢ ὅπερ ἂν εἰδείη τε καὶ ἐνεργοίη τυχὸν ὁ Υἱὸς, αὐτοῦ τὰ ἔργα φησίν. ἐννόει γὰρ λέγοντα φανότερον οὕτως Εἰμὶ τῷ γεγεννηκότι κατὰ πᾶν ὁτιοῦν ἐμφερὴς, καὶ εἰκὼν τῆς οὐσίας αὐτοῦ, οὐ μόνοις ὡραϊζόμενος σχήμασι καὶ ταῖς ἔξωθεν δόξαις, ἀλλ' ὅλον ἔχων ἐν ἑαυτῷ τὸν φύσαντα διὰ τὴν τῆς οὐσίας ταυτότητα.
« Τὰ ῥήματα ἃ ἐγὼ λαλῶ ἀπ' ἐμαυτοῦ οὐ λαλῶ, ἀλλὰ ὁ Πατὴρ ἐν ἐμοὶ μένων αὐτὸς ποιεῖ τὰ ἔργα. » Εἰ γὰρ πρὸς ὑμᾶς τι, φησὶν, ἐλάλησεν ὁ Πατὴρ, τούτοις αὐτοῖς οἷσπερ ἐγὼ νυνὶ, οὐκ ἂν ἑτέροις ἐχρήσατο λόγοις. τοσαύτην γὰρ ἔχω πρὸς αὐτὸν οὐσιώδη τὴν ἐμφέρειαν, ὡς αὐτοῦ τὰς ἐμὰς εἶναι φωνὰς, καὶ ἅπερ ἂν δρῴην ἐγὼ, ταῦτα αὐτοῦ πιστεύεσθαι κατορθώματα: ἐν ἐμοὶ γὰρ μένων διὰ τὸ ἀπαράλλακτον ἐν οὐσίᾳ ποιεῖ τὰ ἔργα αὐτός. ἐπεὶ καὶ μιᾶς οὔσης τῆς θεότητος, ἔν τε Πατρὶ καὶ Υἱῷ καὶ Πνεύματι νοουμένης, ἅπας μὲν λόγος ὁ παρὰ Πατρὸς, πάντως ἐστὶ δι' Υἱοῦ ἐν Πνεύματι: καὶ πᾶν ἔργον, ἤτοι παράδοξον, δι' Υἱοῦ ἐν Πνεύματι: πράττεται γεμὴν, ὡς παρὰ Πατρός. οὐ γὰρ ἔξω τῆς τοῦ γεννήσαντος οὐσίας ἐστὶν ὁ Υἱὸς, οὔτε μὴν τὸ Πνεῦμα τὸ Ἅγιον, ἐν αὐτῷ δὲ ὢν ὁ Μονογενὴς, ἔχων δὲ αὖ πάλιν ἐν ἑαυτῷ τὸν τεκόντα, αὐτόν φησιν ἐνεργεῖν. ἐνεργὴς γάρ ἐστιν ἡ τοῦ Πατρὸς φύσις, καλῶς ἐν Υἱῷ διαλάμπουσα. Φαίη δ' ἄν τις ἐπὶ τούτοις ἑτέραν διάνοιαν, τῆς μετὰ σαρκὸς οἰκονομίας καλῶς αὐτῷ χορηγούσης τὰς ἀφορμάς. ἀπ' ἐμαυτοῦ γάρ φησιν οὐ λαλῶ, ἀντὶ τοῦ, οὐ μεμερισμένως, οὐδὲ ἀπᾳδόντως τῷ Θεῷ καὶ Πατρί. ἐπειδὴ γὰρ ἐν ἀνθρωπείᾳ μορφῇ τοῖς ὁρῶσιν ἐφαίνετο, ἀνατίθησι τῇ τῆς θεότητος φύσει τοὺς ἑαυτοῦ λόγους, ὡς ἐν προσώπῳ τοῦ Πατρὸς, καὶ μὴν καὶ τὰ ἔργα: μόνον δὲ οὐχί φησι Μὴ τὸ σχῆμα τουτὶ τὸ ἀνθρώπινον, τὴν ἐμοὶ πρέπουσαν καὶ χρεωστουμένην παραιρείσθω διάληψιν, μηδὲ ἀνθρώπου ψιλοῦ καὶ ἑνὸς τῶν καθ' ὑμᾶς εἶναι τοὺς ἐμοὺς λόγους ὑπολάβητε, ἀλλὰ θείους ἀληθῶς καὶ αὐτῷ πρέποντας τῷ Πατρὶ, οὕτως ὡς ἐμοί. ἐνεργεῖ δὲ ἐν ἐμοὶ μένων: εἰμὶ γὰρ ἐν αὐτῷ καὶ αὐτὸς ἐν ἐμοί. μὴ τοίνυν, φησὶν, ὡς μέγα τι καὶ ὑπερφυὲς τοῖς ἀρχαιοτέροις δεδόσθαι πιστεύετε, τὸ ἰδεῖν μὲν ὡς ἐν εἴδει πυρὸς τὸν Θεὸν, ἀκοῦσαι δὲ καὶ φωνῆς λαλούσης αὐτοῖς. ὑμεῖς γὰρ ὄντως τεθέασθε δι' ἐμοῦ καὶ ἐν ἐμοὶ τὸν Πατέρα, εἰ καὶ πέφηνα καθ' ὑμᾶς, Θεὸς ὢν κατὰ φύσιν, ἦλθον ἐμφανῶς, κατὰ τὴν τοῦ ψάλλοντος φωνήν. ἴστε δὲ ὅτι τῶν ἡμετέρων ἀκούσαντες λόγων, τῶν ὑπὸ Πατρὸς ἠκούσατε: θεωροὶ δὲ γεγόνατε καὶ τῶν ἔργων, καὶ τῆς ἐνούσης ἰσχύος αὐτῷ. δι' ἐμοῦ γὰρ λαλεῖ μὲν, ὡς διὰ Λόγου τοῦ ἰδίου, κατορθοῖ δὲ καὶ ἐνεργεῖ τὰ θαύματος ἄξια, ὡς διὰ δυνάμεως πάλιν τῆς ἑαυτοῦ. Ὅτι δὲ τῆς τοῦ Πατρὸς οὐσίας οὐδεὶς ἂν οἶμαι λόγος ἀποτέμοι ποτὲ τόν τε Λόγον καὶ τὴν δύναμιν αὐτῆς: ἐνυπάρχειν δὲ καὶ ἐμπεφυκέναι κατὰ φύσιν αὐτῇ παστισοῦν ὁμολογήσειεν, οὐκ ἀμφίβολον, εἰ μή τις ἄρα εἴη παραπλὴξ τὴν διάνοιαν.