Homily XI.

Philippians iii. 7–10

“Howbeit what things were gain to me, these have I counted loss for Christ. Yea verily, and I counted all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things, and do count them but dung, that I may gain Christ and be found in Him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God.”

In our contests with heretics, we must make the attack with minds in vigor, that they may be able to give exact attention. I will therefore begin nay present discourse where the last ended. And what was that? Having enumerated every Jewish boast, both those from his birth, and those that were from choice, he added, “Howbeit, what things were gain to me, these have I counted to be loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I suffered the loss of all things, and do count them but dung, that I may gain Christ.” Here the heretics spring to their attack: for even this comes of the wisdom of the Spirit, to suggest to them hopes of victory, that they may undertake the fight.

For if it had been spoken plainly, they would have acted here as they have done in other places, they would have blotted out the words, they would have denied the Scripture, when they were unable at all to look it in the face. But as in the case of fishes, that which can take them is concealed so that they may swim up, and does not lie open to view; this in truth hath come to pass here too. The Law, they say, is called “dung” by Paul, it is called “loss.” He says, it was not possible to gain Christ except I “suffered” this “loss.” All these things induced the heretics to accept this passage, thinking it to be favorable to them: but when they had taken it, then did he enclose them on all sides with his nets. For what do they themselves say? Lo! the Law is “loss,” is “dung”; how then do ye say that it is of God?

But these very words are favorable to the Law, and how they are so, shall be hence manifest. Let us attend accurately to his very words. He said not, The Law is loss: but “I counted it loss.” But when he spake of gain, he said not, I counted them, but “they were gain.” But when he spake of loss he said, “I counted”: and this rightly; for the former was naturally so, but the latter became so, from my opinion. “What then? Is it not so?” says he. It is loss for Christ.

And how has the law become gain? And it was not counted gain, but was so. For consider how great a thing it was, to bring men, brutalized in their nature, to the shape of men. If the law had not been, grace would not have been given. Wherefore? Because it became a sort of bridge; for when it was impossible to mount on high from a state of great abasement, a ladder was formed. But he who has ascended has no longer need of the ladder; yet he does not despise it, but is even grateful to it. For it has placed him in such a position, as no longer to require it. And yet for this very reason, that he doth not require it, it is just that he should acknowledge his obligation, for he could not fly up. And thus is it with the Law, it hath led us up on high; wherefore it was gain, but for the future we esteem it loss. How? Not because it is loss, but because grace is far greater. For as a poor man, that was in hunger, as long as he has silver, escapes hunger, but when he finds gold, and it is not allowable to keep both, considers it loss to retain the former, and having thrown it away, takes the gold coin; so also here; not because the silver is loss, for it is not; but because it is impossible to take both at once, but it is necessary to leave one. Not the Law then is loss, but for a man to cleave to the Law, and desert Christ. Wherefore it is then loss when it leads us away from Christ. But if it sends us on to Him, it is no longer so. For this cause he saith “loss for Christ”; if for Christ, it is not so naturally. But why doth not the Law suffer us to come to Christ? For this very cause, he tells us, was it given. And Christ is the fulfilling of the Law, and Christ is the end of the Law. It doth suffer us if we will. “For Christ is the end of the Law.” He who obeyeth the Law, leaves the Law itself. It suffers, if we take heed to it, but if we do not take heed, it suffers not. “Yea verily, and I have counted all things but loss.” Why, he means, do I say this of the Law? Is not the world good? Is not the present life good? but if they draw me away from Christ, I count these things loss. Why? “for the excellency of the knowledge of Jesus Christ my Lord.” For when the sun hath appeared, it is loss to sit by a candle: so that the loss comes by comparison, by the superiority of the other. You see that Paul makes a comparison from superiority, not from diversity of kind; for that which is superior, is superior to somewhat of like nature to itself. So that he shows the connection of that knowledge by the same means, by which he draws the superiority from the comparison. “For whom I suffered the loss of all things, and do count them dung, that I may gain Christ.” It is not yet manifest, whether he speaks of the Law, for it is likely that he applies it to the things of this world. For when he says, “the things which were gain to me, those I have counted loss for Christ; yea verily,” he adds, “I count all things loss.” Although he said all things, yet it is things present; and if you wish it to be the Law too, not even so is it insulted. For dung comes from wheat, and the strength of the wheat is the dung, I mean, the chaff. But as the dung was useful in its former state, so that we gather it together with the wheat, and had there been no dung, there would have been no wheat, thus too is it with the Law.

Seest thou, how everywhere he calls it “loss,” not in itself, but for Christ. “Yea verily, and I count all things but loss.” Wherefore again? “For the excellency of the knowledge (of Him), for whom I suffered the loss of all things.” Again, “wherefore too I count all things to be loss, that I may gain Christ.”

See how, from every point, he lays hold of Christ as his foundation, and suffers not the Law to be anywhere exposed, or receive a blow, but guards it on every side. “And that I may be found in Him, not having a righteousness of mine own, even that which is of the Law.” If he who had righteousness, ran to this other righteousness because his own was nothing, how much rather ought they, who have it not, to run to Him? And he well said, “a righteousness of mine own,” not that which I gained by labor and toil, but that which I found from grace. If then he who was so excellent is saved by grace, much more are you. For since it was likely they would say that the righteousness which comes from toil is the greater, he shows that it is dung in comparison with the other. For otherwise I, who was so excellent in it, would not have cast it away, and run to the other. But what is that other? That which is from the faith of God, i.e. it too is given by God. This is the righteousness of God; this is altogether a gift. And the gifts of God far exceed those worthless good deeds, which are due to our own diligence.

But what is “By faith that I may know Him”?150    [The words “by faith,” literally, “upon faith,” are usually understood as connected with “righteousness”; but in strictness of Greek syntax this cannot be, and they are better connected with “having” as repeated before “that which” (comp. Meyer). Not seeing this, and feeling the grammatical difficulty of the other connection, Chrys. quite fancifully joins them with the words that follow, and proceeds to say some very striking things.—J.A.B.] So then knowledge is through faith, and without faith it is impossible to know Him. Why how? Through it we must “know the power of His resurrection.” For what reason can demonstrate to us the Resurrection? None, but faith only. For if the resurrection of Christ, who was according to the flesh, is known by faith, how can the generation of the Word of God be comprehended by reasoning? For the resurrection is less than the generation. Why? Because of that there have been many examples, but of this none ever; for many dead arose before Christ, though after their resurrection they died, but no one was ever born of a virgin. If then we must comprehend by faith that which is inferior to the generation according to the flesh, how can that which is far greater, immeasurably and incomparably greater, be comprehended by reason? These things make the righteousness; this must we believe that He was able to do, but how He was able we cannot prove. For from faith is the fellowship of His sufferings. But how? Had we not believed, neither should we have suffered: had we not believed, that “if we endure with Him, we shall also reign with Him” (2 Tim. ii. 12.), we should not have endured the sufferings. Both the generation and the resurrection is comprehended by faith. Seest thou, that faith must not be absolutely, but through good works; for he especially believes that Christ hath risen, who in like sort gives himself up to dangers, who hath fellowship with Him in His sufferings. For he hath fellowship with Him who rose again, with Him who liveth; wherefore he saith, “And may be found in Him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God by faith: that I may know Him, and the power of His resurrection, and the fellowship of His sufferings, becoming conformed unto His death; if by any means I may attain unto the resurrection from the dead.” He saith, being made conformable unto His death, i.e. having fellowship; whereas He suffered from men, thus I too; wherefore he said, “becoming conformed” and again in another place, “and fill up on my part that which is lacking of the afflictions of Christ in my flesh.” (Col. i. 24.) That is, these persecutions and sufferings work the image of His death, for He sought not His own, but the good of many.

Therefore persecutions, and afflictions, and straits, ought not to disturb you, but ought even to make you glad, because through them we are “conformed to His death.” As if he had said, We are molded to His likeness; as he says in another place, where he writeth, “bearing about in the body the dying of the Lord Jesus.” (2 Cor. iv. 10.) And this too comes from great faith. For we not only believe that He arose, but that after His resurrection also He hath great power: wherefore we travel the same road which He travelled, i.e. we become brethren to Him in this respect also. As if he had said, We become Christ’s in this respect. O how great is the dignity of sufferings! We believe that we become “conformed to His death” through sufferings! For as in baptism, we were “buried with the likeness of His death,” so here, with His death. There did he rightly say, “The likeness of His death” (Rom. vi. 4, 5.), for there we died not entirely, we died not in the flesh, to the body, but to sin. Since then a death is spoken of, and a death; but He indeed died in the body, whilst we died to sin, and there the Man died which He assumed, who was in our flesh, but here the man of sin; for this cause he saith, “the likeness of His death,” but here, no longer the likeness of His death, but His death itself. For Paul, in his persecutions, no longer died to sin, but in151    or to. his very body. Wherefore, he endured the same death. “If by any means,” saith he, “I may attain unto the resurrection from the dead.” What sayest thou? All men will have a share in that. “For we shall not all sleep, but we shall all be changed” (1 Cor. xv. 51.), and shall all share not only in the Resurrection, but in incorruption. Some indeed to honor, but others as a means of punishment. If therefore all have a share in the Resurrection, and not in the Resurrection only, but also in incorruption, how said he, “If by any means I may attain,” as if about to share in some especial thing? “For this cause,” saith he, “I endure these things, if by any means I may attain unto the resurrection from the dead.” For if thou hadst not died, thou wouldest not arise. What is it then? Some great thing seems here to be hinted at. So great was it, that he dared not openly assert it, but saith, “If by any means.” I have believed in Him and His resurrection, nay, moreover, I suffer for Him, yet I am unable to be confident concerning the Resurrection. What resurrection doth he here mention? That which leads to Christ Himself. I said, that I believed in “Him, and in the power of His resurrection,” and that I “have fellowship with His sufferings,” and that I “become conformed to His death.” Yet after all these things I am by no means confident; as he said elsewhere, “Let him that thinketh he standeth, take heed lest he fall.” (1 Cor. x. 12.) And again, “I fear lest by any means, after that I have preached to others, I myself should be rejected.” (1 Cor. ix. 27.)

Ver. 12. “Not that I have already obtained, or am already made perfect: but I press on, if so be that I may apprehend that for which also I was apprehended by Christ Jesus.”

“Not that I have already obtained.” What means “already obtained”? He speaks of the prize, but if he who had endured such sufferings, he who was persecuted, he “who had in him the dying of the Lord Jesus,” was not yet confident about that resurrection, what can we say? What meaneth, “if I may apprehend”? What he before said, “If I may attain to the resurrection of the dead.” (2 Cor. iv. 10.) If I may apprehend, he saith, His resurrection; i.e. if I may be able to endure so great things, if I may be able to imitate Him, if I may be able to become conformed to Him. For example, Christ suffered many things, He was spit upon, He was stricken, was scourged, at last He suffered what things he suffered.152    [i.e. the well-known sufferings, the Passion.—J.A.B.] This is the entire course. Through all these things it is needful that men should endure the whole contest, and so come to His resurrection. Or he means this, if I am thought worthy to attain the glorious resurrection, which is a matter of confidence, in order to His resurrection. For if I am able to endure all the contests, I shall be able also to have His resurrection, and to rise with glory. For not as yet, saith he, am I worthy, but “I press on, if so be that I may apprehend.” My life is still one of contest, I am still far from the end, I am still distant from the prize, still I run, still I pursue. And He said not, I run, but “I pursue.” For you know with what eagerness a man pursues. He sees no one, he thrusts aside with great violence all who would interrupt his pursuit. He collects together his mind, and sight, and strength, and soul, and body, looking to nothing else than the prize. But if Paul, who so pursued, who had suffered so many things, yet saith, “if I may attain,” what should we say, who have relaxed our efforts? Then to show that the thing is of debt, he saith, “For which also I was apprehended by Christ Jesus.” I was, he saith, of the number of the lost, I gasped for breath, I was nigh dead, God apprehended me. For He pursued us, when we fled from Him, with all speed. So that he points out all those things; for the words, “I was apprehended,” show the earnestness of Him who wishes to apprehend us, and our great aversion to Him, our wandering, our flight from Him.

So that we are liable for a vast debt, and no one grieves, no one weeps, no one groans, all having returned to their former state. For as before the appearance of Christ we fled from God, so now also. For we can flee from God, not in place, for He is everywhere; and hear the Prophet, when he says, “Whither shall I go from Thy Spirit, or whither shall I flee from Thy presence”? (Ps. cxxxix. 7.) How then can we flee from God? Even as we can become distant from God, even as we can be removed afar off. “They that are far from Thee,” it says, “shall perish.” (Ps. lxxiii. 27.) And again, “Have not your iniquities separated between Me and you?” (Isa. lix. 2.) How then comes this removal, how comes this separation? In purpose and soul: for it cannot be in place. For how could one fly from Him who is everywhere present? The sinner then flies. This is what the Scripture saith, “The wicked fleeth when no man pursueth him.” (Prov. xxviii. 1.) We eagerly fly from God, although He always pursueth us. The Apostle hasted, that he might be near Him. We haste, that we may be far off.

Are not these things then worthy of lamentation? Are they not worthy of tears? Whither fliest thou, wretched and miserable man? Whither fliest thou from thy Life and thy Salvation? If thou fly from God, with whom wilt thou take refuge? If thou fly from the Light, whither wilt thou cast thine eyes? If thou fly from thy Life, whence wilt thou henceforth live? Let us fly from the enemy of our Salvation! Whensoever we sin we fly from God, we are as runaways, we depart to a foreign land, as he who consumed his paternal goods and departed into a foreign land, who wasted all his father’s substance, and lived in want. We too have substance from our Father; and what is this? He hath freed us from our sins; He hath freely given to us power, strength for works of virtue; He hath freely given to us readiness, patience; He hath freely given to us the Holy Ghost in our baptism; if we waste these things we shall henceforth be in want. For as the sick, as long as they are troubled with fevers, and badness of their juices, are unable to arise or work, or do anything, but if any one sets them free, and brings them to health, if they then work not, this comes from their own sloth; thus too is it with us. For the disease was heavy and the fever excessive. And we lay not upon a bed, but upon wickedness itself, cast away in crime, as on a dunghill, full of sores, and evil odors, squalid, wasting away, more like ghosts than men. Evil spirits encompassed us about, the Prince of this world deriding and assaulting us; the Only-Begotten Son of God came, sent forth the rays of His Presence, and straightway dispelled the darkness. The King, who is on His Father’s throne, came to us, having left His Father’s throne. And when I say having left, think not of any removal, for He filleth the heavens and the earth, but I speak of the economy; He came to an enemy, who hated Him, who turned himself away, who could not endure to behold Him, who blasphemed Him every day. He saw him lying on a dunghill, eaten with worms, afflicted with fever and hunger, having every sort of disease; for both fever vexed him, which is evil desire; and inflammation lay heavy on him, this is pride; and gnawing hunger had hold of him, which is covetousness; and putrefying sores on every side, for this is fornication; and blindness of eyes, which is idolatry; and dumbness, and madness, which is to worship stocks and stones, and address them; and great deformity, for wickedness is this, foul to behold, and a most heavy disease. And he saw us speaking more foolishly than the mad, and calling stocks our God, and stones likewise; He saw us in such great guilt, he did not reject us; was not wroth, turned not away, hated us not, for He was a Master, and could not hate His own creation. But what does he do? As a most excellent physician, He prepareth medicines of great price, and Himself tastes them first. For He Himself first followed after virtue, and thus gave it to us. And He first gave us the washing,153    [Or “bath,” “laver.” He refers to Tit. iii. 5.—J.A.B.] like some antidote, and thus we vomited up all our guilt, and all things took their flight at once, and our inflammation ceased, and our fever was quenched, and our sores were dried up. For all the evils which are from covetousness, and anger, and all the rest, were dissipated by the Spirit. Our eyes were opened, our ears were opened, our tongue spake holy words: our soul received strength, our body received such beauty and bloom, as it is like that he who is born a son of God should have from the grace of the Spirit; such glory as it is like that the new-born son of a king should have, nurtured in purple. Alas! How great nobility did He confer on us!

We were born, we were nurtured, why do we again fly from our Benefactor? He then, who hath done all these things, giveth us strength too, for it was not possible, for a soul bowed down by the disease to endure it, did not He Himself give us the strength. He gave us remission of our sins. We devoured all things. He gave us strength, we wasted it. He gave us grace, we quenched it; and how? we consumed it upon nought that was fitting, we used it for no useful end. These things have destroyed us, and what is more dreadful than all, when we are in a foreign country, and feeding on husks, we say not, Let us return to our Father, and say, “We have sinned against Heaven, and against Thee.” (Luke xv. 18.) And that too, when we have so loving a Father, who eagerly desires our return. If we will only return to Him, He does not even bear to call in question our former deeds, only let us quit them. It is sufficient apology with Him, that we have returned. Not only He Himself calls not in question, but if another does so, He stops his mouth, though the accuser be one of good repute. Let us return! How long do we stand afar off? Let us perceive our dishonor, let us be sensible of our vileness. Sin makes us swine, sin brings famine to the soul; let us regain ourselves, and be sober again, and return to our former high birth, that we may obtain the good things which are to come, in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit be glory, might, honor, now and ever and world without end.

ΟΜΙΛΙΑ ΙΑʹ. Ἀλλ' ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν. Ἀλλὰ μὲν οὖν καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώ σεως Ἰησοῦ Χριστοῦ τοῦ Κυρίου μου, δι' ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα εἶναι, ἵνα Χριστὸν κερδήσω, καὶ εὑρεθῶ ἐν αὐτῷ μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ τοῦ νό μου, ἀλλὰ τὴν διὰ πίστεως Ἰησοῦ Χριστοῦ, τὴν ἐκ Θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει, τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ. αʹ. Τοῖς πρὸς τοὺς αἱρετικοὺς ἀγῶσιν ἀκμαζούσαις χρὴ προσβάλλειν ταῖς διανοίαις καὶ συνεχῶς. Οὕτω γὰρ ἔστι συγχέειν αὐτῶν τὴν παράταξιν, καὶ ἐκ περιουσίας κρατεῖν, μηδεμίαν αὐτοῖς διδόντας σχολὴν ἀναπνεῖν. Διὰ τοῦτο βουλόμενος ὑμᾶς ἀπὸ τῶν Γραφῶν πρὸς τοὺς τοιούτους ἀγῶνας παρεσκευάσθαι, ἵνα καὶ ἐντεῦθεν ἐπιστομίζειν τοὺς ἀντιλέγοντας δύνησθε, ἀπὸ τοῦ τέλους τῆς παρελθούσης διαλέξεως τὴν ἀρχὴν ταύτης τῆς μετὰ χεῖρας ποιοῦμαι. Καὶ τί ἦν ἐκείνης τὸ τέλος, φησί; Καταλέξας πάντα τὰ καυχήματα τὰ Ἰουδαϊκὰ, τὰ ἀπὸ φύσεως, τὰ ἀπὸ προαιρέσεως, ἐπήγαγεν: Ἀλλ' ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι ζημίαν πάντα εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Ἰησοῦ Χριστοῦ τοῦ Κυρίου μου, δι' ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα εἶναι, ἵνα Χριστὸν κερδήσω. Ἐπιπηδῶσιν ἐνταῦθα οἱ αἱρετικοί. Καὶ γὰρ καὶ τοῦτο τῆς σοφίας ἐστὶ τοῦ Πνεύματος, ἐλπίδας αὐτοῖς ὑποθέσθαι νίκης, ἵνα καταδέξωνται τὴν μάχην. Εἰ γὰρ φανερῶς εἴρητο, ὅπερ ἐπὶ τῶν ἄλλων ἐποίησαν, ἐποίησαν ἂν καὶ ἐπὶ τούτων: ἐξήλειψαν ἂν τὰ γράμματα, παρῃτήσαντο τὴν Γραφὴν, οὐ δυνάμενοι ὅλως ταύτῃ ἀντιβλέπειν. Ἀλλ' ὅπερ ἐπὶ τῶν ἰχθύων γίνεται, τὸ δυνάμενον αὐτοὺς ἑλεῖν κρύπτεται, ὥστε αὐτοὺς ἐπιδραμεῖν, καὶ οὐ πρόδηλον κεῖται: τοῦτο δὴ καὶ ἐνταῦθα συνέβη, τῷ ζημίαν τὸν νόμον παρὰ Παύλου εἰρῆσθαι. Σκύβαλα εἴρηται ὁ νόμος, φησὶ, ζημία εἴρηται: οὐκ ἐνῆν Χριστὸν κερδᾶναι, εἰ μὴ τοῦτον ἐζημιώθην. Ταῦτα πάντα ἐπεσπάσατο τοὺς αἱρετικοὺς δέξασθαι τὸ χωρίον, νομίζοντας ὑπὲρ αὐτῶν εἶναι: ἐπειδὴ δὲ ἐδέξαντο, τότε αὐτοὺς περιέβαλε τοῖς δικτύοις πάντοθεν. Τί γάρ φασιν ἐπιπηδῶντες ἐκεῖνοι; Ἰδοὺ ζημία ὁ νόμος, ἰδοὺ σκύβαλα εἴρηται. Πῶς οὖν αὐτὸν Θεοῦ λέγετε εἶναι; Αὐτὰ μὲν οὖν ταῦτα ὑπὲρ τοῦ νόμου ἐστί: καὶ πόθεν, ἐκεῖθεν δῆλον. Πρόσχωμεν ἀκριβῶς τοῖς λεγομένοις: οὐκ εἶπε, Ζημία ἐστὶν ὁ νόμος, ἀλλ', Ἥγημαι αὐτὸν ζημίαν: καὶ ὅτε μὲν περὶ κέρδους ἔλεγεν, οὐκ εἶπεν, Ἥγημαι, ἀλλ', Ἦν κέρδος: ὅτε δὲ περὶ ζημίας, εἶπεν, Ἥγημαι, εἰκότως: ἐκεῖνο μὲν γὰρ ἐν φύσει, τοῦτο δὲ λοιπὸν γέγονεν ἀπὸ τῆς ἡμετέρας ὑπολήψεως. Τί οὖν; οὐκ ἔστι, φησὶ, ζημία ὁ νόμος; Ἔστιν: ἀλλὰ διὰ τὸν Χριστόν: ἀλλὰ νῦν κέρδος γέγονεν. Οὐκ ἐνομίζετο κέρδος, εἶπεν, ἀλλὰ ἦν: μονονουχὶ λέγων: Ἐννόησον ὅσον ἦν ἀνθρώπους ἐκτεθηριωμένους τὴν φύσιν, εἰς τὸ τῶν ἀνθρώπων σχῆμα καταστῆσαι. Εἰ μὴ ὁ νόμος ἦν, οὐδ' ἂν ἡ χάρις ἐδόθη. Διὰ τί; Ὅτι καθάπερ τις γέφυρα γέγονεν. Ἐπειδὴ γὰρ οὐκ ἐνῆν ἀπὸ τῆς πολλῆς ταπεινώσεως εἰς τὸ ὕψος ἀνελθεῖν, γέγονε κλῖμαξ. Ἀλλὰ εἰ καὶ τῆς κλίμακος οὐκέτι δέεται ὁ ἀνελθὼν, ἀλλ' οὐ μὴν διὰ τοῦτο αὐτὴν ὑπερορᾷ, ἀλλὰ καὶ χάριν αὐτῇ οἶδεν. Αὕτη γὰρ αὐτὸν εἰς τὸ μηκέτι δεῖσθαι αὐτῆς κατέστησε: καὶ ὅμως ὑπὲρ τούτου αὐτοῦ, ὅτι οὐ δεῖται αὐτῆς, αὐτῇ χάριν ὁμολογεῖν, φησὶ, δίκαιον: οὐ γὰρ ἂν ἀνέβη. Οὕτω καὶ ἐπὶ τοῦ νόμου: ἀνήγαγεν ἡμᾶς εἰς ὕψος: οὐκοῦν κέρδος ἦν: ἀλλὰ λοιπὸν ζημίαν αὐτὸν νομίζομεν. Πῶς; Οὐκ ἐπειδὴ ζημία ἐστὶν, ἀλλ' ἐπειδὴ πολὺ μείζων ἡ χάρις. Ὥσπερ γὰρ ὁ ἐν λιμῷ ὢν πένης, ἕως μὲν ἂν ἔχῃ ἀργύριον, διαφεύγει τὸν λιμόν: ἐπειδὰν δὲ χρυσὸν εὕρῃ, καὶ μὴ ἐξῇ ἀμφότερα κατασχεῖν, ζημίαν ἡγεῖται τὸ ἐκεῖνο κατέχειν, καὶ ἀφεὶς αὐτὸ, λαμβάνει τὸ χρυσίον: ἀφίησι δὲ, οὐκ ἐπειδὴ ζημία τὸ ἀργύριον (οὐ γάρ ἐστι), ἀλλ' ἐπειδὴ οὐκ ἔνι ὁμοῦ τὰ δύο λαβεῖν, ἀλλ' ἀνάγκη τὸ ἓν καταλιπεῖν: οὕτω καὶ ἐνταῦθα. Ζημία οὖν οὐχ ὁ νόμος ἐστὶν, ἀλλὰ τὸ τῷ νόμῳ προσκαθήμενον ἀφίστασθαι τοῦ Χριστοῦ. Ὥστε, ὅταν ἀπάγῃ ἡμᾶς Χριστοῦ, τότε ζημία: ἂν δὲ παραπέμπῃ, οὐκέτι. Διὰ τοῦτό φησι, Ζημία, τουτέστι, διὰ τὸν Χριστόν. Εἰ διὰ τὸν Χριστὸν, οὐ φύσει ζημία. Διὰ τί δὲ οὐκ ἀφίησι τῷ Χριστῷ προσελθεῖν ὁ νόμος; Καὶ μὴν εἰς τοῦτο, φησὶν, ἐδόθη, καὶ πλήρωμα νόμου Χριστὸς, καὶ τέλος νόμου Χριστός. Ἀφίησιν, ἐὰν θέλωμεν πείθεσθαι. Ὁ τῷ νόμῳ τοίνυν πειθόμενος, αὐτὸν ἀφίησι τὸν νόμον; Ἀφίησιν, ἐὰν προσέχωμεν: ἂν μέντοι μὴ προσέχωμεν, οὐκ ἀφίησιν. Ἀλλὰ μὲν οὖν καὶ ἥγημαι πάντα ζημίαν εἶναι. Τί λέγω, φησὶ, τοῦτο περὶ τοῦ νόμου; οὐχὶ καλὸν ὁ κόσμος; οὐχὶ καλὸν ἡ παροῦσα ζωή; Ἀλλ' ἐάν με ἀπαγάγῃ τοῦ Χριστοῦ, ζημίαν ταῦτα τίθεμαι. Διὰ τί; Διὰ τὸ ὑπερέχον τῆς γνώσεως Ἰησοῦ Χριστοῦ τοῦ Κυρίου μου. Τοῦ γὰρ ἡλίου φανέντος, προσκαθῆσθαι τῷ λύχνῳ ζημία. Ὥστε ἀπὸ τῆς παραβολῆς ἡ ζημία γίνεται, ἀπὸ τοῦ ὑπερέχοντος. Ὁρᾷς ὅτι σύγκρισιν ποιεῖται; Διὰ τὸ ὑπερέχον, φησὶν, οὐ διὰ τὸ ἀλλότριον: τὸ γὰρ ὑπερέχον, τοῦ ὁμογενοῦς ὑπερέχει. Ὥστε ἀφ' ὧν ποιεῖται τὴν κατὰ σύγκρισιν ὑπεροχὴν, ἀπὸ τούτων δείκνυσι τὴν οἰκείωσιν τῆς γνώσεως. Δι' ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα εἶναι, ἵνα Χριστὸν κερδήσω. Σκύβαλα οὔπω μὲν δῆλον, εἰ περὶ τοῦ νόμου φησὶ τὰ σκύβαλα: εἰκὸς γὰρ αὐτὸν περὶ κοσμικῶν πραγμάτων τοῦτο λέγειν. Εἰπὼν γὰρ, Ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν, Ἀλλὰ μὲν οὖν καὶ ἡγοῦμαι, φησὶ, πάντα ζημίαν. Πάντα εἶπε, καὶ τὰ πάλαι, καὶ τὰ παρόντα. Εἰ δὲ βούλει καὶ τὸν νόμον, οὐδὲ οὕτως ὕβρισται. Τὸ γὰρ σκύβαλον ἀπὸ τοῦ σίτου ἐστὶ, καὶ τὸ ἰσχυρὸν τοῦ σίτου τὸ σκύβαλόν ἐστι, τὸ ἄχυρον λέγω. Ὥστε πρὸ τούτου χρήσιμον τὸ σκύβαλον ἦν: μετὰ γὰρ τοῦ σίτου αὐτὸ ἐκλέγομεν, καὶ εἰ μή τι σκύβαλον ἦν, οὐκ ἂν ὁ σῖτος ἐγένετο. Οὕτω καὶ ἐπὶ τοῦ νόμου. βʹ. Ὁρᾷς πῶς πανταχοῦ οὐκ αὐτὸ τοῦτο ζημίαν τὸ πρᾶγμα καλεῖ, ἀλλὰ διὰ τὸν Χριστόν; Ἀλλὰ μὲν οὖν καὶ πάντα ἡγοῦμαι ζημίαν. Διὰ τί; Πάλιν, Διὰ τὸ ὑπερέχον τῆς γνώσεως, δι' ὃν τὰ πάντα ἐζημιώθην. Εἶτα ἐπάγει, Διὸ καὶ ἡγοῦμαι πάντα ζημίαν εἶναι, ἵνα Χριστὸν κερδήσω. Ὁρᾷς πῶς ἐπιλαμβάνεται πάντοθεν τοῦ ἐρείσματος τοῦ Χριστοῦ, καὶ οὐκ ἀφίησιν οὐδαμοῦ γυμνωθῆναι τὸν νόμον, οὐδὲ πληγὴν λαβεῖν, ἀλλὰ περιβάλλει πάντοθεν αὐτόν; Καὶ εὑρεθῶ ἐν αὐτῷ μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ τοῦ νόμου. Εἰ ὁ δικαιοσύνην ἔχων, διὰ τὸ μηδὲν αὐτὴν εἶναι, πρὸς ταύτην τὴν δικαιοσύνην ἔδραμεν, οἱ μὴ ἔχοντες πῶς οὐ πολλῷ μᾶλλον ὀφείλουσι προστρέχειν αὐτῷ; Καὶ καλῶς εἶπε, Μὴ ἔχων ἐμὴν δικαιοσύνην, οὐχ ἣν διὰ πόνων καὶ ἱδρώτων ἐκτησάμην, ἀλλὰ ἣν εὗρον ἀπὸ τῆς χάριτος, φησίν. Εἰ τοίνυν ὁ κατορθώσας, ἀπὸ χάριτος σώζεται, πολλῷ μᾶλλον ὑμεῖς. Ἐπειδὴ γὰρ εἰκὸς ἦν αὐτοὺς λέγειν, ὅτι μείζων αὕτη ἡ δικαιοσύνη ἡ διὰ πόνων, δείκνυσιν ὅτι σκύβαλον αὕτη ἐστὶ πρὸς ἐκείνην. Οὐ γὰρ ἄν ποτε ἐγὼ κατορθώσας, αὐτὴν ῥίψας ταύτῃ προσέτρεχον. Ποία δέ ἐστιν αὕτη; Ἡ ἀπὸ πίστεως τοῦ Θεοῦ: τουτέστι, καὶ αὕτη παρὰ Θεοῦ δέδοται: Θεοῦ ἐστιν αὕτη ἡ δικαιοσύνη: δῶρόν ἐστιν αὕτη ὁλόκληρον. Τὰ δὲ τοῦ Θεοῦ δῶρα πολλῷ τῷ μέτρῳ ὑπερβαίνει τὴν εὐτέλειαν τῶν κατορθωμάτων τῶν διὰ τῆς ἡμετέρας σπουδῆς γινομένων. Τί δέ ἐστιν ἡ πίστις; Ἐπὶ τῇ πίστει, φησὶ, τοῦ γνῶναι αὐτόν. Ἄρα διὰ πίστεως ἡ γνῶσις, καὶ πίστεως ἄνευ γνῶναι αὐτὸν οὐκ ἔστι. Πῶς δέ; Δι' αὐτῆς δεῖ γνῶναι τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ: ποῖος γὰρ λογισμὸς τὴν ἀνάστασιν ἡμῖν παραστήσει; Οὐδὲ εἷς, ἀλλὰ πίστις. Εἰ δὲ ἡ ἀνάστασις τοῦ κατὰ σάρκα Χριστοῦ, πίστει γινώσκεται, πῶς ἡ γέννησις τοῦ Θεοῦ Λόγου λογισμοῖς καταλαμβάνεται; τῆς γὰρ γεννήσεως ἐλάττων ἡ ἀνάστασις. Διὰ τί; Ὅτι ἐκείνης μὲν πολλὰ τὰ ὑποδείγματα γέγονε, ταύτης δὲ οὐδὲ ἕν. Νεκροὶ μὲν γὰρ ἀνέστησαν πολλοὶ πρὸ τοῦ Χριστοῦ, εἰ καὶ ἐτελεύτησαν ἀναστάντες: ἀπὸ δὲ παρθένου οὐδεὶς ἐτέχθη ποτέ. Εἰ τοίνυν ὃ καὶ τῆς κατὰ σάρκα γεννήσεως εὐτελέστερον, τοῦτο πίστει δεῖ παραλαμβάνειν, τὸ πολλῷ μεῖζον, καὶ ἀπείρως μεῖζον καὶ ἀσυγκρίτως, πῶς λογισμῷ καταλαμβάνεται; Ταῦτα ποιεῖ τὴν δικαιοσύνην. Τοῦτο γὰρ δεῖ πιστεῦσαι, ὅτι ἐδυνήθη: τὸ δὲ πῶς ἐδυνήθη, οὐκέτι ἔστι παραστῆσαι: ἀπὸ γὰρ πίστεως ἡ κοινωνία τῶν παθημάτων. Πῶς; Εἰ γὰρ μὴ ἐπιστεύομεν, οὐδ' ἂν ἐπάθομεν: εἰ μὴ ἐπιστεύομεν, ὅτι συνυπομένοντες συμβασιλεύσομεν, οὐδ' ἂν ἐπάθομεν τὰ παθήματα. Ἄρα πίστει καὶ ἡ γέννησις καὶ ἡ ἀνάστασις καταλαμβάνεται. Ὁρᾷς ὅτι οὐχ ἁπλῶς δεῖ τὴν πίστιν εἶναι, ἀλλὰ δι' ἔργων; Οὗτος γὰρ μάλιστα πιστεύει, ὅτι ἀνέστη Χριστὸς, ὁ παραβόλως ἑαυτὸν τοῖς κινδύνοις ἐκδιδοὺς, ὁ κοινωνῶν αὐτῷ ἐν τοῖς παθήμασι: τῷ γὰρ ἀναστάντι κοινωνεῖ, τῷ ζῶντι. Διὰ τοῦτο ἔλεγε: Καὶ εὑρεθῶ ἐν αὐτῷ μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ τοῦ νόμου, ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ Θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει, τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ, καὶ τὴν κοινωνίαν τῶν παθημάτων αὐτοῦ, συμμορφούμενος τῷ θανάτῳ αὐτοῦ, εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τῶν νεκρῶν. _Συμμορφούμενος, φησὶ, τῷ θανάτῳ αὐτοῦ: τουτέστι, κοινωνῶν. Καθάπερ γὰρ ἐκεῖνος ὑπὸ τῶν ἀνθρώπων ἔπαθεν, οὕτω κἀγώ: διὰ τοῦτο εἶπε, Συμμορφούμενος: καὶ ἀλλαχοῦ πάλιν: Ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ ἐν τῇ σαρκί μου. Τουτέστιν, οἱ διωγμοὶ καὶ τὰ παθήματα ταῦτα, τὴν εἰκόνα δημιουργοῦσιν ἐκείνην τοῦ θανάτου. Οὐ γὰρ τὸ ἑαυτοῦ ἐζήτει, ἀλλὰ τὸ τῶν πολλῶν. Ὥστε καὶ οἱ διωγμοὶ καὶ αἱ θλίψεις καὶ αἱ στενοχωρίαι οὐ μόνον ὑμᾶς οὐκ ὀφείλουσι θορυβεῖν, ἀλλὰ καὶ εὐφραίνειν, ὅτι διὰ τούτων συμμορφούμεθα τῷ θανάτῳ αὐτοῦ: ὡς ἂν εἰ ἔλεγεν, Ἐξεικονιζόμεθα: ὃ καὶ ἀλλαχοῦ λέγει γράφων, Τὴν νέκρωσιν τοῦ Κυρίου Ἰησοῦ ἐν τῷ σώματι περιφέροντες. Καὶ τοῦτο δὲ ἀπὸ πίστεως πολλῆς γίνεται. Οὐ γὰρ, ὅτι ἀνέστη μόνον, πιστεύομεν, ἀλλ' ὅτι καὶ μετὰ ἀνάστασιν πολλὴν ἔχει τὴν ἰσχύν. Διὰ τοῦτο τὴν αὐτὴν ὁδὸν ὁδεύομεν, ἥνπερ ὥδευσε, τουτέστιν, ἀδελφοὶ γινόμεθα αὐτῷ καὶ κατὰ τοῦτο: ὡς ἂν εἰ ἔλεγε: Χριστοὶ γινόμεθα κατὰ τοῦτο. Βαβαὶ, πόσον τῶν παθῶν τὸ ἀξίωμα! πιστεύομεν ὅτι συμμορφούμεθα τῷ θανάτῳ αὐτοῦ διὰ τῶν παθημάτων. Ὥσπερ γὰρ ἐν τῷ βαπτίσματι Συνετάφημεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, οὕτως ἐνταῦθα τῷ θανάτῳ συμμορφούμεθα αὐτοῦ. Ἐκεῖ εἰκότως εἶπε, Τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ: οὐ γὰρ ὅλον τὸν θάνατον ἀπεθάνομεν: οὐ γὰρ σώματι ἐν σαρκὶ ἀπεθάνομεν, ἀλλ' ἁμαρτίᾳ. Ἐπεὶ οὖν θάνατος καὶ θάνατος λέγεται, ἀλλ' ἐκεῖνος μὲν ἀπέθανε σώματι, ἡμεῖς δὲ ἁμαρτίᾳ, καὶ ἐκεῖ ὁ ἄνθρωπος ἀπέθανεν, ὃν ἀνέλαβεν αὐτὸς, ὁ ἐν σώματι ἡμῶν, ὧδε ὁ ἄνθρωπος τῆς ἁμαρτίας: διὰ τοῦτο ἐκεῖ μέν φησι, Τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἐνταῦθα δὲ οὐκέτι ὁμοιώματι θανάτου, ἀλλ', αὐτῷ τῷ θανάτῳ. γʹ. Παῦλος γὰρ οὐκέτι ἁμαρτίᾳ ἀπέθανεν ἐν τοῖς διωγμοῖς, ἀλλ' αὐτῷ τῷ σώματι: ὥστε τὸν αὐτὸν ὑπέμεινε θάνατον. Εἴ πως καταντήσω, φησὶν, εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. Τί λέγεις; καὶ μὴν πάντες αὐτῆς τυγχάνουσι: Πάντες μὲν γὰρ οὐ κοιμηθησόμεθα, φησὶ, πάντες δὲ ἀλλαγησόμεθα: καὶ οὐκ ἀναστάσεως μόνης, ἀλλὰ καὶ ἀφθαρσίας πάντες, οἱ μὲν εἰς τιμὴν, οἱ δὲ εἰς ἐφόδιον κολάσεως. Εἰ τοίνυν πάντες τῆς ἀναστάσεως τυγχάνουσι, καὶ οὐ τῆς ἀναστάσεως μόνης, ἀλλὰ καὶ ἀφθαρσίας, πῶς ὡς μέλλων ἐξαιρέτου τινὸς τυγχάνειν ἔλεγες, Εἴ πως καταντήσω; Διὰ τοῦτο ταῦτα πάσχω, φησὶν, Εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν: εἰ γὰρ μὴ ἀπέθανες, οὐκ ἀνίστασο. Τί οὖν ἐστι; Δοκεῖ μέγα τι ἐνταῦθα αἰνίττεσθαι: οὕτω γὰρ μέγα ἦν, ὅτι οὐδὲ ἐθάῤῥησεν ἀποφήνασθαι, ἀλλά φησιν ἁπλῶς, Εἴ πως. Ἐπίστευσα εἰς αὐτὸν καὶ τὴν αὐτοῦ ἀνάστασιν, ἀλλὰ καὶ πάσχω δι' αὐτὸν, ἀλλ' οὔπω δύναμαι θαῤῥῆσαι περὶ τῆς ἀναστάσεως. Ποίαν ἐνταῦθα ἀνάστασίν φησι; Τὴν πρὸς αὐτὸν ἄγουσαν τὸν Χριστόν. Εἶπον ὅτι ἐπίστευσα αὐτῷ καὶ τῇ τῆς ἀναστάσεως αὐτοῦ δυνάμει, καὶ ὅτι κοινωνός εἰμι τῶν παθημάτων αὐτοῦ, καὶ ὅτι συμμορφοῦμαι τῷ θανάτῳ αὐτοῦ: ἀλλ' ὅμως μετὰ ταῦτα πάντα οὔπω θαῤῥῶ: ὅπερ ἀλλαχοῦ λέγει, Ὁ δοκῶν ἑστάναι, βλεπέτω μὴ πέσῃ: καὶ πάλιν, Φοβοῦμαι μή πως ἄλλοις κηρύξας, αὐτὸς ἀδόκιμος γένωμαι. Οὐχ ὅτι ἤδη ἔλαβον, ἢ ἤδη τετελείωμαι, διώκω δὲ εἰ καὶ καταλάβω, ἐφ' ᾧ καὶ κατελήφθην ὑπὸ Χριστοῦ Ἰησοῦ. _Οὐχ ὅτι ἤδη ἔλαβον. Τί ἐστιν, Ἤδη ἔλαβον; Τὸ βραβεῖόν φησιν. Εἰ δὲ ὁ τοσαῦτα παθὼν, εἰ δὲ ὁ διωκόμενος, εἰ δὲ ὁ τὴν νέκρωσιν ἔχων, οὔπω ἐθάῤῥει περὶ τῆς ἀναστάσεως ἐκείνης, τί ἂν εἴποιμεν ἡμεῖς; Τί ἐστιν, Εἰ καταλάβω; Ὅπερ πρότερον ἔλεγον, Εἰ καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. Τὴν αὐτοῦ, φησὶν, ἀνάστασιν εἰ καταλάβω. Τουτέστιν, Ἐὰν δυνηθῶ τοσαῦτα παθεῖν, ἐὰν δυνηθῶ μιμήσασθαι αὐτὸν, ἂν δυνηθῶ σύμμορφος αὐτῷ γενέσθαι. Οἷον, πολλὰ ἔπαθεν ὁ Χριστὸς, ἐνεπτύσθη, ἐῤῥαπίσθη, ἐμαστιγώθη, ὕστερον ἀπέθανε. Τοῦτο στάδιόν ἐστι: διὰ πάντων τούτων δεῖ πρὸς τὴν ἀνάστασιν αὐτοῦ φθάσαι, πάντας τοὺς ἄθλους ἐνεγκόντας. Ἢ τοίνυν τοῦτό φησιν, ἢ ὅτι Ἐὰν καταξιωθῶ τῆς ἀναστάσεως τυχεῖν εὐδοκίμου, παῤῥησίαν ἐχούσης, εἰς τὴν ἐξανάστασιν φθάνω τὴν αὐτοῦ. Ἂν γὰρ δυνηθῶ τοὺς ἀγῶνας πάντας ἐνεγκεῖν, καὶ τὴν ἀνάστασιν αὐτοῦ δυνήσομαι σχεῖν, καὶ μετὰ δόξης ἀναστῆναι. Οὐδέπω γὰρ, φησὶν, ἄξιός εἰμι: Διώκω δὲ, εἰ καὶ καταλάβω. Ἔτι ἐναγώνιός μοι ὁ βίος, ἔτι τοῦ τέλους εἰμὶ πόῤῥω, ἔτι τῶν βραβείων ἀφέστηκα, ἔτι τρέχω, ἔτι διώκω. Καὶ οὐκ εἶπε, Τρέχω, ἀλλὰ, Διώκω: εἰκότως. Ὁ γὰρ διώκων, ἴστε μεθ' ὅσου τόνου διώκει: οὐδένα ὁρᾷ, πάντας μετὰ πολλῆς τῆς ῥύμης τοὺς διακόπτοντας ἀπωθεῖται, καὶ διάνοιαν καὶ ὄμμα καὶ ἰσχὺν καὶ ψυχὴν καὶ σῶμα συστρέφει, πρὸς ἕτερον μὲν οὐδὲν ὁρῶν, πρὸς δὲ τὸ βραβεῖον μόνον. Εἰ δὲ ὁ διώκων Παῦλος, ὁ τοσαῦτα παθὼν, ἔτι φησὶν, Εἰ καὶ καταλάβω: τί ἂν εἴποιμεν ἡμεῖς οἱ ἀναπεπτωκότες; Εἶτα δεικνὺς, ὅτι ὀφειλῆς τὸ πρᾶγμά ἐστι, φησὶν, Ἐφ' ᾧ καὶ κατελήφθην ὑπὸ Ἰησοῦ Χριστοῦ. Τῶν ἀπολλυμένων ἤμην, φησὶν, ἐπνιγόμην, ἔμελλον ἀπόλλυσθαι: κατέλαβέ με ὁ Θεός: καὶ γὰρ αὐτὸς ἡμᾶς ἐδίωκε φεύγοντας αὐτὸν μετὰ πολλῆς τῆς σπουδῆς. Διὰ τούτου ταῦτα πάντα παρίστησι: τῷ γὰρ εἰπεῖν, ὅτι Κατελήφθην, ἔδειξε καὶ τοῦ βουλομένου καταλαβεῖν τὴν σπουδὴν, καὶ ἡμῶν τὴν ἀποστροφὴν τὴν πολλὴν καὶ τὴν πλάνην, καὶ ὅτι αὐτὸν ἐφεύγομεν. δʹ. Διὸ καὶ δακρύειν ἄξιον, ὅτι πάντων εἰς τὴν προτέραν κατάστασιν πάλιν ἐλθόντων, καὶ ὅτι πολλῆς ὀφειλῆς ὄντων ἡμῶν ὑπευθύνων, οὐδεὶς πενθεῖ, οὐδεὶς δακρύει, οὐδεὶς στενάζει. Καὶ μὴ καταγνῷς εἰρωνείαν τοῦ λόγου: ὥσπερ γὰρ πρὸ τῆς παρουσίας τοῦ Χριστοῦ τὸν Θεὸν ἐφεύγομεν, οὕτω φεύγομεν αὐτὸν καὶ νῦν: φεύγειν γὰρ ἔστι τὸν Θεὸν, οὐ τόπῳ (πανταχοῦ γάρ ἐστι), ἀλλὰ τοῖς ἔργοις. Καὶ ὅτι οὐκ ἔστι φεύγειν, ἄκουε τοῦ προφήτου λέγοντος, Ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου, καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω; Πῶς οὖν ἔστι φυγεῖν τὸν Θεόν; Ὡς ἔστι πόῤῥω γενέσθαι τοῦ Θεοῦ, ὡς ἔστι μακρυνθῆναι: Οἱ γὰρ μακρύνοντες ἑαυτοὺς, φησὶν, ἀπὸ σοῦ, ἀπολοῦνται: καὶ πάλιν, Οὐχὶ τὰ ἁμαρτήματα ὑμῶν διιστῶσιν ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν; Πῶς οὖν γίνεται τὸ μακρυνθῆναι; πῶς γίνεται διάστασις; Προαιρέσει καὶ ψυχῇ: τόπῳ γὰρ οὐκ ἔνι: πῶς γὰρ ἄν τις τὸν πανταχοῦ παρόντα φεύγοι; Ὁ τοίνυν ἁμαρτωλὸς φεύγει. Τοῦτό ἐστιν ὅ φησιν ἡ Γραφὴ, Φεύγει ὁ ἀσεβὴς, μηδενὸς διώκοντος. Σφόδρα φεύγομεν τὸν Θεὸν, καίτοι ἀεὶ διώκοντα ἡμᾶς αὐτόν. Ὁ Ἀπόστολος ἐδίωκεν, ἵνα ἐγγὺς αὐτοῦ γένηται: ἡμεῖς διώκομεν, ἵνα πόῤῥω γενώμεθα: ἆρα οὐκ ἄξια ταῦτα θρήνων; ἆρα οὐκ ἄξια δακρύων; Ποῦ φεύγεις, ἄθλιε καὶ ταλαίπωρε; ποῦ φεύγεις τὴν ζωὴν καὶ τὴν σωτηρίαν τὴν σήν; Ἂν τὸν Θεὸν φύγῃς, πρὸς τίνα καταφεύξῃ; ἂν τὸ φῶς φύγῃς, ποῦ διαβλέψεις; ἂν τὴν ζωὴν φύγῃς, πόθεν ζήσῃ λοιπόν; Φύγωμεν τὸν ἐχθρὸν τῆς σωτηρίας τῆς ἡμετέρας. Ὅταν ἁμαρτάνωμεν, φεύγομεν ἀπὸ τοῦ Θεοῦ, δραπετεύομεν, εἰς ἀλλοτρίαν ἀπερχόμεθα γῆν, καθάπερ ἐκεῖνος ὁ καταφαγὼν τὰ ὑπάρχοντα τὰ πατρῷα, καὶ ἀπελθὼν εἰς ἀλλοτρίαν γῆν, ὁ καταναλώσας πᾶσαν τὴν πατρικὴν οὐσίαν, καὶ ἐν λιμῷ ζῶν. Ἔχομεν οὖν πατρικὴν οὐσίαν καὶ ἡμεῖς. Ποίαν δὴ ταύτην; Ἀπήλλαξεν ἡμᾶς τῶν ἁμαρτημάτων, ἐχαρίσατο ἡμῖν δύναμιν, ἰσχὺν πρὸς τὴν τῆς ἀρετῆς ἐργασίαν, ἐχαρίσατο ἡμῖν προθυμίαν, ὑπομονὴν, ἐν τῷ βαπτίσματι ἐχαρίσατο ἡμῖν Πνεῦμα ἅγιον: ἂν ταῦτα καταναλώσωμεν, ἐν λιμῷ λοιπὸν ἐσόμεθα. Καθάπερ γὰρ οἱ νοσοῦντες, ἕως μὲν ἂν πυρετοῖς ἐνοχλῶνται καὶ χυμῶν κακίᾳ, οὐδὲ διαναστῆναι, οὐδὲ ἐργάσασθαι, οὐδὲ πρᾶξαί τι δύνανται: ἂν δέ τις αὐτοὺς ἀπαλλάξῃ καὶ εἰς ὑγείαν ἀγάγῃ, εἶτα μὴ ἐργάζωνται, παρὰ τὴν οἰκείαν αὐτῶν τοῦτο γίνεται ῥᾳθυμίαν: οὕτω δὴ καὶ ἐφ' ἡμῶν. Ἐπέκειτο ἡμῖν νόσος χαλεπὴ καὶ πυρετὸς σφοδρός: καὶ ἐκείμεθα οὐκ ἐπὶ κλίνης, ἀλλ' ἐπὶ τῆς κακίας αὐτῆς, καθάπερ ἐν κοπρίᾳ, τῇ πονηρίᾳ ἐῤῥιμμένοι, ἡλκωμένοι, δυσωδίας ἀνάπλεῳ, αὐχμῶντες, κατατρυχόμενοι, εἴδωλα μᾶλλον ὄντες, ἢ ἄνθρωποι. Περιειστήκεσαν ἡμᾶς δαίμονες πονηροὶ, ὁ ἄρχων τοῦ κόσμου τούτου γελῶν, ἐπεμβαίνων. Ἦλθεν ὁ τοῦ Θεοῦ Μονογενὴς, ἀφῆκε τὰς ἀκτῖνας τῆς παρουσίας αὐτοῦ, καὶ τὸν ζόφον εὐθέως ἀπήλασεν: ἦλθε πρὸς ἡμᾶς ὁ βασιλεὺς ὁ ὢν ἐν τῷ θρόνῳ πατρικῷ, τὸν θρόνον ἀφεὶς τὸν πατρικὸν (ὅταν δὲ, ἀφεὶς, εἴπω, μὴ πάλιν μετάστασιν νομίσῃς: τὸν γὰρ οὐρανὸν καὶ τὴν γῆν αὐτὸς πληροῖ: ἀλλὰ διὰ τὴν οἰκονομίαν τοῦτό φημι): ἦλθε πρὸς ἐχθρὸν τὸν μισοῦντα αὐτὸν, τὸν ἀποστρεφόμενον, τὸν οὐδὲ ἰδεῖν αὐτὸν ἀνεχόμενον, τὸν καθ' ἑκάστην αὐτὸν βλασφημοῦντα τὴν ἡμέραν. Εἶδεν ἐν κοπρίᾳ κείμενον, σκώληξιν ἡλκωμένον, πυρετοῖς, λιμῷ κατεχόμενον, πᾶν εἶδος ἔχοντα νόσου. Καὶ γὰρ καὶ πυρετὸς ἠνώχλει, τοῦτο γὰρ ἐπιθυμία πονηρὰ, καὶ φλεγμοναὶ ἐπέκειντο, τοῦτο γὰρ ἡ ἀπόνοια, καὶ ἡ βουλιμία τις ἡ λεγομένη κατεῖχε, τοῦτο γὰρ ἡ πλεονεξία, καὶ σηπεδόνες πάντοθεν, τοῦτο γὰρ ἡ πορνεία, καὶ πήρωσις ὀφθαλμῶν, τοῦτο γὰρ εἰδωλολατρεία, καὶ κώφωσις καὶ παραπληξία, τοῦτο γὰρ τὸ προσκυνεῖν λίθοις καὶ ξύλοις καὶ ἐκείνοις προσφθέγγεσθαι, καὶ δυσείδεια πολλὴ, τοῦτο γὰρ κακία: ἀηδές τι, καὶ νόσος χαλεπωτάτη. Εἶδε χεῖρον πάλιν τῶν μαινομένων φθεγγομένους ἡμᾶς, καὶ τὸ ξύλον θεὸν καλοῦντας, καὶ τὸν λίθον ὁμοίως: εἶδεν ἐν τοσαύτῃ κακίᾳ, καὶ οὐκ ἐβδελύξατο, οὐκ ἐδυσχέρανεν, οὐκ ἀπεστράφη, οὐκ ἐμίσησε: Δεσπότης γὰρ ἦν, καὶ τὸ ἴδιον πλάσμα οὐκ ἂν ἐμίσησεν. Ἀλλὰ τί ποιεῖ; Καθάπερ ἄριστος ἰατρὸς κατασκευάζει φάρμακα πολλοῦ ἄξια, καὶ πρῶτος αὐτῶν ἀπογεύεται: τὴν γὰρ ἀρετὴν αὐτὸς πρῶτος μετῆλθε, καὶ οὕτως ἡμῖν ἔδωκε. Καὶ πρῶτον καθάπερ ἀντίδοτόν τι φάρμακον ἔδωκε τὸ λουτρὸν, καὶ οὕτω πᾶσαν ἠμέσαμεν κακίαν, καὶ πάντα ἐφυγαδεύθη ἀθρόον, καὶ ἡ φλεγμονὴ ἐπαύσατο, καὶ ὁ πυρετὸς ἐσβέσθη, καὶ αἱ σηπεδόνες ἐκαύθησαν. Πάντα γὰρ καὶ τὰ ἀπὸ πλεονεξίας, καὶ τὰ ἀπὸ θυμοῦ, καὶ τὰ ἄλλα κακὰ ἐκενώθη διὰ τοῦ πνεύματος: ἀνεῴχθησαν οἱ ὀφθαλμοὶ, ἀνεῴγη τὰ ὦτα, ἐλάλησεν εὔφημον φωνὴν ἡ γλῶσσα, ἔλαβεν ἰσχὺν ἡ ψυχὴ, ἔλαβε κάλλος καὶ ἄνθος τὸ σῶμα τοιοῦτον, οἷον εἰκὸς Υἱὸν Θεοῦ τεχθέντα κάλλος ἔχειν ἀπὸ τῆς τοῦ Πνεύματος χάριτος, οἵαν εἰκὸς δόξαν ἔχειν υἱὸν ἄρτι τεχθέντα βασιλεῖ, καὶ ἐν ἁλουργίδι τρεφόμενον. Οἴμοι, πόσην εὐγένειαν ἡμῖν ἐχαρίσατο! ἡμεῖς δὲ περὶ τὸν οὕτως ἡμᾶς φιλήσαντα ἀχάριστοι μένομεν. Ἐτέχθημεν, ἐτράφημεν, εὐεργετήθημεν: τί πάλιν φεύγομεν τὸν εὐεργέτην; Ὁ τοίνυν ταῦτα πάντα ποιήσας, καὶ ἰσχὺν δίδωσιν: οὐ γὰρ ἐνῆν κατεχομένους τῷ νοσήματι ἐνεγκεῖν, εἰ μὴ αὐτὸς ἡμῖν ἔδωκε τὴν ἰσχύν. Ἔδωκε τῶν ἁμαρτημάτων τὴν ἄφεσιν, ἠθετήσαμεν τὴν δωρεάν: ἔδωκεν ἡμῖν πλοῦτον, ἐσκορπίσαμεν αὐτὸν, κατεφάγομεν ἅπαντα: ἔδωκεν ἡμῖν ἰσχὺν, ἀνηλώσαμεν αὐτήν: ἔδωκεν ἡμῖν χάρισμα, ἐσβέσαμεν αὐτό. Πῶς; Ἀνηλώσαμεν εἰς οὐδὲν δέον, ἐχρησάμεθα ἐν οὐδενὶ χρησίμῳ. Ταῦτα ἡμᾶς ἀπώλεσε, καὶ τὸ πάντων δεινότερον, ὅτι ἐν ἀλλοτρίᾳ ὄντες, καὶ κεράτια ἐσθίοντες, οὐ λέγομεν: Ἐπιστρέψωμεν πρὸς τὸν Πατέρα καὶ εἴπωμεν: Ἡμάρτομεν εἰς τὸν οὐρανὸν καὶ εἰς σὲ, καὶ Πατέρα οὕτως ἔχοντες φιλόστοργον, σφόδρα ποθοῦντα ἡμῶν τὴν ἐπάνοδον: ὡς ἂν μόνον ἀποστῶμεν τῆς κακίας, ἂν πρὸς αὐτὸν ἐπανέλθωμεν μόνον, οὐδὲ ἐγκαλέσαι λοιπὸν ὑπὲρ τῶν προτέρων ἀνέχεται: μόνον ἀποστῶμεν: ἱκανὴ γὰρ ἀπολογία τὸ ἐπανελθεῖν. Τί λέγω, ἐγκαλέσαι οὐκ ἀνέχεται; οὐ μόνον αὐτὸς οὐκ ἐγκαλεῖ, ἀλλὰ, κἂν ἕτερος ἐγκαλῇ, ἐπιστομίζεται, κἂν εὐδοκιμηκὼς ᾖ ὁ ἐγκαλῶν. Οὐκοῦν ἐπανέλθωμεν: μέχρι τίνος ἀφιστάμεθα; λάβωμεν αἴσθησιν τῆς ἀτιμίας, λάβωμεν αἴσθησιν τῆς εὐτελείας: ἡ κακία χοίρους εἶναι ποιεῖ, ἡ κακία λιμὸν φέρει τῇ ψυχῇ. Ἀνακτησώμεθα ἑαυτοὺς καὶ ἀναλήψωμεν, καὶ ἐπανέλθωμεν ἐπὶ τὴν προτέραν εὐγένειαν, ἵνα τύχωμεν τῶν μελλόντων ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.