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after these things? Was it not necessary for him to see the apostles being driven out, on account of his weakness still; nor was it so easy before, as when the prophet instructed him. So also now, if any of you would be willing to pay attention to the prophets, he will not need signs; and if you wish, let us see what the prophecy itself says. As a sheep he was led to the slaughter, and in his humiliation his judgment was taken away. From this he learned that he was crucified, that his life is taken from the earth. that he committed no sin, that he was able to save others also, that his generation is beyond description, that rocks were rent, that the veil was torn, that the dead were raised from the tombs; or rather, Philip told him all these things, having only taken the subject from the prophet. Truly great is the reading of the Scriptures. Thus was fulfilled that which was spoken by Moses: Sitting, and lying down, and rising up, and walking, remember the Lord your God. For roads especially, when they are deserted, give us time for thoughts, there being no one to disturb us. And this man believes on the road, and Paul on the road; but no one draws this man, but Christ. This was a greater thing than what concerned the apostles; and what is greater is that, while the apostles were in Jerusalem, and none of them were in Damascus, he returned from there persuaded; and those in Damascus knew that he had not come from Jerusalem persuaded; for he was carrying letters to bind the believers. Just as the best physician, while the fever was still at its height, Christ brought him the remedy; for it was necessary for him to be seized in the midst of his raging. Then especially he fell down, and condemned himself, as one who dared terrible things. But again it is good to resume the discourse to you. For what reason, tell me, are the Scriptures? For on your part, all things are destroyed. For what reason the church? Bury the books; perhaps not such a judgment, not such a punishment. If someone were to bury them in dung, and not listen to them, he does not insult them so much as is done now. For what, tell me, is the insult there? That he buried them. What then here? That we do not listen to them. Tell me, which is insulted more? when someone does not answer a silent person, or a speaking one? Certainly when one is speaking. So the insult is greater now, when you do not listen even as he is speaking, the contempt is greater. Do not speak to us, he says, the Jews of old said to the prophets; but you do worse, 60.156 saying; Do not speak, we do not do. They indeed turned them away from even speaking, as if receiving from the voice some starting-point for reverence; but you out of great contempt do not even do this. Believe me, if you had stopped our mouths, placing your hands on them, the insult would not have been as great as it is now. For tell me, does he who hears and does not obey show greater contempt, or he who does not even hear? 5. But come, let us examine the matter from the standpoint of insult. If someone were to restrain the one insulting him, and silence him as though pained by the insults, while another paid no mind nor even took notice, who shows more contempt? Is it not this latter one? For the former shows that he receives a blow; but this one all but stops the mouth of God. Did you shudder at what was said? But hear also how this happens. The mouth, through which God speaks, is the mouth of God. For just as this mouth is of our soul, although a soul does not have a mouth; so also the mouth of the prophets is the mouth of God. Hear and shudder. A common minister, the deacon stands crying aloud and saying, "Let us attend"; and this many times. That voice is the common voice of the Church, which he utters, and no one pays attention. After him the reader begins the prophecy of Isaiah; and not even then does anyone pay attention, although a prophecy has nothing human in it. Then he proclaims so as to be heard, saying, "Thus says the Lord," and not even then does anyone pay attention. What am I saying? He goes through certain fearful and dreadful things, and not even so is there anyone who pays attention. But what is the argument of the many? Always, one says, the same things are read. This above all destroys you. If, then, you knew them, you ought not even so to keep away; since also in the theaters always the same things

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μετὰ ταῦτα; Οὐκ ἔδει αὐτὸν ἰδεῖν ἐλαυνομένους τοὺς ἀποστόλους, διὰ τὸ ἀσθενὲς ἔτι· οὐδὲ πρότερον οὕτως ἦν εὔκολον, ὡς ὅτε ὁ προφήτης αὐτὸν κατήχησεν. Οὕτω καὶ νῦν, εἴ τις ὑμῶν ἐθέλοι προσέχειν τοῖς προφήταις, οὐ δεήσεται σημείων· καὶ εἰ βούλεσθε, αὐτὴν τὴν προφητείαν ἴδωμεν τί φησιν. Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ἐν τῇ ταπεινώσει αὐτοῦ ἡ κρίσις αὐτοῦ ἤρθη. Ἐντεῦθεν ἔμαθεν, ὅτι ἐσταυρώθη, ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ. ὅτι ἁμαρτίαν οὐκ ἐποίησεν, ὅτι ἴσχυσε καὶ ἑτέρους σῶσαι, ὅτι ἡ γενεὰ αὐτοῦ ἀνεκδιήγητος, ὅτι πέτραι ἐῤῥάγησαν, ὅτι τὸ καταπέτασμα ἐσχίσθη, ὅτι νεκροὶ ἐκ τῶν μνημείων ἠγέρθησαν· μᾶλλον δὲ ταῦτα πάντα εἶπεν αὐτῷ ὁ Φίλιππος, μόνον ὑπόθεσιν λαβὼν ἀπὸ τοῦ προφήτου. Μέγα ὄντως ἡ τῶν Γραφῶν ἀνάγνωσις. Οὕτως ἐκεῖνο ἐπληροῦτο τὸ παρὰ τοῦ Μωϋσέως εἰρημένον· Καθεζόμενος, καὶ κοιταζόμενος, καὶ διανιστάμενος, καὶ περιπατῶν, μέμνησο Κυρίου τοῦ Θεοῦ σου. Μάλιστα γὰρ αἱ ὁδοὶ, ὅταν ἔρημοι ὦσι, καὶ πρὸς τὰς ἐννοίας ἡμῖν καιρὸν διδόασιν, οὐδενὸς ὄντος τοῦ παρενοχλοῦντος. Καὶ οὗτος ἐν ὁδῷ πιστεύει, καὶ Παῦλος ἐν ὁδῷ· ἀλλὰ τοῦτον οὐδεὶς ἕλκει, ἀλλ' ὁ Χριστός. Μεῖζον ἢ κατὰ τοὺς ἀποστόλους τοῦτο ἦν· τὸ δὲ μεῖζον, ὅτι τῶν ἀποστόλων ὄντων ἐν Ἱεροσολύμοις, καὶ οὐδενὸς ὄντος ἐκ τούτων ἐν ∆αμασκῷ, ἐπανῄει ἐκεῖθεν πεισθείς· καὶ οἱ ἐν ∆αμασκῷ ᾔδεσαν, ὅτι οὐκ ἀπὸ Ἱεροσολύμων ἦλθε πεπεισμένος· ἐπιστολὰς γὰρ ἔφερεν, ὥστε δῆσαι τοὺς πιστεύοντας. Καθάπερ ἰατρὸς ἄριστος, ἀκμάζοντος ἔτι τοῦ πυρετοῦ, τὸ βοήθημα αὐτῷ ἐπήγαγεν ὁ Χριστός· ἔδει γὰρ αὐτὸν μεταξὺ μαινόμενον κατασχεθῆναι. Τότε μάλιστα κατέπεσε, καὶ κατέγνω ἑαυτοῦ, ὡς δεινὰ τολμῶντος. Ἀλλὰ πάλιν καλὸν πρὸς ὑμᾶς τὸν λόγον ἐπαναλαβεῖν. Τίνος ἕνεκεν, εἰπέ μοι, αἱ Γραφαί; Τὸ γὰρ ὑμέτερον μέρος, πάντα ἀνῄρηται. Τίνος ἕνεκεν ἐκκλησία; Κατάχωσον τὰ βιβλία· τάχα οὐ τοιοῦτον κρῖμα, οὐ τοιαύτη κόλασις. Εἴ τις καταχώσειεν αὐτὰ ἐν κόπρῳ, καὶ μὴ ἀκούοι αὐτῶν, οὐχ οὕτως αὐτὰ ὑβρίζει, ὡς νῦν. Τί γὰρ, εἰπέ μοι, τὸ ὑβριστικὸν ἐκεῖ; Ὅτι αὐτὰ κατέχωσε. Τί δαὶ ἐνταῦθα; Ὅτι οὐκ ἀκούομεν αὐτῶν. Εἰπέ μοι, τίς ποτε μάλιστα ὑβρίζεται; ὅταν σιωπῶντος μὴ ἀποκρίνηται, ἢ ὅταν λέγοντος; Πάντως ὅταν λέγοντος. Ὥστε μείζων ἡ ὕβρις νῦν, ὅταν καὶ φθεγγομένου μὴ ἀκούσῃς, μείζων ἡ καταφρόνησις. Μὴ λαλεῖτε ἡμῖν, φησὶ, πάλαι Ἰουδαῖοι τοῖς προφήταις ἔλεγον· ὑμεῖς δὲ χεῖρον ποιεῖτε, 60.156 λέγοντες· Μὴ λαλεῖτε, οὐ ποιοῦμεν. Ἐκεῖνοι μὲν οὖν ἀπέστρεφον αὐτοὺς μηδὲ φθέγγεσθαι, ὡς ἀπὸ τῆς φωνῆς δεχόμενοί τινα εὐλαβείας ἀφορμήν· ὑμεῖς δὲ ἐκ πολλῆς καταφρονήσεως οὐδὲ τοῦτο ποιεῖτε. Πιστεύσατε, εἰ τὰ στόματα ἡμῖν ἐνεφράξατε, τὰς χεῖρας ἐπιθέντες, οὐκ ἦν τοσαύτη ἡ ὕβρις ὅση νῦν. Εἰπὲ γάρ μοι, ὁ ἀκούων καὶ μὴ πειθόμενος, μειζόνως καταφρονεῖ, ἢ ὁ μηδὲ ἀκούων; εʹ. Ἀλλὰ φέρε ἐπὶ ὕβρεως τὸ πρᾶγμα ἐξετάσωμεν· Εἴ τις τὸν ὑβρίζοντα κατέχοι, καὶ ἐπιστομίζοι ὡς ἀλγῶν ταῖς ὕβρεσιν, ἕτερος δὲ μηδὲ φροντίζοι μηδὲ προσποιοῖτο, τίς μᾶλλον καταφρονεῖ; οὐχ οὗτος; Ἐκεῖνος μὲν γὰρ ἐμφαίνει, ὅτι πληγὴν δέχεται· οὗτος δὲ μονονουχὶ τὸ στόμα ἐμφράττει τοῦ Θεοῦ. Ἐφρίξατε τὸ ῥηθέν; Ἀλλ' ἄκουε καὶ πῶς τοῦτο γίνεται. Τὸ στόμα, δι' οὗ ὁ Θεὸς φθέγγεται, στόμα ἐστὶ τοῦ Θεοῦ. Καθάπερ γὰρ τοῦτο τὸ στόμα τῆς ψυχῆς ἡμῶν ἐστι, καίτοι ψυχῆς οὐκ ἐχούσης στόμα· οὕτω καὶ τὸ στόμα τῶν προφητῶν στόμα ἐστὶ τοῦ Θεοῦ. Ἀκούσατε καὶ φρίξατε. Κοινὸς διάκονος, ἕστηκεν ὁ διάκονος μέγα βοῶν καὶ λέγων· Πρόσχωμεν· καὶ τοῦτο πολλάκις. Ἐκείνη ἡ φωνὴ κοινὴ τῆς Ἐκκλησίας ἐστὶν, ἣν οὗτος ἀφίησι, καὶ οὐδεὶς ὁ προσέχων. Μετ' ἐκεῖνον ἄρχεται ὁ ἀναγνώστης τῆς προφητείας Ἡσαΐου· καὶ οὐδὲ οὕτω προσέχει τις, καίτοι προφητεία οὐδὲν ἀνθρώπινον ἔχει. Εἶτα εἰς ἐπήκοον ἐκφωνεῖ λέγων, Τάδε λέγει Κύριος, καὶ οὐδὲ οὕτω προσέχει τις. Τί λέγω; Φοβερά τινα διεξέρχεται καὶ φρικώδη, καὶ οὐδὲ οὕτως ἔστι τις ὁ προσέχων. Ἀλλὰ τίς ὁ λόγος τῶν πολλῶν; Ἀεὶ, φησὶ, τὰ αὐτὰ ἀναγινώσκεται. Τοῦτο μάλιστα ὑμᾶς ἀπόλλυσιν. Εἰ μὲν οὖν ᾔδειτε αὐτὰ, μάλιστα μὲν οὐδὲ οὕτως ἀπέχεσθαι ἔδει· ἐπεὶ καὶ ἐν τοῖς θεάτροις ἀεὶ τὰ αὐτὰ