Homily XIV.

Philippians iv. 4–7

“Rejoice in the Lord alway: again I will say, Rejoice. Let your forbearance be known unto all men. The Lord is at hand. In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts through Christ Jesus.”

“Blessed165    [“Happy” would be more exact, but “blessed” has a fixed association with the passage quoted from the Sermon on the Mount.—J.A.B.] are they that mourn,” and “woe unto them that laugh” (Matt. v. 4; Luke vi. 25.), saith Christ. How then saith Paul, “Rejoice in the Lord alway”? “Woe to them that laugh,” said Christ, the laughter of this world which ariseth from the things which are present. He blessed also those that mourn, not simply for the loss of relatives, but those who are pricked at heart, who mourn their own faults, and take count of their own sins, or even those of others. This joy is not contrary to that grief, but from that grief it too is born. For he who grieveth for his own faults, and confesseth them, rejoiceth. Moreover, it is possible to grieve for our own sins, and yet to rejoice in Christ. Since then they were afflicted by their sufferings, “for to you it is given not only to believe in him, but also to suffer for him” (Philip. i. 29.), therefore he saith, “Rejoice in the Lord.” For this can but mean, If you exhibit such a life that you may rejoice. Or when your communion with God is not hindered, rejoice. Or else the word “in” may stand for “with”:166    [Chrys. had little notion of scientific precision in the use or interpretation of language. The word ἐν, “in,” sometimes introduces the instrument, where we in English say “with”; but it would be hard to find any passage in which it is clearly equivalent to σύν, “with,” i.e. in company with, in connection with.—J.A.B.] as if he had said, with the Lord. “Alway; again I will say, Rejoice.” These are the words of one who brings comfort; as, for example, he who is in God rejoiceth alway. Yea though he be afflicted, yea whatever he may suffer, such a man alway rejoiceth. Hear what Luke saith, that “they returned from the presence of the Council, rejoicing that they were counted worthy to be scourged for His name.” (Acts v. 41.) If scourging and bonds, which seem to be the most grievous of all things, bring forth joy, what else will be able to produce grief in us?

“Again I will say, Rejoice.” Well hath he repeated. For since the nature of the things brought forth grief, he shows by repeating, that they should by all means rejoice.

“Let your forbearance be known unto all men.” He said above, “Whose god is the belly, and whose glory is in their shame,” and that they “mind earthly things.” (Philip. iii. 19.) It was probable that they would be at enmity with the wicked; he therefore exhorted them to have nothing in common with them, but to use them with all forbearance, and that not only their brethren, but also their enemies and opposers. “The Lord is at hand,167    [It is evident from the connection that Chrys. connects “the Lord is at hand” with what follows, and not (as Meyer wrongly states) with what precedes. Yet recent commentators generally connect it with what precedes, and are pretty certainly right.—J.A.B.] in nothing be anxious.” For why, tell me? do they ever rise in opposition? And if ye see them living in luxury, why are ye in affliction? Already the judgment is nigh; shortly will they give account of their actions. Are ye in affliction, and they in luxury? But these things shall shortly receive their end. Do they plot against you, and threaten you? “In nothing be anxious.” The judgment is already at hand, when these things shall be reversed. “In nothing be anxious.” If ye are kindly affected toward those who prepare evil against you, yet it shall not at last turn out to their profit. Already the recompense is at hand, if poverty, if death, if aught else that is terrible be upon you. “But in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God.” There is this for one consolation, “the Lord is at hand.” And again, “I will be with you alway, even unto the end of the world.” (Matt. xxviii. 20.) Behold another consolation, a medicine which healeth grief, and distress, and all that is painful. And what is this? Prayer, thanksgiving in all things. And so He wills that our prayers should not simply be requests, but thanksgivings too for what we have. For how should he ask for future things, who is not thankful for the past? “But in everything by prayer and supplication.” Wherefore we ought to give thanks for all things, even for those which seem to be grievous, for this is the part of the truly thankful man. In the other case the nature of the things demands it; but this springs from a grateful soul, and one earnestly affected toward God. God acknowledgeth these prayers, but others He knoweth not. Offer up such prayers as may be acknowledged; for He disposeth all things for our profit, though we know it not. And this is a proof that it greatly profiteth, namely, that we know it not. “And the peace of God which passeth all understanding shall guard your hearts and your thoughts in Christ Jesus.” What meaneth this? “The peace of God” which He hath wrought toward men, surpasseth all understanding. For who could have expected, who could have hoped, that such good things would have come? They exceed all man’s understanding, not his speech alone. For His enemies, for those who hated Him, for those who determined to turn themselves away, for these, he refused not to deliver up His Only Begotten Son, that He might make peace with us. This peace then, i.e. the reconciliation, the love of God, shall guard your hearts and your thoughts.

For this is the part of a teacher, not only to exhort, but also to pray, and to assist by supplication, that they may neither be overwhelmed by temptations, nor carried about by deceit. As if he had said, May He who hath delivered you in such sort as mind cannot comprehend, may He Himself guard you, and secure you, so that you suffer no ill. Either he means this, or that that peace of which Christ saith, “Peace I leave with you, My peace I give unto you” (John xiv. 27.): this shall guard you, for this peace exceedeth all man’s understanding. How? When he tells us to be at peace with our enemies, with those who treat us unjustly, with those who are at war and enmity toward us; is it not beyond man’s understanding? But rather let us look to the former. If the peace surpasseth all understanding, much more doth God Himself, who giveth peace, pass all understanding, not ours only, but also that of Angels, and the Powers above. What meaneth “in Christ Jesus”? Shall guard us in Him, so that ye may remain firm, and not fall from His faith.

Ver. 8. “Finally, brethren, whatsoever things are honorable, whatsoever things are true, whatsoever things are just.” What is “Finally”? It stands for, “I have said all.” It is the word of one that is in haste, and has nothing to do with present things.

“Finally, brethren, whatsoever things are honorable, whatsoever things are true, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things.”

Ver. 9. “The things which ye both learned and received, and heard and saw in me.”

What meaneth, “whatsoever things are lovely”? Lovely to the faithful, lovely to God. “Whatsoever things are true.” Virtue is really true, vice is falsehood. For the pleasure of it is a falsehood, and its glory is falsehood, and all things of the world are falsehood. “Whatsoever things are pure.” This is opposed to the words “who mind earthly things.” “Whatsoever things are honorable.” This is opposed to the words “whose god is their belly.” “Whatsoever things are just,” i.e. saith he,168    [These are hasty jottings by Chrys. or a reporter, and might easily be altered in copying. He can hardly have meant to define “just” by “of good report,” yet so the Greek stands; or else (as in some documents) he defines “of good report” by “if there be any virtue,” etc. The abridgment in the Catena may have caught the real meaning. It omits “whatsoever thing are just,” and puts together the three remaining clauses as the occasion of the remark which follows. Or perhaps “i.e. saith he” is a corrupt addition, and all four clauses should be simply taken together; for the remark applies to them all.—J.A.B.] “whatsoever things are of good report.” “If there be any virtue, if there be any praise.” Here he willeth them to take thought of those things too which regard men. “Think on these things,” saith he. Seest thou, that he desires to banish every evil thought from our souls; for evil actions spring from thoughts. “The things which ye both learned and received.” This is teaching, in all his exhortations to propose himself for a model: as he saith in another place, “even as ye have us for an ensample.” (Philip. iii. 17.) And again here, “What things ye learned and received,” i.e. have been taught by word of mouth, “and heard and saw in me”: both in respect of my words and actions and conduct. Seest thou, how about everything he lays these commands on us? For since it was not possible to make an accurate enumeration of all things, of our coming in, and going out, and speech, and carriage, and intercourse (for of all these things it is needful that a Christian should have thought), he said shortly, and as it were in a summary, “ye heard and saw in me.” I have led you forward both by deeds and by words.169    [All of Field’s mss. here insert “For nothing is such an enemy of our nature as vice,” which, however, seems here out of place, and fits well below, where it is placed by the altered text.—J.A.B.] “These things do,” not only in words, but do them also. “And the God of peace shall be with you,” i.e. ye shall be in a calm, in great safety, ye shall suffer nothing painful, nor contrary to your will. For when we are at peace with Him, and we are so through virtue, much more will He be at peace with us. For He who so loved us, as to show favor to us even against our will, will He not, if He sees us hastening toward Him, Himself yet much more exhibit His love toward us?

Nothing is such an enemy of our nature as vice. And from many things it is evident, how vice is at enmity with us, and virtue friendly toward us. What will ye? That I should speak of fornication? It makes men subject to reproach, poor, objects of ridicule, despicable to all, just as enemies treat them. Ofttimes it hath involved men in disease and danger; many men have perished or been wounded in behalf of their mistresses. And if fornication produces these things, much rather doth adultery. But doth almsgiving so? By no means. But as a loving mother setteth her son in great propriety, in good order, in good report, and gives him leisure to engage in necessary work, thus alms-giving doth not release us nor lead us away from our necessary work, but even renders the soul more wise. For nothing is more foolish than a mistress.

But what willest thou? To look upon covetousness? It too treats us like an enemy. And how? It makes us hated by all. It prepareth all men to vaunt themselves against us; both those who have been treated unjustly by us, and those who have not, who share the grief of the former, and are in fear for themselves. All men look upon us as their common foes, as wild beasts, as demons. Everywhere are there innumerable accusations, plots against us, envyings, all which are the acts of enemies. But justice, on the contrary, makes all men friends, all men sociable, all men well disposed towards us, by all men prayers are made in our behalf; our affairs are in perfect safety, there is no danger, there is no suspicion. But sleep also fearlessly comes over us with perfect safety, no care is there, no lamenting.

How much better this sort of life is! And what? Is it best to envy, or to rejoice with one another? Let us search out all these things, and we shall find that virtue, like a truly kind mother, places us in safety, while vice is a treacherous thing, and full of danger. For hear the prophet, who saith, “The Lord is a stronghold of them that fear Him, and His covenant is to show them.” (Ps. xxv. 14, Sept.) He feareth no one, who is not conscious to himself of any wickedness; on the contrary, he who liveth in crime is never confident, but trembles at his domestics, and looks at them with suspicion. Why say, his domestics? He cannot bear the tribunal of his own conscience. Not only those who are without, but his inward thoughts affect him likewise, and suffer him not to be in quiet. What then, saith Paul? Ought we to live dependent on praise? He said not, look to praise, but do praiseworthy actions, yet not for the sake of praise.

“Whatsoever things are true,” for the things we have been speaking of are false. “Whatsoever things are honorable.” That which is “honorable” belongs to external virtue, that which is “pure” to the soul. Give no cause of stumbling, saith he, nor handle of accusation. Because he had said, “Whatsoever things are of good report,” lest you should think that he means only those things which are so in the sight of men, he proceeds, “if there be any virtue, and if there be any praise, think on these things”—do these things. He wills us ever to be in these things, to care for these things, to think on these things. For if we will be at peace with each other, God too will be with us, but if we raise up war, the God of peace will not be with us. For nothing is so hostile to the soul as vice. That is, peace and virtue place it in safety. Wherefore we must make a beginning on our part, and then we shall draw God toward us.

God is not a God of war and fighting. Make war and fighting to cease, both that which is against Him, and that which is against thy neighbor. Be at peace with all men, consider with what character God saveth thee. “Blessed are the peacemakers, for they shall be called sons of God.” (Matt. v. 9.) Such always imitate the Son of God: do thou imitate Him too. Be at peace. The more thy brother warreth against thee, by so much the greater will be thy reward. For hear the prophet who saith, “With the haters of peace I was peaceful.” (Ps. cxx. 7, Sept.) This is virtue, this is above man’s understanding, this maketh us near God; nothing so much delighteth God as to remember no evil. This sets thee free from thy sins, this looseth the charges against thee: but if we are fighting and buffeting, we become far off from God: for enmities are produced by conflict, and from enmity springs remembrance of evil.

Cut out the root, and there will be no fruit. Thus shall we learn to despise the things of this life, for there is no conflict, none, in spiritual things, but whatever thou seest, either conflicts or envy, or whatever a man can mention, all these spring from the things of this life. Every conflict hath its beginning either in covetousness, or envy, or vainglory. If therefore we are at peace, we shall learn to despise the things of the earth. Hath a man stolen our money? He hath not injured us, only let him not steal our treasure which is above. Hath he hindered thy glory? Yet not that which is from God, but that which is of no account. For this is no glory, but a mere name of glory, or rather a shame. Hath he stolen thy honor? Rather not thine but his own. For as he who committeth injustice doth not so much inflict as receive injustice, thus too he who plots against his neighbor, first destroyeth himself.

For “he who diggeth a pit for his neighbor, falleth into it.” (Prov. xxvi. 27.) Let us then not plot against others, lest we injure ourselves. When we supplant the reputation of others, let us consider that we injure ourselves, it is against ourselves we plot. For perchance with men we do him harm, if we have power, but we injure ourselves in the sight of God, by provoking Him against us. Let us not then harm ourselves. For as we injure ourselves when we injure our neighbors, so by benefiting them we benefit ourselves. If then thy enemy harm thee, he hath benefited thee if thou art wise, and so requite him not with the same things, but even do him good. But the blow, you say, remains severe. Consider then that thou dost not benefit, but punishest him, and benefitest thyself, and quickly you will come to do him good. What then? Shall we act from this motive? We ought not to act on this motive, but if thy heart will not hear other reason, induce it, saith he,170    i.e. St. Paul, Rom. xii. 20, on which passage see St. Chrys., who there fully states this view, perhaps the only one that fully explains the difficulty. even by this, and thou wilt quickly persuade it to dismiss its enmity, and wilt for the future do good to thine enemy as to a friend, and wilt obtain the good things which are to come, to which God grant that we may all attain in Christ Jesus. Amen.

ΟΜΙΛΙΑ ΙΔʹ. Χαίρετε ἐν Κυρίῳ πάντοτε: πάλιν ἐρῶ, Χαίρετε. Τὸ ἐπιεικὲς ὑμῶν γνωσθήτω πᾶσιν ἀνθρώποις. Ὁ Κύριος ἐγγύς: μηδὲν μεριμνᾶτε, ἀλλ' ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχα ριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν Θεὸν, καὶ ἡ εἰρήνη τοῦ Θεοῦ ἡ ὑπερέχουσα πάντα νοῦν φρουρήσει τὰς καρδίας ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ Ἰησοῦ. αʹ. Μακάριοι οἱ πενθοῦντες, καὶ, Οὐαὶ τοῖς γελῶσι, φησὶν ὁ Χριστός. Τί οὖν ὁ Παῦλός φησι, Χαίρετε ἐν Κυρίῳ πάντοτε; οὐκ ἐναντιούμενος τῷ Χριστῷ: μὴ γένοιτο. Οὐαὶ γὰρ τοῖς γελῶσιν, εἶπεν ὁ Χριστὸς, τὸν γέλωτα τοῦ κόσμου τούτου αἰνιττόμενος, τὸν ἐπὶ τοῖς παροῦσι γινόμενον πράγμασι: καὶ τοὺς πενθοῦντας ἐμακάρισεν, οὐ τοὺς ἁπλῶς πενθοῦντας ἐπὶ ταῖς τῶν οἰκείων ἀποβολαῖς, ἀλλὰ τοὺς κατανενυγμένους, καὶ τὰ οἰκεῖα πενθοῦντας κακὰ, τοὺς τὰ ἑαυτῶν ἁμαρτήματα ἀναλογιζομένους, ἢ καὶ τὰ ἀλλότρια. Οὐκ ἔστι δὲ αὕτη ἡ χαρὰ ἐναντία τῷ πένθει ἐκείνῳ: ἀλλὰ γὰρ ἀπ' ἐκείνου τοῦ πένθους καὶ αὕτη τίκτεται: ὁ γὰρ πενθῶν τὰ ἑαυτοῦ κακὰ, καὶ ἐξομολογούμενος, χαίρει. Ἄλλως δὲ, ἔνεστι πενθεῖν μὲν ὑπὲρ τῶν οἰκείων ἁμαρτημάτων, χαίρειν δὲ ἐπὶ τῷ Χριστῷ. Ἐπειδὴ οὖν συνεθλίβοντο δι' ὧν ἔπασχον (Ἐχαρίσθη γὰρ ὑμῖν, φησὶν, οὐ μόνον, τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν), διὰ τοῦτο λέγει, Ἐν Κυρίῳ χαίρετε. Ταῦτα γὰρ οὐδέν ἐστιν, ἢ ὅτι Τοιοῦτον ἐπιδείκνυσθε βίον, ὥστε χαίρειν. Ὅταν τοίνυν τὰ κατὰ Θεὸν ὑμῖν μὴ ᾖ ἐμπεποδισμένα, χαίρετε. Ἢ τοίνυν τοῦτό φησιν, ἢ τὸ, ἐν, ἀντὶ τοῦ, σὺν, ἐστὶν, ὡσεὶ ἔλεγε: Χαίρετε σὺν Κυρίῳ πάντοτε. Πάλιν ἐρῶ, Χαίρετε. Τοῦτο θαρσύνοντός ἐστι καὶ δεικνύντος, ὅτι ὁ ἐν Θεῷ ὢν, ἀεὶ χαίρει: κἄν τε θλίβηται, κἂν ὁτιοῦν πάσχῃ, ἀεὶ χαίρει ὁ τοιοῦτος. Ἄκουσον γὰρ περὶ τῶν ἀποστόλων τοῦ Λουκᾶ λέγοντος, ὅτι Ὑπέστρεφον ἀπὸ προσώπου τοῦ συνεδρίου χαίροντες, ὅτι κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος αὐτοῦ μαστιγωθῆναι. Εἰ μάστιγες καὶ δεσμὰ, ἃ πάντων εἶναι δοκεῖ λυπηρότερα, χαρὰν τίκτει, τί τῶν ἄλλων δυνήσεται ἐμποιῆσαι λύπην ἡμῖν; Πάλιν ἐρῶ, Χαίρετε. Καλῶς τὸν λόγον ἐδιπλασίασεν. Ἐπειδὴ γὰρ τῶν πραγμάτων ἡ φύσις λύπην ἔτικτε, διὰ τοῦ διπλασιασμοῦ δείκνυσιν, ὅτι πάντως δεῖ χαίρειν. Τὸ ἐπιεικὲς ὑμῶν γνωσθήτω πᾶσιν ἀνθρώποις. Εἶπεν ἀνωτέρω, Ὧν ὁ θεὸς ἡ κοιλία, καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, καὶ ὅτι τὰ ἐπίγεια φρονοῦσιν. Ἐπεὶ οὖν εἰκὸς αὐτοὺς πρὸς τοὺς πονηροὺς ἀπεχθῶς διακεῖσθαι, παραινεῖ τοίνυν αὐτοῖς μηδὲν ἔχειν πρὸς ἐκείνους κοινὸν, ἀλλὰ μετὰ πολλῆς αὐτοῖς κεχρῆσθαι ἐπιεικείας, οὐ μὴν τοῖς ἀδελφοῖς μόνον, ἀλλὰ καὶ τοῖς ἐχθροῖς καὶ τοῖς ἐναντίοις. Ὁ Κύριος ἐγγὺς, μηδὲν μεριμνᾶτε. Τίνος γὰρ ἕνεκεν, εἰπέ μοι, ἀλύετε; ὅτι ἀνθίστανται; ὅτι ὁρᾶτε τρυφῶντας αὐτούς; Μηδὲν μεριμνᾶτε. Ἤδη ἡ κρίσις ἐφέστηκεν: οὐκ εἰς μακρὰν δώσουσι λόγον τῶν πεπραγμένων αὐτοῖς. Ἀλλ' ὑμεῖς ἐν θλίψει, ἐκεῖνοι δὲ ἐν τρυφαῖς; Ἀλλ' ἤδη ταῦτα λήψεται τέλος. Ἀλλ' ἐπιβουλεύουσι, καὶ ἀπειλοῦσιν; Ἀλλ' οὐκ εἰς τέλος αὐτοῖς ταῦτα προχωρήσει: ἤδη ἐφέστηκεν ἡ κρίσις, ὅτε τἀναντία ἔσται. Μηδὲν μεριμνᾶτε: ἤδη τὰ τῆς ἀνταποδόσεως ἐφέστηκε. Κἂν ἐπιεικῶς προσενεχθῆτε τοῖς τὰ δεινὰ ὑμᾶς διατεθεῖσι, κἂν πενία, κἂν θάνατος, κἂν ὁτιοῦν ἄλλο δεινὸν ᾖ, πάντα οἰχήσεται. Μηδὲν μεριμνᾶτε: ἀλλ' ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν Θεόν. Μία μὲν οὖν ἐκείνη παραμυθία, τὸ, Ὁ Κύριος ἐγγὺς, καὶ ἐκεῖνο, τὸ, Ἔσομαι μεθ' ὑμῶν πάσας τὰς ἡμέρας, ἕως τῆς συντελείας τοῦ αἰῶνος. Ἰδοὺ καὶ ἄλλη παραμυθία, καὶ λύπης καὶ περιστάσεως καὶ πάντων τῶν ἀνιαρῶν λυτήριον φάρμακον. Ποῖον δὴ τοῦτο; Τὸ εὔχεσθαι, τὸ ἐν παντὶ εὐχαριστεῖν. Ὥστε τὰς εὐχὰς οὐ μόνον αἴτησιν εἶναι βούλεται, ἀλλὰ καὶ εὐχαριστίαν ὑπὲρ ὧν ἔχομεν. Πῶς γὰρ αἰτήσει τις τὰ μέλλοντα, ὁ τῶν προτέρων χάριν οὐκ εἰδώς; Ἀλλ' ἐν παντὶ, φησὶ, τουτέστι, πράγματι, τῇ προσευχῇ καὶ τῇ δεήσει. Ὥστε ὑπὲρ ἁπάντων εὐχαριστεῖν δεῖ, καὶ τῶν δοκούντων εἶναι λυπηρῶν: τοῦτο γὰρ ὄντως εὐχαρίστου. Ἐκεῖνο μὲν γὰρ ἡ φύσις τῶν πραγμάτων ἀπαιτεῖ: τοῦτο δὲ ἀπὸ ψυχῆς γίνεται εὐγνώμονος, καὶ σφόδρα διακειμένης πρὸς τὸν Θεόν. Ταύτας ἐπιγινώσκει τὰς εὐχὰς ὁ Θεὸς, τὰς δὲ ἄλλας οὐκ οἶδεν. Οὐκοῦν τοιαῦτα εὔχεσθε, ὥστε ἐπιγινώσκεσθαι. Πάντα γὰρ ὑπὲρ τοῦ συμφέροντος οἰκονομεῖ, κἂν ἡμεῖς μὴ εἰδῶμεν. Καὶ τοῦτο τοῦ σφόδρα συμφέρειν ἡμῖν ἐστι τεκμήριον, τὸ ἡμᾶς μὴ εἰδέναι. Καὶ ἡ εἰρήνη τοῦ Θεοῦ ἡ ὑπερέχουσα πάντα νοῦν φρουρήσει τὰς καρδίας ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ Ἰησοῦ. Τί ἐστι τοῦτο; Ἡ εἰρήνη τοῦ Θεοῦ, φησὶν, ἣν πρὸς τοὺς ἀνθρώπους εἰργάσατο, πάντα νοῦν ὑπερέχει. Τίς γὰρ ἂν προσεδόκησε, τίς δὲ ἂν ἤλπισε τοσαῦτα ἔσεσθαι ἀγαθά; Ἅπασαν ἀνθρωπίνην ὑπερβαίνει διάνοιαν, οὐχὶ λόγον μόνον: ὑπὲρ τῶν ἐχθρῶν, ὑπὲρ τῶν μισούντων αὐτὸν, ὑπὲρ τῶν ἀποστρεφομένων, ὑπὲρ τούτων τὸν Υἱὸν ἐκδοῦναι τὸν μονογενῆ οὐ παρῃτήσατο, ὥστε εἰρήνην ποιῆσαι πρὸς ἡμᾶς. Αὕτη δὴ οὖν ἡ εἰρήνη, τουτέστιν, ἡ καταλλαγὴ, ἡ ἀγάπη τοῦ Θεοῦ, φρουρήσει τὰς καρδίας ὑμῶν καὶ τὰ νοήματα ὑμῶν. βʹ. Τοῦτο διδασκάλου, μὴ μόνον παραινεῖν, ἀλλὰ καὶ εὔχεσθαι, καὶ διὰ δεήσεως βοηθεῖν, ὥστε μήτε ὑπὸ πειρασμῶν καταβαπτίζεσθαι, μήτε ὑπὸ ἀπάτης περιφέρεσθαι: ὡς ἂν εἰ ἔλεγεν: Ὁ ῥυσάμενος ὑμᾶς οὕτως, ὡς οὐδὲ νοῦς καταλαβεῖν δύναται, αὐτὸς ὑμᾶς διαφυλάξειε, καὶ ἀσφαλίσαιτο, ὥστε μηδὲν παθεῖν. Ἢ οὖν τοῦτο δηλοῖ, ἢ ὅτι ἡ εἰρήνη, ἥν φησιν ὁ Χριστὸς, Εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν, αὕτη φρουρήσει ὑμᾶς. Ἡ γὰρ εἰρήνη ὑπερέχει πάντα νοῦν ἀνθρώπινον. Εἰ δὲ λέγεις, πῶς; ἄκουε: Ὅταν λέγῃ πρὸς τοὺς ἐχθροὺς εἰρηνεύειν, πρὸς τοὺς ἀδικοῦντας, πρὸς τοὺς ἐκπεπολεμωμένους καὶ ἀπεχθῶς πρὸς ἡμᾶς ἔχοντας, πῶς οὐχ ὑπὲρ νοῦν ἐστιν ἀνθρώπινον τοῦτο; Μᾶλλον δὲ τὸ πρότερον ἴδωμεν Ἡ εἰρήνη ὑπερέχει πάντα νοῦν. Εἰ ἡ εἰρήνη, πολλῷ μᾶλλον αὐτὸς ὁ Θεὸς, ὁ τὴν εἰρήνην δοὺς, πάντα νοῦν, οὐ τὸν ἡμέτερον μόνον, ἀλλὰ καὶ τὸν τῶν ἀγγέλων καὶ τῶν ἄνω δυνάμεων. Τί δέ ἐστιν, Ἐν Χριστῷ Ἰησοῦ; Ἐν αὐτῷ φυλάξει, φησὶν, ὥστε μένειν, καὶ μὴ ἐκπεσεῖν αὐτοῦ τῆς πίστεως Τὸ λοιπὸν, ἀδελφοὶ, ὅσα ἐστὶ σεμνὰ, ὅσα ἀληθῆ, ὅσα δίκαια. Τί ἐστι, Τὸ λοιπόν; Ἀντὶ τοῦ, Πάντα ἡμῖν εἴρηται. Ἐπειγομένου τὸ ῥῆμά ἐστι, καὶ οὐδὲν κοινὸν ἔχοντος πρὸς τὰ παρόντα. Λοιπὸν, ἀδελφοὶ, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνὰ, ὅσα δίκαια, ὅσα ἁγνὰ, ὅσα προσφιλῆ, ὅσα εὔφημα, εἴ τις ἀρετὴ καὶ εἴ τις ἔπαινος, ταῦτα λογίζεσθε: ἃ καὶ ἐμάθετε, καὶ παρελάβετε, καὶ ἠκούσατε, καὶ εἴδετε ἐν ἐμοί. Τί ἐστιν, Ὅσα προσφιλῆ; Προσφιλῆ τοῖς πιστοῖς, προσφιλῆ τῷ Θεῷ. Ὅσα ἐστὶν ἀληθῆ. Ταῦτα γὰρ ὄντως ἀληθῆ, ἡ ἀρετή: ψεῦδος δὲ ἡ κακία: καὶ γὰρ ἡ ἡδονὴ αὐτῆς ψεῦδος, καὶ ἡ δόξα αὐτῆς ψεῦδος, καὶ πάντα τὰ τοῦ κόσμου ψεῦδος. Ὅσα ἁγνὰ, πρὸς τὸ, Τὰ ἐπίγεια φρονοῦντας. Ὅσα σεμνὰ, πρὸς τὸ, Ὧν ὁ θεὸς ἡ κοιλία. Ὅσα δίκαια, ὅσα εὔφημα, ταῦτά ἐστι, φησίν. Εἴ τις ἀρετὴ, καὶ εἴ τις ἔπαινος. Ἐνταῦθα βούλεται αὐτοὺς καὶ τῶν πρὸς ἀνθρώπους προνοεῖν. Ταῦτα λογίζεσθε, φησίν. Ὁρᾷς ὅτι πᾶσαν ἔννοιαν βούλεται ἐξορίσαι πονηρὰν ἐκ τῶν ἡμετέρων ψυχῶν; ἀπὸ γὰρ ἐννοιῶν αἱ πράξεις αἱ πονηραὶ γίνονται. Ἃ καὶ ἐμάθετε καὶ παρελάβετε. Τοῦτο διδασκαλίας ἀρίστης, τὸ ἐν πάσαις ταῖς παραινέσεσιν ἑαυτὸν παρέχειν τύπον, καθὼς καὶ ἀλλαχοῦ φησι, Καθὼς ἔχετε τύπον ἡμᾶς: καὶ πάλιν ἐνταῦθα, Ἃ καὶ ἐμάθετε, καὶ παρελάβετε: τουτέστιν, Ἐδιδάχθητε: καὶ ἠκούσατε, καὶ εἴδετε ἐν ἐμοὶ, καὶ ῥημάτων ἕνεκεν, καὶ πράξεων, καὶ ἀναστροφῆς. Ὁρᾷς ὅτι μέχρι παντὸς πράγματος ταῦτα διατάττεται; Ἐπειδὴ γὰρ οὐκ ἐνῆν ἀκριβολογεῖσθαι περὶ πάντων, καὶ εἰσόδων καὶ ἐξόδων, καὶ ῥήματος καὶ σχήματος καὶ συνουσίας (πάντων γὰρ τούτων χρὴ προνοεῖν τὸν Χριστιανόν): συντόμως εἶπε καὶ ὡς ἐν κεφαλαίῳ, Ἐν ἐμοὶ ἠκούσατε καὶ εἴδετε: τουτέστι, Παρ' ἐμοί: ὡσεὶ ἔλεγε: Καὶ διὰ τῶν ἔργων, καὶ διὰ τῶν ῥημάτων ὑμᾶς ἀνήγαγον. Ταῦτα πράσσετε: μὴ λέγετε μόνον, ἀλλὰ καὶ πράττετε: καὶ ὁ Θεὸς τῆς εἰρήνης ἔσται μεθ' ὑμῶν. Τουτέστιν, Ἐὰν οὕτω φυλάττητε ταῦτα, καὶ πρὸς ἀλλήλους εἰρηνεύητε, ἐν γαλήνῃ ἔσεσθε, ἐν ἀσφαλείᾳ πολλῇ: οὐδὲν πείσεσθε λυπηρὸν, οὐδὲ τῶν ἀβουλήτων. Ὅταν γὰρ ἡμεῖς εἰρηνεύωμεν πρὸς αὐτὸν, εἰρηνεύομεν δὲ διὰ τῆς ἀρετῆς, πολλῷ μᾶλλον αὐτὸς μεθ' ἡμῶν ἔσται. Ὁ γὰρ οὕτως ἡμᾶς ἀγαπήσας, ὡς καὶ μὴ βουλομένους προσίεσθαι, ἂν ἴδῃ προστρέχοντας, οὐ πολλῷ πλέον αὐτὸς ἐπιδείξεται τὴν φιλίαν; Οὐδὲν οὕτως ἐχθρὸν τῆς ἡμετέρας φύσεως, ὡς κακία. Πῶς δὲ ἐχθρὸν ἡμῶν ἡ κακία, καὶ φίλον ἡ ἀρετὴ, πολλαχόθεν δῆλον: καὶ, εἰ βούλεσθε, σκοπήσωμεν τοῦτο πρῶτον ἀπὸ τῶν ἐναντίων ἑνὸς, τῆς πορνείας: Ἡ πορνεία ἐπονειδίστους καθίστησι, πένητας, καταγελάστους, εὐκαταφρονήτους πρὸς πάντας, ταῦτα διατιθεῖσα, ἅπερ ἐχθρῶν ἐστι διατιθέναι: πολλάκις δὲ καὶ νόσοις καὶ κινδύνοις περιέβαλεν αὕτη: πολλοὶ δὲ καὶ ὑπὲρ τῶν πορνῶν ἀπώλοντο, καὶ τραύματα ἔλαβον. Εἰ δὲ τὸ πορνεύειν ταῦτα προξενεῖ, τὸ μοιχεύειν πολλῷ μᾶλλον. Ἆρα οὖν καὶ ἐλεημοσύνη οὕτως; Οὐδαμῶς: ἀλλ' ὡς μήτηρ φιλόστοργος ἐν κοσμιότητι πολλῇ τὸ παιδίον καθίστησιν, ἐν εὐταξίᾳ, ἐν χρηστῇ δόξῃ, περὶ τὴν τῶν ἀναγκαίων ποιεῖ σχολάζειν διατριβὴν, οὐκ ἀφίησιν ἡμᾶς, οὐδὲ ἀπάγει τῶν ἀναγκαίων, ἀλλὰ καὶ τὴν ψυχὴν συνετωτέραν ἐργάζεται. Οὐδὲν γὰρ πορνῶν ἀσυνετώτερον. Ἀλλὰ τί; βούλει τὴν πλεονεξίαν ἰδεῖν; Καὶ αὕτη, ἅπερ ἂν ἐχθρὸς ἡμᾶς διέθηκε, διατίθησι. Πῶς; Μισεῖσθαι καὶ αὕτη ποιεῖ παρὰ πάντων: πάντας ἡμῶν κατεύχεσθαι παρασκευάζει, καὶ τοὺς ἠδικημένους, καὶ τοὺς οὐκ ἠδικημένους, ἐκείνοις μὲν συναλγοῦντας, ὑπὲρ δὲ ἑαυτῶν δεδοικότας: ὡς ἐχθροὺς κοινοὺς πάντες ὁρῶσιν, ὡς θηρία, ὡς δαίμονας: μυρίαι πανταχοῦ κατηγορίαι, ἐπιβουλαὶ, φθόνοι, ἅπερ ἐστὶν ἐχθρῶν. Ἡ δὲ δικαιοσύνη τοὐναντίον, πάντας φίλους, πάντας συνήθεις, πάντας εὐνοϊκῶς διατίθησι πρὸς ἡμᾶς: παρὰ πάντων ὑπὲρ ἡμῶν εὐχαὶ γίνονται. Ἐν ἀσφαλείᾳ πολλῇ ἐντεῦθεν τὰ καθ' ἡμᾶς, οὐδεὶς κίνδυνος, οὐδεμία ὑποψία, ἀλλὰ καὶ ὁ ὕπνος ἀδεῶς ἔπεισι μετὰ ἀσφαλείας, οὐδεμία φροντὶς, οὐδεὶς κοπετός. γʹ. Ὁρᾷς ὅτι μᾶλλον αὕτη βελτίων; Τί δὲ, εἰπέ μοι; τὸ φθονεῖν, ἢ τὸ συνήδεσθαι βέλτιον; Ταῦτα πάντα ἐξετάσωμεν, καὶ εὑρήσομεν, ὅτι ἡ μὲν ἀρετὴ, καθάπερ μήτηρ ὄντως φιλόστοργος, ἐν ἀσφαλείᾳ καθίστησιν: ἡ δὲ κακία ἐν κινδύνοις, πρᾶγμα ἐπισφαλὲς ὑπάρχον καὶ ἐπικίνδυνον. Ἄκουε γὰρ τοῦ προφήτου λέγοντος, Κραταίωμα Κύριος τῶν φοβουμένων αὐτὸν, καὶ ἡ διαθήκη αὐτοῦ τοῦ δηλῶσαι αὐτοῖς. Οὐδένα δέδοικεν ὁ μηδὲν ἑαυτῷ συνειδὼς πονηρόν: οὐδενὶ πάλιν θαῤῥεῖ ὁ ἐν κακίᾳ ζῶν, ἀλλὰ καὶ τοὺς οἰκέτας τρέμει, καὶ μετὰ ὑποψίας ὁρᾷ. Τί δὲ λέγω τοὺς οἰκέτας; τοῦ συνειδότος οὐ φέρει τὸ δικαστήριον: οὐχ οἱ ἔξω μόνον, ἀλλὰ καὶ οἱ ἔνδον αὐτὸν κόπτουσι λογισμοὶ, οὐκ ἀφιέντες αὐτὸν ἠρεμεῖν. Τί οὖν, φησί; πρὸς ἐπαίνους προσέχοντα δεῖ ζῇν; Οὐκ εἶπε, Πρὸς ἔπαινον ὅρα, ἀλλὰ, Καὶ τὰ ἐπαινετὰ ποίει, μὴ πρὸς ἔπαινον μέντοι. Ὅσα ἀληθῆ: ψεῦδος γὰρ ταῦτα: Ὅσα σεμνά. Τὸ σεμνὸν τῆς ἔξω ἐστὶ δυνάμεως, τὸ δὲ ἁγνὸν, τῆς ψυχῆς. Μὴ δίδοτε, φησὶ, πρόσκομμα, μηδὲ λαβήν. Ἐπειδὴ εἶπεν, Ὅσα εὔφημα, ἵνα μὴ νομίσῃς, ὅτι τὰ παρὰ ἀνθρώποις ἁπλῶς φησιν, ἐπήγαγεν, Εἴ τις ἀρετὴ, καὶ εἴ τις ἔπαινος, ταῦτα λογίζεσθε, ταῦτα πράττετε. Διαπαντὸς βούλεται ἡμᾶς ἐν τούτοις εἶναι, ταῦτα μεριμνᾷν, ταῦτα ἐννοεῖν. Εἰ γὰρ μέλλοιμεν πρὸς ἑαυτοὺς εἰρηνεύειν, καὶ ὁ Θεὸς ἔσται μεθ' ἡμῶν. Ἂν δὲ πόλεμον ἐγείρωμεν, ὁ τῆς εἰρήνης Θεὸς οὐκ ἔσται μεθ' ἡμῶν. Οὐδὲν γὰρ οὕτω πολέμιον τῇ ψυχῇ, ὡς κακία: καὶ οὐδὲν αὐτὴν ἐν ἀσφαλείᾳ καθίστησι πάλιν, ὡς ἡ εἰρήνη καὶ ἡ ἀρετή: ὥστε τὰ παρ' ἡμῶν ἄρχεσθαι δεῖ, καὶ τότε τὸν Θεὸν ἐπισπασόμεθα. Οὐκ ἔστιν ὁ Θεὸς, πολέμου καὶ μάχης θεός. Οὐκοῦν κατάλυσον καὶ τὸν πόλεμον καὶ τὴν μάχην, καὶ τὴν πρὸς αὐτὸν, καὶ τὴν πρὸς τὸν πλησίον: εἰρηνικὸς ἔσο πρὸς πάντας: ἐννόησον τίνας ὁ Θεὸς σώζει: Μακάριοι οἱ εἰρηνοποιοὶ, φησὶν, ὅτι αὐτοὶ υἱοὶ Θεοῦ κληθήσονται. Διαπαντὸς τὸν Υἱὸν τοῦ Θεοῦ μιμοῦνται οἱ τοιοῦτοι, καὶ μίμησαι καὶ σὺ αὐτόν: εἰρήνευσον: ὅσῳ ἄν σε πολεμῇ ὁ ἀδελφὸς, τοσούτῳ μείζων ὁ μισθός. Ἄκουε γὰρ τοῦ προφήτου λέγοντος, Μετὰ τῶν μισούντων τὴν εἰρήνην, ἤμην εἰρηνικός. Τοῦτο ἀρετὴ, τοῦτο μεῖζον ἀνθρωπίνου λογισμοῦ, τοῦτο Θεοῦ ἐγγὺς εἶναι ποιεῖ. Οὐδὲν οὕτως εὐφραίνει τὸν Θεὸν, ὡς τὸ μὴ εἶναι μνησίκακον: τοῦτο ἀφίησί σε τῶν ἁμαρτημάτων, τοῦτό σοι λύει τὰ ἐγκλήματα. Ἂν δὲ μαχώμεθα καὶ πυκτεύωμεν, μακρὰν γινόμεθα τοῦ Θεοῦ. Ἀπὸ μὲν γὰρ τῆς μάχης ἔχθραι τίκτονται, ἀπὸ δὲ τῆς ἔχθρας μνησικακίαι. Ἔκκοψον τὴν ῥίζαν, καὶ οὐκ ἔσται ὁ καρπός: οὕτω μαθησόμεθα τῶν βιωτικῶν καταφρονεῖν. Οὐ γὰρ ἔστιν, οὐκ ἔστιν ἐν τοῖς πνευματικοῖς μάχη, ἀλλ' ὅπερ ἂν ἴδῃς γενόμενον, ἢ μάχας, ἢ φθόνον, ἢ ὅπερ ἂν εἴποι τις, βιωτικῶν ἕνεκεν γίνεται: ἢ γὰρ πλεονεξίας, ἢ φθόνου, ἢ κενοδοξίας ἔχει ἀρχὴν πᾶσα μάχη. Ἂν τοίνυν εἰρηνεύσωμεν, μαθησόμεθα καὶ τῶν ἐν τῇ γῇ καταφρονεῖν. Ἥρπασέ τις τὰ χρήματα; Ἀλλ' οὐδὲν ἠδίκησε, μόνον μὴ τὸν ἄνω πλοῦτον ἁρπάσῃ, φησίν. Ἐνεπόδισέ σου τῇ δόξῃ; Ἀλλ' οὐ τῇ πρὸς Θεὸν, ἀλλὰ τῇ οὐδαμινῇ: οὐδὲ γὰρ δόξα αὕτη ἐστὶν, ἀλλ' ὄνομα δόξης, μᾶλλον δὲ καὶ ἀδοξία. Ἥρπασέ σου τὴν τιμήν; Ἀλλ' οὐχὶ τὴν σὴν, ἀλλὰ τὴν ἑαυτοῦ. Ὥσπερ γὰρ ὁ ἀδικῶν οὐκ ἀδικεῖ, ἀλλ' ἀδικεῖται: οὕτω καὶ ὁ τῷ πλησίον ἐπιβουλεύων, ἑαυτὸν ἀναιρεῖ πρῶτον: ὁ γὰρ ὀρύσσων βόθρον τῷ πλησίον αὐτοῦ, εἰς αὐτὸν ἐμπίπτει. Μὴ τοίνυν ἐπιβουλεύωμεν ἑτέροις, ἵνα μὴ ἑαυτοὺς βλάπτωμεν. Ὅταν τὴν ἑτέρων δόξαν ὑποσκελίσωμεν, ἐννοήσωμεν ὅτι ἑαυτοὺς βλάπτομεν, ὅτι μᾶλλον ἑαυτοῖς ἐπιβουλεύομεν. Ἐκεῖνον μὲν γὰρ ἴσως, κἂν ἰσχύσωμεν, παρὰ τοῖς ἀνθρώποις βλάπτομεν: ἑαυτοὺς δὲ παρὰ τῷ Θεῷ ἀδικοῦμεν, παροξύνοντες αὐτόν. Μὴ δὴ βλάπτωμεν ἑαυτούς. Ὥσπερ γὰρ εἰ ἀδικοῦμεν τοὺς πλησίον, ἑαυτοὺς ἀδικοῦμεν: οὕτως αὐτοὺς εὖ ποιοῦντες, ἑαυτοὺς εὖ ποιοῦμεν. Ὅταν οὖν σε βλάψῃ ὁ ἐχθρὸς, ἐννοήσας, ὅτι εὐηργέτησέ σε, ἐὰν νήφῃς, μὴ μόνον τοῖς ἴσοις αὐτὸν ἀμύνῃ, ἀλλὰ καὶ εὐεργέτησον. Ἀλλ' ἡ πληγὴ μένει σφοδρὰ, φησί. Τοῦτο τοίνυν ἐννόησον, ὅτι οὐκ ἐκεῖνον εὖ ποιεῖς, ἀλλ' ἐκεῖνον μὲν κολάζεις, σαυτὸν δὲ εὖ ποιεῖς, καὶ ταχέως ἥξεις πρὸς τὸ εὖ ποιῆσαι. Τί οὖν; καὶ σκοπῷ, φησὶ, τοιούτῳ ποιεῖν δεῖ; Οὐ δεῖ μὲν τούτῳ ποιεῖν τῷ σκοπῷ: ὅταν δὲ μὴ φέρῃ ἡ καρδία, κἂν τούτῳ, φησὶν, αὐτὴν ἐνάγαγε, καὶ ταχέως αὐτὴν πείσεις ἀφεῖναι τὴν ἔχθραν, καὶ ὡς φίλον εὐεργετήσεις λοιπὸν τὸν ἐχθρὸν, καὶ οὕτω τῶν μελλόντων ἀγαθῶν ἐπιτεύξῃ: ὧν γένοιτο πάντας ἡμᾶς τυχεῖν ἐν Χριστῷ Ἰησοῦ, καὶ τὰ ἑξῆς.