Homily LXVII.

John xii. 25, 26

“He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal. If any man serve Me, let him follow Me.”

[1.] Sweet is the present life, and full of much pleasure, yet not to all, but to those who are riveted to it. Since, if any one look to heaven and see the beauteous things there, he will soon despise this life, and make no account of it. Just as the beauty of an object is admired while none more beautiful is seen, but when a better appears, the former is despised. If then we would choose to look to that beauty, and observe the splendor of the kingdom there, we should soon free ourselves from our present chains; for a kind of chain it is, this sympathy with present things. And hear what Christ saith to bring us in to this, “He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal; if any man serve Me let him follow Me”; and, “Where I am, there is1890   “shall be,” N.T. My servant also.” The words seem like a riddle, yet they are not so, but are full of much wisdom. But how shall “he that loveth his life, lose it”? When he doeth its unseemly desires, when he gratifies it where he ought not. Wherefore one exhorteth us, saying, “Walk not in the desires of thy soul” ( Ecclus. xviii. 30 ); for so wilt thou destroy it since it leadeth away from the path leading to virtue; just as, on the contrary, “he that hateth it in this world, shall save it.” But what meaneth, “He that hateth it”? He who yields not to it when it commands what is pernicious. And He said not, “he that yieldeth not to it,” but, “He that hateth it”; for as we cannot endure even to hear the voice of those we hate, nor to look upon them with pleasure, so from the soul also we must turn away with vehemence, when it commands things contrary to what is pleasing to God. For since He was now about to say much to them concerning death, His own death, and saw that they were dejected1891   al. “looking down,” or, “disdainful.” and desponding, He spake very strongly, saying, “What say I? If ye bear not valiantly My death? Nay, if ye die not yourselves, ye will gain nothing.” Observe also how He softens the discourse. It was a very grievous and sad thing to be told, that the man who loves life should die. And why speak I of old times, when even now we shall find many gladly enduring to suffer anything. in order to enjoy the present life, and this too when they are persuaded concerning things to come; who when they behold buildings, and works of art, and contrivances, weep, uttering the reflection, “How many things man inventeth, and yet becometh dust! So great is the longing after this present life.” To undo these bonds then, Christ saith, “He that hateth his soul in this world, shall keep it unto life eternal.” For that thou mayest know that He spake as exhorting them, and dissipating their fear, hear what comes next.

“If any man serve Me, let him follow Me.”

Speaking of death, and requiring the following which is by works. For certainly he that serveth must follow him who is served. And observe at what time He said these things to them; not when they were persecuted, but when they were confident; when they thought they were in safety on account of the honor and attention of the many, when they might rouse themselves and hear, “Let him take up his cross, and follow Me” ( Matt. xvi. 24 ); that is, “Be ever,”1892   lit. “in battle array.” He saith, “prepared against dangers, against death, against your departure hence.” Then after He had spoken what was hard to bear, He putteth also the prize. And of what kind was this? The following Him, and being where He is; showing that Resurrection shall succeed death. For, saith He,

“Where I am, there is1893   “shall be,” N.T. My servant also.”

But where is Christ? In heaven. Let us therefore even before the Resurrection remove thither in soul and mind.

“If any man serve Me, the Father shall love1894   “honor,” N.T. him.”

Why said He not, “I”? Because they did not as yet hold a right opinion concerning Him, but held a higher opinion of the Father. For how could they imagine anything great concerning Him, who did not even know that He was to rise again? Wherefore He said to the sons of Zebedee, “It is not mine to give, but it shall be given to them for whom it is prepared by my Father” ( Mark x. 40 ), yet He it is that judgeth. But in this passage He also establisheth His genuine sonship.1895   τὸ γνήσιον For as the servants of His own Son, so will the Father receive them.

Ver. 27. “Now is My soul troubled; and what shall I say? Father, save me from this hour.”

“But surely this is not1896   al. “is no longer.” the expression of one urging them to go even to death.” Nay, it is that of one greatly so urging them. For lest they should say, that “He being exempt from mortal pains easily philosophizes on death, and exhorts us being himself in no danger,” He showeth, that although feeling its agony,1897   ἀ γωνιῶν αὐτὸν on account of its profitableness He declineth it not. But these things belong to the Dispensation, not the Godhead. Wherefore He saith, “Now is My soul troubled”; since if this be not the case, What connection hath that which was spoken, and His saying, “Father, save Me from this hour”? And so troubled, that He even sought deliverance from death, if at least it were possible to escape. These were the infirmities of His human nature.

[2.] “But,” He saith, “I have not what to say, when asking for deliverance.”

“For for this cause came I unto this hour.”

As though He had said, “Though we be confounded, though we be troubled, let us not fly from death, since even now I though troubled do not speak of flying; for it behooveth to bear what is coming on. I say not, Deliver Me from this hour,” but what?

Ver. 28. “Father, glorify Thy Name.”

“Although My trouble urges Me to say this,1898   i.e. “Save Me,” &c. yet I say the opposite, ‘Glorify Thy Name,’ that is, Lead Me henceforth to the Cross”; which greatly shows His humanity, and a nature unwilling to die, but clinging to the present life, proving that He was not exempt from human feelings. For as it is no blame to be hungry, or to sleep, so neither is it to desire the present life; and Christ indeed had a body pure from sin, yet not free from natural wants, for then it would not have been a body. By these words also He taught something else. Of what kind is that? That if ever we be in agony and dread, we even then start not back from that which is set before us; and by saying,1899   Ben. omits “and by saying.” “Glorify Thy Name” He showeth that He dieth for the truth calling the action, “glory to God.” And this fell out after the Crucifixion. The world was about to be converted, to acknowledge the Name of God, and to serve Him, not the Name of the Father only, but also that of the Son; yet still as to this He is silent.

“There came therefore a Voice from Heaven, I have both glorified it, and will glorify it again.”

When had He “glorified it”? By what had been done before; and “I will glorify it again” after the Cross. What then said Christ?

Ver. 30.1900    Ver. 29 omitted. “The people therefore that stood by, and heard it, said that it thundered; others said, An Angel spake to Him.” “This Voice came not because of Me, but for your sakes.”

They thought that it thundered, or that an Angel spake to Him. And how did they think this? Was not the voice clear and distinct? It was, but it quickly flew away from them as being of the grosser sort, carnal and slothful. And some of them caught the sound only,1901   Ben. omits “only.” others knew that the voice was articulate, but what it meant, knew not. What saith Christ? “This Voice came not because of Me, but for your sakes.” Why said He this? He said it, setting Himself against what they continually asserted, that He was not of God. For He who was glorified by God, how was He not from that God whose name by Him was glorified? indeed for this purpose the Voice came. Wherefore He saith Himself, “This Voice came not because of Me, but for your sakes,” “not that I may learn by it anything of which I am ignorant, (for I know all that belongeth to the Father,) but for your sakes.” For when they said, “An Angel hath spoken unto Him,” or “It hath thundered,” and gave not heed to Him, He saith, “it was for your sakes,” that even so ye might be led to enquire what the words meant. But they, being excited, did not even so enquire, though they heard that the matter related to them. For to one who knew not wherefore it was uttered, the Voice naturally appeared indistinct. “The Voice came for your sakes.” Seest thou that these lowly circumstances take place on their account, not as though the Son needeth help?

Ver. 31. “Now is the judgment of this world, now shall the prince of this world be cast down.”1902   “cast out,” N.T.

What connection hath this with, “I have glorified, and will glorify”? Much, and closely harmonizing. For when God saith, “I will glorify,” He showeth the manner of the glorifying. What is it? That one1903   i.e. the prince of this world. should be cast down. But what is, “the judgment of this world”? It is as though He said, “there shall be a tribunal and a retribution.” How and in what way? “He1904   i.e. Satan. slew the first man, having found him guilty of sin, (for ‘by sin death entered’— Rom. v. 12 ;) but in Me this he found not. Why then did he spring upon Me and give Me over to death? Why did he put into the mind of Judas to destroy Me?” (Tell me not that it was God’s dispensation, for this belongeth not to the devil, but His wisdom; for the present let the disposition of that evil one be enquired into.) “How then is the world judged in Me?” It shall be said, as if a court of justice were sitting, to Satan, “Well, thou hast slain all men, because thou didst find them guilty of sin. But why didst thou slay Christ? Is it not clear that thou didst it wrongfully?” Therefore in Him the whole world shall be avenged. But, that this may be still more clear, I will make it plain by an exam ple. Suppose there is some cruel tyrant, bringing ten thousand evils on all those who fall into his hands. If such a one engaging with a king, or a king’s son, slay him unjustly, his death will have power to get revenge for the others also. Suppose there is one who demands payment of his debtors, that he beats them and casts them into prison; then from the same recklessness that he leads to the same dungeon one who owes him nothing: such a man shall suffer punishment for what he hath done to the others. For that one shall destroy him.

[3.] So also it is in the case of the Son; for of those things which the devil hath done against us, of these shall the penalty be required by means of what he hath dared against Christ. And to show that He implieth this, hear what He saith; “Now shall the prince of this world be cast down,” “by My Death.”

Ver. 32. “And I, if I be lifted up, will draw all men unto Me.”

That is, “even those of the Gentiles.” And that no one may ask, “How shall he be cast down, if he is stronger even than Thou art?” He saith, “He is not stronger; how can he be stronger than One who draweth others to Him?” And He speaketh not of the Resurrection, but of what is more than the Resurrection, “I will draw all men to Myself.” For had He said, “I shall rise again,” it was not yet clear that they would believe; but by His saying, “they shall believe,” both are proved at once, both this, and also that He must rise again. For had He continued dead, and been a mere man, no one would have believed. “I will draw all men to Myself.” ( c. vi. 44.) How then said He that the Father draweth? Because when the Son draweth, the Father draweth also. He saith, “I will draw them,” as though they were detained by a tyrant, and unable of themselves alone to approach Him, and to escape the hands of him who keepeth hold of them. In another place He calleth this “spoiling; no man can1905   “how can,” &c., N.T. spoil a strong man’s goods, except he first bind the strong man, and then spoil his goods.” ( Matt. xii. 29.) This He said to prove His strength, and what there He calleth “spoiling,” He hath here called “drawing.”

Knowing then these things, let us rouse ourselves, let us glorify God, not by our faith alone, but also by our life, since otherwise it would not be glory, but blasphemy. For God is not so much blasphemed by an impure heathen, as by a corrupt Christian. Wherefore I entreat you to do all that God may be glorified; for, “Woe,” it saith, “to that servant by whom the Name of God is blasphemed,” (and wherever there is a “woe,” every punishment and vengeance straightway follows,) “but blessed is he by whom that Name is glorified.” Let us then not be as in darkness, but avoid all sins, and especially those which tend to the hurt of others, since by these God is most blasphemed. What pardon shall we have, when, being commanded to give to others, we plunder the property of others? What shall be our hope of salvation? Thou art punished if thou hast not fed the hungry; but if thou hast even stripped one who was clothed, what sort of pardon shalt thou obtain? These things I will never desist from saying, for they who have not heard to-day perhaps will hear tomorrow, and they who take no heed to-morrow perhaps will be persuaded the next day; and even if any be so disposed as not to be persuaded, yet for us there will be no account to give of them at the Judgment. Our part we have fulfilled; may we never have cause to be ashamed of our words, nor you to hide your faces, but may all be able to stand with boldness before the judgment-seat of Christ, that we also may be able to rejoice over you, and to have some compensation of our own faults, in your being approved in Christ Jesus our Lord, with whom to the Father and the Holy Ghost be glory for ever. Amen.

ΟΜΙΛΙΑ ΞΖʹ. Ὁ φιλῶν τὴν ψυχὴν αὐτοῦ, ἀπολέσει αὐτήν: καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ, εἰς ζωὴν αἰώνιον φυλάξει αὐτήν. Ἐὰν ἐμοί τις διακονῇ, ἐμοὶ ἀκολουθείτω. αʹ. Γλυκὺς ὁ παρὼν βίος, καὶ πολλῆς γέμων ἡδονῆς: ἀλλ' οὐχ ἅπασιν, ἀλλὰ τοῖς προσηλωμένοις αὐτῷ. Εἰ δέ τις εἰς τὸν οὐρανὸν διαβλέψειε, καὶ τὰ ἐκεῖ ἴδοι καλὰ, ταχέως αὐτοῦ καταφρονήσει, καὶ οὐδένα ποιήσεται λόγον. Ἐπεὶ καὶ κάλλος σωμάτων, ἕως ἂν ἕτερον μὴ φαίνηται λαμπρότερον, θαυμάζεται: ἐπειδὰν δὲ φανῇ τὸ κρεῖττον, καταφρονεῖται τὸ πρότερον. Ἂν τοίνυν θελήσωμεν καὶ ἡμεῖς εἰς ἐκεῖνο τὸ κάλλος ἰδεῖν, καὶ τὴν εὐπρέπειαν τῆς ἐκεῖ βασιλείας κατοπτεῦσαι, ταχέως ἑαυτοὺς τῶν δεσμῶν ἀπολύσομεν τῶν παρόντων. Δεσμὸς γάρ τίς ἐστιν ἡ πρὸς τὰ παρόντα συμπάθεια. Καὶ εἰς τοῦτο ἡμᾶς ἐνάγων ὁ Χριστὸς, ἄκουσον τί φησιν: Ὁ φιλῶν τὴν ψυχὴν αὐτοῦ, ἀπολέσει αὐτήν: καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ, εἰς ζωὴν αἰώνιον φυλάξει αὐτήν. Ὁ ἐμοὶ διακονῶν, ἐμοὶ ἀκολουθείτω: καὶ ὅπου εἰμὶ ἐγὼ, ἐκεῖ καὶ ὁ διάκονος ὁ ἐμός. Αἰνίγματι ἐοικέναι δοκεῖ τὰ λεγόμενα. Ἀλλ' οὐκ ἔστιν, ἀλλὰ πολλῆς ἐμπέπλησται σοφίας. Καὶ πῶς Ὁ φιλῶν τὴν ψυχὴν αὐτοῦ, ἀπολέσει αὐτήν; Ὁ τὰς ἐπιθυμίας αὐτῆς ποιῶν τὰς ἀτόπους: ὁ χαριζόμενος αὐτῇ παρὰ τὸ δέον. Διὰ τοῦτο παραινεῖ τις λέγων: Μὴ πορεύου ἐν ταῖς ἐπιθυμίαις τῆς ψυχῆς σου. Οὕτω γὰρ αὐτὴν ἀπολεῖς (τῆς γὰρ ὁδοῦ τῆς ἐπὶ τὴν ἀρετὴν ἀγούσης ἀπάγει): ὥσπερ οὖν τὸ ἐναντίον, Ὁ μισῶν αὐτὴν ἐν τῷ κόσμῳ τούτῳ, σώσει αὐτήν. Τί δέ ἐστιν, Ὁ μισῶν αὐτήν; Ὁ μὴ εἴκων αὐτῇ, τὰ βλάπτοντα κελευούσῃ. Καὶ οὐκ εἶπεν, Ὁ μὴ εἴκων αὐτῇ, ἀλλ', Ὁ μισῶν αὐτήν. Καθάπερ γὰρ τῶν μισουμένων οὐδὲ φωνὴν ἀκοῦσαι ἀνεχόμεθα, οὐδὲ ὄψιν ἰδεῖν ἡδέως: οὕτω καὶ τὴν ψυχὴν, ὅταν ἐναντία ἐπιτάττῃ τῶν τῷ Θεῷ δοκούντων, μετὰ σφοδρότητος ἀποστρέφεσθαι χρή. Ἐπειδὴ γὰρ περὶ θανάτου μέλλει λοιπὸν αὐτοῖς διαλέγεσθαι, θανάτου τοῦ ἑαυτοῦ, καὶ προεῖδε κατηφοῦντας καὶ καταπίπτοντας, ὑπερβολὴν ἐποιήσατο λέγων: Τί λέγω, ἐὰν μὴ τὸν ἐμὸν θάνατον γενναίως ἐνέγκητε; Ἂν γὰρ ὑμεῖς αὐτοὶ μὴ ἀποθάνητε, ὑμῖν ἔσται κέρδος οὐδέν. Καὶ ὅρα πῶς παραμυθεῖται τὸν λόγον. Σφόδρα ἦν φορτικὸν καὶ ἐπαχθὲς τὸ ἀκοῦσαι ὅτι δεῖ ἀποθανεῖν φιλοψυχοῦντα τὸν ἄνθρωπον. Καὶ τί λέγω τὸ παλαιόν; ὅπου γε καὶ νῦν πολλοὺς εὑρήσομεν ἡδέως πάντα μαθεῖν ὑπομένοντας, ὑπὲρ τοῦ τὸν παρόντα καρπώσασθαι βίον, καὶ ταῦτα περὶ τῶν μελλόντων πεπιστευμένους: οἱ ἐπειδὰν ἴδωσιν οἰκοδομήματα, καὶ τεχνήματα, καὶ μηχανήματα, δακρύουσιν ἐπιλέγοντες: Πόσα ἄνθρωπος μηχανᾶται, καὶ γίνεται κόνις! Οὕτω πολλὴ τῆς παρούσης ζωῆς ἡ ἐπιθυμία. Ταῦτα τοίνυν διαλύων ὁ Χριστὸς τὰ δεσμὰ, φησίν: Ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτω, εἰς ζωὴν αἰώνιον φυλάξει αὐτήν. Ὅτι γὰρ ἐκείνοις παραινῶν ἔλεγε, καὶ τὸν φόβον αὐτῶν ὑπεκλύων, ἄκουσον τῶν ἑξῆς: Ὁ ἐμοὶ διακονῶν, ἐμοὶ ἀκολουθείτω: περὶ τοῦ θανάτου λέγων, καὶ τὴν διὰ τῶν ἔργων ἀκολούθησιν ἀπαιτῶν. Δεῖ γὰρ πάντως τὸν διακονοῦντα τῷ διακονουμένῳ ἕπεσθαι. Καὶ σκόπει πότε αὐτοῖς ταῦτα διαλέγεται: οὐχ ὅτε ἐδιώκοντο, ἀλλ' ὅτε ἐθάῤῥησαν, ὅτε ἐνόμισαν ἐν ἀσφαλείᾳ εἶναι, διὰ τὴν τῶν πολλῶν τιμὴν καὶ θεραπείαν: ὅτε καὶ διαναστῆναι ἠδύναντο καὶ ἀκοῦσαι: Καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι: τουτέστιν, Ἀεὶ παρατεταγμένος ἔσο, φησὶν, πρὸς κινδύνους, πρὸς θάνατον, πρὸς ἀποδημίαν τὴν ἐντεῦθεν. Εἶτα ἐπειδὴ τὰ φορτικὰ εἶπε, καὶ τὸ ἔπαθλον τίθησι. Ποῖον δὲ τοῦτο ἦν; Τὸ αὐτῷ ἀκολουθεῖν, καὶ εἶναι ἔνθα ἐστί: δεικνὺς ὅτι ἀνάστασις τὸν θάνατον διαδέξεται. Ὅπου γάρ εἰμι, φησὶν, ἐγὼ, ἐκεῖ καὶ ὁ διάκονος ὁ ἐμός. Ποῦ δὲ ὁ Χριστός; Ἐν οὐρανοῖς. Καὶ πρὸ τῆς ἀναστάσεως τοίνυν ἐκεῖ μεταστῶμεν τῇ ψυχῇ καὶ τῷ νῷ. Ἐάν τις ἐμοὶ διακονῇ, ἀγαπήσει αὐτὸν ὁ Πατήρ. Διατί οὐκ εἶπεν, Ἐγώ; Ἐπειδὴ οὐδέπω τὴν προσήκουσαν περὶ αὐτοῦ δόξαν εἶχον, ἀλλὰ μείζονα περὶ τοῦ Πατρός. Οἱ γὰρ μηδὲ ὅτι ἀναστῆναι αὐτὸν ἐχρῆν εἰδότες, πῶς μεγάλα περὶ αὐτοῦ ἐφαντάσθησαν [ἄν]; Διὸ καὶ τοῖς υἱοῖς Ζεβεδαίου φησίν: Οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλ' οἷς ἡτοίμασται παρὰ τοῦ Πατρός μου: καίτοι γε αὐτός ἐστιν ὁ κρίνων. Ἐνταῦθα δὲ καὶ τὸ γνήσιον παρίστησιν. Ὡς γὰρ γνησίου παιδὸς διακόνους, οὕτως ὁ Πατὴρ ἀποδέξεται. Νῦν ἡ ψυχή μου τετάρακται. Καὶ τί εἴπω; Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης. Καὶ μὴν τοῦτο οὐκ ἔτι προτρεπομένου ἐπὶ τὸν θάνατον ἐλθεῖν. Μάλιστα μὲν οὖν προτρεπομένου. Ἵνα γὰρ μὴ λέγωσιν, ὅτι Αὐτὸς ἔξω τῶν ὠδίνων ὢν τῶν ἀνθρωπίνων, εὐκόλως περὶ θανάτου φιλοσοφεῖ, καὶ ἡμῖν ἐξ ἀκινδύνου παραινεῖ, δείκνυσιν ὅτι καίτοι ἀγωνιῶν αὐτὸν, ὅμως διὰ τὸ χρήσιμον οὐ παραιτεῖται. Ταῦτα δὲ τῆς οἰκονομίας ἐστὶν, οὐ τῆς θεότητος. Διὰ τοῦτό φησι: Νῦν ἡ ψυχή μου τετάρακται: (ἐπεὶ εἰ μὴ τοῦτό ἐστι, ποίαν ἀκολουθίαν ἔχει τὸ λεχθὲν, καὶ τὸ εἰπεῖν: Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης;) καὶ οὕτω τετάρακται, ὡς καὶ ἀπαλλαγὴν ζητεῖν, εἴ γε ἐνῆν διαφυγεῖν. βʹ. Ταῦτα τῆς ἀνθρωπίνης φύσεως τὰ ἀσθενήματα. Ἀλλ' οὐκ ἔχω τί εἴπω, φησὶν, ἀπαλλαγὴν αἰτούμενος. Διὰ γὰρ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην: ὡσανεὶ ἔλεγε: Κἂν θορυβώμεθα, κἂν ταραττώμεθα, μὴ φεύγωμεν θάνατον: ἐπεὶ κἀγὼ νῦν ταραττόμενος, οὐ λέγω ὥστε φυγεῖν: δεῖ γὰρ φέρειν τὸ ἐπιόν. Οὐ λέγω, Ἀπάλλαξόν με ἐκ τῆς ὥρας ταύτης: ἀλλὰ τί; Πάτερ, δόξασόν σου τὸ ὄνομα. Καίτοι τῆς ταραχῆς τοῦτο ἀναγκαζούσης λέγειν, τὸ ἐναντίον λέγω, Δόξασόν σου τὸ ὄνομα: τουτέστιν, Ἄγαγε λοιπὸν ἐπὶ τὸν σταυρόν: ὃ πολὺ τὸ ἀνθρώπινον ἐπιδείκνυται, καὶ τὴν φύσιν μὴ βουλομένην ἀποθανεῖν, ἀλλὰ τῆς παρούσης ἀντεχομένην ζωῆς: δεικνὺς, ὅτι οὐκ ἔξω τῶν ἀνθρωπίνων παθῶν ἦν. Ὥσπερ γὰρ τὸ πεινῇν οὐκ ἔγκλημα, οὐδὲ τὸ καθεύδειν: οὕτως οὐδὲ τὸ τῆς παρούσης ζωῆς ἐφίεσθαι. Ὁ δὲ Χριστὸς σῶμα καθαρὸν ἁμαρτημάτων εἶχεν, οὐχὶ φυσικῶν ἀναγκῶν ἀπηλλαγμένον: ἐπεὶ οὐδ' ἂν σῶμα ἦν. Διὰ δὴ τούτων καὶ ἕτερόν τι ἐπαίδευσε. Ποῖον δὴ τοῦτο; Ἵνα, εἴ ποτε ἐν ἀγῶνι κατασταίημεν καὶ δειλίᾳ, μηδὲ οὕτως ἀποπηδήσωμεν τῶν προκειμένων. Πάτερ, δόξασόν σου τὸ ὄνομα. Δείκνυσιν, ὅτι ὑπὲρ ἀληθείας ἀποθνήσκει, δόξαν εἰς τὸν Θεὸν τὸ πρᾶγμα καλῶν. Καὶ τοῦτο συνέβαινε μετὰ τὸν σταυρόν. Ἔμελλεν ἐπιστρέφειν ἡ οἰκουμένη, καὶ γνωρίζειν τὸ ὄνομα τοῦ Θεοῦ καὶ θεραπεύειν αὐτόν: καίτοι οὐ τὸ τοῦ Πατρὸς μόνον, ἀλλὰ καὶ τὸ τοῦ Υἱοῦ: ἀλλ', ὅμως τοῦτο σιγᾷ. Ἦλθεν οὖν φωνὴ ἐκ τῶν οὐρανῶν: Καὶ ἐδόξασα, καὶ πάλιν δοξάσω. Ποῦ ἐδόξασεν; Ἐν τοῖς πρὸ τούτων γενομένοις. Καὶ πάλιν δοξάσω μετὰ τὸν σταυρόν. Τί οὖν ὁ Χριστός; Οὐ δι' ἐμὲ ἡ φωνὴ αὕτη γέγονεν, ἀλλὰ δι' ὑμᾶς. Ἐκεῖνοι δὲ βροντὴν ἐνόμισαν εἶναι, ἢ ἄγγελον αὐτῷ λελαληκέναι. Καὶ πόθεν τοῦτο ἐνόμισαν; μὴ γὰρ οὐχὶ τρανὴ καὶ εὔσημος ἦν ἡ φωνή; Ἀλλὰ ταχέως αὐτῶν ἀπέπτη, ἅτε παχυτέρων ὄντων καὶ σαρκικῶν καὶ ῥᾳθύμων. Καὶ οἱ μὲν τὸν ἦχον κατεῖχον: οἱ δὲ, ὅτι μὲν ἔναρθρος ἦν ἡ φωνὴ, ᾔδεσαν: τί δὲ ἐσήμαινεν, οὐκ ἔτι. Τί οὖν ὁ Χριστός; Οὐ δι' ἐμὲ ἡ φωνὴ αὕτη γέγονεν, ἀλλὰ δι' ὑμᾶς. Διὰ τί τοῦτο εἶπεν; Πρὸς ἐκεῖνο ἐνιστάμενος ὃ ἔλεγον ἀεὶ, ὅτι οὐκ ἔστιν ἐκ τοῦ Θεοῦ. Ὁ γὰρ ὑπὸ τοῦ Θεοῦ δοξαζόμενος, πῶς οὐκ ἔστιν ἐκ τοῦ Θεοῦ, οὗ τὸ ὄνομα δι' αὐτὸν δοξάζεται; Διὰ γὰρ τοῦτο καὶ ἡ φωνὴ ἠνέχθη. Διὸ καὶ αὐτός φησιν, Οὐ δι' ἐμὲ ἡ φωνὴ αὕτη γέγονεν, ἀλλὰ δι' ὑμᾶς: οὐχ ἵνα ἐγὼ μάθω τι ἀγνοῶν παρ' αὐτῆς (πάντα γὰρ οἶδα τὰ τοῦ Πατρὸς), ἀλλὰ δι' ὑμᾶς. Ἐπειδὴ γὰρ ἔλεγον, ὅτι ἄγγελος ἐλάλησεν αὐτῷ, ἢ βροντὴ γέγονε, καὶ οὐ προσεῖχον, φησὶν, ὅτι Δι' ὑμᾶς ἐγένετο, ἵνα κἂν οὕτως ἐνάγησθε πρὸς τὸ ἐρωτῆσαι τί τὸ λεχθέν. Οἱ δὲ ἐπτοημένοι, οὐδὲ οὕτως ἐπύθοντο, ἀκούσαντες ὅτι αὐτοῖς ἀνήκει τὸ πρᾶγμα. Τῷ γὰρ οὐκ εἰδότι πρὸς ὃ ἐλέγετο, εἰκότως οὐκ ἐδόκει εὔσημος εἶναι ἡ φωνή. Δι' ὑμᾶς ἡ φωνὴ γέγονεν. Ὁρᾷς ὅτι τὰ ταπεινὰ δι' αὐτοὺς γίνεται, οὐχ ὡς τοῦ Υἱοῦ δεομένου βοηθείας; Νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου. Νῦν δὲ ὁ ἄρχων τοῦ κόσμου τούτου κάτω βληθήσεται. Τοῦτο ποίαν ἀκολουθίαν ἔχει πρὸς τὸ, Ἐδόξασα, καὶ δοξάσω; Πολλὴν καὶ σφόδρα συνᾴδουσαν. Ἐπειδὴ γὰρ εἶπε, Δοξάσω, δείκνυσι καὶ τὸν τρόπον τῆς δόξης. Τίς δὲ ὁ τρόπος ἐστίν; Ἐκεῖνος Βληθήσεται κάτω, φησί. Τί δέ ἐστι, Κρίσις ἐστὶ τοῦ κόσμου τούτου; Ὡσανεὶ ἔλεγε, Δικαστήριον ἔσται καὶ ἐκδίκησις. Πῶς καὶ τίνι τρόπῳ; Ἀνεῖλε τὸν πρῶτον ἄνθρωπον, ὑπεύθυνον λαβὼν τῇ ἁμαρτίᾳ (Διὰ γὰρ τῆς ἁμαρτίας εἰσῆλθεν ὁ θάνατος): ἐν ἐμοὶ τοῦτο οὐχ εὗρε. Τίνος οὖν ἕνεκεν ἐνεπήδησε, καὶ θανάτῳ παρέδωκε; τίνος ἕνεκεν εἰς τὴν Ἰούδα ψυχὴν ἐνέβαλεν ὥστε με ἀνελεῖν; Μὴ γάρ μοι εἴπῃς νῦν, ὅτι ὁ Θεὸς ᾠκονόμησε: τοῦτο γὰρ οὐ τοῦ διαβόλου, ἀλλὰ τῆς αὐτοῦ σοφίας: τέως ἐκείνου ἡ γνώμη ἐξεταζέσθω τοῦ Πονηροῦ. Πῶς οὖν κρίνεται ὁ κόσμος ἐν ἐμοί; Ὡσανεὶ δικαστηρίου καθεζομένου, λεχθήσεται πρὸς αὐτὸν, Ἔστω, πάντας ἀνεῖλες, διὰ τὸ ἁμαρτίας ὑπευθύνους εὑρεῖν: τὸν Χριστὸν διατί ἀνεῖλες; οὐκ εὔδηλον ὅτι ἀδίκως; Οὐκοῦν δι' αὐτοῦ ἐκδικηθήσεται ὁ κόσμος ἅπας. Ἵνα δὲ καὶ σαφέστερον ᾖ, καὶ ἐπὶ παραδείγματος αὐτὸ ποιήσω φανερόν: Ἔστω τις βίαιος τύραννος, πάντας τοὺς ἐμπίπτοντας μυρίοις περιβάλλων κακοῖς. Οὗτος ἐὰν συμβαλὼν βασιλεῖ, ἢ υἱῷ βασιλέως, ἀνέλῃ αὐτὸν ἀδίκως, ὁ ἐκείνου θάνατος καὶ τοὺς ἄλλους ἐκδικῆσαι δυνήσεται. Ἔστω τις ὀφειλέτας ἀπαιτῶν, καὶ τυπτέτω, καὶ εἰς δεσμωτήριον ἐμβαλλέτω: εἶτα ἐκ τῆς αὐτῆς ἀπονοίας καὶ τὸν οὐδὲν ὀφείλοντα ὑπὸ τὴν αὐτὴν εἱρκτὴν ἀγέτω. Οὗτος καὶ ὧν εἰς τοὺς ἄλλους ἐποίησε, δώσει δίκην: ἀναιρήσει γὰρ αὐτὸν ἐκεῖνος. γʹ. Οὕτω καὶ ἐπὶ Υἱοῦ γέγονεν. Ὧν γὰρ εἰς ὑμᾶς ἐποίησεν ὁ διάβολος, δι' ὧν εἰς τὸν Χριστὸν ἐτόλμησεν, ἀπαιτηθήσεται δίκην. Καὶ ὅτι τοῦτο αἰνίττεται, ἄκουσον τί φησι: Νῦν ὁ ἄρχων τοῦ κόσμου τούτου βληθήσεται κάτω, διὰ τοῦ θανάτου τοῦ ἐμοῦ. Καὶ ἐγὼ δὲ ἐὰν ὑψωθῶ, πάντας ἑλκύσω πρὸς ἐμαυτόν: τουτέστι, καὶ τοὺς ἐξ ἐθνῶν. Καὶ ἵνα μή τις εἴπῃ, Πῶς βληθήσεται κάτω, εἰ καὶ σοῦ περιγίνεται; λέγει, Οὐ περιγίνεται: πῶς γὰρ τοῦ καὶ τοὺς ἄλλους ἕλκοντος; Καὶ οὐ λέγει τὴν ἀνάστασιν, ἀλλ' ὃ τῆς ἀναστάσεως πλέον ἐστὶ, Πάντας ἑλκύσω πρὸς ἐμαυτόν. Εἰ μὲν γὰρ εἶπεν, ὅτι Ἀναστήσομαι, οὔπω δῆλον ὅτι καὶ πιστεύσουσι: τῷ δὲ εἰπεῖν, ὅτι Πιστεύσουσιν, ἀμφότερα συναποδέδεικται, ὅτι καὶ ἀναστήσεται. Εἰ γὰρ νεκρὸς ἔμεινε, καὶ ψιλὸς ἄνθρωπος ἦν, οὐδεὶς ἂν ἐπίστευσε. Πάντας ἑλκύσω πρὸς ἐμαυτόν. Πῶς οὖν φησιν, ὅτι ὁ Πατὴρ ἕλκει; ὅτι Υἱοῦ ἕλκοντος, Πατὴρ ἕλκει. Ἑλκύσω δὲ, φησὶν, ἅτε ὑπὸ τυράννου κατεχομένους, καὶ ἀφ' ἑαυτῶν μόνον οὐ δυναμένους προσελθεῖν, καὶ τὰς ἐκείνου χεῖρας οὐ διαφυγεῖν, ἅτε ἀντεχομένου. Ἀλλαχοῦ δὲ τοῦτο ἁρπαγὴν καλεῖ. Οὐδεὶς δύναται τὰ σκεύη τοῦ ἰσχυροῦ διαρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρὸν, καὶ τότε τὰ σκεύη αὐτοῦ διαρπάσῃ. Ταῦτα δὲ τὸ βίαιον αὐτοῦ παριστῶν ἔλεγεν. Ὅπερ οὖν ἐκεῖ ἁρπαγὴν, ἐνταῦθα ἕλξιν ἐκάλεσε. Ταῦτ' οὖν εἰδότες, διαναστῶμεν, δοξάσωμεν τὸν Θεὸν, μὴ διὰ πίστεως μόνον, ἀλλὰ καὶ διὰ βίου: ἐπεὶ οὐκ ἂν εἴη δόξα, ἀλλὰ βλασφημία. Οὐ γὰρ οὕτω βλασφημεῖται Θεὸς, Ἕλληνος ὄντος μιαροῦ, ὡς Χριστιανοῦ διεφθαρμένου. Διὸ δὴ δέομαι πάντα ποιεῖν, ὥστε δοξάζεσθαι τὸν Θεόν. Οὐαὶ γὰρ, φησὶ, τῷ δούλῳ ἐκείνῳ, δι' οὗ τὸ ὄνομα τοῦ Θεοῦ βλασφημεῖται (ὅταν δὲ Οὐαὶ ᾖ, πᾶσα εὐθέως κόλασις καὶ τιμωρία ἕπεται): μακάριος δὲ, δι' οὗ τὸ ὄνομα δοξάζεται. Μὴ τοίνυν ὡς ἐν τῷ σκότει ὦμεν: ἀλλὰ πάντα φεύγωμεν τὰ ἁμαρτήματα, μάλιστα δὲ τὰ εἰς κοινὴν διαβαίνοντα βλάβην, ἐπειδὴ μάλιστα ἐν τούτοις ὁ Θεὸς βλασφημεῖται Τίνα γὰρ ἕξομεν συγγνώμην, ὅταν ἑτέροις δοῦναι προσταττόμενοι, τὰ ἑτέρων ἁρπάζωμεν; τίς ἡμῖν ἔσται ἐλπὶς σωτηρίας; Εἰ μὴ πεινῶντα ἔθρεψας, κολάζῃ: εἰ δὲ καὶ ἀπέδυσας ἐνδεδυμένον, ποίας τεύξῃ συγγνώμης; Ταῦτα συνεχῶς λέγοντες οὐ παυσόμεθα. Ἴσως γὰρ οἱ τήμερον μὴ ἀκούσαντες, αὔριον ἀκούσονται: οἱ δὲ τὴν αὔριον μὴ προσέχοντες, τὴν μετ' ἐκείνην πεισθήσονται. Εἰ δέ τινες καὶ ἀπειθῶς εἶεν διακείμενοι, ἀλλ' ἡμῖν ἀνεύθυνον ἔσται τὸ δικαστήριον. Τὸ γὰρ ἡμῶν ἐπληρώσαμεν. Γένοιτο δὲ μήτε ἡμᾶς αἰσχυνθῆναι ἐπὶ τοῖς λεγομένοις, μήτε ὑμᾶς ἐγκαλύψασθαι, ἀλλὰ πάντας δυνηθῆναι μετὰ παῤῥησίας στῆναι ἐπὶ τοῦ βήματος τοῦ Χριστοῦ, ἵνα καὶ αὐτοὶ δυνηθῶμεν καυχήσασθαι ἐφ' ἡμῖν, καὶ τῶν ἡμετέρων κακῶν παραμυθίαν τινὰ λαβεῖν, τὴν ὑμετέραν εὐδοκίμησιν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας. Ἀμήν.