Chapter Ii. That His Spirit, that is, the Holy Spirit, is naturally in the Son and in His Substance, as He is also in the Substance of the Father.

15 All things whatsoever the Father hath are Mine: and therefore I said unto you, that He taketh of Mine and shall declare it unto you.

The Son once more shows to us herein the complete and perfect character of the Person of the Father Himself also, and allows us to see why He said that He, being the fruit of the Father's Substance, engrosses in Himself all that belongs to It, and says that It is all His own, and with reason. For, as there is nothing to dissever or estrange the Son from the Father, so far as their complete similarity and equality is concerned, save only that He is not Himself the Father, and as the Divine Substance does not show Itself differently in the Two Persons, surely Their attributes are common, or rather identical; so that what the Father hath is the Son's, and what He That begat hath, belongs also to Him that is begotten of Him. For this reason, I think, in His watchful care over us, He has thus spoken to us concerning this. For He did not say, All things whatsoever the Father hath I have also, in order to prevent our imagining He meant a mere likeness founded on similarity, only moulded by adventitious graces into conformity with the Archetype, as is the case with us; for we are after God's likeness. Rather, when He says, All things whatsoever the Father hath are Mine, He illustrates hereby the perfect union which He hath with His Father, and the meaning of their Consubstantiality existing in unchangeable attributes. And this you may see, that He clearly says elsewhere, when addressing the Father, All things that are Mine are Thine, and Thine are Mine. For surely they are identical in nature, in whom there is no severance at all, but complete and perfect essential equality and likeness. God the Father then hath, of Himself, and in Himself, His own Spirit; that is, the Holy Spirit, through Whom He dwelleth in the Saints, and reveals His mysteries to them; not as though the Spirit were called to perform a merely ministerial function (do not think this), but rather, as He is in Him essentially, and proceeds from Him inseparably and indivisibly, interpreting what is in reality His own when He interprets that which belongs to Him in Whom He exists, and from Whom He springs. For God only has union with the creation through His Son in the Spirit. And this Spirit is also an attribute of the Only-begotten, for He is Consubstantial with the Father.

Since then, He says, it is seen to be natural to God the Father to reveal Himself in His own Spirit to those who are worthy of Him, and to accomplish through Him all His purposes, and since this kind of action belongs to Me also, for this cause I said, "He receiveth of Me and will show it unto you." And let no man be perplexed when he here hears the word "receiveth," but rather let him consider the following fact, and he will do well. The things of God are spoken of in language as though God were even as we are; but this is not really the case, for His ways are superhuman. We say then that the Spirit receives of the Father and the Son the things that are Theirs in the following way; not as though at one moment He were devoid of the knowledge and power inherent in Them, and at the next hardly acquires such knowledge and power when He is conceived of as receiving from Them. For the Spirit is wise and powerful, nay, rather, absolute Wisdom and Power, not by participation in anything else, but by His own Nature. But, rather, just as we should say that the fragrance of sweet-smelling herbs which assails our nostrils is distinct from the herbs so far as their conception in thought is concerned, but proceeds from the herbs in which it originates only by being a recipient of their faculty of giving scent in order to its display, and is not in fact distinct from them, because its existence is due to, and is wrapped up in, them; even such an idea, or rather one transcending this, must you imagine about the relation of God to the Holy Spirit. For He is, as it were, a sweet savour of His Substance, working plainly on the senses, conveying to the creature an effluence from God, and instilling in him through Itself participation in the Sovereign Substance of the Universe. For if the fragrance of sweet herbs imparts some of its power to garments with which it comes in contact, and in some sort transforms its surroundings into likeness with itself, surely the Holy Ghost has power, since He [is by nature of God, to make those in whom He abides partakers in the Divine Nature through Himself. The Son then, being the Fruit and express Image of the Father's Person by nature, engrosses all that is His. And therefore He says, All things whatsoever the Father hath are Mine: therefore said I unto you, that He taketh of Mine and shall declare it unto you----the Spirit, that is, Who is through Him and in Him, by Whom He personally dwells in the Saints. For His Spirit is not distinct from Him, even though He may be conceived of as having a separate and independent existence: for the Spirit is Spirit, and not the Son.

16 A little while, and ye behold Me no more; and again a little while, and ye shall see Me; because I go to the Father.

After having first said that He would reveal to them by His Spirit everything that was necessary and essential for them to know, He discourses to them of His Passion, nigh unto which was His Ascension into heaven, rendering the coming of the Spirit very necessary; for it was no longer possible for Him, after He had gone up to the Father, to hold converse in the flesh with His holy Apostles. And He makes His discourse with the greatest caution, thereby robbing their sorrow of its sting; for well He knew that great fear would once more reign in their hearts, and that they would be consumed with an agony of grief, expecting to be overwhelmed by terrible and unendurable evils, when their bereavement should come to pass and the Saviour ascend to the Father. For this cause, I think, He does not tell them that He would die----the madness of the Jews requiring even His life of Him----but keeps this secret. Rather in His great consideration for them He greatly softens the rigour of His discourse, and shows them that close upon their suffering would follow the joy of heart which His Resurrection would occasion them, saying: A little while, and ye behold Me no more; and again a little while, and ye shall see Me. For now the time of His death drew nigh which would take the Lord out of the sight of His disciples for a very short season, until, after despoiling hell and throwing open the gates of darkness to those that dwelt therein, He built up again the temple of His Body. Whereupon He manifested Himself once more to His disciples, and promised to be with them alway [even unto the end] of the world, according to the Scripture. For even though He be absent in the body, taking His place for our sake at the Father's side and sitting at His right Hand, still He dwells by the Spirit with those who are worthy of Him, and has perpetual converse with His Saints; for He has promised that He will not leave us comfortless. As then, there was but a short interval of time before His Passion would begin, He says, A little while, and ye see Me no more; for He was to be hidden from sight in a manner by death for a brief space: and again, He says, a little while, and ye shall see Me. For on the third day He revived, having preached unto the spirits in prison. The proof of His love towards mankind was hereby rendered most complete by His giving salvation, I say, not merely to the quick, but also by His preaching remission of sins to those who were already dead, and who sat in darkness in the depths of the abyss according to the Scripture.

And remark how, with reference to His Passion and His Resurrection, He said: A little while, and ye behold Me no more; and again a little while, and ye shall see Me; and how, merely adding, because I go to My Father, leaves the rest unsaid. He did not explain to them how long He would remain there, or when He would come again. And why was this? Because it is not for us to know times and seasons which the Father hath set within His own authority, according to the words of our Saviour Himself.

17, 18  Some of His disciples therefore said one to another, What is this that He saith unto us, A little while, and ye behold Me not; and again a little while, and ye shall see Me; and, Because I go to the Father? They said therefore, What is this that He saith, A little while? We know not what He saith.

The inspired disciples, not yet understanding what He had said, converse among themselves, and are in doubt as to what a little while, and again a little while, and ye shall not see Me, might mean. Christ, however, anticipates their desire for information, and once more very seasonably shows them that He knows their hearts as God, and that He is as well aware of what they are turning over in their minds, and what was as yet buried in the depths of their hearts, as though they had already given utterance to it in speech. For what is there which can be hid from Him before Whom all things are naked? Wherefore also He saith to one of the Saints: Who is this that hideth counsel from Me, and putteth togetherwords in his heart and thinketh that he keepeth it secret from Me? He then at every turn uses occasion as it offers to nurture in them secure and unshaken faith.

19, 20 Jesus perceived that they were desirous to ask Him, and He said unto them, Do ye enquire among yourselves concerning this, that I said, A little while, and ye behold Me not, and again a little while, and ye shall see Me? Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice: ye shall be sorrowful, but your sorrow shall be turned into joy.

As then they were thirsting for information and sought to know more exactly the meaning of His words, He gives a clearer exposition of His Passion, and vouchsafes them the foreknowledge of the sufferings that He was about to undergo to their great profit. It was not in order that He might engender in them premature alarm that He deemed it meet to give them this explanation beforehand, but in order that, forearmed by their knowledge, they might perchance be found more courageous to withstand the terror that would assail them. For that of which the advent is expected is milder in its approach than that which is wholly unlooked for. When then you who are truly Mine and united to Me by your love towards Me shall behold your Guide and Master undergoing the brunt of the madness of the Jews, their insults and outrages, and all that their mad frenzy will prompt, then, indeed, ye shall weep and lament, but the world shall rejoice; that is, those who are not minded to follow God's Will, but are, as it were, enchained by worldly lusts. He refers also to the vulgar herd of Jewish rabble, as well as the impious band of enemies of God who had secured the lead among them, namely, the Scribes and Pharisees, who made jests at the trials our Saviour had to endure, and raised many cries to their own damnation, at one time saying, If Thou art the Son of God come down now from the cross, and we will believe Thee: and at another, Thou that destroyest the temple and buildestit in three days, save Thyself----for such will be the foul utterances of the blasphemous tongue of the Jews. But while the men of the world would be of this mind, and such will be their deeds and cries, "you will mourn;" but not for long will you have this suffering to endure, for your sorrow will be turned into joy. For I shall live again, and will wholly remove the cause of your despondency, and I will comfort the mourners, and will renew in them a good courage that will be eternal and without end. For the joy of the Saints ceaseth not. For Christ is alive for evermore, and through Him the bonds of death are loosed for all mankind. It is perhaps, too, not impertinent to reflect that the worldly will contrariwise be doomed to a fate of endless misery. For if, when Christ died after the flesh, those who were truly His mourned, but the world rejoiced at His Passion; and if, when death and corruption were rendered powerless by the Resurrection of our Saviour Christ from the dead, the mourning of the Saints was turned into joy, surely in like manner also the joy of the worldly-minded will be lost in sorrow.

21, 22  A woman when she is in travail hath sorrow, because her hour is come: but when she is delivered of the child, she remembereth no more the anguish, for the joy that a man  is born into the world. And ye therefore now have sorrow: but I will see you again, and your heart shall rejoice, and your joy no one taketh from you.

He once more dilates upon the solace He had given them, and illustrates it by divers words, in every way aiding them to dispel the bitterness of their sorrow. For observe how earnestly He persuades them, by obvious illustration, of the necessity of endurance, and of not being over dismayed by troubles or sorrows, if they must surely and inevitably end in rejoicing. For the child, He says, is the fruit of sore travail; and it is through pain that the joy they have in their children comes to mothers. And if at the first they had felt fainthearted at the prospect of the travail of childbirth, they would never have consented to conceive; but would rather have chosen to escape marriage, which is the cause, and would never have become mothers at all; avoiding by their cowardice a state which is highly desirable and thrice blest. In like manner then will your suffering also not fail to meet its reward. For you will rejoice when you see a new child born into the world, incorruptible and beyond the reach of death. Plainly He alludes to Himself here. He tells them that the joy of heart that they will have in Him cannot be taken away from them or lost. For, as Paul says, or rather as the Very Truth Itself implies, having died once for all, He dieth no more. The joy of heart then that rests upon Him hath in very truth a sure foundation. For, if we mourned at His death, who shall take from us our joy, now that we know that He lives and will be alive for evermore----He Who gives and ordains for us all spiritual blessings? No man then "taketh their joy" from the Saints, as our Saviour says; but they who nailed Him to the Cross were bereft of their joy once and for ever. For now that His suffering is ended, which they thought an occasion for rejoicing, sorrow will be their portion of inevitable necessity.

23, 24  And in that day ye shall ash Me nothing. Verily, verily, I say unto you, If ye shall ask anything of the Father, He will give it you in My Name. Hitherto have ye asked nothing in My Name: ask, and ye shall receive, that your joy may be fulfilled.

He says that His holy disciples will increase in wisdom and knowledge when they should be clothed with power from on high according to the Scripture, and with their minds illumined by the torchlight of the Spirit should be able to conceive all wisdom, even though they asked no question of Him Who was no longer present with them in the flesh. The Saviour does not indeed say this because they will have no more need of light from Him, but because when they had received His own Spirit, and had Him indwelling in their! hearts, they would have in their minds no lack of every good thing, and would be fulfilled with the most perfect knowledge. And by perfect knowledge we mean that which is correct and incapable of error, and which cannot endure to think or say any evil thing, and which has a right belief concerning the Holy and Consubstantial Trinity. For if we see now in a mirror darkly, and we know in part, still while we wander not astray from the doctrines of the truth but adhere to the spirit of the holy and inspired writings, the knowledge that we have is not imperfect, a knowledge which no man can acquire save by the light of the Holy Spirit given unto him. Hereby he exhorts the disciples to pray for spiritual graces, and at the same time gives them this encouragement----that what they ask they will not fail to obtain; adding the comforting assurance of the word "verily" to His promise that if they will go to the Father's throne and make any request, they will receive it of Him, He Himself acting as Mediator and leading them into the Father's Presence. For this is the meaning of the words in my Name; for we cannot draw nigh unto God the Father save by the Son alone. For through Him we have obtained access in One Spirit unto the Father, according to the Scripture. Therefore also He saith: I am the Door: I am the Way: no one cometh unto the Father but by Me. For inasmuch as the Son is also God, together with the Father He conveys good gifts to the Saints, and associates Himself with Him in granting us the portion of the blessed. Moreover, the inspired Paul most evidently confirms our belief herein by writing these words: Grace to you and peace from God our Father and the Lord Jesus Christ. And in right of His titles, Mediator, High Priest, and Advocate, He conveys to the Father prayers on our behalf, for He gives us all boldness to address the Father. In the Name then of Our Saviour Christ we must make our requests, for so will the Father most readily grant them, and will give to those that ask good gifts, that we may take them and rejoice therein. So being fulfilled with spiritual graces, and enriched with the grant of knowledge from Him through the Holy Spirit dwelling in our hearts, we shall gain a very easy triumph over every strange and abominable lust; and thus being active in good works, and attaining to the practice of every virtue with fervent zeal, and strengthened with everything whatsoever that maketh for sanctification, we rejoice with exceeding joy at the prospect of the reward that awaits us; and, dismissing the despondency that springs from an evil conscience, we have our hearts enriched with the joy that is in Christ. This did not enter into the life of the men of old time; they never practised this manner of prayer, for they knew it not. But now is it ordained for us by Christ, at the appropriate season, when the time of the accomplishment of our redemption was fulfilled, and the perfect fruition of all good was gained for us by Him. For just as the Law accomplished nothing, and as righteousness according to the Law was incomplete, so also was the mode of prayer inculcated thereby.

25 These things have I spoken unto you in proverbs: the hour cometh when I shall no more speak unto you in proverbs, but shall tell you plainly of the Father.

By proverbs He means language that is indistinct and does not bear its meaning on the surface, but is in some sort veiled by obscurities so subtle that He says His hearers could not very readily comprehend it; for this was the fashion of what was said in proverbs. What I have told you then, He says, I have told you as it were in proverbs and riddles, reserving for the fitting season which has not yet come, though it is drawing nigh, the revelation of these things beyond possibility of doubt. For the hour will indeed come, He says; that is, the proper time in which I shall in plain language expound to you the things that concern the Father's glory, and implant in you a knowledge that surpasses human understanding. What that time would be, He did not tell them very clearly. We must surmise that He either meant that time when we were enriched with the knowledge that comes to us through the Spirit, Whom Christ Himself brought down to us after His Resurrection from the dead; or it may be the time to come after the end of the world, in which we shall behold unveiled and open to our gaze the glory of God, Who will Himself impart to us knowledge concerning Himself in perfect clearness. Therefore also Paul says, that prophecies shall be done away, and knowledge shall cease, having no other meaning in his mind than that which we have accepted for this passage. For we see in a mirror, and we know in part, as we just now said. But when that which is perfect is come, that which is in part shall be done away. How or in what manner this shall come to pass I will go on to explain, if you are willing to listen.

For, just as in the darkness of the night the bright beauty of the stars shines forth, each casting abroad its own ray of light, but when the sun arises with his radiant beams then that light which is but in part is done away, and the lustre of the stars waxes feeble and ineffective, in like manner I think also the knowledge that we now have will cease, and that which is in part will vanish away at that moment of time when the perfect light has come upon us, and sheds forth its radiancy, filling us with perfect knowledge of God. Then, when we are enabled to approach God in confidence, Christ will tell us the things which concern His Father. For now by shadows and illustrations, and various images and types deduced from different phases of human life, we feebly trace our steps to a vague uncertain knowledge, through the inherent weakness of our minds. Then, however, we shall stand in no need of any type or riddle or parable, but shall behold after a fashion, face to face and with unshackled mind, the fair vision of the Divine Nature of God the Father, having seen the glory of Him Who proceeded from Him. For we shall see Him even as He is, according to the saying of John. For now we know Him in the perfection of the glory that belongs to His Divine Nature because of our humanity. But when the season of His incarnation is past, and the mystery of our redemption completely wrought out, henceforth He will be seen in His own glory and in the glory of God the Father. For being God by Nature, and thereby Consubstantial with His Father, He will surely enjoy equal honours with Him, and will shine henceforth in the glory of His Godhead.

26, 27  In that day ye shall ask in My Name: and I say not unto you that I will pray the Father for you; for the Father Himself loveth you, because ye have loved Me, and have believed that I came forth from the Father.

He suffers them not to ask for anything at all by prayer and supplication, except only in His Name. He promises, however, that His Father will very readily grant their requests, not indeed as induced thereto by the intercessions of the Son in His capacity as our Mediator and Advocate, but prompted by His own Will to be liberal in His dealings towards them, and making haste to shower upon those who love Christ the exceeding riches of His goodness, as though He were but paying them their due. And no man in his senses can think, nor can any one be so ignorant as to affirm, that the disciples or any others of the Saints stand in no need of the mediation of the Son in working out their own salvation. For all things proceed through Him from the Father in the Spirit, since He is the Advocate, as John saith, not for our sins only, but also for the whole world. And in saying this, He shows us too, to our profit, that very acceptable to God the Father is the honour and love which we have towards His Offspring. Not understanding this, the miserable people of the Jews did not shrink from assailing Him with intolerable blasphemies, and sought to kill Him, according to the Scripture, because of the conversion of the mind of His believers from the obscure commandment of the Law to the clearness of the life according to the Gospel. For these wretched men said in their ignorance, or rather in their desire to sharpen their blasphemous tongues against Him, If this man were from God, He would not have broken the Sabbath day. He says then, that God the Father will very readily vouchsafe His favour to those who have undoubting faith, and are well assured that He came out from God the Father. For the Father will, as it were, He says, hail in advance, and anticipate, the request of the Mediator, and overwhelm with spiritual blessings the mind of those who have a right understanding concerning Me, and not according to the imaginations of those who are too much enamoured of the letter of the Law.

And by the words I came out from God, we must surmise that He means either I was begotten from, and manifested Myself out of, His Substance (the words being taken with reference to what goes before as to His existing in a sense independently of His Father but not altogether separately from Him; for the Father is in the Son, and the Son again by Nature in the Father); or we must take the words "I came out from," as meaning I became even as you are; that is, a Man, endued with your form and nature. For the peculiar nature of any being may be conceived of as the place from which it proceeds, when it is transformed into anything else and becomes what it was not before. We are indeed far from asserting that when He took the form of man even as ourselves, being at the same time truly the Only-begotten, He divested Himself of His Godhead. For He is the same yesterday, and today, yea and for ever. But when He took upon Himself a nature that was not His own, while at the same time He retained His peculiar attributes, He may be conceived of as having come forth from God, in a sense appropriate to this passage. You may take, if you choose, the words I came forth from the Father, in yet another sense, as follows: The Pharisees, only apt in error, as I have already said, thought that Christ came before the world like one of the false prophets, with no mission from God, but of His own motion; inasmuch as they were accustomed to point out to those that went to Him, that Christ's teaching conflicted with the Law. And for this reason they considered Him guilty of disobedience, declaring that the keeping of the Law is most acceptable to God the Father, but it was broken by His teaching. They therefore rejected Christ as an enemy of God, and as having chosen to oppose the dispensation given to them from Him through Moses, and argued that He was for this reason an alien from God. But not so the blessed disciples. For they loved Him, and had their minds exalted above the madness of the Jews, and they had a genuine faith that He came out from God, as we have just been told. For this cause then were they beloved of the Father, and were requited, as it were, by receiving equal favour from Him. And if they who believe that the Son came out from God are very dear and acceptable to God the Father, surely they who are diseased with the contrary opinion are accursed and abominable in God's sight. And if God is very ready to hearken to those who love the Son, clearly He will not accept the prayers of His enemies; and this is what is said by the mouth of Isaiah to them: And when ye spread forth your hands to Me, I will hide Mine eyes from you; yea, when ye make many prayers I will not hear: your hands are full of blood.

28 I came out from the Father, and am come into the world: again, I leave the world, and go unto the Father.

Herein, then, in the fact that our Lord went back to the Father and returned with power to the place from which He knew that He had gone forth, is proof clear and incontrovertible, that He was not one of the false prophets, and that He did not come to utter to us the promptings of man's private judgment, or to teach us doctrines contrary to the Father's Will, as the demented Jews ignorantly imagined. Granting then, (so a man might speak, wishing to combat the perverse opinions of the Jews) that He was not the true Christ, as you say. O Jews, and that without the approval of God the Father He introduced the teaching of the life according to the Gospel, showing that the commandment of the Law was now barren, and so profitless for the attainment of perfection in piety; (for you accuse Him as a Sabbath-breaker, and, when He did any wonderful works among you, you impiously said that He used to do them by Beelzebub the prince of the devils); how then was it that He ascended into heaven itself? How was it that the Father gave a share of His throne, and the angels threw open wide the gates of heaven, to Him Who combated His decrees as you say, and propounded doctrines contrary to the Will of the Sovereign of the Universe? Was His Ascension unobserved? Of a truth, great was the crowd of witnesses to whom the Divine and heavenly messenger spake the words: Ye men of Galilee, why stand ye looking into heaven? this Jesus, Which was received up from you into heaven, shall so come in like manner as ye beheld Him going into heaven. What hast thou, O Jews, to say in reply? Wilt thou not honour with obedience even the voice of an angel? Wilt thou not accept the testimony of the witnesses, though those who gazed upon the scene were many in number? And yet the Law says clearly, In the mouth of two or three witnesses shall every word be established. How then any longer can the reproach of being a false prophet be brought with any justice against Him, Who of His own power returns to the Father in heaven? And will it not rather follow, by the convincing logic of facts, that we should entertain the firm conviction that He came from God, that is from the Father, and is in fact no other than He Whom the Law and the prophets foretold unto us?

And when He says that He came into this world and again left the world and went to the Father, He does not mean that He either abandoned the Father when He became Man, nor that He abandoned the race of man when in His flesh He went to the Father; for He is truly God, and with His ineffable power filleth all things, and is not far from anything that exists.

29, 30  His disciples say unto Him, Lo, now speakest Thou plainly, and speakest no proverb. Now know we that Thou knowest all things, and needest not that any man should ask Thee: by this we believe that Thou earnest forth from God.

They marvel at the convincing nature of the proof He gives them, and are amazed at the clearness of His language, for without any concealment He made His speech to them right openly. They rejoice therefore at receiving a proof rid of all difficulty, and declare that His words have in them nothing hard to understand, but that His language here is so easily intelligible that it does not seem in the smallest degree to partake of the nature of a parable. And they get also this additional benefit: Since Thou knowest, they say, what is whispered in secret, and hast now given us this information in the words Thou hast just spoken, anticipating thereby the questions we might have asked in our desire to elicit it, we are persuaded that Thou art indeed come from God. For to know, they say, what is secret and hidden can belong to the God of all and to none other. And since Thou knowest all things of Thyself, is it not beyond question that Thou hast emanated from God that knoweth all things? So this truly Divine and marvellous sign also availed to nurture in the disciples with the rest undoubting faith, so that we can see in them the truth of the saying: Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning. And they say, "Now are we sure;" not meaning thereby that they then let into their minds the first beginning of faith when they heard these words and recognised the sign, I mean the omniscience of Christ; but rather that they began to establish firmly in their hearts the faith that had at first gained admittance there, and to attain a state of unalterable conviction that He was God, and sprang from the true and living God. We shall accept then the expression "Now are we sure," as referring not to the first beginning of faith, but to the occasion of its first being firmly settled in that apprehension of Christ's Nature now honoured with approval.

31, 32 Jesus answered them, Be ye now believe? Behold, the hour cometh, yea is now come, that ye shall be scattered every man to his own, and shall leave Me alone: and yet I am not alone, because the Father is with Me.

The Saviour, however, very gently tells them that the time when they should be confirmed in all goodness was not yet; but that this would come to pass on the occasion of the descent of the Holy Ghost unto them from heaven and power from on high, according to the Scripture. For then, declaring that their human faintheartedness was perfected in strength, they were pre-eminent for their invincible hardihood, not fearing the risings of the Jews against them, nor the unbridled wrath of the Pharisees, nor any other peril, but showing themselves the champions of the Divine message, and openly declaring: We must obey God rather than men; for we cannot but speak the things which we saw and heard. While then He points out that they are not yet confirmed in perfect faith, through their not having partaken of communion with the Spirit; setting before them, as a proof, the cowardice that they would presently display; at the same time, by foretelling that this would shortly come to pass, He manifestly confers on them no small benefit. For they would be grounded more firmly in the faith, that He was by Nature God, when they had fully grasped the belief that the future was in no way hid from Him. Behold then, He says, the time will shortly come, nay, is now at hand, when ye will leave Me alone and depart to your own. Herein He says indirectly, only by implication, that, overcome by unmanly cowardice, they would take thought only for their own lives; and, preferring their own safety to the affection they owed to their Master, would flee to the nearest place of refuge. How then "are ye now sure," when you have not yet quit yourselves of the reproach of imputations on your courage, because as yet you have no participation in the courage which is given by the Spirit? And that the blessed disciples betook themselves to flight and were terrified at the onslaught of the Jews, when the traitor appeared bringing with him the impious band of soldiers and the servants of the leaders, is beyond question. Then did they leave Christ alone; that is, with reference to the absence of all those who were wont to follow and attend upon Him: for He was not alone, insomuch as He was God, and of God, and in God, by Nature and indivisibly. Christ indeed says this, speaking rather as Man and for our sakes, with intent to teach us that when we are assailed by temptation, persecution, and such like, and are called to encounter some peril that may bring us glory, I mean in God's service, we are not therefore to be fainthearted about our ability to escape, because none of our brethren of kindred soul to us are running the race side by side with us, cheering us so far as in them lies, and all but sharing by their sympathy the danger which is imminent. For even if all these betake themselves to flight, gaining in their own persons an advantage over us by their cowardice which is grievous and hard to bear, we ought to bear in mind that God's arm will not be shortened on that account. For He will alone avail to save him that is faithful unto Him. For we are not alone; and, though we see no friend beside us, as I have just said, we have God Who is all powerful with us at our side, to aid and fight in the conflict, shielding us with all-sufficient succour, as the Psalmist says: With favour hast Thou encompassed us as with a shield! We make these observations on this passage, not as considering love of life something honourable and worthy admiration, on occasions when we can bring our life in the body to a glorious end, fighting in the ranks with those who risk their lives for God's sake, but that we may rather be persuaded of this, that even though there be none willing and zealous to share the conflict with us, we ought not to be faint at heart, for we shall not be alone, for God is with us.

33 These things have I spoken unto you, that in Me ye may have peace. In the world ye have tribulation: but be of good cheer; I have overcome the world.

Christ herein, so to say, well sums up to our profit His discourse to them; and, compressing into a few words the meaning of what He had said, sets before them in brief the knowledge of His Will. For I have now, He says, spoken these words unto you, exhorting you to have peace in Me, and that ye may also know clearly that you will meet with trouble in the world, and will be involved in many tribulations for My sake. But you will not be vanquished by the perils that encompass you, for I have overcome the world.

But that I may make what I have said as clear as possible unto you, come let me first explain what "having peace in Christ" means. For the world, or those who are enamoured of the things in the world, are continually at peace among themselves, but in nowise have they peace in Christ. As, for example, the dissolute seekers of the pleasures of sense are therefore most dear and acceptable to those of similar pursuits; and the man who covets riches that do not belong to him, and is for this reason grasping or thievish, will be altogether to the taste of those who practise a kindred vice. For every creature loves his kind, according to the saying, and man will be attracted to his like. But in all connexions of this sort the holy name of peace is put to base uses; and the proverb is true, but it is not with the Saints as it is with the wicked. For sin is not the bond of peace, but faith, hope, love, and the power of piety towards God. And this is in Christ. The chiefest then of all good gifts towards us is clearly peace in Christ, which brings in its train brotherly love as near akin to itself. Paul says that love is the perfect fulfilling of the Divine Law; and that to those who love one another will surely come the love of God Himself above all things else is beyond question, as John says that if a man love his brother he will as a consequence love God Himself.

He points out also another truth, I mean in the words: In the world ye have tribulation: but be of good cheer; I have overcome the world. Any one choosing to construe these words in a simple sense might reason thus: Christ appeared superior to, and stronger than, every sin and worldly hindrance; and since He has conquered, He will also bestow the power to conquer upon such as attempt the struggle for His sake. And if any man seek to find a more recondite meaning for the words, he might reflect in this wise: Just as we have hereby overcome corruption and death, since as Man, for us and for our sakes Christ became alive again, making His own Resurrection the beginning of the conquest over death, the power of His Resurrection will surely extend even unto us, since He that overcame death was one of us, insomuch as He was Incarnate Man; and as we overcome sin, and as we overcome death that wholly died in Christ first, Christ, that is, being the purveyor to us of the blessing as His own kindred, so also we ought to be of good cheer, because we shall overcome the world; for Christ as Man overcame it for our sakes, being herein the Beginning and the Gate and the Way for the race of man. For they who once were fallen and vanquished have now overcome and are conquerors, through Him Who conquered as one of ourselves, and for our sakes. For if He conquered as God, then it profiteth us nothing; but if as man, we are herein conquerors. For He is to us the Second Adam come from heaven, according to the Scripture. Just as then we have borne the image of the earthy, according to its likeness falling under the yoke of sin, so likewise also shall we bear the image of the heavenly, that is Christ, overcoming the power of sin and triumphing over all the tribulation of the world; for Christ has overcome the world.  

ΚΕΦΑΛΗ Β. Ὅτι φυσικῶς ἐν τῷ Υἱῷ καὶ ἐν τῇ οὐσίᾳ αὐτοῦ τὸ Πνεῦμα αὐτοῦ, τουτέστι τὸ Ἅγιον, καθὰ καὶ ἐν τῇ οὐσίᾳ τοῦ Πατρός.
« Πάντα ὅσα ἔχει ὁ Πατὴρ ἐμά ἐστι: καὶ διὰ τοῦτο εἶπον ὑμῖν ὅτι ἐκ τοῦ ἐμοῦ λαμβάνει καὶ ἀναγγελεῖ ὑμῖν. » ΧΑΡΑΚΤΗΡΑ πάλιν τὸν εἰλικρινῆ τε καὶ ἀκριβέστατον τῆς ὑποστάσεως τοῦ Πατρὸς ἑαυτὸν ἡμῖν κἀν τούτοις εὖ μάλα δέδειχεν ὁ Υἱὸς, δίδωσί τε δι' ὧν ἔφη νοεῖν, ὅτι καρπὸς ὑπάρχων τῆς οὐσίας αὐτοῦ, πάντα τὰ αὐτῆς κατὰ φύσιν ἐπάγεται, ἴδιά τε εἶναί φησι, καὶ μάλα εἰκότως: διατέμνοντος γὰρ, ἤτοι διιστάντος οὐδενὸς εἰς ἀλλοτριότητα τοῦ Πατρὸς τὸν Υἱὸν, ὅσον ἧκεν εἰς τὸ κατὰ πᾶν ὁτιοῦν ὅμοιόν τε καὶ ἴσον, δίχα μόνου τοῦ εἶναι Πατέρα, διαλαμπούσης τε τῆς οὐσίας ἐν ἀμφοῖν οὐχ ἑτεροτρόπως, πῶς οὐκ ἂν εἶεν ἤδη κοινὰ, μᾶλλον δὲ ταὐτὰ ἐν ἀμφοῖν, ὡς εἶναι μὲν ἐν Υἱῷ τὰ τοῦ Πατρὸς, ἐν δὲ τῷ τεκόντι τὰ τοῦ γεννήματος; διὰ γὰρ τοῦτο, καθάπερ ἐγῷμαι, μετὰ δριμείας τινὸς τῆς ἐπιτηρήσεως, τοὺς περὶ τούτων ἡμῖν ἐποιήσατο λόγους. ἔφη γὰρ οὐχ ὅτι πάντα ὅσα ἔχει ὁ Πατὴρ ἔχω κἀγώ: ἵνα μὴ ψιλή τις εἰκὼν ἡ κατὰ μόνην νοουμένη τὴν ἰσοτυπίαν, καὶ τοῖς ἔξωθεν ὡραϊσμοῖς μεμορφωμένη νοῆται πρὸς τὸ ἀρχέτυπον, καθάπερ οὖν καὶ ἡμεῖς αὐτοί: γεγόναμεν γὰρ κατ' εἰκόνα Θεοῦ: ἀλλ' ἐμά φησίν ἐστι, τὴν εἰς ἄκρον ἕνωσιν, ἣν ἔχει πρὸς τὸν γεννήσαντα, καὶ τὴν τῆς ὁμοουσιότητος δύναμιν, ἐν ἀπαραλλάκτοις οὖσαν τοῖς ἰδιώμασιν, ἐν ἀμφοῖν διὰ τούτου παραδεικνύς. τοῦτο δ' ἂν ἴδοις καὶ μάλα σαφῶς ἐν ἑτέροις λέγοντα πρὸς τὸν Πατέρα ” Πάντα γὰρ τὰ ἐμὰ σά ἐστι, “καὶ τὰ σὰ ἐμά:” οἷς γὰρ ὅλως ἔνεστι τὸ διαλλάττον οὐδὲν, καὶ ἡ κατὰ πᾶν ὁτιοῦν οὐσιώδης ἰσότης τε καὶ ἐμφέρεια, πῶς οὐκ ἂν εἶεν ταὐτὰ τῇ φύσει; ἔχει τοίνυν ὁ Θεὸς καὶ Πατὴρ ἐξ ἑαυτοῦ τε καὶ ἐν ἑαυτῷ τὸ ἴδιον Πνεῦμα, τουτέστι τὸ Ἅγιον, δι' οὗ τοῖς ἁγίοις ἐναυλίζεταί τε καὶ ἀποκαλύπτει μυστήρια, οὐκ ἐν τάξει τῇ ὑπουργικῇ παραλαμβανομένου πρὸς τοῦτο: μὴ γὰρ οἰηθῇς τι τοιοῦτον: ἀλλ' ἐν αὐτῷ τε ὄντος οὐσιωδῶς, καὶ ἐξ αὐτοῦ προϊόντος ἀμερίστως τε καὶ ἀδιαστάτως, ὡς ἴδιά τε διερμηνεύοντος τὰ ἐν ᾧ καὶ ἐξ οὗπέρ ἐστιν. ὁμιλεῖ γὰρ οὐχ ἑτέρως τῇ κτίσει Θεὸς, εἰ μὴ δι' Υἱοῦ ἐν Πνεύματι. ἀλλ' ἴδιον γὰρ Πνεῦμα τοῦτό ἐστι καὶ τοῦ Μονογενοῦς, ὁμοούσιος γάρ ἐστι τῷ Πατρί. Ἐπειδὴ τοίνυν, φησὶν, ἐνυπάρχον φαίνεται τῷ Θεῷ καὶ Πατρὶ τὸ ἐν Πνεύματι τῷ ἰδίῳ τοῖς ἀξίοις ἀποκαλύπτεσθαι, ἐνεργεῖν τε καὶ δι' αὐτοῦ τὰ ὅσαπερ ἂν βούληται, κἀμοὶ δὲ τοῦτο πρόσεστι φυσικῶς, διὰ ταύτην εἴρηκα τὴν αἰτίαν Ὅτι ἐκ τοῦ ἐμοῦ λαμβάνει καὶ ἀναγγελεῖ ὑμῖν. ταραττέσθω δὲ μηδεὶς, ὅταν ἐν τούτοις ἀκούῃ τὸ τῆς λήψεως ὄνομα, διενθυμείσθω δὲ μᾶλλον ἐκεῖνο: δράσειε γὰρ ἂν ὀρθῶς: ὅτι πάντα τὰ περὶ Θεοῦ λαλεῖται μὲν καθ' ἡμᾶς, νοεῖται γεμὴν οὐχ οὕτως, ἀλλ' ὑπὲρ ἡμᾶς: λαμβάνειν τε οὕτω τὸ Πνεῦμά φαμεν, ἔκ τε τοῦ Πατρὸς καὶ τοῦ Υἱοῦ τὰ αὐτῶν, οὐχ ὡς ποτὲ μὲν οὐκ ἔχον τὴν ἐνοῦσαν αὐτοῖς γνῶσίν τε καὶ δύναμιν, ἔχον δὲ τότε μόλις ὅταν νοῆται λαμβάνον: ἀεὶ γὰρ σοφὸν καὶ δυνατὸν τὸ Πνεῦμά ἐστι, μᾶλλον δὲ αὐτόχρημα σοφία καὶ δύναμις, οὐκ ἐκ μετοχῆς τῆς τινὸς, ἀλλὰ φυσικῶς. ὥσπερ δ' ἂν φῶμεν τὴν ἐκ τῶν ἀρωμάτων ταῖς ἡμετέραις ὀσφρήσεσι προσβάλλουσαν εὐωδίαν, ἑτέραν μὲν ὥσπερ ὡς πρὸς αὐτὰ, εἰ ταῖς ἐπινοίαις δοίη τις ἂν, προεκκύπτειν γεμὴν οὐχ ἑτέρως οἴοιτο τυχὸν ἢ τῶν ἐξ ὧνπέρ ἐστι δεχομένην τὴν δύναμιν εἰς ἔνδειξιν ἑαυτῆς, οὐκ οὖσαν γεμὴν ἑτέραν διὰ τὸ ἐξ αὐτῶν τε καὶ ἐν αὐτοῖς πεφυκέναι: τοιοῦτόν τι, μᾶλλον δὲ καὶ ὑπὲρ τοῦτο, νοήσεις ἐπί τε Θεοῦ καὶ τοῦ Ἁγίου Πνεύματος. οἱονεὶ γὰρ ὀσμή τις ἐστὶ τῆς οὐσίας αὐτοῦ, ζῶσά τε καὶ ἐναργὴς, διακομίζουσα τῇ κτίσει τὰ παρὰ τοῦ Θεοῦ, καὶ τῆς ἀνωτάτω πασῶν οὐσίας ἐντιθεῖσα δι' ἑαυτῆς τὴν μέθεξιν. εἰ γὰρ ἡ τῶν ἀρωμάτων εὐοσμία τὴν ἰδίαν ἰσχὺν ἐναπομάττεται τοῖς ἐσθήμασι, καὶ μετασκευάζει τρόπον τινὰ πρὸς ἑαυτὴν τὰ ἐν οἷς ἂν γένοιτο, πῶς οὐκ ἂν ἰσχύσαι τὸ Πνεῦμα τὸ Ἅγιον ἐπείπερ ἐστὶν ἐκ Θεοῦ φυσικῶς, κοινωνοὺς τῆς θείας ἀποτελέσαι φύσεως δι' ἑαυτοῦ τοὺς ἐν οἷς ἂν γένοιτο; καρπὸς οὖν ἄρα καὶ χαρακτὴρ τῆς ὑποστάσεως τοῦ γεννήσαντος ὑπάρχων ὁ Υἱὸς, πάντα τὰ αὐτοῦ κατὰ φύσιν ἐπάγεται. διὰ τοῦτό φησι Πάντα ὅσα ἔχει ὁ Πατὴρ ἐμά ἐστι: διὰ τοῦτο εἶπον ὑμῖν ὅτι ἐκ τοῦ ἐμοῦ λαμβάνει καὶ ἀναγγελεῖ ὑμῖν, τὸ Πνεῦμα δηλονότι τὸ δι' αὐτοῦ τε καὶ ἐν αὐτῷ, δι' οὗ τοῖς ἁγίοις ὡς αὐτὸς ἐνοικεῖ. οὐ γὰρ ἕτερον παρ' αὐτὸν τὸ Πνεῦμα αὐτοῦ, κἂν ὑπάρχειν νοῆται καθ' ἑαυτὸ καὶ ἰδίως: Πνεῦμα γὰρ τὸ Πνεῦμα καὶ οὐχ Υἱός.
« Μικρὸν καὶ οὐκέτι θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με, ὅτι ὑπάγω πρὸς τὸν Πατέρα. » Ἀποκαλύψειν αὐτοῖς διὰ τοῦ ἰδίου Πνεύματος τὰ πάντα προειπὼν ὅσα περ ἦν ἀναγκαῖα καὶ χρειωδέστατα, ἐξηγεῖται καὶ τὸ πάθος, μεθ' ὃ δὴ γείτων εὐθὺς ἡ ἀνάληψις διὰ τῆς πρὸς τὸ ἄνω πορείας, ἀναγκαιοτάτην εἰσφέρουσα τὴν διὰ τοῦ Πνεύματος ἐπιφοίτησιν: οὐ γὰρ ἦν ἔτι συνδιαιτᾶσθαι μετὰ σαρκὸς τοῖς ἁγίοις ἀποστόλοις ἄνω γεγονότα πρὸς τὸν Πατέρα. περιεσταλμένως δὲ σφόδρα ποιεῖται τὸν λόγον, τὸ δριμὺ τῆς λύπης διὰ τοῦτο παραιρούμενος: ᾔδει γὰρ ᾔδει τοὺς μαθητὰς οὐ μετρίῳ πάλιν ὁμιλήσοντας φόβῳ: καὶ δριμείᾳ μὲν καταδηχθήσεσθαι λύπῃ, δεινοῖς δὲ καὶ ἀφορήτοις περιπεσεῖσθαι κακοῖς προσδοκήσαντας, ὅταν αὐτοὺς συμβαίνῃ καταλείπεσθαι μόνους, ἀναβαίνοντος τοῦ Σωτῆρος πρὸς τὸν Πατέρα. διὰ ταύτην οἶμαι τὴν αἰτίαν ἀπημφιεσμένως μὲν οὐ φησὶν ὅτι τεθνήξεται, τῆς τῶν Ἰουδαίων παροινίας καὶ μέχρι τούτων αὐτὸν ἀφικέσθαι καλούσης: εὐφυέστατα δὲ λίαν πολλὴν ἀναμίσγει τῷ λόγῳ τὴν κομψείαν, καὶ τῷ παθεῖν συντρέχουσαν τὴν ἐκ τῆς ἀναστάσεως θυμηδίαν ἐπιδεικνύει λέγων Μικρὸν καὶ οὐκέτι θεωρεῖτέ με καὶ πάλιν μικρὸν καὶ ὄψεσθέ με. εἴσω γὰρ ἤδη θυρῶν ὁ τοῦ θανάτου γέγονε καιρὸς, ἄποπτον τοῖς μαθηταῖς τιθεὶς τὸν Κύριον εἰς ὀλίγον κομιδῇ τὸν καιρὸν, ἄχρις ἂν σκυλεύσας τὸν ᾅδην, καὶ ἀναπετάσας τοῖς ἐκεῖσε τὰς τοῦ σκότους πύλας, τὸν ἴδιον πάλιν ἀναστήσῃ ναόν: οὗ καὶ γεγονότος ἐπέλαμψε πάλιν τοῖς ἑαυτοῦ μαθηταῖς, συνεῖναί τε αὐτοῖς καθυπέσχετο “πάσας τὰς ἡμέρας τοῦ αἰῶνος,” κατὰ τὸ γεγραμμένον. εἰ γὰρ καὶ ἀποδημεῖ σαρκὶ παραστήσας ἑαυτὸν ὑπὲρ ἡμῶν τῷ Πατρὶ, καὶ καθίσας ἐκ δεξιῶν τοῦ γεννήσαντος, ἀλλ' ἐναυλίζεται τοῖς ἀξίοις διὰ τοῦ Πνεύματος, καὶ σύνεστι τοῖς ἁγίοις διὰ παντός: ἐπηγγείλατο γὰρ οὐκ ἀφήσειν ἡμᾶς ὀρφανούς. οὐκοῦν μικροῦ κομιδῇ διείργοντος χρόνου τὴν τοῦ πάθους ἀρχήν Μικρόν φησι καὶ οὐ θεωρεῖτέ με: ἔμελλε γὰρ κατακαλύπτεσθαί πως τῷ θανάτῳ βραχύ: καὶ πάλιν φησὶ μικρὸν καὶ ὄψεσθέ με. τριήμερος γὰρ ἀνεβίω, κηρύξας “καὶ τοῖς ἐν φυλακῇ πνεύμασι.” πληρεστάτη γὰρ οὕτως ἡ τῆς φιλανθρωπίας ἐπίδειξις ἦν, τῷ μὴ μόνον ἀνασῶσαί φημι τοὺς ἔτι ζῶντας ἐπὶ τῆς γῆς, ἀλλὰ καὶ τοῖς ἤδη κατοιχομένοις καὶ ἐν τοῖς τῆς ἀβύσσου μυχοῖς καθημένοις ἐν σκότῳ, κατὰ τὸ γεγραμμένον, διακηρῦξαι τὴν ἄφεσιν. Ἐπιτήρει δὲ ὅπως ἐπὶ μὲν τοῦ πάθους ἔφη καὶ τῆς ἀναστάσεως Μικρὸν καὶ οὐ θεωρεῖτέ με καὶ πάλιν μικρὸν καὶ ὄψεσθέ με: προσθεὶς δέ Ὅτι πρὸς τὸν Πατέρα πορεύομαι, σιωπᾷ τὸ λειπόμενον. οὐ γὰρ ἐπὶ πόσον ἐκεῖ διαμενεῖ χρόνον, ἢ πότε τυχὸν ἐπανήξει, διαμεμήνυκε, καὶ διὰ ποίαν αἰτίαν; οὐ γὰρ ἡμῶν “ἐστι γνῶναι χρόνους ἢ καιροὺς οὓς ” ὁ Πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ,“ κατὰ τὰς αὐτοῦ τοῦ Σωτῆρος φωνάς.
« Εἶπον οὖν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς ἀλλήλους Τί ἐστι τοῦτο ὃ λέγει ἡμῖν, μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με; καὶ ὅτι ἐγὼ ὑπάγω πρὸς τὸν Πατέρα; ἔλεγον οὖν Τί ἐστι τοῦτο ὃ λέγει τὸ μικρόν; οὐκ οἴδαμεν τί λαλεῖ. » Οὔπω συνέντες τὸ εἰρημένον οἱ θεσπέσιοι μαθηταὶ συλλαλοῦσι πρὸς ἀλλήλους, καὶ τί ἂν βούλοιτο σημαίνειν αὐτοῖς τό Μικρὸν ἔτι καὶ μικρὸν ἐνδοιάζουσι, καὶ τό Οὐ θεωρεῖτέ με: φθάνει γεμὴν ὁ Χριστὸς ἀναπυθέσθαι προθυμουμένους, ἐπικαιρότατα πάλιν ἐπιδεικνὺς, ὅτι καρδίας οἶδεν ὡς Θεὸς καὶ τὸ ἐν νῷ στρεφόμενον ἔτι καὶ ἐν τῷ βάθει τῆς καρδίας ἐγκεχωσμένον, ὡς ἤδη καὶ γλώσσῃ διακτυπηθὲν ἐξεπίσταται. τί γὰρ ἂν ὅλως καὶ λάθοι τὸν ᾧπέρ ἐστι τὰ πάντα γυμνά; διὸ καί φησι πρός τινα τῶν ἁγίων ” Τίς “οὗτος ὁ κρύπτων με βουλὴν, συνέχων δὲ ῥήματα ἐν ” καρδίᾳ, ἐμὲ δὲ οἴεται κρύπτειν;“ ὠφελεῖ τοιγαροῦν διὰ πάντων αὐτοὺς, καὶ τὴν παρεμπίπτουσαν ἀφορμὴν ἀσφαλοῦς καὶ ἀνενδοιάστου πίστεως ποιεῖται τροφόν.
« Ἔγνω ὁ Ἰησοῦς ὅτι ἤθελον αὐτὸν ἐρωτᾶν, καὶ εἶπεν αὐτοῖς Περὶ τούτου ζητεῖτε μετ' ἀλλήλων, ὅτι εἶπον Μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με; ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται: ὑμεῖς δὲ λυπηθήσεσθε, ἀλλ' ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται. » Φιλοπευστοῦσι λίαν αὐτοῖς, καὶ περιεργότερον ἐξετάζουσι τῶν εἰρημένων τὴν δύναμιν, σαφεστέραν ποιεῖται τὴν τοῦ πάθους ἐξήγησιν, καὶ ὅπερ ἔμελλον ὑποστήσεσθαι, τοῦτο πάλιν αὐτοῖς προειδέναι χαρίζεται, καὶ σφόδρα χρησίμως. οὐ γὰρ ἵνα πρόωρον ἐντέκῃ τὸν θόρυβον, τὰ τοιαῦτα προμηνύειν ᾤετο δεῖν, ἀλλ' ἵνα τῇ γνώσει προκεχαλκευμένοι, νεανικώτεροί πως εὑρίσκοιντο πρὸς τὴν τοῦ θορύβου προσβολήν. τὸ γὰρ ἔσεσθαι προσδοκηθὲν, τοῦ μηδόλως ἐλπισθέντος ἁπαλωτέραν ἔχει τὴν ἔφοδον. ὅταν τοίνυν ὑμεῖς οἱ γνήσιοι καὶ ἀγάπῃ τῇ πρὸς ἐμὲ κατεσφιγμένοι, τὸν ἑαυτῶν θεωρῆτε Καθηγητὴν καὶ Διδάσκαλον τὰ ἐκ τῆς Ἰουδαϊκῆς ὑπομένοντα παροινίας, ὕβρεις τε καὶ αἰκίσματα καὶ τὰ ἐκ τῆς ἀτόπου μανίας τολμήματα, τότε δὴ κλαύσετε καὶ θρηνήσετε, χαρήσεται δὲ ὁ κόσμος, τουτέστιν, οἱ φρονεῖν οὐκ εἰδότες τὰ δοκοῦντα Θεῷ, προσηλωθέντες δὲ ὥσπερ ταῖς κοσμικαῖς ἡδοναῖς. σημαίνει δὲ πάλιν τήν τε ἀγελαίαν καὶ συρφετώδη τῶν Ἰουδαίων πληθὺν, καὶ τῶν καθηγεῖσθαι λαχόντων τὸ θεομισὲς καὶ ἀνόσιον στῖφος, γραμματέας τε καὶ Φαρισαίους, οἳ τοῖς τοῦ Σωτῆρος ἐπιτωθάζοντες πειρασμοῖς, πολλὰ κατὰ τῆς ἑαυτῶν ἐφθέγγοντο κεφαλῆς, ποτὲ μὲν λέγοντες ” Εἰ “υἱὸς εἶ τοῦ Θεοῦ, κατάβηθι νῦν ἀπὸ τοῦ σταυροῦ, καὶ ” πιστεύσομέν σοι:“ ποτὲ δὲ πάλιν ” Ὁ καταλύων τὸν “ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν αὐτὸν, σῶσον ” σεαυτόν.“ ταυτὶ γὰρ δὴ τῆς Ἰουδαίων παμμιάρου γλώττης τὰ ἀποβράσματα: ἀλλ' οὕτω πεφρονηκότων τῶν ἐν κόσμῳ, φησὶ, δρώντων τε ἅμα καὶ φθεγγομένων, λυπηθήσεσθε μὲν ὑμεῖς, οὐκ εἰς μακρὸν δὲ τοῦτο παθόντες διαμενεῖτε χρόνον: μεταστήσεται γὰρ ἡ λύπη πρὸς χαράν. ἀναβιώσομαι γὰρ, καὶ ἀφανιῶ παντελῶς τῆς κατηφείας τὴν πρόφασιν: περιστελῶ δὲ τὸ δάκρυον, καὶ πρὸς εὐθυμίαν ἀνακομίσω διηνεκῆ καὶ ἀμήρυτον. ἀκατάληκτος γὰρ ἡ τῶν ἁγίων χαρά. ζῆ γὰρ εἰς ἀεὶ Χριστός: λέλυται δὲ καὶ ὁ πάντων θάνατος δι' αὐτοῦ. ἀλλ' ἔστι πως ἀκόλουθον ἐννοεῖν, ὅτι δὴ πάντως καὶ τοῖς ἐν κόσμῳ παθεῖν ἐξ ἀντιστρόφου συμβήσεται τὸ λυπεῖσθαι διηνεκῶς. εἰ γὰρ ἐπείπερ ἀπέθανε κατὰ σάρκα Χριστὸς, λελύπηνται μὲν οἱ γνήσιοι, χαρὰν δὲ τὸ πάθος ὁ κόσμος ἐποιήσατο: καταργηθέντος δὴ τοῦ θανάτου καὶ τῆς φθορᾶς, καὶ διαναστάντος ἐκ νεκρῶν τοῦ Σωτῆρος ἡμῶν Χριστοῦ, μετεστράφη τοῖς ἁγίοις τὸ πένθος εἰς χαράν: μετοιχήσεται δὲ δηλονότι καὶ τοῖς ἐν κόσμῳ πρὸς πένθος ἡ χαρά.
« Ἡ γυνὴ ὅταν τίκτῃ λύπην ἔχει, ὅτι ἦλθεν ἡ ὥρα αὐτῆς: ὅταν δὲ γεννήσῃ τὸ παιδίον, οὐκέτι μνημονεύει τῆς θλίψεως, διὰ τὴν χαρὰν ὅτι ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον. καὶ ὑμεῖς οὖν λύπην μὲν νῦν ἕξετε, πάλιν δὲ ὄψομαι ὑμᾶς, καὶ χαρήσεται ὑμῶν ἡ καρδία, καὶ τὴν χαρὰν ὑμῶν οὐδεὶς αἴρει ἀφ' ὑμῶν. » Ἐπιτείνει πάλιν τῆς παραμυθίας τὴν εὕρεσιν, καὶ διὰ ποικίλων ἔρχεται λόγων, πανταχόθεν αὐτοῖς τὸ δριμὺ τῆς λύπης ἀποκρούεσθαι διδούς. θέα γὰρ ὅπως ἀναπείθειν ἐπείγεται διὰ πράγματος ἐναργοῦς εἰς τὸ χρῆναι τληπαθεῖν, καὶ μὴ σφόδρα καταναρκᾶν ἢ πόνους ἢ λύπας, εἰ πάντη τε καὶ ἀπαραιτήτως μέλλοιεν ἐκτελευτᾶν εἰς χαράν. καρπὸς γάρ φησι πικρᾶς ὠδῖνος τὸ βρέφος, καὶ διὰ πόνων ἔρχεται ταῖς μητράσιν ἡ ἐπὶ τέκνοις χαρά. ἀλλ' εἴπερ ὤφθησαν ἐν ἀρχαῖς πρὸς τοὺς ἐπὶ ταῖς ὠδῖσιν ἀπαυδήσασαι πόνους, οὐδ' ἂν ὅλως κυοφορεῖν ἠθέλησαν, τὸν τούτου παραίτιον διαδρᾶσαι γάμον, ἀλλ' οὐδ' ἂν ἐγένοντο μητέρες πώποτε, τριποθήτου τε καὶ πολυεύκτου πράγματος δι' ὄκνον ἐκπίπτουσαι. κατὰ τοῦτον οὖν ἄρα τὸν τρόπον καὶ ὑμῖν αὐτοῖς οὐκ ἀμισθὶ τὸ ἀλγῆσαι συμβήσεται. χαρήσεσθε γὰρ, ὅταν ἴδητε ξένον τῷ κόσμῳ παιδίον ἀποτεχθὲν, ἄφθαρτόν τε καὶ ἀνώλεθρον. ἑαυτὸν δὲ δηλονότι φησίν. ἀναφαίρετον γεμὴν καὶ ἀναπόβλητον, τὴν ἐφ' ἑαυτῷ θυμηδίαν ἔσεσθαι λέγει. κατὰ γὰρ τὴν τοῦ Παύλου φωνὴν, μᾶλλον δὲ καὶ κατὰ τὴν τῆς ἀληθείας δύναμιν, ἅπαξ ἀποθανὼν, ” οὐκέτι “ἀποθνήσκει.” ἐρηρεισμένη τοιγαροῦν ἡ ἐπ' αὐτῷ θυμηδία καὶ μάλα εἰκότως. εἰ γὰρ ἐπὶ τῷ θανάτῳ λελυπήμεθα, τίς ἡμῶν ἀποστήσει τὴν χαρὰν εἰδότων ὅτι καὶ ζῇ καὶ μένει διηνεκῶς, τῶν πνευματικῶν ἡμῖν ἀγαθῶν δοτήρ τε καὶ πρύτανις; ἀπὸ μὲν οὖν τῶν ἁγίων οὐδεὶς αἴρει τὴν χαρὰν, κατὰ τὴν τοῦ Σωτῆρος φωνήν: ἀφηρέθη δὲ παραχρῆμα τῶν προσηλωσάντων αὐτὸν τῷ σταυρῷ. λελυμένου γὰρ τοῦ πάθους, ἐφ' ᾧ δὴ καὶ χαίρειν ᾤοντο δεῖν, ὡς ἐξ ἀφύκτου λοιπὸν ἀνάγκης αὐτοῖς τὸ λυπεῖσθαι συμβήσεται.
« Καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε οὐδέν. ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τι. αἰτήσητε τὸν Πατέρα, δώσει ὑμῖν ἐν τῷ ὀνόματί μου: ἕως ἄρτι οὐκ ᾐτήσασθε οὐδὲν ἐν τῷ ὀνόματί μου: αἰτεῖτε, καὶ λήψεσθε, ἵνα ἡ χαρὰ ὑμῶν ᾖ πεπλη ρωμένη. » Ἀμείνους ἔσεσθαι καὶ συνετωτέρους τοὺς ἁγίους φησὶ μαθητὰς, ὅταν ἐνδύσωνται τὴν ἐξ ὕψους δύναμιν, κατὰ τὸ γεγραμμένον, καὶ τῇ τοῦ Πνεύματος δᾳδουχίᾳ λελαμπρυσμένοι τὸν νοῦν, πάντα λοιπὸν δύνωνται νοεῖν, καὶ εἰ μὴ παρόντα τυχὸν διερωτῷεν αὐτόν. οὐ γὰρ ὅτι δεήσονται μὲν οὐκέτι φωταγωγίας τῆς παρ' αὐτοῦ τὰ τοιαῦτά φησιν ὁ Σωτὴρ, ἀλλ' ὅτι τὸ ἴδιον αὐτοῦ δεξάμενοι Πνεῦμα καὶ ἐνοικοῦν ἔχοντες ἐν καρδίαις, ἀπροσδεᾶ παντὸς ἀγαθοῦ καὶ γνώσεως τῆς τελεωτάτης ἀνάπλεων τὴν διάνοιαν ἕξουσι. τελείαν δὲ γνῶσιν εἶναί φαμεν, τὴν ὀρθήν τε καὶ ἀδιάστροφον, καὶ ἀπηχὲς μὲν οὐδὲν ἢ φρονεῖν ἢ λέγειν ἀνεχομένην, ὀρθῶς δὲ δοξάζουσαν περὶ τῆς ἁγίας τε καὶ ὁμοουσίου Τριάδος. εἰ γὰρ καὶ βλέπομεν ἄρτι δι' ἐσόπτρου καὶ ἐν αἰνίγματι, καὶ γινώσκομεν ἐκ μέρους, κατὰ τὴν τοῦ Παύλου φωνὴν, ἀλλά γε τῆς ἐν τοῖς δόγμασιν ἀκριβείας οὐκ ἔξω βαίνοντες, κατακολουθοῦντες δὲ τῷ σκοπῷ τῆς ἁγίας καὶ θεοπνεύστου γραφῆς, γνῶσιν ἔχομεν οὐκ ἀτελῆ, ἣν οὐκ ἂν ἕλοι τις ἑτέρως, οὐκ ἐπιλάμψαντος αὐτῷ τοῦ Ἁγίου Πνεύματος. διά τοι τοῦτο παροτρύνων τοὺς μαθητὰς εἰς αἴτησιν τῶν πνευματικῶν χαρισμάτων, ὁμοῦ δὲ διδοὺς τὸ θαῤῥεῖν, ὡς αἰτοῦντες οὐκ ἀποτεύξονται, τῇ τοῦ Ἀμὴν προσθήκῃ βεβαιοῖ πρὸς πίστιν, ὡς εἴ τι περ ἂν ἐθέλοιεν προσιόντες αἰτεῖν, λήψονται παρὰ τοῦ Πατρὸς, αὐτοῦ δηλονότι καὶ μεσιτεύοντος καὶ συγχορηγοῦντος τῷ Πατρί. τοῦτο γάρ ἐστι τό Ἐν τῷ ὀνόματί μου: πρόσιμεν γὰρ οὐχ ἑτέρως τῷ Θεῷ καὶ Πατρὶ, εἰ μὴ δι' Υἱοῦ. δι' αὐτοῦ γὰρ “τὴν προσαγωγὴν ἐσχήκαμεν ἐν ἑνὶ Πνεύματι ” πρὸς τὸν Πατέρα,“ κατὰ τὸ γεγραμμένον. διὰ τοῦτο καί φησιν ” Ἐγώ εἰμι ἡ θύρα: ἐγώ εἰμι ἡ ὁδός: οὐδεὶς ἔρχεται “πρὸς τὸν Πατέρα εἰ μὴ δι' ἐμοῦ.” ᾗ μὲν γάρ ἐστιν Υἱὸς καὶ Θεὸς, ὁμοῦ τῷ Πατρὶ χορηγεῖ τοῖς ἁγίοις τὰ ἀγαθὰ, καὶ συνδοτὴρ τῆς εἰς ἡμᾶς εὐλογίας εὑρίσκεται: καὶ γοῦν ὁ θεσπέσιος Παῦλος φανοτάτην ἡμῖν ἐτίθει τὴν ἐπὶ τούτῳ πίστιν οὕτω γράφων “Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ ” Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ:“ ᾗ δὲ μεσίτης καὶ ἀρχιερεὺς καὶ παράκλητος ὀνομάζεται, προσκομίζει τῷ Πατρὶ τὰς ὑπὲρ ἡμῶν ἱκετείας: αὐτὸς γάρ ἐστιν ἡ πάντων ἡμῶν παῤῥησία πρὸς τὸν Πατέρα. ἐν ὀνόματι τοίνυν τοῦ Σωτῆρος ἡμῶν Χριστοῦ τὰς δεήσεις ποιητέον: προχειρότατα γὰρ οὕτω κατανεύσειεν ἂν ὁ Πατὴρ, ἐπιδώσει δὲ τοῖς αἰτοῦσιν αὐτὸν τὰ ἀγαθὰ, ἵνα λαβόντες χαίρωμεν. ἀναπιμπλάμενοι γὰρ χαρισμάτων πνευματικῶν, καὶ τῆς παρ' αὐτοῦ συνέσεως πλουσίαν λαχόντες τὴν χορηγίαν, διὰ τοῦ κατοικοῦντος ἐν ἡμῖν Ἁγίου Πνεύματος, καταστρατευσόμεθα μὲν καὶ λίαν εὐκόλως ἁπάσης ἐκτόπου τε καὶ βδελυρᾶς ἡδονῆς: ἀγαθουργοῦντες δὲ οὕτω καὶ εἰς ἔφεσιν ἁπάσης ἰόντες ἀρετῆς σὺν ἐξαιρέτῳ τῇ προθυμίᾳ, καὶ νευρούμενοι πρὸς πᾶν ὁτιοῦν τῶν ὅσα τελοῦντα φαίνεται πρὸς ἁγιασμὸν, τῇ τῆς ἀμοιβῆς ἐλπίδι χαίρομέν τε λίαν, καὶ τὴν ἐκ τοῦ πονηροῦ συνειδότος κατήφειαν ἀποπεμψάμενοι, ταῖς ἐπὶ Χριστῷ θυμηδίαις τὸν οἰκεῖον καταπιαίνομεν νοῦν. καὶ ἦν μὲν τοῖς ἀρχαιοτέροις ἀνεπιτήδευτον: οὐ γὰρ μεμελέτητό πως προσευχῆς τις τοιοῦτος τρόπος διὰ τὴν ἄγνοιαν: ὁρίζεται δὲ νυνὶ διὰ Χριστοῦ, καὶ μάλα εἰκότως, ὅτε τῆς διορθώσεως ἀνέλαμψεν ὁ καιρὸς, καὶ ἡ παντὸς ἀγαθοῦ τελειότης εἰσκεκόμισται δι' αὐτοῦ. ὥσπερ γὰρ οὐδὲν τετελείωκεν ὁ νόμος, ἀλλ' ἦν ἀτελὴς ἡ κατ' αὐτὸν μελετωμένη δικαιοσύνη, οὕτω καὶ τῆς προσευχῆς ὁ τρόπος.
« Ταῦτα ἐν παροιμίαις λελάληκα ὑμῖν: ἔρχεται ὥρα ὅτε οὐκέτι ἐν παροιμίαις λαλήσω ὑμῖν, ἀλλὰ παῤῥησίᾳ περὶ τοῦ Πατρὸς ἀπαγγελῶ ὑμῖν. » Παροιμίαν εἶναί φησι τὸν ἀμυδρόν τε καὶ οὐ λίαν ἐμφανῆ λόγον, ἐπεσκιασμένον δέ πως ἀσαφείαις οὕτω λεπταῖς, ὡς μὴ λίαν ἑτοίμως συνιέναι φησὶ δύνασθαι τοὺς ἀκροωμένους: πέπλασται γὰρ οὕτω τῶν ἐν παροιμίαις λεγομένων τὸ σχῆμα. ἅπερ οὖν εἶπον, φησὶν, ὡς ἐν παροιμίαις ἔτι καὶ αἰνίγμασι λελάληκα πρὸς ὑμᾶς καιρῷ τηρήσας τῷ δέοντι καὶ ὅσον οὐδέπω παρεσομένῳ τὴν ἀναμφίλογον ἀποκάλυψιν. ἥξει γὰρ ἥξει, φησὶν, ὥρα, τουτέστι καιρὸς, καθ' ὃν ὑμῖν διαῤῥήδην τὰ περὶ τῆς τοῦ Πατρὸς ἐξηγήσομαι δόξης, καὶ τὴν ὑπὲρ νοῦν τὸν ἀνθρώπινον ἐνθήσω σύνεσιν. καὶ τίς ὁ τούτου καιρὸς, οὐ σφόδρα μὲν ἔφη σαφῶς: οἰησόμεθα δὲ δηλοῦν ἐκεῖνον αὐτὸν, ἢ καθ' ὃν τὴν διὰ τοῦ Πνεύματος πεπλουτήκαμεν γνῶσιν μετὰ τὴν ἐκ νεκρῶν ἀναβίωσιν, χορηγήσαντος ἡμῖν αὐτὸ τοῦ Χριστοῦ: ἢ τάχα τὸν μέλλοντα καὶ ἐσόμενον μετὰ τὴν τοῦ κόσμου συστολὴν, καθ' ὃν ἀκατακαλύπτως τε καὶ ἐναργῶς τὴν τοῦ Θεοῦ δόξαν ὀψόμεθα, φανοτάτην ἡμῖν ἐμβάλλοντος τὴν περὶ ἑαυτοῦ γνῶσιν. διὸ καὶ ὁ Παῦλος προφητείας μὲν καταργηθήσεσθαι λέγει, παύσεσθαι δὲ γνῶσιν, οὐχ ἑτέραν λέγων παρὰ ταύτην, ἣν εἰς τὸ παρὸν κεκτήμεθα. βλέπομεν γὰρ δι' ἐσόπτρου, καὶ γινώσκομεν ἐκ μέρους, καθὰ καὶ ἀρτίως ἐλέγομεν: ” Ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταρ“γηθήσεται:” πῶς ἢ τίνα τρόπον εἰ βούλει μαθεῖν ἐρῶ πάλιν. Ὥσπερ γὰρ ἀφεγγοῦς μὲν οὔσης νυκτὸς τὸ φαιδρὸν τῶν ἀστέρων διαφαίνεται κάλλος, ἑκάστου τὸ οἰκεῖον ἀπαστράπτοντος φῶς: ἀνισχούσης γεμὴν τῆς ἡλίου μαρμαρυγῆς, καταργεῖταί πως ἤδη τὸ ἐκ μέρους λαμπρὸν, καὶ τῆς ἐκείνου βολῆς ἡττώμενον ἀδρανῆ καὶ ἄπρακτον ἔχει τὴν οἰκείαν αὐγήν: κατὰ τὸν αὐτὸν οἶμαι τρόπον καὶ ἡ νῦν ἡμῖν ὑπάρχουσα γνῶσις κατ' ἐκεῖνο πεπαύσεται τοῦ καιροῦ, καὶ καταλήξει τὸ ἐκ μέρους, τοῦ τελείου φωτὸς εἰσελάσαντος καὶ πληρεστάτην ἡμῖν τὴν τῆς θεογνωσίας ἐπεισχέοντος αὐγήν. τότε μετὰ παῤῥησίας δυναμένοις ἤδη χωρεῖν, τὰ περὶ τοῦ ἰδίου Πατρὸς ὁ Χριστὸς ἀπαγγελεῖ. νυνὶ μὲν γὰρ διὰ σκιᾶς καὶ ὑποδειγμάτων καὶ ποικίλης ἔσθ' ὅτε παραλαμβανομένης τῆς διὰ πραγμάτων εἰκόνος καὶ τύπων τῶν καθ' ἡμᾶς, μόλις ἐπί τινα γνῶσιν ἀμυδρὰν ποδηγούμεθα, διὰ τὴν ἐνοῦσαν ἡμῖν κατὰ νοῦν ἀσθένειαν: τότε γεμὴν τύπου τὸ παράπαν δεηθέντες οὐδενὸς, ἀλλ' οὐδὲ αἰνιγμάτων ἢ παραβολῆς, γυμνῷ τρόπον τινὰ τῷ προσώπῳ καὶ ἀπαραποδίστῳ διανοίᾳ τὸ τῆς θείας φύσεως τοῦ Θεοῦ καὶ Πατρὸς ἐννοήσομεν κάλλος, τὴν τοῦ πεφηνότος ἐξ αὐτοῦ θεωρήσαντες δόξαν. “ὀψόμεθα γὰρ αὐτὸν καθώς ἐστι,” κατὰ τὴν Ἰωάννου φωνήν. νῦν μὲν γὰρ εἴδομεν οὐκ ἐν ὁλοκλήρῳ δόξῃ τῇ θεοπρεπεῖ, διὰ τὸ ἀνθρώπινον: παρελάσαντος δὲ τοῦ καιροῦ τῆς μετὰ σαρκὸς οἰκονομίας, καὶ τετελεσμένου τοῦ μυστηρίου τοῦ δι' ἡμᾶς καὶ ὑπὲρ ἡμῶν, ἐν ἰδίᾳ δόξῃ λοιπὸν καὶ τῇ τοῦ Πατρὸς ὀφθήσεται. Θεὸς γὰρ ὢν κατὰ φύσιν, ὁμοούσιός τε διὰ τοῦτο τῷ φύσαντι, πάντως δήπου καὶ ἐν ἴσοις ἔσται τοῖς ἀξιώμασι, καὶ ἐν δόξῃ τῇ οἰκείᾳ καὶ θεοπρεπεῖ διαλάμψει λοιπόν.
« Ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐν τῷ ὀνόματί μου αἰτήσεσθε, καὶ οὐ λέγω ὑμῖν ὅτι ἐγὼ ἐρωτήσω τὸν Πατέρα περὶ ὑμῶν: αὐτὸς γὰρ ὁ Πατὴρ φιλεῖ ὑμᾶς, ὅτι ὑμεῖς ἐμὲ πεφιλήκατε, καὶ πεπιστεύκατε ὅτι ἐγὼ παρὰ τοῦ Πατρὸς ἐξῆλθον. » Ἐξαιτεῖν μὲν ὅλως διὰ προσευχῆς καὶ ἐντεύξεως ἐφίησι τὸ παράπαν οὐδὲν, εἰ μὴ ἐν τῷ ὀνόματι αὐτοῦ. προχειρότατα γεμὴν ἐπιδώσειν αὐτοῖς τὸν Πατέρα τὰ ἐν εὐχαῖς ἐπαγγέλλεται, καὶ οὐχὶ πάντως ταῖς τοῦ Υἱοῦ προτροπαῖς ἀναπειθόμενον, ἅτε δὴ παρακλήτου καὶ μεσιτεύοντος, αὐτόμολον δέ πως εἰς φιλοτιμίας ἰόντα τὰς ἐπ' αὐτοῖς, καὶ ὥσπερ τι χρέος κατατιθέναι σπουδάζοντα τοῖς ἀγαπῶσι Χριστὸν, τὴν ἀνωτάτω τε καὶ εἰς ἄκρον εὐμένειαν. καὶ οὐχί τις νοῦν ἔχων οἰήσαιτο πάλιν, ἢ καὶ ἀμαθαίνων ἐρεῖ, ὡς κατ' οὐδένα τρόπον δεήσονται μὲν ἐν τοῖς καθ' ἑαυτοὺς τῆς τοῦ Υἱοῦ μεσιτείας οἱ μαθηταὶ, ἤγουν τῶν ἁγίων ἕτεροι τυχόν. πάντα γὰρ δι' αὐτοῦ παρὰ Πατρὸς ἐν Πνεύματι, ἐπείπερ ἐστὶ παράκλητος, κατὰ τὴν Ἰωάννου φωνὴν, οὐχ ὑπὲρ μόνων τῶν ἡμετέρων ἁμαρτιῶν, ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου. ἐπιδεικνὺς δὲ χρησίμως κἀν τούτῳ δὴ πάλιν, ὅτι τριπόθητος λίαν ἐστὶ τῷ Θεῷ καὶ Πατρὶ ἡ εἰς τὸν ἐξ αὐτοῦ πεφήνοτα τιμὴ καὶ ἀγάπησις, τὰ τοιαῦτά φησιν: ὅπερ οὐ συνέντες οἱ δείλαιοι τῶν Ἰουδαίων δῆμοι, λοιδορίαις τε οὐ φορηταῖς κατακοντίζειν οὐκ ἔφριττον, καὶ “ἐζήτουν ἀποκτεῖναι” κατὰ τὸ γεγραμμένον, διὰ τὸ μεταῤῥυθμίζειν τῶν πιστευόντων τὸν νοῦν ἐκ νομικῆς καὶ παχείας ἐντολῆς εἰς τὴν τῆς εὐαγγελικῆς πολιτείας ἰσχνότητα. ἔφασκον γὰρ οὐδὲν εἰδότες οἱ τάλανες, μᾶλλον δὲ γλῶτταν ἐπ' αὐτῷ τὴν ἀνόσιον ἀκονήσαντες Εἰ ἦν οὗτος παρὰ Θεοῦ ὁ ἄνθρωπος, οὐκ ἂν ἔλυε τὸ σάββατον. προχειρότατα τοίνυν τὴν παρὰ Θεοῦ Πατρὸς εὐμένειαν δοθήσεσθαί φησιν αὐτοῖς ἀνενδοιάστως πεπιστευκόσι, καὶ εὖ μάλα διατεθειμένοις, ὅτι περ ἐξῆλθε παρὰ τοῦ Θεοῦ καὶ Πατρός. προαλεῖται γὰρ ὥσπερ, φησὶ, καὶ φθάσει μὲν τάχα τὴν τοῦ μεσιτεύοντος αἴτησιν, εὐλογίαις δὲ ταῖς πνευματικαῖς ἐπικλύσει τὸν νοῦν τῶν ὀρθὴν ἐχόντων ἐπ' ἐμοὶ τὴν διάληψιν καὶ οὐ καθάπερ ἐδόκει φρονεῖν τοῖς τοῦ γράμματος ἐρασταῖς. Τὸ δέ Ἐξῆλθον παρὰ Θεοῦ, ἐνταῦθα δὴ πάλιν οἰησόμεθα δηλοῦν, ἢ ὅτι γεγέννημαι καὶ ἐξέλαμψα τῆς οὐσίας αὐτοῦ, κατὰ πρόοδον μὲν τὴν πρὸς τὸ εἶναί τε καὶ νοεῖσθαι τυχὸν ἰδιοσυστάτως, οὐ μὴν εἰς ἅπαν διῃρημένως: ἔστι γὰρ ἐν Υἱῷ μὲν ὁ Πατὴρ, ἐν Πατρὶ δὲ αὖ πάλιν κατὰ φύσιν ὁ Υἱός: ἢ τό Ἐξῆλθον, ἀντὶ τοῦ, γέγονα καθ' ὑμᾶς, ἄνθρωπος δηλονότι, τὴν ὑμετέραν μορφήν τε καὶ φύσιν ὑποδύς. τόπος γὰρ ὥσπερ ἑκάστου τῶν ὄντων ἡ ἰδία φύσις, ἀφ' ἧς ἂν ἐξίοι πρὸς ἕτερόν τι μεταχωροῦν, καὶ ὅπερ οὐκ ἦν γενόμενον. καὶ οὐ δήπου φαμὲν, ὡς ἐπείπερ ἄνθρωπος καθ' ἡμᾶς ὤφθη τε καὶ γέγονεν ὄντως ὁ Μονογενὴς, ἐξέστη τοῦ εἶναι Θεός: “ἐχθὲς γὰρ καὶ σήμερον ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας:” προσειληφὼς δὲ μᾶλλον ὅπερ οὐκ ἦν μετὰ τοῦ σῶσαι τὸ ἴδιον ἐκβεβηκέναι πως νοεῖται κατά γε τὸν ἐν θεωρίαις εἰσβαίνοντα λόγον. ἐκλήψῃ δὲ τό Ἐξῆλθον παρὰ τοῦ Πατρὸς καὶ καθ' ἕτερον, εἰ βούλει, τρόπον: ᾤοντο μὲν γὰρ οἱ πρὸς μόνας ἀμαθίας εὐπετέστατοι Φαρισαῖοι, καθάπερ ἤδη προεῖπον, καθ' ἕνα τῶν ψευδοπροφητῶν εἰς μέσον ἥκειν τὸν Κύριον παρὰ Θεοῦ μὲν οὐκ ἀπεσταλμένον, ἀπὸ δὲ γνώμης τῆς οἰκείας, καθάπερ ἦν ἔθος ἐκείνοις τὰ τῷ νόμῳ μαχόμενα τοῖς ὡς αὐτὸν ἰοῦσι προσλαλεῖν. διὰ γάρ τοι τοῦτο καὶ ἀπειθεῖν ἐσκέπτοντο, τὴν τοῦ νόμου τήρησιν φιλαιτάτην μὲν εἶναι λέγοντες τῷ Θεῷ καὶ Πατρὶ, παραλύεσθαι γεμὴν διὰ τῶν αὐτοῦ διδαγμάτων. οὐκοῦν ὡς Θεῷ μαχόμενον καὶ ὡς τοῖς παρ' αὐτοῦ διὰ Μωυσέως τεθεσπισμένοις ἀντιστατεῖν ᾑρημένον ἀπεσείοντο τὸν Χριστὸν, ἀλλότριον εἶναι καὶ Θεοῦ διὰ τοῦτο λογιζόμενοι. ἀλλ' οὐχ οὕτως οἱ μακάριοι μαθηταί. πεφιλήκασι γὰρ αὐτὸν τῆς τῶν Ἰουδαίων δυσβουλίας τὰ ἀμείνω φρονήσαντες, καὶ πεπιστεύκασιν ἀληθῶς, ὅτι ἐξῆλθεν ἀπὸ Θεοῦ, κατὰ τοὺς ἀρτίως ἡμῖν εἰρημένους τρόπους. ταύτης τοι τῆς αἰτίας ἕνεκα καὶ πεφίληνται παρὰ Πατρὸς, τὴν ἴσην ὥσπερ ἐξ ἀμοιβῆς δεχόμενοι χάριν. εἰ δὲ φίλτατοι μὲν τῷ Θεῷ καὶ Πατρὶ, καὶ λίαν ἡδεῖς οἱ ἐκ Θεοῦ τὸν Υἱὸν ἐξελθεῖν πιστεύοντες, κατεστύγηνται δηλονότι καὶ θεομισεῖς ἀληθῶς οἱ τὴν τούτοις ἐναντίαν νοσήσαντες δόξαν. καὶ εἰ τοῖς ἀγαπῶσι τὸν Υἱὸν ἑτοιμότατος λίαν εἰς τὸ ὑπακοῦσαι Θεὸς, οὐ προσδέξεται δηλονότι τῶν μὴ τοιούτων τὰς προσευχάς: καὶ τοῦτο ἦν ἄρα τὸ διὰ φωνῆς Ἡσαΐου πρὸς αὐτοὺς εἰρημένον “Ὅταν τὰς χεῖρας ἐκτείνητε πρός με, ἀποστρέψω τοὺς ” ὀφθαλμούς μου ἀφ' ὑμῶν, καὶ ἐὰν πληθύνητε τὴν δέησιν, “οὐκ εἰσακούσομαι ὑμῶν, αἱ γὰρ χεῖρες ὑμῶν αἵματος ” πλήρεις.“
« Ἐξῆλθον ἐκ τοῦ Πατρὸς καὶ ἐλήλυθα εἰς τὸν κόσμον: πάλιν ἀφίημι τὸν κόσμον καὶ πορεύομαι πρὸς τὸν Πατέρα. » Ἀπόδειξις αὕτη σαφής τε καὶ ἀναμφίλογος τοῦ μὴ ἕνα τῶν ψευδοπροφητῶν ὑπάρχειν τὸν Κύριον, μήτε μὴν τὰ ἀπὸ γνώμης οἰκείας ἐροῦντα, καὶ διαλεξόμενον παρὰ τὸ δοκοῦν τῷ Πατρὶ πρὸς ἡμᾶς ἀφῖχθαι, κατά γε τὴν ἀμαθῆ καὶ ἀπόπτυστον τῶν Ἰουδαίων ὑπόνοιαν, τὸ παλινδρομῆσαι πρὸς τὸν Πατέρα καὶ ὑπονοστῆσαι μετ' ἐξουσίας ὅθεν οἶδεν ἐκβεβηκώς. Ναὶ γὰρ, ἐρεῖ τις τυχὸν ταῖς τῶν Ἰουδαίων ἀμαθίαις ἀντικαθιστάμενος, οὐκ ἀληθὴς ἦν ἴσως ὁ Χριστὸς καθ' ὑμᾶς ὦ Ἰουδαῖοι, ἀλλ' οὐδὲ συνευδοκοῦντος αὐτῷ τοῦ Θεοῦ καὶ Πατρὸς τὴν τῆς εὐαγγελικῆς πολιτείας εἰσκεκόμικε παίδευσιν, ἄπρακτον ἤδη δεικνὺς καὶ ἀνόνητον εἰς τελειότητα τὴν κατ' εὐσέβειαν τὴν νομικὴν ἐντολήν. ἐγκαλεῖτε γάρ πως ὡς λελυκότι τὸ σάββατον, καὶ εἴπερ τι τῶν θαυμάτων ἐργάσαιτο παρ' ὑμῖν, ” ἐν Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων“ καὶ τοῦτο ποιεῖν εἰωθότα δυσσεβοῦντες εἰρήκατε. πῶς δὴ οὖν ἄρα καὶ εἰς αὐτὸν ἀνέβη τὸν οὐρανόν; πῶς ἐδέξατο σύνθρονον ὁ Πατὴρ, ἐπαιρόντων ἀγγέλων αὐτῷ τὰς ἄνω πύλας, τὸν τοῖς αὐτοῦ δόγμασιν ἀντιπράττοντα καθ' ὑμᾶς, καὶ ἀνεθέλητον τῷ παμβασιλεῖ τῶν ὅλων τὴν ὑφήγησιν ποιησάμενον; μὴ γὰρ λεληθότως ἀνελήφθη; μὴ γὰρ οὐ πολὺς ἦν ὄχλος, πρὸς οὓς ἔφη ὁ θεῖός τε καὶ οὐράνιος ἄγγελος ” Ἄνδρες Γαλιλαῖοι, τί ἑστήκατε βλέποντες εἰς “τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναληφθεὶς ἀφ' ὑμῶν εἰς ” τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν “πορευόμενον εἰς τὸν οὐρανόν.” εἶτα τί φῂς Ἰουδαῖε πάλιν; ἆρ' οὐ τιμήσεις ταῖς εὐπειθείαις κἂν τὴν ἀγγέλου φωνήν; ἆρ' οὐ παραδέξῃ μάρτυρας, καίτοι πολλοὺς ὄντας τοὺς τεθεαμένους; καίτοι σαφῶς ὁ νόμος “Ἐπὶ στόματος δύο ἢ τριῶν ” μαρτύρων σταθήσεται πᾶν ῥῆμα,“ φησί. τῷ τοίνυν ἐπ' ἐξουσίας πρὸς τὸν ἐν τοῖς οὐρανοῖς ὑπονοστοῦντι Πατέρα, πῶς ἂν ἔτι πρεπόντως ὁ τῆς ψευδοπροφητείας ἐπιφέροιτο μῶμος, καὶ οὐχὶ μᾶλλον ἕψεται λοιπὸν, ὡς δι' ἀποδείξεως ἐναργοῦς τοῦ πράγματος, τὸ ἀνενδοιάστως πιστεύεσθαι παρ' ἡμῶν, ὡς εἴη μὲν ἐκ Θεοῦ, δῆλον δὲ ὅτι τοῦ Πατρὸς, οὐχ ἕτερος γεμὴν παρ' ἐκεῖνον, ὃν αὐτός τε ἡμῖν ὁ νόμος καὶ οἱ προφῆται διήγγελλον; Ἐληλυθέναι γεμὴν εἰς τόνδε τὸν κόσμον φησὶ, μεταχωρεῖν δὲ αὖ πάλιν ἐκ τοῦ κόσμου πρὸς τὸν Πατέρα, οὔτε τοῦ Πατρὸς ἀπολειφθεὶς ὅτε γέγονεν ἄνθρωπος, οὔτε μὴν τῶν ἐπὶ τῆς γῆς ὅτε μετὰ σαρκὸς ἀπεδήμει πρὸς τὸν Πατέρα: Θεὸς γάρ ἐστιν ἀληθινὸς ἀῤῥήτῳ δυνάμει τὰ πάντα πληρῶν, καὶ οὐδενὸς τῶν ὄντων ἀπολιμπανόμενος.
« Λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ Ἴδε νῦν παῤῥησίᾳ λαλεῖς, καὶ παροιμίαν οὐδεμίαν λέγεις: νῦν οἴδαμεν ὅτι οἶδας πάντα καὶ οὐ χρείαν ἔχεις ἵνα τις σε ἐρωτᾷ: ἐν τούτῳ πιστεύομεν ὅτι ἀπὸ Θεοῦ ἐξῆλθες. » Θαυμάζουσι τὴν ἀπόδειξιν ὡς ἐναργεστάτην, καταπλήττονται τοῦ λόγου τὸ διαφανές: περιστολῆς γὰρ ἁπάσης δίχα τὸν πρὸς αὐτοὺς εὖ μάλα πεποίηται λόγον. χαίρουσι δὴ οὖν δυσχερείας ἁπάσης ἀπηλλαγμένην λαβόντες ἀπόδειξιν, καὶ περισκελὲς μὲν σχεῖν οὐδὲν τὸ εἰρημένον φασὶν, εὐκάτοπτον δὲ οὕτως ὑπάρχειν τὴν ἐπ' αὐτῷ δὴ τούτῳ φωνὴν, ὡς μηδὲ βραχὺ παροιμίας ἔναυσμα προσεῖναι δοκεῖν. ἀποκερδαίνουσι δὲ πρὸς τούτῳ κἀκεῖνο: ἐπειδὴ γὰρ ἔγνως, φησὶ, τὸ λαθραίως ψιθυρισθὲν, ἔφθασάς τε τὴν πεῦσιν, ἥνπερ ἂν ἴσως προσηγάγομεν ἡμεῖς ἐξαιτοῦντες τὸ μαθεῖν, ἅπερ ἔλεγες ἀρτίως, πεπιστεύκαμεν ὅτι καὶ ἐξῆλθες ἀπὸ Θεοῦ. τὸ γὰρ εἰδέναι, φησὶ, τὰ ἐν τῷ παραβύστῳ καὶ λεληθότα, τοῦ πάντων ἂν εἴη Θεοῦ, καὶ οὐχ ἑτέρου τινός. ἐπειδὴ δὲ οἶσθα τὰ πάντα αὐτὸς, πῶς οὐκ ἀναμφίλογον ὡς ἐκ τοῦ τὰ πάντα εἰδότος ἐξέλαμψας Θεοῦ; πίστεως οὖν ἄρα τῆς ἀνενδοιάστου τροφὴ κατέστη τοῖς μαθηταῖς μετὰ τῶν ἄλλων, καὶ τοῦτο τὸ θεοπρεπὲς ὄντως καὶ παράδοξον σημεῖον, ὡς ἔστι μέν πως ἰδεῖν ἐπ' αὐτῶν ἀληθὲς, τό ” Δίδου σοφῷ “ἀφορμὴν, καὶ σοφώτερος ἔσται, γνώριζε δικαίῳ, καὶ προσ” θήσει τοῦ δέχεσθαι.“ φασὶ δὲ τό Νῦν πιστεύομεν, οὐ τότε δὴ πάντως τὴν τοῦ πιστεύειν ἀρχὴν ἐν ἑαυτοῖς εἰσφρήσαντες, ὅτε τῶν τοιούτων ἠκροάσαντο λόγων, ἤγουν τεθέανται τὸ σημεῖον, τὸ εἰδέναι φημὶ τὰ πάντα τὸν Κύριον, ἀλλ' ὡς τότε λοιπὸν τὴν ἐν ἀρχαῖς εἰσδεχθεῖσαν πίστιν ῥιζοῦν ἐν οἰκείαις ψυχαῖς ἀρχόμενοι, καὶ διακεῖσθαι λοιπὸν ἀραρότως ἀναπεπεισμένοι, ὡς Θεός τε εἴη καὶ ἐκ Θεοῦ τοῦ κατὰ φύσιν καὶ ἀληθινοῦ. παραδεξόμεθα τοίνυν τό Νῦν πιστεύομεν, οὐκ εἰς τὴν τοῦ πιστεύειν ἀρχὴν, ἀλλ' εἰς τὴν τοῦ βεβαιοῦσθαι παγίως εἰς τὴν ἤδη τετιμημένην τῇ συναινέσει διάληψιν.
« Ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς Ἄρτι πιστεύετε; ἰδοὺ ἔρχεται ὥρα καὶ νῦν ἐλήλυθεν, ἵνα σκορπισθῆτε ἕκαστος εἰς τὰ ἴδια κἀμὲ μόνον ἀφῆτε: καὶ οὐκ εἰμὶ μόνος, ὅτι ὁ Πατὴρ μετ' ἐμοῦ ἐστιν. » Ἀστειότατα πάλιν ἐπέδειξεν ὁ Σωτὴρ τὸν τῆς ἐφ' ἅπασι τοῖς ἀγαθοῖς βεβαιότητος οὔπω παρόντα καιρόν: οὗτος δὲ ἦν ὁ τὴν τοῦ Ἁγίου Πνεύματος ἐξ οὐρανοῦ καταφοίτησιν εἰσκομίζων αὐτοῖς, καὶ τὴν ἐξ ὕψους δύναμιν, καθὰ γέγραπται. καθαρῶς γὰρ τότε ταῖς ἀνθρωπίναις μικροψυχίαις ἐῤῥῶσθαι φράσαντες, ἀκαταγωνίστοις διέπρεψαν εὐτολμίαις, οὐ τὰς τῶν Ἰουδαίων ἐπαναστάσεις, οὐ τὸν ἄκριτον τῶν Φαρισαίων θυμὸν, οὐχ ἕτερόν τι τῶν δεινῶν δεδιότες, ἀλλ' ἐν παῤῥησίᾳ προεστηκότες τοῦ θείου κηρύγματος, καὶ διαῤῥήδην λέγοντες ” Πειθαρχεῖν δεῖ Θεῷ μᾶλλον ἢ ἀνθρώποις: οὐ δυνάμεθα “γὰρ ἡμεῖς ἃ εἴδομεν καὶ ἠκούσαμεν μὴ λαλεῖν.” ἐν ταὐτῷ τοιγαροῦν καθιδρύσθαι μὲν οὔπω πρὸς πίστιν τὴν τελείαν ἀπέδειξε, διὰ τὸ μήπω γεγεῦσθαι τῆς κοινωνίας τοῦ Πνεύματος, παραθεὶς εἰς ἔλεγχον τὴν ὅσον οὐδέπω παρεσομένην δειλίαν, καὶ ὅτι δὴ μέλλοι συμβήσεσθαι προειπὼν, οὐ μετρίως αὐτοὺς ὀνήσας ὁρᾶται. διακείσονται γὰρ μειζόνως τε καὶ ἐρηρεισμένως, ὅτι Θεὸς κατὰ φύσιν ἐστὶν, οὐδὲν τῶν μελλόντων ἠγνοηκότα καταλαμβάνοντες. ἰδοὺ τοιγαροῦν παρέσται, φησὶν, οὐκ εἰς μακρὰν ὁ καιρὸς, μᾶλλον δὲ εἴσω βέβηκε θυρῶν, ὅτε μόνον ἀφέντες ἐμὲ, ἀπελεύσεσθε πρὸς τὰ ἴδια. τοῦτο δέ ἐστιν εὐπεριστόλως εἰπεῖν, ὅτε δειλίαις ἀνάνδροις κεκρατημένοι, μόνης τῆς ἑαυτῶν ψυχῆς προνοήσετε, καὶ τὴν τῷ διδασκάλῳ χρεωστουμένην ἀγάπησιν κατόπιν τῆς ἑαυτῶν σωτηρίας ποιησάμενοι, πρὸς οὕσπερ ἂν εὕρητε διοιχήσεσθε τόπους. πῶς οὖν ἄρτι πιστεύετε, τῶν εἰς ἀνδρείαν ἐλέγχων οὔπω τὸν ψόγον διακρουσάμενοι, διὰ τὸ μήπω μεταλαχεῖν τῆς διὰ Πνεύματος εὐτολμίας; ὅτι δὲ ἐτράποντο πρὸς φυγὴν οἱ μακάριοι μαθηταὶ, τὴν τῶν Ἰουδαίων οὐκ ἐνεγκόντες ἔφοδον, ὅτε παρῆν ὁ προδότης, τὴν ἀνόσιον τῶν στρατιωτῶν ἐπαγόμενος σπεῖραν καὶ τοὺς τῶν ἡγουμένων ὑπηρέτας, οὐδαμόθεν ἀμφίλογον. μόνον δὲ τότε καταλελοίπασι τὸν Χριστόν: μόνον δὲ φαμὲν, ὅσον ἧκεν εἰπεῖν εἰς τὸ παρεῖναι μηδένα τῶν ἕπεσθαί τε καὶ προσεδρεύειν εἰωθότων αὐτῷ: μόνος γὰρ οὐκ ἦν, καθὸ Θεὸς ἐκ Θεοῦ καὶ ἐν Θεῷ φυσικῶς τε καὶ ἀδιαστάτως: ἀνθρωπινώτερον δέ πως καὶ τοῦτο δι' ἡμᾶς ἐφθέγξατο Χριστὸς, ἐκεῖνο διδάσκων, ὅτι πειρασμὸν ἢ διωγμὸν ἤγουν ἕτερόν τι τῶν τοιούτων ἐπιφέροντος ἡμῖν ἔσθ' ὅτε καιροῦ, καὶ εἰς εὐκλεᾶ καλοῦντος κίνδυνον, φημὶ δὲ τὸν δι' εὐσέβειαν, οὐκ ἀποπίπτειν ἐλπίδος τῆς ἐπὶ τῷ δύνασθαι διαφεύγειν ἀκόλουθον, καὶ εἰ μή τινες τυχὸν τῶν ὁμοψύχων ἡμῖν συμπαρατρέχοιεν ἀδελφῶν, ἐπαμύνοντές τε κατὰ τὸ ἐγχωροῦν καὶ ταῖς ὁμονοίαις μονονουχὶ τὸν ἐπηρτημένον ἡμῖν μεριζόμενοι κίνδυνον. εἰ γὰρ καὶ τράποιντο πρὸς φυγὴν δυσαχθῆ, καὶ ἀφόρητον τὴν ἐκ τῆς δειλίας πλεονεξίαν ἐν ἑαυτοῖς ποιησάμενοι, διακεῖσθαι προσῆκεν, ὡς οὐ διὰ ταύτην ἀτονήσει τὴν αἰτίαν Θεός. ἀρκέσει γὰρ μόνος εἰς τὸ διασῶσαι δύνασθαι τὸν αὐτῷ προσκείμενον. μόνοι δὲ ἡμεῖς οὐκ ἐσμὲν, καὶ εἰ μή τις ὁρῷτο παρὼν, καθάπερ εἶπον ἀρτίως, συμπαραστάτην καὶ ἐπαρηγὸν καὶ σύνοπλον ἔχοντες τὸν πάντα ἰσχύοντα Θεὸν, ἀπλεονεκτήτοις τισὶν ἐπικουρίαις ἡμᾶς περιφράττοντα, κατὰ τὸν λέγοντα ψαλμῳδόν “Κύριε, ὡς ὅπλῳ εὐδοκίας ” ἐστεφάνωσας ἡμᾶς.“ καὶ ταῦτα νῦν περὶ τούτου φαμὲν, οὐχ ὡς χρῆμα καλὸν θαυμάζοντες τὴν φιλοψυχίαν, ὅταν ἐξῇ καταλύειν ἡμᾶς εὐκλεῶς τὸν μετὰ σώματος βίον συστρατευομένους τε καὶ συναθλοῦντας τοῖς διὰ Θεὸν κινδυνεύουσιν: ἀλλ' ἵνα μᾶλλον ἐκεῖνο πιστεύσωμεν, ὡς εἰ καὶ μή τινες εἶεν οἱ τοῦτο δρᾶν σὺν ἡμῖν ἐθέλοντες καὶ προθυμούμενοι, ἀπογινώσκειν οὐ χρή: μόνοι γὰρ οὐκ ἐσόμεθα συμπαρόντος ἡμῖν τοῦ Θεοῦ.
« Ταῦτα λελάληκα ὑμῖν, ἵνα ἐν ἐμοὶ εἰρήνην ἔχητε: ἐν τῷ κόσμῳ θλίψιν ἔχετε: ἀλλὰ θαρσεῖτε, ἐγὼ νενίκηκα τὸν κόσμον. » Ὅλην ὡς ἔπος εἰπεῖν ἐν τούτοις εὖ μάλα Χριστὸς ἀνακεφαλαιοῦται χρησίμως τὴν πρὸς αὐτοὺς γενομένην διάλεξιν, καὶ τῶν εἰρημένων τὴν δύναμιν ἐν ὀλίγοις συλλαβὼν, συντομωτάτην αὐτοῖς τῆς οἰκείας βουλήσεως παρατέθεικε γνῶσιν. πεποίημαι γὰρ, φησὶ, νυνὶ πρὸς ὑμᾶς τοὺς τοιούτους λόγους, εἰρήνην ἔχειν ἐν ἐμοὶ παραινῶν, καὶ ἵν' εἰδείητε πρὸς τούτῳ σαφῶς ὅτι μοχθηρὰ μὲν ὑμῖν τὰ ἐν τῷ κόσμῳ συμβήσεται, καὶ θλίψεσιν ὁμιλήσετε δι' ἐμὲ πολλαῖς. πλὴν οὐχ ἁλώσεσθε τοῖς δεινοῖς: ἐγὼ γὰρ νενίκηκα τὸν κόσμον. Ἀλλ' ἵνα σοι σαφὲς ὅτι μάλιστα ποιήσω τὸ εἰρημένον, φέρε δὴ πρῶτον λέγωμεν τί τὸ ἔχειν ἐστὶν εἰρήνην ἐν Χριστῷ. ὁ μὲν γὰρ κόσμος, ἤτοι τῶν ἐν κόσμῳ πραγμάτων οἱ ἐρασταὶ, τὴν μὲν πρὸς ἀλλήλους εἰρήνην ἐπιτηδεύουσιν ἔσθ' ὅτε, πλὴν οὐ πάντως ἐν Χριστῷ. οἷον φέρε εἰπεῖν, οἱ πρὸς τὰς ἐκ τῶν σωμάτων φιληδονίας ἔκλυτοι, τοῖς ὁμοτρόποις εἰσὶ διὰ τοῦτο φίλτατοι καὶ λίαν ἡδεῖς: ὁ χρημάτων τῶν οὐδὲν αὐτῷ προσηκόντων ἐπιθυμῶν, ὑπάρχων τε διὰ τοῦτο πλεονέκτης ἢ κλεπτίστατος, καθ' ἡδονὴν ἔσται πάντως τῷ τὴν ἴσην αὐτῷ κακίαν ἐπιτηδεύοντι. ” Ἕκαστον γὰρ ζῷον “ἀγαπᾷ τὸ ὅμοιον αὐτῷ, κατὰ τὸ γεγραμμένον, καὶ τῷ ὁμοίῳ ” αὐτοῦ προσκολληθήσεται ἀνήρ.“ ἀλλ' ἐν τούτοις ἅπασι, τὸ σεμνὸν τῆς εἰρήνης ὄνομα καπηλεύεται: καὶ ἀληθὴς ὁ λόγος: ἐπὶ δὲ τῶν ἁγίων οὐχ οὕτως. οὐ γὰρ ἁμαρτία τῆς εἰρήνης ὁ σύνδεσμος, ἀλλὰ πίστις, ἐλπὶς, ἀγάπη καὶ τῆς εἰς Θεὸν εὐσεβείας ἡ δύναμις. καὶ τοῦτό ἐστιν ἐν Χριστῷ. κεφάλαιον οὖν ἡμῖν πάντων τῶν ἀγαθῶν ἡ ἐν Χριστῷ πέφηνεν εἰρήνη, τὴν εἰς ἀλλήλους ἀγάπην ἀδελφὴν ὥσπερ τινὰ συνεισάγουσα. παντὸς δὲ τοῦ θείου νόμου τὴν πλήρωσιν ἔχειν ὁ Παῦλος τὴν ἀγάπην φησίν. ὅτι δὲ τοῖς ἀγαπῶσιν ἀλλήλους ἕψεται δὴ πάντως τὸ καὶ αὐτὸν πρὸ πάντων ἀγαπῆσαι τὸν Θεὸν, οὐκ ἀμφίλογον, Ἰωάννου λέγοντος ὡς εἴ τις ἀγαπήσαι τὸν ἀδελφὸν, αὐτὸν δήπου πάντως ἀγαπήσει τὸν Θεόν. Δηλοῖ δὲ δή τι καὶ τὸ ἕτερον, φημὶ δὴ πάλιν τό Θλίψιν ἔχετε ἐν τῷ κόσμῳ: ἀλλὰ θαρσεῖτε ἐγὼ νενίκηκα τὸν κόσμον. ἁπλούστερον μὲν γὰρ εἴ τις ἕλοιτο νοεῖν, ἐρεῖ δὴ πάντως Πάσης ἁμαρτίας καὶ περιστάσεως κοσμικῆς κρείττων τε ἅμα καὶ δυνατώτερος ἀπεφάνθη Χριστός: ἐπειδὴ δὲ νενίκηκε, καὶ τοῖς δι' αὐτὸν πειραζομένοις ἐπιδώσει τὸ νικᾶν. εἰ δέ τις τῶν εἰρημένων ἐννοεῖν ἐθέλοι τι πικρότερον, ἐκεῖνο δὴ πάντως διενθυμηθήσεται. ὅνπερ γὰρ τρόπον φθορᾶς καὶ θανάτου διὰ τοῦτο κεκρατήκαμεν, ἐπείπερ ὡς ἄνθρωπος δι' ἡμᾶς καὶ ὑπὲρ ἡμῶν ἀνεβίω Χριστὸς, τῆς κατὰ τοῦ θανάτου πλεονεξίας ἀρχὴν τὴν ἰδίαν ἀνάστασιν ποιησάμενος, διήκοι ἂν πάντως καὶ εἰς ἡμᾶς ἡ τοῦ πράγματος δύναμις, ἐπείπερ ἦν ὁ νικήσας ἐξ ἡμῶν καθὸ πέφηνεν ἄνθρωπος, καὶ ὥσπερ τῆς ἁμαρτίας περιγιγνόμεθα νεκρωθείσης πάντως ἐν πρώτῳ Χριστῷ, παραπέμποντος δηλονότι καὶ εἰς ἡμᾶς, ὡς ἴδιον γένος, τὸ ἀγαθόν: οὕτω καὶ θαρσεῖν ὀφείλομεν ὅτι καὶ ἡμεῖς περιεσόμεθα τοῦ κόσμου: νενίκηκε γὰρ ὁ Χριστὸς ὡς ἄνθρωπος δι' ἡμᾶς, ἀρχὴ καὶ θύρα καὶ ὁδὸς τῇ ἀνθρωπείᾳ φύσει κἀν τούτῳ γιγνόμενος. οἱ γὰρ πάλαι πίπτοντές τε καὶ νικώμενοι κεκρατήκαμέν τε καὶ νενικήκαμεν διὰ τὸν ἐξ ἡμῶν καὶ δι' ἡμᾶς νικήσαντα. εἰ μὲν γὰρ ἐνίκησεν ὡς Θεὸς, πρὸς ἡμᾶς οὐδὲν, εἰ δὲ ὡς ἄνθρωπος, ἡμεῖς ἐν αὐτῷ νενικήκαμεν. δεύτερος γὰρ ἡμῖν ἐξ οὐρανοῦ πέφηνεν Ἀδὰμ, κατὰ τὰς γραφάς. ὥσπερ οὖν πεφορέκαμεν ” τὴν “εἰκόνα τοῦ χοϊκοῦ,” καθ' ὁμοιότητα τὴν ἐκείνου τῷ τῆς ἁμαρτίας ὑποπεσόντες ζυγῷ, οὕτω δὴ πάντως φορέσομεν καὶ τὴν τοῦ ἐπουρανίου μόρφωσιν, τουτέστι Χριστοῦ, νικῶντες τῆς ἁμαρτίας τὴν τυραννίδα, καὶ ἁπάσης θλίψεως κατευμεγεθοῦντες κοσμικῆς: νενίκηκε γὰρ ὁ Χριστός.