Homily LXX.

Matt. XXII. 15.

“Then went the Pharisees, and took counsel how they might entangle Him in His talk.”

Then. When? When most of all they ought to have been moved to compunction, when they should have been amazed at His love to man, when they should have feared the things to come, when from the past they ought to have believed touching the future also. For indeed the things that had been said cried aloud in actual fulfillment. I mean, that publicans and harlots believed, and prophets and righteous men were slain, and from these things they ought not to have gainsaid touching their own destruction, but even to believe and to be sobered.

But nevertheless not even so do their wicked acts cease, but travail and proceed further. And forasmuch as they could not lay hands on Him (for they feared the multitude), they took another way with the intention of bringing Him into danger, and making Him guilty of crimes against the state.

For “they sent out unto Him their disciples with the Herodians saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man; for thou regardest not the person of men. Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Cæsar or not?”2603   Matt. xxii. 16, 17.

For they were now tributaries, their state having passed under the rule of the Romans. Forasmuch then as they saw that Theudas and Judas2604   Acts v. 36, 37.with their companies for this cause were put to death, as having prepared for a revolt, they were minded to bring Him too by these words into such a suspicion. Therefore they sent both their own disciples, and Herod’s soldiers, digging, as they thought, a precipice on either side, and in every direction setting the snare, so that, whatever He should say, they might lay hold of it; and if He should answer in favor of the Herodians, themselves might find fault with Him, but if in their favor, the others should accuse Him. And yet He had given the didrachmas,2605   Matt. xvii. 24, 25–27.but they knew not that.

And in either way indeed they expected to lay hold of Him; but they desired rather that He should say something against the Herodians. Wherefore they send their disciples also to urge Him thereto by their presence, that they might deliver Him to the governor as an usurper. For this Luke also intimates and shows, by saying, that they asked also in the presence of the multitude, so that the testimony should be the stronger.

But the result was altogether opposite; for in a larger body of spectators they afforded the demonstration of their folly.

And see their flattery, and their hidden craft. “We know,” their words are, “that Thou art true.” How said ye then, “He is a deceiver,” and “deceiveth the people,” and “hath a devil,” and “is not of God?”2606   John vii. 12; viii. 48; ix. 16.how a little while before did ye devise to slay Him?

But they are at everything, whatsoever their craft against Him may suggest. For since, when a little before they had said in self will, “By what authority doest Thou these things?”2607   Matt. xxi. 23.they did not meet with an answer to the question, they look to puff Him up by their flattery, and to persuade Him to say something against the established laws, and opposed to the prevailing government.

Wherefore also they testify the truth unto Him, confessing what was really so, nevertheless, not with an upright mind, nor willingly; and add thereto, saying, “Thou carest not for any man.” See how plainly they are desiring to urge Him to these sayings, that would make Him both offend Herod, and incur the suspicion of being an usurper, as standing up against the laws, so that they might punish Him, as a mover of sedition, and an usurper. For in saying, “Thou carest not for any man,” and, “Thou regardest not the person of man,” they were hinting at Herod and Cæsar.

“Tell us therefore, what thinkest Thou?” Now ye honor Him, and esteem Him a Teacher, having despised and insulted Him oftentimes, when He was discoursing of the things that concern your salvation. Whence also they are become confederates.

And see their craftiness. They say not, Tell us what is good, what is expedient, what is lawful? but, “What thinkest Thou?” So much did they look to this one object, to betray Him, and to set Him at enmity with the rulers. And Mark declaring this, and more plainly discovering their self-will, and their murderous disposition, affirms them to have said, “Shall we give Cæsar tribute, or shall we not give?”2608   Mark xii. 15. So that they were breathing anger, and travailing with a plot against Him, yet they feigned respect.

What then saith He? “Why tempt ye me, ye hypocrites?” Seest thou how He talks with them with more than usual severity? For since their wickedness was now complete and manifest, He cuts the deeper, first confounding and silencing them, by publishing their secret thoughts, and making it manifest to all with what kind of intent they are coming unto Him.

And these things He did, repulsing their wickedness, so that they might not suffer hurt in attempting the same things again. And yet their words were full of much respect, for they both called Him Master, and bore witness to His truth, and that He was no respecter of persons; but being God, He was deceived by none of these things. Wherefore they also ought to have conjectured, that the rebuke was not the result of conjecture, but a sign of His knowing their secret thoughts.

2. He stopped not, however, at the rebuke, although it was enough merely to have convicted them of their purpose, and to have put them to shame for their wickedness; but He stoppeth not at this, but in another way closes their mouths; for, “Shew me,” saith He, “the tribute money.” And when they had shown it, as He ever doth, by their tongue He brings out the decision, and causes them to decide, that it is lawful; which was a clear and plain victory. So that, when He asks, not from ignorance doth He ask, but because it is His will to cause them to be bound by their own answers. For when, on being asked, “Whose is the image?” they said, “Cæsar’s;” He saith, “Render unto Cæsar the things that are Cæsar’s.”2609   Matt. xxii. 20, 21. [Abridged.] For this is not to give but to render, and this He shows both by the image, and by the superscription.

Then that they might not say, Thou art subjecting us to men, He added, “And unto God the things that are God’s.” For it is possible both to fulfill to men their claims and to give unto God the things that are due to God from us. Wherefore Paul also saith, “Render unto all their dues; tribute to whom tribute is due, custom to whom custom, fear to whom fear.”2610   Rom. xiii. 7.

But thou, when thou hearest, “Render unto Cæsar the things which are Cæsar’s,” know that He is speaking only of those things, which are no detriment to godliness; since if it be any such thing as this, such a thing is no longer Cæsar’s tribute, but the devil’s.

When they heard these things, their mouths were stopped, and they “marvelled” at His wisdom. Ought they not then to have believed, ought they not to have been amazed. For indeed, He gave them proof of His Godhead, by revealing the secrets of their hearts, and with gentleness did He silence them.

What then? did they believe? By no means, but they “left Him, and went their way;” and after them, “came to Him the Sadducees.”

O folly! When the others had been put to silence, these made the attack, when they ought to have been the more backward. But such is the nature of rashness, shameless, and importunate, and attempting things impossible. Therefore the evangelist also, amazed at their folly, signified this very thing, by saying, “On that day came to Him.”2611   Matt. xxii. 22, 23. [The article may not form part of the citation. It does not occur in the New Testament passage.—R.] On that day. On what day? In which He had convicted their craftiness, and put them to shame. But who are these? A sect of the Jews dif ferent from the Pharisees, and much worse than they, who said, “that there is no resurrection, nor angel, nor spirit.”2612   Acts xxiii. 8. For these were some of a grosser sort, and eager after the things of the body. For there were many sects even amongst the Jews. Wherefore Paul also saith, “I am a Pharisee, of the strictest sect amongst us.”2613   Acts xxiii. 6, and xxvi. 5.

And they say nothing indeed directly about a resurrection; but they feign a story, and make up a case, which, as I suppose, never so much as had an existence; thinking to drive Him to perplexity, and desiring to overthrow both things, both the existence of a resurrection, and of such a resurrection.

And again, these too attack Him with a show of moderation, saying, “Master, Moses said, If a man die, not having children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren: and the first, when he had married a wife, deceased; and, having no issue,2614   [R.V., “seed.”]left his wife unto his brother. Likewise the second also, and the third, unto the seventh. And last of all the woman died also. Therefore, in the resurrection, whose wife shall she be of the seven?”2615   Matt. xxii. 24–28. [With the trifling variations the Greek of these verses agrees with the received text.—R.]

See Him answering these like a teacher. For though out of craft they came unto Him, yet was their question rather one of ignorance. Therefore neither doth He say unto them, “Ye hypocrites.”

Moreover, in order that He might not blame, saying, “Wherefore had seven one wife?” they add the authority of Moses; although, as I have said before, it was a fiction, in my judgment at least. For the third would not have taken her, when he saw the two bridegrooms dead; or if the third, yet not the fourth or the fifth; and if even these, much more the sixth or the seventh would not have come unto the woman, but have shrunk from her. For such is the nature of the Jews. For if now many have this feeling, much more then had they; when at least, even without this, they often avoided marrying in this way, and that when the law was constraining them. Thus, at any rate, Ruth, that Moabitish woman, was thrust off to him that was further off from her kindred; and Tamar too was thus compelled to obtain, by stealth, seed from her husband’s kinsman.

And wherefore did they not feign two or three, but seven? In order the more abundantly to bring derision, as they thought, upon the resurrection. Wherefore they further say, “they all had her,” as driving Him into some difficulty.

What then saith Christ? He replies unto both, as taking His stand not against the words, but the purpose, and on every occasion revealing the secrets of their hearts; and at one time exposing them, at another time leaving the refutation of them that question Him to their conscience. See, at any rate here, how He proves both points, as well that there will be a resurrection, as that it will not be such a resurrection as they suspect.

For what saith He? “Ye do err, not knowing the Scriptures, nor the power of God.”2616   Matt. xxii. 29. For since, as if they knew them, they put forward Moses and the law, He shows that this question is that of men very ignorant of the Scriptures. For hence also arose their tempting Him, from their being ignorant of the Scriptures, and from their not knowing the power of God as they ought.

“For what marvel then is it,” He saith, “if ye tempt me, who am as yet unknown to you, when at least ye know not so much as the power of God, of which ye have had so much experience, and neither from common sense nor from the Scriptures have become acquainted with it;” if indeed even common sense causes us to know this, that to God all things are possible. And in the first place He answers to the question asked. For since this was the cause for their not believing a resurrection, that they think the order of things is like this, He cures the cause, then the symptom also (for thence arose the disease too), and shows the manner of the resurrection. “For in the resurrection,” saith He, “they neither marry, nor are given in marriage, but are as angels of God in Heaven.”2617   Matt. xxii. 30. [The second verb is peculiar, but conveys the same sense as the received text.—R.] But Luke saith, “As Sons of God.”2618   Luke xx. 36.

If then they marry not, the question is vain. But not because they do not marry, therefore are they angels, but because they are as angels, therefore they do not marry. By this He removed many other difficulties also, all which things Paul intimated by one word, saying, “For the fashion of this world passeth away.”2619   1 Cor. vii. 31.

And by these words He declared how great a thing the resurrection is; and that moreover there is a resurrection, He proves. And indeed this too was demonstrated at the same time by what He had said, nevertheless over and above He adds again to His word by what He saith now. For neither at their question only did He stop, but at their thought. Thus when they are not dealing with great craft, but are asking in ignorance, He teaches even over and above, but when it is of wickedness only, not even to their question doth He answer.

And again by Moses doth He stop their mouths, since they too had brought forward Moses; and He saith, “But as touching the resurrection of the dead, have ye not read, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but of the living.”2620   Matt. xxii. 31, 32. [In the last clause the text differs from the received, ὁ θε being omitted (so Tischendorf). The R.V. follows a slightly different reading: “God is not the God,” etc.—R.] Not of them that are not His meaning is, and that are utterly blotted out, and are to rise no more. For He said not, I was, but, I am; of them that are, and them that live. For like as Adam, although he lived on the day that he ate of the tree, died in the sentence: even so also these, although they had died, lived in the promise of the resurrection.

How then doth He say elsewhere, “That He might be Lord both of the dead and of the living?”2621   Rom. xiv. 9. But this is not contrary to that. For here He speaks of the dead, who are also themselves to live. And moreover too, “I am the God of Abraham,” is another thing from, “That He might be Lord both of the dead and of the living.” He knew of another death too, concerning which He saith, “Let the dead bury their dead.”2622   Matt. viii. 22.

“And when the multitudes heard this, they were astonished at His doctrine.”2623   Matt. xxii. 33. Yet not even here the Sadducees; but these go away defeated, while the impartial multitude reap the benefit.

Since then the resurrection is like this, come let us do all things, that we may obtain the first honors there. But, if ye will, let us show you some even before the resurrection here pursuing and reaping these blessings, again having made our resort to the deserts. For again will I enter upon the same discourse, since I see you listening with more pleasure.

Let us behold then to-day also the spiritual camps, let us behold their pleasure unalloyed with fear. For not with spears are they encamped like the soldiers, for at this point I lately ended my discourse, neither with shields and breastplates; but bare of all these wilt thou see them, yet achieving such things, as not even with arms do they.

And if thou art able to observe, come and stretch forth thy hand to me, and let us go unto this war, both of us, and let us see their battle array. For these too fight every day, and slay their adversaries, and conquer all the lusts that are plotting against us; and thou wilt see these cast out on the ground, and not able so much as to struggle, but proving by very deed that saying of the apostle, “They that are Christ’s have crucified the flesh with the affections and lusts.”2624   Gal. v. 24.

Seest thou a multitude of dead lying there, slain by the sword of the Spirit? Therefore in that place is no drunkenness nor gluttony. And their table proves it, and the trophy that is set thereon. For drunkenness and gluttony lie dead, put to the rout by the drinking of water, though this be multiform, and a many-headed monster. For like as in the fabled Scylla and Hydra, so in drunkenness may one see many heads, on one side fornication growing up, on another wrath; on one hand sloth, on another lawless lusts; but all these things are taken away. And yet all those other armies, though they get the better in ten thousand wars, are taken captive by these; and neither arms, nor spears, nor whatever else there may be, is able to stand against these phalanxes; but the very giants, the heroes, those that do countless brave deeds, thou wilt find without bonds bound by sleep and drunkenness, without slaughter or wounds lying like the wounded, or rather in more grievous case. For those at least struggle; but these do not even this, but straightway give up.

Seest thou that this host is greater and more to be admired? For the enemies that got the better of the others it destroys by its mere will. For they do so weaken the mother of all their evils, that she cannot even trouble them any more; and the leader being overthrown, and the head removed, the rest of the body also lies still.

And this victory one may see each of them, that abide there, achieving. For it is not as in these wars of ours, where, if any enemy hath received a blow from one, he is no more grievous to another, having been once overthrown; but it is necessary for all to smite this monster; and he that hath not smitten and overthrown her, is surely troubled by her.

Seest thou a glorious victory? For such a trophy as the hosts in all parts of the world having met together have not power to erect, this each one of those men erects; and all things that from the army of drunkenness lie mingled together wounded, delirious words of frenzy, insane thoughts, unpleasing haughtiness. And they imitate their own Lord, at whom the Scripture marvelling saith, “He shall drink of the brook in the way, therefore shall He lift up the head.”2625   Ps. cx. 7.

Would ye see also another multitude of dead? Let us see the lusts that arise from luxurious living, those that are cherished by the makers of sauces, by the cooks, the furnishers of feasts, the confectioners. For I am ashamed indeed to speak of all; however, I will tell of the birds from Phasis, the soups that are mixed from various things: the moist, the dry dishes, the laws made about these things. For like as if ordering some city and marshalling hosts, even so these too make laws, and ordain such a thing first, and such a thing second, and some bring in first birds roasted on the embers, filled within with fish; and others make of other material the beginnings of these unlawful feasts; and there is much rivalry about these things, about quality, and about order, and about quantity; and they take a pride in the things, for which they ought to bury themselves for shame; some saying that they have spent the half of the day, some all of it, some that they have added the night too. Behold, O wretched man, the measure of thy belly, and be ashamed of thy unmeasured earnestness!

But there is nothing like this amongst those angels; but all these desires also are dead. For their meals are not unto fullness, and unto luxurious living, but unto necessity. No bird hunters are there, no fishermen, but bread and water. But this confusion, and the disturbance, and the turmoils, are all removed from thence, alike from the house and from the body, and great is the haven, but amongst these great the tempest.

Burst open now in thought the belly of them who feed on such things, and thou wilt see the vast refuse, and the unclean channel, and the whited sepulchre.

But what come after these I am even ashamed to tell, the disagreeable eructations, the vomitings, the discharges downwards and upwards.

But go and see even these desires dead there, and those more violent lusts that spring from these; I mean, those of impurity. For these too thou wilt see all overthrown, with their horses, with their beasts of burden. For the beast of burden, and the weapon, and the horse of a filthy deed, is a filthy word. But thou wilt see such like horse and rider together, and their weapons thrown down; but here quite the contrary, and souls cast down dead. But not at their meal only is the victory of these holy men glorious, but in the other things also, in money, in glory, in envy, in all diseases of the soul.

Surely does not this host seem to thee mightier than that, and the meal better? Nay, who will gainsay it? None, not even of those persons themselves, though he be very mad. For this guides us on to Heaven, that drags to hell; this the devil lays out, that Christ; for this luxury gives laws, and intemperance, for that self-denial and sobriety, here Christ is present, there the devil. For where there is drunkenness, the devil is there; where there are filthy words, where there is surfeiting, there the devils hold their choirs. Such a table had that rich man, therefore not even of a drop of water was he master.

But these have not such a table, but they already practise the ways of the angels. They marry not, they are not given in marriage, neither do they sleep excessively, nor live luxuriously, but except a few things they are even bodiless.

Now who is there that so easily overcomes his enemies as he that sets up a trophy while at his dinner? Therefore also the prophet saith, “Thou hast prepared a table before me, in the presence of them that trouble me.”2626   Ps. xxiii. 5. [LXX.] One could not be wrong in repeating this oracle about this table. For nothing so troubles a soul as disorderly concupiscence, and luxury, and drunkenness, and the evils that spring from these; and this they know full well who have had experience thereof.

And if thou wast to learn also, whence this table is procured, and whence that; then thou wouldest see well the difference between each. Whence then is this procured. From countless tears, from widows defrauded, from orphans despoiled; but the other from honest labor. And this table is like to a fair and well-favored woman, needing nothing external, but having her beauty from nature; but that to some ugly and ill-favored harlot, wearing much paint, but not able to disguise her deformity, but the nearer she is, the more convicted. For this too, when it is nearer to him that is at it, then shows its ugliness more. For look not I tell thee, at the banqueters, as they come only, but also as they go away, and then thou wilt see its ugliness. For that, as being free, suffers them that come unto it to say nothing shameful; but this nothing seemly, as being a harlot, and dishonored. This seeks the profit of him that is at it, that the hurt. And one permits not to offend God, the other permits not but that we must offend Him.

Let us go away therefore unto those men. Thence we shall learn with how many bonds we are encompassed. Thence shall we learn to set before ourselves a table full of countless blessings, most sweet, without cost, delivered from care, free from envy and jeal ousy and every disease, and full of good hope, and having its many trophies. No turmoil of soul there, no sorrow, no wrath; all is calm, all is peace.

For tell me not of the silence of them that serve in the houses of the rich, but of the clamor of them that dine; I mean, not that which they make one to another (for this too is worthy of derision), but that within, that in the soul, that brings on them a great captivity, the tumults of the thoughts, the sleet, the darkness, the tempest, by which all things are mingled and confused, and are like to some night battle. But not in the monks’ tents are such things as these; but great is the calm, great the quietness. And that table is succeeded by a sleep that is like death, but this by sobriety and wakefulness; that by punishment, this by the kingdom of heaven, and the immortal rewards.

This then let us follow, that we may enjoy also the fruits thereof; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ to whom be glory and might world without end. Amen.

ΟΜΙΛΙΑ Οʹ. Τότε πορευθέντες οἱ Φαρισαῖοι συμβούλιον ἔλαβον, ὅπως αὐτὸν παγιδεύσωσιν ἐν λόγῳ. αʹ. Τότε, πότε; Ὅτε μάλιστα κατανυγῆναι ἔδει, ὅτε ἐκπλαγῆναι τὴν φιλανθρωπίαν, ὅτε φοβηθῆναι τὰ μέλλοντα, ὅτε ἀπὸ τῶν παρελθόντων καὶ περὶ τῶν μελλόντων πιστεῦσαι ἐχρῆν. Καὶ γὰρ ἐπὶ τῶν πραγμάτων τὰ εἰρημένα ἐβόα. Καὶ γὰρ τελῶναι καὶ πόρναι ἐπίστευσαν, καὶ προφῆται καὶ δίκαιοι ἀνῃρέθησαν, καὶ ἀπὸ τούτων ἐχρῆν καὶ περὶ τῆς ἀπωλείας ἑαυτῶν μὴ ἀντιλέγειν, ἀλλὰ καὶ πιστεύειν καὶ σωφρονίζεσθαι. Ἀλλ' ὅμως οὐδὲ οὕτω λήγει τὰ τῆς κακίας αὐτῶν, ἀλλ' ὠδίνει καὶ πρόεισι περαιτέρω. Καὶ ἐπειδὴ κατασχεῖν αὐτὸν οὐκ εἶχον (ἐφοβοῦντο γὰρ τοὺς ὄχλους), ἑτέραν ἦλθον ὁδὸν, ὡς δὴ εἰς κίνδυνον ἐμβαλοῦντες, καὶ δημοσίων ποιήσοντες ἀδικημάτων ὑπεύθυνον. Ἀποστέλλουσι γὰρ αὐτῷ τοὺς μαθητὰς αὐτῶν μετὰ τῶν Ἡρωδιανῶν, λέγοντες: Διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ, καὶ τὴν ὁδὸν τοῦ Θεοῦ ἐν ἀληθείᾳ διδάσκεις, καὶ οὐ μέλει σοι περὶ οὐδενός: οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων. Εἰπὲ οὖν ἡμῖν, τί σοι δοκεῖ; ἔξεστι δοῦναι κῆνσον Καίσαρι, ἢ οὔ; Καὶ γὰρ φόρου λοιπὸν ἦσαν ὑποτελεῖς, τῶν πραγμάτων αὐτοῖς εἰς τὴν Ῥωμαίων ἀρχὴν μεταπεσόντων. Ἐπειδὴ οὖν εἶδον, ὅτι οἱ πρὸ τούτου διὰ τοῦτο ἀπέθανον, οἱ περὶ Θευδᾶν καὶ Ἰούδαν, ὡς ἀποστασίαν μελετήσαντες, ἐβούλοντο καὶ αὐτὸν διὰ τῶν λόγων τούτων εἰς τοιαύτην ὑποψίαν ἐμβαλεῖν. Διὰ τοῦτο καὶ τοὺς αὐτῶν μαθητὰς καὶ τοὺς Ἡρώδου στρατιώτας ἔπεμπον, διπλοῦν, ὡς ᾤοντο, τὸν κρημνὸν ἑκατέρωθεν ὀρύττοντες, καὶ πάντοθεν τιθέντες τὴν παγίδα, ἵν', ὅπερ ἂν εἴπῃ, ἐπιλάβωνται: κἂν μὲν ὑπὲρ τῶν Ἡρωδιανῶν ἀποκρίνηται, αὐτοὶ ἐγκαλέσωσιν: ἂν δὲ ὑπὲρ αὐτῶν, ἐκεῖνοι κατηγορήσωσι. Καίτοιγε ἦν δεδωκὼς τὰ δίδραχμα: ἀλλ' οὐκ ᾔδεσαν τοῦτο. Καὶ ἑκατέρωθεν μὲν αὐτὸν προσεδόκων αἱρήσειν, ἐπεθύμουν δὲ μᾶλλον κατὰ τῶν Ἡρωδιανῶν αὐτὸν εἰπεῖν τι. Διὸ καὶ τοὺς μαθητὰς πέμπουσιν, εἰς τοῦτο ὠθοῦντας αὐτὸν τῇ παρουσίᾳ, ἵνα παραδῶσι τῷ ἡγεμόνι ὡς τύραννον. Τοῦτο γὰρ καὶ ὁ Λουκᾶς αἰνιττόμενος ἐδήλου λέγων, ὅτι καὶ ἐπὶ τῶν ὄχλων ἠρώτων, ὡς μείζονα γενέσθαι τὴν μαρτυρίαν. Ἐγένετο δὲ τοὐναντίον ἅπαν: ἐν πλείονι γὰρ θεάτρῳ τῆς αὐτῶν ἀνοίας παρεῖχον τὴν ἀπόδειξιν. Καὶ ὅρα τὴν κολακείαν, καὶ τὸν ἐγκεκρυμμένον δόλον. Οἴδαμεν, φησὶν, ὅτι ἀληθὴς εἶ. Πῶς οὖν ἐλέγετε, ὅτι Πλάνος ἐστὶ, καὶ, Πλανᾷ τὸν ὄχλον, καὶ, Δαιμόνιον ἔχει, καὶ, Οὐκ ἔστιν ἀπὸ Θεοῦ; πῶς πρὸ μικροῦ ἐβουλεύεσθε αὐτὸν ἀνελεῖν; Ἀλλὰ πάντα γίνονται, ἅπερ ἂν ἡ ἐπιβουλὴ ὑπαγορεύσῃ. Ἐπειδὴ γὰρ πρὸ μικροῦ εἰπόντες μετὰ αὐθαδείας, Ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; πρὸς τὴν ἐρώτησιν οὐκ ἔτυχον ἀποκρίσεως, προσδοκῶσιν αὐτὸν τῇ κολακείᾳ χαυνοῦν, καὶ πείθειν εἰπεῖν τι κατὰ τῶν καθεστώτων νόμων, καὶ τῇ κρατούσῃ πολιτείᾳ τὸ ὑπεναντίον. Ὅθεν καὶ τὴν ἀλήθειαν μαρτυροῦσιν αὐτῷ, ὁμολογοῦντες τὸ ὄν: πλὴν οὐκ ὀρθῇ γνώμῃ, οὐδὲ ἑκόντες: καὶ προστιθέασι λέγοντες: Οὐ μέλει σοι περὶ οὐδενός. Ὅρα πῶς εἰσι δῆλοι βουλόμενοι εἰς τούτους μᾶλλον ἐμβαλεῖν αὐτὸν τοὺς λόγους, τοὺς ποιοῦντας αὐτὸν καὶ Ἡρώδῃ προσκροῦσαι, καὶ τυράννου ὑποψίαν λαβεῖν, ὡς κατεξανιστάμενον τῶν νόμων, ἵν' ὡς στασιαστὴν καὶ τύραννον κολάσωσιν. Τὸ γὰρ, Οὐ μέλει σοι περὶ οὐδενὸς, καὶ, Οὐ βλέπεις εἰς πρόσωπον ἀνθρώπου, περὶ Ἡρώδου καὶ Καίσαρος ᾐνίττοντο λέγοντες: Εἰπὲ οὖν ἡμῖν, τί σοι δοκεῖ; Νῦν τιμᾶτε, καὶ διδάσκαλον νομίζετε, ἐν οἷς τὰ περὶ τῆς σωτηρίας ὑμῶν διελέγετο καταφρονήσαντες καὶ ὑβρίσαντες πολλάκις. Ὅθεν καὶ σύμψηφοι γεγόνασι. Καὶ ὅρα τὸ κακοῦργον. Οὐ λέγουσιν, Εἰπὲ ἡμῖν τί τὸ καλὸν, τί τὸ συμφέρον, τί τὸ νόμιμον; ἀλλὰ, Τί σοι δοκεῖ; Οὕτω πρὸς ἓν τοῦτο ἔβλεπον, τὸ προδοῦναι αὐτὸν, καὶ ἐκπολεμῶσαι τῷ κρατοῦντι. Καὶ ὁ Μάρκος δὲ τοῦτο δηλῶν, καὶ τὸ αὔθαδες αὐτῶν σαφέστερον ἐκκαλύπτων, καὶ τὴν φονικὴν αὐτῶν γνώμην, φησὶν αὐτοὺς εἰρηκέναι: Δῶμεν Καίσαρι κῆνσον, ἢ μὴ δῶμεν; Οὕτω θυμοῦ μὲν ἔπνεον, καὶ ὤδινον ἐπιβουλὴν, ὑπεκρίνοντο δὲ θεραπείαν. Τί οὖν αὐτός; Τί με πειράζετε, ὑποκριταί; Εἶδες πῶς πληκτικώτερον αὐτοῖς διαλέγεται; Ἐπειδὴ γὰρ ἀπηρτισμένη καὶ πρόδηλος ἦν ἡ κακία, βαθυτέραν δίδωσι τὴν τομὴν, πρῶτον αὐτοὺς συγχέων, καὶ ἐπιστομίζων, τῷ τὰ ἀπόῤῥητα αὐτῶν εἰς μέσον ἀγαγεῖν, καὶ δῆλον ἅπασι ποιεῖν μεθ' οἵας αὐτῷ προσέρχονται διανοίας. Ταῦτα δὲ ἐποίει, ἀναστέλλων αὐτῶν τὴν κακίαν, ὥστε μὴ πάλιν τοῖς αὐτοῖς ἐπιχειροῦντας καταβλάπτεσθαι. Καίτοιγε τὰ ῥήματα πολλῆς ἔγεμε θεραπείας: καὶ γὰρ καὶ διδάσκαλον ἐκάλουν, καὶ ἀλήθειαν ἐμαρτύρουν, καὶ τὸ ἀπροσωπόληπτον: ἀλλὰ Θεὸς ὢν, οὐδενὶ τούτων παρελογίζετο Ὅθεν κἀκείνους ἐχρῆν στοχάζεσθαι, ὅτι οὐ στοχασμοῦ ἡ ἐπίπληξις ἦν, ἀλλὰ σημεῖον τοῦ τὰ ἀπόῤῥητα αὐτῶν εἰδέναι. βʹ. Οὐ μὴν μέχρι τῆς ἐπιπλήξεως ἔστη: καίτοιγε ἤρκει μόνον ἐλέγξαντα τὴν γνώμην αὐτῶν, καταισχῦναι αὐτῶν τὴν πονηρίαν: ἀλλ' οὐχ ἵσταται μέχρι τούτου, ἀλλὰ καὶ ἑτέρως ἀποῤῥάπτει αὐτῶν τὰ στόματα. Ἐπιδείξατε γάρ μοι, φησὶ, τὸ νόμισμα τοῦ κήνσου. Καὶ ὡς ἐπέδειξαν, ὅπερ ἀεὶ ποιεῖ, διὰ τῆς ἐκείνων γλώττης ἐκφέρει τὴν ἀπόφασιν, καὶ αὐτοὺς ψηφίσασθαι παρασκευάζει, ὅτι ἔξεστιν: ὅπερ λαμπρὰ καὶ σαφὴς ἦν νίκη. Ὥστε ὅταν ἐρωτᾷ, οὐκ ἀγνοῶν ἐρωτᾷ, ἀλλὰ ταῖς οἰκείαις αὐτῶν ἀποκρίσεσιν ὑπευθύνους αὐτοὺς ποιῆσαι βουλόμενος. Ἐπειδὴ γὰρ ἐρωτηθέντες, Τίνος ἡ εἰκών; εἶπον, ὅτι Καίσαρος, φησίν: Ἀπόδοτε τὰ Καίσαρος Καίσαρι. Οὐ γάρ ἐστι τοῦτο δοῦναι, ἀλλ' ἀποδοῦναι: καὶ τοῦτο καὶ ἀπὸ τῆς εἰκόνος καὶ ἀπὸ τῆς ἐπιγραφῆς δείκνυται. Εἶτα ἵνα μὴ εἴπωσιν, ὅτι Ἀνθρώποις ἡμᾶς ὑποτάττεις; ἐπήγαγε, Καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ. Ἔξεστι γὰρ καὶ ἀνθρώποις τὰ αὐτῶν πληροῦν, καὶ Θεῷ διδόναι τὰ τῷ Θεῷ παρ' ἡμῶν ὀφειλόμενα. Διὸ καὶ Παῦλός φησιν: Ἀπόδοτε πᾶσι τὰς ὀφειλάς: τῷ τὸν φόρον, τὸν φόρον: τῷ τὸ τέλος, τὸ τέλος: τῷ τὸν φόβον, τὸν φόβον. Σὺ δὲ ὅταν ἀκούσῃς, Ἀπόδος τὰ τοῦ Καίσαρος Καίσαρι, ἐκεῖνα γίνωσκε λέγειν αὐτὸν μόνον, τὰ μηδὲν τὴν εὐσέβειαν παραβλάπτοντα: ὡς ἄν τι τοιοῦτον ᾖ, οὐκέτι Καίσαρος, ἀλλὰ τοῦ διαβόλου φόρος ἐστὶ καὶ τέλος τὸ τοιοῦτον. Ταῦτα ἀκούσαντες ἐπεστομίσθησαν καὶ ἐθαύμασαν τὴν σοφίαν. Οὐκοῦν πιστεῦσαι ἐχρῆν, οὐκοῦν ἐκπλαγῆναι. Καὶ γὰρ θεότητος αὐτοῖς παρέσχεν ἀπόδειξιν, τὰ ἀπόῤῥητα ἐκκαλύψας, καὶ μετ' ἐπιεικείας αὐτοὺς ἐπεστόμισε. Τί οὖν; ἐπίστευσαν; Οὐδαμῶς: ἀλλ' Ἀφέντες αὐτὸν ἀπῆλθον, καὶ μετ' αὐτοὺς προσῆλθον οἱ Σαδδουκαῖοι. Ὢ τῆς ἀνοίας! Ἐκείνων ἐπιστομισθέντων οὗτοι προσβάλλουσι, δέον ὀκνηροτέρους γενέσθαι. Ἀλλὰ τοιοῦτον ἡ θρασύτης, ἀναίσχυντον καὶ ἰταμὸν καὶ ἀδυνάτοις ἐπιχειροῦν. Διὰ τοῦτο καὶ ὁ εὐαγγελιστὴς ἐκπληττόμενος αὐτῶν τὴν ἄνοιαν, αὐτὸ τοῦτο ἐπισημαίνεται λέγων, ὅτι Ἐν ἐκείνῃ τῇ ἡμέρᾳ προσῆλθον. Ἐν ἐκείνῃ, ποίᾳ; Ἐν ᾗ τὴν ἐκείνων κακουργίαν ἤλεγξεν, καὶ κατῄσχυνεν αὐτούς. Τίνες δέ εἰσιν οὗτοι; Αἵρεσις Ἰουδαίων ἑτέρα παρὰ τοὺς Φαρισαίους, κἀκείνων πολὺ καταδεεστέρα λέγουσα μὴ εἶναι ἀνάστασιν, μήτε ἄγγελον, μήτε πνεῦμα. Παχύτεροι γάρ τινες οὗτοι, καὶ περὶ τὰ σωματικὰ ἐπτοημένοι. Πολλαὶ γὰρ καὶ ἐπὶ Ἰουδαίων αἱρέσεις ἦσαν. Διὸ καὶ Παῦλος λέγει: Φαρισαῖός εἰμι, τῆς ἀκριβεστάτης αἱρέσεως παρ' ἡμῖν. Καὶ ἐξ εὐθείας μὲν οὐδὲν οὗτοι περὶ ἀναστάσεως λέγουσι: λόγον δέ τινα πλάττουσι, καὶ πρᾶγμα συντιθέασιν, ὡς ἔγωγε οἶμαι, οὐδὲ γεγενημένον, οἰόμενοι εἰς ἀπορίαν αὐτὸν ἐμβαλεῖν, καὶ θέλοντες ἀνατρέψαι ἀμφότερα, καὶ τὸ ἀνάστασιν εἶναι, καὶ τὸ τοιαύτην ἀνάστασιν. Πάλιν δὲ καὶ οὗτοι μετ' ἐπιεικείας δῆθεν προσβάλλουσι, λέγοντες: Διδάσκαλε, Μωϋσῆς εἶπεν: Ἐὰν ἀποθάνῃ τις μὴ ἔχων τέκνα, ἐπιγαμβρεύσει ὁ ἀδελφὸς τὴν γυναῖκα, καὶ ἀναστήσει σπέρμα τῷ ἀδελφῷ. Ἦσαν δὲ παρ' ἡμῖν ἑπτὰ ἀδελφοί: καὶ ὁ πρῶτος γαμήσας ἐτελεύτησε, καὶ μὴ ἔχων σπέρμα ἀφῆκε τὴν γυναῖκα τῷ ἀδελφῷ. Ὁμοίως καὶ ὁ δεύτερος, καὶ ὁ τρίτος, ἕως τῶν ἑπτά. Ὕστερον δὲ ἀπέθανε καὶ ἡ γυνή. Ἐν τῇ οὖν ἀναστάσει τίνος τῶν ἑπτὰ ἔσται γυνή; Ὅρα τούτοις διδασκαλικῶς ἀποκρινόμενον. Εἰ γὰρ καὶ ἀπὸ κακουργίας προσῆλθον, ἀλλ' ὅμως καὶ ἀγνοίας ἡ ἐρώτησις ἦν μᾶλλον. Διὸ οὐδὲ λέγει αὐτοῖς. Ὑποκριταί. Εἶτα ἵνα μὴ ἐγκαλέσῃ, διατί ἑπτὰ μίαν ἔσχον, προστιθέασι τὸν Μωϋσέα: καίτοιγε, ὅπερ ἔφθην εἰπὼν, πλάσμα ἦν, ὡς ἔγωγε οἶμαι. Οὐ γὰρ ἂν ὁ τρίτος ἔλαβε, τοὺς δύο νυμφίους νεκροὺς γενομένους ἰδών: εἰ δὲ ὁ τρίτος, ἀλλ' οὐχ ὁ τέταρτος, οὐδὲ ὁ πέμπτος: εἰ δὲ καὶ οὗτοι, πολλῷ μᾶλλον ὁ ἕκτος ἢ ὁ ἕβδομος οὐκ ἂν προσῆλθον, ἀλλ' οἰωνίσαντο ἂν τὴν γυναῖκα. Τοιοῦτοι γὰρ οἱ Ἰουδαῖοι. Εἰ γὰρ νῦν πολλοὶ τοῦτο πάσχουσι, πολλῷ μᾶλλον τότε ἐκεῖνοι: ὅπου γε καὶ χωρὶς τούτου πολλάκις τὸ οὕτω συνοικεῖν ἔφυγον, καὶ ταῦτα τοῦ νόμου καταναγκάζοντος. Οὕτω γοῦν ἡ Ῥοὺθ ἡ Μωαβῖτις ἐκείνη γυνὴ πρὸς τὸν μακροτέρω τῆς συγγενείας ἐξεκυλίσθη: καὶ ἡ Θάμαρ δὲ ἐντεῦθεν παρὰ τοῦ κηδεστοῦ κλέψαι σπέρμα κατηναγκάζετο. Καὶ τίνος ἕνεκεν οὐκ ἔπλασαν δύο ἢ τρεῖς, ἀλλ' ἑπτά; Ὥστε ἐκ περιουσίας κωμῳδῆσαι, ὡς ᾤοντο, τὴν ἀνάστασιν. Διὸ καὶ λέγουσι, Πάντες ἔσχον αὐτὴν, ὡς εἰς ἄπορόν τι αὐτὸν ἐμβάλλοντες. Τί οὖν ὁ Χριστός; Πρὸς ἀμφότερα ἀποκρίνεται, οὐ πρὸς τὰ ῥήματα, ἀλλὰ πρὸς τὴν γνώμην ἱστάμενος, καὶ πανταχοῦ τὰ ἀπόῤῥητα αὐτῶν ἐκκαλύπτων, καὶ ποτὲ μὲν αὐτὰ ἐκπομπεύων, ποτὲ δὲ τῷ συνειδότι τῶν ἐρωτώντων ἀφιεὶς τὸν ἔλεγχον. Ὅρα γοῦν ἐνταῦθα πῶς ἀμφότερα δείκνυσι, καὶ ὅτι ἀνάστασις ἔσται, καὶ ὅτι οὐ τοιαύτη ἀνάστασις, οἵαν ὑποπτεύουσι. Τί γάρ φησι; Πλανᾶσθε, μὴ εἰδότες τὰς Γραφὰς, μηδὲ τὴν δύναμιν τοῦ Θεοῦ. Ἐπειδὴ γὰρ ὡς εἰδότες, Μωϋσέα προβάλλονται καὶ τὸν νόμον, δείκνυσιν ὅτι τοῦτο μάλιστα ἀγνοούντων ἐστὶ τὰς Γραφὰς τὸ ἐρώτημα. Ἐντεῦθεν γὰρ καὶ τὸ πειράζειν αὐτοῖς ἦν, ἐκ τοῦ τὰς Γραφὰς ἀγνοεῖν, καὶ τοῦ Θεοῦ τὴν δύναμιν μὴ εἰδέναι ὡς χρή. Τί οὖν θαυμαστὸν, φησὶν, εἰ ἐμὲ πειράζετε τὸν ἔτι ἀγνοούμενον ὑμῖν, ὅπου γε οὐδὲ τοῦ Θεοῦ τὴν δύναμιν ἴστε, ἧς τοσαύτην πεῖραν εἰλήφατε, καὶ οὔτε ἐκ κοινῶν ἐννοιῶν, οὔτε ἀπὸ Γραφῶν αὐτὴν ἔγνωτε; εἰ ἄρα καὶ κοινοὶ λογισμοὶ τοῦτο παρέχουσιν εἰδέναι, ὅτι τῷ Θεῷ πάντα δυνατά. γʹ. Καὶ πρῶτον μὲν πρὸς τὸ ἐρωτηθὲν ἀποκρίνεται. Ἐπειδὴ γὰρ τοῦτο αἴτιον ἦν αὐτοῖς τοῦ μὴ νομίζειν ἀνάστασιν, τὸ νομίζειν τοιαύτην εἶναι τὴν τῶν πραγμάτων κατάστασιν, τὸ αἴτιον θεραπεύει, εἶτα καὶ τὸ σύμπτωμα (ἀπὸ γὰρ τούτου καὶ τὸ νόσημα γέγονε): καὶ δείκνυσι τῆς ἀναστάσεως τὸν τρόπον. Ἐν γὰρ τῇ ἀναστάσει, φησὶν, οὔτε γαμοῦσιν, οὔτε γαμίσκονται, ἀλλ' εἰσὶν ὡς ἄγγελοι Θεοῦ ἐν οὐρανῷ. Ὁ δὲ Λουκᾶς φησιν, Ὡς υἱοὶ Θεοῦ. Εἰ τοίνυν οὐ γαμοῦσι, περιττὴ ἡ ἐρώτησις. Οὐ μὴν ἐπειδὴ οὐ γαμοῦσι, διὰ τοῦτο ἄγγελοι: ἀλλ' ἐπειδὴ ὡς ἄγγελοι, διὰ τοῦτο οὐ γαμοῦσιν. Ἀπὸ τούτου καὶ ἕτερα πολλὰ ἀνεῖλεν, ἅπερ ἅπαντα δι' ἑνὸς ῥήματος ὁ Παῦλος ᾐνίξατο εἰπών: Παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου. Καὶ διὰ μὲν τούτων ἐδήλωσεν ἡλίκον ἡ ἀνάστασις: ὅτι δὲ καὶ ἀνάστασίς ἐστι, δείκνυσι Καίτοι συναποδέδεικται τῷ εἰρημένῳ καὶ τοῦτο, ἀλλ' ὅμως ἐκ περιουσίας τῷ λόγῳ πάλιν προστίθησι λέγων. Οὐδὲ γὰρ πρὸς τὸ ἐρώτημα ἔστη μόνον, ἀλλὰ καὶ πρὸς τὴν ἔννοιαν αὐτῶν. Οὕτως ὅταν μὴ σφόδρα κακουργῶσιν, ἀλλ' ἀγνοοῦντες ἐρωτῶσι, καὶ ἐκ περιουσίας διδάσκει: ὅταν δὲ ἀπὸ κακίας μόνης, οὐδὲ πρὸς τὰ ἐρωτώμενα ἀποκρίνεται. Καὶ πάλιν ἀπὸ τοῦ Μωϋσέως ἐπιστομίζει αὐτοὺς, ἐπειδὴ κἀκεῖνοι Μωϋσέα προεβάλοντο, καί φησι: Περὶ δὲ τῆς ἀναστάσεως τῶν νεκρῶν οὐκ ἀνέγνωτε, ὅτι Ἐγώ εἰμι ὁ Θεὸς Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ; Οὐκ ἔστι Θεὸς νεκρῶν, ἀλλὰ ζώντων. Οὐχὶ τῶν οὐκ ὄντων, φησὶ, καὶ καθάπαξ ἀφανισθέντων, καὶ οὐκέτι ἀναστησομένων. Οὐ γὰρ εἶπεν, Ἤμην, ἀλλ', Εἰμί: τῶν ὄντων καὶ τῶν ζώντων. Ὥσπερ γὰρ ὁ Ἀδὰμ, εἰ καὶ ἔζη τῇ ἡμέρᾳ ᾗ ἔφαγεν ἀπὸ τοῦ ξύλου, ἀπέθανε τῇ ἀποφάσει: οὕτω καὶ οὗτοι, εἰ καὶ ἐτεθνήκεσαν, ἔζων τῇ ὑποσχέσει τῆς ἀναστάσεως. Πῶς οὖν φησιν ἀλλαχοῦ, Ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ; Ἀλλ' οὐκ ἔστιν ἐναντίον τοῦτο ἐκείνῳ. Νεκρῶν γὰρ ἐνταῦθά φησι, τῶν καὶ αὐτῶν ζήσεσθαι μελλόντων. Ἄλλως δὲ καὶ ἕτερον τὸ, Ἐγὼ ὁ Θεὸς Ἀβραὰμ, καὶ τὸ, Ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ. Οἶδε δὲ καὶ ἄλλην νεκρότητα. περὶ ἧς φησιν: Ἄφετε τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς. Καὶ ἀκούσαντες οἱ ὄχλοι ἐξεπλάγησαν ἐπὶ τῇ διδαχῇ αὐτοῦ. Οὐδὲ ἐνταῦθα οἱ Σαδδουκαῖοι: ἀλλ' οὗτοι μὲν ἡττηθέντες ἀναχωροῦσι: τὸ δὲ ἀδέκαστον πλῆθος καρποῦται τὴν ὠφέλειαν. Ἐπεὶ οὖν τοιαύτη ἡ ἀνάστασις, φέρε πάντα ποιῶμεν, ἵνα τῶν πρωτείων ἐκεῖ τύχωμεν. Εἰ δὲ δοκεῖ, καὶ πρὸ τῆς ἀναστάσεως δείξωμεν ὑμῖν τινας ταῦτα ἐντεῦθεν ἐπιτηδεύοντας καὶ καρπουμένους, πάλιν ἐπὶ τὰς ἐρήμους ἀπελθόντες. Πάλιν γὰρ τῶν αὐτῶν ἅψομαι λόγων, ἐπειδὴ μετὰ πλείονος ἡδονῆς ἀκούοντας ὑμᾶς βλέπω. Ἴδωμεν τοίνυν καὶ τήμερον τὰ στρατόπεδα τὰ πνευματικά: ἴδωμεν τὴν φόβου καθαρὰν ἡδονήν. Οὐ γὰρ μετὰ δοράτων εἰσὶν ἐσκηνωμένοι, καθάπερ οἱ στρατιῶται (ἐνταῦθα γὰρ πρώην κατέλυσα τὸν λόγον), οὐδὲ μετὰ ἀσπίδων καὶ θωράκων: ἀλλὰ γυμνοὺς ὄψει τούτων ἁπάντων, καὶ τοιαῦτα ἐργαζομένους, οἷα οὐδὲ μετὰ ὅπλων ἐκεῖνοι. Καὶ εἰ δύνασαι συνιδεῖν, ἐλθὲ, καὶ χεῖρά μοι ὄρεξον, καὶ ἴωμεν εἰς τὸν πόλεμον τοῦτον ἀμφότεροι, καὶ ἴδωμεν τὴν παράταξιν. Καὶ γὰρ καὶ οὗτοι καθ' ἑκάστην πολεμοῦσι τὴν ἡμέραν, καὶ σφάττουσι τοὺς ὑπεναντίους, καὶ νικῶσι τὰς ἐπιθυμίας ἁπάσας τὰς ἐπιβουλευούσας ἡμῖν. Καὶ ὄψει ταύτας ἐῤῥιμμένας χαμαὶ, καὶ μηδὲ σπαίρειν δυναμένας: ἀλλὰ τὸ ἀποστολικὸν ἐκεῖνο διὰ τῶν ἔργων δεικνύμενον, ὅτι Οἱ τοῦ Χριστοῦ, τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις. Εἶδες πλῆθος νεκρῶν κειμένων, ἐσφαγμένων τῇ μαχαίρα τοῦ πνεύματος; Διὰ τοῦτο οὐκ ἔστιν ἐκεῖ μέθη, οὐδὲ ἀδηφαγία. Καὶ δείκνυσιν ἡ τράπεζα, καὶ τὸ τρόπαιον τὸ ἐπ' αὐτῇ ἑστηκός. Ἡ γὰρ μέθη καὶ ἡ ἀδηφαγία κεῖται νεκρὰ διὰ τῆς ὑδροποσίας τροπωθεῖσα, τὸ πολυειδὲς τοῦτο καὶ πολυκέφαλον θηρίον. Καθάπερ γὰρ ἐπὶ τῆς μυθοποιουμένης Σκύλλης καὶ Ὕδρας, οὕτω καὶ ἐπὶ τῆς μέθης πολλὰς ἔστι κεφαλὰς ἰδεῖν: ἐντεῦθεν πορνείαν, ἐκεῖθεν ὀργὴν, ἄλλοθεν βλακείαν, ἑτέρωθεν ἔρωτας ἀτόπους φυομένους: ἀλλὰ πάντα ταῦτα ἀνῄρηται. Καίτοιγε ἐκεῖνα πάντα τὰ στρατόπεδα, κἂν μυρίων περιγένωνται πολέμων, ὑπὸ τούτων ἁλίσκονται: καὶ οὔτε ὅπλα, οὔτε δόρατα, οὐχ ὅπερ ἂν ἕτερον ᾖ, δύναται πρὸς ταύτας στῆναι τὰς φάλαγγας: ἀλλ' αὐτοὺς τοὺς γίγαντας, τοὺς ἀριστέας, τοὺς τὰ μυρία ἀνδραγαθοῦντας, εὕροις ἂν χωρὶς δεσμῶν δεδεμένους ὕπνῳ καὶ μέθῃ, χωρὶς σφαγῆς καὶ τραυμάτων, καθάπερ τοὺς τετραυματισμένους, κειμένους, μᾶλλον δὲ καὶ χαλεπώτερον. Ἐκεῖνοι μὲν γὰρ κἂν σπαίρουσιν: οὗτοι δὲ οὐδὲ τοῦτο, ἀλλ' εὐθέως καταπίπτουσιν. Ὁρᾷς ὅτι μεῖζον τοῦτο τὸ στρατόπεδον καὶ θαυμαστότερον; τοὺς γὰρ ἐκείνων περιγινομένους πολεμίους ἀναιρεῖ τῷ θελῆσαι μόνον. Οὕτω γὰρ αὐτὴν ἀσθενῆ τὴν μητέρα ἁπάντων τῶν κακῶν ποιοῦσιν, ὡς μηδὲ ἐνοχλεῖν λοιπόν: τοῦ δὲ στρατηγοῦ κειμένου, καὶ τῆς κεφαλῆς ἀνῃρημένης, καὶ τὸ λοιπὸν σῶμα ἡσυχάζει. Καὶ τὴν νίκην ταύτην ἕκαστον τῶν ἐκεῖ μενόντων ἐργαζόμενον ἴδοι τις ἄν. Οὐ γὰρ ὥσπερ ἐπὶ τούτων τῶν πολέμων ἐὰν ὑφ' ἑνός τις λάβῃ πληγὴν, ἑτέρῳ λοιπὸν οὐκ ἔστι βαρὺς καταπεσὼν ἅπαξ: ἀλλ' ἀνάγκη πάντας τὸ θηρίον τοῦτο παίειν: καὶ ὁ μὴ πλήξας αὐτὴν, καὶ καταβαλὼν, ἐνοχλεῖται πάντως. δʹ. Εἶδες νίκην λαμπράν; Οἷον γὰρ τὰ στρατόπεδα τὰ πανταχοῦ τῆς οἰκουμένης ὁμοῦ συνελθόντα στῆσαι τρόπαιον οὐκ ἰσχύει, τοῦτο ἕκαστος ἐκείνων ἵστησι: καὶ πάντα ἀναμέμικται τετρωμένα, παράφορα παραπληξίας ῥήματα, νοήματα μανικὰ, ἀηδὴς τῦφος, πάντα ὅσα ἀπὸ μέθης ὁπλίζεται. Καὶ μιμοῦνται τὸν ἑαυτῶν Δεσπότην, ὃν ἡ Γραφὴ θαυμάζουσα ἔλεγεν: Ἐκ χειμάῤῥου ἐν ὁδῷ πίεται: διὰ τοῦτο ὑψώσει κεφαλήν. Βούλεσθε καὶ ἕτερον πλῆθος νεκρῶν ἰδεῖν; Ἴδωμεν τὰς ἐκ τῆς τρυφῆς ἐπιθυμίας, τὰς ἐκ τῶν ὀψοποιῶν, τῶν μαγείρων, τῶν τραπεζοποιῶν, τῶν πλακουντοποιῶν. Αἰσχύνομαι μὲν γὰρ πάντα διηγούμενος: πλὴν ἀλλ' ὅμως ἐρῶ τὰς ὄρνεις τὰς ἀπὸ Φάσιδος, τοὺς ζωμοὺς τοὺς χύδην μιγνυμένους, τὰ ὑγρὰ, τὰ ξηρὰ ἐδέσματα, τοὺς περὶ τούτων κειμένους νόμους. Καθάπερ γάρ τινα πόλιν οἰκοῦντες, καὶ στρατόπεδα διατάττοντες, οὕτω καὶ οὗτοι, τὸ καὶ τὸ πρῶτον, καὶ τὸ καὶ τὸ δεύτερον νομοθετοῦσι καὶ κατατάττουσι. Καὶ οἱ μὲν πρῶτον ὄρνεις ἐπ' ἀνθράκων ὠπτημένας, ἔνδοθεν μεμεστωμένας ἰχθύων εἰσάγουσιν: ἕτεροι δὲ ἄλλοθεν τὰ προοίμια ποιοῦνται τῶν παρανόμων τούτων δείπνων: καὶ ἅμιλλα πολλὴ περὶ τούτων, καὶ ὑπὲρ ποιότητος, καὶ ὑπὲρ τάξεως, καὶ ὑπὲρ πλήθους: καὶ φιλοτιμοῦνται ἐφ' οἷς κατορύττεσθαι ἔδει, οἱ μὲν ὅτι τὸ ἥμισυ τῆς ἡμέρας ἀνάλωσαν, οἱ δὲ πᾶσαν αὐτὴν, οἱ δὲ ὅτι καὶ τὴν νύκτα προσέθηκαν λέγοντες: Ἴδε τὸ μέτρον, ταλαίπωρε, τῆς γαστρὸς, καὶ αἰσχύνθητι τὴν ἄμετρον σπουδήν. Ἀλλ' οὐδὲν τοιοῦτον παρὰ τοῖς ἀγγέλοις ἐκείνοις: ἀλλὰ καὶ αὗται πᾶσαι αἱ ἐπιθυμίαι νεκραί. Οὐ γὰρ εἰς πλησμονὴν καὶ τρυφὴν, ἀλλ' εἰς χρείαν αὐτοῖς αἱ τροφαί. Οὐκ ὀρνίθων ἐκεῖ θηραταὶ, οὐδὲ ἰχθύων, ἀλλ' ἄρτος καὶ ὕδωρ. Ἡ δὲ σύγχυσις αὕτη, καὶ ὁ θόρυβος, καὶ αἱ ταραχαὶ, πάντα ἐκποδὼν ἐκεῖθεν, καὶ ἀπὸ τοῦ δωματίου, καὶ ἀπὸ τοῦ σώματος, καὶ πολὺς ὁ λιμήν: παρὰ δὲ τούτοις πολλὴ ἡ ζάλη. Ἀνάῤῥηξον σὺν τῷ λόγῳ τὴν γαστέρα τῶν τὰ τοιαῦτα σιτουμένων, καὶ ὄψει τὸν πολὺν φορυτὸν, καὶ τὸν ἀκάθαρτον ὀχετὸν, καὶ τὸν κεκονιαμένον τάφον. Τὰ δὲ μετὰ ταῦτα καὶ αἰσχύνομαι εἰπεῖν, τὰς ἐρυγὰς τὰς ἀηδεῖς, τοὺς ἐμέτους, τὰς κάτωθεν, τὰς ἄνωθεν ἐκκρίσεις. Ἀλλὰ καὶ ταύτας ἴθι καὶ βλέπε νεκρὰς τὰς ἐπιθυμίας ἐκεῖ, καὶ τοὺς ἀπὸ τούτων σφοδροτέρους ἔρωτας: τοὺς τῶν ἀφροδισίων λέγω. Καὶ γὰρ καὶ τούτους ὄψει πάντας ἐῤῥιμμένους μετὰ τῶν ἵππων, μετὰ τῶν σκευοφόρων. Σκευοφόρος γὰρ καὶ ὅπλον καὶ ἵππος αἰσχρᾶς πράξεως ῥῆμά ἐστιν αἰσχρόν. Ἀλλ' ὄψει ἵππον ὁμοῦ καὶ ἀναβάτην τοιοῦτον, καὶ ὅπλα κείμενα: ἐκεῖ δὲ τοὐναντίον ἅπαν, καὶ ψυχὰς νεκρὰς ἐῤῥιμμένας. Οὐκ ἐπὶ τῆς τραπέζης δὲ μόνον ἡ νίκη λαμπρὰ τοῖς ἁγίοις ἐκείνοις, ἀλλὰ καὶ ἐπὶ τῶν ἄλλων: ἐπὶ τῶν χρημάτων, ἐπὶ τῆς δόξης, ἐπὶ τῆς βασκανίας, ἐπὶ τῶν νοσημάτων ἁπάντων. Ἆρά σοι οὐ δοκεῖ τοῦτο ἐκείνου τοῦ στρατοπέδου ἰσχυρότερον εἶναι, καὶ ἡ τράπεζα βελτίων; Καὶ τίς ἀντερεῖ; Οὐδεὶς, οὐδὲ αὐτῶν ἐκείνων, κἂν σφόδρα μαινόμενος ᾖ. Αὕτη μὲν γὰρ εἰς οὐρανὸν παραπέμπει, ἐκείνη δὲ εἰς γέενναν ἕλκει: ταύτην ὁ διάβολος διατάττεται, ἐκείνην δὲ ὁ Χριστός: ταύτην τρυφὴ νομοθετεῖ καὶ ἀκολασία, ἐκείνην δὲ φιλοσοφία καὶ σωφροσύνη: ἐνταῦθα ὁ Χριστὸς παραγίνεται, ἐκεῖ δὲ ὁ διάβολος. Ἔνθα γὰρ μέθη, διάβολος: ἔνθα αἰσχρὰ ῥήματα, ἔνθα πλησμονὴ, ἐκεῖ δαίμονες χορεύουσι. Τοιαύτην εἶχε τράπεζαν ὁ πλούσιος ἐκεῖνος: διὰ τοῦτο οὐδὲ σταγόνος ὕδατος κύριος ἦν. Ἀλλ' οὐχ οὗτοι τοιαύτην, ἀλλὰ τὰ τῶν ἀγγέλων ἤδη μελετῶσιν. Οὐ γαμοῦσιν, οὐδὲ γαμίσκονται, οὐδὲ καθεύδουσιν ἄρδην, οὐδὲ τρυφῶσιν: ἀλλὰ πλὴν ὀλίγων τινῶν καὶ ἀσώματοι γεγόνασι. Τίς οὖν ἐστιν οὕτως εὐκόλως νικῶν τοὺς ἐχθροὺς, ὡς ἀριστοποιούμενος τρόπαιον ἱστᾷν; Διὰ τοῦτο καὶ ὁ προφήτης φησίν: Ἡτοίμασας ἐνώπιόν μου τράπεζαν ἐξεναντίας τῶν θλιβόντων με. Οὐ γὰρ ἄν τις ἁμάρτοι καὶ περὶ ταύτης τοῦτο εἰπὼν τὸ λόγιον τῆς τραπέζης. Οὐδὲν γὰρ οὕτω θλίβει ψυχὴν, ὡς ἐπιθυμία ἄτοπος, καὶ τρυφὴ, καὶ μέθη, καὶ τὰ ἐκ τούτων κακά: καὶ τοῦτο ἴσασιν οἱ πεῖραν εἰληφότες καλῶς. Εἰ δὲ μάθοις καὶ πόθεν αὕτη συλλέγεται ἡ τράπεζα, καὶ πόθεν ἐκείνη, τότε ὄψει καλῶς ἑκατέρας τὸ διάφορον. Πόθεν οὖν αὕτη συλλέγεται; Ἀπὸ μυρίων δακρύων, ἀπὸ χηρῶν πλεονεκτουμένων, ἀπὸ ὀρφανῶν ἁρπαζομένων: ἡ δὲ ἀπὸ πόνων δικαίων. Καὶ ἔοικεν αὕτη μὲν ἡ τράπεζα γυναικὶ καλῇ καὶ εὐειδεῖ, οὐδενὸς τῶν ἔξωθεν δεομένῃ, ἀλλὰ φυσικὸν ἐχούσῃ τὸ κάλλος: ἐκείνη δὲ, πόρνῃ τινὶ αἰσχρᾷ καὶ δυσειδεῖ, πολλὰ μὲν ἐπιτρίμματα ἐχούσῃ, οὐκ ἰσχυούσῃ δὲ συσκιάσαι τὴν ἀμορφίαν, ἀλλ' ὅσῳ ἂν ἐγγὺς γίνηται, μᾶλλον ἐλεγχομένη. Καὶ γὰρ καὶ αὕτη ὅταν ἐγγυτέρω γένηται τοῦ συγγινομένου, τότε δείκνυσι τὸ αἶσχος μᾶλλον. Μὴ γάρ μοι ἀνιόντας ἴδῃς τοὺς δαιτυμόνας, ἀλλὰ καὶ κατιόντας, καὶ τότε αὐτῆς ὄψει τὴν αἰσχρότητα. Ἐκείνη μὲν γὰρ τοὺς συγγινομένους, ἅτε ἐλευθέρα οὖσα, οὐδὲν ἀφίησιν αἰσχρὸν εἰπεῖν: αὕτη δὲ οὐδὲν σεμνὸν, ἅτε πόρνη οὖσα καὶ ἠτιμωμένη. Αὕτη τὸ χρήσιμον ζητεῖ τοῦ συνόντος αὐτῇ: ἐκείνη δὲ τὸ ἐπιβλαβές. Καὶ ἡ μὲν οὐκ ἀφίησι προσκροῦσαι Θεῷ: ἡ δὲ οὐκ ἀφίησι μὴ προσκροῦσαι. Ἀπίωμεν τοίνυν πρὸς ἐκείνους. Ἐκεῖθεν εἰσόμεθα πόσοις δεσμοῖς ἐσμεν περιβεβλημένοι: ἐκεῖθεν εἰσόμεθα τράπεζαν παρατίθεσθαι μυρίων γέμουσαν ἀγαθῶν, ἡδίστην, ἀδάπανον, φροντίδος ἀπηλλαγμένην, φθόνου καὶ βασκανίας καὶ νόσου πάσης ἐλευθέραν, καὶ χρηστῆς γέμουσαν ἐλπίδος, καὶ πολλὰ τὰ τρόπαια ἔχουσαν. Οὐκ ἔστι θόρυβος ψυχῆς ἐκεῖ, οὐκ ἔστι λύπη, οὐκ ἔστιν ὀργή: πάντα γαλήνη, πάντα εἰρήνη. Μὴ γάρ μοι τὴν σιγὴν τῶν διακονούντων εἴπῃς ἐν ταῖς τῶν πλουσίων οἰκίαις, ἀλλὰ τὴν κραυγὴν τῶν ἀριστοποιουμένων: οὐ τὴν πρὸς ἀλλήλους λέγω (καὶ αὕτη μὲν γὰρ καταγέλαστος), ἀλλὰ τὴν ἔνδον, τὴν ἐν τῇ ψυχῇ, τὴν πολλὴν ἐπάγουσαν αἰχμαλωσίαν, τοὺς θορύβους τῶν λογισμῶν, τὴν ζάλην, τὸν ζόφον, τὸν χειμῶνα: δι' ὧν ἅπαντα μίγνυται καὶ συγχεῖται, καὶ νυκτομαχίᾳ τινὶ προσέοικεν. Ἀλλ' οὐκ ἐν ταῖς σκηναῖς τῶν μοναχῶν τοιαῦτα ἀλλὰ πολλὴ ἡ γαλήνη, πολλὴ ἡ ἡσυχία. Κἀκείνην μὲν ὕπνος θανάτῳ προσεοικὼς διαδέχεται τὴν τράπεζαν, ταύτην δὲ νῆψις καὶ ἀγρυπνία: ἐκείνην κόλασις, ταύτην οὐρανῶν βασιλεία καὶ τὰ ἀθάνατα βραβεῖα. Ταύτην τοίνυν διώκωμεν, ἵνα καὶ τῶν καρπῶν αὐτῆς ἀπολαύσωμεν ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.