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does it command of diligence? But there are some who have come to such a degree of irrationality, as not only to curse their enemies, but also to curse their children, and even, if it were possible, to taste of their flesh; or rather, they do taste it. For do not tell me this, that you did not fix your teeth in the body of the one who has grieved you; for you have done something far worse, as far as it depends on you, demanding that wrath from above be brought upon him, and that he be delivered to immortal punishment, and be overthrown with his entire house. For what bites are not these things worse than? what arrows are they not more bitter than? Christ did not teach you these things; He did not command you to bloody your mouth in this way. For such tongues are worse than mouths bloodied from human flesh. How then will you embrace your brother? how will you touch the sacrifice? how will you taste the 57.285 Lord’s blood, having so much venom in your mind? For when you say, "Strike him down, and overthrow his house, and destroy everything," and you pray for countless destructions upon him, you differ in nothing from a murderer, or rather, from a man-eating wild beast. Let us cease, therefore, from this disease and this madness, and let us show the kindliness which He commanded toward those who have grieved us, that we may become like our Father who is in heaven. And we will cease, if we remember our own sins; if we examine with accuracy all our transgressions, those within, those without, those in the marketplace, those in the church. For if for nothing else, at least for our neglect in this place we are worthy to suffer the ultimate penalty. For while prophets are chanting, and apostles are singing hymns, and God is speaking, we wander outside, and we bring in the noise of worldly affairs; and we do not even grant to the laws of God as much quiet as the spectators in the theaters grant silence to the letters of the emperor. For there, when these letters are being read, both consuls and prefects and senate and people all stand upright, listening in quiet to what is said; and if in the midst of that profound quiet anyone should suddenly jump up and shout, as having insulted the emperor, he pays the ultimate penalty; but here, when the letters from heaven are being read, a great noise arises from all sides. And yet, He who sent the letters is much greater than this emperor, and the theater is more solemn; for it is not of men only, but also of angels; and these victories which the letters announce as good news, are much more awesome than those on earth. Wherefore not only men, but also angels and archangels, and the peoples of the heavens, and all on earth are commanded to give praise. For, it says, Bless the Lord, all his works. For the things accomplished are not small, but surpass all reason and mind and human thought. And these things the prophets proclaim each day, each one differently announcing this brilliant trophy. For one says, You have ascended on high, you have led captivity captive, and have received gifts among men; and, The Lord strong and mighty in battle. And another says, He will divide the spoils of the strong. For for this reason He came, to proclaim release to the captives, and recovering of sight to the blind. And shouting the victory cry against death, he said: Where, O death, is your victory? where, O Hades, is your sting? And another again, announcing the deepest peace, said: They will beat their swords into plowshares, and their spears into sickles. And one calls to Jerusalem, saying: Rejoice greatly, O daughter of Zion, for behold your king 57.286 comes to you, gentle, and mounted on a donkey and a young colt. And another proclaims his second coming, saying thus: The Lord whom you seek will come, and who will endure the day of his entrance? Leap like calves released from bonds. And another again, amazed at such things, said: This is our God; no other shall be accounted of in comparison with him. But yet, though these and many more things are said, it is fitting

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κελεύει σπουδῆς; Ἀλλὰ γὰρ εἰσί τινες, οἳ καὶ εἰς τοσοῦτον ἀλογίας ἥκασιν, ὡς μὴ μόνον τῶν ἐχθρῶν κατεύχεσθαι, ἀλλὰ καὶ τέκνοις ἐπαρᾶσθαι τοῖς ἐκείνων, καὶ αὐτῶν, εἴγε ἐνῆν, ἀπογεύσασθαι τῶν σαρκῶν· μᾶλλον δὲ καὶ ἀπογευόμενοι. Μὴ γάρ μοι τοῦτο εἴπῃς, ὅτι τοὺς ὀδόντας οὐκ ἐνέπηξας τῷ σώματι τοῦ λελυπηκότος· πολὺ γὰρ χαλεπώτερον ἐποίησας, τό γε εἰς σὲ ἧκον, ἀξιῶν ἄνωθεν ὀργὴν ἐπενεχθῆναι κατ' αὐτοῦ, καὶ ἀθανάτῳ παραδοθῆναι κολάσει, καὶ μετὰ τῆς οἰκίας ἀνατραπῆναι ἁπάσης. Ποίων γὰρ ταῦτα οὐ χαλεπώτερα δηγμάτων; ποίων βελῶν οὐ πικρότερα; Οὐ ταῦτά σε ἐπαίδευσεν ὁ Χριστός· οὐχ οὕτω τὸ στόμα αἱμάττειν ἐκέλευσε. Καὶ γὰρ ᾑμαγμένων στομάτων ἀπὸ σαρκῶν ἀνθρωπίνων χαλεπώτεραι αἱ τοιαῦται γλῶτται. Πῶς οὖν ἀσπάσῃ τὸν ἀδελφόν; πῶς ἅψῃ τῆς θυσίας; πῶς ἀπογεύσῃ τοῦ αἵματος τοῦ 57.285 ∆εσποτικοῦ, τοσοῦτον ἔχων ἐπὶ τῆς διανοίας ἰόν; Ὅταν γὰρ εἴπῃς, κατάῤῥαξον αὐτὸν, καὶ τὴν οἰκίαν ἀνάτρεψον, καὶ πάντα ἀπόλεσον, καὶ μυρίους αὐτῷ ὀλέθρους κατεύχῃ, οὐδὲν ἀνθρωποκτόνου διενήνοχας, μᾶλλον δὲ ἀνθρωποφάγου θηρίου. Παυσώμεθα τοίνυν τῆς νόσου ταύτης καὶ τῆς μανίας, καὶ τὴν φιλοφροσύνην, ἣν ἐκέλευσεν, ἐπιδειξώμεθα περὶ τοὺς λελυπηκότας, ἵνα γενώμεθα ὅμοιοι τοῦ Πατρὸς ἡμῶν τοῦ ἐν τοῖς οὐρανοῖς. Παυσόμεθα δὲ, ἂν τῶν οἰκείων ἀναμνησθῶμεν ἁμαρτημάτων· ἂν μετὰ ἀκριβείας ἅπαντα ἐξετάσωμεν τὰ πεπλημμελημένα, τὰ ἔνδον, τὰ ἔξω, τὰ ἐν ἀγορᾷ, τὰ ἐν ἐκκλησίᾳ. Εἰ γὰρ μηδενὸς ἑτέρου, τῆς γοῦν ἐνταῦθα ὀλιγωρίας τὴν ἐσχάτην ἄξιοί ἐσμεν δίκην ὑποσχεῖν. Καὶ γὰρ προφητῶν ψαλλόντων, καὶ ἀποστόλων ὑμνούντων, καὶ Θεοῦ διαλεγομένου, ἔξω πλανώμεθα, καὶ βιωτικῶν πραγμάτων ἐπεισάγομεν θόρυβον· καὶ οὐδὲ τοσαύτην ἀπονέμομεν τοῖς τοῦ Θεοῦ νόμοις τὴν ἡσυχίαν, ὅσην τοῖς τοῦ βασιλέως γράμμασιν ἐν τοῖς θεάτροις οἱ θεαταὶ παρέχουσι τὴν σιγήν. Ἐκεῖ μὲν γὰρ τῶν γραμμάτων τούτων ἀναγινωσκομένων, καὶ ὕπατοι καὶ ὕπαρχοι καὶ βουλὴ καὶ δῆμος ὀρθοὶ πάντες ἑστήκασι, μεθ' ἡσυχίας ἀκούοντες τῶν λεγομένων· κἂν μεταξὺ τῆς ἡσυχίας τῆς βαθυτάτης ἐκείνης ἀθρόον ἄν τις πηδήσας καταβοήσῃ, ἅτε εἰς τὸν βασιλέα ὑβρικὼς, τὴν ἐσχάτην δίδωσι δίκην· ἐνταῦθα δὲ τῶν ἐκ τοῦ οὐρανοῦ γραμμάτων ἀναγινωσκομένων, πολὺς πανταχόθεν ὁ θόρυβος γίνεται. Καίτοι καὶ ὁ πέμψας τὰ γράμματα πολὺ τοῦ βασιλέως τούτου μείζων ἐστὶ, καὶ τὸ θέατρον σεμνότερον· οὐ γὰρ ἀνθρώπων μόνον, ἀλλὰ καὶ ἀγγέλων ἐστί· καὶ τὰ ἐπινίκια ταῦτα, ἃ τὰ γράμματα εὐαγγελίζεται, πολλῷ τῶν ἐν τῇ γῇ φρικωδέστερα. ∆ιόπερ οὐκ ἄνθρωποι μόνον, ἀλλὰ καὶ ἄγγελοι καὶ ἀρχάγγελοι, καὶ οἱ τῶν οὐρανῶν δῆμοι, καὶ οἱ ἐν τῇ γῇ πάντες εὐφημεῖν κελευόμεθα. Εὐλογεῖτε γὰρ, φησὶ, τὸν Κύριον, πάντα τὰ ἔργα αὐτοῦ. Καὶ γὰρ οὐ μικρὰ τὰ κατορθούμενα, ἀλλὰ πάντα ὑπερβαίνει λόγον καὶ νοῦν καὶ διάνοιαν ἀνθρωπίνην. Καὶ ταῦτα καθ' ἑκάστην ἡμέραν ἀνακηρύττουσιν οἱ προφῆται, διαφόρως ἕκαστος τὸ λαμπρὸν τοῦτο τρόπαιον ἀναγορεύων. Ὁ μὲν γὰρ, Ἀνέβης εἰς ὕψος, φησὶ, ᾐχμαλώτευσας αἰχμαλωσίαν, καὶ ἔλαβες δόματα ἐν ἀνθρώποις· καὶ, Κύριος κραταιὸς καὶ δυνατὸς ἐν πολέμῳ. Ὁ δέ φησι, Τῶν ἰσχυρῶν μεριεῖται τὰ σκῦλα. Καὶ γὰρ διὰ τοῦτο ἦλθεν, ὥστε κηρῦξαι αἰχμαλώτοις ἄφεσιν, καὶ τυφλοῖς ἀνάβλεψιν. Καὶ κατὰ τοῦ θανάτου τὴν ἐπινίκιον ἀλαλάζων φωνὴν ἔλεγε· Ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, ᾅδη, τὸ κέντρον; Ἕτερος δὲ αὖ πάλιν τὴν βαθυτάτην εἰρήνην εὐαγγελιζόμενος ἔλεγε· Συντρίψουσι τὰς μαχαίρας αὐτῶν εἰς ἄροτρα, καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα. Καὶ ὁ μὲν τὴν Ἱερουσαλὴμ καλεῖ λέγων· Χαῖρε σφόδρα, θύγατερ Σιὼν, ὅτι ἰδοὺ ὁ βασι 57.286 λεύς σου ἔρχεταί σοι πρᾶος, ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον. Ὁ δὲ καὶ τὴν δευτέραν αὐτοῦ ἀνακηρύττει παρουσίαν, οὕτω λέγων· Ἥξει Κύριος, ὃν ὑμεῖς ζητεῖτε, καὶ τίς ὑπομενεῖ ἡμέραν εἰσόδου αὐτοῦ; Σκιρτήσατε ὡς μοσχάρια ἐκ δεσμῶν ἀνειμένα. Καὶ ἕτερος πάλιν τοιαῦτα ἐκπληττόμενος ἔλεγεν· Οὗτος ὁ Θεὸς ἡμῶν· οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. Ἀλλ' ὅμως καὶ τούτων καὶ πολλῷ πλειόνων λεγομένων, δέον