Homily VI.

1 Timothy ii. 1–4

“I exhort therefore that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; who will have all men to be saved, and to come unto the knowledge of the truth.” [R.V.: who willeth that all men should be saved, &c.]

The Priest is the common father, as it were, of all the world; it is proper therefore that he should care for all, even as God, Whom he serves.79    ᾦἱερᾷται. For this reason he says, “I exhort therefore that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men.” From this, two advantages result. First, hatred towards those who are without is done away; for no one can feel hatred towards those for whom he prays: and they again are made better by the prayers that are offered for them, and by losing their ferocious disposition towards us. For nothing is so apt to draw men under teaching, as to love, and be loved. Think what it was for those who persecuted, scourged, banished, and slaughtered the Christians, to hear that those whom they treated so barbarously offered fervent prayers to God for them.80    This is urged by Tertullian, Apol. i. § 30, and Address to Scapula, § 2. See also St. Justin, M. Apol. i. § 23. Observe how he wishes a Christian to be superior to all ill-treatment. As a father who was struck on the face by a little child which he was carrying, would not lose anything of his affection for it; so we ought not to abate in our good will towards those who are without, even when we are stricken by them. What is “first of all”? It means in the daily Service; and the initiated know how this is done every day both in the evening and the morning, how we offer prayers for the whole world, for kings and all that are in authority. But some one perhaps will say, he meant not for all men, but for all the faithful. How then does he speak of kings? for kings were not then worshipers of God, for there was a long succession of ungodly princes. And that he might not seem to flatter them, he says first, “for all men,” then “for kings”; for if he had only mentioned kings, that might have been suspected. And then since the soul of some Christians might be slow81    ναρκᾷν. at hearing this, and reject the exhortation, if at the celebration of the holy Mysteries it was necessary to offer prayers for a heathen king, he shows them the advantage of it, thus at least to reconcile them to the advice, “that we may lead a quiet and peaceable life”; as much as to say, Their safety is a security to us;82    See on Rom. xiii. 6, Hom. xxiii. as also in his Epistle to the Romans, he exhorts them to obey their rulers, “not for wrath but for conscience’ sake.” (Rom. xiii. 5.) For God has appointed government for the public good. When therefore they make war for this end, and stand on guard for our security, were it not unreasonable that we should not offer prayers for their safety in wars and dangers? It is not therefore flattery, but agreeable to the rules of justice. For if they were not preserved, and prospered in their wars, our affairs must necessarily be involved in confusion and trouble; and if they were cut off, we must either serve ourselves, or be scattered up and down as fugitives. For they are a sort of bulwarks thrown up before us, within which those who are inclosed are in peace and safety.

He says, “supplications, prayers, intercessions, and giving of thanks.” For we must give thanks to God for the good that befalls others, as that He maketh the sun to shine upon the evil and the good, and sendeth His rain both upon the just and the unjust. Observe how he would unite and bind us together, not only by prayer but by thanksgiving. For he who is urged to thank God for his neighbor’s good, is also bound to love him, and be kindly disposed towards him. And if we must give thanks for our neighbor’s good, much more for what happens to ourselves, and for what is unknown, and even for things against our will, and such as appear grievous to us, since God dispenses all things for our good.

Moral. Let every prayer of ours, then, be accompanied with thanksgiving. And if we are commanded to pray for our neighbors, not only for the faithful, but for the unbelieving also, consider how wrong it is to pray against your brethren. What? Has He commanded you to pray for your enemies, and do you pray against your brother? But your prayer is not against him, but against yourself. For you provoke God by uttering those impious words, “Show him the same!” “So do to him!” “Smite him!” “Recompense him!” Far be such words from the disciple of Christ, who should be meek and mild. From the mouth that has been vouchsafed such holy Mysteries, let nothing bitter proceed.83    See Jas. iii. 11. Let not the tongue that has touched the Lord’s Body utter anything offensive, let it be kept pure, let not curses be borne upon it. For if “revilers shall not inherit the kingdom of God” (1 Cor. vi. 10.), much less those who curse. For he that curses must be injurious; and injuriousness and prayer are at variance with each other, cursing and praying are far apart, accusation and prayer are wide asunder. Do you propitiate God with prayer, and then utter imprecations? If you forgive not, you will not be forgiven. (Matt. vi. 15.) But instead of forgiving, you beseech God not to forgive; what excessive wickedness in this! If the unforgiving is not forgiven, he that prays his Lord not to forgive, how shall he be forgiven? The harm is to yourself, not him. For though your prayers were on the point of being heard for yourself, they would never be accepted in such a case, as offered with a polluted mouth. For surely the mouth that curses is polluted with all that is offensive and unclean.

When you ought to tremble for your own sins, to wrestle earnestly for the pardon of them, you come to move God against your brother—do you not fear, nor think of what concerns yourself? do you not see what you are doing? Imitate even the conduct of children at school. If they see their own class within giving account of their lessons, and all beaten for their idleness, and one by one severely examined and chastised with blows, they are frightened to death, and if one of their companions strikes them, and that severely, they cannot have while to be angry, nor complain to their master; so is their soul possessed with fear. They only look to one thing, that they may go in and come out without stripes, and their thoughts are on that time. And when they come out, whether beaten or not, the blows they have received from their play-fellows never enter their minds for the delight. And you, when you stand anxiously concerned for your own sins, how can you but shudder at making mention of others’ faults?84    In the Apostolical Constitutions, b. viii. c. 12, the Deacon says, just before the Offertory Prayer, “No man against another! no man in hypocrisy! Upright before the Lord with fear and trembling let us stand to offer!” The first sentence shows that the like abuse was apprehended. How can you implore pardon of God? For your own case is made worse on the terms of your imprecations against another, and you forbid Him to make allowance for your own faults. Might He not say, “If thou wouldest have Me so severe in exacting offenses against thee, how canst thou expect Me to pardon thy offenses against Me?” Let us learn at last to be Christians! If we know not how to pray, which is a very simple and easy thing, what else shall we know? Let us learn to pray like Christians. Those are the prayers of Gentiles, the supplications of Jews. The Christian’s are the reverse, for the forgiveness and forgetting of offenses against us. “Being reviled,” it is said, “we bless; being persecuted, we suffer it; being defamed, we entreat.” (1 Cor. iv. 12, 13.) Hear Stephen saying, “Lord, lay not this sin to their charge.” (Acts vi. 60.) Instead of praying against them, he prayed for them. You, instead of praying for them, utter imprecations against them. You then are wicked in the degree that he was excellent. Whom do we admire, tell me; those for whom he prayed, or him who prayed for them? Him certainly! and if we, much more then God. Would you have your enemy stricken? pray for him: yet not with such intention, not to strike him. That will indeed be the effect, but let it not be your object. That blessed martyr suffered all unjustly, yet he prayed for them: we suffer many things justly from our enemies. And if he who suffered unjustly durst not forbear to pray for his enemies, what punishment do we deserve, who suffer justly, and yet do not pray for them, nay, pray against them? Thou thinkest indeed that thou art inflicting a blow upon another, but in truth thou art thrusting the sword against thyself. Thou sufferest not the Judge to be lenient to thy own offenses, by this way of urging Him to anger against others. For, “with what measure ye mete,” He saith, “it shall be measured to you again; and with what judgment ye judge, ye shall be judged.” (Matt. vii. 2.) Let us therefore be disposed to pardon, that God may be so disposed towards us.

These things I wish you not only to hear, but to observe. For now the memory retains only the words, and perhaps hardly those. And after we are separated, if any one who was not present were to ask you, what had been our discourse, some could not tell: others would know merely the subject we had spoken of, and answer that there had been a Homily upon the subject of forgiving injuries, and praying for our enemies, but would omit all that had been said, as they could not remember: others remember a little, but still somewhat. If therefore you gain nothing by what you hear, I entreat you not even to attend at the discourse. For of what use is it? The condemnation is greater, the punishment more severe, if after so many exhortations, we continue in the same course. For this reason God has given us a definite form of prayer, that we might ask for nothing human, nothing worldly. And you that are faithful know what you ought to pray for, how the whole Prayer is common. But one says, “It is not commanded there to pray for unbelievers.” This you would not say, if you understood the force, the depth, the hidden treasure of that85    Gr. “the.” Prayer. Only unfold it, and you find this also comprised within it. For it is implied, when one says in prayer, “Thy will be done on earth, as it is in Heaven.” Now, because in heaven there is no unbeliever nor offender; if therefore it was for the faithful alone, there would be no reason in that expression. If the faithful were to do the will of God and the unbelievers not to do it, His will were not done in earth as it is in heaven. But it means; As there is none wicked in heaven, so let there be none on earth; but draw all men to the fear of Thee, make all men angels, even those who hate us, and are our enemies. Dost thou not see how God is daily blasphemed and mocked by believers and unbelievers, both in word and in deed? What then? Has He for this extinguished the sun? or stayed the course of the moon? Has He crushed the heavens and uprooted the earth? Has He dried up the sea? Has He shut up the fountains of waters? or confounded the air? Nay, on the contrary, He makes His sun to rise, His rain to descend, gives the fruits of the earth in their seasons, and thus supplies yearly nourishment to the blasphemers, to the insensible, to the polluted, to persecutors; not for one day or two, but for their whole life. Imitate Him then, emulate Him as far as human powers admit. Canst thou not make the sun arise? Abstain from evil speaking. Canst thou not send rain? Forbear reviling. Canst thou not give food? Refrain from insolence. Such gifts from thee are sufficient. The goodness of God to His enemies is shown by His works. Do thou so at least by words: pray for thine enemies, so wilt thou be like thy Father who is in heaven. How many times have we discoursed upon this subject! nor shall we cease to discourse; only let something come of it. It is not that we are drowsy, and weary of speaking; only do not you that hear be annoyed. Now a person seems to be annoyed, when he will not do what one says. For he who practices, loves often to hear the same thing, and is not annoyed by it; for it is his own commendation. But annoyance arises simply from not doing what is prescribed. Hence the speaker is troublesome. If a man practices almsgiving, and hears another speak of almsgiving, he is not wearied,86    ἀποκναίει. Dounæus conjectures ἀποκνεῖ. The other is usually transitive. but pleased, for he hears his own good actions recommended and proclaimed. So that when we are displeased at hearing a discourse upon the forgiveness of injuries, it is because we have no interest in forbearance, it is not practiced by us; for if we had the reality, we should not be pained at its being named. If therefore you would not have us wearisome or annoying, practice as we preach, exhibit in your actions the subject of our discourses. For we shall never cease discoursing upon these things till your conduct is agreeable to them. And this we do more especially from our concern and affection for you. For the trumpeter must sound his trumpet, though no one should go out to war; he must fulfill his part. We do it, not as wishing to bring heavier condemnation upon you, but to avert it from ourselves. And besides this, love for you constrains us, for it would tear and torture our hearts if that should befall you, which God avert! It is not any costly process that we recommend to you: it does not require the spoiling of goods, nor a long and toilsome journey. It is only to will. It is a word, it is a purpose of the mind. Let us only set a guard on our tongues, a door and a bar upon our lips, that we may utter nothing offensive to God. It is for our own advantage, not for theirs for whom we pray, to act thus. For let us ever consider, that he who blesses his enemy, blesses himself, he who curses his enemy, curses himself, and he who prays for his enemy, prays not for him, but for himself. If we thus act, we shall be able to reduce to practice this excellent virtue,87    He evidently hints at a higher degree of Christian feeling, in which a man would simply wish well to his enemies, and therefore pray for them. See on Philip. i. 30, Hom. iv., and on Rom. xii. 20, Hom. xxii. and so to obtain the promised blessings, through the grace and lovingkindness of our Lord Jesus Christ.

ΟΜΙΛΙΑ Ϛʹ. Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεή σεις, προσευχὰς, ἐντεύξεις, εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων, ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνό τητι. Τοῦτο γὰρ καλὸν καὶ ἀποδεκτὸν ἐνώπιον τοῦ Σωτῆρος ἡμῶν Θεοῦ, ὃς πάντας ἀνθρώ πους θέλει σωθῆναι, καὶ εἰς ἐπίγνωσιν ἀλη θείας ἐλθεῖν. αʹ. Ὥσπερ κοινός τίς ἐστι πατὴρ τῆς οἰκουμένης ἁπάσης ὁ ἱερεύς. Πάντων τοίνυν ἄξιον αὐτὸν κήδεσθαι, καθάπερ καὶ ὁ Θεὸς, ᾧ ἱερᾶται: διὰ τοῦτό φησι, Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς. Δύο γὰρ ἐντεῦθεν γίνεται τὰ ἀγαθὰ, τό τε ἔχθος ὃ πρὸς τοὺς ἔξω ἔχομεν καταλύεται: οὐδεὶς γὰρ πρὸς τοῦτον ἀπεχθῶς ἔχειν δυνήσεται, ὑπὲρ οὗ δεήσεις ποιεῖται: αὐτοί τε ἐκεῖνοι βελτίους γίνονται τῷ τε εὐχὰς ὑπὲρ αὐτῶν γίνεσθαι, τῷ τε μὴ ἐκθηριοῦσθαι πρὸς ἡμᾶς. Οὐδὲν γὰρ οὕτω πρὸς διδασκαλίαν ἐπαγωγὸν, ὡς τὸ φιλεῖν καὶ φιλεῖσθαι. Ἐννόησον δὲ ὅσον ἦν ἀκούειν τοὺς ἐπιβουλεύοντας, τοὺς μαστίζοντας, τοὺς ἐλαύνοντας, τοὺς ἀποκτιννύντας, ὅτι οἱ τὰ τοιαῦτα πάσχοντες ὑπὲρ τῶν τὰ τοιαῦτα δρώντων προσευχὰς πρὸς τὸν Θεὸν ποιοῦνται ἐκτενεῖς. Ὁρᾷς πῶς ἀνώτερον εἶναι βούλεται τὸν Χριστιανὸν πάντων; Καθάπερ γὰρ ἐπὶ τῶν παίδων τῶν νηπίων, κἂν βασταζόμενον τὸ παιδίον τύπτῃ τοῦ πατρὸς τὴν ὄψιν, οὐδὲν ὑποτέμνεται τῆς φιλοστοργίας: οὕτω κἂν τυπτώμεθα παρὰ τῶν ἔξωθεν, οὐδὲν ὀφείλομεν ἐλαττοῦν τῆς εὐνοίας τῆς πρὸς αὐτούς. Τί δέ ἐστι τὸ, Πρῶτον πάντων; Τουτέστιν, ἐν τῇ λατρείᾳ τῇ καθημερινῇ. Καὶ τοῦτο ἴσασιν οἱ μύσται πῶς καθ' ἑκάστην ἡμέραν γίνεται, καὶ ἐν ἑσπέρᾳ καὶ ἐν πρωΐᾳ: πῶς ὑπὲρ παντὸς τοῦ κόσμου, καὶ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων ποιούμεθα τὴν δέησιν. Ἀλλ' ἴσως ἐρεῖ τις, ὅτι οὐχ ὑπὲρ πάντων εἶπεν, ἀλλ' ὑπὲρ τῶν πιστῶν. Τί οὖν, ὅταν λέγῃ, Ὑπὲρ βασιλέων; οὐ γὰρ δὴ τότε θεοσεβεῖς ἦσαν βασιλεῖς, ἀλλὰ μέχρι πολλοῦ προῆλθον, ἀσεβεῖς ἀσεβεῖς διαδεχόμενοι. Εἶτα, ἵνα μὴ κολακεία τὸ πρᾶγμα ᾖ, προλαβὼν εἶπεν: Ὑπὲρ πάντων, καὶ τότε, Ὑπὲρ βασιλέων. Εἰ γὰρ εἶπεν, Ὑπὲρ βασιλέων μόνων, ἴσως ἄν τις τοῦτο ὑπέλαβεν. Εἶτα ἐπειδὴ εἰκὸς ἦν τὴν τοῦ Χριστιανοῦ ψυχὴν ναρκᾷν ταῦτα ἀκούουσαν, καὶ μὴ προσίεσθαι τὴν παραίνεσιν, εἴ γε ὑπὲρ τοῦ Ἕλληνος ἐν τῷ τῶν μυστηρίων δεῖ καιρῷ δεήσεις προσφέρειν, ὅρα τί φησι, καὶ πῶς τίθησι τὸ κέρδος, ἵνα κἂν οὕτω δέξῃ τὴν παραίνεσιν. Ἵνα ἤρεμον, φησὶ, καὶ ἡσύχιον βίον διάγωμεν. Τουτέστιν, ἡ ἐκείνων σωτηρία ἡμῶν ἀμεριμνία ὑπάρχει: ὥσπερ καὶ ἐν τῇ πρὸς Ῥωμαίους Ἐπιστολῇ, προτρέπων αὐτοὺς πείθεσθαι τοῖς ἄρχουσι, φησίν: Εἰ μὴ διὰ τὴν ἀνάγκην, ἀλλὰ διὰ τὴν συνείδησιν. Ὁ γὰρ Θεὸς εἰς τὸ κοινῇ χρήσιμον τὰς ἀρχὰς διετάξατο. Πῶς οὖν οὐκ ἄτοπον αὐτοὺς μὲν ὑπὲρ τούτου στρατεύεσθαι, καὶ τὰ ὅπλα τίθεσθαι, ἵν' ἡμεῖς ἐν ἀδείᾳ ὦμεν: ἡμᾶς δὲ μηδὲ ὑπὲρ τῶν κινδυνευόντων καὶ στρατευομένων ποιεῖσθαι δεήσεις; ὥστε οὐ κολακεία ἐστὶ τὸ πρᾶγμα, ἀλλὰ κατὰ τὸν τοῦ δικαίου γίνεται λόγον. Εἰ γὰρ μὴ ἐσώζοντο, μηδὲ εὐδοκίμουν ἐν τοῖς πολέμοις, ἀνάγκη καὶ τὰ ἡμέτερα ἐν ταραχαῖς εἶναι καὶ θορύβοις: ἢ γὰρ καὶ αὐτοὺς ἡμᾶς στρατεύεσθαι ἔδει, κατακοπέντων ἐκείνων, ἢ φεύγειν πανταχοῦ καὶ πλανᾶσθαι. Καθάπερ γὰρ πρόβολοί τινές εἰσι, φησὶ, προβεβλημένοι, καὶ τοὺς ἔνδον ἐν εἰρήνῃ φυλάττοντες. Δεήσεις, φησὶ, προσευχὰς, ἐντεύξεις, εὐχαριστίας. Δεῖ γὰρ εὐχαριστεῖν τῷ Θεῷ καὶ ὑπὲρ τῶν εἰς ἄλλους γενομένων ἀγαθῶν, οἶον ὅτι τὸν ἥλιον ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς, ὅτι βρέχει ἐπὶ δικαίους καὶ ἀδίκους. Ὁρᾷς ὅτι οὐ μόνον διὰ τῆς εὐχῆς, ἀλλὰ καὶ διὰ τῆς εὐχαριστίας ἑνοῖ καὶ συγκολλᾷ ἡμᾶς; Ὁ γὰρ ἀναγκαζόμενος εὐχαριστεῖν τῷ Θεῷ ὑπὲρ τῶν τοῦ πέλας ἀγαθῶν, ἀναγκάζεται καὶ φιλεῖν αὐτὸν καὶ οἰκείως πρὸς αὐτὸν διακεῖσθαι. Εἰ δὲ ὑπὲρ τῶν τοῦ πέλας εὐχαριστεῖν δεῖ, πολλῷ μᾶλλον ὑπὲρ τῶν εἰς ἡμᾶς καὶ τῶν λάθρα γινομένων, καὶ ἑκόντων καὶ ἀκόντων, καὶ ὑπὲρ τῶν δοκούντων εἶναι λυπηρῶν: καὶ γὰρ πρὸς τὸ ἀγαθὸν ὁ Θεὸς ἡμῖν ἅπαντα οἰκονομεῖ. βʹ. Πᾶσα τοίνυν ἡμῖν εὐχὴ εὐχαριστίαν ἐχέτω. Εἰ δὲ καὶ ὑπερεύχεσθαι τῶν πέλας οὐχὶ πιστῶν μόνον, ἀλλὰ καὶ ἀπίστων προσταττόμεθα, ἐννόησον ὅσον ἐστὶ κακὸν κατεύχεσθαι τῶν ἀδελφῶν. Τί λέγεις; ἐκεῖνός σε ὑπὲρ ἐχθρῶν ἐκέλευσεν εὔχεσθαι, σὺ δὲ τοῦ ἀδελφοῦ κατεύχῃ; Οὐκ ἐκείνου κατεύχῃ, ἀλλὰ σαυτοῦ: τὸν γὰρ Θεὸν παροξύνεις, ἐκεῖνα τὰ ἀνόσια φθεγγόμενος ῥήματα: οὕτω δεῖξον αὐτῷ, οὕτω ποίησον αὐτῷ, βάλε αὐτὸν, ἀνταπόδος αὐτῷ. Πόῤῥω ταῦτα τῶν τοῦ Χριστοῦ μαθητῶν, τῶν ἐπιεικῶν καὶ προσηνῶν. Τοῦ στόματος τοῦ ἠξιωμένου τοιαύτης μυσταγωγίας μηδὲν πικρὸν ἐκβαλλέτω, μηδὲν ἀηδὲς, ἡ τῷ θείῳ σώματι προσομιλοῦσα γλῶσσα: καθαρὰν αὐτὴν φυλάττωμεν, μὴ ἀρὰς προσφέρωμεν δι' αὐτῆς. Εἰ γὰρ λοίδοροι οὐ κληρονομήσουσι βασιλείαν, πολλῷ μᾶλλον οἱ κατευχόμενοι: ἀνάγκη γὰρ καὶ ὑβρίζειν τὸν κατευχόμενον: ὕβρις δὲ καὶ εὐχὴ ἀλλήλων ἀπεσχοίνισται: ἀρὰ καὶ εὐχὴ πολὺ τὸ μέσον ἔχει: κατηγορία καὶ εὐχὴ πολὺ τὸ μέσον ἔχουσι. Προσεύχῃ τὸν Θεὸν ἵλεων ποιῆσαι, καὶ ἑτέρου κατεύχῃ; Ἐὰν μὴ ἀφῇς, οὐκ ἀφεθήσεταί σοι: καὶ αὐτὸς οὐ μόνον οὐκ ἀφίης, ἀλλὰ καὶ τὸν Θεὸν μὴ ἀφεῖναι παρακαλεῖς; Εἶδες ὑπερβολὴν κακίας; Εἰ τῷ μὴ ἀφιέντι οὐκ ἀφίεται, τῷ καὶ τὸν Δεσπότην παρακαλοῦντι μὴ ἀφεῖναι, πῶς ἀφεθήσεται; Οὐκ ἐκεῖνον βλάπτεις, ἀλλὰ σαυτόν. Τί δήποτε; Εἰ γὰρ καὶ ἀκούεσθαι ἔμελλες ὑπὲρ τῶν σαυτοῦ, διὰ ταῦτα οὐδέποτε εἰσακουσθήσῃ, ὅτι μιαρῷ στόματι τὰς εὐχὰς ποιεῖς: μιαρὸν γὰρ ὄντως τὸ τοιοῦτον στόμα καὶ ἀκάθαρτον, πάσης δυσωδίας ἐμπεπλησμένον, πάσης ἀκαθαρσίας. Δέον σε ὑπὲρ τῶν σῶν τρέμειν ἁμαρτημάτων, καὶ τὸν ἀγῶνα πάντα ὑπὲρ τούτων ποιεῖσθαι, σὺ δὲ προσέρχῃ τὸν Θεὸν κινήσων κατὰ τοῦ ἀδελφοῦ; οὐ γὰρ δέδοικας καὶ μεριμνᾷς τὰ σαυτοῦ; οὐχ ὁρᾷς τί διαπράττῃ; Μίμησαι κἂν τὰ παιδία τὰ εἰς διδασκαλεῖον φοιτῶντα, ἅπερ ἐπειδὰν τὴν ἑαυτῶν συμμορίαν ἔνδον ἴδῃ τῶν μαθημάτων ἀπαιτουμένην τὰς εὐθύνας, καὶ διὰ τὴν ῥᾳθυμίαν ἅπαντας τυπτομένους, καὶ καθ' ἕνα ἕκαστον ἐξεταζόμενον πικρῶς καὶ κοπτόμενον ὑπὸ τῶν πληγῶν, ἀποτέθνηκεν ὑπὸ τοῦ δέους: κἂν μυρία τις αὐτὰ πλήξῃ τῶν συμφοιτητῶν, οὐκ ἀνέχεται ὀργισθῆναι, τοῦ φόβου τὴν ψυχὴν κατέχοντος, οὐδὲ ἐντυχεῖν τῷ διδασκάλῳ, ἀλλ' εἰς ἓν μόνον ὁρᾷ τὸ εἰσελθεῖν καὶ ἀπαλλαγῆναι πληγῶν χωρὶς, καὶ πρὸς ἐκεῖνον τὸν καιρὸν σκοπεῖ: κἂν ἐξέλθῃ, εἴτε πληγὰς λαβὼν εἴτε μὴ λαβὼν, οὐδὲ εἰς νοῦν ἐκεῖνα λοιπὸν βάλλεται ὑπὸ τῆς ἡδονῆς. Σὺ δὲ ἑστὼς καὶ μεριμνῶν ὑπὲρ τῶν ἁμαρτημάτων τῶν σῶν, οὐ φρίττεις τῶν ἑτέρων μνημονεύων; καὶ πῶς τὸν Θεὸν παρακαλεῖς; Δι' ὧν γὰρ αὐτὸν κατ' ἐκείνου ἀξιοῖς, διὰ τούτων καὶ τὰ σαυτοῦ πικρότερα ἐργάζῃ, οὐκ ἀφιεὶς αὐτὸν συγγνώμην δοῦναι τοῖς σοῖς. Πῶς γὰρ, εἰ θέλεις με γίνεσθαι, φησὶν, ἐξεταστὴν ἀκριβῆ τῶν εἰς σὲ πεπλημμελημένων, πῶς τῶν παρὰ σοῦ εἰς ἐμὲ γεγενημένων ἀξιοῖς γενέσθαι τὴν συγχώρησιν; Μάθωμέν ποτε εἶναι Χριστιανοί: εἰ εὔχεσθαι οὐκ ἴσμεν, ὅπερ ἐστὶν εὔκολον καὶ σφόδρα ῥᾴδιον, τί τῶν ἄλλων εἰσόμεθα; Μάθωμεν εὔχεσθαι ὡς Χριστιανοί: Ἑλλήνων εἰσὶν ἐκεῖναι αἱ εὐχαὶ, Ἰουδαίων ἐκεῖναι αἱ δεήσεις: τοῦ Χριστιανοῦ δὲ ἐναντίαι, ἄφεσιν καὶ ἀμνηστίαν αἰτεῖν τῶν εἰς ἡμᾶς πεπλημμελημένων. Λοιδορούμενοι, φησὶν, εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα, βλασφημούμενοι παρακαλοῦμεν. Ἄκουε τοῦ Στεφάνου λέγοντος, Κύριε, μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην. Οὐ μόνον οὐ κατηύχετο, ἀλλὰ καὶ ὑπερηύχετο: σὺ δὲ οὐ μόνον οὐχ ὑπερηύξω, ἀλλὰ καὶ κατηύξω. Ὥσπερ οὖν θαυμάσιος ἐκεῖνος, οὕτω σὺ κάκιστος. Τίνα θαυμάζομεν, εἰπέ μοι; τοὺς ὑπὲρ ὧν ηὔξατο, ἢ τὸν ὑπερευχόμενον; Τοῦτον δηλονότι: εἰ δὲ ἡμεῖς, πολλῷ μᾶλλον ὁ Θεός. Βούλει πλήττεσθαι τὸν ἐχθρόν; εὖξαι ὑπὲρ αὐτοῦ, ἀλλὰ μὴ τοιαύτῃ διανοίᾳ, μὴ ὡς πλήττων: τοῦτο μὲν γὰρ γίνεται, σὺ δὲ μὴ τούτῳ ποίει τῷ σκοπῷ. Καίτοι ὁ μακάριος ἐκεῖνος ἀδίκως πάντα ἔπασχε, καὶ ὑπερηύχετο: ἡμεῖς δὲ πολλὰ καὶ δικαίως πάσχομεν παρὰ τῶν ἐχθρῶν. Εἰ δὲ ὁ ἀδίκως παθὼν οὐκ ἐτόλμησε μὴ ὑπερεύξασθαι, οἱ δίκαια πάσχοντες, καὶ μὴ μόνον οὐχ ὑπερευχόμενοι, ἀλλὰ καὶ κατευχόμενοι, τίνος οὐκ ἐσμὲν ἄξιοι τιμωρίας; Δοκεῖς μὲν ἐκείνῳ διδόναι τὴν πληγὴν, τὸ δὲ ἀληθὲς κατὰ σαυτοῦ τὸ ξίφος ὠθεῖς, οὐκ ἀφιεὶς τὸν δικαστὴν ἐν τοῖς σοῖς ἁμαρτήμασι γενέσθαι ἥμερον, δι' ὧν αὐτὸν κατὰ ἑτέρων παροξύνεις. Ὧ| γὰρ μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν, φησὶ, καὶ ᾧ κρίματι κρίνετε, κριθήσεσθε. Γενώμεθα τοίνυν συγγνωμονικοὶ, ἵνα τοιούτου τύχωμεν τοῦ Θεοῦ. γʹ. Ταῦτα οὐκ ἀκούειν ὑμᾶς μόνον βούλομαι, ἀλλὰ καὶ φυλάττειν. Νῦν δὲ μέχρι ῥημάτων ἡ μνήμη μόνον, τάχα δὲ οὐδὲ μέχρι τούτων: ἀλλὰ διαλυθέντων ἡμῶν, ἂν ἐρωτήσῃ τις τῶν μὴ παραγεγονότων, τί διελέχθημεν, οἱ μὲν οὐδὲ ἐροῦσιν, οἱ δὲ εἰδότες ἐροῦσι τὴν ὑπόθεσιν, εἰς ἣν εἰρήκαμεν μόνον, ὅτι ὡμίλησεν εἰς τὸ μὴ δεῖν μνησικακεῖν, ἀλλὰ καὶ ὑπερεύχεσθαι, εἶτα ἀφέντες εἰπεῖν τὰ λεχθέντα πάντα (οὐ γὰρ οἷόν τε μεμνῆσθαι), οἱ δὲ μικρῶν μέμνηνται, ἀλλ' ἐνίων. Διὸ παρακαλῶ, εἰ μηδὲν κερδαίνετε ἐκ τῶν λεγομένων, μηδὲ προσέχειν τῇ ἀκροάσει. Τί γὰρ τὸ ὄφελος; μεῖζον τὸ κρῖμα γίνεται, χαλεπωτέρα ἡ τιμωρία, ὅτι μετὰ μυρίας παραινέσεις τοῖς αὐτοῖς ἐπιμένομεν. Διὰ τοῦτο εὐχὴν ἡμῖν ὥρισεν ὁ Θεὸς, ἵνα μηδὲν βιωτικὸν μηδὲ ἀνθρώπινον αἰτῶμεν. Ἴστε δὴ οἱ πιστοὶ τίνα δεῖ εὔχεσθαι, πῶς πᾶσα κοινή ἐστιν ἡ εὐχή. Ἀλλ' οὐκ εἴρηται, φησὶν, ὑπὲρ τῶν ἀπίστων εὔχεσθαι ἐκεῖ. Ἐπειδὴ μὴ ἴστε τῆς εὐχῆς τὴν δύναμιν, μηδὲ τὸ βάθος καὶ τὸν θησαυρὸν αὐτῆς ἐπιγινώσκετε: εἰ γάρ τις αὐτὴν ἀναπτύξειεν, εὑρήσει καὶ τοῦτο κείμενον ἐν αὐτῇ. Ὅταν γὰρ λέγῃ ὁ εὐχόμενος, Γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ, καὶ ἐπὶ τῆς γῆς, οὐδὲν ἄλλο ἢ τοῦτο αἰνίττεται. Πῶς; Ὅτι ἐν οὐρανῷ οὐδεὶς ἄπιστος, οὐδεὶς προσκρούων. Εἰ τοίνυν περὶ τῶν πιστῶν μόνων ἦν, οὐκ εἶχε λόγον τὸ λεγόμενον. Εἰ γὰρ οἱ πιστοὶ ἔμελλον τὸ θέλημα αὐτοῦ ποιεῖν, οἱ δὲ ἄπιστοι οὐχὶ, οὐκέτι ὡς ἐν οὐρανῷ τὸ θέλημα αὐτοῦ ἦν, ἀλλὰ τί; Ὥσπερ ἐν οὐρανῷ, φησὶν, οὐδεὶς πονηρὸς, οὕτω μηδὲ ἐπὶ τῆς γῆς ἔστω: ἀλλὰ πάντας, φησὶν, εἰς τὸν φόβον ἕλκυσον τὸν σαυτοῦ, πάντας ἀγγέλους ποίησον τοὺς ἀνθρώπους, κἂν ἐχθροὶ ἡμῶν ὦσι, κἂν πολέμιοι. Οὐχ ὁρᾷς πόσα καθ' ἑκάστην ἡμέραν ὁ Θεὸς βλασφημεῖται; πόσα ὑβρίζεται καὶ παρὰ τῶν ἀπίστων, καὶ παρὰ τῶν πιστῶν; καὶ διὰ ῥημάτων, καὶ διὰ πραγμάτων; Τί οὖν; ἔσβεσε διὰ τοῦτο τὸν ἥλιον; ἐκοίμισε τὴν σελήνην; κατέῤῥαξε τὸν οὐρανόν; ἀνετάραξε τὴν γῆν; ἐξήρανε τὴν θάλασσαν; ἠφάνισε τῶν ὑδάτων τὰς πηγάς; συνέχεε τὸν ἀέρα; Οὐδαμῶς, ἀλλὰ πᾶν τοὐναντίον: ἀνατέλλει τὸν ἥλιον, βρέχει τὸν ὑετὸν, δίδωσι καρποὺς, δίδωσι τροφὰς ἐτησίους τοῖς βλασφήμοις, τοῖς ἀνοήτοις, τοῖς μιαροῖς, τοῖς διώκταις, οὐ μίαν ἡμέραν οὐδὲ δευτέραν οὐδὲ τρίτην, ἀλλὰ πάντα τὸν βίον. Τοῦτον μίμησαι καὶ σὺ, τοῦτον ζήλωσον κατὰ δύναμιν ἀνθρωπίνην. Οὐ δύνασαι τὸν ἥλιον ἀνατεῖλαι; μὴ κακηγορήσῃς. Οὐ δύνασαι ὑετὸν δοῦναι; μὴ λοιδορήσῃς. Οὐ δύνασαι θρέψαι; μὴ παροινήσῃς. Ἀρκεῖ ταῦτα παρὰ σοῦ δῶρα: παρὰ τοῦ Θεοῦ δι' ἔργων γίνεται εἰς τοὺς ἐχθροὺς ἡ εὐεργεσία: σὺ κἂν διὰ λόγων ποίησον, ὑπέρευξαι τοῦ ἐχθροῦ: οὕτως ἔσῃ ὅμοιος τῷ Πατρί σου τῷ ἐν οὐρανοῖς. Μυριάκις ὑπὲρ τούτων διελέχθημεν, καὶ διαλεγόμενοι οὐ παυόμεθα: μόνον γινέσθω τι πλέον. Ἡμεῖς οὐ ναρκῶμεν οὐδὲ ἀποκάμνομεν, ἡμεῖς οὐ περικακοῦμεν λέγοντες: μόνον ὑμεῖς μὴ ἀκούοντες δόξητε ἐνοχλεῖσθαι. Δοκεῖ δέ τις ἐνοχλεῖσθαι, ὅταν μὴ ποιῇ τὰ λεγόμενα: ὁ γὰρ ποιῶν, συνεχῶς βούλεται τὰ αὐτὰ ἀκούειν, ὥσπερ οὐκ ἐνοχλούμενος, ἀλλ' ἐγκωμιαζόμενος. Ὥστε οὐδαμόθεν ἄλλοθεν τοῦτο γίνεται, ἀλλ' ἐκ τοῦ μὴ ποιεῖν τὰ λεγόμενα: ἐκεῖθεν καὶ ὁ λέγων φορτικός ἐστιν. Ἐάν τις ἐλεημοσύνην, εἰπέ μοι, ποιῇ, εἶτα ἄλλος περὶ ἐλεημοσύνης διαλέγηται, οὐ μόνον οὐκ ἀποκναίει πρὸς τὴν ἀκρόασιν, ἀλλὰ καὶ γάννυται, ἀκούων τῶν οἰκείων κατορθωμάτων λεγομένων καὶ ἀνακηρυττομένων. Οὕτως οὖν καὶ ἡμεῖς, ἐπειδὴ οὐδὲν πρὸς ἀνεξικακίαν ἔχομεν κοινὸν, οὐδὲ κατώρθωται ἡμῖν τοῦτο, διὰ τοῦτο δοκοῦμεν εἶναι καὶ πρὸς τὰ ῥήματα δυσχερεῖς: εἰ δὲ τὰ πράγματα ἦν, οὐκ ἂν λόγος ἡμᾶς ἐλύπησεν. Εἰ τοίνυν μὴ βούλεσθε ἡμᾶς φορτικοὺς εἶναι μηδὲ ἐπαχθεῖς, οὕτω ποιήσατε, δι' ἔργων ἐπιδείξασθε τὸ πρᾶγμα: ὡς οὐδέποτε παυσόμεθα ὑπὲρ τῶν αὐτῶν ὑμῖν διαλεγόμενοι, ἕως ἂν κατορθωθῇ ἐν ὑμῖν. Μάλιστα μὲν γὰρ καὶ κηδεμονίᾳ καὶ φιλοστοργίᾳ τῇ πρὸς ὑμᾶς τοῦτο πράττομεν: ἔπειτα δὲ καὶ διὰ τὸν ἐπικείμενον ἡμῖν κίνδυνον. Τὸν γὰρ σαλπίζοντα, κἂν μηδεὶς εἰς πόλεμον ἐξίῃ, σαλπίζειν δεῖ, τὸ αὑτοῦ πληροῦντα. Οὐ τοίνυν μείζονα ὑμῖν τὴν κόλασιν ἐργάσασθαι βουλόμενοι, τοῦτο πράττομεν, ἀλλὰ τὸ καθ' ἑαυτοὺς ἀποδύσασθαι. Μετὰ δὲ τούτου, καὶ ἡ ὑμετέρα ἡμᾶς ἀγάπη κατέχει: ἀποσπώμεθα γὰρ τὰ σπλάγχνα καὶ δακνόμεθα, εἴ τι τοιοῦτο συμβαίη. Ἀλλὰ μὴ γένοιτο. Οὐκ ἔστι δαπάνης, ὅπερ εἴπομεν νῦν, οὐκ ἔστιν ἐπιζημίας χρημάτων, οὐκ ἔστιν ὁδοῦ μακρᾶς: θελῆσαι δεῖ μόνον, ῥῆμά ἐστι, προαίρεσίς ἐστι. Φυλάττωμεν ἡμῶν τὸ στόμα, θύραν καὶ μοχλὸν ἐπιθῶμεν, ἵνα μηδὲν τῶν μὴ δοκούντων τῷ Θεῷ φθεγγώμεθα. Ὑπὲρ ἡμῶν αὐτῶν γίνεται τοῦτο, οὐχ ὑπὲρ ὧν εὐχόμεθα. Τοῦτο ἀεὶ λογιζώμεθα, ὅτι καὶ ὁ εὐλογῶν τὸν ἐχθρὸν, ἑαυτὸν εὐλογεῖ, καὶ ὁ καταρώμενος, ἑαυτὸν καταρᾶται, καὶ ὁ εὐχόμενος ὑπὲρ τοῦ ἐχθροῦ, ὑπὲρ ἑαυτοῦ εὔχεται, οὐχ ὑπὲρ ἐκείνου. Ἂν οὕτω ταῦτα ποιῶμεν, δυνησόμεθα τὸ κατόρθωμα τοῦτο εἰς ἔργον ἀγαγεῖν, καὶ τυχεῖν τῶν ἐπηγγελμένων 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.