Homily LXXXII.

John xvii. 14

“I have given them Thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.”

[1.] When having become virtuous we are persecuted by the wicked, or when being desirous of virtue we are mocked at by them, let us not be distracted or angry. For this is the natural course of things, and everywhere virtue is wont to engender hatred from wicked men. For envying those who desire to live properly, and thinking to prepare an excuse for themselves if they can overthrow the credit of others, they hate them as having pursuits opposite to their own, and use every means to shame their way of life. But let not us grieve, for this is a mark of virtue. Wherefore Christ also saith, “If ye were of the world, the world would love its own.” ( c. xv. 19.) And in another place again, “Woe unto you when all men shall speak well of you.” ( Luke vi. 26.) Wherefore also He saith here, “I have given them Thy word, and the world hath hated them.” Again He telleth the reason for which they were worthy to obtain much care from the Father; “For Thy sake,” He saith, “they have been hated, and for Thy word’s sake”; so that they would be entitled to all providential care.

Ver. 15. “I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil.”

Again He simplifieth2347   σαφηνίζει His language; again He rendereth it more clear; which is the act of one showing, by making entreaty for them with exactness, nothing else but this, that He hath a very tender care for them. Yet He Himself had told them, that the Father would do all things whatsoever they should ask. How then doth He here pray for them? As I said, for no other purpose than to show His love.

Ver. 16. “They are not of the world, even as I am not of the world.”

How then saith He in another place, “Which Thou gavest Me out of the world; Thine they were”? ( Ver. 6.) There He speaketh of their nature; here of wicked actions. And He putteth together a long encomium of them; first, that “they were not of the world”; then, that “the Father Himself had given them”; and that “they had kept His word;” and that on this account “they were hated.” And if He saith, “As I am not of the world,” be not troubled; for the “as” is not here expressive of unvarying exactness. For as, when in the case of Him and the Father the “as” is used, a great Equality is signified, because of the Relationship in Nature; so when it is used of us and Him, the interval is great, because of the great and infinite interval between the respective natures. For if He “did no sin, neither was guile found in His mouth” ( 1 Pet. ii. 22 ), how could the Apostles be reckoned equal to Him? What is it then that He saith, “They are not of the world”? “They look to another world, they have nothing common with earth, but are become citizens of heaven.” And by these words He showeth His love, when He commendeth them to the Father, and committeth them to Him who begat Him. When He saith, “Keep them,” He doth not speak merely of delivering them from dangers, but also with regard to their continuance in the faith. Wherefore He addeth,

Ver. 17. “Sanctify them through Thy truth.” “Make them holy by the gift of the Spirit, and of right doctrines.” As when He saith, “Ye are clean through the word which I spake unto you” ( c. xv. 3 ), so now He saith the same thing, “Instruct them, teach them the truth.” “And yet He saith that the Spirit doth this. How then doth He now ask it from the Father?” That thou mayest again learn their equality of Honor. For right doctrines asserted concerning God sanctify the soul. And if He saith that they are sanctified by the word, marvel not. And to show that He speaketh of doctrines, He addeth,

“Thy word is truth.”

That is, “there is no falsehood in it, and all that is said in it must needs come to pass”; and again, it signifieth nothing typical or bodily. As also Paul saith concerning the Church, that He hath sanctified it by the Word. For the Word of God is wont also to cleanse. ( Eph. v. 26.) Moreover, the, “sanctify them,” seems to me to signify something else, such as this, “Set them apart for the Word and for preaching.” And this is made plain from what follows. For, He saith,

Ver. 17. “As Thou hast sent Me into the world, even so have I also sent them into the world.”

As Paul also saith, “Having put in us the word of reconciliation.” ( 2 Cor. v. 19.) For the same end for which Christ came, for the same did these take possession of the world. In this place again the “as” is not put to signify resemblance in the case of Himself and the Apostles; for how was it possible for men to be sent otherwise? But it was His custom to speak of the future as having come to pass. 2348   i.e. the words refer to the mission of the Ap. on the day of Pentecost.

Ver. 19. “And for their sakes I sanctify Myself, that they also might be sanctified in the truth.”

What is, “I sanctify Myself”? “I offer to Thee a sacrifice.” Now all sacrifices are called “holy,” and those are specially called “holy things,” which are laid up for God. For whereas of old in type the sanctification was by the sheep, but now it is not2349   al. “is no longer.” in type, but by the truth itself, He therefore saith, “That they may be sanctified in Thy truth.” “For I both dedicate them to Thee, and make them an offering”; this He saith, either because their Head was being made so,2350   διὰ τὸ τὴν κεφαλὴν τοῦτο γίνεσθαι, al. γίνεται or because they also were sacrificed; for, “Present,” it saith, “your bodies a living sacrifice, holy” ( Rom. xii. 1 ); and, “We were counted as sheep for the slaughter.” ( Ps. xliv. 22.) And He maketh them; without death, a sacrifice and offering; for that He alluded to His own sacrifice, when He said, “I sanctify,” is clear from what follows.

Ver. 20. “Neither pray I for these alone, but for them also who shall believe.”2351   “believe on Me through their word,” N.T.

[2.] For since He was dying for them, and said, that “For their sakes I sanctify Myself,” lest any one should think that He did this for the Apostles only, He added, “Neither pray I for these only, but for them also who believe on Me through their word.” By this again He revived their souls, showing that the disciples should be many. For because He made common what they possessed peculiarly, He comforteth them by showing that they were being made the cause of the salvation of others.

After having thus spoken concerning their salvation, and their being sanctified by faith and the Sacrifice, He afterwards speaketh of concord, and finally closeth his discourse with this, having begun with it and ended2352   καταλύσας, al. τελευτήσας in it. For at the beginning He saith, “A new commandment I give unto you” ( c. xiii. 34 ); and here,

Ver. 21. “That they all may be one, as Thou, Father, art in Me and I in Thee.”

Here again the “as” doth not denote exact similarity in their case, (for it was not possible for them in so great a degree,) but only as far as was possible for men. Just as when He saith “Be ye merciful, as your Father.” ( Luke vi. 36.)

But what is, “In Us”?2353   “that they also may be one in Us,” N.T. In the faith which is on Us. Because nothing so offends all men as divisions, He provideth that they should be one. “What then,” saith some one, “did He effect this?” Certainly He effected it. For all who believe through the Apostles are one, though some from among them were torn away. Nor did this escape His knowledge, He even foretold it, and showed that it proceeded from men’s slack-mindedness.

“That the world may believe that Thou hast sent Me.”

As He said in the beginning, “By this shall all men know that ye are My disciples, if ye love one another.” And how should they hence believe? “Because,” He saith, “Thou art a God of peace.” If therefore they observe the same as those of whom they have learnt, their hearers shall know the teacher by the disciples, but if they quarrel, men shall deny that they are the disciples of a God of peace, and will not allow that I, not being peaceable, have been sent from Thee. Seest thou how, unto the end, He proveth His unanimity with the Father?

Ver. 22. “And the glory which Thou gavest Me, I have given them.”2354   “given them, that they may be one, even as We are One,” N.T.

That by miracles, that by doctrines,2355   al. “teaching.” and, that they should be of one soul; for this is glory, that they should be one, and greater even than miracles. As men2356   al. “we.” admire God because there is no strife or discord in That Nature, and this is His greatest glory, “so too let these,” He saith, “from this cause become glorious.” “And how,” saith some one, “doth He ask the Father to give this to them, when He saith that He Himself giveth it?” Whether His discourse be concerning miracles, or unanimity, or peace, He is seen Himself to have given these things to them; whence it is clear that the petition is made for the sake of their comfort.

Ver. 23. “I in them, and Thou in Me.”

“How gave He the glory?” By being in them, and having the Father with Him, so as to weld them2357   al. “hold them.” together. But in another place He speaketh not so; He saith not that the Father cometh by Him, but, “that He and the Father come, and take up their abode with him,”2358   i.e. with him who keeps the commandments. “there” removing the suspicion of Sabellius, “here” that of Arius.2359   al. “there stopping the mouths of the Sabellians, here removing the folly of Arius.” The earlier passage, c. xiv. 23 , proves the distinct Personality, the latter, c. xvii. 23 , the Consubstantiality of the Son.

“That they may be made perfect in one, and that the world may know that Thou hast sent Me.” ( c. xiv. 23.)

He saith these latter words immediately after the other, to show that peace hath more power to attract men than a miracle; for as it is the nature of strife2360   al. “division.” to separate, so it is that of agreement to weld together.

“And I have2361   “and hast loved,” N.T. loved them as Thou hast loved Me.”

Here again the “as” means, as far as it is possible for a man to be loved; and the sure proof of His love is His giving Himself for them. After having told them that they shall be in safety, that they shall not be overturned, that they shall be holy, that many shall believe through them, that they shall enjoy great glory, that not He alone loved them, but the Father also; He next telleth them of what shall be after their sojourning here, 2362   Sav. conject. “departure hence.” concerning the prizes and crowns laid up for them.

Ver. 24. “Father,” He saith, “I will that they also whom Thou hast given Me, be with Me where I am.”

“Then dost Thou gain by prayer, and dost Thou not yet possess that concerning which they enquired continually, saying, ‘Whither goest Thou?’ What sayest Thou? How then didst Thou say to them, ‘Ye shall sit upon twelve thrones’? ( Matt. xix. 28.) How didst Thou promise other things more and greater?” Seest thou that He saith all2363   al. “all is said.” in the way of condescension? since how would He have said, “Thou shalt follow afterwards”? ( c. xiii. 36.) But He speaketh thus with a view to a fuller conviction and demonstration of His love.

“That they may behold My glory which Thou hast given Me.”

This again is a sign of His being of one mind with the Father, of a higher character than those former, for He saith, “Before2364   “For Thou lovedst Me before,” &c., N.T. the foundation of the world,” yet hath it also a certain condescension; for, “Thou hast given Me,” He saith. Now if this be not the case, I would gladly ask the gainsayers a question. He that giveth, giveth to one subsisting;2365   ὑ φεστῶτι did the Father then, having first begotten the Son, afterwards give Him glory, having before allowed Him to be without glory? And how could this be reasonable? Seest that the “He gave,” is, “He begot”?

[3.] But why said He not, “That they may share My glory,” instead of, “That they may be hold My glory”? Here He implieth, that all that rest is, the looking on the Son of God. This certainly it is which causes them to be glorified; as Paul saith, “With open face mirroring the glory of the Lord.” ( 2 Cor. iii. 18.) For as they who look on the sunbeams, and enjoy a very clear atmosphere, draw their enjoyment from their sight, so then also, and in much greater degree, this will cause us pleasure.2366   al. “will cause us greater pleasure.” At the same time also He showeth, that what they should behold was not the body then seen, but some awful Substance.

Ver. 25. “O righteous Father, the world hath not known Thee.”2367   “known Thee; but I know Thee,” N.T.

What meaneth this? What connection hath it? He here showeth that no man knoweth God, save those only who have come to know the Son. And what He saith is of this kind: “I wished all to be so,2368   i.e. knowing the Father. yet they have not known Thee, although they had no complaint against Thee.” For this is the meaning of, “O righteous Father.” And here He seemeth to me to speak these words, as vexed that they would not know One so just and good. For since the Jews had said that they knew God, but that He knew Him not, at this He aimeth, saying, “For Thou lovedst Me before the foundation of the world”; thus putting together a defense against the accusations of the Jews. For how could He who had received glory, who was loved before the foundation of the world, who desired to have them as witnesses of that glory, how could He be opposed to the Father? “This then is not true which the Jews say, that they know Thee, and that I know Thee not; on the contrary, I know Thee, and they have not known Thee.”

“And these have known that Thou hast sent Me.”

Seest thou that He alludeth to those, who said that He was not from God, and all is finally summed up to meet this argument?

Ver. 26. “And I have declared unto them Thy Name, and will declare it.”

“Yet thou sayest that perfect knowledge is from the Spirit.” “But the things of the Spirit are Mine.”

“That the love wherewith Thou hast loved Me may remain2369   “may be,” N.T. in them, and I in them.”

“For if they learn who Thou art, then they shall know that I am not separated from Thee, but one of the greatly beloved, and a true Son, and closely knit to Thee. And those who are rightly persuaded of this, will keep both the faith which is on Me and perfect love; and while they love as they ought, I remain in them.” Seest thou how He hath arrived2370   ἀ πήντησεν, according to Sav. conject. and some mss. for ἀ πήρτησεν at a good end, finishing off the discourse with love, the mother of all blessings?

[4.] Let us then believe and love God, that it may not be said of us, “They profess that they know God, but in their works they deny Him.” ( Tit. i. 16.) And again, “He hath denied the faith, and is worse than an infidel.” ( 1 Tim. v. 8.) For when he2371   i.e. the infidel. helps his domestics and kinsmen and strangers, while thou dost not even succor those who are related to thee by family, what will henceforth be thy excuse, when God is blasphemed and insulted by reason of thee? Consider what opportunities of doing good God hath given to us. “Have mercy on one,” He saith, “as a kinsman, on another as a friend, on another as a neighbor, on another as a citizen, on another as a man.” And if none of these things hold thee, but thou breakest through all bonds, hear from Paul, that thou art “worse than an infidel”; for he having heard nothing of almsgiving, or of heavenly things, hath overshot thee in love for man; but thou who art bidden to love thy very enemies, lookest upon thy friends as enemies, and art more careful of thy money than of their bodies. Yet the money by being spent will sustain no injury, but thy brother if neglected will perish. What madness then to be careful of money, and careless about one’s kindred? Whence hath this craving for riches burst in upon us?2372   εἰσεκώμασε Whence this inhumanity and cruelty? For if any one could, as though seated on the highest bench of a theater, look down upon all the world,—or rather, if you will, let us for the present take in hand a single city,—if then a man seated on an elevated spot could take in at a glance all the doings of the men there, consider what folly he would condemn, what tears he would weep, what laughter he would laugh, with what hatred he would hate; for we commit such actions as deserve both laughter, and the charge of folly, and tears, and hatred. One man keeps dogs to catch2373   σαγηνεύσῃ, “sweep as with a seine net.” brute animals, himself sinking into brutality; another keeps oxen and asses to transport stones, but neglects men wasting with hunger; and spends gold without limit to make men of stone, but neglects real men, who are becoming like stones through their evil state. Another, collecting with great pains golden quarries,2374   for mosaic work, ψηφῖδας puts them about his walls, but when he beholds the naked bellies of the poor, is not moved.2375   lit. “bent.” Some again contrive garments over their very garments, while their brother hath not even wherewithal to cover his naked body. Again, one hath swallowed up another in the law-courts; another hath spent his money on women and parasites, another on stage-players and theatrical bands,2376   ὀ ρχήστρας, al. ὀ ρχηστὰς, “dancers.” another on splendid edifices, on purchases of fields and houses. Again, one man is counting interest, another interest of interest; another is putting together2377   al. “putting.” bands full of many deaths, and doth not enjoy rest even at night, lying awake for others’ harm. Then, when it is day, they run, one to his unjust gain, another to his wanton expense, others to public robbery.2378   or, “robbing the State,” κλοπὴν δεδημοσιευμένην And great is the earnestness about things superfluous and forbidden, but of things necessary no account is taken; and they who decide questions of law have indeed the name of jurymen, but are really2379   lit. “have the reality of.” thieves and murderers. And if one should enquire into law suits and wills, he would find there again ten thousand mischiefs, frauds, robberies, plots, and about these things is all time spent; but for spiritual things there is no care, and they all inconvenience the Church, for the sake of seeing only. But this is not what is required; we need works, and a pure mind.2380   or, “intention.” But if thou spendest all the day in grasping after riches, and then coming in sayest a few words, thou hast not only not propitiated God, but hast even angered Him more. Wouldest thou conciliate thy Lord, exhibit works, make thyself acquainted with the mass of woes, look upon the naked, the hungry, the wronged; He hath cut out for thee ten thousand ways of showing love for men. Let us not then deceive ourselves by living aimlessly and to no purpose, nor presume, because we now are in health; but bearing in mind, that often when we have fallen into sickness, and have reached the extreme of debility, we have been dead with fear and the looking for things to come, let us expect to fall again into the same state, let us get again the same fear, and let us become better men; since what is done now deserves infinite condemnation. For those in the courts of justice are like lions and dogs; those in the public places like foxes; and those who lead a life of leisure, even they do not use their leisure as they ought, spending all their time on theaters and the mischiefs arising from them. And there is no one to reprove what is being done; but there are many who envy, and are vexed that they are not in the like condition,2381   or, “do not things like them.” so that these in their turn are punished, though not actually doing wicked things. For they “not only do these things, but also have pleasure in them that do them.” Because what belongs to their will is alike2382   i.e. “no less than the actions.” corrupt; whence it is plain, that the intention also will be punished. These things I say each day, and I will not cease to say them. For if any listen, it is gain; but if none give heed, ye shall then hear these things, when it will avail you nothing, and ye shall blame yourselves, and we shall be flee from fault. But may it never come to pass that we should only have this excuse, but that you may be our boast before the judgment-seat of Christ, that together we may enjoy the blessings, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.

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 ἐνάρετοι γενόμενοι διωκώμεθα παρὰ τῶν πονηρῶν, καὶ τῆς ἀρετῆς ἐφιέμενοι χλευαζώμεθα παρ' ἐκείνων, μὴ ἀλύωμεν, μηδὲ δυσχεραίνωμεν. Τοιαύτην γὰρ τὸ πρᾶγμα τὴν φύσιν ἔχει, καὶ πανταχοῦ μῖσος εἴωθε τίκτειν ἡ ἀρετὴ παρὰ τοῖς πονηροῖς. Φθονοῦντες γὰρ τοῖς ἐπιεικῶς βιοῦν βουλομένοις, καὶ οἰόμενοι παρασκευάζειν ἑαυτοῖς ἀπολογίαν, ἐὰν τὴν ἑτέρων δόξαν καταβάλωσι, μισοῦσί τε ὡς τὰ ἐναντία μετιόντας, καὶ πάντα πράττουσιν ὑπὲρ τοῦ καταισχύνειν τὸν βίον τὸν ἐκείνων. Ἀλλὰ μὴ ἀλγῶμεν: τοῦτο γὰρ ἀρετῆς σημεῖον. Διὰ τοῦτο καὶ ὁ Χριστός φησιν: Εἰ ἐκ τοῦ κόσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει: καὶ ἀλλαχοῦ πάλιν, Οὐαὶ ὑμῖν, ὅταν καλῶς ὑμᾶς εἴπωσι πάντες οἱ ἄνθρωποι. Διὰ τοῦτο καὶ ἐνταῦθά φησι: Τὸν λόγον σου δέδωκα αὐτοῖς, καὶ ὁ κόσμος ἐμίσησεν αὐτούς. Πάλιν λέγει τὴν αἰτίαν, δι' ἣν ἄξιοί εἰσι πολλῆς παρὰ τοῦ Πατρὸς ἐπιμελείας τυχεῖν. Διὰ γὰρ σὲ ἐμισήθησαν, φησὶ, καὶ τὸν λόγον τὸν σόν: ὥστε δίκαιοι πάσης ἂν εἶεν ἀπολαῦσαι προνοίας. Οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου, ἀλλ' ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ. Πάλιν σαφηνίζει τὸν λόγον, πάλιν τρανότερον ἐργάζεται: ὅπερ οὐδὲν ἄλλο ἐστὶν ἐνδεικνυμένου, ἣ ὅτι πολλὴν αὐτῶν ποιεῖται κηδεμονίαν, τῷ μετὰ ἀκριβείας ποιεῖσθαι τὴν ὑπὲρ αὐτῶν παράκλησιν. Καὶ μὴν αὐτὸς ἔλεγεν, ὅτι πάντα ποιήσει ὁ Πατὴρ, ὅσα ἂν αἰτήσωσι. Πῶς οὖν ἐνταῦθα αὐτὸς ὑπὲρ αὐτῶν παρακαλεῖ; Οὐδὲν ἄλλο, ὅπερ ἔφην, ἢ τὴν ἀγάπην ἐνδεικνύμενος. Ἐκ τοῦ κόσμου οὐκ εἰσὶ, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου. Πῶς οὖν ἀλλαχοῦ φησιν, Οὓς ἔδωκάς μοι ἐκ τοῦ κόσμου, σοὶ ἦσαν; Ἐκεῖ μὲν τὴν φύσιν λέγων, ἐνταῦθα δὲ περὶ πράξεων πονηρῶν. Καὶ μακρὸν αὐτῶν συντίθησιν ἐγκώμιον: πρῶτον, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου: εἶτα, ὅτι αὐτὸς αὐτοὺς ἔδωκε, καὶ ὅτι τὸν λόγον αὐτοῦ ἐτήρησαν, καὶ ὅτι διὰ τοῦτο μισοῦνται. Εἰ δὲ λέγει, Καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου, μὴ θορυβηθῇς. Τὸ γὰρ, Καθὼς, ἐνταῦθα οὐκ ἔστιν ἀπαραλλάκτου ἀκριβείας. Ὥσπερ γὰρ, ὅταν ἐπ' αὐτοῦ καὶ τοῦ Πατρὸς λέγηται τὸ Καθὼς, πολλὴ ἡ ἰσότης διὰ τὴν τῆς φύσεως συγγένειαν: οὕτως ὅταν ἐφ' ἡμῶν καὶ αὐτοῦ λέγηται, πολὺ τὸ μέσον διὰ τὸ καὶ πολὺ εἶναι τὸ μέσον καὶ ἄπειρον ἑκατέρας τῆς φύσεως. Εἰ γὰρ Ἁμαρτίαν οὐκ ἐποίησεν αὐτὸς, οὐδὲ δόλος τις εὑρέθη ἐν τῷ στόματι αὐτοῦ, πῶς δύναιντ' ἂν οἱ ἀπόστολοι παρισοῦσθαι αὐτῷ; Τί οὖν ἐστιν ὅ φησιν, Ἐκ τοῦ κόσμου οὐκ εἰσί; Πρὸς ἕτερον ὁρῶσιν, οὐδὲν κοινόν τι πρὸς τὴν γῆν ἐστιν αὐτοῖς, ἀλλὰ τῶν οὐρανῶν, γεγόνασι πολῖται. Καὶ ἐκ τούτων δὲ τὴν ἀγάπην αὐτοῦ δείκνυσιν, ὅταν πρὸς τὸν Πατέρα αὐτοὺς ἐγκωμιάζῃ, καὶ παρατιθῆται τῷ γεγεννηκότι. Εἰπὼν δὲ, Τήρησον αὐτοὺς, οὐ περὶ τῆς τῶν κινδύνων ἀπαλλαγῆς φησι μόνον, ἀλλὰ καὶ περὶ τῆς ἐν πίστει παραμονῆς: διὸ καὶ ἐπήγαγεν: Ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ σου: ἁγίους ποίησον διὰ τῆς τοῦ Πνεύματος δόσεως καὶ τῶν ὀρθῶν δογμάτων. Ὥσπερ ὅταν λέγῃ, Καθαροί ἐστε διὰ τὸν λόγον, ὃν λελάληκα ὑμῖν, καὶ νῦν τὸ αὐτό φησι: Παίδευσον αὐτοὺς, δίδαξον τὴν ἀλήθειαν. Καὶ μὴν τοῦτο λέγει τὸ Πνεῦμα ποιεῖν. Πῶς οὖν αὐτὸ παρὰ τοῦ Πατρὸς αἰτεῖ νῦν; Ἵνα μάθῃς πάλιν τὴν ἰσοτιμίαν. Τὰ γὰρ ὀρθὰ δόγματα περὶ Θεοῦ λεγόμενα ἁγιάζει τὴν ψυχήν. Εἰ δὲ λόγῳ φησὶν ἁγιάζεσθαι, μὴ θαυμάσῃς. Καὶ ὅτι περὶ δογμάτων φησὶν, ἐπήγαγεν: Ὁ λόγος ὁ σὸς ἀλήθειά ἐστι: τουτέστι, Οὐδὲν ψεῦδος ἐν αὐτῷ, πάντως δὲ ἐκβῆναι δεῖ πάντα τὰ εἰρημένα: καὶ ὅτι οὐδὲν τυπικὸν δηλοῖ πάλιν, οὐδὲ σωματικόν: καθὼς καὶ Παῦλός φησι περὶ τῆς Ἐκκλησίας: ὅτι Ἡγίασεν αὐτὴν ἐν ῥήματι. Οἶδε γὰρ καὶ ῥῆμα Θεοῦ καθαίρειν. Δοκεῖ δέ μοι καὶ ἕτερον δηλοῦν τὸ, Ἁγίασον αὐτοὺς, οἱονεὶ τὸ, Ἀφόρισον αὐτοὺς τῷ λόγῳ καὶ τῷ κηρύγματι. Καὶ τοῦτο πάλιν ἐκ τῶν ἑξῆς δῆλον. Καθὼς γὰρ ἐμὲ, φησὶν, ἀπέστειλας εἰς τὸν κόσμον, κἀγὼ ἀπέστειλα αὐτούς: ὃ λέγει καὶ Παῦλος, Θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς. Ὑπὲρ οὗ γὰρ ὁ Χριστὸς ἀφῖκται, ὑπὲρ τούτου καὶ οὗτοι τὴν οἰκουμένην κατέλαβον. Τὸ δὲ, Καθὼς, πάλιν ἐνταῦθα οὐχ ὁμοιώσεως ἐπ' αὐτοῦ καὶ τῶν ἀποστόλων κεῖται: (πῶς γὰρ ἄλλως ἦν ἐγχωροῦν ἀνθρώποις ἀποσταλῆναι; ἔθος δὲ αὐτῷ καὶ τὸ μέλλον ὡς γεγονὸς λέγειν. Καὶ ὑπὲρ αὐτῶν ἁγιάζω ἐμαυτὸν, ἵνα ὦσιν ἡγιασμένοι ἐν τῇ ἀληθείᾳ. Τί ἐστιν, Ἁγιάζω ἐμαυτόν; Προσφέρω σοι θυσίαν. Αἱ δὲ θυσίαι πᾶσαι ἅγιαι λέγονται: καὶ κυρίως ἅγια τὰ τῷ Θεῷ ἀνακείμενα. Ἐπειδὴ γὰρ τὸ παλαιὸν ἐν τύπῳ ὁ ἁγιασμὸς ἦν ἐν τῷ προβάτῳ: νυνὶ δὲ οὐκ ἔστιν ἐν τύπῳ, ἀλλ' αὐτῇ τῇ ἀληθείᾳ: διό φησιν: Ἵνα ὦσιν ἡγιασμένοι ἐν τῇ ἀληθείᾳ σου. Καὶ γὰρ καὶ αὐτούς σοι ἀνατίθημι καὶ ποιῶ προσφοράν. Ἤτοι διὰ τὸ τὴν κεφαλὴν τοῦτο γίνεσθαί φησι, ἢ διὰ τὸ καὶ αὐτοὺς θύεσθαι. Παραστήσατε γὰρ, φησὶ, τὰ μέλη ὑμῶν Θυσίαν ζῶσαν, ἁγίαν: καὶ, Ἐλογίσθημεν ὡς πρόβατα σφαγῆς: καὶ, Χωρὶς θανάτου θυσίαν αὐτοὺς ἐργάζεται καὶ προσφοράν. Ὅτι γὰρ τὴν θυσίαν ᾐνίξατο τὴν αὐτοῦ εἰπὼν, Ἁγιάζω, δῆλον ἐκ τῶν ἑξῆς. Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ. Ἐπειδὴ γὰρ ὑπὲρ αὐτῶν ἀπέθνησκεν (εἶπε δὲ, ὅτι Ὑπὲρ αὐτῶν ἁγιάζω ἐμαυτόν): ἵνα μή τις νομίσῃ, ὅτι ὑπὲρ τῶν ἀποστόλων τοῦτο μόνον ἐποίει, ἐπήγαγεν: Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ. βʹ. Ἐντεῦθεν πάλιν ἀνέστησεν αὐτῶν τὰς ψυχὰς, δείξας ἐσομένους πολλοὺς μαθητάς. Ἐπειδὴ γὰρ, ὅπερ εἶχον ἐξαίρετον, κοινὸν ἐποίησε, πάλιν αὐτοὺς παραμυθεῖται, δηλῶν καὶ τῆς τῶν ἄλλων σωτηρίας γινομένους αὐτοὺς αἰτίους. Εἰπὼν δὲ καὶ περὶ τῆς σωτηρίας αὐτῶν καὶ τοῦ ἁγιασθῆναι τῇ πίστει καὶ τῇ θυσίᾳ, λέγει λοιπὸν περὶ ὁμονοίας, καὶ εἰς τοῦτο λοιπὸν κατακλείει τὸν λόγον, ἐντεῦθεν ἀρξάμενος, καὶ εἰς αὐτὸ καταλύσας. Καὶ γὰρ ἀρχόμενός φησιν, Ἐντολὴν καινὴν δίδωμι ὑμῖν: καὶ ἐνταῦθα, Ἵνα ὦσιν ἓν, καθὼς σὺ, Πάτερ, ἐν ἐμοὶ, καὶ ἐγὼ ἐν σοί. Πάλιν τὸ, Καθὼς, οὐκ ἀκριβοῦς ἐξισώσεως ἐπ' αὐτῶν: οὐδὲ γὰρ δυνατὸν αὐτοῖς ἦν τοσοῦτον, ἀλλ' ὡς ἀνθρώποις δυνατόν: ὥσπερ ὅταν λέγῃ, Γίνεσθε οἰκτίρμονες, ὡς ὁ Πατὴρ ὑμῶν. Τί δέ ἐστιν, Ἐν ἡμῖν; Ἐν τῇ πίστει τῇ εἰς ἡμᾶς. Ἐπειδὴ γὰρ οὐδὲν οὕτως σκανδαλίζει ἅπαντας, ὡς τὸ διεσπάσθαι, τοῦτο κατασκευάζει ὥστε γενέσθαι ἕν. Τί οὖν; ἤνυσεν αὐτὸ, φησί; Καὶ σφόδρα ἤνυσεν. Ἅπαντες γὰρ οἱ διὰ τῶν ἀποστόλων πιστεύσαντες ἕν εἰσιν, εἰ καί τινες ἐξ αὐτῶν διεσπάσθησαν. Οὐδὲ γὰρ τοῦτο αὐτὸν παρέλαθεν, ἀλλὰ καὶ αὐτὸ προεῖπε, καὶ ἔδειξε τῆς τῶν ἀνθρώπων ῥᾳθυμίας ὄν. Ἵνα ὁ κόσμος πιστεύσῃ, ὅτι σύ με ἀπέστειλας. Ὅπερ οὖν καὶ ἀρχόμενος ἔλεγεν, ὅτι Ἐν τούτῳ γνώσονται πάντες, ὅτι ἐμοί ἐστε μαθηταὶ, ἐὰν ἀγαπᾶτε ἀλλήλους. Καὶ πῶς ἐντεῦθεν πιστεύειν ἔμελλον; Ὅτι τῆς εἰρήνης εἶ Θεὸς, φησίν. Ἂν τοίνυν, ἅπερ ἐξ ὧν ἔμαθον, διατηρήσωσιν, εἴσονται τὸν διδάσκαλον ἀπὸ τῶν μαθητῶν οἱ ἀκούοντες: ἐὰν δὲ μάχωνται, οὐκ ἐροῦσιν εἰρηνικοῦ Θεοῦ εἶναι μαθητάς: μὴ ὄντα δέ με εἰρηνικὸν, οὐκ ὁμολογήσουσιν ἀπεστάλθαι παρὰ σοῦ. Ὁρᾷς πῶς μέχρι τέλους τοῦτο κατασκευάζει τὸ πρὸς τὸν Πατέρα ὁμονοητικόν; Κἀγὼ τὴν δόξαν, ἣν ἔδωκάς μοι, ἔδωκα αὐτοῖς: τὴν διὰ τῶν σημείων, τὴν διὰ τῶν δογμάτων, καὶ ἵνα ὁμόψυχοι ὦσιν. Αὕτη γὰρ δόξα, ἵνα ὦσιν ἓν, καὶ τῶν σημείων μείζων. Ὥσπερ γὰρ καὶ τὸν Θεὸν θαυμάζουσιν, ὅτι οὐκ ἔστι στάσις, οὐδὲ μάχη παρὰ τῇ φύσει ἐκείνῃ, καὶ μεγίστη αὕτη δόξα: Οὕτω καὶ οὗτοι, φησὶν, ἐντεῦθεν γενέσθωσαν λαμπροί. Καὶ πῶς τὸν Πατέρα, φησὶν, αἰτεῖ τοῦτο δοῦναι αὐτοῖς, αὐτὸς αὐτὸ λέγων διδόναι; Εἴτε γὰρ περὶ σημείων, εἴτε περὶ ὁμονοίας, εἴτε περὶ εἰρήνης ὁ λόγος αὐτῷ, φαίνεται αὐτὸς αὐτοῖς ταῦτα παρεσχηκώς. Ὅθεν δῆλον ἦν, ὅτι παραμυθίας ἕνεκεν τῆς αὐτῶν ἡ αἴτησις γίνεται. Ἐγὼ ἐν αὐτοῖς, καὶ σὺ ἐν ἐμοί. Πῶς ἔδωκε τὴν δόξαν; Ἐν αὐτοῖς γενόμενος, καὶ τὸν Πατέρα ἔχων μεθ' ἑαυτοῦ, ὥστε αὐτοὺς συγκροτεῖν. Ἀλλαχοῦ δὲ οὐχ οὕτω φησίν: οὐ γὰρ διὰ αὐτοῦ τὸν Πατέρα παραγίνεσθαι, ἀλλ' αὐτὸν καὶ τὸν Πατέρα παραγίνεσθαι καὶ μονὴν παρ' αὐτῷ ποιεῖν: ἐκεῖ μὲν τὸ τοῦ Σαβελλίου, ἐνταῦθα δὲ Ἀρείου τὴν ὑπόνοιαν ἀναιρῶν. Ἵνα ὦσι τετελειωμένοι εἰς τὸ ἓν, ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας. Συνεχῶς αὐτὸ λέγει, δεικνὺς σημείου μᾶλλον τὴν εἰρήνην δυναμένην ἐπισπάσασθαι. Ὥσπερ γὰρ ἡ ἔρις διαλυτικὸν, οὕτως ἡ συμφωνία συγκροτητικόν. Καὶ ἠγάπησα αὐτοὺς, καθὼς ἐμὲ ἠγάπησας. Πάλιν ἐνταῦθα τὸ, Καθὼς, ὡς ἄνθρωπον ἀγαπηθῆναι ἐγχωρεῖ: καὶ τεκμήριον τῆς ἀγάπης, τὸ ἑαυτὸν ὑπὲρ αὐτῶν δοῦναι. Εἰπὼν τοίνυν, ὅτι ἔσονται ἐν ἀσφαλείᾳ, ὅτι οὐ περιτραπήσονται, ὅτι ἔσονται ἅγιοι, ὅτι πολλοὶ πιστεύσουσι δι' αὐτῶν, ὅτι πολλῆς ἀπολαύσονται δόξης, ὅτι οὐκ αὐτὸς αὐτοὺς ἠγάπησε μόνος, ἀλλὰ καὶ ὁ Πατὴρ, λέγει λοιπὸν καὶ περὶ τῶν μετὰ τὴν ἐντεῦθεν ἀποδημίαν, περὶ τῶν βραβείων καὶ τῶν στεφάνων τῶν ὑποκειμένων αὐτοῖς. Πάτερ γὰρ, φησὶν, οὓς ἔδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ, καὶ αὐτοὶ ὦσιν. Ὅπερ οὖν ἐζήτουν ἀεὶ λέγοντες, Ποῦ ὑπάγεις; τί λέγεις; τοῦτο ἐν αἰτήσει λαμβάνεις, καὶ οὐδέπω ἔχεις; πῶς οὖν αὐτοῖς ἔλεγες, Καθήσεσθε ἐπὶ δώδεκα θρόνους; πῶς ἕτερα ἐπηγγείλω πλείονα καὶ μείζω; ὁρᾷς ὅτι πάντα συγκαταβάσεως ἕνεκεν λέγει; Ἐπεὶ πῶς ἔλεγεν, Ἀκολουθήσεις δὲ ὕστερον; Ἀλλ' ὑπὲρ πλείονος πληροφορίας καὶ ἐνδείξεως ἀγάπης τοῦτό φησιν. Ἵνα θεωρῶσι τὴν δόξαν τὴν ἐμὴν, ἣν ἔδωκάς μοι. Πάλιν τοῦτο τοῦ πρὸς τὸν Πατέρα ὁμονοεῖν σημεῖον, ὑψηλότερον μὲν τῶν προτέρων (Πρὸ καταβολῆς γὰρ κόσμου, φησὶν), ἔχον δέ τινα καὶ αὐτὸ συγκατάβασιν: Ἔδωκας γάρ μοι λέγει. Εἰ δὲ μὴ τοῦτό ἐστιν, ἡδέως ἂν ἐροίμην τοὺς ἀντιλέγοντας: ὁ διδοὺς, ὑφεστῶτί τινι δίδωσιν: ἆρ' οὖν πρῶτον αὐτὸν γεννήσας, ὕστερον τὴν δόξαν ἔδωκε, πρότερον ἀφεὶς εἶναι ἄδοξον; Καὶ πῶς ἂν ἔχοι λόγον; Ὁρᾷς ὅτι τὸ, Ἔδωκεν, Ἐγέννησέν ἐστι; Διατί δὲ μὴ εἶπεν, Ἵνα μετέχωσι τῆς δόξης, ἀλλ', Ἵνα θεωρῶσι τὴν δόξαν; γʹ. Ἐνταῦθα αἰνίττεται, ὅτι ἡ πᾶσα ἀνάπαυσις αὕτη ἐστὶ, τὸ θεωρεῖν εἰς τὸν Υἱὸν τοῦ Θεοῦ. Τοῦτο γοῦν καὶ δοξάζεσθαι ποιεῖ: ὃ καὶ Παῦλός φησιν: Ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι. Ὥσπερ γὰρ οἱ πρὸς ἀκτῖνας θεωροῦντες καὶ ἀέρος ἀπολαύοντες λεπτοτάτου, ἀπὸ τῆς ὄψεως ἔχουσιν τὴν ἀπόλαυσιν: οὕτω καὶ τότε, καὶ πολλῷ πλεῖον τοῦτο ἡμῖν ἐργάσεται τὴν ἡδονήν. Ἅμα δὲ καὶ δείκνυσιν, ὅτι οὐ τοῦτό ἐστι τὸ ὁρώμενον, ἀλλὰ φρικτή τις οὐσία. Πάτερ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω. Τί βούλεται τοῦτο; ποίαν ἔχει τὴν ἀκολουθίαν; Δείκνυσιν ἐνταῦθα μηδένα εἰδότα Θεὸν, ἀλλ' ἢ μόνον τοὺς τὸν Υἱὸν ἐπεγνωκότας. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Ἐβουλόμην ἅπαντας τοῦτο εἶναι, Ἀλλ' οὐκ ἔγνωσάν σε, καίτοι οὐδὲν ἔχοντες ἐγκαλεῖν. Τοῦτο γάρ ἐστι, Πάτερ δίκαιε. Ἐνταῦθά μοι δοκεῖ καὶ δυσχεραίνων ταῦτα λέγειν, ὅτι τὸν οὕτως ἀγαθὸν καὶ δίκαιον οὐκ ἠθέλησαν ἐπιγνῶναι. Ἐπειδὴ γὰρ Ἰουδαῖοι ἔλεγον τὸν Θεὸν εἰδέναι, αὐτὸν δὲ μὴ εἰδέναι, πρὸς τοῦτο ἀποτείνεται λέγων, ὅτι Ἠγάπησάς με πρὸ καταβολῆς κόσμου, ἀπολογίαν συντιθεὶς πρὸς τὰς κατηγορίας τὰς Ἰουδαϊκάς. Ὁ γὰρ δόξαν λαβὼν, ὁ ἀγαπηθεὶς πρὸ καταβολῆς κόσμου, ὁ μάρτυρας βουλόμενος ἔχειν αὐτοὺς τῆς δόξης ἐκείνης, πῶς ἐναντίος ἦν τῷ Πατρί; Οὐ τοίνυν τοῦτό ἐστιν ὅπερ φασὶν οἱ Ἰουδαῖοι, ὅτι αὐτοὶ μέν σε γινώσκουσιν, ἐγὼ δὲ ἀγνοῶ: ἀλλὰ τοὐναντίον, ἐγὼ μέν σε οἶδα, ἄλλοι δέ σε οὐκ ἔγνωσαν. Καὶ οὗτοι δὲ ἔγνωσαν, ὅτι σύ με ἀπέστειλας. Ὁρᾷς ὅτι αὐτοὺς αἰνίττεται τοὺς λέγοντας μὴ εἶναι αὐτὸν ἐκ τοῦ Θεοῦ, καὶ πρὸς τοῦτον τὸν λόγον ἀνακεφαλαιοῦται πάντα; Καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου, καὶ γνωρίσω. Καὶ μὴν τοῦ Πνεύματος φὴς τὴν τελείαν γνῶσιν: ἀλλὰ τὰ τοῦ Πνεύματος ἐμά ἐστιν. Ἵνα ἡ ἀγάπη, ἣν ἠγάπησάς με, ἐν αὐτοῖς μένῃ, κἀγὼ ἐν αὐτοῖς. Ἐὰν γὰρ μάθωσι, τίς σὺ, τότε εἴσονται, ὅτι οὐκ ἀπεσχισμένος ἐγὼ, ἀλλὰ τῶν σφόδρα ἠγαπημένων, καὶ γνήσιος Υἱὸς καὶ συνημμένος. Τοῦτο δὲ πεισθέντες ὡς χρὴ, καὶ τὴν πίστιν τὴν εἰς ἐμὲ καὶ τὴν ἀγάπην διατηρήσουσιν ἀκριβῆ. Ἀγαπώντων δὲ αὐτῶν ὡς χρὴ, ἐγὼ μενῶ ἐν αὐτοῖς. Ὁρᾷς πῶς εἰς καλὸν τέλος ἀπήντησεν, εἰς ἀγάπην, τὴν πάντων μητέρα τῶν ἀγαθῶν, ἀπαρτίσας τὸν λόγον; Πιστεύωμεν τοίνυν, καὶ ἀγαπῶμεν τὸν Θεὸν, ἵνα μὴ καὶ περὶ ἡμῶν λέγηται: Θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται: καὶ πάλιν, Τὴν πίστιν ἤρνηται, καὶ ἔστιν ἀπίστου χείρων. Ὅταν γὰρ ἐκεῖνος μὲν καὶ οἰκέταις καὶ συγγενέσι καὶ ἀλλοτρίοις ἐπικουρῇ: σὺ δὲ μηδὲ τοὺς πρὸς γένος προσήκοντας θεραπεύῃς, τίς ἔσται σοι λοιπὸν ἀπολογία, τοῦ Θεοῦ βλασφημουμένου καὶ ὑβριζομένου διὰ σέ; Σκόπει γὰρ πόσας ἔδωκεν ἡμῖν ἀφορμὰς εὐποιίας ὁ Θεός. Τὸν μὲν ὡς συγγενῆ, τὸν δὲ ὡς φίλον, τὸν δὲ ὡς γείτονα, τὸν δὲ ὡς πολίτην, τὸν δὲ ὡς ἄνθρωπον ἐλέει, φησίν. Ἂν δὲ μηδέν σε τούτων κατέχῃ, ἀλλὰ πάντα διαῤῥήξῃς τὰ δεσμὰ, ἀκούσῃ τοῦ Παύλου, ὅτι ἀπίστου εἶ χείρων: ὅτι ἐκεῖνος μὲν οὐδὲν περὶ ἐλεημοσύνης ἀκούσας, οὐδὲ τῶν ἐν οὐρανῷ, ὑπερηκόντισέ σε τῇ φιλανθρωπίᾳ: σὺ δὲ αὐτοὺς τοὺς ἐχθροὺς ἀγαπᾷν κελευσθεὶς, τοὺς οἰκείους, ὡς ἐχθροὺς ὁρᾷς, καὶ χρημάτων φείδῃ μᾶλλον ἢ σωμάτων. Καίτοι τὰ μὲν ἀναλισκόμενα οὐδὲν πείσεται δεινόν: οὗτος δὲ περιορώμενος οἰχήσεται. Τίς οὖν ἡ μανία χρημάτων φείδεσθαι, καὶ ἀφειδεῖν συγγενῶν; πόθεν οὗτος ὁ πόθος εἰσεκώμασε; πόθεν ἡ ἀπανθρωπία καὶ ἡ ὠμότης; Εἰ γάρ τις ὥσπερ ἐπὶ θεάτρου κορυφῆς καθίσας, τὸν κόσμον κατοπτεύσειε πάντα, μᾶλλον δὲ εἰ βούλεσθε, μίαν τέως μεταχειρισώμεθα πόλιν. δʹ. Εἴ τις τοίνυν ἐφ' ὑψηλοῦ καθίσας πάντα κατιδεῖν δυνηθείη τὰ ἀνθρώπινα, ἐννόησον ὅσην καταγνώσεται ἀλογίαν, ὅσα δάκρυα οἴσει, ὅσον γελάσεται γέλωτα, ὅσον μισήσει μῖσος. Τοιαῦτα γὰρ πράττομεν, ὡς καὶ γέλωτος, καὶ ἀνοίας, καὶ δακρύων, καὶ μίσους εἶναι ἄξια. Ὁ δεῖνα τρέφει κύνας, ἵνα θηρία ἄγρια σαγηνεύσῃ, αὐτὸς εἰς θηριωδίαν ἐμπίπτων: ἕτερος ὄνους καὶ ταύρους, ἵνα μετακομίζῃ λίθους: ἀνθρώπους δὲ περιορᾷ, λιμῷ τηκομένους. Καὶ χρυσίον μὲν ἄπειρον δαπανᾷ, ἵνα λιθίνους ἀνθρώπους ἐργάσηται: τοὺς δὲ ὄντως ἀνθρώπους λιθίνους γενομένους ὑπὸ τῆς κακουχίας, ὑπερορᾷ. Ἕτερος ψηφῖδας χρυσᾶς συλλέγων μετὰ πολλῆς ταλαιπωρίας περιβάλλει τοὺς τοίχους: τὰς δὲ γαστέρας τῶν πενήτων γυμνὰς ὁρῶν, οὐκ ἐπικάμπτεται. Καὶ οἱ μὲν τοῖς ἱματίοις αὐτῶν ἱμάτια πάλιν ἐπινοοῦσιν: ἕτερος δὲ οὐδὲ αὐτὸ τὸ σῶμα γυμνὸν περιβάλλειν ἔχει. Ἐν δικαστηρίοις δὲ πάλιν ἄλλος ἄλλον κατέπιεν: ἄλλος εἰς πόρνας ἀνάλωσε καὶ εἰς παρασίτους: ἕτερος εἰς μίμους καὶ ὀρχήστρας: εἰς οἰκοδομὰς ἕτερος λαμπρὰς, εἰς ἀγορασίας ἀγρῶν καὶ οἰκιῶν. Πάλιν ὁ μὲν τόκους ἀριθμεῖ, ὁ δὲ τόκους τόκων, ὁ δὲ γραμματεῖα συντίθησι πολλῶν γέμοντα φόνων, καὶ οὐδὲ τὴν ἀπὸ τῆς νυκτὸς ἀνάπαυσιν καρποῦται, ἐπὶ τοῖς ἑτέρων κακοῖς ἀγρυπνῶν. Ἡμέρας δὲ γενομένης, ὁ μὲν ἐπὶ κέρδος ἄδικον, ὁ δὲ ἐπὶ δαπάνην ἀσελγῆ, οἱ δὲ ἐπὶ κλοπὴν δεδημοσιευμένην τρέχουσι. Καὶ τῶν μὲν περιττῶν καὶ κεκωλυμένων πολλὴ ἡ σπουδή: τῶν δὲ ἀναγκαίων οὐδεὶς ὁ λόγος. Οἱ δὲ κρίνοντες, τὸ μὲν ὄνομα δικαστῶν ἔχουσι, τὸ δὲ ἔργον λῃστῶν καὶ ἀνδροφόνων. Κἂν τὰς δίκας τις ἐξετάσῃ, κἂν τὰς διαθήκας, μυρία πάλιν εὑρήσει καὶ ἐνταῦθα κακὰ, δόλους, κλοπὰς, ἐπιβουλάς. Καὶ περὶ ταῦτα ἅπασα ἡ σχολὴ, τῶν δὲ πνευματικῶν λόγος οὐδείς: ἀλλὰ τὴν ἐκκλησίαν ὑπὲρ τοῦ μόνον ἰδεῖν ἐνοχλοῦσιν ἅπαντες. Τὸ δὲ ζητούμενον οὐ τοῦτό ἐστιν, ἀλλ' ἔργων δεῖ ἡμῖν καὶ διανοίας καθαρᾶς. Ἂν δὲ τὴν πᾶσαν ἡμέραν ἀναλώσῃς εἰς πλεονεξίαν, εἶτα μικρὰ ῥήματα εἰσελθὼν εἴπῃς, οὐ μόνον οὐκ ἐποίησας ἵλεω τὸν Θεὸν, ἀλλὰ καὶ παρώξυνας μειζόνως. Εἰ γὰρ βούλει καταλλάξαι σου τὸν Δεσπότην, ἔργα ἐπίδειξαι, μάθε τὸν φορυτὸν τῶν συμφορῶν, βλέπε τοὺς γυμνοὺς, τοὺς πεινῶντας, τοὺς ἀδικουμένους: μυρίας σοι φιλανθρωπίας ἔτεμεν ὁδούς. Μὴ τοίνυν ἀπατῶμεν ἑαυτοὺς, εἰκῆ καὶ μάτην ζῶντες, μηδὲ, ὅτι νῦν ὑγιαίνομεν, καταφρονήσωμεν: ἀλλ' ἐννοήσαντες ὅτι πολλάκις εἰς νόσον καταπεσόντες, καὶ εἰς ἔσχατον ἀῤῥωστίας ἐλθόντες, ἀπεθάνομεν τῷ δέει καὶ τῇ προσδοκίᾳ τῶν μελλόντων, προσδοκήσωμεν πάλιν εἰς τὰ αὐτὰ καταπεσεῖσθαι, καὶ τὸν αὐτὸν κτησώμεθα φόβον, καὶ γενώμεθα βελτίους: ὡς τά γε νῦν μυρίας κατηγορίας ἄξια. Οἱ μὲν γὰρ ἐν τοῖς δικαστηρίοις λέουσιν ἐοίκασι καὶ κυσὶ, οἱ δὲ ἐν ταῖς ἀγοραῖς, ἀλώπεξιν: οἱ δὲ τὸν ἀπράγμονα ζῶντες βίον, οὐδὲ οὗτοι εἰς δέον τῇ ἀπραγμοσύνῃ κέχρηνται, τὴν σχολὴν ἅπασαν εἰς θέατρα καὶ τὰ ἐκεῖθεν κακὰ ἀναλίσκοντες. Καὶ ὁ μὲν ἐπιτιμῶν τοῖς γινομένοις, οὐδείς: οἱ δὲ ζηλοῦντες καὶ δακνόμενοι, ὅτι μὴ ἴσα αὐτοῖς πράττουσι, πολλοί: ὥστε καὶ τούτους πάλιν κολάζεσθαι, καὶ μὴ ποιοῦντας τὰ πονηρά. Οὐ γὰρ μόνον αὐτὰ ποιοῦσιν, ἀλλὰ καὶ συνευδοκοῦσι τοῖς πράττουσι. Καὶ γὰρ τὰ τῆς προθυμίας αὐτοῖς ὁμοίως διέφθαρται: ὅθεν δῆλον, ὅτι καὶ γνώμης ἔστι δοῦναι δίκην. Ταῦτα καθ' ἑκάστην ἡμέραν λέγω, καὶ λέγων οὐ παύσομαι. Ἂν μὲν γάρ τινες ἀκούσωσιν, κέρδος: ἂν δὲ μηδεὶς ὁ προσέχων ᾖ, τότε ἀκούσεσθε ταῦτα, ὅτε κέρδος οὐδὲν ὑμῖν, καὶ μέμψεσθε ἑαυτοῖς, καὶ τῆς αἰτίας ἡμεῖς καθαροί. Ἀλλὰ μὴ γένοιτο ταύτην μόνον ἡμᾶς τὴν ἀπολογίαν ἔχειν, ἀλλὰ καὶ καύχημα ὑμᾶς γενέσθαι ἡμῶν παρὰ τῷ βήματι τοῦ Χριστοῦ, ἵνα κοινῇ τῶν ἀγαθῶν ἀπολαύσωμεν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.