Homily LXXIX.

John xvi. 16, 17

“A little while, and ye shall not see2258   al. “ye no longer see.” Me: and again, a little while, and ye shall see Me, because I go to the Father. Then said some of His disciples among themselves, What is this that He saith?” [And what follows.2259   Part of ver. 17 and ver. 18. “A little while, and ye shall not see Me: and again, a little while, and ye shall see Me: and, Because I go to the Father. They said therefore, What is this that He saith, A little while? we cannot tell what He saith.”]

[1.] Nothing is wont so to cast down the soul that is anguished and possessed by deep despondency, as when words which cause pain are continually dwelt upon. Why then did Christ, after saying, “I go,” and, “Hereafter I will not speak with you,” continually dwell on the same subject, saying, “A little while, and ye shall not see Me, because I go to Him that sent Me”?2260   “to the Father,” N.T. When He had recovered them by His words concerning the Spirit, He again casteth down their courage. Wherefore doth He this? He testeth their feelings, and rendereth them more proved, and well accustometh them by hearing sad things, manfully to bear separation from Him; for they who had practiced this when spoken of in words, were likely in actions also, easily to bear it afterwards. And if one enquire closely, this very thing is a consolation, 2261   al. “is of consolation.” the saying that, “I go to the Father.” For it is the expression of One, who declares that He shall not perish, but that His end is a kind of translation. He addeth too another consolation; for He saith not merely, “A little while, and ye shall not see Me,” but also, “A little while, and ye shall see Me”; showing that He will both come to them again, and that their separation would be but for a little while, and His presence with them continual. This, however, they did not understand. Whence one may with reason wonder how, after having often heard these things, they doubt, as though they had heard nothing. How then is it that they did not understand? It was either through grief, as I suppose, for that drove what was said from their understanding; or through the obscurity of the words. Because He seemed to them to set forth two contraries, which were not contrary. “If,” saith one of them, “we shall see Thee, whither goest Thou? And if Thou goest, how shall we see Thee?” Therefore they say, “We cannot tell what He saith.” That He was about to depart, they knew; but they knew not that He would shortly come to them. On which account He rebuketh them, because they did not understand His saying. For, desiring to infix in2262   al. “to strike into.” them the doctrine concerning His death, what saith He?

Ver. 20.2263    Ver. 19 , omitted. “Now Jesus knew that they were desirous to ask Him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see Me: and again, a little while, and ye shall see Me?” N.T. “Verily, verily, I say unto you, That ye shall weep and lament”—which belonged to the Death and the Cross—“but the world shall rejoice.”

Because by reason of their not desiring His death, they quickly ran into the belief that He would not die, and then when they heard that He would die, cast about, not knowing what that “little” meant, He saith, “Ye shall mourn and lament.”

“But your sorrow shall be turned into joy.”2264   “And ye shall be sorrowful, but,” &c., N.T. Then having shown that after grief comes joy, and that grief gendereth joy, and that grief is short, but the pleasure endless, He passeth to a common2265   lit. “worldly.” example; and what saith He?

Ver. 21. “A woman when she is in travail hath sorrow.”2266   “hath sorrow, because her hour is come; but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.” N.T.

And He hath used a comparison which the Prophets also use continually, likening despondencies to the exceeding pains of childbirth. But what He saith is of this kind: “Travail pains shall lay hold on you, but the pang of childbirth is the cause of joy”; both confirming His words relative to the Resurrection, and showing that the departing hence is like passing from the womb into the light of day. As though He had said, “Marvel not that I bring you to your advantage through such sorrow, since even a mother to become a mother, passeth in like manner through pain.” Here also He implieth something mystical, that He hath loosened the travail pangs of death, and caused a new man to be born of them.2267   ἀ πογεννηθῆναι And He said not, that the pain shall pass away only, but, “she doth not even remember it,” so great is the joy which succeedeth; so also shall it be with the Saints. And yet the woman doth not rejoice because “a man hath come into the world,” but because a son hath been born to her; since, had this been the case, nothing would have hindered the barren from rejoicing over another who beareth. Why then spake He thus? Because He introduced this example for this purpose only, to show that sorrow is for a season, but joy lasting: and to show that (death) is a translation unto life; and to show the great profit of their pangs. He said not, “a child hath been born,” but, “A man.” For to my mind He here alludeth to His own Resurrection, and that He should be born not unto that death which bare the birth-pang, but unto the Kingdom. Therefore He said not, “a child hath been born unto her,” but, “A man hath been born into the world.”

Ver. 22, 23.2268    Ver. 22. “And ye now therefore have sorrow, but I will see you again, and your heart shall rejoice, and your joy no man,” &c. “And ye now therefore have sorrow—[but I will see you again, and your sorrow shall be turned into joy].”2269   from ver. 10 Then, to show that He shall die no more, He saith, “And no man taketh it from you. And in that day ye shall ask Me nothing.”

Again He proveth nothing else by these words, but that He is from God. “For then ye shall for the time to come know all things.” But what is, “Ye shall not ask Me”? “Ye shall need no intercessor, but it is sufficient that ye call on My Name, and so gain all things.”

“Verily, verily, I say unto you, Whatsoever ye shall ask My Father in My Name.”2270   “In My Name, He will give it you.” N.T.

He showeth the power of His Name, if at least being neither seen nor called upon, but only named, He even maketh us approved2271   lit. “admired.” by the Father. But where hath this taken place? Where they say, “Lord, behold their threatenings, and grant unto Thy servants that with boldness they may speak Thy word” ( Acts iv. 29, 31 ), “and work miracles in Thy Name.” “And the place was shaken where they were.”

Ver. 24. “Hitherto ye have asked nothing.”2272   “nothing in My Name; ask, and ye shall receive, that your joy may be full,” N.T. The words, “Hitherto,” &c., are inserted by Savile.

[2.] Hence He showeth it to be good that He should depart, if hitherto they had asked nothing, and if then they should receive all things whatsoever they should ask. “For do not suppose, because I shall no longer be with you, that ye are deserted; My Name shall give you greater boldness.” Since then the words which He had used had been veiled, He saith,

Ver. 25. “These things have I spoken unto you in proverbs, but the time cometh when I shall no more speak unto you in proverbs.”

“There shall be a time when ye shall know all things clearly.” He speaketh of the time of the Resurrection. “Then,”

“I shall tell you plainly of the Father.”

(For He was with them, and talked with them forty days, being assembled with them, and speaking of the things concerning the kingdom of God— Acts i. 3, 4 ,)—“because now being in fear, ye give no heed to My words; but then when ye see Me risen again, and converse with Me, ye will be able to learn all things plainly, for the Father Himself will love you, when your faith in Me hath been made firm.”

Ver. 26. “And I will not ask the Father.”2273    Ver. 26. “At that day ye shall ask in My Name; and I say not unto you, that I will pray the Father for you.” N.T.

“Your love for Me sufficeth to be your advocate.”

Ver. 27, 28. “Because2274   “For the Father Himself loveth you, because,” &c. N.T. ye have loved Me, and have believed that I came out from God. I came forth from the Father, and am come into the world; again I leave the world, and go to the Father.”

For since His discourse concerning the Resurrection, and together with this, the hearing that “I came out from God, and thither I go,” gave them no common comfort, He continually handleth these things. He gave a pledge, in the first place, that they were right in believing on Him; in the second, that they should be in safety. When therefore He said, “A little while, and ye shall not see Me; and again a little while, and ye shall see Me” ( ver. 17 ), they with reason did not understand Him. But now it is no longer so. What then is, “Ye shall not ask Me”? “Ye shall not say, ‘Show us the Father,’ and, ‘Whither goest Thou?’ for ye shall know all knowledge, and the Father shall be disposed towards you even as I am.” It was this especially which made them breathe again, the learning that they should be the Father’s friends wherefore they say,

Ver. 30.2275    Ver. 29. “His disciples said unto Him, Lo, now speakest Thou plainly, and speakest no parable.” N.T. “Now we know that Thou knowest all things.”

Seest thou that He made answer to what was secretly harboring2276   ὑ φορμοῦν in their minds?

“And needest not that any man should ask Thee.”2277   “ask Thee; by this we believe that Thou camest forth from God.” N.T.

That is, “Before hearing, Thou knowest the things which made us stumble, and Thou hast given us rest, since Thou hast said, ‘The Father loveth you, because ye have loved Me.’” After so many and so great matters, they say, “Now we know.” Seest thou in what an imperfect state they were? Then, when, as though conferring a favor upon Him, they say, “Now we know,” He replieth, “Ye still require many other things to come to perfection; nothing is as yet achieved by you. Ye shall presently betray Me to My enemies, and such fear shall seize you, that ye shall not even be able to retire one with another, yet from this I shall suffer nothing dreadful.” Seest thou again how con descending His speech is? And indeed He makes this a charge against them, that they continually needed condescension. For when they say, “Lo, now Thou speakest plainly, and speakest no parable” ( ver. 29 ), “and therefore we believe Thee,” He showeth them that now, when they believe, they do not yet believe, neither doth He accept their words. This He saith, referring them to another season. But the,

Ver. 32.2278    Ver. 31, 32. “Jesus answered them, Do ye now believe? Behold, the hour cometh, yea, is now come, that ye shall be scattered every man to his own, and shall leave Me alone; but I am not alone, because, ” &c. N.T. “The Father is with Me,” He hath again put on their account; for this they2279   al. “he,” or, “one.” everywhere wished to learn. Then, to show that He did not give them perfect knowledge by saying this, but in order that their reason might not rebel, (for it was probable that they might form some human ideas, and think that they should not enjoy any assistance from Him,) He saith,

Ver. 33. “These things I have spoken unto you, that in Me ye might have peace.”2280   “have peace. In the world ye shall have tribulation; but be of good cheer, I have overcome the world.” N.T.

That is, “that ye should not cast Me from your thoughts, but receive Me.” Let no one, then, drag these words into a doctrine; they are spoken for our comfort and love. “For not even when we suffer such things as I have mentioned shall your troubles stop there,2281   “shall I stay your dangers.” but as long as ye are in the world ye shall have sorrow, not only now when I am betrayed, but also afterwards. But rouse your minds, for ye shall suffer nothing terrible. When the master hath gotten the better of his enemies, the disciples must not despond.” “And how,” tell me, “hast Thou ‘conquered the world’?” I have told you already, that I have cast down its ruler, but ye shall know hereafter, when all things yield and give place to you.

[3.] But it is permitted to us also to conquer, looking to the Author of our faith, and walking on that road which He cut for us. So neither shall death get the mastery of us. “What then, shall we not die?” saith some one. Why, from this very thing2282   i.e. our death. it is clear that he shall not gain the mastery over us. The champion truly will then be glorious, not when he hath not closed with his opponent, but when having closed he is not holden by him. We therefore are not mortal, because of our struggle with death, but immortal, because of our victory; then should we have been mortal, had we remained with him always. As then I should not call the longest-lived animals immortal, although they long remain free from death, so neither him who shall rise after death mortal, because he is dissolved by death. For, tell me, if a man blush a little, should we say that he was continually ruddy? Not so, for the action is not a habit. If one become pale, should we call him jaundiced? No, for the affection is but temporary. And so you would not call him mortal, who hath been for but a short time in the hands of death. Since in this way we may speak of those who sleep, for they are dead, so to say, and without action. But doth death corrupt our bodies? What of that? It is not that they may remain in corruption, but that they be made better. Let us then conquer the world, let us run to immortality, let us follow our King, let us too set up a trophy,2283   al. “a trophy for Him.” let us despise the world’s pleasures. We need no toil to do so; let us transfer our souls to2284   al. “into.” heaven, and all the world is conquered. If thou desirest it not, it is conquered; if thou deride it, it is worsted. Strangers are we and sojourners, let us then not grieve at any of its painful things. For if, being sprung from a renowned country, and from illustrious ancestors, thou hadst gone into some distant land, being known to no one, having with thee neither servants nor wealth, and then some one had insulted thee, thou wouldest not grieve as though thou hadst suffered these things at home. For the knowing clearly that thou wast in a strange and foreign land, would persuade thee to bear all easily, and to despise hunger, and thirst, and any suffering whatever. Consider this also now, that thou art a stranger and a sojourner, and let nothing disturb thee in this foreign land; for thou hast a City whose Artificer and Creator is God, and the2285   al. “and if the.” sojourning itself is but for a short and little time. Let whoever will strike, insult, revile; we are in a strange land, and live but meanly; the dreadful thing would be, to suffer so in our own country, before our fellow-citizens, then is the greatest unseemliness and loss. For if a man be where he had none that knows him, he endures all easily, because insult becomes more grievous from the intention of those who offer it. For instance, if a man insult the governor, knowing that he is governor, then the insult is bitter; but if he insult, supposing him to be a private man, he cannot even touch him who undergoeth the insult. So let us reason also. For neither do our revilers know what we are, as, that we are citizens of heaven, registered for the country which is above, fellow-choristers of the Cherubim. Let us not then grieve nor deem their insult to be insult; had they known, they would not have insulted us. Do they deem us poor and mean? Neither let us count this an insult. For tell me, if a traveler having got before his servants, were sitting a little space in the inn waiting for them, and then the innkeeper, or some travelers, should behave rudely to him, and revile him, would he not laugh at the other’s ignorance? would not their mistake rather give him pleasure? would he not feel a satisfaction as though not he but some one else were insulted? Let us too behave thus. We too sit in an inn, waiting for our friends who travel the same road; when we are all collected, then they shall know whom they insult. These men then shall hang2286   al. “then hang.” their heads; then they shall say, “This is he whom we” fools “had in derision.” ( Wisd. v. 3.)

[4.] With these two things then let us comfort ourselves, that we are not insulted, for they know not who we are, and that, if we wish to obtain satisfaction, they shall hereafter give us a most bitter one. But God forbid that any should have a soul so cruel and inhuman. “What then if we be insulted by our kinsmen? For this is the burdensome thing.” Nay, this is the light thing. “Why, pray?” Because we do not bear those whom we love when they insult us, in the same way as we bear those whom we do not know. For instance, in consoling those who have been injured, we often say, “It is a brother who hath injured you, bear it nobly; it is a father; it is an uncle.” But if the name of “father” and “brother” puts you to shame, much more if I name to you a relationship more intimate than these; for we are not only brethren one to another, but also members, and one body. Now if the name of brother shame you, much more that of member. Hast thou not heard that Gentile proverb, which saith, that “it behooveth to keep friends with their defects”? Hast thou not heard Paul say, “Bear ye one another’s burdens”? Seest thou not lovers? For I am compelled, since I cannot draw an instance from you, to bring my discourse to that ground of argument. This also Paul doth, thus saying, “Furthermore we have had fathers in our flesh, which corrected us, and we gave them reverence.” ( Heb. xii. 9 .) Or rather, that is more apt which he saith to the Romans, “As ye have yielded your members servants to uncleanness and to iniquity unto iniquity, even so now yield your members servants to righteousness.” For this reason let us confidently keep hold of2287   al. “we touch.” the illustration. Now dost thou not observe lovers, what miseries these suffer when inflamed with desire for harlots, cuffed, beaten, and laughed at, enduring a harlot, who turns away from and insults them in ten thousand ways; yet if they see but once anything sweet or gentle, all is well to do with them, all former things are gone, all goes on with a fair wind, be it poverty, be it sickness, be it anything else besides these. For they count their own life as miserable or blessed, according as they may have her whom they love disposed towards them. They know nothing of mortal honor or disgrace, but even if one insult, they bear all easily through the great pleasure and delight which they receive from her; and though she revile, though she spit in their face, they think, when they are enduring this, that they are being pelted with roses. And what wonder, if such are their feelings as to her person? for her very house they think to be more splendid than any, though it be but of mud, though it be falling down. But why speak I of walls? when they even see the places which they frequent in the evening, they are excited. Allow me now for what follows to speak the word of the Apostle. As he saith, “As ye have yielded your members servants to uncleanness, so yield your members servants unto righteousness”; so in like manner now I say, “as we have loved these women, let us love one another, and we shall not think that we suffer anything terrible.”2288   i.e. in being insulted. And why say I, “one another”? Let us so love God. Do ye shudder, when ye hear that I require as much love in the case of God, as we have shown towards a harlot? But I shudder that we do not show even thus much. And, if you will, let us go on with the argument, though what is said be very painful. The woman beloved promises her lovers nothing good, but dishonor, shame, and insolence. For this is what the waiting upon a harlot makes a man, ridiculous, shameful, dishonored. But God promiseth us heaven, and the good things which are in heaven; He hath made us sons, and brethren of the Only-begotten, and hath given thee ten thousand things while living, and when thou diest, resurrection, and promiseth that He will give us such good things as it is not possible even to imagine, and maketh us honored and revered. Again, that woman compels her lovers to spend all their substance for the pit and for destruction; but God biddeth us sow the heaven, and giveth us an hundred-fold, and eternal life. Again, she uses her lover like a slave, giving commands more hardly than any tyrant; but God saith, “I no longer call you servants, but friends.” ( c. xv. 15.)

[5.] Have ye seen the excess both of the evils here and the blessings there2289   al. “thence.” ? What then comes next? For this woman’s sake, many lie awake, and whatever she commands, readily obey; give up house, and father, and mother, and friends, and money, and patronage, and leave all that belongs to them in want and desolation; but for the sake of God, or rather for the sake of ourselves, we often do not choose to expend even the third portion of our substance, but we look on the hungry, we overlook him, and run past the naked, and do not even bestow a word upon him. But the lovers, if they see but a little servant girl of their mistress, and her a barbarian, they stand in the middle of the market-place, and talk with her, as if they were proud and glad to do so, unrolling an interminable round of words;2290   μακρῶν λόγων ἀνελίττοντες διαύλους. The δίαυλος was the double course, which ended where it began. and for her sake they count all their living as nothing, deem rulers and rule nothing, (they know it, all who have had experience of the malady,) and thank her more when she commands, than others when they serve. Is there not with good reason a hell? Are there not with good reason ten thousand punishments? Let us then become sober, let us apply to the service of God as much, or half, or even the third part of what others supply to the harlot. Perhaps again ye shudder; for so do I myself. But I would not that ye should shudder at words only, but at the actions; as it is, here indeed our2291   al. “your.” hearts are made orderly, but we go forth and cast all away. What then is the gain? For there, if it be required to spend money, no one laments his poverty, but even borrows it to give, perchance, when smitten. But here, if we do but mention almsgiving, they pretend to us children, and wife, and house, and patronage, and ten thousand excuses. “But,” saith some one, “the pleasure is great there.” This it is that I lament and mourn. What if I show that the pleasure here is greater? For there shame, and insult, and expense, cut away no little of the pleasure, and after these the quarreling and enmity; but here there is nothing of the kind. What is there, tell me, equal to this pleasure, to sit expecting heaven and the kingdom there, and the glory of the saints, and the life that is endless? “But these things,” saith some one, “are in expectation, the others in experience.” What kind of experience? Wilt thou that I tell thee the pleasures which are here also by experience? Consider what freedom thou enjoyest, and how thou fearest and tremblest at no man when thou livest in company with virtue, neither enemy, nor plotter, nor informer, nor rival in credit or in love, nor envious person, nor poverty, nor sickness, nor any other human thing. But there, although ten thousand things be according to thy mind, though riches flow in as from a fountain, yet the war with rivals, and the plots, and ambuscades, will make more miserable than any the life of him who wallows with those women.2292   This seems to be the meaning of τοῦ μετ̓ ἐκείνων πλυνομένου For when that abominable one is haughty, and insolent, you needs must kindle quarrel to flatter her. This therefore is more grievous than ten thousand deaths, more intolerable than any punishment. But here there is nothing of the kind. For “the fruit,” it saith, “of the Spirit is love, joy, peace.” ( Gal. v. 22.) Here is no quarreling, nor unseasonable pecuniary expense, nor disgrace and expense too; and if thou give but a farthing, or a loaf, or a cup of cold water, He will be much beholden to thee, and He doth nothing to pain or grieve thee, but all so as to make thee glorious, and free thee from all shame. What defense therefore shall we have, what pardon shall we gain, if, leaving these things, we give ourselves up to the contrary, and voluntarily cast ourselves into the furnace that burns with fire? Wherefore I exhort those who are sick of this malady, to recover themselves, and return to health, and not allow themselves to fall into despair. Since that son2293   the prodigal, Luke xv. also was in a far more grievous state than this, yet when he returned to his father’s house, he came to his former honor, and appeared more glorious than him who had ever been well-pleasing. Let us also imitate him, and returning to our Father, even though it be late, let us depart from that captivity, and transfer ourselves to freedom, that we may enjoy the Kingdom of heaven, through the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Ghost be glory, for ever and ever. Amen.

ΟΜΙΛΙΑ ΟΘʹ. Μικρὸν, καὶ οὐ θεωρεῖτέ με: καὶ πάλιν μικρὸν, καὶ ὄψεσθέ με, ὅτι ὑπάγω πρὸς τὸν Πατέρα. Εἶπον οὖν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς ἀλλήλους: Τί ἐστιν ὃ λέγει, Μικρόν; καὶ τὰ ἑξῆς. αʹ. Τὴν ὀδυνωμένην ψυχὴν καὶ ὑπὸ ἀθυμίας κατεχομένην πολλῆς οὐδὲν οὕτως εἴωθε καταβάλλειν, ὡς τὰ τὴν λύπην τίκτοντα ῥήματα στρεφόμενα συνεχῶς. Τί δήποτε οὖν ὁ Χριστὸς εἰπὼν, Ὑπάγω, καὶ, Οὐκ ἔτι λαλήσω μεθ' ὑμῶν, συνεχῶς τὰ αὐτὰ στρέφει, λέγων: Μικρὸν, καὶ οὐκ ἔτι θεωρεῖτέ με: καὶ, Ὅτι ὑπάγω πρὸς τὸν πέμψαντά με; Ὅτε γὰρ αὐτοὺς ἀνεκτήσατο διὰ τῶν περὶ τοῦ Πνεύματος λόγων, τότε πάλιν αὐτῶν καταβάλλει τὰ φρονήματα. Τίνος οὖν ἕνεκεν τοῦτο ποιεῖ; Βασανίζει τὴν διάνοιαν, καὶ δοκιμωτέραν ἐργάζεται, καὶ συνεθίζει καλῶς αὐτοὺς ἐν τῇ τῶν λυπηρῶν ἀκροάσει γενναίως ἐνεγκεῖν αὐτοῦ τὸν χωρισμόν. Οἱ γὰρ ἐν τοῖς ῥήμασι τοῦτο μελετήσαντες, ἔμελλον καὶ ἐν τοῖς πράγμασιν αὐτὸ ῥᾳδίως οἴσειν λοιπόν. Εἰ δέ τις ἀκριβῶς ἐξετάσειε, καὶ αὐτὸ τοῦτο παραμυθία ἐστὶ, τὸ εἰπεῖν, ὅτι Πρὸς τὸν Πατέρα ἀπέρχομαι. Τοῦτο γὰρ δηλοῦντος ἦν, ὅτι οὐκ ἀπολεῖται, ἀλλὰ μετάστασίς τίς ἐστιν αὐτοῦ ἡ τελευτή. Καὶ ἑτέραν παραμυθίαν αὐτοῖς ἐνέθηκεν. Οὐ γὰρ εἶπε, Μικρὸν, καὶ οὐκ ἔτι θεωρεῖτέ με, μόνον: ἀλλὰ καὶ προσέθηκε: Μικρὸν, καὶ ὄψεσθέ με, δηλῶν ὅτι καὶ ἐπανήξει, καὶ πρὸς ὀλίγον ἔσται ὁ χωρισμὸς, καὶ διηνεκὴς ἡ μετ' αὐτῶν συνουσία. Τοῦτο μέντοι οὐ συνεῖδον. Ὅθεν καὶ εἰκότως ἄν τις θαυμάσειε, πῶς πολλάκις ταῦτα ἀκούοντες, ὡς μηδὲν ἀκηκοότες οὕτως ἀμφιβάλλουσι. Πόθεν οὖν οὐ συνίεσαν; Ἢ διὰ τὴν λύπην, ὡς ἔγωγε οἶμαι (αὕτη γὰρ ἐξέβαλλε τῆς διανοίας αὐτῶν τὰ λεγόμενα), ἢ διὰ τὴν ἀσάφειαν τῶν λεγομένων. Διὸ καὶ ἔδοξεν αὐτοῖς δύο ἐναντία τιθέναι, οὐκ ὄντα ἐναντία. Εἰ γὰρ ὀψόμεθά σε, φησὶ, ποῦ ὑπάγεις; εἰ δὲ ὑπάγεις, πῶς ὀψόμεθά σε; Διὰ τοῦτο λέγουσιν, Οὐκ οἴδαμεν τί λαλεῖ. Ὅτι μὲν γὰρ ἀπιέναι ἔμελλεν, ᾔδεσαν: ἠγνόουν δὲ ὅτι μετὰ μικρὸν ἥξει πρὸς αὐτούς. Διὰ δὴ τοῦτο καὶ ἐπιτιμᾷ αὐτοῖς, ὅτι οὐ συνεῖδον τὸ λεγόμενον. Βουλόμενος γὰρ αὐτοῖς ἐμπῆξαι τὸ περὶ τοῦ θανάτου δόγμα, τί φησιν; Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅτι κλαύσετε καὶ θρηνήσετε ὑμεῖς: ὅπερ ἦν τοῦ θανάτου καὶ τοῦ σταυροῦ: Ὁ δὲ κόσμος χαρήσεται. Ἐπειδὴ γὰρ διὰ τὸ μὴ βούλεσθαι ταχέως ἐπέτρεχον τῷ πιστεύειν, ὅτι οὐκ ἀποθανεῖται, εἶτα ἀκούσαντες ὅτι ἀποθανεῖται, ἀμφέβαλλον οὐκ εἰδότες τί ποτέ ἐστι τὸ, Μικρόν: φησί: Κλαύσετε καὶ θρηνήσετε: ἀλλ' ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται. Εἶτα δεικνὺς, ὅτι μετὰ τὴν λύπην χαρὰ γίνεται, καὶ ὅτι ἡ λύπη τίκτει τὴν χαρὰν, καὶ ὅτι αὕτη μὲν βραχεῖα, ἡ δὲ ἡδονὴ ἀπέραντος, ἐπὶ παράδειγμα ἦλθε κοσμικόν: καὶ τί φησιν; Ἡ γυνὴ ὅταν τίκτῃ, λύπην ἔχει. Καὶ κέχρηται παραβολῇ, ᾗ καὶ οἱ προφῆται, συνεχῶς τῇ ὑπερβολῇ τῶν ὠδίνων τὰς ἀθυμίας παραβάλλοντες. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Ὠδῖνες λήψονται ὑμᾶς: ἀλλ' ἡ ὠδὶς τοῦ τόκου γίνεται χαρᾶς αἰτία: ἅμα καὶ τὸν περὶ ἀναστάσεως πιστούμενος λόγον, καὶ δεικνὺς ὅτι τὸ ἐντεῦθεν ἀπελθεῖν ὅμοιόν ἐστι τῷ ἀπὸ μήτρας ἀπελθεῖν εἰς λαμπρὸν φῶς: ὡσανεὶ ἔλεγε: Μὴ θαυμάσητε ὅτι διὰ λύπης τοιαύτης ἐπὶ τὰ συμφέροντα ὑμᾶς ἄγω: ἐπεὶ καὶ ἡ μήτηρ ἐπὶ τὸ γενέσθαι μήτηρ οὕτως ἔρχεται διὰ λύπης. Αἰνίττεται δὲ ἐνταῦθα καί τι μυστικόν: ὅτι ἔλυσεν αὐτὸς τοῦ θανάτου τὰς ὠδῖνας, καὶ νέον ἄνθρωπον ἀπογεννηθῆναι πεποίηκε. Καὶ οὐκ εἶπεν, ὅτι παρελεύσεται ἡ θλίψις μόνον, ἀλλ' οὐδὲ μέμνηται αὐτῆς: τοσαύτη ἡ διαδεχομένη χαρά. Οὕτω καὶ τοῖς ἁγίοις ἔσται. Καὶ μὴν οὐ διὰ τοῦτο χαίρει ἡ γυνὴ, ὅτι ἦλθεν ἄνθρωπος εἰς τὸν κόσμον, ἀλλ' ὅτι αὐτῇ παιδίον ἐτέχθη. Ἐπεὶ εἰ διὰ τοῦτο ἔχαιρεν, οὐδὲν ἐκώλυε καὶ ἐφ' ἑτέρᾳ γυναικὶ τικτούσῃ τὰς μὴ τικτούσας χαίρειν. Τίνος οὖν ἕνεκεν οὕτως εἶπεν; Ὅτι εἰς τοῦτο μόνον παρέλαβε τὸ ὑπόδειγμα, εἰς τὸ δεῖξαι πρόσκαιρον μὲν τὴν λύπην, διηνεκῆ δὲ τὴν χαράν: καὶ εἰς τὸ μετάστασιν εἶναι πρὸς ζωὴν, καὶ εἰς τὸ μέγα τῶν ὠδίνων τὸ κέρδος. Καὶ οὐκ εἶπεν, Ἐτέχθη παιδίον, ἀλλ' ὅτι Ἄνθρωπος. Ἐνταῦθα γάρ μοι τὴν ἀνάστασιν αἰνίττεται τὴν αὐτοῦ, καὶ ὅτι οὐκ ἐκείνῳ τῷ ὠδίναντι θανάτῳ, ἀλλὰ τῇ βασιλείᾳ τίκτεσθαι ἔμελλε. Διὰ τοῦτο οὐκ εἶπεν, Ἐγεννήθη αὐτῇ παιδίον, ἀλλ', Ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον. Καὶ ὑμεῖς οὖν νῦν μὲν λυπηθήσεσθε: πάλιν δὲ ὄψομαι ὑμᾶς, καὶ ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται. Εἶτα ὅτι οὐκ ἔτι ἀποθανεῖται δηλῶν, φησί: Καὶ οὐδεὶς αὐτὴν αἴρει ἀφ' ὑμῶν. Ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε οὐδέν. Πάλιν οὐδὲν ἄλλο κατασκευάζει διὰ τούτων, ἢ ὅτι ἀπὸ τοῦ Θεοῦ ἐστι. Τότε γὰρ εἴσεσθε πάντα λοιπόν. Τί δέ ἐστιν, Ἐμὲ οὐκ ἐρωτήσετε; Οὐ δεήσεσθε μεσίτου, ἀλλ' ἀρκεῖ τὸ ὄνομα μόνον εἰπόντας πάντα λαβεῖν. Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅτι, ὅσα ἐὰν αἰτήσητε τὸν Πατέρα ἐν τῷ ὀνόματί μου. Δείκνυσι τοῦ ὀνόματος τὴν δύναμιν, εἴ γε μὴ ὁρώμενος μηδὲ παρακαλούμενος, ἀλλ' ὀνομαζόμενος μόνον, καὶ παρὰ τῷ Πατρὶ ποιεῖ θαυμαστούς. Ποῦ δὴ τοῦτο γέγονεν; Ἔνθα λέγουσιν: Ἔπιδε ἐπὶ τὰς ἀπειλὰς αὐτῶν, καὶ δὸς τοῖς δούλοις σου μετὰ παῤῥησίας λαλεῖν τὸν λόγον σου, καὶ ποιεῖν ἐν τῷ ὀνόματί σου σημεῖα. Καὶ ἐσείσθη ὁ τόπος ἔνθα ἦσαν. Ἕως ἄρτι οὐκ ᾐτήσατε οὐδέν. Ἐντεῦθεν δείκνυσιν. ὅτι συμφέρει πάλιν αὐτὸν ἀπελθεῖν, εἴ γε ἕως τότε οὐδὲν ᾔτησαν, τότε δὲ λήψονται πάντα ὅσα ἂν αἰτήσωσι. Μὴ γὰρ, ἐπειδὴ λοιπὸν οὐ συνέσομαι ὑμῖν, νομίσητε ἐγκαταλελεῖφθαι: τὸ ὄνομά μου μείζονα ὑμῖν δώσει παῤῥησίαν. βʹ. Ἐπεὶ οὖν συνεσκιασμένα ἦν τὰ εἰρημένα, φησί: Ταῦτα ἐν παροιμίαις λελάληκα ὑμῖν, καὶ ἔρχεται ὥρα ὅτε οὐκ ἔτι ἐν παροιμίαις λαλήσω ὑμῖν. Ἔσται καιρὸς, ὅτε πάντες εἴσεσθε σαφῶς. Λέγει δὲ τὸν τῆς ἀναστάσεως χρόνον. Τότε παῤῥησίᾳ περὶ τοῦ Πατρὸς ἀναγγελῶ ὑμῖν. Καὶ γὰρ ἐπὶ τεσσαράκοντα ἡμέρας συνῆν καὶ διελέχθη αὐτοῖς, συναλιζόμενος, καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ Θεοῦ. Νῦν μὲν γὰρ ἐν φόβῳ ὄντες, οὐ προσέχετε τοῖς λεγομένοις: τότε δὲ ἀναστάντα ἰδόντες, καὶ συνόντες, δυνήσεσθε παῤῥησίᾳ πάντα μανθάνειν, ὅτι αὐτὸς ὁ Πατὴρ ὑμᾶς φιλήσει, τῆς εἰς ἐμὲ πίστεως βεβαίας γεγενημένης. Καὶ οὐκ ἐρωτήσω τὸν Πατέρα. Ἀρκεῖ ἡ εἰς ἐμὲ ἀγάπη προστῆναι ὑμῶν. Ὅτι ὑμεῖς ἐμὲ πεφιλήκατε, καὶ πεπιστεύκατε, ὅτι ἀπὸ τοῦ Θεοῦ ἐξῆλθον. Ἀπὸ τοῦ Πατρὸς ἐξῆλθον, καὶ ἔρχομαι εἰς τὸν κόσμον. Πάλιν ἀφίημι τὸν κόσμον. καὶ πορεύομαι πρὸς τὸν Πατέρα. Ἐπειδὴ γὰρ ὁ τῆς ἀναστάσεως λόγος οὐχ ὡς ἔτυχεν αὐτοὺς παρεμυθεῖτο, καὶ μετὰ τούτων τὸ ἀκούειν, ὅτι Παρὰ Θεοῦ ἐξῆλθον καὶ ἐκεῖ ὑπάγω, συνεχῶς αὐτὰ περιστρέφει. Τὸ μὲν γὰρ ἠγγυᾶτο, ὅτι ὀρθῶς πιστεύουσιν εἰς αὐτόν: τὸ δὲ, ὅτι μέλλουσιν ἐν ἀσφαλείᾳ εἶναι. Ὅτε μὲν οὖν ἔλεγε, Μικρὸν, καὶ οὐ θεωρεῖτέ με: καὶ μικρὸν, καὶ ὄψεσθέ με, εἰκότως ἠγνόουν: νῦν δὲ οὐκ ἔτι. Τί δέ ἐστιν, Ἐμὲ οὐκ ἐρωτήσετε; Οὐκ ἐρεῖτε, Δεῖξον ἡμῖν τὸν Πατέρα σου, καὶ, Ποῦ ὑπάγεις; ὅτι πᾶσαν εἴσεσθε τὴν γνῶσιν, καὶ διακείσεται πρὸς ὑμᾶς ὁ Πατὴρ, ὥσπερ καὶ ἐγώ. Τοῦτο μάλιστα αὐτοὺς ἀναπνεῦσαι ἐποίησε, τὸ μαθεῖν ὅτι τῷ Πατρὶ ἔσονται φίλοι. Διὸ λέγουσι: Νῦν οἴδαμεν ὅτι οἶδας πάντα. Ὁρᾷς ὅτι πρὸς τὸ ὑφορμοῦν τῇ διανοίᾳ ἀπεκρίνατο; Καὶ οὐ χρείαν ἔχεις ἵνα τίς σε ἐρωτᾷ: τουτέστι, Πρὶν ἢ ἀκοῦσαι οἶδας τὰ σκανδαλίζοντα ἡμᾶς, καὶ ἀνέπαυσας, ἐπειδὴ εἶπες, Ὁ Πατὴρ ὑμᾶς φιλεῖ, ὅτι ἐμὲ πεφιλήκατε. Μετὰ τοσαῦτα καὶ τηλικαῦτα, τότε λέγουσι, Νῦν οἴδαμεν. Ὁρᾷς πῶς ἀτελῶς εἶχον; Εἶτα ἐπειδὴ ὥσπερ τινὰ χάριν αὐτῷ παρέχοντες λέγουσι, Νῦν οἴδαμεν, λέγει: Πολλῶν δεῖσθε ἑτέρων, ὥστε ἐπὶ τὸ τέλειον ἐλθεῖν: οὐδὲν οὐδέπω ὑμῖν κατώρθωται. Νῦν οὖν προδώσετέ με τοῖς ἐχθροῖς, καὶ τοσοῦτος ὑμῶν κρατήσει φόβος, ὥστε μηδὲ μετ' ἀλλήλων δυνηθῆναι ἀναχωρῆσαι. Ἀλλ' οὐδὲν ἀπὸ τούτων πείσομαι δεινόν. Ὁρᾷς πῶς πάλιν συγκαταβατικὸς ὁ λόγος; Τοῦτο γοῦν αὐτοῖς καὶ ἐγκαλεῖ, ὅτι συγκαταβάσεως δέονται διηνεκῶς. Ἐπειδὴ γὰρ ἔλεγον, Ἴδε νῦν παῤῥησίᾳ λαλεῖς, καὶ παροιμίαν οὐδεμίαν λέγεις, καὶ διὰ τοῦτο πιστεύομέν σοι: δείκνυσιν ὅτι νῦν, ὅτε πιστεύουσιν, οὔπω πιστεύουσιν, οὐδὲ προσίεται αὐτῶν τὰ ῥήματα. Ταῦτα λέγει, εἰς ἕτερον αὐτοὺς παραπέμπων καιρόν. Τὸ δὲ, Ὁ Πατὴρ μετ' ἐμοῦ ἐστι, δι' αὐτοὺς πάλιν τέθεικε: τοῦτο γὰρ ἄνω καὶ κάτω ἐβούλετο μαθεῖν. Εἶτα δεικνὺς, ὅτι οὐ τὴν τελείαν γνῶσιν παρεδίδου αὐτοῖς ταῦτα λέγων, ἀλλ' ὥστε τὸν λογισμὸν αὐτοῖς μὴ στασιάζειν (εἰκὸς γὰρ αὐτοὺς λογίζεσθαι ἀνθρώπινά τινα, καὶ ὅτι οὐδεμιᾶς ἀπολαύσουσι παρ' αὐτοῦ βοηθείας), φησί: Ταῦτα λελάληκα ὑμῖν, ἵνα ἐν ἐμοὶ εἰρήνην ἔχητε: τουτέστιν, Ἵνα μὴ ἐκβάλητέ με τῆς διανοίας ὑμῶν, ἀλλὰ παραδέξησθε. Μὴ τοίνυν εἰς δόγμα τις ἑλκέτω τὰ λεγόμενα: εἰς γὰρ ἡμετέραν εἴρηται παράκλησιν καὶ ἀγάπην. Οὐδὲ γὰρ μέχρι τούτου, φησὶ, τοιαῦτα πάσχουσι: στήσεται ὑμῖν τὰ τῶν δεινῶν: ἀλλ' ἕως ἂν ἦτε ἐν τῷ κόσμῳ, θλίψιν ἕξετε, οὐ νῦν ὅτε παραδίδομαι, ἀλλὰ καὶ μετὰ ταῦτα. Ἀλλὰ ἀνάστητε τῷ λογισμῷ: οὐδὲν γὰρ πείσεσθε δεινόν. Τοῦ γὰρ Διδασκάλου περιγενομένου τῶν ἐχθρῶν, οὐ χρὴ τοὺς μαθητὰς ἀλύειν. Καὶ πῶς νενίκηκας, εἰπέ μοι, τὸν κόσμον; Εἶπον μὲν ἤδη ὅτι τὸν ἄρχοντα αὐτοῦ κατέβαλον κάτω: εἴσεσθε δὲ καὶ ὕστερον, πάντων εἰκόντων ὑμῖν καὶ παραχωρούντων. γʹ. Ἔξεστι δὲ καὶ ἡμῖν νικᾷν, ἐὰν βουλώμεθα, εἰς τὸν ἀρχηγὸν τῆς πίστεως ἡμῶν ἀφορῶντας, καὶ ταύτην βαδίζοντας τὴν ὁδὸν, ἣν αὐτὸς ἡμῖν ἔτεμεν: Οὕτως οὐδὲ θάνατος ἡμῶν περιέσται. Τί οὖν; οὐ τεθνήξομεν, φησίν; ἀπὸ γὰρ τούτου δῆλον ὅτι οὐ περιέσται. Καὶ μὴν τότε ὁ ἀνταγωνιστὴς ἔσται λαμπρὸς, οὐχ ὅταν μὴ συμπλακῇ τῷ ἐχθρῷ, ἀλλ' ὅταν συμπλακεὶς μὴ κατέχηται. Οὐ τοίνυν διὰ τὴν συμπλοκὴν θνητοὶ, ἀλλὰ διὰ τὴν νίκην ἀθάνατοι. Τότε γὰρ ἂν ἦμεν θνητοὶ, εἰ ἐμένομεν παρ' αὐτῷ διηνεκῶς. Ὥσπερ οὖν οὐκ ἂν εἴποιμι τὰ μακροβιώτατα τῶν ζώων ἀθάνατα, καίτοι γε πολὺν μένοντα χρόνον ἔξω θανάτου: οὕτως οὐδὲ θνητὸν, διὰ τὸ λύεσθαι θανάτῳ, τὸν μέλλοντα μετὰ τὸν θάνατον ἀνίστασθαι. Εἰπὲ γάρ μοι, εἴ τις πρὸς ὀλίγον ἐρυθριάσειε, τοῦτον οὕτω καλέσωμεν διηνεκῶς ἐρυθρόν; Οὐδαμῶς: οὐ γάρ ἐστι τὸ πρᾶγμα ἕξις. Εἴ τις ὠχρὸς γένοιτο, τοῦτον ἰκτεριῶντα προσεροῦμεν; Οὐδαμῶς: πρόσκαιρον γὰρ τὸ πάθος. Οὐκοῦν οὐδὲ θνητὸν καλέσεις τὸν ἐν ὀλίγῳ χρόνῳ γενόμενον ἐν θανάτῳ: ἐπεὶ καὶ τοὺς καθεύδοντας οὕτως ἐροῦμεν: τεθνήκασι γὰρ, ὡς εἰπεῖν, καὶ εἰσὶν ἀνενέργητοι. Ἀλλὰ φθείρει τὰ σώματα; Καὶ τί τοῦτο; οὐ γὰρ ἵνα ἐν φθορᾷ μείνῃ, ἀλλ' ἵνα βελτίω γένηται. Νικήσωμεν τοίνυν τὸν κόσμον, πρὸς ἀθανασίαν δράμωμεν, ἀκολουθήσωμεν τῷ βασιλεῖ, στήσωμεν αὐτῷ τρόπαιον, καταφρονήσωμεν αὐτοῦ τῶν ἡδονῶν. Καὶ οὐ δεῖ πόνων: μεταθῶμεν τὴν ψυχὴν πρὸς τὸν οὐρανὸν, καὶ νενίκηται ὁ κόσμος ἅπας. Ἂν μὴ ἐπιθυμήσῃς αὐτοῦ, νενίκηται: ἂν καταγελάσῃς αὐτὸν, ἥττηται. Ξένοι ἐσμὲν καὶ παρεπίδημοι: μηδενὶ τοίνυν τῶν λυπηρῶν ἀλγῶμεν. Οὐδὲ γὰρ, εἰ πατρίδος γενόμενος λαμπρᾶς καὶ προγόνων περιφανῶν, εἰς μακράν τινα γῆν ἀπῆλθες, μηδενὶ γνώριμος ὢν, μηδὲ παῖδας ἔχων, μηδὲ πλοῦτον, εἶτά τις ὕβρισεν, ἤλγησας ἂν ὡς οἴκοι ταῦτα παθών. Τὸ γὰρ εἰδέναι σαφῶς, ὅτι ἐν ξένῃ καὶ ἀλλοτρίᾳ εἶ, πάντα φέρειν εὐκόλως ἔπειθε, καὶ τὸ καταφρονεῖσθαι καὶ τὸ πεινῇν καὶ διψῇν, καὶ τὸ ὁτιοῦν παθεῖν. Τοῦτο λόγισαι καὶ νῦν, ὅτι ξένος εἶ καὶ παρεπίδημος, καὶ μηδέν σε τῶν ἐν τῇ ξένῃ ταύτῃ θορυβείτω. Καὶ γὰρ πόλιν ἔχεις, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός: ἡ δὲ παροίκησις αὕτη πρὸς βραχὺ γίνεται καὶ ὀλίγον. Ὁ βουλόμενος τυπτέτω, ὑβριζέτω, λοιδορείτω. Ἐν ξένῃ ἐσμὲν, καὶ εὐτελῶς ζῶμεν. Τὸ γὰρ δεινὸν, ἐπὶ τῆς πατρίδος τοῦτο παθεῖν, ἐπὶ τῶν πολιτῶν: τότε ἡ μεγίστη ἀσχημοσύνη καὶ ζημία. Ἐὰν δὲ ᾖ τις ἔνθα μηδένα γνώριμον ἔχῃ, πάντα εὐκόλως ὑφίσταται. Ἡ γὰρ ὕβρις ἀπὸ τῆς γνώμης τῶν ὑβριζόντων χαλεπωτέρα γίνεται. Οἷον, ἐάν τις εἰδὼς τὸν ὕπαρχον ὄντα ὕπαρχον ὑβρίσῃ, τότε ἡ ὕβρις πικρά: ἐὰν δὲ ἰδιώτην νομίσας ὑβρίσῃ, οὐδὲ ἅψασθαι δύναται τοῦ ταῦτα πάσχοντος. Οὕτω δὴ καὶ ἡμεῖς λογισώμεθα. Οὐδὲ γὰρ ἴσασιν ὅπερ ἐσμὲν οἱ ὑβρισταὶ, οἷον ὅτι πολῖται τῶν οὐρανῶν, καὶ εἰς τὴν ἄνω ἀπογεγραμμένοι πατρίδα, καὶ τῶν Χερουβίμ ἐσμεν συγχορευταί. Μὴ τοίνυν ἀλγῶμεν, μηδὲ ὕβριν ἡγώμεθα τὴν ὕβριν. Εἰ ἐγνώριζον, οὐκ ἂν ὕβρισαν. Ἀλλὰ πτωχοὺς καὶ εὐτελεῖς νομίζουσι; Μὴ τοίνυν μηδὲ ἡμεῖς ταύτην ὕβριν νομίζωμεν. Εἰπὲ γάρ μοι, εἴ τις ὁδοιπορῶν παῖδας τοὺς αὐτοῦ φθάσας, ὀλίγον διάστημα ἐν πανδοχείῳ ἐκαθέζετο περιμένων αὐτούς: εἶτα ὁ πανδοχεὺς, ἢ τῶν ὁδοιπόρων τις, ἀγνοῶν ὅστις ἂν εἴη, δυσχεράνειε πρὸς ἐκεῖνον καὶ λοιδορηθείη: ἆρα οὐ γελάσεται τὴν ἄγνοιαν ἐκείνου; οὐ τέρψει μᾶλλον αὐτὸν ἡ πλάνη; οὐκ ἐντρυφήσει, ὡς ἄλλου τινὸς ὑβριζομένου; Οὕτω καὶ ἡμεῖς πράττωμεν. Καὶ γὰρ ἐν πανδοχείῳ καθήμεθα περιμένοντες τοὺς ἡμετέρους τοὺς ὁδεύοντας τὴν ὁδὸν ταύτην. Ὅταν ὁμοῦ πάντες γενώμεθα, τότε εἴσονται τίνας ὑβρίζουσιν. Οὗτοι τότε κάτω νεύουσι, τότε ἐροῦσιν: Οὗτός ἐστιν ὃν ἔσχομεν ἡμεῖς οἱ ἄφρονες εἰς γέλωτα. δʹ. Δύο τοίνυν τούτοις παραμυθησώμεθα ἑαυτοὺς, ὅτι τε ἡμεῖς οὐχ ὑβριζόμεθα (οὐ γὰρ ἴσασιν οἵτινές ἐσμεν), καὶ ὅτι, κἂν βουλώμεθα δίκην λαβεῖν, δώσουσιν ὕστερον χαλεπωτάτην. Ἀλλὰ μὴ γένοιτό τινα οὕτως ὠμὴν καὶ ἀπάνθρωπον ἔχειν ψυχήν. Τί οὖν, ἂν παρὰ τῶν ὁμοφύλων ὑβριζώμεθα; τοῦτο γάρ ἐστι τὸ φορτικόν. Τοῦτο μὲν οὖν ἐστι τὸ κοῦφον. Τί δήποτε; Ὅτι οὐχ ὁμοίως τοὺς ἀγαπωμένους ὑβρίζοντας φέρομεν, καὶ οὓς οὐκ ἴσμεν. Ταῦτα γοῦν, παρακαλοῦντες τοὺς ὑβρισμένους, λέγομεν τὰ ῥήματα πολλάκις: Ἀδελφός ἐστιν ὁ ὑβρικὼς, φέρε γενναίως: πατήρ ἐστι, θεῖός ἐστιν. Εἰ δὲ τοῦ ἀδελφοῦ καὶ πατρὸς τὸ ὄνομα δυσωπεῖ, πολλῷ μᾶλλον ἂν εἴπω τούτων γνησιώτερον. Οὐ γὰρ ἀδελφοὶ μόνον ἀλλήλοις ἐσμὲν, ἀλλὰ καὶ μέλη καὶ σῶμα ἕν. Εἰ δὲ τοῦ ἀδελφοῦ ὄνομα δυσωπεῖ, πολλῷ μᾶλλον τὸ τοῦ μέλους. Οὐκ ἤκουσας τῆς ἔξω παροιμίας λεγούσης, ὅτι δεῖ τοὺς φίλους μετὰ τῶν ἐλαττωμάτων ἔχειν; οὐκ ἤκουσας Παύλου λέγοντος, ὅτι Ἀλλήλων τὰ βάρη βαστάζετε; οὐχ ὁρᾷς τοὺς ἐρῶντας; Ἀναγκάζομαι γὰρ, ἐπειδὴ ἀφ' ὑμῶν τὸ παράδειγμα σχεῖν οὐκ ἔχομεν, ἐπ' ἐκείνην τὴν ὑπόθεσιν τὸν λόγον ἀγαγεῖν. Ποιεῖ δὲ αὐτὸ καὶ ὁ Παῦλος οὕτω λέγων: Εἶτα τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας εἴχομεν παιδευτὰς, καὶ ἐνετρεπόμεθα. Μᾶλλον δὲ ἐκεῖνο εὐκαιρότερον εἰπεῖν, φησὶν, ὅπερ Ῥωμαίοις: Ὥσπερ, φησὶ, παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν: οὕτω παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ. Διὰ τοῦτο καὶ ἡμεῖς θαῤῥοῦντες ἑπόμεθα τοῦ παραδείγματος. Οὐχ ὁρᾷς τοίνυν τοὺς ἐρῶντας, πόσα οὗτοι πορνῶν γυναικῶν περικαιόμενοι πάσχουσι δεινὰ, ῥαπιζόμενοι, τυπτόμενοι, γελώμενοι, θρυπτομένης ἀνεχόμενοι πόρνης, ἀποστρεφομένης, μυρία ὑβριζούσης; Ἀλλ' ὅμως κἂν ἅπαξ ἡδύ τι καὶ ἥμερον ἴδωσιν, πάντα αὐτοῖς ἐν εὐπραγίᾳ, καὶ πάντα οἴχεται τὰ πρότερα, καὶ πάντα ἐξ οὐρίων φέρεται, κἂν πενία, κἂν νόσος, κἂν ὁτιοῦν τούτοις ἕτερον. Τὸν γὰρ βίον τὸν ἑαυτῶν τίθενται ἄθλιόν τε καὶ μακάριον, ὡς ἂν τὴν ἐρωμένην ἔχωσι πρὸς αὐτοὺς διακειμένην. Καὶ οὐ δόξαν ἴσασιν ἀνθρωπίνην, οὐκ ἀτιμίαν: ἀλλὰ, κἂν ὑβρίζῃ τις, ὑπὸ τῆς πολλῆς ἡδονῆς καὶ τῆς παρ' ἐκείνης εὐημερίας ἅπαντα φέρουσι ῥᾳδίως: ἐκείνη δὲ κἂν λοιδορήσηται, κἂν εἰς τὸ πρόσωπον πτύσῃ, ῥόδοις βάλλεσθαι νομίζουσι ταῦτα πάσχοντες. Καὶ τί θαυμαστὸν, εἰ περὶ αὐτὴν οὕτω διάκεινται; Καὶ γὰρ τὴν οἰκίαν τὴν ἐκείνης πασῶν εἶναι λαμπροτέραν νομίζουσι, κἂν πηλίνη ᾖ, κἂν καταπίπτουσα. Καὶ τί λέγω τοὺς τοίχους; Καὶ γὰρ τοὺς τόπους αὐτοὺς, ἔνθα διατρίβουσιν ἐν ἑσπέρᾳ, ὁρῶντες διανίστανται. Ἐνταῦθα δέ μοι δότε λοιπὸν τὸ ἀποστολικὸν εἰπεῖν. Καθάπερ ἐκεῖνός φησιν: Ὥσπερ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, οὕτω παραστήσατε τὰ μέλη ὑμῶν τῇ δικαιοσύνῃ: τὸν αὐτὸν τρόπον κἀγὼ λέγω: ὡς ἠγαπήσαμεν ταύτας, ἀγαπήσωμεν ἀλλήλους, καὶ οὐδὲν δεινὸν ἡγησόμεθα πάσχειν. Καὶ τί λέγω ἀλλήλους: οὕτως ἀγαπήσωμεν τὸν Θεόν. Ἐφρίξατε ἀκούσαντες, ὅτι τοσοῦτον ἀπαιτῶ μέτρον ἀγάπης ἐπὶ Θεοῦ, ὅσον περὶ τὴν πόρνην ἐπεδειξάμεθα; Ἀλλ' ἐγὼ φρίττω, ὅτι οὐδὲ τοσοῦτον ἐπιδεικνύμεθα. Καὶ, εἰ βούλεσθε, ἐπεξέλθωμεν τῷ λόγῳ, εἰ καὶ σφόδρα φορτικὸν τὸ λεγόμενον. Ἡ ἐρωμένη τοῖς ἐρῶσιν οὐδὲν ὑπισχνεῖται χρηστὸν, ἀλλ' ἀτιμίαν, καὶ αἰσχύνην, καὶ ὕβριν. Τοῦτο γὰρ εἶναι ποιεῖ τὸ προσεδρεύειν πόρνῃ γυναικὶ, καταγέλαστον, αἰσχρὸν, ἄτιμον. Ὁ δὲ Θεὸς οὐρανὸν, καὶ τὰ ἐν οὐρανοῖς ἐπαγγέλλεται ἀγαθὰ, καὶ υἱοὺς ἡμᾶς ἐποίησε, καὶ ἀδελφοὺς τοῦ Μονογενοῦς, καὶ ζῶντί σοι μυρία παρέσχε, καὶ τελευτῶντι ἀνάστασιν, καὶ τοσαῦτα ἐπαγγέλλεται δώσειν ἀγαθὰ, ὅσα μηδὲ ἐννοῆσαι δυνατὸν, καὶ τιμίους καὶ αἰδεσίμους ἡμᾶς ποιεῖ. Καὶ πάλιν, ἐκείνη δαπανᾷν ἀναγκάζει πάντα τὰ αὐτῶν εἰς βάραθρον καὶ ἀπώλειαν: ὁ δὲ Θεὸς σπείρειν κελεύει τὸν οὐρανὸν, καὶ ἑκατονταπλασίονα δίδωσι, καὶ ζωὴν αἰώνιον. Πάλιν, ἐκείνη ὡς ἀνδραπόδῳ κέχρηται τῷ φιλοῦντι, τυράννου παντὸς χαλεπώτερον ἐπιτάττουσα: ὁ δὲ Θεός φησιν, Οὐκέτι λέγω ὑμᾶς δούλους, ἀλλὰ φίλους. εʹ. Εἴδετε τὴν ὑπερβολὴν καὶ τῶν ἐνταῦθα κακῶν, καὶ τῶν ἀγαθῶν τῶν ἐκεῖθεν; Τί οὖν τὰ μετὰ ταῦτα; Ταύτης μὲν ἕνεκεν καὶ ἀγρυπνοῦσι πολλοὶ, καὶ ἅπερ ἂν ἐπιτάξῃ, μετὰ προθυμίας ὑπακούουσι, καὶ οἰκίαν ἀφιᾶσι, καὶ πατέρα, καὶ μητέρα, καὶ φίλους, καὶ χρήματα, καὶ προστασίαν, καὶ πάντα ἐν ἀπορίᾳ καὶ ἐρημίᾳ τὰ αὐτῶν: τοῦ δὲ Θεοῦ πολλάκις ἕνεκεν, μᾶλλον δὲ ἡμῶν αὐτῶν ἕνεκεν, οὐδὲ τρίτην μοῖραν ἀναλῶσαι αἱρούμεθα τῶν ὄντων, ἀλλὰ πεινῶντα ὁρῶντες περιορῶμεν, καὶ παρατρέχομεν γυμνὸν, καὶ οὐδὲ λόγου μεταδίδομεν. Ἐκείνης δὲ κἂν θεραπαινίδα ἴδωσιν οἱ ἐρασταὶ, καὶ βάρβαρον, ἐν μέσῃ τῇ ἀγορᾷ ἑστῶτες, ὥσπερ ἐγκαλλωπιζόμενοι, καὶ ἀγαλλόμενοι διαλέγονται, μακρῶν λόγων ἀνελίττοντες διαύλους: καὶ οὐδὲν εἶναι τὸν βίον πάντα νομίζουσι δι' αὐτὴν, οὐκ ἄρχοντας, οὐ βασιλείαν (καὶ ἴσασιν ὅσοι τοῦ νοσήματος εἰλήφασι πεῖραν): καὶ χάριν ἔχουσι πλείονα ἐπιταττούσῃ, ἢ δουλεύουσιν ἑτέροις. Ἆρ' οὐκ εἰκότως γέεννα; ἆρ' οὐκ εἰκότως μυρίαι κολάσεις; Ἀνανήψωμεν τοίνυν, καὶ παράσχωμεν τῇ τοῦ Θεοῦ διακονίᾳ κἂν τοσοῦτον, κἂν τὸ ἥμισυ μέρος, οὗ τῇ πόρνῃ παρέχουσιν ἕτεροι, κἂν τὸ τρίτον. Τάχα φρίττετε πάλιν; καὶ γὰρ καὶ αὐτός. Ἀλλ' οὐκ ἠβουλόμην ἐπὶ τῶν λόγων μόνον, ἀλλὰ καὶ ἐπὶ τῶν πραγμάτων φρίττειν ὑμᾶς. Νῦν δὲ ἐνταῦθα μὲν ἡμῖν ἡ καρδία συστέλλεται, ἐξελθόντες δὲ πάντα ῥίπτομεν. Τί οὖν τὸ κέρδος; Ἂν μὲν γὰρ ἐκεῖ δέῃ χρήματα ἀναλίσκειν, οὐδεὶς πενίαν ὀδύρεται, ἀλλὰ καὶ δανεισάμενος ἔδωκε πολλάκις ἁλούς: ἐνταῦθα δὲ, ἐὰν ἐλεημοσύνης μνησθῶμεν, παῖδας, καὶ γυναῖκας, καὶ οἰκίαν, καὶ προστασίαν, καὶ μυρίας προφάσεις ἡμῖν προβάλλονται. Ἀλλ' ἡδονὴ πολλὴ, φησὶν, ἐκεῖ. Τοῦτο γάρ ἐστιν ὃ θρηνῶ καὶ ὀδύρομαι. Τί οὖν, ἐὰν δείξω μείζονα ἐνταῦθα τὴν ἡδονήν; Ἐκεῖ μὲν γὰρ οὐ μικρὸν ὑποτέμνεται τῆς ἡδονῆς ἡ αἰσχύνη, καὶ ἡ ὕβρις, καὶ ἡ δαπάνη, δεύτερον ὁ πόλεμος καὶ ἡ ἀπέχθεια: ἐνταῦθα δὲ οὐδὲν τοιοῦτον. Τί γὰρ τῆς ἡδονῆς ταύτης ἴσον, εἰπέ μοι, καθῆσθαι προσδοκῶντα τὸν οὐρανὸν καὶ τὴν ἐκεῖ βασιλείαν, καὶ τὴν λαμπρότητα τῶν ἁγίων, καὶ τὴν ζωὴν τὴν ἀτελεύτητον; Ἀλλὰ ταῦτα ἐν προσδοκίαις, φησὶν, ἐκεῖνα δὲ ἐν πείρᾳ. Ποίᾳ πείρᾳ; Βούλει καὶ ἐνταῦθα τὰ ἐν πείρᾳ εἴπω; Ἐννόησον πόσης ἐλευθερίας ἀπολαύεις, καὶ πῶς οὐδένα δέδοικας οὐδὲ τρέμεις ἀρετῇ συζῶν, οὐκ ἐχθρὸν, οὐκ ἐπίβουλον, οὐ συκοφάντην, οὐ τὸν παραδοκιμοῦντα, οὐκ ἀντεραστὴν, οὐ ζηλότυπον, οὐ πενίαν, οὐ νόσον, οὐκ ἄλλο τῶν ἀνθρωπίνων οὐδέν: ἐκεῖ δὲ, κἂν μυρία κατὰ γνώμην γένηται, καὶ ὥσπερ ἐκ πηγῶν ὁ πλοῦτος ἐπιῤῥέῃ, ὁ τῶν ἀντεραστῶν πόλεμος, καὶ αἱ ἐπιβουλαὶ, καὶ οἱ λόχοι πάντων ἀθλιώτερον ποιήσει τοῦ μετ' ἐκείνων πλυνομένου τὸν βίον. Τῆς γὰρ καταπτύστου θρυπτομένης ἐκείνης καὶ τρυφώσης, ἀνάγκη τὸν πόλεμον ἀναῤῥιπίζεσθαι εἰς τὴν ἐκείνης ἀρέσκειαν. Τοῦτο οὖν μυρίων θανάτων χαλεπώτερον καὶ πάσης ἀφορητότερον τιμωρίας. Ἀλλ' οὐκ ἐνταῦθα τοιοῦτον οὐδέν. Ὁ γὰρ καρπὸς, φησὶ, τοῦ Πνεύματος, ἀγάπη, χαρὰ, εἰρήνη. Οὐδαμοῦ πόλεμος, οὐδὲ χρημάτων ἄκαιρος δαπάνη, οὐδὲ ὀνείδη μετὰ δαπάνης: κἂν ὀβολὸν δῷς, κἂν ἄρτον, κἂν ποτήριον ψυχροῦν, πολλήν σοι τὴν χάριν εἴσεται, καὶ οὐδὲν ἐπὶ τό σε δακεῖν, καὶ λυπῆσαι ποιεῖ, ἀλλὰ πάντα ὥστε ποιῆσαί σε ἔνδοξον, καὶ πάσης ἀπαλλάξαι αἰσχύνης. Τίνα οὖν ἕξομεν ἀπολογίαν, ποίαν συγγνώμην, ταῦτα μὲν ἀφιέντες, τοῖς δὲ ἐναντίοις ἑαυτοὺς ἐκδιδόντες, καὶ εἰς τὴν τοῦ πυρὸς κάμινον τὴν καιομένην ἑκόντες ἑαυτοὺς ἐκβάλλοντες; Διὸ παρακαλῶ τοὺς τὰ τοιαῦτα νοσοῦντας ἀνακτήσασθαι ἑαυτοὺς, καὶ πρὸς τὴν ὑγείαν ἐπαναγαγεῖν, μηδὲ ἀφιέναι εἰς ἀπόγνωσιν ἐμπεσεῖν. Ἐπεὶ καὶ ὁ υἱὸς ἐκεῖνος πολλῷ χαλεπώτερα τούτων ἔπαθεν: ἀλλ' ἐπειδὴ πρὸς τὸν οἶκον ἐπανῆλθε τὸν πατρῷον, καὶ ἐπὶ τῆς προτέρας ἐγένετο τιμῆς, καὶ τοῦ διαπαντὸς εὐδοκιμήσαντος ἐφάνη λαμπρότερος. Τοῦτον γὰρ ἡμεῖς ζηλώσωμεν, καὶ πρὸς τὸν Πατέρα ἐπανελθόντες, ὀψὲ γοῦν ποτε τῆς αἰχμαλωσίας ἀποστῶμεν ἐκείνης, καὶ πρὸς τὴν ἐλευθερίαν ἑαυτοὺς μεταγάγωμεν, ἵνα καὶ τῆς βασιλείας τῶν οὐρανῶν ἀπολαύσωμεν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.