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believing in me should not remain in darkness.” And in the case of Lazarus, lifting up his eyes to heaven, he said: “Father, I thank you that you have heard me. But I knew that you always hear me. And having said these things, he cried out with a loud voice, ‘Lazarus, come out.’” But also at the time of the passion itself Matthew relates, saying: “And from the sixth hour there was darkness over all the land until the ninth hour. And about the ninth hour, Jesus cried out with a loud voice, saying, ‘Eli, Eli, Lama Sabachthani.’” At that time, therefore, being with men, he cried out, calling all to come and hasten to his teaching; and he called back the four-day-dead man with a great cry. But also about the ninth hour of the passion he cried out with a loud voice; and after this again: “Crying with a loud voice, he gave up the spirit. And behold, the veil of the temple was torn in two, and the earth was shaken, and the rocks were split, and the tombs were opened, and many bodies of the saints who had fallen asleep were raised;” such things his great voice was able to effect. But if one would consider how from that time until now he cries out in his churches throughout the whole inhabited world of men, urging them to hasten to his life-giving drink, and calling back those made dead by sins unto death; and with his 23.732 proclaimed passion the whole inhabited world rather than Zion then, since “their sound has gone out into all the earth, and their words to the ends of the world;” he will know how in the preceding words it was said from his own person, “I have grown weary with crying, my throat has become hoarse.” For through these things it signifies the persistence of his cry. For he did not cry out once and pass on; but he always cries out and shouts to the souls of all through his own disciples; and he always cries out to the Father on behalf of those who have believed in him. Therefore, he adds next: “My eyes have failed from hoping in my God.” But instead of, “have failed,” Aquila says, “My eyes were consumed waiting for God.” And he was crying out and shouting because of the multitude of his enemies; which indeed he indicates, saying: “Those who hate me without a cause have become more numerous than the hairs of my head.” And if his Church is his body, according to the Apostle, who taught saying: “Now you are the body of Christ and members individually;” you might say that the more necessary members of the body, and the, so to speak, sensory organs, are the necessary ones of the people; for instance, the head as the leaders, the mouth as the teachers, and the ears as the understanding hearers, the eyes as those who are discerning of the Scriptures, the hands as the more practical ones, and analogous to these the other members of the body, for which it would be logical to understand the hairs of the whole to be the multitudes, and the superfluous crowd, bringing a certain adornment to the whole body, but not a necessary use similar to the other members. Of such hairs, therefore, very many would be those who are alien to the faith, since indeed they walk the broad and spacious way. Therefore it has been said: “Those who hate me without a cause have become more numerous than the hairs of my head.” And they are said to hate without a cause who have no reason to state for their hatred, like those who persecute the saving word and are able to find no fault with it. But instead of, “those who hate me without a cause,” Symmachus says, “Those who hate me without reason.” These, therefore, have multiplied more, he says, than the hairs of my head. But also his enemies who persecute him were strengthened. One might see, at each time when they are permitted to persecute, his enemies being strengthened and exalted, and having great power. But these persecute him unjustly, and they hated him without a cause. For having no pretext for enmity, nor being able to state reasonable causes for which they persecute, nevertheless they persecute him unjustly. But he, for what he did not seize, nor

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πιστεύων εἰς ἐμὲ ἐν τῇ σκοτίᾳ μὴ μείνῃ.» Καὶ ἐπὶ τοῦ Λαζάρου δὲ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τὸν οὐρανὸν εἶπε· «Πάτερ, εὐχαριστῶ σοι, ὅτι ἤκουσάς μου. Ἐγὼ δὲ ᾔδειν, ὅτι πάντοτέ μου ἀκούεις. Καὶ ταῦτα εἰπὼν, φωνῇ μεγάλῃ ἐκραύγασε· Λάζαρε, δεῦρο ἔξω.» Ἀλλὰ καὶ κατ' αὐτὸ τὸ πάθος ἱστορεῖ ὁ Ματθαῖος λέγων· «Ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης. Περὶ δὲ τὴν ἐνάτην ὥραν, ἀνεβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ λέγων· Ἠλεὶ, Ἠλεὶ, Λαμὰ Σαβαχθανεί.» Τότε μὲν οὖν συνὼν ἀνθρώποις, πάντας βοῶν παρεκάλει ἥκειν καὶ σπεύδειν ἐπὶ τὴν αὐτοῦ διδασκαλίαν· καὶ τὸν τεταρταῖον δὲ νεκρὸν μετὰ μεγάλης ἀνεκαλεῖτο κραυγῆς. Ἀλλὰ καὶ περὶ τὴν ἐνάτην ὥραν τοῦ πάθους ἀνεβόα φωνῇ μεγάλῃ· καὶ μετὰ ταῦτα πάλιν· «Κράξας φωνῇ μεγάλῃ, ἀφῆκε τὸ πνεῦμα. Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐῤῥάγησαν, καὶ τὰ μνημεῖα ἀνεῴχθησαν, καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν·» τὰ τοσαῦτα τῆς μεγάλης αὐτοῦ φωνῆς ἐνεργεῖν δυναμένης. Εἰ δὲ ἐπιστήσειέ τις, ὡς ἐξ ἐκείνου καὶ εἰς δεῦρο καθ' ὅλης τῆς ἀνθρώπων οἰκουμένης ἐν ταῖς ἐκκλησίαις αὐτοῦ βοᾷ, σπεύδειν ἐπὶ τὸ ζωοποιὸν αὐτοῦ πόμα παρακαλῶν, καὶ τοὺς ταῖς πρὸς θάνατον ἁμαρτίαις νενεκρωμένους ἀνακαλούμενος· τῷ τε 23.732 βοωμένῳ αὐτοῦ πάθει τὴν σύμπασαν οἰκουμένην μᾶλλον ἢ τότε Σιὼν, ἐπείπερ «εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν·» εἴσεται ὅπως ἐν τοῖς προκειμένοις ἐξ αὐτοῦ προσώπου εἴρηται τὸ, «Ἐκοπίασα κράζων, ἐβραγχίασεν ὁ λάρυγξ μου.» Τὸ γὰρ παράμονον αὐτοῦ τῆς βοῆς διὰ τούτων σημαίνει. Οὐ γὰρ ἅπαξ ποτὲ βοήσας παρῆλθεν· ἀλλ' ἀεὶ βοᾷ καὶ κέκραγεν εἰς τὰς πάντων ψυχὰς διὰ τῶν αὑτοῦ μαθητῶν· ἀεὶ δὲ καὶ πρὸς τὸν Πατέρα βοᾷ ὑπὲρ τῶν εἰς αὐτὸν πεπιστευκότων. ∆ιὸ ἑξῆς ἐπιλέγει· «Ἐξέλιπον οἱ ὀφθαλμοί μου ἀπὸ τοῦ ἐλπίζειν με ἐπὶ τὸν Θεόν μου.» Ἀντὶ δὲ τοῦ, «ἐξέλιπον,» ὁ Ἀκύλας, «Ἐτελέσθησαν, φησὶν, οἱ ὀφθαλμοί μου περιμένοντες τὸν Θεόν.» Ἐβόα δὲ καὶ ἐκεκράγει διὰ τὸ πλῆθος τῶν ἐχθρῶν αὐτοῦ· ὃ δὴ παρίστησι λέγων· «Ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου οἱ μισοῦντές με δωρεάν.» Εἰ δὲ σῶμα αὐτοῦ τυγχάνει ἡ Ἐκκλησία αὐτοῦ, κατὰ τὸν Ἀπόστολον, ὃς ἐδίδασκε λέγων· «Ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους·» εἴποις ἂν τὰ μὲν ἀναγκαιότερα μέλη τοῦ σώματος, καὶ τὰ, ἵν' οὕτως εἴπω, αἰσθητήρια, τοὺς ἀναγκαίους εἶναι τοῦ λαοῦ· οἷον κεφαλὴν τοὺς ἡγουμένους, στόμα τοὺς διδασκάλους, καὶ τοὺς συνετοὺς ἀκροατὰς τὰ ὦτα, τοὺς ὀφθαλμοὺς τοὺς διορατικοὺς τῶν Γραφῶν, χεῖρας τοὺς πρακτικωτέρους, τούτοις τε ἀναλόγως τὰ λοιπὰ μέλη τοῦ σώματος, οἷς ἀκόλουθον εἴη νοεῖν τρίχας εἶναι τοῦ παντὸς τὰ πλήθη, καὶ τὸν περιττὸν ὄχλον φέροντας μέν τινα κόσμον ὅλῳ τῷ σώματι, μὴ μὴν ἀναγκαίαν τινὰ χρῆσιν ὁμοίαν τὰ λοιπὰ μέλη. Τῶν οὖν τοιούτων τριχῶν πολλῷ πλεῖστοι εἶεν ἂν οἱ ἀλλότριοι τῆς πίστεως, ἅτε δὴ τὴν πλατεῖαν καὶ τὴν εὐρύχωρον βαδίζοντες. ∆ιὸ λέλεκται· «Ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου οἱ μισοῦντές με δωρεάν.» ∆ωρεὰν δὲ μισεῖν λέγονται οἱ οὐκ ἔχοντες αἰτίαν εἰπεῖν τοῦ μίσους, ὡς οἱ τὸν σωτήριον λόγον διώκοντες καὶ μηδὲν καταμέμφεσθαι αὐτῷ δυνάμενοι. Ἀντὶ δὲ τοῦ, «οἱ μισοῦντές με δωρεὰν,» ὁ Σύμμαχος, «Οἱ μισοῦντές με, φησὶν, ἀναιτίως.» Οὗτοι οὖν μᾶλλον ἐπλεόνασαν, φησὶν, ἢ αἱ τρίχες τῆς κεφαλῆς μου. Ἀλλὰ καὶ ἐκραταιώθησαν οἱ ἐχθροὶ αὐτοῦ οἱ διώκοντες αὐτόν. Ἴδοι γοῦν τις, καθ' ἕκαστον καιρὸν καθ' ὃν διώκειν συγχωροῦνται, κραταιουμένους καὶ ἐπαιρομένους, καὶ πολλὰ δυναμένους τοὺς ἐχθροὺς αὐτοῦ. Ἀδίκως δὲ αὐτὸν διώκουσιν οὗτοι, καὶ ἐμίσουν αὐτὸν δωρεάν. Μηδεμίαν γὰρ ἔχοντες ὑπόθεσιν ἔχθρας, μηδὲ αἰτίας εἰπεῖν εὐλόγους οἷοί τε δι' ἃς διώκουσιν, ὅμως ἀδίκως αὐτὸν διώκουσιν. Ὁ δὲ ὑπὲρ ὧν μὴ ἥρπασε, μηδὲ