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to the surge and the winds, and everything indeed stood still at once, as if cowering at the voice of a master? 3.4.26 And having filled five thousand men to satiety from five loaves of bread, with a countless multitude of other women and children also present, so that they took up leftovers so great as were sufficient to fill twelve baskets, whom would he not astonish and reasonably call to an inquiry of his ineffable power? But lest my discourse now be extended to a great length, let his death be set forth above all, which was not common to other men. 3.4.27 For he did not endure a violent end by perishing from disease, nor by a noose or fire, nor yet by having his legs broken by iron on the trophy of the cross itself in the same way as the other criminals, nor suffering anything at all from any of the men who are accustomed to kill; but as he alone willingly gave over his body to those who plotted against him, he was at once raised up from the earth, and then upon the scaffold, crying out with a loud voice and committing his spirit to the Father, saying in these very words, 'Father, into your hands I commit my spirit,' thus, unhindered and free, he himself of himself made his departure from the body. 3.4.28 Then, when his body was taken by his acquaintances and given a fitting burial, on the third day he who had previously departed willingly took it back again. 3.4.29 And he shows himself again in the flesh, embodied, that very same one, as he was before, to his own disciples, with whom also having conversed for a short while and having spent some time, he ascends to where he had come from, making his way to heaven before their very eyes; to whom indeed, having also given instructions concerning what was to be done, he appointed them teachers of all nations in the highest piety. 3.4.30 Such were the much-sung miracles of the virtue of our Savior, these were the proofs of the divinity in him; these things we ourselves have marveled at with sober reasoning, and have accepted with a tested and examined judgment. 3.4.31 These things have been examined and tested by us also through other evident matters, which surpass all account, through which our Lord himself even still now is accustomed to show some small part of his power to whomever he might judge; but nevertheless also through the more logical method, which we are accustomed to bring forward to those who do not accept the aforesaid things, but either completely disbelieve them and say that nothing of the sort was done by him at all, or that it was done, but by sorcery for the deception of the onlookers as might be devised by an impostor. And if it is necessary at present to briefly oppose the aforementioned people, we will not be lacking in zeal. But otherwise how shall we answer them? 3.4.32 But if they should say that our Savior did nothing wonderful at all nor anything extraordinary of which his acquaintances testified, let us consider if their argument will be persuasive, since they are unable to give the reason why some were called disciples, and he, a teacher. For the one who teaches proclaims a promise of some teaching, and the disciples, in turn, aspiring to teachings, present and entrust themselves to the teacher. 3.4.33 What reason, then, can be given for the disciples of Jesus spending time with him, and what necessity for their zeal concerning him? And of what teachings did they enroll him as teacher? Or is this clear? For it was surely of those things which they learned from him and carried forth to others; and his were the precepts of a philosophical life, which he outlined for them, saying: 'Acquire neither gold nor silver in your belts, nor a bag for your journey' and such things, but having entrusted themselves to the all-governing providence, to be anxious for nothing on account of their needs. And he exhorted them to think higher things than those commanded to the Jews by Moses. 3.4.34 For he legislated that one should not murder, as if to those prone to homicide, and likewise not to commit adultery, as if to the most lecherous and dissolute, and again not to steal, as if to the most servile, but that they must consider these things not to be fitting for them

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τῷ κλύδωνι καὶ τοῖς ἀνέμοις, καὶ πάντα γε ἔστη παραχρῆμα, οἷα δεσπότου φωνὴν καταπτήξαντα; 3.4.26 πέντε δὲ χιλιάδας ἀνδρῶν, συνεπιπαρόντος μυρίου ἄλλου γυναικῶν τε καὶ παίδων πλήθους, ἐκ πέντε τὸν ἀριθμὸν ἄρτων εἰς κόρον πληρώσας, ὡς καὶ περιττὰ τοσαῦτα, ὅσα ἱκανὰ ἦν πληρῶσαι δώδεκα κοφίνους, λαβεῖν, τίνα οὐκ ἂν ἐκπλήξειεν καὶ ἐπὶ ζήτησίν γε εἰκότως τῆς κατ' αὐτὸν ἀπορρήτου δυνάμεως ἐκκαλέσεται; Ἀλλ' ἵνα μή μοι τὰ νῦν ὁ λόγος εἰς μακρὸν μῆκος ἐκτείνοιτο, ἐπὶ πᾶσιν ἐκκείσθω ὁ αὐτοῦ θάνατος, οὐ κοινὸς τοῖς λοιποῖς ἀνθρώποις γεγενημένος. 3.4.27 οὐ γὰρ νόσῳ διαφθαρείς, ἀλλ' οὐδὲ βρόχῳ ἢ πυρί, οὐδὲ μὴν κατ' αὐτὸ τοῦ σταυροῦ τὸ τρόπαιον ὁμοίως τοῖς λοιποῖς κακούργοις ὑποτμηθεὶς σιδήρῳ τὰ σκέλη, οὐδὲ ὅλως πρός τινος ἀνθρώπων παθών τι, τῶν ἀναιρεῖν εἰωθότων, βίαιον ὑπέμεινε τελευτήν, ἀλλ' ὡς αὐτὸ μόνον ἑκὼν παρεδίδου τοῖς ἐπιβουλεύουσι τὸ σῶμα, ἀνωρθοῦτο μὲν ἀπὸ γῆς αὐτίκα, κἄπειτα ἐπὶ τοῦ ἰκρίου φωνήσας μέγα, καὶ τῷ πατρὶ παρατιθεὶς τὸ πνεῦμα, εἰπὼν αὐτοῖς ῥήμασιν «πάτερ εἰς χεῖράς σου παρατίθεμαι τὸ πνεῦμά μου», οὕτως ἄφετος καὶ ἐλεύθερος αὐτὸς ἀφ' ἑαυτοῦ τὴν ἐκ τοῦ σώματος ἀναχώρησιν ἐποιεῖτο. 3.4.28 εἶτα δὲ τοῦ σώματος αὐτοῦ ληφθέντος πρὸς τῶν γνωρίμων καὶ τῇ προσηκούσῃ παραδοθέντος ταφῇ, τριταῖος αὖθις ἀπελάμβανε τοῦτο, ὁ πρὶν ἀναχωρήσας ἑκών. 3.4.29 καὶ δείκνυσίν γε πάλιν αὐτὸς ἑαυτὸν ἔνσαρκον, ἔνσωμον, αὐτὸν ἐκεῖνον, οἷος καὶ τὸ πρὶν ἦν, τοῖς οἰκείοις μαθηταῖς, οἷς καὶ ἐπὶ βραχὺ ὁμιλήσας καί τινα συνδιατρίψας χρόνον, ἄνεισιν ὅθεν καὶ παρῆν, ὑπ' ὀφθαλμοῖς αὐτῶν τὴν εἰς οὐρανοὺς πορείαν στειλάμενος· οἷς δὴ καὶ ὑποθήκας περὶ τῶν πρακτέων παραδοὺς διδασκάλους τῶν ἐθνῶν ἁπάντων τῆς ἀνωτάτω θεοσεβείας ἀπέφηνεν. 3.4.30 Τοιαῦτα ἦν τοῦ σωτῆρος ἡμῶν τὰ πολυύμνητα τῆς ἀρετῆς θαύματα, ταῦτα τῆς ἐν αὐτῷ θεότητος τὰ τεκμήρια· ταῦτα καὶ αὐτοὶ λογισμῷ σώφρονι τεθαυμάκαμεν, βεβασανισμένῃ τε καὶ ἐξητασμένῃ τῇ κρίσει κατεδεξάμεθα. 3.4.31 ἐξήτασται παρ' ἡμῖν καὶ βεβασάνισται ταῦτα καὶ δι' ἑτέρων πραγμάτων ἐναργῶν, πάντα καλυπτόντων λόγον, δι' ὧν αὐτὸς ὁ κύριος ἡμῶν εἰσέτι καὶ νῦν, οἷς ἂν κρίνειεν, μικρά τινα τῆς αὐτοῦ δυνάμεως παραφαίνειν εἴωθεν, πλὴν ἀλλὰ καὶ διὰ τῆς λογικωτέρας μεθόδου, ἣν προσάγειν εἰώθαμεν τοῖς οὐ παραδεχομένοις τὰ προειρημένα, ἀλλ' ἤτοι παντελῶς ἀπιστοῦσιν αὐτοῖς καὶ μηδὲν καθόλου γεγονέναι τοιοῦτον πρὸς αὐτοῦ φάσκουσιν, ἢ γεγονέναι μέν, γοητείᾳ δὲ ἄλλως ἐπὶ πλάνῃ τῶν ὁρώντων ὡς ἂν ὑπ' ἀνδρὸς πλάνου ἐπιθέσθαι. εἰ δὲ χρὴ καὶ ἐπὶ τοῦ παρόντος βραχέα πρὸς τοὺς δεδηλωμένους ἐνστῆναι, οὐκ ἀπολειψόμεθα σπουδῆς. ἄλλως δὲ πῶς αὐτοῖς ἀπαντήσομεν; 3.4.32 Εἰ δὲ λέγοιεν μηδὲν τὴν ἀρχὴν πεποιηκέναι τὸν σωτῆρα ἡμῶν θαυμαστὸν μηδέ τι παράδοξον ὧν ἐμαρτύρησαν οἱ γνώριμοι, σκεψώ μεθα εἰ πιθανὸς ὁ λόγος αὐτοῖς ἔσται, μὴ τὴν αἰτίαν ἔχουσιν ἀποδιδόναι, δι' ἣν οἱ μὲν μαθηταί, ὁ δὲ διδάσκαλος ἐχρημάτισαν. ὅ τε γὰρ διδάσκων ἐπαγγελίαν μαθήματός τινος ἐπαγγέλλεται, οἵ τ' αὖ μαθηταὶ μαθημάτων ὀριγνώμενοι σφᾶς αὐτοὺς τῷ διδασκάλῳ προσφέροντες ἐπιτρέπουσιν. 3.4.33 τίνα οὖν ἔστιν εἰπεῖν αἰτίαν τῶν τοῦ Ἰησοῦ μαθητῶν τῆς σὺν αὐτῷ διατριβῆς, καὶ τί τὸ ἀναγκαῖον τῆς περὶ αὐτὸν σπουδῆς; τίνων δὲ καὶ διδάσκαλον ἐπεγράφοντο μαθημάτων; ἢ τοῦτο μὲν δῆλον; πάντως γάρ που ὧν παρ' αὐτοῦ μαθόντες εἰς ἑτέρους ἐξήνεγκαν· παραγγελίαι δ' ἦσαν αὐτῷ φιλοσόφου βίου, ὃν ὑπογράφων αὐτοῖς ἔλεγεν· «μὴ κτήσησθε χρυσὸν μηδὲ ἄργυρον εἰς τὰς ζώνας, μὴ πήραν εἰς ὁδόν» καὶ τὰ τοιαῦτα, τῇ δὲ πάντα διοικούσῃ προνοίᾳ αὐτοὺς ἀναθέντας μηδὲν μεριμνᾶν τῶν χρειῶν ἕνεκα. παρῄνει δ' αὐτοῖς καὶ τῶν Ἰουδαίοις ὑπὸ Μωσέως παρηγγελμένων κρείττονα φρονεῖν. 3.4.34 τὸν μὲν γὰρ οἷα προχείροις εἰς ἀνδροφονίας νομοθετῆσαι μὴ φονεύειν, ὡσαύτως δὲ καὶ μὴ μοιχεύειν, οἷα λαγνιστάτοις καὶ καταφερεστάτοις, καὶ αὖ πάλιν μὴ κλέπτειν, οἷα δουλοπρεπεστάτοις, αὐτοὺς δὲ δεῖν τούτους μὲν ἡγεῖσθαι μὴ προσήκειν αὐτοῖς