Homily LXXXII.

Matt. XXVI. 26-28.

“And as they were eating, Jesus took bread, and gave thanks, and brake it, and gave2941   [εχαριστσα (from verse 27) is substituted for ελογσα; and ἔδωκεν (from the same verse) for ἐδδου (rec. text) or δος, of the more ancient authorities.—R.]it to the disciples, and said, Take, eat; This is my body.”

“And He took a cup, and gave thanks, and gave it to them, saying, Drink ye all of it; This is my blood of the New Testament, Which is shed for many, for the remission of sins.”2942   [The text agrees exactly with the received; except in the substitution of ὑπρ for περ. The R.V. following the older authorities, omits “new,” also rendering διαθκη “covenant” in the text.—R.]

Ah! how great is the blindness of the traitor! Even partaking of the mysteries, he remained the same; and admitted to the most holy2943   [φρικωδεσττη, “most awful;” literally, “most terrifying,” but applied to religious awe.—R.]table, he changed not. And this Luke shows by saying, that after this Satan entered2944   Luke xxii. 3; see also John xiii. 27.into him, not as despising the Lord’s body, but thenceforth laughing to scorn the traitor’s shamelessness. For indeed his sin became greater from both causes, as well in that he came to the mysteries with such a disposition, as that having approached them, he did not become better, either from fear, or from the benefit, or from the honor. But Christ forbad him not, although He knew all things, that thou mightest learn that He omits none of the things that pertain to correction. Wherefore both before this, and after this, He continually admonished him, and checked him, both by deeds, and by words; both by fear, and by kindness; both by threatening, and by honor. But none of these things withdrew him from that grievous pest.

Wherefore thenceforth He leaves him, and by the mysteries again reminds the disciples of His being slain, and in the midst of the meal His discourse is of the cross, by the continual repeating of the prediction, making His passion easy to receive. For if, when so many things had been done and foretold, they were troubled; if they had heard none of these things, what would they not have felt?

“And as they were eating, He took bread, and brake it.” Why can it have been that He ordained this sacrament then, at the time of the passover? That thou mightest learn from everything, both that He is the lawgiver of the Old Testament, and that the things therein are foreshadowed because of these things. Therefore, I say, where the type is, there He puts the truth.

But the evening is a sure sign of the fullness of times, and that the things were now come to the very end.

And He gives thanks, to teach us how we ought to celebrate this sacrament, and to show that not unwillingly doth He come to the passion, and to teach us whatever we may suffer to bear it thankfully, thence also suggesting good hopes. For if the type was a deliverance from such bondage, how much more will the truth set free the world, and will He be delivered up for the benefit of our race. Wherefore, I would add, neither did He appoint the sacrament before this, but when henceforth the rites of the law were to cease. And thus the very chief of the feasts He brings to an end, removing them to another most awful table, and He saith, “Take, eat, This is my body, Which is broken for many.”

And how were they not confounded at hearing this? Because He had before told unto them many and great things touching this. Wherefore that He establishes no more, for they had heard it sufficiently, but he speaks of the cause of His passion, namely, the taking away of sins. And He calls it blood of a New Testament, that of the undertaking, the promise, the new law. For this He undertook also of old, and this comprises the Testament that is in the new law. And like as the Old Testament had sheep and bullocks, so this has the Lord’s blood. Hence also He shows that He is soon to die, wherefore also He made mention of a Testament, and He reminds them also of the former Testament, for that also was dedicated with blood. And again He tells the cause of His death, “which is shed for many for the remission of sins;” and He saith, “Do this in remembrance of me.” Seest thou how He removes and draws them off from Jewish customs. For like as ye did that, He saith, in remembrance of the miracles in Egypt, so do this likewise in remembrance of me. That was shed for the preservation of the firstborn, this for the remission of the sins of the whole world. For, “This,” saith He, “is my blood, which is shed for the remission of sins.”

But this He said, indicating thereby, that His passion and His cross are a mystery, by this too again comforting His disciples. And like as Moses saith, “This shall be to you for an everlasting memorial,”2945   Exod. xii. 14.so He too, “in remembrance of me,” until I come.2946   See 1 Cor. xi. 26, and St. Chrys. on the place, Hom. XXVII. on 1 Cor., where he attributes the words “until He come,” expressly to St. Paul. Various early writers attribute them to our Lord. Therefore also He saith, “With desire I have desired to eat this passover,”2947   Luke xxii. 15.that is, to deliver you the new rites, and to give a passover, by which I am to make you spiritual.

And He Himself drank of it. For lest on hearing this, they should say, What then? do we drink blood, and eat flesh? and then be perplexed (for when He began to discourse concerning these things, even at the very sayings many were offended),2948   John vi. 60, 61, 66.therefore lest they should be troubled then likewise, He first did this Himself, leading them to the calm participation of the mysteries. Therefore He Himself drank His own blood. What then must we observe that other ancient rite also? some one may say. By no means. For on this account He said, “Do this,” that He might withdraw them from the other. For if this worketh remission of sins, as it surely doth work it, the other is now superfluous.

As then in the case of the Jews, so here also He hath bound up the memorial of the benefit with the mystery, by this again stopping the mouths of heretics. For when they say, Whence is it manifest that Christ was sacrificed? together with the other arguments we stop their mouths from the mysteries also. For if Jesus did not die, of what are the rites the symbols?

2. Seest thou how much diligence hath been used, that it should be ever borne in mind that He died for us? For since the Marcionists, and Valentinians, and Manichæans were to arise, denying this dispensation, He continually reminds us of the passion even by the mysteries, (so that no man should be deceived); at once saving, and at the same time teaching by means of that sacred table. For this is the chief of the blessings; wherefore Paul also is in every way pressing this.

Then, when He had delivered it, He saith, “I will not drink of the fruit of this wine, until that day when I drink it new with you in my Father’s kingdom.”2949   Matt. xxvi. 29. [The word “henceforth” is omitted; “this” is joined with “vine,” and “new” is in a different position in the Greek. All these are variations from the received text, which is also followed in the R.V.—R.] For because He had discoursed with them concerning passion and cross, He again introduces what He has to say of His resurrection, having made mention of a kingdom before them,2950   ε μσονασθητν.table, and rise up in drunkenness, whereas it were meet to give thanks, and end with an hymn.

Hear this, as many as wait not again for the last prayer of the mysteries, for this is a symbol of that. He gave thanks before He gave it to His disciples, that we also may give thanks. He gave thanks, and sang an hymn after the giving, that we also may do this selfsame thing.

But for what reason doth He go forth unto the mountain? Making Himself manifest, that He may be taken, in order not to seem to hide himself. For He hastened to go to the place which was also known to Judas.

Then “He saith unto them, All ye shall be offended in me.”2951   Matt. xxvi. 31. After this He mentions also a prophecy, “For it is written, I will smite the shepherd, and the sheep shall be scattered abroad:”2952   See Zech. xiii. 7. [The words “of the flock” are omitted, as in Mark xiv. 27. They do not occur in the passage in Zechariah.—R.]at once persuading them ever to give heed to the things that are written, and at same time making it plain that He was crucified, according to God’s purpose; and by everything showing He was no alien from the old covenant, nor from the God preached therein, but that what is done is a dispensation,2953   οκονομα.and that the prophets all proclaimed all things beforehand from the beginning that are comprised in the matter, so that they be quite confident about the better things also.

And He teaches us to know what the disciples were before the crucifixion, what after the crucifixion. For indeed they who, when He was crucified, were not able so much as to stand their ground, these after His death were mighty, and stronger than adamant.

And this self-same thing is a demonstration of His death, the fright and cowardice, I mean, of His disciples. For if when so many things have been both done and said, still some are shameless, and say that He was not crucified; if none of these things had come to pass, to what pitch of wickedness would they not have proceeded? So for this reason, not by His own sufferings only, but by what took place with respect to the disciples, He confirms the word concerning His death, and by the mysteries also, in every way confounding those that are diseased with the pest of Marcion. For this reason He suffers even the chief apostle to deny Him. But if He was not bound nor crucified, whence sprung the fear to Peter, and to the rest of the apostles.

He suffers them not however, on the other hand, to wait until the sorrows, but what saith He? “But after I am risen again, I will go before you into Galilee.”2954   Matt. xxvi. 32. [R.V., “am raised up.”] For not from Heaven doth He appear at once, neither will He depart into any distant country, but in the same nation, in which He had also been crucified, nearly in the same place, so as hereby again to assure them that He that was crucified was the very same that rose again, and in this way to comfort them more abundantly when in sorrow. Therefore also He said “in Galilee,” that being freed from the fears of the Jews they might believe His saying. For which cause indeed He appeared there.

“But Peter answered and said, Though all men should be offended because of Thee, yet will I never be offended.”2955   Matt. xxvi. 33. [The word ἀλλ is inserted, as in Mark xiv. 29.—R.]

3. What sayest thou, O Peter? the prophet said, “The sheep shall be scattered;” Christ hath confirmed the saying, and sayest thou, No? Is not what passed before enough, when Thou saidst, “Far be it from Thee,”2956   Matt. xvi. 22.and thy mouth was stopped? For this then He suffers him to fall, teaching him thereby to believe Christ in all things, and to account His declaration more trustworthy than one’s own conscience. And the rest too reaped no small benefit from his denial, having come to know man’s weakness, and God’ s truth. For when He foretells anything, we must no longer be subtle, nor lift up ourselves above the common sort. For, “thy rejoicing,” it is said, “thou shalt have in thyself, and not in another.”2957   Gal. vi. 4. [R.V., “glorying.”] For where he should have prayed, and have said, Help us, that we be not cut off, he is confident in himself, and saith, “Though all men should be offended in Thee, yet will I never;” though all should undergo this, I shall not undergo it, which led him on by little and little to self-confidence. Christ then, out of a desire to put down this, permitted his denial. For since he neither submitted to Him nor the prophet (and yet for this intent He brought in the prophet besides, that they may not gainsay), but nevertheless since he submitted not to His words, he is instructed by deeds.

For in proof that for this intent He permitted it, that He might amend this in him, hear what He saith, “I have prayed for thee, that thy faith fail not.”2958   Luke xxii. 32. [R.V., “made supplication.”] For this He said sharply reproving him, and showing that his fall was more grievous than the rest, and needed more help. For the matters of blame were two; both that he gainsaid; and, that he set himself before the other; or rather a third too, namely, that he attributed all to himself.

To cure these things then, He suffered the fall to take place, and for this cause also leaves the others, and addresses Himself earnestly to him. For, “Simon,”2959   Luke xxii. 31. [R.V., “Satan asked;” margin, “Or, obtained you by asking.”]saith He, “Simon, behold Satan hath desired to have you that he may sift you as wheat;” that is, that he may trouble, confound, tempt you; but “I have prayed for thee, that thy faith fail not.”

And why, if Satan desired all, did He not say concerning all, I have prayed for you? Is it not quite plain that it is this, which I have mentioned before, that it is as reproving him, and showing that his fall was more grievous than the rest, that He directs His words to him?

And wherefore said He not, But I did not suffer it, rather than, “I have prayed?” He speaks from this time lowly things, on His way to His passion, that He may show His humanity. For He that has built His church upon Peter’s confession, and has so fortified it, that ten thousand dangers and deaths are not to prevail over it; He that hath given him the keys of Heaven, and hath put him in possession of so much authority, and in no manner needed a prayer for these ends (for neither did He say, I have prayed, but with His own authority, “I will build my church, and I will give thee the keys of Heaven”), how should He need to pray, that He might brace up the shaken soul of a single man? Wherefore then did He speak in this way? For the cause which I mentioned, and because of their weakness, for they had not as yet the becoming view of Him.

How then was it that He denied? he said not, that thou mayest not deny, but that thy faith fail not, that thou perish not utterly. For this came from His care.

For indeed fear had driven out all else, for it was beyond measure, and it became beyond measure, since God had to an exceeding degree deprived him of His help, and He did exceedingly deprive him thereof, because there was to an exceeding degree in him the passion of self-will and contradiction. In order then that He might pluck it up by the roots, therefore He suffered the terror to overtake him.

For in proof that this passion was grievous in him, he was not content with his former words, gainsaying both prophet and Christ, but also after these things when Christ had said unto him, “Verily I say unto thee, that this night,2960   [The preposition ἐν is omitted from the Greek text.—R.]before the cock crow, thou shalt deny me thrice,” he replieth, “Though I should die with Thee, I will not deny Thee in any wise.”2961   Matt. xxvi. 34, 35. [R.V., “If I must die with thee, yet will I not deny thee.”] And Luke signifies moreover, that the more Christ warned him, so much the more did Peter exceedingly oppose Him.

What mean these things, O Peter? When He was saying, “One of you shall betray me,” thou didst fear lest thou shouldest be the traitor, and didst constrain the disciple to ask, although conscious to thyself of no such thing; but now, when He is plainly crying out, and saying, “All shall be offended,” art thou gainsaying it, and not once only, but twice and often? For this is what Luke saith.

Whence then did this come to him? From much love, from much pleasure. I mean, that after that he was delivered from that distressing fear about the betrayal, and knew the traitor, he then spoke confidently, and lifted himself up over the rest, saying, “Though all men shall be offended, yet will I not be offended.”2962   Matt. xxvi. 33. [Slightly changed.] And in some degree too his conduct sprung from jealousy, for at supper they reasoned “which of them is the greater,”2963   Luke xxii. 24.to such a degree did this passion trouble them. Therefore He checked him, not compelling him to the denial, God forbid! but leaving him destitute of His help, and convicting human nature.

See at any rate after these things how he was subdued. For after the resurrection, when he had said, “And what shall this man do?”2964   John xxi. 21.and was silenced, he ventured no more to gainsay as here, but held his peace. Again, towards the assumption,2965   i.e., the Ascension.when he heard, “It is not for you to know times or seasons,”2966   Acts i. 7.again he holds his peace, and contradicts not. After these things, on the house, and by the sheet, when he heard a voice saying to him, “What God hath cleansed, call not thou common,”2967   Acts x. 15.even though he knew not for the time what the saying could be, he is quiet, and strives not.

4. All these things did that fall effect, and whereas before that he attributes all to himself, saying, “Though all men shall be offended, yet will I not be offended;” and, “If I should die, I will not deny Thee” (when he should have said, If I receive the assistance from Thee);—yet after these things altogether the contrary, “Why do ye give heed to us, as though by our own power or holiness we had made him to walk?”2968   Acts iii. 12. [Slightly altered.]

Hence we learn a great doctrine, that a man’s willingness is not sufficient, unless any one receive the succor from above; and that again we shall gain nothing by the succor from above, if there be not a willingness. And both these things do Judas and Peter show; for the one, though he had received much help, was profited nothing, because he was not willing, neither contributed his part; but this one, though he was ready in mind, because he received no assistance, fell. For indeed of these two things is virtue’s web woven.

Wherefore I entreat you neither (when you have cast all upon God) to sleep yourselves, nor, when laboring earnestly, to think to accomplish all by your own toils. For neither is it God’s will that we should be supine ourselves, therefore He worketh it not all Himself; nor yet boasters, therefore He did not give all to us; but having removed what was hurtful in either way, left that which is useful for us. Therefore He suffered even the chief apostle to fall, both rendering him more humbled in mind, and training him thenceforth to greater love. “For to whom more is forgiven,” it is said, “he loveth more.”2969   Luke vii. 47.

Let us then in everything believe God, and gainsay Him in nothing, though what is said seem to be contrary to our thoughts and senses, but let His word be of higher authority than both reasonings and sight. Thus let us do in the mysteries also, not looking at the things set before us, but keeping in mind His sayings.

For His word cannot deceive, but our senses are easily beguiled. That hath never failed, but this in most things goeth wrong. Since then the word saith, “This is my body,” let us both be persuaded and believe, and look at it with the eyes of the mind.

For Christ hath given nothing sensible, but though in things sensible yet all to be perceived by the mind. So also in baptism, the gift is bestowed by a sensible thing, that is, by water; but that which is done is perceived by the mind, the birth, I mean, and the renewal. For if thou hadst been incorporeal, He would have delivered thee the incorporeal gifts bare; but because the soul hath been locked up in a body, He delivers thee the things that the mind perceives, in things sensible.

How many now say, I would wish to see His form, the mark, His clothes, His shoes. Lo! thou seest Him, Thou touchest Him, thou eatest Him. And thou indeed desirest to see His clothes, but He giveth Himself to thee not to see only, but also to touch and eat and receive within thee.

Let then no one approach it with indifference, no one faint-hearted, but all with burning hearts, all fervent, all aroused. For if Jews standing, and having on their shoes and their staves in their hands, ate with haste, much more oughtest thou to be watchful. For they indeed were to go forth to Palestine, wherefore also they had the garb of pilgrims, but thou art about to remove unto Heaven.

5. Wherefore it is needful in all respects to be vigilant, for indeed no small punishment is appointed to them that partake unworthily.

Consider how indignant thou art against the traitor, against them that crucified Him. Look therefore, lest thou also thyself become guilty of the body and blood of Christ. They slaughtered the all-holy body, but thou receivest it in a filthy soul after such great benefits. For neither was it enough for Him to be made man, to be smitten and slaughtered, but He also commingleth Himself with us, and not by faith only, but also in very deed maketh us His body. What then ought not he to exceed in purity that hath the benefit of this sacrifice, than what sunbeam should not that hand be more pure which is to sever this flesh, the mouth that is filled with spiritual fire, the tongue that is reddened by that most awful blood? Consider with what sort of honor thou wast honored, of what sort of table thou art partaking. That which when angels behold, they tremble, and dare not so much as look up at it without awe on account of the brightness that cometh thence, with this we are fed, with this we are commingled, and we are made one body and one flesh with Christ. “Who shall declare the mighty works of the Lord, and cause all His praises to be heard?”2970   Ps. cvi. 2. What shepherd feeds his sheep with his own limbs? And why do I say, shepherd? There are often mothers that after the travail of birth send out their children to other women as nurses; but He endureth not to do this, but Himself feeds us with His own blood, and by all means entwines us with Himself.

Mark it, He was born of our substance. But, you say, this is nothing to all men; though it does concern all. For if He came unto our nature, it is quite plain that it was to all; but if to all, then to each one. And how was it, you say, that all did not reap the profit therefrom. This was not of His doing, whose choice it was to do this in behalf of all, but the fault of them that were not willing. With each one of the faithful doth He mingle Himself in the mysteries, and whom He begat, He nourishes by Himself, and putteth not out to another; by this also persuading thee again, that He had taken thy flesh. Let us not then be remiss, having been counted worthy of so much both of love and honor. See ye not the infants with how much eagerness they lay hold of the breast? with what earnest desire they fix their lips upon the nipple? With the like let us also approach this table, and the nipple of the spiritual cup. Or rather, with much more eagerness let us, as infants at the breast, draw out the grace of the spirit, let it be our one sorrow, not to partake of this food. The works set before us are not of man’s power. He that then did these things at that supper, this same now also works them. We occupy the place of servants. He who sanctifieth and changeth them is the same. Let then no Judas be present, no covetous man. If any one be not a disciple, let him withdraw, the table receives not such. For “I keep the passover,” He saith, “with my disciples.”2971   Matt. xxvi. 18.

This table is the same as that, and hath nothing less. For it is not so that Christ wrought that, and man this, but He doth this too. This is that upper chamber, where they were then; and hence they went forth unto the mount of Olives.

Let us also go out unto the hands of the poor, for this spot is the mount of Olives. For the multitude of the poor are olive-trees planted in the house of God, dropping the oil, which is profitable for us there, which the five virgins had, and the others that had not received perished thereby. Having received this, let us enter in that with bright lamps we may meet the bridegroom; having received this, let us go forth hence.

Let no inhuman person be present, no one that is cruel and merciless, no one at all that is unclean.

6. These things I say to you that receive, and to you that minister. For it is necessary to address myself to you also, that you may with much care distribute the gifts there. There is no small punishment for you, if being conscious of any wickedness in any man, you allow him to partake of this table. “His blood shall be required at your hands.”2972   Ezek. xxxiii. 8. Though any one be a general, though a deputy, though it be he himself who is invested with the diadem, and come unworthily, forbid him, the authority thou hast is greater than his. Thou, if thou wert entrusted to keep a spring of water clean for a flock, and then wert to see a sheep having much mire on its mouth, thou wouldest not suffer it to stoop down unto it and foul the stream: but now being entrusted with a spring not of water, but of blood and of spirit, if thou seest any having on them sin, which is more grievous than earth and mire, coming unto it, art thou not displeased? dost thou not drive them off? and what excuse canst thou have?

For this end God hath honored you with this honor, that ye should discern these things. This is your office, this your safety, this your whole crown, not that ye should go about clothed in a white and shining vestment.

And whence know I, you may say, this person, and that person? I speak not of the unknown, but of the notorious.

Shall I say something more fearful. It is not so grievous a thing for the energumens2973   i.e., vexed with devils.to be within, as for such as these, whom Paul affirms to trample Christ under foot, and to “account the blood of the covenant unclean, and to do despite to the grace of the Spirit.”2974   Heb. x. 29. [Slightly altered, as in Homily LXXV. 5, p. 455.—R.] For he that hath fallen into sin and draws nigh, is worse than one possessed with a devil. For they, because they are possessed are not punished, but those, when they draw nigh unworthily, are delivered over to undying punishment. Let us not therefore drive away these only, but all without exception, whomsoever we may see coming unworthily.

Let no one communicate who is not of the disciples. Let no Judas receive, lest he suffer the fate of Judas. This multitude also is Christ’s body. Take heed, therefore, thou that ministerest at the mysteries, lest thou provoke the Lord, not purging this body. Give not a sword instead of meat.

Nay, though it be from ignorance that he come to communicate, forbid him, be not afraid. Fear God, not man. If thou shouldest fear man, thou wilt be laughed to scorn even by him, but if God, thou wilt be an object of respect even to men.

But if thou darest not to do it thyself, bring him to me; I will not allow any to dare do these things. I would give up my life rather than impart of the Lord’s blood to the unworthy; and will shed my own blood rather than impart of such awful blood contrary to what is meet.

But if any hath not known the bad man, after much inquiry, it is no blame. For these things have been said about the open sinners. For if we amend these, God will speedily discover to us the unknown also; but if we let these alone, wherefore should He then make manifest those that are hidden.

But these things I say, not that we repel them only, nor cut them off, but in order that we may amend them, and bring them back, that we may take care of them. For thus shall we both have God propitious, and shall find many to receive worthily; and for our own diligence, and for our care for others, receive great reward; unto which God grant we may all attain by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.

ΟΜΙΛΙΑ ΠΒʹ. Ἐσθιόντων δὲ αὐτῶν, λαβὼν ὁ Ἰησοῦς ἄρτον, καὶ εὐχαριστήσας, ἔκλασε, καὶ ἔδωκε τοῖς μαθηταῖς, καὶ εἶπε: Λάβετε, φάγετε: τοῦτό ἐστι τὸ σῶμά μου. Καὶ λαβὼν ποτήριον, καὶ εὐχαριστήσας, ἔδωκεν αὐτοῖς λέγων: Πίετε ἐξ αὐτοῦ πάντες: τοῦτό ἐστι τὸ αἷμά μου τὸ τῆς Καινῆς Διαθήκης, τὸ ὑπὲρ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. αʹ. Βαβαὶ, πόση ἡ πήρωσις τοῦ προδότου! Καὶ τῶν μυστηρίων μετέχων, ἔμενεν ὁ αὐτός: καὶ τῆς φρικωδεστάτης ἀπολαύων τραπέζης, οὐ μετεβάλλετο. Καὶ τοῦτο ὁ Λουκᾶς δηλοῖ λέγων, ὅτι μετὰ τοῦτο εἰσῆλθεν εἰς αὐτὸν ὁ Σατανᾶς, οὐ τοῦ σώματος καταφρονῶν τοῦ Δεσποτικοῦ, ἀλλὰ τῆς ἀναισχυντίας καταγελῶν τοῦ προδότου λοιπόν. Καὶ γὰρ μεῖζον τὸ ἁμάρτημα ἐγίνετο ἑκατέρωθεν: καὶ ὅτι μετὰ τοιαύτης γνώμης τοῖς μυστηρίοις προσῄει, καὶ ὅτι προσελθὼν οὐκ ἐγένετο βελτίων, οὔτε ἀπὸ τοῦ φόβου, οὔτε ἀπὸ τῆς εὐεργεσίας, οὔτε ἀπὸ τῆς τιμῆς. Ὁ δὲ Χριστὸς οὐκ ἐκώλυσεν αὐτὸν, καίτοι πάντα εἰδώς: ἵνα μάθῃς ὅτι οὐδὲν παραλιμπάνει τῶν εἰς διόρθωσιν ἡκόντων. Διὰ τοῦτο καὶ πρὸ τούτου καὶ μετὰ τοῦτο συνεχῶς ὑπεμίμνησκε καὶ κατεῖχε, καὶ δι' ἔργων, καὶ διὰ λόγων, καὶ διὰ φόβου, καὶ διὰ θεραπείας, καὶ δι' ἀπειλῆς, καὶ διὰ τιμῆς. Ἀλλ' οὐδὲν αὐτὸν ἀφίστη τοῦ νοσήματος ἐκείνου τοῦ χαλεποῦ. Διὸ λοιπὸν ἐκεῖνον ἀφεὶς, τοὺς μαθητὰς διὰ τῶν μυστηρίων ἀναμιμνήσκει πάλιν τῆς σφαγῆς, καὶ μεταξὺ τῆς τραπέζης περὶ τοῦ σταυροῦ διαλέγεται, τῇ συνεχείᾳ τῆς προῤῥήσεως εὐπαράδεκτον αὐτοῦ ποιῶν τὸ πάθος. Εἰ γὰρ τοσούτων γενομένων καὶ προλεχθέντων, ἐθορυβήθησαν, εἰ μηδὲν τούτων ἠκηκόεισαν, τί οὐκ ἂν ἔπαθον; Καὶ ἐσθιόντων αὐτῶν, λαβὼν ἄρτον ἔκλασε. Τί δήποτε τότε κατὰ τὸν καιρὸν τοῦ πάσχα τὸ μυστήριον ἐπετέλει τοῦτο; Ἵνα μάθῃς πάντοθεν καὶ τῆς Παλαιᾶς αὐτὸν ὄντα νομοθέτην, καὶ τὰ ἐν ἐκείνῃ διὰ ταῦτα προσκιογραφηθέντα. Διά τοι τοῦτο ἔνθα ὁ τύπος, τὴν ἀλήθειαν ἐπιτίθησιν. Ἡ δὲ ἑσπέρα τοῦ πληρώματος τῶν καιρῶν τεκμήριον ἦν, καὶ τοῦ πρὸς αὐτὸ λοιπὸν ἥκειν τὸ τέλος τὰ πράγματα. Καὶ εὐχαριστεῖ, διδάσκων ἡμᾶς ὅπως δεῖ τὸ μυστήριον τοῦτο ἐπιτελεῖν, καὶ δεικνὺς ὅτι οὐκ ἄκων ἐπὶ τὸ πάθος ἔρχεται, καὶ παιδεύων ἡμᾶς, ὅπερ ἂν πάσχωμεν, εὐχαρίστως φέρειν, καὶ χρηστὰς κἀντεῦθεν ὑποτείνων τὰς ἐλπίδας. Εἰ γὰρ ὁ τύπος τοσαύτης δουλείας γέγονεν ἀπαλλαγὴ, πολλῷ μᾶλλον ἡ ἀλήθεια τὴν οἰκουμένην ἐλευθερώσει, καὶ ἐπὶ εὐεργεσίᾳ τῆς ἡμετέρας παραδοθήσεται φύσεως. Διά τοι τοῦτο οὐδὲ πρὸ τούτου παρέδωκε τὸ μυστήριον, ἀλλ' ὅτε λοιπὸν παύσασθαι ἔδει τὰ νομικά. Καὶ τὸ κεφάλαιον δὲ τῶν ἑορτῶν αὐτῶν καταλύει, ἐφ' ἑτέραν αὐτοὺς μετατιθεὶς τράπεζαν φρικωδεστάτην, καί φησι: Λάβετε, φάγετε: τοῦτό ἐστι τὸ σῶμά μου, τὸ ὑπὲρ πολλῶν κλώμενον. Καὶ πῶς οὐκ ἐθορυβήθησαν τοῦτο ἀκούσαντες; Ὅτι πολλὰ καὶ μεγάλα περὶ τούτου καὶ ἔμπροσθεν αὐτοῖς ἦν προδιαλεχθείς. Διόπερ ἐκεῖνο μὲν οὐκέτι κατασκευάζει: καὶ γὰρ αὐτάρκως ἦσαν ἀκούσαντες: τὴν δὲ αἰτίαν λέγει τοῦ πάθους, τῶν ἁμαρτημάτων τὴν ἀναίρεσιν. Καὶ αἷμα Καινῆς Διαθήκης καλεῖ, τουτέστι, τῆς ὑποσχέσεως, τῆς ἐπαγγελίας, τοῦ νόμου τοῦ καινοῦ. Τοῦτο γὰρ καὶ ὑπέσχετο πάλαι, καὶ τὴν Διαθήκην τοῦτο συνέχει τὴν ἐν τῇ Καινῇ. Καὶ ὥσπερ ἡ Παλαιὰ πρόβατα καὶ μόσχους εἶχεν, οὕτως αὕτη τὸ αἷμα τὸ Δεσποτικόν. Κἀντεῦθεν δείκνυσιν, ὅτι καὶ μέλλει τελευτᾷν: διὸ καὶ Διαθήκης μέμνηται: καὶ ἀναμιμνήσκει δὲ τῆς προτέρας: καὶ γὰρ καὶ ἐκείνη δι' αἵματος ἐγκεκαίνιστο. Καὶ πάλιν λέγει τοῦ θανάτου τὴν αἰτίαν: Τὸ ὑπὲρ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν: καί φησι, Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. Εἶδες πῶς ἐξάγει τῶν Ἰουδαϊκῶν ἐθῶν, καὶ ἀφίστησι; Καθάπερ γὰρ ἐκεῖνο ἐποιεῖτε, φησὶν, εἰς ἀνάμνησιν τῶν ἐν Αἰγύπτῳ θαυμάτων, οὕτω καὶ τοῦτο εἰς ἐμήν. Ἐκεῖνο ἐξεχύθη εἰς σωτηρίαν τῶν πρωτοτόκων; τοῦτο εἰς ἄφεσιν ἁμαρτιῶν τῆς οἰκουμένης ἁπάσης. Τοῦτο γάρ ἐστι τὸ αἷμά μου, φησὶ, τὸ ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. Τοῦτο δὲ ἔλεγε, κἀντεῦθεν δεικνὺς ἅμα ὅτι μυστήριόν ἐστι τὸ πάθος καὶ ὁ σταυρὸς, καὶ διὰ τούτου πάλιν παρακαλῶν τοὺς μαθητάς. Καὶ καθάπερ Μωϋσῆς φησι, Τοῦτο μνημόσυνον ὑμῖν αἰώνιον: οὕτω καὶ αὐτὸς, Εἰς ἐμὴν ἀνάμνησιν, ἕως ἂν παραγένωμαι. Διὰ τοῦτο καὶ, Ἐπιθυμίᾳ ἐπεθύμησα, φησὶ, τὸ πάσχα τοῦτο φαγεῖν: τουτέστι, παραδοῦναι ὑμῖν τὰ καινὰ πράγματα, καὶ πάσχα δοῦναι, καθ' ὃ μέλλω πνευματικοὺς ποιεῖν. Καὶ αὐτὸς ἔπιεν ἐξ αὐτοῦ. Ἵνα γὰρ μὴ ταῦτα ἀκούοντες εἴπωσι, Τί οὖν; αἷμα πίνομεν, καὶ σάρκα ἐσθίομεν; καὶ θορυβηθῶσι τότε: (καὶ γὰρ ὅτε τοὺς περὶ τούτων ἐκίνει λόγους, καὶ πρὸς τὰ ῥήματα αὐτὰ πολλοὶ ἐσκανδαλίζοντο:) ἵν' οὖν μὴ καὶ τότε ταραχθῶσι, πρῶτος αὐτὸς τοῦτο ἐποίησεν, ἐνάγων αὐτοὺς ἀταράχως εἰς τὴν κοινωνίαν τῶν μυστηρίων. Διὰ τοῦτο τὸ ἑαυτοῦ αἷμα αὐτὸς ἔπιεν. Τί οὖν: κἀκεῖνο χρὴ ποιεῖν τὸ παλαιόν; φησίν. Οὐδαμῶς. Διὰ γὰρ τοῦτο εἶπε, Τοῦτο ποιεῖτε, ἵνα ἐκείνου ἀπαγάγῃ. Εἰ γὰρ τοῦτο ἄφεσιν ἁμαρτιῶν ἐργάζεται, ὥσπερ οὖν καὶ ἐργάζεται, περιττὸν ἐκεῖνο λοιπόν. Ὥσπερ οὖν ἐπὶ τῶν Ἰουδαίων, οὕτω καὶ ἐνταῦθα τῆς εὐεργεσίας ἐγκατέδησε τὸ μνημόσυνον τῷ μυστηρίῳ, κἀντεῦθεν ἐμφράττων τῶν αἱρετικῶν τὰ στόματα. Ὅταν γὰρ λέγωσι, Πόθεν δῆλον ὅτι ἐτύθη ὁ Χριστός; μετὰ τῶν ἄλλων καὶ ἀπὸ τῶν μυστηρίων αὐτοὺς ἐπιστομίζομεν. Εἰ γὰρ μὴ ἀπέθανεν ὁ Ἰησοῦς, τίνος σύμβολα τὰ τελούμενα; βʹ. Ὁρᾷς ὅση γέγονε σπουδὴ, ὥστε ἀεὶ ἀναμιμνήσκεσθαι, ὅτι ἀπέθανεν ὑπὲρ ἡμῶν; Ἐπειδὴ γὰρ ἔμελλον οἱ περὶ Μαρκίωνα καὶ Οὐαλεντῖνον καὶ Μανιχαῖον φύεσθαι, ταύτην ἀρνούμενοι τὴν οἰκονομίαν, διηνεκῶς ἀναμιμνήσκει τοῦ πάθους καὶ διὰ τῶν μυστηρίων, ὥστε μηδένα παραλογισθῆναι: ὁμοῦ μὲν σώζων, ὁμοῦ δὲ παιδεύων διὰ τῆς ἱερᾶς τραπέζης ἐκείνης. Καὶ γὰρ τὸ κεφάλαιον τῶν ἀγαθῶν τοῦτο. Διὸ καὶ ὁ Παῦλος τοῦτο ἄνω καὶ κάτω στρέφει. Εἶτα ἐπειδὴ παρέδωκε, φησίν: Οὐ μὴ πίω ἐκ τοῦ γεννήματος τῆς ἀμπέλου ταύτης ἕως τῆς ἡμέρας ἐκείνης, ὅταν αὐτὸ πίνω καινὸν μεθ' ὑμῶν ἐν τῇ βασιλείᾳ τοῦ Πατρός μου. Ἐπειδὴ γὰρ περὶ πάθους αὐτοῖς καὶ σταυροῦ διελέχθη, καὶ τὸν περὶ τῆς ἀναστάσεως πάλιν εἰσάγει λόγον, βασιλείας εἰς μέσον ἀναμνήσας, καὶ τὴν ἀνάστασιν οὕτω τὴν ἑαυτοῦ καλέσας. Καὶ τίνος ἕνεκεν ἀναστὰς ἔπιεν; Ἵνα μὴ νομίσωσιν οἱ παχύτεροι φαντασίαν εἶναι τὴν ἀνάστασιν. Τοῦ γὰρ ἀναστῆναι τοῦτο τεκμήριον ἐτίθεντο οἱ πολλοί. Διὸ καὶ οἱ ἀπόστολοι πείθοντες αὐτοὺς περὶ ἀναστάσεως, τοῦτο ἔλεγον: Οἵτινες συνεφάγομεν καὶ συνεπίομεν αὐτῷ. Δηλῶν τοίνυν ὅτι αὐτὸν ὄψονται ἀναστάντα λαμπρῶς, καὶ μετ' αὐτῶν ἔσται πάλιν, καὶ αὐτοὶ μαρτυρήσουσι τοῖς γινομένοις, καὶ δι' ὄψεως καὶ διὰ πραγμάτων, φησίν: Ἕως ἂν αὐτὸ πίω καινὸν μεθ' ὑμῶν, ὑμῶν μαρτυρούντων. Ὑμεῖς γάρ με ὄψεσθε ἀναστάντα. Τί δέ ἐστι, Καινόν; Καινῶς, τουτέστι ξένως, οὐ σῶμα παθητὸν ἔχων, ἀλλ' ἀθάνατον λοιπὸν καὶ ἄφθαρτον, καὶ οὐ δεόμενον τροφῆς. Οὐ τοίνυν διὰ χρείαν μετὰ τὴν ἀνάστασιν ἔφαγέ τε καὶ ἔπιεν: οὐδὲ γὰρ ἐδεῖτο λοιπὸν τὸ σῶμα τούτων: ἀλλὰ δι' ἀναστάσεως πληροφορίαν. Καὶ τίνος ἕνεκεν οὐχ ὕδωρ ἔπιεν ἀναστὰς, ἀλλ' οἶνον; Ἄλλην αἵρεσιν πονηρὰν πρόῤῥιζον ἀνασπῶν. Ἐπειδὴ γάρ εἰσί τινες ἐν τοῖς μυστηρίοις ὕδατι κεχρημένοι, δεικνὺς ὅτι καὶ ἡνίκα τὰ μυστήρια παρέδωκεν, οἶνον παρέδωκε, καὶ ἡνίκα ἀναστὰς χωρὶς μυστηρίων ψιλὴν τράπεζαν παρετίθετο, οἴνῳ ἐκέχρητο, Ἐκ τοῦ γεννήματος, φησὶ, τῆς ἀμπέλου. Ἄμπελος δὲ οἶνον, οὐχ ὕδωρ γεννᾷ. Καὶ ὑμνήσαντες, ἐξῆλθον εἰς τὸ ὄρος τῶν Ἐλαιῶν. Ἀκουέτωσαν ὅσοι καθάπερ χοῖροι ἐσθίοντες ἁπλῶς λακτίζουσι τὴν τράπεζαν τὴν αἰσθητὴν, καὶ ἀνίστανται μετὰ μέθης, δέον εὐχαριστεῖν καὶ εἰς ὕμνον τελευτᾷν. Ἀκούσατε ὅσοι τὴν τελευταίαν πάλιν εὐχὴν οὐκ ἀναμένετε τῶν μυστηρίων: αὕτη γὰρ ἐκείνης σύμβολον. Εὐχαρίστησε πρὸ τοῦ δοῦναι τοῖς μαθηταῖς, ἵνα καὶ ἡμεῖς εὐχαριστῶμεν. Εὐχαρίστησε καὶ ὕμνησε μετὰ τὸ δοῦναι, ἵνα καὶ ἡμεῖς αὐτὸ τοῦτο ποιῶμεν. Τί δήποτε δὲ εἰς τὸ ὄρος ἐξέρχεται; Δῆλον ἑαυτὸν ποιῶν πρὸς τὸ ληφθῆναι, ἵνα μὴ δόξῃ κρύπτεσθαι. Ἔσπευδε γὰρ ἐπὶ τὸν τόπον ἐλθεῖν, τὸν καὶ Ἰούδᾳ γνώριμον. Τότε λέγει αὐτοῖς: Πάντες ὑμεῖς σκανδαλισθήσεσθε ἐν ἐμοί. Εἶτα λέγει καὶ προφητείαν: Γέγραπται γάρ: Πατάξω τὸν ποιμένα, καὶ διασκορπισθήσεται τὰ πρόβατα: ὁμοῦ μὲν πείθων αὐτοὺς ἀεὶ προσέχειν τοῖς γεγραμμένοις, ὁμοῦ δὲ δηλῶν ὅτι κατὰ Θεοῦ γνώμην ἐσταυροῦτο, καὶ πανταχόθεν δεικνὺς οὐκ ἀλλότριον ὄντα ἑαυτὸν τῆς Παλαιᾶς, οὐδὲ τοῦ ἐν αὐτῇ καταγγελλομένου Θεοῦ, καὶ ὅτι οἰκονομία τὸ γινόμενον ἦν, καὶ πάντα προανεκήρυξαν οἱ προφῆται ἄνωθεν τὰ ἐν τῷ πράγματι, ὥστε αὐτοὺς καὶ περὶ τῶν χρηστοτέρων σφόδρα θαῤῥεῖν. Καὶ διδάσκει εἰδέναι, τίνες μὲν πρὸ τοῦ σταυροῦ οἱ μαθηταὶ, τίνες δὲ μετὰ τὸν σταυρόν. Καὶ γὰρ οἱ σταυρουμένου μηδὲ στῆναι δυνάμενοι, οὗτοι μετὰ θάνατον σφοδροὶ καὶ ἀδάμαντος ἰσχυρότεροι. Καὶ τοῦτο δὲ αὐτὸ ἀπόδειξις τοῦ θανάτου, ἡ φυγὴ τῶν μαθητῶν καὶ ἡ δειλία. Εἰ γὰρ τοσαῦτα γέγονέ τε καὶ ἐλέχθη, καὶ ἀναισχυντοῦσί τινες, καί φασιν αὐτὸν μὴ ἐσταυρῶσθαι: εἰ μηδὲν τούτων συνέβη, ποῦ οὐκ ἂν ἐξέπεσον παρανομίας; Διά τοι τοῦτο οὐχὶ διὰ τῶν οἰκείων παθῶν μόνον, ἀλλὰ καὶ διὰ τῶν ἐν τοῖς μαθηταῖς βεβαιοῖ τὸν περὶ τοῦ θανάτου λόγον, καὶ διὰ τῶν μυστηρίων, πάντοθεν καταισχύνων τοὺς τὰ Μαρκίωνος νοσοῦντας. Διὰ τοῦτο καὶ τὸν κορυφαῖον ἀφίησιν ἀρνήσασθαι. Εἰ δὲ μὴ ἐδέθη, μηδὲ ἐσταυρώθη, πόθεν καὶ ἐκείνῳ καὶ τοῖς λοιποῖς τοσοῦτος ἐγένετο φόβος; Οὐ μὴν ἀφῆκεν αὐτοὺς πάλιν μέχρι τῶν σκυθρωπῶν μεῖναι, ἀλλὰ τί φησι; Μετὰ δὲ τὸ ἐγερθῆναί με, προάξω ὑμᾶς εἰς τὴν Γαλιλαίαν. Οὐδὲ γὰρ ἀπὸ οὐρανοῦ φαίνεται εὐθέως, οὐδὲ εἰς μακράν τινα χώραν ἄπεισιν, ἀλλ' ἐν αὐτῷ τῷ ἔθνει, ἐν ᾧ καὶ ἐσταυρώθη, ἐν αὐτοῖς σχεδὸν τοῖς χωρίοις, ὥστε καὶ ἐντεῦθεν αὐτοὺς πιστώσασθαι, ὅτι ὁ σταυρωθεὶς αὐτὸς ἦν καὶ ὁ ἀναστὰς, καὶ ταύτῃ σκυθρωπάζοντας μειζόνως παραμυθήσασθαι. Διὰ τοῦτο καὶ, Ἐν τῇ Γαλιλαίᾳ, εἶπεν, ἵνα τοῦ φόβου τῶν Ἰουδαίων ἀπαλλαγέντες, πιστεύσωσι τῷ λεγομένῳ. Διὸ καὶ ἐκεῖ ἐφάνη. Ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν: Εἰ καὶ πάντες σκανδαλισθήσονται ἐν σοὶ, ἀλλ' ἐγὼ οὐδέποτε σκανδαλισθήσομαι. γʹ. Τί φῂς, ὦ Πέτρε; ὁ προφήτης εἶπεν, ὅτι Σκορπισθήσεται τὰ πρόβατα: ὁ Χριστὸς ἐβεβαίωσε τὸ εἰρημένον: καὶ σὺ λέγεις, οὐχί; Οὐκ ἀρκεῖ τὰ πρότερα, ὅτε εἶπες, Ἵλεώς σοι, καὶ ἐπεστομίσθης; Διὰ τοῦτο τοίνυν ἀφίησιν αὐτὸν πεσεῖν, παιδεύων αὐτὸν ἐντεῦθεν πάντα πείθεσθαι τῷ Χριστῷ, καὶ τῆς οἰκείας συνειδήσεως πιστοτέραν ἡγεῖσθαι τὴν ἀπόφασιν τὴν αὐτοῦ. Καὶ οἱ λοιποὶ δὲ οὐ μικρὸν ἐκαρπώσαντο ἀπὸ τῆς ἀρνήσεως τῆς αὐτοῦ, τὴν ἀνθρωπίνην ἀσθένειαν κατανοήσαντες, καὶ τὴν τοῦ Θεοῦ ἀλήθειαν. Ὅταν γὰρ αὐτός τι προείπῃ, οὐκέτι σοφίζεσθαι χρὴ, οὐδὲ τῶν πολλῶν κατεξανίστασθαι. Τὸ γὰρ καύχημα, φησὶν, εἰς ἑαυτὸν ἕξεις, καὶ οὐκ εἰς τὸν ἕτερον. Δέον γὰρ δεηθῆναι καὶ εἰπεῖν, Βοήθησον ἡμῖν, ὥστε μὴ ἀποσχισθῆναι, ὁ δὲ ἑαυτῷ θαῤῥεῖ, καί φησι: Καὶ εἰ πάντες σκανδαλισθήσονται ἐν σοὶ, ἀλλ' ἐγὼ οὐδέποτε: κἂν πάντες τοῦτο πάθωσι, φησὶν, ἐγὼ οὐ πείσομαι: ὅπερ εἰς αὐθάδειαν αὐτὸν ἦγε κατὰ μικρόν. Τοῦτο τοίνυν καταστεῖλαι βουλόμενος ὁ Χριστὸς, συνεχώρησε τὴν ἄρνησιν. Ἐπειδὴ γὰρ οὐδὲ αὐτοῦ ἠνέσχετο, οὔτε τοῦ προφήτου: (καίτοι διὰ τοῦτο καὶ τὸν προφήτην ἐπηγάγετο, ἵνα μὴ ἀντείπωσιν:) ἀλλ' ὅμως ἐπειδὴ οὐκ ἠνέσχετο τῶν ῥημάτων, παιδεύεται διὰ τῶν ἔργων. Ὅτι γὰρ διὰ τοῦτο συνεχώρησεν, ἵνα τοῦτο ἐν αὐτῷ κατορθώσῃ, ἄκουσον τί φησιν: Ἐγὼ δὲ ἐδεήθην περὶ σοῦ, ἵνα μὴ ἐκλίπῃ σου ἡ πίστις. Τοῦτο γὰρ σφόδρα αὐτοῦ καθαπτόμενος ἔλεγε, καὶ δηλῶν ὅτι τὸ πτῶμα αὐτοῦ τῶν ἄλλων χαλεπώτερον, καὶ πλείονος δεόμενον βοηθείας. Καὶ γὰρ δύο τὰ ἐγκλήματα ἦν, καὶ ὅτι ἀντεῖπε, καὶ ὅτι τῶν ἄλλων ἑαυτὸν προὔθηκε: μᾶλλον δὲ καὶ τρίτον, ὅτι τὸ πᾶν ἑαυτῷ ἀνέθηκε. Ταῦτα οὖν ἰώμενος, εἴασε γενέσθαι τὸ πτῶμα: καὶ διὰ τοῦτο καὶ τοὺς ἄλλους ἀφεὶς, πρὸς αὐτὸν ἀποτείνεται. Σίμων γὰρ, φησὶ, Σίμων, ἰδοὺ ὁ Σατανᾶς ᾐτήσατο ὑμᾶς συνιάσαι ὡς τὸν σῖτον: τουτέστι, θορυβῆσαι, ταράξαι, πειράσαι: Ἐγὼ δὲ ἐδεήθην περὶ σοῦ, ἵνα μὴ ἐκλίπῃ σου ἡ πίστις. Καὶ διατί, εἰ πάντας ᾐτήσατο, οὐ περὶ πάντων εἶπεν, Ἐδεήθην; Οὐκ εὔδηλον, ὅτι τοῦτό ἐστιν, ὅπερ ἔμπροσθεν εἶπον, ὅτι καθαπτόμενος αὐτοῦ, καὶ δεικνὺς ὅτι χαλεπώτερον τῶν ἄλλων αὐτοῦ τὸ πτῶμα, πρὸς αὐτὸν τρέπει τὸν λόγον; Καὶ τίνος ἕνεκεν οὐκ εἶπεν, Ἐγὼ δὲ οὐκ εἴασα, ἀλλ', Ἐδεήθην; Ταπεινὰ λοιπὸν φθέγγεται, πρὸς τὸ πάθος ἰὼν, ἵνα τὸ ἀνθρώπινον δείξῃ. Ὁ γὰρ τὴν Ἐκκλησίαν ἐπὶ τῇ ὁμολογίᾳ αὐτοῦ οἰκοδομήσας, καὶ οὕτω τειχίσας αὐτὴν, ὡς μυρίους κινδύνους καὶ θανάτους αὐτῆς μὴ περιγενέσθαι, ὁ τῶν οὐρανῶν αὐτῷ τὰς κλεῖς δεδωκὼς, καὶ τοσαύτης ἐξουσίας ποιήσας κύριον, καὶ μηδαμοῦ εὐχῆς εἰς ταῦτα δεηθείς: (οὐδὲ γὰρ εἶπεν, Ἐδεήθην: ἀλλὰ μετὰ αὐθεντίας, Οἰκοδομήσω μου τὴν Ἐκκλησίαν, καὶ δώσω σοι τὰς κλεῖς τῶν οὐρανῶν:) πῶς εὐχῆς ἐδεῖτο, ἵνα ἑνὸς ἀνθρώπου σαλευομένην περισφίγξῃ ψυχήν; Τίνος οὖν ἕνεκεν οὕτως εἶπε; Διὰ τὴν αἰτίαν ἣν εἴρηκα, καὶ διὰ τὴν ἐκείνων δὲ ἀσθένειαν: οὐδέπω γὰρ ἦσαν τὴν προσήκουσαν περὶ αὐτοῦ δόξαν ἔχοντες. Πῶς οὖν ἠρνήσατο; Οὐκ εἶπεν, Ἵνα μὴ ἀρνήσῃ, ἀλλ', Ὥστε μὴ ἐκλιπεῖν τὴν πίστιν, ὥστε μὴ τέλεον ἀπολέσθαι. Τῆς γὰρ αὐτοῦ κηδεμονίας τοῦτο γέγονε. Καὶ γὰρ ὁ φόβος πάντα ἐξέβαλεν: ἄμετρος γὰρ ἦν: ἄμετρος δὲ ἐγένετο, ἐπειδὴ σφόδρα αὐτὸν ἐγύμνωσεν ὁ Θεὸς τῆς ἑαυτοῦ ῥοπῆς ἐγύμνωσε δὲ σφόδρα, ἐπειδὴ καὶ σφοδρὸν ἐν αὐτῷ τὸ πάθος ἦν τῆς αὐθαδείας καὶ τῆς ἀντιῤῥήσεως. Ἵν' οὖν πρόῤῥιζον ἀνέλῃ, διὰ τοῦτο εἴασεν οὕτω κατασχεῖν αὐτὸν τὴν ἀγωνίαν. Ὅτι γὰρ χαλεπὸν ἦν ἐν αὐτῷ τὸ πάθος τοῦτο, οὐκ ἠρκέσθη τοῖς προτέροις, καὶ προφήτῃ καὶ Χριστῷ ἀντειπὼν, ἀλλὰ καὶ μετὰ ταῦτα εἰπόντος αὐτῷ τοῦ Χριστοῦ, Ἀμὴν λέγω σοι, ὅτι ταύτῃ τῇ νυκτὶ, πρὶν ἀλέκτορα φωνῆσαι, τρὶς ἀπαρνήσῃ με, λέγει: Κἂν δέῃ με σὺν σοὶ ἀποθανεῖν, οὐ μή σε ἀπαρνήσομαι. Ὁ δὲ Λουκᾶς ἐπισημαίνεται, ὅτι ὅσῳ ἀπηγόρευεν ὁ Χριστὸς, τοσούτῳ ἠναντιοῦτο ὁ Πέτρος ἐκ περισσοῦ. Τί ταῦτα, ὦ Πέτρε; Ὅτε μὲν ἔλεγεν, Εἷς ἐξ ὑμῶν παραδώσει με, ἐφοβοῦ μὴ σὺ ᾖς ὁ προδότης, καὶ ἠνάγκαζες τὸν μαθητὴν ἐρωτῆσαι, καίτοι οὐδὲν σαυτῷ συνειδὼς τοιοῦτον: νυνὶ δὲ διαῤῥήδην αὐτοῦ βοῶντος καὶ λέγοντος, ὅτι Πάντες σκανδαλισθήσεσθε, ἀντιλέγεις; καὶ οὐχ ἅπαξ μόνον, ἀλλὰ καὶ δὶς καὶ πολλάκις; Τοῦτο γὰρ ὁ Λουκᾶς φησι. Πόθεν οὖν αὐτῷ τοῦτο συνέβη; Ἀπὸ πολλῆς ἀγάπης, ἀπὸ πολλῆς ἡδονῆς. Ἐπειδὴ γὰρ ἀπηλλάγη τῆς ἀγωνίας ἐκείνης τῆς κατὰ τὴν προδοσίαν, καὶ τὸν προδότην εἶδε, θαῤῥῶν ἔλεγε λοιπὸν, καὶ τῶν ἄλλων κατεξανίστατο λέγων: Κἂν πάντες σκανδαλισθήσονται, ἀλλ' ἐγὼ οὐ σκανδαλισθήσομαι. Ἠρέμα δὲ καὶ φιλοτιμίας τὸ πρᾶγμα ἦν: καὶ γὰρ ἐν τῷ δείπνῳ, τίς αὐτῶν μείζων ἐστὶν, ἐλογίζοντο: οὕτως αὐτοῖς παρηνόχλει τὸ πάθος. Διὰ τοῦτο αὐτὸν ἐκώλυεν, οὐκ ὠθῶν αὐτὸν ἐπὶ τὴν ἄρνησιν: μὴ γένοιτο: ἀλλ' ἔρημον τῆς αὐτοῦ βοηθείας ἀφεὶς, καὶ τὴν φύσιν ἐλέγχων τὴν ἀνθρωπίνην. Ὅρα γοῦν μετὰ ταῦτα πῶς κατεσταλμένος ἐστί. Καὶ γὰρ μετὰ τὴν ἀνάστασιν, ἐπειδὴ εἶπεν, Οὗτος δὲ τί; καὶ ἐπεστομίσθη, οὐδὲν ἀντειπεῖν λοιπὸν ὡς ἐνταῦθα ἐτόλμησεν, ἀλλ' ἐσίγησε. Πάλιν πρὸς τῇ ἀναλήψει ἀκούσας, Οὐχ ὑμῶν ἐστι γνῶναι χρόνους ἢ καιροὺς, πάλιν σιγᾷ καὶ οὐκ ἀντιλέγει. Μετὰ ταῦτα ἐπὶ τοῦ δώματος καὶ τῆς σινδόνος, ἀκούσας φωνῆς λεγούσης αὐτῷ, Ἃ ὁ Θεὸς ἐκαθάρισε, σὺ μὴ κοίνου, καὶ οὐδὲ σαφῶς εἰδὼς τέως τί ποτέ ἐστι τὸ λεγόμενον, ἡσυχάζει καὶ οὐ φιλονεικεῖ. δʹ. Ταῦτα δὲ πάντα τὸ πτῶμα ἐκεῖνο εἰργάσατο. Καὶ πρὸ μὲν τούτου τὸ πᾶν ἑαυτῷ ἀνατίθησι λέγων: Κἂν πάντες σκανδαλισθήσονται, ἀλλ' ἐγὼ οὐ σκανδαλισθήσομαι: κἂν δέῃ με ἀποθανεῖν, οὐ μή σε ἀπαρνήσομαι: δέον εἰπεῖν, Ἂν ἀπολαύσω τῆς παρὰ σοῦ ῥοπῆς. Μετὰ δὲ ταῦτα τοὐναντίον ἅπαν: Τί ἡμῖν προσέχετε, ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσι τοῦ περιπατεῖν αὐτόν; Ἐντεῦθεν μανθάνομεν δόγμα μέγα, ὡς οὐκ ἀρκεῖ προθυμία ἀνθρώπου, ἂν μὴ τῆς ἄνωθέν τις ἀπολαύσῃ ῥοπῆς: καὶ ὅτι πάλιν οὐδὲν κερδανοῦμεν ἀπὸ τῆς ἄνωθεν ῥοπῆς, προθυμίας οὐκ οὔσης. Καὶ ταῦτα ἀμφότερα δείκνυσιν Ἰούδας καὶ Πέτρος: ὁ μὲν γὰρ πολλῆς ἀπολαύσας βοηθείας, οὐδὲν ὠφελήθη, ἐπειδὴ μὴ ἠθέλησε, μηδὲ τὰ παρ' ἑαυτοῦ συνεισήνεγκεν: οὗτος δὲ καὶ προθυμηθεὶς, ἐπειδὴ μηδεμιᾶς ἀπήλαυσε βοηθείας, κατέπεσε. Καὶ γὰρ ἀπὸ δυοῖν τούτων ἡ ἀρετὴ ὑφαίνεται. Διὸ παρακαλῶ, μήτε τὸ πᾶν ἐπὶ τὸν Θεὸν ῥίψαντας, αὐτοὺς καθεύδειν, μήτε σπουδάζοντας, νομίζειν οἰκείοις πόνοις τὸ πᾶν κατορθοῦν. Οὔτε γὰρ ὑπτίους ἡμᾶς αὐτοὺς εἶναι βούλεται ὁ Θεός: διὰ τοῦτο οὐ τὸ πᾶν αὐτὸς ἐργάζεται: οὔτε ἀλαζόνας: διὰ τοῦτο οὐ τὸ πᾶν ἡμῖν ἔδωκεν: ἀλλ' ἑκατέρου τὸ βλαβερὸν ἀνελὼν, τὸ χρήσιμον ἡμῖν εἴασε. Διὰ τοῦτο καὶ τὸν κορυφαῖον ἀφῆκε πεσεῖν, συνεσταλμένον τε αὐτὸν κατασκευάζων, καὶ εἰς πλείονα λοιπὸν ἀγάπην ἀλείφων. Ὧ| γὰρ πλέον, φησὶν, ἀφείθη, μειζόνως ἀγαπήσει. Πειθώμεθα τοίνυν πανταχοῦ τῷ Θεῷ, καὶ μηδὲν ἀντιλέγωμεν, κἂν ἐναντίον εἶναι δοκῇ τοῖς ἡμετέροις λογισμοῖς καὶ ταῖς ὄψεσι τὸ λεγόμενον: ἀλλ' ἔστω καὶ λογισμῶν καὶ ὄψεως κυριώτερος αὐτοῦ ὁ λόγος. Οὕτω καὶ ἐπὶ τῶν μυστηρίων ποιῶμεν, οὐ τοῖς κειμένοις μόνον ἐμβλέποντες. ἀλλὰ τὰ ῥήματα αὐτοῦ κατέχοντες. Ὁ μὲν γὰρ λόγος αὐτοῦ ἀπαραλόγιστος: ἡ δὲ αἴσθησις ἡμῶν εὐεξαπάτητος. Οὗτος οὐδέποτε διέπεσεν: αὕτη δὲ τὰ πλείονα σφάλλεται. Ἐπεὶ οὖν ὁ λόγος φησὶ, Τοῦτό ἐστι τὸ σῶμά μου, καὶ πειθώμεθα καὶ πιστεύωμεν, καὶ νοητοῖς αὐτὸ βλέπωμεν ὀφθαλμοῖς. Οὐδὲν γὰρ αἰσθητὸν παρέδωκεν ἡμῖν ὁ Χριστός: ἀλλ' ἐν αἰσθητοῖς μὲν πράγμασι. πάντα δὲ νοητά. Οὕτω καὶ ἐν τῷ βαπτίσματι, δι' αἰσθητοῦ μὲν πράγματος γίνεται τοῦ ὕδατος τὸ δῶρον, νοητὸν δὲ τὸ ἀποτελούμενον, ἡ γέννησις καὶ ἡ ἀνακαίνισις. Εἰ μὲν γὰρ ἀσώματος ἦς, γυμνὰ ἂν αὐτά σοι τὰ ἀσώματα παρέδωκε δῶρα: ἐπειδὴ δὲ σώματι συμπέπλεκται ἡ ψυχὴ, ἐν αἰσθητοῖς τὰ νοητά σοι παραδίδωσι. Πόσοι νῦν λέγουσιν, Ἐβουλόμην αὐτοῦ τὴν μορφὴν ἰδεῖν, τὸν τύπον, τὰ ἱμάτια, τὰ ὑποδήματα! Ἰδοὺ αὐτὸν ὁρᾷς, αὐτοῦ ἅπτῃ, αὐτὸν ἐσθίεις. Καὶ σὺ μὲν ἱμάτια ἐπιθυμεῖς ἰδεῖν: αὐτὸς δὲ ἑαυτόν σοι δίδωσιν, οὐκ ἰδεῖν μόνον, ἀλλὰ καὶ ἅψασθαι, καὶ φαγεῖν, καὶ λαβεῖν ἔνδον. Μηδεὶς τοίνυν ναυτιῶν προσίτω, μηδεὶς ἐκλελυμένος: ἅπαντες πεπυρωμένοι, ἅπαντες ζέοντες καὶ διεγηγερμένοι. Εἰ γὰρ Ἰουδαῖοι ἑστῶτες, καὶ τὰ ὑποδήματα καὶ τὰς βακτηρίας ἔχοντες ἐν ταῖς χερσὶν, ἤσθιον μετὰ σπουδῆς, πολλῷ μᾶλλον σὲ νήφειν δεῖ. Ἐκεῖνοι μὲν γὰρ εἰς Παλαιστίνην ἔμελλον ἐξιέναι, διὸ καὶ ὁδοιπόρων σχῆμα εἶχον: σὺ δὲ εἰς τὸν οὐρανὸν μέλλεις ἀποδημεῖν. εʹ. Διὸ χρὴ πάντοθεν ἐγρηγορέναι: καὶ γὰρ οὐ μικρὰ κεῖται κόλασις τοῖς ἀναξίως μετέχουσιν. Ἐννόησον πῶς ἀγανακτεῖς κατὰ τοῦ προδότου, κατὰ τῶν σταυρωσάντων. Σκόπει τοίνυν, μὴ καὶ αὐτὸς ἔνοχος γένῃ τοῦ σώματος καὶ τοῦ αἵματος τοῦ Χριστοῦ. Ἐκεῖνοι κατέσφαξαν τὸ πανάγιον σῶμα, σὺ δὲ ῥυπαρᾷ ὑποδέχῃ ψυχῇ μετὰ τοσαύτας εὐεργεσίας. Οὐδὲ γὰρ ἤρκεσεν αὐτῷ τὸ γενέσθαι ἄνθρωπον, τὸ ῥαπισθῆναι καὶ σφαγῆναι, ἀλλὰ καὶ ἀναφύρει ἑαυτὸν ἡμῖν: καὶ οὐ τῇ πίστει μόνον, ἀλλὰ καὶ αὐτῷ τῷ πράγματι σῶμα ἡμᾶς αὐτοῦ κατασκευάζει. Τίνος οὖν οὐκ ἔδει καθαρώτερον εἶναι τὸν ταύτης ἀπολαύοντα τῆς θυσίας; ποίας ἡλιακῆς ἀκτῖνος τὴν χεῖρα τὴν ταύτην διατέμνουσαν τὴν σάρκα, τὸ στόμα τὸ πληρούμενον πυρὸς πνευματικοῦ, τὴν γλῶσσαν τὴν φοινισσομένην αἵματι φρικωδεστάτῳ; Ἐννόησον ποίαν ἐτιμήθης τιμήν: ποίας ἀπολαύεις τραπέζης. Ὅπερ ἄγγελοι βλέποντες φρίττουσι, καὶ οὐδὲ ἀντιβλέψαι τολμῶσιν ἀδεῶς διὰ τὴν ἐκεῖθεν φερομένην ἀστραπὴν, τούτῳ ἡμεῖς τρεφόμεθα, τούτῳ ἀναφυρόμεθα, καὶ γεγόναμεν ἡμεῖς Χριστοῦ σῶμα ἓν καὶ σὰρξ μία. Τίς λαλήσει τὰς δυναστείας τοῦ Κυρίου; ἀκουστὰς ποιήσει πάσας τὰς αἰνέσεις αὐτοῦ; Τίς ποιμὴν τοῖς οἰκείοις μέλεσι τρέφει τὰ πρόβατα; Καὶ τί λέγω, ποιμήν; Μητέρες πολλάκις εἰσὶ, καὶ μετὰ τὰς ὠδῖνας ἑτέραις ἐκδιδόασι τροφοῖς τὰ παιδία; αὐτὸς δὲ τοῦτο οὐκ ἠνέσχετο, ἀλλ' αὐτὸς ἡμᾶς τρέφει οἰκείῳ αἵματι, καὶ διὰ πάντων ἡμᾶς ἑαυτῷ συμπλέκει. Σκόπει δέ: ἐγεννήθη ἐκ τῆς ἡμετέρας οὐσίας. Ἀλλ' οὐδὲν τοῦτο πρὸς πάντας, φησί: καίτοιγε πρὸς πάντας. Εἰ γὰρ πρὸς τὴν φύσιν ἦλθε τὴν ἡμετέραν, εὔδηλον ὅτι πρὸς πάντας. Εἰ δὲ πρὸς πάντας, καὶ πρὸς ἕνα ἕκαστον. Καὶ πῶς ἅπαντες οὐκ ἐκαρπώσαντο τὸ ἐντεῦθεν κέρδος; φησί. Τοῦτο οὐ παρ' ἐκεῖνον τὸν ὑπὲρ ἁπάντων τοῦτο ἑλόμενον, ἀλλὰ παρὰ τοὺς μὴ βουληθέντας. Ἑνὶ ἑκάστῳ τῶν πιστῶν ἀναμίγνυσιν ἑαυτὸν διὰ τῶν μυστηρίων: καὶ οὓς ἐγέννησεν, ἐκτρέφει δι' ἑαυτοῦ, καὶ οὐκ ἄλλῳ ἐκδίδωσι. καὶ τούτῳ σε πείθων πάλιν, ὅτι σάρκα ἔλαβε τὴν σήν. Μὴ τοίνυν ῥᾳθυμῶμεν, τοσαύτης ἠξιωμένοι ἀγάπης τε καὶ τιμῆς. Οὐχ ὁρᾶτε τὰ παιδία μεθ' ὅσης προθυμίας δράσσεται τοῦ μαστοῦ; μεθ' ὅσης ὁρμῆς ἐμπήγνυσι τῇ θηλῇ τὰ χείλη; Μετὰ τοσαύτης προσίωμεν καὶ ἡμεῖς τῇ τραπέζῃ ταύτῃ, καὶ τῇ θηλῇ τοῦ ποτηρίου τοῦ πνευματικοῦ: μᾶλλον δὲ μετὰ πολλῷ πλείονος ἑλκύσωμεν, ὡς παιδία ὑπομάζια, τοῦ Πνεύματος τὴν χάριν: καὶ μία ἡμῖν ἔστω ὀδύνη, τὸ μὴ μετασχεῖν ταύτης τῆς τροφῆς. Οὐκ ἔστιν ἀνθρωπίνης δυνάμεως ἔργα τὰ προκείμενα. Ὁ τότε ταῦτα ποιήσας ἐν ἐκείνῳ τῷ δείπνῳ, οὗτος καὶ νῦν αὐτὰ ἐργάζεται. Ἡμεῖς ὑπηρετῶν τάξιν ἐπέχομεν: ὁ δὲ ἁγιάζων αὐτὰ καὶ μετασκευάζων. αὐτός. Μηδεὶς τοίνυν Ἰούδας παρέστω, μηδεὶς φιλάργυρος. Εἴ τις μὴ μαθητὴς, παραχωρείτω: οὐ δέχεται τοὺς τοιούτους ἡ τράπεζα. Μετὰ γὰρ τῶν μαθητῶν μου, φησὶ, ποιῶ τὸ πάσχα. Αὕτη ἐκείνη ἐστὶν ἡ τράπεζα, καὶ οὐδὲν ἔλαττον ἔχει. Οὐ γὰρ ἐκείνην μὲν ὁ Χριστὸς, ταύτην δὲ ἄνθρωπος δημιουργεῖ: ἀλλὰ καὶ ταύτην αὐτός. Τοῦτο ἐκεῖνο τὸ ἀνώγεων, ἔνθα τότε ἦσαν: ἐντεῦθεν εἰς τὸ ὄρος τῶν Ἐλαιῶν ἐξῆλθον. Ἐξέλθωμεν καὶ ἡμεῖς ἐπὶ τὰς χεῖρας τῶν πενήτων: τοῦτο γὰρ ὄρος τῶν Ἐλαιῶν τὸ χωρίον. Ἐλαῖαι γάρ εἰσι καταπεφυτευμέναι ἐν τῷ οἴκῳ τοῦ Θεοῦ τῶν πενήτων τὸ πλῆθος, ἀποστάζουσαι τὸ ἔλαιον τὸ ἐκεῖ χρησιμεῦον ἡμῖν, ὃ αἱ πέντε παρθένοι εἶχον: αἱ δὲ ἕτεραι μὴ λαβοῦσαι ἐντεῦθεν ἀπώλοντο. Τοῦτο λαβόντες εἰσίωμεν, ἵνα φαιδραῖς ἀπαντήσωμεν ταῖς λαμπάσι τῷ Νυμφίῳ: τοῦτο λαβόντες ἐξέλθωμεν ἐντεῦθεν. Μηδεὶς ἀπάνθρωπος προσίτω, μηδεὶς ὠμὸς καὶ ἀνελεὴς, μηδεὶς ὅλως ἀκάθαρτος. Ϛʹ. Ταῦτα πρὸς ὑμᾶς τοὺς μεταλαμβάνοντας λέγω, καὶ πρὸς ὑμᾶς τοὺς διακονουμένους. Καὶ γὰρ ἀναγκαῖον καὶ πρὸς ὑμᾶς διαλεχθῆναι, ὥστε μετὰ πολλῆς τῆς σπουδῆς διανέμειν ταυτὶ τὰ δῶρα. Οὐ μικρὰ κόλασις ὑμῖν ἐστιν, εἴ τινι συνειδότες τινὰ πονηρίαν, συγχωρήσετε μετασχεῖν ταύτης τῆς τραπέζης. Τὸ αἷμα αὐτοῦ ἐκ τῶν χειρῶν ἐκζητηθήσεται τῶν ὑμετέρων. Κἂν στρατηγός τις ᾖ, κἂν ὕπαρχος, κἂν αὐτὸς ὁ τὸ διάδημα περικείμενος, ἀναξίως δὲ προσίῃ, κώλυσον: μείζονα ἐκείνου τὴν ἐξουσίαν ἔχεις. Σὺ δὲ εἰ μὲν πηγὴν ὕδατος ἐνεχειρίσθης φυλάττειν ποιμνίῳ καθαρὰν, εἶτα εἶδες πρόβατον πολὺν ἐπὶ τοῦ στόματος φέρον τὸν βόρβορον, οὐκ ἂν εἴασας ἐπικύψαι κάτω, καὶ θολῶσαι τὸ ῥεῖθρον: νυνὶ δὲ οὐχ ὕδατος, ἀλλ' αἵματος καὶ πνεύματος πηγὴν ἐγκεχειρισμένος, καὶ ὁρῶν γῆς καὶ βορβόρου χαλεπωτέραν ἁμαρτίαν ἔχοντάς τινας καὶ προσιόντας, οὐκ ἀγανακτεῖς, οὐδὲ ἀπείργεις; καὶ τίνα ἂν σχοίης συγγνώμην; Διὰ τοῦτο ὑμᾶς ὁ Θεὸς ἐτίμησε ταύτην τὴν τιμὴν, ἵνα τὰ τοιαῦτα διακρίνητε. Τοῦτο ὑμῶν ἡ ἀξία, τοῦτο ἡ ἀσφάλεια, τοῦτο ὁ στέφανος ἅπας, οὐχ ἵνα λευκὸν χιτωνίσκον καὶ ἀποστίλβοντα περιβαλλόμενοι περιίητε. Καὶ πόθεν οἶδα, φησὶ, τὸν δεῖνα καὶ τὸν δεῖνα; Οὐ περὶ τῶν ἀγνοουμένων, ἀλλὰ περὶ τῶν γνωρίμων λέγω. Εἴπω τι φρικωδέστερον; Οὐχ οὕτω χαλεπὸν τοὺς ἐνεργουμένους ἔνδον εἶναι, ὡς τούτους, οὕς φησιν ὁ Παῦλος τὸν Χριστὸν καταπατῆσαι, καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγήσασθαι, καὶ τὴν χάριν τοῦ Πνεύματος ἐνυβρίσαι. Δαιμονῶντος γὰρ χείρων ὁ ἡμαρτηκὼς καὶ προσιών. Οἱ μὲν γὰρ ἐπειδὴ δαιμονῶσιν, οὐ κολάζονται: οὗτοι δὲ ὅταν ἀναξίως προσίωσιν, ἀθανάτῳ παραδίδονται τιμωρίᾳ. Μὴ τοίνυν τούτους ἐλαύνωμεν μόνον, ἀλλὰ πάντας ἁπλῶς, οὓς ἂν ἴδωμεν ἀναξίως προσιόντας. Μηδεὶς κοινωνείτω τῶν μὴ μαθητῶν. Μηδεὶς λαμβανέτω Ἰούδας, ἵνα μὴ τὰ Ἰούδα πάθῃ. Σῶμά ἐστι Χριστοῦ καὶ τουτὶ τὸ πλῆθος. Ὅρα τοίνυν, ὁ διακονούμενος τοῖς μυστηρίοις, μὴ παροξύνῃς τὸν Δεσπότην, οὐκ ἐκκαθαίρων τὸ σῶμα τοῦτο: μὴ ξίφος δῷς ἀντὶ τροφῆς. Ἀλλὰ κἂν ὑπὸ ἀγνοίας ἐκεῖνος ἔρχηται μεθέξων, κώλυσον, μὴ φοβηθῇς. Φοβήθητι τὸν Θεὸν, μὴ ἄνθρωπον. Ἂν φοβηθῇς ἄνθρωπον, καὶ ὑπ' αὐτοῦ καταγελασθήσῃ: ἂν δὲ τὸν Θεὸν, καὶ ἀνθρώποις αἰδέσιμος ἔσῃ. Εἰ δὲ αὐτὸς οὐ τολμᾷς, ἐμοὶ πρόσαγε: οὐ συγχωρήσω ταῦτα τολμᾶσθαι. Τῆς ψυχῆς ἀποστήσομαι πρότερον, ἢ τοῦ αἵματος μεταδώσω τοῦ Δεσποτικοῦ παρ' ἀξίαν: καὶ τὸ αἷμα τὸ ἐμαυτοῦ προήσομαι πρότερον, ἢ μεταδώσω αἵματος οὕτω φρικώδους παρὰ τὸ προσῆκον. Εἰ δὲ ἠγνόησέ τις τὸν φαῦλον πολλὰ περιεργασάμενος, οὐδὲν ἔγκλημα. Ταῦτα γάρ μοι περὶ τῶν δήλων εἴρηται. Ἂν γὰρ τούτους διορθώσωμεν, καὶ τοὺς ἀγνῶτας ταχέως ἡμῖν ὁ Θεὸς γνωριεῖ: ἂν δὲ τούτους ἐάσωμεν, τίνος ἕνεκεν ἡμῖν ἐκείνους ποιήσει φανεροὺς λοιπόν; Ταῦτα δὲ λέγω, οὐχ ἵνα ἀπείργωμεν, οὐδ' ἵνα ἐκτέμνωμεν μόνον, ἀλλ' ἵνα διορθώσαντες ἐπαναγάγωμεν, ἵνα ἐπιμελώμεθα. Οὕτω γὰρ καὶ τὸν Θεὸν ἵλεων ἕξομεν, καὶ πολλοὺς τοὺς κατ' ἀξίαν μεταλαμβάνοντας εὑρήσομεν, καὶ τῆς οἰκείας σπουδῆς καὶ τῆς περὶ τοὺς ἄλλους ἐπιμελείας πολὺν ἀποληψόμεθα τὸν μισθόν: οὗ γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.