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 LXXXI.

John xvii. 6

“I have manifested Thy Name unto the men which Thou gavest Me out of the world; Thine they were, and Thou gavest them Me, and they have kept Thy word.”

[1.] “‘ Messenger’ of great counsel” ( Isa. ix. 6 , LXX.), the Son of God is called, because of the other things which He taught, and principally because He announced the Father to men, as also now He saith, “I have manifested Thy Name unto the men.” For after having said, “I have finished Thy work,” He next explaineth it in detail, telling what sort of work. Now the Name indeed was well known. For Esaias said, “Ye shall swear2318   [ὁ μοῦνται] LXX. by the true God.” ( Isa. lxv. 16.) But what I have often told you I tell you now, that though it was known, yet it was so only to Jews, and not to all of these: but now He speaketh concerning the Gentiles. Nor doth He declare this merely, but also that they knew Him as the Father. For it is not the same thing to learn that He is Creator, and that He hath a Son. But He “manifested His2319   i.e. the Father’s. Name” both by words and actions.

“Whom Thou gavest Me out of the world.” As He saith above, “No man cometh unto Me except it be given him” ( c. vi. 65 ); and, “Except My Father2320   “The Father which hath sent Me,” &c., N.T. draw him” ( c. vi. 64 ); so here too, “Whom thou gavest Me.” ( c. xiv. 6.) Now He calleth Himself “the Way”; whence it is clear that He establisheth two things by what is said here, that He is not opposed to the Father, and that it is the Father’s will to entrust them to the Son.

“Thine they were, and Thou gavest them Me.” Here He desireth to teach2321   βούλεται διδάξαι, Ben. and mss. Savile omits βούλεται that He is greatly loved by the Father. For that He needed not to receive them, is clear from this, He made them, He careth for them continually. How then did He receive them? This, as I said before, showeth His unanimity with the Father. Now if a man choose to enquire into the matter in a human manner, and as the words are spoken, they2322   i.e. those given. will no longer belong to the Father. For if when the Father had them, the Son had them not, it is evident that when He gave them to the Son, He withdrew from His dominion over them. And again, there is a yet more unseemly conclusion; for they will be found to have been imperfect while they yet were with the Father, but to have become perfect when they came to the Son. But it is mockery even to speak thus. What then doth He declare by this? 2323   al. “by these words then He declareth.” “That it hath seemed good to the Father also that they should believe on the Son.”

“And they have kept Thy word.”

Ver. 7. “Now they have known that all things whatsoever Thou hast given Me are of Thee.”

How did they “keep Thy word”? “By believing in Me, and giving no heed to the Jews. For he that believeth in Him, it saith, ‘hath set to his seal that God is true.’” ( c. iii. 33.) Some read, “Now I know that all things whatsoever Thou hast given Me are of Thee.” But this would have no reason; for how would the Son be ignorant of the things of the Father? No the words are spoken of the disciples. “From the time,” He saith, “that I told them these things, they have learnt that all that Thou hast given Me is from Thee; nothing is alien, nothing peculiar to Me, with Thee.”2324   παρὰ σοί, i.e. in the Godhead, or with God. However, one Vatican ms. and Catena favor Savile’s conjecture, παρά σε, “beside Thee,” since the Father is in a peculiar manner His own. (For whatever is peculiar, puts most things in the condition of being alien.2325   τὸ γὰρ ἴδιον ὡς ἐπ̓ ἀλλοτρίῳ τὰ πολλὰ τίθησι, i.e. when one thing is specified as peculiar to a person, it is implied that other things not specified do not belong to him. “They therefore have known that all things, whatsoever I teach, are Thy doctrines and teachings.” “And whence have they learnt it?” From My words;2326    Ver. 8. “For I have given unto them the words which Thou gavest Me; and they have received them, and have known surely that I came out from thee, and they have believed that Thou didst send Me.” for so have I taught them. And not only this have I taught them, but also that “I came out from Thee.” For this He was anxious to prove through all the Gospel.

Ver. 9. “I pray for them.”2327    Ver. 9. “I pray for them; I pray not for the world, but for them which Thou hast given Me; for they are Thine.”

“What sayest Thou?” “Dost Thou teach the Father, as though He were ignorant? Dost Thou speak to Him as to a man who knoweth not?” “What then meaneth this distinction?” Seest thou that the prayer is for nothing else than that they may understand the love which He hath towards them? For He who not only giveth what He hath of His own, but also calleth on Another to do the same, showeth greater love. What then is, “I pray for them”? “Not for all the world,” He saith, but “for them whom Thou hast given Me.” He continually putteth the “hast given,” that they might learn that this seemeth good to the Father. Then, because He had said continually, “they are Thine,” and, “Thou gavest them unto Me,” to remove any evil suspicion, and lest any one should think that His authority was recent, and that He had but now received them, what saith He?

[2.] Ver. 10. “All Mine are Thine, and Thine are Mine; and I am glorified in them.”

Seest thou the equality of honor? For lest on hearing, “Thou hast given them Me,” thou shouldest deem that they were alienated from the authority of the Father, or before this from that of the Son, He removed both difficulties by speaking as He did. It was as though He said, “Do not when thou hearest that ‘Thou hast given them to Me,’ deem that they are alienated from the Father, for what is Mine is His; nor when thou hearest, ‘Thine they were,’ think that they were aliens from Me, for what is His is Mine.” So that the, “Thou hast given,” is said only for condescension; for what the Father hath is the Son’s, and what the Son hath is the Father’s. But this cannot even be said of a son after the manner of man, but because They2328   i.e. the Father and the Son. are upon a greater Equality of honor.2329   μείζονός εἰσιν ἰσοτιμίας. If this be the right reading, the sense is, that the Father and the Son are more Equal in honor than human father and son. Sav. reads μεῖζον. Ben. μείζονός ἐστιν, omitting ἰ σ For that what belongs to the less, belongs to the greater also, is clear to every one, but the reverse not so; but here He converteth2330   ἀ ντιστρέφει these terms, and the conversion declares2331   al. “shows.” Equality. And in another place, declaring this, He said, “All things that the Father hath are Mine,” speaking of knowledge. And the “hast given Me,” and the like expressions, are to show that He did not come as an alien and draw them to Him, but received them as His own. Then He putteth the cause and the proof, saying, “And I am glorified in them,” that is, either that “I have power over them,” or, that “they shall glorify Me, believing in Thee and Me, and shall glorify Us alike.” But if He is not glorified equally in them, what is the Father’s is no longer His. For no one is glorified in those over whom he hath no authority. Yet how is He glorified equally? All die for Him equally as for the Father; they preach Him as they do the Father; and as they say that all things are done in His Name, so also in the Name of the Son.

Ver. 11. “And now I am no more in the world, but these are in the world.”2332   “in the world, and I come to Thee. Holy Father, keep through Thine own Name those whom Thou hast given Me, that they may be one as we are.” N.T.

That is, “Although I appear no longer in the flesh, yet by these am I glorified.” But why doth He say continuously, that, “I am not in the world”; and that, “because I leave them I commit them to Thee”; and that, “when I was in the world I kept them”? for if one should take these words in their simple sense, many absurdities will follow. For how could it be reasonable to say, that He is no longer in the world, and that when He departeth He committeth them to another? since these are the words of a mere man parting from them forever. Seest thou how He speaketh for the most part like a man, and in a way adapted to their state of mind, because they thought that they had a greater degree of safety from His presence? Wherefore He saith, “While I was with them, I kept them.” ( c. xiv. 28.) Yet He telleth them, “I come to you”; and, “I am with you till the end.” ( Matt. xxviii. 20.) How then2333   al. “how now.” saith He these words, as if about to be parted from them? He addresseth Himself, as I said before, to their thoughts,2334   Ben. “suspicion.” that they may take breath a little when they hear Him speaking thus, and delivering them over to the care of the Father. For since, after hearing many exhortations from Him, they were not persuaded, He then holdeth converse with the Father, manifesting His affection for them. As though He had said, “Since Thou callest Me to Thyself, place these in safety; for I come to Thee.” “What sayest Thou? Art Thou not able to keep them?” “Yea, I am able.” “Wherefore then speakest Thou thus?” “That they may have My joy fulfilled”2335   “to Thee, and these things I speak in the world, that they might have My joy fulfilled in themselves.” N.T. ( ver. 13 ); that is, “may not be confounded, as being imperfect.” And by these words He showed that He had spoken all these things so, to give them rest and joy. For the saying appears to be contradictory. “Now I am no longer in the world, and these are in the world.” This was what they were suspecting. For a while therefore He condescendeth to them, because had He said, “I keep them,” they would not have so well believed; wherefore He saith, “Holy Father, keep them through Thine own Name”; that is, “by thy help.”

Ver. 12. “While I was with them in the world, I kept them in Thy Name.”

Again He speaketh as a man and as a Prophet, since nowhere doth He appear to have done anything by the Name of God.

“Those that Thou gavest Me I have kept, and none of them is lost, but the son of perdition, that the Scripture might be fulfilled.”

And in another place He saith, “Of all that Thou gavest Me, I will surely lose nothing.”2336   “which He hath given,” N.T. ( c. vi. 39.) Yet not only was he2337   i.e. the traitor. lost, but also many afterwards; how then saith He, “I will in nowise lose”?2338   οὐ μὴ ἀπ “For My part, I will not lose.” So in another place, declaring the matter was more clearly, He said, “I will in nowise cast out.” ( c. vi. 37.) “Not through fault of Mine, not because I either instigate or abandon them; but if they start away of themselves, I draw them not by necessity.”

Ver. 13. “But now I come to thee.”

Seest thou that the discourse is composed rather in a human manner? So that should any wish from these words to lower the Son, he will lower the Father also. Observe, in proof of this, how from the beginning He speaketh2339   Ben. “is.” partly as though informing and explaining to Him, partly as enjoining. Informing, as when He saith, “I pray not for the world”; enjoining, as, “I have kept them until now,” “and none of them is lost”; and, “do Thou therefore now keep them,” He saith. And again, “Thine they were, and Thou hast given them unto Me” and “While I was in the world I kept them.” But the solution of all is, that the words were addressed to their infirmity.

But after having said that “none of them was lost but the son of perdition,” He added, “that the Scripture might be fulfilled.” Of what Scripture doth He speak? That which foretelleth many things concerning Him. Not that He perished on that account, in order that the Scripture might be fulfilled. But we have before spoken at length on this point, that this is the peculiar manner of Scripture, which puts things which fall out in accordance with it, as though they were caused by it.2340   ὡ ς αἰτιολογίαν τιθεμένης τὰ ἐκ τῆς ἐκβάσεως συμβαίνοντα And it is needful to enquire exactly into all, both the manner of the speaker, his argument, and the laws of Scripture, if at least we are minded not to draw wrong conclusions. For, “Brethren, be not children in your minds.” ( 1 Cor. xiv. 20.)

[3.] This it is necessary to consider well,2341   or, “to read (and understand),” ἀ ναγινώσκειν not only for the understanding the Scriptures, but also for earnestness in one’s way of life. For so little children do not desire great things, but are wont to admire those which are worth nothing; they are pleased at seeing chariots, and horses, and the muleteer, and wheels, all made out of earthenware; but if they see a king sitting upon a chariot, and a pair of white mules, and great magnificence, they do not even2342   Ben. “not at all.” turn their heads. And they deck out as brides dolls made of the same material, but the actual brides, real and beautiful, they do not even notice; and this is their case in many other matters. Now this many men also undergo at this time; for when they hear of heavenly things, they do not even give heed to them, but toward all the things of clay they are as eager as children, and stupidly admire the wealth which is of earth, and honor the glory and luxury of the present life. Yet these are just as much toys as those; but the other are the causes of life, and glory, and repose. But as children deprived of their playthings cry, and do not know how even to desire the realities, so also are many of those who seem to be men. Wherefore it saith, “Be not children in your minds.” ( 1 Cor. xiv. 20.) Desirest thou riches, tell me, and desirest thou not the wealth that lasteth, but childish toys? If thou shouldest see a man admiring a leaden coin, and stooping to pick it up, thou wouldest pronounce his penury to be extreme; and dost thou, who collectest more worthless things than this, number thyself among the rich? How can this consist with reason? We will call him rich who despises all present things. For no one, no one will choose to laugh at these little things, silver and gold, and other things of show, unless he have the desire of greater things; just as the man would not despise the leaden coin,2343   al. “the lead.” unless he possessed coins of gold. Do thou, therefore, when thou seest a man running by all worldly things, deem that he doth so from no other motive than because he looks to a greater world. So the husbandman despises a few grains of wheat, when he expects a larger harvest. But if, when the hope is uncertain, we despise things which are, much more ought we to do so in a case where the expectation is sure. Wherefore I pray and beseech you not to bring loss on yourselves, nor, keeping hold of mire, rob yourselves of the treasures which are above, bringing your vessel to port laden with straw and chaff. Let each say what he will concerning us, let him be angry at our continual admonitions, let him call us silly, tedious, tiresome, still we will not desist from exhorting you on these matters continually, and from continually repeating to you that of the Prophet, “‘Break off thy sins by almsgiving, and thine iniquities by showing mercy to the poor’ ( Dan. iv. 27 ), and bind them upon thy neck.”2344   not found in the Chald. or LXX. Do not act in this way to-day, and desist to-morrow. For even this body has need of daily food; and so too hath the soul, or rather that much more; and if it give not,2345   κἂν μἡ καταβάλῃ. One ms. καταλάβῃ, “if it get it not.” it becomes weaker and more vile. Let us then not neglect it when it is perishing, choking. Many wounds it receives each day, by being lustful, angry, slothful, reviling, revengeful, envious. It is therefore necessary to prepare also remedies for it, and no small remedy is that of almsgiving, which can be placed on every wound. For, “Give alms,” it saith, “of such things as ye have, and behold all things are clean unto you.” ( Luke xi. 41 .) “Alms,” not covetousness, for that which proceeds from covetousness endures not, though thou give to those who need. For almsgiving is that which is free from all injustice, “this” makes all things clean. This is a thing better even than fasting, or lying on the ground; they may be more painful and laborious, but this more profitable. It enlightens the soul, makes it sleek,2346   λιπαίνει beautiful, and vigorous. Not so doth the fruit of the olive hold up the athletes, as this oil recovers the combatants of piety. Let us then anoint our hands, that we may lift them up well against our adversary. He that practiceth showing mercy to him that needeth, will soon cease from covetousness, he who continues in giving to the poor, will soon cease from anger, and will never even be high-minded. For as the physician continually tending wounded persons is easily sobered, beholding human nature in the calamities of others; so we, if we enter upon the work of aiding the poor, shall easily become truly wise, and shall not admire riches, nor deem present things any great matter, but despise them all, and soaring aloft to heaven, shall easily obtain the eternal blessings, through the grace and lovingkindness of our Lord Jesus Christ; to whom, with the Father and the Holy Ghost, be glory for ever and ever. Amen.

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. Μεγάλης βουλῆς Ἄγγελος λέγεται ὁ Υἱὸς τοῦ Θεοῦ, τῶν τε ἄλλων ἕνεκεν ὧν ἐδίδαξε, καὶ προηγουμένως ὅτι τὸν Πατέρα εἰς ἀνθρώπους κατήγγειλε: ὅπερ οὖν καὶ νῦν φησιν: Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις. Εἰπὼν γὰρ, ὅτι Ἐτελείωσά σου τὸ ἔργον, ἐπεξηγεῖται πάλιν αὐτὸ, λέγων ποῖον ἔργον. Καὶ μὴν δῆλον ἦν τὸ ὄνομα. Καὶ γὰρ ὁ Ἡσαΐας φησίν: Ὀμεῖσθε τὸν Θεὸν τὸν ἀληθινόν. Ἀλλ' ὃ πολλάκις εἶπον, τοῦτο καὶ νῦν λέγω, ὅτι εἰ καὶ δῆλον ἦν, ἀλλ' Ἰουδαίοις, καὶ οὐδὲ τούτοις πᾶσι: νυνὶ δὲ περὶ τῶν ἐθνῶν φησι. Καὶ οὐ τοῦτο μόνον δηλοῖ, ἀλλ' ὅτι καὶ Πατέρα αὐτὸν ἔγνωσαν. Οὐκ ἔστι δὲ ὅμοιον μαθεῖν, ὅτι δημιουργός ἐστι, καὶ ὅτι Υἱὸν ἔχει. Ἐφανέρωσε δὲ αὐτοῦ τὸ ὄνομα καὶ διὰ λόγων, καὶ διὰ πραγμάτων. Οὓς ἔδωκάς μοι ἐκ τοῦ κόσμου. Ὥσπερ ἀνωτέρω φησίν: Οὐδεὶς ἔρχεται πρός με, ἐὰν μὴ ᾖ δεδομένον αὐτῷ: καὶ, Ἐὰν μὴ ἑλκύσῃ αὐτὸν ὁ Πατήρ μου: οὕτω καὶ ἐνταῦθα, Οὓς ἔδωκάς μοι. Καὶ μὴν αὐτός φησιν ὁδὸν εἶναι ἑαυτόν. Ὅθεν δῆλον, ὅτι δύο ἐνταῦθα κατασκευάζει διὰ τῶν εἰρημένων, ὅτι τε οὐκ ἐναντίος τῷ Πατρὶ, καὶ ὅτι βούλημα αὐτοῦ τὸ πιστεῦσαι αὐτοὺς τῷ Υἱῷ. Σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς δέδωκας. Ἐνταῦθα βούλεται διδάξαι σφόδρα ἀγαπώμενον παρὰ τοῦ Πατρός. Ἐπεὶ ὅτι γε οὐκ ἐδεήθη τοῦ λαβεῖν αὐτοὺς, δῆλον ἐκεῖθεν: αὐτὸς αὐτοὺς καὶ ἐποίησεν, αὐτὸς αὐτῶν προνοεῖ διηνεκῶς. Πῶς οὖν αὐτοὺς ἔλαβεν; Ἀλλ' ὅπερ ἔφην, τοῦτο δηλοῖ τὴν πρὸς τὸν Πατέρα ὁμόνοιαν. Εἰ δὲ ἀνθρωπίνως τις βούλοιτο αὐτὸ ἐξετάζειν, καὶ οὕτως ὡς εἴρηται, οὐκέτι ἔσονται τοῦ Πατρός. Εἰ γὰρ ὅτε ὁ Πατὴρ αὐτοὺς εἶχεν, οὐκ εἶχεν αὐτοὺς ὁ Υἱὸς, εὔδηλον ὅτι καὶ ὅτε ἔδωκεν αὐτοὺς τῷ Υἱῷ, αὐτὸς ἀπέστη τῆς δεσποτείας: καὶ τὸ ἀτοπώτερον πάλιν. Εὑρεθήσονται γὰρ, ἡνίκα μὲν ἦσαν παρὰ τῷ Πατρὶ, ἀτελεῖς ὄντες: ὅτε δὲ πρὸς τὸν Υἱὸν ἦλθον, τότε γινόμενοι τέλειοι. Ἀλλὰ γέλως ταῦτα καὶ εἰπεῖν. Τί οὖν διὰ τούτου δηλοῖ; Ὅτι καὶ αὐτῷ δέδοκτο τὸ πιστεύειν αὐτοὺς τῷ Υἱῷ. Καὶ τὸν λόγον σου τετηρήκασι, καὶ νῦν ἔγνωσαν ὅτι πάντα, ἃ ἔδωκάς μοι, παρὰ σοῦ ἦσαν. Πῶς τὸν λόγον σου ἐτήρησαν; Τῷ ἐμοὶ πιστεῦσαι καὶ μὴ προσέχειν τοῖς Ἰουδαίοις. Ὁ γὰρ πιστεύων αὐτῷ, φησὶν, Ἐσφράγισεν ὅτι ὁ Θεὸς ἀληθής ἐστι. Τινὲς μὲν γὰρ λέγουσιν, ὅτι Νῦν ἔγνων ὅτι πάντα, ὅσα δέδωκάς μοι, παρὰ σοῦ ἐστιν: ἀλλ' οὐκ ἂν ἔχοι τοῦτο λόγον. Πῶς γὰρ ἔμελλεν ἀγνοεῖν ὁ Υἱὸς τὰ τοῦ Πατρός; Ἀλλὰ περὶ τῶν μαθητῶν εἴρηται. Ἐξ οὗ γὰρ αὐτὰ εἶπον, φησὶν, ἔμαθον ὅτι πάντα ὅσα ἔδωκάς μοι, παρὰ σοῦ ἐστιν: οὐδὲν ἀλλότριον, οὐδὲν ἴδιον ἐμοὶ παρὰ σοί. Τὸ γὰρ ἴδιον ὡς ἐπ' ἀλλοτρίῳ τὰ πολλὰ τίθησιν. Ἔγνωσαν οὖν ὅτι πάντα, ὅσα ἂν διδάξω, σά ἐστι καὶ διδάγματα καὶ δόγματα. Καὶ πόθεν ἔμαθον; Ἀπὸ τῶν ῥημάτων τῶν ἐμῶν: οὕτω γὰρ καὶ ἐδίδασκον. Καὶ οὐ τοῦτο μόνον, ἀλλ' ὅτι καὶ Παρὰ σοῦ ἐξῆλθον: τοῦτο γὰρ διὰ παντὸς ἐσπούδασε κατασκευάσαι Εὐαγγελίου. Ἐγὼ περὶ αὐτῶν ἐρωτῶ. Τί λέγεις; ὡς ἀγνοοῦντα τὸν Πατέρα διδάσκεις; ὡς πρὸς ἄνθρωπον οὐκ εἰδότα διαλέγῃ; Τί οὖν βούλεται αὕτη ἡ διαίρεσις; Ὁρᾷς ὅτι δι' οὐδὲν ἕτερον ἡ εὐχὴ γίνεται, ἀλλ' ἵνα μάθωσι τὴν ἀγάπην, ἣν ἔχει εἰς αὐτούς; Ὁ γὰρ μὴ μόνον τὰ παρ' αὐτοῦ παρασχὼν, ἀλλὰ καὶ ἕτερον ἐπὶ τοῦτο παρακαλῶν, πλείονα δείκνυσι τὸν πόθον. Τί οὖν ἐστι, Περὶ τούτων ἐρωτῶ; Οὐχ ὑπὲρ παντὸς τοῦ κόσμου, φησὶν, ἀλλ' ὑπὲρ ὧν ἔδωκάς μοι. Συνεχῶς τίθησι τὸ, Ἔδωκας, ἵνα μάθωσιν, ὅτι τῷ Πατρὶ τοῦτο δοκεῖ. Εἶτα ἐπειδὴ συνεχῶς εἶπε, Σοί εἰσι, καὶ σύ μοι αὐτοὺς ἔδωκας, ἀναιρῶν τὴν πονηρὰν ὑποψίαν, ἵνα μή τις νομίσῃ πρόσφατον αὐτοῦ εἶναι τὴν ἀρχὴν, καὶ νῦν αὐτοὺς εἰληφέναι, τί φησι; Τὰ ἐμὰ πάντα σά ἐστι, καὶ τὰ σὰ ἐμὰ, καὶ δεδόξασμαι ἐν αὐτοῖς. Εἶδες ἰσοτιμίαν; Ἵνα γὰρ μὴ, ἀκούων, ὅτι Ἔδωκάς μοι, νομίσῃς αὐτοὺς ἀλλοτριοῦσθαι τῆς τοῦ Πατρὸς ἐξουσίας, ἢ πρὸ τούτου τῆς τοῦ Υἱοῦ, ἀμφότερα ἀνεῖλεν, εἰπὼν ἅπερ εἶπεν: ὡσανεὶ ἔλεγε: Μήτε ἀκούων, ὅτι Ἐμοὶ αὐτοὺς ἔδωκας, νομίσῃς αὐτοὺς ἀλλοτρίους εἶναι τοῦ Πατρὰς (τὰ γὰρ ἐμὰ, αὐτοῦ ἐστι): μήτε ἀκούων, ὅτι Σοὶ ἦσαν, νομίσῃς ἀλλοτρίους αὐτοὺς εἶναι ἐμοῦ: τὰ γὰρ αὐτοῦ, ἐμά ἐστιν. Ὥστε τὸ, Ἔδωκας, συγκαταβάσεως μόνης ἕνεκεν εἴρηται. Ἅπερ γὰρ ὁ Πατὴρ ἔχει, τοῦ Υἱοῦ ἐστι: καὶ ἅπερ ὁ Υἱὸς ἔχει, τοῦ Πατρός. Τοῦτο δὲ οὐδὲ ἐπὶ Υἱοῦ κατὰ ἄνθρωπον δύναται λέγεσθαι, ἀλλ' ἐπειδὴ μείζονός ἐστιν. Τὸ μὲν γὰρ τοῦ ἐλάττονος, ὅτι τοῦ μείζονός ἐστι, παντί που δῆλον: τὸ δὲ ἔμπαλιν, οὐκέτι. Ἐνταῦθα δὲ ἀντιστρέφει, ἡ δὲ ἀντιστροφὴ τὴν ἰσότητα δηλοῖ. Τοῦτο καὶ ἀλλαχοῦ δηλῶν ἔλεγε: Πάντα τὰ τοῦ Πατρός μου, ἐμά ἐστι, περὶ γνώσεως διαλεγόμενος: τὸ δὲ, Ἔδωκάς μοι, καὶ ὅσα τοιαῦτα, ἵνα δείξῃ, ὅτι οὐχ ὡς ἀλλότριος ἐλθὼν αὐτοὺς ἐπεσπάσατο, ἀλλὰ τοὺς ἰδίους ἔλαβεν. Εἶτα καὶ τὴν αἰτίαν τίθησι καὶ ἀπόδειξιν, λέγων: Καὶ δεδόξασμαι ἐν αὐτοῖς: τουτέστιν, Ἢ ὅτι ἐξουσίαν αὐτῶν ἔχω, ἢ ὅτι δοξάσουσιν ἐμὲ, σοὶ πιστεύοντες καὶ ἐμοὶ, καὶ δοξάσουσιν ὁμοίως. Εἰ δὲ οὐχ ὁμοίως δεδόξασται ἐν αὐτοῖς, οὐκέτι αὐτοῦ ἐστι τὰ ἐκείνου. Οὐδεὶς γὰρ ἐν οἷς οὐκ ἔχει ἐξουσίαν δοξάζεται. βʹ. Πῶς δὲ δεδόξασται ὁμοίως; Ἅπαντες ὁμοίως ἀποθνήσκουσιν ὑπὲρ αὐτοῦ, ὡς καὶ ὑπὲρ τοῦ Πατρὸς, καὶ κηρύσσουσιν, ὥσπερ καὶ τὸν Πατέρα: καὶ ὥσπερ ἐν τῷ ὀνόματι αὐτοῦ λέγουσι πάντα γίνεσθαι, οὕτω καὶ ἐν τῷ ὀνόματι τοῦ Υἱοῦ. Καὶ οὐκέτι εἰμὶ ἐν τῷ κόσμῳ, καὶ οὗτοι ἐν τῷ κόσμῳ εἰσί. Τουτέστι, Κἂν μὴ φαίνωμαι κατὰ σάρκα, διὰ τούτων δοξάζομαι. Τί δήποτε δὲ συνεχῶς λέγει, ὅτι Ἐν τῷ κόσμῳ οὐκ εἰμί: καὶ ὅτι, Ἐπειδὴ ἀφίημι αὐτοὺς, σοὶ αὐτοὺς παρατίθεμαι: καὶ, Ὅτε ἤμην ἐν τῷ κόσμῳ, ἐγὼ τετήρηκα αὐτούς; Εἰ γὰρ ταῦτα ἁπλῶς ἐκλάβοι τις, πολλὰ ἕψεται τὰ ἄτοπα. Πῶς γὰρ ἂν ἔχοι λόγον, τὸ μὴ εἶναι αὐτὸν ἐν τῷ κόσμῳ, καὶ ὅτε ἄπεισιν, ἑτέρῳ αὐτοὺς παρακαταθέσθαι; Ταῦτα γὰρ ὡς ἀνθρώπου ψιλοῦ χωριζομένου αὐτῶν διηνεκῶς ἦν ῥήματα. Ὁρᾷς ὅτι ἀνθρωπίνως τὰ πλεῖστα διαλέγεται, καὶ πρὸς τὴν αὐτῶν διάνοιαν, νομιζόντων ὅτι πλείονά τινα εἶχον ἀσφάλειαν ἀπὸ τῆς παρουσίας αὐτοῦ; Διό φησιν. Ὅτε ἐγὼ ἤμην, ἐτήρουν αὐτούς. Καὶ μὴν λέγει, ὅτι Ἔρχομαι πρὸς ὑμᾶς, καὶ, Μεθ' ὑμῶν εἰμι ἕως τῆς συντελείας. Πῶς νῦν, ὡς χωρίζεσθαι μέλλων, ταῦτα λέγει; Ἀλλ' ὅπερ ἔφην, πρὸς τὴν ἐκείνων ὑπόνοιαν, ἵνα μικρὸν ἀναπνεύσωσιν, ἀκούοντες αὐτοῦ ταῦτα λέγοντος καὶ παρακατατιθεμένου τῷ Πατρί. Ἐπειδὴ γὰρ πολλὰς παρ' αὐτοῦ παρακλήσεις ἀκούοντες οὐκ ἐπείσθησαν, λοιπὸν τῷ Πατρὶ διαλέγεται, τὴν εἰς αὐτοὺς στοργὴν ἐπιδεικνύμενος: ὡσανεὶ ἔλεγεν: Ἐπειδὴ πρὸς ἑαυτόν με συγκαλεῖς, κατάστησον αὐτοὺς ἐν ἀσφαλείᾳ. Ἐγὼ γὰρ πρὸς σὲ ἔρχομαι. Τί λέγεις; καὶ οὐ δύνασαι τηρεῖν αὐτούς; Ναὶ, δύναμαι. Τίνος οὖν ἕνεκεν ταῦτα λέγεις; Ἵνα ἔχωσι τὴν χαρὰν τὴν ἐμὴν πεπληρωμένην: τουτέστιν, Ἵνα μὴ θορυβῶνται ἀτελέστεροι ὄντες. Ταῦτα δὲ εἰπὼν, ἐδήλωσεν ὅτι διὰ τὴν ἐκείνων ἀνάπαυσιν καὶ τὴν χαρὰν πάντα ταῦτα οὕτως ἔλεγεν: ἐπεὶ δοκεῖ ἐναντίος ὁ λόγος εἶναι. Νῦν δὲ οὐκ εἰμὶ ἐν τῷ κόσμῳ, καὶ οὗτοι ἐν τῷ κόσμῳ εἰσί. Τοῦτο γὰρ ὑπώπτευον ἐκεῖνοι: τέως οὖν αὐτοῖς συγκαταβαίνει. Εἰ γὰρ εἶπεν, ὅτι Ἐγὼ τηρῶ αὐτοὺς, οὐκ ἂν οὕτως ἐπίστευσαν: διόπερ φησί: Πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματι σου: τουτέστι, Διὰ τῆς σῆς βοηθείας. Ὅτε ἤμην ἐν τῷ κόσμῳ, ἐγὼ αὐτοὺς ἐτήρουν ἐν τῷ ὀνόματί σου Πάλιν ὡς ἄνθρωπος διαλέγεται καὶ ὡς προφήτης: ἐπεὶ οὐδαμοῦ φαίνεται οὐδὲν ἐν τῷ ὀνόματι τοῦ Θεοῦ πεποιηκώς. Οὓς ἔδωκάς μοι, ἐφύλαξα, καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας, ἵνα ἡ Γραφὴ πληρωθῇ. Καὶ ἀλλαχοῦ φησι: Πᾶν ὃ ἔδωκάς μοι, οὐ μὴ ἀπολέσω ἐξ αὐτοῦ. Καίτοι οὐκ ἐκεῖνος ἀπώλετο μόνος, ἀλλὰ καὶ πολλοὶ ὕστερον. Πῶς οὖν φησιν, Οὐ μὴ ἀπολέσω; Τὸ ἐμὸν μέρος, οὐ μὴ ἀπολέσω: ὅπερ καὶ ἀλλαχοῦ σαφέστερον δηλῶν ἔλεγεν: Οὐ μὴ ἐκβάλω αὐτὸν ἔξω: οὐ παρὰ τὴν ἐμὴν αἰτίαν, οὐδὲ ἐμοῦ ὠθοῦντος, οὐδὲ ἐγκαταλιμπάνοντος. Εἰ δὲ ἀφ' ἑαυτῶν ἀποπηδῶσι, πρὸς ἀνάγκην οὐχ ἕλκω Νῦν δὲ πρὸς σὲ ἔρχομαι. Ὁρᾷς ἀνθρωπινώτερον συγκειμένην τὴν διάλεξιν; Ὥστε εἴ τις βούλοιτο ἐλαττοῦν τὸν Υἱὸν ἀπὸ τούτων, ἐλαττώσει καὶ τὸν Πατέρα. Ὅρα γοῦν ἐξ ἀρχῆς, τὸ μὲν ὡς διδάσκων ἐστὶ καὶ σαφηνίζων αὐτῷ, τὸ δὲ ὡς παραγγέλλων: τὰ μὲν ὡς διδάσκων, ὡς ὅταν λέγῃ: Οὐ περὶ τοῦ κόσμου ἐρωτῶ: τὰ δὲ ὡς παραγγέλλων: Ἐγὼ ἐτήρησα αὐτοὺς ἕως ἄρτι, Καὶ οὐδεὶς ἀπώλετο: καὶ, Σὺ τοίνυν τήρησον αὐτοὺς, φησί: καὶ πάλιν: Σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς ἔδωκας: καὶ, Ὅτε ἤμην ἐν τῷ κόσμῳ, ἐτήρουν αὐτούς. Ἀλλὰ πάντων ἡ λύσις, τὸ πρὸς τὴν ἀσθένειαν αὐτῶν εἰρῆσθαι τὰ εἰρημένα. Εἰπὼν δὲ, ὅτι Οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας, ἐπήγαγεν: Ἵνα ἡ Γραφὴ πληρωθῇ. Ποίαν γραφήν φησι; Τὴν πολλὰ περὶ αὐτοῦ προλέγουσαν. Οὐ μὴν διὰ τοῦτο ἀπώλετο, ἵνα ἡ Γραφὴ πληρωθῇ. Καὶ περὶ τούτου πολλὰ καὶ ἔμπροσθεν διελέχθημεν, ὅτι ἰδιάζων οὗτος τῆς Γραφῆς ἐστιν ὁ τρόπος, ὡς αἰτιολογίαν τιθεμένης τὰ ἐκ τῆς ἐκβάσεως συμβαίνοντα. Καὶ δεῖ πάντα μετὰ ἀκριβείας ἐξετάζειν, καὶ τὸν τρόπον τοῦ λέγοντος, καὶ τὴν ὑπόθεσιν, καὶ τοὺς νόμους τοὺς τῆς Γραφῆς, εἴ γε μὴ μέλλοιμεν παραλογίζεσθαι: Ἀδελφοὶ γὰρ, μὴ παιδία γίνεσθε ταῖς φρεσί. γʹ. Τοῦτο δὲ οὐχ ὑπὲρ τῆς τῶν Γραφῶν κατανοήσεως ἀναγινώσκειν χρὴ μόνον, ἀλλὰ καὶ ὑπὲρ τῆς περὶ τὸν βίον σπουδῆς. Καὶ γὰρ οἱ παῖδες οἱ μικροὶ τῶν μὲν μεγάλων οὐκ ἐφίενται, τὰ δὲ μηδενὸς ἄξια θαυμάζειν εἰώθασι. Καὶ γὰρ ὀχήματα, καὶ ἵππους, καὶ τὸν ὀρεωκόμον, καὶ τοὺς τροχοὺς, πάντα ἐξ ὀστράκου πεποιημένα χαίρουσι βλέποντες: ἂν δὲ βασιλέα καθήμενον ἐπ' ὀχήματος ἴδωσι χρυσοῦ, καὶ ἡμιόνων ζεῦγος λευκῶν, καὶ πολὺν τὸν κόσμον, οὐδὲ ἐπιστρέφονται. Καὶ νύμφας πάλιν ἀπὸ μὲν τῆς αὐτῆς ὕλης λαβόντες πεποιημένας, καλλωπίζουσι: τὰς δὲ ὄντως ἀληθεῖς καὶ λαμπούσας, οὐδὲ ἴσασι: καὶ ἐπὶ πολλῶν ἑτέρων τὸ αὐτὸ πάσχουσι. Τοῦτο πολλοὶ καὶ τῶν ἀνθρώπων ὑπομένουσι νῦν. Τὰ μὲν γὰρ τῶν οὐρανῶν ἀκούοντες, οὐδὲ προσέχουσι: πρὸς δὲ τὰ πήλινα πάντα ὁμοίως τοῖς παισίν εἰσιν ἐπτοημένοι, καὶ τὸν ἀπὸ τῆς γῆς πλοῦτον τεθήπασι, καὶ δόξαν καὶ τρυφὴν ἐν τῷ παρόντι βίῳ τιμῶσι: καίτοι αὐτὰ μὲν ἔστι παιδικὰ ὥσπερ ἐκεῖνα: ἐκεῖνα δὲ ζωῆς καὶ δόξης καὶ ἀνέσεως αἴτια. Ἀλλ' ὥσπερ οἱ παῖδες τούτων μὲν ἀποστερούμενοι κλαίουσιν, ἐκείνων δὲ οὐδὲ γενέσθαι ἐν ἐπιθυμίᾳ ἴσασιν: οὕτω δὴ καὶ τῶν ἀνδρῶν εἶναι δοκούντων πολλοί. Διὰ τοῦτό φησι: Μὴ παιδία γίνεσθε ταῖς φρεσί. Χρημάτων ἐρᾷς, εἰπέ μοι, καὶ οὐκ ἐρᾷς πλούτου τοῦ μένοντος, ἀλλὰ ἀθυρμάτων παιδικῶν; εἶτα ἂν μέν τινα ἴδῃς θαυμάζοντα μολύβδου νόμισμα, καὶ κατακύπτοντα ὥστε ἀνελέσθαι, καὶ καταγνώσῃ πολλὴν αὐτοῦ τὴν πενίαν: σὺ δὲ τὰ τούτων εὐτελέστερα συνάγων, ἐν τοῖς πλουτοῦσι σαυτὸν ἀριθμεῖς; καὶ πῶς ἂν ἔχοι τοῦτο λόγον; Πλούσιον γὰρ ἐκεῖνον εἶναι φήσομεν, τὸν ὑπερορῶντα τῶν παρόντων ἁπάντων. Οὐδεὶς γὰρ, οὐδεὶς τῶν μικρῶν τούτων, ἀργύρου καὶ χρυσοῦ καὶ τῆς ἄλλης φαντασίας αἱρήσεται καταγελάσαι, ἂν μὴ τῶν μειζόνων τὸν πόθον ἔχῃ, ὥσπερ οὖν οὐδὲ τοῦ μολυβδίνου νομίσματος, ἂν μὴ χρυσᾶ νομίσματα κεκτημένος ᾖ. Καὶ σὺ τοίνυν, ὅταν ἴδῃς ἄνθρωπον πάντα τὸν κόσμον παρατρέχοντα, μηδαμόθεν ἄλλοθεν νόμιζε τοῦτο ποιεῖν, ἢ ἀπὸ τοῦ πρὸς μείζονα βλέπειν κόσμον. Οὕτω καὶ γεωργὸς τῶν ὀλίγων πυρῶν καταφρονεῖ, ὅταν μείζονα προσδοκήσῃ τὸν ἀμητόν. Εἰ δὲ ἀδήλου τῆς ἐλπίδος οὔσης, τῶν ὄντων καταφρονοῦμεν: πολλῷ μᾶλλον ἐπὶ τῆς βεβαίας προσδοκίας τοῦτο δεῖ ποιεῖν. Διὸ δὴ δέομαι καὶ παρακαλῶ, μὴ ζημιοῦν ἑαυτοὺς, μηδὲ βόρβορον κατέχοντας ἀποστερεῖν ἑαυτοὺς τῶν ἄνωθεν θησαυρῶν, μετὰ καλάμης καὶ ἀχύρου τὸ πλοῖον εἰς τοὺς λιμένας ἄγοντας. Ὃ βούλεταί τις λεγέτω περὶ ἡμῶν, δυσχεραινέτω πρὸς τὸ συνεχὲς τῆς παραινέσεως, φλυάρους καλείτω, προσκορεῖς, ἐπαχθεῖς: οὐκ ἀποστησόμεθα συνεχῶς ὑπὲρ αὐτῶν παραινοῦντες, καὶ συνεχῶς ἐκεῖνο τὸ τοῦ προφήτου πᾶσιν ὑποφωνοῦντες ὑμῖν: Τὰς ἁμαρτίας σου ἐν ἐλεημοσύναις λύτρωσαι, καὶ τὰς ἀνομίας σου ἐν οἰκτιρμοῖς πενήτων, καὶ ἄφαψαι αὐτὰς ἐπὶ σῷ τραχήλῳ. Μὴ σήμερον μὲν ποιήσῃς, αὔριον δὲ ἀποστῇς. Καὶ γὰρ τὸ σῶμα τοῦτο καθημερινῆς δεῖται τροφῆς. Οὕτω καὶ ἡ ψυχὴ, καὶ πολλῷ μᾶλλον ἐκείνη: κἂν μὴ καταβάλῃ, ἀσθενεστέρα γίνεται καὶ αἰσχροτέρα. Μὴ δὴ περιίδωμεν ἀπολλυμένην, ἀγχομένην. Πολλὰ λαμβάνει καθ' ἑκάστην ἡμέραν τραύματα, ἐπιθυμοῦσα, ὀργιζομένη, ῥᾳθυμοῦσα, λοιδορουμένη, ἀμυνομένη, βασκαίνουσα. Δεῖ τοίνυν αὐτῇ καὶ φάρμακα κατασκευάζειν. Οὐ μικρὸν δὲ τὸ τῆς ἐλεημοσύνης φάρμακον, πᾶσι τοῖς τραύμασιν ἐπιτεθῆναι δυνάμενον. Δότε γὰρ ἐλεημοσύνην, φησὶ, καὶ πάντα ὑμῖν ἔσται καθαρά: ἐλεημοσύνην, μὴ πλεονεξίαν: τὰ γὰρ ἐκ πλεονεξίας οὐ μένει, κἂν τοῖς δεομένοις δῷς. Ἐλεημοσύνη γὰρ, ἡ πάσης ἀπηλλαγμένη ἀδικίας ἐστίν: αὕτη πάντα ποιεῖ καθαρά. Τοῦτο καὶ νηστείας βέλτιον καὶ χαμευνίας. Καίτοι γε ἐκεῖνα μοχθηρότερα καὶ ἐπιπονώτερα, ἀλλ' αὕτη κερδαλεωτέρα: φωτίζει ψυχὴν, λιπαίνει, καλὴν καὶ ὡραίαν ποιεῖ. Οὐχ οὕτω τοὺς ἀθλητὰς ὁ τῆς ἐλαίας καρπὸς ἀνέχει, ὡς τοὺς ἀγωνιστὰς τῆς εὐσεβείας τουτὶ τὸ ἔλαιον ἀνακτᾶται. Ἀλείφωμεν τοίνυν τὰς χεῖρας, ἵνα πρὸς τὸν ἀντίπαλον ἀντάρωμεν καλῶς. Ὁ μελετῶν ἐλεεῖν τὸν δεόμενον, ταχέως καὶ τοῦ πλεονεκτεῖν ἀποστήσεται Ὁ διατελῶν ἐν τῷ διδόναι πένησι, ταχέως καὶ ὀργῆς ἀποστήσεται, καὶ οὐδὲ μέγα φρονήσει ποτέ. Καθάπερ γὰρ τοὺς τετραυματισμένους συνεχῶς θεραπεύων ἰατρὸς, συστέλλεται ῥᾳδίως, ἐν ταῖς ἑτέρων συμφοραῖς τὴν ἀνθρωπίνην καθορῶν φύσιν: οὕτω καὶ ἡμεῖς ἐὰν ταῖς τῶν πενήτων συνεισέλθωμεν ἐπικουρίαις, φιλοσοφήσομεν εὐκόλως, καὶ οὐ θαυμασόμεθα πλοῦτον, οὐδὲ μέγα τι τὰ παρόντα ἡγησόμεθα, ἀλλὰ καταφρονήσομεν πάντων, καὶ μετάρσιοι γενόμενοι πρὸς τὸν οὐρανὸν, εὐκόλως ἐπιτευξόμεθα τῶν αἰωνίων ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.