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ten thousands, and signs and wonders having happened? So that that was truly faith. For what wonders did he see, that he should believe that there would be for him some recompense of good things? did he not from faith alone choose virtue? What is, And through it, though he died, he still speaks? That he might not cast them into great despair, he shows that he in part enjoyed a reward. How? The regard for him, he says, is great; for he hinted at this by saying, And he still speaks; that is, he killed him, but he did not kill along with him his glory and his honor; that man is not dead; therefore neither will you die. For the more grievously one suffers, the greater the glory. How then does he still speak? This is a sign both of his being alive, and of his being sung of by all, admired, and blessed; for he who exhorts others to be righteous, speaks. For word does not accomplish so much as his suffering. Therefore, just as the heaven speaks by merely appearing, so does he by being remembered. He would not, if he had proclaimed himself, he would not, if he had ten thousand tongues and were alive, be so admired as he is now. That is, these things do not happen unavenged, nor simply, nor do they pass away. By faith Enoch was translated so that he should not see death; and was not found, because God had translated him: for before his translation he has this testimony, that he pleased God. But without faith it is impossible to please him: for he that comes to God must first believe that he is, and that he is a rewarder of them that diligently seek him. This man showed greater faith than Abel. Why so? Because although he came after him, the things that happened to him were sufficient to turn him away. How? God knew beforehand that he would be killed; for he said to Cain: You have sinned, do not add to it. He was honored by him, he did not defend him. And not even this cast him into listlessness; he did not say to himself, What need of toils and dangers? Abel honored God, and he did not defend him. For what profit to him who is departed is the punishment of his brother? what is it possible for him to enjoy from that? Let us grant that he pays a heavy penalty; what is that to the one who has been slain? He said nothing of the sort, he did not think it, but having gone beyond all these things, he knew that if God exists, he is certainly also a rewarder; and yet they knew nothing yet about the resurrection. But if those who knew nothing yet about resurrection, but also saw the opposite here, so pleased God; how much more should we? for they neither knew about resurrection, nor did they have examples to look to. This very thing, therefore, 63.157 that he received nothing, made him please God. Tell me, now; he knew that God is a rewarder. From where? for he had not yet rewarded even Abel. So reasoning suggested other things, but faith the opposite of things seen. Even if you, therefore, he says, see yourselves receiving nothing here, do not be troubled. But how was Enoch translated by faith? Because pleasing God is the cause of the translation, and faith is the cause of pleasing God. For if he had not known that he would receive rewards, how would he have pleased God? But without faith it is impossible to please God. How? For if one believes that God exists and that there is recompense, he will have rewards. From this, therefore, comes the pleasing. For he that comes to God must believe that he is, not what he is. But if the 'that he is' requires faith and not reasoning, is it possible to comprehend the 'what he is' by reasoning? if that he is a rewarder needs faith, and not reasonings, how is it possible to comprehend the things of his essence by reasoning? For what reasoning will be able to attain to these things? for some say that things that exist are moved by chance. Do you see that if we do not believe in all things, not only about the recompense, but also about the very being of God, all things are lost to us? But many ask where Enoch was translated, and why he was translated, and why he did not die, neither he nor Elijah, and if they are still alive, how they are alive, and in what form they are. But it is entirely superfluous to ask these things. For that this one was translated, and that that one was taken up, the Scriptures have said; but where they are, and how they are, they did not add; for they say nothing more than what is necessary. For this happened, I mean the translation, straight from the beginning, so that human nature might receive hope of the

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μυρίας, καὶ σημεῖα καὶ θαύματα γενόμενα; Ὥστε ἐκεῖνο ὄντως πίστις ἦν. Ποῖα γὰρ θαύματα εἶδεν ἐκεῖνος, ἵνα πιστεύσῃ ὅτι ἔσται τις αὐτῷ ἀντίδοσις τῶν ἀγαθῶν; οὐχὶ ἀπὸ πίστεως μόνης τὴν ἀρετὴν εἵλετο; Τί ἐστι, Καὶ δι' αὐτῆς ἀποθανὼν ἔτι λαλεῖ; Ἵνα μὴ εἰς πολλὴν ἀπόγνωσιν αὐτοὺς ἐμβάλῃ, δείκνυσιν αὐτὸν ἐν μέρει ἀπολαύσαντα ἀμοιβῆς. Πῶς; Ἡ ἐπισκοπὴ ἡ ὑπὲρ αὐτοῦ, φησὶ, πολλή ἐστι· τοῦτο γὰρ ᾐνίξατο εἰπὼν, Καὶ ἔτι λαλεῖ· τουτέστιν, ἀνεῖλεν αὐτὸν, ἀλλὰ οὐ συνανεῖλεν αὐτῷ τὴν δόξαν καὶ τὴν τιμήν· οὐ τέθνηκεν ἐκεῖνος· οὐκοῦν οὐδὲ ὑμεῖς τεθνήξεσθε. Ὅσῳ γὰρ ἄν τις χαλεπώτερα πάθῃ, τοσούτῳ ἡ δόξα μείζων. Πῶς οὖν ἔτι γὰρ λαλεῖ; Τοῦτο καὶ τοῦ ζῇν σημεῖόν ἐστι, καὶ τοῦ παρὰ πάντων ᾄδεσθαι, θαυμάζεσθαι καὶ μακαρίζεσθαι· ὁ γὰρ παραινῶν τοῖς ἄλλοις δικαίοις εἶναι, λαλεῖ. Οὐ τοσοῦτον γὰρ ἀνύει λόγος, ὅσον τὸ πάθος τὸ ἐκείνου. Ὥσπερ οὖν ὁ οὐρανὸς φαινόμενος μόνον λαλεῖ, οὕτω καὶ ἐκεῖνος μνημονευόμενος. Οὐκ ἂν, εἰ ἀνεκήρυξεν ἑαυτὸν, οὐκ ἂν, εἰ μυρίας ἔσχε γλώσσας, καὶ ἔζη, οὕτως ἐθαυμάζετο ὡς νῦν. Τουτέστιν, οὐκ ἀτιμωρητὶ ταῦτα γίνεται οὐδὲ ἁπλῶς, οὐδὲ παρέρχεται. Πίστει Ἐνὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον· καὶ οὐχ εὑρίσκετο, διότι μετέθηκεν αὐτὸν ὁ Θεός· πρὸ γὰρ τῆς μεταθέσεως αὐτοῦ μεμαρτύρηται εὐηρεστηκέναι τῷ Θεῷ. Χωρὶς δὲ πίστεως ἀδύνατον εὐαρεστῆσαι· πιστεῦσαι γὰρ δεῖ πρῶτον τὸν προσερχόμενον τῷ Θεῷ, ὅτι ἔστι, καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης γίνεται. Οὗτος μείζονα πίστιν τοῦ Ἄβελ ἐπεδείξατο. Τί δήποτε; Ὅτι εἰ καὶ μετ' ἐκεῖνον γέγονεν, ἀλλὰ τὰ εἰς ἐκεῖνον γενόμενα ἱκανὰ ἦν αὐτὸν ἀποστρέψαι. Πῶς; Προῄδει ὁ Θεὸς ὅτι ἀπολεῖται· εἶπε γὰρ τῷ Κάϊν· Ἥμαρτες, μὴ προσθῇς ἔτι. Ἐτιμήθη παρ' αὐτοῦ, οὐκ ἤμυνεν αὐτῷ. Καὶ οὐδὲ τοῦτο εἰς ῥᾳθυμίαν ἐνέβαλεν· οὐκ εἶπε πρὸς ἑαυτὸν, Τίς χρεία πόνων καὶ κινδύνων; ὁ Ἄβελ ἐτίμησε τὸν Θεὸν, καὶ οὐκ ἤμυνεν αὐτῷ. Τί γὰρ ὄφελος τῷ ἀπελθόντι τῆς τιμωρίας τῆς τοῦ ἀδελφοῦ; τί δὲ ἐκεῖθεν ἀπόνασθαι αὐτὸν δυνατόν; Θῶμεν ὅτι χαλεπὴν δίδωσι δίκην· τί πρὸς τὸν ἀνηρημένον; Οὐδὲν τοιοῦτον οὐκ εἶπεν, οὐκ ἐνενόησεν, ἀλλὰ ταῦτα πάντα ὑπερβὰς, ἔγνω ὅτι, εἰ Θεὸς ἔστι, πάντως καὶ ἀνταποδότης ἐστί· καίτοι οὔπω οὐδὲν περὶ ἀναστάσεως ᾔδεισαν. Εἰ δὲ οἱ μηδὲν μηδέπω περὶ ἀναστάσεως εἰδότες, ἀλλὰ καὶ ἐνταῦθα τἀναντία ὁρῶντες οὕτως εὐηρέστησαν· πόσῳ μᾶλλον ἡμεῖς; οὔτε γὰρ περὶ ἀναστάσεως ᾔδεισαν ἐκεῖνοι, οὔτε εἰς παραδείγματα εἶχον ἰδεῖν. Αὐτὸ μὲν οὖν τοῦτο αὐτὸν 63.157 εὐαρεστῆσαι ἐποίησε, τὸ μηδὲν αὐτὸν ἀπολαβεῖν. Εἰπὲ δή μοι· ᾔδει ὅτι μισθαποδότης ἐστὶν ὁ Θεός. Πόθεν; οὔπω γὰρ οὐδὲ τῷ Ἄβελ ἀπέδωκεν. Ὥστε ὁλογισμὸς ἕτερα ὑπέβαλλεν, ἡ δὲ πίστις τὰ ἐναντία τῶν ὁρωμένων. Κἂν ὑμεῖς οὖν, φησὶν, ὁρᾶτε μηδὲν ἐνταῦθα ἀπολαμβάνοντας ὑμᾶς, μὴ θορυβεῖσθε. Πῶς δὲ πίστει μετετέθη ὁ Ἐνώχ; Ὅτι τῆς μεταθέσεως ἡ εὐαρέστησις αἰτία, τῆς δὲ εὐαρεστήσεως ἡ πίστις. Εἰ γὰρ μὴ ᾔδει ὅτι λήψεται ἀμοιβὰς, πῶς εὐηρέστει; Χωρὶς δὲ πίστεως ἀδύνατον εὐαρεστῆσαι. Πῶς; Ἂν γάρ τις πιστεύσῃ εἶναι Θεὸν καὶ ἀντίδοσιν, ἕξει τὰς ἀμοιβάς. Ἐντεῦθεν οὖν ἡ εὐαρέστησις. Πιστεῦσαι γὰρ δεῖ τὸν προσερχόμενον τῷ Θεῷ, ὅτι ἔστιν, οὐ τὸ τί ἐστιν. Εἰ δὲ τὸ, Ὅτι ἔστι, πίστεως, καὶ οὐ λογισμῶν δεῖται· τὸ, τί ἐστι, λογισμῷ καταλαβεῖν δυνατόν; εἰ ὅτι μισθαποδότης ἐστὶ, πίστεως χρείαν ἔχει, καὶ οὐ λογισμῶν· πῶς τὰ τῆς οὐσίας λογισμῷ περιλαβεῖν ἔνι; ποῖος γὰρ δυνήσεται λογισμὸς ἐφικέσθαι τούτων; τινὲς γὰρ αὐτόματά φασιν ἄγεσθαι τὰ ὄντα. Ὁρᾷς ὅτι, ἂν μὴ πιστεύομεν περὶ πάντα, οὐ περὶ τὴν ἀντίδοσιν μόνον, ἀλλὰ καὶ περὶ αὐτὸ τὸ εἶναι Θεὸν, οἴχεται ἡμῖν τὰ πάντα; Πολλοὶ δὲ ζητοῦσι ποῦ μετετέθη ὁ Ἐνὼχ, καὶ διὰ τί μετετέθη, καὶ διὰ τί οὐκ ἀπέθανεν, οὔτε αὐτὸς, οὔτε ὁ Ἠλίας, καὶ εἰ ἔτι ζῶσι, πῶς ζῶσι, καὶ ἐν ποίῳ σχήματί εἰσιν. Ἀλλὰ περιττὸν πάντη τὸ ταῦτα ζητεῖν. Ὅτι μὲν γὰρ μετετέθη οὗτος, καὶ ὅτι ἀνελήφθη ἐκεῖνος, εἶπον αἱ Γραφαί· ποῦ δέ εἰσι, καὶ πῶς εἰσιν, οὐκέτι προσέθηκαν· οὐδὲν γὰρ πλέον τῶν ἀναγκαίων λέγουσι. Τοῦτο μὲν γὰρ γέγονε, λέγω δὲ τὸ τῆς μεταθέσεως, ἐκ προοιμίων εὐθέως, ὅπως ἡ ἀνθρωπίνη φύσις ἐλπίδα λάβῃ τῆς