John Chrysostom, On the Letter to the Hebrews

“For unto Angels He hath not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man that Thou art mindful of him, or the son of man that Thou visitest him? Thou madest him a little lower than the Angels.”

[1.] I could have wished to know for certain whether any hear with fitting earnestness the things that are said, whether we are not casting the seeds by the wayside: for in that case I should have made my instructions with more cheerfulness. For we shall speak, though no one hear, for the fear which is laid on us by our Saviour. For, saith He, testify to this people; even if they hear not, thou shalt thyself be guiltless. (See Ezek. iii. 19.) If however I had been persuaded of your earnestness, I should have spoken not for fear only, but should have done it with pleasure also. For now indeed, even if no man hear, even if my work, so long as I fulfill my own part, brings no danger, still the labor is not altogether pleasant. For what profit is it, when though I be not blamed, yet no one is benefited? But if any would give heed we shall receive advantage not so much from avoiding punishment ourselves as from your progress.

How then shall I know this? Having taken notice of some of you, who are not very attentive, I shall question them privately, when I meet them. And if I find that they retain any of the things that have been spoken (I say not all, for this would not be very easy for you), but even if [they retain] a few things out of many, it is plain I should have no further doubts about the rest. And indeed we ought, without giving notice beforehand, to have attacked you when off your guard. However it will suffice, if even in this way I should be able to attain my purpose. Nay rather, even as it is, I can attack you when you are off your guard. For that I shall question you, I have forewarned you; but when I shall question you I do not as yet make evident. For perhaps it may be to-day; perhaps to-morrow, perhaps after twenty or thirty days, perhaps after fewer, perhaps after more. Thus has God also made uncertain the day of our death. Nor hath He allowed it be clear to us, whether it shall befall us to-day, or to-morrow, or after a whole year, or after many years; that through the uncertainty of the expectation we may through all time keep ourselves firm in virtue. And that we shall indeed depart, He hath said,—but when, He hath not yet said. Thus too I have said that I shall question you, but I have not added when, wishing you always to be thoughtful.

And let no man say, I heard these things four or five weeks ago, or more, and I cannot retain them. For I wish the hearer so to retain them as to have his recollection perpetual and not apt to fade, nor yet that he should disown what is spoken. For I wish you to retain them, not, in order to tell them to me, but that ye may have profit; and this is of most serious interest to me. Let no one then say this.

[2.] However, I must now begin with what follows in the epistle. What then is set before us to speak on to-day?

“For not to angels,” he says, “did He put in subjection the world to come,118 τὴν μέλλουσαν whereof we speak.” Is he then discoursing concerning some other world? No, but concerning this. Therefore he added “whereof we speak,” that he might not allow the mind to wander away in search of some other. How then does he call it “the world to come”? Exactly as he also says in another place, “Who is the figure of him that was to come,”119 τοῦ μέλλοντος ( Rom. v. 14 ,) when he is speaking about Adam and Christ in the Epistle to the Romans; calling Christ according to the flesh “Him that was to come” in respect of the times of Adam, (for [then] He was to come). So now also, since he had said, “but when he bringeth in the First-Begotten into the world”: that thou mightest not suppose that he is speaking of another world, it is made certain from many considerations and from his saying “to come.” For the world was to come, but the Son of God always was. This world then which was about to come, He put in subjection not to Angels but to Christ. For that this is spoken with reference to the Son (he says) is evident: for surely no one would assert the other alternative, that it had reference to Angels.

Then he brings forward another testimony also and says, “but one in a certain place testified, saying.” Wherefore did he not mention the name of the prophet, but hid it? Yea, and in other testimonies also he doth this: as when he saith, “but when He bringeth in again the First-Begotten into the world, He saith, And let all the Angels of God worship Him. And again, I will be to Him a Father. And of the Angels He saith, Who maketh His angels spirits. And, Thou, Lord, in the beginning hast laid the foundations of the earth” ( c. i. 6, 5, 7, 10 ):—so also here he saith, “but one in a certain place testified, saying.” And this very thing (I conceive) is the act of one that conceals himself, and shows that they were well skilled in the Scriptures; his not setting down him who uttered the testimony, but introducing it as familiar and obvious.

“What is man that Thou art mindful of him, or the son of man that Thou visitest him? Thou madest him a little lower than the angels: Thou crownedst him with glory and honor.”120 S. B. add καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου. This clause is omitted from the text of the Epistle by critical editors of the New Testament, and is not commented on by St. Chrysostom. [It is bracketed by Lu., Tr., W. H., and the Basle ed., but retained in the Revision.—F.G.] ( Ver. 8.) “Thou hast put all things in subjection under his feet.”

Now although these things were spoken of human nature generally, they would nevertheless apply more properly to Christ according to the flesh. For this, “Thou hast put all things in subjection under his feet,” belongs to Him rather than to us. For the Son of God visited us when we were nothing: and after having assumed our [nature],121 τὸ ἐξ ἡμῶν and united it to Himself, He became higher than all.

“For,” he says, “in that He hath put all things in subjection under Him, He left nothing not put under Him: but now we see not yet all things put under Him.” What he means is this:—since he had said, “Until I make Thine enemies Thy footstool” ( c. i. 13 ),—and it was likely that they would still be grieved,—then having inserted a few things after this parenthetically, he added this testimony in confirmation of the former. For that they might not say, How is it that He hath put His enemies under His feet, when we have suffered so much? he sufficiently hinted at it in the former place indeed (for the word “until” showed, not what should take place immediately, but in course of time) but here he followeth it up. For do not suppose (he says) that because they have not yet been made subject, they are not to be made subject: for that they must be made subject, is evident; for, on this account was the prophecy spoken. “For,” he says, “in that He hath put all things under Him, He left nothing not put under Him.” How then is it that all things have not been put under Him? Because they are hereafter to be put under Him.

If then all things must be made subject to Him, but have not yet been made subject, do not grieve, nor trouble thyself. If indeed when the end were come, and all things were made subject, thou wert still suffering these things, with reason wouldst thou repine: “But now we see not yet all things put under Him.” The King has not yet clearly conquered. Why then art thou troubled when suffering affliction? the preaching [of the Gospel] hath not yet prevailed over all; it is not yet time that they should be altogether made subject.

[3.] Then again there is another consolation if indeed He who is hereafter to have all put in subjection under Him, hath Himself also died and submitted to sufferings innumerable. ( Ver. 9.) “But,” he says, “we see Him who was made a little122 or, “for a short time.” lower than the angels, even Jesus, for the suffering of death”—then the good things again,—“crowned with glory and honor.” Seest thou, how all things apply to Him? For the [expression], “a little,” would rather suit Him, who was only three days in Hades, but not ourselves who are for a long time in corruption. Likewise also the [expression] “with glory and honor” will suit Him much more than us.

Again, he reminds them of the Cross, thereby effecting two things; both showing His care [for them] and persuading them to bear all things nobly, looking to the Master. For (he would say) if He who is worshiped of Angels, for thy sake endured to have a little less than the Angels, much more oughtest thou who art inferior to the Angels, to bear all things for His sake. Then he shows that the Cross is “glory and honor,” as He Himself also always calls it, saying, “That the Son of Man might be glorified” ( John xi. 5 ); and, “the Son of Man is glorified.” ( John xii. 23.) If then He calls the [sufferings] for His servants’ sake “glory,” much more shouldest thou the [sufferings] for the Lord.

Seest thou the fruit of the Cross, how great it is? fear not the matter: for it seemeth to thee indeed to be dismal, but it brings forth good things innumerable. From these considerations he shows the benefit of trial. Then he says, “That He by the grace of God should taste death for every man.”

“That by the grace of God,” he says. And He indeed because of the grace of God towards us suffered these things. “He who spared not His Own Son,” he says, “but delivered Him up for us all.” ( Rom. viii. 32.) Why? He did not owe us this, but has done it of grace. And again in the Epistle to the Romans he says, “Much more the grace of God, and the gift by grace which is by one man Jesus Christ, hath abounded unto many.” ( Rom. v. 15.)

“That by the grace of God He should taste death for every man,” not for the faithful only, but even for the whole world: for He indeed died for all; But what if all have not believed? He hath fulfilled His own [part].

Moreover he said rightly “taste death for every man,” he did not say “die.” For as if He really was tasting it, when He had spent a little time therein, He immediately arose.

By saying then “for the suffering of death,” he signified real death, and by saying “superior to angels,” he declared the resurrection. For as a physician though not needing to taste the food prepared for the sick man, yet in his care for him tastes first himself, that he may persuade the sick man with confidence to venture on the food, so since all men were afraid of death, in persuading them to take courage against death, He tasted it also Himself though He needed not. “For,” He says, “the prince of this world cometh and findeth nothing in Me.” ( John xiv. 30.) So both the words “by grace” and “should taste death for every man,” establish this.

[4.] Ver. 10. “For it became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.” He speaks here of the Father. Seest thou how again he applies the [expression] “by whom”123 δἰ οὗ, see above, note 4, p. 366. to Him? Which he would not have done, had it been [an expression] of inferiority, and only applicable to the Son. And what he says is this:—He has done what is worthy of His love towards mankind, in showing His First-born to be more glorious than all, and in setting Him forth as an example to the others, like some noble wrestler that surpasses the rest.

“The Captain of their salvation,” that is, the Cause of their salvation. Seest thou how great is the space between? Both He is a Son, and we are sons; but He saves, we are saved. Seest thou how He both brings us together and then separates us; “bringing,” he says, “many sons unto glory”: here he brings us together,—“the Captain of their salvation,” again he separates.

“To make perfect through sufferings.”124 suffering perfects and works salvation. Then sufferings are a perfecting, and a cause of salvation. Seest thou that to suffer affliction is not the portion of those who are utterly forsaken; if indeed it was by this that God first honored His Son, by leading Him through sufferings? And truly His taking flesh to suffer what He did suffer, is a far greater thing than making the world, and bringing it out of things that are not. This indeed also is [a token] of His loving-kindness, but the other far more. And [the Apostle] himself also pointing out this very thing, says, “That in the ages to come He might show forth the exceeding riches of His goodness, He both raised us up together, and made us sit together in the heavenly places in Christ Jesus.” ( Eph. ii. 7, 6.)

“For it became Him for whom are all things and by whom are all things in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings.” For (he means) it became Him who taketh tender care, and brought all things into being, to give up the Son for the salvation of the rest, the One for the many. However he did not express himself thus, but, “to make perfect through sufferings,” showing the suffering for any one, not merely profits “him,” but he himself also becomes more glorious and more perfect. And this too he says in reference to the faithful, comforting them by the way: for Christ was glorified then when He suffered. But when I say, He was glorified, do not suppose that there was an accession of glory to Him: for that which is of nature He always had, and received nothing in addition.

[5.] “For,” he says, “both He that sanctifieth, and they who are sanctified, are all of one, for which cause He is not ashamed to call them brethren.” Behold again how he brings [them] together, honoring and comforting them, and making them brethren of Christ, in this respect that they are “of one.”125 ἐ ξ ἑνὸς Then again guarding himself and showing that he is speaking of that which is according to the flesh, he introduces, “For He who sanctifieth,” [i.e.] Christ, “and they who are sanctified,” ourselves. Dost thou see how great is the difference?126 τὸ μέσον He sanctifies, we are sanctified. And above he said, “the Captain of their salvation. For there is one God, of whom are all things.”127 This citation is connected with “they are of one,” the intervening words, “Then again…salvation,” being introduced parenthetically. ( 1 Cor. viii. 6.)

“For which cause He is not ashamed to call them brethren.” Seest thou how again he shows the superiority? For by saying, “He is not ashamed,” he shows that the whole comes not of the nature of the thing, but of the loving affection of Him who was “not ashamed” of anything, [yea] of His great humility. For though we be “of one,” yet He sanctifieth and we are sanctified: and great is the difference.128 τὸ μέσον Moreover “He” is of the Father, as a true Son, that is, of His substance; “we,” as created, that is, brought out of things that are not, so that the difference is great. Wherefore he says, “He is not ashamed to call them brethren” ( ver. 12 ), “saying, I will declare Thy name unto My brethren.” ( Ps. xxii. 22.) For when He clothed Himself with flesh, He clothed Himself also with the brotherhood, and at the same time came in the brotherhood.

This indeed he brings forward naturally. But this ( ver. 13 ) “I will put my trust in Him” ( 2 Sam. xxii. 3 ), what does it mean? For what follows this is also [introduced] naturally. “Behold, I and the children which God hath given Me.” ( Isa. viii. 18.) For as here He shows Himself a Father, so before, a Brother. “I will declare Thy name unto My brethren,” He saith.

And again he indicates the superiority and the great interval [between us], by what follows ( ver. 14 ): “Since then the children,” he saith, “are partakers of flesh and blood” (thou seest where he saith the likeness is? in reference to the flesh), “in like manner He also Himself took part of the same.” Let all the Heretics be ashamed, let those hide their faces who say that He came in appearance and not in reality.129 Cf. St. Iren. pp. 450, 482, 497, O.T. For he did not say, “He took part of these” only, and then say no more; although had he said thus, it would have been sufficient, but he asserted something more, adding “in like manner,” not in appearance, he means, or by an image (since in that case “in like manner” is not preserved) but in reality; showing the brotherhood.

[6.] Next he sets down also the cause of the economy.130 i.e. the Incarnation. [οἰκονομία is not so much the Incarnation as the whole arrangement of the Christian dispensation—here with especial reference to Christ’s death.—F.G.] “That through death,” he says, “He might destroy him that had the power of death, that is, the devil.”

Here he points out the wonder, that by what the devil prevailed, by that was he overcome, and the very thing which was his strong weapon against the world, [namely], Death, by this Christ smote him. In this he exhibits the greatness of the conqueror’s power. Dost thou see how great good death hath wrought?

Ver. 15. “And should deliver them,” he says, “who through fear of death were all their lifetime subject to bondage.” Why (he means) do ye shudder? Why do you fear him that hath been brought to nought? He is no longer terrible, but has been trodden under foot, hath been utterly despised; he is vile and of no account. ( 2 Tim. i. 10.)

But what is “through fear of death were all their life-time subject to bondage”? He either means this, that he who fears death is a slave, and submits to all things rather than die; or this, that all men were slaves of death and were held under his power, because he had not yet been done away; or that men lived in continual fear, ever expecting that they should die, and being afraid of death, could have no sense of pleasure, while this fear was present with them. For this he hinted at in saying, “All their life-time.” He here shows that the afflicted, the harassed, the persecuted, those that are deprived of country and of substance and of all other things, spend their lives more sweetly and more freely than they of old time who were in luxury, who suffered no such afflictions, who were in continual prosperity, if indeed these “all their life-time” were under this fear and were slaves; while the others have been made free and laugh at that which they shudder at. For this is now as if, when one was being led away to a captivity leading to death, and in continual expectation of it, one should feed him up with abundant dainties (something such as this was Death of old); but now, as if some one taking away that fear together with the dainties, were to promise a contest, and propose a combat that should lead no longer to death, but to a kingdom. Of which number wouldst thou have wished to be—those who are fed up in the prison-house, while every day looking for their sentence, or those who contend much and labor willingly, that they may crown themselves with the diadem of the kingdom? Seest thou how he has raised up their soul, and made them elated? He shows too, that not death alone has been put an end to, but that thereby he also who is ever showing that war without truce against us, I mean the devil, hath been brought to nought; since he that fears not death is out of reach of the devil’s tyranny. For if “skin for skin, yea all things a man would give for his life” ( Job ii. 4 )—when any one has determined to disregard even this, of what henceforward will he be the slave? He fears no one, he is in terror of no one, he is higher than all, and more free than all. For he that disregards his own life, much more [doth he disregard] all other things. And when the devil finds a soul such as this, he can accomplish in it none of his works. For what? tell me, shall he threaten the loss of property, and degradation, and banishment from one’s country? But these are small matters to him who “counteth not even his life dear” ( Acts xx. 24 ) unto him, according to the blessed Paul. Thou seest that in casting out the tyranny of death, he also overthrew the strength of the devil. For he who has learnt to study innumerable [truths] concerning the resurrection,131 μυρία φιλοσοφεῖν how should he fear death? How should he shudder any more?

[7.] Therefore be ye not grieved, saying, why do we suffer such and such things? For so the victory becomes more glorious. And it would not have been glorious, unless by death He had destroyed death; but the most wonderful thing is that He conquered him by the very means by which he was strong, showing in every point the abundance of His means, and the excellence of His contrivances. Let us not then prove false to the gift bestowed on us. “For we,” he says, “have received not a spirit of fear, but a spirit of power, and of love, and of a sound mind.” ( Rom. viii. 15; 2 Tim. i. 7.) Let us stand then nobly, laughing death to scorn.

But [I pause] for it comes over me to groan bitterly [at the thought of] whither Christ hath raised us up, and whither we have brought ourselves down. For when I see the wailings in the public places, the groanings over those departing life, the howlings, the other unseemly behavior, believe me, I am ashamed before those heathen, and Jews, and heretics who see it, and before all who for this cause openly laugh us to scorn. For whatever I may afterwards say, I shall talk to no purpose, when philosophizing concerning the resurrection. Why? Because the heathen do not attend to what is said by me, but to what is done by you. For they will say at once, ‘when will any of these [fellows] be able to despise death, when he is not able to see another dead?’

Beautiful things were spoken by Paul, beautiful and worthy of Heaven, and of the love of God to man. For what does he say? “And He shall deliver them who through fear of death, were all their life-time subject to bondage.” But ye do not allow these things to be believed, fighting against them by your deeds. And yet many things exist for this very end, God building a stronghold against it, that He might destroy this same evil custom. For tell me, what mean the bright torches? Do we not send them before as athletes? And what [mean] the hymns? Do we not glorify God, and give thanks that at last He has crowned the departed one, that He has freed him from his labors, that taking away uncertainty, He has him with Himself? Are not the Hymns for this? Is not Psalmody for this? All these are the acts of those rejoicing. “For,” it is said, “is any merry? let him sing psalms.” ( Jas. v. 13.) But to these things the heathen give no heed. For (one will say) do not tell me of him who is philosophical132 The word includes the ideas of being patient, as well as of thinking and speaking deep things. when out of the affliction, for this is nothing great or surprising;—show me a man who in the very affliction itself is philosophical, and then I will believe the resurrection,

And indeed, that women engaged in the affairs of this life133 βιωτικὰς should act thus is no way surprising. And yet indeed this even is dreadful; for from them also is the same philosophy required. Wherefore also Paul says, “But concerning them which are asleep, I would not have you ignorant, that ye sorrow not even as the rest who have no hope.” ( 1 Thess. iv. 13.) He wrote not this to solitaries, nor to perpetual virgins, but to women and men in the world.134 κοσμικαῖς καὶ κοσμικοῖς But however this is not so dreadful. But when any man or woman, professing to be crucified to the world, he tears his hair, and she shrieks violently—what can be more unseemly than this? Believe me when I say if things were done as they ought, such persons should be excluded for a long time from the thresholds of the Church. For those who are indeed worthy of being grieved for, are these who still fear and shudder at death, who have no faith in the resurrection.

‘But I do not disbelieve the resurrection’ (one says) ‘but I long after his society.’ Why then, tell me, when he goes from home, and that for a long absence, dost not thou do the same? ‘Yea, but I do weep then also’ (she says) ‘and mourn as I long after him.’ But that is the conduct of those that really long after their associates, this that of her who despairs of his return.

Think, what thou singest on that occasion, “Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee.” ( Ps. cxvi. 7.) And again, “I will fear no evil, for Thou art with me.” ( Ps. xxiii. 4.) And again, “Thou art my refuge from the affliction which encompasseth me.” ( Ps. xxxii. 7.) Think what these Psalms mean. But thou dost not give heed, but art drunk from grief.

Consider carefully the funeral lamentations of others that thou mayest have a remedy in thine own case. “Return, O my soul, to thy rest, for the Lord hath dealt bountifully with thee.” Tell me, sayest thou that the Lord hath dealt bountifully with thee, and weepest? Is not this mere acting, is it not hypocrisy? For if indeed thou really believest the things thou sayest, thy sorrow is superfluous: but if thou art in sport and acting a part, and thinkest these things fables, why dost thou sing psalms? Why dost thou even endure the attendants? Why dost thou not drive away the singers? But this would be the act of madmen. And yet far more the other.

For the present, then, I advise you: but as time goes on, I shall treat the matter more seriously: for indeed I am greatly afraid that by this practice some grievous disease may make its way into the Church. The case of the wailings then we will hereafter correct. And meanwhile I charge and testify, both to rich and poor, both to women and men.

May God indeed grant that you all depart out of life unwailed, and according to the fitting rule fathers now grown old may be attended to their graves by sons, and mothers by daughters, and grand-children, and great grand-children, in a green old age, and that untimely death may in no case occur. May this then be, and this I pray, and I exhort the prelates and all of you to beseech God for each other, and to make this prayer in common. But if (which God forbid, and may it never happen) any bitter death should occur, bitter, I mean, not in its nature (for henceforth there is no bitter death, for it differs not at all from sleep), but bitter in regard of your disposition, if it should happen, and any should hire these mourning women, believe me when I say (I speak not without meaning135 ἄ λλως but as I have resolved, let him who will, be angry), that person we will exclude from the Church for a long time, as we do the idolater. For if Paul calls “the covetous man an idolater” ( Eph. v. 5 ), much more him who brings in the practices of the idolaters over a believer.

For, tell me, for what cause dost thou invite presbyters, and the singers? Is it not to afford consolation? Is it not to honor the departed? Why then dost thou insult him? And why dost thou make him a public show? And why dost thou make game as on a stage? We come, discoursing of the things concerning the resurrection, instructing all, even those who have not yet been smitten, by the honor shown to him, to bear it nobly if any such thing should happen and dost thou bring those who overthrow our [teachings] as much as in them lieth? What can be worse than this ridicule and mockery? What more grievous than this inconsistency?

[8.] Be ashamed and show reverence: but if ye will not, we cannot endure the bringing in upon the Church of practices so destructive. For, it is said, “them that sin rebuke before all.” ( 1 Tim. v. 20.) And as to those miserable and wretched women, we through you forbid them136 The hired wailers were heathens and not present: St. Chrys. hints at having some corporal punishment inflicted on them. ever to introduce themselves into the funerals of the faithful, lest we should oblige them in good earnest to wail over their own evils, and teach them not to do these things in the ills of others, but rather to weep for their own misfortunes. For an affectionate father too, when he has a disorderly son, not only advises him not to draw near to the wicked, but puts them in fear also. Behold then, I advise you, and those women through you, that you do not invite such persons, and that they do not attend. And may God grant that my words may produce some effect, and that my threat may avail. But if (which God forbid) we should be disregarded, we have no choice henceforward but to put our threat into execution, chastising you by the laws of the Church, and those women as befits them.

Now if any man is obstinate and contemptuous, let him hear Christ saying even now, “If any one trespass against thee, go, tell him his fault between thee and him alone”; but if he will not be persuaded, “take with thee one or two.” But if even so he contradict, “tell it to the Church, but if he shall also refuse to hear the Church, let him be unto thee as a heathen man and a publican.” ( Matt. xviii. 15, 16, 17.) Now if when a man trespasses against me, and will not be persuaded, [the Lord] commands me thus to turn away from him, judge ye in what light I ought to hold him who trespasses against himself, and against God. For do not you yourselves condemn us when we come down so gently upon you?

If however any man disregard the bonds which we inflict, again let Christ instruct him, saying, “Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven.” ( Matt. xviii. 18.) For though we ourselves be miserable and good for nothing and worthy to be despised, as indeed we are; yet are we not avenging ourselves nor warding off anger, but are caring for your salvation.

Be influenced by reverence, I beseech you, and respect. For if a man bear with a friend when he attacks him more vehemently than he ought, ascertaining his object, and that he does it with kind intention, and not out of insolence; much more [should he bear with] a teacher when rebuking him, and a teacher who does not himself say these things as of authority, nor as one in the position of a ruler, but in that of a kindly guardian. For we do not say these things as wishing to exhibit our authority, (for how could we, praying that we may never come to the trial of them?) but grieving and lamenting for you.

Forgive me then, and let no man disregard the bonds of the Church. For it is not man who binds, but Christ who has given unto us this authority, and makes men lords of this so great dignity. For we indeed wish to use this power for loosing; or rather, we wish to have no need even of that, for we wish that there should not be any bound among us—we are not so miserable and wretched [as that] even though some of us are extreme good-for-nothings. If however we be compelled [so to act], forgive us. For it is not of our own accord, nor wishing it, but rather out of sorrow for you that are bound that we put the chains around you. But if any man despise these chains, the time of judgment will come, which shall teach him. And what comes after I do not wish to speak of, lest I should wound your minds. For in the first place indeed we do not wish to be brought into this necessity; but if we are so brought, we fulfill our own part, we cast around the chains. And if any man burst through them, I have done my part, and am henceforth free from blame, and thou wilt have to give account to Him who commanded me to bind.

For neither, when a king is sitting in public, if any of the guard who stand beside him be commanded to bind one of the attendants, and to put the chains around [him], and he should not only thrust this man away, but also break the bonds in pieces, is it the guard who suffers the insult, and not much more the King who gave the order. For if He claim as His own, the things which are done to the faithful, much more will He feel as if Himself insulted when he is insulted who has been appointed to teach.

But God grant that none of those who are over this Church should be driven to the necessity of [inflicting] these bonds. For as it is a good thing not to sin, so is it profitable to endure reproof. Let us then endure the rebuke, and earnestly endeavor not to sin; and if we should sin let us bear the rebuke. For as it is an excellent thing not to be wounded, but, if this should happen, to apply the remedy to the wound, so also in this case.

But God forbid that any man should need such remedies as these. “But we are persuaded better things of you, and things that accompany salvation, though we thus speak.” ( c. vi. 9.) But we have discoursed more vehemently for the sake of greater security. For it is better that I should be suspected by you of being a harsh, and severe, and self-willed person, than that you should do things not approved of God. But we trust in God, that this reproof will not be unserviceable to you, but that ye will be so changed, that these discourses may be devoted to encomiums on you and to praises: that we may all be counted worthy to attain to those good things, which God hath promised to them that love Him in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.

ΟΜΙΛΙΑ Δʹ. Οὐ γὰρ ἀγγέλοις ὑπέταξε τὴν οἰκουμένην τὴν μέλλουσαν, περὶ ἧς λαλοῦμεν. Διεμαρτύ ρατο δέ πού τις, λέγων: Τί ἐστιν ἄνθρωπος ὅτι μιμνήσκῃ αὐτοῦ; ἢ υἱὸς ἀνθρώπου ὅτι ἐπισκέπτῃ αὐτόν; Ἠλάττωσας αὐτὸν βραχύ τι παρ' ἀγγέλους. αʹ. Ἠβουλόμην γνῶναι σαφῶς, εἴ τινες μετὰ τῆς προσηκούσης σπουδῆς τῶν λεγομένων ἀκούουσιν, εἰ μὴ παρὰ τὴν ὁδὸν τὰ σπέρματα ῥίπτομεν: οὕτω γὰρ ἂν προθυμότερον τὴν διδασκαλίαν ἐποιησάμην. Ἐροῦμεν γὰρ, κἂν μηδεὶς ἀκούῃ, διὰ τὸν ἐπικείμενον παρὰ τοῦ Σωτῆρος φόβον. Διαμάρτυραι γὰρ, φησὶ, τῷ λαῷ τούτῳ: κἂν μὴ ἀκούσωσιν, αὐτὸς ἀνεύθυνος ἔσῃ. Εἰ δὲ ἐπεπείσμην περὶ τῆς ὑμετέρας σπουδῆς, οὐ διὰ τὸν φόβον ἔλεγον μόνον, ἀλλὰ καὶ μεθ' ἡδονῆς τοῦτο ἐποίουν. Νῦν μὲν γὰρ κἂν μηδεὶς ἀκούῃ, κἂν ἐμοὶ τὸ πρᾶγμα ἀκίνδυνον ᾖ τὸ ἐμαυτοῦ πληροῦντι, ἀλλ' ὅμως οὐ μεθ' ἡδονῆς ὁ πόνος γίνεται. Τί γὰρ ὄφελος, ὅταν μὴ ἐγκαλῶμαι μὲν ἐγὼ, ὠφελῆται δὲ μηδείς; Εἰ δέ τινες μέλλοιεν προσέχειν, οὐ τοσαύτην ἀπὸ τοῦ μὴ κολάζεσθαι ληψόμεθα ὄνησιν, ὅσην ἀπὸ τῆς προκοπῆς τῆς ὑμετέρας. Πῶς οὖν εἴσομαι τοῦτο; Ἐπιτηρήσας ὑμῶν τινας τοὺς οὐ πάνυ προσέχοντας, τούτους ἐρήσομαι κατ' ἰδίαν συντυχὼν, κἂν εὕρω τινὰ τῶν εἰρημένων κατέχοντας, οὐ λέγω πάντα: τοῦτο γὰρ ὑμῖν οὐ σφόδρα εὔκολον: ἀλλὰ κἂν ὀλίγα ἐκ πολλῶν, εὔδηλον ὅτι περὶ τῶν πολλῶν οὐδὲ ἀμφιβάλλω λοιπόν. Καὶ ἐχρῆν μὲν ἡμᾶς, μὴ προειπόντας τοῦτο, ἀφυλάκτοις ὑμῖν ἐπιτεθῆναι: πλὴν ἀλλ' ἀγαπητὸν, εἰ καὶ οὕτω δυνηθείημεν ἐπιτυχεῖν: μᾶλλον δὲ, καὶ οὕτω δύναμαι ἀφυλάκτοις ἐπιθέσθαι. Ὅτι μὲν γὰρ ἐρήσομαι, προεῖπον: πότε δὲ ἐρήσομαι, οὐκέτι δῆλον καθίστημι: ἴσως γὰρ σήμερον, ἴσως δὲ αὔριον, ἴσως δὲ μετὰ εἴκοσιν ἢ καὶ τριάκοντα ἡμέρας, ἴσως δὲ μετὰ ἐλάττους, ἴσως δὲ καὶ μετὰ πλείους. Οὕτω καὶ ὁ Θεὸς τὴν ἡμέραν ἡμῶν τῆς τελευτῆς ἄδηλον ἐποίησε: καὶ οὔτε εἰ σήμερον, οὔτε εἰ αὔριον, οὔτε εἰ μετὰ ἐνιαυτὸν ὅλον, οὔτε εἰ μετὰ πλείονα ἔτη ἐπιστήσεται, δῆλον ἡμῖν ἀφῆκεν εἶναι, ἵνα τῷ τῆς προσδοκίας ἀδήλῳ διαπαντὸς ἐν ἀρετῇ κατέχωμεν ἑαυτούς: καὶ ὅτι μὲν ἀπελευσόμεθα, εἶπεν, πότε δὲ, οὐκέτι. Οὕτω κἀγὼ, ὅτι μὲν ἐρήσομαι, εἶπον, πότε δὲ, οὐ προσέθηκα, βουλόμενος ὑμᾶς ἐν φροντίδι εἶναι διαπαντός. Καὶ μή τις λεγέτω, ὅτι Πρὸ τεσσάρων ἑβδομάδων καὶ πέντε καὶ πλειόνων ταῦτα ἤκουσα, καὶ κατέχειν οὐ δύναμαι: τὸν γὰρ ἀκούοντα οὕτω βούλομαι κατέχειν, ὡς ἄληστον ἔχειν τὴν μνήμην, καὶ μὴ ἐξίτηλον, μηδὲ ἀποπτύειν τὰ λεγόμενα. Βούλομαι γὰρ ὑμᾶς κατέχειν, οὐχ ἵνα ἐμοὶ εἴπητε, ἀλλ' ἵνα ὑμεῖς κερδάνητε: καὶ τοῦτο ἐμοί ἐστι τὸ σπουδαζόμενον. Ἀλλ' ἐπεὶ ὅσα ἐχρῆν εἰπεῖν εἰς ἀσφάλειαν, ἡμῖν εἴρηται, ἀναγκαῖον λοιπὸν ἄρξασθαι τῆς ἀκολουθίας. Τί δὴ οὖν πρόκειται ἡμῖν εἰπεῖν σήμερον; Οὐ γὰρ ἀγγέλοις, φησὶν, ὑπέταξε τὴν οἰκουμένην τὴν μέλλουσαν, περὶ ἧς λαλοῦμεν. Ἆρα μὴ περὶ ἑτέρας τινὸς διαλέγεται οἰκουμένης; Οὐκ ἔστιν, ἀλλὰ περὶ ταύτης. Διὰ γὰρ τοῦτο προσέθηκε, Περὶ ἧς λαλοῦμεν, ἵνα μὴ ἀφῇ τὸν νοῦν πλανηθέντα ἑτέραν τινὰ ἐπιζητεῖν. Πῶς οὖν αὐτὴν μέλλουσαν καλεῖ; Ὥσπερ καὶ ἑτέρωθί φησιν, Ὅς ἐστι τύπος τοῦ μέλλοντος, περὶ τοῦ Ἀδὰμ καὶ τοῦ Χριστοῦ λέγων ἐν τῇ πρὸς Ῥωμαίους ἐπιστολῇ, πρὸς τοὺς χρόνους τοῦ Ἀδὰμ μέλλοντα τὸν κατὰ σάρκα Χριστὸν καλῶν (καὶ γὰρ ἔμελλεν): οὕτω καὶ νῦν, ἐπειδὴ εἶπεν, Ὅταν δὲ εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, ἵνα μὴ νομίσῃς ἑτέραν οἰκουμένην λέγειν αὐτὸν, πολλαχόθεν μὲν αὐτὸ καὶ ἄλλοθεν βεβαιοῦται, καὶ ἀπ' αὐτοῦ δὲ τοῦ εἰπεῖν αὐτὴν μέλλουσαν: ἔμελλε γὰρ ἡ οἰκουμένη: ὁ Υἱὸς τοῦ Θεοῦ ἦν ἀεί. Ταύτην οὖν τὴν μέλλουσαν ἔσεσθαι οὐκ ἀγγέλοις ὑπέταξεν, ἀλλὰ τῷ Χριστῷ. Ὅτι δὲ πρὸς τὸν Υἱὸν εἴρηται, φησὶ, δῆλον: οὐδὲ γὰρ ἐκεῖνο ἄν τις εἴποι, ὅτι πρὸς ἀγγέλους. Εἶτα καὶ ἑτέραν παράγει μαρτυρίαν, καί φησι: Διεμαρτύρατο δέ πού τις, λέγων. Διὰ τί μὴ τὸ ὄνομα τοῦ προφήτου εἶπεν, ἀλλ' ἔκρυψεν αὐτό; Καὶ ἐν ἑτέραις δὲ μαρτυρίαις τοῦτο ποιεῖ: ὡς ὅταν λέγῃ: Ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει: Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ: καὶ πάλιν, Ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα. Καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει: Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα: πρὸς δὲ τὸν Υἱὸν, Καὶ καταρχὰς σὺ, Κύριε, τὴν γῆν ἐθεμελίωσας. Οὕτω καὶ ἐνταῦθά φησι: Διεμαρτύρατο δέ πού τις, λέγων. Τοῦτο δὲ αὐτὸ οἶμαι, τὸ κρύπτειν καὶ μὴ τιθέναι τὸν εἰρηκότα τὴν μαρτυρίαν, ἀλλ' ὡς περιφερομένην καὶ κατάδηλον οὖσαν εἰσάγειν, δεικνύντος ἐστὶν αὐτοὺς σφόδρα ἐμπείρους εἶναι τῶν Γραφῶν. Τί ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ; ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν; Ἠλάττωσας αὐτὸν βραχύ τι παρ' ἀγγέλους: δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτὸν, καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου: πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. βʹ. Ταῦτα δὲ εἰ καὶ εἰς τὴν κοινὴν ἀνθρωπότητα εἴρηται, ἀλλ' ὅμως κυριώτερον ἁρμόσειεν ἂν τῷ Χριστῷ κατὰ σάρκα: τὸ γὰρ, Πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ, ἐκείνου μᾶλλόν ἐστιν, ἢ ἡμῶν. Ὁ γὰρ Υἱὸς τοῦ Θεοῦ οὐδὲν ἡμᾶς ὄντας ἐπεσκέψατο, καὶ τὸ ἐξ ἡμῶν ἀναλαβὼν καὶ ἑνώσας ἑαυτῷ, πάντων ἀνώτερος γέγονεν. Ἐν γὰρ τῷ ὑποτάξαι, φησὶν, αὐτῷ τὰ πάντα, οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον. Νῦν δὲ οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: ἐπειδὴ εἶπεν, Ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου, εἰκὸς δὲ ἦν αὐτοὺς ἔτι ἀσχάλλειν, εἶτα μετὰ ταῦτα ὀλίγα τινὰ παρενθεὶς, ταύτην τὴν μαρτυρίαν ἐπήγαγε βεβαιοῦσαν ἐκείνην. Ἵνα γὰρ μὴ λέγωσι, Πῶς τοὺς ἐχθροὺς ἔθηκεν ὑπὸ τοὺς πόδας αὐτοῦ, τοσαῦτα παθόντων ἡμῶν; ἱκανῶς μὲν καὶ ἐν τῷ προτέρῳ αὐτὸ ᾐνίξατο: τὸ γὰρ, Ἕως, οὐ τὸ εὐθέως ἐδήλου γινόμενον, ἀλλὰ τὸ ἐν χρόνῳ: ἐνταῦθα δὲ αὐτὸ ἐπεξέρχεται. Μὴ γὰρ, ἐπειδὴ οὐδέπω ὑπετάγησαν, φησὶ, νομίσῃς μηδὲ ὑποτάττεσθαι: ὅτι μὲν γὰρ δεῖ ὑποταγῆναι, δῆλον: καὶ γὰρ ἡ προφητεία διὰ τοῦτο εἴρηται: Ἐν γὰρ τῷ ὑποτάξαι αὐτῷ, φησὶ, τὰ πάντα, οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον. Πῶς οὖν οὐ πάντα ὑποτέτακται; Ὅτι μέλλει ὑποτάσσεσθαι. Εἰ τοίνυν πάντα μὲν ὑποταγῆναι ὀφείλει, οὔπω δὲ ὑποτέτακται, μὴ ἄσχαλλε μηδὲ θορυβοῦ. Εἰ μὲν γὰρ τοῦ τέλους παραγενομένου, καὶ πάντων ὑποταγέντων, ταῦτα ἔπασχες, εἰκότως ἤλγεις: νῦν δὲ οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα, οὔπω ἐκράτησεν ὁ Βασιλεὺς καθαρῶς. Τί τοίνυν θορυβῇ, πάσχων κακῶς; οὔπω πάντων περιγέγονε τὸ κήρυγμα, οὔπω καιρὸς τέλεον ὑποταγῆναι. Εἶτα πάλιν ἑτέρα παράκλησις: ἤδη ὁ μέλλων πάντας ἔχειν ὑποτεταγμένους, καὶ αὐτὸς ἀπέθανε, καὶ μυρία πέπονθε. Τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν, φησὶν, Ἰησοῦν, διὰ τὸ πάθημα τοῦ θανάτου. Εἶτα τὰ χρηστὰ πάλιν, Δόξῃ καὶ τιμῇ ἐστεφανωμένον. Εἶδες πῶς αὐτῷ πάντα ἥρμοσε; καὶ γὰρ τὸ, Βραχὺ, αὐτῷ ἂν ἁρμόσειε μᾶλλον, τῷ τρεῖς ἡμέρας γενομένῳ ἐν τῷ ᾅδῃ μόνας, ἀλλ' οὐχ ἡμῖν τοῖς ἐπιπολὺ φθειρομένοις: ὁμοίως καὶ τὸ, Δόξῃ καὶ τιμῇ, ἐκείνῳ πολλῷ πλέον, ἢ ἡμῖν ἁρμόσει. Πάλιν αὐτοὺς ἀναμιμνήσκει τοῦ σταυροῦ, δύο ταῦτα κατορθῶσαι σπουδάζων, καὶ τὴν κηδεμονίαν αὐτοῦ δεῖξαι, καὶ πεῖσαι αὐτοὺς πάντα φέρειν γενναίως, εἰς τὸν Διδάσκαλον ἀφορῶντας. Εἰ γὰρ ὁ προσκυνούμενος ὑπ' ἀγγέλων, φησὶν, ἠνέσχετο βραχύ τι παρ' ἀγγέλους ἔχειν διὰ σέ: πολλῷ μᾶλλον σὺ ὁ τῶν ἀγγέλων ἐλάττων, πάντα φέρειν ὀφείλεις δι' αὐτόν. Εἶτα δείκνυσιν, ὅτι δόξα καὶ τιμὴ ὁ σταυρός ἐστιν: ὡσπεροῦν καὶ αὐτὸς δόξαν αὐτὸν καλεῖ λέγων: Ἦλθεν ἡ ὥρα, ἵνα δοξασθῇ ὁ Υἱὸς τοῦ ἀνθρώπου. Εἰ οὖν ἐκεῖνος τὰ διὰ τοὺς δούλους δόξαν καλεῖ, πολλῷ μᾶλλον σὺ τὰ διὰ τὸν Δεσπότην. Ὁρᾷς τοῦ σταυροῦ τὸν καρπὸν, ὅσος; Μὴ φοβηθῇς τὸ πρᾶγμα: σκυθρωπὸν μὲν γὰρ εἶναί σοι δοκεῖ, μυρία δὲ τίκτει ἀγαθά. Δείκνυσιν ἐκ τούτων τοῦ πειρασμοῦ τὸ ὄφελος. Εἶτά φησιν: Ὅπως χάριτι Θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου. Ὅπως, φησὶ, χάριτι Θεοῦ. Κἀκεῖνος μὲν διὰ τὴν χάριν τοῦ Θεοῦ τὴν εἰς ἡμᾶς ταῦτα πέπονθεν: Ὅς γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, φησὶν, ἀλλ' ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν. Τίνος ἕνεκεν; Οὐκ ὤφειλε τοῦτο ἡμῖν, ἀλλὰ χάριτι πεποίηκε. Καὶ πάλιν ἐν τῇ πρὸς Ῥωμαίους Ἐπιστολῇ φησι Πολλῷ μᾶλλον ἡ χάρις τοῦ Θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν. Ὅπως χάριτι Θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου: οὐχὶ τῶν πιστῶν μόνον, ἀλλὰ καὶ τῆς οἰκουμένης ἁπάσης: αὐτὸς μὲν γὰρ ὑπὲρ πάντων ἀπέθανε. Τί δὲ, εἰ μὴ πάντες ἐπίστευσαν; Αὐτὸς τὸ ἑαυτοῦ πεπλήρωκε. Καὶ κυρίως εἶπεν: Ὑπὲρ παντὸς γεύσηται θανάτου. Καὶ οὐκ εἶπεν: Ἀποθάνῃ: ὥσπερ γὰρ ὄντως γευσάμενος, οὕτω μικρὸν ἐν αὐτῷ ποιήσας διάστημα, εὐθέως ἀνέστη. Τῷ μὲν οὖν εἰπεῖν: Διὰ τὸ πάθημα τοῦ θανάτου, τὸν ὄντως θάνατον ἐσήμανε: τῷ δὲ, Ἀγγέλων κρείττων, τὴν ἀνάστασιν ἐδήλωσε. Καθάπερ γὰρ ἰατρὸς οὐκ ἔχων ἀνάγκην τῶν τῷ ἀῤῥώστῳ παρεσκευασμένων σιτίων ἀπογεύσασθαι, διὰ τὴν περὶ ἐκεῖνον κηδεμονίαν πρότερον αὐτὸς ἀπογεύεται, ἵνα πείσῃ τὸν ἄῤῥωστον θαρσοῦντα κατατολμῆσαι τῆς βρώσεως: οὕτω καὶ ὁ Χριστὸς, ἐπειδὴ πάντες ἄνθρωποι τὸν θάνατον ἐδεδοίκεσαν, πείθων αὐτοὺς κατατολμᾷν τοῦ θανάτου, καὶ αὐτὸς ἀπεγεύσατο αὐτοῦ, οὐκ ἔχων ἀνάγκην. Ἔρχεται γὰρ, φησὶν, ὁ τοῦ κόσμου τούτου ἄρχων, καὶ οὐχ εὑρίσκει ἐν ἐμοὶ οὐδέν. Οὕτω καὶ τὸ, Χάριτι, καὶ τὸ, Ὑπὲρ παντὸς γεύσηται θανάτου, τοῦτο συνίστησιν. Ἔπρεπε γὰρ αὐτῷ, δι' ὃν τὰ πάντα καὶ δι' οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι. γʹ. Περὶ τοῦ Πατρὸς ἐνταῦθα λέγει. Ὁρᾷς πῶς πάλιν τὸ, Δι' οὗ, αὐτῷ ἁρμόζει; Οὐκ ἂν τοῦτο ἐποίησεν, εἴ γε ἐλαττώσεως ἦν, καὶ τῷ Υἱῷ μόνον προσῆκον. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: ἄξια, φησὶ, τῆς φιλανθρωπίας αὑτοῦ πεποίηκε τῷ τὸν πρωτότοκον λαμπρότερον ἀποδεῖξαι πάντων, καὶ ὥσπερ ἀθλητὴν γενναῖον καὶ τοὺς ἄλλους ὑπερέχοντα, τοῖς ἑτέροις ὑπόδειγμα θεῖναι. Τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν: τουτέστι, τὸν αἴτιον τῆς σωτηρίας. Ὁρᾷς ὅσον τὸ μέσον; καὶ οὗτος Υἱὸς, καὶ ἡμεῖς υἱοί: ἀλλ' ὁ μὲν σώζει, ἡμεῖς δὲ σωζόμεθα. Εἶδες πῶς ἡμᾶς καὶ συνάγει καὶ διίστησι; Πολλοὺς, φησὶν, υἱοὺς εἰς δόξαν ἀγαγόντα. Ἐνταῦθα συνήγαγε: Τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν: καὶ πάλιν διέστησε. Διὰ παθημάτων τελειῶσαι. Ἄρα τὰ παθήματα τελείωσις, καὶ αἰτία τῆς σωτηρίας. Ὁρᾷς ὅτι τὸ παθεῖν κακῶς, οὐκ ἔστιν ἐγκαταλελειμμένων; Εἰ δὲ τούτῳ πρώτῳ τετίμηκε τὸν Υἱὸν ὁ Θεὸς, τῷ διὰ παθημάτων αὐτὸν ἀγαγεῖν: ὄντως τοῦ τὸν κόσμον ποιῆσαι, καὶ ἐκ μὴ ὄντων παραγαγεῖν αὐτὸν, τὸ σάρκα ἀναλαβόντα παθεῖν ἅπερ ἔπαθε, πολλῷ μεῖζόν ἐστι. Καὶ τοῦτο μὲν οὖν φιλανθρωπίας, ἐκεῖνο δὲ πολλῷ πλέον. Καὶ δεικνὺς καὶ αὐτὸς τοῦτο αὐτὸ, φησίν: Ἵνα ἐνδείξηται ἐν τοῖς αἰῶσι τοῖς ἐπερχομένοις τὸν ὑπερβάλλοντα πλοῦτον τῆς χρηστότητος αὑτοῦ, καὶ συνήγειρε καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ. Ἔπρεπε γὰρ αὐτῷ, δι' ὃν τὰ πάντα καὶ δι' οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι. Ἔπρεπε γὰρ αὐτῷ, φησὶ, τῷ κηδεμόνι ὄντι, καὶ πάντα εἰς τὸ εἶναι παραγαγόντι, ἐκδοῦναι τὸν Υἱὸν ὑπὲρ τῆς τῶν λοιπῶν σωτηρίας, τὸν ἕνα ὑπὲρ τῶν πολλῶν. Ἀλλ' οὐκ εἶπεν οὕτως, ἀλλὰ, Διὰ παθημάτων τελειῶσαι, δεικνὺς ὅτι ὁ παθὼν ὑπέρ τινος, οὐκ ἐκεῖνον ὠφελεῖ μόνον, ἀλλὰ καὶ αὐτὸς λαμπρότερος γίνεται καὶ τελειότερος. Καὶ τοῦτο δὲ πρὸς τοὺς πιστοὺς, φησὶ, παραθαῤῥύνων αὐτούς. Καὶ γὰρ ὁ Χριστὸς τότε ἐδοξάσθη, ὅτε ἔπαθεν. Ὅταν δὲ εἴπω, ὅτι Ἐδοξάσθη, μὴ νομίσῃς δόξης πρόσληψιν αὐτῷ γίνεσθαι: ἐκείνην γὰρ τὴν τῆς φύσεως εἶχεν ἀεὶ, οὐδὲν προσλαβών. Ὅ τε γὰρ ἁγιάζων, φησὶ, καὶ οἱ ἁγιαζόμενοι, ἐξ ἑνὸς πάντες. Δι' ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν. Ἰδοὺ πάλιν πῶς συνάγει τιμῶν αὐτοὺς καὶ παραμυθούμενος καὶ ἀδελφοὺς αὐτοὺς ποιῶν τοῦ Χριστοῦ, κατὰ τοῦτο τὸ ἐξ ἑνὸς εἶναι. Εἶτα πάλιν ἀσφαλιζόμενος, καὶ δεικνὺς ὅτι τὸ κατὰ σάρκα φησὶν, ἐπήγαγε τὸ, Ὁ ἁγιάζων, καὶ οἱ ἁγιαζόμενοι. Ὁρᾷς ὅσον τὸ μέσον; ὁ μὲν γὰρ ἁγιάζει, ἡμεῖς δὲ ἁγιαζόμεθα. Καὶ ἀνωτέρω τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν ἔφη. Εἰς γὰρ Θεὸς, ἐξ οὗ τὰ πάντα. Δι' ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν. Ὁρᾷς πῶς πάλιν δείκνυσι τὴν ὑπεροχήν; Τῷ γὰρ εἰπεῖν: Οὐκ ἐπαισχύνεται, δείκνυσιν οὐ τῆς τοῦ πράγματος φύσεως, ἀλλὰ τῆς φιλοστοργίας τοῦ μὴ ἐπαισχυνομένου τὸ πᾶν ὂν, καὶ τῆς ταπεινοφροσύνης τῆς πολλῆς. Εἰ γὰρ καὶ ἐξ ἑνὸς, ἀλλ' ὁ μὲν ἁγιάζει, ἡμεῖς δὲ ἁγιαζόμεθα. Πολὺ δὲ τὸ μέσον: καὶ ὁ μὲν ἐκ τοῦ Πατρὸς, ὡς Υἱὸς γνήσιος, τουτέστιν, ἐκ τῆς οὐσίας αὐτοῦ: ἡμεῖς δὲ ὡς κτίσμα, τουτέστιν, ἐξ οὐκ ὄντων. Ὥστε πολὺ τὸ μέσον. Διό φησιν: Οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν, λέγων: Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου. Τὴν γὰρ σάρκα ἐνδυσάμενος, ἐνεδύσατο καὶ τὴν ἀδελφότητα καὶ συνεισῆλθεν ὁμοῦ τῇ σαρκὶ καὶ ἡ ἀδελφότης. Ἀλλὰ τοῦτο μὲν εἰκότως παράγει: τὸ δὲ, Ἐγὼ ἔσομαι πεποιθὼς ἐπ' αὐτῷ, τί βούλεται; Καὶ τὸ μετὰ ταῦτα δὲ εἰκότως: Ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ Θεός. Ὥσπερ γὰρ ἐνταῦθα πατέρα δείκνυσιν ἑαυτὸν, οὕτως ἐκεῖ ἀδελφόν: Ἀπαγγελῶ, φησὶ, τὸ ὄνομά σου τοῖς ἀδελφοῖς μου: καὶ πάλιν τὴν ὑπεροχὴν δείκνυσι, καὶ πολὺ τὸ μέσον, διὰ τῶν ἑξῆς: Ἐπεὶ οὖν τὰ παιδία, φησὶ, κεκοινώνηκεν αἵματος καὶ σαρκός. δʹ. Ὁρᾷς ποῦ, φησὶ, τὸ ὅμοιον; κατὰ τὴν σάρκα. Παραπλησίως καὶ αὐτὸς μετέσχε τῶν αὐτῶν. Αἰσχυνέσθωσαν πάντες οἱ αἱρετικοὶ, ἐγκαλυπτέσθωσαν οἱ δοκήσει λέγοντες αὐτὸν παραγενέσθαι, καὶ οὐκ ἀληθείᾳ. Οὐ γὰρ εἶπεν, ὅτι Μετέσχε τούτων, μόνον, καὶ ἐσίγησε: καίτοι καὶ εἰ οὕτως εἶπεν, ἱκανὸν ἦν: ἀλλ' ἕτερόν τι μεῖζον ἐνέφηνε, τὸ, Παραπλησίως, προσθείς. Οὐ φαντασίᾳ οὐδὲ εἰκόνι, φησὶν, ἀλλ' ἀληθείᾳ: ἐπεὶ τὸ, Παραπλησίως, οὐ σώζεται. Εἶτα δείξας τὴν ἀδελφότητα, καὶ τὴν αἰτίαν τίθησι τῆς οἰκονομίας: Ὅπως διὰ τοῦ θανάτου, φησὶ, καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τουτέστι, τὸν διάβολον. Ἐνταῦθα τὸ θαυμαστὸν δείκνυσιν, ὅτι δι' οὗ ἐκράτησεν ὁ διάβολος, διὰ τούτου ἡττήθη, καὶ ὅπερ ἰσχυρὸν ἦν αὐτῷ ὅπλον κατὰ τῆς οἰκουμένης, ὁ θάνατος, τούτῳ αὐτὸν ἔπληξεν ὁ Χριστός: καὶ τὸ πολὺ τῆς δυνάμεως τοῦ νικήσαντος ἐμφαίνει. Ὁρᾷς ὅσον ὁ θάνατος εἰργάσατο καλόν; Καὶ ἀπαλλάξῃ, φησὶ, τούτους, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῇν ἔνοχοι ἦσαν δουλείας. Τίνος ἕνεκεν φρίττετε, φησὶ, τί δεδοίκατε τὸν καταργηθέντα; οὐκέτι φοβερός ἐστιν, ἀλλὰ πεπάτηται, καταπεφρόνηται, εὐτελής ἐστι καὶ οὐδενὸς ἄξιος. Τί δέ ἐστιν, Ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῇν ἔνοχοι ἦσαν δουλείας; τί τοῦτο, φησίν; Ὅτι ὁ τὸν θάνατον δεδοικὼς, δοῦλός ἐστι, καὶ πάντα ὑφίσταται ὑπὲρ τοῦ μὴ ἀποθανεῖν: ἢ ἐκεῖνο, ὅτι πάντες δοῦλοι ἦσαν τοῦ θανάτου, φησὶ, καὶ τῷ μηδέπω αὐτὸν λελύσθαι ἐκρατοῦντο: ἢ, [εἰ μὴ τοῦτο,] ὅτι φόβῳ διηνεκεῖ συνέζων οἱ ἄνθρωποι. Ἀεὶ γὰρ ἀποτεθνήξεσθαι προσδοκῶντες, καὶ τὸν θάνατον δεδοικότες, οὐδεμιᾶς ἡδονῆς αἴσθησιν λαβεῖν ἠδύναντο, τοῦ φόβου τούτου παρόντος αὐτοῖς: τοῦτο γὰρ ᾐνίξατο εἰπών: Διὰ παντὸς τοῦ ζῇν. Δείκνυσιν ἐνταῦθα τοὺς θλιβομένους, τοὺς ἐλαυνομένους, τοὺς διωκομένους, τοὺς καὶ πατρίδος καὶ οὐσίας καὶ τῶν ἄλλων ἁπάντων ἀποστερουμένους, ἥδιον διάγοντας καὶ ἐλευθεριώτερον ἐκείνων τῶν ἐν τρυφῇ τὸ πάλαι τυγχανόντων, τῶν μηδὲν τοιούτων παθόντων, τῶν εὐθηνουμένων: εἴ γε ἐκεῖνοι μὲν διὰ παντὸς τοῦ ζῇν ὑπὸ τῷ φόβῳ τούτῳ ἦσαν καὶ δοῦλοι, αὐτοὶ δὲ τούτου εἰσὶν ἀπηλλαγμένοι, καὶ γελῶντες τοῦτο, ὅπερ ἐκεῖνοι πεφρίκασιν. Ὥσπερ γὰρ εἴ τις δεσμώτην μέλλοντα τὴν ἐπὶ θάνατον ἄγεσθαι, καὶ ἀεὶ τοῦτο προσδοκῶντα, λιπαίνοι πολλῇ τῇ τρυφῇ: τοιοῦτόν τι ἦν τὸ παλαιὸν ὁ θάνατος. Νῦν δὲ ταυτὸν γέγονεν, οἷον ἂν εἴ τις τὸν φόβον ἐκεῖνον ἐκβαλὼν, μετὰ τῆς τρυφῆς ἀθλεῖν προτρέποι, καὶ τὸν ἀγῶνα προτιθεὶς, ἐπαγγέλοιτο μηκέτι εἰς θάνατον, ἀλλ' εἰς βασιλείαν ἀγαγεῖν. Τίνων οὖν ἠθέλησας σὺ γενέσθαι, τῶν ἐν τῷ δεσμωτηρίῳ λιπαινομένων μετὰ τοῦ καθ' ἑκάστην ἡμέραν τὴν ἀπόφασιν προσδοκᾷν, ἢ τῶν ἀθλούντων πολλὰ, καὶ πονούντων ἑκοντὶ, ὥστε τὸ διάδημα τῆς βασιλείας ἀναδήσασθαι; Ὁρᾷς πῶς αὐτῶν ἦρε τὴν ψυχὴν, καὶ μετεώρους εἰργάσατο; Δείκνυσι δὲ οὐ τὸν θάνατον μόνον πεπαυμένον, ἀλλὰ διὰ τούτου κἀκεῖνον τὸν ἄσπονδον πρὸς ἡμᾶς ἀεὶ τὸν πόλεμον ἐπανῃρημένον καὶ ἐπιδεικνύμενον, τὸν διάβολον λέγω καταργηθέντα: ὁ γὰρ θάνατον μὴ δεδοικὼς, ἔξω τῆς τυραννίδος ἐστὶ τοῦ διαβόλου. Εἰ γὰρ δέρμα ὑπὲρ δέρματος, καὶ πάντα δοίη ἄν τις ὑπὲρ τῆς ψυχῆς αὐτοῦ: ὅταν καὶ ταύτης κρίνῃ τις καταφρονεῖν, τίνος ἔσται δοῦλος λοιπόν; Οὐδένα δέδοικεν, οὐδένα φοβεῖται, πάντων ἐστὶν ἀνώτερος, καὶ πάντων ἐλευθεριώτερος. Ὁ γὰρ τῆς ψυχῆς τῆς ἑαυτοῦ καταφρονῶν, πολλῷ μᾶλλον τῶν ἄλλων. Ὅταν δὲ εὕρῃ ψυχὴν τοιαύτην ὁ διάβολος, οὐδὲν ἐργάσασθαι δυνήσεται ἐν αὐτῇ τῶν ἑαυτοῦ. Τί γὰρ, εἰπέ μοι, χρημάτων ζημίαν ἀπειλήσει καὶ ἀτιμίαν καὶ πατρίδος ἔκπτωσιν; Ἀλλὰ ταῦτα μικρὰ τῷ μηδὲ τὴν ψυχὴν τιμίαν τιθεμένῳ, κατὰ τὸν μακάριον Παῦλον. Ὁρᾷς ὅτι τοῦ θανάτου τὴν τυραννίδα ἐκβαλὼν, συγκατέλυσε καὶ τοῦ διαβόλου τὴν ἰσχύν; ὁ γὰρ περὶ ἀναστάσεως μυρία φιλοσοφεῖν εἰδὼς, πῶς δέδοικε θάνατον; πῶς φρίττει λοιπόν; Μὴ τοίνυν ἀσχάλλετε λέγοντες, Διὰ τί τὰ καὶ τὰ πεπόνθαμεν; οὕτω γὰρ λαμπροτέρα ἡ νίκη γίνεται: οὐκ ἂν δὲ ἦν λαμπρὰ, εἰ μὴ θανάτῳ τὸν θάνατον ἔλυσε. Τὸ δὲ θαυμαστὸν τοῦτό ἐστιν, ὅτι δι' αὐτῶν αὐτὸν ἐνίκησε, δι' ὧν ἴσχυσε, τὸ εὔπορον αὐτοῦ πανταχοῦ καὶ εὐμήχανον δεικνύς. Μὴ δὴ προδῶμεν τὴν δοθεῖσαν ἡμῖν δωρεάν. Οὐ γὰρ ἐλάβομεν, φησὶ, πνεῦμα δειλίας, ἀλλὰ πνεῦμα δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ. Στῶμεν οὖν γενναίως καταγελῶντες τοῦ θανάτου. εʹ. Ἀλλὰ γὰρ ἐπῆλθέ μοι στενάξαι πικρὸν, ποῦ μὲν ὁ Χριστὸς ἡμᾶς ἀνήγαγε, ποῦ δὲ ἑαυτοὺς κατηγάγομεν. Ὅταν γὰρ ἴδω τοὺς κοπετοὺς τοὺς κατὰ τὴν ἀγορὰν, τὰς οἰμωγὰς, ἃς ἐπὶ τοῖς ἐξερχομένοις ποιοῦνται τοῦ βίου, τὰς ὀλολυγὰς, τὰς ἀσχημοσύνας τὰς ἄλλας, πιστεύσατε, αἰσχύνομαι καὶ Ἕλληνας καὶ Ἰουδαίους καὶ αἱρετικοὺς τοὺς ὁρῶντας, καὶ πάντας ἁπλῶς τοὺς διὰ τοῦτο καταγελῶντας ἡμῶν: ὅσα γὰρ ἂν εἴπω λοιπὸν, εἰκῇ ἐρῶ περὶ ἀναστάσεως φιλοσοφῶν. Τί δήποτε; Ὅτι οὐ τοῖς λεγομένοις παρ' ἐμοῦ προσέχουσιν Ἕλληνες, ἀλλὰ τοῖς γινομένοις παρ' ὑμῶν: εὐθέως γὰρ ἐροῦσι: Πότε τούτων τις καταφρονῆσαι θανάτου δυνήσεται, μηδὲ ἕτερον τεθνεῶτα δυνάμενος ἰδεῖν; Καλὰ τὰ εἰρημένα ὑπὸ τοῦ Παύλου, καλὰ, καὶ τῶν οὐρανῶν ἄξια, καὶ τῆς τοῦ Θεοῦ φιλανθρωπίας: τί γάρ φησι; Καὶ ἀπαλλάξει τούτους, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῇν ἔνοχοι ἦσαν δουλείας. Ἀλλ' οὐκ ἀφίετε ταῦτα πιστεύεσθαι ὑμεῖς, μαχόμενοι διὰ τῶν ἔργων αὐτοῖς: καίτοι πολλὰ ἐπιτειχίσαντος τοῦ Θεοῦ γίνεσθαι πρὸς τοῦτο, ἵνα ἀνέλῃ τὴν πονηρὰν ταύτην συνήθειαν. Εἰπὲ γάρ μοι, τί βούλονται αἱ λαμπάδες αἱ φαιδραί; οὐχ ὡς ἀθλητὰς αὐτοὺς προπέμπομεν; τί δὲ οἱ ὕμνοι; οὐχὶ τὸν Θεὸν δοξάζομεν, καὶ εὐχαριστοῦμεν ὅτι λοιπὸν ἐστεφάνωσε τὸν ἀπελθόντα, ὅτι τῶν πόνων ἀπήλλαξεν, ὅτι τῆς δειλίας ἐκβαλὼν ἔχει παρ' ἑαυτῷ; οὐ διὰ τοῦτο ὕμνοι; οὐ διὰ τοῦτο ψαλμῳδίαι; Ταῦτα πάντα χαιρόντων ἐστίν: Εὐθυμεῖ γὰρ, φησὶ, τίς; ψαλλέτω. Ἀλλ' οὐ τούτοις προσέχουσιν Ἕλληνες. Μὴ γάρ μοι, φησὶν, εἴπῃς τὸν ἐκτὸς τοῦ πάθους φιλοσοφοῦντα, τοῦτο γὰρ οὐδὲν μέγα οὐδὲ θαυμαστὸν, ἀλλὰ δεῖξόν μοι τὸν ἐν αὐτῷ τῷ πάθει φιλοσοφοῦντα, καὶ τότε πιστεύσω τῇ ἀναστάσει. Καὶ τὸ μὲν βιωτικὰς γυναῖκας τοῦτο ποιεῖν, θαυμαστὸν οὐδέν: καίτοι γε καὶ αὐτὸ δεινόν: καὶ γὰρ καὶ αὗται τὴν αὐτὴν ἀπαιτοῦνται φιλοσοφίαν: διὸ καὶ Παῦλός φησι: Περὶ δὲ τῶν κεκοιμημένων οὐ θέλω ὑμᾶς ἀγνοεῖν, ἵνα μὴ λυπῆσθε, καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. Οὐχὶ μονάζουσιν ἔγραφε ταῦτα οὐδὲ ἀειπαρθένοις, ἀλλὰ καὶ κοσμικαῖς γάμῳ ὁμιλησάσαις, καὶ βιωτικοῖς. Πλὴν ἀλλ' οὐχ οὕτω δεινὸν τοῦτο: ὅταν δέ τις, ἢ γυνὴ, ἢ ἀνὴρ ἐσταυρῶσθαι τῷ κόσμῳ λέγων, ὁ μὲν τρίχας τίλλῃ, ἡ δὲ κωκύῃ μεγάλα, τί τούτου ἀσχημονέστερον; Πιστεύσατέ μοι λέγοντι: εἴγε ὡς ἐχρῆν ἐγίνετο, πολὺν ἔδει χρόνον τοὺς τοιούτους εἴργεσθαι τῶν οὐδῶν τῶν τῆς ἐκκλησίας. Οἱ γὰρ ὄντως ἄξιοι πένθους, οὗτοί εἰσιν, οἱ τὸν θάνατον δεδοικότες ἔτι καὶ φρίττοντες, οἱ τῇ ἀναστάσει διαπιστοῦντες. Ἀλλ' οὐ τῇ ἀναστάσει διαπιστῶ, φησὶν, ἀλλὰ τὴν συνήθειαν ἐπιζητῶ. Διὰ τί οὖν, εἰπέ μοι, ὅταν ἀποδημῇ, καὶ ἀποδημίαν μακρὰν, οὐ τὰ αὐτὰ ποιεῖς; Ἀλλὰ κλαίω καὶ τότε, φησὶ, καὶ θρηνῶ ἐπιζητοῦσα. Ἀλλ' ἐκεῖνο μὲν ὄντως συνήθειαν ἐπιζητούσης ἐστὶ, τοῦτο δὲ ἀπεγνωκυίας τὴν ἐπάνοδον. Ἐννόησον τί ψάλλεις κατὰ τὸν καιρὸν ἐκεῖνον: Ἐπίστρεψον, ψυχή μου, εἰς τὴν ἀνάπαυσίν σου, ὅτι Κύριος εὐηργέτησέ σε: καὶ πάλιν, Οὐ φοβηθήσομαι κακὰ, ὅτι σὺ μετ' ἐμοῦ εἶ: καὶ πάλιν, Σύ μου εἶ καταφυγὴ ἀπὸ θλίψεως τῆς περιεχούσης με. Ἐννόησον τί βούλονται οὗτοι οἱ ψαλμοί. Ἀλλ' οὐ προσέχεις, ἀλλὰ μεθύεις ὑπὸ τοῦ πένθους. Κἂν ἐν τοῖς ἑτέρων κηδεύμασι κατανόησον ἀκριβῶς, ἵνα ἔχῃς φάρμακον ἐν τοῖς σοῖς. Ἐπίστρεψον, ψυχή μου, εἰς τὴν ἀνάπαυσίν σου, ὅτι Κύριος εὐηργέτησέ σε, λέγεις, καὶ δακρύεις; οὐχὶ σκηνὴ ταῦτά ἐστιν, οὐχ ὑπόκρισις; Εἰ μὲν γὰρ ὄντως πιστεύεις οἷς λέγεις, περιττῶς πενθεῖς: εἰ δὲ παίζεις καὶ ὑποκρίνῃ καὶ μύθους αὐτὰ εἶναι νομίζεις, τί καὶ ψάλλεις; τί καὶ ἀνέχῃ τῶν παραγινομένων; διὰ τί μὴ ἀπελαύνεις τοὺς ψάλλοντας; Ἀλλὰ μαινομένων τοῦτο, φησί. Κἀκεῖνο πολλῷ μᾶλλον. Τέως μὲν οὖν παραινῶ: τοῦ χρόνου δὲ προϊόντος σφοδρότερον τῷ πράγματι χρήσομαι: καὶ γὰρ μειζόνως δέδοικα, μὴ τούτῳ τῷ τρόπῳ χαλεπή τις νόσος ἐν τῇ Ἐκκλησίᾳ ὑπεισέλθῃ. Τοῦτον μὲν οὖν τὸν κοπετὸν ὕστερον ἐπανορθωσώμεθα: τέως δὲ παραγγέλλω καὶ διαμαρτύρομαι καὶ πλουσίοις καὶ πένησι, καὶ γυναιξὶ καὶ ἀνδράσι. Γένοιτο μὲν οὖν πάντας ὑμᾶς ἀπενθήτους τὸν βίον ἐξελθεῖν, καὶ κατὰ νόμον τὸν προσήκοντα πατέρας ὑπὸ τῶν υἱῶν γεγηρακότας προπέμψεσθαι καὶ μητέρας ὑπὸ θυγατέρων καὶ ἐγγόνων καὶ μετεγγόνων ἐν λιπαρῷ τῷ γήρᾳ, καὶ μηδαμοῦ γενέσθαι ἄωρον θάνατον. Γένοιτο μὲν οὖν τοῦτο, καὶ τοῦτο εὔχομαι, καὶ τοὺς προέδρους δὲ καὶ πάντας ὑμᾶς ὑπὲρ ἀλλήλων παρακαλῶ δεηθῆναι τοῦ Θεοῦ, καὶ κοινὴν ποιήσασθαι ταύτην εὐχήν: εἰ δὲ, ὅπερ ἀπείη μηδὲ συμβαίη, πικρός τις γένηται θάνατος (πικρὸς δὲ λέγω, οὐ τῇ φύσει: οὐδὲ γάρ ἐστι λοιπὸν πικρὸς ὁ θάνατος: ὕπνου γὰρ οὐδὲν διενήνοχεν: ἀλλὰ πικρὸς λέγω, πρὸς τὴν ἡμετέραν διάθεσιν): εἰ οὖν οὗτος συμβαίη, καί τινες τὰς θρηνούσας ταύτας μισθώσαιντο, πιστεύσατέ μοι λέγοντι, οὐκ ἄλλως γὰρ ἐρῶ, ἀλλ' ὡς ἔχω: ὁ βουλόμενος ὀργιζέσθω: πολὺν αὐτὸν χρόνον τῆς ἐκκλησίας ἀπείρξω ὡς τὸν εἰδωλολάτρην. Εἰ γὰρ τὸν πλεονέκτην εἰδωλολάτρην καλεῖ ὁ Παῦλος, πολλῷ μᾶλλον τὸν ἐπὶ πιστοῦ τὰ τῶν εἰδωλολατρῶν ἐπεισφέροντα. Τίνος γὰρ ἕνεκεν, εἰπέ μοι, πρεσβυτέρους καλεῖς, καὶ τοὺς ψάλλοντας; οὐχ ὥστε παραμυθήσασθαι, οὐχ ὥστε τιμῆσαι τὸν ἀπελθόντα; Τί τοίνυν αὐτὸν ὑβρίζεις; τί δὲ παραδειγματίζεις; τί δὲ παίζεις, ὥσπερ ἐν σκηνῇ; Ἡμεῖς ἐρχόμεθα τὰ περὶ ἀναστάσεως φιλοσοφοῦντες, πάντας παιδεύοντες, καὶ τοὺς μηδέπω πεπληγμένους, διὰ τῆς εἰς ἐκεῖνον τιμῆς, εἴ ποτε συμβαίη τι τοιοῦτον, φέρειν γενναίως: σὺ δὲ ἄγεις τοὺς τὰ ἡμέτερα καθαιροῦντας, τό γε αὐτῶν μέρος; Ϛʹ. Τί τούτου τοῦ γέλωτος καὶ τῆς χλευασίας χεῖρον; τί ταύτης τῆς ἀνωμαλίας βαρύτερον; Αἰσχύνθητε καὶ ἐντράπητε: εἰ δὲ μὴ βούλεσθε, ἡμεῖς οὐκ ἀνεχόμεθα ἔθη τοιαῦτα ὀλέθρια τῇ ἐκκλησίᾳ ἐπεισαγαγεῖν: Τοὺς γὰρ ἁμαρτάνοντας, φησὶν, ἐνώπιον πάντων ἔλεγχε. Κἀκείναις δὲ ταῖς ταλαιπώροις καὶ ἀθλίαις δι' ὑμῶν ἀπαγορεύομεν, μηδέποτε ταῖς τῶν πιστῶν ἐκφοραῖς ἐπεισιέναι, ἵνα μὴ ὄντως τὰ οἰκεῖα αὐτὰς ἀναγκάσωμεν θρηνεῖν κακὰ, καὶ παιδεύσωμεν μὴ ἐν ἀλλοτρίοις ταῦτα ποιεῖν, ἀλλὰ τὰς οἰκείας συμφορὰς μᾶλλον ὀδύρεσθαι: καὶ γὰρ καὶ πατὴρ φιλόστοργος, ὅταν υἱὸν ἄτακτον ἔχῃ, οὐκ ἐκείνῳ μόνον παραινεῖ μὴ πλησιάζειν τοῖς πονηροῖς, ἀλλὰ καὶ ἐκείνους φοβεῖ. Ἰδοὺ τοίνυν καὶ ὑμῖν κἀκείναις δι' ὑμῶν παραινῶ, ὥστε μήτε ὑμᾶς καλεῖν τὰς τοιαύτας, μήτε ἐκείνας παραγίνεσθαι. Καὶ γένοιτο μὲν τὸν λόγον τι ἐργάσασθαι πλέον καὶ τὴν ἀπειλὴν ἰσχῦσαι: εἰ δὲ, ὅπερ ἀπείη, καταφρονηθῶμεν, ἀναγκασθησόμεθα λοιπὸν εἰς ἔργον ἀγαγεῖν τὴν ἀπειλὴν, ὑμᾶς μὲν τοῖς νόμοις παιδεύοντες τοῖς ἐκκλησιαστικοῖς, ἐκείνας δὲ ὡς ἐκείναις προσῆκόν ἐστιν. Εἰ δέ τις ἀπαυθαδιαζόμενος καταφρονεῖ, ἀκουέτω τοῦ Χριστοῦ λέγοντος καὶ νῦν: Ἐὰν ὁ ἀδελφός σου ἁμαρτήσῃ εἰς σὲ, ὕπαγε, ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου: εἰ δὲ μὴ πείθοιτο, παράλαβε μετὰ σεαυτοῦ ἕνα ἢ δύο: εἰ δὲ καὶ οὕτως ἀντιλέγοι, εἰπὲ τῇ Ἐκκλησίᾳ: εἰ δὲ καὶ τῆς Ἐκκλησίας παρακούσειεν, ἔστω σοι ὡς ὁ ἐθνικὸς καὶ ὁ τελώνης. Εἰ δὲ τὸν εἰς ἐμὲ ἁμαρτάνοντα, ἐπειδὰν μὴ πείθοιτο, οὕτως ἀποστρέφεσθαι κελεύει: τὸν εἰς ἑαυτὸν ἁμαρτάνοντα: καὶ εἰς τὸν Θεὸν πῶς ἔχειν ὀφείλω, ὑμεῖς κρίνατε: ὑμεῖς γὰρ ἡμῶν καταγινώσκετε οὐ μαλακῶς προσφερομένων ἡμῖν. Εἰ δέ τις καταφρονεῖ τῶν δεσμῶν τῶν παρ' ἡμῶν, πάλιν αὐτὸν ὁ Χριστὸς παιδευέτω λέγων. Ὅσα ἂν δήσητε ἐπὶ τῆς γῆς, ἔσται δεδεμένα ἐν τῷ οὐρανῷ: καὶ ὅσα ἂν λύσητε ἐπὶ τῆς γῆς, ἔσται λελυμένα ἐν τῷ οὐρανῷ. Εἰ γὰρ καὶ ἡμεῖς ταλαίπωροι καὶ οὐδαμινοὶ καὶ τοῦ καταφρονεῖσθαι ἄξιοι, ὥσπερ οὖν καὶ ἄξιοι, ἀλλ' οὐχ ἑαυτοὺς ἐκδικοῦμεν, οὐδὲ ὀργὴν ἀμυνόμεθα, ἀλλὰ τῆς ὑμετέρας σωτηρίας φροντίζομεν. Αἰδέσθητε, παρακαλῶ, καὶ ἐντράπητε: εἰ γὰρ φίλον τις φέρει, σφοδρότερον τοῦ δέοντος ἐπιφερόμενον, τὸν σκοπὸν ἐξετάζων, καὶ ὅτι εὐνοϊκῶς, ἀλλ' οὐκ ἀλαζονευόμενος τοῦτο ποιεῖ: πολλῷ μᾶλλον διδάσκαλον ἐπιπλήττοντα, καὶ διδάσκαλον οὐδὲ αὐτὸν ἐξ αὐθεντίας ταῦτα λέγοντα, οὐδὲ ὡς ἐν τάξει ἄρχοντος, ἀλλ' ὡς ἐν τάξει κηδεμόνος. Οὐ γὰρ ἐξουσίαν ἐπιδείξασθαι βουλόμενοι, ταῦτα λέγομεν: Πῶς γὰρ οἱ μηδὲ εἰς πεῖραν αὐτῶν ἐλθεῖν εὐχόμενοι; ἀλλ' ὑπὲρ ὑμῶν ἀλγοῦντες καὶ κοπτόμενοι. Σύγγνωτε δὴ, καὶ μηδεὶς καταφρονείτω τῶν δεσμῶν τῶν ἐκκλησιαστικῶν: οὐ γὰρ ἄνθρωπός ἐστιν ὁ δεσμῶν, ἀλλ' ὁ Χριστὸς ὁ τὴν ἐξουσίαν ταύτην ἡμῖν δεδωκὼς, καὶ κυρίους ποιῶν ἀνθρώπους τῆς τοσαύτης τιμῆς. Ἡμεῖς μὲν γὰρ εἰς τὸ λύειν βουλόμεθα κατακεχρῆσθαι τῇ ἐξουσίᾳ: μᾶλλον δὲ οὐδὲ τούτου, ἀνάγκην ἔχειν βουλόμεθα: οὐδένα γὰρ βουλόμεθα εἶναι δεσμώτην παρ' ἡμῖν: οὐχ οὕτως ἐσμὲν ἄθλιοι καὶ ταλαίπωροι, εἰ καὶ σφόδρα οὐδαμινοί τινές ἐσμεν. Εἰ δὲ ἀναγκασθείημεν, σύγγνωτε: οὐ γὰρ ἑκόντες οὐδὲ βουλόμενοι, ἀλλὰ μᾶλλον ὑμῶν τῶν δεδεμένων ἀλγοῦντες, τὰ δεσμὰ περιβάλλομεν. Εἰ δέ τις καταφρονοίη τούτων, ἐπιστήσεται ὁ τῆς κρίσεως καιρὸς ὁ διδάσκων αὐτόν. Τὸ δὲ λοιπὸν οὐ βούλομαι εἰπεῖν, ἵνα μὴ πλήξω τὴν διάνοιαν ὑμῶν. Ἡμεῖς μὲν γὰρ πρῶτον μὲν εὐχόμεθα εἰς ἀνάγκην μὴ ἐλθεῖν: εἰ δὲ ἔλθοιμεν, τὸ ἑαυτῶν πληροῦμεν, περιβάλλομεν τὰ δεσμά. Εἰ δέ τις διαῤῥήξειε ταῦτα, ἐγὼ τὸ ἐμαυτοῦ πεποίηκα, καὶ ἀνεύθυνός εἰμι λοιπὸν, ὁ δὲ λόγος ἔσται σοι πρὸς τὸν ἐμοὶ κελεύσαντα δῆσαι. Οὐδὲ γὰρ εἰ, βασιλέως προκαθημένου, τῶν δορυφόρων τῶν παρεστώτων τις ἐκελεύσθη δῆσαί τινα τῶν ἐν τῇ τάξει καὶ τὰ δεσμὰ περιβαλεῖν, ἐκεῖνος δὲ οὐ μόνον ἀπώσαιτο τοῦτον, ἀλλὰ καὶ συντρίψειε τὰ δεσμὰ, ὁ δορυφόρος ἐστὶν ὁ τὴν ὕβριν πεπονθὼς, ἀλλ' ὁ βασιλεὺς πολλῷ μᾶλλον ὁ κελεύσας. Εἰ γὰρ τὰ εἰς τοὺς πιστοὺς γινόμενα αὐτὸς οἰκειοῦται, ὅταν τοὺς εἰς τὸ διδάσκειν τεταγμένους ὑβρίζητε, πολλῷ μᾶλλον ὡς αὐτὸς ὑβριζόμενος διακείσεται. Ἀλλὰ μὴ γένοιτό τινα τῶν ἐπὶ τῆς ἐκκλησίας ταύτης εἰς ἀνάγκην τῶν δεσμῶν τούτων ἐλθεῖν. Ὥσπερ γὰρ τὸ μὴ ἁμαρτάνειν καλόν: οὕτω τὸ φέρειν ἐπιτίμησιν χρήσιμον. Φέρωμεν τοίνυν τὴν ἐπίπληξιν, καὶ σπουδάζωμεν τὸ μὴ ἁμαρτάνειν: εἰ δὲ ἁμάρτοιμεν, φέρωμεν τὴν ἐπιτίμησιν. Ὥσπερ γὰρ καλὸν μὲν τὸ μὴ πλήττεσθαι, εἰ δὲ τοῦτο γένοιτο, τὸ φάρμακον ἐπιτεθῆναι τῇ πληγῇ χρήσιμον: οὕτω καὶ ἐνταῦθα. Ἀλλὰ μὴ γένοιτό τινα τῶν τοιούτων δεηθῆναι φαρμάκων: Πεπείσμεθα δὲ περὶ ὑμῶν τὰ κρείττονα, καὶ ἐχόμενα σωτηρίας, εἰ καὶ οὕτω λαλοῦμεν. Σφοδρότερον δὲ διελέχθημεν ὑπὲρ πλείονος ἀσφαλείας. Βέλτιον γὰρ ἐμὲ θρασύν τινα καὶ ἀπηνῆ καὶ αὐθάδη ὑποπτεύεσθαι παρ' ὑμῶν, ἢ ὑμᾶς τὰ τῷ Θεῷ μὴ δοκοῦντα ποιεῖν. Πιστεύομεν δὲ τῷ Θεῷ, ὅτι οὐκ ἀνόνητος ὑμῖν αὕτη ἡ ἐπιτίμησις ἔσται, ἀλλ' οὕτω μεταβληθήσεσθε, ὡς τούτους τοὺς λόγους εἰς τὰ ὑμέτερα ἐγκώμια ἀναλίσκεσθαι, καὶ εἰς τοὺς ἐπαίνους. Γένοιτο δὲ ὑμᾶς βιοῦν κατὰ τὸ δοκοῦν τῷ Θεῷ, ἵνα καταξιωθῶμεν ἅπαντες τυχεῖν τῶν ἀγαθῶν, ὧν ἐπηγγείλατο ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτὸν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν.