Homily LXXXVIII.

Matt. XXVII. 45-48.

“Now from the sixth hour there was darkness over all the earth until the ninth hour. And about the ninth hour Jesus cried with a loud voice, and said, Eli, Eli, lama sabachthani? that is to say, my God my God, why hast thou forsaken me? Some of them that stood there, when they heard that said, this man calleth for Elias. And straight way one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave Him to drink.”3100   [In verse 46, ἔκραξευ is substituted for ἀνεβησεν, and κα επεν for λγων; as indicated above, λιμ is the form given. In other respects the agreement with the received text is exact.—R.]

This is the sign which before He had promised to give them when they asked it, saying, “An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the prophet Jonas;”3101   Matt. xii. 39.meaning His cross, and His death, His burial, and His resurrection. And again, declaring in another way the virtue of the cross, He said, “When ye have lifted up the Son of Man, then shall ye know that I am He.”3102   John viii. 28. And what He saith is to this purport: “When ye have crucified me, and think ye have overcome me, then, above all, shall ye know my might.”

For after the crucifixion, the city was destroyed, and the Jewish state came to an end, they fell away from their polity and their freedom, the gospel flourished, the word was spread abroad to the ends of the world; both sea and land, both the inhabited earth and the desert perpetually proclaim its3103   Or, “His.”power. These things then He meaneth, and those which took place at the very time of the crucifixion. For indeed it was much more marvellous that these things should be done, when He was nailed to the cross, than when He was walking on earth. And not in this respect only was the wonder, but because from heaven also was that done which they had sought, and it was over all the world, which had never before happened, but in Egypt only, when the passover was to be fulfilled. For indeed those events were a type of these.

And observe when it took place. At midday, that all that dwell on the earth may know it, when it was day all over the world; which was enough to convert them, not by the greatness of the miracle only, but also by its taking place in due season. For after all their insulting, and their lawless derision, this is done, when they had let go their anger, when they had ceased mocking, when they were satiated with their jeerings, and had spoken all that they were minded; then He shows the darkness, in order that at least so (having vented their anger) they may profit by the miracle. For this was more marvellous than to come down from the cross, that being on the cross He should work these things. For whether they thought He Himself had done it, they ought to have believed and to have feared; or whether not He, but the Father, yet thereby ought they to have been moved to compunction, for that darkness was a token of His anger at their crime. For that it was not an eclipse, but both wrath and indignation, is not hence alone manifest, but also by the time, for it continued three hours, but an eclipse takes place in one moment of time, and they know it, who have seen this; and indeed it hath taken place even in our generation.

And how, you may say, did not all marvel, and account Him to be God? Because the race of man was then held in a state of great carelessness and vice. And this miracle was but one, and when it had taken place, immediately passed away; and no one was concerned to inquire into the cause of it, and great was the prejudice and the habit of ungodliness. And they knew not what was the cause of that which took place, and they thought perhaps this happened so, in the way of an eclipse or some natural effect. And why dost thou marvel about them that are without, that knew nothing, neither inquired by reason of great indifference, when even those that were in Judæa itself, after so many miracles, yet continued using Him despitefully, although He plainly showed them that He Himself wrought this thing.

And for this reason, even after this He speaks, that they might learn that He was still alive, and that He Himself did this, and that they might become by this also more gentle, and He saith, “Eli, Eli, lama sabachthani?”3104   Matt. xxvii. 46.that unto His last breath they might see that He honors His Father, and is no adversary of God. Wherefore also He uttered a certain cry from the prophet,3105   Ps. xxii. 1.even to His last hour bearing witness to the Old Testament, and not simply a cry from the prophet, but also in Hebrew, so as to be plain and intelligible to them, and by all things He shows how He is of one mind with Him that begat Him.

But mark herein also their wantonness, and intemperance, and folly. They thought (it is said) that it was Elias whom He called, and straightway they gave Him vinegar to drink.3106   Matt. xxvii. 48. But another came unto Him, and “pierced His side with a spear.”3107   John xix. 34. [This occurred later, as the next sentence seems to suggest. But in some New Testament mss., the incident is interpolated at this point in Matthew. Chrysostom may have referred to it as belonging to this Gospel. See Tischendorf in loco, Westcott and Hort, vol. ii., Notes on Select Readings.—R.] What could be more lawless, what more brutal, than these men; who carried their madness to so great a length, offering insult at last even to a dead body?

But mark thou, I pray thee, how He made use of their wickednesses for our salvation. For after the blow the fountains of our salvation gushed forth from thence.

“And Jesus, when He had cried with a loud voice, yielded up the Ghost.”3108   Matt. xxvii. 50. [The word “again” is omitted. R.V., “yielded up His Spirit.”—R.] This is what He said, “I have power to lay down my life, and I have power to take it again,” and, “I lay it down of myself.”3109   John x. 18. So for this cause He cried with the voice, that it might be shown that the act is done by power. Mark at any rate saith, that “Pilate marvelled if He were already dead:”3110   Mark xv. 44.and that the centurion for this cause above all believed, because He died with power.3111   Mark xv. 39.

This cry rent the veil, and opened the tombs, and made the house desolate. And He did this, not as offering insult to the temple (for how should He, who saith, “Make not my Father’s house a house of merchandise”),3112   John ii. 16.but declaring them to be unworthy even of His abiding there; like as also when He delivered it over to the Babylonians. But not for this only were these things done, but what took place was a prophecy of the coming desolation, and of the change into the greater and higher state; and a sign of His might.

And together with these things He showed Himself also by what followed after these things, by the raising of the dead. For in the instance of Elisha;3113   2 Kings xiii. 21 one on touching a dead body rose again, but now by a voice He raised them, His body continuing up there, on the cross. And besides, those things were a type of this. For that this might be believed, therefore is that all done. And they are not merely raised, but also rocks are rent, and the earth shaken, that they might learn, that He was able to strike themselves blind, and to rend them in pieces. For He that cleft rocks asunder, and darkened the world, much more could have done these things to them, had it been His will. But He would not, but having discharged His wrath upon the elements, them it was His will to save by clemency. But they abated not their madness. Such is envy, such is jealousy, it is not easily stayed. At that time then they were impudent in setting themselves against the actual appearances; and afterwards even against the things themselves,3114   [The words in italics have no equivalent in the Greek.—R.] when a seal being put upon Him, and soldiers watching Him, He rose again, and they heard these things from the very guards; they even gave money, in order both to corrupt others, and to steal away the history of the resurrection.

Marvel not therefore if at this time also they were perverse, being thus altogether prepared to set themselves impudently against all things; but observe this other point, how great signs He had wrought, some from Heaven, some on earth, some in the very temple, at once marking His indignation, and at the same time showing that what were unapproachable are now to be entered, and that Heaven shall be opened; and the work removed to the true Holy of Holies. And they indeed said, “If He be the King of Israel, let Him come down now from the cross,”3115   Matt. xxvii. 42.but He shows that He is King of all the world. And whereas those men said, “Thou that destroyest this temple, and buildest it in three days,”3116   Matt. xxvii. 40. He shows that it shall be made forever desolate. Again they said, “He saved others, Himself He cannot save,”3117   Matt. xxvii. 42.but He while abiding on the cross proved this most abundantly on the bodies of His servants. For if for Lazarus to rise on the fourth day was a great thing, how much more for all those who had long ago fallen asleep, at once to appear alive, which was a sign of the future resurrection. For, “many bodies of the saints which slept, arose,” it is said, “and went into the holy city, and appeared to many.”3118   Matt. xxvii. 52, 53. [Slightly abridged, and with a few minor variations, not appearing in one New Testament mss.—R.] For in order that what was done might not be accounted to be an imagination, they appear, even to many, in the city. And the Centurion too then glorified God, saying, “Truly this was a righteous man. And the multitudes that came together to that sight, returned beating their breasts.”3119   Luke xxiii. 47, 48. So great was the power of the crucified, that after so many mockings, and scoffs, and jeers, both the centurion was moved to compunction, and the people. And some say that there is also a martyrdom of this centurion, who after these things grew to manhood in the faith.

“And many women were there beholding afar off, which had followed Him, ministering unto Him, Mary Magdalene, and Mary the mother of James, and Joses, and the mother of Zebedee’s sons.”3120   Matt. xxvii. 55, 56. [There are three omissions: ἀπ before μακρθεν, τ Ιησο π τ Γαλιλαα, and ἐν α ν.—R.]

These things the women see done, these who were most inclined to feel for Him, who were most of all bewailing Him. And mark how great their assiduity. They had followed Him ministering to Him, and were present even unto the time of the dangers. Wherefore also they saw all; how He cried, how He gave up the ghost, how the rocks were rent, and all the rest.

And these first see Jesus; and the sex that was most condemned, this first enjoys the sight of the blessings, this most shows its courage. And when the disciples had fled, these were present. But who were these? His mother, for she is called mother of James,3121   In Homily V. 4, he maintains her perpetual virginity; “how then, you will say, are James and others called His brethren? In the same way as Joseph himself too was considered the Husband of Mary.” This is at least consistent with the explanation given in the spurious Homilies “on the Annunciation,” Ben. t. ii. p. 797. And “on the women bearing spices” t. ii. p. 159, Appendix, that she was the step-mother of James. Theodoret, on Gal. i. 19, rejects this view and makes them sons of Cleopas by her sister.and the rest. But another evangelist3122   Luke xxii. 48.saith, that many also lamented over the things that were done, and smote their breasts, which above all shows the cruelty of the Jews, for that they gloried in things for which others were lamenting, and were neither moved by pity, nor checked by fear. For indeed the things that were done were of great wrath, and were not merely signs, but signs of anger all of them, the darkness, the cloven rocks, the veil rent in the midst, the shaking of the earth, and great was the excess of the indignation.

“But Joseph went, and begged the body.”3123   Matt. xxvii. 57, 58. [R.V., “asked for.” The reading ᾔτει is peculiar here.—R.] This was Joseph, who was concealing his discipleship of late; now however he had become very bold after the death of Christ. For neither was he an obscure person, nor of the unnoticed; but one of the council, and highly distinguished; from which circumstance especially one may see his courage. For he exposed himself to death, taking upon him enmity with all, by his affection to Jesus, both having dared to beg the body, and not having desisted until he obtained it. But not by taking it only, nor by burying it in a costly manner, but also by laying it in his own new tomb, he showeth his love, and his courage. And this was not so ordered without purpose, but so there should not be any bare suspicion, that one had risen instead of another.

“And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.”3124   Matt. xxvii. 61. [R.V., “And Mary Magdalene was there,” etc.] For what purpose do these wait by it? As yet they knew nothing great, as was meet, and high about Him, wherefore also they had brought ointments, and were waiting at the tomb, so that if the madness of the Jews should relax, they might go and embrace the body. Seest thou women’s courage? seest thou their affection? seest thou their noble spirit in money? their noble spirit even unto death?

Let us men imitate the women; let us not forsake Jesus in temptations. For they for Him even dead spent so much and exposed their lives, but we (for again I say the same things) neither feed Him when hungry, nor clothe Him when naked, but seeing Him begging, we pass Him by. And yet if ye saw Himself, every one would strip himself of all his goods. But even now it is the same. For He Himself has said, I am he. Wherefore then dost thou not strip thyself of all? For indeed even now thou hearest Him say, Thou doest it unto me; and there is no difference whether thou givest to this man or to Him; thou hast nothing less than these women that then fed Him, but even much more. But be not perplexed! For it is not so much to have fed Him appearing in His own person, which would be enough to prevail with a heart of stone, as (because of His mere word) to wait upon the poor, the maimed, him that is bent down. For in the former case, the look and the dignity of Him who appears divides with thee that which is done; but here the reward is entire for thy benevolence; and there is the proof of the greater reverence towards Him, when at His mere word waiting upon thy fellow-servant thou refreshest him in all things. Refresh him, and believe Him, who receiveth it, and saith, Thou givest to me. For unless thou hadst given to Him, He would not have counted thee worthy of a kingdom. If thou hadst not turned away from Him, He would not have sent thee to hell, if thou hadst overlooked a chance person; but because it is He Himself that is despised, therefore great is the blame.

Thus also Paul persecuted Him, in persecuting them that are His; wherefore too He said, “Why persecutest thou me?”3125   Acts ix. 4. Thus therefore let us feel, as bestowing on Christ Himself when we bestow. For indeed His words are more sure than our sight. When therefore thou seest a poor man, remember His words, by which He declared, that it is He Himself who is fed. For though that which appears be not Christ, yet in this man’s form Christ Himself receiveth and beggeth.

But art thou ashamed to hear that Christ beggeth? Rather be ashamed when thou dost not give to Him begging of thee. For this is shame, this is vengeance and punishment. Since for Him to beg is of His goodness, wherefore we ought even to glory therein; but for thee not to give, is of thy inhumanity. But if thou believe not now, that in passing by a poor man that is a believer, thou passest by Him, thou wilt believe it then, when He will bring thee into the midst and say, “Inasmuch as ye did it not to these, ye did it not to me.”3126   Matt. xxv. 45. [Abridged.] But God forbid that we should so learn it, and grant rather that we may believe now, and bring forth fruit, and hear that most blessed voice that bringeth us into the kingdom.

But perhaps some one will say, “Thou art every day discoursing to us of almsgiving and humanity.” Neither will I cease to speak of this. For if ye had attained to it, in the first place, not even so ought I to desist, for fear of making you the more remiss; yet had ye attained, I might have relaxed a little; but if ye have not arrived even at the half; say not these things to me, but to yourselves. For indeed thou doest the same in blaming me, as if a little child, hearing often of the letter alpha, and not learning it, were to blame its teacher, because he is continually and for ever reminding him about it.

For who from these discourses has become more forward in the giving of alms? Who has cast down his money? Who has given the half of his substance? Who the third part? No one. How then should it be other than absurd, when ye do not learn, to require us to desist from teaching? Ye ought to do the contrary. Though we were minded to desist, ye ought to stop us and to say, we have not yet learnt these things, and how is it ye have desisted from reminding us of them? If it befell any one to suffer from his eye, and I happened to be a physician, and then having covered it up and anointed it, and having applied other treatment, I had not benefited it much, and so had desisted; would he not have come to the doors of my surgery and cried out against me, accusing me of great remissness, for that I had of myself withdrawn, while the disease remained; and if, on being blamed, I had said in reply to these things, that I had covered it up, and anointed it; would he have endured it? By no means, but would immediately have said; “And what is the advantage, if I still suffer pain.” Reason thus also with respect to thy soul. But what if after having often fomented a hand that was lifeless and shrunk, I had not succeeded in mollifying it? Should I not have heard the same thing? And even now a hand that is shrunk and withered we bathe, and for this reason, until we can stretch it out perfectly, we will not desist. Would that you too were to discourse of nothing else, at home and at market, at table and at night, and as a dream. For if we were always careful about these things by day, even in our dreams we should be engaged in them.

What sayest thou? Am I forever speaking of almsgiving? I would wish myself that there were not great need for me to address this advice to you, but that I were to speak of the battle against the Jews, and heathens, and heretics; but when ye are not yet sound, how can any one arm you for the fight? How should he lead you to the array, yet having wounds and gashes. Since if indeed I saw you thoroughly sound in health, I should lead you forth to that battle array, and ye would see by the grace of Christ ten thousands lying dead, and their heads cast one upon another. In other books at any rate, many discourses have been spoken by us touching these things, but not even so are we able thoroughly to triumph in the victory, because of the remissness of the multitude. For when we conquer them ten thousand times over in doctrines, they reproach us with the lives of the multitude of those who join our congregations, their wounds, their diseases in their soul.

How then shall we with confidence show you in the battle array, when ye rather do us mischief, being straightway wounded by our enemies, and made a mock of? For one man’s hand is diseased, and shrunk so as not to be able to give away. How then should such a one hold a shield, and thrust it before him, and avoid being wounded by the jeers of cruelty. With others the feet halt, as many as go up to the theatres, and to the resorts of the harlot women. How shall these then be able to stand in the battle, and not to be wounded with the accusation of wantonness? Another suffers and is maimed in his eyes, not looking straight, but being full of lasciviousness, and assailing women’s chastity, and overthrowing marriages. How then should this man be able to look in the face of the enemy, and brandish a spear, and throw his dart, being goaded on all sides with jeers. We may see also many suffering with the belly not less than the dropsical, when they are held in subjection by gluttony and drunkenness. How then shall I be able to lead forth these drunken men to war? With others the mouth is rotten; such are the passionate, and revilers, and blasphemers. How then shall this man ever shout in battle, and achieve anything great and noble, he too being drunk with another drunkenness, and affording much laughter to the enemy?

Therefore each day I go about this camp, dressing your wounds, healing your sores. But if ye ever rouse yourselves up, and become fit even to wound others, I will both teach you this art of war, and instruct you how to handle these weapons, or rather your works themselves will be weapons to you, and all men will immediately submit, if ye would become merciful, if forbearing, if mild and patient, if ye would show forth all other virtue. But if any gainsay, then we will also add the proof of what we can show on our part,3127   τ παρ αυτν.bringing you forward, since now we rather are hindered (at least as to your part) in this race.

And mark. We say that Christ hath done great things, having made angels of men; then, when we are called upon to give account, and required to furnish a proof out of this flock, our mouths are stopped. For I am afraid, lest in the place of angels, I bring forth swine as from a style, and horses mad with lust.

I know ye are pained, but not against you all are these things spoken, but against the guilty, or rather not even against them if they awake, but for them. Since now indeed all is lost and ruined, and the church is become nothing better than a stable of oxen, and a fold for asses and camels, and I go round seeking for a sheep, and am not able to see it. So much are all kicking, like horses, and any wild asses, and they fill the place here with much dung, for like this is their discourse. And if indeed one could see the things spoken at each assemblage,3128   σναξιν. [The word is usually applied to Christian assemblies, and in the edition of the Homilies it is sometimes rendered “communion.” But this passage confirms the wider application defended in the notes to Homily V., p. 31.—R.]by men, by women, thou wouldest see their words more unclean than that dung.

Wherefore I entreat you to change this evil custom, that the church may smell of ointment. But now, while we lay up in it perfumes for the senses, the uncleanness of the mind we use no great diligence to purge out, and drive away. What then is the advantage? For we do not so much disgrace the church by bringing dung into it, as we disgrace it by speaking such things one to another, about gains, about merchandise, about petty tradings, about things that are nothing to us, when there ought to be choirs of angels here, and we ought to make the church a heaven, and to know nothing else but earnest prayers, and silence with listening.

This then let us do at any rate, from the present time, that we may both purify our lives, and attain unto the promised blessings, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.

ΟΜΙΛΙΑ ΠΗʹ. Ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης. Περὶ δὲ τὴν ἐνάτην ὥραν ἔκραξεν ὁ Ἰησοῦς φωνῇ μεγάλῃ, καὶ εἶπεν: Ἠλὶ, Ἠλὶ, λιμὰ σαβαχθανί; τουτέστι, Θεέ μου, Θεέ μου, ἱνατί με ἐγκατέλιπες; Τινὲς δὲ τῶν ἐκεῖ ἑστώτων ἀκούσαντες ἔλεγον, ὅτι Ἠλίαν φωνεῖ οὗτος. Καὶ εὐθέως δραμὼν εἷς ἐξ αὐτῶν, καὶ λαβὼν σπόγγον, πλήσας τε ὄξους, καὶ περιθεὶς καλάμῳ, ἐπότιζεν αὐτόν. αʹ. Τοῦτό ἐστι τὸ σημεῖον, ὅπερ ἔμπροσθεν αἰτοῦσιν ὑπέσχετο δώσειν, λέγων: Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου: τὸν σταυρὸν λέγων καὶ τὸν θάνατον, καὶ τὸν τάφον καὶ τὴν ἀνάστασιν. Καὶ πάλιν ἕτερος δηλῶν τοῦ σταυροῦ τὴν ἰσχὺν ἔλεγεν: Ὅταν ὑψώσητε τὸν Υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Ὅταν σταυρώσητέ με καὶ νομίσητε περιγεγενῆσθαί μου, τότε μάλιστα εἴσεσθέ μου τὴν ἰσχύν. Μετὰ γὰρ τὸ σταυρωθῆναι ἡ πόλις ἀπώλετο, τὰ Ἰουδαϊκὰ ἐπαύσατο, τῆς πολιτείας καὶ τῆς ἐλευθερίας ἐξέπεσον τῆς ἑαυτῶν, τὸ κήρυγμα ἤνθησε, πρὸς τὰ πέρατα τῆς οἰκουμένης ἐξετάθη ὁ λόγος: καὶ γῆ καὶ θάλαττα, καὶ ἡ οἰκουμένη καὶ ἡ ἀοίκητος τὴν δύναμιν αὐτοῦ διαπαντὸς ἀνακηρύττουσι. Ταῦτά τε οὖν φησι, καὶ τὰ παρ' αὐτὸν τὸν καιρὸν τοῦ σταυροῦ συμβάντα. Καὶ γὰρ πολλῷ θαυμαστότερον ἐπὶ τοῦ σταυροῦ προσηλωμένου ταῦτα γίνεσθαι, ἢ βαδίζοντος ἐπὶ τῆς γῆς. Οὐ ταύτῃ δὲ μόνον τὸ παράδοξον ἦν, ἀλλ' ὅτι καὶ ἐκ τοῦ οὐρανοῦ γέγονεν, ὅπερ ἐζήτουν: καὶ ἐπὶ πᾶσαν τὴν οἰκουμένην, ὅπερ οὐδέποτε πρότερον συνέβη, ἀλλ' ἢ ἐν Αἰγύπτῳ μόνον, ὅτε τὸ πάσχα τελεῖσθαι ἔμελλε. Καὶ γὰρ ἐκεῖνα τούτων τύπος ἦν. Καὶ σκόπει πότε γίνεται. Ἐν μέσῃ ἡμέρᾳ, ἵνα πάντες οἱ τὴν γῆν οἰκοῦντες μάθωσιν: ὅτε πανταχοῦ τῆς οἰκουμένης ἡμέρα ἦν: ὅπερ ἱκανὸν ἦν αὐτοὺς ἐπιστρέψαι, οὐ τῷ μεγέθει τοῦ θαύματος, ἀλλὰ καὶ τῷ εὐκαίρως συμβῆναι. Μετὰ γὰρ πάντα τὰ τῆς παροινίας, καὶ τῆς παρανόμου κωμῳδίας, τοῦτο γίνεται, ὅτε τὸν θυμὸν εἴασαν, ὅτε ἀνεπαύσαντο γελῶντες, ὅτε κόρον ἔλαβον τῶν σκωμμάτων, καὶ πάντα ἐφθέγξαντο ἅπερ ἠθέλησαν: τότε δείκνυσι τὸ σκότος, ἵνα κἂν οὕτω τὴν ὀργὴν ἀφέντες κερδάνωσιν ἀπὸ τοῦ θαύματος. Τοῦ γὰρ καταβῆναι ἀπὸ τοῦ σταυροῦ τοῦτο θαυμαστότερον ἦν, τὸ ὄντα ἐν τῷ σταυρῷ ταῦτα ἐνεργεῖν. Εἴτε γὰρ αὐτὸν αὐτὰ ἐνόμιζον πεποιηκέναι, ἔδει πιστεῦσαι καὶ φοβηθῆναι: εἴτε οὐκ αὐτὸν, ἀλλὰ τὸν Πατέρα, καὶ ἐκ τούτων ἔδει κατανυγῆναι: ὀργιζομένου γὰρ ἦν ἐπὶ τοῖς τολμωμένοις τὸ σκότος ἐκεῖνο. Ὅτι γὰρ οὐκ ἦν ἔκλειψις, ἀλλ' ὀργή τε καὶ ἀγανάκτησις, οὐκ ἐντεῦθεν μόνον δῆλον ἦν, ἀλλὰ καὶ ἀπὸ τοῦ καιροῦ: τρεῖς γὰρ ὥρας παρέμεινεν: ἡ δὲ ἔκλειψις ἐν μιᾷ γίνεται καιροῦ ῥοπῇ: καὶ ἴσασιν οἱ ταύτην τεθεαμένοι: καὶ γὰρ καὶ ἐπὶ τῆς γενεᾶς τῆς ἡμετέρας συνέβη. Καὶ πῶς οὐκ ἐθαύμασαν, φησὶν, ἅπαντες, οὐδὲ ἐνόμισαν εἶναι Θεόν; Ὅτι τὸ τῶν ἀνθρώπων γένος τότε ἐν πολλῇ ῥᾳθυμίᾳ καὶ κακίᾳ κατείχετο. Καὶ τὸ θαῦμα τοῦτο ἓν ἦν, καὶ γενόμενον εὐθέως παρῆλθε: καὶ οὐδενὶ τὴν αἰτίαν ἐπιζητῆσαι ἐμέλησε καὶ πολλὴ τῆς ἀσεβείας ἡ πρόληψις καὶ ἡ συνήθεια. Καὶ οὐδὲ ᾔδεσαν τίς ἡ αἰτία τοῦ γινομένου: καὶ ἐνόμιζον ἴσως κατ' ἔκλειψιν ἢ ἑτέραν τινὰ ἀκολουθίαν φυσικὴν γεγενῆσθαι τοῦτο. Καὶ τί θαυμάζεις περὶ τῶν ἕξω τῶν οὐδὲν εἰδότων, οὐδὲ ἐπιζητησάντων διὰ ῥᾳθυμίαν πολλὴν, ὅπου γε οἱ ἐν αὐτῇ τῇ Ἰουδαία ὄντες, μετὰ τοσαῦτα θαύματα, ἔτι ἐπέμενον ἐνυβρίζοντες, καίτοι σαφῶς αὐτοῖς ἐδείκνυ, ὅτι αὐτὸς τοῦτο εἰργάσατο; Διὰ γὰρ τοῦτο καὶ μετὰ τοῦτο φθέγγεται, ἵνα μάθωσιν ὅτι ἔτι ζῇ, καὶ αὐτὸς τοῦτο ἐποίησε, καὶ γένωνται κἀντεῦθεν ἐπιεικέστεροι: καὶ λέγει: Ἠλὶ, Ἠλὶ, λιμὰ σαβαχθανὶ, ἵνα μέχρις ἐσχάτης ἀναπνοῆς ἴδωσιν ὅτι τιμᾷ τὸν Πατέρα, καὶ οὐκ ἔστιν ἀντίθεος. Διὸ καὶ προφητικὴν ἀφῆκέ τινα φωνὴν, μέχρις ἐσχάτης ὥρας μαρτυρῶν τῇ Παλαιᾷ: καὶ οὐχ ἁπλῶς προφητικὴν, ἀλλὰ καὶ Ἑβραϊκὴν φωνὴν, ὥστε αὐτοῖς γενέσθαι γνώριμον καὶ κατάδηλον: καὶ διὰ πάντων δείκνυσιν αὐτοῦ τὴν ὁμόνοιαν τὴν πρὸς τὸν γεγεννηκότα. Ἀλλ' ὅρα καὶ ἐντεῦθεν τὴν ἀσέλγειαν, καὶ τὴν ἀκολασίαν, καὶ τὴν ἄνοιαν. Ἐνόμισαν Ἠλίαν εἶναι, φησὶ, τὸν καλούμενον, καὶ εὐθέως ἐπότισαν αὐτὸν ὄξος. Ἕτερος δὲ προσελθὼν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξε. Τί γένοιτ' ἂν τούτων παρανομώτερον, τί δὲ θηριωδέστερον, οἳ μέχρι τοσούτου τὴν ἑαυτῶν μανίαν ἐξέτειναν, καὶ εἰς νεκρὸν σῶμα λοιπὸν ὑβρίζοντες; Σὺ δέ μοι σκόπει πῶς ταῖς παρανομίαις αὐτῶν εἰς ἡμετέραν κέχρηται σωτηρίαν. Μετὰ γὰρ τὴν πληγὴν αἱ πληγαὶ τῆς σωτηρίας ἡμῶν ἐκεῖθεν ἀνέβλυσαν. Ὁ δὲ Ἰησοῦς, κράξας φωνῇ μεγάλῃ, ἀφῆκε τὸ πνεῦμα. Τοῦτό ἐστιν ὃ ἔλεγεν: Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν: καὶ, Ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ. Διὰ τοῦτο γὰρ φωνῇ ἔκραξεν, ἵνα δειχθῇ ὅτι κατ' ἐξουσίαν τὸ πρᾶγμα γίνεται. Ὁ γοῦν Μάρκος φησὶν, ὅτι ἐθαύμασεν ὁ Πιλάτος, εἰ ἤδη ἐτεθνήκει: καὶ ὅτι ὁ κεντυρίων διὰ τοῦτο μάλιστα ἐπίστευσεν, ὅτι μετ' ἐξουσίας ἀπέθανεν. Αὕτη ἡ φωνὴ τὸ καταπέτασμα ἔσχισε, καὶ τὰ μνημεῖα ἀνέῳξε, καὶ τὸν οἶκον ἐποίησεν ἔρημον. Ἐποίησε δὲ τοῦτο οὐκ ἐνυβρίζων εἰς τὸν ναόν: (πῶς γὰρ, ὁ λέγων, Μὴ ποιεῖτε τὸν οἶκον τοῦ Πατρός μου οἶκον ἐμπορίου;) ἀλλ' ἀναξίους αὐτοὺς ἀποφαίνων καὶ τῆς ἐκεῖ διατριβῆς, ὥσπερ οὖν καὶ ὅτε παρέδωκεν αὐτὸν τοῖς Βαβυλωνίοις. Οὐ διὰ τοῦτο δὲ μόνον ταῦτα ἐγίνετο, ἀλλὰ καὶ προφητεία τῆς μελλούσης ἐρημώσεως ἦν τὸ συμβαῖνον, καὶ τῆς ἐπὶ τὰ μείζω καὶ ὑψηλότερα μεταθέσεως, καὶ τῆς ἰσχύος αὐτοῦ. βʹ. Μετὰ δὲ τούτων καὶ ἐκ τῶν μετὰ ταῦτα ἑαυτὸν ἐδείκνυ, ἐκ τῆς τῶν νεκρῶν ἀναστάσεως [ἐκ τῆς τοῦ φωτὸς ἀμαυρώσεως, ἐκ τῆς τῶν στοιχείων ἀλλοιώσεως]. Ἐπὶ μὲν γὰρ Ἑλισσαίου νεκρὸς εἷς ἁψάμενος νεκροῦ ἀνέστη: νυνὶ δὲ φωνὴ αὐτοὺς ἤγειρε, τοῦ σώματος ἄνω κειμένου ἐπὶ τοῦ σταυροῦ. Ἄλλως δὲ καὶ ἐκεῖνα τούτου τύπος ἦν. Ἵνα γὰρ τοῦτο πιστευθῇ, διὰ τοῦτο κἀκεῖνο γίνεται. Καὶ οὐχ ἁπλῶς ἐγείρονται, ἀλλὰ καὶ πέτραι ῥήγνυνται, καὶ ἡ γῆ σείεται, ἵνα μάθωσιν ὅτι καὶ αὐτοὺς ἠδύνατο καὶ πηρῶσαι καὶ ῥῆξαι. Ὁ γὰρ πέτρας διατεμὼν, καὶ τὴν οἰκουμένην σκοτίσας. πολλῷ μᾶλλον εἰς ἐκείνους ταῦτα ἐποίησεν ἂν, εἴγε ἐβούλετο. Ἀλλ' οὐκ ἠθέλησεν, ἀλλ' εἰς τὰ στοιχεῖα τὴν ὀργὴν ἀφεὶς, ἐκείνους ἐξ ἐπιεικείας σῶσαι ἐβούλετο. Ἀλλ' οὐ καθυφῆκαν τῆς μανίας. Τοιοῦτον γὰρ ὁ φθόνος, τοιοῦτον ἡ βασκανία: οὐχ ἵσταται ῥᾳδίως. Τότε μὲν οὖν καὶ πρὸς αὐτὰ τὰ φαινόμενα ἠναισχύντουν: μετὰ δὲ ταῦτα ὅτε σφραγῖδος ἐπικειμένης καὶ στρατιωτῶν τηρούντων ἀνέστη, καὶ παρ' αὐτῶν ταῦτα ἤκουσαν τῶν φυλάκων, καὶ ἀργύριον ἔδοσαν, ὥστε καὶ ἑτέρους διαφθεῖραι, καὶ κλέψαι τῆς ἀναστάσεως τὸν λόγον. Μὴ τοίνυν θαύμαζε, εἰ καὶ τότε ἠγνωμόνουν, οὕτω καθάπαξ παρεσκευασμένοι πρὸς πάντα ἀναισχυντεῖν: ἀλλ' ἐκεῖνο σκόπει, ἡλίκα σημεῖα πεποίηκε, τὰ μὲν ἐξ οὐρανοῦ, τὰ δὲ ἐπὶ τῆς γῆς, τὰ δὲ ἐν αὐτῷ τῷ ναῷ: ὁμοῦ μὲν τὴν ἀγανάκτησιν ἐνδεικνύμενος, ὁμοῦ δὲ ὅτι τὰ ἄβατα λοιπὸν ἔσται βατὰ, καὶ ὁ οὐρανὸς ἀνοιγήσεται, καὶ πρὸς τὰ ἀληθινὰ Ἅγια τῶν ἁγίων τὰ πράγματα μεταστήσεται. Καὶ οἱ μὲν ἔλεγον, Εἰ βασιλεὺς τοῦ Ἰσραήλ ἐστι, καταβάτω ἀπὸ τοῦ σταυροῦ: αὐτὸς δὲ δείκνυσιν, ὅτι τῆς οἰκουμένης ἁπάσης. Καὶ ἐκεῖνοι μὲν ἔλεγον, Ὁ καταλύων τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν αὐτόν: αὐτὸς δὲ δείκνυσιν, ὅτι εἰς τέλος ἐρημωθήσεται. Πάλιν οὗτοι μὲν ἔλεγον, Ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι: αὐτὸς δὲ ἐν τῷ σταυρῷ μένων, ἐν τοῖς τῶν δούλων σώμασι τοῦτο ἐκ περιουσίας ἐδείκνυ πολλῆς. Εἰ γὰρ τὸ τεταρταῖον ἐξελθεῖν Λάζαρον μέγα, πολλῷ μᾶλλον τὸ πάντας ἀθρόως τοὺς πάλαι κοιμηθέντας φανῆναι ζῶντας: ὃ τῆς ἐσομένης ἀναστάσεως σημεῖον ἦν: Πολλὰ γὰρ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθη, φησὶ, καὶ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν, καὶ πολλοῖς ἐνεφανίσθησαν. Ἵνα γὰρ μὴ νομισθῇ φαντασία εἶναι τὸ γεγενημένον, καὶ πολλοῖς φαίνονται ἐν τῇ πόλει. Καὶ ὁ κεντυρίων δὲ τότε ἐδόξαζε τὸν Θεὸν λέγων: Ὄντως ὁ ἄνθρωπος οὗτος δίκαιος ἦν. Καὶ οἱ ὄχλοι δὲ, οἱ παραγενόμενοι εἰς τὴν θεωρίαν, τύπτοντες αὐτῶν τὰ στήθη ὑπέστρεφον. Τοσαύτη τοῦ ἐσταυρωμένου ἡ δύναμις, ὡς μετὰ χλευασίας τοσαύτας καὶ κωμῳδίας καὶ σκώμματα, καὶ τὸν κεντυρίωνα κατανυγῆναι, καὶ τὸν δῆμον. Τινὲς δέ φασιν, ὅτι καὶ μαρτύριον ἔστι τοῦ κεντυρίωνος τούτου, ἀνδρισαμένου μετὰ ταῦτα ἐν τῇ πίστει: Ἦσαν δὲ ἐκεῖ γυναῖκες πολλαὶ μακρόθεν θεωροῦσαι, αἵτινες ἠκολούθησαν διακονοῦσαι αὐτῷ, Μαρία ἡ Μαγδαληνὴ, καὶ Μαρία ἡ Ἰακώβου καὶ Ἰωσῆ μήτηρ, καὶ ἡ μήτηρ τῶν υἱῶν Ζεβεδαίου. Ταῦτα θεωροῦσιν αἱ γυναῖκες γινόμενα, αἱ μάλιστα συμπαθέστεραι, αἱ μάλιστα θρηνοῦσαι. Καὶ σκόπει πόση αὐτῶν ἡ προσεδρεία. Ἠκολούθουν αὐτῷ διακονούμεναι, καὶ μέχρι τῶν κινδύνων παρῆσαν. Διὸ καὶ πάντα ἐθεώρουν, πῶς ἐβόησε, πῶς ἐξέπνευσε, πῶς αἱ πέτραι ἐσχίσθησαν, τὰ ἄλλα πάντα Καὶ αὗται πρῶται ὁρῶσι τὸν Ἰησοῦν, καὶ τὸ μάλιστα γένος κατακριθὲν τοῦτο πρῶτον ἀπολαύει τῆς τῶν ἀγαθῶν θεωρίας: τοῦτο μάλιστα ἐπιδείκνυται τὴν ἀνδρείαν. Καὶ οἱ μὲν μαθηταὶ ἔφυγον, αὗται δὲ παρῆσαν. Τίνες δὲ ἦσαν; Ἡ μήτηρ αὐτοῦ: ταύτην γὰρ λέγει τὴν Ἰακώβου: καὶ αἱ λοιπαί. Ἄλλος δὲ εὐαγγελιστής φησιν, ὅτι καὶ ἐκόπτοντο πολλοὶ ἐπὶ τοῖς γινομένοις, καὶ τὸ στῆθος ἔτυπτον: ὃ μάλιστα δείκνυσι τῶν Ἰουδαίων τὴν ὠμότητα, ὅτι ἐφ' οἷς ἐθρήνουν ἕτεροι, ἐπὶ τούτοις ἐκόμπαζον οὗτοι, καὶ οὔτε ἐλέῳ ἐκάμφθησαν, οὔτε φόβῳ κατεστάλησαν. Καὶ γὰρ ὀργῆς τὰ γινόμενα ἦν μεγάλης: καὶ οὐχ ἁπλῶς σημεῖα, ἀλλὰ θυμοῦ σημεῖα ἅπαντα: τὸ σκότος, αἱ τεμνόμεναι πέτραι, τὸ καταπέτασμα ῥηγνύμενον μέσον, ὁ τῆς γῆς κλόνος: καὶ πολλὴ τῆς ἀγανακτήσεως ἦν ἡ ὑπερβολή. Προσελθὼν δὲ ὁ Ἰωσὴφ ᾔτει τὸ σῶμα. Οὗτος ἦν Ἰωσὴφ ὁ κρυπτόμενος πρώην: νῦν μέντοι μέγα ἐτόλμησε μετὰ τὸν θάνατον τοῦ Χριστοῦ. Οὐδὲ γὰρ ἄσημος ἦν, οὐδὲ τῶν λανθανόντων, ἀλλὰ τῆς βουλῆς εἷς, καὶ σφόδρα ἐπίσημος: ὅθεν μάλιστα τὴν ἀνδρείαν αὐτοῦ κατιδεῖν ἔνι. Εἰς γὰρ θάνατον ἑαυτὸν ἐξέδωκε, τὴν πρὸς πάντας ἀπέχθειαν ἀναδεξάμενος τῇ περὶ τὸν Ἰησοῦν εὐνοίᾳ καὶ τολμήσας αἰτῆσαι τὸ σῶμα, καὶ μὴ πρότερον ἀποστὰς, ἕως ἐπέτυχεν. Οὐ τῷ λαβεῖν δὲ μόνον, οὐδὲ τῷ θάψαι πολυτελῶς, ἀλλὰ καὶ τῷ ἐν τῷ μνημείῳ τῷ ἑαυτοῦ τῷ καινῷ, δείκνυσι τὸ φίλτρον καὶ τὴν ἀνδρείαν. Καὶ τοῦτο δὲ οὐχ ἁπλῶς ᾠκονομεῖτο, ἀλλ' ὥστε μὴ ὑποψίαν τινὰ ψιλὴν γενέσθαι, ὅτι ἕτερος ἀνθ' ἑτέρου ἀνέστη. Ἦν δὲ Μαρία ἡ Μαγδαληνὴ, καὶ ἡ ἄλλη Μαρία καθήμεναι ἀπέναντι τοῦ τάφου. Τίνος ἕνεκεν αὗται προσεδρεύουσιν; Οὐδὲν οὐδέπω μέγα, ὡς χρὴ, καὶ ὑψηλὸν ᾔδεσαν περὶ αὐτοῦ: διὸ καὶ μύρα ἐκόμισαν, καὶ τῷ τάφῳ προσεκαρτέρουν, ὥστε, εἰ λωφήσειεν ἡ μανία τῶν Ἰουδαίων, καὶ ἀπελθεῖν καὶ περιχυθῆναι. γʹ. Εἶδες γυναικῶν ἀνδρείαν; εἶδες φιλοστοργίαν, εἶδες μεγαλοψυχίαν τὴν ἐν τοῖς χρήμασι, τὴν μέχρι θανάτου; Μιμησώμεθα τὰς γυναῖκας οἱ ἄνδρες: μὴ καταλείψωμεν ἐν πειρασμοῖς τὸν Ἰησοῦν. Ἐκεῖναι μὲν γὰρ καὶ εἰς τελευτήσαντα τοσαῦτα ἀνάλωσαν, καὶ τὰς ψυχὰς ἐξέδωκαν: ἡμεῖς δὲ (πάλιν γὰρ τὰ αὐτὰ ἐρῶ) οὐδὲ πεινῶντα τρέφομεν, οὐδὲ γυμνὸν περιβάλλομεν, ἀλλ' ὁρῶντες αὐτὸν προσαιτοῦντα παρατρέχομεν. Καίτοιγε εἰ αὐτὸν ἐκεῖνον εἴδετε, τὰ ὑπάρχοντα ἂν ἕκαστος ἐκένωσεν. Ἀλλὰ καὶ νῦν ὁ αὐτός ἐστιν. Αὐτὸς γὰρ εἶπεν, ὅτι Ἐγώ εἰμι. Τίνος οὖν ἕνεκεν οὐ πάντα κενοῖς; Καὶ γὰρ καὶ νῦν ἀκούεις λέγοντος, ὅτι Ἐμοὶ ποιεῖς: καὶ οὐδὲν τὸ μέσον, ἄν τε τούτῳ, ἄν τε ἐκείνῳ δῷς: οὐδὲν ἔλαττον ἔχεις τούτων τῶν γυναικῶν τῶν τότε τρεφουσῶν αὐτὸν, ἀλλὰ καὶ πολλῷ πλέον. Ἀλλὰ μὴ θορυβηθῆτε. Οὐ γάρ ἐστιν ἴσον αὐτὸν κυρίως φαινόμενον θρέψαι, ὃ καὶ λιθίνην ἱκανὸν ἦν ἐπισπάσασθαι ψυχὴν, καὶ διὰ τὴν ἀπόφασιν αὐτοῦ μόνην τὸν πένητα, τὸν ἀνάπηρον, τὸν συγκεκυφότα θεραπεῦσαι. Ἐκεῖ μὲν γὰρ ἡ ὄψις καὶ τὸ ἀξίωμα τοῦ φαινομένου μερίζεται πρὸς σὲ τὸ γινόμενον: ἐνταῦθα δὲ ὁλόκληρον σὸν τῆς φιλανθρωπίας τὸ βραβεῖόν ἐστι: καὶ μείζονος τῆς περὶ αὐτὸν αἰδοῦς τὸ δεῖγμα, ὅταν διὰ τὴν ἀπόφασιν αὐτοῦ μόνην τὸν ὁμόδουλον οὕτω θεραπεύων ἀναπαύσῃς ἐν πᾶσιν. Ἀνάπαυε τοίνυν, πιστεύων αὐτῷ τῷ λαμβάνοντι καὶ λέγοντι, ὅτι Ἐμοὶ δίδως. Εἰ γὰρ μὴ αὐτῷ ἐδίδως, οὐκ ἄν σε βασιλείας ἠξίωσεν. Εἰ μὴ αὐτὸν ἀπεστρέφου, οὐκ ἂν εἰς γέενναν ἔπεμψεν, εἰ τὸν τυχόντα παρίδοις: ἀλλ' ἐπειδὴ αὐτός ἐστιν ὁ καταφρονούμενος, διὰ τοῦτο μέγα τὸ ἔγκλημα. Οὕτω καὶ Παῦλος αὐτὸν ἐδίωκε, τοὺς αὐτοῦ διώκων: διὸ καὶ ἔλεγε, Τί με διώκεις; Οὕτω τοίνυν διακεώμεθα, ὡς αὐτῷ τῷ Χριστῷ παρέχοντες, ὅταν παρέχωμεν. Καὶ γὰρ τὰ ῥήματα αὐτοῦ τῆς ὄψεως ἡμῶν πιστότερα. Ἐπειδὰν οὖν ἴδῃς πένητα, ἀναμνήσθητι τῶν ῥημάτων, δι' ὧν ἐδήλου, ὅτι εἴη ὁ τρεφόμενος. Εἰ γὰρ καὶ τὸ φαινόμενον οὐκ ἔστι Χριστὸς, ἀλλ' ἐν τῷ τούτου σχήματι αὐτὸς λαμβάνει καὶ προσαιτεῖ. Ἀλλ' αἰσχύνῃ ἀκούων ὅτι ὁ Χριστὸς προσαιτεῖ; Αἰσχύνθητι μᾶλλον, ὅταν προσαιτοῦντι μὴ δῷς. Τοῦτο γὰρ αἰσχύνη, τοῦτο τιμωρία καὶ κόλασις. Τὸ μὲν γὰρ προσαιτεῖν αὐτὸν, τῆς αὐτοῦ ἀγαθότητος: διὸ καὶ ἐγκαλλωπίζεσθαι ἡμᾶς αὐτῷ χρή: τὸ δὲ μὴ δοῦναι τῆς σῆς ὠμότητος, Εἰ δὲ οὐ πιστεύεις νῦν, ὅτι πένητα πιστὸν παρατρέχων, αὐτὸν παρατρέχεις, πιστεύσεις τότε, ὅταν εἰς μέσον σε παραγαγὼν λέγῃ, Ἐφ' ὅσον οὐκ ἐποιήσατε τούτοις, οὐδὲ ἐμοὶ ἐποιήσατε. Ἀλλὰ μὴ γένοιτο ἡμᾶς οὕτως αὐτὸ μαθεῖν, ἀλλὰ πιστεύσαντας νῦν, καὶ καρπὸν ποιήσαντας, τῆς μακαριωτάτης ἐκείνης ἀκοῦσαι φωνῆς, τῆς εἰς τὴν βασιλείαν ἡμᾶς εἰσαγούσης. Ἀλλ' ἴσως ἐρεῖ τις: Καθ' ἑκάστην ἡμέραν περὶ ἐλεημοσύνης διαλέγῃ καὶ φιλανθρωπίας ἡμῖν. Οὐδὲ παύσομαι τοῦτο λέγων. Εἰ μὲν γὰρ κατώρθωτο ὑμῖν τοῦτο, μάλιστα μὲν οὐδὲ τότε ἀποστῆναι ἐχρῆν, ὥστε μὴ ποιῆσαι ῥᾳθυμοτέρους: πλὴν ἀλλ' εἰ μὲν κατώρθωτο, καὶ μικρὸν ἐνέδωκα ἄν: εἰ δὲ οὐδὲ εἰς τὸ μέσον ἐφθάσατε, μὴ πρὸς ἐμὲ ταῦτα, ἀλλὰ πρὸς ἑαυτοὺς λέγετε. Καὶ γὰρ ταὐτὸν ποιεῖς ἐγκαλῶν, ὥσπερ ἂν εἰ παιδίον τὸ ἄλφα στοιχεῖον ἀκοῦον πολλάκις, καὶ μὴ μανθάνον, ἐγκαλοίη τῷ διδασκάλῳ, ὅτι συνεχῶς ὑπὲρ τούτου καὶ διηνεκῶς αὐτὸ ὑπομιμνήσκει. Τίς γὰρ ἀπὸ τῶν λόγων τούτων γέγονεν εὐκολώτερος πρὸς ἐλεημοσύνην; τίς τὰ χρήματα ἔῤῥιψε; τίς τὸ ἥμισυ τῆς οὐσίας; τίς τὸ τρίτον; Οὐδείς. Πῶς οὖν οὐκ ἄτοπον, μὴ μανθανόντων ὑμῶν, ἡμᾶς κελεύειν ἀποστῆναι τοῦ διδάσκειν; Τοὐναντίον μὲν οὖν ἔδει ποιεῖν: εἰ καὶ ἡμεῖς ἐβουλόμεθα ἀποστῆναι, ὑμᾶς κατέχειν καὶ λέγειν: Οὐδέπω ταῦτα μεμαθήκαμεν, καὶ πῶς ἀπέστητε ὑπομιμνήσκοντες; Εἴ τινι συνέβη τὸν ὀφθαλμὸν παθεῖν, ἐγὼ δὲ ἰατρὸς ἐτύγχανον, εἶτα περιπλάσας καὶ διαχρίσας, καὶ τὴν ἄλλην προσαγαγὼν ἐπιμέλειαν, μηδὲν ὤνησα μέγα, καὶ ἀπέστην, οὐκ ἂν ἐλθὼν ἐπὶ τὰς τοῦ ἐργαστηρίου θύρας κατεβόησεν ἂν, ῥᾳθυμίαν πολλὴν ἐγκαλῶν, ὅτι τῆς νόσου μενούσης αὐτὸς ἀνεχώρησα: καὶ εἰ πρὸς ταῦτα ἐγκαλούμενος εἶπον, ὅτι Κατέπλασα, ὅτι Διέχρισα, ἆρα ἂν ἠνέσχετο; Οὐδαμῶς, ἀλλ' εὐθέως ἂν εἶπε: Καὶ τί τὸ ὄφελος, ὅτι ἔτι ἀλγῶ; Τοῦτο καὶ ἐπὶ τῆς ψυχῆς λογίζου. Τί δὲ, εἰ χεῖρα ναρκῶσαν καὶ συνεσταλμένην πολλάκις καταιονήσας οὐκ ἴσχυσα μαλάξαι; ἆρα οὐκ ἂν τὸ αὐτὸ ἤκουσα; Καὶ νῦν χεῖρα συνεσταλμένην καὶ ξηρανθεῖσαν περικλύζομεν: καὶ διὰ τοῦτο, ἕως ἂν αὐτὴν ἐκτείνωμεν τέλεον, οὐκ ἀποστησόμεθα. Εἴθε καὶ ὑμεῖς μηδὲν ἕτερον διελέγεσθε, καὶ ἐπὶ οἰκίας, καὶ ἐπὶ ἀγορᾶς, καὶ ἐπὶ τραπέζης, καὶ ἐν νυκτὶ, καὶ ὄναρ. Εἰ γὰρ ταῦτα μεθ' ἡμέραν ἐμεριμνῶμεν ἀεὶ, καὶ ὄναρ ἂν ἐν τούτοις ἦμεν. δʹ. Τί λέγεις; Περὶ ἐλεημοσύνης ἀεὶ διαλέγομαι; Ἐβουλόμην καὶ αὐτὸς μὴ πολλὴν εἶναί μοι χρείαν ταύτης πρὸς ὑμᾶς τῆς συμβουλῆς, ἀλλὰ διαλέγεσθαι περὶ μάχης τῆς πρὸς Ἰουδαίους καὶ Ἕλληνας καὶ αἱρετικούς: ἀλλὰ μηδέπω ὑγιαίνοντας πῶς ἄν τις καθοπλίσειε; Πῶς ἂν εἰς παράταξιν ἐξαγάγοι, ἔτι τραύματα ἔχοντας καὶ ὠτειλάς; Ὡς εἴγε ὑγιαίνοντας εἶδον καθαρῶς, ἐπὶ τὴν παράταξιν ὑμᾶς ἐξήγαγον ἂν ἐκείνην, καὶ εἴδετε ἂν τῇ τοῦ Χριστοῦ χάριτι μυρίους βαλλομένους νεκροὺς, καὶ φερομένας αὐτῶν ἐπαλλήλους τὰς κεφαλάς. Ἐν γοῦν ἑτέροις βιβλίοις πολλοὶ περὶ τούτων ἡμῖν εἴρηνται λόγοι: ἀλλ' οὐδὲ οὕτω δυνάμεθα καθαρῶς ἐπὶ τῇ νίκῃ πανηγυρίζειν, διὰ τὴν τῶν πολλῶν ὀλιγωρίαν. Ὅταν γὰρ αὐτοὺς μυριάκις νικήσωμεν τοῖς δόγμασιν, ὀνειδίζουσιν ἡμῖν τὸν βίον τὸν τῶν πολλῶν τῶν παρ' ἡμῖν συλλεγομένων, τὰ τραύματα, τὰ νοσήματα τὰ κατὰ ψυχήν. Πῶς οὖν ὑμᾶς θαῤῥοῦντες ἐπὶ τῆς παρατάξεως δείξομεν, ὅταν καὶ ἡμῖν ἐπηρεάζητε, εὐθέως βαλλόμενοι παρὰ τῶν πολεμίων καὶ κωμῳδούμενοι; Τοῦ μὲν γὰρ ἡ χεὶρ ἀλγεῖ, καὶ ἔστι συνεσταλμένη πρὸς διάδοσιν. Πῶς οὖν ἀσπίδα κατασχεῖν ὁ τοιοῦτος καὶ προβαλέσθαι δυνήσεται, καὶ μὴ τρωθῆναι τοῖς τῆς ὠμότητος σκώμμασιν; Ἑτέροις σκάζουσιν οἱ πόδες, ὅσοι εἰς θέατρα ἀναβαίνουσι, καὶ τὰ τῶν πορνευομένων γυναικῶν καταγώγια. Πῶς οὖν οὗτοι ἐν τῇ μάχῃ δυνήσονται στῆναι, καὶ μὴ βληθῆναι τοῖς τῆς ἀσελγείας ἐγκλήμασιν; Ἄλλος τοὺς ὀφθαλμοὺς ἀλγεῖ καὶ πεπήρωται οὐκ ὀρθὰ βλέπων, ἀλλὰ ἀσελγείας γέμων, καὶ γυναικῶν σωφροσύνῃ προσβάλλων, καὶ γάμους διορύττων. Πῶς οὖν οὗτος πρὸς τοὺς πολεμίους ἀντιβλέψαι δυνήσεται, καὶ σεῖσαι δόρυ, καὶ βέλος ἀφεῖναι, πάντοθεν κεντούμενος σκώμμασιν; Ἔστιν ἰδεῖν καὶ γαστέρα ἀλγοῦντας πολλοὺς τῶν ὑδεριώντων οὐκ ἔλαττον, ὅταν ὑπὸ γαστριμαργίας καὶ μέθης κατέχωνται. Πῶς οὖν τούτους μεθύοντας εἰς πόλεμον ἐξαγαγεῖν δυνήσομαι; Ἑτέρου τὸ στόμα ἐστὶ σεσηπός: τοιοῦτοι γὰρ οἱ ἀκρόχολοι καὶ λοίδοροι καὶ βλάσφημοι. Πῶς οὖν οὗτος ἀλαλάξει ποτὲ ἐν μάχῃ, καὶ μέγα τι καὶ γενναῖον ἐργάσεται, μέθην καὶ οὗτος ἑτέραν μεθύων, καὶ πολὺν παρέχων τοῖς πολεμίοις τὸν γέλωτα; Διὰ τοῦτο καθ' ἑκάστην ἡμέραν περίειμι τουτὶ τὸ στρατόπεδον, τὰ τραύματα θεραπεύων ταῦτα, τὰ ἕλκη διορθούμενος. Ἐὰν δὲ ἀνανήψητέ ποτε, καὶ ἐπιτήδειοι γένησθε καὶ ἑτέρους βάλλειν, καὶ ταῦτα ὑμᾶς διδάξω τὰ τακτικὰ, καὶ παιδεύσω ταῦτα μεταχειρίζεσθαι τὰ ὅπλα: μᾶλλον δὲ καὶ αὐτὰ ἔργα ὑμῖν ὅπλα ἔσται, καὶ πάντες εὐθέως ὑποκύψουσιν, ἂν ἐλεήμονες, ἂν ἐπιεικεῖς, ἂν ἥμεροι καὶ ἀνεξίκακοι γένησθε, ἂν τὴν ἄλλην ἀρετὴν ἅπασαν ἐπιδείξησθε. Εἰ δέ τινες ἀντιλέγοιεν, τότε καὶ τὰ παρ' ἑαυτῶν προσθήσομεν, ὑμᾶς εἰς μέσον φέροντες: ὡς νῦν γε καὶ ἐγκοπτόμεθα, τό γε ὑμέτερον μέρος, ἐν τῷ δρόμῳ τούτῳ. Σκόπει δέ. Λέγομεν ὅτι μεγάλα εἰργάσατο ὁ Χριστὸς, ἀγγέλους ἀντὶ ἀνθρώπων ποιήσας: εἶτα ἀπαιτούμενοι εὐθύνας, καὶ κελευόμενοι ἐκ τῆς ἀγέλης ταύτης παρασχεῖν τὴν ἀπόδειξιν, ἐπιστομιζόμεθα. Δέδοικα γὰρ, μὴ ἀντὶ ἀγγέλων, ὥσπερ ἀπὸ συφεῶνος χοίρους ἐξαγάγω, καὶ ἵππους θηλυμανεῖς. Οἶδα ὅτι ἀλγεῖτε, ἀλλ' οὐ κατὰ πάντων ὑμῶν ταῦτα εἴρηται, ἀλλὰ κατὰ τῶν ὑπευθύνων: μᾶλλον δὲ οὐδὲ κατ' ἐκείνων, ἐὰν νήφωσιν, ἀλλ' ὑπὲρ ἐκείνων. Ὡς νῦν γε πάντα ἀπόλωλε καὶ διέφθαρται: καὶ ἡ ἐκκλησία βοοστασίου οὐδὲν διενήνοχε, καὶ ἐπαύλεως ὄνων καὶ καμήλων: καὶ περιέρχομαι πρόβατον ἐπιζητῶν, καὶ οὐ δύναμαι ἰδεῖν. Οὕτω πάντες λακτίζουσι, καθάπερ ἵπποι καὶ ὄνοι τινὲς ἄγριοι, καὶ κόπρου πολλῆς τὰ ἐνταῦθα πληροῦσι: τοιαῦται γὰρ αὐτῶν αἱ διαλέξεις. Καὶ εἴγε ἦν ἰδεῖν τὰ καθ' ἑκάστην σύναξιν λεγόμενα ὑπὸ ἀνδρῶν, ὑπὸ γυναικῶν, εἶδες ἂν τῆς κόπρου ἐκείνης τὰ ῥήματα ἀκαθαρτότερα. Διὸ παρακαλῶ μεταβαλεῖν τὴν πονηρὰν ταύτην συνήθειαν, ἵνα μύρου ἡ ἐκκλησία πνέῃ. Νῦν δὲ θυμιάματα μὲν αἰσθητὰ ἀποτιθέμεθα ἐν αὐτῇ, τὴν δὲ νοητὴν ἀκαθαρσίαν οὐ πολλὴν ποιούμεθα σπουδὴν ὥστε ἐκκαθαίρειν καὶ ἀπελαύνειν. Τί οὖν τὸ ὄφελος; Οὐδὲ γὰρ οὕτως αἰσχύνομεν τὴν ἐκκλησίαν κόπρον εἰσάγοντες, ὡς αἰσχύνομεν αὐτὴν τοιαῦτα πρὸς ἀλλήλους φθεγγόμενοι, περὶ κερδῶν, περὶ ἐμπορίας, περὶ καπηλείας, περὶ τῶν οὐδὲν πρὸς ἡμᾶς ὄντων, δέον ἀγγέλων ἐνταῦθα εἶναι χοροὺς, καὶ οὐρανὸν τὴν ἐκκλησίαν ποιεῖν, καὶ μηδὲν ἕτερον ἢ εὐχὰς ἐκτενεῖς καὶ σιγὴν μετὰ ἀκροάσεως εἰδέναι. Τοῦτο δὲ κἂν ἐκ τοῦ νῦν ποιῶμεν, ἵνα καὶ τὸν βίον ἐκκαθάρωμεν τὸν ἡμέτερον, καὶ τῶν ἐπηγγελμένων ἐπιτύχωμεν ἀγαθῶν χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.