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to think, he says, but beyond this. What then is this 'beyond'? God. But not even this (for it is a name of energy), but for the present, this; yet we do not say the Godhead is like unto this; for who could say so? See how he introduced the incorporeal. For whenever the mind suspects a body, it also supposes an interval. Being therefore the offspring of God, we ought not to think, he says, that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device. But one might say: We do not think this; why then does he say these things? But his discourse was to the multitude; he spoke well thus. For if we are not like those things in what pertains to the soul, much more so God. For the time he draws them away from the supposition. Not only is the Godhead not like that which is graven by art, but neither is it subject to any other human supposition; for either art or thought devised it. For this reason he spoke thus: What therefore human art or thought devised, this is God, and in stone is the substance of God. How then, if in him we live, do we not find him? The charge is twofold, both that they did not find Him, and that they found such things. Nowhere is the intellect trustworthy by itself. But after he had shaken their soul, showing them to be without excuse, see what he adds: And the times of this ignorance God winked at; but now commandeth all men everywhere to repent. What then? Is none of these punished? None of those willing to repent. He speaks of these, not of those who have departed, but to whom he gives the command. He does not demand an account of you, he says. He did not say, He overlooked; he did not say, He permitted; but, You were ignorant. He winked at; that is, he does not demand punishment, though they are deserving of punishment. You were ignorant. And he does not say, You did evil willingly, but he showed this through the things above, by saying, to repent everywhere. Here he alludes to the whole world. 60.273 d. See how he draws them away from particular things. Because he hath appointed a day, he says, in the which he will judge the world in righteousness. See; again he said the world, so calling men. By that man whom he hath ordained, having raised him from the dead. See how again he signified the passion, having mentioned the resurrection. And that the judgment is true, is clear from the resurrection; for it is jointly established; and that he spoke all things in truth, is clear from the fact that he was raised. And that to all men he has given this assurance, his having been raised from the dead, this also is henceforth clear. These things were said to the Athenians; but it might be seasonable to be said to us also, that all everywhere ought to repent, because he has appointed a day, in which he will judge the world. See how he introduces him as judge, and one who provides for the world and is a lover of mankind and forgiving and powerful and wise, and having simply all the attributes of the Creator. He gave proof of his having been raised from the dead by the things that were said. Let us repent therefore; for we must by all means be judged. If Christ did not rise, we are not judged; but if he did rise, we are by all means judged. For to this end Christ both died, that he might be Lord both of the dead and living, he says; and again, For we shall all stand before the judgment seat of Christ; that every one may receive the things done in his body. Do not think that these are only words; behold, he has also introduced the doctrine of the resurrection of all; for the world is not otherwise judged. And the phrase, Having raised him from the dead, is spoken concerning a body; for this is what is dead, this is what has fallen. Among the Greeks, just as the things of creation, so also the things of judgment are set aside. But these are the inventions of children, and of drunken men. But we who know accurately concerning these things, let us do something useful, and let us be zealous to be made one with Christ. How long are we at enmity with him? How long are we displeased with him? Far be it, he says; why do you say these things? I would not have wished to say these things, had you not been doing them; but now what is the gain of silence of words, when the deeds so cry out with all openness? How then shall we love him? I have said ten thousand things ten thousand times, and we shall say it now also. I seem to have found one way, very great and wonderful; along with reckoning up the common benefits from God, being so many that not even

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νομίζειν, φησὶν, ἀλλ' ὑπὲρ τοῦτο, Τί δαὶ τὸ ὑπὲρ τοῦτο; Θεός· ἀλλ' οὐδὲ τοῦτο (ἐνεργείας γάρ ἐστιν ὄνομα), ἀλλὰ τέως τοῦτο· πλὴν οὐ λέγομεν τούτῳ τὸ Θεῖον εἶναι ὅμοιον· τίς γὰρ ἂν εἴποι; Ὅρα πῶς τὸ ἀσώματον εἰσήγαγεν. Ἡ γὰρ διάνοια ὅταν ὑποπτεύσῃ σῶμα, καὶ διάστημα ὑπονοεῖ. Γένος οὖν ὑπάρχοντες τοῦ Θεοῦ, οὐκ ὀφείλομεν νομίζειν, φησὶ, χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνης καὶ ἐνθυμήσεως ἀνθρώπου, τὸ Θεῖον εἶναι ὅμοιον. Ἀλλ' εἴποι ἄν τις· Οὐ τοῦτο νομίζομεν· τί οὖν ταῦτα λέγει; Ἀλλὰ πρὸς τοὺς πολλοὺς ὁ λόγος ἦν αὐτῷ· καλῶς οὕτως εἶπεν. Εἰ γὰρ ἡμεῖς οὐκ ἐσμὲν ὅμοιοι ἐκείνοις τὸ κατὰ ψυχὴν, πολλῷ μᾶλλον ὁ Θεός. Τέως ἀπάγει αὐτοὺς τῆς ὑπονοίας. Οὐ μόνον δὲ χαράγματι τέχνης τὸ Θεῖον οὐκ ἔστιν ὅμοιον, ἀλλ' οὐδὲ ἄλλῃ τινὶ ἀνθρωπίνῃ ὑπονοίᾳ ὑποβάλλεται· ἢ γὰρ τέχνη ἢ διάνοια εὗρε. ∆ιὰ τοῦτο οὕτως εἶπεν· Ὅπερ οὖν τέχνη ἀνθρωπίνη ἢ διάνοια εὗρε, τοῦτο ὁ Θεὸς, καὶ ἐν λίθῳ οὐσία Θεοῦ· πῶς οὖν, εἰ ἐν αὐτῷ ζῶμεν, οὐχ εὑρίσκομεν αὐτόν; ∆ιπλοῦν τὸ ἔγκλημα, ὅτι τε ἐκεῖνον οὐχ εὗρον, καὶ ὅτι τοιούτους εὗρον. Οὐδαμοῦ ἡ διάνοια ἀξιόπιστος καθ' ἑαυτήν. Ἀλλ' ἐπειδὴ κατέσεισε αὐτῶν τὴν ψυχὴν δείξας ἀναπολογήτους, ὅρα τί ἐπάγει· Τοὺς μὲν χρόνους τῆς ἀγνοίας ὑπεριδὼν, τανῦν παραγγέλλει τοῖς ἀνθρώποις πᾶσι πανταχοῦ μετανοεῖν. Τί οὖν; οὐδεὶς κολάζεται τούτων; Οὐδεὶς τῶν θελόντων μετανοεῖν. Περὶ τούτων λέγει, οὐ περὶ τῶν ἀπελθόντων, ἀλλ' οἷς παραγγέλλει. Οὐκ ἀπαιτεῖ λόγον ὑμᾶς, φησίν. Οὐκ εἶπεν, Ἐκεῖνος παρεῖδεν· οὐκ εἶπεν, Εἴασεν· ἀλλ' Ὑμεῖς ἠγνοήσατε. Ὑπερεῖδεν· τουτέστιν, οὐκ ἀπαιτεῖ κόλασιν ὡς ἀξίους ὄντας κολάσεως. Ἠγνοήσατε. Καὶ οὐ λέγει, Ἑκόντες ἐκακουργήσατε, ἀλλὰ τοῦτο διὰ τῶν ἄνω ἔδειξε, Πανταχοῦ μετανοεῖν, εἰπών. Ἐνταῦθα πᾶσαν τὴν οἰκουμένην αἰνίττεται. 60.273 δʹ. Ὅρα πῶς αὐτοὺς ἀπάγει τῶν μερικῶν. ∆ιότι ἔστησεν ἡμέραν, φησὶν, ἐν ᾖ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ. Ὅρα· πάλιν τὴν οἰκουμένην εἶπεν, οὕτω τοὺς ἀνθρώπους καλῶν. Ἐν ἀνδρὶ ᾧ ὥρισεν, ἀναστήσας αὐτὸν ἐκ νεκρῶν. Ὅρα πῶς πάλιν τὸ πάθος ἐδήλωσεν, ἀναστάσεως μνημονεύσας. Ὅτι δὲ ἀληθὴς ἡ κρίσις, δῆλον ἐκ τῆς ἀναστάσεως· συγκατασκευάζεται γάρ· καὶ ὅτι πάντα ἀληθείᾳ εἶπε, δῆλον ἐξ ὧν ἀνέστη. Ὅτι δὲ καὶ πᾶσι ταύτην παρεῖχον πίστιν, τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν, καὶ τοῦτο λοιπὸν δῆλον. Ταῦτα εἴρηται μὲν πρὸς Ἀθηναίους· καιρὸν δ' ἂν ἔχοι καὶ πρὸς ἡμᾶς λέγεσθαι, ὅτι πάντας πανταχοῦ μετανοεῖν δεῖ, ὅτι ὥρισεν ἡμέραν, ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην. Ὅρα πῶς καὶ δικαστὴν αὐτὸν εἰσάγει, καὶ προνοοῦντα τοῦ κόσμου καὶ φιλάνθρωπον καὶ συγγνωμονικὸν καὶ δυνατὸν καὶ σοφὸν, καὶ πάντα ἁπλῶς ∆ημιουργοῦ ἔχοντα. Ἀπόδειξιν ἔδωκε τοῦ ἀναστῆναι αὐτὸν ἐκ νεκρῶν τὰ εἰρημένα. Μετανοήσωμεν οὖν· πάντως γὰρ κριθῆναι δεῖ. Εἰ μὴ ἀνέστη ὁ Χριστὸς, οὐ κρινόμεθα· εἰ δὲ ἀνέστη, πάντως κρινόμεθα. Εἰς τοῦτο γὰρ καὶ ἀπέθανεν, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ, φησί· καὶ πάλιν· Πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ, ἵνα ἕκαστος κομίσηται πρὸς ἃ ἔπραξε. Μὴ δὴ νομίσητε ῥήματα μόνον εἶναι ταῦτα· ἰδοὺ καὶ τὸν περὶ τῆς ἀναστάσεως τῶν πάντων εἰσήγαγε λόγον· οὐ γὰρ ἄλλως κρίνεται ἡ οἰκουμένη. Καὶ τὸ, Ἀναστήσας δὲ αὐτὸν ἐκ νεκρῶν, περὶ σώματός ἐστιν εἰρημένον· τοῦτο γὰρ καὶ νεκρὸν, τοῦτο καὶ πέπτωκε. Παρὰ Ἕλλησιν ὥσπερ τὰ τῆς δημιουργίας, οὕτω καὶ τὰ τῆς κρίσεως ἀθετεῖται. Ταῦτα δὲ παίδων εὑρήματα, καὶ μεθυόντων ἀνθρώπων ἐστίν. Ἀλλ' ἡμεῖς οἱ περὶ τούτων ἀκριβῶς εἰδότες, πράττωμέν τι τῶν χρησίμων, καὶ σπουδάζωμεν οἰκειωθῆναι τῷ Χριστῷ. Μέχρι πότε ἐχθραίνομεν πρὸς αὐτόν; μέχρι πότε πρὸς αὐτὸν ἀηδῶς ἔχομεν; Μὴ γένοιτο, φησί· τί ταῦτα λέγεις; Οὐκ ἐβουλόμην ταῦτα λέγειν, εἰ μὴ ταῦτα ἐπράττετε ὑμεῖς· νυνὶ δὲ τί τὸ κέρδος τῆς τῶν λόγων σιγῆς, τῶν πραγμάτων οὕτω βοώντων μετὰ πάσης περιφανείας; Πῶς οὖν αὐτὸν φιλήσομεν; Εἶπον μὲν μυριάκις μυρία, ἐροῦμεν δὲ καὶ νῦν. Τρόπον ἕνα εὑρηκέναι μοι δοκῶ, πολὺ μέγαν καὶ θαυμαστόν· μετὰ τοῦ τὰ κοινῇ γινόμενα λογίζεσθαι ὑπὸ τοῦ Θεοῦ τοσαῦτα ὄντα, ὅσα οὐδὲ