Chapter Ii. That the Son is Consubstantial with God the Father, and not of an alien or foreign nature, as some of the perverse assert.

xv. 1 I am the true Vine, and My Father is the Husbandman.

He wishes to show us that it behoves us to love, to hold fast to our love towards Him, and how great a gain we shall have from our union with Him, when He says that He is the Vine, by way of illustration; and that those who are united and fixed and rooted in a manner in Him, and who are already partakers in His nature through their participation in the Holy Spirit are branches; for it is His Holy Spirit Which has united us with the Saviour Christ, since connexion with the Vine produces a choice of those things which belong to It, and our connexion with It holds us fast. From a firm resolve in goodness we proceed onward by faith, and we become His people, obtaining from Him the dignity of Sonship. For according to the holy Paul, He that is joined unto the Lord is one Spirit. As then in other places He has been called the foundation and coping-stone by the voice of the prophets, for upon Him we are built up, ourselves being the stones, living and spiritual stones, into a holy priesthood for a habitation of God in the Spirit, and in no other way are we able to be built up into this, save only if Christ be the coping-stone, so here by a similar reflection He says that He is a Vine, as it were the mother and nourisher of its branches. For we are begotten of Him and in Him in the Spirit, to produce the fruits of life; not the old life of former days, but that which consists in newness of faith and love towards Him. And we are preserved in our hold on this life by clinging as it were to Him, and holding fast to the holy commandment given to us, and by making haste to preserve the blessing of our high birth; that is, by our refusing to grieve in any way whatever the Holy Spirit That has taken up His abode in us, by Whom God is conceived to dwell in us. For in what manner we are in Christ and He in us the wise John will show us when He says: Hereby we know that we are in Him and He in us, by the Spirit Which He gave us; and again, Hereby know we that we are in Him; he that saith he abideth in Him ought himself also to walk even as He walked. And he makes this even clearer to his hearers by the words, He that keepeth His commandments abideth in Him, and He in him. For if the keeping of His commandments worketh love towards Him, and we are joined to Him by love, surely what has been said has been shown to be true by these quotations. For just as the root of the vine ministers and distributes to the branches the enjoyment of its own natural and inherent qualities, so the Only-begotten Word of God imparts to the Saints as it were an affinity to His own nature and the nature of God the Father, by giving them the Spirit, insomuch as they have been united with Him through faith and perfect holiness; and He nourishes them in piety, and worketh in them the knowledge of all virtue and good works.

And when He calls the Father Husbandman, why does He give Him this title, for the Father is not idle or inert in His dealings with us, and while the Son nourishes us and sustains us in a perfect state by the Holy Spirit, the rectification of our condition is as it were the function of the whole sacred and consubstantial Trinity, and the will and power to do all the actions done by It pervades the whole Divine Nature? Therefore it is glorified by us in its entirety, and in one single aspect. For we call God a Saviour, not gaining the graces which are compassionately bestowed upon us partly from the Father, and partly from the Son Himself or the Holy Spirit, but calling our salvation the work of One Divinity. And if we must apportion the gifts which are bestowed upon us, or those activities which They display about creation, to each person of the Trinity separately, none the less do we believe that everything proceeds from the Father by the Son in the Spirit. You will think then quite rightly that the Father nourishes us in piety by the Son in the Spirit. He husbands us, that is He watches over us, and cares for us, and deems us worthy of His sustaining providence by the Son in the Spirit. For this view will be more correct than any other, in my opinion. For if we attribute to each a separate activity in His dealings with us, apart from the others, is it not beyond controversy that since the Son is called a Vine and the Father a Husbandman, we are nourished and sustained in well-being especially by the Son alone, while from the Father we receive merely His providential care. For it is the function of the vine to nourish the branches, and of the tiller of the soil to tend them. And if we think aright, we shall believe that neither the one function, if performed apart from the Father, nor the other apart from the Son or the Holy Ghost, could sustain the whole. For all proceeds from the Father by the Son in the Spirit, as we have said. Very appropriately now the Saviour called the Father a Husbandman, and it is not at all difficult to assign the cause. For it was to the intent that no one might think that the Only-begotten merely exercised care over us that He represents God the Father as co-operating with Him, calling Himself the Vine that quickens His own branches with life and productive power, and the Father a Husbandman, and for this reason teaching us that providential care over us is a sort of distinct activity of the Divine Substance. For we were bound to know that God did not only make us partakers of His nature, conceived of as belonging to the Holy and consubstantial Trinity, but also He watches over us with, the most diligent care, which is illustrated to us very appropriately on this occasion by the figure of husbandry. For when He has before spoken of the vine and its branches, how is not the illustration of the husbandman most apt, introducing the One Who takes the care and charge of the whole, that is God. And if we are convinced that the Son is really and truly in His own Father, and He has Him that begat Him in His own nature, and all things are brought to perfection by Both in the Spirit as by One Divinity, neither will the Father be without His share in nourishing us, nor can the Son be thought not to partake in His husbandry. For where Their identity of nature is seen in unmistakeable language, there too there is no division of activity, though any one may think that they have manifold diversities of operations. And, as there is one Substance, that is the true and real Godhead conceived of in three Persons, that is in the Father, and the Son, and the Holy Ghost, is it not extremly clear and incontrovertible that when we speak of an activity of one, it is a function of the One and entire Divinity, in the way of inherent power?

Moreover, our Lord Jesus Christ, accepting His Father as His Fellow-worker in all He did, once went amongst the impious Jews and said: Many good works have I showed you from My Father: for which of those works do ye stone Me? And again, about working on the Sabbath-day: My Father worketh even until now, and I work. And no one would think He said that the Father acts separately in His dealings with the world, and so also the Son. For since the Father does all things by the Son, and could not otherwise act, as He is His wisdom and power, for this reason He, on the other hand, called the Father the doer of His own works, when He said: I do nothing of Myself; but the Father abiding in Me doeth His works. I think, therefore, we ought to take this view and no other, that Christ takes the place of the vine, and we are dependent on Him as branches, enriched as it were by His grace, and drinking in by the Spirit spiritual power to bear fruit.

And since we who have chosen the right path are assailed by the trenchant arguments of our adversaries, who try to persuade us to take a false view, we will make things clear to our hearers, compressing into short compass what one of them has set forth at length. "Well," he says, "has the Only-begotten refuted and brought to shame those who think that He is of the same Substance with God the Father. For note how He clearly calls Himself the Vine and the Father the Husbandman: for as the vine is not the same in substance with the husbandman, for the one is wood and the other is man, and these things are altogether separate and alien in nature, so the Son is not of the same Essence with the Father, and the definition of Their Essence is widely different and distinguishes Them, if the One is a Husbandman and the Other a Vine. For there is no question that some people unjustifiably attempt to prove that this has only reference to the Incarnation. For He does not say that His Flesh is the Vine, but rather His Godhead. But will it not be clear to everyone," he says, "that our body has no dependence on the Flesh of the Saviour as the branches on the vine, nor yet is the fruit of the Saints fleshly but spiritual? Therefore," he says, "putting on one side for the present all reference to the flesh, we say that the meaning of the speech relates to the Divinity itself of the Son; and we maintain that that Divinity is the Vine on which we depend by faith."

These idle ravings then suggested themselves to him, as he capriciously rejected according to his own private judgment the correct interpretation of the Divine doctrine, and distorted it, in his headstrong folly, into conformity with his own preconceived theory. But we who cling to the truth are quite of the opposite opinion, and following in the lines of the knowledge of the holy fathers shall retain the correct doctrine. We may now pertinently inquire, according to our lights, how we ought to interpret the meaning of the text, and we must also see how and in what manner we may equip ourselves to encounter their arguments. For if we saw that no harm could steal therefrom unto the hearts of the simple-minded, we would pass them over in silence, and, rightly disdaining to intermeddle with their vain theories, have embarked on the investigation of the ensuing passage. But since such doctrines would be very calamitous if they gained acceptance, does it not follow that we ought, fired with religious zeal, to enter on the contest of words and arguments? For thus the wickedness of our adversaries can be very easily detected. Let us commence by saying that it is the height of folly unseasonably to reject what has been given by way of illustration and brought in as a similitude of the relations of the Trinity to display the manner of Their Nature or Essence. For I say that those who wish rightly to comprehend anything that is said, do well in looking at the purpose of the discussion, and ought attentively to consider what is the meaning of the Maker of the speech in His conversation. For consider, too, in the light of what lies before us, whether I do not seem to you to speak well. It was not the purpose of our Saviour Christ to teach the disciples that He was different in nature or separate from the Father; and it was not for this reason that He resolved to call Him That begat Him the Husbandman and Himself the Vine. For if this was His aim, why did He not end His speech here, without adding any qualification to it? For He would have illustrated what His purpose was, according to your idea, without chance of confusion, if He had merely given these names to Himself and the Father. But now, after premising that He was the Vine, and saying that we depend on Him as branches, and then investing the Father with the character of the Husbandman, He makes it quite clear and obvious to all, I think, that He has no such meaning as you suppose, and wishes, by palpable illustrations visible to the bodily eye, to persuade His hearers that all power of producing the fruits of the Spirit proceeds from Him; as the branches which grow up from the root are pervaded by its inherent quality. For every good thing which we have is given; but it is not so with God. For He is in Himself the originator of His own peculiar attributes, glory and might, which appertain to Him alone. Therefore Christ, being as it were the root, is the Vine, and we are the branches. And if He called the Father the Husbandman, do not think that He spoke of Him as being different in substance. For He does not mean this, as we have said; but wishes to point out that the Divine Nature is the root and origin in us of the power of producing the fruits of the Spirit of life, besides the blessings we have spoken of, tending us like a husbandman, and extending over those who are called by faith to partake in it the providence of love. The unlikeness of the illustrations used then has no reference to the definition of the essence, for it is not the purpose of our Saviour Christ to speak on that subject, but His teaching has quite another object.

And since the deluded heretic chooses to propound his false views in his folly, and says that no argument will induce those who as it were distort the aim of the words which are before us from their right meaning, and attribute to them a reference to the Incarnation of Christ, for we were not united to Him in the body, nor yet did the Apostles as branches abide in the body of Christ, nor were they after this fashion connected with Him, but in temper of mind and faith unfeigned; let us briefly reply to this, and show him that he is altogether astray, and does not follow aright the holy writings. For that we are spiritually united with Christ in a disposition made conformable to perfect love, in true and uncorrupted faith, in virtue and purity of mind, the statement of our doctrine will no way deny. For we confess that he is quite right in saying this; but in venturing to say that no reference is intended to our union with Him after the flesh, we will point out that he is wholly out of harmony with the inspired writings. For how could it be disputed, or what right-minded man could deny, that Christ is the Vine in this relation? And we, as being branches after a figure, receive into ourselves life out of and proceeding from Him, as Paul says: For we are all one body in Christ, seeing that we who are many are one bread: for we all partake of the one bread. And let any one account for this and give us an interpretation of it without reference to the power of the blessed mystery. Why do we receive it within us? Is it not that it may make Christ to dwell in us corporeally also by participation and communion of His Holy Flesh? Rightly would he answer, I deem. For Paul writes, that the Gentiles have become fellow-members of the body, and fellow-partakers, and fellow-heirs of Christ. How are they shown to be "embodied"? Because, being admitted to share the Holy Eucharist, they become one body with Him, just as each one of the holy Apostles. For why did he (S. Paul) call his own, yea, the members of all as well as his own, the members of Christ? For he writes thus: Know ye not that your members are members of Christ? Shall I then take away the members of Christ, and make them members of a harlot? God forbid. And the Saviour Himself says: He that eateth My Flesh and drinketh My Blood, abideth in Me, and I in him. For here it is especially to be observed that Christ saith that He shall be in us, not by a certain relation only, as entertained through the affections, but also by a natural participation. For as, if one entwineth wax with other wax and melteth them by the fire there resulteth of both one, so through the participation of the Body of Christ and of His precious Blood, He in us, and we again in Him, are co-united. For in no other way could that which is by nature corruptible be made alive, unless it were bodily entwined with the Body of That Which is by nature Life, the Only-begotten. And if any be not persuaded by my words, give credence to Christ Himself, crying aloud: Verily, verily, I say unto you, except ye eat the Flesh of the Son of Man and drink His Blood, ye have not life in yourselves. He that eateth My Flesh and drinketh My Blood, hath eternal life; and I will raise him up in the last day. Thou nearest now Himself plainly declaring that, unless we "eat His Flesh, and drink His Blood," we "have not in ourselves," that is, in our flesh, "Eternal Life." But Eternal Life may be conceived to be, and most justly, the Flesh of that which is Life, that is, the Only-begotten. And how or in what manner this raises us up on the last day hear now; and I will not scruple to tell you. For since the Life, that is the Word which shone forth from God the Father, took unto Himself flesh, the flesh became transformed into a living principle, and it is inconceivable that the life should be vanquished by death. Therefore, since the life is in us, it will not endure the bondage of death, but will wholly vanquish corruption, since it cannot endure its results. For corruption does not inherit incorruption, as Paul says. For if Christ uses the emphatic expression, I will raise him up, He not only invested His own Flesh with the power of raising those who are asleep, but the Divine and Incarnate Word, being one with His own Flesh, says, I will raise him up, and with good reason. For Christ is not severed into a duality of Sons, nor can any one think that His Body is alien from the Only-begotten, as no doubt no one could maintain that the body in which the soul dwells is alien from it.

When then by these disquisitions Christ has been shown to us to be the Vine in this sense, and we the branches, inasmuch as we partake in a fellowship with Him that is not merely spiritual but also corporeal, why does he talk so vainly, asserting that, since our dependence on our fellowship with Him is not corporeal, but consisting rather in faith and disposition to love according to the law, He did not call His own Flesh, he says, the vine, but rather His Godhead? And yet, why, some one may say, does he reject the interpretation that is more fitting and appropriate to the passage, and hasten to adopt one widely divergent? For shall we not grant that Christ is the Vine in a more appropriate way also according to the fellowship of the flesh, and that we are branches through the similarity of our nature? For that which proceeds from the vine is of like nature with it. And this we say, not as attempting to deny the possibility of union with Christ by right faith and sincere love, but rather from a wish to point out that Christ is the Vine and we are the branches, both in a spiritual and corporeal sense.

Further, the statement of the truth is simple and obvious; but our adversary, in his wickedness, disdains the admission that Christ was the Vine in a corporeal sense also, as conferring His own Life on the branches, that is to say on us, just as the visible and earthly vine confers life on the branches that cling to it. He distorts and does violence to the meaning of the thought, making it have reference only to His Godhead. For he thought that he might thus bring a calumny against it, raising this ignorant contention: "If the Son is the Vine," he says, "and the Father the Husbandman, and the Son differs in nature from Him, as in the figure of the vine, the Son will not be of the same Substance with the Father."

And he thinks he has built up a profound, trenchant, and incontrovertible theory against the doctrines of the Church, but will no less here also be convicted of folly. For when he first asserts that the Son is alien in nature, and places Him outside the Substance of Him That begat Him, how then can he any longer call God a Father, and the Son a Son in any sense? For if he says that He was not begotten, that is, proceeded from the Substance of the Father, just as the offspring of men from men, how could He be in any true sense the Son? How then can he set aside the blessed John, when he says: He that denieth the Son, will deny the Father also: he that confesseth theSon, confesseth the Father also? And the saying is true. For the denial or confession of the One altogether involves the denial or confession of the Other. For the Father could not exist if the Son did not; nor could the Son be conceived of if He That begat Him were not conceived of with Him. If then he denies the Son, for he says that He belongs to another class, he thereby denies the Father also. What answer then, my good Sir, have you to make? Whom has faith left? Where is the glory of the Holy Trinity? For the nature that rules over the universe is hereby wholly taken away; that nature which is shown to us in plain language in the Holy Scripture. For their temerity and falsehood force us into the midst of difficult discussions. But, perhaps shrinking from so prodigious a blasphemy, he says that the Son belongs to another class, but was begotten of God the Father. But we will ask him once more to tell us how then does he grant and confess that He is begotten? For if as one of created beings, according to a state of mind that is in love and according to will, for all things are said to be produced from God, this none the less involves the same blasphemy. And if he says that He is truly the Son, but asserts that He is alien, and asserts even after saying this that He is different in class, even after this admission he commits an impiety against the Father Himself. For that which the nature of created beings disdained to suffer, this he would show that God underwent. For surely is not that which is truly the offspring of anything by nature manifestly of the same substance with the father of it? Is it not quite obvious to every one? The world then proceeds according to a suitable principle, for no creature produces anything different in kind from itself. And only in God shall we find the reverse, since He has begotten the Son different in kind and not of His own Nature.

It were likely then that our adversary should not like to make any reply; but if he persists in his folly, and thinks that the Son is different in kind from God the Father, we will not be slack in our advocacy of the doctrines of the truth. For we shall show that he says that God the Father is the same in kind with created beings; and how, or in what way, you may now learn. He clearly contends and maintains that it is not so much the flesh as the Divinity Itself of the Only-begotten that is called the Vine. Suppose it is so then. For I will ask the question, and let him make the reply. "Does he think that the Son is truly God, or not; or does he maintain that He is spurious, or that His dignity only consists in empty titles?" And if he maintains that He is not God by nature, let him ponder over the testimony of the Only-begotten Himself, when He says, I am the Truth. For the truth has only one form, and does not admit of the spurious or mis-named. And let him accept the witness hereon of the most wise John, when he clearly exclaims, and says: And we are in the true God, Jesus Christ: this is the true God and eternal life. But if perhaps he is ashamed of this, and gives up his contention, and confesses that the Son is truly God, we will not shift our position, but will use his own words to overturn what he said. "Is not the Father, as the Husbandman, different in nature from the vine; for the one is man and the other wood?" Thus must not the vine be conceived of as really and truly of the same nature with its branches? And I suppose some would attain such a pitch of folly as to venture to deny what is so clear. When then, being truly God, He is of the same Substance with the true and living God, that is the Father, and He is the vine, and we are the branches, of the same nature plainly for this reason with the vine; shall not we ourselves also surely be Gods by nature, putting off as it were our own nature? But such an idea, only those wicked men, who shrink from no impiety, can entertain. For we have been created, and the Son is God by nature. Then how can this be? And how can that which was said of Him be true, if the branches are of the same nature with the vine? For it must be that either we ourselves are uplifted into the nature of the true Godhead, or that is brought down to us. For the branches are of like nature with the vine. And since the Son clearly says: I and the Father are one, either we shall ascend with Him to perfect likeness with the Father, or the Father Himself will be drawn down with the Son, Who is like in nature to us, into our likeness. You see then what a mass of blasphemies we have arising from his statement. Therefore we will rather follow the true doctrine, believing that the Son says by way of illustration: "I am the Vine, ye are the branches, My Father is the Husbandman."

2 Every branch in Me that beareth not fruit, He taketh it away: and every branch that beareth fruit, He cleanseth it, that it may bear more fruit.

Our connexion with Christ is of the mind, and implies a power of union affecting the tenor of our lives; perfecting us in love and faith. And the faith dwells in our hearts, making the manifestation of the Divine knowledge complete: while the manner of the love requires us to keep the commandment laid down for us by Him. For thus He also indicated him that loves Him, saying: "He that loveth Me will keep My commandments." We must know then that being united with Him by faith, and giving effect to the manner of our union in mere barren confessions of faith, and not clenching the bond of our union by the good works that proceed from love, we will be branches indeed, but still dead and without fruit. For faith without works is dead, as the Saint says. If then after this manner the branch be seen to exist fruitlessly, depending, so to speak, from the trunk of the vine, know that such a man will encounter the pruning-knife of the husbandman. For He will wholly cut it off, and will give it to the fire to consume as worthless rubbish; for this is the judgment of the barren, as I think also in the case of the fig-tree, which was set before us by way of parable. The lord of the vineyard says to the tiller of the soil: Cut it down; why doth it also cumber the ground? So in this case too I think that the God and Father of all mows down the thick and barren burden of branches that hangs down from the vine in the figure with no produce of fruit. And I think that the Overseer of our souls, that is God, wishes to show by the parable here employed what and how great is the injury which the soul that is cut off from fellowship with Him has to endure. For it will wholly wither away, and become barren of every good work, and will unquestionably be abandoned to punishment, and be the prey of all consuming flames. Moreover, by the mouth of the prophet Ezekiel, wishing to show this very clearly, He said: Son of man, what is the vine-tree more than any other tree, or than a branch which is among the trees of the forest? Shall wood be taken thereof to do any work? Or will men take it to hang any vessel upon it? The yearly purging of it the fire performs; and at last it faileth. Is it meet for any work? Know then that that which has once been cut off and wholly severed is altogether useless, and cannot be taken to serve for any necessary purpose, but is soon only useful for firewood. Is it not clear that if we be a branch, and have been drawn away from the deceitfulness of a plurality of gods, and have confessed the faith of Christ, but are still barren, so far as the union which shows itself in works is concerned, we shall surely suffer the fate of the barren branches? And what then? For we are wholly cut off, and we shall be given to the flames, and shall have lost besides that life-giving sap, that is to say, the Spirit, Which we once had from the Vine. For that which Christ said of the man who buried his talent one may see accomplished in the case of those who have suffered complete severance. For just as the talent was taken away from him at once, so I think also is the Spirit taken from the branch, as in figure of sap or quality. And why is it taken away? That the Spirit of the Lord may not seem to share in the condemnation of those who are doomed to go to the perdition of fire by the sentence of the judge. For if earthly rulers will not on a sudden determine the fate of those who have once been held in honour, and dignified by kingly favours, but if such an one be convicted of some crime for which he may justly pay the penalty, this fate could not overtake him before he has been robbed of his honours; is it not necessary then that the soul that has been sentenced by the verdict from above to the fate of punishment, should in a manner be divested of, and lay aside, the grace of the Spirit before experiencing the evils? We say further that the barren branch will suffer such a fate, wishing to confirm our minds as far as possible, to be prone to lay fast hold on love towards Him by the active principle of virtue within us and faith unshaken, while He says that the fruitful branch will not at all be left without experiencing the care of the tiller of the soil, but will be throughly cleansed, so as to be more able to bear fruit. For God works with those who have chosen to live the best and most perfect life, and to do good works so far as in them lies, and have elected to seek perfection as citizens of God. He, as it were, uses the working-power of the Spirit as a pruning-hook, and circumcising in them sometimes the pleasures which are always calling us to fleshly lusts and bodily passions, and sometimes all those temptations which are wont to assail the souls of men, defiling the mind by divers kinds of evils. For this we say is that circumcision which is not the work of hands, but is truly that of the Spirit, of which Paul in one place says: For he is not a Jew, which is one outwardly: neither is that circumcision which is outward in the flesh. But he is a Jew, which is one inwardly: and circumcision is that of the heart, in the spirit, not in the letter; whose praise is not of men, but of God. And in another place, again: In Whom ye also believed and were circumcised with a circumcision not made with hands. And therefore they say to some, that if the branches of the vine in the figure suffer any purging, that cannot take place, I suppose, without suffering. For it is painful so far as, and to the extent that, the wood can suffer pain. In the same way then we must think it affects the Saints: and, if we consider attentively, we shall give them our consent and approval. For our God, Who loves virtue, instructs us by pain and tribulation. Moreover the prophet Isaiah says thus: When the Lord shall have washed away the filth of the sons and daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the inspired Paul himself too says: If ye endure chastening, God dealeth with you as sons, for what son is there whom his father chasteneth not? Nay, more, the choir of the Saints themselves, who exceed all conception, do not reject the instruction given by the Holy Ones, but rather eagerly welcome it with the words: Instruct us, Lord, but in judgment, and not in wrath, that Thou make us not few. For in wrath will be accomplished the complete severance of the barren branches, for He sends them to punishment; but in judgment rather----that is, consideration and in mercy----will be accomplished the purging of those which bear fruit, which brings but small pain, to the quickening of their fertility, and occasioning a greater abundance of blossom springing up. Further, some accepting this exclaim: Lord, by brief tribulation dost Thou chasten us; for the tribulation of purification lasts but a short while, but, giving us instruction from above, makes us blessed. And we will receive the blessed David as a witness, who thus exclaims: Blessed is the man whom Thou, Lord, chastenest, and instructest in Thy law, to comfort him in evil days. For the days of the impartial judgment are truly days of evil omen, and dreadful to those who are wholly cut off and doomed to the perdition of punishment by fire; but to those who are chastened in that day the Lord robs them of their terrors. For such a man can no way be numbered among those who are doomed to judgment and punishment, as he is not a barren branch. Let then the fervour that shows itself in works be combined with the confession of the faith, and let it unite action with the doctrines concerning God. For then shall we be with Christ, and experience the secure and safe power of fellowship with Him, escaping the peril that results from being cut off from Him.

We made these observations because we thought we ought to deal with the investigation of the passage after a spiritual manner, and it is likely that Christ wished to hint at some other meaning, by His clearly saying: Every branch in Me that beareth not fruit, He taketh it away; and every branch that beareth fruit, He cleanseth it, that it may bear more fruit. For by the branch that has been taken away from fellowship with Christ by the severance of the Father, He means, I think, the people of the Jews, who are not capable of bearing fruit; against whom the thrice-blessed John declares that the axe will be brought; saying that the wood which is cut off will be given over to the flames; while by those branches which do not need to be completely cut off, but which abide in the Vine, and which are to be purged by the providence of God, He means those among the Jews themselves who believed, and the converts to them from other nations, who have one and the same purification; for it is accomplished in the Holy Spirit, according to the Scriptures: but the manner of their purification is separate and distinct. For the children of Israel have cast off from them the wish to guide their life and conduct by the Mosaic Law, while the heart of the worshippers of idols is stripped of the past deceitfulness that held sway over their hearts, and also of the rubbish of impure and ignorant customs, in order that they may bring forth the fruit of the divine training of the Gospel, which may be meet for the table of God, and be acceptable to Him. And that what we have said is clearly true there is no difficulty in satisfying ourselves from the inspired writings themselves. For the inspired Paul enjoins those of the Jews who believed, when making light of the doctrines of the Gospel, they were once more backsliders, honouring the shadows of the Law: Ye are alienated from Christ, ye who would he justified by the Law; ye are fallen away from grace. And again: I say unto you that if ye receive circumcision, Christ will profit you nothing. And if the wish to be justified according to the Law alienates them from Christ, is it not beyond question that it is the discarding of the Law as a guide of conduct that invites the power of union with Christ? In this way, then, the Israelites are circumcised, or rather purged, and so also he that once worshipped the creature more than the Creator, by getting rid of his past disease. And what does Paul say to them? For if, while we were enemies, we were reconciled to God, through the death of His Son, much more, being reconciled, shall we be saved by His life. And he charges them in another passage, and says: But now, after ye have come to know God, or rather to be known of God, how turn ye back again to the weak and beggarly rudiments of the world, whereunto ye desire to be in bondage over again? As therefore those who are willing to serve the beggarly elements become alienated from Christ, while those who do not endure to serve the creature rather than the Creator become one with Him, shall we not confess that the manner of the purification of the Gentiles shall be the most profitable cutting away by the Spirit of the old deceit, bringing in all manner of good things to us in divers ways in its stead? For in the putting off and casting aside of evil things, the beauty of virtue is conspicuous by contrast. For where vileness is driven out, there holiness is seen to arise.

We must show, too, that our circumcision is by the Spirit fulfilling the need of purification in us, and that the Son brings in the Spirit; for of His fulness we all received, as John saith; and He it is that says to us, Receive ye the Holy Spirit. The Father then worketh our purification through the Son, by means of the circumcision that we conceive of through the Spirit. We have humbled then the rash and impious hardihood of our adversaries, who did not scruple to maintain that as Christ spoke of Himself as the Vine, and God the Father as the Husbandman, He could not be the same by nature with Him. "For no argument shall convince us," he says, "that the husbandman and the vine are identical in essence." When then the Son is found to be a Husbandman through the circumcision by the Spirit, they must be of this mind for the future, that since husbandmen are of the same class with each other, in so far as they are men, it is clear that the Son is not alien to God the Father, but like in substance with Him.

3 Already ye are clean, because of the word which I have spoken unto you.

He makes then His disciples a palpable and convincing demonstration of the art of the purifier of their souls; for already, He says, they are purged, not through a participation in anything else, but merely by the word spoken unto them, that is, the divine guidance of the Gospel. And this word proceeds from Christ. What man of sense, then, can any longer call in question that the Father has, as it were, a pruning-knife and hand, through whose instrumentality everything exists; that is, the Son, fulfilling the activity of that husbandry in us, which He attributes to the person of the Father, teaching us that all things proceed from the Father but by the instrumentality of the Son? For it is the Word of the Saviour that purgeth us, though the husbandry of our souls is attributed to God the Father. For this is His Living Word, sharp as a sword, piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart. For, reaching into the depths of each man's inmost soul, and having every man's hidden purpose revealed before It as God, It brings Its keen edge to bear upon our vain pursuits by the working of the Spirit. For in this, I suppose, we shall deem our purification to consist. And all things that profit us in the attainment of virtue It increases and multiplies to bear the fruit which is conceived in righteousness.

When then the manner of His husbandry of our souls is shown in the excellence of its operation, the ingenious and impious attempt of our adversaries is surely brought to nought, when they say that the Son is distinct in nature from God the Father, as He is called the Vine, and the Father the Husbandman. Let us consider and reflect on the fact that He declares that His disciples are clean, not through the special and distinct working of God the Father in them, that is, apart from the Only-begotten, but because they were obedient to His Word. As then He is the Quickener of our souls by the Son, and in the Son, in the same way as He is also the Husbandman or Guardian, He may properly be thought to act not otherwise than by the Son. And if those who start the argument against us think they ought to abide by the false theory they once broached, and, as Christ said that He was the Vine, think they are therefore, as it were, perforce compelled to degrade Him into a separate and foreign nature, what is there now to hinder us too from going to the same height of shamelessness, and distorting the meaning of the illustration, and being converted against our will by a like folly, and choosing to revolt from this puerile and ridiculous conception? For if, since He is spoken of as the Vine, they think that for this reason He falls away from His natural relationship with God the Father, and is wholly different in Substance, since the vine and the husbandman are not identical in nature; why cannot we also, encountering them with an argument as ignorant and unscholarly as their own, say this----Are only the branches profited by the care of the tiller of the soil; and will the branches that depend from the stem alone reap the profit of His art, or will the nourisher or nurse too of the branches, that is, the vine, to which they cling and are fixed by nature, require some tending? I do not think this will be difficult to demonstrate. For our adversary himself will at once agree with us that if the trunk were not tended, the branches could not remain in good condition. Since then Christ has called Himself the Vine, and the trunk itself of the vine requires the fostering care of the tiller of the soil, or it will be wholly and entirely ruined, we shall draw the inference that the Son is on a level with ourselves, and requires, as we do, the Father's providence, that He may not Himself be distorted from what He is into something else, and fall away from His native dignity or the position that He holds. For the ridiculous argument of the enemies of divine truth reduces itself to this.

But let us have done with these diseased and foolish ravings, and enter upon a discussion concerning the Holy Apostles. For He says: Already ye are clean, because of the word which I have spoken unto you: just as though He were to say, the manner of your spiritual purification, which is conceived of as by the Spirit and in the Spirit, has been wrought by the Father, through My Word on you first. Behold, casting off the burden of the vain customs and corruption of this world, be ready to bring forth fruits acceptable to God: rid yourselves of the vain and profitless law of the Jews, and pay heed to it no more. My Word has purified you: for no longer do you conduct your lives by the Mosaic Law, or according to the dispensation of the writings thereof. For you will not seek sanctification in what ye eat and drink, nor in doctrines of baptisms, nor yet in sacrificial atonements; but consider that ye are established in firm faith, and make haste to appease God by every kind of good work. For in them is seen the power of spiritual bondage. Those who are destined to be pure will be, He says, even as you are. For they, just escaping from the net of the devil, and getting away from the snares of idol-worship, will be taught no longer to be governed by his decrees; but, shaking off the impurity of former customs as vain rubbish, and being thus for the future fitted to bear the fruits of the virtue that loves God, will be joined to Me in the manner of branches; and, being dependent on their love towards Me, will have their hearts enriched by the influences of the Spirit, and, imbibing the grace of My goodness, will continue stedfast to the end and be nurtured in righteousness. The Israelites, when they have been converted to faith in Me, and have been attached to Me in the manner of branches, then receiving into their mind purification through My Word, no longer devote themselves to the service of the letter; and not fixing their heart, as now, on shadows and types, bear the fruit of a true and spiritual service to God. For God is a Spirit, and they that worship Him, must worship in Spirit and truth. At the same time also He shows clearly, as in a figure, to His disciples the beauty that will belong to those who are about to be purified, and gives them the greatest encouragement to attain the still more ample excellence; showing them that their service and the training of their past teaching had not been vain ----that teaching of the Gospel, through which they were destined to benefit those who dwell in the whole world----displaying themselves as an example to those that believe on Christ. For it has been written concerning the

Saints, that it behoves us to watch closely the issue of their life, and to imitate their faith. And Paul incites those who serve God to be imitators of himself.

4 Abide in Me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in Me.

We shall know then, by an accurate investigation of the words before us, that the being received of Christ through faith pure and true is the first work of that zeal which is requisite and dear to God. For this is the meaning of being numbered among the branches, which cling to the true Vine, I mean Christ. But the fruit of our second meditation is by no means less in importance than our first, but it has, indeed, an even more pregnant meaning: the loving to be united to God, and to lay fast hold on Him, through a love exhibited in works, which has the fulfilment of the holy and Divine command. For this causes us inseparably to inhere in, and to be closely united to, Him, as the Psalmist expresses it: My soul has been joined unto Thee. The being received then as it were into the rank of branches will not be sufficient for complete joy of heart, or for the sanctification which, as it were, exhibits Christ sanctifying us. But I maintain that the following Him purely through love perfect and unfailing is also necessary. For by this means, the power of union or intimate conjunction with the Father may be best maintained and preserved. When therefore Christ said to His disciples, Already ye are clean because of the word which I have spoken unto you; lest any one of those who have once been purified should be considered incapable of falling away, even though he should bestow no care to remain in a state of grace, He adds this useful injunction----that it is necessary to abide in Him. And what will this be? Nothing else, as I think, but quite obviously that which Paul well expresses: Wherefore let him that thinketh he standeth take heed lest he fall. For a thousand backslidings befall those who think that they are firmly fixed, and who do not take great precautions not to lose the place which they have obtained; and I think that we require the utmost modesty and sobriety, even though a man think himself firmly fixed by the progress he has already made towards establishing himself in righteousness. He then has shown the nature and extent of the punishment of him who has, as it were, been cut off from intimate union with God, through slipping back from negligence into what is wrong, in the statement, As the branch cannot bear fruit of itself, except it abide in the vine, so neithercan ye, except ye abide in Me. For unless the branch had supplied to it from its mother the vine the life-producing sap, how would it bear grapes, or what fruit will it bring forth, and from what source? You will perceive that the language of Christ has an application by analogy to ourselves. For no fruit of virtue will spring up anew in us, who have once fallen away from intimate union with Christ. To those, however, who are joined to Him Who is able to strengthen them, and Who nourishes in righteousness, the capacity of bearing fruit will readily be added by the provision and grace of the Spirit, as by life-producing water. And knowing this, the Only-begotten said in the Gospels: If any man thirst, let him come unto Me and drink. And to this, the Evangelist, inspired by the Spirit, has testified, when in his excellent explanation he says: But this spake He of the Spirit, Which they that believe on Him were to receive. And the blessed David, speaking as though to God the Father, thus addressed Him: With Thee is the fountain of life, and Thou shalt give them to drink of the river of blessedness. For by the fountain of Divine and spiritual life and of the fulness of blessedness, who else could be meant but the Son, Who fattens and waters our souls in the position of branches clinging to Him by faith and love, with the quickening and joy-giving grace of the Spirit.

5, 6 I am the Vine, ye are the brandies: he that abideth in Me and I in him, the same beareth much fruit: for apart from Me ye can do nothing. If a man abide not in Me, he is cast forth as a branch, and is withered; and they gather them, and cast them into the fire, and they are burned.

Our Lord Jesus Christ openly says that He has been called the Vine for this reason, and this reason only, that we may clearly understand, and not merely perceive with the eyes of the body, as by a palpable, sensible, and most visible figure, that to those who are eager to be closely joined to Him, and who choose to enjoy a close union with His nature, will be added the capacity and the conditions requisite for the production of virtue and spiritual fruit-bearing; since they are evidently provided, from its source, as from the vine their mother, with a potential and an actual force. In those however who have as it were been torn away or cut off from their hold on Him, by turning to what is wrong and to conduct displeasing to God, not merely will no capacity of a fitness for virtue, or of being able to show the fruits that spring from goodness be seen, but the doom of being consumed by all-devouring fire, as by an inevitable necessity, will await them. For that which is useless for righteousness seems fit to pay the penalty, just as the withered branches will be only useful for the fire.

You would find an indisputable and true proof of what we have said, not by perusing the chapters of the saints of old, but rather by applying your attention to the study of the holy Apostles themselves. For they, by neglecting in no way love towards Christ, but abiding in Him, and considering that nothing whatever should be set before righteousness towards Him, have become known throughout the world. And they exhibited through the world the fruit of their virtue, and showing themselves a pattern of a God-loving state, as a bright image to all under the sun, they wreathed for themselves the fadeless crown of glory with God. But he, who by a few pieces of silver was entrapped into the net of destruction, I mean the base and most mercenary Judas, was cut off from the true Vine, that is Christ, and withered away in a certain sense, and lost together his position of discipleship and the quickening quality of the Spirit. For he was cast outside, according to the saying of the Saviour. For he became alienated from Christ, and was given over like rubbish to him that chastises with fire. Pertinently then does our Lord Jesus Christ set forth to His hearers the joy of heart that springs from the desire of intimate union with Him, and on the other hand place before them the punishment resulting from severance, thus conceiving a twofold method of salvation. For either by an aim which looks forward to glory and life, or our dread of the chastisement by fire, we shall lay hold more earnestly, with all the strength of our mind, on intimate union with Him.

But He calls the Father Husbandman, attributing to His Divine Nature the watchful care over us, as also we have previously shown at length. For He will be found doing the work of a hand to the Husbandman, Who uses no other hand, according to His Consubstantiality both from Him, and in Him; as is really the case, and as it is in our power to see in the following way. For as a proof that all things are done by the Son, as by the hand of the Father, listen to what the Father Himself says respecting His creatures: My hand made all these things; whereas all things were made by the Son, according to the holy writings.

We must observe that the divine Paul figures darkly to us the true cutting, even though it be not that of a vine, when he says: Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, goodness, if thou continue in His goodness: otherwise thou also shalt be cut off.

7 If ye abide in Me, and My words abide in you, ye shall ash whatsoever ye will, and it shall be done unto you.

He says that the love of unbroken union with Him, and the keeping in mind as a Divine and spiritual treasure entrusted to them the pure treasure of the lessons of the Gospel, and the true instruction of the doctrines of the faith, established also by unerring interpretations, will be the root of the most perfect goodness. For the whole discourse of the Saviour would convey this meaning to us, if we consider the aim set forth in the Gospels. For in the promise of Christ that He will continually give what is good to those who ask Him, how shall we deny that a very clear pledge of this is given to us? I suppose it is necessary to inquire what in addition is the accurate meaning of the words: If ye abide in Me, and My words abide in you, ye shall ask whatsoever ye will, and it shall be done unto you. For can any one say that to abide in Christ can be attained without keeping in oneself also His words? Now to this question men of sense will doubtless answer "No." For our hearer must remember, that when inquiring into the kind of love towards Christ, and investigating what it was, and how it could exist in perfection, we said that there are two methods given; I mean that through faith which is wholly blameless, and that again which projects itself in actuality, which enters secretly by pure love. And if we trust our Saviour's words that this is so with us, it follows that they adopt a dangerous and intolerable explanation of the relationship, in admitting the bare faith, which consists in words only, but not receiving the love which is moulded by right actions to perfection. They indeed abide in Christ in the sense of the relationship that results from belief, and so far as they do not adopt another religious worship; but when they no longer have His words in themselves they will be condemned. And we do not go so far as to say that, burying the preaching of the Gospels in oblivion, they are altogether unmindful of the words of the Saviour, submitting everything to their own pleasures, and directing their unbridled impulse to the consideration of earthly things alone, and, on account of this, carry themselves away from the true Vine, and, despising the favour of intimate relationship with Him, by their own passions, they deem the citizenship that is in Christ of no account. Now concerning every such person Christ Himself says: Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven: but he that doeth the will of My Father Which is in heaven. And that faith which is alone, and by itself, and which does not obtain the assistance of the light that proceeds from works, will not suffice to secure an intimate relationship with God, the disciple of Christ also proves, saying: Thou believest that God is one; the devils also believe and shudder. Shall one then say to those who think that a faith bare and alone will be sufficient to enable them to get possession of the fellowship that is from above,----will even the band of demons rise to fellowship with God, since they acknowledge His Unity, and have believed in His Existence? How could this be? For the mere knowledge that the Creator and Producer of all things is One God is useless. But I think it necessary that the confession of piety towards Him should accompany faith. For such a man abideth in Christ, and will be seen to possess His words, according to the text in the Book of Psalms: I have kept Thy saying in my heart, that I may not sin against Thee. Just as if any one should place into a brazen vessel the element of fire, he will make the vessel entirely the sharer of the warmth arising from it, so also the mind which in soul and heart is wholly possessed by the Divine and heavenly doctrine, by striving up to every kind of virtue is always thereby inflamed towards it. For it is written: Thy word is very pure: therefore Thy servant loveth it.

" Let him therefore," He says, "who establishes himself therein, and has attained to this high honour, so as to remain in Me, and to have My words in him, go boldly on, and with complete confidence ask for whatever tendeth to bliss, and without delay it shall be given him. For," He says, "I will grant it." "Well then," says our opponent," if any one should ask for what is wrong, will He take more fully of this, and will He that loves virtue allot him such a portion as this?" Get thee behind me, thou man of evil counsel! For God will provide nothing that is opposed to His own Nature, nor any of those things which are numbered among evil things. But my view seems more appropriate: does it not appear right and just? It is clear then that He who abides in Christ, and has His words in him, knows, by the very fact of his goodness and righteousness, how to think only those things which are acceptable to God. For it is clear that He has permitted to those who have His Word in their hearts to ask whatsoever they may reasonably wish; well knowing that they only aim at a participation in blessings of a spiritual and Divine nature. As then our Saviour Christ has excellently defined, in these words, the character of the man who prays and asks to receive whatever he wills from God, let us mould our own condition into conformity with this ideal, if we desire to obtain the heavenly blessing. But if you know that you are yourself not such an one as Christ has just indicated to us, take it not ill if you stumble, but if the effort seems burdensome to you, uniting with your faith the glory which proceeds from good works, (for this is abiding in Christ), and, having in yourself His words, go forward in confidence, and yourself receive without delay whatever you request from God.

8 Herein is My Father glorified, that ye bear much fruit, and so shall ye be My disciples.

He says that God His Father has been glorified, being justly admired for His incomparable goodness and crowning as it were His exceeding kindness with actual proof. For He so loved the world according to the Scripture, that He gave His Only-begotten Son, that whosoever believeth on Him should not perish, but have eternal life. The life of all, that of course which is fulfilled by Christ, is then the fruit of the kindness of God the Father. For this reason I suppose He Himself, conversing with God the Father, said: I glorified Thee on the earth, having accomplished the work which Thou hast given Me to fulfil it. For the Only-begotten, being entrusted as it were with the salvation of us all, has well accomplished it by the Father, and He a Being not comprehended under the condition of necessary obedience, but Himself the absolute wisdom and power of His Father, apart from Whom nothing whatever can exist. For all things are by Him, according to the Holy Evangelist, and we in a special manner. And for this reason the blessed David declares that the ordering of all that concerns us, and the directing aright of the life of all is entrusted by the Father to the Son, as His power and wisdom, when he says: O God, order the working of Thy power: O God, confirm that which Thou hast prepared; and once more: O God, give Thy judgment to the King. For it was the work of Him Who alone reigns with God the Father to restore the earth that was entirely corrupted, and to be able to mould it anew into its former state. Therefore My Father was glorified by giving His Own Son as a ransom for the life of the world, being content to see among us Him Who is above every creature, not that He might bring any addition of perfection to His Own Nature. For He is all perfect and self-sufficing, having power over all things, but in order that you may bring forth more fruit and become My disciples. For if He had not become man, we should not, being deemed worthy of sharing His nature, and being united to Him like branches, and gaining for Him the power of bearing fruit by sharing in His Spirit, have produced the fruit of a state of life pleasing to God, which He even calls much, putting in the background that which sprang from service of the Law, and showing that it is of less importance. For the Law hath made nothing perfect, according to the saying of Paul. For this reason He said to His holy disciples, nay to all of us who have been united to Him by faith and perfect love: 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. And again: 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; casting, as it were, from the treasury of their hearts the Mosaic injunctions, and the memory of the ancient writings. He therefore, who is a willing hearer, and ready to learn, and is full of the torchlight of the Gospel, has his wealth increased and multiplied; I mean, of course, spiritual wealth. For he brings forth things new and old, transforming the shadow of the Law and the power of servitude to the Law into the pattern of citizenship according to the Gospel. For what the Law figured by types, this Christ did openly in truth. Wherefore also He said: I came not to destroy the Law, but to fulfil; and again: Verily, verily, I say unto you, one jot or one tittle shall in no wise pass away from the Law, till all things be accomplished. The power then of the service of the Gospel is the much fruit, spiritual, and in truth; seeing that the Only-begotten became Man for the glory of God the Father. And on this account it has followed that those who are on the earth are His disciples. For He spoke to those of old time and formerly through the prophets as God; but has told us and said concerning us: And they shall all be taught of God. For to us who believe in Him, not merely has no other person intervened and conveyed the message from Him, or become a mediator of His Will towards us, as Moses doubtless was to the Israelites in Mount Sinai: or again, the prophets after Moses to those among them; but Christ Himself has taught us. And for this reason we are all taught of God. We should not then have at all become His disciples, we should not have brought forth the fruits of love towards God, and this in abundance, unless the Father had been glorified by His goodness, taking such pleasure in us, that the Word proceeding from His Essence should become Man. For we shall think thus when we hear the Holy Scripture declaring that He gave His own Son. For He also approved of His choosing to suffer this for us; and, on this account, is said to have given Him: and with justice.  

9, 10 Even as the Father hath loved Me, I also have loved you: abide ye in My love. If ye keep My commandments, ye abide in My love; even as I have kept My Father s commandments and abide in His love.

We must consider the mysteries set forth in the text with the clearer eye of the understanding; for the saying has a deep meaning, and puts before us in its completeness, so to speak, the significance of the Incarnation. For He assures us that He Himself was loved by God the Father, and that He so loved us in turn, after the same manner, that is, according to which He Himself considered that He was loved by His own Father. What charge then did He lay upon them? That it is our duty to abide in His love. But He gives, as it were, an explanation and most convincing reason of His being with justice loved by the Father, namely, the keeping of His commandments; and exhorts us, too, to hasten to fulfil this, and thus, He says, to remain in His love. We have clearly shown what His meaning is then, summing up and condensing into small compass the sense of the passage, so far as possible. But since I think it right to rob of its terrors that which is likely sometimes to disturb in no small degree the mind of the pure, come, let us say how and in what way we apprehend the meaning of the passage. Our Lord Jesus Christ then appears, setting Himself forth as a type and pattern of the holy state of life, and as being on this account under the Law, and not disdaining to take the measure of our poverty, in order that designedly moulding Himself, according to His plan, into conformity with our dispositions, He might be found as in figures to those that are His, a guide of the way to our recovery of a state and of a life strange to us and wholly untrodden. We must now inquire then what commandment of the Father He has kept, and in what way, or in what manner He is said to have been loved by Him. Let then the most wise Paul come to our aid, and initiate us into the mystery by his words concerning Him; how being in the form of God, He emptied Himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, He hath humbled Himself, becoming obedient even unto death; yea, the death of the cross. Wherefore also God highly exalted Him, and gave unto Him the Name which is above every name. You have heard how, though He was the true God, seeing that He was of the same fashion with His Father, He humbled Himself, becoming obedient unto death. For when God determined to save the corrupted race upon the earth, and it did not satisfy justice that any created being should accomplish this, the Only-begotten God, Who knows the Will of God the Father, Himself undertook the task, as the enterprise exceeded all the power that there was in the world. And thus He came down to a voluntary subjection, so as even to descend to death, and that a most shameful one. For how could the being nailed to a cross be honourable, and how would it not rather pass every disgrace? Since therefore He endured these things, God hath highly exalted Him. You have therefore in His willing obedience the fulfilment of the purposes of the Father; which purposes, the Son says, were ranked by Him as commands. For understanding as Word the counsels in the Father, and searching out the secret thoughts of Him that begat Him, nay rather being Himself the Wisdom and the Power of the Father, He realises His plan, accounting it as a command, and thus naming it after a human analogy. And see herein the measure of His love. For God hath highly exalted Him, He says. He exalts and glorifies Him that was already exalted and glorified; although He is by nature very God; inasmuch as He does not exist as one of the creatures, according to the identity of His Substance, on this account being deemed, and being in reality, beyond all height that is conceived, and even the Lord of Glory, according to the holy writings. But of a truth, He says, He is exalted and glorified; how, or when, and in what way? When of course, He was in the form of a servant and in the likeness of our humiliation; that is, man like ourselves. For He returns clothed with our flesh to be again highly exalted and glorified with the Father. And He was loved by Him, and not then for the first time, when He fulfilled His voluntary subjection; and you will better understand this by the following considerations. For according to the manner in which He was always exalted and glorified, with reference to His Own Nature, He that was bereft of the glory suited to God, so far as the definition of His Humanity was concerned, is said to have been glorified and exalted when He became Man. For being thus from the beginning loved always and through all time, He is said to have been loved even when clothed in flesh. For on this account He appeared amongst us; that is, He took our form upon Him and became Man, in order that He might make pleasing to God that which was hated on account of the transgression at the beginning, and the sin which had crept in in the interval. For, for this reason, Christ is said to have appeared as the Door, and the Beginning, and the Way of all things good to us. Does He then tell you that He has been loved without reproach, because His Father's commands have been kept by Him? Did not the declaration of the mystery seem difficult to you, and was not the deep meaning of the Incarnation accomplished in our behalf hardly attainable by your reason? But they are all plain to him that understandeth, and right to them that find knowledge.

Abide therefore, He says, in My love; that is, coming with all zeal and ardour, make it the object of your anxiety and concern to be worthy of such a love from Me as I have from God the Father. For I was an obedient worker of the wishes of the Father, and on this account I abide closely in His love. But when ye also yourselves become keepers of My commandments, ye in a like manner will wholly abide in Mylove. You will have then, He says, no excuse for apathy in the work. For you will not bestow labour on these things without profit. For I shall manifestly give you as much love as I have from the Father; and crown the keeper of My words with honours almost equal. For the Father has highly exalted Me, and has given Me the Name which is above every name. For I have been declared God of the universe, yet I shall not be found envious or to grudge you such good things. For I have shown you, who are men, and who have for this reason received the nature of slaves, to be gods, and sons of God; making you illustrious through My grace with dignities surpassing your nature to receive; have admitted you into the fellowship of My kingdom; have shown you conformed to the Body of My glory; have honoured you with incorruption and life. But this standeth as yet but in hope, and is preserved for the age that is to come. And what have ye now for the time present? Have I not made you illustrious, and glorified you, and made you holy beyond the devotees of all nations? Nay, ye have rebuked the unclean spirits; I have given you power to heal all manner of disease, and all manner of sickness. I have given the promise unto you: Verily, verily I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do. If we allow our minds to be impressed with the sense of the passage before us, we shall think that this is what He says to His holy disciples. And if we at all times keep our mind yoked fast to the doctrines of the truth, and if we turn the investigation into which we enter so far as we can to the profit of our hearers and to foster the practice of a righteous life, we shall avoid foolishly falling over any stumblingblock in the way. For it is written in the Book of Psalms: Great is the peace that they have who love Thy law; and they have no stumblingblock in their path.  

11 These things have I spoken unto you that My joy may abide in you, and that your joy may be fulfilled.

When, after introducing to us the parable of the vine, He went on to teach us that the branch which is separated and sundered, as it were, from the mother who nourishes it will be wholly useless, and doomed to be consumed by fire, He thereby terrified His disciples not a little. For awful tidings, even though they have no reference to the present, are likely to cause no little alarm to their hearers, especially when the obscurity of the future engenders the suspicion that what they hear may come to pass. Just as the voyager who is about to cross the sea before him, when it seems probable that a storm will actually arise, and the billows rage, and the wild waves lash themselves in fury, even though he do not see these things before his eyes, and they stand yet merely in expectation, and that perhaps baseless, fears them as though they were in his sight. He then fitly raises up anew His disciples, trembling and struck with terror at these dreadful tidings, and stupefied by the thought of future trials, to a sustained courage; and leaving His sad discourse, speaks to them of their joy of heart in God. For it is not, He says, O My disciples, for this cause that I have now spoken these words unto you, to rob your minds of courage, or to inspire in you a vague terror, nor that you should be found altogether broken down by the thought of evil to come, and unable to endure to secure your own blessedness, but that you might be quite otherwise affected, and have pleasure of heart in Me, and that My joy should abide in you.

And I think we ought to consider more attentively what the sense of this passage is, and what Christ wishes us to take as His meaning. We must take it then as having a twofold meaning: for either one may say the words that you may have joy concerning Me or in Me, as used in an argument which bears no meaning but the obvious one: for so ye yourselves may make your own power complete, reflecting on the reward of blessings which exceed all things earthly, and the return that your exertions will win, and the greatness of your glory with God; or considering it in another sense, we will not shrink from entering upon a more profound inquiry. For we ought most eagerly and keenly to hunt in all reverence for the aim of all these investigations. What do then the words that My joy may be in you signify? Do they mean that the Only-begotten is as we are, that is, a Man, only without sin, resolved to undergo all the sufferings which the accursed madness of the Jews compelled Him to experience? For we shall find Him insulted and persecuted, and buffeted with bitter reproaches, and spat upon, and beaten with rods, and not exempt from the insult of the scourge, and, last of all, to crown all this, nailed to the cross through our means and for our sakes. And in the presence of all this awful suffering, He was not bowed down in agony, and did not even shrink from the ignominy of suffering as His plan required, but was full of the pleasure of heart and joy which became Him, since He saw the multitude of those who were saved, and the Will of God the Father fulfilled. For this cause He accounted dishonour joy, and thought suffering pleasure. For when they dared against Him many things repugnant to His nature, we shall find it written that Jesus then rejoiced in the Spirit, and said, I thank Thee, O Father, Lord of heaven and earth, that Thou didst hide these things from the wise and understanding, and didst reveal them unto babes: yea, Father, for so it was well-pleasing in Thy sight. Note that when He saw wisdom given to babes and simple folk, He rejoiced and exulted by the Spirit, and offered up thanks, as in our behalf, to the Father Who saves us; but when He passed through the land of the Samaritans, and was wearied with His journey, as it is written, He sat by the well of Jacob. But when the woman represented to Him the need of drawing water, He told her what was likely to come to pass; and foretold that a multitude of Samaritans would come, and seemed to make of small account the necessaries of life. For what did He say to His disciples, when they counselled Him to partake of what they had to eat? My meat is to do the will of My Father, and to accomplish His work. Is it not thereby clear that He accounted the fulfilling of His Father's Will, that is, providing a refuge in salvation for the backsliders, as pleasure and joy? It is beyond doubt.

All this then, He says, I have spoken unto you, that My joy may be in you; that those things may give you encouragement that give encouragement to Me; that you may face perils bravely, girding yourselves with the hope of those who will be saved; and, if suffering come upon you in this work, that ye may not be brought low into the feebleness of apathy, but may joy more abundantly, when the pleasure of Him That willeth that all men should be saved and come to the knowledge of the truth is fulfilled by you. For I, too, rejoiced at this, and thought My sufferings very sweet. When then, He says, you elect to have this joy, which I thought became Myself, then you will have it perfect and complete.

For we think that joy most full and complete, which is in God, and through God, and results from good works, through the fixity and stability of the hope; and because it arose from a proper source, not only we, but also Jesus Himself took pleasure in it. And we say that the joy which is of the world is incomplete: because it is clearly transient and excited by unworthy causes; earthly things which flit away like phantoms and shadows. Just as we say that hatred is perfect which has a just and righteous origin amongst us; just as, of course, the blessed David says about the opponents of the glory of God, I hated them with a perfect hatred; and perfect love that which prepares those who have chosen it, in God and through God, to offer themselves wholly unto God; not that which is fixed on any earthly objects, and things worthy of no account.

12, 13  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.

He now makes clearer by the illustration here given the meaning of the preceding passage; that is, the necessity of His disciples having His joy in them; and clearly says, "I give you this injunction, and teach those who think they ought to follow Me to do this, and be thus minded to practise such manner of love towards one another as I have heretofore shown and fulfilled." How great a measure can a man then find to the love of Christ, He Himself shows when He says that nothing can be greater than such love, which excites to forsake life itself for those one loves. And by all this He not only exhorts His own disciples that it becomes them so little to shrink from fearing to encounter dangers for those they love, but that also He Himself without shrinking held Himself in utmost readiness to undergo the death of the flesh. For the power of our Saviour's love attained so great a measure. And these words were borne out by His action, and by His encouragement to His disciples to attain an exceeding great and extraordinary courage, and by His exhorting them to the perfection of brotherly love, and fencing their hearts with the armour of enthusiasm and love of God, and raising them up into a zeal invincible and undaunted, so as impetuously to hasten to establish everything according to His good pleasure. Such a man Paul showed himself to us, when he said, For to me, to live is Christ, and to die is gain. And again: For the love of Christ constraineth us: because we thus judge that one died for all, therefore all died. And besides: Who shall separate us from the love of Christ? Shall tribulation, or anguish, or famine, or nakedness, or peril, or sword? Note how he promises that nothing shall be able to overcome it or prevail to cut us off from the love of Christ. But if tending the flocks and feeding the lambs of Christ be to love Him, is it not quite clear that he who preaches the word of salvation to those who know not God will prevail over death, persecution, and the sword, and will think distress of no account at all? And, if it be fitting to condense the meaning and to compress the words of our Saviour, and to express in a few words what He wishes His disciples to do, He bids them to keep their hearts undaunted and free from every fear, and minister the word of faith in Him, and to preach the Gospel to all who are in the world. And the selfsame command He gives by the word of the prophet Esaias: O Zion, that bringest good tidings, get thee up into the high mountain. O Jerusalem, that bringest good tidings, lift up thy voice with strength; be strong, fear not. And we shall find that the holy disciples themselves have power to do this aright, when they ask of God by earnest prayer: for on one occasion, accusing the madness of the Jews, they exclaimed: And now, Lord, look upon their threatenings: and grant unto Thy servants to speak Thy word with boldness.

For those who resist and impiously rail against such as openly minister the Gospel are very many. But even if the terror be keen and the waves of evil counsel rise up most dreadfully, there will be no mention of suffering among His true disciples until the righteous acts that proceed from love attain their end----such love, I mean, as our Saviour set forth to us as a pattern, Who for the joy that was set before Him endured the cross, despising the shame, in order that He might accomplish salvation for those who have sinned. And if He had not been willing to suffer for us, we should be still dead, servants of the devil, fools and blind, and remaining in need of everything good, and slaves of pleasure and sin; having no hope, and without God in the world. But now the Saviour has even given His life for us from the love that He has unto us, and, exhibiting an incomparable love of mankind, has made us enviable and thrice-blessed, in want of no manner of thing that is good.

The meaning then of the text as thus conceived will fit in with the inspired chapters of the disciples. And if the saying shall go forth to all the world, that is, This is My commandment, that ye love one another, even as I have loved you, much profit will result to all from the investigation. For if love towards brethren keeps and works the fulfilment of the whole command of our Saviour, how will not he who tries as far as possible to accomplish this without laying himself open to censure and blame be very worthy of admiration, since the sum. of all the virtues, so to speak, is stored up in it? For love towards one another is next to love to God, and all the power of righteousness towards God is concluded as in this one word, namely, Thou shalt love thy neighbour as thyself.

14, 15  Ye are My friends, if ye do the things which I command you. No longer do I call you servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I heard from My Father I have made known unto you.

In contrast to the terrors which will sometimes assail those inclined towards obedience and love of virtue He has set the gain of their love towards Him, in order that by the consolations ensuing from this, and by their aiming at what is greater, that which is burdensome may disappear and that which sometimes seems to cause pain sink into insignificance. Sweet is their labour to those who love God, since indeed theirs is a near and rich reward. Who then could conceive any thing greater, and what will he say is more glorious, than to be and be called the friend of Christ? For see how the reward surpasses the very limits of the nature of man. For all things are subject unto Him that made them, according to the saying of the Psalmist; and there is, I suppose, nothing in Creation which has not been subjected to the yoke of slavery, in accordance with the decree becoming the Creator and His work. For the work produced is not on an equality with its producer; and how could it be'? But God, Who is over all, will hold sway over and direct His own works. The universe then being under the yoke of subjection, and putting itself under servitude to God, the Lord leads up His holy ones to a supernatural glory, if they appear willing to work His Will and bring to Him, as an offering that is due, a blameless subjection. Their reward then is glorious and worthy of envy.

But we must consider this point especially at this juncture, for it will be of no small profit. For if friendship towards Christ will be sufficient in the case of any for the dignity of freedom and the being no longer called slaves, how could He be a slave except as made and created, according to the thoughtlessness of some? For He is not able to allot the honour of freedom to all others, while His own Nature is bereft of this attribute. For I suppose He must appear in possession of it more than all the rest, for then will He most suitably give to those who have it not the blessing that is His own. But the dignity must be conferred on and given to the holy Apostles, or perhaps also to all others who mount up through faith to the friendship that is towards our Lord Jesus Christ, as by way of honour, but not existing in like manner with that enjoyed by Him. For they, mounting up by their likeness to Him to the glory of liberty, would display by this that which naturally belongs to Him alone. For that which is by position is compared with that which is by nature.

This however we must demonstrate; for I think it is necessary to go through every inquiry which is useful and particularly necessitates explanation. For the justice which is derived from faith in Christ has a more ancient manifestation than that justice which is according to the law; and further, because the knowledge of the Divine mysteries is revealed to those that believe and obey Christ, and the counsel of God the Father is interpreted by him who knows that of the Son, but to those who are disobedient, not at all.

Come then, let us again illustrate this by the inspired Scripture, dwelling somewhat at length upon it to advantage. It has then been written in a book of Moses that Abraham believed in God, but his faith was accounted unto him for righteousness; and he was called the friend of God. And what was the manner of his faith, or how then was he called the friend of God? He heard the words, Get thee out of thy country, and from thy kindred, unto a land that I will show thee. Moreoyer, when he was enjoined to sacrifice his only son as a type of Christ he learnt the purpose hidden in God. And for this reason the Saviour spoke concerning him to the impious Jews, saying: Your father Abraham rejoiced to see My day; and he saw it and was glad. Therefore the inspired Abraham, owing to obedience and sacrifice, was called the friend of God and put on himself the boast of righteousness.

And not only this, but he was deemed worthy of Divine converse, and knew the counsel of God, which came to pass in the last times. For in the fulness of time Christ died for us----the true, sacred, and holy sacrifice which taketh away the sin of the world.

But see again a like fulfilment in the case of those who mount up by faith to the friendship of our Saviour Christ. They also heard the words Get thee out of thy country. And that they did it eagerly we may learn from what they say: For we have not here an abiding city, but we seek after the city which is to come, whose builder and maker is God. For they are strangers and sojourners upon earth, being citizens of heaven and leaving the land of their birth to speak allegorically of their heavenward aspirations, desiring eagerly the resting-place above. For this the Saviour set before them when He said, I go and will prepare a place for you; and when I come, I will receive you with Myself; that where I am, there ye may be also. They were told to go forth from their kindred; and how shall we show this? We will refer to Christ's own words: He that loveth father or mother more than Me is not worthy of Me. And that the things of God were preferred to their earthly and fleshly relationship, and their love towards Christ set forth as far stronger, is certainly unquestioned among those who reverence Him. And the blessed Abraham was ordered to bring to God his own son for an odour of a sweet-smelling savour, while others, girding themselves with the righteousness that is by faith, were commanded to offer not others but themselves. For he says: Present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. Since it has been written concerning them: They that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof, they knew the mystery that is in Christ. For they know the powers of the age to come, and what will be in the last days; for they will receive the rewards of their labours, and take as requital the recompence of their piety towards Christ. Therefore we shall become just and the friends of God, as did Abraham. And the Gospel dispensation is far more ancient than that of the Law. I mean by the Gospel dispensation that which is by faith and friendship towards God, then moulded first in Abraham, as in the beginning of his race according to the flesh, that is of Israel, but now coming as from a type to truth, and being well fulfilled in the holy disciples themselves, as in the beginning of a spiritual race preserved as a people for God's own possession, which also is called a holy nation and a royal priesthood. Therefore it has been said to the mother of the Jews, I mean the synagogue, by the voice of the Psalmist: Instead of fathers thy sons have been born.

For the inspired disciples are truly sons of the synagogue of the Jews, for they were nourished up in the Mosaic usages. They became fathers, holding the position of Abraham, and were the beginning of the spiritual race, and for this reason were ordained as rulers, offering up as a sacrifice the Gospel of Christ in all the world, as did Abraham Isaac as a type of Christ. We thus speak, not depriving the blessed Abraham of the glory which is his due and befits him, but showing in him, as in a figure, what has been appointed in the last days by Christ. The reward of friendship with God which was then seen in Abraham first is intimately conjoined with the freedom which comes by faith, and now also it is seen in the holy disciples as the firstfruits of a new generation. Let then the inspired Paul point out to us the necessity of thus speaking, vehemently contending with the Jews, that the righteousness that is of faith is far older than that of the Law. For when he made mention of the circumcision according to the flesh, he affirmed that this was given to the firstfruits of the race, that is Abraham, for no other reason save his becoming the sign and seal of the faith which he had while he was in uncircumcision. But if uncircumcision with which also is faith was before the Law, but circumcision which has not the glory of faith after the Law, and Abraham believed in uncircumcision, how will not the justice through faith of those who are justified and freed through love towards God, as was Abraham, be more ancient than the dispensation by the Law? For thus also he will be father of many nations by promise, not according to the flesh. And these things have we now pertinently said on account of our Lord's word: No longer do I call you servants: ye are My friends; for all things that I heard from My Father, I have made known unto you.

16 Ye did not choose Me, but I chose you, and have appointed you, that ye should go and bear fruit, and that your fruit should abide: that whatsoever ye shall ask of the Father in My name, He shall give you.

His aim is neither to depress His holy disciples by words too grievous, being aware, as God, of the great tendency of human reason to weakness, nor again does He permit them by immoderate assurances to fall into a state of backsliding, for this is indeed a disease and a serious one. But forming a mean between these two from a mixture of both, He fitly leads them into a safe path, and works in them a knowledge of the more stable state and of the complete uncertainty of that which is removed from it.

When therefore, then, he has abundantly comforted them with the words of consolation, and with respect to those things at which they would be likely to be cast down, persuading them in turn to rejoice, He again incites them by His injunctions to diligence to a confident courage; persuading them to change their minds and rather to rejoice at those things at which they had not without reason been dismayed, and charges them to display the utmost zeal, and put into practice an overflowing measure of brotherly love, and to benefit those as yet without faith, and to hasten by the words and deeds that make for righteousness to draw those who are astray to a willingness to be united to God by faith.

Offering Himself then as an Image and Pattern of that which must be done, and bringing before them that which has been already accomplished by Him in their behalf, He persuades them to imitate their Teacher and themselves to be conspicuous in like righteousness when He says: Ye did not choose Me, but I chose you, and what follows.

Conceive Him then as saying: "Gird yourselves with love towards one another, O My disciples; for ye ought indeed yourselves also to devise and do towards one another, and perform with an eager zeal, those things which I have first accomplished towards you. For Ichose you, and it is not you that have chosen Me. I drew you to Myself and made Myself known to those who knew Me not through My exceeding kindness, and I brought you into a steadfast opinion so as to lead you up, that is, to confer on you the ability to reach forward to what is greater, and to bear fruit unto God. Attain therefore to the complete confidence that whatsoever ye shall ask in My name ye shall receive. Since, therefore, ye follow in the track of My words and ministry, and have the mind which My true disciples ought to be endued with, it follows that ye ought not by your own tarrying to throw obstacles in the way of him who of his will seeks the faith and is self-called to a life of piety; but that you should rather attach yourselves as guides to those who are still ignorant and astray, and bring to those who do not yet prefer to learn it the Gospel of salvation, and eagerly exhort them to attain unto the true knowledge of God, even though the mind of your hearers be hardened into disobedience. For thus they would be in your condition, that is, they will advance and will return by gradual growth in what is better to fruit-bearing in God, so as to have the fruit that ever remains and is preserved and that most acceptable object of prayer, the bestowal of whatsoever they wish, if only they ask in My name."

So much then on this head: for it is necessary again, compressing in a few words the drift of the text, to make it clear to our hearers. He persuades His disciples to have so much love towards others, and wishes them to exhibit as much zeal in their persistent endeavour in all directions to pursue and bring to holiness the souls of those who have not yet believed, as He Himself first showed towards us and them. For that He Himself chose His disciples is unquestioned, and I think it unnecessary to state how and in what way the call of each was made. Still, that the discourse of the Saviour is pregnant with the meaning I have just given to it what follows will equally persuade us. For he says:

17 These things I have spoken unto you that ye may love one another.

For shall we not allow that the choosing out of those still faithless and astray to obedience to God is the work of the highest love of all? But this is undeniable. And Paul hastened to do this when he said: We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God. So also does Peter, saying boldly to the Jews: And now, brethren, I wot that in ignorance ye did it, as did also your rulers. Repent ye therefore and be baptized every one of you in the name of our Lord Jesus Christ. You see then how and with what zeal they meet those who have not believed, and bring to them the word which they have not sought, not making it necessary for these in their ignorance to choose themselves as their teachers, but anticipating in this even him who has as yet been unwilling to learn any elementary truth.

But since our Saviour's words have this addition, that ye should go and bear fruit and that your fruit should abide, it is our duty to inquire what this means. For what is the meaning of the expression that the fruit of His disciples remains? I think then that by fruit which remains our Saviour means that produced by the training of the Gospel and not by the righteousness of the Law. For the latter has become obsolete by reason of its inability to accomplish anything. For the Law accomplished nothing, as Paul says; but the new righteousness burst as it were into blossom in its stead and lifted up its head, making obsolete and putting away the former, and bringing in the fruit that truly remains and is preserved. Thus speaks the inspired Paul addressing us, and saying that the righteousness by the Law was gladly and readily accounted by him as loss in order that he might gain Christ, that is, the righteousness and fruit-bearing of the Gospel by the faith that is in Him. For such fruit as this will continue and be perennial, being capable of fulfilling the soul of man with righteousness. For no other new instruction will steal in beside the messages of the Gospel making the former obsolete, as was undoubtedly the ease with the Mosaic command. But the Word of the Saviour will stand for ever, as indeed He Himself says: Heaven and earth shall pass away: but My words shall not pass away.

18 If the world hateth you, ye know that it hath hated Me before it hated you.

We shall find the course pursued in each case by our Saviour in no way whatever inferior, as I suppose, to the skill and fine art of physicians, as He everywhere follows a plan profitable to His hearers. For physicians check the stubborn maladies which sometimes arise in bodies by means of the resources of their art. But Christ fences off the entrance to evil, fortifying as it were each individual soul with commands ensuring prevention. Since therefore the disciples were destined to be rulers, not indeed over one nation or one district only, but rather to be the instructors of the universe, and to preach to all throughout the world the message of the Gospel and of God, and to turn their hearers to a belief in the true God alone, and to change them from sin to a willingness to do what became them, and to make the law, I mean that of the Gospel, the rule of their life; He bids them account as nothing the hatred of the world, that is of those who set their hearts on worldly things and choose to live wantonly and impiously. For could any one venture to say that, in seeing fit to give such injunctions to His disciples, showing that it was profitable to be hated, He did so without a reason, and not to profit them in any thing that is necessary? Put aside this folly; for His Word would not fall away into such a meaning as this. He counsels them not to guard against being noway hated by every one, and says excellently, in the clearest and most precise language, If the world hateth you, that is, if those who honour what is of the world and set their affections on earthly things alone should view you with hatred, know then indeed, He declares, that your Master endured this before you.  

But any one might very readily perceive that the command of the Saviour will bring full profit to the expounders of the sweetest mysteries, if he would look at the nature of the circumstances. For it is always dear ----nay, rather, it is the object of their earnest endeavour----to thrust away as grievous and as monstrous the word that maketh wise, and to set upon those who are zealous to introduce the noblest of studies, and those by which they will become better than they were before; yielding up the victory to their private pleasures only. But a necessary consideration had well-nigh escaped my notice, although especially appropriate to, and connected with, the investigation of the words before us.

For the Jews, serving only the letter of the Mosaic Law, and putting their own construction on those things that were performed as types until a time of reformation, made no account whatsoever of the training of the Gospel, but thought they ought to consider its ministers as even more unendurable than their bitterest foes. And others, pursuing a different error, and attaching the unspeakable glory of God to the creature, I mean the heathen, did not very gladly receive the word that was capable of illumining them. For being as it were absorbed in their former vices, they accounted their ignorance as most precious, and were as little as possible inclined to depart from the disease akin to it. And since the nature of the case was so, who could doubt that the disciples of the Saviour would not only be hated by the Jews but also utterly despised by those diseased with the error of the Greeks? But they were very unwelcome, nay, they were intolerable, to those preferring to devote themselves to pleasure and honouring a life that spent itself in luxury. But if the disciples of the Saviour were to consider the consequence of being hated by those already mentioned as grievous, while they rather hastened to strive after and extravagantly to pursue the affection of those in this diseased condition, is it not quite clear to all that they would be manifestly not putting forth the word that is able to save to any one whatsoever, but would be rather bestowing their thoughts on vain trivialities, and restraining the rebuke that proceeds from boldness of speech according to the Will of God, speaking and expounding forsooth according to each individual taste?

The injunction therefore not too eagerly to seek to be loved and to disregard incurring the hatred of some is necessary if they gain profit from their counsels. This also we shall see St. Paul doing when he says plainly:---- For am I now persuading men, or God? or am I seeking to please men? If I were still wishing to please men, I should not be a servant of Christ. And again, when he had rebuked someone in Corinth, and heard that he was excessively pained, he says: For if I make you sorry, who then is he that maketh me glad, but he that is made sorry by me? For godly sorrow worketh repentance unto salvation, a repentance which bringeth no regret. It will therefore be quite indisputable that the word which consults the pleasure of the listeners will flatter rather than benefit the world; but he who obeys the words of the Saviour will not conduct his ministry in this way. For he will prefer rather to please Him, and will regard even the being hated by those, and will consider even the hatred of those who have chosen to treat virtue with the utmost hostility, as spiritual wealth.

When then, He says, the hatred that you have stirred up against you in the world is found at times to militate against your good repute, overcome and cast aside this stumblingblock in your path, seeing that honours paid you by those who love the world cannot give you much pleasure, if they cannot endure to hear the word that profits them. For I am of a truth your Lord and Master. But that those who preferred to mind earthly things and despised the heavenly blessings hated Christ Himself also to their own destruction, I think it not difficult to show. For He said in the Gospels to some: The world cannot hate you; but Me it hateth, because I testify of it that its works are evil. Making Himself then again a pattern to His holy disciples in this, He bids them follow the track there laid down when He said again openly in another place: Blessed are ye when men shall persecute you, and shall reproach you, and say all manner of evil against you falsely for My sake. Rejoice and be exceeding glad; for great is your reward in heaven: for so persecuted they the prophets which were before you.

19 If ye were of the world, the world would love its own: but because ye are not of the world, but I chose you out of the world, therefore the world hateth you.

He lightens by His art even that which was most grievous, and gives them unexpected pleasure at that which it was reasonable to suppose would greatly trouble them. For to be hated by any is truly burdensome, because sly injuries and unexpected devices are the result; yet this too is sweet when it happens for the sake of God and righteousness, and it supplies a convincing proof that the man against whom some thus act is not of the world. For as we find physical so also shall we find moral affinities, and a sameness and complete likeness of disposition is sufficient to undermine mere blood-relationship.

For every creature loveth its like, according to the Scripture, and a man will be attached to his like. Now whereas similarity of character renews the law of love towards one another, the holy will live with the holy and very readily conform to him, and be joined to him in friendly union. And so also will be the attitude of one of like disposition towards a blasphemer. For this reason the Mosaic Law made a complete distinction between what was holy and profane, keeping such things apart and separate from one another according to the law of love.

Evil company doth corrupt good manners, and differences of disposition are at war with one another, and wills that are divided look in opposite directions and almost accuse one another: each being enamoured of its own pursuit. The lover of virtue then must incur hatred for the very things which excite our admiration----his rebuking vice and unveiling the vileness of the wicked by the contrast that his own manner of life presents. For when goodness is seen by its side, what is evil must appear unseemly. For this cause then I think those who are not enamoured of the same manner of life rage against the virtuous.

He bids then His disciples not be pained, even though they see themselves hateful to the world on account of their love of virtue and righteousness towards Him, but explains that they ought on the contrary to rejoice, receiving the hatred of the world as a proof of their dignity and praise with God. For see how dangerous He has shown their not enduring to suffer (which it was likely they would prefer) to be. For to be hated by any was not absolutely without loss. But it has not the free pardon from God, and the great gain which results from preferring to suffer it. For if the man who is hated by those who mind worldly things is considered as outside the world, it is necessary then to suppose that the man who is not hated is united to the vices of the world.

What then has Christ established by these words? That they should preach His word with boldness, and should not permit their hearers to be unprofited, from their regard towards sinners or those who prefer to disobey the Divine command; but that, leaving unnoticed the affronts that will often result from being hated, they should give bold and fearless counsel, passing by nothing whatsoever or esteeming anything of more consequence than the necessity of serving God. This object St. Paul well accomplishes when he writes thus: For am I now persuading mien, or God? or am I seeking to please men? If I were still pleasing men, I should not be a servant of Christ. For it is not possible to please evil men and God. For how could the two coincide, the will of each presenting the widest divergence? For one looks towards virtue, and the other looks towards vice. The man therefore who wishes only to be the servant of God, and who regards nothing as superior to piety towards Him, must necessarily be in conflict with those who love the world, whenever he persuades them to a state of mind out of harmony with the vain folly of the world. For advice which calls to something else is most intolerable to lovers of pleasure, as assuredly are profitable and severe remedies to those whose bodies are diseased by these passions.

20 Remember the word that I said unto you, A servant is not greater than his lord. If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also.

After having first then shown that the hatred His followers would incur was honourable to them if justified by the occasion----for it can well be borne, nay, it is even thrice-longed for, when it happens on account of God, Who is able to set men above hindrances----He removes that which, as God, He was aware would induce them to be slow to be willing to devote all their energies to the duty of preaching the heavenly doctrine. For whereas disgrace and danger follow for the most part those that are bent on teaching, whenever their words are not found agreeable to those whom they admonish, and besides persecution is incurred, their message sometimes not being received, He vigorously and earnestly exhorts them to be prepared for these things and very ready to meet them. This too He has set forth in other words, saying: Woe unto the world because of occasions of stumbling! for it must needs be that the occasions come. But He exercises an entire control over them, representing His own condition in this respect in order that they may not aim at what is greater nor be found behaving unseemly after a different manner, but necessarily as it were following in the wake of the glory of the Lord may be anxious not to be above Him. He signifies to them that they will meet every kind of opprobrium, saying, "the slave is not above his lord." For Me, He says, wicked men assailed with unbridled tongue; and, leaving no kind of insult untried, they called Me a man possessed of a devil, and a drunkard, and the fruit of fornication. Yet I did not immediately seek their punishment, but not being cut to the heart by their insults, I vouchsafed unto My hearers the word of salvation. Do not, then, seek out of reason your own aggrandisement, nor scorn the limits within which your Lord was bound, Who lowered Himself to such humiliation for us to benefit all. Therefore it makes men superior to the bitterness of speech and the impiety of those who are accustomed to find fault, as indeed also the blessed prophet Jeremiah when harassed said with respect to this very thing: My strength hath failed me by reason of those who curse me; while the inspired Paul, showing still more nobility of character under the like treatment, and gaining a great victory over the impiety of those who insulted him, says: Being reviled, we bless; being defamed, we entreat. For to love to contend against such things as these is the work of a mind humble of spirit according to the Scripture, and adorned with a truly modest temper. For long-suffering and forbearance spring up and arise as though from a good root, especially at such a time. But the inability to endure words of provocation or any kind of ill repute whatever among men, would give a clear proof of an understanding that loves boasting, and of a disposition but little estranged from the love of worldly glory. For what injury can insolence inflict on him who is free from pride? And how shall the reviling of any one be grievous to him who aims not at worldly reputation?

He well exhorts us to have a mind that goes beyond this most worthless reputation----I mean that which is the object of worldly honour----and that mounts far beyond such things as these. But He forearms them as it were with a necessary safeguard, so that they may be willing to manifest such a spirit, and sets before them an argument which thrusts aside the contumely that results from weakness, namely that which we mentioned at first, the following in the wake of the glory of the Lord, and with joy confronting everything that comes in its season, until they attain to glory through God; not being bowed down by dishonour like a feeble laggard, nor checking the boldness of their teaching and neglecting the Divine commands when they are bitterly reviled, but rather to lay hold of love towards their brethren, and to hasten in every way to help those that are astray.

Persuading them therefore to shun the temporary honour of the world that lies immediately before them, He makes another earnest contention, useful and necessary. For if, He says, they persecuted Me, they will also persecute you. And the drift of this is allied to His previous words. He still therefore persuades them to endure suffering, and removes by anticipation the weakness caused by the reflections that naturally arise in us. For there was no doubt that the disciples of the Saviour, incurring the anger of the persecutors of the truth, would fall into the terrors of persecution. But it was very right for them to reflect that when they preached the message of the glory of Christ, they would at all events partake of the riches of His mercy, so that they should think nothing at all a hindrance in the way of so desirable a zeal, but should appear superior to all panic and danger, having nothing painful to undergo, but rather exulting in the honours that all men would bestow on them as ministering unto them the word of salvation. And it was a perfectly right object that those who were anxious to call men into eternal life and were found to be messengers to their hearers of blessings from God should expect this, and seek to be included among men so blessed. But as every man inclines his own purpose in the direction of his wishes, and directs it to suit his will and pleasure, it was the more necessary that it should be pointed out that those who are hostile to the truth and are subjugated by the pleasures of vice must fight through conviction with those who call them away from the objects of their pursuit. For lessons which have this object are not pleasant to those who love pleasure. It remained then of necessity to show what they would have to expect from those who, being ranked among their foes, would persecute them, and insult them, and try every kind of assault.

Christ therefore exhorts them to confront this boldly, not denying that it will happen. And because His followers ought to show a manful spirit, He instructs them and foretells the dangers they will encounter. For if, He says, they persecuted Me, they will also persecute you. This is just as if He had said: "I, the Creator of the Universe, Who have all things under My hand, both in heaven and on earth, did not put a bridle on their rage, nor restrained as it were by bonds the inclination of each of my hearers. But I rather left to the choice of each his own course, and permitted all to do as they liked. And therefore I, when persecuted, endured it, though I had the power of preventing it. When therefore ye also are persecuted, enduring for a time the aversion of those who hate you, and not being too much troubled by the ingratitude of those whom you benefit, following in the wake of My dispensation pursue the same course as I did, that you may attain the like glory. For those who surfer with Me shall also reign with Me."

And by the third addition, If they kept My word, they will keep yours also, He bids them not to be disheartened when their teaching is sometimes not received; and He does this also excellently and well. For he who has been appointed to this work thinks that he has lost his labour if any refuse to obey his words. But the case is not so. Let no one think that it is: for how is that possible? For the adviser who has once spoken and set forth the knowledge of what is good, has done that which was in his power. The rest will depend upon the disposition of his hearers. For it is easy for them to turn, each to what he wishes, either to obedience or the opposite. Those then who are our guides to the best life must not shrink back, so that they may sow in the reprobates the Word that is able to profit by Divine power, and may be able to order aright what we cannot attain unto by their faithful ministration, a thing which we find well practised and brought to perfection in the distribution of the talents. For one is found taking ten, and another five, and another two, and besides these yet another taking one, who, disdaining to use it for commercial purposes, buried the talent in the earth. And for this reason it was said to him: Thou wicked and slothful servant, thou oughtest to have put my money to the bankers, and at my coming I should have received back mine own with interest. For just as those who have been trained to agricultural industry, and who have this object in view, cutting up the land with the plough and then burying the seed in the furrow, leave the rest no longer to their own skill but rather entrust it to the power and favour of God, I mean the taking root of that which is cast into the earth and nourishing it up to perfect fruit, so I think the expounder of the noblest truths ought only to distribute the Word and leave the rest to God.

The Saviour therefore gives His advice in this matter to His disciples as a medicine for want of spirit and a cure of listlessness. For do not ever choose to shrink, He says, from continuing to teach, even if some of those who have once been admonished should make of no account the teaching that has been given them. But finding that even My words are often not received by many, do not strive to surpass My reputation, and, following in My steps in this also, lay aside despondency. And this instruction was very necessary to the holy Apostles, since they were about to preach to all men the message of God and salvation. And therefore the inspired Paul, as having been nominated to his Apostleship by Christ, has shown himself to us a man of this kind, and is often seen to attain manliness herein. For it is easy to show that he thought he ought to despise the love of honour, and to treat persecution as utterly of no account, while he considered it of great importance not to be too fainthearted, even if some entirely refused to receive the Word that was once scattered among them. For he writes to some: Ye are wise in Christ, but we are fools for Christ's sake; we are weak, but ye are strong; we have dishonour, but ye have glory. Even unto this present hour we both hunger and thirst; and yet again, besides, these words: We are made as the filth of the world, the offscouring of all things even until now. So you see then that he was above worldly repute, on account of the commandment of the Saviour. But, showing his nobleness in persecutions, he said: Who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? He writes also to others, that to speak the same things, to me indeed is not irksome, but for you it is safe. And yet again to the Galatians: My little children, of whom I am again in travail until Christ be formed in you. You hear with how little hesitation he repeats the same message, though the first that he had originally given had not gained acceptance, and well says that he travailed in birth for some until the forming of Christ in them should appear. And his preaching effected this, moulding his hearers into the love of God and into the likeness of Christ by faith.

21 But all these things will they do unto you for My Names sake, because they know not Him that sent Me.

He declares that those who choose to act impiously against His holy disciples will do it on no other plea than "My Name" only. For this is a reproach against those who honour God, and an excuse for setting themselves against them on the part of those who do not know Him. But since it is clear to all that no one would suffer anything for the sake of God without reward, for a glorious crown will await them, He incites them again to courage, and makes their spirit steadfast, thrusting aside the misery of that which they expect by the hope of the return. He points out then that the very perils they endure are gain and an object of prayer, and rids of all its terrors that, the very prospect of the occurrence of which might stupefy some, and exhorts His disciples to welcome it with the greatest eagerness. And indeed when they were once summoned before the impious Council of the Jews, and had been severely buffeted with stripes for the sake of Christ, they went forth from the presence of the council, rejoicing, according to the Scripture, that they were counted worthy to suffer dishonour for the Name of the Lord. And of a truth they earnestly exhort us to endure suffering in this cause, and in no way to be dismayed by it, even if we have to encounter any pain for Christ's sake. For let none of you suffer as a murderer, or a thief, or an evil-doer: but if a man suffer as a Christian let him not be ashamed; but let him glorify God in this Name. Most pleasant then is suffering for Christ's sake, and sweet is peril when its presence is occasioned by love towards God.

But consider how here again, showing Himself as One with His Father, He says that neither the Jews nor those who were about to persecute the preachers of the Name of Christ, knew either the Father or the Son. For he who deems it his duty to dishonour the Son is avowedly a hater of the Father; not indeed as transgressing against another nature, but as insulting the true dignity of His natural Divinity. For none could be convicted of insolence against the Son, if he respected the nature of the Father. And if he were at all acquainted with the actual nature of the Father, how came he to be ignorant that He was begotten by Him? And will not he who spoils the fruit produced from it injure the parent tree? Sin against the Son therefore is a convincing proof of ignorance of God the Father.  

But whereas He did not say, Because they know not My Father, but Him that sent Me, I think He wished to hint at something of this kind. His aim, as it seems, was to show that those who practised persecution against His devoted servants, plainly tied their heads as it were in a noose of a double transgression. For not merely, He says, will they be convicted of ignorance of My origin, or be justly condemned on he charge of atheism, but will actually be found rebuking the true wisdom of God the Father. For if He sent His own Son to raise that which had fallen away, to renew that which was worn out, to set forth life to all in the world, while those in the world set themselves against and impiously oppose such as choose to preach Him the Saviour of the world, they will be very clearly convicted of ignorance and of fighting against Him that sent Me. For by the expression "being sent," He introduces a clear proof of His Incarnation. But he that is ignorant of Him that sent Me, shows by this very fact his ignorance of God, and dishonours the mystery of My mission.

22 If I had not come and spoken unto them, they had not had sin: but now they have no excuse for their sin.

We may take in two ways the meaning of the words before us. For if any one should suppose that this passage was directed against Greeks and Jews alike, we say that unless the Divine and heavenly message, I mean the Gospel, had come to all that are on the earth, pointing out to each individual the way of salvation and making plain the works of righteousness, their complete ignorance of what is pleasing to God would perhaps have been a strong reason in each case for the pardon of those who are not eager in pursuing virtue. This ignorance of theirs makes them seem worthy of pardon. But whereas the word of the Gospel has been directed to all men, what reason for pardon is there, or with what words should any one address Him that judgeth, when accused after knowledge of the worst crimes? But if the Lord is saying this concerning the Jews only, as having very often listened to His teaching, and as being in no way ignorant of what He commanded them to think and do, let Him illustrate it thus: They will not endure your teaching, He says, but will bring upon you trials and persecutions, and will devise against you every kind of terror, and from their bitterness will be consumed with an unjust hatred against you, not able indeed to charge you with any wickedness, but blaming only your love towards Me. But searching as it were for an excuse for the cruelty of their madness, and diminishing the baseness of their love of self-gratification, they will actually cite Moses and the books of Moses, and will pretend that I was an opponent of their ancestral laws. But if I had not come and set forth commands superior to the Law given by Moses; if I had not fulfilled it by many words, showing that it was now high time to pass beyond mere types, and that there had been enough of patterns and shadows, but that the hour had come in which the truth itself should shine forth; if I had not shown this from the Law itself, saying in the clearest language, If ye believed Moses, ye would believe Me; for he wrote of Me; if I had not made it clear that My word harmonized with the testimonies of the prophets, and that the power of My Presence had already been predicted and proclaimed, they would have had reasonable grounds for their madness against Me and you. Since nothing has been left out, but everything that was essential has been said, the reason which they have devised to cover the nakedness of their sin is vain.

This consideration then I think should harmonize with the words of the Saviour; but in showing the terrible charges that will be brought against those who injure them, and in saying that those who dare to do such things will one day be chastised, He removes the greater part of their grief and wisely withdraws that which was likely to cause them no small pain. For the conviction that the workers of wickedness will pay the penalty of their crimes sometimes makes it possible to those who are injured to endure their wickedness. And, knowing this, the Master of all things says: Vengeance belongeth unto Me; I will recompense, saith the Lord. Nay, even the blessed Paul himself, when struck by one of the high priests, had no other consolation for the bitterness of suffering than this that we have mentioned. For what did he say?---- God shall smite thee, thou whited wall. This then is a medicine for human weakness----I mean the expectation of the punishment of those who have chosen to act unjustly. Our Lord, however, is superior to and above human littleness. When He was reviled, He reviled not again; when He suffered, He threatened not, according to the Scripture. But when struck on the face, He made no angry remark, nor threatened the man who dared to strike Him, but answered indeed with the greatest mildness and forbearance, If I have spoken evil, bear witness of the evil; but if well, why smitest thou Me? The word then of the prophet is true: Who shall be made equal to the Lord in the clouds, or who shall be likened to the Lord among the sons of God?

23 He that hateth Me hateth My Father also.

He makes a definite charge of atheism against those who choose, in the impiety of their minds and the estrangement of their hearts, to hate Him. And the charge is a true one. For those who dishonour the Son will not be guiltless of transgression against the Father, convinced of the justice of their hatred. For just as those who depreciate the shining of the sun, because it appears and exists for no necessary purpose, bring charges of uselessness, and direct their censure also against its Author; and just as whoever sees fit to despise the scent of flowers will cast reproach on this account against that from whence it was derived----the case will be the same, I suppose, with respect to the Only-begotten and His Father. For it is impossible for those who censure what proceeds from anything else to praise its author. For this reason Christ said to the Jews: A good tree cannot bring forth evil fruit: neither can a corrupt tree bring forth good fruit; when He further told them to make this accurate and unexceptionable distinction in this matter: Either make the tree corrupt and its fruit corrupt. For whatever one could truly predicate of one of such things as these, that I suppose he must necessarily make applicable to both. For when there is one nature, surely the attributes are entirely common even though they are capable of separate manifestation; and whatever a man might do against what proceeds from any fountain, that he would plainly do against the fountain itself. Wherefore Christ says that he that hateth Me, hateth My Father also. And He appropriately attributes a reference to the Person of the Father to any charges that men may make against Himself. And He will none the less satisfy us by this discourse that He is not distinct from Him by reason of the complete identity of Their Natures. And besides He terrifies His hearers by showing how very perilous it is to choose to transgress by hating Him, and He assures them that the man who rejects His worship will be defenceless and an easy prey to his enemies, inasmuch as he insults the Person of the Father Himself. For since insolence against His Son affects Him too, He will also be offended.

Is it not quite clear that the reception of this belief raised the confidence of His holy disciples? At the same time, Christ illustrated another essential and profound truth----I mean this of which I will speak. Some thought in their unparalleled madness and excessive folly, that when they were transgressing against the Son, and opposing the words of the Saviour, they were giving pleasure to God, Who was the Giver of the Law; and while they continued to confer the meed of victory on the prophetic dispensation of Moses, they showed themselves true guardians of the love of God. It was necessary therefore to show the falsity of their boast, and to teach the world that those who act counter to the laws of the Saviour set themselves as it were against the entire Divine Nature, insulted in the Person of the Son by their contumacy, and by their persistent and inexcusable disobedience, which He clearly declares is not merely aimed against His own Person, but also affects all who preach the Word for Him and through Him. He then that enters upon opposition against the holy Apostles themselves is an enemy of God, and shows insolence towards Him, and is altogether hostile to the ineffable and unspeakable Nature of the Divine Being, for the Apostles do not preach themselves, but the God and Lord of all, that is. Christ.

24 If I had not done among them the works which none other did, they had not had sin; but now have they both seen and hated both Me and My Father.

Christ none the less shows by these words that no excuse was left to the Jews why they should not encounter the doom of punishment and meet irretrievable damnation For clearly nothing that could profit them is left undone, as both a long discourse is vouchsafed them which might easily have put them on the way of salvation, and miracles were shown to them which no one in the world had ever seen before. For what saint ever vied with the Saviour in working miracles? As then the desire of honouring Him was so far repugnant to the Jews that they even preferred to hate Him in the impiety of their minds, will not the burden of the charge weigh most grievously upon them? For it would be better for them that they should never have heard His wise words or witnessed His unspeakable wonder-working power; for perhaps then they might have devised some such specious plea as this for pardon: "We never heard any of the truths essential to salvation, nor did we see anything to induce faith in us," But since it was not from one of the holy prophets, but from Christ Himself Who came from above and was sent to us, that they got their information; and since they also saw strange miracles with their own eyes, for Christ opened the eyes of the blind although no other man had ever before been able to do this; what can excuse the madness of the Jews, or what plea can extricate them from punishment? For though they had heard and seen, they hated both the Son and the Father; they both dishonoured the Word sent from the Father through the Son, and also, rejecting the honour due to the works of the Divine Nature, stood convicted of glaring impiety against the entire Nature of God, which was the agent. For the Father Himself certainly co-operated with the Son when He worked His wonders, not as doing marvellous works by an external instrument, but as being in the Son through the identity of Their Nature and the immutability of Their Substance. The wretched Jews then showed ingratitude, and lie under the grievous charge of gross contumacy, since they held as of no account the incomparable teaching of the Saviour, and besides dishonoured through the Son and in the Son the Nature of the Father, although that Nature was shown to be the worker of exceeding great miracles to them, which ought to have drawn and attracted the most stubborn and unteachable into ability to think what was right and what conduced to the glory of God.

25 But this cometh to pass, that the word may he fulfilled that is written in their Law, They hated Me without a cause.

And He shows clearly that this was not unforeseen by the Law, which predicted all that was to come to pass; but we say that it. was not for this reason that the Law predicted these latter days that the Jews when they visited with hatred both the Father and the Son might be convicted of injustice, but, inasmuch as They were destined to be so hated by them, the Divine and Sacred Law presaged it, showing that the Spirit was in no way ignorant of the future. For it was written in the Book of Psalms, as spoken by the Person of Christ, as rebuking the madness of the Jews and saying, They hated Me with an unjust hatred. For surely the hatred was unjust. Certainly they were exasperated against Him without a cause, who so far from having their hatred justified, in regard at any rate to the character of the works that were done among them, ought rather to have loved Him with surpassing devotion and have delighted in a willingness to follow Him. For let any one who wishes to excuse the disobedience of the Jews come forward and tell us what ground for hatred any one could have against Him. Was any one of the works of Christ deserving of hatred or enmity? His deliverance of them from death and corruption? His emancipation of them from the tyranny of the devil, and destruction of the dominion of sin, and restoration of that which was enslaved to sonship with God? His lifting up into righteousness (by His love of mankind and forgiveness of injuries) those who were dead in sin? His allowing them to participate in the Holy Spirit an the Divine Nature, and throwing open unto us even the dwelling-place of the holy angels, and granting men an access unto heaven? How was it just, that He Who provided and ordained all this for us should incur hatred, and not rather be requited by the silence of unspoken thanksgivings and with the boon of ceaseless gratitude at our hands? Nothing, however, could I think convert the stubborn Jew to willingness to think aright. For he hated without a cause Him Whom he ought rather to have loved with his whole heart and adorned with the honour of obedience. But herein our Lord well shows that He was not unaware of the stubborn temper of the Jews, but had foretold and foreknew that it would be so with them, but still treated them with mildness and forgiveness, as became His Divine Nature. For He set before them, ill-suited as they were to receive it, the Word which called them to salvation; even to confirming the confession of their faith by miracles, if there were any men among them of a good and suitable disposition. Herein too He gives His disciples no small benefit, to the intent that in a forgiving spirit they might extend the preaching of salvation even to those who offered them insult, and might even in this be seen to walk in the track of that excellence which first was conspicuous in Him. For if there be any good thing, it is seen in Christ first, and shown to us-ward; and from Him all blessings flow.

26, 27  But when the Comforter is come, Whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall bear witness of Me. And ye also bear witness, because ye have been with Me from the beginning.

When He says that both He Himself and His Father were hated by the perverse Jews, this hatred of theirs being gratuitous and without justification, He with good reason makes mention of the Spirit. He thus at once adds to the Word the completion of the Holy Trinity, and also shows that it was dishonoured, to the intent that the spectators of His miracles, who were guilty of insult against the Son, might also be convicted of treating with contumely the power which so far excels every substance, not only by refusing to accept Christ, even though He had worked great marvels to convince them, but also by their actions against Him. For they treated Him with an impiety which is shocking even to think of; and yet one might say, O senseless Jew, Christ was a worker of wonders before you far exceeding the glory of Moses and the glory of every Saint. For the saying of the Lord, If I had not done among them the works which none other did, brings back a thought before our minds. While then you crown with honours so illustrious Moses, the servant and minister of lesser things than these, you do not blush when you so perversely reject Him Who is immeasurably superior and a worker of far nobler deeds; even though He brought to their long foretold fulfilment the oracles given by Moses, and terminated the shadow by the truth. Our Lord Jesus Christ therefore of necessity joined the mention of the Spirit to that of Himself and the Father. And He also shows what has been said to be true; that is, that if any one chooses to hate the Son, he will also utterly contemn the Father from Whom He proceeds. And how, or in what way, consider further.

For observe, when calling the Comforter "the Spirit of truth," that is, His own, He says that He comes from the Father. For as the Spirit naturally belongs to the Son, being in Him and proceeding through Him, so also He belongs to the Father. But the qualities of Their Substance cannot be distinct, where the Spirit is common to both. Let not then any of those who are accustomed impiously to employ the language of folly lead us to the perverted opinion that the Son, executing as it were a kind of ministerial service, vouchsafes the Spirit that is received from the Father to the creature. For some have not scrupled perversely to say this. But it is more consistent to believe that since the Spirit belongs to Him, as He also certainly belongs to God the Father, He sends Him to His holy disciples to sanctify them. For if they think that in making the Son in this also a minister and servant to us, they form and utter a shrewd conception, surely it follows that we say to them: Ye fools and blind; do you not perceive that you are going back, and diminishing the glory of the Only-begotten, when you string together miserable sophistries from the ignorance that is in you? For if the Son ministers the Spirit from the Father, being ranked as a servant, surely it is necessary to admit that the Spirit is utterly different in Essence from Him, and perhaps His superior and far above Him, if the case be as you in your ignorance suppose. For if the Son does not proceed from the Father, that is, from His Essence, as you think, surely the Spirit when compared with the Son would be regarded as superior to Him. What then say we, when we hear Christ himself saying of the Spirit: He shall glorify Me; for He shall take of Mine and shall declare it unto you?  

Now, besides what has been mentioned, this also will necessarily follow. For if you consider that the Son performs a ministerial service, providing us with That which is of another Nature, that is, the Spirit proceeding from God the Father Which is naturally holy, the Son is not by Nature holy, but only by participation, as we are. For by the ignorance of the impious He is declared to be different in Substance from the Father, from Whom also the Spirit provided unto us by Him proceeds. It will then be possible, since the Spirit does not belong to the Son, but He Himself is sanctified by adoption, as is the case with the creature, that He may fall away from the holiness that is in Him. For that which has been acquired as an addition might surely be removed, at the pleasure of Him Who has bestowed it. Who then will not flee away from such doctrines as these? I think, however, that our statement is more conformable to the truth.

The truth then is dear to us, as are the dogmas, expressing the truth; and we will not follow those heretics, but, pursuing the faith handed down by the holy fathers, we declare that the Comforter, that is, the Holy Spirit, belongs to the Son, and is not introduced from outside nor acquired in His case, as He is in that of those who receive sanctification, in whom though not originally innate He is implanted; but that the Son is of one Substance with the Spirit, as also He is with the Father. For if we take this view, the power of the doctrines of the Church will not be reduced in our case to a polytheistic mythology, but the Holy Trinity is united in the doctrine of a Single Divinity. Showing then that there is a Unity of Substance, I mean that of Himself and God the Father, in the same Being, in saying that the Comforter is the Spirit of truth He declares that He proceeds from the Father, and makes plain and beyond contradiction that the opposer of Christ is wholly at enmity with God. For he who in any degree allows himself to contemn the Son may be reasonably considered to transgress against Him from Whom He proceeds.  

When then, He says, the Comforter, the Spirit of truth, that is My Spirit, Which proceeds from the Father, is come, He will testify of Me. And how will He testify? By working marvels in you, and by you He will be a just and true witness of My Godlike authority, and of the greatness of My power. For He that works in you is My Spirit, and as He is My Spirit, so also is He That of God the Father. Therefore it is necessary to consider that they who, to confirm our faith, work marvels in us by the one good Spirit are alike insulted in the Person of Christ, in Whom dwelt, as Paul says, no mere part of the ineffable Divine Nature, but all the fulness [of the Godhead] bodily.

But when the Spirit bears witness, you yourselves also, He says, will bear witness with Him. For you have been eye-witnesses and spectators of what I have done among My own, being even with Me as My disciples.

xvi. 1 These things have I spoken unto you, that ye should not be made to stumble.

The Saviour, having clearly set before His disciples the madness of the Jews, was perhaps about to add to what He had said, that these misguided men would reach such a height of disobedience, and so stubbornly refuse to listen, and in their cowardice advance so far in hatred of God, that even if there should be two witnesses of His glory they would decline to admit it----and this though the Law openly declares that whatever is testified by two or three witnesses should be believed and received as unquestionably true. But He avoids mentioning this on the present occasion for good reasons. For His statement would thus have produced in them an immoderate grief, and, breaking the hearts of His disciples even to despair, would have made the entrance of faint-heartedness and cowardice into their hearts absolutely certain. For they might reasonably have questioned among themselves;----If the masses of the Jews would not only lend to no one a complete obedience, but also set at nought the Comforter though He astonished them with marvels passing description, and in spite of this would actually afterwards be found as guilty of hating Christ as they were before, and in hating Him of hating the Father, what necessity was there for spending their labour in vain? Why should they not rid themselves of their troubles, and choose silence in preference to teaching men unwilling to hear? Knowing then in all likelihood the thoughts that would agitate His disciples, He skilfully conceals what was too grievous to be told, and what would have been calculated to produce cowardice and faint-heartedness in the duty of teaching. But He rightly turns the drift of His speech into an exhortation to hold themselves in readiness and make vigorous preparation for the results that might be expected to follow in the future. For whatever comes to men suddenly and unexpectedly is likely to disturb even the mind that is stable. For the reception of that, the advent of which has been anticipated, the way is made smooth and its burden is lightened, since it has been already foreseen, and lost its edge by the expectation of certain suffering. Something of this kind, I think, Christ wishes to signify. For if, He says, I have already worked such marvels even before your eyes, the Comforter also will work marvels in you. And if the headstrong madness of the Jews is not diminished, and their conduct is the same as before, and even worse, be not offended, He says, when you find yourselves its victims. But keep ever in mind My words: A disciple is not above his master, nor a servant above his lord.

2 They shall put you out of the synagogues: yea, the hour cometh, that whosoever killeth you shall think that he offereth service unto God.

He extends His forewarning of danger to that which is the most dreadful of all terrors, but not with the intention of arousing in His disciples an unmanly panic. For this would not harmonise with His anxiety to stimulate them to a fearless proclamation of the heavenly message. His object rather was that, thrusting aside the extremity of fear, as already anticipated and for this reason having lost its edge, they might gain a complete victory over every evil, and consider even the possible approach of intolerable evils as of no account whatsoever. For what loss could the lesser evil inflict on those who do not even dread the greater? And how could those who know how to be superior to the worst objects of fear be dismayed by any of the rest? In order then that they might have their minds bent on enduring everything with a cheerful courage, and to convince them of the necessity of so far withstanding the malice of the Jews as not even to fear an immediate and cruel death, He not only tells them that these things will continually happen, and the devices or opposition of the Jews not be satisfied with merely turning them out of the synagogues, but forewarns them that their impiety will reach such a height of cruelty as to make them consider their extreme inhumanity towards them to be the path of piety towards God. It must be plain that those who held fast to the love of Christ actually were cast out of the synagogues by the Jews, and endured this punishment at the outset of their work----when we are told by the Evangelist that nevertheless even of the rulers many believed on Him; but because of the Pharisees they did not confess it, lest they should be put out of the synagogue; and again: For the Scribes and Pharisees had agreed already, that if any man should confess Him to be the Christ, he should be put out of the synagogue. But if, He says, any are indisposed to endure the malice of the Jews, let them then know that their devices against you will not stop here. For be not at all alarmed, He says, even though you must endure this suffering. Their audacity will reach such a pitch of wickedness as to make them suppose your death to be as an actual service towards God. And this we shall find happening in the case of the holy Stephen, the first of the martyrs, and in that of the inspired Paul. For involving Stephen in a charge of blasphemy, and simulating herein the zeal that loves God, they slew him by stoning him. And some of the Jews were so enraged against the holy and wise Paul that they bound themselves under a curse neither to eat nor to drink till they had slain him. For we shall find this recorded in the Acts of the holy Apostles. Excellent then and profitable is His prediction, moderating by anticipation their fear of what was dreadful, and forging His disciples anew (as having as it were already suffered), into a courageous disposition. For the foreknowledge in the minds of the sufferers of the dreadfulness of their danger will give them strength beforehand, while it deprives the approach of evil of its power.

3 And these things will they do, because they have not known the Father nor Me.

He showed that the zeal of the Jews was a zeal not according to knowledge, as also Paul says, but that it had gone far astray and wandered out of the straight path, even though according to the purpose that was in them it seemed to be manifested for the sake of God. For these misguided men thought that by arming themselves with the command given by Moses they pleased God, the Giver of the Law, and actually supposed, that by opposing the prophetic utterances of Christ, they gained credit with Him. For it was for this reason that they persecuted so hotly the preachers of the message of the Gospel, but were ignorant that they were falling into every kind of folly, and by their insults against the Son were transgressing against God the Father Himself, and further, were convicted of complete ignorance of the Nature of the Father and that of the Son Who manifested Himself from Him. And, what is marvellous, they were eager to crown Moses, the wisest of men, who was a minister of the Law given by angels, with the highest honours, but did not shrink from loading with the worst insults our Lord Jesus Christ, Who expounded the unspeakable Will of God, and said clearly, I do nothing of Myself: but the Father which sent Me He hath given Me a commandment, what I should say, and what I should speak----even though God the Father worked marvels with Him, and testified by a voice heard from above: This is My beloved Son, in Whom I am well pleased. It is then unquestionable that if any one should choose bitterly to assail those who convey the Divine message, he will be in complete ignorance of the Undivided and Consubstantial Trinity. For such an one, when he excludes from the honour that is His due the Word manifesting Himself from Him, to suit his own conceit, knows not the Father. For would it not be received as an assured truth by those who are able discreetly to deal with the doctrine of the Trinity, that, since He is of the same Substance with the Father, He will speak in absolute conformity with the Will of the Father; and that, as He partakes in His glory, the dignity of the Father will be equally insulted when He is attacked? In these words then the Lord Jesus Christ defends Himself, and also accuses the audacity of the Jews; fastening thereby a bitter and dreadful censure on those who dishonour Him by their cruelty towards the holy Apostles. For the charge of transgression will not merely have reference to the Saints, but will mount up to Him Who laid upon them the service of apostleship; just as God said unto the holy Samuel concerning the children of Israel: They have not rejected thee, but they have rejected Me.

Most dangerous is it then to refuse to bestow on the Saints the honour which is their due; for the charge of transgression against them will mount up to Him Who gave them their mission.

4 But these things have I spoken unto you, that when their hour is come, ye may remember them, how that I told you.

He contends that mention has been made to them of these things for no other reason except that they might know that, meeting for His sake the assaults of sin, they would at all events gain glory therefrom. For I have not foretold it unto you, He says, from any wish to enfeeble your courage or to inspire in you a premature alarm by the anticipation of suffering, but rather to give you foreknowledge, in order that by this means you may derive a double benefit. For in the first place, remembering that I forewarned you, you will marvel at My foreknowledge, and the time of peril will itself conduce to complete the security of your faith. For He Who knows the future must be by nature God. And bring this, too, to your recollection; He who is prepared and knows beforehand that he will suffer, will have his fear much diminished; for he will readily overcome all that seems to be dreadful, and will have his mind undisturbed, even in the midst of troubles. For I think the sudden and unexpected advent of suffering sharpens its sting; and for this reason the Psalmist says: I was prepared and was not dismayed. He bids His disciples then, for a good and necessary reason, to remember that He has foretold unto them the future. For it was certain that on this account they would believe Him to be the true God (for omniscience is peculiar to the true God), and they will readily believe that He will extricate them from their dangers.

5, 6      And these things I said not unto you from the beginning, because I was with you. But now I go unto Him that sent Me; and none of you asketh Me, Whither goest thou? But because I have spoken these things unto you, sorrow hath filled your heart.

Another necessary and useful consideration entered into the mind of Christ. For it was beyond question, that, called as they had been to discipleship at the beginning by Him, and living ever in continual converse with Him, and having often had experience of His miracles, and having laid to heart His incomparable might and power, they thought they would overcome every trial, and at once triumph over perils of every kind. For how could they any longer entertain doubt and be faint at heart, after they had experienced the support of One Who had such power? And inasmuch as Christ forewarned them that they would fall into unexpected perils, with the intent that they might not be much dismayed thereby, reflecting within themselves and saying, "Have we then been disappointed of the hopes we had at first, and has our purpose failed, inasmuch as we thought that we were called to partake of every blessing, but in the end find ourselves involved in unexpected calamities?" our Lord then is compelled to expound to them the reason why He did not forewarn them at first; and says: These things I said not unto you from the beginning, because I was with you; for while He was with them, He sufficed to preserve their peace of mind, and to rescue them from every trial, and to afford them suitable instruction and assistance in all that might befall them. But since He was going to the Father, He suitably, and at the fitting time, expounds to them the inevitable approach of what awaited them in the future. For if even we ourselves are very anxious not to miss the fitting time, surely this would be God's pleasure. The time then for silence was at the beginning, when the need for their receiving this instruction had not yet arisen. But when He was going to the Father, the time for speech had arrived. Did the Saviour then separate from His disciples when He ascended to the Father, and was He still with them, by the working and power and grace of the Spirit? How, or in what way, was He with them? For it is beyond question that He cannot lie when He says, Lo, I am with you alway, even unto the end of the world, except so far as the flesh and His bodily presence were concerned. But the Saviour knew that the ascent into heaven of His own Flesh was most essential to His Human Nature, but, as God, He well knew that the heart of His disciples was overwhelmed by the bitterness of their sorrow. For the departure of Christ was very grievous unto them, because they longed to be ever with Him. But since He had resolved to do this, they do not even ask when or for what reason He will leave them, or what is the motive or inducement of His Ascension. He sympathises then with their suffering, as it proceeded from love; and with their ill-timed preference of silence, which did not allow them to inquire the reason for His departure, although to know it would bring them much profit.

7 Nevertheless I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter cannot come unto you.

Grievous is the sorrow that has consumed your heart, He says, and bitter the affliction that has cast you down. For you consider that separation from Me will be fraught with pain to you, and your apprehension is well grounded. For you will certainly have to encounter all the trials which I have already foretold, and will endure the fury of impious persecutions. Considering then that expediency should always be preferred to pleasure, I will tell you the truth: It is expedient for you that I go away. And we will make all our thoughts subject to the Saviour Who is over us, though I think that the saying may be likely to cause no little perplexity to a simple-minded hearer. For surely the thought will arise in him and occur to his mind, that, if it was better that Christ should go away, His Presence with them could not but infer some loss. And if our advantage lay in His Ascension, surely the reverse would result from His remaining with us. The question may perhaps perplex an unaided judgment; but the man who is guided by knowledge from above to an accurate comprehension of the saying can find here no occasion of stumbling, but will rather discover its true meaning.

We must therefore ponder over and clearly understand this thought in particular, that according to the saying, There is a time for everything, and all things are good in their season. At the fitting season, then, it was well for Christ to be present in this world in the flesh: but, on the other hand, when the time came that was proper and suitable for the complete fulfilment of His purposes, He ascended to the Father. And the charge can in nowise be brought against Him that His presence with His disciples was not very advantageous to them, because at the last His departure became necessary. Nor, again, can He be reproached at all because advantage resulted from His departure, inasmuch as His Presence was profitable to them. For both these events, coming to pass at the proper season, brought us advantage. And that, briefly touching on the drift of the inquiry, we may make it easier for our brethren to apprehend it, let us by way of digression give an explanation of the cause of the Incarnation of the Only-begotten; and, in addition, of the advantage which would result from His departure.

In order then that He might free from corruption and death those that lay under the condemnation of that ancient curse, He became Man; investing Himself, Who was by Nature the Life, with our nature. For thus the power of death was overcome, and the dominion of corruption, which had gained sway over us, was destroyed. And, since the Divine Nature is wholly free from inclination to sin, He exalted us by His own Flesh. For in Him we all have our being, inasmuch as He manifested Himself as Man. In order that He might mortify the members, which are upon the earth, that is, the affections of the flesh, and might quench the law of sin that holds sway in our members, and also that He might sanctify our nature, and prove Himself our Pattern and Guide in the path to piety, and that the revelation of the truth according to knowledge, and of a way of life beyond possibility of error might be complete----all this Christ, when He became Man, accomplished. It was necessary then to confer on the nature of man the height of blessedness, and not only to rid it of death and sin, but to raise it even to the heavens themselves, and to make man a companion of the angels, and a partaker in their joys. And just as by His own Resurrection He renewed in us the power of escaping corruption, even so He thought it right to open out for us the path heavenwards, and to set in the Presence of the Father the race of man who had been cast out of His sight owing to Adam's transgression. And the inspired Paul, adopting this view, says: For Christ entered not into a holy place made with hands, nor into one like in pattern to the true; but into heaven itself, now to appear before the Face of God for us. He tells us that being ever in His Father's Presence, and partaking of His Nature by reason of the sameness of Their Essence, He now manifests Himself not for His own sake but for us. For I will repeat what I have already said. He places us in the sight of the Father, by departing into heaven as the firstfruits of humanity. For just as, being Himself the Life by Nature, He is said to have died and risen again for our sake, even so He is said, ever beholding His Father and being in like manner beholden of Him, to appear as Man now, that is, when He has taken human nature upon Him, not for His own sake but for us. And as this one thing was seen to be lacking in His dispensation to us-ward, our ascension into heaven has been prepared for us in Christ, Who was the firstfruits and the first of men to ascend. For He ascended thither as our forerunner, as the inspired Paul also himself says. There, as Man, He is in very truth still the High Priest of our souls, our Comforter, and the propitiation for our sins; and, as God and Lord by Nature, He sits on His own Father's throne, and even on us too will the glory thereof be reflected. For this reason also Paul said concerning the Father: And He raised us up with Him, and made us to sit with Him in the heavenly places in Christ. When then His mission on earth was accomplished, it was necessary that He should fulfil what yet remained----His Ascension to the Father. Wherefore He says: It is expedient for you that I go away, for if I go not away the Comforter cannot come unto you.

Come, then, let us add yet another reflection, profitable and true, to our previous investigations. All His work on earth had indeed been accomplished, as we just now affirmed. It was however surely necessary that we should become partakers and sharers of the Divine Nature of the Word; or rather that, giving up the life that originally belonged to us, we should be transformed into another, and the very elements of our being be changed into newness of life well-pleasing to God. But it was impossible to attain this in any other way except by fellowship in, and partaking of, the Holy Spirit. The most fitting and appropriate time, then, for the mission and descent of the Holy Spirit to us was that which in due season came----I mean, the occasion of our Saviour Christ's departure hence. For while yet present in the body with those who believed on Him, He showed Himself, I think, the bestower of every blessing. But when time and necessity demanded His restoration to His Father in heaven, it was essential that He should associate Himself by the Spirit with His worshippers, and should dwell in our hearts by faith, in order that, having His presence within us, we might cry with boldness, Abba, Father, and might readily advance in all virtue, and might also be found strong and invincible against the wiles of the devil, and the assaults of men, as possessing the omnipotent Spirit.

For it might easily be shown, both from the Old and New Scriptures, that the Holy Spirit changes the disposition of those in Whom He is, and in Whom He dwells, and moulds them into newness of life. For the inspired Samuel, when he was discoursing with Saul, said: And the Spirit of the Lord will come upon thee, and thou shalt be turned into another man. And the blessed Paul thus writes: But we all, with unveiled face reflecting as a mirror the glory of the Lord, are transformedinto the same image from glory to glory, even as from the Lord the Spirit. Now the Lord is the Spirit. You see that the Spirit moulds as it were into another likeness those in whom He visibly abides. For He easily turns them from an inclination to dwell on the things of earth, to the contemplation only of that which is in heaven; and from an unmanly cowardice to a courageous disposition. And that we shall find the disciples thus affected and steeled by the Holy Spirit into indifference to the assaults of their persecutors, and laying fast hold of the love that is towards Christ, can no way be questioned. Therefore the saying of the Saviour is true, when He says, "It is expedient for you that I depart into heaven." For that was the occasion of the descent of the Spirit.

8, 9, 10, 11  And He, when He is come, will convict the world in respect of sin, and of righteousness, and of judgment: of sin, because they believe not on Me; of righteousness, because I go to the Father, and ye behold Me no more; of judgment, because the prince of this world hath been judged.

When He has shown that His departure to His Father is the fitting occasion of the descent and mission of the Spirit, and has by this means sufficiently allayed the pangs of grief in His holy disciples, He rightly proceeds to show what the work of the Holy Spirit will be. For when He is come, He says, He will convict the world in respect of sin, and of righteousness, and of judgment. And He has clearly pointed out what form the reproof in each of these cases will take. But since some are likely to stumble in dealing with this question, I consider it necessary to interpret the text point by point, and to state more plainly its signification.

The reproof of sin, then, has been set first. How then will He reprove the world? When those who love Christ, as being made worthy of Him, and as true believers, are convinced of sin, then it is that He will condemn the world, that is those who are ignorant and persist in unbelief, and are enslaved by their love of worldly pleasure, by the very nature of their case, in that they are bound by their sins and doomed to die in their transgressions. For God will in nowise be a respecter of persons, nor will He vouchsafe the Spirit to some in the world without sufficient cause, and to others wholly deny Him; but will cause the Comforter to dwell only in those who are worthy of Him, who by a pure faith have honoured Him as truly God, and confessed that He is the Creator and Lord of the Universe. And that which the Saviour Himself by anticipation told the Jews when He said, Except ye believe that I am He, ye shall die in your sins, the Comforter when He is come will in fact show to be true.

But further, He says: He will reprove the world in respect of righteousness, because I go to the Father and ye behold Me no more. For He will duly hold converse with those who believe in Christ after His ascension into heaven, as duly justified thereby. For they received as the true God Him Whom, though they had in nowise seen Him, they yet believed to sit on His Father's throne. For by calling to mind what Thomas said and did, one might readily perceive that Christ calls those who thus believe blessed. For when he was in doubt about the restoration of the Son to life, he said: Except I shall put my hand into His side, and see the prints of the nails, I will not believe. And when, after Christ had permitted him to do as he desired, he believed, what words did he hear? Because thou hast seen Me, thou hast believed: blessed are they that have not seen and yet have believed. Justly then have those been justified who without seeing have believed; but the world has missed the attainment of an equal blessedness, not seeking to obtain the righteousness that is of faith, but deliberately preferring to abide in its own wickedness.

It is necessary, however, to know that the two reproofs already mentioned will apply not merely to the Jews, but rather to every man who is stubborn and disobedient. For the appellation "the world" signifies not merely the man who is incessantly engaged in the pursuit of pleasure, and who clings to the wickedness that is of the devil, but signifies equally those who are dispersed about and dwell in the whole world. Thus the double reproof has a generic meaning, and applies to all. For Christ included not merely Judaea, as was the case in the beginning, or the seed of Israel only, but the entire race that was descended from Adam. For His grace is not partial, but the benefit of faith is extended to the whole world.

The third reproof by the Comforter will be, as the Saviour says, the most righteous condemnation of the prince of this world. And what form this reproof takes I will explain. For the Comforter will testify to the glory of Christ, and, showing that He is truly the Lord of the Universe, will reprove the world as having wandered astray, and as having left Him Who is truly God by Nature and fallen down and worshipped him whom Nature owns not as God, that is Satan. For the judgment against him is, I think, sufficient to show that this statement is true. For he could not have been condemned and lost his power, nor have paid the penalty of his conflict with God, being delivered into chains of darkness, if he were by Nature God, Who sits unshaken on His throne of majesty and power. But now we see him so incapable to preserve his own honour, that he is even cast under the feet of those filled with the Spirit, I mean the faithful who have confessed that Christ is God. For they trample the demon under foot when he tries and struggles. When then any one sees the swarm of impure demons shuddering and cast out by the prayers of such men, and by the working power of the Holy Spirit, will he not with reason say that Satan has been condemned? For he has been condemned by his no longer being able to prevail over those who have been impressed with the seal of righteousness and sanctification by the Holy Spirit, through the faith that is in Christ. How then, tell me, have we trodden all his power under foot, according to the saying in the Psalms addressed to every man that lives in the world? By the help of the Most High thou shalt tread upon the asp and basilisk; the lion and the dragon thou shalt trample under foot. When then the Comforter from heaven enters souls that are pure, and manifests the righteousness of His mission by faith impartially bestowed, then will He show that the world is bound in its own sins, and without share in the grace that is from above, since men repulse their Redeemer; and He will also reprove the world----as causelessly accusing those who have believed----of sin, and as far as they have rightly been justified, although they gaze not on Christ as He departed unto God and wrought marvels, but honour Him by faith. It was, I think, with some such thought as this in his mind that Paul said: Who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that shall condemn? For the mouth of all lawlessness is stopped, according to the word of the Psalmist, as it can lay nothing to the charge of the faithful elect, who are invested with the glory of the righteousness that proceedeth from faith. He will reprove the world as having gone astray and resting its hopes on [the devil], who has received such condemnation that he has lost all the glory of his former condition, and only deserves our contempt, and to be held of no account by those who worship God.

God then has called him the prince of this world, not as really being so in truth, or as though this overruling power were a dignity inherent in his being, but as he had the glory thereof by fraud and covetousness, and as he is still holding sway and ruling over those that are astray by reason of the wicked purpose that is in them, by which having their mind fast bound in error they are inextricably entangled in the noose of captivity, even though it was in their power to escape by being converted through faith in Christ to a recognition of Him Who is truly God. Satan then is but a pretender to the title of ruler, and has no natural right to it as against God, and only maintains it through the abominable wickedness of those who are astray.

12, 13  I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of truth, is come, He shall guide you into all the truth: for He shall not speak from Himself; but what things soever He shall hear, these shall He speak; and He shall declare unto you the things that are to come.

He found their sorrow increased by their knowledge of the future, and that they were ill-disposed to bear the coming evils. For sorrow, He says, hath filled your heart. And He thought that it would not be meet to dispirit them by adding the rest, but He buries as it were in timely silence what He had to say next, as likely to cause them no small alarm, and reserves what remained for them to know, for the revelation through the Spirit, and for the light that was to be given them at the fitting season . And perhaps also, seeing the disciples slow to apprehend the mystery, because they had not yet been illuminated by the Spirit, nor become partakers of the Divine Nature: For the Holy Spirit was not yet given, because Christ was not yet glorified, as the holy Evangelist says, He speaks thus, wishing to suggest to them that He would hereafter be able to reveal mysteries exceeding deep and passing man's understanding, while at present He refuses to do this, and with good reason, because He says that they are not yet prepared for it. For when, He says, My Holy Spirit shall transform you and change the elements of your mind into a willingness and an ability to despise the types of the Law, and rather to prefer the beauty of spiritual service, and to honour the reality more than the shadow; then, He says, you will surely be able readily to understand the things concerning Me. For the complete expression of these things will find place in your hearts when you are well fitted to receive it.

One might suppose then that our Lord thought He ought thus to address His disciples. For what He once said as by way of illustration is of a piece with, and will fit in with, the meaning we have just given to His words: No man rendeth a piece from a new garment and putteth it upon an old garment; and again: But neither do men put new wine into old wine-skins; else the skins burst, and the wine is spilled. But new wine must be put into new wine-skins. For the new instruction of the Gospel message belongs not to those who are not yet moulded by the Spirit into newness of life and knowledge, and they cannot as yet contain the mysteries of the Holy Trinity. The exposition then of the deeper mysteries of the faith is suitably reserved for the spiritual renovation that was to proceed from the Spirit when the mind of those who believed on Christ would no longer allow them to remain in the obsolete letter of the Law but rather induce their conversion to new doctrines and implant in them thoughts enabling them to see a fair vision of the truth. And that before the Resurrection of our Saviour Christ from the dead, and before partaking of His Spirit, the disciples were living too much after the manner of the Jews, and were clinging to the legal dispensation, even though the mystery of Christ was clearly superior to it, one might very readily perceive. And therefore the blessed Peter, even though he was pre-eminent among the holy disciples, when the Saviour was once setting forth His suffering on the Cross and telling them that He must be outraged by the insults of the Jews, rebuked Him, saying, Be it far from Thee, Lord; this shall never be unto Thee. And yet the holy prophets had plainly declared not only that He would suffer, but also the nature and extent of what He would endure. And let us also examine this further consideration. For when, as is recorded and as we read in the Acts of the Apostles, Peter was hungry and desired to eat, and when he saw thereupon the sheet let down by four corners from heaven, in which were included all creatures of the earth and the sea and the air, and heard a voice from heaven, saying, Rise, Peter, kill and eat; he answered, Not so, Lord; for I have never eaten anything that is common or unclean; and for this received a well-merited rebuke in the answer: What God hath cleansed, make not thou common. And yet he ought to have remembered the frequent statement of our Saviour to the Jews: Not that which entereth into the mouth defileth the man. See then what need there was in his case for the illumination of the Spirit. Do you perceive then that it was necessary that his temper of mind should be forged anew into another better and wiser than that which was in the Jews? And therefore when, by being enriched with the grace that is from above and from heaven, they had their strength renewed, according to the Scripture, and had attained to a better knowledge than before, then we hear them boldly saying: But we have the mind of Christ. By the Mind of Christ they mean nothing else but the advent of the Holy Spirit into their hearts, revealing unto them in due measure all things whatsoever they ought to know and learn.

When then " He," that is the Comforter, the Spirit of Truth, is come, He shall guide you into all the truth. See how free from extravagance the expression is: note the soberness of the phrase. For having told them that the Comforter would come unto them, He called Him the Spirit of Truth, that is, His own Spirit. For He is the Truth. For that His disciples might know that He does not promise them the visitation of a foreign and strange power, but rather that He will vouchsafe unto them His Presence in another form, He calls the Comforter the Spirit of Truth, that is, His own Spirit. For the Holy Spirit is not in truth alien from the Substance of the Only-begotten, but proceeds naturally from it, having no separate existence from Him so far as identity of nature is concerned, even though He may be in some sort conceived of as having a separate existence. The Spirit of Truth then, He says, will lead you to complete knowledge of the truth. For as having perfect knowledge of the truth, of which He is also the Spirit, He will make no partial revelation of it to those who worship Him, but will rather engraft in their hearts the mystery concerning it in its entirety. For even if now we know in part, as Paul says, still, though our knowledge be limited, the fair vision of the truth has gleamed upon us entire and undefiled. As then no man knoweth the things of a man, according to the Scripture, save the spirit of the man which is in him, in the same way, I think, to use the words of Paul, none knoweth the things of God save the Spirit of God which is in Him.

When then He cometh, He says, He shall not speak from Himself (He does not say, He will make you wise, and will reveal to you the mystery of the truth); He will tell you nothing that is not in accord with My teaching, nor will He expound to you any strange doctrine, for He will not introduce laws peculiar to Himself; but since He is My Spirit, and as it were My Mind, He will surely speak to you of the things concerning Me. And this the Saviour saith, not that we should suppose that the Holy Spirit has merely ministerial functions, as some ignorantly maintain, but rather from a wish to satisfy the disciples that His Spirit, not being separate from Him so far as identity of Substance is concerned, will surely speak the things concerning Him, and will work and purpose the same.

And for this reason He added the words, and He will show you things to come; and it is almost as though He said these very words, "This will be a sign unto you that the Spirit is in very truth of My Substance and as it were My Mind----His telling you things to come, as I have done. For I foretold, even though you have not been able to take everything to heart. He would not then foretell things to come, as I have done, if He did not indeed exist in Me and proceed through Me, and if He were not Consubstantial with Me."

ΚΕΦΑΛΗ Β. Ὅτι τῷ Θεῷ καὶ Πατρὶ ὁμοούσιός ἐστιν ὁ Υἱὸς, καὶ οὐχ ἑτεροφυὴς, οὐδὲ ἔκφυλος, κατά τινας τῶν διεστραμμένων.
« Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, καὶ ὁ Πατήρ μου ὁ γεωργός ἐστιν. » ὍΤΙ προσήκοι τῆς εἰς αὐτὸν ἀγάπης ἐξηρτῆσθαι φιλεῖν, καὶ πόσον ἐκ τοῦ κολλᾶσθαι αὐτῷ κερδανοῦμεν ἐπιδεῖξαι θελήσας τὸ ὠφελοῦν, ἄμπελον μὲν ἑαυτὸν εἶναί φησιν, ὡς ἐν παραδείγματος λόγῳ, κλήματα γεμὴν τοὺς ἑνωθέντας αὐτῷ καὶ ἐνηρμοσμένους τρόπον τινὰ καὶ ἐμπεπηγότας, γεγονότας τε ἤδη τῆς ἑαυτοῦ φύσεως κοινωνοὺς, διὰ τοῦ μεταλαχεῖν Ἁγίου Πνεύματος: τὸ γὰρ συνενῶσαν ἡμᾶς τῷ Σωτῆρι Χριστῷ τὸ Ἅγιον Πνεῦμα αὐτοῦ ἐστιν. προαιρετικὴ μὲν γὰρ ἡ πρὸς τὴν ἄμπελον κόλλησις τῶν προσιόντων αὐτῇ, σχετικὴ δὲ παρ' αὐτῆς ἡ πρὸς ἡμᾶς. ἐκ μὲν γὰρ προαιρέσεως ἀγαθῆς προσεληλύθαμεν ἡμεῖς διὰ τῆς πίστεως, γένος δὲ γεγόναμεν αὐτοῦ τὸ τῆς υἱοθεσίας ἀξίωμα παρ' αὐτοῦ κομισάμενοι. καὶ γὰρ δὴ κατὰ τὸν ἅγιον Παῦλον “Ὁ κολλώμενος τῷ Κυρίῳ ἓν πνεῦμά ἐστιν.” ὥσπερ οὖν ἐν ἑτέροις κρηπὶς καὶ θεμέλιος διὰ τῆς τοῦ προφήτου κατωνόμασται φωνῆς: ἐπ' αὐτῷ γὰρ ἐποικοδομούμεθα, λίθοι καὶ ἡμεῖς χρηματίσαντες, ζῶντες καὶ πνευματικοὶ, “εἰς ἱεράτευμα ” ἅγιον, εἰς κατοικητήριον τοῦ Θεοῦ ἐν Πνεύματι,“ καθ' ἕτερον δέ τινα τρόπον οἰκοδομεῖσθαι πρὸς τοῦτο μὴ δυνάμενοι, εἰ μὴ γέγονεν ἡμῖν θεμέλιος ὁ Χριστός: οὕτω κἀνθάδε κατὰ τὴν ἴσην τοῦ νοήματος ἀναλογίαν, ἄμπελον ἑαυτὸν εἶναί φησι τῶν ἐξ αὐτῆς κλημάτων ὡς μητέρα καὶ τροφόν. ἀνεγεννήθημεν γὰρ ἐξ αὐτοῦ τε καὶ ἐν αὐτῷ ἐν Πνεύματι πρὸς καρποφορίαν ζωῆς, οὐχὶ τῆς ἀρχαίας καὶ παλαιᾶς, ἀλλὰ τῆς ἐν καινότητι πίστεώς τε καὶ ἀγάπης τῆς εἰς αὐτόν. διατηρούμεθα δὲ πρὸς τὸ ἔχειν τὸ εἶναι, προσπεφυκότες ὥσπερ αὐτῷ καὶ ἀπρὶξ ἐχόμενοι τῆς παραδοθείσης ἡμῖν ἁγίας ἐντολῆς καὶ διὰ τοῦ σώζειν ἐπείγεσθαι τὸ ἐκ τῆς εὐγενείας ἀγαθὸν, τουτέστι, διὰ τοῦ μὴ ἀνέχεσθαι λυπεῖν κατά τι γοῦν ὅλως τὸ ἐνοικισθὲν ἡμῖν Ἅγιον Πνεῦμα, δι' οὗ κατοικεῖν ἐν ἡμῖν νοεῖται Θεός. κατὰ τίνα γὰρ τρόπον ἐσμὲν ἐν Χριστῷ καὶ αὐτὸς ἐν ἡμῖν, αὐτὸς ἡμῖν ὁ σοφὸς Ἰωάννης ἐπιδείξει λέγων ” Ἐν τούτῳ γινώσκομεν ὅτι ἐσμὲν “ἐν αὐτῷ καὶ αὐτὸς ἐν ἡμῖν, ἐκ τοῦ Πνεύματος οὗ ἔδωκεν ” ἡμῖν,“ καὶ πάλιν ” Ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ “ἐσμεν: ὁ λέγων ἐν αὐτῷ μένειν ὀφείλει καθὼς ἐκεῖνος ” περιεπάτησε καὶ αὐτὸς περιπατεῖν:“ ὃ καὶ τοῖς ἀκροωμένοις σαφέστερον καθιστὰς οὕτω φησὶ πάλιν ” Ὁ τηρῶν “τὰς ἐντολὰς αὐτοῦ ἐν αὐτῷ μένει, καὶ αὐτὸς ἐν αὐτῷ.” εἰ γὰρ ἡ τήρησις τῶν ἐντολῶν τὴν εἰς αὐτὸν ἀγάπην ἐργάζεται, κολλώμεθα δὲ διὰ τῆς ἀγάπης αὐτῷ, πῶς οὐκ ἀληθὲς ἐν τούτοις φαίνεται τὸ εἰρημένον; ὅνπερ γὰρ τρόπον τῆς ἀμπέλου τὸ πρέμνον τῆς ἰδίας καὶ ἐνούσης αὐτῷ ποιότητος φυσικῆς διακονεῖ τε καὶ διανέμει τοῖς κλήμασι τὴν ἀπόλαυσιν, οὕτως ὁ Μονογενὴς τοῦ Θεοῦ Λόγος, τῆς τε τοῦ Θεοῦ καὶ Πατρὸς καὶ τῆς ἑαυτοῦ φύσεως τὴν οἱονεὶ συγγένειαν τοῖς ἁγίοις ἐντίθησι τὸ Πνεῦμα διδοὺς, ἅτε δὴ καὶ συνενωθεῖσιν αὐτῷ διά τε τῆς πίστεως καὶ τῆς εἰσάπαν ὁσιότητος: τρέφει δὲ πρὸς εὐσέβειαν, καὶ ἁπάσης αὐτοῖς ἀρετῆς καὶ ἀγαθουργίας εἴδησιν ἐνεργάζεται. Γεωργὸν δέ φησι τὸν Πατέρα, διὰ ποίαν ἄρα καὶ τοῦτο αἰτίαν; οὐδὲ γὰρ ἄπρακτος ἢ ἄεργος εἰς ἡμᾶς ὁ Πατὴρ, τρέφοντός τε καὶ συνέχοντος εἰς τὸ εἶναι καλῶς τοῦ Υἱοῦ ἐν Ἁγίῳ Πνεύματι, ὅλης δὲ ὥσπερ τῆς ἁγίας καὶ ὁμοουσίου Τριάδος ἔργον ἐστὶν ἡ τῶν καθ' ἡμᾶς ἐπανόρθωσις, καὶ διὰ πάσης ἔρχεται τῆς θείας φύσεως ἡ ἐφ' ἅπασι τοῖς παρ' αὐτῆς δρωμένοις θέλησίς τε καὶ δύναμις. διὰ τοῦτο καὶ ὁλοκλήρως καὶ ἐν ἑνὶ προσώπῳ παρ' ἡμῶν δοξάζεται. σωτῆρα γὰρ καλοῦμεν τὸν Θεὸν, οὐκ ἀνὰ μέρος μὲν τῷ Πατρὶ, ἀνὰ μέρος δὲ αὐτῷ τῷ Υἱῷ, ἤτοι τῷ Ἁγίῳ Πνεύματι τὰ ἐφ' οἷς ἠλεήμεθα ἀποκομίζοντες χαριστήρια, ἀλλ' ὄντως τῆς μιᾶς θεότητος κατόρθωμα λέγοντες τὴν ἑαυτῶν σωτηρίαν. κἂν γοῦν ἑκάστῳ προσώπῳ διανέμεσθαί τι δοκῇ τῶν εἰς ἡμᾶς γεγονότων, ἤτοι τῶν ἐνεργουμένων περὶ τὴν κτίσιν, ἀλλ' οὐδὲν ἧττον πιστεύομεν ὅτι πάντα ἐστὶ παρὰ Πατρὸς δι' Υἱοῦ ἐν Πνεύματι. νοήσεις οὖν ἄρα καὶ λίαν ὀρθῶς, ὅτι τρέφει μὲν ἡμᾶς εἰς εὐσέβειαν ὁ Πατὴρ δι' Υἱοῦ ἐν Πνεύματι: γεωργεῖ δὲ αὖ πάλιν, τουτέστιν, ἐφορᾷ τε καὶ ἐπισκέπτεται καὶ φροντίδος τῆς ἐπανορθούσης ἀξιοῖ δι' Υἱοῦ ἐν Πνεύματι. λογιούμεθα γὰρ μᾶλλον οὕτως ὀρθῶς ἤπερ οὖν ἑτέρως, κατά γε τὸν ἡμέτερον νοῦν: εἰ γὰρ ἑκάστῳ δωσόμεν ἀνὰ μέρος ἐργάσασθαί τι τῶν καθ' ἡμᾶς, ὃ μήτε τοῦ ἑτέρου τυχὸν εἶναί φαμεν, πῶς οὐκ ἀναμφίλογον, ὡς ἐπείπερ ἄμπελος μὲν ὁ Υἱὸς ὠνόμασται νῦν, γεωργὸς δὲ ὁ Πατὴρ, τρεφόμεθα μὲν ἰδικῶς, συνεχόμεθά τε πρὸς τὸ εὖ εἶναι παρὰ μόνου τοῦ Υἱοῦ: παρὰ δέ γε τοῦ Πατρὸς ψιλὴν ἔχομεν τὴν ἐπίσκεψιν; ἀμπέλῳ μὲν γὰρ τὸ τρέφειν οἰκεῖον τὰ ἴδια κλήματα, τῷ δὲ γηπονοῦντι τὸ ἐπισκέπτεσθαι. ἀλλ' εἴ γε φρονοῦμεν ὀρθῶς, ἡγησόμεθα δὴ πάντως, ὅτι οὔτε ἐκεῖνο χωρὶς τοῦ Πατρὸς, οὔτε μὴν τὸ ἕτερον δίχα τοῦ Υἱοῦ ἤγουν τοῦ Ἁγίου Πνεύματος κατορθώσειε τὸ πᾶν: πάντα γὰρ παρὰ Πατρὸς δι' Υἱοῦ ἐν Πνεύματι, καθάπερ εἰρήκαμεν. οἰκονομικῶς δὲ λίαν καὶ νῦν ὁ Σωτὴρ γεωργὸν ὠνόμασε τὸν Πατέρα, καὶ τίς ἄρα τούτου γέγονε πρόφασις, οὐδὲν ὅλως εἰπεῖν χαλεπόν: ἵνα γὰρ μήτις οἴηται μόνου τοῦ Μονογενοῦς τὴν ἐφ' ἡμῖν γενέσθαι φροντίδα, συνεργάτην ὥσπερ εἰσκεκόμικε τὸν Πατέρα καὶ Θεὸν, ἑαυτὸν μὲν ἄμπελον εἰπὼν τοῖς ἰδίοις κλήμασι χορηγοῦσαν τὴν ζωὴν καὶ τὸ δύνασθαι καρποφορεῖν, γεωργὸν δὲ τὸν γεννήσαντα: καὶ διὰ τούτου πάλιν, ἕτεραν ὥσπερ τινὰ τῆς θείας οὐσίας ἐνέργειαν τὴν κατ' ἐπίσκεψιν νοουμένην εἰς ἡμᾶς ἐπιτελεῖσθαι διδάσκων. ἔδει γὰρ ἔδει μανθάνειν ἡμᾶς, ὡς οὐ μόνον κοινωνοὺς τῆς ἑαυτοῦ φύσεως ἐξειργάσατο Θεὸς, ἐν ἁγίᾳ τε καὶ ὁμοουσίῳ Τριάδι νοούμενος: ἀλλὰ καὶ τῶν καθ' ἡμᾶς ἀκριβεστάτην εὖ μάλα ποιεῖται τὴν ἐπίσκεψιν, ὡς ἐν τρόπῳ γεωργίας παραληφθεῖσαν εἰς τὸ παρὸν ἀκολούθως τε καὶ σφόδρα καλῶς. προωνομασμένης γὰρ ἀμπέλου καὶ τῶν ἐξ αὐτῆς κλημάτων, πῶς οὐ λίαν ἐν τούτοις πρεπωδεστάτη τοῦ γεωργοῦντος ἡ δήλωσις, τὸν ἐπόπτην τῶν ὅλων καὶ ἐπιμελητὴν εἰσφέρουσα, τουτέστι Θεόν; εἰ δὲ πεπιστεύκαμεν, ὅτι φυσικῶς μὲν καὶ ἀληθῶς ἐστιν ὁ Υἱὸς ἐν τῷ ἰδίῳ Πατρὶ, ἔχει δὲ ἐν ἰδίᾳ φύσει τὸν γεννήσαντα, καὶ πάντα δι' ἀμφοῖν ἐν Πνεύματι ὡς ἐκ μιᾶς θεότητος ἐπιτελεσθήσεται, καὶ οὔτε τοῦ τρέφειν ἡμᾶς ὁ Πατὴρ ἔξω κείσεται, καὶ τῆς ἐφ' ἡμῖν γεωργίας οὐκ ἀλλότριος ὁ Υἱὸς νοοῖτο, καὶ εἰκότως: ὅπου γὰρ φύσεως ταυτότης ἐν ἀπαραλλάκτοις ὁρᾶται λόγοις, ἐκεῖ τὸ τῆς ἐνεργείας οὐ μεμερισμένον, κἂν ποικίλως τε καὶ διαφόρως ἐνεργεῖσθαι τυχὸν νοοῖτό τινι. μιᾶς δὲ οὐσίας, τουτέστι, τῆς ἀληθοῦς καὶ κατὰ φύσιν θεότητος ἐν τρισὶν ὑποστάσεσι νοουμένης, ἔν τε τῷ Πατρί φημι καὶ τῷ Υἱῷ καὶ τῷ Ἁγίῳ Πνεύματι, πῶς οὐ σφόδρα τρανὲς ἀνενδοιάστως ἔχον, ὡς ὅπερ ἂν ἑνός τι τυχὸν ἐνέργημα λέγηται, τοῦτο τῆς ὅλης ἐστὶ καὶ μιᾶς θεότητος ἀποτέλεσμα, κατά γε τὸν ἐν δυνάμει τῇ φυσικῇ λόγον; Καὶ γοῦν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, συνεργάτην ἐφ' ἅπασι τὸν Πατέρα παραδεχόμενος, τοῖς ἀνοσίοις Ἰουδαίοις ποτὲ προσέμιξε λέγων “Πολλὰ καλὰ ἔργα ἔδειξα ” ὑμῖν ἐκ τοῦ Πατρός μου, διὰ ποῖον αὐτῶν ἔργον λιθάζετέ “με;” καὶ πάλιν περὶ τῆς κατὰ τὸ σάββατον ἐργασίας “Ὁ Πατήρ μου, φησὶν, ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργά” ζομαι.“ καὶ οὐκ ἂν οἶμαί τις οἰηθείη λέγειν αὐτὸν, ὡς ἀνὰ μέρος μὲν ὁ Πατὴρ ἐργᾶταί τι τῶν περὶ τὴν κτίσιν, ἀνὰ μέρος δὲ πάλιν ὁ Υἱός: ἐπειδὴ δὲ δι' Υἱοῦ τὰ πάντα ὁ Πατὴρ, καὶ οὐκ ἂν ἑτέρως ἐργάσαιτό τι τῶν πώποτε, οὗτος γάρ ἐστιν ἡ σοφία καὶ ἡ δύναμις αὐτοῦ: διὰ τοῦτο τῶν ἰδίων ἔργων ἐργάτην πάλιν ὠνόμασε τὸν Πατέρα εἰπών ” Ἀπ' ἐμαυτοῦ ποιῶ οὐδὲν, ἀλλ' ὁ Πατὴρ ἐν ἐμοὶ μένων “ποιεῖ τὰ ἔργα αὐτός.” οἶμαι μὲν οὖν προσήκειν ἡμᾶς οὐχ ἑτέρως ἢ τῇδε νοεῖν, ὡς ἐν ἀμπέλου μὲν τάξει κεῖσθαι Χριστὸν, ἡμᾶς δὲ κλημάτων ἠρτῆσθαι δίκην, πιαινομένους ὥσπερ τῇ χάριτι καὶ τὴν διὰ τοῦ Πνεύματος ἐκπίνοντας δύναμιν εἰς καρποφορίαν πνευματικήν. Ἐπειδὴ δὲ πάλιν ἡμᾶς ὀρθοποδεῖν ἑλομένους ὁ πικρὸς τῶν δι' ἐναντίας περικροτεῖ λόγος, καὶ ἀναπείθειν πειρᾶται ἃ μὴ θέμις ἐννοεῖν, φανερὰ τοῖς ἀκροωμένοις καταστήσομεν συνελόντες λόγοις, ἅπερ τις ἐκείνων ἐν μακροῖς συντέθεικε στίχοις ” Εὖ γὰρ δή τοι, φησὶν, ὁ Μονογενὴς διήλεγξέ τε „καὶ καταγελάστους ἀπέφηνε τοὺς οἰομένους αὐτὸν ὁμοού” σιον εἶναι τῷ Θεῷ καὶ Πατρί. ἰδοὺ γὰρ ἄμπελον ἑαυτὸν „ὀνομάζει σαφῶς, γεωργὸν δὲ τὸν Πατέρα. ὥσπερ οὖν οὐ ” ταὐτὸν εἰς οὐσίαν ἄμπελός τε, φησὶ, καὶ γεωργός: τὸ μὲν „γὰρ ξύλον, ὁ δέ ἐστιν ἄνθρωπος: ἀλλογενῆ δὲ ταῦτα καὶ ” ἑτερόφυλα παντελῶς: οὕτως οὐχ ὁμοούσιος ὁ Υἱὸς τῷ „Πατρὶ, διέστηκε δὲ κατὰ πολὺ καὶ οὐσιώδης αὐτοὺς ” διείργει λόγος, εἴ γε ὁ μέν ἐστι γεωργὸς, ὁ δὲ ἄμπελος. „ὅτι γὰρ οὐκ εὐλόγως τινὲς εἰς τὸν τῆς μετὰ σαρκὸς οἰκονο” μίας λόγον τὰ τοιαῦτα περιενεγκεῖν ἐπιχειρήσουσιν, οὐκ „ἔστιν ἀμφίβολον. οὐ γὰρ τὴν σάρκα τὴν ἑαυτοῦ φησιν ” εἶναι τὴν ἄμπελον, μᾶλλον δὲ τὴν θεότητα. τινὶ γὰρ οὐ „σαφὲς ἔσται, φησὶν, ὡς τὸ ἡμέτερον σῶμα οὐχὶ τῆς τοῦ ” Σωτῆρος ἐκκρεμᾶται σαρκὸς, καθάπερ ἀμπέλου τὰ κλή„ματα, οὔτε μὴν ὁ τῶν ἁγίων καρπὸς σαρκικὸς, ἀλλὰ ” πνευματικός; οὐκοῦν ἐν μέρει, φησὶ, τεθείσης εἰς τὸ παρὸν „τῆς σαρκὸς, αὐτῇ τῇ θεότητι τοῦ Υἱοῦ τὴν τοῦ λόγου ” περιθήσομεν δύναμιν, καὶ αὐτὴν ἐροῦμεν εἶναι τὴν ἄμπελον, „ἧς ἐξήμμεθα διὰ τῆς πίστεως.” Ταυτὶ μὲν ἐκείνῳ καταφλυαρῆσαι παρέστη παρωθουμένῳ ποικίλως κατά γε τὸ αὐτῷ καλῶς ἔχειν δοκοῦν, τὴν τῶν θείων δογμάτων ὀρθότητα, καὶ σὺν πολλῇ κακουργίᾳ πρὸς τὸν αὐτῷ προτεθέντα παρατρέποντι σκοπόν. ἡμεῖς δὲ τῆς ἀληθείας ἐχόμενοι, πανταχῇ διακεισόμεθα μὲν οὐχ οὕτως, πολλοῦ γε καὶ δεῖ, τὴν διὰ τῶν ἁγίων ἡμῶν πατέρων ἰχνηλατοῦντες σύνεσιν, τοῖς τῆς ἀληθείας ἑψόμεθα δόγμασιν. ὅπως μὲν ἂν νοῆσαι προσήκοι τοῦ προκειμένου τὴν δύναμιν, οὐκ ἀκόμψως ἤδη διερευνήσαιμεν, κατά γε τὸ ἐν ἡμῖν ἐφικτόν: σκεπτέον δὲ πάλιν ὅπως τε ἡμᾶς καὶ τίνα δὴ τρόπον ἐξοπλίζεσθαι χρὴ, καὶ τοῖς παρ' ἐκείνων ἀνταποδύσασθαι λόγοις. εἰ μὲν γὰρ σιωπῇ παρελάσαντες, οὐδὲν ἦν ἐντεῦθεν ἰδεῖν τὸ βλάβος ταῖς τῶν ἁπλουστέρων διανοίαις εἰστρέχον, εἰκότως τὸ ματαίοις ἐντρίβεσθαι λόγοις παρ' οὐδὲν ἡγησάμενοι ταῖς τῶν ἐφεξῆς κειμένων θεωρίαις ἐπενηχόμεθα: ἐπειδὴ δὲ οὐ μικρὰν τὴν ζημίαν ἐποίσειεν ἂν εἰ παραδεχθεῖεν ὑπό του τὰ οὕτω δογματιζόμενα, πῶς οὐκ ἀκόλουθον ζήλῳ τῷ φιλοθέῳ κεκινημένους καθεῖναι τὴν μάχην τὴν ἐν λογισμοῖς τε καὶ λόγοις; εἴη γὰρ ἂν οὕτως εὐκάτοπτός τε κομιδῇ τῶν δι' ἐναντίας ἡ πανουργία. καὶ φέρε δὴ πρῶτον ἐκεῖνο λέγωμεν, ὅτι τὸ ἐν παραδείγματος τάξει ληφθὲν καὶ εἰς ὁμοίωσιν τὴν τοῦ πράγματος εἰσκεκομισμένον, εἰς φυσιολογίας τρόπον, ἤτοι οὐσίας δήλωσιν, ἐκλαβεῖν οὐκ εὐκαίρως ἀνόητον παντελῶς: οἶμαι γὰρ ἔγωγε τοὺς εἰς ἕκαστα τῶν λεγομένων συνιέναι θέλοντας ὀρθῶς εἰς τὸν τοῦ θεωρήματος ἀποβλέπειν σκοπὸν, καὶ τί μετὰ χεῖρας ἔχων ὁ τοῦ λόγου δημιουργὸς ποιεῖται τὴν διάλεξιν σὺν πολλῇ τῇ φρονήσει κατασκέπτεσθαι δεῖν. σκόπει δὲ δὴ πάλιν ἐξ αὐτῶν ἡμῖν τῶν προκειμένων, εἰ μή σοι δοκοῦμεν ἄριστα λέγειν. οὐκ ἦν μετὰ χεῖρας τῷ Σωτῆρι Χριστῷ διδάξαι τοὺς μαθητὰς, ὡς εἴη μὲν αὐτὸς κατὰ φύσιν ἕτερος, ἑτεροῖος δὲ ὁ Πατὴρ, οὐδὲ διὰ τοῦτο γεωργὸν μὲν τὸν φύσαντα καλεῖν ᾤετο δεῖν, ἄμπελον δὲ ἑαυτόν. εἰ γὰρ οὗτος ἦν ὁ σκοπὸς ἐν αὐτῷ, τί μὴ μέχρι τούτων ἵστη τὸν λόγον, οὐδὲν ὅλως ἕτερον προσεπενεγκών; ἀσύγχυτον γὰρ ἂν ἐποιήσατο τὴν δήλωσιν τοῦ οἰκείου σκοποῦ, κατά γε τὸ ὑμῖν δοκοῦν, εἰ μόνον ὠνόμασεν ἑαυτόν τε καὶ τὸν Πατέρα. νυνὶ δὲ προκαταθεὶς ἄμπελον μὲν ἑαυτὸν, κλημάτων δὲ δίκην ἠρτῆσθαι λέγων ἡμᾶς, εἶτα τῆς γεωργίας τὸ ἐπιτήδευμα περιθεὶς τῷ Πατρὶ, δῆλος ἂν εἴη καὶ πᾶσιν οἶμαι καταφανὴς, ὡς οὐδὲν μὲν τοιοῦτον ὁποῖον ὑμεῖς ὑπειλήφατε δηλοῖ, διὰ παχέων δὲ ὥσπερ καὶ τοῖς τοῦ σώματος ὀφθαλμοῖς ὑποπιπτόντων παραδειγμάτων ἀναπεῖσαι βούλεται τοὺς ἀκροωμένους, ὅτι πάσης ἡμῖν καρποφορίας πνευματικῆς ἡ δύναμις παρ' αὐτοῦ, καθάπερ οὖν ἀμέλει καὶ τοῖς τῆς ῥίζης προσπεφυκόσι κλήμασι ποιότης παρ' αὐτῆς. δοτὸν μὲν γὰρ ἐν ἡμῖν πᾶν ὅπερ ἔχομεν ἀγαθὸν, Θεῷ δὲ οὐκέτι: ἔστι γὰρ αὐτὸς ἐν ἑαυτῷ τῶν ἰδίων πλεονεκτημάτων, δόξης τε καὶ ἐξουσίας τῆς αὐτῷ καὶ μόνῳ πρεπούσης ἔναρχος ἀρχή: διὰ τοῦτο μὲν ῥίζα ὥσπερ ἄμπελος ὁ Χριστὸς, κλήματα δὲ ἡμεῖς. εἰ δὲ γεωργὸν ὠνόμασε τὸν Πατέρα, μὴ εἴπῃς ὡς ἑτεροούσιον. οὐ γὰρ τοῦτο σημῆναι βούλεται, καθάπερ εἰρήκαμεν, ἀλλ' ἐπιδεῖξαι θελήσας, ὅτι καὶ ῥίζα καὶ ἀρχὴ τῆς ἐν ἡμῖν καρποφορίας πνευματικῆς καὶ ζωῆς ἡ θεία γέγονε φύσις, πρὸς τοῖς εἰρημένοις ἀγαθοῖς, ὡς ἐν γεωργοῦ τινος τάξει χαριζομένη, καὶ ἐπιφέρουσα τοῖς διὰ πίστεως κεκλημένοις εἰς κοινωνίαν αὐτῆς τὴν ἐπίσκεψιν τῆς ἀγάπης. οὐδὲν οὖν ἄρα παντελῶς ἡ τῶν παραδειγμάτων ἀνομοιότης πρὸς τὸν τῆς οὐσίας ἕξει λόγον: οὐ γὰρ πρόκειται νυνὶ τῷ Σωτῆρι Χριστῷ περὶ τούτου τι λέγειν, ἀλλ' ἕτερον ἔχει σκοπὸν τῆς διδασκαλίας ὁ τρόπος. Ἐπειδὴ δὲ λέγειν ὁ παράφρων ἐκ τῆς ἐνούσης αὐτῷ δυσβουλίας τὰ οὐκ ὀρθῶς ἔχοντα βούλεται, καί φησιν, ὅτι λόγος οὐδεὶς ἐπιτρέψει τῆς εὐθείας ὥσπερ ἐξέλκοντας τὸν τοῦ προκειμένου σκοπὸν περιτρέπειν εἰς τὴν ἐνανθρώπησιν τοῦ Χριστοῦ: οὐ γὰρ συνήφθημεν αὐτῷ κατὰ τὸ σῶμα, ἀλλ' οὐδὲ ἔμενον οἱ ἀπόστολοι ὡς κλήματα τυχὸν ἐν τῷ σώματι τοῦ Χριστοῦ, οὔτε μὴν αὐτῷ κατὰ τοῦτον συνήπτοντο τὸν λόγον, ἀλλὰ διαθέσει καὶ πίστει εἰλικρινεῖ, φέρε τι βραχὺ καὶ πρὸς ταῦτα λέγωμεν, πανταχῆ δεικνύντες ἀφραίνοντα καὶ τῶν ἱερῶν γραμμάτων οὐκ ἰόντα κατ' εὐθύ. ὅτι μὲν γὰρ διαθέσει τῇ νοουμένῃ κατὰ τὴν τελείαν ἀγάπην, ὀρθῇ τε καὶ ἀδιαστρόφῳ πίστει, φιλαρέτῳ τε καὶ εἰλικρινεῖ λογισμῷ συνενούμεθα πνευματικῶς τῷ Χριστῷ, οὐδαμῶς ἐξαρνήσεται τῶν παρ' ἡμῖν δογμάτων ὁ λόγος: συνεροῦμεν γὰρ ὅτι δὴ μάλα τοῦτό φασιν ὀρθῶς: τὸ δέ γε καταθαρσῆσαι λέγειν ὡς οὐδεὶς ἡμῖν συναφείας τῆς κατὰ σάρκα πρὸς αὐτὸν ὁ λόγος, ὁλοκλήρως ἀπᾷδον ταῖς θεοπνεύστοις γραφαῖς ἐπιδείξομεν. πῶς γὰρ ἂν ἀμφίλογον, ἢ τίς ἂν ὅλως ἐνδοιάσαι ποτὲ τῶν εὖ φρονεῖν εἰωθότων, ὡς ἄμπελος μέν ἐστι κατὰ τοῦτο Χριστός: ἡμεῖς δὲ κλημάτων ἀποτελοῦντες σχῆμα τὴν ἐξ αὐτοῦ καὶ παρ' αὐτοῦ ζωὴν εἰς αὐτοὺς κομιζόμεθα, καίτοι τοῦ Παύλου λέγοντος Οἱ γὰρ πάντες “ἓν σῶμά ἐσμεν ἐν Χριστῷ, ὅτι εἷς ἄρτος οἱ πολλοί ” ἐσμεν: οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν.“ λεγέτω γάρ τις ἡμῖν τὴν αἰτίαν, καὶ διδασκέτω παρελθὼν τῆς μυστικῆς εὐλογίας τὴν δύναμιν. γίνεται γὰρ ἐν ἡμῖν διατί; ἆρ' οὐχὶ καὶ σωματικῶς ἡμῖν ἐνοικίζουσα τὸν Χριστὸν τῇ μεθέξει καὶ κοινωνίᾳ τῆς ἁγίας αὐτοῦ σαρκός; ἀλλ' οἶμαι λέγειν ὀρθῶς: γράφει γὰρ ὁ Παῦλος γεγενῆσθαι ” τὰ ἔθνη “σύσσωμα καὶ συμμέτοχα καὶ συγκληρονόμα” Χριστοῦ. σύσσωμα τοιγαροῦν κατὰ ποῖον ἀπεφάνθη τρόπον; ἀξιωθέντα γὰρ μετασχεῖν τῆς εὐλογίας τῆς μυστικῆς, ἓν πρὸς αὐτὸν γέγονε σῶμα, καθάπερ ἀμέλει καὶ τῶν ἁγίων ἕκαστος ἀποστόλων. ἐπεὶ διὰ ποίαν αἰτίαν μέλη τοῦ Χριστοῦ τὰ οἰκεῖα, μᾶλλον δὲ τὰ πάντων, ὡς αὐτοῦ κατωνόμασε μέλη; γράφει γὰρ οὕτως “Οὐκ οἴδατε ὅτι τὰ μέλη ὑμῶν μέλη ” Χριστοῦ ἐστιν; ἄρας οὖν τὰ μέλη τοῦ Χριστοῦ ποιήσω “πόρνης μέλη; μὴ γένοιτο:” ἀλλὰ καὶ αὐτὸς ὁ Σωτήρ “Ὁ ” τρώγων μου τὴν σάρκα, φησὶ, καὶ πίνων μου τὸ αἷμα ἐν “ἐμοὶ μένει, κἀγὼ ἐν αὐτῷ.” ἐν γὰρ δὴ τούτῳ μάλιστα κατιδεῖν ἄξιον, ὡς οὐ κατὰ σχέσιν τινὰ μόνην, τὴν ἐν διαθέσει νοουμένην, ἐν ἡμῖν ἔσεσθαί φησιν ὁ Χριστὸς, ἀλλὰ καὶ κατὰ μέθεξιν [φυσικὴν] ἤτοι φυσικήν. ὥσπερ γὰρ εἴ τις κηρὸν ἑτέρῳ συναναπλέξας κηρῷ, καὶ πυρὶ συγκατατήξας, ἕν τι τὸ ἐξ ἀμφοῖν ἐργάζεται, οὕτω διὰ τῆς μεταλήψεως τοῦ σώματος τοῦ Χριστοῦ καὶ τοῦ τιμίου αἵματος, αὐτὸς μὲν ἐν ἡμῖν, ἡμεῖς δὲ αὖ πάλιν ἐν αὐτῷ συνενούμεθα. οὐ γὰρ ἦν ἑτέρως ζωοποιηθῆναι δύνασθαι τὸ φθείρεσθαι πεφυκὸς, εἰ μὴ συνεπλάκη σωματικῶς τῷ σώματι τῆς κατὰ φύσιν ζωῆς, τουτέστι, τοῦ Μονογενοῦς. καὶ εἰ μὴ τοῖς ἐμοῖς καταπείθῃ λόγοις, ἐπίδος τὴν πίστιν αὐτῷ βοῶντι Χριστῷ “Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ ” υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε “ζωὴν ἐν ἑαυτοῖς. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου ” τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ “ἐσχάτῃ ἡμέρᾳ.” ἀκούεις ἤδη λοιπὸν ἐναργῶς διειπόντος αὐτοῦ, ὡς ἂν μὴ φάγωμεν τὴν σάρκα αὐτοῦ καὶ πίωμεν τὸ αἷμα, οὐκ ἔχομεν ἐν ἑαυτοῖς, τουτέστιν, ἐν τῇ ἰδίᾳ σαρκὶ, ζωὴν αἰώνιον; νοηθείη δ' ἂν ἡ αἰώνιος ζωὴ, καὶ μάλα δικαίως, ἡ σὰρξ τῆς ζωῆς, τουτέστι τοῦ Μονογενοῦς. αὕτη δὲ ἡμᾶς ἀνίστησιν ἐν τῇ ἐσχάτῃ ἡμέρᾳ, πῶς ἢ τίνα τρόπον, ἀκούσῃ μὲν δήπου πάντως, ἐγὼ δὲ εἰπεῖν οὐκ ὀκνήσω. ἐπειδὴ γὰρ σὰρξ ἐγένετο τῆς ζωῆς, τουτέστι, τοῦ ἐκ Θεοῦ καὶ Πατρὸς ἀναλάμψαντος Λόγου, πρὸς τὴν τῆς ζωῆς μετεχώρησε δύναμιν, καὶ ἔστι τῶν ἀμηχάνων, θανάτῳ νικᾶσθαι τὴν ζωήν. οὐκοῦν ἐπείπερ ἐν ἡμῖν γέγονεν ἡ ζωὴ, τῶν τοῦ θανάτου δεσμῶν οὐκ ἀνέξεται, νικήσει δὲ πάντως τὴν φθορὰν, ἐπείπερ οὐκ οἶδε τὰ ἐξ αὐτῆς ὑπομένειν. οὐ γὰρ “ἡ ” φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ,“ κατὰ τὴν τοῦ Παύλου φωνήν. εἰ γὰρ καὶ ὅτι μάλιστα Χριστός Ἐγὼ, φησὶν, ἀναστήσω αὐτὸν, οὐχὶ μόνῃ τῇ ἰδίᾳ περιτέθεικε σαρκὶ τὸ δύνασθαι διανιστᾶν τοὺς κεκοιμημένους, ἀλλ' ἓν ὑπάρχων μετὰ τῆς ἰδίας σαρκὸς ὁ ἐν αὐτῇ Θεὸς Λόγος, τό Ἐγώ φησι, καὶ λίαν ὀρθῶς. οὐ γὰρ εἰς υἱῶν δυάδα τέμνεται Χριστὸς, οὔτε μὴν ἀλλότριον τοῦ Μονογενοῦς ὑπονοήσαι τις ἂν τὸ σῶμα αὐτοῦ, ὥσπερ οὖν ἀμέλει καὶ τῆς ἡμετέρας ψυχῆς οὐκ ἂν οἶμαί τις ἀλλότριον προσερεῖ τὸ σῶμα αὐτῆς. Ὅτε τοίνυν καὶ διὰ τούτων ἡμῖν ἀναπέφανται τῶν θεωρημάτων, ἄμπελος μὲν ὑπάρχων κατὰ τοῦτο Χριστὸς, κλήματα δὲ ἡμεῖς, ἅτε δὴ καὶ τῆς πρὸς αὐτὸν ἐχόμενοι κοινωνίας, οὐχὶ μόνον πνευματικῆς, ἀλλὰ καὶ σωματικῆς: τί μάτην ἡμῶν καταφλυαρεῖ, λέγων ὡς ἐπείπερ οὐ σωματικῶς τῆς πρὸς αὐτὸν κοινωνίας ἐξήμμεθα, πίστει δὲ μᾶλλον καὶ διαθέσει τῆς κατὰ τὸν νόμον ἀγάπης, οὐ τὴν σάρκα, φησὶ, τὴν ἰδίαν ἄμπελον ὠνόμασε, μᾶλλον δὲ τὴν θεότητα. καίτοι τί δή ποτε, φαίη τίς ἂν, τὸν πρεπωδέστερόν τε καὶ οἰκειότερον τοῖς θεωρήμασι τρόπον ἀφεὶς, ἐπὶ τὸ πολὺ διωρισμένον ἐπείγῃ; ἢ γὰρ οὐχὶ πρεπωδέστερον καὶ κατὰ τὴν τῆς σαρκὸς κοινωνίαν, ἄμπελον μὲν εἶναι δώσομεν τὸν Ἰησοῦν, ἑαυτοὺς δὲ κλήματα διὰ τὸ ὁμοφυές; ὁμοφυῆ γὰρ τῇ ἀμπέλῳ τὰ ἐξ αὐτῆς. καὶ ταῦτά φαμεν, οὐκ ἐπιχειροῦντες ἀναιρεῖν τὸ συνενοῦσθαι δύνασθαι τῷ Χριστῷ, διά τε πίστεως ὀρθῆς καὶ ἀγάπης εἰλικρινοῦς, ἀποδεικνύντες δὲ μᾶλλον ὅτι καὶ πνευματικῶς καὶ σωματικῶς, ἄμπελος μὲν ὁ Χριστὸς, κλήματα δὲ ἡμεῖς. Ἀλλὰ γὰρ ὁ μὲν τῆς ἀληθείας λόγος ἁπλοῦς καὶ διαφανὴς, πανούργως δὲ ὁ δι' ἐναντίας παραιτεῖται μὲν ὁμολογεῖν, ὅτι καὶ σωματικῶς ἄμπελος ἦν ὁ Χριστὸς, ἅτε δὴ καὶ τὴν ἰδίαν τοῖς κλήμασι, τουτέστιν ἡμῖν, χαριζόμενος ζωήν: καθάπερ οὖν τοῖς ἐμπεφυκόσιν αὐτῇ κλήμασιν ἡ αἰσθητή τε καὶ ἐπὶ γῆς ἄμπελος, περιτρέπει δὲ καὶ βιάζεται τὴν τοῦ νοήματος δύναμιν ἐπὶ μόνην αὐτοῦ τὴν θεότητα. δύνασθαι γὰρ οὕτω συκοφαντεῖν αὐτὴν ᾠήθη δὴ πάλιν, ἐκεῖνο προτείνων ἀμαθῶς Εἰ γὰρ ἄμπελος μέν ἐστιν ὁ Υἱὸς, φησὶ, γεωργὸς δὲ ὁ Πατὴρ, ἑτεροφυὴς δὲ πάλιν ὁ Υἱὸς ὡς πρὸς τὴν ἄμπελον, οὐχ ὁμοούσιος ἔσται τῷ Πατρὶ ὁ Υἱὸς, φησί. Καὶ βαθὺ μέν τι καὶ πικρὸν καὶ θεώρημα δυσανάτρεπτον ἐπιτειχῖσαι νομίζει τοῖς τῆς Ἐκκλησίας δόγμασιν, ἁλώσεται δὲ οὐδὲν ἧττον κἀντεῦθεν ληρῶν. πρῶτον μὲν γὰρ ἀλλογενῆ κατὰ φύσιν διαβεβαιούμενος εἶναι τὸν Υἱὸν, καὶ τῆς τοῦ τεκόντος οὐσίας ἔξω τιθεὶς, πῶς ἂν ἔτι πατέρα καλοίη τὸν Θεὸν, υἱὸν δὲ ὅλως τὸν Υἱόν; εἰ γὰρ μὴ γεγεννῆσθαί φησιν αὐτὸν, τουτέστι, προελθεῖν ἐκ τῆς οὐσίας τοῦ Πατρὸς, καθάπερ καὶ ἐξ ἀνθρώπων τὰ ἐξ αὐτῶν γεννήματα, πῶς ἂν εἴη κατὰ ἀλήθειαν Υἱός; εἶτα πῶς τὸν μακάριον Ἰωάννην ἀποστήσει λέγοντα ” Ὁ ἀρνούμενος τὸν Υἱὸν καὶ τὸν “Πατέρα ἀρνήσεται: ὁ ὁμολογῶν τὸν Υἱὸν ὁμολογεῖ καὶ ” τὸν Πατέρα;“ καὶ ἀληθὴς ὁ λόγος: ἐν γὰρ τῷ ἑτέρῳ συναναιρεῖται πάντως καὶ συνυφίσταται τὸ ἕτερον. οὐ γὰρ ἂν εἴη πατὴρ οὐκ ὄντος υἱοῦ, οὐδ' ἂν υἱὸς νοοῖτό ποτε μὴ οὐχὶ πάντως αὐτῷ συνεπινοουμένου τοῦ φύσαντος. εἰ τοίνυν ἀρνεῖται τὸν Υἱόν: ἑτερογενῆ γὰρ εἶναί φησι: καὶ αὐτὸν ἠρνήσατο τὸν Πατέρα. τί οὖν ὦ βέλτιστε πρὸς ταῦτα ἐρεῖς; εἰς τίνα λοιπὸν ἡ πίστις; ποῦ τῆς ἁγίας Τριάδος ἡ δόξα; λέλυται γὰρ καὶ φρούδη λοιπὸν ἡ τῶν ὅλων κρατοῦσα φύσις, ἐν ψιλαῖς ἡμῖν σημανθεῖσα λέξεσι παρὰ τῆς ἁγίας γραφῆς: ἀναγκάζει γὰρ ἡμᾶς καὶ διὰ τῶν οὕτως ἀπηχεστάτων ἰέναι λόγων ἡ ἐκείνων ἀποπληξία καὶ ψευδομυθία. ἀλλ' ἴσως τὸ τῆς δυσφημίας καταδείσας μέγεθος, ἀλλογενῆ μὲν εἶναί φησι, γεγεννῆσθαι γεμὴν παρὰ τοῦ Θεοῦ καὶ Πατρός. ἡμεῖς δὲ αὖ πάλιν εἰπεῖν ἀπαιτήσομεν Πῶς ἄρα γεγεννῆσθαι δίδωσί τε καὶ ὁμολογεῖ; εἰ μὲν γὰρ ὡς ἓν τῶν κτισμάτων, κατὰ σχέσιν τὴν ὡς ἐν ἀγάπῃ καὶ κατὰ θέλησιν: πάντα γὰρ ἐκ Θεοῦ λέγεται: διὰ τῶν αὐτῶν οὐδὲν ἧττον ἥξει βλασφημιῶν. ἀληθῆ δὲ τὸν τόκον εἰπὼν, ἔκφυλόν τε εἶναι διαβεβαιούμενος, καὶ ἀλλογενῆ λέγων ἔτι καὶ μετὰ τοῦτο, δυσσεβήσει πάντως εἰς αὐτὸν τὸν γεννήσαντα: ὃ γὰρ καὶ αὐτὴ παρῃτήσατο παθεῖν τῶν γενητῶν ἡ φύσις, τοῦτο δὴ πάντως ὑποδείξειεν ὑπομείναντα τὸν Θεόν. ἢ γὰρ οὐχὶ τὸ ἔκ τινος κατὰ φύσιν γεγεννημένον ἀληθῶς, ὁμοούσιον τῷ τεκόντι φαίνεται; καὶ πῶς οὐχ ἅπασι συμφανές; οὐκοῦν ἡ μὲν κτίσις κατὰ λόγον πρόεισι τὸν πρέποντα: τίκτει γὰρ οὐκ ἀλλογενῆ: μόνον δὲ παθόντα τὸν Θεὸν τὸ ἐναντίον εὑρήσομεν, εἴπερ ἀλλογενῆ γεγέννηκε καὶ οὐκ ἐξ ἰδίας φύσεως τὸν Υἱόν. Ἦν μὲν οὖν εἰκὸς οὐδὲν ἔτι πρὸς ταῦτα θέλειν εἰπεῖν τὸν δι' ἐναντίας, οὐκ ἐξισταμένῳ δὲ τῆς ἐνούσης αὐτῷ δυσβουλίας, οἰομένῳ τε ἀλλογενῆ τὸν ἐκ Θεοῦ καὶ Πατρὸς ὑπάρχειν Υἱὸν, οὐκ ἐνδώσομεν τοῖς τῆς ἀληθείας συνηγοροῦντες δόγμασιν: ἐπιδείξομεν γὰρ ὁμογενῆ λέγοντα τῇ κτίσει τὸν Θεὸν καὶ Πατέρα: καὶ πῶς ἢ πόθεν, ἀκούοιτ' ἂν ἤδη πάλιν. ἄμπελον ἐναργῶς διατείνεται καί φησιν, οὐ τὴν σάρκα μᾶλλον, ἀλλ' αὐτὴν ὠνομάσθαι τὴν θεότητα τοῦ Μονογενοῦς. ἐχέτω τῇδε τυχόν: οὐκοῦν, ἐρήσομαι γὰρ, ἀπολογείσθω δὲ πάλιν, πότερόν ποτε Θεὸν ἀληθινὸν ὑπάρχειν οἴεται τὸν Υἱὸν, ἢ οὐχὶ, προσερεῖ δὲ νόθον καὶ ἐν ψιλαῖς ἔχοντα φωναῖς τὸ ἀξίωμα. εἰ μὲν γὰρ οὐκ εἶναι κατὰ φύσιν Θεὸν, αὐτὸν ἐφ' ἑαυτῷ δεχέσθω μάρτυρα τὸν Μονογενῆ λέγοντα ” Ἐγώ εἰμι ἡ ἀλήθεια.“ ἀλήθεια γὰρ καθ' ἕνα τρόπον, οὐ τὸ νόθον ἔχει καὶ ψευδώνυμον. παραδεχέσθω δὲ καὶ αὐτὸν ἐπὶ τούτῳ τὸν σοφώτατον Ἰωάννην, ἀνακεκραγότα σαφῶς καὶ λέγοντα ” Καὶ ἐσμὲν ἐν τῷ ἀληθινῷ Θεῷ Ἰησοῦ “Χριστῷ: οὗτός ἐστιν ὁ ἀληθινὸς Θεὸς καὶ ἡ ζωὴ ἡ αἰώ” νιος.“ ἀλλ' εἰ καὶ πρὸς τοῦτο τυχὸν ὑπερυθρίασας, καὶ τὸ διατείνεσθαι μεθεὶς ἀληθινὸν ὁμολογήσει Θεὸν τὸν Υἱὸν, οὐχ ἑτέρωσέ ποι χωρήσομεν, λόγοις δὲ τοῖς παρ' αὐτοῦ χρησόμεθα πρὸς ἀνατροπὴν τῶν παρ' αὐτοῦ λεγομένων Ἆρ' οὐχ ὥσπερ γεωργὸς ἀλλογενής ἐστι τῇ ἀμπέλῳ; ὁ μὲν γὰρ ἄνθρωπος, ἡ δὲ ξύλον: οὕτως ἡ ἄμπελος ὀρθῶς τε καὶ ἀληθῶς ὁμοφυὴς ἂν νοοῖτο πρὸς τὰ ἴδια κλήματα; ἀλλ' οἶμαι γεμὴν μηδένα πρὸς τοῦτο μωρίας ἐθελῆσαι κατελθεῖν, ὡς ἀρνεῖσθαι τολμᾶν τὸ οὕτω καταφανές. ὅτε τοίνυν Θεὸς ὑπάρχων ἀληθινὸς, ὁμοούσιός ἐστι τῷ κατὰ φύσιν ἀληθινῷ Θεῷ, τουτέστι, τῷ Πατρὶ, καὶ ἄμπελος μέν ἐστι, κλήματα δὲ ἡμεῖς, ὁμοφυῆ δηλονότι διὰ τοῦτο τῇ ἀμπέλῳ, πῶς οὐχὶ θεοὶ κατὰ φύσιν ἐσόμεθα καὶ ἡμεῖς, τὴν ἰδίαν ὥσπερ ἀφέντες φύσιν; ἀλλ' ἔστι τὸ οὕτω φρονεῖν τῶν εἰς ἄκρον δυσσεβείας ἡκόντων κακῶν: πεποιήμεθα γὰρ ἡμεῖς, Θεὸς δὲ κατὰ φύσιν ἐστὶν ὁ Υἱός. εἶτα πῶς ἔσται τοῦτο; πῶς δὲ ἀληθὲς ἐπ' αὐτῷ τὸ λεγόμενον, εἴπερ εἰσὶν ὁμοφυῆ τῇ ἀμπέλῳ τὰ κλήματα; ἀνάγκη γὰρ, ἢ καὶ ἡμᾶς αὐτοὺς εἰς τὴν τῆς θεότητος τῆς ἀληθοῦς ἀνακομίζεσθαι φύσιν, ἤγουν ἐκείνην καταβιβάζεσθαι πρὸς ἡμᾶς: ὁμοφυῆ γὰρ τῇ ἀμπέλῳ τὰ κλήματα. καὶ ἐπείπερ φαίνεται λέγων ὁ Υἱός ” Ἐγὼ καὶ ὁ “Πατὴρ ἕν ἐσμεν,” καὶ ἡμεῖς αὐτῷ συναναβησόμεθα πρὸς ὁμοιότητα τὴν κατὰ πᾶν ὁτιοῦν πρὸς τὸν Πατέρα, ἢ καὶ αὐτὸς ὁ Πατὴρ εἰς ἡμετέραν ὁμοίωσιν συγκαθελκυσθήσεται τῷ Υἱῷ, τῷ πρὸς ἡμᾶς ὁμοφυεῖ. ὁρᾶτε δὴ οὖν ὅσος ἡμῖν ἐντεῦθεν δυσφημιῶν ἀνατέλλει θόρυβος: διὰ δὴ τοῦτο, τοῖς ἐξ ἀληθείας μᾶλλον ἑψόμεθα λογισμοῖς, ἐν ὑποδείγματος τρόπῳ πιστεύοντες τὸν Υἱὸν εἰπεῖν Ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα, ὁ Πατήρ μου ὁ γεωργός ἐστιν.
« Πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν, αἴρει αὐτό: καὶ πᾶν τὸ καρπὸν φέρον, καθαίρει αὐτὸ ἵνα καρπὸν πλείονα φέρῃ. » Ἑκτικὴ μέν ἐστιν ἡμῶν ἡ κόλλησις πρὸς Χριστὸν καὶ προαιρετικὴν ἔχουσα τῆς συναφείας τὴν δύναμιν, τελειοῦσα δὲ ἀγάπῃ καὶ πίστει. καὶ ἡ μὲν πίστις ταῖς ἡμετέραις εἰσοικίζεται ψυχαῖς, ἀκραιφνῆ τῆς θεογνωσίας παρέχουσα τὴν δήλωσιν: ὁ δὲ τῆς ἀγάπης τρόπος, τῆς παρ' αὐτοῦ διορισθείσης ἡμῖν ἐντολῆς ἀπαιτεῖ τὴν τήρησιν: οὕτω γάρ που καὶ αὐτὸς τὸν ἀγαπῶντα δεικνὺς ἔφασκεν Ὁ ἀγαπῶν με τὰς ἐντολάς μου τηρήσει. ἰστέον οὖν ὅτι συνενούμενοι μὲν διὰ πίστεως αὐτῷ, καὶ ἐν ψιλαῖς καὶ μόναις ὁμολογίαις τὸ τῆς κολλήσεως εἶδος ἐπιτηδεύοντες, οὐ μὴν καὶ τοῖς ἐξ ἀγάπης ἀνδραγαθήμασι τὸν τῆς συναφείας δεσμὸν ἐπισφίγγοντες, κλήματα μὲν ἐσόμεθα, νεκρὰ δὲ ὅμως καὶ ἄκαρπα. δίχα γὰρ ἔργων ἡ πίστις νεκρά ἐστι, κατὰ τὴν τοῦ ἁγίου φωνήν. εἰ τοίνυν ἄρα κατὰ τοῦτον τὸν τρόπον ὁρῷτό τε καὶ ὑπάρχοι κλῆμα, μάτην, ὡς ἔπος εἰπεῖν, τῶν τῆς ἀμπέλου στελέχων ἐκκεκρεμασμένον, ἴστω δὴ πάντως τῇ τοῦ γεωργοῦ δρεπάνῃ περιτευξόμενος. ἀποτεμεῖ γὰρ πάντως αὐτὸ, καὶ καθάπερ εἰκαῖον συρφετὸν πυρὶ νέμεσθαι δώσει: τοῦτο γὰρ τῶν ἀκάρπων τὸ κρῖμα: καθάπερ οἶμαι καὶ ἐπὶ τῆς ὡς ἐν εἴδει παραβολῆς παραληφθείσης συκῆς, τῷ γηπονοῦντί φησιν ὁ τοῦ χωρίου δεσπότης “Ἔκκοψον αὐτὴν, ἱνατί καὶ τὴν γῆν ” καταργεῖ;“ οὕτω κἀνθάδε νομίζω τὸν ἁπάντων Θεὸν καὶ Πατέρα, τὸν στεγνόν τε καὶ ἄγονον τῶν κλημάτων ἀποθερίζειν ὄχλον, ἐπ' οὐδενὶ τῶν χρησίμων τῆς νοητῆς ἀμπέλου παρηρτημένον. οἶμαι δὲ ἐγὼ, τὸν τῶν ἡμετέρων ψυχῶν ἐπιμελητὴν, τουτέστι Θεὸν, ἐπιδεῖξαι θέλειν διὰ τῆς ἐν τούτοις παραβολῆς, ὁποῖόν τε καὶ ὅσον ὑπομένει τὸ βλάβος ἡ τῆς πρὸς αὐτὸν κοινωνίας ἀποτμηθεῖσα ψυχή. πρὸς τὸ μηδὲν γὰρ οἰχήσεται καὶ ἄχρηστος ἔσται πρὸς πᾶσαν ἀγαθουργίαν, ἀναμφιβόλως γεμὴν κολάσει παραδοθήσεται, καὶ πυρὸς ἔσται τοῦ παμφάγου τροφή. καὶ γοῦν διὰ τοῦ προφήτου πάλιν Ἱεζεκιὴλ αὐτὸ δὴ τοῦτο καὶ μάλα σαφῶς διερμηνεύων ἔλεγεν ” Υἱὲ ἀνθρώπου, τί ἂν γένοιτο τὸ ξύλον τῆς ἀμπέλου “ἐκ πάντων τῶν ξύλων τῶν ὄντων ἐν τοῖς ξύλοις τοῦ ” δρυμοῦ; μὴ λήψονται ἐξ αὐτοῦ ξύλον τοῦ ποιῆσαι εἰς “ἐργασίαν; ἢ τοῦ κρεμάσαι ἐν αὐτῷ πᾶν σκεῦος, τὴν κατ' ” ἐνιαυτὸν κάθαρσιν αὐτῆς ἀναλίσκει τὸ πῦρ, καὶ ἐκλείπει “εἰς τέλος, μὴ χρήσιμον ἔσται εἰς ἐργασίαν;” σύνες δὴ οὖν τὸ ἅπαξ ἀποτμηθὲν, καὶ ὁλοκλήρως ἀπεσπασμένον, ἄχρηστον μὲν παντελῶς καὶ εἰς οὐδὲν ἔτι τῶν ἀναγκαίων παραληφθῆναι δυνάμενον, μόνῳ δὲ τάχα χρησιμεῦον πυρί. ἆρ' οὖν οὐ πρόδηλον, ὡς εἰ καὶ κλῆμα γενοίμεθα, τῆς μὲν πολυθέου πλάνης ἐξεσπασμένοι, ὁμολογήσαντες δὲ τὴν πίστιν τὴν εἰς Χριστὸν, ἔρημοι δὲ διὰ τῆς τῶν ἔργων κολλήσεως γενοίμεθα, πάντως δήπου τὰ τῶν εἰκαίων κλημάτων ὑποστησόμεθα; καὶ τί τὸ λοιπόν; ἀποτεμνόμεθα γὰρ ὁλοκλήρως, δοθησόμεθα γὰρ καὶ πυρὶ, καὶ ἣν ἔσχομέν ποτε παρὰ τῆς ἀμπέλου ζωοποιὸν ἰκμάδα, τουτέστι τὸ Πνεῦμα, προσαποβαλόντες: ὃ γὰρ ἔφη Χριστὸς ἐπὶ τοῦ τὸ τάλαντον καταχώσαντος, τοῦτο δὴ θεωρήσαι τις ἂν πληρούμενον καὶ ἐπὶ τοῖς ὁλοκλήρως ὑπομείνασι τὴν ἀποτομήν. ἀφαιρεῖται γὰρ ὥσπερ ἐκείνου τὸ τάλαντον ἅμα, οὕτως οἶμαι καὶ ἐκ τοῦ κλήματος, ὡς ἐν ἰκμάδος τινὸς ἤτοι ποιότητος λόγῳ, τὸ Πνεῦμα. ἀφαιρεῖται δὲ διὰ ποίαν αἰτίαν; ἵνα μὴ τοῖς εἰς τὸ πῦρ κατοιχήσεσθαι μέλλουσι παρὰ τοῦ Κριτοῦ συγκαταδικάζεσθαι τὸ Πνεῦμα δοκῇ τὸ δεσποτικόν. εἰ γὰρ οἱ τῶν ἐπιγείων κρατοῦντες πραγμάτων τῶν ἅπαξ τετιμημένων καὶ βασιλικοῖς δεδοξασμένων νεύμασιν, οὐ καθορίζουσί τι προχείρως, ἀλλὰ καὶ εἴ τις ἁλοίη τυχὸν, ἐφ' οἷς ἂν εὐλόγως ἀποτιννύοι δίκας, οὐκ ἂν τοῦτο πάθοι πρὸ τῆς τῶν ἀξιωμάτων ἀποβολῆς: πῶς οὐκ ἀναγκαῖον, τὴν ἐπὶ τῷ χρῆναι κολάζεσθαι καταδικασθεῖσαν ψυχὴν διὰ ψήφου τῆς ἄνωθεν, προαποθέσθαι τρόπον τινὰ καὶ προαποδύσασθαι τῆς τῶν κακῶν πείρας τὴν τοῦ Πνεύματος χάριν; πείσεσθαι μὲν οὖν φησι τὰ τοιαῦτα τὸ ἄκαρπον κλῆμα, καλῶς γε δὴ σφόδρα τὰς ἡμετέρας διανοίας ἀσφαλιζόμενος εἰς τὸ ἔχεσθαι φιλεῖν τῆς εἰς αὐτὸν ἀγάπης, διά τε τῆς κατ' ἐνέργειαν ἀρετῆς καὶ τῆς ἀσινοῦς δηλονότι πίστεως: τῆς δὲ τοῦ γηπονοῦντος φροντίδος οὐκ ἀπείρατον ἔσεσθαι παντελῶς τὸ καρποφόρον κλῆμά φησι, διακαθαρθήσεσθαι γὰρ πρὸς τὸ καὶ μειζόνως δύνασθαι καρποφορεῖν. τοῖς γὰρ ὅλως ἄριστα μὲν καὶ ὡς ἂν ἔχοι καλῶς διαζῆν ἑλομένοις, ἀγαθουργεῖν δὲ ὅτι μάλιστα καὶ διὰ πάσης ἰέναι πολιτείας θεοφιλοῦς ᾑρημένοις, συνεργάζεται Θεὸς, καθάπερ τινὶ δρεπάνῃ τῇ τοῦ Πνεύματος ἐνεργείᾳ χρώμενος, καὶ περιτέμνων ἐν αὐτοῖς, ποτὲ μὲν τὰς ἡδονὰς, αἳ ἀεὶ καλοῦσιν εἰς φιλοσαρκίαν καὶ πάθη σωματικὰ, ποτὲ δὲ αὖ πάλιν τὰ ὅσα περ οἶδε ταῖς τῶν ἀνθρώπων συμβαίνειν ψυχαῖς, διὰ ποικίλης κακῶν ἰδέας κατασπιλοῦντα τὸν νοῦν. ταύτην γὰρ εἶναί φαμεν τὴν ἀχειροποίητόν τε καὶ ἐν Πνεύματι νοουμένην περιτομὴν, περὶ ἧς ὁ Παῦλός φησί ποτε μέν “Οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ” ἐν τῷ φανερῷ ἐν σαρκὶ περιτομὴ, ἀλλ' ὁ ἐν τῷ κρυπτῷ “Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι: ” οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλ' ἐκ τοῦ Θεοῦ:“ ποτὲ δὲ πάλιν ” Ἐν ᾧ καὶ πιστεύσαντες περιετμήθητε περιτομῇ “ἀχειροποιήτῳ.” φάσκουσί τε πρὸς ταῦτά τισιν, ὡς εἴπερ τις γένοιτο διακάθαρσις τοῖς τῆς νοητῆς ἀμπέλου κλήμασιν, οὐκ ἂν οἶμαι δίχα πόνου συμβήσεται, ἀλγεῖ γὰρ τοσοῦτον, ὅσον τε καὶ ὅπως οἶδεν ἀλγεῖν τὸ ξύλον: ἀναλόγως οὖν ἄρα καὶ ἐπὶ τῶν ἁγίων ἡμᾶς νοῆσαι προσήκοι, συναινέσομέν τε καὶ συνεροῦμεν εὖ μάλα διεσκεμμένοι. παιδεύει γὰρ ἡμᾶς διὰ πόνου καὶ θλίψεως ὁ φιλάρετος ἡμῶν Θεός. καὶ γοῦν ὁ προφήτης ἡμῖν Ἡσαΐας φησίν “Ὅτι ἐκπλυνεῖ Κύριος τὸν ” ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Σιὼν, καὶ τὸ αἷμα “ἐκκαθαριεῖ ἐκ μέσου αὐτῶν ἐν πνεύματι κρίσεως καὶ πνεύ” ματι καύσεως:“ καὶ αὐτὸς δὲ πρὸς τούτῳ ὁ θεσπέσιος Παῦλος ” Εἰ παιδείαν ὑπομένετε, ὡς υἱοῖς ὑμῖν προσφέρεται “ὁ Θεός: τίς γάρ ἐστιν υἱὸς, ὃν οὐ παιδεύει πατήρ:” καὶ μὴν καὶ αὐτὸς ὁ παντὸς ἐπέκεινα θαύματος τῶν ἁγίων χορὸς, τὴν διὰ τῶν ἁγίων πεφυκότων οὐκ ἀποσείεται παίδευσιν, ἀσμενέστατα δὲ μᾶλλον προσίεται λέγων “Παίδευσον ἡμᾶς ” Κύριε, πλὴν ἐν κρίσει καὶ μὴ ἐν θυμῷ, ἵνα μὴ ὀλίγους “ἡμᾶς ποιήσῃς.” ἐν θυμῷ μὲν γὰρ ἡ ὁλόκληρος ἔσται τῶν ἀκάρπων κλημάτων ἀπότμησις, πέμπει γὰρ εἰς κόλασιν: ἐν κρίσει δὲ μᾶλλον, τουτέστιν ἐν διασκέψει καὶ μέτρῳ, τῶν καρποφόρων ἡ διακάθαρσις, ὀλίγον ἔχουσα κομιδῇ τὸν πόνον εἰς καρποφορίας παροξυσμὸν καὶ εὐανθεστέρας ἀναδρομῆς τὴν ἐντεῦθεν πρόφασιν. καὶ γοῦν ἀποδεχόμενοι τοῦτο βοῶσί τινες “Κύριε, ἐν θλίψει μικρᾷ ἡ παιδεία σου ἡμῖν.” σμικροτάτη μὲν γὰρ ἡ τοῦ διακαθαίρεσθαι θλίψις, ἀλλὰ παιδείαν ἡμῖν παρέχουσα τὴν ἄνωθεν, μακαρίους ἀποφαίνει. καὶ παραληφθήσεται μάρτυς ὁ μακάριος Δαυεὶδ οὕτω βοῶν “Μακάριος ἄνθρωπος, ὃν ἂν παιδεύσῃς Κύριε, καὶ ἐκ τοῦ ” νόμου σου διδάξῃς αὐτὸν, τοῦ πραῧναι αὐτὸν ἀφ' ἡμερῶν “πονηρῶν.” ἡμέραι γὰρ ὄντως ἀποφράδες καὶ πονηραὶ τοῖς ἀποτμηθεῖσιν ὁλοτελῶς καὶ εἰς κόλασιν τὴν διὰ πυρὸς κατοιχήσεσθαι μέλλουσιν, αἱ τῆς ἀδεκάστου κρίσεως, ἀλλὰ τότε τοῖς παιδευομένοις καταπραΰνει Θεός. τελοίη γὰρ ἂν ὁ τοιοῦτος οὐδαμῶς ἐν τοῖς ὑπὸ κρίσιν καὶ κόλασιν, ἐπείπερ οὐκ ἄκαρπον γέγονε κλῆμα. συμπαραζευγνύσθω τοιγαροῦν τῇ τῆς πίστεως ὁμολογίᾳ καὶ ἡ διὰ τῶν ἔργων θερμότης, καὶ συνθείτω τοῖς περὶ Θεοῦ λόγοις τὰ πράγματα. τότε γὰρ τότε συνεσόμεθα τῷ Χριστῷ, καὶ τῆς πρὸς αὐτὸν κοινωνίας τὴν δύναμιν ἀσφαλῆ τε καὶ βεβαίαν εὕροιμεν, τὸν ἐκ τῆς ἀποτομῆς διαφεύγοντες κίνδυνον. Εἴρηται δὲ ταῦτα νυνὶ παρ' ἡμῶν, ἐπείπερ ἐδόκει πνευματικῶς τῇ τῶν προκειμένων θεωρίᾳ προσβάλλειν: εἰκὸς δὲ δή τι καὶ ἕτερον ἐθέλειν ὑποδηλοῦν τὸν Κύριον διὰ τοῦ φάναι σαφῶς Πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτὸ, καὶ πᾶν τὸ καρποφοροῦν καθαίρει αὐτὸ, ἵνα καρπὸν πλείονα φέρῃ. κλῆμα γὰρ οἶμαι τὸ τῇ τοῦ Πατρὸς ἀποτομίᾳ τῆς εἰς Χριστὸν κοινωνίας ἀπεσπασμένον, τὸν εἰς εὐκαρπίαν οὐκ ἐπιτήδειον τῶν Ἰουδαίων σημαίνει λαὸν, οἷς καὶ ἀξίνην ἐπενεχθήσεσθαί φησιν ὁ τρισμακάριος Ἰωάννης, πυρὶ παραδοθήσεσθαι λέγων τὸ ἀποτεμνόμενον δένδρον: τὰ δὲ τελείας μὲν οὐ δεδεημένα τομῆς, ἀπομένοντα δὲ ἐν τῇ ἀμπέλῳ, καὶ τῇ θείᾳ φροντίδι διακαθαίρεσθαι μέλλοντα, τούς τε ἐξ αὐτῶν πεπιστευκότας τῶν Ἰουδαίων, καὶ τοὺς ἐπ' ἐκείνοις ἐπιστρέφοντας ἐξ ἐθνῶν, οἷς μία μὲν ἡ κάθαρσις: ἐν Πνεύματι γὰρ τελεῖται τῷ Ἁγίῳ, κατὰ τὰς γραφάς: ἑτεροῖος γεμὴν καὶ παρηλλαγμένος ὁ τοῦ καθαίρεσθαι τρόπος. ἀποτέμνεται γὰρ τῶν ἐξ Ἰσραὴλ τὸ κατὰ νόμον ἔτι τὸν Μωυσαϊκὸν διαζῆν ἐθέλειν καὶ πολιτεύεσθαι, τῆς δὲ τῶν εἰδωλολατρούντων καρδίας παραιρεῖται τῆς ἀρχαίας ἀπάτης ὁ σκοπὸς, καὶ τῆς τῶν ἀσυνέτων ἐθῶν ἀκαθαρσίας ὁ συρφετὸς, ἵνα δύνωνται φέρειν τῆς θείας τε καὶ εὐαγγελικῆς παιδεύσεως τὸν ἐδώδιμον ὥσπερ τῷ Θεῷ καὶ φίλον ὄντως καρπόν. ὅτι δὲ πάλιν ἡμῖν ἀληθὲς φαίνεται τὸ εἰρημένον, χαλεπὸν οὐδὲν πληροφορῆσαι ἐξ αὐτῶν τῶν θείων γραμμάτων. ἐπιστέλλει γὰρ ὁ θεσπέσιος Παῦλος τοῖς μὲν ἐξ Ἰουδαίων πεπιστευκόσιν, ὅτε τῶν εὐαγγελικῶν δογμάτων ὀλιγωρήσαντες, ὀπίσω πάλιν ᾤχοντο τὰς τοῦ νόμου τετιμηκότες σκιάς “Ἀπηλλοτριώθητε ἀπὸ Χριστοῦ οἵ τινες ἐν νόμῳ ” δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε,“ καὶ πάλιν ” Λέγω “γὰρ ὑμῖν ὅτι ἐὰν περιτέμνησθε Χριστὸς ὑμᾶς οὐδὲν ” ὠφελήσει.“ εἰ δὲ τὸ βούλεσθαι δικαιοῦσθαι κατὰ τὸν νόμον ἀλλοτρίους αὐτοὺς ἀποφαίνει τοῦ Χριστοῦ, πῶς οὐχὶ πάντως ἀναμφίλογον, ὅτι τῆς κατὰ νόμον πολιτείας ἡ ἀπόθεσις τῆς εἰς Χριστὸν συναφείας προξενεῖ τὴν δύναμιν; περιτέμνεται τοίνυν οὕτω μὲν ὁ Ἰσραὴλ, διακαθαίρεται δὲ μᾶλλον καὶ ὁ ποτὲ τῇ κτίσει λατρεύσας παρὰ τὸν κτίσαντα, τὴν ἀρχαίαν νόσον ἀποβαλών. τί γὰρ πρὸς αὐτοὺς ὁ Παῦλός φησιν; ” Εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ “Θεῷ διὰ τοῦ θανάτου τοῦ Υἱοῦ αὐτοῦ, πολλῷ μᾶλλον ” καταλλαγέντες σωθησόμεθα ἐν τῇ ζωῇ αὐτοῦ:“ αἰτιᾶται δὲ καί φησιν ἐν ἑτέροις ” Νυνὶ δὲ γνόντες Θεὸν, μᾶλλον δὲ “γνωσθέντες ὑπὸ Θεοῦ, πῶς πάλιν ἐπιστρέφετε ἐπὶ τὰ ” ἀσθενῆ καὶ πτωχὰ στοιχεῖα τοῦ κόσμου, οἷς πάλιν ἄνωθεν “δουλεύειν θέλετε;” ὅτε τοίνυν οἱ τοῖς ἀσθενέσι στοιχείοις δουλεύειν θέλοντες ἀλλοτριοῦνται Χριστοῦ, συνενοῦνται γεμὴν οἱ δουλεύειν οὐκ ἀνεχόμενοι τῇ κτίσει παρὰ τὸν κτίσαντα, πῶς οὐκ ἔσται τῶν ὁμολογουμένων ὅτι τρόπος τοῖς ἐξ ἐθνῶν ὁ τῆς διακαθάρσεως ἔσται τῆς ἀρχαίας ἀπάτης διὰ τοῦ Πνεύματος ἐπωφελεστάτη τομὴ πᾶν εἶδος ἡμῖν ἀγαθῶν πολυτρόπως ἀντεισκομίζουσα. ἐν γὰρ τῇ τῶν φαύλων ἀποθέσει καὶ ἀποβολῇ τὸ τῆς ἀρετῆς ἀντεισκρίνεται κάλλος. ὅπου γὰρ αἰσχρότης ἐκποδὼν, ἐκεῖ τὸ σεμνὸν ἀνίσχει καὶ φαίνεται. Σημειωτέον δὲ, ὅτι διὰ μὲν τοῦ Πνεύματος ἡ περιτομὴ, τὴν τῆς διακαθάρσεως ἀποπληροῦσα χρείαν ἐν ἡμῖν, χορηγὸς δὲ τοῦ Πνεύματος ὁ Υἱός “Ἀπὸ γὰρ τοῦ πληρώματος ” αὐτοῦ πάντες ἡμεῖς ἐλάβομεν,“ κατὰ τὴν Ἰωάννου φωνὴν, καὶ αὐτός ἐστιν ὁ πρὸς ἡμᾶς εἰπών ” Λάβετε Πνεῦμα “Ἅγιον.” ἐνεργεῖ τοιγαροῦν τὴν εἰς ἡμᾶς ἀνακάθαρσιν, ὡς ἐν τρόπῳ τῆς διὰ τοῦ Πνεύματος νοουμένης περιτομῆς, ὁ Πατὴρ δι' Υἱοῦ. κεκένωται τοίνυν τὸ πικρὸν καὶ ἀνόσιον τῶν δι' ἐναντίας τόλμημα, μὴ καταδεισάντων εἰπεῖν, ὡς ἐπείπερ ἄμπελον μὲν ἑαυτὸν εἴρηκεν ὁ Υἱὸς, γεωργὸν δὲ τὸν Πατέρα καὶ Θεὸν, ὁ αὐτὸς οὐκ ἔσται κατὰ φύσιν αὐτῷ. λόγος γὰρ οὐδεὶς ἐπιτρέψει, φησὶ, ταὐτὸν εἰς οὐσίαν γεωργόν τε καὶ ἄμπελον νοεῖσθαί ποτε. ὅταν οὖν εὑρίσκηται γεωργὸς ὁ Υἱὸς διὰ τῆς ἐν Πνεύματι περιτομῆς, διακείσθωσαν ἤδη λοιπὸν, ὡς ἐπείπερ ἀλλήλοις ὁμοειδεῖς οἱ γεωργοὶ, καθὸ πεφύκασιν ἄνθρωποι, πρόδηλον ὅτι τῆς πρὸς τὸν Πατέρα καὶ Θεὸν ὁμοουσιότητος οὐκ ἀλλότριος ὁ Υἱός.
« Ἤδη ὑμεῖς καθαροί ἐστε διὰ τὸν λόγον ὃν λελάληκα ὑμῖν. » Ἀπόδειξιν ὥσπερ διαφανῆ τε καὶ ἀναμφίλογον τῆς τοῦ διακαθαίροντος αὐτοὺς τέχνης ποιεῖται τοὺς μαθητάς. ἤδη γὰρ αὐτοὺς διακεκαθάρθαι φησὶν, οὐχ ἑτέρου τινὸς ἀπολαύσαντας, μόνον δὲ διὰ τὸν πρὸς αὐτοὺς λαληθέντα λόγον, τουτέστι, τὴν θείαν τε καὶ εὐαγγελικὴν ὑφήγησιν. λόγος δὲ οὗτός ἐστι παρὰ Χριστοῦ. εἶτα τίς ἄρα ἐστὶ τῶν εὖ φρονούντων, ὃς ἐνδοιάσει λοιπὸν, ὅτι δρεπάνη τις ὥσπερ καὶ χεὶρ τοῦ Πατρὸς, ὁ δι' οὗ τὰ πάντα ἐστὶ, τουτέστιν ὁ Υἱὸς, τὴν τῆς εἰς ἡμᾶς γεωργίας ἐνέργειαν ἀποπληρῶν, ἣν τῷ τοῦ Πατρὸς προσάπτει προσώπῳ, διδάσκων ὅτι πάντα μὲν παρὰ Πατρὸς, πλὴν ὡς διὰ δυνάμεως τοῦ Υἱοῦ; καὶ γὰρ ὁ τοῦ Σωτῆρος ἡμᾶς διακαθαίρει λόγος, καίτοι τῆς καθ' ἡμᾶς γεωργίας ἀνατεθειμένης τῷ Θεῷ καὶ Πατρί. αὐτὸς γάρ ἐστιν ὁ ζῶν καὶ τομώτατος αὐτοῦ λόγος, ὁ “διικνούμενος ἄχρι ” μερισμοῦ ψυχῆς καὶ πνεύματος ἁρμῶν τε καὶ μυελῶν, καὶ “κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας.” καθικνούμενος γὰρ εἰς τὰ βάθη τῆς ἑκάστου ψυχῆς, καὶ τὸν ἐν ἑκάστῳ κεκρυμμένον σκοπὸν ἀκατακάλυπτον ἔχων ὡς Θεὸς, τοῖς μὲν εἰκαίοις ἡμῶν σπουδάσμασι τὴν ὀξεῖαν ἐπάγει τομὴν διὰ τῆς τοῦ Πνεύματος ἐνεργείας: τοῦτο γὰρ οἶμαι νομιοῦμεν τὴν ἀποκάθαρσιν: τὰ δὲ ὅσα πέφυκεν ὠφελεῖν ἡμᾶς εἰς ἔφεσιν ἀρετῆς, ταῦτα πολυπλασιάζεσθαι ποιεῖ πρὸς καρποφορίαν, ἣ νοεῖται κατ' εὐσέβειαν. Ὅτε τοίνυν δι' Υἱοῦ παρὰ Πατρὸς ἐνεργεῖται καλῶς τῆς εἰς ἡμᾶς γεωργίας ὁ τρόπος, μεματαίωται: πῶς γὰρ οὐχί; τὸ περιττὸν καὶ κακουργότατον τῶν δι' ἐναντίας ἐπιχείρημα, ἑτεροφυᾶ τὸν Υἱὸν διὰ τοῦτο λεγόντων ὑπάρχειν, ὡς πρὸς Πατέρα καὶ Θεὸν, ἐπειδήπερ ἄμπελος μὲν αὐτὸς, κατωνόμασται δὲ γεωργὸς ὁ Πατήρ. διασκεπτέσθω δὲ πάλιν, καὶ περιαθρείτω σαφῶς, ὅτι καθαροὺς εἶναι διορίζεται τοὺς αὐτοῦ μαθητὰς, οὐχὶ ἰδικῶς τε καὶ ἀφωρισμένως, τουτέστι, δίχα τοῦ Μονογενοῦς, ἐνεργήσαντός τι περὶ αὐτοὺς τοῦ Θεοῦ καὶ Πατρός: ἀλλ' ἐπείπερ ἐπείθοντο τῷ παρ' αὐτοῦ λόγῳ. ὥσπερ οὖν ζωοποιός ἐστι δι' Υἱοῦ καὶ ἐν Υἱῷ, τὸν αὐτὸν οἶμαι τρόπον καὶ γεωργὸς, ἤτοι τῶν ἡμετέρων ψυχῶν ἐπιμελητὴς, εἰκότως ἂν νοοῖτο πάλιν οὐχ ἑτέρως ἢ δι' Υἱοῦ. εἰ δὲ τοῖς ἅπαξ οὐκ ὀρθῶς εἰρημένοις οἴονται δεῖν ἐπιμένειν οἱ τὸν ἐναντίον ἡμῖν πρεσβεύοντες λόγον, καὶ ἐπείπερ ἄμπελον ἑαυτὸν ἔφη Χριστὸς, διὰ τοῦτο, καθάπερ ἐξ ἀνάγκης, εἰς ἔκφυλον ἑτερότητα παρωθεῖν ἐκβιάζονται, τί τὸ κωλύον ἔτι καὶ ἡμᾶς αὐτοὺς διὰ τῆς ἴσης ἀναισχυντίας ἰέναι λοιπὸν, καὶ περιτρέπειν ἔτι καὶ οὐχ ἑκόντας αὐτοὺς διὰ τῆς ἰσοτρόπου φλυαρίας, τῆς μειρακιώδους ταυτησὶ καὶ ἀνοήτου παντελῶς διαλήψεως ἀπανίστασθαι φιλεῖν; εἰ γὰρ ἐπείπερ ἄμπελος εἴρηται, διὰ ταύτην αὐτὸν οἴονται τὴν αἰτίαν τῆς πρὸς Θεὸν καὶ Πατέρα διαπίπτειν οἰκειότητος φυσικῆς, καὶ ἑτεροούσιον εἶναι παντελῶς, ἐπείπερ οὐ ταὐτὸν εἰς ταυτότητα φύσεως ἄμπελός τε καὶ γεωργὸς, τί μὴ καὶ ἡμεῖς, τὸν αὐτὸν ἐκείνοις ἀνθυποφέροντες ἀμαθῆ τε καὶ ἀκομψότατον λογισμὸν, ἐκεῖνό φαμεν Ἆρα μόνοις τοῖς κλήμασιν ἡ τῶν γηπονεῖν εἰωθότων ἐπιείκεια λυσιτελὴς ἂν γένοιτο, καὶ περὶ μόνα τυχὸν τὰ ἐκ τῶν στελέχων ἐξηρτημένα τὸ ἐκ τῆς τέχνης προβήσεται χρήσιμον, ἢ δεήσεταί τινος ἐπιμελείας καὶ αὐτὴ τῶν κλημάτων ἡ τροφὸς, τουτέστιν ἡ ἄμπελος, ᾗ προσπέφυκέ τε τὰ ἐξ αὐτῆς καὶ ἐνήρμοσται φυσικῶς; ἀλλ' οὐδὲν οἶμαι δεήσει πρὸς ἀπόδειξιν πόνου: συνερεῖ γὰρ εὐθὺς ἡμῖν καὶ αὐτὸς ὁ δι' ἐναντίας, ὡς εἰ μή τις γένοιτο τῶν στελέχων ἡ φροντὶς, οὐδ' ἂν αὐτοῖς ἐνυπάρξαι τοῖς κλήμασι τὸ εἶναι καλῶς. ἐπειδὴ τοίνυν ἄμπελον μὲν ἑαυτὸν κατωνόμακεν ὁ Χριστὸς, δεῖται γεμὴν καὶ αὐτὸ τῆς ἀμπέλου τὸ στέλεχος τῆς τοῦ γηπονοῦντος ἐπιεικείας, ἢ πάντη τε καὶ πάντως ἀδικηθήσεται: λογισόμεθα λοιπὸν ἐν τάξει μὲν εἶναι τῇ καθ' ἡμᾶς τὸν Υἱὸν, δεῖσθαι δὲ μεθ' ἡμῶν τῆς παρὰ Πατρὸς ἐπιμελείας, ἵνα μὴ καὶ αὐτὸς εἰς ἑτερόν τι παρ' ὅπερ ἐστὶ περιτρέπηται, καὶ διαπίπτῃ τῆς οἰκείας τάξεως, ἤτοι τῆς ἐνούσης ἑδραιότητος αὐτῷ. συνάγει γὰρ εἰς τοῦτο λοιπὸν τῶν θεομαχεῖν εἰωθότων ἡ μειρακιώδης ἔνστασις. Ἀλλ' οἰχέσθω μὲν ταῦτα, πολλὴν νοσοῦντα τὴν ἀβουλίαν, εἰσίτω γεμὴν περὶ τῶν ἁγίων ἀποστόλων ἡμῖν ὁ λόγος. ἤδη γάρ φησιν ὑμεῖς καθαροί ἐστε διὰ τὸν λόγον ὃν λελάληκα ὑμῖν. ὅμοιον ὡσεὶ λέγοι Πέπρακται παρὰ Πατρὸς διὰ τὸν ἐμὸν λόγον ἐπὶ πρώτους ὑμᾶς ὁ τῆς νοητῆς καὶ διὰ Πνεύματος καὶ ἐν Πνεύματι νοουμένης διακαθάρσεως τρόπος: ἰδοὺ τῶν εἰκαίων ἐθῶν καὶ νεκρότητος κοσμικῆς ἀποβαλόντες τὴν ὄχλησιν, ἕτοιμοι πρὸς καρποφορίαν ἐστὲ τὴν θεοφιλῆ: ἰδοὺ νομικῆς ἀπηλλάχθητε καὶ ἀνονήτου καὶ εἰκαιοτάτης τῶν Ἰουδαίων ἐπιτηρήσεως. ἐξεκάθαρε λόγος ὑμᾶς ὁ ἐμός: οὐ γὰρ ἔτι πολιτεύεσθε Μωυσαϊκῶς, ἤτοι κατὰ τὸν τοῦ νομικοῦ γράμματος τρόπον: οὔτε γὰρ ἐν βρώμασι καὶ πόμασιν, οὔτε μὴν ἐν διδαχαῖς βαπτισμῶν, ἀλλ' οὐδὲ ταῖς δι' αἱμάτων προσαγωγαῖς ἐκζητήσετε τὸν ἁγιασμὸν, ἀλλ' ἐν πίστει βεβαίᾳ πληροῦσθαι πιστεύετε, καὶ διὰ πάσης ἀγαθουργίας εὐαρεστεῖν τῷ Θεῷ σπουδάζετε. θεωρεῖται γὰρ ἐν τούτοις τῆς πνευματικῆς λατρείας ἡ δύναμις. οἱ τοίνυν ἀποκαθαρθήσεσθαι μέλλοντες ἔσονται, φησὶ, καθ' ὑμᾶς: παιδευθήσονται γὰρ οἱ μὲν ἄρτι τῆς τοῦ διαβόλου σαγήνης ἐκδιδράσκοντες, καὶ τοὺς τῆς εἰδωλολατρείας διαδράντες βρόχους, οὐκέτι μὲν τοῖς ἐκείνου πολιτεύεσθαι νόμοις, ἀποτιναξάμενοι δὲ καθάπερ εἰκαῖον συρφετὸν, τὴν τῶν ἀρχαίων ἐθῶν ἀκαθαρσίαν, οὕτω τε λοιπὸν ἐπιτήδειοι πρὸς τὸ δύνασθαι καρποφορεῖν τὰ τῆς θεοφιλοῦς ἀρετῆς ἔργα διὰ τῆς θείας ἀποδειχθέντες χάριτος, κλημάτων δίκην ἐμοὶ προσαφθήσονται, καὶ ἀγάπης τῆς εἰς ἐμὲ ἐξηρτημένοι πιανθήσονται τὴν καρδίαν ταῖς τοῦ Πνεύματος ἐπιῤῥοίαις, καὶ τὴν τῆς ἐμῆς ἀγαθότητος ἐκπίνοντες χάριν διαζήσονται, καὶ τραφήσονται πρὸς εὐσέβειαν: οἱ δὲ μὴν ἐξ Ἰσραὴλ, ὅταν τῇ πίστει προσηλωθεῖεν ἐμοὶ, κλημάτων δὲ καὶ αὐτοὶ παραρτηθεῖεν δίκην, τότε δὴ τότε τὴν διὰ τὸν ἐμὸν λόγον διακάθαρσιν εἰς νοῦν δεξάμενοι, οὐκέτι μὲν τῇ τοῦ γράμματος προσεδρείᾳ σχολάζουσιν, οὐδὲ τοῖς ἐν σκιᾷ προσπήξαντες τύποις, καθάπερ νυνὶ, τὴν καρδίαν, τὴν ἀληθῆ καὶ ἐν πνεύματι λατρείαν καρποφοροῦσι τῷ Θεῷ: “Πνεῦμα γὰρ ὁ Θεὸς, καὶ τοὺς ” προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσ“κυνεῖν.” ὁμοῦ τοιγαροῦν καὶ τῶν μελλόντων διακαθαρθήσεσθαι σαφῶς δεικνύει τὸ ἐσόμενον κάλλος ὡς ἐν ὑποδείγματι τοῖς ἑαυτοῦ μαθηταῖς, καὶ αὐτοὺς δὲ μειζόνως παραθαρσύνει πρὸς ἀνάληψιν τῆς ἔτι πλουσιωτέρας ἀρετῆς, οὐκ εἰκαίαν αὐτοῖς γεγενῆσθαι τὴν προσεδρείαν καὶ τὴν ἐκ τῆς γεγενημένης διδασκαλίας ἀποδείξας παίδευσιν, εὐαγγελικῆς δὲ δηλονότι φαμὲν, δι' ἧς ἔμελλον αὐτοὶ τοὺς κατὰ πᾶσαν ὄντας ὀνήσειν τὴν οἰκουμένην, ἑαυτοὺς εἰς ὑποτύπωσιν τοῖς εἰς Χριστὸν πιστεύουσι παρεχόμενοι. γέγραπται γὰρ περὶ τῶν ἁγίων, ὡς προσήκει μὲν αὐτῶν ἀναθεωρεῖν “τὴν ” ἔκβασιν τῆς ἀναστροφῆς,“ καὶ αὐτὴν δὲ μιμεῖσθαι τὴν πίστιν. ἑαυτοῦ δὲ γίνεσθαι μιμητὰς τοὺς τῷ Θεῷ λατρεύοντας προτρέπει καὶ ὁ Παῦλος.
« Μείνατε ἐν ἐμοὶ, κἀγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ δύναται φέρειν καρπὸν ἀφ' ἑαυτοῦ, ἐὰν μὴ μείνῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς, ἐὰν μὴ ἐν ἐμοὶ μείνητε. » Εἰσόμεθα πάλιν καὶ διὰ τῆς ἐν τοῖς προκειμένοις ἀκριβοῦς θεωρίας, ὡς ἄρα ἐστὶ πρῶτον μὲν ἔργον σπουδῆς ἀναγκαίας καὶ θεοφιλοῦς, τὸ εἰσδεχθῆναι διὰ τῆς πίστεως τῆς εἰλικρινοῦς τε καὶ ἀληθοῦς παρὰ Χριστοῦ. τουτὶ γὰρ ἂν εἴη τὸ ἀριθμεῖσθαι λοιπὸν ἐν κλήμασι τοῖς τῇ ἀμπέλῳ προσπεφυκόσι τῇ ἀληθινῇ, φημὶ δὴ Χριστῷ. δευτέρας δὲ οἶμαι φροντίδος καρπὸς, κατ' οὐδένα τρόπον τῆς πρώτης μειονεκτούμενος, μᾶλλον δὲ καὶ συντονωτέραν ἔχων ἐφ' ἑαυτῷ τὴν μέριμναν, τὸ ἐνηρμόσθαι φιλεῖν καὶ ἀπρὶξ ἔχεσθαι τοῦ Θεοῦ, διὰ τῆς ἐν ἔργοις νοουμένης ἀγάπης, ἣ καὶ τῆς ἁγίας τε καὶ θείας ἐντολῆς τὴν πλήρωσιν ἔχει. τοῦτο γὰρ ἡμᾶς ἀδιασπάστως ἐνυπάρχειν αὐτῷ καὶ ἐμπεπῆχθαι ποιεῖ, κατὰ τὸν λέγοντα ψαλμῳδόν ” Ἐκολλήθη ἡ “ψυχή μου ὀπίσω σου.” οὐκ ἀρκέσει τοιγαροῦν πρὸς ὁλόκληρον ἡμῖν θυμηδίαν, ἤτοι πρὸς ἁγιασμὸν, τὸν ὡς ἐπὶ ἐκθέσει τοῦ ἁγιάζοντος ἡμᾶς Χριστοῦ, τὸ εἰσδεχθῆναι μὲν ὡς ἐν τάξει κλημάτων: χρῆναι δὲ πρὸς τούτῳ φημὶ, καὶ τὸ διὰ τῆς τελείας τε καὶ ἀνελλιποῦς ἀγάπης γνησίως ἀκολουθεῖν. ἐν γὰρ δὴ τούτῳ μάλιστα καλῶς ἂν ἔχοι καὶ σώζοιτο τῆς ἐν Πνεύματι κολλήσεως νοουμένης ἤτοι συναφείας ἡ δύναμις. ἐπειδὴ τοίνυν ἔφη Χριστὸς τοῖς ἑαυτοῦ μαθηταῖς “Ἤδη ὑμεῖς καθαροί ἐστε διὰ τὸν λόγον ὃν λελάληκα ” ὑμῖν:“ ἵνα μή τις οἰηθείη ποτὲ τῶν ἅπαξ κεκαθαρμένων ἀδιαπτώτως ἔχειν δύνασθαι, καὶ εἰ μή τινα τυχὸν εἰς τὸ εὖ εἶναι ποιοῖτο σπουδὴν, προσεπιτάττει χρησίμως, ὅτι προσήκοι μένειν ἐν αὐτῷ. καὶ τί τοῦτο ἔσται; ἕτερον οὐδὲν, ὥς γε μοι φαίνεται, μᾶλλον δὲ ἐναργῶς τὸ διὰ τοῦ Παύλου καλῶς εἰρημένον ” Ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ “πέσῃ:” μυρία γὰρ ἂν καὶ τοῖς ἤδη βεβαίως δοκοῦσιν ἑστάναι συναντήσαι τὰ ὀλισθήματα, μὴ οὐχὶ διεδράσθαι καλῶς ἐν οἷσπερ ἂν εἶεν διὰ πολλῆς ἄγαν ποιουμένοις σπουδῆς. δεῖ δὲ οἶμαι καὶ πάσης ἡμᾶς ἀξιοῦν ἐπιεικείας καὶ νήψεως τὰ καθ' ἑαυτοὺς, κἂν ἐρηρεῖσθαί πως δοκῇ τις, δι' ἐπίδοσιν τὴν ἤδη προηνυσμένην εἰς κατόρθωσιν ἀγαθῶν. ὁποίαν γάρ τις καὶ ὅσην ὑπομένει τὴν ζημίαν, τῆς πρὸς Θεὸν συμφυΐας ἀποκεκομμένος ὥσπερ διὰ τοῦ ἐφ' ἃ μὴ προσῆκεν ἐκ ῥᾳθυμίας παρολισθεῖν, παρέδειξεν ἀναγκαίως ἐπειπών Καθὼς τὸ κλῆμα οὐ δύναται φέρειν καρπὸν ἀφ' ἑαυτοῦ, ἐὰν μὴ μείνῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς, ἐὰν μὴ ἐν ἐμοὶ μείνητε: εἰ γὰρ μὴ ἔχοι τὸ κλῆμα καθάπερ ἀπὸ μητρὸς τῆς ἀμπέλου τὴν ζωοποιὸν αὐτῷ χορηγουμένην ἰκμάδα, πῶς ἂν ἀποτέκοι τὸν βότρυν, ἢ τίνα καὶ πόθεν ἐξοίσει καρπόν; ἀναλόγως οὖν ἄρα καὶ ἐφ' ἡμῶν αὐτῶν νοήσεις τὸ εἰρημένον. καρπὸς γὰρ οὐδεὶς ἐν ἡμῖν ἀρετῆς ἀναβλαστήσει ποτὲ τῆς εἰς Χριστὸν συναφείας ἐκπεπτωκόσιν. ἐξηρτημένοις γεμὴν τοῦ καταπιαίνειν ἰσχύοντος καὶ ἀποτρέφοντος εἰς εὐσέβειαν, καθάπερ ὕδατι ζωοποιῷ, τῇ τοῦ Πνεύματος χορηγίᾳ καὶ χάριτι, καὶ τὸ δύνασθαι καρποφορεῖν προσέσται ῥᾳδίως. καὶ τοῦτο εἰδὼς ὁ Μονογενὴς, ἐν εὐαγγελίοις ἔλεγεν “Εἴ τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω:” ὃ καὶ σφόδρα καλῶς διερμηνεύων ἡμῖν ὁ πνευματοφόρος Εὐαγγελιστὴς, διεμαρτύρατο λέγων “Τοῦτο δὲ εἶπε, φησὶ, περὶ τοῦ Πνεύ” ματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν.“ καὶ αὐτὸς δὲ πρὸς τούτῳ προσηύχετο λέγων ὁ μακάριος Δαυεὶδ ὡς πρὸς Θεὸν καὶ Πατέρα ” Ὅτι παρὰ σοὶ πηγὴ “ζωῆς, καὶ τὸν χειμάῤῥουν τῆς τρυφῆς ποτιεῖς αὐτούς.” πηγὴ γὰρ ζωῆς θείας καὶ πνευματικῆς, χείμαῤῥός τε τρυφῆς, τίς ἂν ἕτερος νοοῖτο παρὰ τὸν Υἱὸν, ὃς καταπιαίνει τε καὶ καταρδεύει τῇ ζωοποιῷ καὶ ἱλαρᾷ τοῦ Πνεύματος χάριτι, καθάπερ ἐν τάξει κλημάτων προσπεφυκότων αὐτῷ δι' ἀγάπης καὶ πίστεως, τὰς ἡμετέρας ψυχάς.
« Ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα: ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ, οὗτος φέρει καρπὸν πολύν: ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. ἐὰν μή τις μείνῃ ἐν ἐμοὶ, ἐβλήθη ἔξω ὡς τὸ κλῆμα καὶ ἐξηράνθη, καὶ συνάγουσιν αὐτὰ καὶ εἰς πῦρ βάλλουσι, καὶ καίεται. » Ἀναφανδὸν ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς ταύτης τοι καὶ μόνης ἕνεκα τῆς αἰτίας, ἄμπελον μὲν ἑαυτὸν κατωνομάσθαι φησὶν, ὑπὲρ τοῦ συνιέναι σαφῶς, μόνον δὲ οὐχὶ καὶ τοῖς τοῦ σώματος ὀφθαλμοῖς κατιδεῖν, ὡς ἐν παχεῖ τε καὶ αἰσθητῷ καὶ φανοτάτῳ λίαν παραδείγματι, ὡς τοῖς μὲν αὐτῷ προσηλῶσθαι σπουδάζουσι καὶ ἀπρὶξ ἑλομένοις προσπεφυκέναι, περιέσται καλῶς τὸ δύνασθαί τε καὶ ἐπιτηδείως ἔχειν πρὸς τὴν τῆς ἀρετῆς ἀποκύησιν καὶ καρποφορίας πνευματικῆς, χορηγουμένους δηλονότι, καθάπερ ἐκ μητρὸς τῆς ἀμπέλου, τὴν ἐξ αὐτῆς δύναμιν εἰς τὸ δύνασθαι καὶ ἐνεργεῖν: τοῖς γεμὴν ἀποσπωμένοις ὥσπερ, ἤτοι διακεκομμένοις, τῆς εἰς αὐτὸν σχέσεως διὰ τοῦ .... τραπῆναι .... πρὸς ἃ μὴ δεῖν καὶ εἰς ἀπῳδὸν τῷ Θεῷ πολιτείαν, οὐδεμία μὲν δύναμις ἐποφθήσεται τῆς εἰς ἀρετὴν ἐπιτηδειότητος, ἀλλ' οὐδὲ τοῦ δύνασθαι τοῖς ἐκ τῆς ἀγαθουργίας διαπρέπειν καρποῖς, ἔσται δὲ μᾶλλον, ὡς ἐξ ἀνάγκης ἀπαραιτήτου λοιπὸν, τὸ χρῆναι παμφάγῳ δαπανᾶσθαι πυρί. τὸ γὰρ ἄχρηστον εἰς εὐσέβειαν, ἐπιτήδειόν πως εἰς τὸ δίκας ἀποτιννύειν δοκεῖ, ὥσπερ οὖν ἀμέλει καὶ τὸ αὐανθὲν ἐν κλήμασι μόνῳ χρήσιμον ἔσται πυρί. Λάβοις δ' ἂν τῶν εἰρημένων ἀναμφίλογόν τε καὶ ἀληθῆ τὴν ἀπόδειξιν, οὐ τὰς τῶν ἀρχαίων ἁγίων περισκοπούμενος κεφαλὰς, ἀλλ' αὐτοῖς ἐπαφεὶς τὴν διάνοιαν τοῖς ἁγίοις ἀποστόλοις. οἱ μὲν γὰρ τῆς εἰς Χριστὸν ἀγάπης κατ' οὐδένα τρόπον ὀλιγωρήσαντες, διαμεμενηκότες δὲ ἐν αὐτῷ, καὶ μηδὲν ὅλως προτάττεσθαι τῆς εἰς αὐτὸν εὐσεβείας οἰόμενοι δεῖν, γεγόνασι παναοίδιμοι: καρπὸν δὲ τῆς ἑαυτῶν ἀρετῆς ἔδειξαν τὴν οἰκουμένην, καὶ φιλοθέου πολιτείας ὑπογραμμὸν τὰ καθ' ἑαυτοὺς ἀναθέντες, καθάπερ εἰκόνα τῇ ὑφηλίῳ λαμπρὰν, τὸν ἀμάραντον τῆς παρὰ Θεῷ δόξης ἀνεδήσαντο στέφανον: ὁ δὲ μικροῖς ἀργυρίοις σαγηνευθεὶς εἰς ἀπώλειαν, φημὶ δὲ τὸν εὐχερῆ τε καὶ εὐωνότατον Ἰούδαν, ἀποτμηθεὶς τῆς ἀμπέλου τῆς νοητῆς, τουτέστι Χριστοῦ, κατεξηράνθη τρόπον τινὰ, τῷ τῆς μαθητείας ἀξιώματι καὶ τὴν ζωοποιὸν τοῦ Πνεύματος ποιότητα συναποβαλών. βέβληται γὰρ ἔξω, κατὰ τὴν τοῦ Σωτῆρος φωνήν: ἀπηλλοτρίωται γὰρ καὶ πυρὶ τῷ κολάζοντι συρφετοῦ παρεδόθη δίκην. χρησίμως οὖν ἄρα τοῖς ἀκροωμένοις ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, τήν τε ἐκ τοῦ προσηλῶσθαι σπουδάζειν αὐτῷ παρέδειξεν εὐθυμίαν καὶ τὴν ἐκ τοῦ παρακοπῆναι ζημίαν ἀντιπαρίστησι, διπλοῦν ἐπινοήσας τῆς σωτηρίας τὸν τρόπον: ἢ γὰρ ἐφέσει τῇ πρὸς δόξαν ὁρώσῃ καὶ ζωὴν, ἤγουν τὸ πυρὶ κολάζεσθαι παραιτούμενοι, τῆς πρὸς αὐτὸν συναφείας ὁλοκλήρῳ τῷ τῆς διανοίας τόνῳ σπουδαιότερον ἀνεξόμεθα. Γεωργὸν δέ φησι τὸν Πατέρα, τῇ θείᾳ φύσει διδοὺς τῶν καθ' ἡμᾶς τὴν ἐπίσκεψιν, καθὰ καὶ ἐν τοῖς ἀνωτέρω διὰ πολλῶν ἡμῖν ἀπεδείχθη λόγων. εὑρεθήσεται γὰρ ὑπάρχων αὐτὸς τοῦ γεωργοῦντος ἡ χεὶρ οὐχ ἑτέρα παρ' αὐτὸν νοουμένη, κατά γε τὸ ὁμοούσιον καὶ ἐξ αὐτοῦ τε καὶ ἐν αὐτῷ, καθάπερ οὖν ἐστι καὶ ἐφ' ἡμῶν οὕτως ἔχον ἰδεῖν. ὅτι γὰρ δι' Υἱοῦ τὰ πάντα, καθάπερ διὰ χειρὸς τοῦ Πατρὸς, αὐτοῦ λέγοντος ἄκουσον περὶ τῶν κτισμάτων “Ἡ χείρ μου ἐποίησε ” ταῦτα πάντα,“ καίτοι τῶν πάντων γεγονότων δι' Υἱοῦ, κατὰ τὰς ἁγίας γραφάς. Σημειωτέον δὲ, ὅτι καὶ ὁ θεσπέσιος Παῦλος τὴν ἐνθάδε νοουμένην ἡμῖν ὑπαινίττεται τομὴν, εἰ καὶ μὴ ὡς ἀμπέλου τυχὸν, οὕτω λέγων ” Ἴδε οὖν χρηστότητα καὶ ἀποτομίαν “Θεοῦ: ἐπὶ μὲν τοὺς πεσόντας ἀποτομὴν, ἐπὶ δὲ σὲ χρηστό” τητα, ἐὰν ἐπιμείνῃς τῇ χρηστότητι: ἐπεὶ καὶ σὺ ἐκκο“πήσῃ.”
« Ἐὰν μείνητε ἐν ἐμοὶ καὶ τὰ ῥήματά μου ἐν ὑμῖν μείνῃ, ὃ ἐὰν θέλητε αἰτήσεσθε, καὶ γενήσεται ὑμῖν. » Ῥίζαν ἔσεσθαί φησιν εὐμενείας αὐτοῖς τῆς ἀνωτάτω, τὸ προσκολλᾶσθαι φιλεῖν ἀδιατμήτως αὐτῷ, καὶ φυλάττειν ἐν νῷ, καθάπερ τινὰ παρακαταθήκην θείαν τε καὶ πνευματικὴν, τὴν ἀκραιφνεστάτην τῶν εὐαγγελικῶν παιδευμάτων, καὶ τῶν ἐπὶ τῇ πίστει δογμάτων τὴν ἀληθῆ τε ὄντως παίδευσιν, καὶ εἰλικρινέσιν ἐννοίαις κατωχυρωμένην. ἐν γὰρ δὴ τούτοις ἡμῖν σύμπας ἂν εἴη τοῦ Σωτῆρος ὁ λόγος, εἰ τὸν ἐν τοῖς εὐαγγελίοις περιαθρῆσαι σκοπὸν θελήσομεν. τὸ γὰρ τοῖς αἰτοῦσιν ἀμελλητὶ διανέμειν τὰ ἀγαθὰ κατεπαγγέλλεσθαι τὸν Χριστὸν, πῶς οὐχὶ τοῦτο καὶ μάλα σαφῶς ἐγγυᾶσθαι φήσομεν; τί δὲ δὴ βούλεται πρὸς τούτοις ἡμῖν καὶ τοῦ λόγου τὸ ἀκριβὲς, ἐρευνῆσαι δεῖν ὑπολαμβάνω. ἐὰν μείνητέ φησιν ἐν ἐμοὶ καὶ τὰ ῥήματά μου ἐν ὑμῖν μείνῃ, ὃ ἐὰν θέλετε αἰτήσετε καὶ γενήσεται ὑμῖν. ἐφικτὸν γὰρ ὅλως δοίη τις ἂν τὸ μένειν ἐν Χριστῷ δύνασθαι, μὴ μὴν ἔχειν ἐν ἑαυτῷ καὶ τοὺς αὐτοῦ λόγους; ναὶ δὴ, φαῖεν γὰρ ἂν εἰκότως οἱ φρονήσει διαπρεπέστεροι. διαμεμνήσθω γὰρ ὁ φιλήκοος, ὅτι τὸν τῆς εἰς Χριστὸν ἀγάπης διερευνώμενοι τρόπον, τίς τε εἴη καὶ ὅπως ἂν γένοιτο καλῶς δοκιμάζοντες, διττὴν ἐλέγομεν ἔχειν ὁδὸν, φημὶ δὲ τὴν διὰ πίστεως, τῆς κατά τι γοῦν ἀνυπαιτίου παντελῶς, καὶ τῆς κατ' ἐνέργειαν πρακτικῆς, ἣ καὶ διὰ τῆς εἰλικρινοῦς ἀγάπης παρεισκρίνεται. ἔχειν δὲ οὕτως ἡμῖν πεπιστευμένων τῶν λόγων, οἱ μὲν οὐ λίαν ἀσφαλῆ καὶ εὐκάθεκτον τὸν τῆς συναφείας ἤτοι τῆς οἰκειότητος ἐπιτηδεύοντες τρόπον, ψιλὴν τὴν ἐν λόγοις ὁμολογήσαντες πίστιν, τὴν γεμὴν διὰ τῶν κατορθωμάτων εἰς τελειότητα μορφουμένην ἀγάπην οὐκ ἐπιδεξάμενοι, μένουσι μὲν ἐν Χριστῷ, κατά γε τὴν ἐκ τοῦ πιστεῦσαι τυχὸν οἰκειότητα, καὶ διὰ τοῦ μὴ πρὸς ἑτέραν ἐξοίχεσθαι λατρείαν: οὐκέτι δὲ καὶ τοὺς λόγους ἔχοντες ἐν ἑαυτοῖς καταληφθήσονται τοῦ Χριστοῦ. καὶ οὐχὶ δὴ τοῦτο πάντως φαμὲν, ὅτι λήθῃ καταχώσαντες τῶν εὐαγγελίων τὸ κήρυγμα, παντελῶς εἰσι τῶν τοῦ Σωτῆρος λόγων ἀμνήμονες, ἀλλ' ὅτι μηδενὸς ἀξιοῦσι λόγου τὴν ἐν Χριστῷ πολιτείαν, ταῖς ἰδίαις τὸ πᾶν ἐπιτρέποντες ἡδοναῖς, καὶ πρὸς τὸ μόνα φρονεῖν τὰ ἐπὶ τῆς γῆς ἀχάλινον ἔχοντες τὴν ῥοπὴν, διά τε τοῦτο τῆς νοητῆς καὶ ἁγίας ἀμπέλου κατασπώμενοι, καὶ αὐτοὶ ταῖς σφῶν αὐτῶν φιλοπαθείαις τὴν τῆς οἰκειότητος ἀπολακτίζοντες χάριν. παντὸς δὲ τοιούτου πέρι καὶ αὐτὸς ἔφη Χριστός “Οὐ πᾶς ὁ λέγων ” μοι Κύριε κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν “οὐρανῶν, ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν ” τοῖς οὐρανοῖς:“ ὅτι δὲ μόνη καὶ καθ' ἑαυτὴν ἡ πίστις τῆς ἐκ τῶν ἔργων φαιδρότητος οὐ λαχοῦσα τὴν συνδρομὴν, ἀποχρώντως οὐχ ἕξει εἰς τὸ δύνασθαι προξενεῖν τὴν εἰς Θεὸν οἰκειότητα, σημαίνει λέγων καὶ ὁ Χριστοῦ μαθητής ” Σὺ “πιστεύεις ὅτι εἷς ὁ Θεός: καὶ τὰ δαιμόνια πιστεύουσι, καὶ ” φρίττουσιν.“ εἶτα προσερεῖ τις ἤδη τοῖς ἀρκέσειν αὐτοῖς γυμνήν τε καὶ μόνην οἰομένοις τὴν πίστιν εἰς τὸ δύνασθαι τὴν ἄνωθεν οἰκειότητα περιποιεῖν Ἆρα καὶ αὐτὸ τῶν δαιμόνων τὸ στῖφος ἀναδραμεῖται πρὸς οἰκειότητα τὴν ὡς πρὸς Θεὸν, ἐπείπερ οἶδεν ἕνα τε καὶ ὄντα πεπίστευκε; καὶ πῶς ἂν εἴη τοῦτό γε; τὸ γὰρ εἰδέναι μόνον ἀχρεῖον, ὅτι Θεός ἐστιν εἷς ὁ πάντων ποιητής τε καὶ γενεσιουργός: δεῖν δὲ οἶμαι τῇ πίστει συμπαρομαρτεῖν καὶ τῆς εἰς αὐτὸν εὐλαβείας τὸ καύχημα. ὁ γὰρ τοιοῦτος καὶ ἐν Χριστῷ μένει, καὶ ἔχων ὀφθήσεται τοὺς λόγους αὐτοῦ, κατὰ τὸ ἐν βίβλῳ ψαλμῶν εἰρημένον ὡς πρὸς Θεόν ” Ἐν τῇ καρδίᾳ μου ἔκρυψα τὰ “λόγιά σου, ὅπως ἂν μὴ ἁμάρτω σοι.” ὥσπερ γὰρ εἴ τις ἐν ἄγγει χαλκῷ πυρὸς ἀπόθοιτο σπέρμα, πάντως δήπου καὶ τῆς παρ' αὐτοῦ θερμότητος ἀποτελέσει μέτοχον, οὕτως ὁ ἐν ψυχῇ τε καὶ καρδίᾳ τὸν θεῖόν τε καὶ οὐράνιον λόγον διακατέχων νοῦς, δι' ἐφέσεως τῆς εἰς ἅπασαν ἀρετὴν, ἀεὶ πρὸς τοῦτο δι' αὐτοῦ θερμαίνεται. γέγραπται γάρ “Πεπυρωμένον ” τὸ λόγιόν σου σφόδρα, καὶ ὁ δοῦλός σου ἠγάπησεν “αὐτό.” Ὁ τοίνυν, φησὶ, καταστήσας ἐν τούτοις τὰ καθ' ἑαυτὸν, καὶ εἰς τοῦτο λοιπὸν καυχήματος ἀναβεβηκὼς, ὡς ἐν ἐμοί τε μένειν αὐτὸν, ἔχειν τε παρ' ἑαυτῷ τοὺς ἐμοὺς λόγους, ἀνυποστόλως προσίτω, καὶ ὅπερ ἂν ἔχῃ πρὸς ἡδονὴν ἐξαιτείτω τότε σὺν παῤῥησίᾳ πολλῇ, καὶ μελλησμοῦ δίχα δοθήσεται αὐτῷ: κατανεύσω γάρ φησιν. ἆρ' οὖν εἴ τις κἄν τι τῶν φαύλων αἰτῇ, προαλέστερον λήψεται, καὶ τούτων ἔσται διανομεὺς ὁ φιλάρετος; ἄπαγε τῆς δυσβουλίας ἄνθρωπε. ἀπηχὲς γὰρ οὐδὲν ἢ τῶν ὅλως κατηγορουμένων ἐπ' αἰσχρότητι χορηγήσει Θεός: ἐκεῖνο δὲ μᾶλλον ἐννοῆσαι πρεπωδέστερον: ἢ γὰρ οὐκ ἔσται δίκαιόν τε καὶ ὀρθῶς ἔχον; ὡς ὁ μένων ἐν Χριστῷ, καὶ ἔχων ἐν ἑαυτῷ τοὺς λόγους αὐτοῦ, πρόδηλον ὅτι ἅτε καὶ ἀγαθὸς ὢν καὶ ἐπιεικὴς μόνα φρονεῖν ἔγνωκε τὰ Θεῷ θυμηρέστατα. τοῖς γὰρ ἐν καρδίᾳ τὸν θεῖον ἔχουσι λόγον, ἅπερ ἂν βούλοιντο καθηκόντως ἐπέτρεψεν αἰτεῖν, οὐκ ἀγνοήσας πνευματικῶν δηλονότι καὶ θείων ἀγαθῶν ὀρεκτιᾶν τῆς μεθέξεως: ὁρισαμένου δὲ διὰ τούτων εὖ μάλα τοῦ Σωτῆρος ἡμῶν Χριστοῦ, τίς τε εἴη καὶ ποδαπὸς τὸν τρόπον ὁ προσευχόμενος καὶ λαμβάνειν ἀξιῶν ἅπερ ἂν βούληται παρὰ Θεοῦ, τὴν ἑαυτῶν εἰς τοῦτο διαπλάττωμεν πολιτείαν, εἰ τυχεῖν εὐχόμεθα τῆς ἄνωθεν εὐμενείας. εἰ δὲ μὴ σαυτὸν οἶσθα γεγονότα τοιοῦτον, ὁποῖον ἡμῖν ἀρτίως ὑπέδειξεν ὁ Χριστὸς, μὴ δυσφόρει παρακρουόμενος. εἰ δέ σοι δοκεῖ τὸ πρᾶγμα φορτικὸν, συμπαραζεύξας τῇ πίστει τὰ ἐκ τῆς ἀγαθουργίας καυχήματα: τοῦτο γάρ ἐστι τὸ μένειν ἐν Χριστῷ καὶ ἔχειν ἐν ἑαυτῷ τοὺς λόγους αὐτοῦ: πρόσιθι πεποιθὼς, καὶ λήψῃ καὶ αὐτὸς μελλησμοῦ δίχα παντὸς, ὅπερ ἂν αἰτήσῃς παρὰ Θεοῦ.
« Ἐν τούτῳ ἐδοξάσθη ὁ Πατήρ μου, ἵνα καρπὸν πολὺν φέρητε, καὶ γενήσεσθε ἐμοὶ μαθηταί. » Δεδοξάσθαι φησὶ τὸν ἑαυτοῦ Πατέρα καὶ Θεὸν, ἐπ' ἀσυγκρίτῳ δικαίως θαυμαζόμενον ἀγαθότητι, καὶ τῆς εἰς ἄκρον ἰούσης ἡμερότητος καθάπερ τινὰ στέφανον ἀναδησάμενον τὴν ἀπόδειξιν: “Ἠγάπησε γὰρ οὕτω τὸν κόσμον,” κατὰ τὸ γεγραμμένον, “ὥστε τὸν Υἱὸν αὐτοῦ τὸν Μονογενῆ ἔδωκεν, ” ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ' ἔχῃ ζωὴν “αἰώνιον.” καρπὸς οὖν ἄρα τῆς ἡμερότητος τοῦ Θεοῦ καὶ Πατρὸς, ἡ πάντων ζωὴ, πληρουμένη δηλονότι διὰ Χριστοῦ. διὰ τοῦτο καὶ αὐτὸς ἔφη που, διαλεγόμενος ὡς πρὸς Θεὸν καὶ Πατέρα “Ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς τὸ ἔργον τελει” ώσας ὃ δέδωκάς μοι ἵνα πληρώσω αὐτό.“ ἐγχειρισάμενος γὰρ παρὰ τοῦ Πατρὸς ὥσπερ τὴν ἁπάντων ἡμῶν σωτηρίαν ὁ Μονογενὴς, εὖ μάλα κατώρθωκεν, οὐκ ἐν ὑπουργίας τάξει παραληφθεὶς, ἀλλ' αὐτοσοφία καὶ δύναμις τοῦ φύσαντος ὑπάρχων, ἧς καὶ δίχα γένοιτο τὸ παράπαν οὐδέν. πάντα γὰρ δι' αὐτοῦ, κατὰ τὸν ἅγιον Εὐαγγελιστὴν, ἐξαιρέτως δὲ τὰ καθ' ἡμᾶς. καὶ γοῦν ὁ μακάριος Δαυεὶδ τῶν καθ' ἡμᾶς πραγμάτων τὴν οἰκονομίαν, καὶ τῆς ἁπάντων ζωῆς τὴν κατόρθωσιν ἐπιτρέπεσθαι τῷ Υἱῷ παρὰ Πατρὸς, ἅτε δὴ καὶ ὑπάρχοντι δυνάμει καὶ σοφίᾳ αὐτοῦ, παρακαλεῖ λέγων, ποτὲ μέν ” Ἔντειλαι ὁ Θεὸς τῇ δυνάμει σου, δυνάμωσον ὁ Θεὸς “τοῦτο ὃ κατηρτίσω ἡμῖν,” ποτὲ δὲ πάλιν “Ὁ Θεὸς τὸ ” κρῖμα σου τῷ βασιλεῖ δός.“ ἔργον γὰρ ἦν μόνου τοῦ συμβασιλεύοντος τῷ Θεῷ καὶ Πατρὶ, τὸ πᾶσαν κατεφθαρμένην ἐπανορθῶσαι τὴν γῆν, καὶ ἀναμορφῶσαι δύνασθαι πρὸς ὅπερ ἦν ἐν ἀρχαῖς. ἐδοξάσθη τοιγαροῦν ὁ Πατήρ μου ἐπιδοὺς ἀντίλυτρον τῆς τοῦ κόσμου ζωῆς τὸν ἴδιον ἑαυτοῦ Υἱὸν, εὐδοκήσας ἰδεῖν ἐν τοῖς καθ' ἡμᾶς τὸν ὑπὲρ πᾶσαν τὴν κτίσιν, οὐχ ἵνα τι τῶν ἀγαθῶν τῇ ἰδίᾳ κατορθώσῃ φύσει: παντέλειος γὰρ καὶ ἀπροσδεὴς, ἁπάντων ἔχων τὸ κράτος: ἀλλ' ἵνα ὑμεῖς πλείονα καρπὸν φέρητε, καὶ γένησθε ἐμοὶ μαθηταί. εἰ μὴ γὰρ γέγονεν ἄνθρωπος, οὐδ' ἂν ὅλως ἡμεῖς, τῆς πρὸς αὐτὸν συμφυΐας ἠξιωμένοι καὶ κλημάτων δίκην ἐμπεφυκότες καὶ δύναμιν εἰς καρποφορίαν ποριζόμενοι παρ' αὐτοῦ διὰ μετουσίας τοῦ Πνεύματος, ἀπετέκομεν ἂν τὸν τῆς θεοφιλοῦς πολιτείας καρπὸν, ὃν καὶ πολὺν ὀνομάζει, τὸν ἐκ τῆς νομικῆς λατρείας ὀπίσω τιθεὶς καὶ ἐν ἐλάττοσιν εἶναι δηλῶν. ” τετελείωκε γὰρ ὁ νόμος οὐδὲν,“ κατὰ τὴν τοῦ Παύλου φωνήν: διὰ τοῦτο πρὸς τοὺς ἁγίους ἔφασκε μαθητὰς, μᾶλλον δὲ πρὸς ἅπαντας ἡμᾶς, οἳ διὰ πίστεως καὶ τῆς εἰσάπαν ἀγάπης αὐτῷ κεκολλήμεθα ” Ἀμὴν ἀμὴν λέγω ὑμῖν ἐὰν μὴ “περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλέον τῶν γραμματέων ” καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν “οὐρανῶν,” καὶ πάλιν “Πᾶς γραμματεὺς μαθητευθεὶς τῇ ” βασιλείᾳ τῶν οὐρανῶν ὅμοιός ἐστιν ἀνθρώπῳ πλουσίῳ, “ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά:” καθάπερ ἐκ θησαυροῦ τῆς καρδίας τὰ Μωυσαϊκὰ διηγήματα, καὶ τῶν ἀρχαίων συγγραμμάτων τὴν μνήμην. ὁ γεμὴν κατήκοός τε καὶ εὐμαθὴς καὶ τῆς εὐαγγελικῆς δᾳδουχίας ἀνάπλεως, πολὺς καὶ διπλοῦς εἰς πλοῦτον, τὸν ἐν Πνεύματι δὲ δηλονότι φημί. νέα γὰρ ἐκβάλλει καὶ παλαιὰ, τὴν τοῦ νόμου σκιὰν καὶ τῆς ἐν νόμῳ λατρείας τὴν δύναμιν μεταπλάττων εἰς σχῆμα πολιτείας εὐαγγελικῆς. ὃ γὰρ ἐδήλου διὰ τῶν τύπων ὁ νόμος, τοῦτο Χριστὸς ἀπημφιεσμένως ἐν ἀληθείᾳ. διὸ καὶ ἔλεγεν “Οὐκ ἦλθον καταλῦσαι τὸν νόμον, ” ἀλλὰ πληρῶσαι,“ καὶ πάλιν ” Ἀμὴν ἀμὴν λέγω ὑμῖν, “ἰώτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου, ἕως ” ἂν πάντα γένηται.“ καρπὸς οὖν ἄρα πολὺς ὁ ἐν πνεύματι καὶ ἀληθείᾳ, τῆς εὐαγγελικῆς λατρείας ἡ δύναμις, ἐπείπερ εἰς δόξαν τοῦ Θεοῦ καὶ Πατρὸς ἄνθρωπος γέγονεν ὁ Μονογενής. συμβέβηκε δὲ διὰ τοῦτο καὶ αὐτοῦ γενέσθαι μαθητὰς τοὺς ὄντας ἐπὶ τῆς γῆς: προσελάλει γὰρ τοῖς ἀρχαιοτέροις καὶ πάλαι διὰ τῶν προφητῶν ὡς Θεὸς, ἀλλ' εἰς ἡμᾶς καὶ περὶ ἡμῶν ἐλέγετο ” Καὶ ἔσονται πάντες διδακτοὶ Θεοῦ.“ ἡμῖν γὰρ τοῖς εἰς αὐτὸν πιστεύσασιν, οὐχ ἕτερός τις μεσολαβήσας τὸν παρ' αὐτοῦ διεπόρθμευσε λόγον, ἀλλ' οὐδὲ μεσίτης γέγονε τῶν θελημάτων αὐτοῦ πρὸς ἡμᾶς, καθάπερ ἀμέλει Μωυσῆς τοῖς ἐξ Ἰσραὴλ ἐν τῷ ὄρει Σινᾶ, ἤγουν οἱ μετὰ Μωυσέα προφῆται τοῖς κατ' αὐτοὺς, ἀλλ' αὐτὸς ἡμᾶς ἐδίδαξεν ὁ Χριστός. διδακτοὶ δὲ Θεοῦ διὰ τοῦτο πάντες ἡμεῖς. οὐκ ἂν οὖν ὅλως αὐτοῦ γεγόναμεν μαθηταὶ, οὐκ ἂν ἐτεκομεν τὸν τῆς φιλοθεΐας καρπὸν καὶ τοῦτον πολὺν, εἰ μὴ ἐδοξάσθη δι' ἡμερότητος ὁ Πατὴρ, εὐδοκήσας ἐν ἡμῖν, ὡς καὶ ἄνθρωπον γενέσθαι τὸν ἐκ τῆς οὐσίας αὐτοῦ προελθόντα Λόγον. νοήσομεν γὰρ οὕτως, ὅτε λεγούσης ἀκούομεν τῆς θείας γραφῆς ὅτι δέδωκε τὸν ἴδιον Υἱόν. συνευδόκησε γὰρ τοῦτο τῷ παθεῖν ὑπὲρ ἡμῶν ἑλομένῳ, καὶ διὰ τοῦτο καὶ δεδωκέναι λέγεται, καὶ μάλα εἰκότως.
« Καθὼς ἠγάπησέ με ὁ Πατὴρ, κἀγὼ ἠγάπησα ὑμᾶς: μείνατε ἐν τῇ ἀγάπῃ τῇ ἐμῇ. ἐὰν τὰς ἐντολάς μου τηρήσητε, μένετε ἐν τῇ ἀγάπῃ μου: καθὼς κἀγὼ τὰς ἐντολὰς τοῦ Πατρός μου τετήρηκα, καὶ μένω αὐτοῦ ἐν τῇ ἀγάπῃ. » Ἰσχνοτέρῳ πάλιν τῷ τῆς διανοίας ὀφθαλμῷ τὰ ἐν τοῖς προκειμένοις ἀθρητέον μυστήρια. βαθὺς γὰρ ὁ λόγος, καὶ ὅλην ἡμῖν, ὡς ἔπος εἰπεῖν, τῆς μετὰ σαρκὸς οἰκονομίας παραθεὶς τὴν δήλωσιν. ἠγαπῆσθαι μὲν γὰρ ἑαυτὸν διισχυρίζεται παρὰ τοῦ Θεοῦ καὶ Πατρὸς, ἀνταγαπῆσαι δὲ οὕτως ἡμᾶς, κατὰ τὸν αὐτὸν δηλονότι τρόπον, καθ' ὅνπερ ἂν ἠγαπῆσθαι νοοῖτο καὶ αὐτὸς παρὰ τοῦ ἰδίου γεννήτορος. εἶτα τί τούτοις ἐπήνεγκεν; ὅτι προσήκει μένειν ἡμᾶς ἐν τῇ ἀγάπῃ αὐτοῦ. ἀλλὰ καὶ πρόφασιν ὥσπερ τινὰ καὶ ἀναγκαιοτάτην αἰτίαν ἀποδίδωσι, τοῦ καὶ σφόδρα δικαίως ἠγαπῆσθαι παρὰ τοῦ Πατρὸς, τὸ τηρῆσαι τὰς ἐντολὰς αὐτοῦ, καὶ ἡμῖν δὲ αὐτοῖς πληροῦν ἐπείγεσθαι τοῦτο διακελεύεται, διαμένειν τε οὕτω φησὶν ἐν τῇ ἀγάπῃ αὐτοῦ. συλλήβδην ὅσον μὲν οὖν ἔστιν εἰπεῖν καὶ τὰ ἐν τῷ προκειμένῳ συνενεγκεῖν ἀθρόως, ἐν τούτοις εὖ μάλα δεδηλώκαμεν. ἐπειδὴ δὲ οἶμαι δεῖν τὸ δοκοῦν ἔσθ' ὅτε θορυβήσειν οὐ μικρῶς τῶν ἀκεραίων τὸν νοῦν κατεξευμαρῖσαι, πάλιν φέρε δὴ λέγωμεν, ὅπως τε καὶ τίνα τρόπον τὸν ἐν τοῖς προκειμένοις ἐκληψόμεθα νοῦν. φαίνεται τοίνυν ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, τύπον ὥσπερ τινὰ καὶ τῆς εὐαγοῦς πολιτείας ὑπογραμμὸν ἑαυτὸν ἡμῖν παραθεὶς, ἅτε δὴ καὶ διὰ τοῦτο γεγονὼς ὑπὸ νόμον, καὶ τῆς ἡμετέρας πτωχείας οὐκ ἀπαξιώσας τὸ μέτρον ἑλεῖν, ἵνα τοῖς ἡμετέροις ἔθεσιν οἰκονομικῶς συναναπλαττόμενος, ὁδηγὸς εὑρεθῇ, καθάπερ ἐν παραδείγμασι τοῖς καθ' ἑαυτὸν, πρὸς ἀνάληψιν πολιτείας καὶ ζωῆς τῆς ἀήθους ἡμῖν καὶ ἀστιβοῦς παντελῶς. Ποῦ τοιγαροῦν, ἢ ποίαν τοῦ Πατρὸς τετήρηκεν ἐντολὴν, ἢ καὶ τίνα τρόπον ἠγαπῆσθαι λέγεσθαι παρ' αὐτοῦ, ζητητέον. παρέστω τοιγαροῦν Παῦλος ὁ σοφώτατος, καὶ μυσταγωγείτω λέγων περὶ αὐτοῦ, ὡς ἐν μορφῇ μὲν ὑπῆρχε Θεοῦ, ” ἀλλ' “ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβὼν, ἐν ὁμοιώματι ἀν” θρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος “τεταπείνωκεν ἑαυτὸν, γενόμενος ὑπήκοος μέχρι θανάτου, ” θανάτου δὲ σταυροῦ: διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε “καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα.” ἀκήκοας, ὅπως καίτοι Θεὸς ὑπάρχων ἀληθινὸς, ἅτε δὴ καὶ σύμμορφος τῷ τεκόντι Πατρὶ, τεταπείνωκεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου; ἐπειδὴ γὰρ διασῶσαι τὸ κατεφθαρμένον ἐπὶ γῆς γένος ἐβουλεύσατο ὁ Θεὸς καὶ Πατὴρ, οὐκ ἦν δὲ τοῦτο διανῦσαι θέμις τῶν ἐν γενέσει τινὶ, πᾶσαν ὥσπερ τὴν ἐνοῦσαν τῇ κτίσει δύναμιν ἀναπηδῶντος τοῦ κατορθώματος, αὐτὸς ὑπέδυ τὴν οἰκονομίαν, ὁ γινώσκων τὸ θέλημα τοῦ Θεοῦ καὶ Πατρὸς Θεὸς Μονογενής. κατέβη δὲ οὕτως εἰς ἑκούσιον ὑποταγὴν, ὡς καὶ μέχρι θανάτου καθικέσθαι καὶ τούτου ἀτιμοτάτου. τὸ γὰρ ἐξηρτῆσθαι σταυροῦ, πῶς ἂν εἴη τίμιον, μᾶλλον δὲ πῶς οὐχ ἁπάσης ἀδοξίας ἐπέκεινα; ἐπειδὴ δὴ δὲ ταῦτα ὑπέστη, φησὶν, ὁ Θεὸς αὐτὸν ὑπερύψωσεν: οὐκοῦν ἔχεις, ἐν μὲν τῇ κατὰ θέλησιν ὑπακοῇ τῶν τοῦ Πατρὸς βουλευμάτων τὴν πλήρωσιν: ἃ καὶ ἐν τάξει ἐντολῶν φησι γενέσθαι πρὸς αὐτὸν ὁ Υἱός. συνεὶς γὰρ ὡς Λόγος τὰ ἐν Πατρὶ σκέμματα, καὶ τοῦ τεκόντος αὐτὸν τὰ βάθη διερευνώμενος, μᾶλλον δὲ αὐτὸς ὑπάρχων ἡ σοφία καὶ ἡ δύναμις τοῦ Πατρὸς, εἰς ἔργον ἄγει τὸ δόξαν, εἰς τόπον αὐτὸ τιθεὶς ἐντολῆς, καὶ ὀνομάζων οὕτως ἀνθρωπινώτερον: βλέπε δὲ κἀν τούτῳ τῆς ἀγάπης τὸ μέτρον. ὑπερύψωσε γὰρ αὐτὸν ὁ Θεὸς, φησί: τὸν ὑψηλὸν ἤδη καὶ δεδοξασμένον ὑπερυψοῖ καὶ δοξάζει, καίτοι Θεὸς κατὰ φύσιν ἐστὶ καὶ ἀληθινὸς, ἅτε δὴ καὶ ὑπάρχων οὐχ εἷς τῶν κτισμάτων, κατά γε τὴν ταυτότητα τὴν ἐκ τῆς οὐσίας αὐτοῦ, διὰ τοῦτο νοούμενός τε καὶ ὢν ἀληθῶς παντὸς ὑψώματος ἐπέκεινα νοητοῦ, ἀλλὰ καὶ τῆς δόξης Κύριος κατὰ τὰς ἁγίας γραφάς. ἀλλὰ ναὶ, φησὶν, ὑψοῦται καὶ δοξάζεται, πῶς δὲ ἢ πότε καὶ τίνα τρόπον; ὅτε δηλονότι γέγονεν ἐν τῇ τοῦ δούλου μορφῇ, καὶ ἐν τῷ τῆς ταπεινώσεως σχήματι, τουτέστιν, ἄνθρωπος καθ' ἡμᾶς. ἀνατρέχει γὰρ καὶ μετὰ σαρκὸς εἰς τὸ συνυψοῦσθαι πάλιν καὶ συνδοξάζεσθαι τῷ Πατρί: ἠγαπήθη τε παρ' αὐτοῦ, καὶ οὐχὶ τότε πρῶτον, ὅτε τὴν ἑκούσιον ὑποταγὴν πεπλήρωκε, νοήσεις δὲ μᾶλλον ἐκείνως. ὅνπερ γὰρ τρόπον ὑψηλὸς ὑπάρχων ἀεὶ καὶ δεδοξασμένος, ὅσον εἰς ἰδίαν φύσιν, δεδοξάσθαι τε καὶ ὑψῶσθαι λέγεται, ὅτε γέγονεν ἄνθρωπος, ὁ τῆς θεοπρεποῦς δόξης ἔρημος ὢν, ὅσον εἰς ἀνθρωπότητος λόγον: οὕτω καὶ ἐξ ἀρχῆς, ἀεί τε καὶ διὰ παντὸς ἀγαπώμενος, ἠγαπῆσθαι λέγεται καὶ μετὰ σαρκός. πέφηνε γὰρ διὰ τοῦτο καθ' ἡμᾶς, τουτέστι, κεχρημάτικε καὶ γέγονεν ἄνθρωπος, ἵνα τὸν πάλαι μεμισημένον διὰ τὴν ἐν ἀρχῇ παράβασιν καὶ τὴν ἐν τῷ μεταξὺ παρεισφρήσασαν ἁμαρτίαν, ἀγαπητὸν ἀποτελέσῃ τῷ Θεῷ. θύρα γὰρ διὰ τοῦτο καὶ ἀρχὴ καὶ ὁδὸς ἁπάντων ἡμῖν τῶν ἀγαθῶν πεφηνέναι λέγεται Χριστός. ἆρα δή σοι λοιπὸν ἀνεγκλήτως ἑαυτὸν ἠγαπῆσθαί φησι διὰ τὸ τετηρῆσθαι παρ' αὐτοῦ τὰς τοῦ Πατρὸς ἐντολάς; ἄρα μή σοι τραχὺς ὁ τοῦ μυστηρίου κατεφάνη λόγος, καὶ τῆς δι' ἡμᾶς τετελεσμένης οἰκονομίας τὸ βάθος μὴ δυσέφικτόν πως τῷ σῷ γέγονε νῷ; ἀλλ' ἔστιν “ἐνώπια τοῖς συνιοῦσι καὶ ὀρθὰ ” πάντα τοῖς ἔχουσι γνῶσιν,“ κατὰ τὸ γεγραμμένον. Μείνατε τοίνυν φησὶν ἐν τῇ ἀγάπῃ τῇ ἐμῇ, τουτέστι, διὰ σπουδῆς ἁπάσης καὶ προθυμίας ἐρχόμενοι, διαπραγματεύσασθέ τε καὶ ἐπιτηδεύσασθε τὸ τοιαύτης ἀξιοῦσθαι παρ' ἐμοῦ τῆς ἀγάπης, ὁποίαν ἔχω κἀγὼ παρὰ τῷ Θεῷ καὶ Πατρί. γέγονα μὲν γὰρ ὑπήκοος ἐγὼ καὶ τῶν τοῦ Πατρὸς θελημάτων ἀποτελεστὴς, μένω τε διὰ τοῦτο καὶ ἀραρότως ἠγαπημένος. ἀλλ' ὅταν γένησθε καὶ αὐτοὶ τῶν ἐμῶν φύλακες ἐντολῶν, κατὰ τὸν ἴσον τρόπον μενεῖτε πάντως ἐν τῇ ἀγάπῃ τῇ ἐμῇ. ἀπροφάσιστον δὲ τὴν εἰς τοῦτο, φησὶν, ἕξετε ῥᾳθυμίαν: οὐ γὰρ ἀμισθὶ τὸν ἐπὶ τούτοις ἱδρῶτα διατλήσετε. φανήσομαι γὰρ τοσαύτην ὑμῖν ἐπιδοὺς τὴν ἀγάπην, ὅσην αὐτὸς ἔχω παρὰ Πατρὸς, καὶ μονονουχὶ ταῖς ἰσοῤῥόποις τιμαῖς τὸν τῶν ἐμῶν λόγων φύλακα στεφανῶν. ἐμὲ γὰρ ὑπερύψωσεν ὁ Πατὴρ, ἐχαρίσατό τε ” τὸ ὄνομα τὸ ὑπὲρ “πᾶν ὄνομα.” ἀναδέδειγμαι γὰρ τῶν ὅλων Θεὸς, ἀλλ' οὐχ ἁλώσομαι βάσκανος οὐδὲ τῶν τοιούτων ὑμῖν διαφθονήσας ἀγαθῶν: ἀνθρώπους γὰρ ὄντας, δούλην τε διὰ τοῦτο λαχόντας τὴν φύσιν, θεοὺς καὶ υἱοὺς ἀπέδειξα Θεοῦ, τοῖς ὑπὲρ φύσιν ἀξιώμασι καταφαιδρύνας διὰ τῆς χάριτος, κοινωνοὺς τῆς ἐμῆς βασιλείας εἰσεδεξάμην, συμμόρφους ἀπέδειξα “τῷ ” σώματι τῆς δόξης“ τῆς ἐμῆς, ἀφθαρσίᾳ τετίμηκα καὶ ζωῇ. ἀλλὰ ταῦτα μὲν ἐν ἐλπίσι, καὶ εἰς αἰῶνα τηρεῖται τὸν μέλλοντα. τί δὲ δὴ καὶ εἰς τὸ παρόν; ἆρ' οὐχὶ λαμπροὺς καὶ δεδοξασμένους ἀπέφηνα, σεπτοὺς δὲ οὐχὶ παρὰ πᾶσι τοῖς φιλοθέοις κατέστησα; καίτοι τοῖς ἀνοσίοις ἐπετιμήσατε δαίμοσι, ” πᾶσαν νόσον καὶ πᾶσαν μαλακίαν“ ἐπέτρεψα θεραπεύειν, ἐπηγγειλάμην λέγων ” Ἀμὴν ἀμὴν λέγω ὑμῖν, “ὁ πιστεύων εἰς ἐμὲ, τὰ ἔργα ἃ ἐγὼ ποιῶ κἀκεῖνος ποιήσει, ” καὶ μείζονα τούτων ποιήσει.“ ταῦτά πως τοῖς ἁγίοις μαθηταῖς οἰησόμεθα λέγειν αὐτὸν τὸν τῶν προκειμένων ἀναματτόμενοι νοῦν. πανταχοῦ δὲ τοῖς τῆς ἀληθείας δόγμασι τὴν διάνοιαν ὑποζεύξαντες, καὶ τὰ παρεμπίπτοντα τῶν θεωρημάτων, ὡς ἔνι, καλῶς ταῖς εἰς εὐσέβειαν τέχναις εἰς τὸ τοῖς ἀκροωμένοις λυσιτελὲς περιτρέποντες, τὸ γοῦν σκανδάλῳ τινὶ περιπεσεῖν ἀνοήτως διαφευξόμεθα. γέγραπται γὰρ ἐν βίβλῳ ψαλμῶν ” Εἰρήνη πολλὴ τοῖς ἀγαπῶσι τὸν νόμον “σου, καὶ οὐκ ἔστιν αὐτοῖς σκάνδαλον.” « Ταῦτα λελάληκα ὑμῖν ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν μείνῃ, καὶ ἡ χαρὰ ὑμῶν πληρωθῇ. » Τὸν περὶ τῆς ἀμπέλου λόγον ἡμῖν εἰσκεκομικὼς, εἶτα τὸ ἀποσπώμενον κλῆμα, καὶ οἱονεὶ τῆς τρεφούσης αὐτὸ μητρὸς διακεκομμένον, ἀχρεῖον μὲν ἔσεσθαι παντελῶς, πυρὶ δὲ χρῆναι δαπανᾶσθαι διδάξας, οὐ μικρὰν ἐνεποίησε τοῖς μαθηταῖς τὴν ἐπὶ τούτῳ πτοίαν. αἱ γὰρ τῶν ἀπευκτῶν ἀκροάσεις, καὶ εἰ μήπω φαίνοιντο παρόντα τυχὸν, οὐ μετρίως εἰσὶν ἐκταράττειν ἱκαναὶ, μάλισθ' ὅταν ἐντίκτοι τισὶ τοῦ συμβαίνειν αὐτὰ δύνασθαι τὴν ὑποψίαν τῶν ἐσομένων τὸ ἄδηλον. καθάπερ ἀμέλει καὶ ὁ τήνδε μέλλων διαπλεῖν τὴν θάλασσαν, ὡς ἐνδεχομένου καὶ χειμῶνος εἰς πεῖραν ἐλθεῖν, καὶ μὴν καὶ ἀγρίου κύματος καὶ ἀτιθάσων κυμάτων καταδρομῆς, καὶ εἰ μήπω παρόντα καταθεῷτο τυχὸν, ἐν μόναις φροντίσιν ἔτι καὶ τοῦτο ἀδήλοις, ὡς ἤδη παρόντα δέδιεν. ὑποφρίττοντας τοίνυν τοὺς ἀποστόλους, καὶ τῇ τῶν δεινῶν ἀκοῇ τάχα πως καὶ γεγονότας περιδεεῖς, καὶ πρὸς τὴν τῶν ἐσομένων ἀποναρκήσαντας πεῖραν, ἀνανεοῖ χρησίμως εἰς εὔτονον φρόνημα, καὶ στυγνῶν ἀφέμενος λόγων, περὶ τῆς κατὰ Θεὸν αὐτοῖς διαλέγεται θυμηδίας. οὐ γάρ τοι, φησὶν, ὦ ἡμέτεροι μαθηταὶ, τούτου γε ἕνεκα νυνὶ τὸν πρὸς ὑμᾶς πεποίημαι λόγον, ὡς ἄνανδρον μὲν ὑμῖν ἐμποιῆσαι φρόνημα, ἤγουν ἐπ' ἀδήλῳ δείματι, καὶ οὐχὶ πάντως ἐσομένῳ κακῷ προκατακλωμένους ὑμᾶς, καὶ ἀτολμοτάτους ὁρᾶσθαι πρὸς κατόρθωσιν ἀγαθῶν, ἀλλ' ἵνα τούτοις συμβαίνῃ τὰ ἐναντία, καὶ θυμηδίαν ἔχητε τὴν ἐμὴν, ἤτοι ἡ ἐμὴ χαρὰ ἐν ὑμῖν μείνῃ. Καὶ τί τοῦτό ἐστι, τί δὲ διὰ τούτου νοεῖν ἡμᾶς ἐθέλει Χριστὸς, πικρότερον οἶμαι διασκέψασθαι δεῖν. διχῶς τοιγαροῦν νοητέον. ἢ γὰρ ὥσπερ ἐν λογισμῷ μηδὲν ἔχοντι παντελῶς περιεργότερον ἐρεῖ τις τυχὸν, ἵνα τὴν περὶ ἐμὲ χαρὰν ἔχητε, ἤτοι τὴν εἰς ἐμέ: οὕτω γὰρ ἂν καὶ αὐτοὶ τὴν ἰδίαν ἀναπληρώσητε δύναμιν, τῶν ὑπερκοσμίων ἀγαθῶν ἐννοοῦντες τὴν ἀμοιβὴν, καὶ τὴν ἐσομένην τοῖς παρ' ὑμῶν ἱδρῶσιν ἀντίδοσιν, καὶ τῆς παρὰ Θεῷ δόξης τὸ μέγεθος: ἤγουν ἕτερόν τι σκοποῦντες καὶ λογιζόμενοι, πρὸς βαθυτέραν ἰέναι θεωρίαν οὐκ ἀποκνήσομεν. χρῆναι γὰρ οἶμαι καὶ λίαν εὖ μάλα φιλοθηρεῖν εὐσεβῶς ἁπάσης θεωρίας τὸν σκοπόν. τί οὖν ἄρα δηλοῖ τό Ἵνα ἡ χαρὰ ἡ ἐμὴ ᾖ ἐκ ὑμῖν; ἢ τὸ ὅτι γέγονε καθ' ἡμᾶς ὁ Μονογενὴς, τουτέστιν, ἄνθρωπος δίχα μόνης ἁμαρτίας, πάντα κεκρικὼς ὑπομεῖναι καὶ παθεῖν ὅσων ἤγαγεν εἰς πεῖραν αὐτὸν ἡ ἐπάρατος τῶν Ἰουδαίων ἀπόνοια; εὑρήσομεν γὰρ ὑβρισθέντα τε καὶ διωκόμενον καὶ πικροῖς ὀνείδεσι διακεκρουσμένον, ἐμπτυσθέντα τε καὶ ῥαπισθέντα καὶ τῆς διὰ μαστίγων αἰκίας οὐκ ἀμοιρήσαντα, καὶ τελευταῖον ἐπὶ τούτοις τῷ δι' ἡμᾶς καὶ ὑπὲρ ἡμῶν προσηλωθέντα σταυρῷ. ἐπὶ δὲ τούτοις ἅπασι τοῖς οὕτω δεινοῖς, οὐ κατεσπάσθη πρὸς λύπην, πλὴν ὅσον τοῦ παθεῖν οἰκονομικῶς οὐκ ἀπέφριξε τὴν ἀδοξίαν, ἀλλὰ τῆς πρεπούσης θυμηδίας αὐτῷ καὶ χαρᾶς ἀνάπλεως ἦν, ἐπείπερ ἐθεάσατο τὴν τῶν σωζομένων πληθὺν, πληρούμενόν τε τὸ θέλημα τοῦ Θεοῦ καὶ Πατρός. διὰ τοῦτο χαρὰν ἐποιεῖτο τὴν ἀτιμίαν, τρυφὴν ἐλογίζετο τοὺς πόνους. καίτοι γὰρ πολλῶν καὶ ἀπηχεστάτων κατ' αὐτοῦ τολμωμένων, γεγραμμένον εὑρήσομεν ὅτι τότε ὁ Ἰησοῦς “ἠγαλλιάσατο τῷ πνεύματι καὶ εἶπεν Ἐξο” μολογοῦμαί σοι Πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι “ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυ” ψας αὐτὰ νηπίοις: ναὶ ὁ Πατὴρ, ὅτι οὕτως εὐδοκία ἐγένετο “ἔμπροσθέν σου.” ἀκούεις, ὅτι ἐπείπερ ἐθεᾶτο σοφουμένους τοὺς νηπίους τε ὄντας καὶ ἀνοήτους ποτὲ, χαίρει μὲν καὶ ἀγαλλιᾶται διὰ τοῦ Πνεύματος, χάριν δὲ ὥσπερ ὑπὲρ ἡμῶν ἀνατιθεῖ τῷ διασώζοντι Πατρί: ἀλλὰ καὶ ὅτε τὴν τῶν Σαμαρειτῶν διέθει χώραν, κέκμηκε δὲ “ἐκ τῆς ὁδοιπορίας,” καθὰ γέγραπται, “ἐκαθέζετο ἐπὶ τῇ πηγῇ” τοῦ Ἰακώβ; ἐπειδὴ δὲ τὸ γύναιον αὐτῷ προσεκόμιζε τὴν τοῦ ἀρύσασθαι χρείαν, προσελάλησέ τε αὐτῷ τὰ εἰκότα καὶ Σαμαρειτῶν ὄχλον ἥξοντα προσεδόκησε, καὶ τροφῆς ἀναγκαίας ἀλογήσας φαίνεται. τί γὰρ ἔφη πρὸς τοὺς μαθητὰς, ἐδεσμάτων αὐτῷ μεταλαβεῖν συμβουλεύοντας; “ἐμὸν βρῶμά ἐστιν ἵνα ποιήσω ” τὸ θέλημα τοῦ Πατρός μου καὶ τελειώσω αὐτοῦ τὸ ἔργον.“ ἆρ' οὖν κἀντεῦθεν οὐκ ἂν γένοιτο συμφανὲς, ὅτι τρυφὴν ἐποιεῖτο καὶ χαρὰν τῶν πατρῴων θελημάτων τὴν πλήρωσιν, τουτέστι, τὴν εἰς σωτηρίαν ἀναδρομὴν τῶν εἰς ἀπώλειαν διωλισθηκότων; ἀλλ' ἔστιν οὐκ ἀμφίλογον. Ταῦτα τοίνυν πάντα, φησὶ, διείλεγμαι πρὸς ὑμᾶς ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν ᾖ, τουτέστιν, ἵν' ἐπ' ἐκείνοις ἐθέλητε διευθυμεῖσθαι μόνοις ἐφ' οἷσπερ κἀγὼ, ἵνα πρὸς ἀγῶνας ἀνδρίσησθε, καὶ τὴν ἐπὶ τοῖς σωζομένοις ἐλπίδα περιζωσάμενοι, κἄν τι διὰ τοῦτο συμβαίνῃ παθεῖν, μὴ πρὸς ἀκηδίας ἀδρανεῖς καταφέρησθε μᾶλλον, χαίρητε δὲ τότε πλουσιώτερον, ἐπείπερ καὶ δι' ὑμῶν ἀναπληροῦται τὸ θέλημα τοῦ ” πάντας ἀνθρώπους θέλοντος σώζεσθαι καὶ εἰς ἐπίγνωσιν “ἀληθείας ἐλθεῖν.” ἔχαιρον γὰρ ἐπὶ τούτοις κἀγὼ καὶ λίαν ἡδίστους ἐλογιζόμην τοὺς πόνους. ὅταν τοίνυν, φησὶ, τοιαύτην ἕλησθε ἔχειν χαρὰν, ἣν ἐμαυτῷ πρέπειν ἐλογισάμην, τότε τελείαν αὐτὴν ἕξετε καὶ ὁλόκληρον. Πληρεστάτην γὰρ ὄντως καὶ τελείαν εἶναι χαρὰν λογιζόμεθα, τὴν ἐν Θεῷ καὶ διὰ Θεὸν καὶ ἐπ' ἔργοις ἀγαθοῖς, διὰ τὸ πεπηγὸς καὶ ἀκλόνητον τῆς ἐλπίδος: καὶ ὅτι γέγονεν, ἐφ' οἷς ἦν εἰκὸς, οὐχὶ μόνους ἡμᾶς, ἀλλὰ καὶ αὐτὸν ἡσθῆναι τὸν Ἰησοῦν: ἀτελῆ δὲ χαρὰν τὴν ἐν κόσμῳ φαμὲν, διά τε τὸ εὐπαράφορον καὶ τὸ ἐφ' οἷς ἥκιστα χρῆν τελουμένην ὁρᾶσθαι, τουτέστι, πράγμασι κοσμικοῖς, ἃ φαντασμάτων καὶ σκιᾶς ἐξίπταται δίκην. ὥσπερ τέλειον μῖσος εἶναί φαμεν, τὸ δικαίως τε καὶ ὀρθῶς ἐπί τισι παρ' ἡμῶν γινόμενον: ὥσπερ οὖν ἀμέλει καὶ ὁ μακάριος Δαυεὶδ περὶ τῶν ἀνθεστηκότων τῇ δόξῃ τοῦ Θεοῦ φησι “Τέλειον μῖσος ἐμίσουν ” αὐτούς:“ τελείαν δὲ ἀγάπην, τὴν ὁλοκλήρως ἀνακεῖσθαι Θεῷ παρασκευάζουσαν τοὺς ἑλόντας αὐτὴν ἐν Θεῷ καὶ διὰ Θεὸν, οὐ τὴν ἐπί τισιν ἐπιγείοις καὶ λόγου μηδενὸς ἀξίοις πράγμασιν.
« Αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμὴ, ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς κἀγὼ ἠγάπησα ὑμᾶς: μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν φίλων αὐτοῦ. » Ἐμφανεστέραν ἤδη καθίστησι διὰ τῆς τούτων ἐπαγωγῆς, τῶν ἤδη προειρημένων τὴν δύναμιν, τουτέστι, τὸ χρῆναι τοὺς μαθητὰς τὴν αὐτοῦ χαρὰν ἔχειν ἐν ἑαυτοῖς: ἀναφανδὸν δέ φησιν, ὅτι τοῦτο ἐντέλλομαι, καὶ τοῦτο διδάσκω δρᾶν τε καὶ φρονεῖν τοῦς ἕπεσθαι δεῖν οἰομένους ἐμοὶ, τοιουτότροπον εἰς ἀλλήλους ἐκμελετᾶν τὴν ἀγάπην, ὁποίαν ἐγὼ φθάσας ἐπεδειξάμην καὶ πεπλήρωκα. ποῖον οὖν ἄρα τὸ μέτρον θεωρήσαι τις ἂν τῆς ἀγάπης τοῦ Χριστοῦ, πάλιν αὐτὸς ὑπέφηνεν, εἰπὼν, τὸ μεῖζον εἶναι μηδὲν τῆς τοιαύτης ἀγάπης, ἣ καὶ αὐτὴν προέσθαι τὴν ψυχὴν ὑπὲρ τῶν ἀγαπωμένων διακελεύεται. ἐκ δὴ τούτων ἁπάντων μονονουχὶ τοῖς ἰδίοις διακελεύεται μαθηταῖς, ὅτι προσήκει τοσοῦτον ἀφεστάναι τοῦ δεδιέναι φιλεῖν τοὺς ὑπὲρ τῶν σωζομένων ἀγῶνας, καὶ αὐτὸν ἀοκνότατα καὶ λίαν ἑτοίμως ἔχειν ὑποστῆναι τὸν τῆς σαρκὸς θάνατον: καθίκετο γὰρ καὶ μέχρι τοῦδε τοῦ μέτρου, τῆς τοῦ Σωτῆρος ἡμῶν ἀγάπης ἡ δύναμις. τὸ δὲ ταῦτα λέγειν ἕτερον ἦν δρῶντος οὐδὲν, ἢ παραθήγοντος μὲν εἰς ὑπερφυᾶ τε καὶ ἐξαίρετον ἀνδρείαν τοὺς μαθητὰς, διανιστάνοντος δὲ λίαν εἰς ἀκμαιοτάτην φιλαδελφίαν, καὶ φρόνημα τὸ νεανικὸν καὶ φιλόθεον ἐγχαλκεύοντος, καὶ εἰς ἄμαχόν τινα καὶ ἀκαταγώνιστον ἐγείροντος προθυμίαν εἰς τὸ πάντα κατορθοῦν ἐπείγεσθαι γοργῶς τὰ αὐτῷ θυμηρέστατα. τοιοῦτον ἡμῖν ἑαυτὸν ἐπεδείκνυ λέγων ὁ Παῦλος ” Ἐμοὶ γὰρ τὸ “ζῆν Χριστὸς καὶ τὸ ἀποθανεῖν κέρδος,” καὶ πάλιν “Ἡ ” γὰρ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς κρίναντας τοῦτο, “ὅτι εἷς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον,” καὶ πρὸς τούτοις ἔτι “Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ ” Χριστοῦ; θλίψις ἢ στενοχωρία ἢ λιμὸς ἢ γυμνότης ἢ “κίνδυνος ἢ μάχαιρα;” ἀκούεις, ὅπως οὐδὲν ὅλως ἕξειν τὸ ἀντιστατοῦν ἐπαγγέλλεται, ἤγουν διακόπτειν ἰσχύον τῆς εἰς Χριστὸν ἀγάπης αὐτούς; εἰ δὲ τὸ ποιμαίνειν τὰ ποίμνια καὶ τὸ βόσκειν τὰ ἀρνία τοῦ Χριστοῦ, τοῦτο ἂν εἴη τὸ ἀγαπᾶν αὐτόν: πῶς οὐκ ἔσται προδηλότατον, ὅτι καὶ θανάτου κρείττων ἔσεται, φησὶ, διωγμῶν τε καὶ μαχαίρας ἀμείνων, ἀλογήσει δὲ παντελῶς καὶ στενοχωρίας ὁ τὸν σωτήριον τοῖς οὐκ εἰδόσι Θεὸν διακηρύττων λόγον; εἰ δὲ δὴ προσήκοι διὰ τὴν τοῦ νοήματος συστροφὴν τὸν τοῦ Σωτῆρος συνενεγκόντας λόγον, κεφαλαιωδέστερον εἰπεῖν ὃ βούλεται δρᾶν τοὺς ἑαυτοῦ μαθητάς: ἀοκνότατόν τε καὶ παντὸς ἔξω δείματος τὸν οἰκεῖον διασώζοντας νοῦν, τὸν τῆς εἰς αὐτὸν πίστεως ἱερουργῆσαι κελεύει λόγον, καὶ τοῖς ἀνὰ πᾶσαν τὴν οἰκουμένην ἐμφανὲς καταστῆσαι τὸ εὐαγγέλιον. αὐτὸ δὲ τοῦτο καὶ διὰ φωνῆς Ἡσαΐου φησίν: “Ἐπ' ὄρος ὑψηλὸν ἀνάβηθι ὁ εὐαγγελιζό” μενος Σιὼν, ὕψωσον τῇ ἰσχύϊ τὴν φωνήν σου ὁ εὐαγγελι“ζόμενος Ἱερουσαλήμ: ἰσχύσατε, μὴ φοβεῖσθε.” ὃ καὶ δύνασθαι ἐξαιτοῦντας παρὰ Θεοῦ κατορθοῦν δι' ἐκτενεστάτης προσευχῆς καὶ αὐτοὺς εὑρήσομεν τοὺς ἁγίους μαθητὰς, ὅτε τῆς Ἰουδαίων κατηγοροῦντες ἀπονοίας ἔφασκον “Καὶ ” τὰ νῦν, Κύριε, ἔπιδε ἐπὶ τὰς ἀπειλὰς αὐτῶν, καὶ δὸς τοῖς “δούλοις σου μετὰ παῤῥησίας λαλεῖν τὸν λόγον σου.” ὁμολογουμένως μὲν γὰρ τοῖς ἱερουργοῦσι τὸ εὐαγγέλιον τοῦ Χριστοῦ, πολλοὶ λίαν οἱ ἀνθιστάμενοι καὶ δυσσεβῶς ἐπιτρίζοντες: ἀλλ' εἰ καὶ δριμὺς ὁ φόβος, καὶ δεινότατα τὰ ἐκ τῆς ἐπιβουλῆς διανίσταται κύματα, λόγος τοῦ παθεῖν οὐδεὶς παρά γε τοῖς ἀληθῶς μαθηταῖς, ἔστ' ἂν ἴοι πρὸς ἔργον αὐτοῖς τὰ ἐκ τῆς ἀγάπης κατορθώματα, ἀγάπης δέ φημι τῆς τοιαύτης, ὁποίαν πρὸς ἡμᾶς ὑπέδειξεν ὁ Σωτὴρ, “ὃς ἀντὶ ” τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινε σταυρὸν, αἰσχύνης “καταφρονήσας,” ἵνα τοῖς ἡμαρτηκόσι κατορθώσῃ τὴν σωτηρίαν. εἰ δὲ μὴ παθεῖν ἠθέλησεν ὑπὲρ ἡμῶν, ἦμεν ἂν ἔτι νεκροὶ, οἰκέται διαβόλου, “μωροὶ καὶ τυφλοὶ” καὶ παντὸς μένοντες ἐπιδεεῖς ἀγαθοῦ, ἡδονῆς δὲ δοῦλοι καὶ ἁμαρτίας, “Ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ.” νυνὶ δὲ καὶ αὐτὴν ὑπὲρ ἡμῶν τέθεικε τὴν ψυχὴν ἐξ ἀγάπης τῆς εἰς ἡμᾶς ὁ Σωτὴρ, καὶ ἀσύγκριτόν τινα τὴν φιλανθρωπίαν ἐπιδειξάμενος, ζηλωτοὺς ἀπέφηνε καὶ τρισμακαρίους, οὐδενὸς τὸ παράπαν τῶν ἀγαθῶν ἐπιδεεῖς. Ἁρμόσει μὲν οὖν τῶν προκειμένων ἡ δύναμις κατὰ τοῦτον οἶμαι τὸν σκοπὸν ταῖς θεοπνεύστοις τῶν μαθητῶν κεφαλαῖς: εἰ δὲ δὴ καὶ εἰς ἅπαντας ἐξίοι τὸ εἰρήμενον, τουτέστιν Αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμὴ ἵνα ἀγαπᾶτε ἀλλήλους καθὼς ἠγάπησα ὑμᾶς: πολύ τι τοῖς ὅλοις λυσιτελὲς διὰ τῆς ἐρεύνης εἰσβήσεται. εἰ γὰρ ἁπάσης τῆς τοῦ Σωτῆρος ἡμῶν ἐντολῆς τὴν πλήρωσιν ἡ εἰς ἀδελφοὺς ἀγάπη τηρεῖ καὶ ἐργάζεται, πῶς οὐ λίαν ἀξιοθαύμαστος ὁ ταύτην ὅτι μάλιστα κατορθοῦν ἐπιχειρῶν ἀλοιδορήτως τε καὶ ἀνυπαιτίως, ὅτε πασῶν, ὡς ἔπος εἰπεῖν, τῶν ἀρετῶν ἐναπόκειται τὸ κεφάλαιον; δευτέρα γὰρ τῆς εἰς Θεὸν ἀγάπης ἡ εἰς ἀλλήλους ἐστὶ, καὶ πᾶσα τῆς εἰς Θεὸν εὐσεβείας ἡ δύναμις ὡς ἐν ἑνὶ τούτῳ συμπεραιοῦται “λόγῳ, ἐν τῷ Ἀγαπήσεις τὸν πλησίον σου ὡς ἑαυτόν.” « Ὑμεῖς φίλοι μου ἐστὲ, ἐὰν ποιῆτε ὅσα ἐγὼ ἐντέλλομαι ὑμῖν. οὐκέτι λέγω ὑμᾶς δούλους, ὅτι ὁ δοῦλος οὐκ οἶδε τί ποιεῖ αὐτοῦ ὁ κύριος: ὑμᾶς δὲ εἴρηκα φίλους, ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ Πατρός μου ἐγνώρισα ὑμῖν. » Ἀντέταξε πάλιν τοῖς ἐκ τῆς ὑπακοῆς καὶ φιλαρέτου γνώμης ἐσομένοις ἔσθ' ὅτε δείμασι, τῆς εἰς αὐτὸν φιλίας τὸ κέρδος, ἵνα ταῖς ἐντεῦθεν εὐθυμίαις καὶ τῇ πρὸς τὸ μεῖζον ἐφέσει τὸ ἐν ἐκείνοις ἀφανίζηται φορτικὸν, καὶ τὸ λυπεῖν ἔσθ' ὅτε δοκοῦν οἰχήσεται πρὸς τὸ μηδέν. γλυκὺς γὰρ τότε τοῖς φιλοθέοις ὁ πόνος, ὅτε γείτων ἄρα καὶ πλούσιος ὁ μισθός. εἶτα τίς ἂν οἰηθείη τι μεῖζον, τί δὲ εἶναι λαμπρότερον ἐρεῖ τοῦ φίλον εἶναι καὶ λέγεσθαι Χριστοῦ; θέα γὰρ ὅπως καὶ ὑπὲρ αὐτοὺς τοὺς τῆς ἀνθρωπείας φύσεως ὅρους ἐστὶ τὸ ἀξίωμα. δοῦλα μὲν γὰρ πάντα τοῦ πεποιηκότος αὐτὰ, κατὰ τὴν τοῦ ψάλλοντος φωνὴν, καὶ οὐδὲν οἶμαι τῶν γεγονότων ἐστὶν, ὃ μὴ τῷ τῆς δουλείας ὑπηνέχθη ζυγῷ, κατά γε τὸν πρέποντα λόγον καὶ δημιουργῷ καὶ ποιήματι. οὐ γὰρ ἐν ἴσῳ τὸ ποιηθὲν τῷ τεκτηναμένῳ, πόθεν; κατάρξει δὲ μᾶλλον καὶ καθηγήσεται τῶν ἰδίων ἔργων ὁ ἐπὶ πάντας Θεός. ὑπεζευγμένων οὖν ἄρα τῶν ὅλων, καὶ δοῦλον ὑπεστρωκότων τῷ Θεῷ τὸν αὐχένα, πρὸς τὴν ὑπὲρ φύσιν ἀνακομίζει δόξαν τοὺς ἁγίους ὁ Κύριος, εἰ δρᾶν ἐθέλοντες φαίνοιντο τὰ δοκοῦντα αὐτῷ, καὶ καθάπερ ἐν τάξει δωροφορίας, ἀκατηγόρητον αὐτῷ προσκομίζει τὴν ὑποταγήν: λαμπρὸς οὖν ἄρα καὶ ἀξιοζήλωτος ὁ μισθός. Πλὴν ἐκεῖνο κατασκεπτέον ἐν τούτοις εὖ μάλα: λυσιτελήσει γὰρ οὐ μικρῶς: εἰ γὰρ ἐξαρκέσει τισὶν εἰς ἐλεύθερον ἀξίωμα καὶ πρὸς τὸ μηκέτι καλεῖσθαι δούλους ἡ πρὸς τὸν Υἱὸν φιλία, πῶς ἂν εἴη δοῦλος ἢ ὡς ποίημα καὶ γενητὸς, κατὰ τὴν τινῶν ἀβουλίαν; οὐ γὰρ δὴ τοῖς ἑτέροις τὴν μὲν τῆς ἐλευθερίας τιμὴν διανέμειν ἐστὶν ἱκανὸς, ἔρημον δὲ ταύτης τὴν ἰδίαν ἕξει φύσιν: χρῆναι γὰρ οἶμαι πρὸ τῶν ἄλλων αὐτὸν τοιοῦτον εἶναι φαίνεσθαι, δώσει γὰρ τότε πρεπωδέστερον τοῖς οὐκ ἔχουσι τὸ ἴδιον ἀγαθόν. ἀλλὰ τοῖς ἁγίοις ἀποστόλοις ἢ καὶ τοῖς ἄλλοις ἅπασι τυχὸν τοῖς διὰ πίστεως εἰς φιλίαν ἀναβαίνουσι τὴν πρὸς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, ἐπακτὸν ἂν εἴη καὶ δοτὸν, ὡς ἐν τάξει τιμῆς τὸ ἀξίωμα, ἔχον δὲ οὐκέτι κατὰ τὸν ἴσον τρόπον: οἱ γὰρ τῇ πρὸς αὐτὸν ὁμοιώσει πρὸς τὴν τῆς ἐλευθερίας ἀνατρέχοντες δόξαν, αὐτῷ δὴ τούτῳ καὶ μόνῳ προσὸν φυσικῶς ἀποδείξειαν. τῷ γὰρ κατὰ φύσιν ἀεὶ τὸ κατὰ θέσιν παρεικάζεται. Σημειωτέον γεμήν: δεῖν γὰρ οἶμαι διὰ παντὸς ἰέναι θεωρήματος χρησίμου τε καὶ λίαν ἀναγκαίαν ἔχοντος τὴν ἐξήγησιν: ὅτι τῆς κατὰ νόμον δικαιοσύνης ἡ ἐκ πίστεως τῆς εἰς Χριστὸν ἀρχαιοτέραν ἔχει τὴν ἀνάδειξιν, καὶ πρὸς τούτοις, ὅτι τοῖς πιστεύουσι καὶ ὑπακούουσι τῷ Χριστῷ, ἡ τῶν θείων μυστηρίων ἀποκαλύπτεται γνῶσις, καὶ ἡ τοῦ Θεοῦ καὶ Πατρὸς ἑρμηνεύεται βουλὴ παρὰ τοῦ ταύτην εἰδότος Υἱοῦ: τοῖς δὲ ἀπειθήσασιν οὐκέτι. Καὶ φέρε πάλιν αὐτὸ διὰ τῆς θεοπνεύστου δεικνύωμεν γραφῆς, ὀλίγα χρησίμως ἀδολεσχήσαντες. γέγραπται τοίνυν ἐν βίβλῳ Μωυσέως, ὅτι πεπίστευκε μὲν “Ἁβραὰμ τῷ ” Θεῷ,“ πλὴν ἡ πίστις αὐτῷ λελόγισται ” εἰς δικαιοσύνην, “καὶ φίλος Θεοῦ ἐκλήθη.” καὶ τίς ὁ τῆς πίστεως τρόπος, ἢ πῶς ἄρα φίλος ἐκλήθη Θεοῦ; ἤκουσεν “Ἔξελθε ἐκ τῆς ” γῆς σου καὶ ἐκ τῆς συγγενείας σου, καὶ δεῦρο εἰς τὴν γῆν “ἣν ἄν σοι δείξω.” ἀλλὰ καὶ ὅτε τὸν μονογενῆ προσετάττετο θύειν εἰς τύπον Χριστοῦ, τὸν ἐν τῷ Θεῷ κεκρυμμένον ἐδιδάσκετο σκοπόν: καὶ γοῦν ὁ Σωτὴρ ἔφη περὶ αὐτοῦ τοῖς ἀνοσίοις Ἰουδαίοις προσλαλῶν “Ἁβραὰμ ὁ πατὴρ ὑμῶν ” ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμὴν, καὶ εἶδε καὶ “ἐχάρη.” οὐκοῦν δι' ὑπακοῆς καὶ θυσίας ὁ θεσπέσιος Ἁβραὰμ φίλος ἐκλήθη Θεοῦ, καὶ τὸ τῆς δικαιοσύνης ἀνεδύσατο καύχημα: καὶ οὐχὶ τοῦτο μόνον, ἀλλὰ καὶ θείων ἠξιώθη λόγων, καὶ βουλὴν ἔγνω Θεοῦ, τὴν ἐπ' ἐσχάτοις γενομένην καιροῖς. ἐπὶ συντελείᾳ γὰρ τῶν αἰώνων ὑπὲρ ἡμῶν ἀπέθανεν ὁ Χριστὸς, τὸ ἱερὸν ὄντως καὶ ἅγιον θῦμα τὸ αἶρον τὴν ἁμαρτίαν τοῦ κόσμου. Ἀλλ' ὅρα μοι πάλιν τὰ ἴσα πληρούμενα καὶ ἐπὶ τῶν διὰ πίστεως εἰς φιλίαν ἀναβαινόντων τοῦ Σωτῆρος ἡμῶν Χριστοῦ: ἤκουσαν καὶ αὐτοί “Ἔξελθε ἐκ τῆς γῆς σου.” καὶ ὅτι δεδράκασι προθύμως, ἄκουε τί φασιν “Οὐ γὰρ ἔχομεν ” ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν: “ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός.” μέτοικοι γάρ εἰσι καὶ παρεπίδημοι ἐπὶ τῆς γῆς, τοῖς ἄνω πολιτευόμενοι, καὶ τὴν μὲν ἐνεγκοῦσαν ἀφέντες, ὅσον ἧκεν εἰπεῖν εἰς φρόνημα τὸ φιλόθεον, γλιχόμενοι δὲ τῆς ἄνω μονῆς. ταύτην γὰρ αὐτοῖς ὁ Σωτὴρ ὑπέδειξε λέγων “Πορεύομαι καὶ ἑτοιμάσω τόπον ” ὑμῖν: ὅτε δὲ ἔλθω, παραλήψομαι ὑμᾶς μετ' ἐμαυτοῦ, ἵνα “ὅπου εἰμὶ ἐγὼ καὶ ὑμεῖς ἦτε.” ἤκουσαν ἐξελθεῖν ἀπὸ τῆς συγγενείας αὐτῶν. καὶ πῶς τοῦτο δείξομεν; αὐτόν σοι παροίσομεν λέγοντα τὸν Χριστόν “Ὁ φιλῶν πατέρα ἢ ” μητέρα ὑπὲρ ἐμὲ οὐκ ἔστι μου ἄξιος.“ ὅτι δὲ συγγενείας τῆς ἐπιγείου καὶ σαρκικῆς προτετίμηται τὰ παρὰ Θεοῦ, καὶ πολὺ δὴ κρείττων ἡ εἰς Χριστὸν ἀγάπη τέθειται, παρά γε τοῖς σεβομένοις αὐτὸν ἀληθῶς οὐκ ἀμφίλογον. καὶ ὁ μὲν μακάριος Ἁβραὰμ τὸν ἴδιον υἱὸν εἰς ὀσμὴν εὐωδίας προσαγαγεῖν τῷ Θεῷ διεκελεύετο: οἱ δὲ τὴν ἐν πίστει δικαιοσύνην περιζωσάμενοι, οὐχ ἑτέρους προσαγαγεῖν, ἀλλ' ἑαυτοὺς ἐκελεύσθησαν: παραστήσατε γάρ φησι ” τὰ σώματα ὑμῶν “θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν λογικὴν ” λατρείαν ὑμῶν:“ ὅτε καὶ γέγραπται περὶ αὐτῶν ” Οἱ γὰρ “τοῦ Χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς πα” θήμασι καὶ ταῖς ἐπιθυμίαις.“ ἔγνωσαν δὲ καὶ αὐτοὶ τὸ ἐν Χριστῷ μυστήριον. ἴσασι γὰρ ” δυνάμεις μέλλοντος “αἰῶνος,” καὶ τὰ ἐν ἐσχάτοις ἐσόμενα καιροῖς, ὅτι τῶν ἰδίων ἀπολήψονται πόνων τοὺς μισθοὺς, καὶ τῆς εἰς Χριστὸν εὐσεβείας ἀντικομιοῦνται τὴν ἀμοιβήν. οὐκοῦν δίκαιοί τε καὶ φίλοι Θεοῦ χρηματιοῦμεν, καθάπερ Ἁβραάμ. ἀρχαιοτέρα δὲ σφόδρα τῆς νομικῆς πολιτείας ἡ εὐαγγελικὴ, τουτέστιν, ἡ διὰ πίστεως καὶ φιλίας Θεοῦ, ἐν πρώτῳ μὲν τότε διαπεπλασμένη τῷ Ἁβραὰμ, ὡς ἐν ἀρχῇ τοῦ κατὰ σάρκα γένους, τουτέστι τοῦ Ἰσραήλ: ἐρχομένη δὲ νυνὶ, καθάπερ ἐκ τύπου πρὸς ἀλήθειαν, πληρουμένη τε καλῶς ἐν αὐτοῖς τοῖς ἁγίοις μαθηταῖς, ὡς ἐν ἀπαρχῇ τοῦ κατὰ πνεῦμα γένους, τοῦ καὶ περιποιουμένου εἰς περιποίησιν λαοῦ, ὃς καὶ ἔθνος ἅγιον καὶ βασίλειον ἱεράτευμα προσαγορεύεται: διὸ καὶ πρὸς τὴν τῶν Ἰουδαίων μητέρα, φημὶ δὴ τὴν Συναγωγὴν, διὰ τῆς τοῦ ψάλλοντος εἴρηται φωνῆς “Ἀντὶ τῶν πατέρων ” σου ἐγενήθησαν οἱ υἱοί σου.“ καίτοι γὰρ ὄντες υἱοὶ τῆς Ἰουδαίων συναγωγῆς οἱ θεσπέσιοι μαθηταί: ἔθεσι γὰρ ἀνετράφησαν τοῖς Μωυσαϊκοῖς: γεγόνασιν εἰς πατέρας, τὴν τοῦ Ἁβραὰμ ἐπέχοντες τάξιν, καὶ γένους ἀρχὴ κατέστησαν τοῦ πνευματικοῦ, ἄρχοντές τε διὰ τοῦτο κεχειροτόνηνται κατὰ πᾶσαν τὴν οἰκουμένην ἱερουργοῦντες τὸ εὐαγγέλιον τοῦ Χριστοῦ, καθάπερ ἐκεῖνος ἐν τύπῳ Χριστοῦ τὸν Ἰσαάκ. ταῦτά φαμεν, οὐχὶ τῆς ὀφειλομένης αὐτῷ καὶ πρεπούσης δόξης ἔξω τιθέντες τὸν μακάριον Ἁβραὰμ, ἀλλ' ὡς ἐν τύπῳ δεικνύοντες ἐν αὐτῷ τὰ ἐν ἐσχάτοις καιροῖς οἰκονομηθέντα διὰ Χριστοῦ. παρέπεται τοίνυν καὶ συνέζευκταί πως τῇ διὰ πίστεως ἐλευθερίᾳ, τὸ τῆς πρὸς Θεὸν φιλίας ἀξίωμα, ὅπερ ὤφθη μὲν ἐν πρώτῳ τότε τῷ Ἁβραάμ: νυνὶ δὲ πάλιν, ὡς ἐν ἀπαρχῇ τοῖς ἁγίοις μαθηταῖς. παρακομίσαι δέ πως ἐπὶ τὸ ταῦτα χρῆναι λέγειν ἡμᾶς ὁ θεσπέσιος Παῦλος, οὐ μετρίως τοῖς Ἰουδαίοις φιλονεικῶν, ὅτι: τῆς κατὰ νόμον δικαιοσύνης πρεσβυτέρα λίαν ἐστὶν ἡ ἐκ πίστεως. ὅτε γὰρ τὸν τῆς κατὰ σάρκα περιτομῆς ἐποιεῖτο λόγον, οὐχ ἑτέρου τινὸς χάριν δεδόσθαι ταύτην διισχυρίσατο τῇ τοῦ γένους ἀπαρχῇ, τουτέστι τῷ Ἁβραὰμ, ἢ τοῦ γενέσθαι ” σημεῖον καὶ “σφραγῖδα τῆς ἐν ἀκροβυστίᾳ πίστεως.” εἰ δὲ πρὸ νόμου ἡ ἀκροβυστία μεθ' ἧς καὶ ἡ πίστις, μετὰ δὲ τὸν νόμον ἡ περιτομὴ τὸ ἐκ πίστεως οὐκ ἔχουσα καύχημα, πεπίστευκε δὲ Ἁβραὰμ ἐν ἀκροβυστίᾳ: πῶς οὐ πρεσβυτέρα τῆς ἐν νόμῳ πολιτείας ἡ διὰ πίστεως ἔσται δικαιοσύνη, δικαιουμένων τε καὶ ἐλευθερουμένων διὰ τῆς εἰς Θεὸν φιλίας, καθάπερ Ἁβραάμ; οὕτω γὰρ ἔσται καὶ “πατὴρ πολλῶν ἐθνῶν,” ἐξ ἐπαγγελίας, οὐ κατὰ σάρκα. καὶ ταῦτα νυνὶ χρησίμως εἰρήκαμεν, διὰ τὸ φάναι τὸν Κύριον Οὐκέτι λέγω ὑμᾶς δούλους: ὑμεῖς φίλοι μου ἐστὲ, ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ Πατρὸς ἀνήγγειλα ὑμῖν.
« Οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ' ἐγὼ ἐξελεξάμην ὑμᾶς, καὶ τέθεικα ὑμᾶς ἵνα ὑπάγητε καὶ καρπὸν φέρητε καὶ ὁ καρπὸς ὑμῶν μένῃ: ἵνα ὅ τι ἂν αἰτήσητε τὸν Πατέρα ἐν τῷ ὀνόματί μου δώσει ὑμῖν. » Οὔτε τοῖς ἄγαν δυσαχθεστέροις καταφορτίζεσθαι λόγοις τοὺς ἁγίους ἐφίησι μαθητὰς, τὸ πολὺ νενευκὸς εἰς ἀσθένειαν τῶν ἀνθρωπίνων λογισμῶν οὐκ ἀγνοήσας, ὡς Θεὸς, οὔτε μὴν ταῖς ὑπερμέτροις θυμηδίαις ἐᾷ διακεῖσθαι πρὸς τὸ εὐόλισθον: νόσημα γάρ πως καὶ τοῦτο πικρόν: μίαν δὲ ὥσπερ ἐξ ἀμφοῖν διακεράσας μεσότητα, ποδηγεῖ καθηκόντως εἰς ἀσφαλῆ τρίβον, καὶ πολιτείας αὐτοῖς τῆς ἑδραιοτέρας, καὶ σφαλερότητος ἁπάσης ἀπηλλαγμένης ἐνεργάζεται γνῶσιν. διαρκέστατα τοίνυν αὐτοὺς τοῖς εἰς παράκλησιν ἐπαλείψας λόγοις, καὶ ἐφ' οἷς ἦν εἰκὸς καταστυγνάσαι πρέπειν, χαίρειν ἀναπείσας ἐξ ἀντιστροφῆς, ταῖς εἰς φιλεργίαν ἐντολαῖς παραθήγει πάλιν εἰς εὔτολμον φρόνημα, καὶ διὰ πάσης ἰόντας σπουδῆς καὶ τὸν ἐξαίρετον εἰς φιλαλληλίαν ἐπιτηδεύοντας τρόπον, ὠφελεῖν κελεύει τοὺς ἀπίστους ἔτι, καὶ τοῖς εἰς εὐσέβειαν λόγοις τε καὶ πράγμασι σαγηνεύειν ἐπείγεσθαι τοὺς πεπλανημένους, εἰς τὸ θέλειν διὰ πίστεως κολλᾶσθαι Θεῷ. Ἑαυτὸν τοιγαροῦν εἰκόνα καὶ τύπον τοῦ πράγματος παραθεὶς, καὶ παρενεγκὼν εἰς μέσον τὸ εἰς αὐτοὺς ἤδη τετελεσμένον αὐτῷ, μιμεῖσθαί τε πείθει τὸν διδάσκαλον, καὶ τοῖς ἴσοις διαλάμπειν αὐτοὺς κατορθώμασι, λέγων Οὐχ ὑμεῖς με ἐξελέξασθε ἀλλ' ἐγὼ ὑμᾶς ἐξελεξάμην, καὶ τὰ τούτοις ἐφεξῆς. ἐννόει γὰρ λέγοντα τυχόν Περιζώσασθε τὴν εἰς ἀλλήλους ἀγάπην, ὦ μαθηταί: ταῦτα γὰρ δήτοι φρονεῖν τε καὶ δρᾶν εἰς ἑτέρους ὀφείλετε καὶ ὑμεῖς αὐτοὶ, καὶ διὰ συντόνου σπουδῆς ἐργάζεσθαι φιλεῖν, ἅπερ εἰς ὑμᾶς ἐγὼ τετέλεκα φθάσας. ἐγὼ γὰρ ἐξελεξάμην ὑμᾶς: οὐκ ἐμὲ μᾶλλον ὑμεῖς. ἐγὼ προσηγαγόμην καὶ γνώριμον μὲν οὐκ εἰδόσι κατέστησα δι' ὑπερφυᾶ γαληνότητα, εἰς ἑδραίαν δὲ οὕτως ἀνεκόμισα γνώμην, ὥστε ὑμᾶς ἀνάγειν, τουτέστιν, ἀεὶ πρὸς τὸ μεῖζον ἐκτείνεσθαι καὶ καρποφορεῖν δύνασθαι τῷ Θεῷ. διά τε τούτου πρὸς τοσαύτην ἴοιτε παῤῥησίαν, ὥστε καὶ ὅ τι ἂν αἰτῆτε λοιπὸν ἐπὶ τῷ ὀνόματί μου, τοῦτο καὶ λαβεῖν. οὐκοῦν ἐπείπερ τῶν ἐμῶν κατ' ἴχνος βαίνετε λόγων τε καὶ διοικήσεων, καὶ τὴν τοῖς γνησίοις πρέπουσαν μαθηταῖς περιζώσασθαι γνώμην, οὐκ ἀνακόπτειν ἀκόλουθον περιμένοντας ἁπλῶς τὸν εἰς πίστιν αὐτόμολον, καὶ αὐτόκλητον εἰς εὐσέβειαν: ἑαυτοὺς δὲ μᾶλλον τοῖς ἀγνοοῦσιν ἔτι καὶ πλανωμένοις προσάγειν χειραγωγοὺς, καὶ προσκομίζειν καὶ τοῖς οὔπω μαθεῖν ἑλομένοις τὸ σωτήριον κήρυγμα, παρακαλεῖν τε προθύμως πρὸς τὴν τῆς ἀληθοῦς θεογνωσίας ἰέναι κατάληψιν, κἂν ἀποτραχύνηταί πως εἰς ἀπείθειαν τῶν ἀκουόντων ὁ νοῦς. εἶεν γὰρ ἂν οὕτω καὶ αὐτοὶ καθ' ὑμᾶς, τουτέστι, προκόψουσι καὶ ἀπελεύσονται ταῖς εἰς τὸ ἄμεινον ἐπιδόσεσιν εἰς καρποφορίαν τὴν ἐν Θεῷ, ὡς καρπὸν μὲν ἔχειν τὸν ἀεὶ μένοντα καὶ σωζόμενον, προσευχὴν δὲ οὕτω δεκτὴν, ὡς ὅπερ ἂν βούλωνται λαβεῖν, εἰ μόνον αἰτοῖεν ἐπὶ τῷ ὀνοματί μου. Οὐκοῦν: χρῆναι γὰρ πάλιν, ὡς ἐν ὀλίγοις συνελόντα τὸν τοῦ προκειμένου σκοπὸν, σαφῆ καταστῆσαι τοῖς ἀκροωμένοις: τοιαύτην ἔχειν εἰς ἑτέρους ἀναπείθει τοὺς μαθητὰς τὴν ἀγάπην, καὶ τοιαύτην αὐτοὺς ἐπιτηδεύειν θέλει τὴν προθυμίαν εἰς τὸ μηδαμόθεν κατοκνεῖν τὰς τῶν οὔπω πεπιστευκότων ψυχὰς φιλοθηρεῖν εἰς εὐσέβειαν, ὁποίαν περ φθάσας αὐτὸς εἰς ἡμᾶς ἤτοι πρὸς αὐτοὺς ἐνεδείξατο. ὅτι γὰρ αὐτὸς ἐπελέξατο τοὺς μαθητὰς οὐκ ἀμφίβολον, καὶ περιττὸν οἶμαι λέγειν, ὅπως τε καὶ τίνα τρόπον ἡ ἑκάστου γέγονε κλῆσις: πλὴν ὅτι τοιοῦτον ὠδίνει τὸν σκοπὸν τοῦ Σωτῆρος ὁ λόγος, ὁποῖον ἔφην ἀρτίως, οὐδὲν ἧττον ἡμᾶς ἀναπείσει τὰ ἐφεξῆς: ταῦτα γάρ φησι λελάληκα ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους. ἢ γὰρ οὐχὶ τῆς ἀνωτάτω πασῶν ἀγάπης ἔργον εἶναι δώσομεν τὸ ἐπιλέξασθαί τε καὶ καλέσαι πρὸς ὑπακοὴν τῷ Θεῷ τοὺς ἀπίστους ἔτι καὶ πλανωμένους; ἀλλ' ἔστιν οὐκ ἀμφίβολον. ὃ καὶ δρᾶν ἠπείγετο λέγων ὁ Παῦλος “Ὑπὲρ ” Χριστοῦ οὖν πρεσβεύομεν, ὡς τοῦ Θεοῦ παρακαλοῦντος “δι' ἡμῶν: δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ Θεῷ:” καὶ μὴν ὁ Πέτρος τοῖς Ἰουδαίοις δήμοις ἐν παῤῥησίᾳ λαλῶν “Καὶ νῦν, ἀδελφοὶ, οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε, ὥσπερ ” καὶ οἱ ἄρχοντες ὑμῶν: μετανοήσατε οὖν καὶ βαπτισθήτω “ἕκαστος ὑμῶν ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χρι” στοῦ.“ ὁρᾷς ὅπως μὲν καὶ τοῖς οὔπω πεπιστευκόσιν ὑπαντῶσι μὲν προθυμότατα, τὸν δὲ οὔπω ζητηθέντα προκομίζουσι λόγον, οὐ τοῖς ἀγνοοῦσιν αὐτοῖς ἐπιτρέποντες τὸ χρῆναι πρώτους αὐτοὺς ἐπιλέγεσθαι διδασκάλους, ἀλλὰ φθάνοντες εἰς τοῦτο καὶ τὸν οὔπω μαθεῖν τι τῶν ἀναγκαίων ἐθέλοντα. Ἐπειδὴ δὲ τοῖς τοῦ Σωτῆρος ἡμῶν πρόσκειται λόγοις τό Ἵνα ὑμεῖς ὑπάγητε καὶ καρπὸν φέρητε καὶ ὁ καρπὸς ὑμῶν μένῃ: τί ποτε ἄρα καὶ τοῦτο δηλοῖ ζητῆσαι προσήκει. τί γὰρ ἂν νοοῖτο καὶ πῶς τὸ λέγειν, ὅτι μένει τῶν μαθητῶν ὁ καρπός; οἶμαι τοίνυν, ὅτι καρπὸν μένοντά φησιν ὁ Σωτὴρ, τὸν διὰ τῆς εὐαγγελικῆς παιδεύσεως, καὶ οὐχὶ τῆς ἐν νόμῳ δικαιοσύνης. πεπαλαίωται γὰρ ἐκείνη διὰ τὸ μηδὲν δύνασθαι πληροῦν. τετελείωκε γὰρ ὁ νόμος οὐδὲν, κατὰ τὴν τοῦ Παύλου φωνὴν, ἀντανέθαλε δὲ ὥσπερ καὶ ἀντανέκυψεν ἡ καινὴ, παλαιοῦσά τε τὴν πρώτην καὶ ἀφανίζουσα, καὶ τὸν ἀληθῶς μένοντά τε καὶ σωζόμενον εἰσφέρουσα καρπόν. τοιγάρτοι καὶ Παῦλος ἡμῖν ὁ θεσπέσιος προσλαλῶν, ἥδιστά τε καὶ εὐμενῶς τὴν ἐν νόμῳ δικαιοσύνην ἐζημιῶσθαί φησιν, ἵνα κερδάνῃ Χριστὸν, τουτέστι, διὰ πίστεως τῆς εἰς αὐτὸν, δικαιοσύνην καὶ καρποφορίαν εὐαγγελικήν: διαμενεῖ γὰρ ὁ τοιοῦτος καὶ διηνεκὴς ἔσται καρπὸς, πληρεστάτην εἰς εὐσέβειαν τὴν τοῦ ἀνθρώπου ψυχὴν ἀποτελεῖν δυνάμενος. οὐ γὰρ τοῖς εὐαγγελικοῖς κηρύγμασι καινή τις ἑτέρα παρεισδραμεῖται παίδευσις παλαιοῦσα τὴν πρώτην: καθάπερ ἀμέλει γέγονεν ἐπὶ τῆς διὰ Μωυσέως ἐντολῆς, ἀλλ' εἰς αἰῶνα στήσεται τοῦ Σωτῆρος ὁ λόγος, καθά που καὶ αὐτός φησιν ” Ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσεται, οἱ δὲ λόγοι μου οὐ “μὴ παρέλθωσιν.”
« Εἰ ὁ κόσμος ὑμᾶς μισεῖ, γινώσκετε ὅτι ἐμὲ πρῶτον ὑμῶν μεμίσηκε. » Τῆς τῶν ἰατρῶν ἐμπειρίας καὶ ἐξαιρέτου τέχνης, οὐδὲν οἶμαι παντελῶς ἀποδέουσαν τὴν τοῦ Σωτῆρος εὑρήσομεν μέθοδον, ἣν ἐφ' ἑκάστῳ ποιεῖται πράγματι, πανταχόθεν τὸ λυσιτελὲς τοῖς ἀκροωμένοις ἀεὶ μηχανώμενος. οἱ μὲν γὰρ τὴν ἐσομένην ἔσθ' ὅτε ἐν τοῖς σώμασι τῶν παθῶν δυστροπίαν ἀνασειράζουσι ταῖς ἀπὸ τῆς τέχνης ἐπαγωγαῖς: ὁ δὲ τὴν εἰς τὸ πρόσω πάροδον ἀποφράττει τοῖς κακοῖς, προφυλακτικαῖς ὥσπερ τισὶ προανατειχίζων ἐντολαῖς τὴν ἑκάστου ψυχήν. ἐπειδὴ τοίνυν ἔμελλον οὐκ ἐφ' ἑνὸς ἔθνους τυχὸν, ἀλλ' οὐδὲ ἐπὶ χώρας μιᾶς προεδρεύειν οἱ μαθηταὶ, καθηγήσασθαι δὲ μᾶλλον ἁπάσης τῆς ὑφ' ἡλίῳ, καὶ τοῖς κατὰ πᾶσαν τὴν οἰκουμένην τὸν εὐαγγελικὸν καὶ θεῖον διακηρῦξαι λόγον, παρατρέπειν τε τοὺς ἀκροωμένους ἐπὶ τὸ μόνῳ τῷ Θεῷ δοκοῦν, καὶ μεταθήσειν ἐξ ἁμαρτίας ἐπὶ τὸ βούλεσθαι δρᾶν τὰ αὐτοῖς πρέποντα, καὶ κανόνα τῆς ἑαυτῶν ζωῆς ποιεῖσθαι τὸν νόμον, φημὶ δὲ τὸν εὐαγγελικὸν, ἀναγκαίως αὐτοῖς παρ' οὐδὲν ποιεῖσθαι κελεύει τὸ παρὰ τοῦ κόσμου μισεῖσθαι, τουτέστι, παρὰ τῶν φρονούντων τὰ ἐν κόσμῳ, καὶ φιληδόνως τε καὶ ἀσεβῶς ζῆν ἑλομένων. καὶ τίς ἂν εἴη πάλιν ὁ τούτου λόγος; ἆρα γὰρ, εἰπέ μοι, φήσειεν ἄν τις τυχὸν, τὰ τοιαῦτα τοῖς ἑαυτοῦ μαθηταῖς διακελεύεσθαι δεῖν ἐδοκίμασεν ὁ Χριστὸς, ἐπωφελές τι χρῆμα τὸ μισεῖσθαι δεικνὺς, ἀδιακρίτως τε καὶ ἐπ' οὐδενὶ τυχὸν τῶν ἀναγκαίων εἰς ὄνησιν; ἄπαγε τῆς ἀμαθίας: οὐ γὰρ ἂν εἰς τοῦτο διώλισθεν ὁ λόγος αὐτῷ: τὸ μισεῖσθαι δὲ οὐχ ἁπλῶς οὐ σφόδρα φυλάττεσθαι παρὰ παντὸς συμβουλεύει, διωρισμένως φησὶν ἄριστά τε καὶ διακεκριμένως Εἰ ὁ κόσμος ὑμᾶς μισεῖ, τουτέστιν, εἰ καὶ μέλλοιεν ὑμᾶς διὰ μίσους ἔχειν οἱ τὰ ἐν κόσμῳ τετιμηκότες, καὶ μόνα φρονοῦντες τὰ ἐπὶ τῆς γῆς, ἴστε δὴ τότε, φησὶ, προπεπονθότα τοῦτο τὸν Διδάσκαλον. ὅτι δὲ τοῖς τῶν καλλίστων εἰσηγηταῖς οὐ μετρίαν οἴσει τὴν ὄνησιν τοῦ Σωτῆρος ἡ ἐντολὴ, κατίδοι τις ἂν εὖ μάλα ῥᾳδίως, εἰ τῇ τῶν πραγμάτων ἐνορῴη φύσει. φίλον μὲν γάρ πως ἀεὶ, μᾶλλον δὲ ὡς ἐπίπαν ἐσπουδασμένον τοῖς τῶν αἰσχίστων ἐρασταῖς, καὶ τοῖς εἰς ἄκρον ἥκουσι βδελυρίας κοσμικῆς, παρακρούεσθαι μὲν ὡς δυσαχθῆ καὶ ἀλλόκοτον τὸν σωφρονίζοντα λόγον, ἐπιφύεσθαι δὲ τοῖς εἰσηγεῖσθαι σπουδάζουσι τὰ τῶν μαθημάτων ἄριστα καὶ τὰ δι' ὧν ἀμείνους ἔσονται ἢ πρότερον ἦσαν, μόναις ταῖς ἰδίαις ἡδοναῖς τὸ κρατεῖν ἐπιτρέψαντες. ἀλλὰ γὰρ μικροῦ μέ τι τῶν ἀναγκαίων παρελάσαν ᾤχετο, καίτοι ταῖς τῶν προκειμένων θεωρίαις ὅτι μάλιστα πρέπον τε καὶ χρεωστούμενον. Ἰουδαῖοι μὲν γὰρ μόνῳ τῷ Μωυσαϊκῷ προσεδρεύοντες γράμματι, καὶ τοῖς ἐν τύπῳ τετελεσμένοις “μέχρι καιροῦ ” διορθώσεως“ τὸν οἰκεῖον ἐνιδρύσαντες νοῦν, τῆς εὐαγγελικῆς παιδεύσεως οὐδένα μὲν τὸ παράπαν ἐποιοῦντο λόγον, τοὺς δέ γε πρεσβευτὰς, φορτικοὺς ἡγεῖσθαι μᾶλλον τῶν σφόδρα πολεμιωτάτων ᾤοντο δεῖν: οἱ δὲ τὴν ἑτέραν μετιόντες πλάνησιν, καὶ τὴν ἄῤῥητον τοῦ Θεοῦ δόξαν περιτιθέντες τῇ κτίσει, φημὶ δὲ τοὺς ἐξ ἐθνῶν, οὐ λίαν ἀσμένως τὸν καταλαμπρύνειν αὐτοὺς εἰδότα παρεδέχοντο λόγον. ἐντετηκότες γὰρ ὥσπερ τοῖς ἀρχαίοις κακοῖς, φιλαιτάτην ἐποιοῦντο τὴν ἀμαθίαν, καὶ συντρόφου νοσήματος ἀποφοιτᾶν ἦσαν ὅτι μάλιστα δυσοκνότατοι. οὕτω τοιγαροῦν τῆς τῶν πραγμάτων ἐχούσης φύσεως, τίς ἂν ἐνδοιάσαι λοιπὸν ὡς ἔμελλον ἔσεσθαι τοῦ Σωτῆρος οἱ μαθηταὶ, στυγητοὶ μὲν τοῖς Ἰουδαίοις, διεπτυσμένοι δὲ παρὰ τοῖς τὴν Ἑλλήνων νοσοῦσι πλάνησιν: ἥκιστα δὲ ἡδεῖς, μᾶλλον δὲ δυσαχθέστατοι τοῖς φιληδονεῖν ἑλομένοις, καὶ τὸν ἐξίτηλον ἐν τρυφαῖς τετιμηκόσι βίον; ἀλλ' εἴπερ ἔμελλον τοῦ Σωτῆρος οἱ μαθηταὶ, τὸ μὲν ὑπό του μισεῖσθαι τυχὸν τῶν ἤδη κατειλεγμένων ποιεῖσθαι φορτικὸν, ζηλοῦν δὲ μᾶλλον ἐπείγεσθαι καὶ φιλοθηρεῖν ἐκτόπως καὶ τὴν παρὰ τῶν τὰ τοιαῦτα νοσούντων ἀγάπησιν, πῶς οὐ πᾶσι προδηλότατον, ὡς οὐκ ἂν ἐγένοντο περιφανεῖς, οὐδενὶ τὸ παράπαν τὸν ὠφελεῖν ἰσχύοντα προϊσχόμενοι λόγον, κομψείαις δὲ μᾶλλον ἐπιδιδόντες τὰ φρονήματα, καὶ τὸν μὲν ἐκ παῤῥησίας τῆς κατὰ Θεὸν συστείλαντες ἔλεγχον, τὸ γεμὴν ἑκάστῳ μᾶλλον ἡδὺ λαλοῦντές τε καὶ εἰσηγούμενοι; Ἀναγκαία τοιγαροῦν ἡ παραίνεσις τοῦ μὴ σφόδρα φιλεῖσθαι ζητεῖν, ποιεῖσθαι δὲ παρ' οὐδὲν τὸ καὶ διὰ μίσους ἰέναι τισὶν, ἔστ' ἂν αὐτοῖς τὸ ἐκ τῆς νουθεσίας ὑπάρχοι χρήσιμον. τοῦτό τοι καὶ Παῦλον δεδρακότα θεωρήσομεν καὶ εἰρηκότα σαφῶς ” Ἄρτι γὰρ ἀνθρώπους πείθω ἢ τὸν Θεόν; ἢ ζητῶ “ἀνθρώποις ἀρέσκειν; εἰ ἔτι ἀρέσκειν ἀνθρώποις ἤθελον, ” Χριστοῦ δοῦλος οὐκ ἂν ἤμην.“ ἐπιτιμήσας δὲ πάλιν τῶν ἐν Κορίνθῳ τινὶ, ἀφορήτως τε λίαν ἀπηλγηκότα τοῦτον μαθὼν, φησίν ” Εἰ γὰρ ἐγὼ λυπῶ ὑμᾶς, καὶ τίς ἐστιν ὁ “εὐφραίνων με εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ; ἡ γὰρ κατὰ ” Θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον κατερ“γάζεται.” ἔσται τοιγαροῦν οὐδαμόθεν ἀμφίλογον, ὡς κολακεύσει μὲν τὸν κόσμον ἤπερ ὀνήσει μᾶλλον ὁ καθ' ἡδονὴν τοῖς ἀκροωμένοις ἐσόμενος λόγος, καὶ οὐχὶ τὴν τοῦ συμφέροντος γνώμην παρατιθείς: ὁ δὲ τοῖς τοῦ Σωτῆρος πειθόμενος λόγοις, οὐχὶ τοῦτο πρεσβεύσει: πόθεν; προελεῖται γὰρ μᾶλλον τὸ ἀρέσκειν αὐτῷ, καὶ πνευματικὸν ἡγήσεται πλοῦτον καὶ τὸ μισεῖσθαι λοιπὸν παρὰ τῶν ἡγεῖσθαι πολεμιωτάτην τὴν ἀρετὴν ἑλομένων. Ὅταν τοίνυν, φησὶ, ταῖς ὑμετέραις εὐδοκιμήσεσιν ἀντιπράττειν ἔσθ' ὅτε ὁρῷτο κεκινημένον τὸ μισεῖσθαι παρὰ τοῦ κόσμου: νικάσθω, καὶ τοῦτο διαῤῥίπτεσθαι τὸ παραπόδισμα, διὰ τοῦ μὴ λίαν ἐφήδεσθαι ταῖς τῶν ἀγαπώντων αὐτὸν τιμαῖς, εἰ μὴ τοῦ πεφυκότος ὠφελεῖν ἀνέχοιντο λόγου: ὁράσθω δὲ μηδαμῶς τὸ μισεῖσθαι φορτικὸν, ἐμοῦ τοῦτο προπεπονθότος. εἰμὶ δὲ δηλονότι Κύριος καὶ διδάσκαλος. ὅτι δὲ ἐπ' ὀλέθρῳ τῆς ἑαυτῶν κεφαλῆς καὶ αὐτὸν μεμισήκασι τὸν Χριστὸν, οἱ τὰ ἐν κόσμῳ φρονεῖν ᾑρημένοι, καὶ τῶν οὐρανίων ὑπερφρονήσαντες ἀγαθῶν, οὐκ ἔργον οἶμαι δεικνύειν. ἔφη γὰρ αὐτὸς ἐν τοῖς εὐαγγελίοις πρός τινας “Οὐ δύναται ὁ κόσμος μισεῖν ὑμᾶς, ἐμὲ δὲ μισεῖ, ὅτι ἐγὼ ” μαρτυρῶ περὶ αὐτοῦ ὅτι τὰ ἔργα αὐτοῦ πονηρά ἐστι.“ τύπον οὖν ἄρα τοῖς ἁγίοις ἀποστόλοις τὰ καθ' ἑαυτὸν κἀν τούτῳ δὴ πάλιν παραθεὶς, ἰχνηλατεῖν κελεύει καὶ τὴν ἐπὶ τούτοις ὁδὸν, ὅτε καὶ διαῤῥήδην ἔλεγεν ἑτέρωθί ποι πάλιν ” Μακάριοί ἐστε ὅταν διώξωσιν ὑμᾶς καὶ ὀνειδίσωσι καὶ “εἴπωσι πᾶν πονηρὸν καθ' ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ: ” χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν “τοῖς οὐρανοῖς: οὕτω γὰρ ἐδίωξαν τοὺς προφήτας τοὺς ” πρὸ ὑμῶν.“
« Εἰ ἐκ τοῦ κόσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει: ὅτι δὲ ἐκ τοῦ κόσμου οὐκ ἐστὲ, ἀλλ' ἐγὼ ἐξελεξάμην ὑμᾶς ἐκ τοῦ κόσμου, διὰ τοῦτο μισεῖ ὑμᾶς ὁ κόσμος. » Ἐλαφρὸν ἐκ τέχνης καὶ τὸ πάντων ὅτι μάλιστα δυσαχθέστατον, καὶ ἐφ' ᾧπερ ἦν εἰκὸς οὐ μετρίως δυσχεραίνειν, παραδόξως ἥδεσθαι ποιεῖ. φορτικὸν μὲν γὰρ ὄντως τὸ μισεῖσθαι πρός τινων, διὰ τὰ ἐντεῦθεν ἔσθ' ὅτε διεκκύπτοντα βλάβη καὶ ἀδοκήτους ἐπιβουλὰς, ἀλλ' ἡδὺ καὶ τοῦτο διὰ Θεὸν, καὶ ὅταν συμβαίνῃ δι' εὐσέβειαν, ἀπόδειξιν ἐναργεστάτην εἰσφέρει τοῦ μὴ εἶναι κοσμικὸν, τὸν ἐφ' ᾧπερ ἂν πράττοιτο παρά τινων. ὥσπερ γὰρ σωμάτων, οὕτως οἶμαι καὶ τρόπων συγγενείας εὑρήσομεν, καὶ τῶν ἐθῶν ἡ ταυτότης, καὶ ἡ κατὰ πᾶν ὁτιοῦν ὁμοιότης, τὴν ἐξ αἵματος ἀγχιστείαν ὑποδραμεῖν ἱκανή: ” Πᾶν γὰρ ζῷον ἀγαπῶν τὸ ὅμοιον αὐτῷ,“ κατὰ τὸ γεγραμμένον, ” καὶ τῷ ὁμοίῳ αὐτοῦ προσκολληθή“σεται ἀνήρ:” τῆς δὲ ὁμοηθείας δηλονότι τὸν τῆς εἰς ἀλλήλους ἀγάπης ἀνανεούσης νόμον, ἅγιος μὲν ἁγίῳ συνδιαιτήσεται, καὶ λίαν ἡδέως ἔσεται κατὰ ταὐτὸν καὶ συνέσται φιλοφρόνως: βεβήλῳ δὲ πάλιν ὁ τοιοῦτος τὸν τρόπον. ταύτῃτοι καὶ νόμος ὁ διὰ Μωυσέως διαστολὴν ἐποιεῖτο τὴν ἀνὰ μέσον ἁγίου τε καὶ βεβήλου φημὶ, ἄμικτά πως ἀλλήλοις καὶ ἀσύγχυτα τὰ τοιαῦτα τηρῶν, κατά γε τὸν ἐν ἀγάπῃ λόγον: “Φθείρουσι γὰρ ἤθη χρηστὰ ὁμιλίαι κακαὶ,” καὶ πολεμεῖ πως ἀλλήλοις τὰ ἑτεροτροπεῖν ᾑρημένα, καὶ τὰ τοῖς εἰς τὸ ἐναντίον βλέπουσι διῳκισμένα θελήμασι μονονουχὶ καὶ ἀλλήλων κατηγορεῖ, ἑκατέρου τὸ οἰκεῖον θαυμάζοντος ἐπιτήδευμα. οὐκοῦν ἀνάγκη μισεῖσθαι τὸν φιλάρετον, δι' ὧν αὐτὸς θαυμάζοιτο τὴν φαυλότητα διελέγχοντα, καὶ τὸ ἐν τοῖς πονηροῖς αἶσχος ἀπολευκαίνοντα, τῇ τῶν οἰκείων ἀντιπαραθέσει τρόπων: παραδειχθέντος γὰρ τοῦ ἀγαθοῦ, πολλή πως ἀνάγκη τὸ φαῦλον ἀσχημονεῖν. διὰ ταύτην οἶμαι τὴν αἰτίαν τοῖς φιλαρέτοις ἐπιμεμήνασιν οἱ μὴ τὸν ἴσον αὐτοῖς ἐζηλωκότες τρόπον. οὐκ ἐᾷ τοιγαροῦν λυπεῖσθαι τοὺς μαθητὰς, κἂν ἀπηχθημένους ἑαυτοὺς ὁρῶσι τῷ κόσμῳ διὰ τὸ φιλάρετον καὶ τὴν εἰς αὐτὸν εὐσέβειαν, χαίρειν δὲ μᾶλλον ἐκ τῶν ἐναντίων εἰσηγεῖται δεῖν, δεχομένους εἰς ἀπόδειξιν τοῦ παρὰ Θεῷ λαμπροὺς ἔσεσθαι καὶ λόγου παντὸς ἀξίους, τὸ μισεῖσθαι παρὰ τοῦ κόσμου. βλέπε γὰρ ὅπως σφαλερὸν ἀπέδειξεν, ὅπερ ἦν εἰκὸς ἑλέσθαι τυχὸν, τληπαθεῖν οὐκ ἀνεχομένους. τὸ μὲν γὰρ μισεῖσθαι παρά τινων, ἦν δήπου πάντως οὐχ ὁλοκλήρως ἀζήμιον: ἀλλ' οὐκ ἔχει τὴν παραίτησιν ἐλευθέραν παρὰ Θεῷ, πολὺ δὲ δή τι τὸ κέρδος ἐν τῷ μᾶλλον ἐθελῆσαι παθεῖν αὐτό. εἰ γὰρ ὁ μισούμενος παρὰ τῶν τὰ ἐν κόσμῳ πεφρονηκότων, ὡς ἔξω κόσμου λελόγισται, τὸν ἄρα μὴ μισηθέντα, τοῖς τοῦ κόσμου κακοῖς συνδεῖσθαι λοιπὸν ἀνάγκη νοεῖν. Τί οὖν ἄρα διὰ τούτων ᾠκονόμησεν ὁ Χριστός; τὸ ἐν παῤῥησίᾳ ποιεῖσθαι τὸν λόγον αὐτοὺς, καὶ μὴ αἰδοῖ τῇ περί τινας τῶν ἡμαρτηκότων, ἤγουν ἀπειθεῖν ἑλομένων τῷ θείῳ κηρύγματι, τὸν σωφρονεῖν ἀναπείθοντα διακωλύοντας λόγον, ἀνωφελήτους ἐᾶν τοὺς ἀκροωμένους, παριππεύοντας δὲ καὶ τὰ ἐκ τοῦ μισεῖσθαι πολλάκις ἐσόμενα βλάβη γοργῇ καὶ ἀνυποστόλῳ κεχρῆσθαι τῇ συμβουλῇ, μηδὲν τὸ παράπαν ὑφορωμένους, ἤγουν προὐργιαίτερόν τι λογιζομένους τοῦ δεῖν ἀρέσαι Θεῷ. ὃ δὴ καὶ Παῦλος ἄριστα κατορθῶν, οὕτω γράφει “Ἄρτι γὰρ ἀνθρώπους πείθω ἢ τὸν Θεόν; ἢ ζητῶ ” ἀνθρώποις ἀρέσκειν; εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ “δοῦλος οὐκ ἂν ἤμην.” οὐ γάρ ἐστιν οὐκ ἔστι πονηροῖς ἀρέσκειν καὶ Θεῷ: πῶς γὰρ ἂν ἴοι κατὰ ταὐτὸν ἀμφότερα, πολύ τι εἰς ἀνομοιότητα διῳκισμένης τῆς ἐν ἑκατέρῳ θελήσεως; ἡ μὲν γὰρ εἰς ἀρετὴν, ἡ δὲ εἰς φαυλότητα βλέπει. τὸν ἄρα μονοτρόπως ἐθέλοντα δουλεύειν τῷ Θεῷ, καὶ τῆς εἰς αὐτὸν εὐσεβείας οὐδὲν τιθέντα τὸ ἄμεινον, προσκρούειν ἀνάγκη τοῖς ἀγαπῶσι τὸν κόσμον, ὅταν ἀναπείθῃ φρονεῖν τὰ τῆς τοῦ κόσμου βδελυρίας ἐκφέροντα. δυσφορώτατοι γὰρ τοῖς φιληδόνοις αἱ πρὸς ἕτερόν τι καλοῦσαι συμβουλαὶ, καθάπερ ἀμέλει καὶ τοῖς ὑπὸ τούτων τῶν παθῶν τὸ σῶμα διεφθαρμένοις τὰ ἐπωφελῆ καὶ δάκνοντα τῶν βοηθημάτων.
« Μνημονεύετε τοῦ λόγου οὗ ἐγὼ εἶπον ὑμῖν Οὐκ ἔστι δοῦλος μείζων τοῦ κυρίου αὐτοῦ: εἰ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσιν: εἰ τὸν λόγον μου ἐτήρησαν, καὶ τὸν ὑμέτερον τηρήσουσι. » Προαποδείξας εὖ μάλα καὶ τὸ μισεῖσθαι καλὸν, εἴπερ εἴη καὶ τούτου καιρός: φορητὸν γὰρ ἄγαν, μᾶλλον δὲ τριπόθητον, ὅπερ ἂν συμβαίνῃ διὰ Θεὸν, παραποδισμάτων ἀμείνους ἐργάζεσθαι δυνάμενον: προσαναιρεῖ δὴ χρησίμως ὅπερ οἶδεν ὡς Θεὸς κατοκνήσειν ἀναπεῖθον αὐτοὺς πρὸς τὸ σφόδρα συντείνεσθαι θέλειν περὶ τὸ χρῆναι κηρύττειν τὸν οὐράνιον λόγον. ἑπόμενον γὰρ ἐπὶ πολὺ τοῖς εἰς τὸ διδάσκειν προκεχειρισμένοις τὸ ἀτιμάζεσθαι καὶ κινδυνεύειν, ὅταν οὐχ ἡδεῖς τοῖς νουθετουμένοις οἱ παρ' αὐτοῖς εὑρίσκωνται λόγοι, συμβαίνοντός τε πρὸς τούτῳ καὶ τοῦ διώκεσθαι, μὴ παραδεχθέντος ἔσθ' ὅτε τοῦ λόγου, εὐτρεπεῖς εἶναι καὶ πρὸς ταῦτα λίαν εὐχερεῖς καὶ προθύμως καὶ νεανικῶς διακελεύεται. προμηνύει δὲ ὥσπερ πάντη τε καὶ πάντως ἐσομένων διὰ τὴν τῶν μελλόντων παιδαγωγηθήσεσθαι μοχθηρίαν. τοῦτο δὲ καὶ ἐν ἑτέροις ἐδήλου λέγων “Οὐαὶ ” τῷ κόσμῳ ἀπὸ τῶν σκανδάλων: ἀνάγκη γὰρ ἐλθεῖν τὰ “σκάνδαλα.” οἰκονομεῖ δὲ πανταχῆ, τὰ καθ' ἑαυτὸν ἐν τούτῳ παραδεικνὺς, ἵνα μὴ μειζόνων ἐφιέμενοι, καθ' ἕτερον τρόπον ἀσχημονοῦντες ἁλίσκωνται, ἀλλ' ὥσπερ ἐξ ἀνάγκης κατόπιν τῆς τοῦ Κυρίου βαίνοντες δόξης τὸ μὴ ὑπὲρ αὐτὸν γενέσθαι σπουδάζωσι: τὸ μὲν οὖν ἀτιμασθήσεσθαι πάντως αὐτοὺς ὑποσημαίνει λέγων Οὐκ ἔστι δοῦλος ὑπὲρ τὸν κύριον αὐτοῦ. ἐμὲ γὰρ, φησὶν, ἀχαλίνῳ μὲν κατεκρότησαν γλώττῃ, λοιδορίας τρόπον ἀνεπιτήδευτον οὐκ ἀφέντες οἱ δείλαιοι, δαιμονῶντα καὶ μέθυσον καὶ πορνείας ἐκάλουν καρπόν. ἀλλ' οὐκ ἐζήτουν παραχρῆμα τὰς δίκας, ἀλλ' οὐδὲ ταῖς παρ' αὐτῶν λοιδορίαις καταδηχθεὶς, τὸν τοῖς ἀκροωμένοις σωτήριον ἀνέκαμψα λόγον. οὐκοῦν μὴ ζητείσθω παρ' ὑμῶν τὸ μεῖζον ἀκαίρως, μηδὲ τῶν τοῦ Κυρίου κατασοβαρεύεσθε μέτρων, πρὸς τοσαύτην ἑαυτὸν δι' ἡμᾶς καταβιβάσαντος τὴν ταπείνωσιν, διὰ τὸ πᾶσι λυσιτελές. οὐκοῦν ἀμείνους ἐργάζεται καὶ τῆς ἐν λόγοις σκληρότητος καὶ τῆς τῶν φιλοψογεῖν εἰωθότων ἀνοσιότητος, καθάπερ ἀμέλει καὶ ὁ μακάριος προφήτης Ἱερεμίας πρὸς αὐτὸ δὴ τοῦτο γεγυμνασμένος ἔλεγεν “Ἡ ἰσχύς μου ἐξέλιπεν ἐν τοῖς καταρωμένοις με.” μειζόνως γεμὴν ὁ θεσπέσιος Παῦλος διαλάμψας ἐν αὐτῷ, καὶ πολὺ καταθλήσας τῆς τῶν ὑβριζόντων ἀνοσιότητος “Λοιδορούμενοι, φησὶν, εὐλογοῦμεν, δυσφημούμενοι παρα” καλοῦμεν.“ τὸ μὲν γὰρ τῶν τοιούτων κατανεανιεύεσθαι φιλεῖν, ἔργον ἂν γένοιτο διανοίας πτωχευούσης τῷ πνεύματι, κατὰ τὸ γεγραμμένον, καὶ μετρίῳ κομιδῇ κεκοσμημένης φρονήματι. φύεται γάρ πως καὶ καθάπερ ἐκ ῥίζης ἀνίσχει καλῆς, ἐν τούτῳ δὴ μάλιστα, τὸ μακρόθυμόν τε καὶ ἀνεξίκακον. τὸ δὲ ἀφορήτως ἔχειν εἰς λόγους τοὺς παροτρύνοντας, εἰς πᾶν ἢ καὶ ὁτιοῦν ἀτιμίας εἶδος τῆς παρά τινων, ἔνδειξιν ἂν ἔχοι σαφῆ λογισμοῦ φιλοκόμπου, καὶ τῆς ἐν κόσμῳ φιλοδοξίας οὐ λίαν ἀπηλλαγμένου φρονήματος. τί γὰρ ἂν δράσῃ τυχὸν, ἢ τί ὕβρις ἀδικήσῃ τὸν τῆς ἀτυφίας ἐραστήν; τῷ δὲ μὴ δόξης ἐφιεμένῳ κοσμικῆς, πῶς ἀνιαρὸν ἔσται τὸ λοιδορεῖσθαι πρός τινος; Δόξης οὖν ἄρα ταυτησὶ τῆς εἰκαιοτάτης φημὶ καὶ τῆς ἐν κόσμῳ τετιμημένης ἄνω βεβηκότα τὸν νοῦν, καὶ τῶν τοιούτων ὑπεριπτάμενον ἔχειν, εἰκότως διακελεύεται: προεπινοεῖ δὲ ὥσπερ ἀναγκαίαν ἀσφάλειαν πρὸς τὸ δεῖν ἐθέλειν ἐν τούτοις ὁρᾶσθαι, καὶ καθάπερ αἰκίαν τὴν εἰς τοῦτο κατωθοῦντα τίθησι λογισμὸν, ὅπερ ἐλέγομεν ἐξ ἀρχῆς, τὸ κατόπιν ἰέναι τῆς τοῦ Κυρίου τιμῆς, ἥδιστα δὲ λίαν προσίεσθαι πᾶν ὅπερ ἂν ἴοι κατὰ καιρὸν, ἔστ' ἂν αὐτοῖς τὸ εὐδοκιμεῖν ὑπάρχῃ διὰ Θεὸν, οὐ ταῖς ἀτιμίαις ὑπτιουμένους ὡς ὄκνον ἀνωφελῆ, οὐδὲ ὑπό του τυχὸν ἐπείπερ διαλελοιδόρηνται πικρῶς, τὴν ἐν τῷ διδάσκειν παῤῥησίαν ἀνασειράζοντας, καὶ τῶν θείων ἐνταλμάτων ὀλιγωρήσαντας, ἀντέχεσθαι δὲ μᾶλλον τῆς εἰς ἀδελφοὺς ἀγάπης, καὶ διὰ παντὸς ἐπείγεσθαι τρόπου τοὺς πλανωμένους ὠφελεῖν. Ἀναπείσας τοίνυν ὑπὸ πόδας τῆς προσκαίρου δόξης φείδεσθαι τῆς κοσμικῆς, ἕτερόν τι προσεπαγωνίζεται, χρήσιμόν τε καὶ ἀναγκαῖον. εἰ γὰρ ἐμέ φησιν ἐδίωξαν, καὶ ὑμᾶς διώξουσι. καὶ συγγενῆ μὲν τοῖς πρώτοις ἔχει καὶ τοῦτο τὴν θεωρίαν. τληπαθεῖν δ' οὖν ὅμως ἀναπείθει, καὶ τῶν ἔσεσθαι ἐν ἡμῖν προσδοκηθέντων διαλογισμῶν προαναιρεῖ τὴν ἀσθένειαν. ἦν μὲν γὰρ οὐκ ἀμφίβολον, ὅτι ταῖς τῶν διωκόντων τὴν ἀλήθειαν περιπταίοντες ὀργαῖς τοῦ Σωτῆρος οἱ μαθηταὶ, τοῖς ἐκ τοῦ διώκεσθαι περιπεσοῦνται δεινοῖς: ἀλλ' ἦν δή που καὶ μάλα εἰκὸς λογίζεσθαι, ὅτι τὸν ὑπὲρ τῆς δόξης Χριστοῦ ποιούμενοι λόγον, πάντως που πλουσίας τῆς παρ' αὐτῆς μεθέξουσι φειδοῦς, ὡς μηδὲν ὅλως τὸ παραποδίζον ὁρᾶσθαι πρὸς τὴν οὕτως ἀξιάγαστον προθυμίαν αὐτῶν, θορύβου δὲ παντὸς καὶ κινδύνου ὁρᾶσθαι κρείττονας, ὑπομένοντας δὲ τὸ παράπαν οὐδὲν τῶν ὅσα πέφυκε λυπεῖν, ἐντρυφῶντας δὲ μᾶλλον ταῖς παρὰ πάντων τιμαῖς, ἅτε δὴ καὶ τὸν σωτήριον αὐτοῖς πρεσβεύοντας λόγον. καὶ ἦν μὲν οὐκ ἀπὸ σκοποῦ τοῦ πρέποντος, τὸ τὰ τοιαῦτα προσδοκᾶν καὶ ἐν τούτοις εἶναι ζητεῖν τοὺς οἵ γε καλεῖν σπουδάζουσιν εἰς αἰώνιον ζωὴν, πρόξενοί τε τῶν παρὰ Θεοῦ χαρισμάτων τοῖς ἀκροωμένοις ηὑρίσκοντο. ἀλλ' ἑκάστου τῆς ἰδίας προαιρέσεως τὴν ῥοπὴν ἐφ' ὅπερ ἂν βούλοιτο διιθύνοντος, παρατρέποντός τε πρὸς τὸ αὐτῷ θελητὸν καὶ ἡδέως πως ἔχον, ἀναδειχθήσεσθαι μᾶλλον ἔδει, καὶ τοὺς τῇ ἀληθείᾳ φρονοῦντας τὰ ἐναντία, καὶ νενικημένους ταῖς εἰς τὸ φαῦλον ἡδοναῖς, μάχεσθαι δεῖν ἐγνωκότας τοῖς οἵ γε καλοῦσιν ἔξω τῶν ἡδίστων αὐτούς. οὐ γὰρ θυμήρη τοῖς φιληδόνοις τὰ πρὸς τοῦτο βλέποντα μαθήματα. ἦν οὖν ἄρα λοιπὸν καθάπερ ἐξ ἀνάγκης ἀναδειχθήσεσθαι προσδοκᾶν, τοὺς οἵ γε ἐν τάξει πολεμίων γεγονότες, διώξουσί τε καὶ καταικίσονται καὶ πᾶν εἶδος ἐπινοήσουσι πειρασμῶν. Ἀνδρείως οὖν ἄρα καὶ πρὸς τοῦτο ἔχειν αὐτοὺς διακελεύεται Χριστὸς, οὐκ ἀποφήσας ὅτι συμβήσεται: διὰ δὲ τοῦ χρῆναι μᾶλλον ὁρᾶσθαι νεανικοὺς ἐπιτάττειν, προκηρύττων ὅτι παρέσονται. εἰ γὰρ ἐμέ φησιν ἐδίωξαν καὶ ὑμᾶς διώξουσιν. ἴσον ὡς εἰ ἔλεγεν Ἐγὼ τῶν ὅλων ὁ ποιητὴς, ὁ πάντα ὑπὸ χεῖρα ἔχων, τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐπὶ τῆς γῆς, οὐ χαλινὸν ἐπέθηκα τοῖς θυμοῖς, οὐδὲ καθεῖρξα καθάπερ αἰκίαις τὸ ἑκάστου κίνημα τῶν ἀκροωμένων: ἐφῆκα δὲ μᾶλλον τῇ ἑκάστου προαιρέσει τὸ ἑλέσθαι τὸ δοκοῦν, δρᾶσαι δὲ ὅτι περ ἂν βούλοιντο: καὶ γοῦν διωκόμενος ἐκαρτέρουν, καίτοι τοῦ διακωλῦσαι ἔχων τὴν ἐξουσίαν. ὅταν οὖν ἄρα διώκησθε καὶ αὐτοὶ, διακαρτεροῦντες παραχρῆμα τὴν τῶν μισούντων ἀποτροπὴν, μηδὲ δυσφοροῦντες ἄγαν ἐπὶ ταῖς ἀχαριστίαις τῶν ὠφελουμένων, κατόπιν τῆς ἐμῆς ἰόντες οἰκονομίας, διὰ τῶν αὐτῶν ἔρχεσθε θελημάτων, ἵνα καὶ τῆς ὁμοίας μετάσχητε δόξης. οἱ γὰρ συμπάσχοντες καὶ συμβασιλεύσουσι. Προσθεὶς δὲ καὶ τρίτον Εἰ τὸν λόγον μου ἐτήρησαν, καὶ τὸν ὑμέτερον τηρήσουσιν, ἀθύμως ἔχειν οὐκ ἐᾷ μὴ παραδεχθείσης αὐτῶν τῆς διδασκαλίας ἔσθ' ὅτε. ποιεῖ δὲ σφόδρα καὶ τοῦτο καλῶς. οἴεται μὲν γὰρ ὁ πρὸς τοῦτο προκεχειρισμένος, ὅτι πόνων ὑπέστη ζημίαν εἰ μὴ βούλοιντό τινες τοῖς παρ' αὐτοῦ πείθεσθαι λόγοις: τὸ δὲ οὐχ οὕτως ἔχει: μὴ γὰρ δή τις οἰέσθω, πόθεν; εἰρηκὼς γὰρ ἅπαξ καὶ τὴν τοῦ συμφέροντος γνώσιν ὁ σύμβουλος παραθεὶς, ὅπερ ἦν ἐν αὐτῷ τοῦτο καὶ δέδρακε: κείσεται τὸ λοιπὸν ἐν ταῖς τῶν ἀκροωμένων γνώμαις: τραπέσθαι γὰρ αὐτοὺς ἐφ' ὅπερ ἕκαστος ἐθέλει ῥᾴδιον, ἢ πρὸς εὐπείθειαν ἢ τὸ ἐναντίον. οὐκ ἀποκνητέον οὖν ἄρα τοῖς τῶν ἀρίστων εἰσηγηταῖς, τὸ καὶ τοῖς ἀπεγνωκόσι τὸν ὠφελεῖν δυνάμενον ἐνσπείρειν λόγον τῇ θείᾳ δυνάμει, καὶ τὰ ἡμῖν οὐκ ἐφικτὰ δύνασθαι κατορθοῦν μετὰ πίστεως ἀπονέμουσιν, ὃ δὴ καὶ γεγονὸς ἤτοι καλῶς ἐσχηματισμένον καὶ ἐν ταῖς τῶν ταλάντων διανομαῖς εὑρήσομεν. ὁ μὲν γὰρ εὑρίσκεται δέκα λαβὼν, ὁ δὲ πέντε, ὁ δὲ δύο, καὶ πρὸς τούτοις ἔτι τὸ ἓν, ὃς δὴ καὶ ἐμπορεύσασθαι παραιτούμενος, κατέχωσε μὲν τὸ τάλαντον εἰς τὴν γῆν: ἤκουσε δὲ διὰ τοῦτο ” Πονηρὲ δοῦλε καὶ ὀκνηρὲ, ἔδει σε “βαλεῖν τὸ ἀργύριόν μου τοῖς τραπεζίταις, κἀγὼ ἐλθὼν ” ἐκομισάμην ἂν τὸ ἐμὸν σὺν τόκῳ.“ ὅνπερ γὰρ τρόπον οἱ πρὸς τὰ τῆς γηπονίας ἔργα γεγυμνασμένοι, καὶ τοῦτον ἔχοντες τὸν σκοπὸν, ἀνατέμνοντες τοῖς ἀρότροις τὴν γῆν, εἶτα τῷ βώλῳ τὸν σπόρον ἐγχώσαντες, οὐκέτι ταῖς ἑαυτῶν ἐμπειρίαις ἀπονέμουσι τὰ λοιπὰ, τῇ δὲ θείᾳ μᾶλλον ἐπιτρέπουσι δυνάμει καὶ χάριτι, τὸ ῥιζῶσαί φημι τὸ καταβληθὲν καὶ εἰς καρπὸν ἀναθρέψαι τὸν τέλειον: οὕτως οἶμαι δεῖν τὸν τῶν βελτίστων εἰσηγητὴν διανέμειν μόνως τὸν λόγον, ἐφεῖναι γεμὴν τὰ λοιπὰ τῷ Θεῷ. Φάρμακον οὖν ἄρα μικροψυχίας τε καὶ ἀκηδίας λυτικὸν ἐπάγει τοῖς ἑαυτοῦ μαθηταῖς ὁ Σωτὴρ, καὶ τὴν ἐπὶ τούτῳ παραίνεσιν. μὴ γὰρ δὴ κατοκνεῖν, φησὶν, ἕλεσθέ ποτε διδάσκειν ἔτι, καὶ εἰ τῶν ἅπαξ νενουθετημένων τινὲς οὐδένα ποιοῖντο τῆς δοθείσης αὐτοῖς διδασκαλίας τὸν λόγον: ἀπαραδέκτους δὲ παρὰ πολλοῖς καὶ τὰς ἐμὰς ἔσθ' ὅτε φωνὰς εὑρίσκοντες, μὴ τῆς ἐμῆς ὑπερτείνεσθε δόξης, κἀν τούτῳ δὲ πάλιν κατόπιν μένοντες, τὸ δυσθυμεῖν ἀποπέμπεσθε. ἀναγκαιοτάτη δὲ τούτων ἡ μάθησις ἦν τοῖς ἁγίοις ἀποστόλοις, ἐπείπερ ἔμελλον διακηρύξειν τοῖς ἁπανταχῆ τὸν θεῖόν τε καὶ σωτήριον λόγον. καὶ γοῦν ὁ θεσπέσιος Παῦλος, ἅτε δὴ πρὸς ἀποστολὴν διὰ Χριστοῦ προκεχειρισμένος, τοιοῦτός τις ἡμῖν γεγονὼς κατεφαίνετο, καὶ διὰ τῆς ἐν τούτοις ἀνδρείας ἐρχόμενος ὁρᾶται πολλάκις: ὅτι γὰρ καὶ φιλοδοξίας καταφρονεῖν ᾤετο δεῖν, ἀλογεῖν δὲ σφόδρα καὶ διωγμῶν, ἐποιεῖτο δὲ περὶ πολλοῦ καὶ τὸ μὴ λίαν ἐκκακεῖν καὶ, εἴ που τινὲς ὅλως τὸν ἅπαξ αὐτοῖς ἐγκατεσπαρμένον οὐ παρεδέξαντο λόγον, ῥᾴδιον ἐπιδεῖξαι. γράφει γὰρ πρός τινας ” Ὑμεῖς φρόνιμοι ἐν Χριστῷ, ἡμεῖς δὲ μωροὶ διὰ Χριστόν: “ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροὶ, ἡμεῖς ἄτιμοι, ὑμεῖς δὲ ” ἔνδοξοι: ἄχρι τῆς ἄρτι ὥρας καὶ πεινῶμεν καὶ διψῶμεν,“ καὶ ἔτι πάλιν ἐπὶ τούτοις ” Ὡς περικαθάρματα, φησὶν, “ἐγενήθημεν τοῦ κόσμου, πάντων περίψημα ἕως ἄρτι.” ὁρᾷς ὅπως ἦν εὐκλείας ἀμείνων κοσμικῆς, διὰ τὴν τοῦ Σωτῆρος ἐντολήν; τὸ δὲ γενναῖον ἐν διωγμοῖς ἐμφανίζων ἔλεγε “Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; ” θλίψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ γυμνότης ἢ “κίνδυνος ἢ μάχαιρα;” γράφει δὲ καὶ ἑτέροις ὅτι “τὰ αὐτὰ ” λέγειν ἐμοὶ μὲν οὐκ ὀκνηρὸν, ὑμῖν δὲ ἀσφαλές:“ ἀλλὰ καὶ Γαλάταις ἔτι ” Τεκνία μου, οὓς πάλιν ὠδίνω, ἄχρις οὗ μορ“φωθῇ Χριστὸς ἐν ὑμῖν.” ἀκούεις ὅπως ἀοκνότατα μὲν τὸν αὐτὸν ἀνακυκλεῖ λόγον, οὐ παραδεχθέντος ἄρα τοῦ πρώτου καὶ ἐν ἀρχαῖς γεγονότος, καὶ αὖ ὠδῖναί τινας εὖ μάλα φησὶν, ἄχρις ἂν ἐν αὐτοῖς ἡ μόρφωσις ἀναλάμψῃ Χριστοῦ. λόγος δὲ πάντως ὁ τούτου δημιουργὸς, ἀναπλάττων εἰς φιλοθεΐαν καὶ εἰς εἰκόνα Χριστοῦ διὰ τῆς πίστεως τοὺς ἀκροωμένους.
« Ἀλλὰ ταῦτα πάντα ποιήσουσιν εἰς ὑμᾶς διὰ τὸ ὄνομά μου, ὅτι οὐκ οἴδασι τὸν πέμψαντά με. » Οὐχ ἑτέραν ἔσεσθαι τοῖς δυσσεβεῖν ἑλομένοις κατὰ τῶν ἁγίων ἀποστόλων διισχυρίζεται πρόφασιν, ἢ τὸ οἰκεῖον ὄνομα μόνον. ἔγκλημα γὰρ τοῦτο τοῖς σεβομένοις Θεὸν, καὶ τοῦ πολεμεῖσθαι πρόφασις παρὰ τῶν οὐκ εἰδότων αὐτόν. προδήλου δὲ ὄντος ἅπασιν, ὡς οὐκ ἄν τις ἀμισθὶ πάθοι τι διὰ Θεόν: λαμπρὸς γὰρ ἐπὶ τούτοις προκείσεται στέφανος: ἐπιτρέπει πάλιν εἰς εὐτολμίαν, καὶ καρτερικὸν ἐργάζεται φρόνημα, τῇ τῆς ἀμοιβῆς ἐλπίδι τὴν ἐκ τῶν ἔσεσθαι προσδοκωμένων μοχθηρίαν ἀποκρουόμενος. κέρδος οὖν ἔδειξε καὶ τέλος εὐχῆς καὶ αὐτὸ τὸ δεινὸν, καὶ ὅπερ ἦν ἴσως καταναρκῆσαί τινας καὶ μόνον ἥξειν προσδοκηθὲν, τοῦτο δείματος μὲν ἀπαλλάττει παντὸς, προσίεσθαί τε καὶ λίαν ἀσμένως ἀναπείθει τοὺς μαθητάς. καὶ γοῦν εἰσκεκλημένοι ποτὲ πρὸς τὸ τῶν Ἰουδαίων ἀνόσιον βουλευτήριον, καὶ πληγαῖς τὸ σῶμα κατῃκισμένοι διὰ Χριστὸν, ἐξῄεσαν “ἀπὸ ” προσώπου τοῦ συνεδρίου χαίροντες, κατὰ τὸ γεγραμμένον, “ὅτι κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος τοῦ Κυρίου ἀτιμα” σθῆναι.“ καὶ μὴν καὶ ἡμῖν αὐτοῖς τληπαθεῖν ἐπὶ τούτῳ διακελεύονται σφόδρα, καταστυγνάζειν δὲ μηδαμῶς, κἂν εἴπερ ὅλως τῶν ἀνιαρῶν τι προσίοι διὰ Χριστόν ” Μὴ γάρ “τις ὑμῶν πασχέτω, φησὶν, ὡς φονεὺς ἢ κλέπτης ἢ κακο” ποιός: εἰ δὲ ὡς Χριστιανὸς, μὴ αἰσχυνέσθω, δοξαζέτω “δὲ τὸν Θεὸν ἐπὶ τῷ ὀνόματι τούτῳ.” ἥδιστον οὖν ἄρα τὸ πάσχειν διὰ Χριστὸν, καὶ γλυκὺς ὁ κίνδυνος, ὅταν ἔχῃ τῆς ἐφόδου τὴν πρόφασιν ἐξ ἀγάπης τῆς εἰς Θεόν. Ἄθρει δὲ ὅπως κἀν τούτῳ δὴ πάλιν ἀναδεικνὺς ἑαυτὸν ἓν πρὸς τὸν ἑαυτοῦ Πατέρα, μὴ εἰδέναι φησὶ τοὺς Ἰουδαίους, ἤτοι τοὺς διώξειν μέλλοντας τοὺς οἵπερ ἂν εἶεν τὸ Χριστοῦ πρεσβεύοντες ὄνομα, μήτε τὸν Πατέρα, μήτε τὸν Υἱόν. μισοπάτωρ γὰρ ὁμολογουμένως ὁ χρῆναι δεῖν ἀτιμάζειν οἰόμενος τὸν Υἱὸν, οὐχ ὡς εἰς ἕτεραν δὲ δηλονότι πλημμελήσας φύσιν, ἀλλ' εἰς αὐτὸ τὸ τῆς κατὰ φύσιν θεότητος ἐμπαροινῶν ἀξίωμα. οὐδὲ γὰρ ἂν ἥλω τις ἐξυβρίζων εἰς τὸν Υἱὸν, εἰ τὴν τοῦ Πατρὸς ἐδυσωπήθη φύσιν: ἐγνωκὼς δὲ ὅλως τί κατ' ἐνέργειάν ἐστιν ὁ Πατὴρ, πῶς ἠγνόησεν ὅτι γεγέννηκεν ἐξ ἑαυτοῦ; εἶτα τίς οὐχ ὑβρίσει τὸ φυτὸν, τὸν ἐξ αὐτοῦ γεννηθέντα κακύνων καρπόν; ἀγνοίας οὖν ἄρα τῆς εἰς τὸν Πατέρα καὶ Θεὸν ἀπόδειξις οὐκ ἀμφίλογος ἡ εἰς τὸν Υἱὸν ἁμαρτία. Ἐπειδὴ δὲ οὐκ ἔφη νυνί Ὅτι οὐκ οἴδασι τὸν Πατέρα μου, ἀλλὰ τὸν πέμψαντά με, δοκῶ τι τοιοῦτον αὐτὸν ὑπαινίττεσθαι θέλειν: σκοπὸς, ὡς ἔοικεν, αὐτῷ, τοὺς τὸ διώκειν ἐπιτηδεύοντας τοὺς ἀνακειμένους αὐτῷ, διπλοῦν ὥσπερ ἐντεῦθεν τὸ παρανόμημα ταῖς ἑαυτῶν ἐπαρτῶντας κεφαλαῖς ἐμπλέξαι σαφῶς: μόνον γὰρ οὐχὶ, φησὶν, ἀγνοοῦντες ἁλώσονται τὸν ἐξ οὗπέρ εἰμι, οὐδὲ μόνην τὴν ἐπ' ἀθεότητι ψῆφον ἀποκομιοῦνται δικαίως, ἀλλὰ γὰρ καὶ αὐτῇ λοιπὸν ἐπιτιμῶντες εὑρεθήσονται τῇ σοφίᾳ τοῦ Θεοῦ καὶ Πατρός. εἰ γὰρ ἔπεμψε μὲν τὸν ἴδιον Υἱὸν ἐγεροῦντα τὸ ὠλισθηκὸς, ἀνακαινοῦντα τὸ συντετριμμένον, κατορθώσοντά τε τοῖς ἐν κόσμῳ τὴν ζωὴν, ἀντεξάγουσι μὲν ἐκεῖνοι καὶ ἀντιπράττουσι δυσσεβῶς τοῖς διακηρύττειν ἐθέλουσι τὸν τούτου κατορθωτὴν, πῶς οὐ λίαν ἐναργῶς ἠγνοηκότες ἁλώσονται καὶ αὐτῷ μαχόμενοι τῷ πέμψαντί με; διὰ γὰρ τοῦ πέμπεσθαι λέγειν, ὅλην ἡμῖν τῆς μετὰ σαρκὸς οἰκονομίας εἰσκομίζει τὴν δήλωσιν: ὁ δὲ ἠγνοηκὼς τὸν πέμψαντα, καὶ Θεὸν ἠγνόηκεν ἐν ταὐτῷ καὶ τὸ τῆς ἀποστολῆς ἀτιμάζει μυστήριον.
« Εἰ μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἴχοσαν: νῦν δὲ πρόφασιν οὐκ ἔχουσι περὶ τῆς ἁμαρτίας αὐτῶν. » Διχῇ νοητέον τὸ ἐκ τῶν προκειμένων ὑποδηλούμενον. εἰ γὰρ οἴοιτό τις τυχὸν πρὸς Ἕλληνάς τε καὶ Ἰουδαίους τὸν ἐπὶ τούτῳ γενέσθαι λόγον, ἐκεῖνό φαμεν, ὡς εἰ μὴ ἐγεγόνει πρὸς ἅπαντας τοὺς ὄντας ἐπὶ τῆς γῆς τὸ θεῖόν τε καὶ οὐράνιον κήρυγμα, φημὶ δὴ τὸ εὐαγγελικὸν, παραδεικνύον ἑκάστῳ τῆς σωτηρίας τὴν ὁδὸν, καὶ τὰ τῆς δικαιοσύνης ἔργα καταλευκαῖνον, ἦν ἂν ἴσως ἑκάστῳ λόγος οὐκ ἀσθενὴς εἰς παραίτησιν τῶν οὐ σφόδρα φιλεργούντων εἰς ἀρετὴν, ἡ τῶν ἀρεσκόντων Θεῷ παντελὴς ἀμαθία: ταύτη τοι συγγνώμης ἀξιοῦσθαι παρακαλεῖν. ἐπειδὴ δὲ πρὸς ἅπαντας ὁ τῆς εἰσηγήσεως λόγος πεποίηται, τίς ἂν εἴη λοιπὸν ὁ τῆς παραιτήσεως λόγος, ἢ ποίοις ἂν χρήσαιτό τις πρὸς τὸν Κρίνοντα λόγοις, ἐπὶ τοῖς αἰσχίστοις μετὰ τὴν γνώσιν κατηγορούμενος; εἰ δὲ περὶ μόνων λέγοι τουτὶ τῶν Ἰουδαίων ὁ Κύριος, ἅτε δὴ καὶ πολλάκις ἀκροασαμένων διδάσκοντος, καὶ οὐδὲν ἠγνοηκότων τῶν ὅσα διεκελεύσατο φρονεῖν τε καὶ δρᾶν, ἐκδέξῃ τοιῶσδε Τῆς μὲν ὑμετέρας οὐκ ἀνέξονται διδασκαλίας, φησὶν, ἐποίσουσι δὲ πειρασμούς τε καὶ διωγμοὺς, καὶ πᾶν εἶδος ὑμῖν ἐννοήσουσι θορύβων, καὶ εἰς μῖσος ἄδικον ἐκ πικρίας ἀνακαυθήσονται, πλημμέλημα μὲν οὐδὲν ἔχοντες εἰπεῖν, ἐγκαλοῦντες δὲ μόνην ἀγάπην τὴν εἰς ἐμέ. κατασοφιζόμενοι δὲ ὥσπερ τῆς ἑαυτῶν ἀπονοίας τὴν ὠμότητα, καὶ τὸ ἐκ τῆς ἡδυπαθείας αἶσχος ἀποτριβόμενοι, Μωυσέα δὴ πάντως προβαλοῦνται καὶ τὰ Μωυσέως, συνασπίζειν δὲ ὥσπερ τοῖς πατρῴοις ὑποκρινοῦνται νόμοις: ἀλλ' εἰ μὲν μὴ ἐλθὼν τῆς διὰ Μωυσέως ἐντολῆς οὐ παρέδειξα τὰ βελτίονα, εἰ μὴ διὰ πολλῶν πεπληροφόρηκα λόγων, ὡς εἴη μὲν ἤδη καιρὸς τὰ ἐν τύπῳ παρελάσαι λοιπὸν, καὶ ὅτι σχημάτων μὲν ἅλις καὶ σκιᾶς, ὥρα δὲ αὐτὴν ἀναλάμψαι τὴν ἀλήθειαν: εἰ μὴ τοῦτο καὶ ἐξ αὐτοῦ δέδειχα νόμου, σαφέστατα λέγων “Εἰ ἐπιστεύετε Μωυσεῖ, ἐπιστεύετε ἂν ἐμοί: ” περὶ γὰρ ἐμοῦ ἐκεῖνος ἔργαψεν:“ εἰ μὴ ταῖς τῶν προφητῶν μαρτυρίαις συνῳδὸν ἔδειξα τὸν ἐμαυτοῦ λόγον, καὶ τῆς ἐμῆς παρουσίας τὴν δύναμιν προῤῥηθεῖσάν τε ἤδη καὶ κεκηρυγμένην, ἔσχον ἂν ἀφορμὰς εὐλόγους τῆς κατ' ἐμοῦ καὶ ὑμῶν ἀπονοίας. ἐπειδὴ δὲ παραλέλειπται μὲν οὐδὲν, εἴρηται δὲ ἅπαν, ὅσον ἧκεν εἰπεῖν ἀναγκαῖον, εἰκαῖος, ὃς αὐτοῖς εἰς πρόφασιν ἐπινοηθήσεται λόγος τῆς οὕτω γυμνῆς ἁμαρτίας. Ταύτην οἶμαι δεῖν τοῖς τοῦ Σωτῆρος λόγοις ἐφαρμόσαι νυνὶ τὴν διάνοιαν, ἀσύγγνωστα δὲ τοῖς εἰς αὐτοὺς πλημμελοῦσιν ἐπιδεικνὺς τὰ ἐγκλήματα, καὶ κολασθήσεσθαί ποτε τοὺς τὰ τοιαῦτα τολμῶντας εἰπὼν, παραιρεῖται τῆς λύπης τὸ πλέον καὶ ὑποκλέπτει σοφῶς, ὅπερ ἦν εἰκὸς ἀνιάσειν οὐ μετρίως αὐτούς. φορητὴν γὰρ ἔσθ' ὅτε τοῖς ἀδικουμένοις τὴν πλεονεξίαν ἐργάζεται, τὸ ἀραρότως οἴεσθαι δίκας τῶν πλημμεληθέντων ἀποτίσειν τοὺς τῆς πλεονεξίας ἐργάτας. καὶ τοῦτο εἰδὼς καὶ αὐτὸς ὁ πάντων Δεσπότης ” Ἐμοὶ,“ φησὶν, ” ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει Κύριος,“ ἀλλὰ καὶ αὐτὸς ἡμῖν ὁ μακάριος Παῦλος, ὑπό τινος τῶν ἀρχιερέων τυπτόμενος, τῆς ἐπὶ τῷ πάσχειν πικρίας οὐχ ἑτέραν ἔσχε παραψυχὴν, ἢ ταύτην αὐτήν: τί γὰρ ἔφη; ” Τύπτειν σε “μέλλει ὁ Θεὸς, τοῖχε κεκονιαμένε.” ἀσθενείας οὖν ἄρα φάρμακον ἀνθρωπίνης καὶ τοῦτο, τὸ κολάζεσθαί φημι προσδοκᾶν τοὺς ἀδικεῖν ἑλομένους. κρείττων γεμὴν καὶ ἐν πλείονι μέτρῳ τῆς ἀνθρωπίνης μικροψυχίας ὁ Κύριος: “λοι” δορούμενος γὰρ οὐκ ἀντελοιδόρει, πάσχων οὐκ ἠπείλει,“ κατὰ τὸ γεγραμμένον: ῥαπιζόμενος δὲ, φορτικὸν εἶπεν οὐδὲν, οὔτε μὴν ἠπείλησε τῷ παῖσαι τετολμηκότι, πραότατα δὲ καὶ ἀνεξικάκως κομιδῇ ” Εἰ κακῶς, φησὶν, ἐλάλησα, μαρτύρησον “περὶ τοῦ κακοῦ: εἰ δὲ καλῶς, τί με δέρεις;” ἀληθὴς οὖν ἄρα τοῖς προφήταις ὁ λόγος “Ὅτι τίς ἐν νεφέλαις ἰσωθή” σεται τῷ Κυρίῳ, ἢ τίς ὁμοιωθήσεται τῷ Κυρίῳ ἐν υἱοῖς “Θεοῦ;”
« Ὁ ἐμὲ μισῶν καὶ τὸν Πατέρα μου μισεῖ. » Ἀθεότητος ἔγκλημα καθορίζει σαφῶς τῶν ἐξ ἀνοσίου γνώμης καὶ φρενὸς ἐκκεκρουσμένης μισεῖν αὐτὸν ἑλομένων. καὶ γάρ ἐστιν ἀληθές: οὐ γὰρ ἀφέξονται τῆς εἰς τὸν Πατέρα πλημμελείας οἱ τὸν Υἱὸν ἀτιμάζοντες, ἤγουν ὅτι πρέπει μισεῖν ἐγνωκότες. ὅνπερ γὰρ τρόπον οἱ τὴν τοῦ ἡλίου μαρμαρυγὴν, ὡς ἐπ' οὐδενὶ τῶν ἀναγκαίων φαίνοι τε καὶ ὑπάρχοι, διασύροντες, τὰς τῆς ἀχρειότητος αἰτίας καὶ τὴν ἐπ' αὐτῇ ψῆφον εἰς αὐτὸν ἀνατείνουσι τὸν ἐξ οὗπέρ ἐστι: καὶ ὅτῳπερ ἂν κακῦναι δοκῇ τὴν ἐξ ἀνθέων τυχὸν εὐωδίαν, ἐπ' ἐκεῖνο δὴ πάντως ἀνοίσει τὸ ἔγκλημα τὸ ἐξ οὗπερ ἂν τίκτοιτο: τὸν αὐτὸν οἶμαι τρόπον ἐπί τε τοῦ Μονογενοῦς καὶ τοῦ τεκόντος αὐτὸν συμβήσεται. οὐ γὰρ ἔστιν οὐκ ἔστι καταψέγοντάς τινας τὸ τινὸς ἐκπεφυκὸς, ἐπαινέσαι τὸ ἐξ οὗπέρ ἐστι. διά τοι τοῦτο τοῖς Ἰουδαίοις ἔφη Χριστός “Οὐ δύναται δένδρον ἀγα” θὸν καρποὺς πονηροὺς ποιεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς “ἀγαθοὺς ποιεῖν:” ὅτε καὶ τὴν ἐπὶ τούτῳ διάκρισιν ἀκριβῆ τε καὶ ἀνεπίληπτον διεκελεύετο ποιεῖσθαι “Ἢ ποιήσατε τὸ ” δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν.“ ὅπερ γὰρ ἂν καθ' ἑνὸς τῶν τοιούτων ἀληθεύοιτο τυχὸν, τοῦτο δὴ πάντως διήκειν ἐπ' ἀμφοῖν ἀναγκαῖός τις οἶμαι παρατρέψει. μιᾶς γὰρ φύσεως, πῶς οὐχὶ δὴ πάντως κοινὰ ἔσται τὰ ἡττώμενα, ἤγουν καὶ ἑτέρως καταλαμπρύνειν εἰδότα; καὶ ὅπερ ἂν δράσειέ τις εἰς τὸ ἔκ τινος πηγῆς, τοῦτο δὴ πάντως δεδρακὼς ἂν εἴη καὶ εἰς αὐτὴν τὴν πηγήν. διὰ τοῦτό φησιν ὁ Χριστὸς ὅτι ὁ ἐμὲ μισῶν καὶ τὸν Πατέρα μου μισεῖ. φέρει δὲ χρησίμως καὶ εἰς τὸ τοῦ Πατρὸς πρόσωπον, ἅπερ ἂν εἰς αὐτὸν ἐπιχειροῖτο παρά τινων. πληροφορήσει μὲν γὰρ οὐδὲν ἧττον ἡμᾶς διὰ τούτων τῶν λόγων, ὡς οὐχ ἕτερός τις ἐστὶν ὡς πρὸς αὐτὸν, κατά γε τὸν ἐν ταυτότητι τῇ κατὰ πᾶν νοουμένῃ λόγον. καταπτοεῖ δὲ πρὸς τούτῳ τοὺς ἀκροωμένους, σφαλερὸν ἔτι δεικνὺς τὸ ἐπὶ τῷ μισεῖν αὐτὸν ἑλέσθαι πλημμέλημα, εὐσύλητόν τε καὶ ἀνεπικούρητον ἔσεσθαι παντελῶς τὸν αὐτῷ μὴ προσκυνεῖν ἐπιχειροῦντα διισχυρίζεται, ἅτε δὴ καὶ εἰς αὐτὸ τὸ τοῦ Πατρὸς ἐμπαροινοῦντα πρόσωπον. συναγανακτήσει γὰρ πάντως, ὡς συνυβριζόμενος, τῷ ἰδίῳ γεννήματι. Ὅτι δὲ τοὺς ἁγίους ἀποστόλους εὐτολμοτάτους ἐτίθει καὶ τοῦτο παραδεχθὲν εἰς πίστιν, πῶς οὐ σφόδρα διαφανές; ὁμοῦ δὲ πρὸς τούτοις ἕτερον ἀναγκαῖον οἶμαι καὶ σοφὸν ἀπετέλει Χριστός: καὶ τοῦτο πάλιν ἐρῶ: ἐξ ἀσυγκρίτου φρενοβλαβείας καὶ μανίας ὑπερφυοῦς ᾤοντό τινες, ὅτι πλημμελοῦντες εἰς τὸν Υἱὸν καὶ τοῖς τοῦ Σωτῆρος ἀντιπράττοντες λόγοις, τὸν τοῦ νόμου δοτῆρα Θεὸν εὐφραίνουσι, καὶ τοῖς διὰ Μωυσέως τεθεσπισμένοις τὸ χρῆναι νικᾶν ἀεὶ χαριζόμενοι, γνήσιοί τινες τῆς εἰς Θεὸν ἀγάπης εὑρίσκονται φύλακες. ἔδει τοιγαροῦν τὸ μὲν ἐν ἐκείνοις εἰκαῖον ἀποφαίνεσθαι φύσημα, μαθεῖν δὲ τὴν οἰκουμένην, ὅτι τοῖς τοῦ Σωτῆρος ἀντεξάγοντες νόμοις, πρὸς ὁλόκληρον ὥσπερ τὴν θείαν ἔχουσι φύσιν ὑβρισμένην ἐν Υἱῷ, διὰ τῆς παρακοῆς καὶ τῆς οὕτω μακρᾶς καὶ ἀπροφασίστου λοιπὸν ἀπειθείας, ἣν οὐ μόνον ἰδικῶς εἰς τὸ οἰκεῖον ἐπιτελεῖσθαι πρόσωπον εὖ μάλα διισχυρίζεται, ἀλλὰ καὶ ἐν τοῖς τὸν ὑπὲρ αὐτοῦ καὶ δι' αὐτὸν πρεσβεύουσι λόγον. θεομάχος οὖν ἄρα καὶ ὑβριστὴς, καὶ πρὸς ὅλην ἔχων τὴν ἄῤῥητόν τε καὶ ἄφραστον φύσιν, ὁ καὶ αὐτοῖς τοῖς ἁγίοις ἀποστόλοις ἀντιπράττειν ἐπιχειρῶν. κηρύττουσι γὰρ οὐχ ἑαυτοὺς, ἀλλὰ τὸν τῶν ὅλων Θεὸν καὶ Κύριον, τουτέστι Χριστόν.
« Εἰ τὰ ἔργα μὴ ἐποίησα ἐν αὐτοῖς ἃ μηδεὶς ἄλλος ἐποίησεν, ἁμαρτίαν οὐκ εἴχοσαν: νυνὶ δὲ καὶ ἑωράκασι καὶ μεμισήκασι καὶ ἐμὲ καὶ τὸν Πατέρα μου. » Οὐδένα τοῖς Ἰουδαίοις περιλελεῖφθαι λόγον εἰς τὸ μὴ χρῆναι κολάζεσθαι καὶ τοῖς ἀνηκέστοις περιπεσεῖν, καὶ διὰ τούτων οὐδὲν ἧττον ἀπέφηνεν ὁ Χριστός. φαίνεται γὰρ τῶν εἰς ὠφέλειαν τελούντων ἐλλελοιπὼς οὐδὲν, λόγου μὲν αὐτοῖς παρατεθέντος μακροῦ, δι' οὗπερ ἦν καὶ μάλα ῥᾳδίως ἰέναι πρὸς σωτηρίαν, παραδειχθέντων δὲ καὶ θαυμάτων, ἃ μήπως τις τῶν ἐν κόσμῳ τεθέαται. τίς γὰρ τῶν ἁγίων τοῖς τοῦ Σωτῆρος ἡμιλλήθη θαύμασιν; εἶτα τοσοῦτον ἀφεστηκότων τοῦ θαυμάζειν αὐτὸν ἐθελῆσαι τῶν Ἰουδαίων ὡς καὶ μισεῖν ἑλέσθαι μᾶλλον ἐξ ἀνοσίου γνώμης, πῶς οὐ δυσαχθὲς τὸ τῶν ἐγκλημάτων φορτίον αὐτοῖς ἐπικείσεται; ἦν γὰρ δήπου τὸ πολύ τι κρεῖττον καὶ ἄμεινον, μήτε λόγων αὐτοὺς ἐπακροᾶσθαι σοφῶν, μήτε μὴν τῆς οὕτως ἀῤῥήτου τερατουργίας εἰς ὄψιν ἐλθεῖν: ἴσως γὰρ ἂν ἐξεμηχανήσαντο τὸν ἐπὶ τῷ συγγινώσκεσθαι δεῖν οὐκ ἄκομψον λόγον Οὐκ ἀκηκόαμέν τι τῶν ἀναγκαίων οὔτε μὴν τεθεάμεθά τι, λέγοντες, τῶν εἰς πίστιν ἐπαγωγῶν. ἐπειδὴ δὲ οὐχ ἑνὸς τῶν ἁγίων προφητῶν, ἀλλ' αὐτοῦ τοῦ ἄνωθεν ἥκοντός τε καὶ ὡς ἡμᾶς ἐσταλμένου διεπυνθάνοντο Χριστοῦ, ἀλλὰ καὶ ξένων θαυμάτων γεγόνασι θεωροί: τυφλοῦ γὰρ ὀφθαλμοὺς ἀνέῳξεν ὁ Χριστὸς, καίτοι μηδενὸς ἑτέρου πώποτε δυνηθέντος τοιοῦτόν τι ἐργάσασθαι: τί τὴν τῶν Ἰουδαίων ἀπόνοιαν ἐξαιρήσεται; ἢ ποῖος ἐξοίσει τοῦ κολάζεσθαι λόγος; ἀκούσαντες γὰρ καὶ τεθεαμένοι, μεμισήκασι καὶ τὸν Υἱὸν καὶ τὸν Πατέρα. μεμισήκασι δὲ πῶς; οὔτε γὰρ τὸν παρὰ Πατρὸς δι' Υἱοῦ τετιμήκασι λόγον, οὔτε μὴν τοῖς τῆς θείας φύσεως ἔργοις, τὸ αὐτοῖς πρέπον ἀτιμάσαντες θαῦμα, δυσσεβοῦντες ἐναργῶς εἰς ὅλην ἁλώσονται τὴν τούτων ἐργάτην τοῦ Θεοῦ φύσιν. θαυματουργοῦντι γὰρ τῷ Υἱῷ, συνῆν δήπου πάντως καὶ αὐτὸς ὁ Πατὴρ, οὐχ ὡς ἕτερος δι' ἑτέρου τυχὸν ἐνεργῶν τὰ θαύματος ἄξια, ἀλλ' ὡς ὢν ἐν Υἱῷ διὰ τὴν ταυτότητα τῆς φύσεως καὶ τῆς οὐσίας τὸ ἀπαράλλακτον. ἀχάριστοι τοιγαροῦν οἱ τάλανες Ἰουδαῖοι, καὶ ἐπὶ πολλῇ τῇ ἀγνωμοσύνῃ λίαν κατηγορούμενοι, δι' οὐδενὸς μὲν ἔχοντες λόγου τὴν ἀσύγκριτον τοῦ Σωτῆρος διδασκαλίαν, ἀτιμάζοντες δὲ πρὸς τούτῳ δι' Υἱοῦ καὶ ἐν Υἱῷ τὴν τοῦ Πατρὸς φύσιν, καίτοι τῶν ὑπὲρ λόγον αὐτοῖς θαυμάτων ἀναδειχθεῖσαν δημιουργὸν, ἐφ' οἷς ἦν εἰκὸς καὶ τὸν σφόδρα σκληρὸν καὶ δυσήνιον ἄγεσθαί τε καὶ καλεῖσθαι λοιπὸν εἰς τὸ φρονεῖν δύνασθαι τὰ εἰκότα καὶ τὰ δι' ὧν ἔδει τιμᾶσθαι Θεόν.
« Ἀλλ' ἵνα πληρωθῇ ὁ λόγος ὁ ἐν τῷ νόμῳ αὐτῶν γεγραμμένος, ὅτι ἐμίσησάν με δωρεάν. » Οὐδὲ τοῦτο μὲν ἀγνοηθὲν τῷ τὰ πάντα προανακηρύξαντι νόμῳ δείκνυσιν ἐναργῶς: πλὴν οὐ διὰ τοῦτό φαμεν προειπεῖν ἐκεῖνα τὸν νόμον, ἵνα τὸ τῶν Ἰουδαίων ἐξάπτοιτο μῖσος ἀδίκως κατά τε τοῦ Υἱοῦ καὶ τοῦ Πατρὸς, ἀλλ' ἐπείπερ ἔμελλεν ἔσεσθαι παρ' αὐτῶν, προαναπεφώνηκεν ὁ θεῖος καὶ ἱερὸς νόμος, οὐδὲν τῶν ἐσομένων ἠγνοηκὸς τὸ Πνεῦμα δεικνύς. γέγραπται γὰρ ἐν βίβλῳ ψαλμῶν ἐκ προσώπου Χριστοῦ τὴν τῶν Ἰουδαίων ἀπόνοιαν ἐπαιτιωμένου καὶ λέγοντος, ὅτι ” μῖσος ἄδικον ἐμίσησάν με.“ πῶς γὰρ οὐκ ἄδικον μῖσος; πῶς δὲ οὐκ ἐξεπικράνθησαν δωρεὰν, οἵ γε τοσοῦτον ἀφεστηκότες τοῦ χρῆναι μισεῖν, ὅσον ἧκεν εἰπεῖν εἰς τὴν τῶν εἰς αὐτοὺς γεγονότων φύσιν, ὡς φιλεῖν μᾶλλον τὴν ἁπασῶν ἀνωτάτω σπουδὴν, καὶ ἀγαπᾶν εἰς τὸ βούλεσθαι κατακολουθεῖν αὐτῷ. ποίαν γὰρ ἄν τις ἔχοι τοῦ μίσους τὴν ἀφορμὴν, λεγέτω παρελθὼν ὁ ταῖς Ἰουδαϊκαῖς ἀπειθείαις συνηγορῶν: τί τῶν γεγονότων διὰ Χριστοῦ, μίσους ἤγουν ἀπεχθείας ἄξιον; ὅτι θανάτου καὶ φθορᾶς ἐξείλετο; ὅτι πλεονεξίας ἀπήλλαξε διαβολικῆς, καὶ τὴν τῆς ἁμαρτίας κατέλυσε τυραννίδα, καὶ τὸ δοῦλον ὡς πρὸς υἱότητα τὴν ὡς πρὸς Θεὸν ἀνεκόμισεν; ὅτι ἐκ φιλανθρωπίας καὶ ἀμνησικακίας δικαίους ἀπέφηνε τοὺς ταῖς ἁμαρτίαις νενεκρωμένους; ὅτι Πνεύματος Ἁγίου καὶ θείας φύσεως ἀπέδειξε κοινωνοὺς, καὶ αὐτὸ δὲ ἡμῖν τὸ τῶν ἁγίων ἀγγέλων προὐξένησεν οἰκητήριον, καὶ βάσιμον ἀνθρώποις ἔδειξε τὸν οὐρανόν; πῶς οὖν ἔτι δίκαιον μισεῖσθαι τὸν τούτων ἡμῖν γεγονότα χορηγὸν καὶ πρύτανιν, καὶ οὐχὶ μᾶλλον ἀσιγήτοις εὐφημεῖσθαι δοξολογίαις καὶ ἀκαταλήκτοις εὐχαριστίαις ἀντιγεραίρεσθαι παρ' ἡμῶν; ἀλλ' οὐδὲν οἶμαι τὸν ἄτεγκτον μεθίστησιν Ἰουδαῖον εἰς τὸ βούλεσθαι φρονεῖν ἅπερ ἔδει φρονεῖν. μεμίσηκε γὰρ δωρεὰν, ὃν ἐξ ὅλης διανοίας ἀγαπᾶν ἔδει μᾶλλον καὶ ταῖς ἐκ τῆς εὐπειθείας καταστέφειν τιμαῖς. πλὴν κἀν τούτῳ χρησίμως ὁ Κύριος ἑαυτὸν οὐκ ἠγνοηκέναι δέδειχε τὴν τῶν Ἰουδαίων κακόνοιαν, προειρηκότα δὲ μᾶλλον καὶ ὅτι μὲν ἔσται προεγνωκότα, κεχρημένον γεμὴν ἡμερότητί τε καὶ ἀμνησικακίᾳ θεοπρεπεῖ. παρατέθεικε γὰρ καὶ ἀκαθηκόντως οὕτως διακειμένοις τὸν εἰς σωτηρίαν καλοῦντα λόγον, πρὸς τὸ καὶ θαύμασι βεβαιοῦν τῆς εἰς αὐτὸν πίστεως τὴν ὁμολογίαν, εἴπερ τινὲς ἦσαν ἀγαθοὶ καὶ εὐγνώμονες. ὠφελεῖ δὲ σφόδρα κἀν τούτῳ τοὺς μαθητὰς, ἵν' ἀμνησικάκως καὶ τοῖς ὑβρίζειν αὐτοὺς ἐπιχειροῦσι τὸν τῆς σωτηρίας προτείνωσι λόγον, καὶ κατ' αὐτὸ δὴ τοῦτο κατ' ἴχνος ἰόντες φαίνοιντο τῆς ἐν αὐτῷ καὶ πρώτῳ διαλαμψάσης ἀρετῆς. εἴ τι γὰρ ἀγαθὸν, ἐν πρώτῳ Χριστῷ καὶ ἐφ' ἡμᾶς, καὶ ἐξ αὐτοῦ διέρπει πάντα τὰ κάλλιστα.
« Ὅταν δὲ ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ Πατρὸς, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ Πατρὸς ἐκ πορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ: καὶ ὑμεῖς δὲ μαρ τυρεῖτε, ὅτι ἀπ' ἀρχῆς μετ' ἐμοῦ ἐστε. » Μεμισῆσθαι λέγων ἑαυτόν τε καὶ τὸν Πατέρα παρὰ τῶν ἀσυνέτων Ἰουδαίων, καὶ τοῦτο δωρεὰν καὶ ἐπ' οὐδενὶ τῶν εἰκότων, συμπαρεισάγει τὸ Πνεῦμα χρησίμως, ὁμοῦ καὶ τῆς ἁγίας Τριάδος τὴν ἀναπλήρωσιν ἐμποιῶν τῷ Λόγῳ, καὶ αὐτὸ δὲ δεικνὺς συνητιμασμένον, ἵνα ὁλοκλήρως ἐν Υἱῷ πεπαρῳνηκότες ἐλέγχωνται τῶν παραδόξων οἱ θεωροὶ καὶ τῆς ἀνωτάτω πασῶν οὐσίας τὴν οὕτως ὑπερφυᾶ καθυβρίσαντες δύναμιν, δι' ὧν οὐχ ὅπως παραδέχεσθαι δεῖν ᾤοντο τὸν Χριστὸν, καίτοι τερατουργοῦντα ξένως εἰς πληροφορίαν αὐτῶν, ἀλλ' ὧν ἤδη δεδράκασι: δεδυσσεβήκασι γὰρ εἰς αὐτὸν, ἃ καὶ μόνον ἐστὶν ἐννοῆσαι φρικτόν. καίτοι, φαίη γὰρ ἄν τις τυχὸν, ὦ παράφρον Ἰουδαῖε, θαυμάτων σοι γέγονε δημιουργὸς ὁ Χριστὸς, ἃ καὶ τὴν Μωυσέως ὑπεραίρει δόξαν καὶ παντὸς ἁγίου λαμπρότητα: τὸ γὰρ φάναι τὸν Κύριον ” Εἰ τὰ ἔργα μὴ ἐποίησα ἐν αὐτοῖς ἃ μηδεὶς ἄλλος “ἐποίησε,” τοιαύτην ἡμῖν τὴν διάνοιαν εἰσφέρει. εἶτα τὸν τῶν ἐλαττόνων ὑπηρέτην καὶ διάκονον, φημὶ δὲ Μωυσέα, ταῖς οὕτω λαμπραῖς καταστέφεις τιμαῖς, τὸν δὲ ἀσυγκρίτως ὑπερφερῆ καὶ πολὺ τῶν ἀμεινόνων ἐργάτην, ἀσυνέτως οὕτω παρωθούμενος οὐκ ἐρυθριᾷς, καίτοι τοῖς διὰ Μωυσέως χρησμῳδήμασι τὸ πάλαι διηγγελμένον ἐπάγοντα πέρας, καὶ κατακλείοντα λοιπὸν εἰς ἀλήθειαν τὴν σκιάν. ὁμοῦ τοιγαροῦν ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς συνεισκεκόμικε μὲν ἀναγκαίως ἑαυτῷ τε καὶ τῷ Πατρὶ τὴν τοῦ Πνεύματος μνήμην: ἀπελέγχει δὲ ἅμα τὸ εἰρημένον ἀληθὲς, τουτέστιν, ὡς εἴπερ τις ἕλοιτο διὰ μίσους ἔχειν τὸν Υἱὸν, συναποστυγήσει δὴ πάντως καὶ τὸν ἐξ οὗπέρ ἐστι Πατέρα: καὶ πῶς ἢ τίνα δὴ τρόπον, θέα πάλιν. Ἰδοὺ γὰρ ἰδοὺ πνεύμα τῆς ἀληθείας, τουτέστιν ἑαυτοῦ, τὸν Παράκλητον εἰπὼν, παρὰ τοῦ Πατρὸς αὐτὸν ἐκπορεύεσθαί φησιν. ὥσπερ γάρ ἐστιν ἴδιον Πνεῦμα τοῦ Υἱοῦ φυσικῶς, ἐν αὐτῷ τε ὑπάρχον καὶ δι' αὐτοῦ προϊὸν, οὕτω καὶ τοῦ Πατρός: οἷς δὲ τὸ Πνεῦμα κοινὸν, τούτοις εἴη δήπου πάντως ἂν καὶ τὰ τῆς οὐσίας οὐ διωρισμένα. μὴ γὰρ δή τινες ἡμᾶς τῶν δυσσεβεῖν εἰωθότων τοῖς ἐκ ἀμαθίας ἀποκομιζόντων λόγοις εἰς ἃ μὴ θέμις ἐννοεῖν, ὡς ὑπουργικήν τινα χρείαν ἀποπληρῶν ὁ Υἱὸς τὸ παρὰ τοῦ Πατρὸς Πνεῦμα τῇ κτίσει διακονεῖ: καὶ τοῦτο γὰρ ἀσυνέτως τινὲς οὐ κατέδεισαν εἰπεῖν. πιστεύειν δὲ μᾶλλον ἀκόλουθον, ὡς ἐπείπερ ἴδιόν ἐστιν αὐτοῦ, καθάπερ ἀμέλει καὶ τοῦ Θεοῦ καὶ Πατρὸς, ἀποστέλλει τοῖς ἁγίοις αὐτοῦ μαθηταῖς πρὸς ἁγιασμόν. εἰ δὲ δὴ νομίζουσι τρόπον τινὰ καὶ δριμὺ νοεῖν τε καὶ λέγειν, διάκονον ἡμῖν καὶ ὑπουργὸν κἀν τούτῳ δὴ πάλιν τὸν Υἱὸν εἰσκομίζοντες, πῶς οὐκ ἀκόλουθον εἰπεῖν “Μωροὶ καὶ ” τυφλοὶ,“ πῆ δὴ πάλιν ἰόντες ὑμεῖς οὐκ αἰσθάνεσθε, καὶ τῆς τοῦ Μονογενοῦς κατεπαίρεσθε δόξης, ἐκ τῆς ἐνούσης ὑμῖν ἀμαθίας ἀθλίους συνείροντες λογισμούς; εἰ γὰρ ὅλως χορηγεῖ τὸ Πνεῦμα παρὰ τοῦ Πατρὸς ὁ Υἱὸς, ἐν ὑπηρέτου τινὸς τάξει λελογισμένος, πῶς οὐκ ἀναγκαῖον ὁμολογεῖν, ὡς ἀλλότριον μέν ἐστι παντελῶς τῆς οὐσίας αὐτοῦ, τάχα δὲ καὶ ἄμεινον αὐτοῦ καὶ κατὰ πολὺ κρεῖττον, ἄνπερ οὕτως ἔχῃ κατά γε τὴν παρ' ὑμῖν ἀμαθίαν; εἰ γὰρ οὐκ ἐκ τοῦ Πατρὸς ἐκπορεύεται, τουτέστιν, ἐκ τῆς οὐσίας αὐτοῦ, ὁ Υἱὸς καθ' ὑμᾶς, πῶς οὐκ ἐν ἀμείνοσι νοοῖτ' ἂν τὸ Πνεῦμα παρὰ τὸν Υἱόν; εἶτα τί φαμεν, ὅταν ἀκούσωμεν λέγοντος περὶ αὐτοῦ ὅτι ” Ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήψεται, καὶ “ἀναγγελεῖ ὑμῖν.” Πρὸς δὲ τοῖς εἰρημένοις κἀκεῖνο λοιπὸν ὡς ἐξ ἀνάγκης εἰσβήσεται. εἰ γὰρ ὑπουργίαν διακονικὴν ἀποπληροῦν οἴεσθε τὸν Υἱὸν, τὸ ἀλλότριον ἡμῖν, τουτέστι, τὸ παρὰ τοῦ Θεοῦ καὶ Πατρὸς κεχορηγηκότα Ἅγιον ὂν κατὰ φύσιν Πνεῦμα, οὐ κατὰ φύσιν ἅγιος ὁ Υἱὸς, κατὰ μέθεξιν δὲ ὥσπερ ἡμεῖς. λέγεται γὰρ κατὰ τὴν τῶν δυσσεβῶν ἀμαθίαν, ἀλλότριος εἶναι τῆς οὐσίας τοῦ Πατρὸς, ἐξ ἧς καὶ πρόεισι τὸ Πνεῦμα τὸ δι' αὐτοῦ χορηγούμενον. ἔσται τοίνυν τῶν ἐνδεχομένων, εἴπερ οὐκ ἴδιον τοῦ Υἱοῦ τὸ Πνεῦμά ἐστιν, ἀλλ' εἰσποιητὸν ἔχει καὶ αὐτὸς τὸν ἁγιασμὸν, καθάπερ ἡ κτίσις, καὶ ἀποπεσεῖν δύνασθαί ποτε τῆς ἐνούσης ἁγιότητος αὐτῷ. τὸ γὰρ ὡς ἐν τάξει προσθήκης ἐπικτηθὲν, πῶς οὐκ ἂν ἀπογένοιτο, κατά γε τὸν τοῦ ἐγχωροῦντος λόγον; εἶτα τίς τῶν τοιούτων οὐκ ἀποδραμεῖται δογμάτων; πρεπωδέστερον δὲ οἶμαι τὸ οὕτως εἰπεῖν. Φίλη τοιγαροῦν ἡμῖν ἡ ἀλήθεια, καὶ τὰ ἐκ τῆς ἀληθείας δόγματα, καὶ αὐτοῖς ἐκείνοις ἡμεῖς οὐχ ἑψόμεθα, τὴν δὲ τῶν ἁγίων πατέρων ἰχνηλατοῦντες πίστιν, ἴδιον εἶναί φαμεν τοῦ Υἱοῦ τὸν Παράκλητον, τουτέστι, τὸ Πνεύμα τὸ Ἅγιον, καὶ οὐκ ἐπεισκρινόμενον ἔξωθεν, οὐδὲ ἐπίκτητον ἐν αὐτῷ, καθάπερ ἐστὶν ἐν τοῖς ἁγιότητος δεκτικοῖς, οἷς καὶ ἐκ μὴ ὄντων ἡ γένεσις, ἀλλ' ὁμοούσιον αὐτοῦ, καθάπερ ἀμέλει καὶ τοῦ Πατρός. οὕτω γὰρ ἂν οὐκ εἰς πολύθεον ἡμῖν μυθολογίαν ἡ τῶν ἐκκλησιαστικῶν δογμάτων οἰχήσεται δύναμις, ἀλλ' εἰς ἕνα θεότητος λόγον ἡ ἁγία Τριὰς ἀνασφίγγεται. ἐν ταὐτῷ τοιγαροῦν καὶ τῆς οὐσίας τὴν ἑνότητα παραδεικνὺς, ἑαυτοῦ τέ φημι καὶ τῆς τοῦ Θεοῦ καὶ Πατρὸς, πνεῦμα τῆς ἀληθείας τὸν Παράκλητον εἶναι λέγων, παρὰ τοῦ Πατρὸς ἐκπορεύεσθαί φησιν, ἀπελέγχει τε σαφῶς καὶ ἀναμφιλόγως θεομάχον ὁλοκλήρως τὸν χριστομάχον. ὁ γὰρ ὅλως ἐμπαροινεῖν ἐθελήσας τῷ Υἱῷ, πεπλημμεληκὼς ἂν εἰκότως καὶ εἰς αὐτὸν νοοῖτο τὸν ἐξ οὗπέρ ἐστιν. Ὅταν τοίνυν ἔλθῃ ὁ Παράκλητός φησι τὸ πνεῦμα τῆς ἀληθείας, τουτέστι τὸ ἐμὸν, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ. μαρτυρήσει δὲ πῶς; ἐνεργῆσαν γὰρ ἐν ὑμῖν τε καὶ δι' ὑμῶν τὰ παράδοξα, μάρτυς ἔσεται δίκαιός τε καὶ ἀληθὴς τῆς ἐμῆς θεοπρεποῦς ἐξουσίας, καὶ τῆς ἐν δυνάμει μεγαλειότητος. ἐμὸν γὰρ Πνεῦμα, τὸ ἐνεργοῦν ἐν ὑμῖν: ὥσπερ δὲ ἐμὸν, οὕτω καὶ τοῦ Θεοῦ καὶ Πατρός. συγκαθυβρίσθαι τοιγαροῦν ἀνάγκη νοεῖν τοὺς δι' ἑνὸς τοῦ ἀγαθοῦ Πνεύματος τὰ παράδοξα πρὸς πληροφορίαν τῆς πίστεως ἐνεργήσαντας ὡς ἐν προσώπῳ Χριστοῦ, ἐν ᾧ κατῴκησε κατὰ τὸν Παῦλον, οὐχὶ μέρος τι τῆς ἀφράστου θεότητος, ἀλλ' “ὅλον τὸ πλήρωμα σωματικῶς.” Μαρτυροῦντος δὲ τοῦ Πνεύματος, συνεπιμαρτυρήσετέ φησι καὶ ὑμεῖς αὐτοί. γεγόνατε γὰρ αὐτόπται καὶ θεωροὶ τῶν παρὰ τοῖς ἰδίοις τετελεσμένων, ἀεὶ συνόντες ὡς μαθηταί.
« Ταῦτα λελάληκα ὑμῖν, ἵνα μὴ σκανδαλισθῆτε. » Τὴν τῶν Ἰουδαίων ἀπόνοιαν φανοτάτην τοῖς ἑαυτοῦ μαθηταῖς καθιστὰς ὁ Σωτὴρ, τάχα καὶ ἐπενεγκεῖν τοῖς περὶ τούτων ἔμελλε λόγοις, ὅτι δὴ πρὸς τοσαύτην ἥξουσι δυσηκοΐαν οἱ τάλανες, ἀποφράξουσι δὲ οὕτω τὴν ἀκοὴν, καὶ εἰς τοῦτο βαδιοῦνται μισοθεΐας οἱ δείλαιοι, καθυβρίσουσι δὲ οὕτω τοὺς ὑπὲρ τῆς ἀληθείας λόγους, ὡς εἴπερ καὶ δύο γένοιντο τυχὸν τῆς αὐτοῦ δόξης οἱ μάρτυρες, μηδὲ οὕτω παραδέξασθαι θέλειν αὐτὴν, καίτοι διαῤῥήδην ἀνακεκραγότος τοῦ νόμου, πιστεύεσθαι δεῖν, καὶ ἀνενδοιάστως εἶναι παραδεκτὸν, πᾶν ὅπερ ἂν διὰ τῆς δύο τυχὸν ἢ τριῶν ἐπιμαρτυροῖτο φωνῆς. ἀλλὰ τοῦτο μὲν οὔ φησι χρησίμως εἰς τὸ παρόν. καὶ γὰρ ἂν οὐ μετρίαν αὐτοῖς ἐνεποίησε τὴν ἀκηδίαν, καὶ διακλάσας ὥσπερ εἰς ἀπόγνωσιν τοὺς μαθητὰς, ὄκνου καὶ δειλίας ἀπαραπόδιστον ἐν αὐτοῖς ἐτίθει τὴν πάροδον. εἰκὸς γὰρ δήπου καθ' ἑαυτοὺς ἐννοεῖν, ὡς εἰ μηδενὶ πεισθήσονται παντελῶς τῶν Ἰουδαίων οἱ δῆμοι, ἀλλὰ καὶ αὐτὸν ἡγήσονται παρ' οὐδὲν τὸν Παράκλητον, καίτοι τοῖς ὑπὲρ λόγον τερατουργήμασι καταπλήττοντα, οὐδὲν δὲ ἧττον ἁλώσονται καὶ μετὰ τοῦτο μισοῦντες Χριστὸν, καὶ σὺν αὐτῷ τὸν Πατέρα, τί καὶ πόνον ἀνατλῆσαι δεήσει κενόν; τί μὴ καὶ πραγμάτων ἀπαλλάττεσθαι δεῖ, τὴν εἰς ἀνηκόους σιωπὴν τοῦ διδάσκειν προτιμήσαντας; ταῦτά τοι κατὰ τὸ εἰκὸς οὐκ ἀγνοήσας λογιεῖσθαι τοὺς μαθητὰς, περιστέλλει μὲν ἐντέχνως τὰ ὅσαπερ ἦν μοχθηρότερα πρὸς ἐξήγησιν καὶ δειλίας καὶ ὄκνου τοῦ πρὸς τὸ χρῆναι διδάσκειν ἐμποιητικά: παρατρέπει δὲ χρησίμως τοῦ λόγου τὴν δύναμιν ἐπὶ τὸ προευτρεπίζεσθαι δεῖν, καὶ προεσκευάσθαι νεανικῶς πρὸς τὰ ἐξ ἐκείνων ἐσόμενα, ἤτοι προσδοκώμενα. τὸ γὰρ αἰφνιδίως καὶ ἀδοκήτως τισὶν ἐπελθὸν, ἱκανὸν ταράξαι καὶ τὴν λίαν ἔχουσαν ἑδραίως ψυχήν: τὸ δὲ ὡς ἥξοι καὶ ἔσται προϋποπτευθὲν, λειοτέραν ἔχει τὴν πρόοδον, καὶ τὸ ἄχθος εὐφορητότερον, ὡς προεγνωσμένον ἤδη καὶ προτετριμμένον ταῖς τοῦ παθεῖν ἀνενδοιάστως ἐλπίσιν. οἶμαι δέ τι καὶ τοιοῦτον ὑποσημῆναι βούλεσθαι τὸν Χριστόν. εἰ γὰρ ἐγὼ, φησὶ, τοσαῦτα μὲν ἤδη τεθαυματούργηκα, καὶ τοῦτο ἐπὶ μάρτυσιν ὑμῖν, θαυματουργήσει δὲ καὶ ἐφ' ὑμῶν ὁ Παράκλητος: καὶ τῆς Ἰουδαίων ἀπονοίας οὐκ ἀτονήσει τὸ θράσος, ἀλλ' ἔσονται πάλιν ἐν τούτοις, καὶ ἐν τοῖς ἔτι χείροσι, μὴ σκανδαλισθῆτε, φησὶν, ὅταν καὶ αὐτοὶ τοῦτο παθόντες εὑρίσκησθε, διαμέμνησθε δὲ πανταχοῦ τῶν ἐμῶν λόγων: “Οὐ γάρ ἐστι ” μαθητὴς ὑπὲρ τὸν διδάσκαλον, οὐδὲ δοῦλος ὑπὲρ τὸν “κύριον αὐτοῦ.”
« Ἀποσυναγώγους ποιήσουσιν ὑμᾶς: ἀλλ' ἔρχεται ὥρα ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς δόξῃ λατρείαν προσφέρειν τῷ Θεῷ. » Ἀνεκόμισε πρὸς αὐτὸ τὸ πάντων, ὡς ἔπος εἰπεῖν, ἀκρότατον τῶν δεινῶν, τοῦ κινδύνου τὴν πρόῤῥησιν, οὐχ ἵνα τὴν ἄνανδρον τοῖς ἑαυτοῦ μαθηταῖς ἐνεργάσηται πτοίαν: οὐ γὰρ ἂν ἥρμοσε δρᾶν τῷ γε ὅλως παροτρύνειν ἐθέλοντι πρὸς τὸ εὐτολμότατα λίαν τὸν εὐαγγελικὸν κηρῦξαι λόγον: ἀλλ' ἵνα τὸν ἀνωτάτω φόβον, ὡς ἤδη προεγνωσμένον, εὐτριβῆ ὄντα διὰ τοῦτο παρωθούμενοι, παντὸς μὲν ἤδη κατανεανιεύωνται κακοῦ, μηδένα δὲ ὅλως ποιοῖντο λόγον, μηδὲ εἴπερ τι προσίοι τῶν ἀφορητοτέρων κακῶν εἶναι δοκούντων. τοῖς γὰρ τὸ μεῖζον οὐ δεδοικόσι, ποίαν ἂν ζημίαν ἐποίσει τὸ ἔλαττον; οἱ δὲ καὶ τῶν εἰς ἄκρον ἡκόντων δειμάτων κατευμεγεθεῖν ἐγνωκότες, διὰ τίνος ἔτι τῶν ἄλλων ταραχθεῖεν ἄν; ἵνα τοίνυν εὐτρεπῆ τὴν διάνοιαν ἔχοιεν εἰς τὸ πάντα λίαν ἀσμένως ὑπενεγκεῖν, καὶ πρὸς τὸ χρῆναι τοσοῦτον τῆς ἐκ τῶν Ἰουδαίων κατεξανίστασθαι βλάβης, ὡς μηδὲ αὐτὸν εἰ τύχοι παρόντα τὸν ὠμὸν δεδιέναι θάνατον: οὐχὶ τὰ ἐν ἔθει μόνον συμβήσεσθαι λέγει, οὐδὲ μέχρι τούτων στήσεσθαι τὴν ἐπιβουλὴν, ἤτοι τὴν τῶν Ἰουδαίων ἐπανάστασιν, ὡς ἀποσυναγώγους γενέσθαι μόνον, ἀλλ' εἰς τοῦτο κατολισθεῖν ὠμότητος τὴν ἐκείνων ἀνοσιότητα προμεμήνυκεν, ὡς οἰηθῆναί ποτε καὶ τὴν τῆς εἰς Θεὸν εὐσεβείας ἰέναι τρίβον τὴν κατ' αὐτῶν εἰς ἄκρον ἀπανθρωπίαν. ὅτι δὲ καὶ ἀποσυνάγωγοι παρὰ τοῖς Ἰουδαίοις ἐγίνοντο, καὶ ταύτην ὡς ἐν ἀρχαῖς τοῦ πράγματος ὑπέμενον δίκην οἱ τῆς ἀγάπης τῆς εἰς Χριστὸν ἐξημμένοι, σαφὲς ἂν γένοιτο, λέγοντος τοῦ Εὐαγγελιστοῦ, ὅτι “πολλοὶ μέντοι καὶ ἐκ τῶν ἀρχόντων ἐπίστευσαν εἰς ” αὐτὸν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν, ἵνα μὴ “ἀποσυνάγωγοι γένωνται,” καὶ πάλιν “Ἤδη γὰρ συνετέ” θειντο οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι ἵνα ἐάν τις αὐτὸν “ὁμολογήσῃ τὸν Χριστὸν εἶναι, ἀποσυνάγωγος γένηται:” ἀλλ' εἰ καὶ πρὸς ταύτην, φησὶ, τὴν τῶν Ἰουδαίων ἐπιβουλὴν ἀφορήτως ἔχουσί τινες, ἰστέον ἐντεῦθεν, ὡς οὐ μέχρι τούτων τὰ καθ' ὑμᾶς στήσεται. μὴ γὰρ ὅλως, φησὶν, εἰ καὶ συμβαίη τοῦτο παθεῖν ἀσχάλλετε. κατοιχήσεται δὴ πρὸς τοῦτο φαυλότητος τὰ ἐκείνων τολμήματα, ὡς εἰς λατρείας δύναμιν τῆς θεοφιλοῦς τὸν καθ' ὑμῶν οἰηθῆναι θάνατον: ὃ δὴ καὶ γεγονὸς εὑρήσομεν ἐπί τε τῷ ἁγίῳ Στεφάνῳ, τῇ τῶν μαρτύρων ἀπαρχῇ, καὶ ἐπὶ τῷ θεσπεσίῳ Παύλῳ. Στεφάνῳ μὲν γὰρ τὸ τῆς δυσφημίας ἔγκλημα περιπλέκοντες, καὶ ζῆλον ἐντεῦθεν τὸν φιλόθεον πλαττόμενοι, τὸν διὰ λίθων ἐπήγαγον θάνατον: τῷ γεμὴν ἱερῷ τε καὶ σοφωτάτῳ Παύλῳ τοσοῦτον ἐπέτριζον τῶν Ἰουδαίων τινὲς, ὡς “ἀναθεματίσαι ” ἑαυτοὺς μήτε φαγεῖν μήτε πιεῖν ἄχρις οὗ ἀνέλωσιν αὐτόν:“ οὕτω γὰρ ἐν ταῖς πράξεσι τῶν ἁγίων ἀποστόλων γεγραμμένον εὑρήσομεν. καλὴ τοιγαροῦν καὶ λυσιτελὴς λίαν ἡ πρόῤῥησις, προεξευμαρίζουσα μὲν τὸν ἐπὶ τοῖς δεινοῖς φόβον, ὡς δὲ ἤδη πεπονθότας ἀναχαλκεύουσα πρὸς ἀνδρείαν τοὺς μαθητάς. προαποψυχθήσεται γάρ πως ἡ τοῦ κινδύνου θερμότης προεγνωσμένη τοῖς πάσχουσι, καὶ ἀσθενεστέραν τὴν ἔφοδον ἐργάζεται.
« Καὶ ταῦτα ποιήσουσιν, ὅτι οὐκ ἔγνωσαν τὸν Πατέρα οὐδὲ ἐμέ. » Ἔδειξε τῶν Ἰουδαίων τὸν ” ζῆλον, οὐ κατ' ἐπίγνωσιν:“ καθάπερ ἀμέλει καὶ ὁ Παῦλός φησι: πεπλανημένον δὲ σφόδρα καὶ ἔξω που βαίνοντα τῆς εὐθείας ὁδοῦ, καίτοι δοκοῦντα κατά γε τὸν ἐν αὐτοῖς ὄντα σκοπὸν τελεῖσθαι διὰ Θεόν. ᾤοντο μὲν γὰρ τῆς διὰ Μωυσέως ὑπερασπίζοντες ἐντολῆς τὸν τοῦ νόμου δοτῆρα κατευφραίνειν Θεὸν, καὶ μαχόμενοι τοῖς διὰ Χριστοῦ θεσπίσμασιν εὐδοκιμεῖν οἱ τάλανες οὐ μικρῶς ὑπελάμβανον. διὰ γάρ τοι τοῦτο καὶ τοῖς τὸν εὐαγγελικὸν διακηρύττουσι λόγον ἐπέκειντο σφοδρῶς, ἀλλ' ἠγνόουν ἁπάσης εἴσω πεσόντες μωρίας, καὶ διὰ τῆς εἰς τὸν Υἱὸν ἀτιμίας εἰς αὐτὸν πλημμελοῦντες τὸν Θεὸν καὶ Πατέρα, μᾶλλον δὲ οὐκ εἰδότες ἡλίσκοντο παντελῶς, τί μέν ἐστι Πατὴρ, τί δὲ πάλιν ὁ ἐξ αὐτοῦ πεφηνὼς Υἱός. καὶ τό γε παράδοξον, Μωυσέα μὲν γὰρ τὸν σοφώτατον ταῖς ἀνωτάτω τιμαῖς καταστεφανοῦν ἠπείγοντο, νόμου τοῦ δι' ἀγγέλων γεγονότα διάκονον: τὸν δὲ Κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν, τὴν ἀπόῤῥητον τοῦ Πατρὸς ἐξηγούμενον βούλησιν, λέγοντά τε σαφῶς ” Ἀπ' ἐμαυτοῦ ποιῶ οὐδὲν, ἀλλ' ὁ “πέμψας με Πατὴρ αὐτός μοι ἐντολὴν δέδωκε τί εἴπω καὶ ” τί λαλήσω,“ ταῖς ἐσχάταις ἀτιμίαις περιβαλεῖν οὐκ ὤκνησαν, καίτοι συνθαυματουργοῦντος αὐτῷ τοῦ Θεοῦ καὶ Πατρὸς, καὶ δι' αἰσθητῆς ἄνωθεν μαρτυροῦντος φωνῆς, ἀνακεκραγότος δὲ διαῤῥήδην καὶ λέγοντος ” Οὗτός ἐστιν ὁ “Υἱός μου ὁ ἀγαπητὸς ἐν ᾧ ηὐδόκησα.” ἔστι τοίνυν οὐκ ἀμφίβολον, ὡς εἴπερ τις ἕλοιτο τοῖς τὸν θεῖον διαπορθμεύουσι λόγον ἐπιφύεσθαι πικρῶς, ἐν ἀγνοίᾳ κείσεται πάσης ὁμοῦ τῆς ἁγίας τε καὶ ὁμοουσίου Τριάδος. οὐδὲ γὰρ οἶδε τὸν Πατέρα, ὁ τὸν ἐξ αὐτοῦ πεφηνότα Λόγον τῆς πρεπούσης δόξης ἔξω τιθεὶς, κατά γε τὸν ἴδιον σκοπόν. πῶς γὰρ οὐκ ἀνενδοιάστως παραδεκτὸν παρά γε τοῖς νουνεχέστερον τῇ τῶν πραγμάτων φύσει προσβαλεῖν δυναμένοις, ὡς ἐπείπερ ἐστὶν ὁμοούσιος τῷ Πατρὶ, λαλήσει μὲν πάντως τὰ κατὰ βούλησιν τοῦ Πατρὸς, ὡς δὲ κοινωνὸν τῆς δόξης ἔχων αὐτὸν, ἕξει δὴ πάντως καὶ συλλυπούμενον, ἐφ' οἷς ἂν πταίωσιν εἰς αὐτόν τινες. ἀπολογεῖται τοίνυν ἐν τούτοις ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, καὶ μονονουχὶ τῶν Ἰουδαϊκῶν τολμημάτων κατηγορεῖ, πικρὰν καὶ ὀλέθριον ἐντεῦθεν ἐπιθεὶς τὴν ψῆφον τοῖς αὐτὸν ἀτιμάζουσι διὰ τῆς εἰς αὐτοὺς τοὺς ἁγίους ἀποστόλους ὠμότητος. οὐ γὰρ εἰς αὐτοὺς κυρίως ὁ τῆς πλημμελείας περιτραπήσεται λόγος, ἀλλ' εἰς αὐτὸν ἀναβήσεται τὸν τῆς θείας ἀποστολῆς αὐτοῖς ἐπιτιθέντα τὴν λειτουργίαν, καθάπερ ἀμέλει καὶ πρὸς Σαμουήλ ποτε τὸν ἅγιον ἔλεγε περὶ τῶν υἱῶν Ἰσραήλ “Ὅτι οὐ σὲ ” ἐξουθενήκασιν, ἀλλ' ἢ ἐμὲ ἐξουθενήκασι.“ Πρᾶγμα τοιγαροῦν σφαλερώτατον, τὸ μὴ τοῖς ἁγίοις ἐθέλειν τὴν αὐτοῖς ἁρμοδιωτάτην ἀπονεῖμαι τιμήν: ἀναδραμεῖται γὰρ τῆς εἰς αὐτοὺς πλημμελείας ὁ λόγος εἰς τὸν ἀποστείλαντα αὐτούς.
« Ἀλλὰ ταῦτα λελάληκα ὑμῖν, ἵνα ὅταν ἔλθῃ ἡ ὥρα αὐτῶν, μνημονεύητε αὐτῶν, ὅτι ἐγὼ εἶπον ὑμῖν. » Οὐχ ἑτέρου τοῦ χάριν περὶ τούτων αὐτοῖς πεποιῆσθαι τὸν λόγον διισχυρίζεται, ἢ ἵνα γινώσκοιεν, ὅτι δὴ πάντως τοῖς δι' αὐτὸν ὁμιλήσαντες πειρασμοῖς τῆς ἁμαρτίας, τὴν ἐντεῦθεν ἀποκερδανοῦσι δόξαν. οὐ γὰρ δὴ προείρηκα, φησὶ, τοὺς τόνους τῆς ὑμετέρας διανοίας προαπονευρῶν, ἀλλ' οὐδὲ πρόωρον ὑμῖν ἐκ τοῦ πείθεσθαί τι προσδοκᾶν ἐπινοήσας τὸ δεῖμα, προγινώσκειν δὲ μᾶλλον διδοὺς, ἵνα διττὴν ἐντεῦθεν τὴν ὠφέλειαν κερδάνητε. πρῶτον μὲν γὰρ ἀναμνησθέντες, ὅτι προεῖπον ἐγὼ, τὸν προεγνωκότα θαυμάσετε, καὶ αὐτὸς ὑμῖν ὁ τοῦ κινδύνου καιρὸς εἰς πληροφορίαν ἀσφαλοῦς συμβήσεται πίστεως: ὁ γὰρ εἰδὼς τὰ ἐσόμενα, πῶς οὐκ ἂν εἴη κατὰ φύσιν Θεός; καὶ πρός γε τούτῳ τὸ ἕτερον: ὁ γὰρ δὴ προηυτρεπισμένος καὶ προεγνωκὼς ὅτι πείσεται, μαλθακωτέρῳ μὲν περιτεύξεται τῷ φόβῳ, κατευμεγεθήσει γὰρ ῥᾳδίως παντὸς τοῦ δοκοῦντος εἶναι δεινοῦ, ἀκλόνητόν τε τὸν νοῦν ἐν αὐτοῖς κτήσεται τοῖς πόνοις: τὸ γὰρ ἀδοκήτως οἶμαι παρ' ἐλπίδα παθεῖν πικροτέραν ἔχει τὴν προσβολήν. καὶ γοῦν ὁ ψάλλων φησίν ” Ἡτοιμάσθην “καὶ οὐκ ἐταράχθην.” διαμεμνῆσθαι τοίνυν κελεύει τοὺς μαθητὰς τοῦ προειρηκότος αὐτοῖς τὰ ἐσόμενα χρησίμως καὶ ἀναγκαίως. ἦν γὰρ οὐκ ἀμφίβολον, ὅτι Θεὸν ἀληθινὸν ὑπάρχειν αὐτὸν καὶ διὰ τοῦτο πιστεύοντες: ἴδιον γὰρ τὸ πάντα εἰδέναι τοῦ κατὰ ἀλήθειαν ὄντος Θεοῦ: καὶ ὅτι τῶν δεινῶν ἐξελεῖται ῥᾳδίως πιστεύσουσιν.
« Ταῦτα δὲ ἐξ ἀρχῆς οὐκ εἶπον ὑμῖν, ὅτι μεθ' ὑμῶν ἤμην. νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με, καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με Ποῦ ὑπάγεις; ἀλλ' ὅτι ταῦτα λελάληκα ὑμῖν, ἡ λύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν. » Ἑτέρου τινὸς χρησίμου καὶ ἀναγκαιοτάτου λίαν προενόησεν ὁ Χριστός. ἦν γὰρ οὐκ ἀμφίβολον, ὅτι κεκλημένοι πρὸς μαθητείαν ἐν ἀρχαῖς παρ' αὐτοῦ, συνόντες τε ἀεὶ καὶ συνδιαιτώμενοι, καὶ πολλὴν τῶν παραδόξων ἐσχηκότες τὴν πεῖραν, συσκεψάμενοί τε τὴν ἀσύγκριτον αὐτοῦ δύναμιν καὶ ἐξουσίαν, ὅτι πάντα νικήσουσι πειρασμὸν, καὶ πάντων ἁπαξαπλῶς περιέσεσθαι τῶν δεινῶν ὑπελάμβανον. πῶς γὰρ ἦν ἐνδοιάζειν ἔτι καὶ πρὸς τοῦτο μικροψυχεῖν τὴν τοῦ τοσαῦτα ἰσχύοντος λαχόντας εὐμένειαν; ἐπειδὴ δὲ τοῖς παρ' ἐλπίδα περιπεσεῖσθαι κινδύνοις προμεμήνυκεν ὁ Χριστὸς, ἵνα μὴ σφόδρα πρὸς τοῦτο ταράττοιντο, διενθυμούμενοί τε καὶ λέγοντες Ἆρα τῶν ἐν ἀρχαῖς ἐλπίδων ἐσφάλημεν καὶ διημαρτήκαμεν τοῦ σκοποῦ, κεκλῆσθαι μὲν ἐφ' ἅπασι τοῖς ἀγαθοῖς οἰηθέντες, ἐκτελευτῶντες δὲ οὕτως εἰς ἀδοκήτους συμφοράς; ἀναγκαίως ὁ Κύριος τοῦ μὴ ἐν ἀρχαῖς προμηνῦσαι ταυτὶ τὴν αἰτίαν ἐξηγεῖται καί φησι Ταῦτα ἐξ ἀρχῆς οὐκ εἶπον ὑμῖν ὅτι μεθ' ὑμῶν ἤμην. ἐξήρκει μὲν γὰρ συμπαρὼν αὐτοῖς ἔτι πρὸς τὸ ἀνασώζειν εὐκόλως, καὶ ἐκ παντὸς ῥύεσθαι πειρασμοῦ, καὶ τὴν ἐφ' ἅπασι τοῖς συμβαίνουσι καθηκόντως ποιεῖσθαι διδασκαλίαν τε καὶ ἐπανόρθωσιν. ἐπειδὴ δὲ ἀποδημεῖ πρὸς τὸν Πατέρα, τὴν τῶν ἔσεσθαι προσδοκωμένων ἀπαραίτητον ἄφιξιν ἐξηγεῖται χρησίμως καὶ ἐν καιρῷ τῷ πρέποντι. εἰ γὰρ καὶ ἡμῖν αὐτοῖς τὸ τοῦ καιροῦ τοῦ πρέποντος μὴ ἁμαρτάνειν ἐσπούδασται, πῶς οὐκ ἂν μᾶλλον ἀρέσαι Θεῷ; καιρὸς οὖν ἄρα σιωπῆς ἦν ἐν ἀρχαῖς, οὔπω τοῦ χρῆναι μαθεῖν ὡς ἐξ ἀνάγκης εἰσβαίνοντος: ἐπειδὴ δὲ ἀπεδήμει πρὸς τὸν Πατέρα, ὁ τῆς φράσεως παρεισέδυ καιρός. ἆρ' οὖν ἀπενοσφίζετο τῶν μαθητῶν ὁ Σωτὴρ ἀναφοιτήσας πρὸς τὸν Πατέρα, καὶ συνῆν αὐτοῖς τῇ τοῦ Πνεύματος ἐνεργείᾳ τε καὶ δυνάμει καὶ χάριτι; πῶς, ἢ κατὰ τίνα τρόπον; οὐ γὰρ ψεύδεται λέγων “Ἰδοὺ ” ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας καὶ ἕως τῆς συντε“λείας τοῦ αἰῶνος,” πλὴν ὅσον εἰς σάρκα καὶ τὴν μετὰ σώματος παρουσίαν, οὐδαμόθεν ἀμφίβολον. ἀλλ' οἶδε μὲν ὁ Σωτὴρ ἀναγκαιοτάτην ἔσεσθαι τῇ ἀνθρωπείᾳ φύσει τὴν εἰς οὐρανοὺς ἀνάβασιν τῆς ἰδίας σαρκὸς, πλὴν οὐκ ἠγνόησεν, ὡς Θεὸς, ὅτι τῇ πικρίᾳ τῆς λύπης μεμέθυστο τῶν μαθητῶν ἡ καρδία. ἐλύπει γὰρ λίαν αὐτοὺς ἀποδημῶν ὁ Χριστὸς, ἐπείπερ ἤθελον αὐτῷ συνεῖναι διὰ παντός. ὡς δὲ ἤδη κεκρικότα τοῦτο δρᾶν, οὐδὲ διερωτῶσιν, ὅ τι ποτὲ ἄρα, καὶ διὰ ποίαν αἰτίαν ἀποιχήσεται, ἢ τί τὸ ἐπεῖγον ἤγουν ἀναπεῖθον εἰς τὸ ἄνω βαδίζειν αὐτόν. συγγινώσκει τοίνυν ὡς ἐξ ἀγάπης αὐτοῖς παθοῦσι καὶ τοῦτο, καὶ σιωπὴν οὐκ εὐκαίρως ἑλομένοις ἀγαπᾶν τῆς ἀποδημίας οὐκ ἐῶσαν τὸ αἴτιον ἐκμαθεῖν, καίτοι πολλὴν ἔχοντος τοῦ εἰδέναι τὴν ὄνησιν.
« Ἀλλ' ἐγὼ τὴν ἀλήθειαν ὑμῖν λέγω, συμφέρει ὑμῖν ἵνα ἀπέλθω: ἐὰν γὰρ μὴ ἀπέλθω, ὁ παράκλητος οὐ μὴ ἔλθῃ πρὸς ὑμᾶς. » Θερμὴ μὲν γὰρ ὑμᾶς κατεδήδοκε λύπη, φησὶ, καὶ δριμὺς ἐτάραξε πόνος. οὐ γὰρ ἀταλαίπωρον ἑαυτοῖς τὸν ἐμὸν ἔσεσθαι χωρισμὸν ὑπειλήφατε, σφόδρα φρονοῦντες ὀρθῶς. περιπεσεῖσθε γὰρ πάντως οἷς ἤδη προείρηκα πειρασμοῖς, καὶ τῆς τῶν διωκόντων ἀνοσιότητος ὑπομενεῖτε τὴν ἀγριότητα. χρῆναι δὴ οὖν ἀεὶ τῶν ἡδίστων τὸ συμφέρον προτάττεσθαι λογιζόμενος, ἐρῶ πρὸς ὑμᾶς τὴν ἀλήθειαν, συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω. καὶ πάντα μὲν τὰ νοήματα τῷ ὑπὲρ ἡμᾶς παραχωρήσομεν Σωτῆρι Χριστῷ, πλὴν οὐ μετρίως ἂν οἶμαι θορυβήσειν δύνασθαί τινα τῶν ἁπλουστέρων τὸ εἰρημένον. λογιεῖται γὰρ πάντως ἐκεῖνο καθ' ἑαυτὸν καὶ διασκέψεται, ὡς εἴπερ ἦν ἄμεινον τὸ ἀποδημῆσαι Χριστὸν, τὸ ἄρα παρεῖναι τῆς κατά τι γοῦν ζημίας οὐ λίαν ἀπήλλακτο: καὶ εἰ τὸ συμφέρον ἡμῖν ἐν τῷ ἀνελθεῖν αὐτὸν, πῶς οὐχὶ τὸ ἐναντίον ἐκ τοῦ μὴ ἀπελθεῖν συμβήσεται; καὶ θορυβήσει μὲν ἴσως τινὰς τῶν ἀκεραίων τὸ ζήτημα: πλὴν ὁ συνέσει τῇ θείᾳ διακυβερνώμενος πρὸς ἀκριβῆ τῶν εἰρημένων κατάληψιν, οὐκ ἂν ὅλως οἶμαι σκανδαλισθείη ποτὲ, διασκέψηται δὲ μᾶλλον τὸν τοῖς εἰρημένοις πρέποντα νοῦν. Χρῆναι τοιγαροῦν πρὸ τῶν ἄλλων ἁπάντων ἐκεῖνό φημι διαλογίζεσθαί τε καὶ εἰδέναι σαφῶς, ὅτι κατὰ τὸ γεγραμμένον “Καιρὸς τῷ παντὶ πράγματι,” καὶ πάντα καλὰ ἐν καιρῷ αὐτῶν. παρῆν οὖν ἄρα κατὰ καιροὺς χρησίμως ὁ Κύριος ἐν τῷδε τῷ κόσμῳ μετὰ σαρκός: ἐν καιρῷ δ' αὖ πάλιν τῷ καθήκοντί τε καὶ ἡρμοσμένῳ ταῖς ἐφ' ἑκάστῳ τῶν πραγμάτων τελουμέναις οἰκονομίαις χρησίμως ἀνῄει πρὸς τὸν Πατέρα. καὶ οὐ διαβεβλήσεται μὲν παντελῶς, ὡς οὐ σφόδρα λυσιτελὲς τὸ συμπαρεῖναι τοῖς μαθηταῖς, διὰ τὴν εἰς ὕστερον ἀναγκαίως γενομένην ἀποδημίαν, οὔτε μὴν λοιδορηθήσεται κατά τι γοῦν ὅλως τὸ ἐκ τῆς ἀποδημίας χρήσιμον, διὰ τὸ ἐκ τοῦ παρεῖναι συμφέρον: ἑκάτερον γὰρ ἐν καιρῷ πρέποντι χρησίμως ἐπράττετο. ἵνα δὲ τὸν τοῦ θεωρήματος νοῦν βραχὺ παραπλώσαντες, εὐσυνοπτότερον τοῖς ἀδελφοῖς καταστήσωμεν, φέρε δὴ λέγωμεν ἀναμηρυσάμενοι τῷ λόγῳ κατ' ἐπιδρομὴν τῆς μετὰ σαρκὸς οἰκονομίας τοῦ Μονογενοῦς τὴν πρόφασιν, καὶ πρὸς τούτοις ἔτι τὸ τῆς ἀποδημίας ὠφέλιμον. Ἵνα τοίνυν καὶ φθορᾶς καὶ θανάτου ἀπαλλάξῃ τὸν διὰ τῆς ἀρχαίας ἐκείνης κατακεκριμένον ἀρᾶς, γέγονεν ἄνθρωπος, ἑαυτὸν ὥσπερ ἐγκαθιεὶς τῇ ἡμετέρᾳ φύσει, ζωὴν κατὰ φύσιν ὑπάρχοντα. νενίκηται γὰρ οὕτω τοῦ θανάτου τὸ κράτος, καὶ λέλυται τῆς ἐν ἡμῖν ἐπεισάκτου φθορᾶς ἡ δύναμις. καὶ ἐπείπερ τῆς εἰς ἁμαρτίαν ῥοπῆς ἐλευθέρα παντελῶς ἡ θεία φύσις ἐστὶ, πεφόρεκεν ἡμᾶς διὰ τῆς ἰδίας σαρκός: ἐν αὐτῷ γὰρ ἦμεν οἱ πάντες, καθὸ πέφηνεν ἄνθρωπος: ἵνα νεκρώσῃ “τὰ μέλη τὰ ἐπὶ τῆς γῆς,” τουτέστι, τὰ τῆς σαρκὸς πάθη, καὶ καταργήσῃ τῆς ἁμαρτίας νόμον τὸν ἐν τοῖς ἡμετέροις μέλεσι τυραννήσαντα, καὶ πρὸς τούτῳ πάλιν ἵνα τὴν φύσιν ἡμῶν ἁγιάσῃ, καὶ τύπος ἡμῶν καὶ καθηγητὴς εὑρεθῇ τῆς εἰς εὐσέβειαν ὁδοῦ, καθαρά τε ἐπίγνωσις τῆς κατ' ἐπίγνωσιν ἀληθείας καὶ ἀπλανοῦς πολιτείας: ταῦτα δὴ οὖν ἅπαντα γεγονὼς ἄνθρωπος κατώρθωκεν ὁ Χριστός. ἔδει τοίνυν εἰς ἀκρότητα παντὸς ἀγαθοῦ τὴν ἀνθρώπου φύσιν ἀναγαγεῖν, καὶ οὐχὶ μόνον ἀπαλλάξαι θανάτου καὶ ἁμαρτίας, ἀλλ' ἤδη καὶ εἰς αὐτοὺς ἀναβιβάσαι τοὺς οὐρανοὺς, ὁμοδίαιτόν τε καὶ συγχορευτὴν ἐπιδεῖξαι τοῖς ἀγγέλοις τὸν ἄνθρωπον: καὶ ὥσπερ κεκαινοτόμηκεν ἡμῖν διὰ τῆς ἰδίας ἀναστάσεως τὸ διαδρᾶναι δύνασθαι τὴν φθορὰν, οὕτως ἡμῖν ἀνοῖξαι καὶ τὴν εἰς τὸ ἄνω πάροδον, καὶ ἐν ὄψει στῆσαι τοῦ Πατρὸς τὸν ἐκ προσώπου τεθέντα διὰ τὴν ἐν Ἀδὰμ παράβασιν. οὕτω τὰ τοιαῦτα συνεὶς καὶ ὁ θεσπέσιος Παῦλος ἔλεγεν “Οὐ γὰρ ” εἰς χειροποίητα ἅγια εἰσῆλθεν ὁ Χριστὸς, οὐδὲ εἰς ἀντί“τυπα τῶν ἀληθινῶν, ἀλλ' εἰς αὐτὸν τὸν οὐρανὸν, νῦν ” ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ἡμῶν.“ ἀκούεις ὅτι διὰ παντὸς ἐν ὄψει καὶ ἐν τῇ φύσει τοῦ ἰδίου Γεννήτορος ὢν, διὰ τὴν ταυτότητα τῆς οὐσίας, νῦν οὐ δι' ἑαυτὸν, ἀλλ' ὑπὲρ ἡμῶν ἐμφανίζεται; ὃ γὰρ εἶπον ἤδη, τοῦτο πάλιν ἐρῶ: ἡμᾶς ἵστησιν ἐν ὄψει τοῦ Πατρὸς, ἀπαρχὴ ὢν τῆς ἀνθρωπότητος, ἀποδημήσας εἰς οὐρανούς. ὥσπερ γὰρ ζωὴ κατὰ φύσιν ὑπάρχων, ἀποθανεῖν τε καὶ ἀναστῆναι λέγεται δι' ἡμᾶς, οὕτως καὶ ἀεὶ βλέπων τὸν ἑαυτοῦ Πατέρα, ὁρώμενός τε αὖ πάλιν καὶ παρὰ τοῦ ἰδίου Πατρὸς, νῦν ἐμφανισθῆναι λέγεται, τουτέστιν, ὅτε γέγονεν ἄνθρωπος, οὐ δι' ἑαυτὸν, ἀλλ' ὑπὲρ ἡμῶν, ὡς ἄνθρωπος, καὶ ὡς ἐλλελοιπὸς οὖν ἄρα τῇ καθ' ἡμᾶς οἰκονομίᾳ κατεφαίνετο, τὸ καὶ εἰς αὐτοὺς ἡμᾶς ἀναβῆναι τοὺς οὐρανοὺς, ὡς ἐν ἀπαρχῇ καὶ πρώτῳ Χριστῷ. πρόδρομος γὰρ καὶ εἰς αὐτοὺς ἀνελήλυθεν ὑπὲρ ἡμῶν, ὥς που καὶ αὐτός φησιν ὁ θεσπέσιος Παῦλος: καὶ ᾗ μὲν ἄνθρωπος, νοεῖται τυχὸν ἀρχιερεὺς ἔτι τῶν ἡμετέρων ψυχῶν καὶ παράκλητος καὶ ἱλασμὸς ὑπὲρ τῶν ἡμετέρων ἁμαρτιῶν: ᾗ δὲ Θεὸς καὶ Κύριος κατὰ φύσιν, σύνεδρος τῷ ἰδίῳ Γεννήτορι, ἀλλὰ καὶ εἰς ἡμᾶς αὐτοὺς οὐδὲν ἧττον πάλιν καὶ ἡ ἐκ τούτου διαβήσεται δόξα. διὸ καὶ Παῦλος ἔλεγε περὶ τοῦ Πατρὸς, ὅτι ” καὶ συνήγειρε καὶ συνεκάθισεν ἡμᾶς ἐν τοῖς “ἐπουρανίοις ἐν Χριστῷ.” τετελεσμένων οὖν ἄρα τῶν ἐπὶ τῆς γῆς, τὸ ἐλλελοιπὸς ἔδει πληροῦν, τουτέστι, τὸ ἀναβῆναι πρὸς τὸν Πατέρα. διὰ τοῦτό φησι Συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω: ἐὰν γὰρ μὴ ἀπέλθω, ὁ Παράκλητος οὐ μὴ ἔλθῃ πρὸς ὑμᾶς. Φέρε δή τι καὶ πρὸς τούτοις ἕτερον ἐπινοῶμεν τοῖς θεωρήμασι χρήσιμόν τε καὶ ἀληθές. κατώρθωτο μὲν γὰρ ἅπαντα λοιπὸν τὰ ἐπὶ τῆς γῆς, καθάπερ ἀμέλει διεβεβαιούμεθα νυνί: χρῆν δὲ δὴ πάντως κοινωνοὺς ἡμᾶς καὶ μετόχους γενέσθαι τῆς θείας τοῦ Λόγου φύσεως, ἤπερ τὴν οἰκείαν ἀφέντας ζωὴν εἰς ἑτέραν μετασκευάζεσθαι, καὶ πρὸς καινότητα πολιτείας μεταστοιχειοῦσθαι τῆς θεοφιλοῦς: ἀλλ' ἦν οὐχ ἑτέρως δύνασθαι τούτου τυχεῖν, εἰ μὴ διὰ τῆς τοῦ Ἁγίου Πνεύματος κοινωνίας τε καὶ μετουσίας. ὁ γεμὴν πρεπωδέστατός τε καὶ οἰκειότατος καιρὸς τῇ τοῦ Πνεύματος ἀποστολῇ καὶ καθόδῳ τῇ πρὸς ἡμᾶς, ἐκεῖνος ἦν ἄρα λοιπὸν εἰστρέχων εὐκαίρως, ὁ μετὰ τὴν ἐντεῦθεν ἀποδημίαν τοῦ Σωτῆρος ἡμῶν Χριστοῦ. συνὼν μὲν γὰρ ἔτι μετὰ σαρκὸς καὶ τοῖς πιστεύουσιν εἰς αὐτὸν, παντὸς οἶμαι χορηγὸς ἀγαθοῦ ἀνεδείκνυτο: ἀλλ' ἐπείπερ αὐτὸν ἀνακομίζεσθαι δεῖν πρὸς τὸν ἐν τοῖς οὐρανοῖς Πατέρα καιρὸς ἐκάλει καὶ χρεία, πῶς οὐκ ἔδει συνεῖναι διὰ τοῦ Πνεύματος τοῖς σεβομένοις αὐτὸν, καὶ ἐνοικεῖν ἐν ταῖς καρδίαις ἡμῶν διὰ τῆς πίστεως, ἵν' αὐτὸν ἔχοντες ἐν ἑαυτοῖς, μετὰ παῤῥησίας κράζωμεν “Ἀββᾶ ὁ ” πατὴρ,“ καὶ πρὸς πᾶσαν εὐκόλως ἴοιμεν ἀρετὴν, καὶ προσέτι τούτῳ, δυνατοί τε καὶ ἄμαχοι πρὸς τὰς τοῦ διαβόλου μεθοδείας εὑρισκώμεθα, καὶ τὰς ἐξ ἀνθρώπων ἐπαναστάσεις, ἅτε δὴ καὶ τὸ πάντα ἰσχύον ἔχοντες Πνεῦμα. Ὅτι γὰρ εἰς ἑτέραν τινὰ μεθίστησιν ἕξιν τοὺς ἐν οἷς ἂν γένοιτο καὶ κατοικήσῃ τὸ Πνεῦμα, καὶ εἰς καινότητα δὲ μεταπλάττει ζωῆς, πῶς οὐ ῥᾳδίως ἐπιδείξῃ τις ἂν, ἀπό τε τῆς ἀρχαίας καὶ νέας γραφῆς; ὁ μὲν γὰρ θεσπέσιος Σαμουὴλ, ὅτε τοὺς πρὸς τὸν Σαοὺλ ἐποιεῖτο λόγους ” Καὶ “ἐφαλεῖται, φησὶν, ἐπὶ σὲ Πνεῦμα Κυρίου, καὶ στραφήσῃ ” εἰς ἄνδρα ἄλλον“ ὁ δὲ μακάριος Παῦλος ” Ἡμεῖς δὲ “πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου ” κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ “δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου Πνεύματος: ὁ δὲ ” Κύριος τὸ Πνεῦμά ἐστιν.“ ὁρᾷς ὅτι μεταπλάττει τὸ Πνεῦμα πρὸς ἑτέραν ὥσπερ εἰκόνα τοὺς ἐν οἷς ἂν φαίνοιτο καταυλισθέν; μεθίστησι γὰρ εὐκόλως ἀπὸ τοῦ φρονεῖν ἐθέλειν τὰ ἐπὶ τῆς γῆς εἰς τὸ μόνα βλέπειν τὰ ἐν οὐρανοῖς, καὶ ἐξ ἀνάνδρου δειλίας εἰς εὐτολμοτάτην διάνοιαν. ὅτι δὲ καὶ τοὺς μαθητὰς τοῦτο παθόντας εὑρήσομεν, καὶ κεχαλκευμένους διὰ τοῦ Πνεύματος εἰς τὸ μήτε τὰς τῶν διωκόντων ἐπαναστάσεις καταναρκᾶν, ἀλλὰ καὶ τῆς εἰς Χριστὸν ἀγάπης ἀπρὶξ ἐχομένους, οὐδαμόθεν ἀμφίβολον. οὐκοῦν ἀληθὴς τοῦ Σωτῆρος ὁ λόγος Συμφέρει ὑμῖν λέγοντος τὸ ἀποδημῆσαί με εἰς οὐρανούς: ἐκεῖνος γὰρ ἦν ὁ καιρὸς τῆς καθόδου τοῦ Πνεύματος.
« Καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως: περὶ ἁμαρτίας μὲν, ὅτι οὐ πιστεύουσιν εἰς ἐμέ: περὶ δικαιοσύνης δὲ, ὅτι πρὸς τὸν Πατέρα ὑπάγω καὶ οὐκέτι θεωρεῖτέ με: περὶ κρίσεως δὲ, ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται. » Καιρὸν ἐπιδείξας τὸν δέοντα τῆς τοῦ Πνεύματος καθόδου καὶ ἀποστολῆς, τὸ ἀποδημῆσαι πρὸς τὸν Πατέρα, καὶ τὴν ἐν τοῖς ἁγίοις μαθηταῖς ἀγριαίνουσαν λύπην ἀποχρώντως διὰ τούτου τεθεραπευκὼς, καὶ τίνων ἔσται δημιουργὸς ὁ Παράκλητος χρησίμως προσεπιδείκνυσιν. ἐλθὼν γάρ φησιν ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως. καὶ τίνα μὲν τρόπον ὁ ἐφ' ἑκάστῳ τῶν εἰρημένων ἔλεγχος ἔσται, διαμεμήνυκεν ἀκριβῶς: πλὴν ἐπείπερ οὐ λίαν εὐκόλως προσβάλλειν εἰκὸς τῷ θεωρήματί τινας, διερμηνεῦσαι δεῖν ἀνὰ μέρος ὑπολαμβάνω, καὶ λευκότερον εἰπεῖν τοῦ σημαινομένου τὴν δύναμιν. Τέθειται τοίνυν ἐν πρώτοις ὁ περὶ τῆς ἁμαρτίας ἔλεγχος. πῶς οὖν ἐλέγξει τὸν κόσμον; ὅταν γὰρ τοῖς ἀγαπῶσι Χριστὸν, ὡς ἀξίοις ἤδη καὶ πεπιστευκόσι γένηται, τότε δὴ τότε τὸν κόσμον, τουτέστι, τοὺς ἀπαιδεύτους τε καὶ ἀπίστους ἔτι καὶ ταῖς ἐν κόσμῳ φιληδονίαις κεκρατημένους δι' αὐτοῦ κατακρίνῃ τοῦ πράγματος, ὡς ἐνόχους ἐπὶ ταῖς ἰδίαις ἁμαρτίαις, καὶ τοῖς ἑαυτῶν ἐντεθνηξομένους ἁμαρτήμασι. προσωποληπτήσει γὰρ οὐδαμῶς ὁ Θεὸς, ἀλλ' οὐδέ τισι μὲν τῶν ἐπὶ τῆς γῆς αἰτίας εὐλόγου δίχα χαριεῖται τὸ Πνεῦμα, τισὶ δὲ οὐκέτι, μόνοις δὲ τοῖς ἀξίοις ἐγκατοικιεῖ τὸν Παράκλητον, οἳ διὰ πίστεως εἰλικρινοῦς ὡς Θεὸν ὄντως τετιμήκασι, καὶ τῶν ὅλων ὡμολόγησαν δημιουργὸν καὶ Κύριον. ὅπερ οὖν εἴρηκε φθάσας τοῖς Ἰουδαίοις αὐτὸς ὁ Σωτὴρ, ὅτι ” ἐὰν μὴ “πιστεύσητε ὅτι ἐγώ εἰμι, ἐν ταῖς ἁμαρτίαις ὑμῶν ἀποθα” νεῖσθε,“ ἀληθὲς ὂν ἐπιδείξει διὰ πραγμάτων ὁ Παράκλητος ἐλθών. Ἐλέγξει δὲ πάλιν τὸν κόσμον φησὶ περὶ δικαιοσύνης, ὅτι πρὸς τὸν Πατέρα ὑπάγω καὶ οὐκέτι θεωρεῖτέ με: συνερεῖ γὰρ δικαίως τοῖς πεπιστευκόσιν εἰς Χριστὸν μετὰ τὴν εἰς οὐρανοὺς ἀνάβασιν, ὡς δικαίως δεδικαιωμένοις. παρεδέξαντο γὰρ ὡς Θεὸν ἀληθινὸν, ὃν τεθέανται μὲν οὐδαμῶς, συνεδρεύειν γεμὴν τῷ ἰδίῳ Πατρὶ πεπιστεύκασιν. ὅτι γὰρ μακαρίους ἀπεκάλει τοὺς οὕτω πιστεύοντας ὁ Χριστὸς, ἐκμάθοι τις ἂν καὶ λίαν εὐκόλως ἐκείνων ἐπιμνησθεὶς ὧν εἴρηκέ τε καὶ δέδρακεν ὁ Θωμᾶς. ἐνδοιάζων γὰρ ἔτι πρὸς τὸ ἀναβιῶναι τὸν Υἱόν ” Ἐὰν μὴ βάλω, φησὶ, τὴν χεῖρά μου εἰς τὴν πλευ“ρὰν αὐτοῦ, καὶ ἴδω τοὺς τύπους τῶν ἥλων, οὐ μὴ πιστεύσω.” ἐπειδὴ δὲ πεπίστευκεν, ὅπερ ἠθέλησε δρᾶν ἐφέντος αὐτῷ τοῦ Χριστοῦ, ποίων ἤκουσε λόγων; “Ὅτι ἑώρακάς με, ” πεπίστευκας: μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες.“ δικαίως οὖν ἄρα δεδικαίωνται καὶ δίχα τῆς θέας οἱ πιστεύσαντες, τοῦ δὲ τῶν ἴσων τυχεῖν ὁ κόσμος ἐξώλισθε, τὴν ἐκ πίστεως δικαιοσύνην οὐ προσηκάμενος, ἀλλ' ἐθελοντὴς τοῖς ἰδίοις ἐμφιλοχωρήσας κακοῖς. Εἰδέναι γεμὴν ἀναγκαῖον, ὡς οὐ κατὰ μόνων Ἰουδαίων ἡ τῶν ἀρτίως ἡμῖν εἰρημένων ἐλέγχων δυὰς διὰ τοῦ Παρακλήτου γενήσεται, κατὰ παντὸς δὲ μᾶλλον ἀνθρώπου σκληροῦ τε καὶ ἀπειθοῦς: σημαίνει μὲν γὰρ ἡ τοῦ κόσμου προσηγορία, καὶ τὸν ταῖς φιληδονίαις ἀκαταλήκτως ἐγκαλινδούμενον καὶ τῆς διαβολικῆς βδελυρίας οὐκ ἐξιστάμενον, σημαίνει δὲ οὐδὲν ἧττον καὶ τοὺς ἐν παντὶ τῷ κόσμῳ διεσπαρμένους τε καὶ κατῳκηκότας. γενικὸς οὖν ἄρα καὶ κατὰ πάντων ὁ διπλοῦς οὑτοσὶ κεχώρηκεν ἔλεγχος. σεσαγήνευκε γὰρ ὁ Χριστὸς οὐχὶ μόνην τὴν Ἰουδαίαν, καθὰ καὶ ἐν ἀρχαῖς, ἢ μόνον τὸ σπέρμα τὸ ἐξ Ἰσραὴλ, ἀλλὰ σύμπαν τὸ ἐξ Ἀδὰμ διολισθῆσαν γένος. οὐ γὰρ ἐπὶ μέρος ἡ χάρις, ἀλλ' ἐφ' ὅλην γέγονε τὴν οἰκουμένην τὸ ἐκ τῆς πίστεως ἀγαθόν. Τρίτος ἔλεγχος διὰ τοῦ Παρακλήτου γενήσεται, καθά φησιν ὁ Σωτὴρ, ἡ δικαιοτάτη κατάκρισις τοῦ ἄρχοντος τοῦ κόσμου τούτου. πῶς δὲ ἤδη πάλιν ἢ τίνα τρόπον, ἐξηγήσομαι. προσμαρτυρήσει γὰρ τῇ δόξῃ τοῦ Χριστοῦ, καὶ αὐτὸν ὄντως ἀποδείξας ὄντα τὸν τῶν ὅλων Κύριον, ἐλέγξει τὸν κόσμον, ὡς πεπλανημένον, καὶ τὸν μὲν ἀληθῶς τε καὶ φύσει ἀφέντα Θεὸν, προσκυνήσαντα δὲ καὶ λελατρευκότα τῷ μὴ κατὰ φύσιν, τουτέστι, τῷ σατανᾷ. ἱκανὴ γὰρ οἶμαι πρὸς τὸ οὕτως ἔχουσαν ἐπιδεῖξαι τὴν τοῦ πράγματος φύσιν, ἡ κατ' αὐτοῦ γενομένη κρίσις. οὐ γὰρ ἂν κατεκρίθη καὶ ἠσθένησεν, οὐδ' ἂν τῆς θεομαχίας εἰσεπράχθη δίκας, σειραῖς ζόφου τεταρταρωμένος, εἴπερ ἦν φύσει Θεὸς τὸ ἀκλόνητον ἔχων ἐν τε ἰσχύϊ καὶ δόξῃ: νυνὶ δὲ τοσοῦτον ἐλλελοιπὸς ὁρῶμεν αὐτῷ, τὸ τὴν οἰκείαν δύνασθαι διασῶσαι τιμὴν, ὥστε καὶ ὑπὸ πόδας τεθεῖσθαι τῶν πνευματοφόρων, ἤτοι πιστῶν, οἳ καὶ Θεὸν ὑπάρχειν ὡμολογήκασι τὸν Χριστόν. πατοῦσι γὰρ αὐτὸν καὶ πειράζοντα καὶ μαχόμενον. ὅταν δὲ δή τις καὶ τὸν τῶν ἀκαθάρτων δαιμονίων ἐσμὸν καταπεφρικότα καὶ ἐκπεμπόμενον βλέπῃ διὰ τῆς αὐτῶν προσευχῆς, καὶ ἐνεργείας καὶ δυνάμεως τοῦ Ἁγίου Πνεύματος, πῶς οὐκ εὐλόγως ἐρεῖ κατακεκρίσθαι τὸν σατανᾶν; κατακέκριται γὰρ τῷ μηκέτι δύνασθαι πλεονεκτεῖν τοὺς τῷ Πνεύματι τῷ Ἁγίῳ κατεσφραγισμένους εἰς δικαιοσύνην καὶ ἁγιασμὸν, διὰ πίστεως τῆς εἰς Χριστόν. ἐπεὶ πῶς ἂν, εἰπέ μοι, κατεπατήσαμεν πᾶσαν αὐτοῦ τὴν δύναμιν, κατὰ τὸ ἐν ψαλμοῖς εἰρημένον πρὸς πάντα ἄνθρωπον τὸν κατοικοῦντα ” ἐν βοηθείᾳ τοῦ “ὑψίστου, ἐπὶ ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ, καὶ κατα” πατήσεις λέοντα καὶ δράκοντα;“ ὅταν τοίνυν ὁ ἐξ οὐρανοῦ Παράκλητος ἐν ἁγίαις γένηται ψυχαῖς, καὶ δικαίως αὐτοῖς ἀπεσταλμένος διὰ τὴν ἀδέκαστον φαίνηται πίστιν, τότε ταῖς οἰκείαις ἁμαρτίαις ἔνοχον ἀποδείξει γεγονότα τὸν κόσμον, καὶ τῆς ἄνωθεν ἀμοιρήσαντα χάριτος, ἐπείπερ ἀποτρέπονται τὸν λυτρωτήν: ἐλέγξει δὲ πάλιν αὐτὸν, ὡς οὐκ εὐλόγως ἐγκαλοῦντα τὴν ἁμαρτίαν τοῖς ἤδη πεπιστευκόσι. δεδικαίωνται γὰρ εἰκότως, καίτοι πρὸς Θεὸν ἀποδημήσαντα τὸν Χριστὸν καὶ θαυματουργοῦντα μὴ θεασάμενοι, τῇ πίστει τιμήσαντες. οἶμαι δὲ δή τι τοιοῦτον ἐννοήσαντα καὶ τὸν Παῦλον εἰπεῖν ” Τίς ἐγκαλέσει κατὰ ἐκλεκτῶν Θεοῦ; “Θεὸς ὁ δικαιῶν, τίς ὁ κατακρίνων;” ἐνέφραξε γὰρ ἀνομία πᾶσα τὸ στόμα αὐτῆς, κατὰ τὴν τοῦ ψάλλοντος φωνὴν, οὐδὲν ἐγκαλεῖν ἔχουσα τοῖς διὰ πίστεως ἐξειλεγμένοις, καὶ τῆς ἐντεῦθεν δικαιοσύνης κατημφιεσμένοις τὸ καύχημα. ἀπελέγξει δὲ τὸν κόσμον, ὡς πεπλανημένον, καὶ εἰς τὸν οὕτω κατάκριτον ἔχοντα τὰς ἐλπίδας, ὡς ἁπάσης μὲν δόξης τῆς ἀρχαίας ἀποπεσεῖν, ἐκφαυλίζεσθαι δὲ δεῖν, καὶ ἐν τῷ μηδενὶ τετάχθαι λόγῳ παρὰ τῶν σεβομένων Θεόν. Ἄρχοντα γεμὴν τοῦ αἰῶνος τούτου κέκληκεν ὁ Θεὸς, οὐχ ὡς ὄντα τοῦτο κατὰ ἀλήθειαν, οὐχ ὡς οὐσιῶδες ἔχοντα ἀξίωμα, φημὶ δὴ τὸ δύνασθαι κρατεῖν, ἀλλ' ὡς ἐξ ἀπάτης καὶ πλεονεξίας τὴν ἐπὶ τούτῳ δόξαν ἀποκερδαίνοντα, καὶ ὡς ἐν τοῖς πλανωμένοις ἔτι κρατοῦντά τε καὶ ἄρχοντα, διὰ τὴν ἐνοῦσαν αὐτοῖς μοχθηροτάτην προαίρεσιν, καθ' ἣν τῇ πλάνῃ τὸν οἰκεῖον προσδήσαντες νοῦν, ἀδιάφυκτον ἔχουσι τῆς αἰχμαλωσίας τὸν βρόχον, καίτοι διαδρᾶναι παρὸν ἐπ' ἐξουσίας αὐτοῖς, διὰ πίστεως τῆς εἰς Χριστὸν μετατεθειμένοις εἰς ἐπίγνωσιν τοῦ κατὰ ἀλήθειαν ὄντος Θεοῦ. νόθον οὖν ἄρα τὸ τῆς ἀρχῆς ὄνομα τῷ σατανᾷ, φυσικῶς μὲν οὐ πρὸς τὸν Θεὸν, ἐν δὲ τῇ τῶν πλανωμένων βδελυρίᾳ διασωζόμενον.
« Ἔτι πολλὰ ὑμῖν ἔχω λέγειν, ἀλλ' οὐ δύνασθε βαστάζειν ἄρτι. ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς πᾶσαν τὴν ἀλήθειαν: οὐ γὰρ λαλήσει ἀφ' ἑαυτοῦ, ἀλλ' ὅσα ἂν ἀκούσῃ λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. » Πλεονεκτουμένους ἤδη ταῖς ἐκ τοῦ μαθεῖν τὰ ἐσόμενα δυσθυμίαις εὑρὼν, καὶ ἀφορήτως ἔχοντας πρὸς τὰ ἔσεσθαι προσδοκώμενα: πεπλήρωκε γὰρ, φησὶν, ἡ λύπη τὴν καρδίαν ὑμῶν: καὶ ταῖς τῶν ἑτέρων προσθήκαις καταφορτίζειν αὐτοὺς οὐκ ᾤετο δεῖν, καταχωννύει δὲ ὥσπερ εἰς εὔκαιρον σιωπὴν, πλήττειν οὐ μετρίως αὐτοὺς κατά γε τὸ εἰκὸς ὃ καὶ τὰ ἐφεξῆς ἰσχύοντα, καὶ τῇ διὰ τοῦ Πνεύματος ἀποκαλύψει τε καὶ φωταγωγίᾳ τῇ κατὰ καιρὸν ἐσομένῃ τὸν δέοντα, τὸ λεῖπον αὐτοῖς εἰς γνῶσιν τετήρηκε. τάχα δὲ καὶ ἀτονοῦντας ἔτι περὶ τὴν τοῦ μυστηρίου κατάληψιν θεωρήσας, διὰ τὸ μήπω πεφωτίσθαι διὰ τοῦ Πνεύματος, μήτε μὴν γενέσθαι θείας φύσεως κοινωνούς: “Οὔπω γὰρ ἦν Πνεῦμα Ἅγιον,” κατὰ τὸν ἅγιον Εὐαγγελιστὴν, “ὅτι Χριστὸς οὐδέπω ἐδοξάσθη:” τὰ τοιαῦτά φησιν, ἐκεῖνο δὴ πάντως ἐθελήσας ὑποδηλοῦν, ὡς ἔτι μὲν ἔχοι καὶ σφόδρα βαθέα καὶ νοῦν ὑπερβαίνοντα τὸν ἀνθρώπινον ἀποκαλύπτειν μυστήρια, παραιτοῖτο δὲ νυνὶ καὶ μάλα εἰκότως, οὔπω πρὸς τοῦτο λίαν ἐπιτηδείως ἔχοντας ὁρῶν. ὅταν γὰρ ὑμᾶς ἐξ ἑτέρων εἰς ἑτέρους, φησὶ, τὸ ἐμὸν ἀπεργάσηται Πνεῦμα, καὶ τὸν ὑμέτερον μεταστοιχειώσῃ νοῦν, εἰς τὸ θελῆσαί τε λοιπὸν καὶ δύνασθαι τῶν νομικῶν ὑπερφρονῆσαι τύπων, ἑλέσθαι δὲ μᾶλλον τῆς ἐν Πνεύματι λατρείας τὸ κάλλος, καὶ τῶν ἐν σκιαῖς προτιμῆσαι τὴν ἀλήθειαν: τότε δὴ τότε, φησὶ, συνιέναι ῥᾳδίως εὖ μάλα δυνήσεσθε τὰ περὶ ἐμοῦ. χωρήσει γὰρ ἐν ὑμῖν εὐπαράδεκτός τε ἤδη καὶ πλατὺς ὁ λόγος. Ταυτὶ μὲν οὖν δεῖν οἴεσθαι λέγειν τὸν Κύριον τοῖς ἑαυτοῦ μαθηταῖς ἐννοήσαι τις ἄν. ἥξει γεμὴν εἰς ταὐτὸν, καὶ εἰς τὴν ἴσην τοῖς εἰρημένοις ἀρτίως συνδραμεῖται διάνοιαν, ὅπερ ἔφη πάλιν, ὡς ἐν τύπῳ παραδειγμάτων “Οὐδεὶς ἐπίβλημα ” ἀπὸ ἱματίου καινοῦ σχίσας ἐπιβάλλει ἐπὶ ἱματίῳ παλαιῷ:“ ἀλλ' οὐδὲ ” οἶνον νέον εἰς ἀσκοὺς βάλλουσι παλαιούς: εἰ δὲ “μὴ, ῥήγνυνται οἱ ἀσκοὶ καὶ ὁ οἶνος ἐκχεῖται, ἀλλ' οἶνον ” νέον εἰς ἀσκοὺς νέους βλητέον.“ τοῖς γὰρ οὔπω πρὸς καινότητα ζωῆς καὶ γνώσεως ὁμοῦ ἀναπεπλασμένοις διὰ τοῦ Πνεύματος, οὐκ ἔστι τὰ νέα τῶν εὐαγγελικῶν κηρυγμάτων παιδεύματα, καὶ ἀχώρητά πως ἐστὶ τὰ περὶ τῆς ἁγίας Τριάδος μυστήρια. τῇ τοίνυν ἀνακαινώσει τῇ διὰ τοῦ Πνεύματος ἐσομένῃ πνευματικῶς, ἀποταμιεύεται χρησίμως ἡ τῶν ἔτι βαθυτέρων ἐξήγησις, τὸ μὲν ἔτι προσεδρεύειν τῇ τοῦ νομικοῦ γράμματος παλαιότητι, τῇ τῶν πιστευόντων εἰς Χριστὸν οὐκ ἐώσῃ διανοίᾳ, μεταμορφοῦσθαι δὲ μᾶλλον εἰς καινότητα λογισμῶν, καὶ τὰ δι' ὧν ἔνεστι τὸ τῆς ἀληθείας καταθεᾶσθαι κάλλος ἐντιθείσῃ θεωρήματα. ὅτι δὲ πρὸ μὲν τῆς ἐκ νεκρῶν ἀναστάσεως τοῦ Σωτῆρος ἡμῶν Χριστοῦ, καὶ πρὶν ἐν μεθέξει γενέσθαι τοῦ Πνεύματος, Ἰουδαϊκώτερόν πως διέζων οἱ μαθηταὶ, καὶ τῆς κατὰ νόμον πολιτείας ἀντείχοντο, εἰ καὶ μεῖζον ἀκριβῶς τὸ ἐπὶ Χριστῷ μυστήριον, θεωρήσαι τις ἂν, καὶ λίαν εὐκόλως. καὶ γοῦν ὁ μακάριος Πέτρος, καίτοι τῶν ἁγίων προεκκείμενος μαθητῶν, διηγουμένῳ ποτὲ τῷ Σωτῆρι τὸ ἐπὶ τῷ σταυρῷ πάθος, καὶ ὅτι δέοι τοῖς Ἰουδαϊκοῖς ἐμπαροινεῖσθαι τολμήμασιν ἐξηγουμένῳ χρησίμως, ἀντανεφώνει λέγων ” Ἵλεώς σοι Κύριε, οὐ μὴ “ἔσται σοι τοῦτο:” καίτοι διαῤῥήδην ἀνακεκραγότων τῶν ἁγίων προφητῶν, οὐχ ὅτι πείσεται μόνον, ἀλλὰ τίνα καὶ ὁπόσα ὑπομενεῖ. καὶ μὴν κἀκεῖνο πρὸς τούτῳ διασκεπτέον. ὡς γὰρ ἐν ταῖς πράξεσι τῶν ἀποστόλων γέγραπταί τε καὶ ἀνεγνώκαμεν, πρόσπεινος ἦν ποτε καὶ ἠθέλησε γεύσασθαι ὁ Πέτρος, εἶτα τέσσαρσιν ἀρχαῖς καθιεμένην ἐξ οὐρανοῦ τὴν ὀθόνην ἰδὼν, ἐν ᾗ πάντα ἐγέγραπτο ζῷά τε χερσαῖα καὶ νηκτὰ καὶ ἀέρια, καὶ φωνῆς ἐνεχθείσης ἄνωθεν “Ἀναστὰς ” Πέτρε θῦσον καὶ φάγε,“ ἀνταπεκρίνατο λέγων ” Μηδαμῶς “Κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν ἢ ἀκάθαρτον.” διά τοι τοῦτο δικαίως ἠλέγχετο πάλιν ἀκούων “Ἃ ὁ Θεὸς ” ἐκαθάρισε σὺ μὴ κοίνου.“ καίτοι χρῆν δήπου διαμεμνῆσθαι πολλάκις τοῦ Σωτῆρος ἡμῶν εἰρηκότος πρὸς Ἰουδαίους ” Οὐ “τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον.” ὅρα γοῦν ὅπως αὐτῷ τῆς διὰ τοῦ Πνεύματος ἔδει φωταγωγίας. ὁρᾷς ὅπως ἐχρῆν εἰς ἑτέραν ἕξιν μεταχαλκεύεσθαι τῆς ἐνούσης Ἰουδαίοις τὴν ἀμείνω καὶ σοφωτέραν; καὶ γοῦν ὅτε τὴν ἄνωθεν καὶ ἐξ οὐρανοῦ πλουτήσαντες χάριν ἤλλαξαν, κατὰ τὸ γεγραμμένον, ἰσχὺν, καὶ ἀμείνους ἢ πρότερον κατὰ τὴν γνῶσιν γεγόνασι, τότε δὴ μετὰ παῤῥησίας λεγόντων ἠκούσαμεν “Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν.” οὐχ ἕτερον δέ τι σημαίνουσι τοῦ Σωτῆρος τὸν νοῦν, ἢ τὸ εἰς αὐτοὺς ἐρχόμενον Ἅγιον Πνεῦμα, κατὰ λόγον αὐτοῖς τὸν πρέποντα διεκκαλύπτον ἅπαντα τὰ ὅσαπερ εἰδέναι καὶ μανθάνειν ἐχρῆν. Ὅταν οὖν ἔλθῃ ἐκεῖνος, τουτέστιν ὁ Παράκλητος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς τὴν ἀλήθειαν πᾶσαν. βλέπε δὲ ὡς ἐγρήγορεν ἡ φωνή: ὅρα τοῦ λόγου τὴν νῆψιν. προειρηκὼς γὰρ ἥξειν ἐπ' αὐτοὺς τὸν Παράκλητον, τὸ πνεῦμα τῆς ἀληθείας ὠνόμασεν αὐτὸν, τουτέστιν ἑαυτοῦ: αὐτὸς γάρ ἐστιν ἡ ἀλήθεια. ἵνα γὰρ εἰδεῖεν οἱ μαθηταὶ ὡς οὐκ ἀλλοτρίας καὶ ξένης αὐτοῖς δυνάμεως ἐπιφοίτησιν, ἀλλ' ἑαυτὸν ἑτέρως ἐπιδώσειν ἐπαγγέλλεται, πνεῦμα τῆς ἀληθείας, τουτέστιν ἑαυτοῦ, τὸν Παράκλητον ἀποκαλεῖ. οὐ γὰρ ἀλλότριον τῆς οὐσίας τοῦ Μονογενοῦς τὸ Ἅγιον νοεῖται Πνεῦμα, πρόεισι δὲ φυσικῶς ἐξ αὐτῆς, οὐδὲν ἕτερον παρ' αὐτὸν ὑπάρχον, ὅσον εἰς ταυτότητα φύσεως, εἰ καὶ νοοῖτο τυχὸν ἰδιοσυστάτως. τὸ τοίνυν φησὶ τῆς ἀληθείας Πνεῦμα πρὸς ὅλην ὑμῖν καθηγήσεται τῆς ἀληθείας τὴν γνῶσιν. ὡς γὰρ εἰδὸς ἀκριβῶς τὴν ἀλήθειαν, ἧς καὶ Πνεῦμά ἐστιν, οὐκ ἐκ μέρους αὐτὴν ἀποκαλύψει τοῖς σεβομένοις αὐτὸν, ἐνθήσει δὲ μᾶλλον ὁλοκλήρως τὸ περὶ αὐτῆς μυστήριον. εἰ γὰρ καὶ νῦν ἐκ μέρους γινώσκομεν, ὡς ὁ Παῦλός φησιν, ἀλλ' ὡς ἐν γνώσει μικρᾷ σῶόν τε καὶ ἀσινὲς ἡμῖν τὸ τῆς ἀληθείας ἐνήστραψε κάλλος. ὥσπερ οὖν οὐδεὶς “οἶδε τὰ τοῦ ” ἀνθρώπου, κατὰ τὸ γεγραμμένον, εἰ μὴ τὸ πνεῦμα τοῦ ἀν“θρώπου τὸ ἐν αὐτῷ:” κατὰ τὸν αὐτὸν οἶμαι τρόπον, μᾶλλον δὲ κατὰ τὴν τοῦ Παύλου φωνὴν, οὐδεὶς οἶδε “τὰ τοῦ Θεοῦ, ” εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ τὸ ἐν αὐτῷ.“ Ὅταν οὖν ἔλθῃ, φησὶν, οὐ λαλήσει ἀφ' ἑαυτοῦ οὐδὲν, ἀντὶ τοῦ, συνετιεῖ μὲν ὑμᾶς, καὶ τὸ περὶ τῆς ἀληθείας ἀποκαλύψει μυστήριον: λαλήσει γεμὴν παντελῶς οὐδὲν τῶν ἀπᾳδόντων ἐμοὶ, ἀλλ' οὐδὲ ξένον ὑμῖν εἰσηγήσεται μάθημα: οὐ γὰρ ἰδίους τυχὸν εἰσοίσει νόμους: ἐπειδὴ δὲ Πνεῦμα καὶ οἱονεὶ νοῦς ἐστιν ἐμὸς, λαλήσει δὴ πάντως τὰ ἐν ἐμοί. καὶ τοῦτό φησιν ὁ Σωτὴρ, οὐχ ἵνα νοῶμεν ὑπουργικὸν τὸ Πνεῦμα τὸ Ἅγιον κατὰ τὴν τινῶν ἀμαθίαν: πληροφορῆσαι δὲ μᾶλλον ἐθελήσας τοὺς μαθητὰς, ὡς οὐχ ἕτερον ὂν παρ' αὐτὸν τὸ Πνεῦμα αὐτοῦ, κατά γε τὸν ἐν ὁμοουσιότητι λόγον, ταῦτα δὴ πάντως λαλήσει καὶ ἐνεργήσει καὶ βουλήσεται. Διὰ γάρ τοι τοῦτο προστέθεικεν ὅτι καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν, μονονουχὶ λέγων Σημεῖον τοῦτο ἔσται ὑμῖν, ὅτι δὴ πάντως ἐκ τῆς ἐμῆς οὐσίας τὸ Πνεῦμά ἐστι, καὶ οἷον ἐμός ἐστι νοῦς, τὸ ἐρεῖν αὐτὸν τὰ ἐσόμενα, καθάπερ ἐγώ. προείρηκα γὰρ, εἰ καὶ μὴ δεδύνησθε πάντα μαθεῖν. οὐκ ἂν οὖν ἄρα καθάπερ ἐγὼ προερεῖ τὰ ἐσόμενα, μὴ οὐχὶ πάντως ἐν ἐμοί τε ὑπάρχον καὶ δι' ἐμοῦ προϊὸν, καὶ τῆς αὐτῆς οὐσίας ὑπάρχον ἐμοί.
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