Chapter Ix. That the dignity of Godhead is inherent in the Son; even though He is said to have received this from the Father, because of His humanity and the form of His humiliation.

11 Holy Father, keep them in Thy Name which Thou hast given Me, that they may be one, even as We are.

He still preserves the blending of two things into one: the human element, I mean, which, so far as we are concerned, imparts humiliation, and the Divine element, which is pregnant with the most exalted majesty. For His speech is combined of both; and, just as we stated in our interpretation of the foregoing passage, the Divine element is not perfectly exalted to the height, nor yet is it wholly sundered from the limitations of humanity, holding as it were a middle place by an unspeakable and ineffable fusion of the two, so as not to pass outside the limits of true Godhead, nor yet altogether to leave behind those of humanity. For His ineffable descent from God the Father exalts Him, inasmuch as He is the Word and Only-begotten, into a Divine Nature and the majesty which naturally accompanies it, while His humiliation brings Him down in some sort to our level, not as though it availed perforce to overpower the kingship over the universe which He shares with the Father, for the Only-begotten could never submit to violence against His Will. Rather was His humiliation self-chosen, accepted and maintained from love towards us. For He humbled Himself, that is, of His own Will and not by any compulsion. For He would be proved to have undergone the Incarnation against His Will, if there were any one at all able to prevail over Him, and who bade Him unwillingly take this upon Him. He humbled Himself therefore willingly for our sakes, for we should never have been called His sons and God's, if the Only-begotten had not undergone humiliation for us and on our account; to Whose Likeness we are conformed by participation in the Spirit, and so become children of God, and God's. Whenever, therefore, in His sayings, He blends together in some way the human with the Divine, do not be therefore offended, nor lightly relinquish the admiration you ought to feel at the incomparable art displayed in His sayings, skilfully preserving for us in divers ways their twofold character, so that we can see at the same time the God and the Man speaking truly in His Nature, marvellously combining the humiliation of His Humanity with the glory of His ineffable Divinity; preserving wholly blameless and irreproachable the harmonious fusion of the two.

And how is it that, when we say this, we do not affirm that the Nature of the Word is degraded from its original majesty? To think this would indeed display the greatest ignorance; for that which is Divine is altogether and wholly changeless, and endureth no shadow of turning but rather ever remaineth on one stay. We rather make such a statement because the manner of His voluntary degradation, as by necessary inference investing Him with the form of humiliation, causes the Only-begotten, Who is coequal with, and in the Likeness of, the Father, and in Him and proceeding from Him, to be apparently in an inferior position to Him. Be not astonished at hearing this, if the Son appear to fall short of the Father's majesty because of His Humanity, when for this very reason Paul declared that He was thus inferior even to the angels, in the following words: Him Who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honour, though the holy angels were bidden to worship Him, for when, He says, He bringeth in the Firstborn into the world, He saith, And let all the angels of God worship Him, as well as also the Holy Seraphim, who stood around and fulfilled the office of servants when He appeared unto the prophet sitting on a high and lofty throne. Then, so far as His being begotten and proceeding from God the Father is concerned, His Humanity is not proper to the Son; but it is proper to Him in so far as He is Incarnate Man, and remaineth ever what He was and is, and will be such for evermore, and debaseth Himself to what He was not of old for our sakes.

He saith, then: Holy Father, keep them in Thy Name which Thou hast given Me; that they may be one, even as We are. He desires His disciples to be kept by the power and might of the Ineffable Divine Nature, well and suitably attributing the power of saving whomsoever He will, yea, and with ease, to the true and living God; and thereby, again, He glorifies no other nature than His own, as in the Person of the Father, from Whom He proceeded as God. Therefore He saith, Father, keep them in Thy Name which Thou hast given Me; that is, the Name of God. He says again, that the Name of God was not given unto Him as though He had not been God by Nature, and were now called from without to the dignity of Godhead. For then would He be created, and possess a spurious and elective glory and an adulterate nature, which it were impious for us to imagine. For thereby He would be mulcted of His inherent character of Sonship. But since, as the inspired writings prophesy, the Word became flesh, that is, man, He says that He received Divine attributes by gift; for clearly the title and actuality of Divine glory could not naturally attach to man. But consider, and attentively reflect, how He showed Himself the living and inherent Power of God the Father, whereby He doeth all things. For when, addressing His Father, He says, Keep them, He did not indeed suffice for them alone, but suitably brought in Himself as working for their preservation and being for that purpose also the power and instrument of His Father; for He says: Keep them in Thy Name which Thou hast given Me. Note how guarded the saying is. For allotting and attributing as suitable only to the Nature of God providential care over us, He declares at once that to Himself has been given the glory of Godhead, because of the form of manhood, saying that what was His by natural right was given to Him; that is, the Name which is above every name. Therefore also we say that this Name belongs to the Son by nature, as proceeding from the Father; but, so far as He is Man, those things are His by gift which He receives as Man, using herein the form of speech applicable to ourselves; for man is not God by nature, but Christ is God by nature, even though He be conceived of as Human because He was amongst us.

He wishes indeed the disciples to be kept in unity of mind and purpose, being blended, as it were, with one another in soul and spirit and the bond of brotherly love; and to be linked together in an unbroken chain of affection, so that their unity may be so far perfected as that their elective affinity may resemble the natural unity which exists between the Father and the Son; and, remaining undebased and invincible, may not be distorted by anything whatever that exists in the world, or by the lusts of the flesh, into dissimilarity of purpose; but rather preserving in the unity of true piety and holiness the power of love intact, which also came to pass. For, as we read in the Acts of the Apostles, the multitude of them that believed were of one heart and soul, in the unity that is of the Spirit. And this is what Paul himself also meant, when he said: One body and one Spirit; for we who are many are one body in Christ, for we all partake of the one bread, and we have all received the unction of one Spirit, that is, the Spirit of Christ. As, then, they were to be one body, and to partake of one and the selfsame Spirit, He desires His disciples to be preserved in a unity of spirit which nothing could disturb, and in unbroken singleness of mind. And if any man suppose that after this manner the disciples are united even as the Father and the Son are One, not merely in Substance, but also in purpose (for the holy Nature of God has one Will, and one and the selfsame purpose altogether), let him so think. For He will not stray wide of the mark, since we can see identity of purpose among true Christians, though we have not consubstantiality as the Father and the Word That proceeded from Him, and is in Him.

12, 13 While I was with them, I kept them in Thy Name which Thou hast given Me: and I guarded them, and not one of them perished, but the son of perdition; that the Scripture might be fulfilled. But now I come to Thee.

Our Saviour's speech soon proceeds to illustrate His meaning more plainly; and while at the first dark hints were given, it is now proclaimed and revealed like a storm breaking into sunshine. For the disciples thought that our Saviour's abandonment of them,----I mean in the flesh,----would inflict on them great loss; for nothing could prevent His being with them as God. But they expected that no one could then save them after Christ's Ascension into heaven, but that they would fall a prey to those who wished to injure them, and that there would be nothing to restrain the hand of their powerful adversaries, but rather that any one so disposed might work his will on them without hindrance, and involve them in any peril. But wise as they were and fathers in the faith, and bearers of light to the world, we need not shrink from saying that they ought not merely to have regarded the Incarnate Presence of our Saviour Christ, but to have known that even though He were to deprive them of converse with Him in the flesh, and they saw Him not with the eye of the body, yet that it was their duty at any rate to think of Him as present with them for evermore in the power of His Godhead. For will God ever lose the attributes of His Person? Or what power can resist an Omnipotent Nature, or is able perforce to hinder it in the performance of its functions? And it is the power and actuality of God's Being to be present everywhere, and unspeakably to fill the heavens and also the earth, and to contain all things, but to be contained of none. For God is not bounded by place, nor separated by distance within any sphere, however great; for such like things cannot avail to affect that Nature which has nothing to do with the dimensions of space. Then, since Christ was at the same time God and Man, the disciples ought to have been aware that, though He were absent in the body, yet He would not wholly forsake them, but would be ever with them by reason of God's unspeakable might. And for this reason also our Saviour Himself said, in the foregoing passage: Holy Father, keep them in Thy Name which Thou hast given Me; and here again: While I was with them, I kept them in Thy Name which Thou hast given Me; almost pointing out this fact to His disciples, that the ability to save them suited rather the working of His power as God than His Presence in the flesh: for this very flesh was not sanctified of itself; but when, by His Incarnation, the Word was made one with it, it was in some sort transformed into His inherent power, and is now become the channel of salvation and sanctification to those who partake thereof. We must not then attribute the whole of the Divine activities of Christ to the flesh by itself, but we shall be rather right if we ascribe them to the Divine power of the Word. For does not "keeping the disciples in the Name of the Father" mean this, and nothing else? For they are kept by the glory of God. He removes, then, from His disciples' minds, the fear which they felt because they thought themselves forsaken; often following the same course of thought, He assures them that they will be in perfect safety, not through living with their Master in the body, but rather because He is by Nature God. Evidently the universal dominion and might which are His have no end; for He can suffer no change or alteration from that state in which He dwells eternally, but will keep them safe with ease for evermore, and rescue them from every peril that may assail them. Consider also the forethought wrapped up in the saying, to our profit and edification. For when He asks that they----I mean His holy disciples ----should be kept by God the Father, He declares that He Himself had done this, showing Himself like in power and works to His Father, or rather, His inherent might. For surely He Who is seen to have the same power as God, He Who is acknowledged the true God, must be thought to be wholly inherent in Him, and to possess equality of power and identity of Nature with Him. And how can He Who kept them as God in the Name of God, and as a God crowned them with the glory that proceeded from righteous actions befitting the title, be foreign to God, or of different nature? Is He not in very deed shown to be that which He is, namely, God? For nothing that exists can do those works which are peculiar to God, without being in its own nature that which we imagine God to be. He still preserves in the passage the twofold conception of His character owing to His Incarnation. For He takes away, as it were, from His Nature, as a created Being, the power of saving and preserving all to whom this is due for their piety towards God. and ascribes it to the Name of the Father, attributing to the Divine Nature alone the things which are of God. And for this reason, again, though He says that He kept the disciples, He did not give the honour of taking up the work to His Humanity, but rather says that it was fulfilled in the Name of God; excluding Himself, in a manner, from its accomplishment, so far as He is flesh and is so conceived of, but not excluding Himself from the power of keeping them, and of accomplishing the works of a God, insomuch as He is God, and from God, the all-working power of the Father----a Divine force which even when at rest displays by its very attributes the Nature from which it ineffably proceeded . And if here too, again, He says that the Name of God has been given unto Him, although He is in fact God by Nature, as the Only-begotten Who proceeded from Him, He is not thereby in truth degraded, nor would He thereby exclude Himself from the honour and glory which is His due. Far from it. For to receive is appropriate to His Humanity, and can be fittingly ascribed thereto; for, of itself, humanity possesses nothing.

He says that He so kept His disciples, and had such care for them, that none of them was lost save one, whom He called the son of perdition; as though he were doomed to destruction of his own choice, or rather his own wickedness and impiety. For it is inconceivable that the traitor disciple was by a Divine and irresistible decree entangled, as it were, in the snare of the fowler, and brought within the devil's noose; for then would he surely have been guiltless when he succumbed to the verdict of heaven. For who shall oppose the decree of God? And now he is condemned and accursed, and it would have been better for him if he had never been born. And why? Surely the wretched man met his doom as a consequence of his own volitions, and is not convicted by destiny. He that was so enamoured of destruction may well be called a son of perdition, inasmuch as he merited ruin and corruption, and ever awaits the day of perdition as fraught with anguish and lamentation .

And as Christ added to the words He used concerning him, that the Scripture might be fulfilled, we have given an explanation which may be useful to readers of this passage. For it was not because of any prophecy in Scripture that the traitor was lost, and became so vile as to barter for a few coins the precious Blood of Christ, but rather, as through his own innate wickedness he betrayed his Lord, and was infallibly destined to destruction on that account, the Scripture, which cannot lie, foretold that so it would be. For the Scripture is the Word of God, Who knows all things, and carries in His own consciousness the character and life of each one of us, and his conversation from the beginning to the end. Moreover, the Psalmist, attributing to Him knowledge of all things, of the past as well as of the future, thus addresses Him: Thou understandest all my thoughts afar off; Thou compassest my path and my lying down, and art acquainted with all my ways. The Divine Word, then, Which had complete foreknowledge, and saw the future as though it were already present, besides all the rest which It told us about Christ, revealed unto us that he that was ranked a disciple would also die the death of a traitor. Still, the foreknowledge and foretelling of the future indicated not the pleasure and commandment of God; nor yet was the prophecy directed to compel the actual fulfilment of the evil that was foreshadowed and the conspiracy against the Saviour, but rather to avert it. For when Judas had this knowledge he might, at any rate, if he had so chosen, have shunned and avoided the result, as he was free to determine his inclinations in any direction.

Put perhaps you will say, "How, then, can Christ be said to have kept His disciples, if merely in pursuance of the inclinations and volitions of their own wills the rest escaped the devil's net while Judas alone was taken, ill-fated beyond the others? How, then, can the safekeeping here spoken of be said to have been of profit?

Nay, my good friend, we answer, soberness is indeed a good thing, and the keeping guard over our minds profiteth much, together with an earnest endeavour towards the doing of good works and stablishing ourselves in virtue, for so shall we work out our own salvation; but this alone will not avail to save the soul of man. For it stands in urgent need of assistance and grace from above, to make what is difficult of achievement easy to it, and to render the steep and thorny path of righteousness smooth. And to prove to you that we are not able to do anything at all of ourselves without the aid of Divine grace, hearken to the voice of the Psalmist: If the Lord build not the house, their labour is in vain that build it: and if the Lord keep not the city, the watchman waketh but in vain.

I say, then, that it is our bounden duty to foster and practise a home-bred self-denial and a religious frame of mind; but in so doing also to ask help of God, and, receiving the aid that comes from above as a panoply proof against every assault, to acquit ourselves like men. When God has once for all vouchsafed to grant our prayer, and it is therefore in our power to subdue the might of our adversaries, and conquer the power of the devil, if we do not choose to follow him when he allures us to pleasure or any other kind of sin; then, I say, if we let our wills comply with him, and, yielding to our wicked inclinations, are entangled in his noose, how can we any more with justice accuse any one else, or fail to attribute our doom to our own folly? For is not this what Solomon said long ago: The foolishness of man perverteth his way, and his heart fretteth against the Lord? And this is unquestionably the case. If, however, the traitor was unable to enjoy the succour of the Saviour as much as the other disciples, let any man only prove this, and we submit; but if, while he was, in common with the rest, encompassed by the Divine grace, of his own will he relapsed into the abyss of perdition, how can Christ be said not to have kept him, when He vouchsafed him the riches of His mercy, and increased, so far as it was possible in any man's case, his chance of safety, if he had not chosen his doom of his own will? His grace, moreover, was conspicuous in the rest, continually keeping in safety those who made their own free-will, as it were, co-operate therewith. For this is the manner in which the salvation of each one of us is achieved.  

13 And these things I speak in the world, that they may have My joy fulfilled in themselves.

Keep in mind once more what we were just now saying, and you will easily understand the drift of the passage. For He on all occasions preserved the juxtaposition of the two aspects of His character, at the same time displaying the Divine majesty for which He was pre-eminent, and not discarding the proper limitations of the Human Nature which He assumed at His Incarnation. For there would be something absurd in the supposition that He wished to disown what He had willingly taken upon Himself. For being Himself in lack of nothing, but the all-perfect Son of a perfect Father, He emptied Himself of His glory, not to do Himself any service, but rather to convey to us the blessing which would result from His humiliation. Showing Himself, then, to them as at the same time both God and Man, He, as it were, induces His disciples to reflect that absent, as well as present, He would work the things which made for their salvation in God; and that, as He had them in His keeping while He was yet with them on the earth in the form of Man, so also would He keep them while absent from them as God, through the excellency of His Substance. For that which is Divine is not bounded by space, and is not far from anything that exists, but fills and pervades the universe, and though present in all things is contained of none. When, addressing His own Father, He says: Holy Father, keep them, He at once refers, by right of its existence, to the universal working of the power of the Father; and at the same time shows that He standeth not apart from His Nature, but, being in it and proceeding from it, is indivisibly united with it, though He be conceived of as independently existing. Keep them, He says, in Thy Name which Thou hast given Me; and again: While I was with them, I kept them in Thy Name which Thou hast given Me. We are bound, therefore, to think that, if He had kept them hitherto in the Name given Him by the Father, that is, in the glory of Godhead, for He gave unto Him the Name which is above every name; and if He wishes the Father Himself also to keep them in the Name given unto Him, He will not be excluded from acting in the work; for the Father will keep those who are knit to Him by faith through the agency of the Only-begotten, Who is His power and might. For He will not exercise His power in any way save through Him. Then, if even in the flesh He kept them, by the power and glory of His Godhead, how can we think that He will fail to think His disciples worthy of the mercy which they need; and how can they ever lose His sure support while the Divine power of the Only-begotten abideth evermore, and the power which is His by Nature is for ever firmly established? For that which is Divine admits of no variance at all, or of any change into any evil agency, but shines forth for ever in those attributes which belong to it eternally.

I have spoken then, He says, these things in the world, that My disciples might have My joy fulfilled in them. What kind of joy is meant we will proceed to show, putting away from us fear of dispute, because of the obscurity of the expression. The blessed disciples, then, thought indeed that while Christ was present with them in their daily lives, I mean, of course, in the flesh, they could easily rid themselves of every calamity and readily escape danger from the Jews, and that they would remain proof against every assault of their foes; but that when He was separated from them, and had gone up to heaven, they would fall an easy prey to perils of every sort, and would have to bear the attack of the king of terrors himself, as there was no one any more with them who was strong to save, and who could scare away the temptations that assailed them. For this cause, then, our Lord Jesus Christ neither disavowed the Manhood He had once for all taken upon Himself, nor yet showed Himself deficient in Divine power; speaking plainly to this intent, and saying that the Name of God had been given to Him as Man, but that through Him, and in Him, the Father ^c showed mercy to those who worshipped Him, and had them in safe keeping. What, then, was the wise object that He here had in view"? It was that the blessed disciples might understand and know well, if they only slightly considered this saying, that even when He was in the flesh, it was not through the flesh that He was working for their salvation, but in the omnipotent glory and might of His Godhead. My absence in the flesh then, He says, will do My disciples no harm, while the Divine power of the Only-begotten can easily keep them safe, even though He be not visibly present in the body.

We give this explanation, not as making of no account the holy Body of Christ----God forbid; but because it were more fitting that the accomplishment of His Word should be ascribed to the glory of the Godhead. For even the Body Itself of Christ was sanctified by the power of the Word made one with it. and it is thus endowed with living force in the blessed Eucharist, so that it is able to implant in us its sanctifying grace. Therefore also our Saviour Christ Himself, once conversing with the Jews, and speaking many things concerning His own Body, calling it the true Bread of Life, said: The bread which I will give you is My Flesh,; which I will give for the life of the world. And when they were sore amazed and perplexed to know how the nature of earthly flesh could be to them the channel of eternal life, He answered and said: It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I spake unto you are spirit, and are life. For here, too, He says that the flesh can profit nothing, that is, to sanctify and quicken those who receive it, so far, that is, as it is mere human flesh; but when it is understood and believed to be the temple of the Word, then surely it will be a channel of sanctification and life, but not altogether of itself, but through God, Who has been made one with it, Who is holy and Life. Ascribing everything, then, to the power of His Godhead, He says that His disciples will suffer no loss from His departure in the body, with reference, at any rate, to their seeking to be in His keeping. For the Saviour, though He be vanished into heaven, will yet not be far from those who love Him, but will be with them by the power of His Godhead.

In order, then, that they may have My joy fulfilled in themselves, He says, I have spoken these things in the world. What, then, is this joy which is fulfilled and perfect? It is the knowledge and belief that Christ was not a mere Man as we are, but that, besides being as we are, yet without sin, He is also the true God. It is clear, then, and beyond dispute, that He will always have the power to save those who worship Him at any time He will, even though He be not present in the body. For this knowledge will involve the perfect fulfilment of our own joy, inasmuch as we have an ally ever near us, Who is strong enough to rescue us from every evil.

14, 15  I have given them Thy Word; and the world hated them, because they are not of the world, even as I am not of theworld. I pray not that Thou shouldest take them from the world, but that Thou shouldest keep them from the evil one.

He points out to us the most needful increase of favour from above and from the Father, which, He says, is almost owed by Him to those who incur danger for His sake, as a just and well-deserved return. For the world hateth on God's account those who worship Him, and who are obedient to the laws that He has laid down, and who lightly esteem worldly pleasure, and who also, as is most right, will receive succour and grace from Him, and continuance in well-being. For surely they who after a manner rely upon Him, and are of good courage and engage in warfare on His account, will receive a recompense in harmony with the aim they have in view. Therefore the Saviour says: I have given them Thy Word; and the world hated them, because they are not of the world, even as I am not of the world. For they received with great gladness, He says, Thy Word given unto them by Me, that is, the Gospel message, which easily extricates from a worldly life and thoughts of earth, those who welcome it. Therefore also are they hated of the world, that is, of those who choose to have at heart the things of this world, and who love this pleasure-loving and most impure life. For the conversation of Saints is displeasing to worldlings; ever making light as it does of the hardships of this life, and pointing out how abominable is a worldly career, and accusing its vileness, and assailing with bitter rebukes those who think that pleasure consists in succumbing to temptation, and in having continual intercourse with the evil of this world, and triumphing over all selfish desire, and contemning ambition, and teaching men to abhor covetousness the mother of all evils, and to cast it far from them, and furthermore bidding those who are ensnared in the net of the devil to escape from old deceits, and to betake themselves to the God of the universe.

For this cause, therefore, O Father, He says, are they hated. For they are in ill odour with the world, not because they have been convicted of any crime or impiety, but because I have given unto them Thy Word, so that they are also out of the world even as I am. For the life and conduct that is in Christ is wholly dissevered from earthly thoughts and worldly conversation; that life, by following after which we shall ourselves also, so far as possible, escape being reckoned among the men of this world. Therefore the inspired Paul enjoins us to follow His steps; and we shall then best follow Him, when we love only the things that are not of this world, and, lifting our minds above fleshly thoughts, gaze only on heavenly things. He ranks Himself, too, with His disciples because of His Manhood, by imitating which, in the conception of Him as Man, we attain every kind of virtue, as we just now said; passing unscathed through all the wickedness of the world, and showing ourselves strangers and aliens to its wickedness. Just so, then, the Divine Paul indeed himself exhorts us; and, with reference to himself and Christ, through Which the world hath been crucified unto me, and I unto the world, bids us, speaking in another place, Be ye imitators of me, even as I also am of Christ. Paul did not indeed imitate Christ in so far as our Lord is Creator of the world; for he did not establish a new firmament, nor did he ever reveal to us new seas, or a new earth. How, then, did he imitate Him? Surely it was by moulding in his own character and conduct an admirable pattern of the life of which Christ was Himself the exemplar, so far at least as Paul could attain to it; for who can be equal to Christ?

Putting Himself, then, on a level with us, because of His Human Nature, or, to speak more accurately, as first presenting us with the blessing of taking ourselves out of the world by the life which transcends worldly things, for the life and teaching of the Gospel is above the world, He says that He Himself is not of the world, and that we are even as He is, since His Divine Word has taken up its abode in our hearts. Furthermore, He declares that as the world hated Him so will it also hate them. The world indeed hateth Christ, because it is in conflict with His words, and accepts not His teaching, men's minds being wholly yielded up to base desires; and even as the world hates our Saviour Christ, it hath hated also the disciples who carry through Him His message, as Paul also did, who said: We are ambassadors, therefore, on behalf of Christ, as though God were intreating by us: we beseech you on behalf of Christ, be ye reconciled to God.

What, then, is His prayer, after that He has shown that the disciples are hated by those who are fast bound by the evil things of the world? I pray not, He saith, thatThou shouldest take them from the world, but that Thou shouldest keep them from the evil one. For Christ does not wish them to be quit of human affairs, or to be rid of life in the body, when they have not yet finished the course of their apostleship, or distinguished themselves by the virtues of a godly life; but he wishes them, after they have lived their lives in the company of men in the world, and have guided the footsteps of those who are His to a state of life well pleasing to God, then at last, with the glory they have achieved, to be carried into the heavenly city, and to dwell with the company of the holy angels. We find, moreover, one of the Saints approaching the God Who loves virtue with the cry: Take me not away in the midst of my days; for pious souls cannot, without a pang, put off the garment of the flesh before they have perfected their life in holiness above their fellows. Therefore also the Law of Moses, teaching us that sinners are visited as in wrath, and by way of penalty, with premature death, often reiterates the warning to stand aloof from evil, that thou diest not before thy time. Besides, if the Saints chose to keep themselves apart from our daily life, it would infer no small loss to those who are unstable in the faith; nay, they could in nowise be guided in the way of righteousness, without the aid of those who are able to lead them therein. Paul knew this when he said, To depart and be with Christ is far better for me, yet to abide in the flesh is more needful for your sake. Christ, therefore, in His care for the salvation of the uninstructed, says that those who are in the world ought not to be left desolate without the Saints, who are men of light, and the salt of the earth; but prays rather for the safe keeping of His holy ones, and that they may be ever untouched by the malice of the evil one, shunning the assault of temptations by the power of His Omnipotent Father.

We must also remark that He calls the Word, which is His, and came forth from Him----I mean the Gospel-----the Word of God the Father, showing that He is not separate from the Father, but Consubstantial with Him. For we shall find in the writings of the Evangelists that the people of the Jews were amazed at Him, because He taught them as one having authority, and not as their Scribes. For these latter were seen to apply the teaching of the Law in every case in their discourses to them; while our Lord Jesus Christ did not at all follow slavishly the types shadowed forth in those writings, but, illumining His own Word by Divine power, exclaimed: It was said to them of old time, Thou shalt not commit adultery: but I say unto you, Thou shalt not covet; though the Law expressly says, with reference to the statutes of God, that none should add thereto or take away therefrom: but Christ took away from, and also added unto them, changing the type into truth. Therefore He cannot be reckoned among those under the Law, that is, among creatures; for on whomsoever Nature has put the brand of slavery, on him is imposed the necessity of being under the Law. Christ, then, represented His own Word as the Word of the Father. For He is the Word That is in the Father and proceedeth from Him, and That enunciates the Will of the Godhead----I mean the only true Godhead Which is in the Father, Son, and Holy Spirit.

16, 17  They are not of the world, even as I am not of the world. Holy Father, keep them in truth: Thy Word is truth.

By these words He indicates once more, and makes clear to us, the reason why He requires to ascend to God the Father, and why so to do becomes Him, while He is still our Mediator, and High Priest, and Advocate, according to the Holy Scripture; and shows us that it is in order that, if at any time we encounter failure, or miss the straight path in thought or action, or are assailed by unexpected perils or buffeted by the tempest of the devil's malice, He may approach His Father on our behalf in His appropriate character as Mediator; and join with Him in granting good gifts to those who are worthy. For it would well become Him so to do, as He is God by Nature. Those then, He says, who have received Thy Word, O Father, through Me, show forth My Likeness in themselves and are conformed to the pattern of Thine own Son, who, like Him, pass unscathed through the ocean of the world's wickedness, and have shown themselves foreigners and strangers to the love of pleasure in this life, and every kind of vice. Therefore keep them in Thy truth, for exceeding purity is inherent in Christ. For He is truly God, and cannot be subject to sin nor endure it, but is rather the fountain of all goodness, and the beauty of holiness. For the Divine Nature, that ruleth over all, can do nothing but what is in truth suitable and belongeth thereto. And the holy disciples, I mean all who believe on Him, cannot otherwise exhibit purity unspotted by the wickedness of this world than by means of forgiveness and grace from above, which putteth away the defilement of previous offences and the accusing sins of their past lives; and, further, conferring on them the glory of a life of sanctification, though their continuance therein be not free from conflict, as Paul wisely teaches us, saying: Wherefore let him that thinketh he standeth take heed lest he fall. For our life is cast upon the deep, and we are tossed by divers storms, as the devil tempts without ceasing, and continually assails and strives to defile if he can, by the insidious inventions of malice, even those who have been already made pure. For his meat is well chosen, as the prophet says. Having then borne witness to His disciples that their life was out of the world, and that they were conformed to the likeness of His own essential purity, He proceeds to pray to His Father to keep them. It is almost as though He said: O Holy Father, if they were in the world----that is, if they lived the life that has honour in this world----if, sowing the seed of earthly and temporary pleasure in their hearts, they imprinted on themselves the foul image of the evil one, would not have attacked them with temptation, nor have armed himself against his own children, for he would have in them the likeness of his own inherent wickedness. But since they, following after Me, laugh to scorn the deceitfulness of this world, and are out of the world, and, moreover, in their conduct show most clearly the impress of My incomparable holiness, and on that account have Satan, who is ever murmuring against the Saints, for their bitter foe, ever lying in wait for them; therefore of necessity I desire them to be in Thy safe keeping. And to be in Thy safe keeping is not to be far from Thy truth, that is, from Me. For I am by Nature Thy truth, O Father, the Essential, True, and Living Word.

We must suppose that this is what He thinks right to say. See how, in all His sayings, so to speak, He insinuates His own Person into the action of the Father, whatever that action has reference to, and puts Himself altogether side by side with Him, wishing probably to show how true the statement is: All things were made by Him; and without Him was not anything made. In the previous passage, indeed, He briefly besought His Father to keep the disciples in the Name which had been given unto Himself. In this, however, He desires His prayer on their behalf to be fulfilled in the truth of the Father. What, then, does this mean; or what does the change in the language signify? Is it meant to show that the working of the Father, shown through Him in mercy to the Saints, is not uniform? For in the first passage, when He says that His disciples ought to be kept in the Name of the Father, that is to say, in the glory and power of His Godhead, so that they should be out of the power of the enemy, He declares that aid is vouchsafed to the Saints in whatever happens unto them, after the secret fashion that Christ at the proper season revealed to His disciples when He said: Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat: but I made supplication for thee, that thyfail not. For many of God's dealings concerning us are in secret, Christ taking thought for the life of each of us, and covering us as with a shield. But here, when He says Keep them in the truth, He signifies clearly their being led by revelation of the truth to apprehend it. For no man can attain to the knowledge of truth without the light of the Spirit, nor can he at all, humanly speaking, work out for himself an accurate comprehension of the Divine doctrines. For the mysteries of Holy Writ exceed our understanding, and glorious is the blessing of having even a moderate knowledge concerning Christ.

The blessed Peter, moreover, when he confessed that the Lord was in truth the Son of the living God, heard the words: Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but My Father Which is in heaven. For He reveals to the Saints His Son, Who is truth, and does not allow Satan to lead the mind of His believers astray to false knowledge; relying on whom, in their season, Hymenaeus and Alexander have made shipwreck concerning the faith, rejecting the true doctrine of the faith. Of great avail, then, towards a right continuance in the straight path of thought and action, is our safe keeping by the Father in the Name of God and in truth; that we may not fail in making our light shine forth in action, nor, by turning aside to folly, stray far away from the doctrines of true holiness. And this may easily be our lot, if we are seen to be out of the world while not disavowing our birth in the world; for of the dust of the earth are we all framed, as the Scripture saith, but by the quality of our deeds we rid ourselves of life in the world. For while they walk upon earth, those who love conformity with Christ are citizens of heaven.

We must also remark that He very appropriately here calls the Father holy, almost, as it were, reminding Him that, as He is holy, He takes pleasure in those that are holy. And all men are holy, whosoever are seen to be unspotted by the world, and whosoever are by nature in Christ, in the Father's likeness adopted, and chosen to be His disciples by the sanctification according to grace, and the light and goodness of their lives. For a man may thus be conformed to the Image of God, Which transcends the world.  

ΚΕΦΑΛΗ Θ. Ὅτι φυσικὸν ἐν τῷ Υἱῷ τὸ τῆς θεότητος ἀξίωμα, κἂν εἰληφέναι λέγηται τοῦτο παρὰ Πατρὸς διὰ τὸ ἀνθρώπινον καὶ τὸ τῆς ταπεινώσεως σχῆμα.
« Πάτερ ἅγιε τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου ᾧ δέδωκάς μοι, ἵνα ὦσιν ἓν καθὼς ἡμεῖς. » ἘΠΙΤΗΡΕΙ πανταχῆ τοῖν δυοῖν πραγμάτοιν τὴν εἰς ἓν ἀναπλοκὴν, τοῦ τε ἀνθρωπίνου φημὶ τὸ καθ' ἡμᾶς ἔχοντος σμικροπρεπὲς, καὶ τοῦ θεϊκοῦ τὴν ἀνωτάτω πασῶν ὠδίνοντος δόξαν. κεκέρασται γὰρ ἐξ ἀμφοῖν ὁ λόγος, καὶ καθάπερ τὰ ἐν τοῖς ἀνωτέρω διειληφότες ἐλέγομεν, οὔτε πρὸς ὕψος τελείως ἀναπηδᾷ τὸ θεοπρεπὲς, οὔτε μὴν εἰς ἅπαν τῶν καθ' ἡμᾶς ἀπανίσταται μέτρων: Θεὸς γάρ ἐστι γενόμενος ἄνθρωπος, ἀῤῥήτῳ τινὶ καὶ ἀφράστῳ συνόδῳ μέσην ὥσπερ τινὰ χώραν ἐπέχων, ὡς μήτε τοὺς τῆς ἀληθοῦς θεότητος ὅρους ἐκδραμεῖν, μήτε μὴν ὁλοτρόπως τοὺς τῆς ἀνθρωπότητος ἀπολιπεῖν. ἀνωθεῖ μὲν γὰρ αὐτὸν ἡ ἐκ Θεοῦ καὶ Πατρὸς ἀπόῤῥητος γέννησις, καθὸ Λόγος ἐστὶ καὶ Μονογενὴς, εἰς οὐσίαν τὴν θεϊκὴν καὶ εἰς δόξαν τὴν τούτῳ παρεπομένην εἰκότως: ὑποβιβάζει δέ πως ἡ κένωσις εἰς τὸ καθ' ἡμᾶς οὐχ ὥσπερ ἐκ βίας πλεονεκτεῖν ἰσχύσασα τὸν τῶν ὅλων βασιλέα μετὰ Πατρός: οὐ γὰρ ἂν ἐβιάσθη ποτὲ τὸ παρὰ γνώμην ὁ Μονογενής: αὐτόκλητος δὲ μᾶλλον, ἐξ ἀγάπης τῆς εἰς ἡμᾶς εἰσδεχθεῖσά τε καὶ τετηρημένη. τεταπείνωκε γὰρ ἑαυτὸν, τουτέστιν ἑκὼν καὶ οὐκ ἐξ ἀνάγκης τῆς τινος. ἁλοίη γὰρ ἂν οὐχ ἑκὼν ἔτι τὸ τῆς ταπεινώσεως ὑπομείνας πάθος, εἴπερ ἦν τις ὅλως ὁ πλεονεκτεῖν ἰσχύων, καὶ ἀνεθελήτως ἰέναι πρὸς τοῦτο κελεύων. τεταπείνωκε τοίνυν ἑαυτὸν ἑκὼν δι' ἡμᾶς: οὐ γὰρ ἂν ὠνομάσθημέν ποτε καὶ ἡμεῖς υἱοὶ κατὰ χάριν καὶ θεοὶ, μὴ οὐχὶ τὴν ὑπὲρ ἡμῶν καὶ δι' ἡμᾶς εἰσβεβηκότος ταπείνωσιν τοῦ Μονογενοῦς, πρὸς ὃν καὶ αὐτοὶ μορφούμενοι διὰ μετουσίας τοῦ Πνεύματος, καὶ τέκνα Θεοῦ καὶ θεοὶ χρηματίζομεν. ὅταν οὖν τι λέγῃ συμπαραζεύξας τρόπον τινὰ τῷ θεϊκῷ καὶ τὸ ἀνθρώπινον, μὴ διὰ τοῦτο σκανδαλισθῇς, ἀσυνέτως ἀφεὶς τὸ θαυμάσαι καθηκόντως τὴν ἐπινοηθεῖσαν τοῖς λόγοις ἀσύγκριτον τέχνην, διὰ παντὸς ἡμῖν ἀνασώζουσαν τρόπου τὸ διπλοῦν ἀστείως, ὡς ὁρᾶν ἐν ταὐτῷ τὸν λέγοντα Θεόν τε τῇ φύσει καὶ ἄνθρωπον ἀληθῶς, τῇ τῆς ἀῤῥήτου φύσεως δόξῃ τὸ τῆς ἀνθρωπότητος ταπεινὸν εὖ μάλα συναναπλέκοντα, ἀνυπαίτιόν τε καὶ ψόγου παντὸς ἐλευθέραν τηρήσαντα παντελῶς τὴν ἐπ' ἄμφω σύμμετρον ἐκδρομήν. Καὶ ταῦτά φαμεν, οὐκ εἰς τὸ μεῖον ἤπερ ἦν ἐν ἀρχαῖς τὴν τοῦ Λόγου φύσιν κατεσπάσθαι διαβεβαιούμενοι, πόθεν; ἀμαθίας γὰρ ἐσχάτης οὐκ ἀμοιρήσειεν ἂν τὸ οὕτω φρονεῖν, ἐπεὶ πάντη τε καὶ πάντως ἀπαθὲς τὸ θεῖον, τῆς εἰς πᾶν ὁτιοῦν παρατροπῆς οὐκ ἀνεχόμενον, ἑδραιοτάτην δὲ μᾶλλον τὴν οἰκείαν ἀποσῶζον στάσιν: ἀλλ' ὅτι τῆς ἑκουσίου κενώσεως ὁ τρόπος ὡς ἐξ ἀναγκαίου λόγου τὸ τῆς ταπεινώσεως περικείμενος σχῆμα, διὰ τὸ ἀνθρώπινον ἐν ἐλάττοσί πως ἢ ἐν οἷς ἐστιν ὁ Πατὴρ φαίνεσθαι ποιεῖ, τὸν ἴσον αὐτῷ σύμμορφόν τε καὶ ἐν αὐτῷ καὶ ἐξ αὐτοῦ πεφηνότα Θεὸν Μονογενῆ. καὶ μὴ θαυμάσῃς ἀκούων, εἰ τῆς τοῦ Πατρὸς μεγαλοπρεπείας ἐν ἐλάττοσιν εἶναι δοκεῖ διὰ τὸ ἀνθρώπινον ὁ Υἱὸς, ὅτε διὰ τοῦτο καὶ αὐτῶν ἡττῆσθαι τῶν ἀγγέλων ὁ Παῦλος ἡμῖν αὐτὸν διισχυρίσατο γράφων ὧδε ” Τὸν δὲ βραχύ τι “παρ' ἀγγέλους ἠλαττωμένον Ἰησοῦν διὰ τὸ πάθημα τοῦ ” θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον,“ καίτοι τῶν ἁγίων ἀγγέλων προσκυνεῖν αὐτὸν ἐπιτεταγμένων: ” ὅταν γὰρ, φησὶν, “εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει Καὶ ” προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ,“ ἀλλὰ καὶ τῶν ἁγίων Σεραφὶμ κύκλῳ περιεστηκότων καὶ τάξιν ἀποπληρούντων τὴν οἰκετικὴν, ὅτε καθήμενος ” ἐπὶ θρόνου “ὑψηλοῦ καὶ ἐπηρμένου” τοῖς προφήταις ἐφαίνετο. οὐκοῦν ὅσον ἧκεν εἰπεῖν εἰς τὴν ἐκ Θεοῦ Πατρὸς γνησίαν τε ὠδῖνα καὶ γέννησιν, οὐκ ἴδιον τοῦ Υἱοῦ τὸ ἀνθρώπινον: ἴδιον δὲ πάλιν αὐτοῦ, καθὸ πέφηνεν ἄνθρωπος, διαμεμενηκὼς μὲν ὅπερ ἦν ἀεὶ καὶ ἔστι καὶ ἔσται διὰ παντὸς, ἑαυτὸν δὲ καθεὶς εἰς ὅπερ οὐκ ἦν δι' ἡμᾶς. Πάτερ τοίνυν φησὶν ἅγιε τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου ᾧ δέδωκάς μοι ἵνα ὦσιν ἓν καθὼς ἡμεῖς. διατηρεῖσθαι τοὺς μαθητὰς τῇ τῆς ἀῤῥήτου φύσεως δυνάμει καὶ ἐξουσίᾳ βούλεται, καλῶς καὶ πρεπόντως ἀνατιθεὶς τὸ τοὺς οὕσπερ ἂν βούληται διασώζειν δύνασθαι, καὶ μάλα ῥαδίως, τῷ γε ἀληθῶς καὶ κατὰ φύσιν ὄντι Θεῷ: δοξάζει δὲ διὰ τούτων οὐχ ἑτέραν τινὰ πάλιν, ἀλλὰ τὴν ἑαυτοῦ φύσιν, ὡς ἐν προσώπῳ τοῦ Πατρὸς, ἐξ οὗ γεγέννηται ὡς Θεός. τοιγαροῦν ὦ Πάτερ, τήρησον αὐτούς φησιν ἐν τῷ ὀνόματί σου ᾧ δέδωκάς μοι, τουτέστι τῷ θείῳ. δεδόσθαι δὲ πάλιν τὸ τῆς θεότητος ὄνομά φησιν ἑαυτῷ, οὐχ ὡς ἐκ τοῦ μὴ εἶναι κατὰ φύσιν Θεὸς εἰς ἐπίκτητον θεότητος κεκλημένος ἀξίωμα: θετὸς γὰρ ἂν εἴη, καθάπερ ἡμεῖς, νόθην ἔχων καὶ κεκληρωμένην τὴν δόξαν καὶ τὴν φύσιν κεκαπηλευμένην, ἅπερ οὐ θέμις ἡμᾶς ἐννοεῖν: ζημιωθείη γὰρ διὰ τοῦτο καὶ τὸ εἶναι κατὰ φύσιν Υἱός. ἐπειδὴ δὲ, καθάπερ αἱ θεῖαι χρησμῳδοῦσι γραφαὶ, γέγονε σὰρξ ὁ Λόγος, τουτέστιν ἄνθρωπος, δεδέχθαι φησὶν ἅπερ εἶχεν, ὡς Θεός: οὐ γὰρ ἂν φαίνοιτο προσὸν φυσικῶς ἀνθρώπῳ τὸ τῆς θείας δόξης ὄνομά τε καὶ πρᾶγμα. νόει δὲ πάλιν, καὶ σύνες ἀκριβῶς, ὅπως ἑαυτὸν τὴν ζῶσάν τε καὶ ἐνυπόστατον δύναμιν ἔδειξε τοῦ Θεοῦ καὶ Πατρὸς, δι' ἧς τὰ πάντα ἐργάζεται. προσφωνῶν γὰρ καὶ λέγων Τήρησον αὐτοὺς, οὐχὶ δὴ τούτοις ἠρκέσθη μόνον, ἑαυτὸν δὲ πάλιν παρακεκόμικεν εὐφυῶς, ὡς ἐνεργὸν εἰς τήρησιν καὶ δύναμιν οὖσαν τὴν καὶ εἰς τοῦτο δραστήριον τοῦ γεγεννηκότος αὐτόν: τήρησον γὰρ αὐτούς φησιν ἐν τῷ ὀνόματί σου ᾧ δέδωκάς μοι. ὁρᾷς τοῦ λόγου τὴν ἀσφάλειαν. ἀπονέμων γὰρ ὥσπερ καὶ ἀναθεὶς διαπρέπον μόνῃ τῇ τῆς θεότητος φύσει τὴν τῶν καθ' ἡμᾶς ἐπισκοπὴν καὶ οἰκονομίαν, ἑαυτῷ δεδόσθαι τὴν τῆς θεότητος δόξαν παραχρῆμα διισχυρίζεται, διὰ τὸ τῆς ἀνθρωπότητος σχῆμα, δοτὸν εἶναι λέγων τὸ φύσει προσὸν αὐτῷ, τουτέστι “τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα:” ὅθεν καὶ προσεῖναί φαμεν τῷ Υἱῷ φυσικῶς μὲν ὡς ἐκ Πατρὸς, ἀνθρωπίνως δὲ κατὰ δόσιν, ἅπερ ὡς ἄνθρωπος δέχεται, ὅσον εἰς ἀνθρώπου λόγον τοῦ καθ' ἡμᾶς: οὐ γὰρ φύσει Θεὸς ὁ ἄνθρωπος, Θεὸς δὲ φύσει Χριστὸς εἰ καὶ νοοῖτο καθ' ἡμᾶς διὰ τὸ ἐξ ἡμῶν. Τηρεῖσθαι γεμὴν ἐν τῇ καθ' ὁμόνοιάν τε καὶ ταυτοβουλίαν ἑνώσει βούλεται τοὺς μαθητὰς ἀνακιρναμένους ὥσπερ ἀλλήλοις ψυχῇ καὶ πνεύματι καὶ τῷ τῆς εἰρήνης καὶ φιλαλληλίας θεσμῷ, πρὸς ἀῤῥαγῆ τινα τῆς ἀγάπης δεσμὸν κατασφίγγεσθαι, ὡς μέχρι τοσούτου προελθεῖν τὴν ἕνωσιν, ὥστε καὶ εἰκόνα τῆς φυσικῆς ἑνότητος, τῆς ἐν Πατρὶ καὶ Υἱῷ νοουμένης, τὴν προαιρετικὴν γενέσθαι συνάφειαν, ἀδιάσπαστον δηλονότι καὶ ἀκατάσχετον, ὑπὸ μηδενὸς τὸ σύμπαν τῶν ἐν τῷ κόσμῳ πραγμάτων, ἤτοι φιληδονιῶν, εἰς ἀνομοιότητα θελημάτων ἐξελκομένην, διασώζουσαν δὲ μᾶλλον ἐν ἑνότητι τῇ κατ' εὐσέβειαν καὶ ἁγιασμὸν, ἀσινῆ τῆς ἀγάπης τὴν δύναμιν, ὃ καὶ γενέσθαι συμβέβηκεν. ὡς γὰρ ἐν ταῖς πράξεσι τῶν ἀποστόλων ἀνέγνωμεν “Τοῦ πλήθους τῶν ” πιστευόντων ἦν ἡ καρδία καὶ ἡ ψυχὴ μία,“ ἐν ἑνώσει δηλονότι τῇ τοῦ Πνεύματος. τοῦτο γάρ ἐστι καὶ τὸ δι' αὐτοῦ πάλιν εἰρημένον τοῦ Παύλου ” Ἓν σῶμα καὶ ἓν πνεῦμα:“ ” ἓν γὰρ σῶμα οἱ πολλοί ἐσμεν ἐν Χριστῷ, οἱ γὰρ πάντες “ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν,” καὶ πάντες ἐν ἑνὶ διακεχρίσμεθα Πνεύματι τῷ τοῦ Χριστοῦ. ὡς οὖν ἐσομένους συσσώμους, ἑνός τε καὶ τοῦ αὐτοῦ συμμεθέξοντας Πνεύματος, εἰς ἑνότητα πνεύματος τὴν οὐδαμόθεν διασπωμένην καὶ εἰς ὁμόνοιαν ἀῤῥαγῆ διατηρεῖσθαι βούλεται τοὺς ἑαυτοῦ μαθητάς. εἰ δέ τις δοίη καὶ κατ' ἐκεῖνον τὴν τρόπον ἑνοῦσθαι τοὺς μαθητὰς, ὥσπερ οὖν ἕν εἰσιν ὁ Πατὴρ καὶ ὁ Υἱὸς, οὐχὶ μόνον κατὰ τὴν οὐσίαν, ἀλλὰ καὶ κατὰ τὴν βούλησιν: μία γὰρ θέλησις ἐν τῇ ἁγίᾳ φύσει, καὶ τὸ εἰς πᾶν ὁτιοῦν βούλημα ταὐτόν: νοείτω καὶ οὕτως. οὐ γὰρ ἔξω βαδιεῖται λογισμοῦ τοῦ καθήκοντος, ἐπείτοι καὶ τὸ ἐν θελήσει ταὐτὸν θεωρήσαι τις ἂν παρά γε τοῖς ὄντως Χριστιανοῖς, εἰ καὶ μὴ ἐν ἴσῳ τύπῳ τὸ ὁμοούσιον ἐφ' ἡμῖν, καθάπερ ἐπὶ Πατρὸς καὶ τοῦ ἐξ αὐτοῦ τε καὶ ἐν αὐτῷ Θεοῦ Λόγου.
« Ὅτε ἤμην μετ' αὐτῶν, ἐγὼ ἐτήρουν αὐτοὺς ἐν τῷ ὀνόματί σου ᾧ δέδωκάς μοι, καὶ ἐφύλαξα αὐτοὺς, καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας, ἵνα ἡ γραφὴ πληρωθῇ: νῦν δὲ πρός σε ἔρχομαι. » Πρόεισί πως κατὰ βραχὺ πρὸς ἐμφανεστέραν δήλωσιν τοῦ Σωτῆρος ὁ λόγος, διεσκιασμένως δὲ ὡς ἐν ἀρχαῖς, διαγγέλλεται ἤδη καὶ ἐκκαλύπτεται, καθάπερ ἐκ χειμῶνος εἰς εὐδίαν μεταβαλών: ᾤοντο μὲν γὰρ οἱ μακάριοι μαθηταὶ πρὸς πολλῆς αὐτοῖς ἔσεσθαι ζημίας τοῦ Σωτῆρος ἡμῶν τὴν ἀπόλειψιν, δῆλον δὲ ὅτι τὴν μετὰ σαρκὸς νοουμένην: συνεῖναι γὰρ ὡς Θεὸς οἷσπερ ἂν βούληται τὸ κωλύον οὐδέν: προσεδόκων δὲ ὅτι διασώσει μὲν αὐτοὺς οὐδεὶς, ἀναληφθέντος εἰς οὐρανὸν τοῦ Χριστοῦ, προκείσονται δὲ τοῖς ἐθέλουσι κακοῦν, οὐδενὸς τὸ παράπαν τὴν τῶν πλεονεκτούντων ἐξείργοντος χεῖρα, κειμένου δὲ μᾶλλον τοῖς ἐθέλουσιν ἐπ' ἐξουσίας τοῦ πάντα δρᾶν εἰς αὐτοὺς ἀδιακωλύτως, καὶ παντὸς εἴσω κινδύνου καλεῖν. ἀλλ' εἰ καὶ σοφοὶ καὶ πατέρες καὶ τῆς οἰκουμένης φωστῆρες γεγόνασιν, οὐκ ὀκνητέον εἰπεῖν, ὡς ἔδει μὴ μόνον εἰς τὴν ἔνσαρκον παρούσιαν ἀποβλέπειν τοῦ Σωτῆρος ἡμῶν Χριστοῦ, εἰδέναι δὲ δὴ ὅτι καὶ εἰ τῆς πρὸς αὐτοὺς συνουσίας ἀπονοσφίζοιτο κατὰ σάρκα, καὶ εἰ μὴ τοῖς τοῦ σώματος ὁρῷτο τυχὸν ὀφθαλμοῖς, ἀλλά γε παρόντα καὶ συνόντα διὰ παντὸς τῇ τῆς θεότητος ἐξουσίᾳ χρῆν δήπου πάντως ἐννοεῖν. πότε γὰρ τῶν ἰδίων ἰδιωμάτων καταλήξει Θεὸς, ἢ τί τὸ ἀντιστατοῦν τῇ τῶν ὅλων κρατούσῃ φύσει, καὶ παραποδίζειν αὐτὴν καθάπερ ἐξ ἀνάγκης δυνάμενον πρὸς τὸ ἐνεργῆσαι τὰ ἑαυτῆς; ἐνέργεια δὲ καὶ δύναμις θεοπρεπὴς, τὸ εἶναι πανταχῇ, καὶ πληροῦν μὲν ἀῤῥήτως τὸν οὐρανὸν, πληροῦν δὲ αὖ πάλιν τὴν γῆν, καὶ χωρεῖν μὲν ἐν πᾶσι, χωρεῖσθαι δὲ ὑπὸ μηδενός. οὐ γὰρ τόπῳ περιληπτὸς ὁ Θεὸς, ἢ διαστήμασι περιωρισμένος, ἀλλ' οὐδὲ περιγραφῆς εἴσω τινός: παθεῖν γάρ τι τοιοῦτον ἡ ἄποσός τε καὶ ἀμεγέθης καὶ ἀσώματος οὐκ ἀνέχεται φύσις. οὐκοῦν ἐπείπερ ἦν ἅμα Θεός τε ὁμοῦ καὶ ἄνθρωπος ὁ Χριστὸς, χρῆν δήπου πάντως μὴ ἀγνοῆσαι τοὺς μαθητὰς, ὡς εἰ καὶ ἀπεῖναι γένοιτο σωματικῶς, οὐκ ἀπολειφθήσεται παντελῶς, συνέσται δὲ πάντως, κατὰ τὸν ἄῤῥητον τῆς θεοπρεποῦς ἐξουσίας λόγον. διὰ γάρ τοι τοῦτο καὶ αὐτὸς ὁ Σωτὴρ ἐν μὲν τοῖς παρῳχηκόσιν ἔλεγε “Πάτερ ” ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου ᾧ δέδωκάς μοι:“ νυνὶ δὲ πάλιν Ὅτε ἤμην μετ' αὐτῶν, ἐγὼ ἐτήρουν αὐτοὺς ἐν τῷ ὀνόματί σου ᾧ δέδωκάς μοι, μονονουχὶ τοῦτο δηλῶν τοῖς ἑαυτοῦ μαθηταῖς, ὅτι τῇ τῆς θεότητος ἐνεργείᾳ μᾶλλον ἂν πρέποι, καὶ οὐ τῇ τῆς σαρκὸς παρουσίᾳ, τὸ διασώζειν δύνασθαί τινας: καὶ αὐτὴ γὰρ ἡ σὰρξ οὐκ ἐξ ἑαυτῆς ἡγιάζετο, τῇ δὲ συνουσίᾳ τοῦ ἑνωθέντος αὐτῇ Λόγου, πρὸς τὴν αὐτοῦ τρόπον τινὰ φυσικὴν μεθισταμένη δύναμιν, σωτηρίας πρόξενος καὶ ἁγιασμοῦ τοῖς αὐτῆς μετέχουσι γίγνεται. τὸ σύμπαν οὖν ἄρα τῆς ἐνεργείας τῆς θεοπρεποῦς οὐχὶ δὴ πάντως αὐτῇ καθ' ἑαυτὴν ἀναθήσομεν τῇ σαρκὶ, πρεπωδέστερον δέ τι φρονοῦντες τῇ θείᾳ τοῦ Λόγου δυνάμει προσγράψομεν. τὸ γὰρ ἐν τῷ ὀνόματι τοῦ Πατρὸς τηρεῖσθαι τοὺς μαθητὰς, ἆρ' οὐχὶ τοῦτό ἐστι καὶ ἕτερον οὐδέν; Θεοῦ γὰρ δόξῃ τετήρηνται. ἀφιστὰς τοιγαροῦν τῆς τῶν μαθητῶν διανοίας τὸν ἐκ τοῦ δοκεῖν ἀπολιμπάνεσθαι φόβον, αὐτὸ διὰ τῶν αὐτῶν ἀνακυκλήσας πολλάκις πᾶσαν αὐτοῖς ἔσεσθαι τὴν ἀσφάλειαν, οὐκ ἐκ τοῦ συνδιαιτᾶσθαι σωματικῶς τῷ διδασκάλῳ φησὶν, ἀλλ' ἐπείπερ μᾶλλόν ἐστι κατὰ φύσιν Θεός. ἀκατάληκτον δὲ δῆλον ὅτι τὴν ἐφ' ἅπασιν ἔχων ἐξουσίαν καὶ δύναμιν: οὐ γὰρ ἂν ἀλλοιωθείη καὶ μετάστασίν τινα λάβοι πρὸς ὅπερ οὐκ ἦν τὸ ὡσαύτως ἔχον ἀεὶ, διασώσῃ δὲ πάλιν αὐτοὺς οὐδὲν ἧττον ἀκονιτὶ, καὶ παντὸς τοῦ προσπίπτοντος ἐξελεῖται κακοῦ. κατανόει δὲ πάλιν τὴν ἐγκεκρυμμένην τῷ λόγῳ πρόνοιαν, εἰς ὄνησιν ἡμετέραν καὶ οἰκοδομήν. ἐξαιτήσας γὰρ ὥσπερ παρὰ τοῦ Θεοῦ καὶ Πατρὸς γενέσθαι τὴν τήρησιν, τὴν εἰς τοὺς ἁγίους δὲ δηλόνοτι φημὶ μαθητὰς, αὐτὸς ἤδη πεπραχέναι τὸ τοιοῦτό φησιν, ἰσοσθενῆ τε καὶ ἰσουργὸν τῷ ἰδίῳ γεννήτορι δεικνὺς ἑαυτὸν, μᾶλλον δὲ ἑαυτὸν ὄντα τὴν ἐνυπόστατον τοῦ γεννήσαντος δύναμιν. ᾧ γὰρ ἂν φαίνοιτο προσὸν τὸ ταὐτὰ δύνασθαι τῷ γε ὄντι καὶ ὁμολογουμένῳ κατὰ φύσιν Θεῷ, πῶς οὐκ ἂν πάντη τε καὶ πάντως ἐνυπάρχον νοοῖτο, καὶ τὸ ἴσον ἐν ἐξουσίᾳ καὶ ἡ κατὰ φύσιν ταυτότης; καὶ ὁ τηρήσας ὡς Θεὸς ἐν ὀνόματι Θεοῦ, πρέπουσάν τε τῇ κλήσει τὴν ἐκ τῶν κατωρθωμένων θεοπρεπῶς ἀναδησάμενος δόξαν, κατὰ τίνα τρόπον ἔκφυλος, ἤγουν ἑτεροφυὴς, μᾶλλον δὲ οὐκ αὐτόχρημα δειχθήσεται τοῦθ' ὅπερ ἐστὶ κατὰ φύσιν Θεός; οὐ γὰρ ἄν τι δράσαι τῶν ὄντων τὰ ἰδικῶς ἐνεργήματα Θεοῦ, μὴ οὐχὶ τοῦτο ὑπάρχον οὐσιωδῶς, ὅπερ ἂν εἶναι τυχὸν οἰησαίμεθα τὸν Θεόν. ἀποσώζει δὲ πάλιν ἐν τῇ καθ' ἑαυτὸν θεωρίᾳ τὸ ἐν νοήσει διπλοῦν διὰ τὴν μετὰ σαρκὸς οἰκονομίαν. ἀποφέρει μὲν γάρ πως τῆς γενητῆς φύσεως τὸ διασώζειν δύνασθαι καὶ τηρεῖν τὰ οἷσπερ ἂν τοῦτο τυχὸν ὀφείληται δι' εὐσέβειαν, ἀνατίθησι δὲ τῷ ὀνόματι τοῦ Πατρὸς, μόνῃ τῇ θείᾳ προσνέμων φύσει τὰ θεοπρεπῆ. διὰ γὰρ τοῦτο πάλιν, καίτοι τετηρηκέναι λέγων τοὺς μαθητὰς, οὐ τοῖς ἀνθρωπότητος μέτροις τὴν τοῦ κατορθώματος ὑπόληψιν ἐχαρίσατο, πεπληρῶσθαι δὲ μᾶλλον ἐν ὀνόματι λέγει τῷ τοῦ Θεοῦ, ἔξω μέν πως τιθεὶς ἑαυτὸν τοῦ πράγματος, καθὸ γέγονέ τε καὶ νοεῖται σὰρξ, εἴσω δὲ πάλιν τοῦ τηρῆσαι τιθεὶς καὶ ἐνεργεῖν δύνασθαι τὰ θεοπρεπῆ, καθόπερ ἐστὶ Θεὸς ἐκ Θεοῦ, δύναμις ἡ παντουργικὴ τοῦ Πατρὸς, ἰσχὺς οὐκ ἐνεργουμένη, ἀλλ' ἐξ ὧν ἐστιν αὐτὴ τὴν ὅθεν ἀῤῥήτως προέκυψεν ἐμφανίζουσα φύσιν. εἰ δὲ δεδόσθαι φησὶν αὐτῷ κἀν τούτῳ δὴ πάλιν τὸ τῆς θεότητος ὄνομα, καίτοι Θεὸς κατὰ φύσιν ὑπάρχων καθὸ πέφηνεν ἐκ Θεοῦ Μονογενὴς, οὐδὲν τοῦτο διαλυμαίνεται τῇ ἀληθείᾳ τοῦ πράγματος, οὐδὲ τῆς αὐτῷ πρεπούσης ἐξώσειεν ἂν αὐτὸν τιμῆς τε καὶ δόξης: πολλοῦ γε καὶ δεῖ. εἴη γὰρ ἂν τὸ λαβεῖν τῆς ἀνθρωπότητος ἴδιον, καὶ αὐτῇ πρεπόντως ἀνακείσεται μᾶλλον: ἔχει γὰρ οὐδὲν ἐξ ἑαυτῆς. Τηρῆσαι δὲ οὕτω φησὶ τοὺς ἑαυτοῦ μαθητὰς, καὶ τοσαύτην ἐπ' αὐτοῖς ποιῆσαι τὴν πρόνοιαν, ὡς ἀπολέσθαι μηδένα, πλὴν ἑνὸς, ὃν καὶ τῆς ἀπωλείας ὠνόμασεν υἱὸν, ὡς ἐξ οἰκείας βουλῆς, μᾶλλον δὲ μοχθηρίας τε καὶ ἀνοσιότητος, τῇ ἀπωλείᾳ χρεωστούμενον. οὐδὲ γὰρ οἰησόμεθά ποτε, κατὰ θεῖόν τε καὶ ἄμαχον κρῖμα τὸν προδότην ἐν μαθηταῖς τῇ τοῦ θηρεύοντος ἐναλῶναι παγίδι, καὶ βρόχων εἴσω γενέσθαι διαβολικῶν: ἦ γὰρ ἂν ὑπάρχοι καὶ ἀνυπαίτιος, ψήφῳ τὸ νικᾶν παραχωρήσας τῇ ἄνωθεν. κρίματι γὰρ τῷ παρὰ Θεοῦ τίς ἀντιστήσεται; νυνὶ δὲ κατάκριτος βδελυρός τε καὶ ἐν ἀμείνοσιν, εἰ μηδόλως ἐγεννήθη. διὰ ποίαν αἰτίαν; ἐξ οἰκείων γὰρ τοῦτο παθὼν θελημάτων, καὶ οὐκ ἐξ ἀνάγκης τῆς παρά τινος ὁ δείλαιος ἐξελέγχεται: ὁ δὲ τὸν οὕτω δεινὸν ἀγαπήσας ὄλεθρον, τέκνον ἀπωλείας εὐλόγως ἂν ὀνομάζοιτο, ἅτε δὴ καὶ χρεωστούμενος μὲν ὀλέθρῳ καὶ φθορᾷ, περιμένων δὲ ὥσπερ ὠδῖνα καὶ οἶμον τὴν τῆς ἀπωλείας ἡμέραν. Ἐπειδὴ δὲ προστέθεικε τοῖς περὶ τούτου λόγοις τό Ἵνα πληρωθῇ ἡ γραφὴ, πάλιν ἐκεῖνο χρησίμως τοῖς ἐντευξομένοις φαμέν. οὐ γὰρ ἐπειδήπερ εἴρηκεν ἡ γραφὴ, διόλωλεν ὁ προδότης, καὶ εἰς τοῦτο παρῆλθε φαυλότητος, ὡς ὀλίγων ἀργυρίων τὸ τίμιον αἷμα προέσθαι τοῦ Χριστοῦ: ἐπειδὴ δὲ ἀπολέσθαι πάντη τε καὶ πάντως ἔμελλε, διὰ τὴν ἐνοῦσαν αὐτῷ δυστροπίαν παραδοὺς τὸν Κύριον, ὅτι πάντως ἔσται προμεμήνυκεν ἡ γραφὴ, ἣν οὐκ ἦν διαψεύσασθαι. Θεοῦ γὰρ λόγος ἐστὶ τοῦ πάντα εἰδότος, καὶ ἐν ἰδίᾳ νοήσει τὸν ἑκάστου φέροντος τρόπον τε καὶ βίον, καὶ τὴν ἀπ' ἀρχῆς εἰς τέλος διεξαγωγήν. καὶ γοῦν ὁ ψάλλων τὴν τῶν ὅλων εἴδησιν τήν τε τῶν παρῳχηκότων ἤδη καὶ τὴν τῶν ἔσεσθαι προσδοκωμένων ἀπονέμων αὐτῷ, πρὸς αὐτόν που φησί ” Σὺ “συνῆκας πάντας τοὺς διαλογισμούς μου ἀπὸ μακρόθεν, ” τὴν τρίβον μου καὶ τὴν σχοῖνόν μου σὺ ἐξιχνίασας, καὶ “πάσας τὰς ὁδούς μου προεῖδες:” πάντα τοίνυν προεγνωκὼς, καὶ ὡς ἤδη παρόντα περιαθρήσας τὰ μέλλοντα, πρὸς τοῖς ἄλλοις ἅπασιν οἷς ἔφη περὶ Χριστοῦ, ὁ θεῖος ἡμῖν προμεμήνυκε λόγος, ὅτι καὶ ἀπολεῖται προδοὺς ὁ τεταγμένος ἐν μαθηταῖς: ἦν δὲ οὐχὶ πάντως θέλησίς τε καὶ πρόσταγμα Θεοῦ, τὸ προειδέναι τε καὶ εἰπεῖν τὰ ἐσόμενα, ἀλλ' οὐδὲ ἡ πρόῤῥησις ἀναγκαστικὴ πρὸς ἐνέργειαν τοῦ προσημανθέντος κακοῦ, καὶ τῆς κατὰ τοῦ Σωτῆρος ἐπιβουλῆς, ἀποτρεπτικὴ δὲ μᾶλλον. τῷ γὰρ τοῦτο μαθόντι μετῆν δήπου πάντως, εἴπερ ἠβουλήθη, καὶ παραιτήσασθαι καὶ φυλάξασθαι τὸ παθεῖν, προαιρετικὴν ἔχοντι τὴν ἐφ' ὅπερ ἂν βούλοιτο ῥοπήν. Ἀλλ' ἴσως ἐρεῖς Πῶς οὖν ἔτι τετήρηκεν ὁ Χριστὸς, εἰ ταῖς τῶν ἰδίων θελημάτων ῥοπαῖς καὶ προαιρετικοῖς κινήμασιν, οἱ μὲν ἔξω δικτύων διαβολικῶν εὑρίσκονται γεγονότες, ἥλω δὲ μόνος Ἰούδας παρὰ πάντας ὁ δείλαιος; ποῖον οὖν ἄρα γέγονε τὸ ἐκ τῆς ἐνθάδε λεγομένης τηρήσεως ὄφελος; Ἀλλ' ὦ γενναῖε, πάλιν ἐροῦμεν ἡμεῖς, καλὴ μὲν ἡ νῆψις, ἐπωφελεστάτη δὲ σφόδρα τῆς ἡμετέρας διανοίας ἡ ἀσφάλεια, καὶ τὸ σύντονον θέλημα πρὸς ἀγαθουργίαν καὶ εἰς κατόρθωσιν ἀρετῆς: κατεργασόμεθα γὰρ οὕτω “τὴν ἑαυτῶν σωτη” ρίαν:“ πλὴν οὐκ ἀρκέσει τοῦτο καὶ μόνον τῇ ἀνθρώπου ψυχῇ: δεῖται γὰρ ἀναγκαίως τῆς ἄνωθεν συνεργίας καὶ χάριτος, ἐξευμαριζούσης αὐτῇ τὰ δυσήνυτα, εὐστιβῆ δὲ λίαν ἀποτελούσης τὴν ἀνάντη καὶ τετραχυμένην τῆς δικαιοσύνης ὁδόν. ὅτι γὰρ οὐδὲν ὅλως τὰ παρ' ἡμῶν, εἰ μὴ τὰ ἐκ τῆς θείας προσγένοιτο χάριτος, ἄκουε βοῶντος τοῦ ψάλλοντος ” Ἐὰν μὴ Κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν “οἱ οἰκοδομοῦντες αὐτόν: ἐὰν μὴ Κύριος φυλάξῃ πόλιν, ” εἰς μάτην ἠγρύπνησεν ὁ φυλάσσων.“ Χρῆναι δὴ οὖν ἀναγκαίως φημὶ ἡμᾶς μὲν τὴν οἴκοθεν εἰσκομίζειν ἐγκράτειαν καὶ τὴν φιλόθεον ἕξιν ἐπιτηδεύοντας, νεανικοὺς ὁρᾶσθαι πρὸς τὸ ἐξανῦσαι φιλεῖν τὴν ἑαυτῶν σωτηρίαν, ἐξαιτεῖν δὲ οὕτω τὰ παρὰ Θεοῦ, καὶ τὴν ἄνωθεν ἐπικουρίαν καθάπερ ἄμαχόν τινα καὶ ἀῤῥαγῆ παντευχίαν ἑλόντας ἀνδρίζεσθαι. δεδωκότος δὲ ἅπαξ καὶ ἐπινεύσαντος ἡμῖν πρὸς τοῦτο τοῦ Θεοῦ, ἐξὸν ἡμῖν ἤδη τὴν τῶν πολεμούντων καταγωνίζεσθαι δύναμιν καὶ τὴν τοῦ διαβόλου χεῖρα πλεονεκτεῖν, εἰ μὴ βουλοίμεθα πείθεσθαι καλοῦντι πρὸς ἡδονὰς, ἤγουν εἰς ἕτερον ἁμαρτίας τρόπον: εἰ τὴν οἰκείαν ἡμεῖς αὐτῷ χαρισαίμεθα βούλησιν, καὶ ταῖς εἰς φαυλότητα ῥοπαῖς ἑαυτοὺς καθέντες εἰς τὸν ἐκείνου βρόχον διελεγχοίμεθα, πῶς ἂν ἕτερον ἔτι πρεπόντως αἰτιασαίμεθα καὶ οὐχὶ μᾶλλον ταῖς ἑαυτῶν ἀβουλίαις τὸ παθεῖν ἐπιγράψωμεν; ἢ γὰρ οὐ τοῦτό ἐστιν, ὅπερ εἴρηκε φθάσας ὁ Σολομών ” Ἀφροσύνη ἀνδρὸς λυμαίνεται τὰς ὁδοὺς αὐτοῦ, τὸν δὲ “Θεὸν αἰτιᾶται τῇ καρδίᾳ αὐτοῦ:” ἀλλ' ἔστιν οὐκ ἀμφίλογον. εἰ μὲν οὖν οὐ μετῆν τῷ προδότῃ τῆς παρὰ τοῦ Σωτῆρος ἐπικουρίας ἐν ἴσῳ τοῖς ἄλλοις ἀπολαύειν μαθηταῖς, ἐπιδεικνύτω τις, καὶ ἡττήμεθα: εἰ δὲ τοῖς ἄλλοις ἐν ἴσῳ τὴν ἐκ τῆς θείας χάριτος ἔχων περιβολὴν, ἐξ ἰδίων θελημάτων εἰς τὸ τῆς ἀπωλείας κατώλισθε βάραθρον, πῶς οὐ τετήρηκεν ὁ Χριστὸς τὰ ἐκ τῆς οἰκείας ἡμερότητος ἐπιδοὺς, καὶ ὅσον ἧκεν εἰς τὴν τῆς ἀσφαλείας ἐπίδοσιν διασῶσαι τὸν ἄνθρωπον, εἰ μὴ τὸ παθεῖν ἠθέλησεν ἐξ ἰδίων θελημάτων αὐτός. διέπρεψε γοῦν ἐν τοῖς ἑτέροις ἡ χάρις, μέχρι παντὸς διασώσασα τοὺς τὴν ἰδίαν προαίρεσιν συνεργάτην ὥσπερ ποιησαμένους αὐτῇ. διοικεῖται γὰρ οὕτω τῆς ἑκάστου σωτηρίας ὁ τρόπος.
« Καὶ ταῦτα λαλῶ ἐν τῷ κόσμῳ, ἵνα ἔχωσι τὴν χαρὰν τὴν ἐμὴν πεπληρωμένην ἐν αὐτοῖς. » Διαμέμνησο πάλιν ὧν ἐλέγομεν ἀρτίως, καὶ συνήσεις εὖ μάλα τοῦ προκειμένου τὸν νοῦν. διττὴν γὰρ ἡμῖν πανταχῆ τοῦ ἰδίου προσώπου διεσώσατο τὴν παράστασιν, καὶ τὸ θεῖον ἐν ἑαυτῷ διαπρέπον ἀξίωμα δεικνὺς, καὶ τὸ πρέπον τῇ ἀνθρωπότητι μέτρον οὐκ ἀπόβλητον ποιησάμενος διὰ τὴν οἰκονομίαν. καὶ γὰρ ἦν πως ἄτοπον ἐξαρνεῖσθαι θέλειν αὐτὸν τὸ δι' ἡμᾶς ἑκουσίως προσληφθέν. οὐδενὸς γὰρ ὢν ἐπιδεὴς, τέλειος δὲ κατὰ πάντα ἐκ τελείου Πατρὸς, κεκένωκεν ἑαυτὸν, οὐχ ἑαυτῷ τι τῶν χρησίμων πραγματευόμενος, ἀλλ' ἡμῖν αὐτοῖς τὸ ἐκ τῆς κενώσεως προξενῶν ἀγαθόν. Θεὸν οὖν ἄρα καὶ ἄνθρωπον ἐν ταὐτῷ παριστὰς ἑαυτὸν, ἐννοεῖν ὥσπερ ἀναπείθει τοὺς μαθητὰς, ὡς ἀπών τε καὶ παρὼν οὐδὲν ἧττον ἐνεργήσει τὰ πρὸς σωτηρίαν αὐτοῖς τελοῦντα τὴν κατὰ Θεὸν, καὶ ὥσπερ τετήρηκεν ἔτι συνὼν ἐπὶ γῆς διὰ τὸ ἀνθρώπινον, οὕτω τηρήσει καὶ ἀπὼν θεϊκῶς διὰ τὸ τῆς ἰδίας οὐσίας ἐξαίρετον. οὐ γὰρ ἐν τόπῳ τὸ θεῖον, ἄπεστι δὲ παντελῶς τῶν ὄντων οὐδενός: πληροῖ γὰρ τὰ πάντα καὶ διὰ πάντων ἐρχόμενον, ἔξω τε πάντων καὶ ἐν πᾶσίν ἐστι. διαλεγόμενος δὲ πρὸς τὸν ἑαυτοῦ Πατέρα καὶ λέγων “Πάτερ ” ἅγιε, τήρησον αὐτοὺς,“ εὐθὺς εἰσκεκόμικεν, ἅτε δὴ καὶ ὑπάρχουσαν, τὴν ἐφ' ἅπασιν ἐνεργὸν δύναμιν τοῦ Πατρός: ἐν ταὐτῷ δὲ δείκνυσιν ὡς οὐκ ἔξω τῆς αὐτοῦ φύσεώς ἐστιν, ἀλλ' ἐν αὐτῇ τε καὶ ἐξ αὐτῆς ὑπάρχων ἀδιάσπαστον ἔχει τὴν ἕνωσιν, κἂν ἐν ὑπάρξει νοῆται τῇ καθ' ἑαυτόν. ” Τήρη“σον γὰρ αὐτοὺς, φησὶν, ἐν τῷ ὀνόματί σου ᾧ δέδωκάς μοι:” καὶ πάλιν “Ὅτε ἤμην μετ' αὐτῶν, ἐγὼ ἐτήρουν αὐτοὺς ἐν ” τῷ ὀνόματί σου ᾧ δέδωκάς μοι.“ ἀναγκαῖον τοιγαροῦν ἐννοεῖν, ὡς εἴπερ ἤδη τετήρηκε μὲν αὐτὸς ἐν ὀνόματι τῷ δοθέντι παρὰ τοῦ Πατρὸς, τουτέστιν, ἐν δόξῃ θεότητος: ” ἐχαρίσατο γὰρ αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα:“ τηρῆσαι δὲ καὶ αὐτὸν βούλεται τὸν Πατέρα πάλιν ἐν ὀνόματι τῷ δοθέντι αὐτῷ, ὡς οὐκ ἔξω τῆς ἐνεργείας τῆς ἐν τῷ πράγματι κείσεται: διατηρήσει γὰρ ὁ Πατὴρ τοὺς ἐν πίστει τῇ εἰς αὐτὸν γνησίους, ὡς διὰ τῆς ἰδίας ἰσχύος τοῦ Μονογενοῦς. ἐνεργὸς γὰρ οὐκ ἔσται περί τι τῶν ὄντων, εἰ μὴ δι' αὐτοῦ. οὐκοῦν εἰ τετήρηκε καὶ μετὰ σαρκὸς τῇ τῆς θεότητος ἐξουσίᾳ καὶ δόξῃ, κατὰ τίνα τρόπον ἐλλελοιπὼς ὀφθήσεται τὸ τῆς δεούσης φειδοῦς ἀξιοῦσθαι τοὺς μαθητὰς, πῶς δὲ διαπίπτειν ἀσφαλείας τῆς παρ' αὐτοῦ συμβήσεται, καίτοι διαμενούσης ἀεὶ τῆς θεοπρεποῦς ἐξουσίας τοῦ Μονογενοῦς, καὶ ἐν ταυτότητι πεπηγμένης τῆς κατὰ φύσιν ἐνούσης ἰσχύος αὐτῷ; παρατροπῆς γὰρ ὅλως καὶ μεταστάσεως τῆς ἐφ' ἕτερόν τι τῶν ἀδικεῖν εἰωθότων τὸ θεῖον ἀσύνηθες, ἀεὶ διαλάμπον ἐν ἀκαταλήκτοις τοῖς ἐνοῦσιν αὐτῷ πλεονεκτήμασι. Λελάληκα τοίνυν ἐν τῷ κόσμῳ τὰ τοιαῦτα, φησὶν, ἵνα οἱ ἡμέτεροι μαθηταὶ τὴν ἐμὴν ἔχωσι χαρὰν πεπληρωμένην ἐν αὐτοῖς: πῶς δὲ ἢ τίνα τρόπον, ἐροῦμεν εἰσαῦθις, ταῖς τῶν λόγων ἀσαφείαις φιλονεικεῖν οὐκ ὀκνήσαντες: ᾤοντο μὲν γὰρ οἱ μακάριοι μαθηταὶ, συνόντος αὐτοῖς καὶ συνδιατρίβοντος τοῦ Χριστοῦ, δῆλον δὲ ὅτι κατὰ σάρκα φαμὲν, πάσης μὲν εὐκόλως ἀπαλλαχθήσεσθαι συμφορᾶς, καὶ κινδύνους τοὺς ἐξ Ἰουδαίων παραδραμεῖσθαι ῥᾳδίως, ἀνάλωτοί τε διαμένειν τοῖς ἐθέλουσι κακοῦν: κεχωρισμένου γεμὴν καὶ πρὸς τὸ ἄνω χωρήσαντος, παντὶ μὲν ἑτοίμως περιπεσεῖσθαι κινδύνῳ, τὸν δὲ ἐπὶ τοῖς ἐσχάτοις ὑπομεῖναι κίνδυνον, ὡς οὐδενὸς ὄντος ἔτι τοῦ διαρκῶς ἐπαμύνοντος καὶ τὴν τῶν πειρασμῶν διαπτοοῦντος ἔφοδον. διὰ ταύτην οὖν τὴν αἰτίαν ἄρα ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, οὔτε τὴν ἅπαξ ληφθεῖσαν ἀρνούμενος ἀνθρωπότητα, οὔτε μὴν τῆς θεοπρεποῦς ἐξουσίας ἐν ἐνδείᾳ γεγονότα δεικνὺς ἑαυτὸν, τοῦτο κἀκεῖνο διὰ τῶν λόγων ἐφαίνετο, δεδόσθαι μὲν ὡς ἀνθρώπῳ λέγων τὸ τῆς θεότητος ὄνομα, ἀποτελεῖσθαι γεμὴν ἐν αὐτῷ καὶ δι' αὐτοῦ παρὰ Πατρὸς τὴν ἐπὶ τοῖς σεβομένοις αὐτὸν φειδώ τε καὶ τήρησιν. τί δὲ ἄρα τὸ σοφῶς ἦν ἐν τούτοις ἐξηρτυμένον; ἵνα δὴ μάθοιεν οἱ μακάριοι μαθηταὶ καὶ συνεῖεν εὖ μάλα, λεπτὸν ἐπιστήσαντες τῷ λεγομένῳ τὸν νοῦν, ὅτι καὶ συνὼν μετὰ σαρκὸς, οὐ διὰ ταύτης αὐτοῖς τὰ εἰς σωτηρίαν εἰργάζετο, ἀλλ' ἐν τῇ τῆς θεότητος δόξῃ καὶ δυνάμει τῇ παντουργῷ. οὐδὲν οὖν ἄρα, φησὶν, ἀδικήσει τοὺς μαθητὰς τὸ μὴ παρεῖναι μετὰ σαρκὸς, τῆς θεϊκῆς ἐξουσίας τοῦ Μονογενοῦς διασώζειν εὐκόλως δυναμένης αὐτοὺς, κἂν εἰ μὴ φαίνοιτο παροῦσα τυχὸν ἡ σάρξ. Καὶ ταῦτά φαμεν, οὐκ ἐν τῷ μηδενὶ τιθέντες τὸ ἅγιον σῶμα τοῦ Χριστοῦ, μὴ γένοιτο, ἀλλ' ὅτι τὴν ἐπὶ τοῖς τελουμένοις ἐνέργειαν μᾶλλον ἂν πρέποι τῇ τῆς θεότητος ἀπονεμεῖσθαι δόξῃ. ἡγιάζετο γὰρ καὶ αὐτὸ τὸ τοῦ Κυρίου σῶμα τῇ τοῦ ἑνωθέντος Λόγου δυνάμει, ἐνεργὸν δὲ οὕτω πρὸς εὐλογίαν ἡμῖν ἀποτελεῖται τὴν μυστικὴν, ὡς καὶ δύνασθαι τὸν ἴδιον ἡμῖν ἐμφυτεύειν ἁγιασμόν. τοιγάρτοι καὶ αὐτὸς ὁ Σωτὴρ τὰς πρὸς Ἰουδαίους ποτὲ διαλέξεις ποιούμενος, καὶ πολλὰ περὶ τῆς ἰδίας λέγων σαρκὸς, ἄρτον τε αὐτὴν ἀποκαλῶν ζωοποιὸν ὄντως καὶ ἀληθινόν ” Ὁ γὰρ ἄρτος, φησὶν, “ὃν ἐγὼ δώσω ὑμῖν ἡ σάρξ μου ἐστὶν ἣν ἐγὼ δώσω ὑπὲρ ” τῆς τοῦ κόσμου ζωῆς.“ καταπεπληγμένων τε λίαν ἐκείνων, καὶ πῶς ἂν αὐτοῖς ἡ τῆς γηγενοῦς σαρκὸς φύσις πρόξενος γένοιτο τῆς αἰωνίου ζωῆς, οὐ μετρίως διηπορηκότων, ἀπολογούμενος ἔφασκεν ” Ἡ σὰρξ οὐκ ὠφελεῖ οὐδὲν, τὸ πνεῦμά “ἐστι τὸ ζωοποιοῦν: τὰ ῥήματα ἃ ἐγὼ ἐλάλησα ὑμῖν, ” πνεῦμά ἐστι καὶ ζωή ἐστι:“ κἀνταῦθα γὰρ πάλιν, οὐδὲν ὠφελεῖν δύνασθαι τὴν σάρκα φησὶν, πρὸς ἁγιασμὸν δηλονότι καὶ ζωοποίησιν τῶν δεχομένων αὐτὴν, ὅσον ἧκεν εἰς σαρκὸς ἀνθρωπίνης φύσιν: ὅταν δὲ νοῆται καὶ πιστεύηται τοῦ Λόγου ναὸς, τότε δὴ πάντως ἔσται καὶ ἁγιασμοῦ καὶ ζωῆς πρόξενος, πλὴν οὐ πάντως δι' ἑαυτὴν, ἀλλὰ διὰ τὸν ἑνωθέντα Θεὸν, ὅς ἐστιν ἅγιος καὶ ζωή. τῇ τῆς θεότητος τοιγαροῦν ἐνεργείᾳ τὸ σύμπαν ἀποδιδοὺς, ἀζήμιον ἔσεσθαί φησι τοῖς ἑαυτοῦ μαθηταῖς, ὅσον ἧκεν εἰς τὸ τηρεῖσθαι ζητεῖν τὴν μετὰ σαρκὸς ἀποφοίτησιν. εἰ γὰρ καὶ συστέλλοιτο τυχὸν εἰς οὐράνους, ἀλλ' οὐκ ἀπέσται τῶν ἀγαπώντων αὐτὸν ὁ Σωτὴρ, συνέσται δὲ πάλιν τῇ τῆς θεότητος ἐξουσίᾳ. Ἵνα τοίνυν ἔχοιεν τὴν χαρὰν τὴν ἐμὴν πεπληρωμένην ἐν ἑαυτοῖς, ταῦτα λελάληκα ἐν τῷ κόσμῳ φησί. τίς οὖν ἡ πεπληρωμένη καὶ τελεία χαρά; τὸ εἰδέναι καὶ πιστεύειν, οὐχ ὅτι μόνον καθ' ἡμᾶς ἦν ἄνθρωπος ὁ Χριστὸς, ἀλλ' ὅτι μετὰ τοῦ εἶναι καθ' ἡμᾶς, δίχα μόνης ἁμαρτίας, καὶ Θεός ἐστιν ἀληθινός. πρόδηλον οὖν ἄρα καὶ οὐδαμόθεν ἀμφίβολον, ὅτι παρέσται πάντως αὐτῷ τὸ διασώζειν δύνασθαι τοὺς σεβομένους αὐτὸν, καθ' ὃν ἂν βούλοιτο χρόνον, καὶ εἰ μὴ παρὼν ὁρῷτο μετὰ σαρκός. κείσεται γὰρ ἐν τούτῳ, τὸ τελείαν ἔχειν δύνασθαι καὶ ἡμᾶς τὴν χαρὰν, ἅτε δὴ καὶ ἐγγὺς ἀεὶ καὶ συμπαραστάτην ἔχοντας τὸν ἐξαιρεῖσθαι παντὸς ἐξισχύοντα κακοῦ.
« Ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου, καὶ ὁ κόσμος ἐμίσησεν αὐτοὺς, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου: οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου, ἀλλ' ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ. » Τῆς ἄνωθεν καὶ παρὰ Πατρὸς εὐμενείας χρειωδεστάτην ἡμῖν ἀποφαίνει τὴν ἐπίδοσιν, ἣν καὶ ἐν τάξει δικαίας τε καὶ πρεπωδεστάτης ἀμοιβῆς μονονουχὶ καὶ ὠφειλῆσθαί φησι πρὸς αὐτοῦ τοῖς δι' αὐτὸν κινδυνεύουσι. μισεῖ γὰρ ὁ κόσμος διὰ Θεὸν τοὺς Θεῷ προσεδρεύοντας, καὶ τοῖς παρ' αὐτοῦ διωρισμένοις εἴκοντας νόμοις, καὶ λόγον οὐδένα τῆς ἐν κόσμῳ ποιουμένους ἡδονῆς, οἳ καὶ πρεπόντως ἂν τύχοιεν συνεργίας τῆς παρ' αὐτοῦ καὶ χάριτος, καὶ τῆς εἰς τὸ εὖ εἶναι διαμονῆς. ἐπ' αὐτῷ γὰρ ἀνακεκλιμένοι τρόπον τινὰ καὶ θαρσήσαντες, καὶ τὸν δι' αὐτὸν ἀράμενοι πόλεμον, καὶ τοῖς ὑπὲρ δύναμιν ὁμιλῆσαι κινδύνοις οὐ καταδείσαντες, πῶς οὐκ ἂν ἤδη λοιπὸν ἀναλόγως τῷ προτεθέντι σκοπῷ κομίσαιντο τὴν ἀντίδοσιν; διὰ τοῦτό φησιν ὁ Σωτὴρ ὅτι ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου καὶ ὁ κόσμος ἐμίσησεν αὐτοὺς ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. παρεδέξαντο γὰρ, φησὶ, καὶ λίαν ἀσμένως τὸν σὸν, ὦ Πάτερ, δι' ἐμοῦ πρὸς αὐτοὺς γεγονότα λόγον, τουτέστι τὸ κήρυγμα τὸ εὐαγγελικὸν, ἔξω που ζωῆς κοσμικῆς καὶ φρονημάτων γεωδεστέρων ἀποκομίζον εὐκόλως τοὺς προσιεμένους αὐτό. διά τοι τοῦτο καὶ παρὰ τοῦ κόσμου μεμίσηνται, τουτέστι, τῶν τὰ ἐν τῷδε τῷ κόσμῳ φρονεῖν ἑλομένων, καὶ τὴν φιλήδονον ταύτην καὶ μυσαρωτάτην ἀγαπώντων ζωήν. οὐ γὰρ ἡδεῖς τοῖς ἐν κόσμῳ τῶν ἁγίων οἱ λόγοι, διασύροντες ἀεὶ τὰ ἐν τῷδε τῷ βίῳ κακὰ, καὶ βδελυρὰν ἀποφαίνοντες τὴν ἐν κόσμῳ ζωὴν, κατηγοροῦντές τε τῆς ἁμαρτίας τῆς ἐν αὐτῷ, καὶ πικροῖς ἐλέγχοις κατατοξεύοντες τοὺς οἷσπερ ἂν φαίνοιτο τὸ πταίειν ἡδὺ καὶ τοῖς ἐπιγείοις ἐγκαλινδεῖσθαι κακοῖς, καὶ πλεονεξίας μὲν ἁπάσης καταστρατευόμενοι, φιλοδοξίαν δὲ διαπτύοντες, καὶ τὴν ἁπασῶν μητέρα τῶν κακῶν φιλοχρηματίαν παραιτεῖσθαί τε καὶ ὡς ποῤῥωτάτω ποιεῖσθαι διδάσκοντες, ἀλλὰ καὶ τῆς ἀρχαίας ἀπάτης ἔξω φέρεσθαι δεῖν ἐπιτάττοντες, καὶ πρὸς τὸν τῶν ὅλων ἰέναι Θεὸν τοῖς ἀρκύων εἴσω διαβολικῶν εἰλημμένοις. Μεμίσηνται τοίνυν διὰ ταῦτά φησιν, ὦ Πάτερ. οὐ γὰρ ἐπί τισι τῶν αἰσχρῶν ἤγουν ἀνοσίων κατεγνωσμένοι, δυσαχθέστεροί πως τοῖς ἐν κόσμῳ γεγόνασιν, ἀλλ' ἐπείπερ αὐτοῖς τὸν παρὰ σοῦ δέδωκα λόγον, ὡς διὰ τοῦτο λοιπὸν ἔξω καὶ αὐτοὺς γενέσθαι τοῦ κόσμου, καθάπερ ἐγώ. φρονήματος γὰρ τοῦ γεωδεστέρου καὶ καταστάσεως κοσμικῆς διῴκισται παντελῶς ἡ ἐν Χριστῷ πολιτεία καὶ ζωὴ, ἧς καὶ κατόπιν ἐρχόμενοι κατά γε τὸ ἐφικτὸν παρελάσαιμεν ἂν καὶ αὐτοὶ τὸ ἐν τοῖς ἐν κόσμῳ καταλογίζεσθαι. διὰ τοῦτο τοῖς ἴχνεσιν αὐτοῦ κατακολουθεῖν ὁ θεσπέσιος ἡμῖν διέταξε Παῦλος: ἑψόμεθα δὲ τότε μάλιστα καλῶς, ὅτε μόνα φρονεῖν ἀγαπῶμεν τὰ ὑπερκόσμια, καὶ ἄνω φρονήματος σαρκικοῦ τὸν οἰκεῖον στήσαντες νοῦν, εἰς μόνα βλέπομεν τὰ ἐν τοῖς οὐρανοῖς. ἑαυτὸν δὲ πάλιν συγκατατάττει τοῖς μαθηταῖς διὰ τὸ ἀνθρώπινον, οὗ καὶ κατὰ μίμησιν ὅταν νοοῖτο τυχὸν ὡς ἄνθρωπος πρὸς πᾶν εἶδος ἄνιμεν ἀρετῆς, καθάπερ ἀρτίως ἐλέγομεν, ἅπασαν μὲν τὴν ἐν κόσμῳ διαθέοντες ἁμαρτίαν, ἀλλότριοί τε καὶ ξένοι τῶν ἐν αὐτῷ κακῶν ἀναδεδειγμένοι. καθάπερ οὖν ἀμέλει καὶ ὁ θεῖος ἡμῖν ἐπιστέλλει Παῦλος περί τε ἑαυτοῦ καὶ Χριστοῦ ” Δι' οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ τῷ “κόσμῳ,” προσεπιτάττει γεμὴν καὶ ἑτέρωθί που λέγων “Μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ.” ἐμιμεῖτο δὲ ὁ Παῦλος τὸν Κύριον ἡμῶν Ἰησοῦν τὸν Χριστὸν, οὐ καθόπερ ἐστὶ δημιουργὸς καὶ τῶν ὅλων Κύριος: οὐ γὰρ πρὸς τοῖς ἤδη γεγονόσιν ἑτέρους ἡμῖν ἔστησεν οὐρανοὺς, ἀλλ' οὐδὲ θαλάσσας ἢ γῆν ἀνέδειξέ ποτε: ἐμιμεῖτο δὲ πῶς; ἢ δῆλον ὅτι τῆς ἐπιδειχθείσης ἡμῖν παρ' αὐτοῦ πολιτείας τὸν ἀξιάγαστον τύπον ἐν ἰδίοις διαπλάττων ἤθεσί τε καὶ τρόποις, καθόσον ἦν ἐφικέσθαι θέμις: τίς γὰρ ἂν ἐν ἴσῳ γένοιτο τῷ Χριστῷ; Ἡμῖν τοιγαροῦν ἑαυτὸν παραζεύξας διὰ τὸ ἀνθρώπινον, μᾶλλον δὲ ὅπερ ἐστὶν ἀληθὲς, ὡς καὶ εἰς τοῦτο κατάρξας ἡμῖν τὸ ἀγαθὸν, τὸ ἐκβῆναί φημι τὸν κόσμον, διὰ τῆς ὑπερκοσμίου ζωῆς: ἄνω γὰρ κόσμου ἡ εὐαγγελικὴ πολιτεία καὶ παίδευσις: οὐκ εἶναί φησιν ἑαυτὸν ἐκ τοῦ κόσμου καὶ ἡμᾶς δὲ τούτου τυχεῖν, ἐπείπερ ὁ θεῖος αὐτοῦ κατῴκηκε λόγος ἐν ταῖς ἡμετέραις ψυχαῖς: ἀλλ' ὥσπερ ὁ κόσμος ἐμὲ μισεῖ, φησὶν, οὕτω καὶ αὐτούς. μισεῖ δὲ ὁ κόσμος τὸν Χριστὸν, καθὸ τοῖς παρ' αὐτοῦ διαμάχεται λόγοις, καὶ ἀνεπίδεκτον ποιεῖται τὴν παραίνεσιν, ταῖς εἰς φαυλότητα ῥοπαῖς ὅλον ἐπιδοὺς τὸ ἴδιον φρόνημα: κατὰ μίμησιν δὲ τοῦ Σωτῆρος ἡμῶν Χριστοῦ, καὶ αὐτοὺς δηλονότι μεμίσηκε τοὺς μαθητὰς, τὸν παρ' αὐτοῦ δι' αὐτὸν πρεσβεύοντας λόγον, ὅπερ ἐποίει καὶ Παῦλος λέγων “Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν, ὡς ” τοῦ Θεοῦ παρακαλοῦντος δι' ἡμῶν: δεόμεθα ὑπὲρ Χριστοῦ, “καταλλάγητε τῷ Θεῷ.” Τίς οὖν ἡ αἴτησις μετὰ τὴν ἀπόδειξιν τοῦ μεμισῆσθαι τοὺς μαθητὰς παρὰ τῶν τοῖς κοσμικοῖς προσηλωθέντων κακοῖς; οὐκ ἐρωτῶ φησιν ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου, ἀλλ' ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ. οὐ γὰρ τῶν ἀνθρωπίνων ἀπαλλάττεσθαι πραγμάτων, οὐδὲ τῆς ἐν σώματι ζωῆς ἀπαλλάττεσθαι τοὺς ἁγίους ἐθέλει Χριστὸς, οὔπω τῆς οἰκείας ἀποστολῆς τὸν δρόμον τελέσαντας, ἢ ταῖς κατ' εὐσέβειαν διαπρέψαντας ἀρεταῖς, ἀλλὰ τοῖς ἐν κόσμῳ συμβιοτεύσαντας καὶ εἰς εὐάρεστον τῷ Θεῷ πολιτείαν τοὺς ἐν αὐτῷ ποδηγήσαντας, μετὰ λαμπρῶν τότε τῶν κατορθωμάτων πρὸς τὴν ἄνω φέρεσθαι πόλιν, καὶ τοῖς τῶν ἁγίων ἀγγέλων συναυλίζεσθαι χοροῖς. εὑρήσομεν γοῦν τῶν ἁγίων τινὰ προσιόντα τῷ φιλαρέτῳ Θεῷ καὶ ψάλλοντα “Μὴ ἀναγάγῃς με ἐν ἡμίσει ” ἡμερῶν μου,“ οὐ γὰρ ἀζήμιον ταῖς φιλοθέοις ψυχαῖς πρὸ τελειώσεως ὥσπερ τῆς κατ' ἐξαίρετον πολιτείαν ζωῆς ἀποπίπτειν τῆς μετὰ σαρκός. διὰ τοῦτο καὶ ὁ νόμος ὁ διὰ Μωυσέως ὡς ἐν ὀργῆς τινος τάξει καὶ τιμωρίας τοῖς φιλαμαρτήμοσιν ἐπιῤῥιπτεῖσθαι διδάσκων τὸν οὐκ ἐν καιρῷ τῷ καθήκοντι θάνατον, ἐπεφώνει πολλάκις, ἔξω δεῖν ἑστάναι κακῶν, ” ἵνα μὴ ἀποθάνῃς ἐν οὐ καιρῷ σου.“ ἄλλως τε τὸ τῶν καθ' ἡμᾶς ἀποδημῆσαι πραγμάτων τοὺς ἁγίους ἐθέλειν, οὐ μετρίαν ἔμελλε περιποιήσειν ζημίαν τοῖς ἀσθενοῦσι περὶ τὴν πίστιν: μᾶλλον δὲ οὐδ' ἂν ὅλως παιδαγωγηθεῖεν εἰς εὐσέβειαν, τοὺς τοῦτο δρᾶν δυναμένους οὐκ ἔχοντες. καὶ τοῦτο εἰδὼς ὁ Παῦλός φησι ” Κρεῖττον γὰρ τὸ ἀναλῦσαι “καὶ σὺν Χριστῷ εἶναι, τὸ δὲ ἐπιμεῖναι τῇ σαρκὶ ἀναγκαιό” τερον δι' ὑμᾶς.“ προνοήσας οὖν ἄρα τῆς τῶν ἀμυήτων σωτηρίας ὁ Κύριος, οὐ δίχα φωστήρων καὶ ἁλῶν τοὺς ἐν τῷ κόσμῳ δεῖν καταλιμπάνεσθαι λέγει, διατηρεῖσθαι δὲ μᾶλλον τοὺς ἁγίους ἐρωτᾷ, τῆς τοῦ πονηροῦ δυστροπίας ἔξω μένοντας ἀεὶ, καὶ τῶν πειρασμῶν τὴν ἔφοδον ὑπεκνεύοντας, δυνάμει τοῦ πάντα ἰσχύοντος Πατρός. Σημειωτέον δὲ πάλιν, ὅτι τὸν ἴδιον καὶ παρ' αὐτοῦ γεγονότα λόγον, φαμὲν δὲ τὸν εὐαγγελικόν, τοῦ Θεοῦ καὶ Πατρὸς εἶναί φησιν, οὐχ ἕτερον ἑαυτὸν παρὰ τὸν Πατέρα δεικνὺς διὰ τὸ ὁμοούσιον. εὑρήσομεν γὰρ ἐν τοῖς εὐαγγελικοῖς συγγράμμασιν ἀποτεθηπότας αὐτὸν τοὺς τῶν Ἰουδαίων λαοὺς, ἐπείπερ αὐτοὺς ἐδίδασκεν, ” ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ “γραμματεῖς αὐτῶν:” οἱ μὲν γὰρ ἄνω τε καὶ κάτω τὸ τῷ νόμῳ δοκοῦν προϊσχόμενοι, τὰς πρὸς αὐτοὺς διαλέξεις ποιοῦντες ἐφαίνοντο: ὁ δὲ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, οὐχὶ δὴ πάντως τοῖς ἐν σκιᾷ καὶ γράμμασι κατακολουθήσας τύποις, ἀλλ' ἐν ἐξουσίᾳ θεοπρεπεῖ τὸν οἰκεῖον καταλαμπρύνων λόγον “Ἐῤῥέθη τοῖς ἀρχαίοις Οὐ μοιχεύσεις, φησίν: ἐγὼ δὲ λέγω ” ὑμῖν,“ οὐκ ἐπιθυμήσεις, καίτοι τοῦ νόμου διαγορεύοντος περὶ τῶν θείων λογίων, ὡς ἐπ' αὐτοῖς οὐκ ἔστι προσθεῖναι καὶ ἀπ' αὐτῶν οὐκ ἔστιν ἀφελεῖν: ἀλλ' ὑφεῖλέ τε καὶ προστέθεικεν ὁ Χριστὸς μετατιθεὶς τὰ ἐν τύποις εἰς ἀλήθειαν. οὐκοῦν οὐκ ἐν τοῖς ὑπὸ νόμον, τουτέστιν, οὐκ ἐν ποιήμασι λογισθήσεται: ᾧ γὰρ ἂν ἐπίοι τὸ ἐν δούλοις τετάχθαι φυσικῶς, τούτῳ δὴ προσείη που πάντως ἂν καὶ τὸ δεῖν ὑποκεῖσθαι νόμῳ. ἴδιον οὖν ἄρα λόγον τὸν τοῦ Πατρὸς ἐποιήσατο Χριστός. αὐτὸς γάρ ἐστιν ὁ ἐν Πατρί τε καὶ ἐξ αὐτοῦ Λόγος, τῶν τῆς θεότητος θελημάτων ἐξαγγελτικός: θεότητος δέ φημι τῆς ἀληθοῦς καὶ μόνης, ἣ ἐν Πατρί τε καὶ Υἱῷ νοεῖται καὶ Ἁγίῳ Πνεύματι.
« Ἐκ τοῦ κόσμου οὐκ εἰσὶ, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. Πάτερ ἅγιε τήρησον αὐτοὺς ἐν ἀληθείᾳ: ὁ λόγος ὁ σὸς ἀλή θειά ἐστιν. » Ὑπέδειξε πάλιν ἐν τούτοις καὶ κατέστησεν ἐναργὲς ὑπὲρ τίνων ἀνιέναι πρὸς Θεὸν καὶ Πατέρα δεῖται, καὶ ὑπὲρ ὧν ἂν γένοιτο πρεπωδέστερον, ὅταν ἔτι νοῆται καθ' ἡμᾶς μεσίτης τε καὶ ἀρχιερεὺς καὶ παράκλητος κατὰ τὴν ἁγίαν γραφὴν, ἵν' εἴ που τι καὶ διαπταῖσαι συμβαίνοι καὶ ἁμαρτεῖν τοῦ καθήκοντος λογισμοῦ τε καὶ πράγματος, ἢ καὶ ἀδοκήτοις ἔσθ' ὅτε κατακρούεσθαι πειρασμοῖς, ἤγουν διαβολικαῖς κακουργίαις ὑποχειμάζεσθαι, προσίοι τε ὑπὲρ ἡμῶν, κατά γε τὸ πρέπον τῇ μεσιτείᾳ σχῆμα, καὶ συγχορηγῇ τῷ ἰδίῳ γεννήτορι τοῖς ἀξίοις τὰ ἀγαθά: πρέποι γὰρ ἂν καὶ τοῦτο αὐτῷ, Θεῷ κατὰ φύσιν ὑπάρχοντι. ἔχουσι τοίνυν, φησὶν, οἱ τὸν σὸν ὦ Πάτερ δι' ἐμοῦ δεξάμενοι λόγον τὴν ἐμὴν ἐν ἑαυτοῖς διαλάμπουσαν εἰκόνα, σύμμορφοί τε τῷ σῷ γνησίῳ γεγόνασιν Υἱῷ, κατὰ μίμησιν τὴν αὐτοῦ τῆς κοσμικῆς φαυλότητος τὸν κλύδωνα παραθέοντες, ἀλλότριοί τε καὶ ξένοι τῆς ἐν τῷδε τῷ βίῳ φιληδονίας τε καὶ ἁπάσης αἰσχρότητος ἀναδεδειγμένοι. διὰ τοῦτο τήρησον αὐτοὺς ἐν τῇ ἀληθείᾳ τῇ σῇ: φυσικὴ μὲν γὰρ ἐν Χριστῷ καὶ ὑπὲρ λόγον ἡ καθαρότης. Θεὸς γάρ ἐστιν ἀληθινὸς, ἁμαρτίᾳ μὲν ὑποπίπτειν οὐκ εἰδὼς ἢ καὶ ἀνεχόμενος, πηγὴ δὲ μᾶλλον ὑπάρχων ἀρετῆς ἁπάσης καὶ τῆς ἐν ἁγιασμῷ νοουμένης λαμπρότητος. δρῴη γὰρ ἂν ἕτερον οὐδὲν ἡ θεία τε καὶ τῶν ὅλων κρατοῦσα φύσις, εἰ μὴ ὅπερ ἂν αὐτῇ πρέποι τε κατὰ ἀλήθειαν καὶ νοοῖτο προσόν. ἐν δὲ τοῖς ἁγίοις μαθηταῖς, ἤγουν ἅπασι τοῖς πιστεύουσιν εἰς αὐτὸν, οὐχ ἑτέρως ἐνυπάρξαι τὸ καθαρὸν, ἤγουν τὸ μηκέτι τοῖς κοσμικοῖς ἀναφύρεσθαι κακοῖς, εἰ μὴ διὰ τῆς ἄνωθεν ἀμνησικακίας τε καὶ χάριτος, ἐκποδὼν μὲν τιθείσης τῶν ἤδη προεπταισμένων τὸν μολυσμὸν, καὶ τοῦ παρελάσαντος βίου τὰ ἐγκλήματα, εἰσκομιζούσης δὲ μᾶλλον τῆς ἐν ἁγιασμῷ ζωῆς τὴν λαμπρότητα, πλὴν οὐκ ἀταλαίπωρον ἐχούσης τὴν ἐν ταυτότητι διαμονήν: σοφώτατα γάρ μοι φαίνεται καὶ ὁ Παῦλος εἰπών ” Ὥστε ὁ δοκῶν ἑστάναι “βλεπέτω μὴ πέσῃ.” ἀεὶ γὰρ ἐν σάλῳ τὰ ἡμέτερα καὶ ποικίλως δονεῖται τὰ καθ' ἡμᾶς, ἀκαταλήκτως τοῦ πονηροῦ πειράζοντος, προσεδρεύοντός τε διὰ παντὸς καὶ δυσκατόπτοις κακουργιῶν εὑρήμασι κατασπιλοῦν ἐθέλοντος, εἴπερ ἂν δύναιτο, καὶ τοὺς ἤδη κεκαθαρμένους: τὰ γὰρ “βρώματα αὐτοῦ ” ἐκλεκτὰ,“ κατὰ τὴν τοῦ προφήτου φωνήν. ἐπιμαρτυρήσας τοίνυν τοῖς ἑαυτοῦ μαθηταῖς τὴν ἔξω κόσμου ζωὴν, καὶ τῆς οὐσιώδους ἑαυτοῦ καθαρότητος τὴν κατὰ μίμησιν συμμορφίαν, τηρηθῆναι λοιπὸν καὶ παρὰ Πατρὸς ἐρωτᾷ, μονονουχὶ λέγων Ὦ πανάγιε Πάτερ, εἰ μὲν ἦσαν ἐν κόσμῳ, τουτέστιν, εἰ τὸν ἐν τῷδε τῷ κόσμῳ τετιμημένον διέζων βίον, εἰ ταῖς ἐπιγείοις καὶ προσκαίροις ἡδοναῖς τὸν οἰκεῖον ἐγκατασπείροντες νοῦν, τὴν ἀκαλλεστάτην τοῦ πονηροῦ κατέγραφον ὥσπερ ἰδέαν ἐν ἑαυτοῖς, οὐκ ἂν ἐπεφύη πειράζων ἐκεῖνος, ἀλλ' οὐδ' ἂν τοῖς ἰδίοις αὐτὸς ἐξωπλίσθη τέκνοις, τῆς ἐνούσης αὐτῷ φαυλότητος ἐν αὐτοῖς ἔχων τὴν μίμησιν: ἐπειδὴ δὲ καθ' ὁμοιότητα καὶ αὐτοὶ τὴν ἐμὴν, τὴν ἐν τῷδε τῷ κόσμῳ διαγελῶντες ἀπάτην, ἔξω τε κόσμου γεγόνασι, καὶ τὸ τῆς ἐμῆς ἀσυγκρίτου φαιδρότητος διαφανέστατον σχῆμα λοιπὸν ἐν οἰκείοις ἀναμάττονται τρόποις, ἔφεδρόν τε διὰ τοῦτο καὶ πολεμιώτατον ἔχουσι τὸν ἀεὶ τοῖς ἁγίοις ἐπιτρίζοντα σατανᾶν, διατηρεῖσθαι λοιπὸν ἀναγκαίως βούλομαι: διατηρεῖσθαι δέ πως οὐκ ἔστι δίχα τῆς ἀληθείας τῆς σῆς, τουτέστιν ἐμοῦ. εἰμὶ γὰρ ἐγὼ κατὰ φύσιν ἀλήθεια σὴ, ὦ Πάτερ, ὁ οὐσιώδης τε καὶ ζῶν καὶ ἐνυπόστατος Λόγος. Καὶ ταυτὶ μὲν λέγειν οἴεσθαι δεῖν ὑποτοπητέον αὐτόν: βλέπε δὲ ὅπως διὰ πάντων, ὡς ἔπος εἰπεῖν, τῶν αὐτοῦ λόγων τῇ τοῦ Πατρὸς ἐνεργείᾳ, τῇ κατά τι γοῦν νοουμένῃ, τὸ οἰκεῖον παρεισδύσας πρόσωπον, συνεισάγει πάντως, ἐκεῖνό που τάχα παραδεικνὺς ἀληθὲς ὅτι ” πάντα δι' αὐτοῦ “ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν.” ἐν μὲν οὖν τοῖς ὀπίσω βραχὺ τηρεῖσθαι τοὺς μαθητὰς παρὰ τοῦ ἰδίου γεννήτορος ἐν ὀνόματι παρεκάλει τῷ δοθέντι αὐτῷ: ἐν δέ γε τούτοις, ἐν τῇ ἀληθείᾳ τοῦ Πατρὸς τὴν ὑπὲρ αὐτῶν αἴτησιν πληροῦσθαι βούλεται. τί οὖν ἄρα καὶ τοῦτό ἐστιν, ἢ τί τὸ ποικίλον τῶν λόγων βούλεται; οὐ μίαν οὖσαν ἐπιδεικνύειν τὴν παρὰ Πατρὸς ἐνέργειαν δι' αὐτοῦ τελουμένην ἐπὶ τῇ τῶν ἁγίων φειδοῖ; ἐν μὲν γὰρ ἐκείνοις, ἐν ὀνόματι τοῦ Πατρὸς χρῆναι λέγων τηρεῖσθαι τοὺς μαθητὰς, οἱονεὶ τὸ ἐν δόξῃ καὶ δυνάμει θεότητος, τῆς τοῦ κακοῦν ἐθέλοντος ἔξω γενέσθαι χειρὸς, τοῖς διὰ Θεὸν κινδυνεύουσιν ὑπάρξαι φησὶν, ὁποῖόν τι καὶ γέγονεν ἐπ' αὐτοῖς, κατὰ τὸ σιωπώμενον, ὃ καὶ τοῖς ἑαυτοῦ μαθηταῖς ἐκκαλύπτων κατὰ καιροὺς εἴρηκεν ὁ Χριστός “Σίμων Σίμων, ἰδοὺ ὁ σατανᾶς ἐξῃτήσατο ὑμᾶς, τοῦ ” σινιάσαι ὡς τὸν σίτον: ἐγὼ δὲ ἐδεήθην περὶ σοῦ, ἵνα μὴ “ἐκλίπῃ ἡ πίστις σου.” λεληθότως γὰρ οἰκονομεῖται τῶν καθ' ἡμᾶς τὰ πολλὰ, προνοοῦντος δηλονότι καὶ ὑπερασπίζοντος τοῦ Χριστοῦ τῆς ἑκάστου ζωῆς. ἐνταῦθα δὲ λέγων Τήρησον αὐτοὺς ἐν τῇ ἀληθείᾳ, κατασημαίνει σαφῶς τὸ δι' ἐλλάμψεως τῆς ἀληθείας εἰς τὴν τῆς ἀληθείας χειραγωγεῖσθαι κατάληψιν. οὐδὲ γὰρ ἂν δίχα τοῦ διὰ Πνεύματος φωτισμοῦ πρὸς ἐπίγνωσιν τῆς ἀληθείας ἴοι τις ἂν, οὐδ' ἂν ὅλως ἀκριβῆ τῶν θείων δογμάτων ἐκπορίσαιτ' ἂν ἑαυτῷ τὴν κατάληψιν, κατά γε τὸ ἀνθρώποις φαμὲν ἐφικτόν. ὑπὲρ γὰρ νοῦν τὸν ἡμέτερον τὰ ἐν τῇ θεοπνεύστῳ γραφῇ μυστήρια, πλὴν οὐκ ἀκλεὲς τὸ δῶρον, τὸ κἂν γοῦν ἐν μετρίᾳ φημὶ γενέσθαι τῇ γνώσει τῇ περὶ Χριστοῦ. Πέτρος γοῦν ὁ μακάριος, Υἱὸν ἀληθῶς τοῦ Θεοῦ τοῦ ζῶντος ὁμολογήσας τὸν Κύριον, ἤκουεν εἰκότως “Μακάριος ” εἶ Σίμων Βὰρ Ἰωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ “σοι, ἀλλ' ὁ Πατήρ μου ὁ ἐν τοῖς οὐρανοῖς.” ἀποκαλύπτει γὰρ τοῖς ἁγίοις τὸν ἴδιον Υἱὸν, ὅς ἐστιν ἀλήθεια, παρατρέπειν οὐκ ἐῶντα τὸν σατανᾶν πρὸς κίβδηλον γνῶσιν τῶν πιστευόντων τὸν νοῦν, ᾧ προσκεκλιμένοι κατὰ καιροὺς Ὑμέναιος καὶ Ἀλέξανδρος, “ἐναυάγησαν περὶ τὴν πίστιν,” τὸν ὀρθὸν τῆς ἀληθείας παρωσάμενοι λόγον. μέγα τοίνυν εἰς τὸ διαμεῖναι καλῶς καὶ ἐν ὀρθότητι λογισμῶν καὶ πράξεων, τὸ ἐν ὀνόματι Θεοῦ καὶ ἐν ἀληθείᾳ τηρεῖσθαι παρὰ Πατρὸς, ἵνα μήτε περὶ τὴν τῆς πρακτικῆς φαιδρότητα διαπταίωμεν, μήτε μὴν ταῖς εἰς ἀμαθίαν παρατροπαῖς, τῶν τῆς ἐν ἀληθείᾳ θεοσεβείας δογμάτων ἐξοιχώμεθά ποι μακράν. τοῦτο δ' ἂν καὶ αὐτοῖς ἡμῖν ὑπάρξαι ῥᾳδίως, ὅταν ἔξω τοῦ κόσμου γεγονότες φαινώμεθα, οὐκ ἀρνούμενοι τὴν ἐν κόσμῳ γένεσιν: ἐκ πηλοῦ γὰρ οἱ πάντες καὶ ἐκ γῆς διηρτίσμεθα, κατὰ τὸ γεγραμμένον: τῇ δὲ τῶν ἔργων ποιότητι, τῆς τῶν ἐν κόσμῳ ζωῆς παραλλάττοντες. περιπατοῦντες γὰρ ἐπὶ γῆς ἐν οὐρανῷ πολιτεύονται τῆς ἐν Χριστῷ συμμορφίας οἱ ἐρασταί. Σημειωτέον δὲ πάλιν, ὅτι δὴ σφόδρα χρησίμως ἅγιον ἐν τούτοις ἀποκαλεῖ τὸν Πατέρα, μονονουχὶ καὶ ὑπομιμνήσκων αὐτὸν, ὅτι περ ἅγιος ὢν τοῖς ἁγίοις ἐφήδεται. ἅγιον δὲ πᾶν ὅπερ ἂν φαίνοιτο τῆς ἐν κόσμῳ κηλῖδος ἀπηλλαγμένον, ὅπερ ἐστὶ φυσικῶς μὲν ἐν Χριστῷ καθ' ὁμοιότητα τοῦ Πατρὸς, εἰσποιητὸν δὲ καὶ εἰσκεκριμένον ἐν τοῖς ἁγίοις μαθηταῖς, διά τε τοῦ κατὰ χάριν ἁγιασμοῦ καὶ τῆς ἐν βίῳ φαιδρότητος καὶ ἐπιεικείας: πλάττοιτο γὰρ ἂν πρὸς εἰκόνα τις οὕτω τὴν θείαν καὶ ὑπερκόσμιον.