Homily XC.

Matt. XXVIII. 11-14.

“Now when they were going, behold, some of the watch came into the city, and declared unto the chief priests all the things that were done.3154   [R.V., “come to pass.”]And when they had assembled with the elders, and had taken counsel, they gave large money unto the soldiers, saying, Say ye, His disciples came by night, and stole Him away while we slept. And if this come to the governor’s ears, we will persuade him, and secure you.”3155   [R.V., “and rid you of care.” The entire passage is in verbal agreement with the received text.—R.]

For the sake of these soldiers that earthquake took place, in order to dismay them, and that the testimony might come from them, which accordingly was the result. For the report was thus free from suspicion, as proceeding from the guards themselves. For of the signs some were displayed publicly to the world, others privately to those present on the spot; publicly for the world was the darkness, privately the appearance of the angel, the earthquake. When then they came and showed it (for truth shines forth, being proclaimed by its adversaries), they again gave money, that they might say, as it is expressed, “that His disciples came and stole Him.”

How did they steal Him? O most foolish of all men! For because of the clearness and conspicuousness of the truth, they are not even able to make up a falsehood. For indeed what they said was highly incredible, and the falsehood had not even speciousness. For how, I ask, did the disciples steal Him, men poor and unlearned, and not venturing so much as to show themselves? What? was not a seal put upon it? What? were there not so many watchmen, and soldiers, and Jews stationed round it? What? did not those men suspect this very thing, and take thought, and break their rest, and continue anxious about it? And wherefore moreover did they steal it? That they might feign the doctrine of the resurrection? And how should it enter their minds to feign such a thing, men who were well content to be hidden and to live? And how could they remove the stone that was made sure? how could they have escaped the observation of so many? Nay, though they had despised death, they would not have attempted without purpose, and fruitlessly to venture in defiance of so many who were on the watch. And that moreover they were timorous, what they had done before showed clearly, at least, when they saw Him seized, all rushed away from Him. If then at that time they did not dare so much as to stand their ground when they saw Him alive, how when He was dead could they but have feared such a number of soldiers? What? was it to burst open a door? Was it that one should escape notice? A great stone lay upon it, needing many hands to move it.

They were right in saying, “So the last error shall be worse than the first,”3156   Matt. xxvii. 64.making this declaration against themselves, for that, when after so much mad conduct they ought to have repented, they rather strive to outdo their former acts, feigning absurd fictions, and as, when He was alive, they purchased His blood, so when He was dead and risen again, they again by money were striving to undermine the evidence of His resurrection. But do thou mark, I pray thee, how by their own doings they are caught everywhere. For if they had not come to Pilate, nor asked for the guard, they would have been more able to act thus impudently, but as it was, not so. For indeed, as though they were laboring to stop their own mouths, even so did they all things. For if the disciples had not strength to watch with Him, and that, though upbraided by Him, how could they have ventured upon these things? And wherefore did they not steal Him before this, but when ye were come? For if they had been minded to do this, they would have done it, when the tomb was not yet guarded on the first night, when it was to be done without danger, and in security. For it was on the Sabbath that they came and begged of Pilate to have the watch, and kept guard, but during the first night none of these was present by the sepulchre.

2. And what mean also the napkins that were stuck on with the myrrh; for Peter saw these lying. For if they had been disposed to steal, they would not have stolen the body naked, not because of dishonoring it only, but in order not to delay and lose time in stripping it, and not to give them that were so disposed opportunity to awake and seize them. Especially when it was myrrh, a drug that adheres so to the body, and cleaves to the clothes, whence it was not easy to take the clothes off the body, but they that did this needed much time, so that from this again, the tale of the theft is improbable.

What? did they not know the rage of the Jews? and that they would vent their anger on them? And what profit was it at all to them, if He had not risen again?

So these men, being conscious that they had made up all this tale, gave money, and said, “Say ye these things, and we will persuade the governor.” For they desire that the report should be published, fighting in vain against the truth; and by their endeavors to obscure it, by these even against their will they occasioned it to appear clearly. For indeed even this establishes the resurrection, the fact I mean of their saying, that the disciples stole Him. For this is the language of men confessing, that the body was not there. When therefore they confess the body was not there, but the stealing it is shown to be false and incredible, by their watching by it, and by the seals, and by the timidity of the disciples, the proof of the resurrection even hence appears incontrovertible.

Nevertheless, these shameless and audacious men, although there were so many things to stop their mouths, “Say ye,” these are their words, “and we will persuade, and will secure you.” Seest thou all depraved? Pilate, for he was persuaded? the soldiers? the Jewish people? But marvel not, if money prevailed over soldiers. For if with His disciple it showed its might to be so great, much more with these.

“And this saying is commonly reported,” it is said, “until this day.”3157   Matt. xxviii. 15. [R.V., “was spread abroad.” The phrase “among the Jews” is omitted, and ἡμρα is added, as in the Vatican ms., and Vulgate.—R.] Seest thou again the disciples’ love of truth, how they are not ashamed of saying even this, that such a report prevailed against them.

“Then the eleven disciples went away into Galilee, and some worshipped, and some when they saw Him doubted.”3158   Matt. xxviii. 16, 17. [The citation is abridged and altered.—R.]

This seems to me to be the last appearance in Galilee, when He sent them forth to baptize. And if “some doubted,” herein again admire their truthfulness, how they conceal not even their shortcomings up to the last day. Nevertheless, even these are assured by their sight.

What then saith He unto them, when He seeth them? “All power is given unto me in heaven and on earth.”3159   Matt. xxviii. 18. [The citation is accurate. R.V., “All authority hath been given,” etc.] Again He speaketh to them more after the manner of man, for they had not yet received the spirit, which was able to raise them on high. “Go ye, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you;”3160   Matt. xxviii. 18, 19. [ον is omitted, as in many mss. R.V., “make disciples of all the nations, baptizing them into,” etc.…“whatsoever I commanded you.”—R.]giving the one charge with a view to doctrine, the other concerning commandments. And of the Jews He makes no mention, neither brings forward what had been done, nor upbraids Peter with his denial, nor any one of the others with their flight, but having put into their hands a summary of the doctrine, that expressed by the form of baptism, commands them to pour forth over the whole world.

After that, because he had enjoined on them great things, to raise their courage, He says, “Lo! I am with you alway, even unto the end of the world.”3161   Matt. xxviii. 20. Seest thou His own proper power again? Seest thou how those other things also were spoken for condescension? And not with those men only did He promise to be, but also with all that believe after them. For plainly the apostles were not to remain here unto “the end of the world;” but he speaks to the believers as to one body. For tell me not, saith He, of the difficulty of the things: for “I am with you,” who make all things easy. This He said to the prophets also in the Old Testament continually, as well to Jeremiah objecting his youth,3162   Jer. i. 6, 8.as to Moses3163   Exod. iv. 10, 12.and Ezekiel3164   Ezek. ii. and iii.shrinking from the office, “I am with you,” this here also to these men. And mark, I pray thee, the excellence of these, for the others, when sent to one nation, often excused themselves, but these said nothing of the sort, though sent to the world. And He reminds them also of the consummation, that He may draw them on more, and that they may look not at the present dangers only, but also at the good things to come that are without end.

“For the irksome things, saith He, that ye will undergo are finished together with the present life, since at least even this world itself shall come to an end, but the good things which ye shall enjoy remain immortal, as I have often told you before.” Thus having invigorated and roused their minds, by the remembrance of that day, He sent them forth. For that day to them that live in good works is to be desired, even as on the other hand to those in sin, it is terrible as to the condemned.

But let us not fear only, and shudder, but let us change too, while there is opportunity, and let us rise out of our wickedness, for we can, if we be willing. For if before grace many did this, much more after grace.

3. For what grievous things are we enjoined? to cleave mountains asunder? to fly into the air? or to cross the Tuscan sea? By no means, but a way of life so easy, as not so much as to want any instruments, but a soul and purpose only. For what instruments had these apostles, who effected such things? Did they not go about with one vestment and unshod? and they got the better of all.

For what is difficult of the injunctions? Have no enemy. Hate no man. Speak ill of no man. Nay, the opposites of these things are the greater hardships. But He said, you reply, Throw away thy money. Is this then the grievous thing? In the first place, He did not command, but advised it. Yet even if it were a command, what is it grievous not to carry about burdens and unseasonable cares?

But oh covetousness! All things are become money; for this cause all things are turned upside down. If anyone declares another happy, he mentions this; should he pronounce him wretched, hence is derived the description of wretchedness. And all reckonings are made on this account, how such an one gets rich, how such an one gets poor. Should it be military service, should it be marriage, should it be a trade, should it be what you will that any man takes in hand, he does not apply to what is proposed, until he see these riches are coming in rapidly upon him. After this shall we not meet together and consult how we shall drive away this pest? Shall we not regard with shame the good deeds of our fathers? of the three thousand, of the five thousand, who had all things common?

What is the profit of this present life, when we do not use it for our future gain? How long do ye not enslave the mammon that hath enslaved you? How long are ye slaves of money? How long have ye no love for liberty, and do not rend in pieces the bargains of covetousness? But while, if ye should have become slaves of men, you do all things, if any one should promise you liberty; yet being captives of covetousness, ye do not so much as consider how ye may be delivered from this bitter bondage. And yet the one were nothing terrible, the other is the most bitter tyranny.

Consider how great a price Christ paid for us. He shed His own blood; He gave up Himself. But ye, even after all this, are grown supine; and the most grievous thing of all is, that ye even take delight in the slavery, ye luxuriate in the dishonor, and that, from which ye ought to flee, is become an object of desire to you.

But since it is right not only to lament and to blame, but also to correct, let us see from what cause this passion and this evil have become an object of desire to you. Whence then, whence hath this come to be an object of desire? Because, thou sayest, it makes me to be in honor and in security. In what kind of security, I pray thee? In the confidence, not to suffer hunger, nor cold, not to be harmed, not to be despised. Wilt thou then, if we promise thee this security, refrain from being rich? For if it is for this that riches are an object of desire, if it be in your power to have security without these, what need hast thou of these any more? “And how is it possible,” thou sayest, “for one who is not rich to attain to this?” Nay, how is it possible (for I say the opposite thing) if one is rich? For it is necessary to flatter many, both rulers and subjects, and to entreat countless numbers, and to be a base slave, and to be in fear and trembling, and to regard with suspicion the eyes of the envious, and to fear the tongues of false accusers, and the desires of other covetous men. But poverty is not like this, but altogether the contrary. It is a place of refuge and security, a calm harbor, a wrestling ground, and school of exercise to learn self-command, an imitation of the life of angels.

Hear these things, as many as are poor; or rather also, as many as desire to be rich. It is not poverty that is the thing to be feared, but the not being willing to be poor. Account poverty to be nothing to fear, and it will not be to thee a matter for fear. For neither is this fear in the nature of the thing, but in the judgment of feeble-minded men. Or rather, I am even ashamed that I have occasion to say so much concerning poverty, to show that it is nothing to be feared. For if thou practise self-command, it is even a fountain to thee of countless blessings. And if any one were to offer thee sovereignty, and political power, and wealth, and luxury, and then having set against them poverty, were to give thee thy choice to take which thou wouldest, thou wouldest straightway seize upon poverty, if indeed thou knewest the beauty thereof.

4. And I know that many laugh, when these things are said; but we are not troubled but we require you to stay, and soon ye will give judgment with us. For to me poverty seems like some comely, fair, and well-favored damsel, but covetousness like some monster shaped woman, some Scylla or Hydra, or some other like prodigies feigned by fabulous writers.

For bring not forward, I pray thee, them that accuse poverty, but them that have shone thereby. Nurtured in this, Elias was caught up in that blessed assumption. With this Eliseus shone; with this John; with this all the apostles; but with the other, Ahab, Jezebel, Gehazi, Judas, Nero, Caiaphas, were condemned.

But if it please you, let us not look to those only that have been glorious in poverty, but let us observe the beauty itself of this damsel. For indeed her eye is clear and piercing, having nothing turbid in it, like the eye of covetousness, which is at one time full of anger, at another sated with pleasure, at another troubled by incontinence. But the eye of poverty is not like this, but mild, calm, looking kindly on all, meek, gentle, hating no man, shunning no man. For where there are riches, there is matter for enmity, and for countless wars. The mouth again of the other is full of insults, of a certain haughtiness, of much boasting, cursing, deceit; but the mouth and the tongue of this are sound, filled with continual thanksgiving, blessing, words of gentleness, of affection, of courtesy, of praise, of commendation. And if thou wouldest see also the proportion of her members, she is of a goodly height, and far loftier than wealth. And if many flee from her, marvel not at it, for indeed so do fools from the rest of virtue.

But the poor man, thou wilt say, is insulted by him that is rich. Again thou art declaring to me the praise of poverty. For who, I pray thee, is blessed, the insulter, or the insulted? It is manifest that it is the insulted person. But then, the one, covetousness, urges to insult the other; poverty persuades to endure. “But the poor man suffers hunger,” thou wilt say. Paul also suffered hunger, and was in famine.3165   1 Cor. iv. 11; 2 Cor. xi. 27; Phil. iv. 12.“But he has no rest.” Neither “had the Son of Man where to lay His head.”3166   Matt. viii. 20.

Seest thou how far the praises of poverty have proceeded, and where it places thee, to what men it leads thee on, and how it makes thee a follower of the Lord? If it were good to have gold, Christ, who have the unutterable blessings, would have given this to His disciples. But now so far from giving it them, He forbad them to have it. Wherefore Peter also, so far from being ashamed of poverty, even glories in it, saying, “Silver and gold have I none; but what I have give I thee.”3167   Acts iii. 6. And who of you would not have desired to utter this saying? Nay, we all would extremely, perhaps some one may say. Then throw away thy silver, throw away thy gold. “And if I throw it away, thou wilt say, shall I receive the power of Peter?” Why, what made Peter blessed, tell me? Was it indeed to have lifted up the lame man? By no means, but the not having these riches, this procured him Heaven. For of those that wrought these miracles, many fell into hell, but they, who did those good things, attained a kingdom. And this you may learn even of Peter himself. For there were two things that he said, “Silver and gold have I none;” and, “In the name of Jesus Christ rise up and walk.”

Which sort of thing then made Him glorious and blessed, the raising up the lame man, or the casting away his money? And this you may learn from the Master of the conflicts Himself. What then doth He Himself say to the rich man seeking eternal life? He said not, “raise up the lame,” but, “Sell thy goods, and give to the poor, and come and follow me, and thou shalt have treasure in Heaven.”3168   Matt. xix. 21. And Peter again said not, “Behold, in Thy name we cast out devils;” although he was casting them out, but, “Behold, we have forsaken all and followed Thee what shall we have?”3169   Matt. xix. 27. And Christ again, in answering this apostle, said not, “If any man raise up the lame,” but, “Whosoever hath forsaken houses or lands, shall receive an hundredfold in this world, and shall inherit everlasting life.”3170   Matt. xix. 29. [Abridged.]

Let us also then emulate this man, that we may not be confounded, but may with confidence stand at the judgment seat of Christ; that we may win Him to be with us, even as He was with His disciples. For He will be with us, like as He was with them, if we are willing to follow them, and to be imitators of their life and conversation. For in consequence of these things God crowns, and commends men, not requiring of thee to raise the dead, or to cure the lame. For not these things make one to be like Peter, but the casting away one’s goods, for this was the apostles’ achievement.

But dost thou not find it possible to cast them away? In the first place, I say, it is possible; but I compel thee not, if thou art not willing, nor constrain thee to it; but this I entreat, to spend at least a part on the needy, and to seek for thyself nothing more than is necessary. For thus shall we both live our life here without trouble, and in security, and enjoy eternal life; unto which God grant we all may attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, together with the Father and the Holy Ghost, now and always, and world without end. Amen.

ΟΜΙΛΙΑ Ϟʹ. Πορευομένων δὲ αὐτῶν, ἰδού τινες τῆς κουστωδίας ἐλθόντες εἰς τὴν πόλιν, ἀνήγγειλαν τοῖς ἀρχιερ εῦσιν ἅπαντα τὰ γενόμενα. Καὶ συναχθέντες μετὰ τῶν πρεσβυτέρων, συμβούλιόν τε λαβόντες, ἀργύ ρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις, λέγοντες: Εἴ πατε ὅτι Οἱ μαθηταὶ αὐτοῦ ἐλθόντες νυκτὸς ἔκλε ψαν αὐτὸν, ἡμῶν κοιμωμένων. Καὶ ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν αὐτὸν, καὶ ὑμᾶς ἀμερίμνους ποιήσομεν. αʹ. Διὰ τούτους τοὺς στρατιώτας ὁ σεισμὸς ἐγένετο ἐκεῖνος, ὥστε αὐτοὺς ἐκπλῆξαι, καὶ παρ' αὐτῶν γενέσθαι τὴν μαρτυρίαν: ὅπερ οὖν καὶ συνέβη. Καὶ γὰρ ἀνύποπτος ἡ ἀπαγγελία οὕτως ἐγένετο παρὰ τῶν φυλάκων προφερομένη. Τῶν γὰρ σημείων τὰ μὲν κοινῇ τῇ οἰκουμένῃ ἐνεδείκνυτο, τὰ δὲ ἰδίᾳ τοῖς ἐκεῖ παροῦσι: κοινῇ μὲν τῇ οἰκουμένῃ τὸ σκότος, ἰδίᾳ δὲ τὸ τοῦ ἀγγέλου, τὸ τοῦ σεισμοῦ. Ἐπεὶ οὖν ἦλθον καὶ ἀπήγγειλαν, (ἡ γὰρ ἀλήθεια παρὰ τῶν ἐναντίων ἀνακηρυττομένη διαλάμπει:) ἔδωκαν πάλιν ἀργύρια, ἵνα εἴπωσι, φησὶν, Ὅτι οἱ μαθηταὶ αὐτοῦ ἐλθόντες ἔκλεψαν αὐτόν. Πῶς ἔκλεψαν, ὦ πάντων ἀνοητότατοι; Διὰ γὰρ τὸ λαμπρὸν τῆς ἀληθείας καὶ περιφανὲς, οὐδὲ πλάσαι δύνανται. Καὶ γὰρ σφόδρα ἀπίθανον τὸ λεγόμενον, καὶ οὐδὲ σχῆμα τὸ ψεῦδος εἶχε. Πῶς γὰρ ἔκλεπτον, εἰπέ μοι, οἱ μαθηταὶ, ἄνθρωποι πτωχοὶ καὶ ἰδιῶται, καὶ οὐδὲ φανῆναι τολμῶντες; Μὴ γὰρ οὐκ ἦν σφραγὶς ἐπικειμένη; μὴ γὰρ οὐ παρεκάθηντο τοσοῦτοι φύλακες, καὶ στρατιῶται καὶ Ἰουδαῖοι; μὴ γὰρ οὐχ ὑπώπτευον τοῦτο αὐτὸ, καὶ ἐμερίμνων, καὶ ἠγρύπνουν, καὶ ἐφρόντιζον ἐκεῖνοι; Τίνος δὲ ἕνεκεν καὶ ἔκλεπτον; ἵνα πλάσωσι τὸ τῆς ἀναστάσεως δόγμα; Καὶ πῶς ἂν ἐπῆλθεν αὐτοῖς τοιοῦτόν τι πλάσαι, ἀνθρώποις ἀγαπῶσιν, ὅτι κρυπτόμενοι ζῶσι; πῶς δ' ἂν τὸν λίθον ἀνεῖλον τὸν ἠσφαλισμένον; πῶς δ' ἂν τοὺς τοσούτους διέλαθον; Καίτοι εἰ καὶ θανάτου κατεφρόνουν, οὐκ ἂν ἐπεχείρησαν εἰκῆ καὶ μάτην κατατολμῆσαι τοσούτων ὄντων φυλάκων. Ὅτι δὲ καὶ δειλοὶ ἦσαν, ἐδήλωσε τὰ ἔμπροσθεν γεγενημένα. Ὅτε γοῦν εἶδον αὐτὸν συνειλημμένον, ἅπαντες ἀπεπήδησαν. Εἰ τοίνυν τότε οὐδὲ στῆναι ἐτόλμησαν ζῶντα ὁρῶντες, πῶς ἀποθανόντος οὐκ ἂν ἐφοβήθησαν τοσούτων στρατιωτῶν πλῆθος; Μὴ γὰρ θύραν ἦν ἀνατρέψαι; μὴ γὰρ ἕνα λαθεῖν; Λίθος ἐπέκειτο μέγας, πολλῶν δεόμενος χειρῶν. Δικαίως ἔλεγον: Καὶ ἔσται ἡ ἐσχάτη πλάνη χείρων τῆς πρώτης: καθ' ἑαυτῶν ἀποφαινόμενοι τοῦτο, ὅτι μετὰ τοσαύτην μανίαν δέον μετανοῆσαι, οἱ δὲ καὶ ἐπαγωνίζονται τοῖς προτέροις, καταγέλαστα πλάττοντες πλάσματα, καὶ ζῶντος μὲν τὸ αἷμα ὠνούμενοι, σταυρωθέντος δὲ καὶ ἀναστάντος τὸν περὶ τῆς ἀναστάσεως πάλιν διὰ χρημάτων ὑπορύττοντες λόγον. Σὺ δέ μοι σκόπει πῶς δι' ὧν ποιοῦσιν ἁλίσκονται πανταχοῦ. Εἰ γὰρ μὴ προσῆλθον Πιλάτῳ, μηδὲ ᾔτησαν τὴν κουστωδίαν, μᾶλλον ἠδύναντο τοιαῦτα ἀναισχυντεῖν: νυνὶ δὲ οὐκέτι. Καὶ γὰρ ὥσπερ σπουδάζοντες ἀποῤῥάψαι τὰ οἰκεῖα στόματα, οὕτω πάντα ἔπραξαν. Εἰ γὰρ γρηγορῆσαι οὐκ ἴσχυσαν μετ' αὐτοῦ. καὶ ταῦτα ὀνειδιζόμενοι παρ' αὐτοῦ, πῶς ἂν τοῦτο ἐτόλμησαν; Διατί δὲ μὴ πρὸ τούτου ἔκλεψαν, ἀλλ' ὅτε ὑμεῖς ἤλθετε; Εἰ γὰρ ἐβούλοντο τοῦτο ποιῆσαι, μηδέπω φυλαττομένης τῆς θήκης ἐποίησαν ἂν ἐν τῇ πρώτῃ νυκτὶ, ὅτε καὶ ἀκίνδυνον καὶ ἀσφαλές. Τῷ γὰρ σαββάτῳ προσελθόντες ᾐτήσαντο παρὰ τοῦ Πιλάτου τὴν κουστωδίαν, καὶ ἐφύλαττον: τὴν δὲ πρώτην νύκτα οὐδεὶς τούτων τῷ τάφῳ παρῆν. βʹ. Τί δὲ βούλεται καὶ τὰ σουδάρια τὰ τῇ σμύρνῃ προσπεπηγότα; ταῦτα γὰρ εἶδεν ὁ Πέτρος κείμενα. Εἰ γὰρ ἐβούλοντο κλέψαι, οὐκ ἂν γυμνὸν ἔκλεψαν τὸ σῶμα: οὐ διὰ τὸ ὑβρίσαι μόνον, ἀλλ' ὥστε μὴ ἐν τῷ ἀποδύειν μέλλειν καὶ βραδύνειν, καὶ παρέχειν τοῖς βουλομένοις διαναστῆναι καὶ κατασχεῖν. Μάλιστα ὅτε σμύρνα ἦν, φάρμακον οὕτω κολλῶδες τῷ σώματι, καὶ τοῖς ἱματίοις προσπεπηγός: ὅθεν οὐκ εὔκολον ἦν ἀποσπάσαι τὰ ἱμάτια τοῦ σώματος, ἀλλὰ πολλοῦ χρόνου οἱ τοῦτο ποιοῦντες ἐδέοντο: ὥστε κἀντεῦθεν ἀπίθανον τὸ τῆς κλοπῆς. Μὴ γὰρ οὐκ ᾔδεσαν τὸν θυμὸν τὸν Ἰουδαϊκὸν, καὶ ὅτι εἰς αὐτοὺς τὴν ὀργὴν ἀφήσουσι; Τί δὲ ὅλως καὶ τὸ κέρδος ἦν αὐτοῖς, εἰ μὴ ἀνέστη; Ταῦτα δὴ πάντα καὶ οὗτοι συνειδότες ὅτι ἔπλασαν, ἔδωκαν ἀργύριον, καί φασιν Εἴπατε ταῦτα ὑμεῖς, καὶ ἡμεῖς πείσομεν τὸν ἡγεμόνα. Δημοσιευθῆναι γὰρ ἐβούλοντο τὴν φωνὴν, εἰκῆ πρὸς τὴν ἀλήθειαν πυκτεύοντες, καὶ δι' ὧν αὐτὴν συσκιάζειν ἐπεχείρουν, διὰ τούτων καὶ ἄκοντες παρεσκεύαζον ἐκλάμπειν αὐτήν. Καὶ γὰρ καὶ τοῦτο τὴν ἀνάστασιν κυροῖ, τὸ αὐτοὺς ταῦτα εἰπεῖν, ὅτι οἱ μαθηταὶ ἔκλεψαν. Τοῦτο γὰρ ὁμολογούντων ἐστὶν, ὅτι οὐκ ἦν ἐκεῖ τὸ σῶμα. Ὅταν οὖν αὐτοὶ μὲν ὁμολογῶσι μὴ εἶναι τὸ σῶμα ἐκεῖ, τὴν δὲ κλοπὴν δεικνύῃ ψευδῆ καὶ ἀπίθανον ἡ προσεδρεία αὐτῶν, καὶ τὰ σήμαντρα, καὶ ἡ τῶν μαθητῶν δειλία: ἀναμφισβήτητος κἀντεῦθεν ἡ τῆς ἀναστάσεως ἀπόδειξις φαίνεται. Ἀλλ' ὅμως οἱ ἀναίσχυντοι καὶ πάντα τολμῶντες, τοσούτων τῶν ἐπιστομιζόντων αὐτοὺς, Εἴπατε. φησὶ, καὶ ἡμεῖς πείσομεν, καὶ ὑμᾶς ἀμερίμνους ποιήσομεν. Ὁρᾷς πάντας διεφθαρμένους; τὸν Πιλάτον; αὐτὸς γὰρ ἐπείσθη: τοὺς στρατιώτας; τὸν δῆμον τὸν Ἰουδαϊκόν; Ἀλλὰ μὴ θαυμάσῃς εἰ χρήματα στρατιωτῶν περιεγένετο. Εἰ γὰρ παρὰ τῷ μαθητῇ τοσαύτην ἐπεδείξατο τὴν ἰσχὺν, πολλῷ μᾶλλον παρὰ τούτοις. Καὶ διεφημίσθη ὁ λόγος οὗτος, φησὶν, ἕως τῆς σήμερον ἡμέρας. Εἶδες πάλιν τῶν μαθητῶν τὸ φιλάληθες; πῶς οὐδὲ τοῦτο αἰσχύνονται λέγοντες, ὅτι τοιοῦτος ἐκράτησε λόγος κατ' αὐτῶν; Οἱ δὲ ἕνδεκα μαθηταὶ ἀπῆλθον εἰς τὴν Γαλιλαίαν: καὶ οἱ μὲν προσεκύνησαν, οἱ δὲ ἰδόντες αὐτὸν ἐδίστασαν. Αὕτη μοι δοκεῖ ἐσχάτη ὄψις εἶναι ἐν τῇ Γαλιλαίᾳ, ὅτε αὐτοὺς ἐξέπεμπε βαπτίσοντας. Εἰ δὲ ἐδίστασάν τινες, κἀντεῦθεν πάλιν θαύμασον αὐτῶν τὴν ἀλήθειαν, πῶς οὐδὲ τὰ μέχρις ἐσχάτης ἡμέρας ἐλαττώματα αὐτῶν ἀποκρύπτονται. Ἀλλ' ὅμως καὶ οὗτοι διὰ τῆς ὄψεως ἐβεβαιώθησαν. Τί οὖν φησιν ἰδὼν αὐτούς; Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς. Πάλιν ἀνθρωπινώτερον αὐτοῖς διαλέγεται: οὐδέπω γὰρ ἦσαν τὸ Πνεῦμα εἰληφότες τὸ δυνάμενον ὑψηλοὺς αὐτοὺς ποιῆσαι. Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν: τὸ μὲν περὶ δογμάτων, τὸ δὲ περὶ ἐντολῶν παραγγέλλων. Καὶ Ἰουδαίων μὲν οὐδὲν μέμνηται, οὐδὲ εἰς μέσον φέρει τὰ γεγενημένα, οὐδὲ ὀνειδίζει Πέτρῳ τὴν ἄρνησιν, οὐδὲ τῶν ἄλλων οὐδενὶ τὴν φυγήν: κελεύει δὲ εἰς τὴν οἰκουμένην ἐκχυθῆναι πᾶσαν, σύντομον διδασκαλίαν ἐγχειρίσας, τὴν διὰ τοῦ βαπτίσματος. Εἶτα ἐπειδὴ μεγάλα αὐτοῖς ἐπέταξεν, ἐπαίρων αὐτῶν τὰ φρονήματα, φησίν: Ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος. Εἶδες αὐθεντίαν πάλιν; εἶδες πῶς καὶ ἐκεῖνα συγκαταβάσεως ἕνεκεν εἴρηται; Οὐ μετ' ἐκείνων δὲ μόνον εἶπεν ἔσεσθαι, ἀλλὰ καὶ μετὰ πάντων τῶν μετ' ἐκείνους πιστευόντων. Οὐ γὰρ δὴ ἕως τῆς συντελείας τοῦ αἰῶνος οἱ ἀπόστολοι μένειν ἔμελλον: ἀλλ' ὡς ἑνὶ σώματι διαλέγεται τοῖς πιστοῖς. Μὴ γάρ μοι τὴν δυσκολίαν, φησὶν, εἴπητε τῶν πραγμάτων: ἐγὼ γάρ εἰμι μεθ' ὑμῶν, ὁ πάντα ποιῶν εὔκολα. Τοῦτο καὶ τοῖς προφήταις ἔλεγεν ἐν τῇ Παλαιᾷ συνεχῶς, καὶ τῷ Ἱερεμίᾳ νεότητα προβαλλομένῳ, καὶ τῷ Μωϋσῇ καὶ τῷ Ἰεζεκιὴλ ἀναδυομένοις: Ἐγὼ μεθ' ὑμῶν εἰμι: τοῦτο καὶ ἐνταῦθα τούτοις. Σκόπει δέ μοι κἀνταῦθα τὴν τούτων διαφοράν. Ἐκεῖνοι μὲν γὰρ εἰς ἓν ἔθνος ἀποστελλόμενοι, πολλάκις παρῃτοῦντο: οὗτοι δὲ οὐδὲν τοιοῦτον ἐφθέγξαντο, εἰς τὴν οἰκουμένην πεμπόμενοι. Ἀναμιμνήσκει δὲ αὐτοὺς καὶ τῆς συντελείας, ἵνα μᾶλλον αὐτοὺς ἐφελκύσηται, καὶ μὴ τὰ παρόντα ὁρῶσι μόνον δεινὰ, ἀλλὰ καὶ τὰ μέλλοντα ἀγαθὰ τὰ ἀπέραντα. Τὰ μὲν γὰρ λυπηρὰ, φησὶν, ἅπερ ὑποστήσεσθε, τῷ παρόντι βίῳ συγκαταλύεται, ὅπου γε καὶ αὐτὸς ὁ αἰὼν οὗτος εἰς συντέλειαν ἥξει: τὰ δὲ χρηστὰ, ὧν ἀπολαύσεσθε, ἀθάνατα μένει, καθάπερ πολλάκις ἔμπροσθεν εἶπον. Οὕτως ἀλείψας καὶ ἐγείρας αὐτῶν τὰ φρονήματα καὶ τῇ μνήμῃ τῆς ἡμέρας ἐκείνης, ἐξέπεμψεν. Ἡ γὰρ ἡμέρα ἐκείνη τοῖς ἐν κατορθώμασι ζῶσι ποθεινὴ, ὥσπερ οὖν τοῖς ἐν ἁμαρτήμασι φοβερὰ, καθάπερ τοῖς καταδίκοις. Ἀλλὰ μὴ φοβώμεθα μόνον καὶ φρίττωμεν, ἀλλὰ καὶ μεταβαλλώμεθα ἕως ἐστὶ καιρὸς, καὶ ἀνενέγκωμεν ἐκ τῆς πονηρίας: δυνάμεθα γὰρ, ἂν ἐθέλωμεν. Εἰ γὰρ πρὸ τῆς χάριτος πολλοὶ τοῦτο ἐποίησαν, πολλῷ μᾶλλον μετὰ τὴν χάριν. γʹ. Τί γὰρ φορτικὸν ἐπετάγημεν; ὄρη διατεμεῖν; ἢ πτῆναι πρὸς τὸν ἀέρα; ἢ περαιώσασθαι τὸ Τυῤῥηνικὸν πέλαγος; Οὐδαμῶς: ἀλλ' οὕτως εὔκολον πολιτείαν, ὡς μηδὲ ὀργάνων δεῖσθαι, ἀλλὰ ψυχῆς καὶ διαθέσεως μόνης. Ποῖα γὰρ ὄργανα εἶχον οἱ ἀπόστολοι οὗτοι, τοσαῦτα κατορθώσαντες; Οὐχὶ μονοχίτωνες καὶ ἀνυπόδετοι περιῄεσαν, καὶ πάντων περιεγένοντο; Τί γὰρ δύσκολον τῶν ἐπιταγμάτων; Μηδένα ἔχε ἐχθρόν: μηδένα λέγε κακῶς. Τὰ ἐναντία μὲν οὖν τούτων τὰ δυσκολώτερα. Ἀλλ' εἶπε, φησὶ, Ῥῖψον τὰ χρήματα. Τοῦτο οὖν ἐστι τὸ φορτικόν; Μάλιστα μὲν οὐκ ἐκέλευσεν, ἀλλὰ συνεβούλευσε. Πλὴν εἰ καὶ ἐπίταγμα ἦν, τί τὸ βαρὺ, μὴ περιφέρειν φορτία καὶ φροντίδας ἀκαίρους; Ἀλλ', ὢ τῆς φιλαργυρίας! Πάντα χρήματα γέγονε: διὰ τοῦτο πάντα ἄνω καὶ κάτω γέγονε. Κἂν μακαρίσῃ τίς τινα, τούτων μέμνηται: κἂν ταλανίσῃ, ἐντεῦθεν ὁ ταλανισμός. Καὶ πάντες διὰ ταῦτα οἱ λόγοι γίνονται, πῶς ὁ δεῖνα πλουτεῖ, πῶς ὁ δεῖνα πένεται. Κἂν στρατείαν, κἂν γάμον, κἂν τέχνην, κἂν ὁτιοῦν μεταχειρίζῃ τις, οὐ πρότερον ἅπτεται τοῦ προκειμένου, ἕως ἂν ταῦτα ἴδοι ἰόντα ῥαγδαίως αὐτῷ. Εἶτα οὐ συνελθόντες βουλευσόμεθα, πῶς τὸ νόσημα τοῦτο ἀπελάσομεν; οὐκ αἰσχυνθησόμεθα τῶν πατέρων τὰ κατορθώματα; τῶν τρισχιλίων, τῶν πεντακισχιλίων, οἳ κοινὰ πάντα εἶχον; Τί τὸ κέρδος τῆς παρούσης ζωῆς, ὅταν εἰς τὴν μέλλουσαν ἐμπορίαν αὐτῇ μὴ χρησώμεθα; Μέχρι πότε οὐ δουλοῦσθε τὸν δουλωσάμενον ὑμᾶς μαμωνᾶν; μέχρι πότε δοῦλοι χρημάτων; μέχρι τίνος οὐκ ἐρᾶτε ἐλευθερίας, καὶ διαῤῥήγνυτε τὰς ὠνὰς τῆς φιλοχρηματίας; Ἀλλὰ ἂν μὲν ἀνθρώπων γένησθε δοῦλοι, πάντα ποιεῖτε, εἴ τις ἐλευθερίαν ὑπόσχοιτο: φιλαργυρίας δὲ ὄντες αἰχμάλωτοι, οὐδὲ ἐννοεῖτε πῶς τῆς πικρᾶς ταύτης ἀπαλλαγῆτε δουλείας. Καίτοι τὸ μὲν οὐδὲν δεινόν: τὸ δὲ τυραννὶς ἡ πικροτάτη. Ἐννοήσατε ἡλίκην τιμὴν ὑπὲρ ἡμῶν κατέθηκεν ὁ Χριστός. Τὸ αἷμα τὸ ἑαυτοῦ ἐξέχεεν, ἑαυτὸν ἐξέδωκεν. Ὑμεῖς δὲ καὶ μετὰ ταῦτα πάντα ἀναπεπτώκατε, καὶ τὸ δὴ χαλεπώτερον, ὅτι καὶ εὐφραίνεσθε τῇ δουλείᾳ, ἐντρυφᾶτε τῇ ἀτιμίᾳ, καὶ ἐπέραστον γέγονε τὸ φευκτόν. Ἀλλ' ἐπειδὴ οὐκ ἀποδύρεσθαι χρὴ μόνον καὶ ἐγκαλεῖν, ἀλλὰ καὶ διορθοῦν, ἴδωμεν πόθεν ἐπέραστον ἡμῖν γέγονε τουτὶ τὸ πάθος καὶ τὸ κακόν. Πόθεν οὖν. πόθεν ἐπέραστον τουτὶ γέγονεν; Ὅτι ἐν δόξῃ, φησὶ, καὶ ἀσφαλείᾳ ποιεῖ. Ποίᾳ ἀσφαλείᾳ; εἰπέ μοι. Ἐν τῷ θαῤῥεῖν ὑπὲρ τοῦ μὴ πεινῇν, μὴ ῥιγοῦν, μὴ βλάπτεσθαι, μὴ καταφρονεῖσθαι. Οὐκοῦν ἐὰν ἐπαγγειλώμεθά σοι τὴν ἀσφάλειαν ταύτην, ἀποστήσῃ τοῦ πλουτεῖν; Εἰ γὰρ διὰ τοῦτο ὁ πλοῦτος ἐπέραστος, ἂν ἐξῇ χωρὶς τούτου ἔχειν ἀσφάλειαν, τίς χρεία σοι τούτου λοιπόν; Καὶ πῶς δυνατὸν μὴ πλουτοῦντα, φησὶ, τούτων ἐπιτυχεῖν; Πῶς μὲν οὖν δυνατὸν (ἐγὼ γὰρ τοὐναντίον ἐρῶ) πλουτοῦντα; Καὶ γὰρ κολακεύειν ἀνάγκη πολλοὺς, καὶ ἄρχοντας καὶ ἀρχομένους, καὶ δεῖσθαι μυρίων, καὶ δουλεύειν ἀγεννῶς, καὶ δεδοικέναι καὶ τρέμειν, καὶ ὑποπτεύειν τοὺς τῶν βασκάνων ὀφθαλμοὺς, καὶ φοβεῖσθαι συκοφαντῶν στόματα, καὶ ἑτέρων φιλαργύρων ἐπιθυμίας. Ἀλλ' οὐχ ἡ πενία τοιοῦτον, ἀλλὰ τοὐναντίον ἅπαν. Χωρίον ἄσυλόν ἐστι καὶ ἀσφαλὲς, λιμὴν εὔδιος, παλαίστρα καὶ γυμνάσιον φιλοσοφίας, ἀγγελικοῦ βίου μίμημα. Ἀκούσατε, ὅσοι πένεσθε, τούτων, μᾶλλον δὲ καὶ ὅσοι πλουτεῖν ἐπιθυμεῖτε. Οὐ τὸ πένεσθαι δεινὸν, ἀλλὰ τὸ μὴ βούλεσθαι πένεσθαι. Μηδὲν δεινὸν νόμιζε εἶναι πενίαν, καὶ οὐκ ἔσται σοι δεινόν. Οὐδὲ γὰρ ἐν τῇ φύσει τοῦ πράγματος, ἀλλ' ἐν τῇ κρίσει τῶν μαλακοψύχων ἀνδρῶν τοῦτό ἐστι τὸ δέος. Μᾶλλον δὲ καὶ αἰσχύνομαι, εἰ τοσοῦτον ὑπὲρ πενίας ἔχοιμι λέγειν ὅτι οὐδέν ἐστι δεινόν: ἐὰν γὰρ φιλοσοφῇς, καὶ μυρίων ἀγαθῶν ἔσται σοι πηγή. Καὶ εἴ τίς σοι ἀρχὴν, καὶ πολιτικὰς δυνάμεις, καὶ πλοῦτον, καὶ τρυφὴν προετίθει, εἶτα τὴν πενίαν ἀντιτιθεὶς, αἵρεσιν ἐδίδου λαβεῖν ὅπερ ἤθελες, ταύτην ἂν εὐθέως ἥρπασας, εἴγε αὐτῆς ἔγνως τὸ κάλλος. δʹ. Καὶ οἶδα μὲν ὅτι πολλοὶ γελῶσι τούτων λεγομένων: ἀλλ' ἡμεῖς οὐ θορυβούμεθα: ἀλλὰ καὶ ὑμᾶς ἀξιοῦμεν ἀνασχέσθαι, καὶ ταχέως ἡμῖν ψηφιεῖσθε. Ἐμοὶ γὰρ ἡ πενία κόρῃ τινὶ κοσμίῳ καὶ καλῇ καὶ εὐειδεῖ προσεοικέναι δοκεῖ: ἡ δὲ φιλαργυρία θηριομόρφῳ γυναικὶ, Σκύλλῃ τινὶ καὶ Ὕδρᾳ, καὶ ἑτέροις τισὶ τοιούτοις τέρασι παρὰ μυθοποιῶν πλαττομένοις. Μὴ γάρ μοι τοὺς κατηγοροῦντας τῆς πενίας ἐνέγκῃς εἰς μέσον, ἀλλὰ τοὺς δι' αὐτῆς λάμψαντας. Μετὰ ταύτης Ἠλίας τραφεὶς, ἡρπάγη τὴν μακαρίαν ἐκείνην ἁρπαγήν: μετὰ ταύτης Ἑλισσαῖος ἔλαμψε: μετὰ ταύτης Ἰωάννης, μετὰ ταύτης οἱ ἀπόστολοι πάντες: μετὰ δὲ ἐκείνης, ὁ Ἀχαὰβ, ἡ Ἰεζάβελ, ὁ Γιεζῆ, ὁ Ἰούδας, ὁ Νέρων, ὁ Καϊάφας κατεκρίθησαν. Ἀλλ' εἰ δοκεῖ, μὴ τοὺς ἐν πενίᾳ λάμψαντας μόνον ἴδωμεν, ἀλλὰ καὶ αὐτὸ τῆς κόρης ταύτης τὸ κάλλος ἐπισκεψώμεθα. Καὶ γὰρ ὁ ὀφθαλμός ἐστιν αὐτῇ καθαρὸς καὶ διειδὴς, οὐδὲν ἔχων θολερὸν, καθάπερ ὁ τῆς φιλαργυρίας νῦν μὲν θυμοῦ γέμων, νῦν δὲ ἡδονῆς ἐμπεπλησμένος, νῦν δὲ ἀπὸ ἀκρασίας τεταραγμένος. Ἀλλ' οὐχ ὁ τῆς πενίας τοιοῦτος, ἀλλ' ἥμερος, γαληνὸς, ἡδὺ πρὸς πάντας βλέπων, μειλίχιος προσηνὴς, οὐδένα μισῶν, οὐδένα ἀποστρεφόμενος. Ὅπου γὰρ χρήματα, ἐκεῖ ἔχθρας ὑπόθεσις καὶ μυρίων πολέμων. Στόμα πάλιν ἐκείνῃ μὲν ὕβρεων γέμει, τύφου τινὸς, ἀλαζονείας πολλῆς, ἀρᾶς, δόλου: ταύτῃ δὲ καὶ στόμα καὶ γλῶσσα ὑγιὴς, εὐχαριστίας γέμουσα διηνεκοῦς, εὐλογίας, προσηνῶν ῥημάτων, φιλοστόργων, θεραπευτικῶν, ἐπαίνων, ἐγκωμίων. Εἰ δὲ καὶ τὴν ἀναλογίαν ἐθέλοις αὐτῆς ἰδεῖν τῶν μελῶν, εὐμήκης τέ ἐστι καὶ ὑψηλοτέρα πολὺ τῆς εὐπορίας. Εἰ δὲ φεύγουσιν αὐτὴν πολλοὶ, μὴ θαυμάσῃς: καὶ γὰρ καὶ τὴν ἄλλην ἀρετὴν οἱ ἀνόητοι. Ἀλλ' ὑβρίζεται, φησὶν, ὁ πένης παρὰ τοῦ πλουτοῦντος. Πάλιν μοι τῆς πενίας τὸ ἐγκώμιον λέγεις. Τίς γὰρ, εἰπέ μοι, μακάριος; ὁ ὑβρίζων, ἢ ὁ ὑβριζόμενος; Δῆλον ὡς ὁ ὑβριζόμενος. Οὐκοῦν ἐκείνη μὲν ὑβρίζειν κελεύει ἡ φιλαργυρία: αὕτη δὲ φέρειν παραινεῖ ἡ πενία. Ἀλλὰ πεινᾷ ὁ πένης, φησί. Καὶ Παῦλος ἐπείνα, καὶ ἐν λιμῷ ἦν. Ἀλλ' οὐκ ἔχει ἀνάπαυσιν. Οὐδὲ ὁ Υἱὸς τοῦ ἀνθρώπου οὐκ εἶχε ποῦ τὴν κεφαλὴν κλῖναι. Εἶδες οἷ προέβη τῆς πενίας τὰ ἐγκώμια, καὶ ποῦ σε ἵστησι, πρὸς ποίους ἄνδρας ἀνάγει, καὶ πῶς τοῦ Δεσπότου ποιεῖ μιμητήν; Εἰ καλὸν τὸ χρυσίον ἔχειν ἦν, τοῦτο ἂν ἔδωκε τοῖς μαθηταῖς ὁ Χριστὸς, ὁ τὰ ἀπόῤῥητα ἐκεῖνα δοὺς ἀγαθά. Νυνὶ δὲ οὐ μόνον οὐκ ἔδωκεν, ἀλλὰ καὶ ἔχειν ἀπηγόρευσε. Διὸ καὶ ὁ Πέτρος οὐ μόνον καταδύεται πενίᾳ, ἀλλὰ καὶ σεμνύνεται λέγων: Ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι: ὃ δὲ ἔχω, τοῦτό σοι δίδωμι, φησί. Τίς οὐκ ἂν ἠθέλησεν ὑμῶν ῥῆξαι ταύτην τὴν φωνήν; Καὶ σφόδρα μὲν οὖν ἅπαντες, ἴσως εἴποι τις ἄν. Οὐκοῦν ῥῖψον τὸ ἀργύριον, ῥῖψον τὸ χρυσίον. Καὶ ἐὰν ῥίψω, φησὶ, λήψομαι τὴν δύναμιν Πέτρου; Τί γὰρ Πέτρον μακάριον ἐποίησεν, εἰπέ μοι; ἆρα τὸ χωλὸν ἐγεῖραι; Οὐδαμῶς: ἀλλὰ τὸ μὴ ταῦτα ἔχειν, τοῦτο αὐτῷ τὸν οὐρανὸν προεξένησε. Τῶν μὲν γὰρ ταῦτα ἐργασαμένων πολλοὶ εἰς γέενναν ἐνέπεσον: οἱ δὲ ἐκεῖνα ποιήσαντες βασιλείας ἐπέτυχον. Καὶ τοῦτο καὶ ἐξ αὐτοῦ τοῦ Πέτρου μάνθανε. Δύο γὰρ ἦν ἃ εἴρηκεν: Ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι: καὶ, Ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ, ἔγειραι καὶ περιπάτει. Ποῖον οὖν αὐτὸν ἐποίησε λαμπρὸν καὶ μακάριον; τὸ ἐγεῖραι τὸν χωλὸν, ἢ τὸ ῥῖψαι τὰ χρήματα; Καὶ ταῦτα παρ' αὐτοῦ τοῦ ἀγωνοθέτου παιδεύου. Τί οὖν αὐτός φησι τῷ πλουσίῳ ζητοῦντι τὴν αἰώνιον ζωήν; Οὐκ εἶπεν, Ἔγειρον χωλούς: ἀλλὰ, Πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς, καὶ δεῦρο ἀκολούθει μοι: καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς. Καὶ ὁ Πέτρος δὲ πάλιν οὐκ εἶπεν, Ἰδοὺ ἐν τῷ ὀνόματί σου ἐκβάλλομεν δαίμονας: καίτοι ἦν ἐκβάλλων: ἀλλ', Ἰδοὺ ἀφήκαμεν πάντα, καὶ ἠκολουθήσαμέν σοι: τί ἔσται ἡμῖν; Καὶ ὁ Χριστὸς πάλιν πρὸς τοῦτον ἀποκρινόμενος, οὐκ εἶπεν, Ἐάν τις χωλὸν ἐγείρῃ: ἀλλ', Ὅστις ἀφῆκεν οἰκίας καὶ ἀγροὺς, ἑκατονταπλασίονα λήψεται ἐν τῷ αἰῶνι τούτῳ, καὶ ζωὴν αἰώνιον κληρονομήσει. Καὶ ἡμεῖς οὖν τοῦτον ζηλώσωμεν, ἵνα μὴ καταισχυνθῶμεν, ἀλλὰ ἵνα μετὰ παῤῥησίας παραστῶμεν τῷ βήματι τοῦ Χριστοῦ, ἵνα αὐτὸν ἐπισπασώμεθα εἶναι μεθ' ἡμῶν, ὡς καὶ μετὰ τῶν μαθητῶν ἦν. Ἔσται γὰρ καὶ μεθ' ἡμῶν, καθάπερ καὶ μετ' ἐκείνων ἦν, ἐὰν θέλωμεν ἐκείνους μιμήσασθαι, καὶ ζηλωταὶ γενέσθαι τοῦ βίου καὶ τῆς πολιτείας αὐτῶν. Ἀπὸ τούτων γὰρ καὶ ὁ Θεὸς στεφανοῖ καὶ ἀνακηρύττει, οὐκ ἀπαιτῶν σε νεκρὸν ἐγεῖραι, οὐδὲ χωλὸν διορθῶσαι. Οὐ γὰρ ταῦτα ποιεῖ κατὰ Πέτρον γενέσθαι, ἀλλὰ τὸ ῥῖψαι τὰ ὄντα: τοῦτο γὰρ τοῦ ἀποστόλου τὸ κατόρθωμα. Ἀλλ' οὐ δύνασαι ῥῖψαι; Μάλιστα μὲν δυνατόν: πλὴν οὐκ ἀναγκάζω, εἰ μὴ βούλει, οὐδὲ βιάζομαι: ἀλλ' ἐκεῖνο παρακαλῶ, κἂν κατὰ μέρος ἀναλίσκειν τοῖς δεομένοις, καὶ μηδὲν πλέον τῆς χρείας ἐπιζητεῖν. Οὕτω γὰρ καὶ ἐνταῦθα ἀπράγμονα βιωσόμεθα βίον καὶ ἀσφαλῆ, καὶ τῆς αἰωνίου ζωῆς ἀπολαύσομεν: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος ἅμα τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.