ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΙΩΑΝΝΟΥ ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ ΤΑ ΕΥΡΙΣΚΟΜΕΝΑ ΠΑΝΤΑ. ΥΠΟΜΝΗΜΑ Εἰς τὸν ἅγιον Ἰωάννην τὸν Ἀπόστολον καὶ Εὐαγγελιστήν. ΟΜΙΛΙΑ Αʹ. αʹ.

 ΟΜΙΛΙΑ Βʹ. Ἐν ἀρχῇ ἦν ὁ Λόγος. αʹ. Εἰ μὲν Ἰωάννης ἡμῖν ἔμελλε διαλέξεσθαι, καὶ τὰ αὐτοῦ πρὸς ἡμᾶς ἐρεῖν, ἀναγκαῖον ἦν καὶ γένος αὐτοῦ καὶ πατρίδα εἰπε

 ΟΜΙΛΙΑ Γʹ. Ἐν ἀρχῇ ἦν ὁ Λόγος. αʹ. Προσοχῆς μὲν ἕνεκεν τῆς περὶ τὴν ἀκρόασιν, περιττὸν λοιπὸν ὑμῖν παραινεῖν: οὕτω ταχέως τὴν παραίνεσιν ἐπὶ τῶν ἔργων

 ΟΜΙΛΙΑ Δʹ. Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν. αʹ. Τοῖς ἄρτι τῶν παίδων εἰσαγομένοις πρὸς τὰ μαθήματα οὔτε πολλὰ ἐφεξῆς ἐπιτιθέασιν οἱ δ

 ΟΜΙΛΙΑ Εʹ. Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονεν. αʹ. Μωϋσῆς μὲν ἀρχόμενος τῆς ἱστορίας καὶ τῆς συγγραφῆς τῆς ἐν τῇ Παλαι

 ΟΜΙΛΙΑ Ϛʹ. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ Θεοῦ, ὄνομα αὐτῷ Ἰωάννης. Διαλεχθεὶς περὶ τοῦ Θεοῦ Λόγου τὰ κατεπείγοντα ἐν προοιμίοις ἡμῖν, ὁδῷ καὶ τάξ

 ΟΜΙΛΙΑ Ζʹ. Ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρω πον ἐρχόμενον εἰς τὸν κόσμον. αʹ. Διὰ τοῦτο, ὦ πολυπόθητα τέκνα, κατὰ μέρος ὑμᾶς τοῖς ἀπὸ τῶν

 ΟΜΙΛΙΑ Ηʹ. Ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρω πον ἐρχόμενον εἰς τὸν κόσμον. αʹ. Οὐδὲ γὰρ κωλύει καὶ τήμερον τῶν αὐτῶν ἅψασθαι ῥημάτων, ἐπειδ

 ΟΜΙΛΙΑ Θʹ. Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. αʹ. Ἂν τῶν προτέρων διαμνημονεύητε νοημάτων, μετὰ πλείονος προθυμίας καὶ τὰ ἑξῆς ἐποικοδ

 ΟΜΙΛΙΑ Ιʹ. Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρ έλαβον. αʹ. Φιλάνθρωπος ὢν ὁ Θεὸς, ἀγαπητὲ, καὶ εὐεργετικὸς, πάντα ποιεῖ καὶ πραγματεύεται, ὥστ

 ΟΜΙΛΙΑ ΙΑʹ. Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν. αʹ. Μίαν ὑμᾶς ἅπαντας αἰτῆσαι βούλομαι χάριν, πρὶν ἢ τῶν εὐαγγελικῶν ἅψασθαι ῥημάτων: ἀλλ

 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 ἐπ

 ΟΜΙΛΙΑ ΙΓʹ. Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ, καὶ κέκραγε λέγων: «Οὗτος ἦν ὃν εἶπον, ὁ ὀπίσω μου ἐρχόμενος, ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν.» αʹ.

 ΟΜΙΛΙΑ ΙΔʹ. Καὶ ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλά βομεν, καὶ χάριν ἀντὶ χάριτος. αʹ. Πρώην ἐλέγομεν ὅτι Ἰωάννης τὴν ἀπορίαν λύων τῶν μελλόντων

 ΟΜΙΛΙΑ ΙΕʹ. Θεὸν οὐδεὶς ἑώρακε πώποτε: ὁ μονογενὴς Υἱὸς, ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρὸς, ἐκεῖνος ἐξηγή σατο. αʹ. Τῶν ὀνομάτων καὶ τῶν ῥημάτων τῶν ἐν τ

 ΟΜΙΛΙΑ ΙϚʹ. Αὕτη γάρ ἐστιν ἡ μαρτυρία τοῦ Ἰωάννου, ὅτε ἀπέστειλαν πρὸς αὐτὸν οἱ Ἰουδαῖοι ἐξ Ἱεροσο λύμων ἱερεῖς καὶ Λευΐτας, ἵνα ἐρωτήσωσιν αὐ τόν: Σὺ

 ΟΜΙΛΙΑ ΙΖʹ. Ταῦτα ἐγένετο ἐν Βηθανίᾳ πέραν τοῦ Ἰορδάνου, ὅπου ἦν Ἰωάννης βαπτίζων. Τῇ ἐπαύριον βλέ πει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτὸν, καὶ λέ γει: «Ἴ

 ΟΜΙΛΙΑ ΙΗʹ. Τῇ ἐπαύριον πάλιν εἱστήκει ὁ Ἰωάννης, καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο. Καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι, λέγει: «Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ.» Καὶ

 ΟΜΙΛΙΑ ΙΘʹ. Εὑρίσκει οὕτω πρῶτος τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα, καὶ λέγει αὐτῷ: «Εὑρήκαμεν τὸν Μεσσίαν,» ὅ ἐστι μεθερμηνευόμενον Χριστός: καὶ ἤγαγεν αὐ

 ΟΜΙΛΙΑ Κʹ. Τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλι λαίαν, καὶ εὑρίσκει Φίλιππον, καὶ λέγει αὐτῷ: Ἀκολούθει μοι. Ἦν δὲ ὁ Φίλιππος ἀπὸ Βηθ σαϊδᾶ, ἐκ

 ΟΜΙΛΙΑ ΚΑʹ. Ἀπεκρίθη Ναθαναὴλ, καὶ λέγει αὐτῷ: «Ῥαββὶ, σὺ εἶ ὁ Υἱὸς τοῦ Θεοῦ, σὺ εἶ ὁ βασιλεὺς τοῦ Ἰσ ραήλ.» Ἀπεκρίθη ὁ Ἰησοῦς καὶ εἶπεν αὐτῷ: «Ὅτι εἶ

 ΟΜΙΛΙΑ ΚΒʹ. Τί ἐμοὶ καὶ σοὶ, γύναι Οὔπω ἥκει ἡ ὥρα μου. αʹ. Ἔχει μέν τινα πόνον τὸ λέγειν: καὶ τοῦτο ὁ Παῦλος δηλῶν ἔλεγεν: Οἱ καλῶς προεστῶτες πρεσβ

 ΟΜΙΛΙΑ ΚΓʹ. Ταύτην ἐποίησε τὴν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανᾷ τῆς Γαλιλαίας. αʹ. Πολὺς ὁ διάβολος ἔγκειται καὶ σφοδρὸς, πάντοθεν πολιορκῶν τὴν σωτ

 ΟΜΙΛΙΑ ΚΔʹ. Ὡς δὲ ἦν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ Πάσχα ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς αὐτόν. αʹ. Τῶν ἀνθρώπων τῶν τότε οἱ μὲν τῇ πλάνῃ προσεῖχον, ο

 ΟΜΙΛΙΑ ΚΕʹ. Ἀπεκρίθη ὁ Ἰησοῦς: Ἀμὴν λέγω σοι: Ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ. αʹ. Τὰ παιδ

 ΟΜΙΛΙΑ ΚϚʹ. Τὸ γεγεννημένον ἐκ τῆς σαρκὸς, σάρξ ἐστι: καὶ τὸ γεγεννημένον ἐκ τοῦ Πνεύματος, πνεῦμά ἐστιν. αʹ. Μεγάλων ἡμᾶς μυστηρίων κατηξίωσεν ὁ μονο

 ΟΜΙΛΙΑ ΚΖʹ. Εἰ τὰ ἐπίγεια εἶπον ὑμῖν, καὶ οὐ πιστεύετε, πῶς, ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια, πιστεύσετε Οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ

 ΟΜΙΛΙΑ ΚΗʹ. Οὐ γὰρ ἀπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ, ἵνα κρίνῃ τὸν κόσμον, ἀλλ' ἵνα σώσῃ τὸν κόσμον. αʹ. Πολλοὶ τῶν ῥᾳθυμοτέρων εἰς ἁμαρτημάτων μέγεθο

 ΟΜΙΛΙΑ ΚΘʹ. Ἦλθε δὲ εἰς τὴν Ἰουδαίαν γῆν αὐτὸς καὶ οἱ μα θηταὶ αὐτοῦ, καὶ ἐκεῖ διέτριβε μετ' αὐτῶν, καὶ ἐβάπτιζεν. αʹ. Οὐδὲν τῆς ἀληθείας φανερώτερον,

 ΟΜΙΛΙΑ Λʹ. Ὁ ἄνωθεν ἐρχόμενος, ἐπάνω πάντων ἐστίν: ὁ ὢν ἐκ τῆς γῆς, ἐκ τῆς γῆς ἐστι, καὶ ἐκ τῆς γῆς λαλεῖ. αʹ. Δεινὸν ὁ τῆς δόξης ἔρως, δεινὸν καὶ πολ

 ΟΜΙΛΙΑ ΛΑʹ. Ὁ Πατὴρ ἀγαπᾷ τὸν Υἱὸν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ. Ὁ πιστεύων εἰς τὸν Υἱὸν, ἔχει ζωὴν αἰώνιον: ὁ δὲ ἀπιστῶν τῷ Υἱῷ, οὐκ ὄψεται τ

 ΟΜΙΛΙΑ ΛΒʹ. Ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ: Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου, διψήσει πάλιν: ὃς δ' ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσε

 ΟΜΙΛΙΑ ΛΓʹ. Λέγει αὐτῇ ὁ Ἰησοῦς: Γύναι, πίστευσόν μοι, ὅτι ἔρχεται ὥρα, ὅτε οὔτε ἐν τῷ ὄρει τούτῳ, οὔτε ἐν Ἱεροσολύμοις προσκυνήσετε τῷ Πατρί. Ὑμεῖς π

 ΟΜΙΛΙΑ ΛΔʹ. Ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ, καὶ ἀπ ῆλθεν εἰς τὴν πόλιν, καὶ λέγει τοῖς ἀνθρώποις: «Δεῦτε, ἴδετε ἄνθρωπον, ὃς εἶπέ μοι πάντα ὅσα ἐπ

 ΟΜΙΛΙΑ ΛΕʹ. Ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρεῖται, ἠρώτων αὐτὸν μεῖναι παρ' αὐτοῖς. Καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας. Καὶ πολλῷ πλείους ἐπίστευσαν εἰς αὐτὸ

 ΟΜΙΛΙΑ ΛϚʹ. Τοῦτο πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰη σοῦς, ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλι λαίαν. Μετὰ ταῦτα ἦν ἑορτὴ τῶν Ἰουδαίων, καὶ ἀνέβη ὁ Ἰ

 ΟΜΙΛΙΑ ΛΖʹ. Λέγει αὐτῷ ὁ Ἰησοῦς: «Θέλεις ὑγιὴς γενέσθαι:» Ἀπεκρίθη αὐτῷ ὁ ἀσθενῶν: «Ναὶ, Κύριε: ἄν θρωπον δὲ οὐκ ἔχω, ἵνα, ὅταν ταραχθῇ τὸ ὕδωρ, βάλῃ

 ΟΜΙΛΙΑ ΛΗʹ. Μετὰ ταῦτα εὑρίσκει αὐτὸν ὁ Ἰησοῦς ἐν τῷ ἱερῷ, καὶ εἶπεν αὐτῷ: «Ἴδε ὑγιὴς γέγονας: μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται.» αʹ. Δει

 ΟΜΙΛΙΑ ΛΘʹ. Ὁ Πατήρ μου οὐ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ Υἱῷ, ἵνα πάντες τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα. αʹ. Πολλῆς ἡμῖν δε

 ΟΜΙΛΙΑ Μʹ. Ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής. Ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία αὐτοῦ

 ΟΜΙΛΙΑ ΜΑʹ. Ἐρευνᾶτε τὰς Γραφὰς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐ ταῖς ζωὴν αἰώνιον ἔχειν: κἀκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ: καὶ οὐ θέλετε ἐλθεῖν πρός μ

 ΟΜΙΛΙΑ ΜΒʹ. Μετὰ ταῦτα ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θα λάσσης τῆς Γαλιλαίας εἰς τὰ μέρη Τιβεριάδος: καὶ ἠκολούθει αὐτῷ ὄχλος πολὺς, ὅτι ἑώρων τὰ σημεῖα

 ΟΜΙΛΙΑ ΜΓʹ. Ὡς δὲ ὀψία ἐγένετο, κατέβησαν οἱ μαθηταὶ αὐ τοῦ εἰς τὴν θάλασσαν. Καὶ ἀναβάντες εἰς τὸ πλοῖον, ἤρχοντο εἰς τὸ πέραν τῆς θαλάσσης εἰς Καπερ

 ΟΜΙΛΙΑ ΜΔʹ. Ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς, καὶ εἶπεν: «Ἀμὴν, ἀμὴν λέγω ὑμῖν, ζητεῖτέ με, οὐχ ὅτι εἴδετε ση μεῖα, ἀλλ' ὅτι ἐφάγετε ἐκ τῶν ἄρτων, καὶ ἐχορ τά

 ΟΜΙΛΙΑ ΜΕʹ. Εἶπον οὖν πρὸς αὐτόν: «Τί ποιῶμεν ἵνα ἐργαζώ μεθα τὰ ἔργα τοῦ Θεοῦ » Εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς: «Τοῦτό ἐστι τὸ ἔργον τοῦ Θεοῦ, ἵνα πιστεύσ

 ΟΜΙΛΙΑ ΜϚʹ. Ἐγόγγυζον οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ, ὅτι εἶ πεν, Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ κατα βάς: καὶ ἔλεγον: Οὐχ οὗτός ἐστιν ὁ υἱὸς Ἰωσὴφ, οὗ

 ΟΜΙΛΙΑ ΜΖʹ. Εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς: «Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν α

 ΟΜΙΛΙΑ ΜΗʹ. Καὶ περιεπάτει ὁ Ἰησοῦς μετὰ ταῦτα ἐν τῇ Γαλι λαίᾳ: οὐ γὰρ ἤθελεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι. Ἦν δ

 ΟΜΙΛΙΑ ΜΘʹ. Ταῦτα εἰπὼν αὐτοῖς, ἔμεινεν ἐν τῇ Γαλιλαίᾳ: ὡς δὲ ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ, τότε καὶ αὐ τὸς ἀνέβη εἰς τὴν ἑορτὴν, οὐ φανερῶς, ἀλλ' ὡς ἐν

 ΟΜΙΛΙΑ Νʹ. Ἔλεγον οὖν τινες ἐκ τῶν Ἱεροσολυμιτῶν: «Οὐχ οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι Καὶ ἴδε παῤῥησίᾳ λαλεῖ, καὶ οὐδὲν αὐτῷ λέγουσι. Μή τι ἀληθῶ

 ΟΜΙΛΙΑ ΝΑʹ. Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ, τῇ μεγάλῃ τῆς ἑορτῆς, εἱστήκει ὁ Ἰησοῦς, καὶ ἔκραζε λέγων: Ἐάν τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Ὁ πιστεύων εἰ

 ΟΜΙΛΙΑ ΝΒʹ. Ἦλθον οὖν οἱ ὑπηρέται πρὸς τοὺς ἀρχιερεῖς καὶ Φαρισαίους, καὶ εἶπον αὐτοῖς ἐκεῖνοι: «Διατί οὐκ ἠγάγετε αὐτόν » Ἀπεκρίθησαν οὖν οἱ ὑπη ρέτα

 ΟΜΙΛΙΑ ΝΓʹ. Ταῦτα τὰ ῥήματα ἐλάλησεν ὁ Ἰησοῦς ἐν τῷ γα ζοφυλακίῳ, διδάσκων ἐν τῷ ἱερῷ: καὶ οὐδεὶς ἐπίασεν αὐτόν: οὔπω γὰρ ἐληλύθει ἡ ὥρα αὐ τοῦ. αʹ. Ὢ

 ΟΜΙΛΙΑ ΝΔʹ. Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους: «Ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε, καὶ γνώσεσθε τὴ

 ΟΜΙΛΙΑ ΝΕʹ. Ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι καὶ εἶπον αὐτῷ: «Οὐ καλῶς λέγομεν ἡμεῖς, ὅτι Σαμαρείτης εἶ σὺ, καὶ δαιμόνιον ἔχεις » Ἀπεκρίθη ὁ Ἰησοῦς: «Ἐγὼ δ

 ΟΜΙΛΙΑ ΝϚʹ. Καὶ παράγων ὁ Ἰησοῦς εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς. Καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ, λέγοντες: «Ῥαββὶ, τίς ἥμαρτεν, οὗτος, ἢ οἱ γον

 ΟΜΙΛΙΑ ΝΖʹ. Ταῦτα εἰπὼν ὁ Ἰησοῦς, ἔπτυσε χαμαὶ, καὶ ἐποίησε πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέχρισε τὸν πη λὸν ἐπὶ τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ, καὶ εἶ πεν:

 ΟΜΙΛΙΑ ΝΗʹ. Λέγουσι τῷ τυφλῷ πάλιν: Σὺ τί λέγεις περὶ αὐ τοῦ, ὅτι ἤνοιξέ σου τοὺς ὀφθαλμούς Ὁ δὲ εἶπεν, Ὅτι προφήτης ἐστίν. Οὐκ ἐπίστευσαν οὖν οἱ Ἰου

 ΟΜΙΛΙΑ ΝΘʹ. Καὶ ἐξέβαλον αὐτὸν ἔξω: καὶ ἤκουσεν ὁ Ἰησοῦς, ὅτι ἐξέβαλον αὐτὸν ἔξω: καὶ εὑρὼν αὐτὸν, εἶ πεν αὐτῷ: «Σὺ πιστεύεις εἰς τὸν Υἱὸν τοῦ Θεοῦ »

 ΟΜΙΛΙΑ Ξʹ. Ἐγώ εἰμι ὁ ποιμὴν ὁ καλὸς, καὶ γινώσκω τὰ ἐμὰ, καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν. Καθὼς γινώ σκει με ὁ Πατὴρ, κἀγὼ γινώσκω τὸν Πατέρα, καὶ τὴν ψυ

 ΟΜΙΛΙΑ ΞΑʹ. Ἐγένετο δὲ τὰ ἐγκαίνια ἐν Ἱεροσολύμοις, καὶ χειμὼν ἦν. Καὶ περιεπάτει ὁ Ἰησοῦς ἐν τῷ ἱερῷ, ἐν τῇ στοᾷ Σολομῶντος. Ἐκύκλωσαν οὖν αὐ τὸν οἱ

 ΟΜΙΛΙΑ ΞΒʹ. Ἦν δέ τις ἀσθενῶν Λάζαρος ἀπὸ Βηθανίας, ἐκ τῆς κώμης Μαρίας καὶ Μάρθας τῆς ἀδελφῆς αὐτῆς. Ἦν δὲ Μαρία ἡ ἀλείψασα τὸν Κύριον μύρῳ. αʹ. Πολλ

 ΟΜΙΛΙΑ ΞΙʹ. Οὔπω δὲ ἐληλύθει ὁ Ἰησοῦς εἰς τὴν κώμην, ἀλλ' ἦν ἐν τῷ τόπῳ, ὅπου ἀπήντησεν αὐτῷ ἡ Μάρθα. Οἱ δὲ Ἰουδαῖοι οἱ ὄντες μετ' αὐτῆς, καὶ τὰ ἑξῆς.

 ΟΜΙΛΙΑ ΞΔʹ. Ὁ δὲ Ἰησοῦς ἦρε τοὺς ὀφθαλμοὺς ἄνω, καὶ εἶπε: Πάτερ, εὐχαριστῶ σοι, ὅτι ἤκουσάς μου. Ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις: ἀλλὰ διὰ τὸν ὄχ

 ΟΜΙΛΙΑ ΞΕʹ. Εἷς δέ τις ἐξ αὐτῶν Καϊάφας, ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου, εἶπεν αὐτοῖς: Ὑμεῖς οὐκ οἴδατε οὐδὲν, οὐδὲ διαλογίζεσθε ὅτι συμφέρει ὑμῖν,

 ΟΜΙΛΙΑ ΞϚʹ. Ἔγνω οὖν ὄχλος πολὺς ἐκ τῶν Ἰουδαίων ὅτι ἐκεῖ ἐστι: καὶ ἦλθον, οὐ διὰ τὸν Ἰησοῦν μό νον, ἀλλ' ἵνα καὶ τὸν Λάζαρον ἴδωσιν, ὃν ἤγει ρεν ἐκ ν

 ΟΜΙΛΙΑ ΞΖʹ. Ὁ φιλῶν τὴν ψυχὴν αὐτοῦ, ἀπολέσει αὐτήν: καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ, εἰς ζωὴν αἰώνιον φυλάξει αὐτήν. Ἐὰν ἐμοί τις διακο

 ΟΜΙΛΙΑ ΞΗʹ. Ἀπεκρίθη αὐτῷ ὁ ὄχλος: Ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου, ὅτι ὁ Χριστὸς μένει εἰς τὸν αἰῶνα: καὶ πῶς λέγεις σὺ, ὅτι δεῖ ὑψωθῆναι τὸν Υἱὸν τοῦ ἀ

 ΟΜΙΛΙΑ ΞΘʹ. Ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπί στευσαν εἰς αὐτόν: ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν, ἵνα μὴ ἀποσυνάγωγοι γένωνται. Ἠγάπησ

 ΟΜΙΛΙΑ Οʹ. Πρὸ δὲ τῆς ἑορτῆς τοῦ Πάσχα, εἰδὼς ὁ Ἰησοῦς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα, ἵνα μεταβῇ ἐκ τοῦ κό σμου τούτου πρὸς τὸν Πατέρα, ἀγαπήσας τοὺς ἰδίους τ

 ΟΜΙΛΙΑ ΟΑʹ. Καὶ ἔλαβε τὰ ἱμάτια αὐτοῦ, καὶ ἀναπεσὼν πά λιν, εἶπεν αὐτοῖς: Γινώσκετε τί πεποίηκα ὑμῖν καὶ τὰ ἑξῆς. αʹ. Χαλεπὸν, ἀγαπητοὶ, χαλεπὸν εἰς

 ΟΜΙΛΙΑ ΟΒʹ. Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὁ λαμβάνων ἐάν τινα πέμψω, ἐμὲ λαμβάνει, καὶ ὁ ἐμὲ λαμβάνων, λαμβάνει τὸν πέμψαντά με. αʹ. Μεγάλη τῆς περὶ τοὺς δούλ

 ΟΜΙΛΙΑ ΟΓʹ. Λέγει Σίμων Πέτρος: Κύριε, ποῦ ὑπάγεις Ἀπε κρίθη αὐτῷ ὁ Ἰησοῦς: Ὅπου ὑπάγω ἐγὼ, οὐ δύνασαί μοι νῦν ἀκολουθῆσαι: ὕστερον δὲ ἀκολουθήσεις μ

 ΟΜΙΛΙΑ ΟΔʹ. Λέγει αὐτῷ Φίλιππος: Κύριε, δεῖξον ἡμῖν τὸν Πατέρα, καὶ ἀρκεῖ ἡμῖν. Λέγει αὐτῷ ὁ Ἰη σοῦς Τοσοῦτον χρόνον μεθ' ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς μ

 ΟΜΙΛΙΑ ΟΕʹ. Ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσα τε: καὶ ἐγὼ ἐρωτήσω τὸν Πατέρα, καὶ ἄλλον Παράκλητον δώσει ὑμῖν, ἵνα μένῃ μεθ' ὑμῶν εἰς αἰῶνα,

 ΟΜΙΛΙΑ ΟϚʹ. Ἐγείρεσθε, ἄγωμεν ἐντεῦθεν. Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή: ὑμεῖς τὰ κλήματα, καὶ ὁ Πατήρ μου ὁ γεωργός ἐστιν. αʹ. Δειλὴν καὶ ἄνανδρον τὴν ψ

 ΟΜΙΛΙΑ ΟΖʹ. Ταῦτα λελάληκα ὑμῖν, ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν μείνῃ, καὶ ἡ χαρὰ ὑμῶν πληρωθῇ. Αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμὴ, ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἐγὼ ἠ

 ΟΜΙΛΙΑ ΟΗʹ. Ταῦτα δὲ ἐξ ἀρχῆς οὐκ εἶπον ὑμῖν, ὅτι μεθ' ὑμῶν ἤμην. Νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με, καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με, Ποῦ ὑπάγεις Ἀλλ' ὅτ

 ΟΜΙΛΙΑ ΟΘʹ. Μικρὸν, καὶ οὐ θεωρεῖτέ με: καὶ πάλιν μικρὸν, καὶ ὄψεσθέ με, ὅτι ὑπάγω πρὸς τὸν Πατέρα. Εἶπον οὖν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς ἀλλήλους: Τί ἐ

 ΟΜΙΛΙΑ Πʹ. Ταῦτα ἐλάλησεν ὁ Ἰησοῦς, καὶ ἐπῆρε τοὺς ὀφθαλ μοὺς αὐτοῦ εἰς τὸν οὐρανὸν, καὶ εἶπε: Πάτερ, ἐλήλυθεν ἡ ὥρα, δόξασόν σου τὸν Υἱὸν, ἵνα καὶ ὁ

 ΟΜΙΛΙΑ ΠΑʹ. Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις, οὓς ἔδω κάς μοι ἐκ κόσμου. Σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς ἔδωκας, καὶ τὸν λόγον σου τετηρήκασι. αʹ. Μεγά

 ΟΜΙΛΙΑ ΠΒʹ. Ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου, καὶ ὁ κόσμος ἐμίσησεν αὐτοὺς, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. αʹ. Ὅταν ἐνά

 ΟΜΙΛΙΑ ΠΓʹ. Ταῦτα εἰπὼν ὁ Ἰησοῦς ἐξῆλθε σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάῤῥου τῶν Κέδρων, ὅπου ἦν κῆπος, εἰς ὃν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐ

 ΟΜΙΛΙΑ ΠΔʹ. Ἐγὼ εἰς τοῦτο γεγέννημαι, καὶ εἰς τοῦτο ἐλήλυθα εἰς τὸν κόσμον, ἵνα μαρτυρήσω τῇ ἀληθείᾳ. Πᾶς ὁ ὢν ἐκ τῆς ἀληθείας, ἀκούει μου τῆς φωνῆς.

 ΟΜΙΛΙΑ ΠΕʹ. Τότε οὖν παρέδωκεν αὐτὸν αὐτοῖς ὁ Πιλᾶτος, ἵνα σταυρωθῇ. Παρέλαβον δὲ τὸν Ἰησοῦν, καὶ ἤγαγον αὐτόν. Καὶ βαστάζων τὸν σταυρὸν ἑαυτοῦ, ἐξ ῆλ

 ΟΜΙΛΙΑ ΠϚʹ. Ἀπῆλθον οὖν πάλιν πρὸς ἑαυτοὺς οἱ μαθηταί: Μαρία δὲ εἱστήκει πρὸς τὸ μνημεῖον κλαίουσα ἔξω. αʹ. Περιπαθές πως τὸ γυναικεῖον γένος, καὶ πρὸ

 ΟΜΙΛΙΑ ΠΖʹ. Θωμᾶς δὲ εἷς τῶν δώδεκα, ὁ λεγόμενος Δίδυμος, οὐκ ἦν μετ' αὐτῶν ὅτε ἦλθεν ὁ Ἰησοῦς. Ἔλεγον οὖν αὐτῷ οἱ ἄλλοι μαθηταί: «Ἑωράκαμεν τὸν Κύριο

 ΟΜΙΛΙΑ ΠΗʹ. Ὅτε οὖν ἠρίστησαν, λέγει ὁ Ἰησοῦς τῷ Σίμωνι Πέ τρῳ, «Σίμων Ἰωνᾶ, ἀγαπᾷς με πλέον τούτων » Λέγει αὐτῷ: «Ναὶ, Κύριε, σὺ οἶδας ὅτι φιλῶ σε.»

Homily LXXX.

John xvii. 1

“These words spake Jesus, and lifted up His eyes to heaven, and saith, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee.”

[1.] “He that hath done and taught,”2294   “Whosoever shall do,” &c., N.T. it saith, “the same shall be called great in the Kingdom of heaven.” And with much reason; for to show true wisdom in words, is easy, but the proof which is by works is the part of some noble and great one. Wherefore also Christ, speaking of the endurance of evil, putteth Himself forth, bidding us take example from Him. On this account too, after this admonition, He betaketh Himself to prayer, teaching us in our temptations to leave all things, and flee to God. For because He had said, “In the world ye shall have tribulation,” and had shaken their souls, by the prayer He raiseth them again. As yet they gave heed unto Him as to a man; and for their sake He acteth thus, just as He did in the case of Lazarus, and there telleth the reason; “Because of the people that stand by I said it, that they might believe that Thou hast sent Me.” ( c. xi. 42.) “Yea,” saith some one, “this took place with good cause in the case of the Jews; but wherefore in that of the disciples?” With good cause in the case of the disciples also. For they who, after all that had been said and done, said, “Now we know that Thou knowest” ( c. xvi. 30 ), most of all needed to be established. Besides, the Evangelist doth not even call the action prayer; but what saith he? “He lifted up His eyes to heaven,” and saith rather that it was a discoursing with the Father. And if elsewhere he speaks of prayer, and at one time shows Him kneeling on His knees, at another lifting His eyes to heaven, be not thou troubled; for by these means we are taught the earnestness which should be in our petitions, that standing we should look up, not with the eyes of the flesh only, but of the mind, and that we should bend our knees, bruising our own hearts. For Christ came not merely to manifest Himself, but also about to teach virtue ineffable. But it behooveth the teacher to teach, not by words only, but also by actions. Let us hear then what He saith in this place.

“Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee.”

Again He showeth us, that not unwilling He cometh to the Cross. For how could He be unwilling, who prayed that this might come to pass, and called the action “glory,” not only for Himself the Crucified, but also for the Father? since this was the case, for not the Son only, but the Father also was glorified. For before the Crucifixion, not even the Jews knew Him;2295   i.e. the Father. “Israel,” it saith, “hath not known Me” ( Isa. i. 3 ); but after the Crucifixion, all the world ran to Him. Then He speaketh also of the manner of the glory, and how He will glorify Him.

Ver. 2. “As Thou hast given Him power over all flesh,” “that nothing which Thou hast given Him should perish.”2296   N.T. “That He should give eternal life to as many as Thou hast given Him.”

For to be always doing good, is glory to God. But what is, “As Thou hast given Him power over all flesh”? He now showeth, that what belongs to the preaching is not confined to the Jews alone, but is extended to all the world, and layeth down beforehand the first invitations to the Gentiles. And since He had said, “Go not into the way of the Gentiles” ( Matt. x. 5 ), and after this time is about to say, “Go ye, and make disciples of all nations” ( Matt. xxviii. 19 ), He showeth that the Father also willeth this. For this greatly offended the Jews, and the disciples too; nor indeed after this did they easily endure to lay hold on the Gentiles, until they received the teaching of the Spirit; because hence arose no small stumblingblock for the Jews. Therefore, when Peter after such a manifestation of the Spirit came to Jerusalem, he could scarcely, by relating the vision of the sheet, escape the charges brought against him. But what is, “Thou hast given Him power over all flesh”? I will ask the heretics, “When did He receive this power? was it before He formed them, or after?” He himself saith, that it was after that He had been crucified,2297   Morel. “had been made flesh.” and had risen again; at least then He said, “All power is given unto Me” ( Matt. xxviii. 18 ), and, “Go ye and make disciples of all nations.” What then, had He not authority over His own works? Did He make them, and had He not authority over them after having made them? Yet He is seen doing all in times of old, punishing some as sinners,2298   Some mss. add, “and setting right some who turn.” (for, “Surely I will not hide,” it saith, “from My servant Abraham, that which I am about to do”— Gen. xviii. 17 , LXX.,) and honoring others as righteous. Had He then the power at that time, and now had He lost it, and did He again receive it? What devil could assert this? But if His power was the same both then and now, (for, saith He, “as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will”— c. v. 21 ,) what is the meaning of the words? He was about to send them to the Gentiles; in order therefore that they might not think that this was an innovation, because He had said, “I am not sent, save unto the lost sheep of the house of Israel” ( Matt. xv. 24 ), He showeth that this seemeth good to the Father also. And if He saith this with great meanness of circumstance, it is not wonderful. For so He edified both those at that time, and those who came afterwards; and as I have before said, He always by the excess of meanness firmly persuaded them that the words were those of condescension.

[2.] But what is, “Of all flesh”? For certainly not all believed. Yet, for His part, all believed; and if men gave no heed to His words, the fault was not in the teacher, but in those who received them not.

“That He should give eternal life to as many as Thou hast given Him.”

If here also He speaketh in a more human manner, wonder not. For He doth so both on account of the reasons I have given, and to avoid the saying anything great concerning Himself; since this was a stumblingblock to the hearers because as yet they imagined nothing great concerning Him. John, for example, when He speaks in his own person, doth not so, but leadeth up his language to greater sublimity, saying, “All things were made by Him, and without Him was not anything made” ( c. i. 3, 4, 9, 11 ); and that He was “Life”; and that He was “Light”; and that “He came to His own”: he saith not, that He would not have had power, had He not received it, but that He gave to others also “power to become sons of God.” And Paul in like manner calleth Him equal with God. But He Himself asketh in a more human way, saying thus, “That He should give eternal life to as many as Thou hast given Him.” ( Philip. ii. 6 .)

Ver. 3. “And this is life eternal, that they might know Thee the only true God, and Jesus Christ whom Thou hast sent.”

“The only true God,” He saith, by way of distinction from those which are not gods; for He was about to send them to the Gentiles. But if they2299   i.e. the heretics: some mss. τὸ μόνον will not allow this, but on account of this word “only” reject the Son from being true God, in this way as they proceed they reject Him from being God at all.2300   al. “even reject God.” For He also saith, “Ye seek not the glory which is from the only God.” ( c. v. 44.) Well then; shall not the Son be God? But if the Son be God, and the Son of the Father who is called the Only God, it is clear that He also is true, and the Son of Him who is called the Only true God. Why, when Paul saith, “Or I only and Barnabas” ( 1 Cor. ix. 6 ), doth he exclude Barnabas? Not at all; for the “only” is put by way of distinction from others. And, if He be not true God, how is He “Truth”? for truth far surpasses what is true. What shall we call the not being a “true” man, tell me? shall we not call it the not being a man at all? so if the Son is not true God, how is He God? And how maketh He us gods and sons, if He is not true? But on these matters we have spoken more particularly in another place; wherefore let us apply ourselves to what follows.

Ver. 4. “I have glorified Thee on the earth.” Well said He, “on the earth”; for in heaven He had been already glorified, having His own natural glory, and being worshiped by the Angels. Christ then speaketh not of that glory which is bound up with His2301   i.e. the Father’s. Essence, (for that glory, though none glorify Him, He ever possesseth in its fullness,) but of that which cometh from the service of men. And so the, “Glorify Me,” is of this kind; and that thou mayest understand that He speaketh of this manner of glory, hear what follows.

“I have finished the work which Thou gavest Me that I should do it.”

And yet the action was still but beginning, or rather was not yet beginning. How then said He, “I have finished”? Either He meaneth, that “I have done all My part”; or He speaketh of the future, as having already come to pass; or, which one may say most of all, that all was already effected, because the root of blessings had been laid, which fruits would certainly and necessarily follow, and from His being2302   Ben. “and His being.” present at and assisting in those things which should take place after these. On this account He saith again in a condescending way, “Which Thou gavest Me.” For had He indeed waited to hear and learn, this would have fallen far short of His glory. For that He came to this2303   i.e. to His death. of His own will, is clear from many passages. As when Paul saith, that “He so loved us, as to give Himself for us” ( Eph. v. 2 ); and, “He emptied Himself, and took upon Him the form of a servant” ( Philip. ii. 7 ); and, “As the Father hath loved Me, so have I loved you.” ( c. xv. 9.)

Ver. 5. “And now, O Father, glorify Thou Me with Thine Own Self,2304   παρὰ σεαυτῷ with the glory which I had with Thee before the world was.”

Where is that glory? For allowing that He was2305   al. “Thou wast.” with reason unhonored among men, because of the covering2306   i.e. the flesh. which was put around Him; how seeketh He2307   al. “seekest Thou.” to be glorified with the Father? What then saith He here? The saying refers to the Dispensation; since His fleshly nature had not yet been glorified, not having as yet enjoyed incorruption, nor shared the kingly throne. Therefore He said not “on earth,” but “with Thee.”

[3.] This glory we also shall enjoy according to our measure, if we be sober. Wherefore Paul saith, “If so be that we suffer with Him, that we may also be glorified together.” ( Rom. viii. 17.) Ten thousand tears then do they merit, who through sluggishness and sleep plot against themselves when such glory is set before them; and, were there no hell, they would be more wretched than any, who, when it is in their power to reign and to be glorified with the Son of God, deprive themselves of so great blessings. Since if it were necessary to be cut in pieces, if to die ten thousand deaths, if to give up every day ten thousand lives and as many bodies, ought we not to submit to such things2308   al. “all.” for such glory? But now we do not even despise money, which hereafter, though unwilling, we shall leave: we do not despise money, which brings about us ten thousand mischiefs, which remains here, which is not our own. For we are but stewards of that which is not our own, although we receive it from our fathers. But when there is hell besides, and the worm that dieth not, and the fire that is not quenched, and the gnashing of teeth, how, tell me, shall we bear these things? How long will we refuse to see clearly, and spend our all on daily fightings, and contentions, and unprofitable talk, feeding, cultivating earth, fattening the body and neglecting the soul, making no account of necessary things, but much care about things superfluous and unprofitable? And we build splendid tombs, and buy costly houses, and draw about with us herds of all kinds of servants, and devise different stewards, appointing managers of lands, of houses, of money, and managers of those managers; but as to our desolate soul, we care nothing for that. And what will be the limit to this? Is it not one belly that we fill, is it not one body that we clothe? What is this great bustle of business? Why and wherefore do we cut up and tear to pieces the one2309   one ms. “the precious.” soul, which we have had assigned to us,2310   al. “have received.” in attending to the service of such things, contriving for ourselves a grievous slavery? For he who needs many things is the slave of many things, although he seem to be their master. Since the lord is the slave even of his domestics, and brings in another and a heavier mode of service; and in another way also he is their slave, not daring without them to enter the agora, nor the bath, nor the field, but they frequently go about in all directions without him. He who seems to be master, dares not, if his slaves be not present, to go forth from home, and if whilst unattended he do but put his head out of his house, he thinks that he is laughed at. Perhaps some laugh at us when we say this, yet on this very account they would be deserving of ten thousand tears. For to show that this is slavery, I would gladly ask you, wouldest thou wish to need some one to put the morsel to thy mouth, and to apply the cup to thy lips? Wouldest thou not deem such a service worthy of tears? What if thou didst require continually supporters to enable thee to walk, wouldest thou not think thyself pitiable, and in this respect more wretched than any? So then thou oughtest to be disposed now. For it matters nothing whether one is so treated by irrational things,2311   i.e. receives so much help from them. or by men.

Why, tell me, do not the Angels differ from us in this respect, that they do not want so many things as we do? Therefore the less we need, the more we are on our way to them; the more we need, the more we sink down to this perishable life. And that thou mayest learn that these things are so, ask those who have grown old which life they deem happiest, that when they were helplessly2312   τὸν ὅτε ἐκρατοῦντο μάτην, ἢ τὸν ὅτε αὐτῶν κρατοῦσι νῦν. There may be some words omitted. mastered, or now when they are masters of these things? We have mentioned these persons, because those who are intoxicated with youth, do not even know the excess of their slavery. For what of those in fever, do they call themselves happy when, thirsting much, they drink much and need more, or when, having recovered their health, they are free from the desire? Seest thou that in every instance the needing much is pitiable, and far apart from true wisdom, and an aggravation of slavery and desire? Why then do we voluntarily increase to ourselves wretchedness? For, tell me, if it were possible to live uninjured without roof or walls, wouldest thou not prefer this; wherefore then dost thou increase the signs of thy weakness? Do we not for this call Adam happy, that he needed nothing, no house, no clothes? “Yes,” saith some one, “but now we are in need of them.” Why then do we make our need greater? If many persons curtail many of the things actually needed, (servants, I mean, and houses, and money,) what excuse can we have if we overstep the need? The more thou puttest about thee, the more slavish dost thou become; for by whatever proportion thou requirest more, in that proportion thou hast trenched upon thy freedom. For absolute2313   ἀ κριρῆς freedom is, to want nothing at all; the next is, to want little; and this the Angels and their imitators especially possess. But for men to succeed in this while tarrying in a mortal body, think how great praise this hath. This also Paul said, when writing to the Corinthians, “But I spare you,” and, “lest such should have trouble in the flesh.”2314   “such shall have,” &c., N.T. ( 1 Cor. vii. 28.) Riches are called “usables,”2315   χρήματα that we may “use” them rightly, and not keep and bury them; for this is not to possess them, but to be possessed by them. Since if we are going to make this our aim how to multiply them, not that we may employ them rightly, the order is reversed, and they possess us, not we them. Let us then free ourselves from this grievous bondage, and at last become free. Why do we devise ten thousand different chains for ourselves? Is not the bond of nature enough for thee, and the necessity of life, and the crowd of ten thousand affairs, but dost thou twine also other nets for thyself, and put them about thy feet? And when wilt thou lay hold on heaven, and be able to stand on2316   al. “rise up to.” that height? For a great thing, a great thing is it, that even having cut asunder all these cords, thou shouldest be able to lay hold on the city which is above. So many other hindrances are there; all which that we may conquer, let us keep to the mean estate2317   εὐτελείας [and having put away superfluities, let us keep to what is necessary.] Thus shall we lay hold on eternal life, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

ΟΜΙΛΙΑ Πʹ. Ταῦτα ἐλάλησεν ὁ Ἰησοῦς, καὶ ἐπῆρε τοὺς ὀφθαλ μοὺς αὐτοῦ εἰς τὸν οὐρανὸν, καὶ εἶπε: Πάτερ, ἐλήλυθεν ἡ ὥρα, δόξασόν σου τὸν Υἱὸν, ἵνα καὶ ὁ Υἱός σου δοξάσῃ σε. αʹ. Ὁ ποιήσας καὶ διδάξας, φησὶν, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν: καὶ μάλα εἰκότως. Τὸ μὲν γὰρ διὰ ῥημάτων φιλοσοφεῖν, εὔκολον: ἡ δὲ διὰ τῶν ἔργων ἐπίδειξις, γενναίου τινὸς καὶ μεγάλου. Διὸ καὶ ὁ Χριστὸς περὶ ἀνεξικακίας διαλεγόμενος, μέσον ἑαυτὸν προτίθησι, κελεύων ἐκεῖθεν λαμβάνειν τὰ ὑποδείγματα. Διὰ τοῦτο καὶ μετὰ τὴν παραίνεσιν ταύτην ἐπὶ εὐχὴν τρέπεται, παιδεύων ἡμᾶς ἐν τοῖς πειρασμοῖς πάντα ἀφέντας ἐπὶ τὸν Θεὸν καταφεύγειν. Ἐπειδὴ γὰρ εἶπεν, Ἐν τῷ κόσμῳ θλίψιν ἕξετε, καὶ κατέσεισεν αὐτῶν τὰς ψυχὰς, διὰ τῆς εὐχῆς ἀνίστησι πάλιν. Ὡς γὰρ ἀνθρώπῳ τέως προσεῖχον. Καὶ δι' ἐκείνους ταῦτα ποιεῖ, ὥσπερ οὖν καὶ ἐπὶ Λαζάρου, καὶ λέγει τὴν αἰτίαν, ὅτι Διὰ τὸν ὄχλον τὸν παρεστῶτα εἶπον, ἵνα πιστεύσωσιν, ὅτι σύ με ἀπέστειλας. Ναὶ, φησίν: ἀλλ' ἐπὶ μὲν τῶν Ἰουδαίων εἰκότως ταῦτα ἐγίνετο: ἐπὶ δὲ τῶν μαθητῶν τίνος ἕνεκεν; Καὶ ἐπὶ τῶν μαθητῶν εἰκότως. Οἱ γὰρ μετὰ τοσαῦτα λέγοντες, Νῦν οἴδαμεν, ὅτι πάντα οἶδας, μάλιστα πάντων βεβαιωθῆναι ἐδέοντο. Ἄλλως δὲ, οὐδὲ εὐχὴν ὁ εὐαγγελιστὴς τὸ πρᾶγμα καλεῖ: ἀλλὰ τί φησιν; Ἦρε τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τὸν οὐρανὸν, καὶ διάλεξιν αὐτὸ πρὸς τὸν Πατέρα μᾶλλον εἶναί φησιν. Εἰ δὲ ἀλλαχοῦ λέγει εὐχὴν, καὶ δείκνυσιν αὐτὸν ποτὲ μὲν ἐπὶ γόνατα καμπτόμενον, ποτὲ δὲ τοὺς ὀφθαλμοὺς εἰς τὸν οὐρανὸν αἴροντα, μὴ θορυβηθῇς. Διὰ γὰρ τούτων παιδευόμεθα τὸ ἐκτενὲς τὸ ἐν ταῖς δεήσεσιν, ἵνα καὶ ἑστῶτες ἀναβλέπωμεν, μὴ τοῖς ὀφθαλμοῖς τῆς σαρκὸς μόνον, ἀλλὰ καὶ τῆς διανοίας: καὶ ἵνα κάμπτωμεν τὰ γόνατα, τὴν ἑαυτῶν καρδίαν συντρίβοντες. Ἦλθε γὰρ ὁ Χριστὸς, οὐχ ἑαυτὸν δεῖξαι μόνον, ἀλλὰ καὶ ἀρετὴν παιδεύσων ἄφατον. Τὸν δὲ παιδεύοντα οὐ διὰ ῥημάτων μόνον, ἀλλὰ καὶ διὰ πραγμάτων παιδεύειν χρή. Ἀκούσωμεν τοίνυν τί φησιν ἐνταῦθα: Πάτερ, ἐλήλυθεν ἡ ὥρα, δόξασόν σου τὸν Υἱὸν, ἵνα καὶ ὁ Υἱός σου δοξάσῃ σε. Πάλιν δείκνυσιν ἡμῖν ὅτι οὐκ ἄκων ἐπὶ τὸν σταυρὸν ἔρχεται. Πῶς γὰρ, ὁ καὶ εὐχόμενος τοῦτο γενέσθαι, καὶ δόξαν τὸ πρᾶγμα καλῶν, οὐκ αὐτοῦ μόνου τοῦ σταυρουμένου, ἀλλὰ καὶ τοῦ Πατρός; Ἐπεὶ καὶ οὕτως ἐγένετο: οὐ γὰρ ὁ Υἱὸς μόνον, ἀλλὰ καὶ ὁ Πατὴρ ἐδοξάσθη. Πρὸ μὲν γὰρ τοῦ σταυροῦ οὐδὲ Ἰουδαῖοι αὐτὸν ᾔδεσαν: Ἰσραὴλ γάρ με, φησὶν, οὐκ ἔγνω: μετὰ δὲ τὸν σταυρὸν ἡ οἰκουμένη ἅπασα προσέδραμεν. Εἶτα λέγει καὶ τὸν τρόπον τῆς δόξης, καὶ πῶς αὐτὸν δοξάσει. Καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκὸς, ἵνα πᾶν, ὃ δέδωκας αὐτῷ, μὴ ἀπόληται. Τὸ γὰρ εὐεργετεῖν ἀεὶ, τῷ Θεῷ δόξα. Τί δέ ἐστι, Καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκός; Τέως δείκνυσιν, ὅτι οὐκ εἰς Ἰουδαίους μόνους τὰ τοῦ κηρύγματός ἐστι συνεσταλμένα, ἀλλὰ καὶ εἰς τὴν οἰκουμένην ἐκτείνεται πᾶσαν, καὶ προκαταβάλλεται προοίμια τῶν ἐθνῶν. Ἐπειδὴ γὰρ εἶπεν: Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε: μέλλει δὲ μετὰ ταῦτα λέγειν, Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, δείκνυσι καὶ τὸν Πατέρα τοῦτο βουλόμενον. Σφόδρα γὰρ τοῦτο ἐσκανδάλιζεν Ἰουδαίους, καὶ τοὺς μαθητὰς δέ. Οὐδὲ γὰρ μετὰ ταῦτα εὐκόλως ἠνείχοντο τῶν ἐθνῶν ἅπτεσθαι, ἕως τὴν τοῦ Πνεύματος ἔλαβον διδασκαλίαν: καὶ γὰρ οὐ μικρὸν σκάνδαλον ἐντεῦθεν Ἰουδαίοις ἐγίνετο. Μετὰ οὖν τὴν τοσαύτην τοῦ Πνεύματος ἐπίδειξιν, εἰς τὰ Ἱεροσόλυμα παραγενόμενος ὁ Πέτρος, μόλις ἴσχυσεν τὰ ἐγκλήματα διαφυγεῖν, εἰπὼν τὰ κατὰ τὴν σινδόνα. Τί δέ ἐστιν, Ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκός; Πότε ἄρα τὴν ἐξουσίαν ταύτην ἔλαβεν, ἐρήσομαι τοὺς αἱρετικούς; πρὸ τοῦ πλάσαι αὐτοὺς, ἢ μετὰ τὸ πλάσαι; Αὐτὸς μὲν γάρ φησι, μετὰ τὸ σταυρωθῆναι καὶ ἀναστῆναι. Τότε γοῦν λέγει: Ἐδόθη μοι πᾶσα ἐξουσία. Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη. Τί οὖν; οὐκ εἶχεν ἐξουσίαν τῶν ἔργων τῶν ἑαυτοῦ: ἀλλ' ἐποίησε μὲν αὐτοὺς, ἐξουσίαν δὲ αὐτῶν οὐκ εἶχε μετὰ τὸ ποιῆσαι; Καὶ μὴν φαίνεται πάντα αὐτὸς ποιῶν, καὶ ἐν τοῖς ἄνω χρόνοις, καὶ τοὺς μὲν κολάζων ὡς ἁμαρτάνοντας, τοὺς δὲ διορθούμενος ἐπιστρέφοντας (Οὐ μὴ κρύψω γὰρ, φησὶν, ἀπὸ τοῦ παιδός μου Ἀβραὰμ, ὃ ἐγὼ μέλλω ποιεῖν): τοὺς δὲ καὶ τιμῶν ὡς κατορθοῦντας. Εἶτα τότε μὲν εἶχε, νῦν δὲ ἀπώλεσε, καὶ πάλιν ἔλαβε; Καὶ ποῖος ἂν ταῦτα δαίμων ἐφθέγξατο; Εἰ δὲ ἡ αὐτὴ ἐξουσία καὶ τότε καὶ νῦν (Ὥσπερ ὁ Πατὴρ ἐγείρει, φησὶ, τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ Υἱὸς οὓς θέλει ζωοποιεῖ), τί ἐστι τὸ εἰρημένον; Ἔμελλεν αὐτοὺς πέμπειν εἰς τὰ ἔθνη: ἵν' οὖν μὴ νομίσωσι καινοτομίαν εἶναι διὰ τὸ λέγειν, Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραὴλ, δείκνυσι καὶ τῷ Πατρὶ τοῦτο δοκοῦν. Εἰ δὲ μετὰ πολλῆς αὐτὸ τῆς εὐτελείας φθέγγεται, θαυμαστὸν οὐδέν: οὕτω γὰρ κἀκείνους ᾠκοδόμει τότε, καὶ τοὺς μετὰ ταῦτα: καὶ ὅπερ εἶπον, ἀεὶ τῇ τῆς εὐτελείας ὑπερβολῇ σφόδρα ἔπειθεν ὅτι συγκαταβάσεως ἦν τὰ εἰρημένα. βʹ. Τί δέ ἐστι, Πάσης σαρκός; Οὐ γὰρ δὴ πάντες ἐπίστευσαν. Καὶ μὴν, τὸ αὐτοῦ μέρος, πάντες ἐπίστευσαν: εἰ δὲ μὴ προσεῖχον τοῖς λεγομένοις, οὐ τοῦ διδάσκοντος τὸ ἔγκλημα, ἀλλὰ τῶν μὴ δεχομένων. Ἵνα πᾶν, ὃ δέδωκας αὐτῷ, δῷ αὐτοῖς ζωὴν αἰώνιον. Εἰ δὲ καὶ ἐνταῦθα ἀνθρωπινώτερον φθέγγεται, μὴ θαυμάσῃς. Τῶν τε γὰρ εἰρημένων αἰτιῶν ἕνεκεν τοῦτο ποιεῖ, καὶ φυλαττόμενος ἀεὶ τὸ αὐτός τι περὶ ἑαυτοῦ λέγειν μέγα, ἐπειδὴ τοῦτο προσίστατο τοῖς ἀκροωμένοις, διὰ τὸ μηδὲν μέγα περὶ αὐτοῦ φαντάζεσθαι τέως. Ὁ γοῦν Ἰωάννης, ὅταν ἐξ οἰκείου φθέγγηται προσώπου, οὐχ οὕτω ποιεῖ, ἀλλ' ἐπὶ τὸ ὑψηλότερον ἀνάγει τὸν λόγον, οὕτω λέγων: Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν: καὶ ὅτι Ζωὴ ἦν, καὶ ὅτι Φῶς ἦν, καὶ ὅτι Εἰς τὰ ἴδια ἦλθεν: οὐχ ὅτι οὐκ εἶχεν ἐξουσίαν, εἰ μὴ ἔλαβεν: ἀλλ' ὅτι καὶ ἑτέροις ἔδωκεν Ἐξουσίαν τοῦ γενέσθαι τέκνα Θεοῦ. Καὶ ὁ Παῦλος ὁμοίως ἴσον αὐτὸν λέγει τῷ Θεῶ. Αὐτὸς δὲ ἀνθρωπινώτερον αἰτεῖ οὕτω λέγων: Ἵνα πᾶν, ὃ δέδωκας αὐτῷ, δῷ αὐτοῖς ζωὴν αἰώνιον. Αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. Μόνον ἀληθινὸν Θεὸν, πρὸς ἀντιδιαστολὴν τῶν οὐκ ὄντων θεῶν φησι. Καὶ γὰρ εἰς τὰ ἔθνη αὐτοὺς πέμπειν ἔμελλεν. Εἰ δὲ οὐκ ἀνέξονται, ἀλλὰ διὰ τοῦτο μόνον ἐκβάλλουσι τοῦ εἶναι ἀληθινὸν Θεὸν τὸν Υἱὸν, οὕτω προϊόντες καὶ τὸ Θεὸν εἶναι ἐκβάλλουσι. Καὶ γάρ φησι: Τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητεῖτε. Τί οὖν; οὐκ ἔσται Θεὸς ὁ Υἱός; Εἰ δὲ Θεὸς ὁ Υἱὸς, καὶ μόνου τοῦ Πατρὸς λεγομένου, εὔδηλον ὅτι καὶ ἀληθινὸς, καὶ μόνου ἀληθινοῦ καλουμένου. Τί δέ; ὅταν λέγῃ Παῦλος: Ἢ μόνος ἐγὼ καὶ Βαρνάβας; ἆρα ἐκβάλλει τὸν Βαρνάβαν; Οὐδαμῶς: τὸ γὰρ, Μόνος, πρὸς ἀντιδιαστολὴν ἑτέρων κεῖται. Εἰ δὲ οὐκ ἀληθινὸς Θεὸς, πῶς ἀλήθεια; ἐπιπολὺ γὰρ τοῦ ἀληθινοῦ ἡ ἀλήθεια διαφέρει. Τὸν μὴ ἀληθινὸν ἄνθρωπον εἶναι τί ἐροῦμεν, εἰπέ μοι; οὐχὶ οὐδὲ ἄνθρωπον; Οὕτως, εἰ ἀληθινὸς Θεὸς οὐκ ἔστιν ὁ Υἱὸς, πῶς ἐστι Θεός; πῶς δὲ ἡμᾶς θεοὺς ποιεῖ καὶ υἱοὺς, μὴ ὢν ἀληθής; Ἀλλ' ὑπὲρ τούτων ἀκριβέστερον ἡμῖν ἐν ἑτέροις εἴρηται: διὸ τῶν ἑξῆς ἐχώμεθα. Ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς. Καλῶς εἶπε, Ἐπὶ τῆς γῆς: ἐν γὰρ τῷ οὐρανῷ δεδόξαστο, ἔν τε τῇ φύσει τὴν δόξαν ἔχων, καὶ παρὰ τῶν ἀγγέλων προσκυνούμενος. Οὐ τοίνυν περὶ ἐκείνης τῆς δόξης φησὶ, τῆς τῇ οὐσίᾳ αὐτοῦ συγκεκληρωμένης (ἐκείνην γὰρ τὴν δόξαν, κἂν μηδεὶς αὐτὸν δοξάσῃ, μένει πεπληρωμένην ἔχων), ἀλλὰ ταύτην φησὶ τὴν ἀπὸ τῆς τῶν ἀνθρώπων λατρείας γινομένην. Οὐκοῦν καὶ τὸ, Δόξασόν με, τοιοῦτόν ἐστιν. Καὶ ἵνα μάθῃς, ὅτι τοῦτον τὸν τρόπον τῆς δόξης φησὶν, ἄκουσον τῶν ἑξῆς: Τὸ ἔργον ἐτελείωσα, ὃ δέδωκάς μοι ἵνα ποιήσω αὐτό. Καίτοι γε ἀρχὴν ἔτι τὸ πρᾶγμα εἶχε, μᾶλλον δὲ οὐδὲ ἀρχήν. Πῶς οὖν λέγει, Ἐτελείωσα; Ἢ ὅτι τὸ ἐμαυτοῦ πᾶν ἐποίησα: ἢ ὅτι τὸ ἐσόμενον ὡς ἤδη γεγενημένον λέγει: ἢ ὃ μάλιστα πάντων ἐστὶν εἰπεῖν, ὅτι τὸ πᾶν ἦν ἤδη γεγενημένον τῷ τὴν ῥίζαν τῶν ἀγαθῶν καταβεβλῆσθαι, ᾗ πάντως ἐξ ἀνάγκης ἔμελλον ἕψεσθαι οἱ καρποὶ, καὶ τὸ τοῖς μέλλουσι μετὰ ταῦτα γίνεσθαι, αὐτὸν παρεῖναι καὶ συνεφάπτεσθαι. Διὰ τοῦτο πάλιν συγκαταβατικῶς φησιν. Ὃ ἔδωκάς μοι. Εἰ γὰρ δὴ περιέμενεν ἀκοῦσαι καὶ μαθεῖν, πολὺ ταῦτα τῆς δόξης αὐτοῦ ἀποδέοντα ἂν εἴη. Ὅτι γὰρ ἐξ οἰκείας ἐπὶ τοῦτο γνώμης ἦλθε, πολλαχόθεν δῆλον. Ὡς ὅταν λέγῃ Παῦλος, ὅτι Οὕτως ἠγάπησεν ἡμᾶς, ὥστε παραδοῦναι ἑαυτὸν ὑπὲρ ἡμῶν: καὶ, Ἑαυτὸν ἐκένωσεν, μορφὴν δούλου λαβών: καὶ πάλιν, Καθὼς ἠγάπησέ με ὁ Πατὴρ, κἀγὼ ἠγάπησα ὑμᾶς. Δόξασόν με σὺ, Πάτερ, παρὰ σεαυτῷ τῇ δόξῃ, ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. Καὶ ποῦ ἡ δόξα ἐκείνη; ἔστω μὲν γὰρ, παρὰ ἀνθρώποις εἰκότως ἄδοξος ἦν διὰ τὸ περικείμενον ἔνδυμα: πῶς καὶ παρὰ Θεῷ δοξασθῆναι ζητεῖ; Τί οὖν ἐνταῦθά φησι; Περὶ τῆς οἰκονομίας ὁ λόγος: ἐπεὶ οὔπω δεδόξαστο τῆς σαρκὸς ἡ φύσις, οὐδὲ ἀφθαρσίας ἀπολαύσασα, οὔτε τοῦ θρόνου κοινωνήσασα τοῦ βασιλικοῦ. Διὰ τοῦτο οὐκ εἶπεν, Ἐπὶ τῆς γῆς, ἀλλὰ, Παρὰ σοί. γʹ. Ταύτης καὶ ἡμεῖς ἀπολαυσόμεθα τῆς δόξης κατὰ τὸ ἡμέτερον μέτρον, ἐὰν νήφωμεν. Διὰ τοῦτο καὶ Παῦλός φησιν: Εἴπερ συμπάσχωμεν, ἵνα καὶ συνδοξασθῶμεν. Μυρίων ἄρα ἄξιοι δακρύων οἱ, τοσαύτης προκειμένης δόξης, διὰ νωθείαν καὶ ὕπνον ἐπιβουλεύοντες ἑαυτοῖς: καὶ εἰ γέεννα μὴ ἦν, ἀθλιώτεροι πάντων, οἷς βασιλεῦσαι παρὸν καὶ συνδοξασθῆναι τῷ Υἱῷ τοῦ Θεοῦ, τοσούτων ἑαυτοὺς ἀποστεροῦντες ἀγαθῶν. Εἰ γὰρ κατακοπῆναι ἔδει, εἰ γὰρ μυρίους ἀποθανεῖν θανάτους, εἰ μυρίας ἐπιδοῦναι ψυχὰς, καὶ τοσαῦτα σώματα καθ' ἑκάστην ἡμέραν: οὐκ ἔδει τοσαῦτα ὑποστῆναι ὑπὲρ τοσαύτης δόξης; Νῦν δὲ οὐδὲ χρημάτων καταφρονοῦμεν, ὧνπερ ὕστερον καὶ ἄκοντες ἀποστησόμεθα: οὐ καταφρονοῦμεν χρημάτων, τῶν μυρίοις ἡμᾶς περιβαλλόντων κακοῖς, τῶν ἐνταῦθα μενόντων, τῶν οὐχ ἡμῶν. Τὰ γὰρ οὐχ ἡμῶν διοικοῦμεν, κἂν πατρῷα ἔχωμεν. Ὅταν δὲ καὶ γέεννα προσῇ, καὶ σκώληξ ἀτελεύτητος, καὶ ἄσβεστον πῦρ, καὶ βρυγμὸς ὀδόντων: πῶς οἴσομεν ταῦτα; εἰπέ μοι. Μέχρι τίνος οὐ διαβλέπομεν, ἀλλ' εἰς μάχας καθημερινὰς, καὶ φιλονεικίας, καὶ λόγους ἀνονήτους τὸ πᾶν δαπανῶμεν, τὴν γῆν τρέφοντες, τὸ σῶμα πιαίνοντες, καὶ τῆς ψυχῆς ἀμελοῦντες, τῶν μὲν ἀναγκαίων οὐδένα ποιούμενοι λόγον, τῶν δὲ περιττῶν καὶ ἀνονήτων πολλὴν τὴν φροντίδα; Καὶ λαμπροὺς μὲν οἰκοδομοῦμεν τάφους, καὶ ὠνούμεθα πολυτελεῖς οἰκίας, καὶ παντοδαπῶν οἰκετῶν ἀγέλας περισύρομεν, καὶ οἰκονόμους διαφόρους ἐπινοοῦμεν, ἀγρῶν, οἰκιῶν, χρημάτων ἄρχοντας, καὶ ἄρχοντας ἀρχόντων καθιστῶντες: τῆς δὲ ψυχῆς ἠρημωμένης οὐδεὶς ἡμῖν λόγος. Καὶ τί τούτων ἔσται τὸ πέρας; οὐχὶ μίαν γαστέρα πληροῦμεν; οὐχὶ ἓν σῶμα περιβάλλομεν; τίς ὁ πολὺς τῶν πραγμάτων θόρυβος; τί δήποτε, καὶ διατί τὴν ψυχὴν, ἣν ἐλάχομεν, κατακόπτομεν, σπαράττομεν εἰς τὴν τῶν τοιούτων λειτουργίαν, χαλεπὴν ἑαυτοῖς ἐπινοοῦντες δουλείαν; Ὁ γὰρ πολλῶν δεόμενος, πολλῶν δοῦλός ἐστι, κἂν δοκῇ κρατεῖν τούτων. Ἐπεὶ καὶ τῶν οἰκετῶν δοῦλός ἐστιν ὁ δεσπότης, καὶ θεραπείας ἕτερον εἰσφέρει τρόπον μείζονα: καὶ ἄλλως δὲ δοῦλος, χωρὶς ἐκείνων οὐκ εἰς ἀγορὰν ἐμβαλεῖν τολμῶν. οὐκ εἰς βαλανεῖον, οὐκ εἰς ἀγρόν: οὗτοι δὲ πολλάκις χωρὶς ἐκείνου πανταχοῦ περιίασιν. Ἀλλ' ὁ δοκῶν εἶναι κύριος, ἂν μὴ παρῶσιν οἱ δοῦλοι, οὐ τολμᾷ προελθεῖν οἴκοθεν, ἀλλὰ κἂν προκύψῃ τῆς οἰκίας μόνος, καταγέλαστον ἑαυτὸν εἶναι νομίζει. Τάχα τινὲς γελῶσιν ἡμᾶς ταῦτα λέγοντας: ἀλλὰ δι' αὐτὸ μὲν τοῦτο μυρίων δακρύων ἄξιοι ἂν εἶεν. Ὅτι γὰρ δουλεία τοῦτο, ἡδέως ἄν σε ἐροίμην: ἐβούλου δεῖσθαι τοῦ τὸν ψωμὸν τῷ στόματί σου προστιθέντος, ἢ τὴν κύλικα τοῖς χείλεσι προσάγοντος; οὐχὶ δακρύων ἐνόμιζες ἀξίαν εἶναι τὴν διακονίαν ταύτην; Τί δὲ, εἰ βασταζόντων τινῶν ἐδέου πρὸς τὸ βαδίζειν διηνεκῶς, οὐκ ἂν σεαυτὸν ἐλεεινὸν καὶ ἀθλιώτερον ταύτῃ πάντων ἐνόμισας; Οὐκοῦν καὶ νῦν οὕτω διακεῖσθαι ἔδει. Οὐδὲν γὰρ διαφέρει, εἴτε ὑπὸ ἀλόγων, εἴτε ὑπὸ ἀνθρώπων ταῦτά τις πάσχει. Τί δὲ, εἰπέ μοι, οὐχὶ καὶ ταύτῃ διεστήκασιν ἡμῶν οἱ ἄγγελοι, ὅτι οὐ δέονται ὅσων ἡμεῖς; Οὐκοῦν ὅσῳ μὲν ἂν ἐλαττόνων δεόμεθα, τοσούτῳ πρὸς ἐκείνους ὁδεύομεν: ὅσῳ δὲ ἂν πλειόνων, τοσούτῳ πρὸς τὸν ἐπίκηρον τοῦτον καταπίπτομεν βίον. Καὶ ἵνα μάθῃς, ὅτι ταῦτα οὕτως ἔχει, ἐρώτησον τοὺς γεγηρακότας ποῖον μακαρίζουσι βίον, τὸν ὅτε ἐκρατοῦντο μάτην, ἢ τὸν ὅτε αὐτῶν κρατοῦσι νῦν; Διὰ γὰρ τοῦτο αὐτοὺς ἐκείνους ἐκαλέσαμεν, ἐπειδὴ οἱ ἐν νεότητι μεθύοντες οὐδὲ ἴσασι τῆς δουλείας τὴν ὑπερβολήν. Τί δὲ οἱ πυρέττοντες, ὅταν πολλὰ διψῶντες πολλὰ πίνωσι καὶ πολλῶν δέωνται, ἢ ὅταν ὑγιάναντες ἀπαλλαγῶσι τῆς ἐπιθυμίας, ἑαυτοὺς μακαρίζουσιν; Ὁρᾷς, ὅτι πανταχοῦ τὸ πολλῶν δεῖσθαι ἐλεεινὸν, καὶ πόῤῥω φιλοσοφίας, καὶ δουλείας καὶ ἐπιθυμίας ἐπίτασις; Τί τοίνυν ἑκόντες ἐπιτείνομεν ἑαυτοῖς ἀθλιότητα; Εἰπὲ γάρ μοι, εἴ γε ἦν χωρὶς στέγης καὶ τοίχων μηδὲν βλαπτόμενον οἰκεῖν, οὐκ ἂν εἵλου τοῦτο μᾶλλον; τίνος οὖν ἕνεκεν τὰ σύμβολα τῆς ἀσθενείας ἐπιτείνεις; Οὐ διὰ τοῦτο τὸν Ἀδὰμ μακαρίζομεν, ὅτι οὐδενὸς ἐδεῖτο, οὐκ οἰκημάτων, οὐκ ἐνδύματων; Ναὶ, φησίν: ἀλλὰ νῦν ἐν χρείᾳ καθεστήκαμεν. Τί τοίνυν τὴν χρείαν αὔξομεν; Εἰ γὰρ πολλοὶ καὶ τῶν τῆς χρείας πολλὰ περικόπτουσι (δούλους λέγω, καὶ οἰκήματα, καὶ χρήματα), τίνα ἂν ἔχοιμεν ἀπολογίαν, τὴν χρείαν ὑπερβαίνοντες; Ὅσῳ ἂν πλείονα περιβάλλῃ, τοσούτῳ δουλικώτερος γέγονας. Ὅσῳ γὰρ ἂν πλειόνων δεηθῇς, τοσούτῳ τὴν ἐλευθερίαν ἐπετέμου. Ἡ μὲν γὰρ ἀκριβὴς ἐλευθερία, τὸ μηδενὸς ὅλως δεῖσθαι: ἡ δὲ μετ' ἐκείνην, τὸ ὀλίγων δεῖσθαι, ἣν ἄγγελοι μάλιστα ἔχουσι καὶ οἱ τούτων μιμηταί. Τὸ δὲ καὶ ἐν θνητῷ σώματι μένοντας κατορθῶσαι τοῦτο, ἐννόησον ἡλίκον ἔχει τὸν ἔπαινον. Τοῦτο καὶ ὁ Παῦλος ἔλεγε Κορινθίοις γράφων: Ἐγὼ δὲ ὑμῶν φείδομαι: καὶ, Ἵνα μὴ θλίψιν τῇ σαρκὶ ἔξωσιν οἱ τοιοῦτοι. Διὰ τοῦτο χρήματα λέγεται, ἵνα χρώμεθα εἰς δέον, οὐχ ἵνα φυλάττωμεν καὶ κατορύττωμεν: τοῦτο γὰρ οὐκ ἔστι κτήσασθαι, ἀλλὰ κτηθῆναι. Εἰ γὰρ τοῦτο μέλλοιμεν σκοπεῖν, ὅπως αὐτὰ πολλὰ ποιήσαιμεν, οὐχ ἵνα ἀπολαύσωμεν εἰς δέον, ἀνέστραπται ἡ τάξις, καὶ ἐκεῖνα ἡμᾶς κέκτηται, οὐχ ἡμεῖς ἐκεῖνα. Ἀπαλλαγῶμεν τοίνυν τῆς χαλεπῆς ταύτης δουλείας, καὶ γενώμεθά ποτε ἐλεύθεροι. Τί μυρίους ἑαυτοῖς ἐπινοοῦμεν καὶ ποικίλους δεσμούς; Οὐκ ἀρκεῖ σοι τῆς φύσεως ὁ δεσμὸς, καὶ τῆς ζωῆς ἡ ἀνάγκη, καὶ ὁ τῶν μυρίων πραγμάτων ὄχλος: ἀλλὰ καὶ ἕτερα σεαυτῷ πλέκεις δίκτυα, καὶ τοῖς ποσὶ περιβάλλεις; Καὶ πότε ἐπιλήψῃ τοῦ οὐρανοῦ, καὶ πρὸς τὸ ὕψος στῆναι ἐκεῖνο δυνήσῃ; Ἀγαπητὸν γὰρ, ἀγαπητὸν, πάντα ταῦτα διακόψαντα τὰ σχοινία δυνηθῆναι ἐπιλαβέσθαι τῆς ἄνω πόλεως: τοσαῦτα ἕτερά ἐστι τὰ κωλύματα: ἅπερ ἵνα νικήσωμεν ἅπαντα, τῆς εὐτελείας ἐχώμεθα. Οὕτω γὰρ ἐπιληψόμεθα καὶ τῆς αἰωνίου ζωῆς, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.