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and those who suffer evil; would you not consider this a great thing? Let us then reckon this here also. The passions are a tyrant; if then we despise them, we shall be great; and if we also draw others out, much greater; reasonably so. For those who are sufficient not only for themselves, but also for others, are greater than those who do neither. But if someone, being commanded by a tyrant, strikes one of the subjects, and drags another, and insults another, shall we call this magnanimity? Certainly not; and so much the more, the greater he may be. Thus also in our case; for now the soul is set before us, being noble and free; but the profligate has commanded this to be beaten by the passions; shall we then call him who beats himself magnanimous? By no means. Let us therefore learn what is magnanimity, and what is profligacy; what is stewardship and what is stinginess; what is gentleness and unmanliness; what is boldness and what is rashness; so that, having distinguished these from one another, we may be able to live the present life pleasing to the Lord, and to obtain the good things to come, by the grace and loving-kindness of His Only-Begotten, with whom to the Father, together with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

60.337 HOMILY 49. But when Paul perceived that the one part were

Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question. And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided. For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.

1. Again he speaks in a human way, and does not everywhere enjoy the grace,

but is also allowed to contribute something from himself; which indeed he also does, and in this and in what follows he makes his defense, wishing to divide the multitude that was wickedly united against him. And he does not lie here either, in calling himself a Pharisee; for he was a Pharisee from his ancestors. For this reason he also makes his defense thus: I am a Pharisee, the son of a Pharisee, and concerning the hope and resurrection of the dead I am judged. For since they were unwilling to say why they were judging him, he is forced at last to speak it out himself. But the Pharisees, it 60.338 says, confess both. And yet there are three; how then does he say Both? Either because spirit and angel are one thing, or because the word is used not only for two, but also for three. He spoke thus, therefore, improperly, and not in the strict sense. And see; when he stood with them, then they make a defense for him. For there arose, it says, a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man. But if a spirit has spoken to him, or an angel, let us not fight against God. And why did they not make a defense for him before this? Because he was not yet mixed with them, nor was it clear, before he would make his defense, that he was a Pharisee from of old. Do you see, when the passions withdraw, how the truth is found? And what they say is this: what crime is it, if an angel spoke to him, or a spirit, and being instructed by it, he thus teaches about the resurrection? Let us therefore stand away from him, lest in fighting him we be found even to be fighters against God. See how wisely they defend him, and how Paul gives them no handle. And when there arose a great dissension, the chief captain, fearing lest Paul 60.339 should be pulled in pieces by them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle. The chief captain is therefore afraid lest he be pulled in pieces, since he had said that he was a Roman; whence also it was not without danger the

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καὶ τοὺς κακῶς πάσχοντας· ἆρα οὐκ ἂν μέγα ἡγήσαιο τοῦτο; Τοῦτο δὴ κἀνταῦθα λογιζώμεθα. Τύραννός ἐστι τὰ πάθη· ἐὰν οὖν καταφρονήσωμεν αὐτῶν, μεγάλοι ἐσόμεθα· ἂν δὲ καὶ ἑτέρους ἐξελκύσωμεν, πολλῷ μείζους· εἰκότως. Οἱ γὰρ οὐχ ἑαυτοῖς ἀρκοῦντες μόνον, ἀλλὰ καὶ ἑτέροις, μείζους τῶν μηδέτερον ποιούντων. Ἂν δὲ ἐπιταττόμενός τις ὑπὸ τυράννου τὸν μὲν τῶν ὑπηκόων τύπτῃ, τὸν δὲ ἕλκῃ, ἄλλον δὲ ὑβρίζῃ, ἆρα τοῦτο μεγαλοψυχίας ἐροῦμεν; Οὐ δῆτα· καὶ τοσούτῳ πλέον, ὅσῳ ἂν μέγας ᾖ. Οὕτω καὶ ἐφ' ἡμῶν· νῦν μὲν γὰρ πρόκειται ἡ ψυχὴ εὐγενής τις οὖσα καὶ ἐλευθέρα· ταύτην δὲ ὁ ἄσωτος τύπτεσθαι ἐκέλευσεν ὑπὸ τῶν παθῶν· τὸν οὖν ἑαυτὸν τύπτοντα, τοῦτον μεγαλόψυχον φήσομεν; Οὐδαμῶς. Οὐκοῦν μάθωμεν τίς μὲν ἡ μεγαλοψυχία, τίς δὲ ἡ ἀσωτία, τίς ἡ οἰκονομία καὶ τίς ἡ μικρολογία, τίς ἡ ἐπιείκεια καὶ ἀνανδρία, τίς παῤῥησία καὶ τίς θρασύτης· ἵνα ταῦτα ἀπ' ἀλλήλων διελόντες, δυνηθῶμεν εὐαρέστως τῷ Κυρίῳ τὸν παρόντα βίον διαγαγεῖν, καὶ τῶν μελλόντων ἐπιτυχεῖν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Μονογενοῦς αὐτοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

60.337 ΟΜΙΛΙΑ ΜΘʹ. Γνοὺς δὲ ὁ Παῦλος, ὅτι τὸ ἓν μέρος ἐστὶ

Σαδδουκαίων· τὸ δὲ ἕτερον Φαρισαίων, ἔκραξεν ἐν τῷ συνεδρίῳ· Ἄνδρες ἀδελφοὶ, ἐγὼ Φαρισαῖός εἰμι, υἱὸς Φαρισαίου· περὶ ἐλπίδος καὶ ἀναστάσεως νεκρῶν ἐγὼ κρίνομαι. Ταῦτα δὲ αὐτοῦ λαλήσαντος, ἐγένετο στάσις τῶν Σαδδουκαίων καὶ Φαρισαίων, καὶ ἐσχίσθη τὸ πλῆθος. Σαδδουκαῖοι μὲν γὰρ λέγουσι, μὴ εἶναι ἀνάστασιν, μηδὲ ἄγγελον, μήτε πνεῦμα· Φαρισαῖοι δὲ ὁμολογοῦσι τὰ ἀμφότερα.

αʹ. Πάλιν ἀνθρωπίνως διαλέγεται, καὶ οὐ πανταχοῦ τῆς χάριτος ἀπολαύει,

ἀλλὰ καὶ παρ' ἑαυτοῦ τι συγχωρεῖται εἰσφέρειν· ὃ δὴ καὶ ποιεῖ, καὶ ἐν τούτῳ καὶ ἐν τῷ μετὰ ταῦτα ἀπολογεῖται, βουλόμενος σχίσαι τὸ πλῆθος τὸ κακῶς ὁμονοοῦν κατ' αὐτοῦ. Καὶ οὐ ψεύδεται οὐδὲ ἐνταῦθα, Φαρισαῖον ἑαυτὸν λέγων· Φαρισαῖος γὰρ ἦν ἐκ προγόνων. ∆ιὰ τοῦτο καὶ οὕτως ἀπολογεῖται· Φαρισαῖος ἐγώ εἰμι, υἱὸς Φαρισαίου, καὶ περὶ ἐλπίδος καὶ ἀναστάσεως νεκρῶν ἐγὼ κρίνομαι. Ἐπειδὴ γὰρ ἐκεῖνοι οὐκ ἐβούλοντο εἰπεῖν διὰ τί κρίνουσιν αὐτὸν, ἀναγκάζεται λοιπὸν αὐτὸς ἐξειπεῖν. Φαρισαῖοι δὲ, φη 60.338 σὶν, ὁμολογοῦσι τὰ ἀμφότερα. Καὶ μὴν τρία ἐστί· πῶς οὖν λέγει Ἀμφότερα; Ἢ ὅτι πνεῦμα καὶ ἄγγελος ἕν ἐστιν, ἢ ὅτι οὐ μόνον ἡ λέξις περὶ δύο, ἀλλὰ καὶ περὶ τριῶν λαμβάνεται. Καταχρηστικῶς οὖν οὕτως εἶπε, καὶ οὐ κυριολογῶν. Καὶ ὅρα· ὅτε μετ' αὐτῶν ἔστη, τότε ἀπολογοῦνται ὑπὲρ αὐτοῦ. Ἐγένετο γὰρ, φησὶ, κραυγὴ μεγάλη· καὶ ἀναστάντες τῶν γραμματέων τοῦ μέρους τῶν Φαρισαίων, διεμάχοντο λέγοντες· Οὐδὲν κακὸν εὑρίσκομεν ἐν τῷ ἀνθρώπῳ τούτῳ. Εἰ δὲ πνεῦμα ἐλάλησεν αὐτῷ ἢ ἄγγελος, μὴ θεομαχῶμεν. Καὶ διὰ τί μὴ πρὸ τούτου ὑπὲρ αὐτοῦ ἀπελογήσαντο; Ὅτι αὐτοῖς οὔπω συνεμίγνυτο, οὐδὲ δῆλον ἦν, πρὶν ἀπολογήσεται, Φαρισαῖος ἄνωθεν ὤν. Ὁρᾷς, ὅταν τὰ πάθη ὑποχωρήσῃ, πῶς ἡ ἀλήθεια εὑρίσκεται; Ὃ δὲ λέγουσι, τοῦτό ἐστι· ποῖον ἔγκλημα, εἰ ἄγγελος αὐτῷ ἐλάλησεν, εἰ πνεῦμα, καὶ ὑπ' αὐτοῦ κατηχηθεὶς, οὕτω τὰ περὶ ἀναστάσεως ἐκδιδάσκει; Οὐκοῦν αὐτοῦ ἀποστῶμεν, μὴ αὐτῷ πολεμοῦντες καὶ θεομάχοι εὑρεθῶμεν. Ὅρα συνετῶς αὐτοὺς ὑπεραπολογουμένους, καὶ τὸν Παῦλον οὐδεμίαν αὐτοῖς διδόντα λαβήν. Πολλῆς δὲ γενομένης στάσεως, φοβηθεὶς ὁ χιλίαρχος, μὴ διασπασθῇ ὁ 60.339 Παῦλος ὑπ' αὐτῶν, ἐκέλευσε τὸ στράτευμα καταβὰν ἁρπάσαι αὐτὸν ἐκ μέσου αὐτῶν, ἀγαγεῖν τε εἰς τὴν παρεμβολήν. Φοβεῖται λοιπὸν ὁ χιλίαρχος, μὴ διασπασθῇ, ἐπειδὴ εἶπεν, ὅτι Ῥωμαῖός ἐστιν· ὅθεν καὶ οὐκ ἀκίνδυνον ἦν τὸ