Homily LXXXVII.

John xx. 24, 25

“But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said, Except I shall see in His hands2573   “But he said unto them, Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side.” N.T.—I will not believe.”

[1.] As to believe carelessly and in a random way, comes of an over-easy temper; so to be beyond measure curious and meddlesome, marks a most gross understanding. On this account Thomas is held to blame. For he believed not the Apostles when they said, “We have seen the Lord”; not so much mistrusting them, as deeming the thing to be impossible, that is to say, the resurrection from the dead. Since he saith not, “I do not believe you,” but, “Except I put my hand—I do not2574   “will not,” N.T. believe.” But how was it, that when all were collected together, he alone was absent? Probably after the dispersion which had lately taken place, he had not returned even then. But do thou, when thou seest the unbelief of the disciple, consider the lovingkindness of the Lord, how for the sake of a single soul He showed Himself with His wounds, and cometh in order to save even the one, though he was grosser than the rest; on which account indeed he sought proof from the grossest of the senses, and would not even trust his eyes. For he said not, “Except I see,” but, “Except I handle,” he saith, lest what he saw might somehow be an apparition. Yet the disciples who told him these things, were at the time worthy of credit, and so was He that promised; yet, since he desired more, Christ did not deprive him even of this.

And why doth He not appear to him straightway, instead of “after eight days”?2575    Ver. 26. “And after eight days again His disciples were within, and Thomas with them; then came Jesus, the door being shut, and stood in the midst, and said, Peace be unto you.” N.T. ( Ver. 26.) In order that being in the mean time continually instructed by the disciples, and hearing the same thing, he might be inflamed to more eager desire, and be more ready to believe for the future. But whence knew he that His side had been opened? From having heard it from the disciples. How then did he believe partly, and partly not believe? Because this thing was very strange and wonderful. But observe, I pray you, the truthfulness of the disciples, how they hide no faults, either their own or others’, but record them with great veracity.

Jesus again presenteth himself to them, and waiteth not to be requested by Thomas, nor to hear any such thing, but before he had spoken, Himself prevented him, and fulfilled his desire; showing that even when he spake those words to the disciples, He was present. For He used the same words, and in a manner conveying a sharp rebuke, and instruction for the future. For having said,

Ver. 26. “Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side”; He added,

“And be not faithless, but believing.”

Seest thou that his doubt proceeded from unbelief? But it was before he had received the Spirit; after that, it was no longer so, but, for the future, they were perfected.

And not in this way only did Jesus rebuke him, but also by what follows; for when he, being fully satisfied, breathed again, and cried aloud,

Ver. 28. “My Lord, and my God,” He saith,

Ver. 29. “Because thou hast seen Me, thou hast believed; blessed are they who have not seen, and yet have believed.”

For this is of faith, to receive things not seen; since,“Faith is the substance of things hoped for, the evidence of things not seen.” ( Heb. xi. 1.) And here He pronounceth blessed not the disciples only, but those also who after them should believe. “Yet,” saith some one, “the disciples saw and believed.” Yes, but they sought nothing of the kind, but from the proof of the napkins, they straightway received the word concerning the Resurrection, and before they saw the body, exhibited all faith. When therefore any one in the present day say, “I would that I had lived in those times, and had seen Christ working miracles,” let them reflect, that, “Blessed are they who have not seen, and yet have believed.”

It is worth enquiring, how an incorruptible body showed the prints of the nails, and was tangible by a mortal hand. But be not thou disturbed; what took place was a matter of condescension. For that which was so subtle and light as to enter in when the doors were shut, was free from all density2576   παχύτητος ; but this marvel was shown, that the Resurrection might be believed, and that men might know that it was the Crucified One Himself, and that another rose not in His stead. On this account He arose2577   al. “raiseth Himself,” or, “is raised.” bearing the signs of the Cross, and on this account He eateth. At least the Apostles everywhere made this a sign of the Resurrection, saying, “We, who did eat and drink with Him.” ( Acts x. 41.) As therefore when we see Him walking on the waves before the Crucifixion, we do not say, that that body is of a different nature, but of our own; so after the Resurrection, when we see Him with the prints of the nails, we will no more say, that he is therefore2578   or, “henceforth,” λοιπὸν corruptible. For He exhibited these appearances on account of the disciple.

Ver. 30. “And many other signs truly did Jesus.”

[2.] Since this Evangelist hath mentioned fewer than the others, he tells us that neither have all the others mentioned them all, but as many as were sufficient to draw the hearers to belief. For, “If,” it saith, “they should be written every one, I suppose that even the world itself could not contain the books.” ( c. xxi. 25.) Whence it is clear, that What they have mentioned they wrote not for display, but only for the sake of what was useful. For how could they who omitted the greater part, write these others2579   According to Savile’s conject. and two mss. πῶς ἂν ταῦτα for πῶς ἐνταῦθα for display? But why went they not through them all? Chiefly on account of their number; besides, they also considered, that he who believed not those they had mentioned, would not give heed to a greater number; while he who received these, would have no need of another in order to believe. And here too he seems to me to be for the time speaking of the miracles after the Resurrection. Wherefore He saith,

“In the presence of His disciples.”2580   “of His disciples, which are not written in this book,” N.T.

For as before the Resurrection it was necessary that many should be done, in order that they might believe that He was the Son of God, so was it also after the Resurrection, in order that they might admit that He had arisen. For another reason also he has added, “In the presence of His disciples,” because He conversed with them alone after the Resurrection; wherefore also He said, “The world seeth Me no more.” ( c. xiv. 19 .) Then, in order that thou mayest understand that what was done was done only for the sake of the disciples, he added,

Ver. 31. “That believing ye might have life in His Name.”2581    Ver. 31. “But these are written, that ye might believe that Jesus is the Christ, the Son of God, and that,” &c. N.T.

Speaking generally to mankind, and showing that not on Him who is believed on, but on ourselves, he bestows a very great favor. “In His Name,” that is, “through Him”; for He is the Life.

Chap. xxi. ver. 1. “After these things, Jesus showed Himself again to the disciples at the sea of Tiberias.”2582   “of Tiberias; and on this wise showed He Himself,” N.T.

Seest thou that He remaineth not with them continually, nor as before? He appeared, for instance, in the evening, and flew away; then after eight days again once, and again flew away; then after these things by the sea, and again with great terror. But what is the, “showed”? From this it is clear that He was not seen unless He condescended, because His body was henceforth incorruptible, and of unmixed purity.2583   ἀ κήρατον But wherefore hath the writer mentioned the place? To show that he had now taken away the greater part of their fear, so that they now ventured forth from their dwelling, and went about everywhere. For they were no longer shut up at home, but had gone into Galilee, avoiding the danger from the Jews. Simon, therefore, comes to fish. For since neither was He with them continually, nor was the Spirit yet given, nor they at that time yet entrusted with anything, having nothing to do, they went after their trade.

Ver. 2. “There were together Simon Peter, and Thomas,2584   “Thomas, called Didymus.” and Nathanael,”2585   “Nathanael of Cana in Galilee.” (he that was called by Philip,) “and the sons of Zebedee, and two others.”2586   “two other of His disciples,” N.T.

Having then nothing to do, they went to their fishing,2587    Ver. 3, 4. “Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing. But when the morning was now come, Jesus stood on the shore, but the disciples knew not that it was Jesus.” N.T. and this same they did by night, because they were greatly afraid. This Luke also mentions;2588   Luke xxiv. 37. “But they were terrified and affrighted.” but this is not the same occasion, but a different one. And the other disciples followed, because they were henceforth bound to one another, and at the same time desired to see the fishing, and to bestow2589   al. “dispose.” their leisure well. As they then were laboring and wearied, Jesus presenteth Himself before them, and doth not at once reveal Himself, so that they enter into converse with Him. He therefore saith to them,

Ver. 5. “Have ye2590   “Children, have ye,” N.T. any meat2591   or, “fish,” προσφάγιον, that which is eaten with the bread. ?”

For a time He speaketh rather after a human manner, as if about to buy somewhat of them. But when they made signs that they had none, He bade them cast their nets to the right; and on casting they obtained a haul.2592   Ver. 5, 6, and 8. “They answered Him, No. And He said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. And the other disciples came in a little ship, for they were not far from land, but as it were two hundred cubits, dragging the net with fishes.” N.T. But when they recognized Him, the disciples Peter and John again exhibited the peculiarities of their several tempers. The one was more fervent, the other more lofty; the one more keen, the other more clear-sighted. On this account John first recognized Jesus, Peter first came to Him.2593    Ver. 7. “Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, (for he was naked,) and did cast himself into the sea.” N.T. For no ordinary signs were they which had taken place. What were they? First, that so many fish were caught; then, that the net did not break;2594    Ver. 11. “Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken.” N.T. then, that before they landed, the coals had been found, and fish laid thereon, and bread.2595    Ver. 9, 10. “As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. Jesus saith unto them, Bring of the fish which ye have now caught.” N.T. For He no longer made things out of matter already subsisting, as, through a certain dispensation, He did before the Crucifixion. When therefore Peter knew Him, he threw down all, both fish and nets, and girded himself. Seest thou his respect and love? Yet they were only two hundred cubits off; but not even so could Peter wait to go to Him in the boat, but reached the shore by swimming. What then doth Jesus?

Ver. 12. “Come,” He saith, “dine.” “And none of them durst ask Him.”2596   “ask him, Who art Thou?” N.T.

For they no longer had the same boldness, nor were they so confident, nor did they now approach Him with speech, but with silence and great fear and reverence, sat down giving heed to Him.

“For they knew that2597   “knowing that,” N.T. it was the Lord.”

And therefore they did not ask Him, “Who art Thou?” But seeing that His form was altered, and full of much awfulness, they were greatly amazed, and desired to ask somewhat concerning it; but fear, and their knowledge that He was not some other, but the Same, checked the enquiry, and they only ate what He created for them2598    Ver. 13. “Jesus then cometh, and taketh bread, and giveth them, and fish likewise.” N.T. with a greater exertion of power than before. For here He no more looketh to heaven, nor performeth those human acts, showing that those also which He did were done by way of condescension. And to show that He remained not with them continually, nor in like manner as before, It saith that,

Ver. 14. “This was the third time that Jesus appeared to them,2599   “was manifested to His disciples.” N.T. after that He arose from the dead.”

And He biddeth them “to bring of the fish,” to show that what they saw was no appearance. But here indeed it saith not that He ate with them, but Luke, in another place, saith that He did; for “He was eating together with them.”2600   συναλιζόμενος αὐτοῖς ἦν. The words are rendered as above in the margin of the Auth. Version, and St. Chrys. seems to have so understood them. The Vulgate has, “convescens ” The literal sense is either “eating salt with them,” or, as in the text of Auth. Version, “ being assembled with.” ( Acts i. 4.) But the, “how,” it is not ours to say; for these things came to pass in too strange a manner, not as though His nature now needed food, but from an act of condescension, in proof of the Resurrection.

[3.] Perhaps when ye heard these things, ye glowed, and called those happy who were then with Him, and those who shall be with Him at the day of the general Resurrection. Let us then use every exertion that we may see that admirable Face. For if when now we hear we so burn, and desire to have been in those days which He spent upon earth, and to have heard His Voice, and seen His face, and to have approached, and touched, and ministered unto Him; consider how great a thing it is to see Him no longer in a mortal body, nor doing human actions, but with a body guard of Angels, being ourselves also in a form of unmixed purity, and beholding Him, and enjoying the rest of that bliss which passes all language. Wherefore, I entreat, let us use every means, so as not to miss such glory. For nothing is difficult if we be willing, nothing burdensome if we give heed. “If we endure, we shall also reign with Him.” ( 2 Tim. ii. 12.) What then is, “If we endure”? If we bear tribulations, if persecutions, if we walk in the strait way. For the strait way is by its nature laborious, but by our will it is rendered light, from the hope of things to come. “For our present light affliction worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at those which are not seen.” ( 2 Cor. iv. 17, 18.) Let us then transfer our eyes to heaven, and continually imagine “those” things, and behold them. For if we always spend our time with them, we shall not be moved to desire the pleasures of this world, nor find it hard to bear its sorrows; but we shall laugh at these and the like, and nothing will be able to enslave or lift us up, if only we direct our longing thither,2601   al. “increase that longing.” and look to that love.2602   ἀ γάπην And why say I that we shall not grieve at present troubles? We shall henceforth not even appear to see them. Such a thing is strong desire.2603   ὁ ἔρως Those, for instance, who are not at present with us, but being absent are loved, we image every day. For mighty is the sovereignty of love,2604   ἀ γάπης it alienates the soul from all things else, and chains to the desired object. If thus we love Christ, all things here will seem to be a shadow, an image, a dream. We too shall say, “Who shall separate us from the love of Christ? Shall tribulation, or distress?” ( Rom. viii. 35.) He said not, “money, or wealth, or beauty,” (these are very mean and contemptible,) but he hath put the things which seem to be grievous, famines, persecutions, deaths. He then spat on these even, as being nought; but we for the sake of money separate ourselves from our life, and cut ourselves off from the light. And Paul indeed prefers “neither death, nor life, nor things present, nor things to come, nor any other creature,” to the love which is towards Him; but we, if we see a little portion of gold, are fired, and trample on His laws. And if these things are intolerable when spoken of, much more are they so when done.2605   al. “much more those (i.e. the opposite) when not done.” For the terrible thing is this, that we shudder to hear, but do not shudder to do: we swear readily, and perjure ourselves, and plunder, and exact usury, care nothing for sobriety, desist from exactness in prayer, transgress most of the commandments, and for the sake of money make no account of our own members.2606   i.e. our members in Christ. For he that loves wealth will work ten thousand mischiefs to his neighbor, and to himself as well. He will easily be angry with him, and revile him, and call him fool, and swear and perjure himself, and does not2607   al. “will not.” even preserve the measures of the old law. For he that loves gold will not love his neighbor; yet we, for the Kingdom’s sake, are bidden to love even our enemies. Now if by fulfilling the old commandments, we shall not be able to enter the Kingdom of heaven, unless our righteousness exceed and go beyond them, when we transgress even these, what excuse shall we obtain? He that loves money, not only will not love his enemies, but will even treat his friends as enemies.

[4.] But why speak I of friends? the lovers of money have often ignored nature itself. Such a one knows not kindred, remembers not companionship, reverences not age, has no friend, but will be ill-disposed towards all, and above all others to himself, not only by destroying his soul, but by racking himself with ten thousand cares, and toils, and sorrows. For he will endure foreign travels, hatreds, dangers, plots, anything whatever, only that he may have in his house the root of all evil, and may count much gold. What then can be more grievous than this disease? It is void of any luxury or pleasure, for the sake of which men often sin, it is void of honor or glory. For the lover of money suspects that he has tens of thousands, and really has many, who accuse, and envy, and slander, and plot against him. Those whom he has wronged hate him as having been ill-used; those who have not yet suffered, fearing least they may suffer, and sympathizing with those who have, manifest the same hostility; while the greater and more powerful, being stung and indignant on account of the humbler sort, and at the same time also envying him, are his enemies and haters. And why speak I of men? For when one hath God also made his enemy, what hope shall there then be for him? what consolation? what comfort? He that loves riches will2608   al. “From his riches? he will.” never be able to use them; he will be their slave and keeper, not their master. For, being ever anxious to make them more, he will never be willing to spend them; but he will cut short himself, and be in poorer state than any poor man, as nowhere stopping in his desire. Yet riches are made not that we should keep, but that we should use them; but if we are going to bury them for others, what can be more miserable than we, who run about desiring to get together the possessions of all men,2609   al. “get together all.” that we may shut them up within, and cut them off from common use? But there is another malady not less than this. Some men bury their money in the earth, others in their bellies, and in pleasure and drunkenness; together with injustice adding to themselves the punishment of wantonness. Some minister with their substance to parasites and flatterers, others to dice and harlots, others to different expenses of the same kind, cutting out for themselves ten thousand roads that lead to hell, but leaving the right and sanctioned road which leads to heaven. And yet it hath not greater gain only, but greater pleasure than the things we have mentioned. For he who gives to harlots is ridiculous and shameful, and will have many quarrels, and brief pleasure; or rather, not even brief, because, give what he will to the women his mistresses, they will not thank him for it; for, “The house of a stranger is a cask with holes.” ( Prov. xxiii. 27 , LXX.) Besides, that sort of persons is impudent,2610   lit. “forward.” and Solomon hath compared their love to the grave; and then only do they stop, when they see their lover stripped of all. Or rather, such a woman doth not stop even then, but tricks herself out the more, and tramples on him when he is down, and excites much laughter against him, and works him so much mischief, as it is not possible even to describe by words. Not such is the pleasure of the saved; for neither hath any there a rival, but all rejoice and are glad, both they that receive blessings, and they that look on. No anger, no despondency, no shame, no disgrace, besiege the soul of such a one, but great is the gladness of his conscience, and great his hope of things to come; bright his glory, and great his distinction; and more than all is the favor and safety which is from God, and not one precipice, nor suspicion, but a waveless harbor, and calm. Considering therefore all these things, and comparing pleasure with pleasure, let us choose the better,2611   al. “the better things.” that we may obtain the good things to come, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.

ΟΜΙΛΙΑ ΠΖʹ. Θωμᾶς δὲ εἷς τῶν δώδεκα, ὁ λεγόμενος Δίδυμος, οὐκ ἦν μετ' αὐτῶν ὅτε ἦλθεν ὁ Ἰησοῦς. Ἔλεγον οὖν αὐτῷ οἱ ἄλλοι μαθηταί: «Ἑωράκαμεν τὸν Κύριον.» Ὁ δὲ εἶπεν: «Ἐὰν μὴ ἴδω, οὐ μὴ πι στεύσω,» καὶ τὰ ἑξῆς. αʹ. Ὥσπερ τὸ ἁπλῶς καὶ ὡς ἔτυχε πιστεύειν, εὐκολίας ἐστίν: οὕτω τὸ πέρα τοῦ μέτρου περιεργάζεσθαι καὶ πολυπραγμονεῖν, παχυτάτης διανοίας. Διὰ τοῦτο καὶ ὁ Θωμᾶς ἐγκαλεῖται. Τοῖς γὰρ ἀποστόλοις εἰρηκόσιν, ὅτι Ἑωράκαμεν τὸν Κύριον, οὐκ ἐπίστευσεν, οὐ τοσοῦτον ἐκείνοις ἀπιστῶν, ὅσον τὸ πρᾶγμα ἡγούμενος ἀδύνατον εἶναι: τουτέστιν, τὴν ἐκ νεκρῶν ἀνάστασιν. Οὐ γὰρ εἶπεν, ὅτι Οὐ πιστεύω ὑμῖν, ἀλλ', Ἐὰν μὴ βάλω τὴν χεῖρά μου, οὐ πιστεύσω. Πῶς οὖν, πάντων συνηγμένων, οὗτος ἀπελιμπάνετο μόνος; Εἰκὸς ἦν ἀπὸ τῆς διασπορᾶς τῆς ἤδη γενομένης μηδέπω καὶ τότε αὐτὸν ἐπανελθεῖν. Σὺ δὲ ὅταν ἴδῃς [αὐτὸν] ἀπιστοῦντα τὸν μαθητὴν, ἐννόησον τοῦ Δεσπότου τὴν φιλανθρωπίαν, πῶς καὶ ὑπὲρ μιᾶς ψυχῆς δείκνυσιν ἑαυτὸν τραύματα ἔχοντα, καὶ παραγίνεται ἵνα διασώσῃ καὶ τὸν ἕνα, καίτοι τῶν ἄλλων παχύτερον ὄντα. Διὸ τὴν διὰ τῆς αἰσθήσεως τῆς παχυτάτης ἐζήτει πίστιν, καὶ οὐδὲ τοῖς ὀφθαλμοῖς ἐπίστευεν. Οὐ γὰρ εἶπεν, Ἂν μὴ ἴδω: ἀλλ', Ἐὰν μὴ ψηλαφήσω, φησὶ, μή πως φαντασία τὸ ὁρώμενον ᾖ. Καὶ μὴν οἱ μαθηταὶ ταῦτα ἀπαγγέλλοντες ἀξιόπιστοι τότε ἦσαν, καὶ αὐτὸς ὑπισχνούμενος: ἀλλ' ὅμως, ἐπειδὴ πλέον ἐζήτησεν, οὐδὲ τούτων αὐτὸν ἀπεστέρησεν ὁ Χριστός. Καὶ τίνος ἕνεκεν οὐκ εὐθέως αὐτῷ φαίνεται, ἀλλὰ μετὰ ἡμέρας ὀκτώ; Ὥστε μεταξὺ κατηχούμενον αὐτὸν ὑπὸ τῶν μαθητῶν, καὶ τὸ αὐτὸ ἀκούοντα, καὶ εἰς πλείονα ἐκκαῆναι πόθον, καὶ πιστότερον πρὸς τὸ μέλλον γενέσθαι. Πόθεν δὲ ᾔδει ὅτι καὶ ἡ πλευρὰ ἠνεῴχθη; Παρὰ τῶν μαθητῶν ἀκούσας. Πῶς οὖν τὸ μὲν ἐπίστευσε, τὸ δὲ οὐκ ἐπίστευσεν; Ὅτι τοῦτο πολὺ παράδοξον καὶ θαυμαστὸν ἦν. Σκόπει δέ μοι τὸ φιλάληθες τῶν ἀποστόλων, πῶς τὰ ἐλαττώματα οὐ κρύπτουσιν, οὔτε τὰ ἑαυτῶν, οὔτε τὰ ἑτέρων, ἀλλὰ μετὰ πολλῆς αὐτὰ ἀναγράφουσι τῆς ἀληθείας. Ἐφίσταται δὲ πάλιν ὁ Ἰησοῦς, καὶ οὐ περιμένει παρ' ἐκείνου ἀξιωθῆναι, οὐδὲ ἀκοῦσαί τι τοιοῦτον, ἀλλὰ μηδὲν εἰπόντος, αὐτὸς προλαβὼν, ἅπερ ἐπεθύμει, πληροῖ, δεικνὺς ὅτι καὶ, ἡνίκα ταῦτα ἐφθέγγετο πρὸς τοὺς μαθητὰς, παρῆν. Καὶ γὰρ τοῖς ῥήμασιν ἐχρήσατο τοῖς αὐτοῖς, καὶ σφόδρα ἐπιτιμητικῶς, καὶ εἰς τὸ ἑξῆς παιδευτικῶς. Εἰπὼν γὰρ, Φέρε τὸν δάκτυλόν σου, καὶ ἴδε τὰς χεῖράς μου, καὶ βάλε τὴν χεῖρά σου εἰς τὴν πλευράν μου: ἐπήγαγε, Καὶ μὴ γίνου ἄπιστος, ἀλλὰ πιστός. Ὁρᾷς ὅτι ἀπιστίας ἦν ἡ ἀμφιβολία; ἀλλὰ πρὶν ἢ τὸ Πνεῦμα λαβεῖν: μετὰ δὲ ταῦτα οὐκέτι, ἀλλ' ἀπηρτισμένοι λοιπὸν ἦσαν. Οὐ ταύτῃ δὲ μόνον ἐπετίμησεν, ἀλλὰ καὶ διὰ τῶν ἑξῆς. Ἐπειδὴ γὰρ ἐκεῖνος ἀνέπνευσε πληροφορηθεὶς, καὶ ἀνεβόησεν, Ὁ Κύριός μου, καὶ ὁ Θεός μου, λέγει: Ὅτι ἑώρακάς με, πεπίστευκας: μακάριοι οἱ μὴ ἰδόντες, καὶ πιστεύσαντες. Τοῦτο γάρ ἐστι πίστεως, τὸ τὰ μὴ ὁρώμενα δέξασθαι. Ἔστι γὰρ πίστις ἐλπιζομένων ὑπόστασις πραγμάτων, ἔλεγχος οὐ βλεπομένων. Ἐνταῦθα δὲ οὐ τοὺς μαθητὰς μακαρίζει μόνους, ἀλλὰ καὶ τοὺς μετ' ἐκείνους πιστεύσοντας. Καίτοι, φησὶν, οἱ μαθηταὶ εἶδον, καὶ ἐπίστευσαν. Ἀλλ' οὐδὲν τοιοῦτον ἐζήτησαν, ἀλλ' ἀπὸ τῶν σουδαρίων εὐθέως τὸν περὶ ἀναστάσεως ἐδέξαντο λόγον, καὶ πρὶν ἢ τὸ σῶμα θεάσασθαι, τὴν πίστιν ἐπεδείξαντο πᾶσαν. Ὅταν οὖν λέγῃ τις νυνὶ, Ἐβουλόμην κατὰ τοὺς καιροὺς ἐκείνους εἶναι, καὶ ὁρᾷν τὸν Χριστὸν θαυματουργοῦντα, ἐννοείτω, ὅτι Μακάριοι οἱ μὴ ἰδόντες, καὶ πιστεύσαντες. Ἄξιον δὲ διαπορῆσαι πῶς σῶμα ἄφθαρτον τύπους ἐδείκνυτο τῶν ἥλων, καὶ ἁπτὸν ἦν θνητῇ χειρί. Ἀλλὰ μὴ θορυβηθῇς: συγκαταβάσεως γὰρ ἦν τὸ γινόμενον. Τὸ γὰρ οὕτω λεπτὸν καὶ κοῦφον, ὡς κεκλεισμένων εἰσελθεῖν τῶν θυρῶν, παχύτητος πάσης ἀπήλλακτο: ἀλλ' ὥστε πιστευθῆναι τὴν ἀνάστασιν, τοῦτο δείκνυται, καὶ ὥστε μαθεῖν, ὅτι αὐτὸς ἦν ὁ σταυρωθεὶς, καὶ οὐκ ἄλλος ἀντ' αὐτοῦ ἀνέστη. Διὰ τοῦτο ἀνέστη ἔχων τὰ σημεῖα τοῦ σταυροῦ, καὶ τρώγει διὰ τοῦτο. Οἱ γοῦν ἀπόστολοι τοῦτο ἄνω καὶ κάτω σημεῖον ἐποιοῦντο τῆς ἀναστάσεως, λέγοντες: Οἵτινες συνεφάγομεν αὐτῷ καὶ συνεπίομεν. Ὥσπερ οὖν ἐπὶ τῶν κυμάτων περιπατοῦντα θεωροῦντες πρὸ τοῦ σταυροῦ, οὐ λέγομεν ἄλλης φύσεως τὸ σῶμα ἐκεῖνο, ἀλλὰ τῆς ἡμετέρας: οὕτω μετὰ τὴν ἀνάστασιν αὐτὸν ὁρῶντες τοὺς τύπους ἔχοντα, οὐκ ἐροῦμεν αὐτὸν φθαρτὸν εἶναι λοιπόν. Διὰ γὰρ τὸν μαθητὴν ταῦτα ἐπεδείκνυτο. Πολλὰ δὲ καὶ ἄλλα σημεῖα ἐποίησεν ὁ Ἰησοῦς. Ἐπειδὴ γὰρ ἐλάττονα τῶν ἄλλων οὗτος εἶπεν ὁ εὐαγγελιστὴς, λέγει ὅτι οὐδὲ οἱ λοιποὶ πάντες πάντα εἶπον, ἀλλ' ὅσα ἱκανὰ ἦν πρὸς πίστιν ἐφελκύσασθαι τοὺς ἀκούοντας. Ἐπεὶ Εἰ πάντα, φησὶν, ἐγέγραπτο, οὐδὲ τὸν κόσμον οἶμαι χωρῆσαι τὰ βιβλία. βʹ. Ὅθεν δῆλον ὅτι οὐ φιλοτιμίας ἕνεκεν, ἅπερ ἔγραψαν, εἶπον, ἀλλὰ τοῦ χρησίμου μόνον. Οἱ γὰρ τὰ πλείονα ἀφέντες, πῶς ἂν ταῦτα διὰ φιλοτιμίαν ἔγραψαν; Τίνος οὖν ἕνεκεν οὐ πάντα ἐπῆλθον; Μάλιστα μὲν διὰ τὸ πλῆθος: ἔπειτα δὲ κἀκεῖνο ἐνενόουν, ὅτι ὁ μὴ πιστεύσας τοῖς εἰρημένοις, οὐδὲ τοῖς πλείοσι προσέξει: ὁ δὲ ταῦτα δεξάμενος, οὐδὲν δεήσεται ἑτέρου εἰς τὸν τῆς πίστεως λόγον. Ἐμοὶ δὲ ἐνταῦθα τέως δοκεῖ τὰ μετὰ τὴν ἀνάστασιν λέγειν σημεῖα: διό φησιν: Ἐνώπιον τῶν μαθητῶν αὐτοῦ. Ὥσπερ γὰρ πρὸ τῆς ἀναστάσεως ἔδει γενέσθαι πολλὰ, ἵνα πιστεύσωσιν ὅτι Υἱός ἐστι Θεοῦ: οὕτω καὶ μετὰ τὴν ἀνάστασιν, ἵνα καταδέξωνται ὅτι ἀνέστη. Διὰ τοῦτο καὶ προσέθηκεν, Ἐνώπιον τῶν μαθητῶν αὐτοῦ, ἐπειδὴ μόνος αὐτοῖς συνεγένετο μετὰ τὴν ἀνάστασιν. Διὸ καὶ ἔλεγεν: Ὁ κόσμος οὐκέτι με θεωρεῖ. Εἶτα ἵνα μάθῃς ὅτι τῶν μαθητῶν ἕνεκεν μόνον ἐγίνετο τὰ γινόμενα, ἐπήγαγεν: Ἵνα καὶ πιστεύσαντες ζωὴν αἰώνιον ἔχητε ἐν τῷ ὀνόματι αὐτοῦ, κοινῇ πρὸς τὴν φύσιν διαλεγόμενος, καὶ δηλῶν, ὅτι οὐκ ἐκείνῳ τῷ πιστευομένῳ, ἀλλ' ἡμῖν αὐτοῖς τὰ μέγιστα χαριζόμενος. Ἐν τῷ ὀνόματι αὐτοῦ: τουτέστι δι' αὐτοῦ. Αὐτὸς γάρ ἐστιν ἡ ζωή. Μετὰ ταῦτα ἐφανέρωσεν ἑαυτὸν τοῖς μαθηταῖς ἐπὶ τῆς θαλάσσης τῆς Τιβεριάδος. Ὁρᾷς ὅτι οὐ συνεχῶς αὐτοῖς ἐπιχωριάζει, οὐδ' ὥσπερ ἔμπροσθεν; Ἐφάνη γοῦν τῇ ἑσπέρᾳ, καὶ ἀπέπτη: εἶτα μετὰ ὀκτὼ ἡμέρας πάλιν ἅπαξ, καὶ πάλιν ἀπέπτη: εἶτα μετὰ ταῦτα ἐπὶ τῆς θαλάσσης, καὶ πάλιν μετὰ πολλοῦ τοῦ φόβου. Τί δέ ἐστι τὸ, Ἐφανέρωσεν; Ἐκ τούτου δῆλον, ὅτι οὐχ ἑωρᾶτο, εἰ μὴ συγκατέβη, διὰ τὸ λοιπὸν ἄφθαρτον εἶναι τὸ σῶμα καὶ ἀκήρατον. Τίνος δὲ ἕνεκεν ἐμνήσθη τοῦ τόπου; Δεικνὺς ὅτι τὸ πλέον ἀφεῖλε τοῦ δέους, ὡς λοιπὸν αὐτοὺς καὶ προκύπτειν τῆς οἰκίας, καὶ πανταχοῦ περιιέναι. Οὐκέτι γὰρ ἐπὶ τῆς οἰκίας συγκεκλεισμένοι ἦσαν, ἀλλ' ἐπὶ τὴν Γαλιλαίαν ᾔεσαν, τὸν κίνδυνον ἐκκλίνοντες τῶν Ἰουδαίων. Ἔρχεται τοίνυν ὁ Σίμων ἁλιεῦσαι. Ἐπειδὴ γὰρ οὔτε αὐτὸς αὐτοῖς συνεχῶς συνῆν, οὔτε τὸ Πνεῦμα δοθὲν ἦν, οὔτ' ἔτι ἐγκεχειρισμένοι τότε ἐτύγχανον, οὐδὲν ἔχοντες πράττειν, τὴν τέχνην μετῄεσαν. Καὶ ἦσαν Σίμων ὁμοῦ καὶ Θωμᾶς καὶ Ναθαναὴλ ὁ ὑπὸ τοῦ Φιλίππου κληθεὶς, καὶ οἱ υἱοὶ Ζεβεδαίου, καὶ ἄλλοι δύο. Οὐδὲν οὖν ἔχοντες πράττειν ἐπὶ τὴν ἁλείαν ᾔεσαν, καὶ ἐν νυκτὶ τοῦτο αὐτὸ ἐποίουν, διὰ τὸ περιδεεῖς εἶναι. Τοῦτο καὶ ὁ Λουκᾶς φησιν: ἀλλ' οὐκ ἔστι τοῦτο ἐκεῖνο, ἀλλ' ἕτερον. Οἱ δὲ ἄλλοι μαθηταὶ εἵποντο διὰ τὸ συνδεδέσθαι λοιπὸν ἀλλήλοις, καὶ ἅμα βουλόμενοι θεάσασθαι τὴν ἁλείαν καὶ τὴν σχολὴν εὖ θέσθαι. Κάμνουσι τοίνυν, καὶ ταλαιπωρουμένοις ἐφίσταται ὁ Ἰησοῦς, καὶ οὐκ εὐθέως ἑαυτὸν δείκνυσιν, ὥστε καὶ εἰς διάλεξιν ἐλθεῖν. Λέγει οὖν αὐτοῖς: Μή τι προσφάγιον ἔχετε; Τέως ἀνθρωπινώτερον διαλέγεται, ὡς μέλλων τι ὠνεῖσθαι παρ' αὐτῶν. Ὡς δὲ ἀνένευσαν μηδὲν ἔχειν, ἐκέλευσε βαλεῖν εἰς τὰ δεξιά: καὶ βαλόντες ἐπέτυχον τῆς ἄγρας. Ὡς δὲ ἐπέγνωσαν αὐτὸν, πάλιν τὰ ἰδιώματα τῶν οἰκείων ἐπιδείκνυνται τρόπων οἱ μαθηταὶ, Πέτρος καὶ Ἰωάννης. Ὁ μὲν γὰρ θερμότερος, ὁ δὲ ὑψηλότερος ἦν: καὶ ὁ μὲν ὀξύτερος ἦν, ὁ δὲ διορατικώτερος. Διὰ τοῦτο ὁ μὲν Ἰωάννης πρῶτος ἐπέγνω τὸν Ἰησοῦν, ὁ δὲ Πέτρος πρῶτος ἦλθε πρὸς αὐτόν: καὶ γὰρ οὐ τὰ τυχόντα γενόμενα ἦν σημεῖα. Τίνα δὲ ἦν τὰ γινόμενα; Πρῶτον μὲν, τὸ πολλοὺς συλληφθῆναι τοὺς ἰχθύας: ἔπειτα, τὸ μὴ σχισθῆναι τὸ δίκτυον: εἶτα, τὸ, πρὶν ἐπιβῆναι, εὑρεθῆναι τοὺς ἄνθρακας, καὶ τὸν ἰχθὺν ἐπικείμενον καὶ ἄρτον. Οὐκέτι γὰρ ἐξ ὕλης ὑποκειμένης ἐποίει, ὥσπερ διά τινα οἰκονομίαν ἐποίει πρὸ τοῦ σταυροῦ. Ὡς οὖν ἐπέγνω αὐτὸν, πάντα ἔῤῥιψε, καὶ τοὺς ἰχθῦς καὶ τὰ δίκτυα, καὶ διεζώσατο ὁ Πέτρος. Ὁρᾷς καὶ τὴν αἰδῶ καὶ τὸν πόθον; Καίτοι ἀπὸ διακοσίων πηχῶν ἦσαν: ἀλλ' οὐδὲ οὕτως ἐκαρτέρησε τῷ πλοίῳ πρὸς αὐτὸν ἐλθεῖν, ἀλλὰ νηχόμενος παρεγένετο. Τί οὖν ὁ Ἰησοῦς; Δεῦτε, φησὶν, ἀριστήσατε. Καὶ οὐδεὶς ἐτόλμα ἐρωτῆσαι αὐτόν. Οὐκέτι γὰρ τὴν αὐτὴν παῤῥησίαν εἶχον, οὐδὲ ὁμοίως ἐθάῤῥουν, οὐδὲ ἤρχοντο πρὸς αὐτὸν διὰ λόγου λοιπὸν, ἀλλὰ μετὰ σιγῆς καὶ δέους πολλοῦ καὶ αἰδοῦς ἐκαθέζοντο προσέχοντες πρὸς αὐτόν. Ἤ|δεισαν μὲν γὰρ ὅτι ὁ Κύριός ἐστι. Καὶ διὰ τοῦτο οὐκ ἠρώτων, Τίς εἶ; τὴν δὲ μορφὴν ἀλλοιοτέραν ὁρῶντες, καὶ πολλῆς ἐκπλήξεως γέμουσαν, σφόδρα ἦσαν καταπεπληγμένοι, καὶ ἐβούλοντό τι περὶ αὐτῆς ἐρωτᾷν: ἀλλὰ τὸ δέος, καὶ τὸ εἰδέναι αὐτοὺς, ὅτι οὐχ ἕτερός τις ἦν, ἀλλ' αὐτὸς, ἐπεῖχον τὴν ἐρώτησιν, καὶ μόνον ἤσθιον, ἅπερ αὐτοῖς ἐδημιούργησε μετὰ πλείονος ἐξουσίας. Ἐνταῦθα δὲ οὐκέτι ἀναβλέπει εἰς τὸν οὐρανὸν, οὐδὲ τὰ ἀνθρώπινα ἐκεῖνα ποιεῖ, δεικνὺς ὅτι κἀκεῖνα συγκαταβάσεως ἕνεκεν ἐγένετο. Ὅτι δὲ οὐδὲ συνεχῶς ἐπεχωρίαζεν, οὐδὲ ὁμοίως, λέγει, ὅτι Τρίτον τοῦτο ἐφάνη αὐτοῖς, ὅτε ἠγέρθη ἐκ νεκρῶν. Καὶ κελεύει ἐκ τῶν ὀψαρίων ἐνεγκεῖν, δεικνὺς ὅτι τὸ ὁρώμενον οὐκ ἦν φάντασμα. Ἀλλ' ἐνταῦθα μὲν οὐ λέγει, ὅτι ἔφαγε μετ' αὐτῶν: ὁ δὲ Λουκᾶς ἀλλαχοῦ αὐτόν φησιν, ὅτι Συναλιζόμενος αὐτοῖς ἦν. Τὸ δὲ πῶς, οὐκ ἡ μέτερον εἰπεῖν: τρόπῳ γάρ τινι παραδοξοτέρῳ ταῦτα ἐγίνετο, οὐχ ὡς τῆς φύσεως δεομένης βρωμάτων λοιπὸν, ἀλλὰ συγκαταβάσεως πρὸς ἀπόδειξιν τῆς ἀναστάσεως γινομένης. γʹ. Τάχα ταῦτα ἀκούοντες διεθερμάνθητε, καὶ τοὺς συνόντας αὐτῷ τότε ἐμακαρίσατε, καὶ τοὺς μέλλοντας συνέσεσθαι κατὰ τὴν ἡμέραν τῆς κοινῆς ἀναστάσεως. Οὐκοῦν ἅπαντα πράττωμεν, ὥστε τὸ πρόσωπον ἐκεῖνο τὸ θαυμαστὸν ἰδεῖν. Εἰ γὰρ νῦν ἀκούοντες οὕτως ἐκκαιόμεθα καὶ ἐπιθυμοῦμεν κατ' ἐκείνας γενέσθαι τὰς ἡμέρας, ἃς ἐπὶ τῆς γῆς διέτριβε, καὶ φωνῆς ἀκοῦσαι, καὶ ὄψιν ἰδεῖν, καὶ προσελθεῖν, καὶ ἅψασθαι, καὶ διακονῆσαι: ἐννόησον ἡλίκον αὐτόν ἐστιν ἰδεῖν οὐκέτι ἐν θνητῷ σώματι, οὐδὲ ἀνθρώπινα ποιοῦντα, ἀλλ' ὑπὸ ἀγγέλων δορυφορούμενον, ἐν ἀκηράτῳ καὶ αὐτοὺς ὄντας, καὶ ἐκεῖνον βλέποντας, καὶ τῆς ἄλλης εὐημερίας ἀπολαύοντας τῆς πάντα νικώσης λόγον. Διὸ δὴ, παρακαλῶ, πάντα πράττωμεν, ὥστε μὴ τῆς τοσαύτης ἐκπεσεῖν δόξης. Οὐδὲν γὰρ δύσκολον, ἐὰν θέλωμεν, οὐδὲν φορτικὸν, ἐὰν προσέχωμεν. Εἰ γὰρ ὑπομένομεν, καὶ συμβασιλεύσομεν. Τί οὖν ἐστι, Ὑπομένομεν; Εἰ τὰς θλίψεις φέρομεν, εἰ τοὺς διωγμοὺς, εἰ τὴν στενὴν βαδίζομεν ὁδόν. Ἡ γὰρ στενὴ τῇ φύσει μὲν ἔστιν ἐπίμοχθος, τῇ προαιρέσει δὲ τῇ ἡ μετέρᾳ κούφη γίνεται, τῇ τῶν μελλόντων ἐλπίδι. Τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως, καθ' ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται, μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα. Μεταστήσωμεν τοίνυν τοὺς ὀφθαλμοὺς εἰς τὸν οὐρανὸν, καὶ διαπαντὸς ἐκεῖνα φανταζώμεθα, καὶ βλέπωμεν. Ἂν γὰρ ἐν ἐκείνοις ἀεὶ διατρίβωμεν, οὐ πρὸς τὰ ἡδέα τὰ ἐνταῦθα πεισόμεθά τι, οὐ τὰ λυπηρὰ βαρέως οἴσομεν: ἀλλὰ καὶ τούτων καὶ τῶν ὁμοίων καταγελασόμεθα, καὶ οὐδὲν ἡμᾶς οὔτε δουλῶσαι, οὔτε ἐπᾶραι δυνήσεται, μόνον ἂν τὸν πόθον ἐκεῖ τείνωμεν, ἂν πρὸς τὴν ἀγάπην ἐκείνην βλέπωμεν. Καὶ τί λέγω, οὐκ ἀλγήσομεν τοῖς παροῦσι δεινοῖς; Οὔτε γὰρ ὁρᾷν δόξομεν αὐτὰ λοιπόν. Τοιοῦτον γάρ ἐστιν ὁ ἔρως. Τοὺς γοῦν μὴ συμπαρόντας ἡμῖν, ἀλλ' ἀπόντας, ποθουμένους δὲ, καθ' ἑκάστην φανταζόμεθα τὴν ἡμέραν. Μεγάλη γὰρ τῆς ἀγάπης ἡ τυραννίς: πάντων ἀφίστησι, καὶ τῷ ποθουμένῳ προσδεσμεῖ τὴν ψυχήν. Ἂν οὕτω τὸν Χριστὸν ἀγαπήσωμεν, πάντα τὰ ἐνταῦθα σκιὰ, πάντα εἰκὼν φανεῖται καὶ ὄναρ. Ἐροῦμεν καὶ ἡμεῖς: Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; Θλίψις ἢ στενοχωρία; Οὐκ εἶπε, χρήματα, ἢ πλοῦτος, ἢ κάλλος (ταῦτα γὰρ σφόδρα εὐτελῆ καὶ καταγέλαστα): ἀλλὰ τὰ δοκοῦντα εἶναι βαρέα τέθεικε, λιμοὺς, διωγμοὺς, θανάτους. Εἶτα ἐκεῖνος μὲν ὡς οὐδὲν ὄντα καὶ ταῦτα διέπτυσεν: ἡμεῖς δὲ διὰ χρήματα χωριζόμεθα τῆς ζωῆς τῆς ἡμετέρας, καὶ τοῦ φωτὸς ἀποσχιζόμεθα. Καὶ Παῦλος μὲν οὐ θάνατον, οὐδὲ ζωὴν, οὐδὲ ἐνεστῶτα, οὐ μέλλοντα, οὐ κτίσιν ἑτέραν προτιμᾷ τῆς εἰς αὐτὸν ἀγάπης: ἡμεῖς δὲ χρυσίον ὀλίγον ἂν ἴδωμεν, ἐκκαιόμεθα καὶ τοὺς αὐτοῦ πατοῦμεν νόμους. Εἰ δὲ οὐκ ἀνεκτὰ ταῦτα λεγόμενα, πολλῷ μᾶλλον ἐκεῖνα μὴ γινόμενα. Τὸ γὰρ δεινὸν τοῦτό ἐστιν, ὅτι ἀκούοντες μὲν φρίττομεν, πράττοντες δὲ οὐ φρίττομεν, ἀλλὰ καὶ ὄμνυμεν εὐκόλως, καὶ ἐπιορκοῦμεν, καὶ ἁρπάζομεν, καὶ τόκους ἀπαιτοῦμεν, καὶ σωφροσύνης ἀμελοῦμεν, καὶ εὐχῆς ἀκριβεστάτης ἀφεστήκαμεν, καὶ τὰ πλείονα παραβαίνομεν τῶν ἐπιταγμάτων, καὶ χρημάτων ἕνεκεν τῶν μελῶν τῶν ἡμετέρων οὐδένα ποιούμεθα λόγον. Ὁ γὰρ χρημάτων ἐρῶν, μυρία τὸν πλησίον διαθήσει κακὰ, καὶ ἑαυτὸν μετ' ἐκείνου. Καὶ γὰρ ὀργιεῖται ῥᾳδίως, καὶ λοιδορήσεται, καὶ μωρὸν καλέσει, καὶ ὀμεῖται, καὶ ἐπιορκήσει, καὶ οὐδὲ τοῦ παλαιοῦ τὰ μέτρα διατηρεῖ νόμου: οὐ γὰρ ἀγαπήσει τὸν πλησίον ὁ τὸ χρυσίον ἀγαπῶν. Καίτοι γε καὶ ἡμεῖς καὶ τοὺς ἐχθροὺς κελευόμεθα διὰ τὴν βασιλείαν φιλεῖν. Εἰ γὰρ τὰ παλαιὰ ἐπιτάγματα πληροῦντες, οὐ δυνησόμεθα ἐπιβῆναι τῆς βασιλείας τῶν οὐρανῶν, ἐὰν μὴ περισσεύσῃ ἡ δικαιοσύνη ἡμῶν πλέον ἐκείνων: οἱ καὶ ἐκεῖνα παραβαίνοντες, τίνος τευξόμεθα ἀπολογίας; Ὁ χρημάτων ἐρῶν, οὐ μόνον ἐχθροὺς οὐκ ἀγαπήσει, ἀλλὰ καὶ φίλοις ὡς ἐχθροῖς χρήσεται. δʹ. Καὶ τί λέγω φίλους; Καὶ γὰρ αὐτὴν πολλάκις τὴν φύσιν ἠγνόησαν οἱ χρημάτων ἐρῶντες. Ὁ τοιοῦτος, οὐ συγγένειαν οἶδε, οὐ συνηθείας μέμνηται, οὐχ ἡλικίαν αἰδεῖται, οὐ φίλον ἔχει τινὰ, ἀλλὰ πρὸς πάντας ἀπεχθῶς διακείσεται, καὶ πρὸ τῶν ἄλλων πάντων πρὸς ἑαυτόν: οὐ μόνον τῷ ἀπολλύναι τὴν ψυχὴν τὴν ἑαυτοῦ, ἀλλὰ καὶ τῷ μυρίαις ἑαυτὸν κατατείνειν φροντίσι, καὶ μόχθοις, καὶ λύπαις. Καὶ γὰρ ἀποδημίας, καὶ ἀπεχθείας, καὶ κινδύνους, καὶ ἐπιβουλὰς, καὶ πᾶν ὁτιοῦν ὑποστήσεται, μόνον ἵνα τὴν ῥίζαν τῶν κακῶν ἔχῃ παρ' ἑαυτῷ, καὶ πολὺ ἀριθμῇ χρυσίον. Τί τοίνυν γένοιτ' ἂν τῆς νόσου ταύτης χαλεπώτερον; Καὶ γὰρ καὶ τρυφῆς καὶ ἡδονῆς ἁπάσης ἐστέρηται, δι' ἣν πολλὰ ἁμαρτάνουσιν ἄνθρωποι, καὶ δόξης καὶ τιμῆς: Ὁ γὰρ χρημάτων ἐρῶν, καὶ ὑποπτεύει μυρίους, καὶ κατηγόρους ἔχει πολλοὺς, καὶ τοὺς βασκαίνοντας, καὶ τοὺς διαβάλλοντας, καὶ τοὺς ἐπιβουλεύοντας. Οἱ μὲν γὰρ ἀδικούμενοι μισοῦσιν, ἅτε κακῶς παθόντες: οἱ δὲ μηδέπω παθόντες, δεδοικότες μὴ πάθωσι, καὶ συναλγοῦντες τοῖς πεπονθόσιν, ἐπιδείκνυνται πόλεμον τὸν αὐτόν: οἱ δὲ μείζους καὶ δυνατώτεροι, δακνόμενοι καὶ ἀγανακτοῦντες ὑπὲρ τῶν ταπεινοτέρων, ἔτι δὲ καὶ βασκαίνοντες, ὁμοίως εἰσὶν ἐχθροὶ καὶ μισοῦσι. Καὶ τί λέγω τοὺς ἀνθρώπους; Ὅταν γὰρ καὶ τὸν Θεὸν ἐκπεπολεμωμένον ἔχῃ τις, τίς αὐτῷ λοιπὸν ἐλπὶς ἔσται; ποία παραμυθία; τίς παραψυχή; Ὁ χρημάτων ἐρῶν, οὐ χρῆσθαι αὐτοῖς δυνήσεταί ποτε, ἀλλὰ δοῦλος ἔσται καὶ φύλαξ, οὐ δεσπότης. Πλείονα γὰρ ἀεὶ ποιεῖν σπουδάζων, οὐδαμοῦ ἀναλίσκειν ἐθελήσει: συγκόψει δὲ ἑαυτὸν, καὶ πάντων πενήτων πενέστερος διακείσεται, ὡς οὐδαμοῦ τῆς ἐπιθυμίας ἱστάμενος. Καίτοι γε χρήματα, οὐχ ἵνα φυλάξωμεν, ἀλλ' ἵνα χρώμεθα, γεγόνασιν: εἰ δὲ μέλλοιμεν αὐτὰ κατορύττειν ἑτέροις, τί γένοιτ' ἂν ἡμῶν ἀθλιώτερον, οἳ περιτρέχομεν τὰ πάντα συλλαβεῖν σπουδάζοντες, ἵνα ἀποκλείσωμεν ἔνδον, καὶ τὴν κοινὴν ἐκκόψωμεν χρῆσιν; Ἔστι καὶ ἑτέρα νόσος ταύτης οὐχ ἥττων. Οἱ μὲν γὰρ εἰς τὴν γῆν κατορύττουσιν, οἱ δὲ εἰς τὴν γαστέρα, καὶ ἡδονὴν, καὶ μέθην, μετὰ τῆς ἀδικίας καὶ τὴν τῆς ἀσελγείας προστιθέντες ἑαυτοῖς κόλασιν. Καὶ οἱ μὲν παρασίτοις καὶ κόλαξιν, οἱ δὲ κύβοις καὶ πόρναις, οἱ δὲ ἑτέραις τοιαύταις λειτουργοῦσι δαπάναις, μυρίας τέμνοντες ἑαυτοῖς εἰς γέενναν φερούσας ὁδοὺς, τὴν ὀρθὴν καὶ νενομισμένην ἀφέντες, τὴν πρὸς τὸν οὐρανὸν φέρουσαν. Καίτοι γε οὐχὶ κέρδος μόνον, ἀλλὰ καὶ ἡδονὴν μείζονα τῶν εἰρημένων ἔχει. Ὁ μὲν γὰρ πόρναις διδοὺς, καταγέλαστος ἔσται καὶ αἰσχρὸς, καὶ πολλοὺς ἕξει πολέμους, καὶ βραχεῖαν τὴν ἡδονήν: μᾶλλον δὲ οὐδὲ βραχεῖαν: ὅσα γὰρ ἂν δῷ ταῖς ἑταιριζομέναις γυναιξὶν, οὐδεμίαν χάριν αὐτῷ εἴσονται. Πίθος γὰρ τετρημένος ἐστὶν οἶκος ἀλλότριος. Καὶ ἄλλως δὲ, ἰταμὸν τὸ γένος ἐκεῖνο, καὶ τῷ ᾅδῃ προσεοικέναι αὐτῆς τὸν ἔρωτα παρέβαλεν ὁ Σολομῶν: καὶ τότε ἵσταται μόνον, ὅταν πάντων γυμνωθέντα ἴδῃ τὸν ἐραστήν: μᾶλλον δὲ οὐδὲ τότε ἵσταται, ἀλλὰ καὶ ἐπικαλλωπίζεται μειζόνως, καὶ ἐπεμβαίνει κειμένῳ, καὶ πολὺν κατ' αὐτοῦ κινεῖ γέλωτα, καὶ τοσαῦτα αὐτὸν ἐργάζεται κακὰ, ὅσα οὐδὲ ἐπελθεῖν λόγῳ δυνατόν. Ἀλλ' οὐχ ἡ ἡδονὴ τῶν σωζομένων τοιαύτη: οὔτε γὰρ ἀντεραστὴν ἔχει τις ἐνταῦθα, ἀλλὰ πάντες χαίρουσι, καὶ ἀγάλλονται, οἵ τε εὖ πάσχοντες, οἵ τε ὁρῶντες. Οὐ θυμὸς, οὐκ ἀθυμία, οὐκ αἰσχύνη καὶ ὄνειδος τὴν τοῦ τοιούτου πολιορκεῖ ψυχήν: ἀλλὰ πολλὴ μὲν εὐφροσύνη τοῦ συνειδότος, πολλὴ δὲ ἡ τῶν μελλόντων ἐλπίς: λαμπρὰ δὲ ἡ δόξα καὶ πολλὴ ἡ περιφάνεια, καὶ πλείων πάντων ἡ παρὰ τοῦ Θεοῦ εὔνοια καὶ ἀσφάλεια: καὶ κρημνὸς οὐδὲ εἷς, οὐδὲ ὑποψία, ἀλλὰ λιμὴν ἀκύμαντος, καὶ γαλήνη. Ταῦτα οὖν ἅπαντα ἐννοοῦντες, καὶ ἡδονὴν ἡδονῇ παραβάλλοντες, ἑλώμεθα τὴν βελτίω, ἵνα καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.