Homily XII.

John i. 14

“And we beheld His glory, the glory as of the Only-Begotten of the Father, full of grace and truth.”

[1.] Perhaps we seemed to you the other day275   πρώην needlessly hard upon you and burdensome, using too sharp language, and extending too far our reproaches against the sluggishness of the many. Now if we had done this merely from a desire to vex you, each of you would with cause have been angry; but if, looking to your advantage, we neglected in our speech what might gratify you, if ye will not give us credit for our forethought, you should at least pardon us on account of such tender love.276   φιλοστοργίας. For in truth we greatly fear, lest, if we are taking pains,277   al. “speaking.” and you are not willing to manifest the same diligence in listening your future reckoning may be the more severe. Wherefore we are compelled continually to arouse and waken you, that nothing of what is said may escape278   παραρρυῆναι. you. For so you will be enabled to live for the present with much confidence, and to exhibit it at that Day before the judgment-seat of Christ. Since then we have lately sufficiently touched you, let us to-day at the outset enter on the expressions themselves.

“We beheld,” he says, “His glory, the glory as of the Only-Begotten of the Father.”

Having declared that we were made “sons of God,” and having shown in what manner,279   al. “that it was not otherwise than by.” namely, by the “Word” having been “made Flesh,” he again mentions another advantage which we gain from this same circumstance. What is it? “We beheld His glory, the glory as of the Only-Begotten of the Father”; which we could not have beheld, had it not been shown to us, by means of a body like to our own.280   συντρόφου. For if the men of old time could not even bear to look upon the glorified countenance of Moses, who partook of the same nature with us, if that just man needed a veil which might shade over the purity281   ἄ κρατον. of his glory, and show to them the face of their prophet mild and gentle;282   Morel. “make the intolerable (brightness) of his countenance bearable to them.” how could we creatures of clay and earth have endured the unveiled Godhead, which is unapproachable even by the powers above? Wherefore He tabernacled283   ἐ σκήνωσεν. among us, that we might be able with much fearlessness to approach Him, speak to, and converse with Him.

But what means “the glory as of the Only-Begotten of the Father”? Since many of the Prophets too were glorified, as this Moses himself, Elijah, and Elisha, the one encircled by the fiery chariot ( 2 Kings vi. 17 ), the other taken up by it; and after them, Daniel and the Three Children, and the many others who showed forth wonders284   [were glorified.] ; and angels who have appeared among men, and partly disclosed285   παρανοίξαντες. to beholders the flashing light of their proper nature; and since not angels only, but even the Cherubim were seen by the Prophet in great glory, and the Seraphim also: the Evangelist leading us away from all these, and removing our thoughts from created things, and from the brightness of our fellow-servants, sets us at the very summit of good. For, “not of prophet,” says286   al. “all but saying.” he, “nor angel, nor archangel, nor of the higher power, nor of any other created nature,” if other there be, but of the Master Himself, the King Himself, the true Only-Begotten Son Himself, of the Very Lord287   al. “and Master.” of all, did we “behold the glory.”

For the expression “as,” does not in this place belong to similarity or comparison, but to confirmation and unquestionable definition; as though he said, “We beheld glory, such as it was becoming, and likely that He should possess, who is the Only-Begotten and true Son of God, the King of all.” The habit (of so speaking) is general, for I shall not refuse to strengthen my argument even from common custom, since it is not now my object to speak with any reference to beauty of words, or elegance of composition, but only for your advantage; and therefore there is nothing to prevent my establishing my argument by the instance of a common practice. What then is the habit of most persons? Often when any have seen a king richly decked, and glittering on all sides with precious stones, and are afterwards describing to others the beauty, the ornaments, the splendor, they enumerate as much as they can, the glowing tint of the purple robe, the size of the jewels, the whiteness of the mules, the gold about the yoke, the soft and shining couch. But when after enumerating these things, and other things besides these, they cannot, say what they will, give a full idea of288   παράστησαι. the splendor, they immediately bring in: “But why say much about it; once for all, he was like a king;” not desiring by the expression “like,” to show that he, of whom they say this, resembles a king, but that he is a real king. Just so now the Evangelist has put the word as, desiring to represent the transcendent nature and incomparable excellence of His glory.

For indeed all others, both angels and archangels and prophets, did everything as under command; but He with the authority which becomes a King and Master; at which even the multitudes wondered, that He taught as “one having authority.” ( Matt. vii. 29.) Even angels, as I said, have appeared with great glory upon the earth; as in the case of Daniel, of David, of Moses, but they did all as servants who have a Master. But He as Lord and Ruler of all, and this when He appeared in poor and humble form; but even so creation recognized her Lord. Now the star from heaven which called the wise men to worship Him, the vast throng pouring everywhere of angels attending the Lord,289   Morel. “and heavenly multitudes appearing on earth of Angels ministering.” and hymning His praise, and besides them, many other heralds sprang up on a sudden, and all, as they met,290   al. “coming together.” declared to one another the glad tidings of this ineffable mystery; the angels to the shepherds; the shepherds to those of the city; Gabriel to Mary and Elisabeth; Anna and Simeon to those who came to the Temple. Nor were men and women only lifted up291   ἐ πτερώθησαν, “made winged.” with pleasure, but the very infant who had not yet come forth to light, I mean the citizen of the wilderness, the namesake of this Evangelist, leaped while yet in his mother’s womb, and all were soaring292   μετέωροι. with hopes for the future. This too immediately after the Birth. But when He had manifested Himself still farther, other wonders, yet greater than the first, were seen. For it was no more star, or sky, no more angels, or archangels, not Gabriel, or Michael, but the Father Himself from heaven above, who proclaimed Him, and with the Father the Comforter, flying down at the uttering of the Voice and resting on Him. Truly therefore did he say, “We beheld His glory, the glory as of the Only-Begotten of the Father.”

[2.] Yet he says it not only on account of these things, but also on account of what followed them; for no longer do shepherds only, and widow women, and aged men, declare to us the good tidings, but the very voice293   al. “nature.” of the things themselves, sounding clearer than any trumpet, and so loudly, that the sound was straightway heard even in this land. “For,” says one, “his fame went into294   “Throughout,” E.V. all Syria” ( Matt. iv. 24 ); and He revealed Himself to all, and all things everywhere exclaimed, that the King of Heaven was come. Evil spirits everywhere fled and started away from Him, Satan covered his face295   ἐ γκαλυψάμενος. and retired, death296   al. “and death itself.” at that time retreated before Him, and afterwards disappeared altogether; every kind of infirmity was loosed, the graves let free the dead, the devils those whom they had maddened,297   τοὺς μεμήνοτας. and diseases the sick. And one might see things strange and wonderful, such as with good cause the prophets desired to see, and saw not. One might see eyes fashioned ( John ix. 6, 7 ), (might see) Him showing to all in short space and on the more noble portion of the body, that admirable thing which all would have desired to see, how God formed Adam from the earth; palsied and distorted limbs fastened and adapted to each other, dead hands moving, palsied feet leaping amain, ears that were stopped re-opened, and the tongue sounding aloud which before was tied by speechlessness. For having taken in hand the common nature of men, as some excellent workman might take a house decayed by time, He filled up what was broken off, banded together its crevices and shaken portions, and raised up again what was entirely fallen down.

And what should one say of the fashioning of the soul, so much more admirable than that of the body? The health of our bodies is a great thing, but that of our souls is as much greater as the soul is better than the body. And not on this account only, but because our bodily nature follows withersoever the Creator will lead it, and there is nothing to resist, but the soul being its own mistress, and possessing power over its acts, does not in all things obey God, unless it will to do so. For God will not make it beautiful and excellent, if it be reluctant and in a manner constrained by force, for this is not virtue at all; but He must persuade it to become so of its own will and choice. And so this cure is more difficult than the other; yet even this succeeded, and every kind of wickedness was banished. And as He re-ordered the bodies which He cured, not to health only, but to the highest vigor, so did He not merely deliver the souls from extremist wickedness, but brought them to the very summit of excellence. A publican became an Apostle, and a persecutor, blasphemer, and injurious, appeared as herald to the world, and the Magi became teachers of the Jews, and a thief was declared a citizen of Paradise, and a harlot shone forth by the greatness of her faith, and of the two women, of Canaan and Samaria, the latter who was another harlot, undertook to preach the Gospel to her countrymen, and having enclosed a whole city in her net,298   σαγηνεύσασα from σαγήνη, “a seine net.” so brought them299   al. “brought them out.” to Christ; while the former by faith and perseverance, procured the expulsion of an evil spirit from her daughter’s soul; and many others much worse than these were straightway numbered in the rank of disciples, and at once all the infirmities300   πάθη. of their bodies and diseases of their souls were transformed, and they were fashioned anew to health and exactest virtue. And of these, not two or three men, not five, or ten, or twenty, or an hundred only, but entire cities and nations, were very easily remodeled. Why should one speak of the wisdom of the commands, the excellency of the heavenly laws, the good ordering of the angelic polity? For such a life hath He proposed to us, such laws appointed for us, such a polity established, that those who put these things into practice, immediately become angels and like to God, as far as is in our power, even though they301   al. “we.” may have been worse than all men.

[3.] The Evangelist therefore having brought together all these things, the marvels in our bodies, in our souls, in the elements302   στοιχείοις. (of our faith), the commandments, those gifts ineffable and higher than the heavens, the laws, the polity, the persuasion, the future promises, His sufferings, uttered that voice so wonderful and full of exalted doctrine, saying, “We beheld His glory, the glory as of the Only-Begotten of the Father, full of grace and truth.” For we admire Him not only on account of the miracles, but also by reason of the sufferings; as that He was nailed upon the Cross, that He was scourged, that He was buffeted, that He was spit upon, that He received blows on the cheek from those to whom He had done good. For even of those very things which seem to be shameful, it is proper to repeat the same expression, since He Himself called that action303   i.e. His Crucifixion. “glory.” For what then took place was (proof) not only of kindness and love, but also of unspeakable power. At that time death was abolished, the curse was loosed, devils were shamed and led in triumph and made a show of, and the handwriting of our sins was nailed to the Cross. And then, since these wonders were doing invisibly, others took place visibly, showing that He was of a truth the Only-Begotten Son of God, the Lord of all creation. For while yet that blessed Body hung upon the tree, the sun turned away his rays, the whole earth was troubled and became dark, the graves were opened, the ground quaked, and an innumerable multitude of dead leaped forth, and went into the city. And while the stones of His tomb were fastened upon the vault, and the seals yet upon them, the Dead arose, the Crucified, the nail-pierced One, and304   al. “then again.” having filled His eleven disciples with His mighty305   al. “a certain irresistible and divine.” power, He sent them to men throughout all the world, to be the common healers of all their kind,306   Or “of their whole nature.” to correct their way of living, to spread through every part of the earth the knowledge of their heavenly doctrines, to break down the tyranny of devils, to teach those great and ineffable blessings, to bring to us the glad tidings of the soul’s immortality, and the eternal life of the body, and rewards which are beyond conception, and shall never have an end. These things then, and yet more than these, the blessed Evangelist having in mind, things which though he knew, he was not able to write, because the world could not have contained them (for if all things “should be written every one, I suppose that even the world itself could not contain the books that should be written”— c. xxi. 25 ), reflecting therefore on all these, he cries out, “We beheld His glory, the glory as of the Only-Begotten of the Father, full of grace and truth.”

It behooves therefore those who have been deemed worthy to see and to hear such things, and who have enjoyed so great a gift, to display also a life worthy of the doctrines, that they may enjoy also the good things which are (laid up) there. For our Lord Jesus Christ came, not only that we might behold His glory here, but also that which shall be. For therefore He saith, “I will that these307   οὗτοι κἀκεῖνοι (G. T.). also be with Me where I am, that they may behold My glory.” ( c. xvii. 24.) Now if the glory here was so bright and splendid, what can one say of that (which shall be)? for it shall appear not on this corruptible earth, nor while we are in perishable bodies, but in a creation which is imperishable, and waxes not old, and with such brightness as it is not possible even to represent in words. O308   al. “how.” blessed, thrice blessed, yea many times so, they who are deemed worthy to be beholders of that glory! It is concerning this that the prophet says, “Let the unrighteous be taken away, that he behold not the glory of the Lord.” ( Isa. xxvi. 10 , LXX.) God grant that not one of us be taken away nor excluded ever from beholding it. For if we shall not hereafter enjoy it, then it is time to say of ourselves, “Good were it for” us, “if” we “had never been born.” For why do we live and breathe? What are we, if we fail of that spectacle, if no one grant us then to behold our Lord? If those who see not the light of the sun endure a life more bitter than any death, what is it likely that they who are deprived of that light must suffer? For in the one case the loss is confined to this one privation; but in the other it does not rest here, (though if this were the only thing to be dreaded, even then the degrees of punishment would not be equal, but one would be as much severer than the other, as that sun is incomparably superior to this,) but now we must look also for other vengeance; for he who beholds not that light must not only be led into darkness, but must be burned continually, and waste away, and gnash his teeth, and suffer ten thousand other dreadful things. Let us then not permit ourselves by making this brief time a time of carelessness and remissness, to fall into everlasting punishment, but let us watch and be sober, let us do all things, and make it all our business to attain to that felicity, and to keep far from that river of fire, which rushes with a loud roaring before the terrible judgment seat. For he who has once been cast in there, must remain for ever; there is no one to deliver him from his punishment, not father, not mother, not brother. And this the prophets themselves declared aloud; one saying, “Brother delivers not brother. Shall man deliver?” ( Ps. xlix. 7 , LXX.) And Ezekiel has declared somewhat more than this, saying, “Though Noah, Daniel, and Job were in it, they shall deliver neither sons nor daughters.” ( Ezek. xiv. 16.) For one defense309   προστασία. only, that through works,310   There are places where he allows that the prayers of others may avail a man in the Judgment, when they are the consequence of his good deeds. See on Statues, Hom. ii. § 17. is there, and he who is deprived of that cannot be saved by any other means. Revolving these things, then, and reflecting upon them continually, let us cleanse our life and make it lustrous, that we may see the Lord with boldness, and obtain the promised good things; through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory for ever and ever. Amen.

ΟΜΙΛΙΑ ΙΒʹ. Καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς Μονο γενοῦς παρὰ Πατρὸς, πλήρης χάριτος καὶ ἀλη θείας. αʹ. Τάχα πέρα τοῦ δέοντος ἐφάνημεν ὑμῖν ἐπαχθεῖς καὶ φορτικοὶ πρώην, πληκτικωτέρῳ χρησάμενοι τῷ λόγῳ, καὶ μακρὰν κατὰ τῆς τῶν πολλῶν ῥᾳθυμίας ἀποτείναντες τὴν κατηγορίαν. Ἀλλ' εἰ μὲν αὐτὸ τοῦτο λυπῆσαι προελόμενοι μόνον ὑμᾶς ταῦτα ἐπράττομεν, εἰκότως ἂν ἕκαστος ἐδυσχέραινεν: εἰ δὲ πρὸς τὸ συμφέρον ὑμῶν βλέποντες, τὴν ἐν τοῖς λόγοις χάριν παρείδομεν, εἰ καὶ μὴ ἀποδέξασθαι βούλεσθε τῆς προμηθείας ἡμᾶς, ἀλλὰ συγγνῶναι τῆς τοσαύτης ἂν εἴητε δίκαιοι φιλοστοργίας. Καὶ γὰρ καὶ σφόδρα δεδοίκαμεν, μήποτε σπουδαζόντων μὲν ἡμῶν, ὑμῶν δὲ οὐκ ἐθελόντων τὴν αὐτὴν ἐπιδείξασθαι περὶ τὴν ἀκρόασιν φιλοπονίαν, αἱ τῶν μελλόντων εὐθῦναι χαλεπώτεραι γένωνται. Διὸ συνεχῶς ἀναγκαζόμεθα διεγείρειν τε ὑμᾶς καὶ ἀφυπνίζειν, ὥστε μηδὲν τῶν λεγομένων παραῤῥυῆναι. Οὕτω γὰρ ὑμῖν μετὰ πολλῆς παῤῥησίας νῦν τε ἐξέσται βιῶναι, καὶ κατ' ἐκείνην τὴν ἡμέραν παραστῆναι τῷ βήματι τοῦ Χριστοῦ. Ἐπεὶ οὖν ἱκανῶς ὑμῶν καθηψάμεθα πρώην, φέρε τήμερον ἐκ προοιμίων εἰς αὐτὰς τὰς ῥήσεις ἐμβάλωμεν. Καὶ ἐθεασάμεθα γὰρ, φησὶ, τὴν δόξαν αὐτοῦ, δόξαν ὡς Μονογενοῦς παρὰ Πατρός. Εἰπὼν ὅτι Θεοῦ τέκνα γεγόναμεν, καὶ δείξας οὐκ ἄλλως ἢ τῷ τὸν Λόγον σάρκα γενέσθαι, πάλιν αὐτοῦ τούτου λέγει καὶ ἕτερον κέρδος. Τί δὲ τοῦτό ἐστιν; Ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς Μονογενοῦς παρὰ Πατρός: οὐκ ἂν θεασάμενοι, εἰ μὴ διὰ τοῦ συντρόφου σώματος ἡμῖν ὤφθη. Εἰ γὰρ Μωϋσέως τῆς αὐτῆς ἡμῖν μετέχοντος φύσεως οὐχ ὑπέμειναν οἱ κατ' ἐκεῖνον τὸν καιρὸν τὸ πρόσωπον μόνον δοξασθὲν ἰδεῖν, ἀλλὰ καὶ προκαλύμματος ἐδέησε τῷ δικαίῳ τοῦ δυναμένου τὸ τῆς δόξης ἄκρατον συσκιάσαι, καὶ ἥμερον καὶ προσηνῆ τοῦ Προφήτου τὴν ὄψιν αὐτοῖς δεῖξαι: πῶς θεότητα γυμνὴν, οὖσαν ἀπρόσιτον καὶ αὐταῖς ταῖς ἄνω δυνάμεσιν, ἡμεῖς οἱ πήλινοι καὶ γηγενεῖς ἠδυνήθημεν ἂν ἐνεγκεῖν; Διὰ τοῦτο ἐσκήνωσεν ἐν ἡμῖν, ἵνα καὶ προσελθεῖν αὐτῷ καὶ διαλεχθῆναι καὶ συναναστραφῆναι δυνηθῶμεν μετὰ ἀδείας πολλῆς. Τί δέ ἐστι τὸ, Δόξαν ὡς Μονογενοῦς παρὰ Πατρός; Ἐπειδὴ πολλοὶ καὶ τῶν προφητῶν ἐδοξάσθησαν, οἶον αὐτὸς οὗτος ὁ Μωϋσῆς, ὁ Ἠλίας, ὁ Ἐλισσαῖος: ὁ μὲν ὑπὸ πυρίνου κυκλούμενος ἅρματος, ὁ δὲ οὕτως ἀναλαμβανόμενος: καὶ μετ' αὐτοὺς ὁ Δανιὴλ, καὶ οἱ παῖδες οἱ τρεῖς, καὶ ἕτεροι δὲ πολλοὶ, ὅσοι καὶ θαύματα ἐπεδείξαντο, ἐδοξάσθησαν: καὶ ἄγγελοι δὲ παρὰ ἀνθρώποις φανέντες, καὶ τὸ τῆς οἰκείας φύσεως ἀπαστράπτον φῶς παρανοίξαντες τοῖς ὁρῶσιν: οὐκ ἄγγελοι δὲ μόνον, ἀλλὰ καὶ τὰ Χερουβὶμ μετὰ πολλῆς ὤφθη τῷ Προφήτῃ τῆς δόξης, καὶ τὰ Σεραφὶμ ὁμοίως: πάντων δὴ τούτων ἡμᾶς ἀπάγων ὁ εὐαγγελιστὴς, καὶ τῆς κτίσεως καὶ τῆς τῶν ὁμοδούλων λαμπρότητος ἀπανιστὰς τὴν διάνοιαν, πρὸς αὐτὴν ἡμᾶς τῶν ἀγαθῶν ἵστησι τὴν κορυφήν. Οὐ γὰρ προφήτου, φησὶν, οὐδὲ ἀγγέλου, οὐδὲ ἀρχαγγέλου, οὐδὲ τῶν ἀνωτέρω δυνάμεων, οὐκ ἄλλης τινὸς κτιστῆς φύσεως, εἴ γέ τίς ἐστι καὶ ἑτέρα, ἀλλ' αὐτοῦ τοῦ Δεσπότου, αὐτοῦ τοῦ Βασιλέως, αὐτοῦ γνησίου Μονογενοῦς Παιδὸς, αὐτοῦ τοῦ πάντων ἡμῶν Κυρίου τὴν δόξαν ἐθεασάμεθα. Τὸ δὲ Ὡς, ἐνταῦθα, οὐχ ὁμοιώσεώς ἐστιν, οὐδὲ παραβολῆς, ἀλλὰ βεβαιώσεως καὶ ἀναμφισβητήτου διορισμοῦ: ὡσανεὶ ἔλεγεν: Ἐθεασάμεθα δόξαν, οἵαν ἔπρεπε καὶ εἰκὸς ἔχειν μονογενῆ καὶ γνήσιον Υἱὸν ὄντα τοῦ πάντων βασιλέως Θεοῦ. Καὶ τοῖς πολλοῖς δὲ ἔθος: οὐ γὰρ παραιτήσομαι καὶ ἀπὸ τῆς κοινῆς συνηθείας τὸν λόγον πιστώσασθαι. Οὐδὲ γὰρ πρὸς κάλλος ἡμῖν ὀνομάτων, οὐδὲ πρὸς ἁρμονίαν συνθήκης πρόκειται νῦν εἰπεῖν, ἀλλὰ πρὸς τὴν ὑμετέραν ὠφέλειαν μόνον: ὅθεν οὐδὲν κωλύει καὶ ἀπὸ τῆς τῶν πολλῶν συνηθείας αὐτὸ βεβαιῶσαι. Τίς δέ ἐστιν ἡ συνήθεια τῶν πολλῶν; Βασιλέα πολλάκις σφόδρα κεκοσμημένον ὁρῶντές τινες, καὶ τιμίοις ἀπαστράπτοντα λίθοις πάντοθεν, ἐπειδὰν πρός τινας διηγῶνται τὸ κάλλος ἐκεῖνο, τὸν κόσμον, τὴν δόξαν, λέγουσι μὲν ὅσαπερ ἂν δυνηθῶσι, τῆς ἁλουργίδος τὸ ἄνθος, τῶν λίθων τὸ μέγεθος, τὴν λευκότητα τῶν ἡμιόνων, τὸν περὶ τὸ ζεῦγος χρυσὸν, τὴν στρωμνὴν παριστῶντες τὴν στίλβουσαν. Ἐπειδὰν δὲ καὶ ταῦτα καὶ ἕτερα πρὸς τούτοις καταλέξαντες, μὴ δυνηθῶσιν ἅπασαν τῷ λόγῳ παραστῆσαι τὴν λαμπρότητα, εὐθέως τοῦτο ἐπάγουσι: Τί δεῖ τὰ πολλὰ λέγειν; ἅπαξ ὡς βασιλεύς: διὰ τοῦ, ὡς, οὐ τὸ βασιλέως ὅμοιον εἶναι δεῖξαι βουλόμενοι τοῦτον περὶ οὗ πάντα λέγουσιν, ἀλλὰ τὸ αὐτὸν βασιλέα γνήσιον εἶναι. Οὕτω τοίνυν καὶ ὁ εὐαγγελιστὴς τὸ, Ὡς, τέθεικε, τὸ παρηλλαγμένον τῆς δόξης καὶ ὑπερέχον ἀσυγκρίτως παραστῆσαι θέλων. Οἱ μὲν γὰρ ἄλλοι πάντες, καὶ ἄγγελοι, καὶ ἀρχάγγελοι, καὶ προφῆται, προσταττόμενοι πάντα ἐποίουν: αὐτὸς δὲ μετ' ἐξουσίας βασιλεῖ καὶ δεσπότῃ πρεπούσης: ὅπερ οὖν καὶ οἱ ὄχλοι ἐθαύμαζον, ὅτι ἐδίδασκεν αὐτοὺς ὡς ἐξουσίαν ἔχων. βʹ. Ἐφάνησαν μὲν οὖν, ὅπερ εἶπον, καὶ ἄγγελοι μετὰ δόξης πολλῆς ἐπὶ τῆς γῆς: οἷον ἐπὶ τοῦ Δανιὴλ, ἐπὶ τοῦ Δαυῒδ, ἐπὶ τοῦ Μωϋσέως: ἀλλ' ὡς δοῦλοι καὶ δεσπότην ἔχοντες, οὕτω πάντα ἔπραττον: αὐτὸς δὲ ὡς δεσπότης καὶ πάντων κρατῶν, καὶ ταῦτα μετ' εὐτελοῦς σχήματος καὶ ταπεινοῦ φανείς: ἀλλ' ὅμως καὶ οὕτως ἡ κτίσις τὸν Δεσπότην ἐπέγνω τὸν ἑαυτῆς. Πῶς; Ἀστὴρ μὲν γὰρ ἀπ' οὐρανοῦ μάγους καλῶν προσκυνήσοντας αὐτόν: ἀγγέλων δὲ ὄχλος πολὺς πανταχοῦ κεχυμένος τὸν Δεσπότην περιεπόντων, καὶ ἀνυμνούντων αὐτόν: καὶ ἕτεροι δὲ ἐξαπίνης ἀνεφύοντο κήρυκες, καὶ πάντες ἀλλήλοις ἀπαντῶντες, εὐηγγελίζοντο τὸ ἀπόῤῥητον τοῦτο μυστήριον, τοὺς μὲν ποιμένας οἱ ἄγγελοι, τοὺς δὲ τῆς πόλεως οἱ ποιμένες: καὶ τὴν μὲν Μαρίαν καὶ τὴν Ἐλισάβετ, ὁ Γαβριὴλ, τοὺς δὲ εἰς τὸ ἱερὸν παραγινομένους ἡ Ἄννα μετὰ τοῦ Συμεών. Οὐκ ἄνδρες δὲ καὶ γυναῖκες μόνον ὑπὸ τῆς ἡδονῆς ἐπτερώθησαν, ἀλλὰ καὶ τὸ μηδέπω βρέφος εἰς φῶς ἐξελθὸν, ὁ τῆς ἐρήμου πολίτης, λέγω, καὶ τούτου ὁμώνυμος τοῦ εὐαγγελιστοῦ, ἐσκίρτησεν, ἐν τῇ νηδύϊ τῆς μητρὸς ὢν ἔτι, καὶ πάντες μετέωροι ταῖς ἐλπίσι πρὸς τὰ μέλλοντα ἦσαν. Καὶ ταῦτα μὲν παρὰ τὸν τόκον εὐθέως: ὅτε δὲ ἐπὶ πλέον ἑαυτὸν ἐξέφηνε, πάλιν ἕτερα θαύματα τῶν προτέρων ἐφαίνετο μείζονα. Οὐκ ἔτι γὰρ ἀστὴρ καὶ οὐρανὸς, οὐδὲ ἄγγελοι καὶ ἀρχάγγελοι, οὐδὲ Γαβριὴλ καὶ Μιχαὴλ, ἀλλ' αὐτὸς αὐτὸν ἄνωθεν ἀπὸ τῶν οὐρανῶν ἐκήρυττεν ὁ Πατὴρ, καὶ μετὰ τοῦ Πατρὸς ὁ Παράκλητος, ἐφιπτάμενος αὐτῷ μετὰ τῆς φωνῆς, καὶ μένων ἐπ' αὐτόν. Ὄντως διὰ ταῦτα ἔλεγεν: Ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς Μονογενοῦς παρὰ Πατρός. Οὐ διὰ ταῦτα δὲ μόνον, ἀλλὰ καὶ διὰ τὰ μετὰ ταῦτα τοῦτό φησιν. Οὐκ ἔτι γὰρ ποιμένες μόνον, οὐδὲ χῆραι γυναῖκες, οὐδὲ ἄνδρες πρεσβῦται ἡμᾶς εὐαγγελίζονται, ἀλλὰ καὶ αὐτὴ τῶν πραγμάτων ἡ φύσις, πάσης σάλπιγγος λαμπρότερον βοῶσα, καὶ οὕτω γεγωνὸς, ὡς καὶ ἐνταῦθα αὐτῆς εὐθέως ἀκουσθῆναι τὸν ἦχον. Ἀπῆλθε γὰρ, φησὶν, εἰς τὴν Συρίαν ἡ ἀκοὴ αὐτοῦ, καὶ πᾶσιν αὐτὸν ἀπεκάλυπτε: καὶ πάντα πάντοθεν ἐβόα, ὅτι βασιλεὺς τῶν οὐρανῶν παραγέγονεν. Οἵ τε γὰρ δαίμονες πάντοθεν ἔφευγον καὶ ἀπεπήδων, ὅ τε διάβολος ἐγκαλυψάμενος ὑπεχώρει, αὐτός τε ὁ θάνατος ὑπεξίστατο τέως, καὶ μετὰ ταῦτα τέλεον ἠφανίζετο: καὶ πάσης ἀῤῥωστίας εἶδος ἐλύετο, καὶ τοὺς μὲν νεκροὺς ἠφίει τὰ μνήματα, τοὺς δὲ μεμηνότας οἱ δαίμονες, τοὺς δὲ ἀῤῥώστους αἱ νόσοι: καὶ ἦν ἰδεῖν πράγματα παράδοξα καὶ θαυμαστὰ, καὶ ἅπερ εἰκότως ἐπεθύμησαν προφῆται ἰδεῖν, καὶ οὐκ εἶδον. Ἦν γὰρ ἰδεῖν ὀφθαλμοὺς διαπλαττομένους, καὶ τὸ ποθεινὸν ἐκεῖνο, ὃ πάντες ἐπεθύμησαν ἂν ἰδεῖν, πῶς τὸν Ἀδὰμ ἀπὸ τῆς γῆς ἔπλασεν ὁ Θεὸς, τοῦτο ἐν βραχεῖ πᾶσιν ἐπιδεικνύντα, καὶ ἐν τῷ βελτίονι τοῦ σώματος μέρει: τά τε παραλελυμένα καὶ διῳκισμένα συγκολλώμενα μέλη, καὶ ἀλλήλοις συναρμοττόμενα, χεῖρας νεκρὰς κινουμένας, πόδας παραλελυμένους ἀθρόον ἁλλομένους, ὦτα βεβυσμένα ἀναπεταννύμενα, καὶ γλῶτταν ἠχοῦσαν μέγα, τὴν πρότερον ἀφωνίᾳ δεδεμένην. Καθάπερ γάρ τις τεχνίτης ἄριστος, οἰκίαν ὑπὸ χρόνου σαθρωθεῖσαν ἀναλαβὼν, τὴν κοινὴν τότε τῶν ἀνθρώπων φύσιν, οὕτω ταύτης τά τε ἀποκλασθέντα ἀνεπλήρωσε μέρη, τά τε διεστῶτα καὶ διαλελυμένα συνέσφιγξε, καὶ τὰ τέλεον πεπτωκότα ἀνέστησε. Τί ἄν τις εἴποι τῆς ψυχῆς τὴν διάπλασιν, πολλῷ θαυμαστοτέραν τῆς ἐν τοῖς σώμασιν οὖσαν; Μέγα μὲν γὰρ καὶ ἡ τῶν σωμάτων ὑγεία, πολλῷ δὲ μεῖζον ἡ τῶν ψυχῶν, καὶ τοσούτῳ μεῖζον, ὅσῳ ψυχὴ σώματος ἄμεινον: οὐ ταύτῃ δὲ μόνον, ἀλλ' ὅτι ἡ μὲν τῶν σωμάτων φύσις, ᾗπερ ἂν αὐτὴν ὁ Δημιουργὸς ἄγειν βούληται, ταύτῃ ἕπεται, καὶ τὸ ἀντιπίπτον οὐδέν: ἡ δὲ ψυχὴ κυρία ἑαυτῆς γενομένη, καὶ τῶν πρακτέων τὴν ἐξουσίαν ἔχουσα, οὐ πάντα, ἂν μὴ βούληται, πείθεται τῷ Θεῷ. Ἄκουσαν γὰρ αὐτὴν καὶ βίᾳ που κατηναγκασμένην, οὐ βούλεται ποιῆσαι καλὴν καὶ ἐνάρετον, ἐπειδήπερ μηδὲ ἔστι τοῦτο ἀρετή: ἀλλὰ χρὴ βουλομένην καὶ ἑκοῦσαν πεῖσαι γενέσθαι τοιαύτην: ὅθεν χαλεπώτερον τοῦτό ἐστιν ἐκείνης τῆς ἰατρείας. Ἀλλ' ὅμως καὶ τοῦτο κατωρθοῦτο, καὶ πᾶν εἶδος κακίας ἠλαύνετο. Καὶ ὥσπερ τὰ σώματα τὰ θεραπευόμενα, οὐ πρὸς ὑγίειαν μόνον, ἀλλὰ καὶ πρὸς εὐεξίαν τὴν ἀνωτάτω μετεῤῥύθμιζεν: οὕτω καὶ τὰς ψυχὰς, οὐ τῆς κακίας τῆς ἐσχάτης ἀπήλλαξε μόνον, ἀλλὰ καὶ πρὸς αὐτὴν τῆς ἀρετῆς τὴν κορυφὴν ἤγαγε: καὶ ὁ τελώνης ἀπόστολος ἐγίνετο, καὶ ὁ διώκτης καὶ βλάσφημος καὶ ὑβριστὴς, κῆρυξ τῆς οἰκουμένης ἀπεδείκνυτο: καὶ μάγοι, διδάσκαλοι Ἰουδαίων ἐγίνοντο: καὶ λῃστὴς, παραδείσου πολίτης ἀνεφαίνετο: καὶ πόρνη, πολλῇ τῇ πίστει διέλαμπε: καὶ Χαναναία καὶ Σαμαρεῖτις γυνὴ, ἑτέρα πόρνη καὶ αὐτὴ, ἡ μὲν τὸ κήρυγμα τῶν ὁμοφύλων ἀνεδέξατο, καὶ πόλιν ὁλόκληρον σαγηνεύσασα, οὕτω προσήγαγε τῷ Χριστῷ: ἡ δὲ τῇ πίστει καὶ τῇ προσεδρείᾳ δαίμονα πονηρὸν ἀπελαθῆναι τῆς τοῦ θυγατρίου ψυχῆς παρεσκεύασε. Καὶ ἕτεροι δὲ πολλῷ τούτων χείρους εἰς τὴν τῶν μαθητῶν εὐθέως κατελέγοντο τάξιν. Καὶ πάντα ἀθρόον μετεσχηματίζετο, τῶν σωμάτων τὰ πάθη, τῶν ψυχῶν τὰ νοσήματα, καὶ πρὸς ὑγείαν καὶ τὴν ἀκριβεστάτην ἀρετὴν μετεπλάττοντο, καὶ τούτων, οὐ δύο καὶ τρεῖς ἄνθρωποι, οὐδὲ πέντε, καὶ δέκα, καὶ εἴκοσι καὶ ἑκατὸν μόνον, ἀλλὰ πόλεις ὁλόκληροι καὶ ἔθνη μετὰ πολλῆς τῆς εὐκολίας μετεῤῥυθμίζοντο. Τί ἄν τις εἴποι τῶν προσταγμάτων τὴν φιλοσοφίαν, τῶν οὐρανίων νόμων τὴν ἀρετὴν, τῆς ἀγγελικῆς πολιτείας τὴν εὐταξίαν; Τοιοῦτον γὰρ ἡμῖν εἰσηγήσατο βίον, τοιούτους ἡμῖν ἔθηκε νόμους, τοιαύτην κατεστήσατο πολιτείαν, ὡς τοὺς τούτοις χρωμένους ἀγγέλους εὐθέως γίνεσθαι, καὶ ὁμοίους Θεῷ κατὰ δύναμιν τὴν ἡμετέραν, κἂν ἁπάντων ἀνθρώπων κακίους τύχωσιν ὄντες. γʹ. Ταῦτα οὖν ἅπαντα συναγαγὼν ὁ εὐαγγελιστὴς τὰ θαύματα, τὰ ἐν σώμασι, τὰ ἐν ψυχαῖς, τὰ ἐν τοῖς στοιχείοις, τὰ προστάγματα, τὰ δῶρα τὰ ἀπόῤῥητα ἐκεῖνα, καὶ τῶν οὐρανῶν ὑψηλότερα, τοὺς νόμους, τὴν πολιτείαν, τὴν πειθὼ, τὰς μελλούσας ὑποσχέσεις, τὰ παθήματα αὐτοῦ, τὴν θαυμαστὴν ταύτην καὶ ὑψηλῶν γέμουσαν δογμάτων ἀφῆκε φωνὴν λέγων: Ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς Μονογενοῦς παρὰ Πατρὸς, πλήρη χάριτος καὶ ἀληθείας. Οὐ γὰρ διὰ τὰ θαύματα μόνον αὐτὸν θαυμάζομεν, ἀλλὰ καὶ διὰ τὰ παθήματα: οἷον, ἐπειδὴ προσηλώθη τῷ σταυρῷ καὶ ἐμαστιγώθη, ἐπειδὴ ἐῤῥαπίσθη, ἐπειδὴ ἐνεπτύσθη, ἐπειδὴ ἔλαβεν ἐπὶ κόῤῥης πληγὰς παρὰ τῶν εὐεργετηθέντων αὐτῶν. Καὶ γὰρ καὶ ἐπὶ τούτοις αὐτοῖς τοῖς δοκοῦσιν ἐπονειδίστοις εἶναι, τὸ αὐτὸ ῥῆμα πάλιν ἄξιον ἐπιφθέγξασθαι, ἐπεὶ καὶ αὐτὸς δόξαν τὸ πρᾶγμα ἐκάλεσεν. Οὐ γὰρ δὴ μόνον κηδεμονίας καὶ ἀγάπης ἦν τὰ γινόμενα, ἀλλὰ καὶ δυνάμεως ἀφάτου. Τότε γὰρ καὶ θάνατος ἠφανίζετο, καὶ κατάρα ἐλύετο, καὶ δαίμονες κατῃσχύνοντο καὶ ἐδειγματίζοντο θριαμβευόμενοι, καὶ τὸ χειρόγραφον τῶν ἁμαρτιῶν τῷ σταυρῷ προσηλοῦτο. Εἶτα ἐπειδὴ ταῦτα ἀοράτως ἐθαυματουργεῖτο, ἐγένετό τινα καὶ ὁρατῶς, δεικνύντα ὅτι ὄντως μονογενὴς ἦν Υἱὸς τοῦ Θεοῦ, καὶ τῆς κτίσεως πάσης Δεσπότης. Ἔτι γὰρ τοῦ μακαρίου σώματος κρεμαμένου, ἀπέστρεφε μὲν ὁ ἥλιος τὰς ἀκτῖνας, ἐκλονεῖτο δὲ ἡ γῆ καὶ ἐσκοτίζετο πᾶσα, καὶ τάφοι μὲν ἀνεῤῥήγνυντο, καὶ τὸ ἔδαφος ἐτινάσσετο, καὶ νεκρῶν δῆμος ἄπειρος ἐξεπήδα, καὶ εἰς τὴν πόλιν εἰσῄει: τῶν δὲ τοῦ μνήματος αὐτοῦ λίθων ἡρμοσμένων τῇ θήκῃ, ἔτι καὶ τῶν σημάντρων ἐπικειμένων, ἀνίστατο ὁ νεκρὸς ὁ σταυρωθεὶς, ὁ προσηλωθεὶς, καὶ τῆς δυνάμεως τῆς πολλῆς τότε τοὺς ἔνδεκα μαθητὰς ἐμπλήσας, ἔπεμπε τοῖς κατὰ τὴν οἰκουμένην ἀνθρώποις, ἰατροὺς κοινοὺς τῆς φύσεως ἐσομένους ἁπάσης, καὶ τὸν βίον ὀρθώσοντας, τὴν τῶν οὐρανίων δογμάτων γνῶσιν πανταχοῦ διασπεροῦντας γῆς, τὴν δὲ τῶν δαιμόνων λύσοντας τυραννίδα, καὶ τὰ μεγάλα καὶ ἀπόῤῥητα διδάξοντας ἀγαθὰ, καὶ εὐαγγελιουμένους ἡμῖν ψυχῆς ἀθανασίαν, καὶ σώματος ζωὴν αἰώνιον, τὰ καὶ νοῦν ὑπερβαίνοντα ἔπαθλα, καὶ μηδέποτε ἕξοντα τέλος. Ταῦτα οὖν καὶ τὰ τούτων πλείονα ἐννοήσας ὁ μακάριος οὗτος, ἃ ᾔδει μὲν αὐτὸς, γράψαι δὲ οὐκ ἠνέσχετο, διὰ τὸ μὴ χωρεῖν τὸν κόσμον: πάντα γὰρ Ἂν γράφηται καθ' ἓν, οὐδὲ αὐτὸν οἶμαι τὸν κόσμον χωρῆσαι τὰ γραφόμενα βιβλία: ταῦτα οὖν ἅπαντα λογισάμενος, ἀνεβόησεν, ὅτι Ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς Μονογενοῦς παρὰ Πατρὸς, πλήρη χάριτος καὶ ἀληθείας. Τοὺς δὴ οὖν τοσούτων μὲν θεαμάτων, τοιούτων δὲ καταξιωθέντας ἀκουσμάτων, τοσαύτης δὲ ἀπολαύσαντας δωρεᾶς, καὶ βίον ἄξιον τῶν δογμάτων ἐπιδείκνυσθαι χρὴ, ὥστε καὶ τῶν ἐκεῖσε ἀπολαῦσαι καλῶν. Διὰ τοῦτο γὰρ καὶ παρεγένετο ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ἵνα μὴ μόνον τὴν ἐνταῦθα δόξαν ἴδωμεν αὐτοῦ, ἀλλὰ καὶ τὴν μέλλουσαν. Διὰ τοῦτο ἔλεγε: Θέλω, ἵνα ὅπου εἰμὶ ἐγὼ, καὶ οὗτοι ὦσιν, ἵνα θεωρῶσι τὴν δόξαν τὴν ἐμήν, Εἰ δὲ αὕτη ἡ δόξα οὕτω γέγονε λαμπρὰ καὶ περιφανὴς, τί ἄν τις εἴποι περὶ ἐκείνης; Οὐ γὰρ ἐν γῇ φανεῖται φθαρτῇ, οὐδὲ ἐν ἐπικήροις σώμασιν ὄντων ἡμῶν, ἀλλ' ἐν ἀκηράτῳ καὶ ἀγήρῳ τῇ κτίσει, καὶ μετὰ τοσαύτης τῆς λαμπρότητος, μεθ' ὅσης οὐδὲ λόγῳ παραστῆσαι δυνατόν. Ὦ μακάριοι καὶ τρισμακάριοι καὶ τοῦτο πολλάκις, οἱ τῆς δόξης καταξιούμενοι ἐκείνης γενέσθαι θεαταί! Περὶ ταύτης ὁ Προφήτης φησίν: Ἀρθήτω ὁ ἀσεβὴς, ἵνα μὴ ἴδῃ τὴν δόξαν Κυρίου. Ἀλλ' ἡμῶν μηδένα γένοιτο ἀρθῆναι, μηδὲ ἀθέατον αὐτῆς γενέσθαι ποτέ. Εἰ γὰρ μὴ μέλλοιμεν ἀπολαύσεσθαι ταύτης, εὔκαιρον καὶ παρ' ἡμῶν εἰπεῖν: Καλὸν ἦν ἡμῖν, εἰ μὴ ἐγεννήθημεν. Τί γὰρ ζῶμεν; τί ἀναπνέομεν; τί δὲ ἐσμὲν, ἂν τῆς θεωρίας ἀποτύχωμεν ἐκείνης; ἂν τὸν Δεσπότην τὸν ἡμέτερον μηδεὶς ἡμῖν συγχωρήσῃ θεάσασθαι τότε; Εἰ γὰρ οἱ τὸ φῶς τὸ ἡλιακὸν μὴ θεώμενοι, παντὸς θανάτου πικροτέραν ὑπομένουσι ζωήν: τί παθεῖν εἰκὸς τοὺς τοῦ φωτὸς ἀποστερηθέντας ἐκείνου; Ἐνταῦθα μὲν γὰρ ἐν τούτῳ μόνον ἡ ζημία, ἐκεῖ δὲ οὐ μέχρι τούτου μόνον: καίτοι καὶ εἰ τοῦτο μόνον ἦν τὸ δεινὸν, οὐδὲ οὕτως ἶσον τὸ τῆς κολάσεως ἦν, ἀλλὰ τοσούτῳ χαλεπώτερον, ὅσον ὁ ἥλιος ἐκεῖνος τούτου κρείττων ἀσυγκρίτως ἐστί: νῦν δὲ καὶ ἑτέραν ἔστι προσδοκῆσαι τιμωρίαν. Τὸν γὰρ ἐκεῖνο τὸ φῶς οὐχ ὁρῶντα, οὐκ εἰς τὸ σκότος δεῖ ἀπενεχθῆναι μόνον, ἀλλὰ καὶ καίεσθαι διὰ παντὸς, καὶ τήκεσθαι, καὶ βρύχειν τοὺς ὀδόντας, καὶ μυρία ἕτερα πάσχειν δεινά. Μὴ δὴ περιίδωμεν ἑαυτοὺς, διὰ τῆς βραχείας ταύτης ὀλιγωρίας καὶ ἀνέσεως εἰς αἰώνιον ἐμπίπτοντας κόλασιν, ἀλλὰ γρηγορήσωμεν, νήψωμεν, πάντα πράξωμεν καὶ πραγματευσώμεθα, ὥστε ἐκείνης τυχεῖν τῆς ἀπολαύσεως, καὶ πόῤῥω γενέσθαι τοῦ ποταμοῦ τοῦ πυρὸς τοῦ συρομένου μετὰ πολλοῦ ῥοίζου πρὸ τοῦ βήματος τοῦ φρικτοῦ. Τὸν γὰρ ἅπαξ ἐμπεσόντα ἐκεῖ, χρὴ μένειν διὰ παντὸς, καὶ ὁ τῆς κολάσεως ἐξαιρησόμενος οὐδεὶς, οὐ πατὴρ, οὐ μήτηρ, οὐκ ἀδελφός. Καὶ ταῦτα αὐτοὶ οἱ προφῆται βοῶσιν, ὁ μὲν λέγων, Ἀδελφὸς οὐ λυτροῦται, λυτρώσεται ἄνθρωπος; ὁ δὲ Ἰεζεκιὴλ καὶ τούτου τι πλέον ἐδήλωσεν εἰπών: Ἐὰν στῇ Νῶε καὶ Ἰὼβ καὶ Δανιὴλ, τοὺς υἱοὺς αὐτῶν καὶ τὰς θυγατέρας οὐ μὴ ἐξέλωνται. Μία γὰρ προστασία μόνη, ἡ διὰ τῶν ἔργων ἐστὶν ἐκεῖ, καὶ τὸν ταύτης ἀπεστερημένον, ἑτέρωθεν σωθῆναι οὐκ ἔνι. Ταῦτα οὖν διηνεκῶς στρέφοντες καὶ ἀναλογιζόμενοι, ἐκκαθάρωμεν ἡμῶν τὸν βίον, καὶ λαμπρὸν ποιήσωμεν, ὥστε μετὰ παῤῥησίας ἰδεῖν τὸν Κύριον καὶ τῶν ἐπηγγελμένων τυχεῖν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ δόξα ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.