Homily LXXI.

Matt. XXII. 34-36.

“But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together; and one of them, which was a lawyer, asked Him a question, tempting Him, and saying, Master, which is the great commandment in the law?”

Again doth the evangelist express the cause, for which they ought to have held their peace, and marks their boldness by this also. How and in what way? Because when those others were put to silence, these again assail Him. For when they ought even for this to hold their peace, they strive to urge further their former endeavors,2627   ἐπαγωνζονται το προτροι.and put forward the lawyer, not desiring to learn, but making a trial of Him, and ask, “What is the first commandment?”

For since the first commandment was this, “Thou shalt love the Lord thy God,” thinking that He would afford them some handle, as though He would amend it, for the sake of showing that Himself too was God, they propose the question. What then saith Christ? Indicating from what they were led to this; from having no charity, from pining with envy, from being seized by jealousy, He saith, “Thou shalt love the Lord thy God. This is the first and great commandment.2628   [R.V., following a different reading, “great and first.”] And the second is like unto this,2629   [The text varies from the received slightly, as well as from the reading accepted in the R.V.—R.] Thou shalt love thy neighbor as thyself.”2630   Matt. xxii. 37–39.

But wherefore “like unto this?” Because this makes the way for that, and by it is again established; “For every one that doeth evil hateth the light, neither cometh to the light;”2631   John iii. 20.and again, “The fool hath said in his heart, There is no God.” And what in consequence of this? “They are corrupt, and become abominable in their ways.”2632   Ps. liii. 1. And again, “The love of money is the root of all evils; which while some coveted after they have erred from the faith;”2633   1 Tim. vi. 10.and, “He that loveth me, will keep my commandment.”2634   John xiv. 15. [The paraphrase given above confirms the rendering of the R.V., “If ye love me, ye will keep my commandments.”—R.]

But His commandments, and the sum of them, are, “Thou shalt love the Lord thy God, and thy neighbor as thyself.” If therefore to love God is to love one’s neighbor, “For if thou lovest me,” He saith, “O Peter, feed my sheep,”2635   John xxi. 16, 17.but to love one’s neighbor worketh a keeping of the commandments, with reason doth He say, “On these hang all the law and the prophets.”2636   Matt. xxii. 40.

So therefore what He did before, this He doth here also. I mean, that both there, when asked about the manner of the resurrection, He also taught a resurrection, instruct ing them beyond what they inquired; and here, being asked the first commandment, He rehearses the second also, which is not much inferior to that (for though second, it is like that), intimating to them, whence the question had arisen, that it was from hatred. “For charity envieth not.”2637   1 Cor. xiii. 4. By this He shows Himself to be submissive both to the law and to the prophets.

But wherefore doth Matthew say that he asked, tempting Him, but Mark the contrary? “For when Jesus,” he saith, “saw that he answered discreetly, He said unto him, Thou art not far from the kingdom of God.”2638   Mark xii. 34.

They are not contradicting each other, but indeed fully agreeing. For he asked indeed, tempting, at the beginning, but being benefitted by the answer, was commended. For not at the beginning did He commend him, but when he had said, “That to love his neighbor is more than whole burnt sacrifices,” then He saith, “Thou art not far from the kingdom;” because he overlooked low things, and embraced the first principle of virtue. For indeed all those are for the sake of this, as well the Sabbath as the rest.

And not even so did He make His commendation perfect, but yet deficient. For His saying, “Thou art not far off,” indicates that he is yet falling short, that he might seek after what was deficient.

But if, when He said, “There is one God, and there is none other but He,” He commended him, wonder not, but by this too observe, how He answers according to the opinion of them that come unto Him. For although men say ten thousand things about Christ unworthy of His glory, yet this at any rate they will not dare to say, that He is not God at all. Wherefore then doth He praise him that said, that beside the Father, there is no other God?

Not excepting Himself from being God; away with the thought; but since it was not yet time to disclose His Godhead, He suffers him to remain in the former doctrine, and praises him for knowing well the ancient principles, so as to make him fit for the doctrine of the New Testament, which He is bringing in its season.

And besides, the saying, “There is one God, and there is none other but He,” both in the Old Testament and everywhere, is spoken not to the rejection of the Son, but to make the distinction from idols. So that when praising this man also, who had thus spoken, He praises him in this mind.

Then since He had answered, He asks also in turn, “What think ye of Christ, whose Son is He? They say unto Him, The Son of David.”2639   Matt. xxii. 42. [R.V., “the Christ.”]

See after how many miracles, after how many signs, after how many questions, after how great a display of His unanimity with the Father, as well in words, as in deeds; after having praised this man that said, that there is one God, He asks the question, that they may not be able to say, that He did miracles indeed, yet was an adversary to the law, and a foe to God.

Therefore, after so many things, He asks these questions, secretly leading them on to confess Him also to be God. And the disciples He asked first what the others say, and then themselves; but these not so; for surely they would have said a deceiver, and a wicked one, as speaking all things without fear. So for this cause He inquires for the opinion of these men themselves.

For since He was now about to go on to His passion, He sees forth the prophecy that plainly proclaims Him to be Lord; and not as having come to do this without occasion, nor as having made this His aim, but from a reasonable cause.

For having asked them first, since they answered not the truth concerning Him (for they said He was a mere man), to overthrow their mistaken opinion, He thus introduces David proclaiming His Godhead. For they indeed supposed that He was a mere man, wherefore also they said, “the Son of David;”2640   It may be in this view that it is said of St. Paul, immediately on his conversion, that “he preached Christ in the synagogues, that He is the Son of God.” Acts ix. 20.but He to correct this brings in the prophet witnessing to His being Lord, and the genuineness of His Sonship, and His equality in honor with His Father.

And not even at this doth He stop, but in order to move them to fear, He adds what followeth also, saying, “Till I make Thine enemies Thy footstool;”2641   Matt. xxii. 43. [The form is that of the received text. R.V., following strongly preponderant authority, “underneath thy feet.”—R.]that at least in this way He might gain them over.

And that they may not say, that it was in flattery he so called Him, and that this was a human judgment, see what He saith, “How then doth David in spirit call Him Lord?” See how submissively He introduces the sentence and judgment concerning Himself. First, He had said, “What think ye? Whose Son is He?” so by a question to bring them to an answer. Then since they said, “the Son of David,” He said not, “And yet David saith these things,” but again in this order of a question, “How then doth David in spirit call Him Lord?” in order that the sayings might not give offense to them. Wherefore neither did He say, What think ye of me, but of Christ. For this reason the apostles also reasoned submissively, saying, “Let us speak freely of the Patriarch David, that he is both dead and buried.”2642   Acts ii. 29.

And He Himself too in like manner for this cause introduces the doctrine in the way of question and inference, saying, “How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on my right hand, until I make Thy foes Thy footstool;”2643   Matt. xxii. 44.and again, “If David then call Him Lord, how is He then his Son,”2644   Matt. xxii. 45.not taking away the fact that He is his Son, away with the thought; for He would not then have reproved Peter for this,2645   For being unwilling to admit what belonged to His Humanity; Matt. xvi. 22, 23.but to correct their secret thoughts. So that when He saith, “How is He his Son?” He meaneth this, not so as ye say. For they said, that He is Son only, and not also Lord. And this after the testimony, and then submissively, “If David then call Him Lord, how is He his Son?”

But, nevertheless, even when they had heard these things, they answered nothing, for neither did they wish to learn any of the things that were needful. Wherefore He Himself addeth and saith, that “He is his Lord.” Or rather not even this very thing doth He say without support, but having taken the prophet with Him, because of His being exceedingly distrusted by them, and evil reported of amongst them. To which fact we ought to have especial regard, and if anything be said by Him that is lowly and submissive, not to be offended, for the cause is this, with many other things also, that He talks with them in condescension.

Wherefore now also He delivers His doctrine in the manner of question and answer; but He darkly intimates even in this way His dignity. For it was not as much to be called Lord of the Jews, as of David.

But mark thou also, I pray thee, how seasonable it is. For when He had said, “There is one Lord,” then He spake of Himself that He is Lord, and showed it by prophecy, no more by His works only. And He showeth the Father Himself taking vengeance upon them in His behalf, for He saith, “Until I make Thine enemies Thy footstool,” and great unanimity even hereby on the part of Him that begat Him towards Himself, and honor. And upon His reasonings with them He doth set this end high and great, and sufficient to close fast their mouths.

For they were silent from thenceforth, not willingly, but from their having nothing to say; and they received so deadly a blow, as no longer to dare to attempt the same things any more. For, “no one,” it is said, “durst from that day forth ask Him any more questions.”2646   Matt. xxii. 46.

And this was no little advantage to the multitude.2647   See the parallel place, Mark xii. 37, where it is added, “The common people heard Him gladly.” [R.V., margin, “or, the great multitude,” etc.] Therefore also unto them doth He henceforth direct His word, having removed the wolves, and having repulsed their plots.

For those men gained nothing, taken captive by vainglory, and having fallen upon this terrible passion. For terrible is this passion and many-headed, for some set their heart upon power for the sake of this, some on wealth, some on strength. But proceeding in order it goes on unto almsgiving also, and fasting, and prayers, and teaching, and many are the heads of this monster.

But to be vainglorious indeed about those other things is nothing wonderful; but to be so about fasting and prayer, this is strange and lamentable.

But that we may not again blame only, come and let us tell the means, by which we shall avoid this. Against whom shall we prepare to contend first, against those that are vainglorious of money, or those of dress, or those of places of power, or those of sciences, or those of art, or those of their person, or those of beauty, or those of ornaments, or those of cruelty, or those of humanity and almsgiving, or those of wickedness, or those of death, or those after death? For indeed, as I have said, this passion hath many links,2648   πλεκτνα.and goes on beyond our life. For such a one, it is said, is dead, and that he may be held in admiration, hath charged that such and such things be done; and therefore such a one is poor, such a one rich.

For the grievous thing is this, that even of opposite things is it made up.

Against whom then shall we stand, and let ourselves in array first? For one and the same discourse suffices not against all. Will ye then that it be against them that are vainglorious about almsgiving?

To me at least it seems well; for exceedingly do I love this thing, and am pained at seeing it marred, and vainglory plotting against it, like a pandering nurse against some royal damsel. For she feeds her in deed, but for disgrace and mischief, prostituting her and commanding her to despise her father; but to deck herself to please unholy and often despicable men; and invests her with such a dress, as strangers wish, disgraceful, and dishonorable, not such as the father.

Come now, then, let us take our aim against these; and let there be an almsgiving made in abundance for display to the multitude. Surely then, first vainglory leads her out of her Father’s chamber. And whereas her Father requires not to appear so much as to the left hand,2649   Matt. vi. 3.she displays her to the slaves, and to the vulgar, that have not even known her.

Seest thou a harlot, and pander, casting her into the love of foolish men, that according as they require, so she may order herself? Dost thou desire to see how it renders such a soul not a harlot only, but insane also?

Mark then her mind. For when she lets go heaven and runs after fugitives and menial slaves, pursuing through streets and lanes them that hate her, the ugly and deformed, them that are not willing so much as to look at her, them that, when she burns with love towards them, hate her, what can be more insane than this? For no one do the multitude hate so much, as those that want the glory they have to bestow. Countless accusations at least do they frame against them, and the result is the same, as if any one were to bring down a virgin daughter of the king from the royal throne, and to require her to prostitute herself to gladiators, who abhorred her. These then, as much as thou pursuest them, so much do they turn away from thee; but God, if thou seek the glory that cometh from Him, so much the more both draws thee unto Himself, and commends thee, and great is the reward He renders unto thee.

But if thou art minded in another way also to discern the mischief thereof, when thou givest for display and ostentation, consider how great the sorrow that then comes upon thee, and how continual the desponding, while Christ’s voice is heard in thine ears, saying,2650   Matt. vi. 1.“Thou hast lost all thy reward.” For in every matter indeed vainglory is a bad thing, yet most of all in beneficence, for it is the utmost cruelty, making a show of the calamities of others, and all but upbraiding those in poverty. For if to mention one’s own good actions is to upbraid, what dost thou think it is to publish them even to many others.

How then shall we escape the danger? If we learn how to give alms, if we see after whose good report we are to seek. For tell me, who has the skill of almsgiving? Plainly, it is God, who hath made known the thing, who best of all knows it, and practises it without limit. What then? If thou art learning to be a wrestler, to whom dost thou look? or to whom dost thou display thy doings in the wrestling school, to the seller of herbs, and of fish, or to the trainer? And yet they are many, and he is one. What then, if while he admires thee, others deride thee, wilt thou not with him deride them?

What, if thou art learning to box, wilt thou not look in like manner to him who knows how to teach this? And if thou art practising oratory, wilt thou not accept the praise of the teacher of rhetoric, and despise the rest.

How then is it other than absurd, in other arts to look to the teacher only, but here to do the contrary? although the loss be not equal. For there, if you wrestle according to the opinion of the multitude, and not that of the teacher, the loss is in the wrestling; but here it is in eternal life. Thou art become like to God in giving alms; be thou then like Him in not making a display. For even He said, when healing, that they should tell no man.

But dost thou desire to be called merciful amongst men? And what is the gain? The gain is nothing; but the loss infinite. For these very persons, whom thou callest to be witnesses, become robbers of thy treasures that are in the heavens; or rather not these, but ourselves, who spoil our own possessions, and scatter what we have laid up above.

O new calamity! this strange passion. Where moth corrupteth not, nor thief breaketh through, vainglory scattereth. This is the moth of those treasures there; this the thief of our wealth in heaven; this steals away the riches that cannot be spoiled; this mars and corrupts all. For because the devil saw that that place is impregnable to thieves and to the worm, and the other plots against them, he by vainglory steals away the wealth.

But dost thou desire glory? Doth not then that suffice thee which is given by the receiver himself, that from our gracious God, but dost thou set thine heart on that from men also? Take heed, lest thou undergo the contrary, lest some condemn thee as not showing mercy, but making a display, and seeking honor, as making a show of the calamities of others.

For indeed the showing of mercy is a mystery. Shut therefore the doors, that none may see what it is not pious to display. For our mysteries too are above all things, a showing of God’s mercy and loving-kindness. According to His great mercy, He had mercy on us being disobedient.

And the first prayer too is full of mercy, when we entreat for the energumens; and the second again, for others under penance seeking for much mercy; and the third also for ourselves, and this puts forward the innocent children of the people entreating God for mercy. For since we condemn ourselves for sins, for them that have sinned much and deserve to be blamed we ourselves cry; but for ourselves the children; for the imitators of whose simplicity the kingdom of heaven is reserved. For this image shows this, that they who are like those children, lowly and simple, these above all men are able to deliver the guilty by their prayers.

But the mystery itself, of how much mercy, of how much love to man it is full, the initiated know.

Do thou then, when according to thy power thou art showing mercy to a man, shut the doors, let the object of thy mercy see it only; but if it be possible, not even he. But if thou set them open, thou art profanely exposing thy mystery.

Consider that the very person, whose praise thou seekest, even himself will condemn thee; and if he be a friend, will accuse thee to himself; but if an enemy, he will deride thee unto others also. And thou wilt undergo the opposite of what thou desirest. For thou indeed desirest that he should call thee the merciful man; but he will not call thee this, but the vainglorious, the man-pleaser, and other names far more grievous than these.

But if thou shouldest hide it, he will call thee all that is opposite to this; the merciful, the kind. For God suffers it not to be hidden; but if thou conceal it, the other will make it known, and greater will be the admiration, and more abundant the gain. So that even for this very object of being glorified, to make a display is against us; for with respect to the thing unto which we most hasten and press, as to this most especially is this thing against us. For so far from obtaining the credit of being merciful, we obtain even the contrary, and besides this, great is the loss we undergo.

For every motive then let us abstain from this, and set our love on God’s praise alone. For thus shall we both attain to honor here, and enjoy the eternal blessings, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.

ΟΜΙΛΙΑ ΟΑʹ. Οἱ δὲ Φαρισαῖοι ἀκούσαντες, ὅτι ἐφίμωσε τοὺς Σαδ δουκαίους, συνήχθησαν ἐπὶ τὸ αὐτό: καὶ ἐπηρώ τησεν εἷς ἐξ αὐτῶν νομικὸς, πειράζων αὐτὸν, καὶ λέγων: Διδάσκαλε, ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ; αʹ. Πάλιν τὴν αἰτίαν τίθησιν ὁ εὐαγγελιστὴς, δι' ἢν ἔδει σιγῆσαι, καὶ τὴν θρασύτητα τὴν ἐκείνων κἀντεῦθεν ἐνδείκνυται. Πῶς καὶ τίνι τρόπῳ; Ὅτι ἐπιστομισθέντων ἐκείνων οὗτοι πάλιν ἐπιτίθενται. Δέον γὰρ κἀντεῦθεν ἡσυχάζειν, οἱ δὲ ἐπαγωνίζονται τοῖς προτέροις, καὶ προβάλλονται τὸν νομικὸν, οὐ μαθεῖν βουλόμενοι, ἀλλὰ ἀπόπειραν ποιούμενοι: καὶ ἐρωτῶσι, Ποία ἐντολὴ πρώτη; Ἐπειδὴ γὰρ ἡ πρώτη αὕτη ἦν, τὸ, Ἀγαπήσεις Κύριον τὸν Θεόν σου: προσδοκῶντές τινα λαβὴν παρέξειν αὐτοῖς, ὡς ἐπιδιορθωσόμενον αὐτὴν, διὰ τὸ καὶ αὐτὸν δεικνύναι ἑαυτὸν Θεὸν, προβάλλονται τὴν ἐρώτησιν. Τί οὖν ὁ Χριστός; Δεικνὺς ὅθεν ἦλθον ἐπὶ ταῦτα, ἀπὸ τοῦ μηδεμίαν ἔχειν ἀγάπην, ἀπὸ τοῦ φθόνῳ τήκεσθαι, ἀπὸ τοῦ ζηλοτυπίᾳ ἁλίσκεσθαι, φησίν: Ἀγαπήσεις Κύριον τὸν Θεόν σου: αὕτη πρώτη καὶ μεγάλη ἐντολή. Δευτέρα δὲ ὁμοία ταύτῃ: Ἀγαπήσεις τὸν πλησίον σου ὡς ἑαυτόν. Διατί δὲ, Ὁμοία ταύτης; Ὅτι αὕτη ἐκείνην προοδοποιεῖ, καὶ παρ' αὐτῆς συγκροτεῖται πάλιν. Πᾶς γὰρ ὁ φαῦλα πράσσων, μισεῖ τὸ φῶς, καὶ οὐκ ἔρχεται πρὸς τὸ φῶς: καὶ πάλιν: Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ: Οὐκ ἔστι Θεός. Καὶ τί ἀπὸ τούτου; Διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασι. Καὶ πάλιν: Ῥίζα πάντων τῶν κακῶν ἡ φιλαργυρία ἧς τινες ὀρεγόμενοι ἀπεπλανήθησαν τῆς πίστεως: καὶ, Ὁ ἀγαπῶν με, τὰς ἐντολάς μου τηρήσει. Αἱ δὲ ἐντολαὶ αὐτοῦ, καὶ τὸ κεφάλαιον αὐτῶν: Ἀγαπήσεις Κύριον τὸν Θεόν σου, καὶ τὸν πλησίον σου ὡς ἑαυτόν. Εἰ τοίνυν τὸ ἀγαπᾷν τὸν Θεὸν ἀγαπᾷν τὸν πλησίον ἐστίν: Εἰ γὰρ φιλεῖς με, φησὶν, ὦ Πέτρε, ποίμαινε τὰ πρόβατά μου: τὸ δὲ ἀγαπᾷν τὸν πλησίον τῶν ἐντολῶν ἐργάζεται φυλακὴν, εἰκότως φησίν: Ἐν ταύταις ὅλος ὁ νόμος καὶ οἱ προφῆται κρέμανται. Διὰ δὴ τοῦτο ὅπερ ἔμπροσθεν ἐποίησε, τοῦτο καὶ ἐνταῦθα ποιεῖ. Καὶ γὰρ ἐκεῖ ἐρωτηθεὶς περὶ τρόπου ἀναστάσεως, καὶ ἀνάστασιν ἐδίδαξε, πλέον οὗ ἐπύθοντο παιδεύων αὐτούς: καὶ ἐνταῦθα τὴν πρώτην ἐρωτηθεὶς, καὶ τὴν δευτέραν λέγει, οὐ σφόδρα ἐκείνης ἀποδέουσαν: (δευτέρα μὲν γὰρ, ὁμοία δὲ ἐκείνης:) αἰνιττόμενος αὐτοῖς, ὅθεν ἡ ἐρώτησις γέγονεν, ὅτι ἐξ ἀπεχθείας. Ἡ γὰρ ἀγάπη οὐ ζηλοῖ. Ἀπὸ τούτου δείκνυσιν ἑαυτὸν καὶ τῷ νόμῳ καὶ τοῖς προφήταις πειθόμενον. Ἀλλὰ τίνος ἕνεκεν ὁ μὲν Ματθαῖός φησιν, ὅτι πειράζων ἠρώτησεν, ὁ δὲ Μάρκος τοὐναντίον; Εἰδὼς γὰρ, φησὶν, ὁ Ἰησοῦς, ὅτι νουνεχῶς ἀπεκρίθη, εἶπεν αὐτῷ: Οὐ μακρὰν εἶ ἀπὸ τῆς βασιλείας τοῦ Θεοῦ. Οὐκ ἐναντιούμενοι ἑαυτοῖς, ἀλλὰ καὶ σφόδρα συνᾴδοντες. Ἠρώτησε μὲν γὰρ πειράζων παρὰ τὴν ἀρχήν: ἀπὸ δὲ τῆς ἀποκρίσεως ὠφεληθεὶς ἐπῃνέθη. Οὐδὲ γὰρ παρὰ τὴν ἀρχὴν αὐτὸν ἐπῄνεσεν: ἀλλ' ὅτε εἶπεν, ὅτι τὸ ἀγαπᾷν τὸν πλησίον πλέον ἐστὶ τῶν ὁλοκαυτωμάτων, τότε φησίν: Οὐ μακρὰν εἶ ἀπὸ τῆς βασιλείας: ὅτι τῶν ταπεινῶν ὑπερεῖδε, καὶ τὴν ἀρχὴν τῆς ἀρετῆς κατέλαβε. Καὶ γὰρ πάντα ἐκεῖνα διὰ τοῦτο, καὶ τὸ σάββατον καὶ τὰ λοιπά. Καὶ οὐδὲ οὕτως αὐτῷ ἀπηρτισμένον τὸν ἔπαινον συνέθηκεν, ἀλλ' ἔτι λείποντα. Τὸ γὰρ εἰπεῖν, Οὐ μακρὰν εἶ, δείκνυσιν ἔτι ἀπέχοντα, ἵνα ζητήσῃ τὸ λεῖπον. Εἰ δὲ εἰπόντα αὐτὸν, ὅτι Εἷς ἐστιν ὁ Θεὸς, καὶ πλὴν αὐτοῦ οὐκ ἔστιν ἄλλος, ἐπῄνεσε, μὴ θαυμάσῃς: ἀλλὰ καὶ ἐντεῦθεν κατάμαθε, πῶς πρὸς τὴν ὑπόληψιν ἀποκρίνεται τῶν προσιόντων. Κἂν γὰρ μυρία περὶ τοῦ Χριστοῦ λέγωσιν ἀνάξια τῆς δόξης αὐτοῦ, ἀλλὰ τοῦτό γε οὐ τολμήσουσιν εἰπεῖν, ὅτι καθόλου οὐκ ἔστι Θεός. Τίνος οὖν ἕνεκεν ἐπαινεῖ τὸν εἰρηκότα, ὅτι πλὴν τοῦ Πατρὸς οὐκ ἔστιν ἄλλος Θεός; Οὐχ ἑαυτὸν ἐξάγων τοῦ Θεὸς εἶναι: ἄπαγε: ἀλλ' ἐπειδὴ οὐδέπω καιρὸς ἦν ἐκκαλύψαι αὐτοῦ τὴν θεότητα, ἐκεῖνον ἀφίησιν ἐπὶ τοῦ προτέρου δόγματος μένειν, καὶ ἐπαινεῖ τὰ παλαιὰ εἰδότα καλῶς, ὥστε ἐπιτήδειον αὐτὸν καὶ πρὸς τὴν τῆς Καινῆς ποιῆσαι διδασκαλίαν, κατὰ καιρὸν αὐτὴν εἰσάγων. Ἄλλως δὲ καὶ τὸ, Εἷς Θεὸς, καὶ πλὴν αὐτοῦ οὐκ ἔστι: καὶ ἐν τῇ Παλαιᾷ καὶ πανταχοῦ, οὐ πρὸς ἀθέτησιν τοῦ Υἱοῦ, ἀλλὰ πρὸς ἀντιδιαστολὴν εἴρηται τῶν εἰδώλων. Ὥστε καὶ τοῦτον ἐπαινῶν οὕτως εἰρηκότα, ταύτῃ ἐπαινεῖ τῇ γνώμῃ. Εἶτα ἐπειδὴ ἀπεκρίθη, καὶ ἀντερωτᾷ: Τί ὑμῖν δοκεῖ περὶ τοῦ Χριστοῦ; τίνος υἱός ἐστι; Λέγουσιν αὐτῷ, Τοῦ Δαυΐδ. Ὅρα μετὰ πόσα θαύματα, μετὰ πόσα σημεῖα, μετὰ πόσας ἐρωτήσεις, μετὰ πόσην ἐπίδειξιν ὁμονοίας τῆς πρὸς τὸν Πατέρα, τὴν διὰ λόγων, τὴν δι' ἔργων, μετὰ τὸ ἐπαινέσαι τοῦτον τὸν εἰρηκότα, ὅτι Εἷς ἐστιν ὁ Θεὸς, ἐρωτᾷ: ἵνα μὴ ἔχωσι λέγειν, ὅτι Θαύματα μὲν ἐποίησε, τῷ νόμῳ δὲ ἐναντίος καὶ τῷ Θεῷ πολέμιος ἦν. Διὰ τοῦτο μετὰ τοσαῦτα ταῦτα ἐρωτᾷ, λανθανόντως ἐνάγων αὐτοὺς εἰς τὸ καὶ αὐτὸν ὁμολογῆσαι Θεόν. Καὶ τοὺς μὲν μαθητὰς πρῶτον ἠρώτησε, τί οἱ ἄλλοι λέγουσι, καὶ τότε αὐτούς: τούτους δὲ οὐχ οὕτως: ἦ γὰρ ἂν καὶ πλάνον εἶπον καὶ πονηρὸν, ἅτε ἀδεῶς ἅπαντα φθεγγόμενοι. Διὰ δὴ τοῦτο τὴν αὐτῶν ἐκείνων ψῆφον ἐξετάζει. βʹ. Ἐπειδὴ γὰρ πρὸς τὸ πάθος ἔμελλεν ἰέναι λοιπὸν, τίθησι τὴν σαφῶς Κύριον αὐτὸν ἀνακηρύττουσαν προφητείαν, ἀλλ' οὐχ ἁπλῶς, οὐδὲ προηγουμένως ἐπὶ τοῦτο ἐλθὼν, ἀλλ' ἀπὸ αἰτίας εὐλόγου. Ἐρωτήσας γὰρ αὐτοὺς πρότερος, ἐπειδὴ οὐκ ἀπεκρίναντο τἀληθῆ περὶ αὐτοῦ (ἄνθρωπον γὰρ αὐτὸν ἔφησαν εἶναι ψιλὸν), ἀνατρέπων τὴν πεπλανημένην αὐτῶν δόξαν, οὕτως εἰσάγει τὸν Δαυῒδ, ἀνακηρύττοντα αὐτοῦ τὴν θεότητα. Ἐκεῖνοι μὲν γὰρ ἐνόμιζον, ὅτι ψιλὸς ἄνθρωπος ἦν, διὸ καὶ ἔλεγον, Τοῦ Δαυΐδ: αὐτὸς δὲ τοῦτο διορθούμενος παράγει τὸν προφήτην, καὶ τὴν κυριότητα αὐτοῦ, καὶ τὸ γνήσιον τῆς υἱότητος, καὶ τὸ ὁμότιμον τὸ πρὸς τὸν Πατέρα μαρτυροῦντα. Καὶ οὐδὲ μέχρι τούτου ἵσταται: ἀλλ' ὥστε καὶ φοβῆσαι καὶ τὸ ἑξῆς ἐπάγει λέγων: Ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου: ἵνα κἂν οὕτως αὐτοὺς ἐπαγάγηται. Καὶ ἵνα μὴ λέγωσιν, ὅτι κολακεύων αὐτὸν οὕτως ἐκάλεσε, καὶ ἀνθρωπίνη ἡ ψῆφος αὕτη, ὅρα τί φησι: Πῶς οὖν Δαυῒδ ἐν Πνεύματι Κύριον αὐτὸν καλεῖ; Ὅρα πῶς ὑφειμένως εἰσάγει τὴν περὶ αὐτοῦ ψῆφον καὶ δόξαν. Πρότερον εἶπε, Τί ὑμῖν δοκεῖ; τίνος υἱός ἐστιν; ὥστε δι' ἐρωτήσεως εἰς ἀπόκρισιν αὐτοὺς ἀγαγεῖν. Εἶτα ἐπειδὴ εἶπον, Τοῦ Δαυῒδ, οὐκ εἶπε: Καὶ μὴν ὁ Δαυῒδ τάδε φησὶν, ἀλλὰ πάλιν ἐν τάξει ἐρωτήσεως: Πῶς οὖν Δαυῒδ ἐν Πνεύματι Κύριον αὐτὸν καλεῖ; ὥστε μὴ προσστῆναι αὐτοῖς τὰ λεγόμενα. Διὸ οὐδὲ εἶπε, Τί ὑμῖν δοκεῖ περὶ ἐμοῦ, ἀλλὰ, Περὶ τοῦ Χριστοῦ. Διὰ τοῦτο καὶ οἱ ἀπόστολοι ὑφειμένως διελέγοντο, λέγοντες: Ἐξὸν εἰπεῖν μετὰ παῤῥησίας περὶ τοῦ πατριάρχου Δαυῒδ, ὅτι καὶ ἐτελεύτησε καὶ ἐτάφη. Καὶ αὐτὸς ὁμοίως διὰ τοῦτο ὡς ἐν ἐρωτήσεως τάξει καὶ συλλογισμοῦ τὸ δόγμα εἰσάγει, λέγων: Πῶς οὖν Δαυῒδ ἐν Πνεύματι Κύριον αὐτὸν καλεῖ, λέγων: Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου; καὶ πάλιν: Εἰ οὖν Δαυῒδ καλεῖ αὐτὸν Κύριον, πῶς υἱὸς αὐτοῦ ἐστιν; οὐκ ἀναιρῶν τὸ εἶναι αὐτοῦ υἱὸς, ἄπαγε: οὐ γὰρ ἂν Πέτρῳ ἐπετίμησε διὰ τοῦτο: ἀλλὰ τὴν ἐκείνων ὑπόνοιαν διορθούμενος. Ὥστε ὅταν λέγῃ, Πῶς υἱὸς αὐτοῦ ἐστι; τοῦτο λέγει: Οὐχ οὕτως ὡς ὑμεῖς φατε. Ἐκεῖνοι γὰρ ἔλεγον, ὅτι μόνον υἱὸς αὐτοῦ ἐστι, καὶ οὐχὶ καὶ Κύριος. Καὶ τοῦτο μετὰ τὴν μαρτυρίαν, καὶ τότε ὑφειμένως: Εἰ οὖν Δαυῒδ Κύριον αὐτὸν καλεῖ, πῶς υἱὸς αὐτοῦ ἐστιν; Ἀλλ' ὅμως καὶ ταῦτα ἀκούσαντες, οὐδὲν ἀπεκρίναντο: οὐδὲ γὰρ ἐβούλοντό τι τῶν δεόντων μαθεῖν. Διὸ αὐτὸς ἐπάγει λέγων, ὅτι Κύριος αὐτοῦ ἐστι. Μᾶλλον δὲ οὐδὲ τοῦτο αὐτὸ ἀπολελυμένως, ἀλλὰ τὸν προφήτην μεθ' ἑαυτοῦ παραλαβὼν, διὰ τὸ σφόδρα ἀπιστεῖσθαι ὑπ' αὐτῶν, καὶ διαβεβλῆσθαι παρ' αὐτοῖς. Ὃ δὴ μάλιστα χρὴ σκοποῦντας, κἂν ταπεινὸν καὶ ὑφειμένον τι λέγηται παρ' αὐτοῦ, μὴ σκανδαλίζεσθαι: ἡ γὰρ αἰτία αὕτη, μετὰ καὶ ἑτέρων πλειόνων, τὸ συγκαταβαίνοντα ἐκείνοις διαλέγεσθαι. Διὸ καὶ νῦν ἐν τάξει μὲν πεύσεως καὶ ἀποκρίσεως δογματίζει: αἰνίττεται δὲ καὶ οὕτω τὴν ἀξίαν αὐτοῦ. Οὐ γὰρ ἦν ἴσον ἀκοῦσαι Ἰουδαίων Κύριον, καὶ τοῦ Δαυΐδ. Σὺ δέ μοι σκόπει καὶ τὸ εὔκαιρον. Ὅτε γὰρ εἶπεν, Εἷς ἐστι Κύριος, τότε καὶ περὶ αὐτοῦ εἶπεν, ὅτι Κύριός ἐστι, καὶ ἀπὸ προφητείας, οὐκέτι ἀπὸ ἔργων μόνον. Καὶ δείκνυσιν αὐτὸν ὑπὲρ αὐτοῦ ἀμυνόμενον αὐτοὺς τὸν Πατέρα: Ἕως ἂν θῶ γὰρ, φησὶ, τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου: καὶ πολλὴν κἀντεῦθεν ὁμόνοιαν τοῦ γεγεννηκότος πρὸς αὐτὸν καὶ τιμήν. Καὶ τοῦτο τὸ τέλος ἐπιτίθησι τῶν πρὸς αὐτοὺς διαλέξεων, ὑψηλὸν καὶ μέγα καὶ ἱκανὸν αὐῶν ἀποῤῥάψαι τὰ στόματα. Καὶ γὰρ ἐσίγησαν ἐξ ἐκείνου, οὐχ ἑκόντες, ἀλλὰ τῷ μηδὲν ἔχειν εἰπεῖν: καὶ οὕτω καιρίαν ἐδέξαντο πληγὴν, ὡς μηκέτι τολμῆσαι τοῖς αὑτοῖς ἐπιχειρῆσαι λοιπόν. Οὐδεὶς γὰρ, φησὶν, ἐτόλμησεν ἀπὸ τῆς ἡμέρας ἐκείνης ἐπερωτῆσαι αὐτόν. Οὐ μικρὸν δὲ τοῦτο τοὺς ὄχλους ὠφέλει. Διὸ καὶ πρὸς αὐτοὺς λοιπὸν τρέπει τὸν λόγον, ἀποστήσας τοὺς λύκους, καὶ ἀποκρουσάμενος αὐτῶν τὰς ἐπιβουλάς. Ἐκεῖνοι γὰρ οὐδὲν ἐκέρδαινον, ὑπὸ κενοδοξίας ἁλόντες, καὶ εἰς τὸ δεινὸν τοῦτο πάθος ἐμπεσόντες. Δεινὸν γὰρ τὸ πάθος καὶ πολυκέφαλον: οἱ μὲν γὰρ ἀρχῆς διὰ ταύτην. οἱ δὲ χρημάτων, οἱ δὲ ἰσχύος ἐρῶσιν. Ὁδῷ δὲ βαδίζουσα καὶ ἐπὶ ἐλεημοσύνην ἔρχεται, καὶ νηστείαν, καὶ εὐχὰς, καὶ διδασκαλίαν: καὶ πολλαὶ αἱ τοῦ θηρίου τούτου κεφαλαί. Ἀλλὰ τὸ μὲν ἐπὶ τοῖς ἄλλοις ἐκείνοις κενοδοξεῖν, θαυμαστὸν οὐδέν: τὸ δὲ ἐπὶ νηστείᾳ καὶ εὐχῇ, τοῦτό ἐστι τὸ ξένον καὶ δακρύων μεστόν. Ἀλλ' ἵνα μὴ πάλιν ἐγκαλῶμεν μόνον, φέρε καὶ τὸν τρόπον, δι' οὗ ταύτην φευξόμεθα, εἴπωμεν. Πρὸς τίνας οὖν ἀποδυσόμεθα πρώτους; πρὸς τοὺς ἐπὶ χρήμασιν ἢ τοὺς ἐπὶ ἱματίοις, ἢ τοὺς ἐπὶ ἀρχαῖς, ἢ τοὺς ἐπὶ διδασκαλίαις. ἢ τοὺς ἐπὶ τέχναις, ἢ τοὺς ἐπὶ σώματι, ἢ τοὺς ἐπὶ κάλλει, ἢ τοὺς ἐπὶ καλλωπισμοῖς, ἢ τοὺς ἐπὶ ὠμότητι, ἢ τοὺς ἐπὶ φιλανθρωπίᾳ καὶ ἐλεημοσύνῃ, ἢ τοὺς ἐπὶ πονηρίᾳ, ἢ τοὺς ἐπὶ τελευτῇ, ἢ τοὺς μετὰ τελευτὴν κενοδοξοῦντας; Καὶ γὰρ, ὅπερ ἔφην, πολλὰς ἔχει τὰς πλεκτάνας τοῦτο τὸ πάθος, καὶ περαιτέρω τῆς ζωῆς ἡμῶν πρόεισι. Καὶ γὰρ ὁ δεῖνα, φησὶν, ἀπέθανε: καὶ ἵνα θαυμασθῇ, τὰ καὶ τὰ ἐπέσκηψε γενέσθαι: καὶ διὰ τοῦτο ὁ δεῖνα πένης, καὶ ὁ δεῖνα πλούσιος. Τὸ γὰρ χαλεπὸν τοῦτο, ὅτι καὶ ἀπὸ τῶν ἐναντίων συνέστηκε. γʹ. Πρὸς τίνας οὖν στησόμεθα καὶ παραταξόμεθα πρώτους; οὐ γὰρ ἀρκεῖ πρὸς πάντας εἷς καὶ ὁ αὐτὸς λόγος. Βούλεσθε οὖν πρὸς τοὺς ἐπὶ ἐλεημοσύνῃ κενοδοξοῦντας; Ἔμοιγε δοκεῖ: καὶ γὰρ σφόδρα τὸ πρᾶγμα τοῦτο φιλῶ, καὶ ἀλγῶ λυμαινόμενον ὁρῶν, καὶ καθάπερ τινὶ βασιλικῇ κόρῃ τροφὸν προαγωγὸν ἐπιβουλεύουσαν τὴν κενοδοξίαν. Τρέφει μὲν γὰρ αὐτὴν, ἐπ' αἰσχύνῃ δὲ καὶ ζημίᾳ, μαστροπεύουσα, καὶ τοῦ μὲν πατρὸς κελεύουσα καταφρονεῖν, καλλωπίζεσθαι δὲ πρὸς μιαρῶν καὶ καταπτύστων πολλάκις ἀνδρῶν ἀρέσκειαν: καὶ τοιοῦτον αὐτῇ περιτίθησι κόσμον, οἷον οἱ ἔξω βούλονται, αἰσχρὸν καὶ ἄτιμον, οὐχ οἷον ὁ πατήρ. Φέρε δὴ οὖν πρὸς τούτους ἀποτεινώμεθα, καὶ ἔστω τις ἐλεημοσύνη γινομένη μετὰ δαψιλείας πρὸς τὴν τῶν πολλῶν ἐπίδειξιν. Οὐκοῦν πρῶτον αὐτὴν ἐξάγει τοῦ θαλάμου τοῦ πατρικοῦ. Καὶ ὁ μὲν πατὴρ οὐδὲ τῇ ἀριστερᾷ φαίνεσθαι κελεύει: αὕτη δὲ αὐτὴν τοῖς δούλοις ἐπιδείκνυσι καὶ τοῖς τυχοῦσι καὶ οὐδὲ εἰδόσιν αὐτήν. Εἶδες πόρνην καὶ μαστροπὸν εἰς ἔρωτα αὐτὴν ἐμβάλλουσαν ἀτόπων ἀνθρώπων, ἵνα ὡς ἂν ἐκεῖνοι κελεύωσιν, οὕτως αὕτη ῥυθμίζηται; Βούλει ἰδεῖν πῶς οὐ πόρνην μόνον, ἀλλὰ καὶ μανικὴν ποιεῖ τὴν τοιαύτην ψυχήν; Οὐκοῦν καταμάνθανε αὐτῆς τὴν γνώμην Ὅταν γὰρ τὸν οὐρανὸν ἀφεῖσα τρέχῃ ὀπίσω δραπετῶν καὶ οἰκοτρίβων, κατὰ τὰ ἄμφοδα καὶ τοὺς στενωποὺς διώκουσα τοὺς μισοῦντας αὐτὴν, τοὺς αἰσχροὺς καὶ δυσειδεῖς, τοὺς οὐδὲ ἰδεῖν αὐτὴν βουλομένους, τοὺς, ἐπειδὴ περικαίεται αὐτῶν, μισοῦντας αὐτὴν, τί γένοιτ' ἂν τούτου μανικώτερον; Οὐδένα γὰρ οὕτω μισοῦσιν οἱ πολλοὶ, ὡς τοὺς δεομένους τῆς παρ' αὐτῶν δόξης. Μυρίας γοῦν κατηγορίας κατ' αὐτῶν πλέκουσι, καὶ ταὐτὸν γίνεται, οἷον ἂν εἴ τις παρθένον καὶ θυγατέρα βασιλέως ἀπὸ τοῦ θρόνου κατενεγκὼν τοῦ βασιλικοῦ, κελεύοι μονομάχοις ἀνδράσι καὶ διαπτύουσιν αὐτὴν ἑαυτὴν ἐκδιδόναι. Οὗτοι μὲν οὖν, ὅσον αὐτοὺς διώκεις, τοσοῦτόν σε ἀποστρέφονται: ὁ δὲ Θεὸς, ἂν τὴν παρ' αὐτοῦ δόξαν ζητῇς, τοσούτῳ μᾶλλον καὶ ἐφέλκεταί σε καὶ ἐπαινεῖ, καὶ πολλὴν ἀποδίδωσί σοι τὴν ἀμοιβήν. Εἰ δὲ βούλει καὶ ἑτέρωθεν αὐτῆς τὴν ζημίαν καταμαθεῖν, ὅταν δῷς πρὸς ἐπίδειξιν καὶ φιλοτιμίαν, ἀναλόγισαι πόση σε λοιπὸν ἐπεισέρχεται ἡ λύπη, καὶ πῶς διηνεκὴς ἡ ἀθυμία, ἐνηχοῦντός σοι τοῦ Χριστοῦ, καὶ λέγοντος, ὅτι Πάντα ἀπώλεσάς σου τὸν μισθόν. Πανταχοῦ μὲν γὰρ κενοδοξία κακὸν, μάλιστα δὲ ἀπὸ φιλανθρωπίας, ὅτι ἐσχάτη ἐστὶν ὠμότης, τὰς ἀλλοτρίας ἐκπομπεύουσα συμφορὰς, καὶ μόνον οὐχὶ ὀνειδίζουσα τοὺς ἐν πτωχείᾳ. Εἰ γὰρ τὸ τὰς ἰδίας λέγειν εὐεργεσίας ὀνειδίζειν ἐστὶ, τὸ καὶ εἰς ἑτέρους πολλοὺς ταύτας ἐξάγειν, τί οἴει εἶναι; Πῶς οὖν διαφευξόμεθα τὸ δεινόν; Ἂν μάθωμεν ἐλεεῖν, ἂν ἴδωμεν τίνων τὴν δόξαν ἐπιζητοῦμεν. Εἰπὲ γάρ μοι, τίς ὁ τῆς ἐλεημοσύνης τεχνίτης ἐστίν; Ὁ τὸ πρᾶγμα καταδείξας Θεὸς δηλονότι, ὁ μάλιστα πάντων αὐτὸ εἰδὼς, καὶ πρὸς ἄπειρον αὐτὸ μεταχειρίζων. Τί οὖν; ἂν παλαιστὴς μανθάνῃς, πρὸς τίνας ὁρᾷς, ἤ τίσιν ἐπιδείκνυσαι ἐν τῇ παλαίστρᾳ, τῷ λάχανα πωλοῦντι καὶ τοὺς ἰχθύας, ἢ τῷ παιδοτρίβῃ; Καὶ μὴν οἱ μὲν εἰσὶ πολλοὶ, ὁ δὲ εἷς. Τί οὖν, ἂν ἐκείνου θαυμάζοντος ἄλλοι καταγελῶσιν, οὐχὶ καὶ σὺ καταγελάσῃ μετ' ἐκείνου αὐτούς; Τί δὲ, ἂν πυκτεύειν μανθάνῃς; οὐχ ὁμοίως πρὸς ἐκεῖνον ὄψει τὸν τοῦτο παιδεύειν εἰδότα; Ἂν δὲ λόγους μετίῃς, οὐχὶ τοῦ ῥήτορος τοὺς ἐπαίνους καταδέξῃ, καὶ τῶν ἄλλων καταφρονήσεις; Πῶς οὖν οὐκ ἄτοπον, ἐν μὲν ταῖς ἄλλαις τέχναις πρὸς τὸν διδάσκαλον ὁρᾷν μόνον, ἐνταῦθα δὲ τοὐναντίον ποιεῖν; καίτοιγε οὐκ ἴση ἡ ζημία. Ἐκεῖ μὲν γὰρ, ἂν πρὸς τὸ δοκοῦν τοῖς πολλοῖς παλαίῃς, καὶ μὴ πρὸς τὸ τῷ διδασκάλῳ, ἐν τῇ πάλῃ ἡ ζημία: ἐνταῦθα δὲ ἐν αἰωνίῳ ζωῇ. Γέγονας ὅμοιος Θεῷ κατὰ τὸ ἐλεεῖν; γενοῦ οὖν αὐτῷ ὅμοιος, καὶ κατὰ τὸ μὴ ἐπιδείκνυσθαι. Καὶ γὰρ ἔλεγε θεραπεύων, ἵνα μηδενὶ εἴπωσιν. Ἀλλὰ βούλει ἐλεήμων κληθῆναι παρὰ τοῖς ἀνθρώποις; καὶ τί τὸ κέρδος; Τὸ κέρδος μὲν οὐδὲν, ἡ δὲ ζημία ἄπειρος. Αὐτοὶ γὰρ οὗτοι, οὓς εἰς μαρτυρίαν καλεῖς, λῃσταὶ γίνονται τῶν θησαυρῶν τῶν ἐν οὐρανοῖς: μᾶλλον δὲ οὐχ οὗτοι, ἀλλ' ἡμεῖς, οἱ τὰ ἡμέτερα συλῶντες, καὶ σκορπίζοντες τὰ ἄνω κείμενα. Ὢ τῆς καινῆς συμφορᾶς καὶ τοῦ ἀλλοκότου τούτου πάθους! Ὅπου σὴς οὐκ ἀφανίζει, οὐδὲ κλέπτης διορύττει, κενοδοξία σκορπίζει. Οὗτος ὁ σὴς τῶν ἐκεῖ θησαυρῶν: οὗτος ὁ κλέπτης τῆς εὐπορίας τῆς ἐν οὐρανοῖς: οὗτος τὸν ἄσυλον ὑποσύρει πλοῦτον: τοῦτο πάντα λυμαίνεται καὶ διαφθείρει. Ἐπειδὴ γὰρ εἶδεν ὁ διάβολος, ὅτι καὶ λῃσταῖς καὶ σκώληκι καὶ ταῖς ἄλλαις ἐπιβουλαῖς ἀνάλωτον τὸ χωρίον ἐκεῖνο, διὰ κενοδοξίας ὑποσύρει τὸν πλοῦτον. δʹ. Ἀλλὰ δόξης ἐπιθυμεῖς; Εἶτα οὐκ ἀρκεῖ σοι ἡ παρ' αὐτοῦ τοῦ λαμβάνοντος, ἡ παρὰ τοῦ φιλανθρώπου Θεοῦ, ἀλλὰ καὶ τῆς παρὰ ἀνθρώπων ἐρᾷς; Ὅρα μὴ τοὐναντίον ὑπομείνῃς: μή τίς σου καταγνῷ ὡς οὐκ ἐλεοῦντος, ἀλλ' ἐκπομπεύοντος καὶ φιλοτιμουμένου, ὡς ἐκτραγῳδοῦντος τὰς ἀλλοτρίας συμφοράς. Καὶ γὰρ μυστήριόν ἐστιν ἡ ἐλεημοσύνη. Κλεῖσον τοίνυν τὰς θύρας, ἵνα μή τις ἴδῃ ἅπερ ἐπιδεῖξαι οὐ θέμις. Καὶ γὰρ τὰ μυστήρια τὰ ἡμέτερα τοῦτο μάλιστά ἐστιν, ἐλεημοσύνη καὶ φιλανθρωπία Θεοῦ. Κατὰ γὰρ τὸ πολὺ ἔλεος αὐτοῦ ὄντας ἡμᾶς ἀπειθεῖς ἠλέησε. Καὶ ἡ πρώτη δὲ δέησις ἐλέους γέμει, ὅταν ὑπὲρ τῶν ἐνεργουμένων παρακαλῶμεν: καὶ ἡ δευτέρα πάλιν, ὑπὲρ ἑτέρων τῶν ἐν μετανοίᾳ, πολὺ τὸ ἔλεος ἐπιζητοῦσα: καὶ ἡ τρίτη δὲ πάλιν, ὑπὲρ ἡμῶν αὐτῶν, καὶ αὕτη τὰ παιδία τὰ ἄμωμα τοῦ δήμου προβάλλεται, τὸν Θεὸν ἐπὶ ἔλεον παρακαλοῦντα. Ἐπειδὴ γὰρ αὐτοὶ κατεγνώκαμεν ἑαυτῶν ἁμαρτήματα, ὑπὲρ μὲν τῶν πολλὰ ἡμαρτηκότων καὶ ἐγκληθῆναι ὀφειλόντων αὐτοὶ βοῶμεν: ὑπὲρ δὲ ἡμῶν αὐτῶν οἱ παῖδες, ὧν τῆς ἁπλότητος τοὺς ζηλωτὰς ἡ βασιλεία τῶν οὐρανῶν μένει. Ὁ γὰρ τύπος οὗτος τοῦτο ἐνδείκνυται, ὅτι οἱ κατ' ἐκείνους τοὺς παῖδας ταπεινοὶ καὶ ἄπλαστοι, οὗτοι μάλιστα δύνανται ἐξαιτεῖσθαι τοὺς ὑπευθύνους. Αὐτὸ δὲ τὸ μυστήριον πόσου ἐλέου, πόσης φιλανθρωπίας, ἴσασιν οἱ μεμνημένοι. Καὶ σὺ τοίνυν κατὰ δύναμιν τὴν σὴν ἐλεῶν ἄνθρωπον, ἀπόκλεισον τὰς θύρας: αὐτὸς ὁ ἐλεούμενος ἰδέτω μόνος: εἰ δὲ οἷόν τε, μηδὲ οὗτος. Ἂν δὲ ἀναπετάσῃς, ἐκπομπεύεις σου τὸ μυστήριον. Ἐννόησον ὅτι καὶ αὐτὸς ἐκεῖνος, οὗ τὴν δόξαν ἐπιζητεῖς, καὶ αὐτός σου καταγνώσεται: κἂν μὲν φίλος ᾖ, παρ' ἑαυτῷ σου κατηγορήσει: ἂν δὲ ἐχθρὸς, καὶ παρ' ἑτέροις σε κωμῳδήσει. Καὶ τἀναντία ὑπομενεῖς ὧν ἐπιθυμεῖς. Σὺ μὲν γὰρ ἐπιθυμεῖς, ἵνα εἴπῃ; ὅτι Ὁ ἐλεήμων: αὐτὸς δὲ οὐκ ἐρεῖ τοῦτο, ἀλλ' ὁ κενόδοξος, ὁ ἀνθρωπάρεσκος, καὶ ἕτερα πολὺ τούτων χαλεπώτερα. Ἂν δὲ κρύψῃς, πάντα ἐρεῖ τἀναντία τούτοις, Ὁ φιλάνθρωπος, ὁ ἐλεήμων. Οὐ γὰρ ἀφίησιν ὁ Θεὸς κρυβῆναι: ἀλλ' ἐὰν σὺ κρύψῃς, ἐκεῖνος κατάδηλον ποιήσει, καὶ μεῖζον τὸ θαῦμα, καὶ πλέον τὸ κέρδος. Ὥστε καὶ πρὸς τοῦτο αὐτὸ τὸ δοξάζεσθαι ἐναντίον ἡμῖν τὸ ἐπιδείκνυσθαι: πρὸς γὰρ ὃ σπεύδομεν καὶ ἐπειγόμεθα, πρὸς τοῦτο μάλιστα ἡμῖν αὑτὸ τοῦτο ἀνθίσταται. Οὐ γὰρ μόνον ἐλεήμονος δόξαν οὐ λαμβάνομεν, ἀλλὰ καὶ τὴν ἐναντίαν: καὶ πρὸς ταύτῃ πολλὴν καὶ τὴν ζημίαν ὑπομένομεν. Πάντων οὖν ἕνεκεν ἀπεχώμεθα ταύτης, καὶ τῆς τοῦ Θεοῦ δόξης ἐρῶμεν μόνης. Οὕτω γὰρ καὶ τῆς ἐνταῦθα ἐπιτευξόμεθα δόξης, καὶ τῶν αἰωνίων ἀπολαύσομεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.