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← Letters to Olympias (Letters of St. John Chrysostom)/Book 1 · Letters to Olympias (Epistulae ad Olympiadem)
Chapter 7ChrysOlymp.1.7

ΕΠΙΣΤΟΛΗ Ζʹ

A Storm on the Sea of the Church

Chrysostom urges Olympias not to fear the terrible storm afflicting the Church, but to trust the divine Pilot who waits until hope is gone to work wonders.

Come, then—let us drain the wound of your despondency again and scatter the thoughts that are gathering this cloud. For what is it that confounds your mind? That a savage winter has seized the Churches—dark and murky, turning everything into a moonless night—and that day by day it crests, laboring with bitter shipwrecks, and the utter ruin of the world keeps growing? I know this too, and no one will deny it; and if you wish, I'll even paint a picture of what is happening, so as to make the tragedy clearer for you.1 I see a sea raging from every side, heaved up from the abyss itself below: sailors floating dead on the waters, others sunk beneath the surface; the ships' planks torn apart, the sails ripped open, the masts snapped, the oars flown from the sailors' hands; the pilots sitting on the decks instead of at the tillers, clasping their hands around their knees and, before the helplessness of it all, only wailing, shrieking, mourning, and lamenting; neither sky nor open sea in sight, but everything deep darkness—lightless and murky—not even letting one see those nearby; and a great crashing of the waves, and sea-beasts attacking the seafarers from every side. But rather, how long shall we chase what cannot be caught? For whatever image of the present I seek, speech, defeated by the evils, falls back.2 But even so, knowing these things, I do not despair of the better hope when I think of the Pilot of this whole universe, who does not overcome the storm by skill, but with a nod dissolves the tempest. And if not from the start, nor immediately—that's His custom: not to end the terrors at the beginning, but when they've swelled and drawn near the end and most people have given up hope, then to work wonders and do the unexpected, both displaying His own power and training the endurance of those who fall into them. So don't collapse, I beg you. For there is one thing to fear, Olympias—one trial only: sin. And I have never stopped continually chanting this word to you. Everything else is a fable—whether you speak of plots, or hatreds, or deceits, or slanders, or insults, or accusations, or confiscations, or exiles, or sharpened swords, or the open sea, or war across the whole inhabited world.3

The Passing Nature of All Things

He explains that both good and painful things in this life are temporary, citing Paul and Isaiah, and calls Olympias to hold them in contempt.

For whatever these things may be, they're temporary and perishable; they happen in a mortal body, and they do no harm at all to a sober soul. That's exactly why the blessed Paul, wanting to show how cheap both the good things and the painful things of this present life really are, summed the whole matter up in a single phrase when he said: "For the things that are seen are temporary." So why are you afraid of temporary things, things that slip past like the currents of a river? That's what present things are like, whether they're good or painful. And another prophet compared all of human prosperity not even to grass, but to something still cheaper: he called the whole of it at once a flower of the grass.4 For he didn't set down only a part of it—wealth alone, or luxury alone, or power alone, or honors alone—but after gathering under the single name of glory everything that seems splendid among people, he brought in the image of the grass, saying: "All the glory of man is as the flower of grass."

God's Delayed Deliverance

He argues that God does not remove trials at their outset but waits until they peak, then acts beyond all hope, as shown by the three youths in the furnace.

But is adversity terrible and heavy? Well then, look at this too, set beside another image, and hold even this in contempt. For, comparing the insults and outrages and reproaches and mockeries that come from enemies, and their schemes, to a worn-out garment and moth-eaten wool, he said: "Do not fear the reproach of men, and do not be overcome by their contempt, for they will grow old like a garment, and like wool by a moth they will be eaten away."✦ So let none of what is happening unsettle you. Leave off begging this person and that and chasing after shadows—for that is what human alliance amounts to—and keep entreating the God you serve to give only a nod; and everything is resolved in a single turn of the moment.5 But if you have entreated and it has not been resolved, that is God's way—for I will take up again the point I made before—not to dismantle the terrible things at the outset, but when they have reached their peak, when they have grown, when almost nothing of the malice of those making war is left, then all at once to turn everything to calm and lead the very course of affairs into unexpected conditions. For He is able to do not only as many good things as we expect and hope for, but far more, and infinitely greater. That is why Paul also said: "To Him who is able to do immeasurably more than all we ask or think."✦ For was he not able from the start to keep the three young men from falling into that trial? But he did not choose to, because he was gathering a great profit for them.6 For this reason, He allowed them to be handed over to barbarian hands, the furnace to be kindled to an unspeakable height, the king's wrath to burn more fiercely than the furnace itself, their hands and feet to be bound with great force, and them to be thrown into the fire. And when everyone watching them had despaired of their deliverance, then all at once, and beyond every hope, the wonder-working of God the master craftsman appeared and shone forth in great superabundance.

The Furnace Becomes a House of Prayer

Chrysostom marvels at how the three youths' trial became a song of thanksgiving, and how their enemy became a herald of God's wonders.

For the fire was bound, but the prisoners were set free; and the furnace became a house of prayer, a spring and dew, more majestic than royal halls—and the nature of hair overcame that all-devouring substance that masters iron and stone and holds power over every material. And a perfectly harmonious choir of those holy ones stood there, summoning both orders of creation into this wondrous song; and they sang, sending up hymns of thanksgiving for the things that had bound them, for the things that had burned them—at least as far as their enemies intended—for being driven from their homeland, for becoming captives, for having their freedom taken away, for becoming wanderers without city or home, for living in a foreign and barbarian land; for this is the mark of a grateful soul.78 And when both the malice of those who fought against them had run its course—for what more could they attempt after death?—and the athletes' contest had been completed, and the crown woven, and the prizes gathered for them, and nothing more was lacking for their glory, then at last the terrors are dissolved, and the one who lit the furnace and handed them over to such punishment becomes a marvelous praiser of those holy athletes and a herald of God's wonder-working; and he sends letters throughout the whole inhabited world, filled with abundant praise, recounting what had happened and becoming a trustworthy herald of the wonders of the God who works wonders. For since he was an enemy and a foe, what he wrote was from then on free of suspicion even among the enemies.

The Master of All Restoration

He exhorts Olympias to give thanks always, because God can raise the fallen and restore what is ruined, and even the scandal of the cross did not derail God's plan.

Do you see how inventive God is? Do you see his wisdom? Do you see the wonder of it? Do you see his love for humanity and his careful watchfulness? So don't be thrown into turmoil, and don't be shaken—stay constantly thanking him for everything, glorifying him, calling on him, begging him, pleading with him. Even if countless uproars come at you, even if countless disturbances attack, even if storms break, even if everything lies right before your eyes, let none of these things unsettle you. For our Master is not outdone by how hard things get, even if everything is dragged down into utter ruin.9 For he can raise those who have fallen, turn back those who have wandered off, set right those who have been scandalized, free those filled with countless sins and make them righteous, give life to those who have been made dead, make what has been razed more splendid still, and renew what has grown old.✦ For if he makes what does not exist come into being and grants existence to things that appear nowhere in any way, how much more will he set right what already exists and has come into being.✦ But many are perishing, many are being scandalized. Things like this have already happened many times over—but afterward everything received the correction it needed, except for some who stayed incurably set even after circumstances changed.10 Why are you troubled and fretting if so-and-so has been thrown out and so-and-so has been brought in? Christ was being crucified, and they were demanding Barabbas the robber, and the corrupt crowd was crying out that the murderer should rather be saved than the Savior and Benefactor.11 How many people do you think this scandalized then? How many did it ruin for a time? But rather we need to take the account further back.12

The Scandal of the Cross

He recounts the many slanders and hostilities Christ endured from his birth through his ministry, including the massacre of the innocents and accusations of being demon-possessed.

Wasn't this crucified one, the moment he was born, made a migrant and a fugitive, and with his whole household driven from his very swaddling clothes into a foreign land, carried so long a journey into a barbarian country? And from this very affair streams of blood were flowing—unjust murders and slaughters—and every child of that tender age was cut down as if in battle line and war; children torn from the breast were handed over to slaughter, and while the milk was still in their throats the sword was driven through neck and throat.✦✦ What could be harder than this tragedy? And the one who was seeking to destroy him was doing these things, and the long-suffering God put up with such a tragedy being dared, so much blood flowing—and he put up with it though he could have stopped it, showing such great patience by some ineffable wisdom. But when he returned from the barbarian country and grew up, war was kindled against him from every side.✦ And first of all, John's disciples grew envious and jealous—even though John himself was supporting Christ's cause—and they said, "The one who was with you beyond the Jordan—look, this man is baptizing, and everyone is coming to him."✦ For these were by then the words of people who were nettled, struck by envy, and wasting away with the passion. That is why one of the disciples who had said these things also quarreled and sparred with a certain Jew, stirring up the question of purifications and setting baptism against baptism—John's against that of Christ's disciples.✦ "For," it says, "a dispute arose from among John's disciples with a certain Jew about purification."✦ And when he also took hold of the signs, how many slanders followed? Some called him a Samaritan and demon-possessed, saying, "You are a Samaritan and have a demon"; others a deceiver, saying, "This man is not from God, but deceives the crowd"; others a sorcerer, saying, "By the ruler of the demons he casts out demons"; and they kept piling these charges on, and named him an enemy of God, a glutton, a greedy eater, a drunkard, and a friend of wicked and corrupt people.✦✦✦✦

Rejected by His Own

Chrysostom points out that even Christ's brothers did not believe in him, and he was called a glutton and a false prophet by his enemies.

For the Son of Man came," he says, "eating and drinking, and they say: Look, a glutton and a wine-drinker, a friend of tax collectors and sinners." And when he was speaking with the prostitute, they called him a false prophet: "If he were a prophet," it says, "he would have known who this woman is who is talking to him"; and every day they were sharpening their teeth against him.13 And it wasn't only the Jews who waged war on him like this; even those who seemed to be his brothers didn't hold a healthy attitude toward him—war against him was being fanned even from his own household. So look how corrupted they too were—which is why the evangelist goes on to say: "For not even his brothers believed in him."

The Hour of Betrayal and Mockery

He graphically describes the disciples' flight, the public mockeries and scourging of Christ, the demand for Barabbas, and the final crucifixion.

But since you mention that many are scandalized and led astray, how many of the disciples do you think were scandalized at the time of the cross? One betrayed him, others ran away, one denied him, and when all had withdrawn he was led off alone, bound.✦ How many, then, do you think—people who had earlier seen him performing the signs, raising the dead, cleansing lepers, driving out demons, making bread appear, doing the other wonders—were scandalized at that hour, watching him led away alone and bound, with common soldiers surrounding him and Jewish priests following, shouting and stirring up the crowd, while all his enemies had him hemmed in alone among them, and the traitor was there swaggering for a while? And what about when he was being scourged? There was likely an endless crowd present.14 For it was a famous festival that gathered everyone, a capital city that hosted the drama of lawlessness—and this at high noon. How many, then, do you think were present then and scandalized as they saw him bound, scourged, streaming with blood, examined before the governor's court—and not one of the disciples there? And what about when those varied, continuous, successive mockeries were played out against him, and sometimes they crowned him with thorns, sometimes they put a cloak on him, sometimes they put a reed in his hand, sometimes they fell down and bowed to him, staging every kind of jeering and laughter? How many do you think were scandalized, how many thrown into uproar, how many shaken, when they struck him on the cheek and said, "Prophesy to us, Christ: who is it that struck you?"—and they led him about and marched him around, spending the whole day on this, on taunts and insults and mockery and laughter in the middle of a Jewish theater? And what about when the high priest's servant slapped him? And what about when the soldiers divided his clothes? And when he was brought up onto the cross, naked, with the whip marks still on his back, and was crucified? Even then the wild beasts did not soften; they only grew more frenzied, the tragedy intensified, and the mockery increased.✦✦✦✦ For some said, "You who destroy the temple and raise it in three days."✦ Others said, "He saved others; he cannot save himself."✦ Still others said, "If you are the Son of God, come down from the cross, and we will believe in you."✦ And what about when, giving him gall and vinegar to drink with a sponge, they mocked him with drunken insolence? And what about when the robbers reviled him? And what about that most terrible and most lawless thing I mentioned before—when they said that robber, that housebreaker, that man full of countless murders, was more worthy to be released than he was, and when they were given a choice by the judge they preferred Barabbas, not only so that Christ would be crucified, but also because they wanted to pin a wicked reputation on him? For they thought they could make it look, from all this, as if he were worse than the robber and so lawless that neither mercy nor the dignity of the festival could save him.✦✦✦1516

The Triumph of Truth Over Shame

Chrysostom shows that despite the darkest slanders and the most shameful death, the truth shone through, and even the false rumor about the resurrection could not prevail.

They did everything for this purpose: to blacken his reputation. That's exactly why they also crucified the two robbers with him.✦ But the truth wasn't overshadowed; rather, it shone out all the more. And they also charged him with usurpation, saying, "Anyone who makes himself a king opposes Caesar"—bringing a charge of tyranny against the one who had nowhere to lay his head.✦✦17 And they also falsely accused him of blasphemy.✦ For the high priest tore his clothes and said, "He has blasphemed! What further need do we have of witnesses?" And what kind of death was his? Wasn't it the death of condemned criminals? Of the accursed? Wasn't it the most shameful death—the death of those who have committed the most extreme crimes and aren't even worthy to give up their life upon the earth? And the manner of his burial—wasn't that also without a share of favor? For someone came and asked for his body.✦✦✦1819 So the one who buried him wasn't even among his own people, not among those he had helped, not among the disciples, not among those who had enjoyed such great salvation—since all had vanished, all had bolted away.✦ And that wicked rumor they spread about the resurrection—saying, "His disciples came and stole him"—how many did it scandalize, how many did it trip up for a time? For the story held sway then, even though it was fabricated and bought with money; yet it still held sway with some, after the seals, after so brilliant a display of the truth.✦✦20 For the crowd didn't even know the teaching about the resurrection—seeing that not even the disciples themselves understood it.✦

God's Hidden Wisdom in the Early Church

He traces how the early Church, though shaken by Stephen's martyrdom and constant persecution, grew through trials rather than ease, as God's power is perfected in weakness.

"For they did not know then, it says, that he had to rise from the dead." So how many people do you think were scandalized during those days? And yet the long-suffering God still bore with it, ordering everything by his own hidden wisdom.21 Then after those days the disciples were in hiding again, keeping out of sight, driven like fugitives — afraid, trembling, constantly moving from place to place — and that's how they stayed concealed; even when, after fifty days, they began to show themselves and work signs, they still didn't enjoy safety. But even after that, countless scandals arose among the weaker ones while they were being flogged — the Church thrown into turmoil, they themselves driven out, their enemies holding power in many places and raising an uproar. For when they had gained great boldness from the signs, then Stephen's death again brought on a severe persecution, scattered everyone, and threw the Church into uproar; and once more the disciples' lot was fear, and again flight, and again agony. And that's how the Church's affairs kept growing the whole time — when it was flowering through the signs, when it looked bright from the very start.22 One man was let down through a window and so escaped the ruler's hands; others an angel brought out and so freed from their chains; still others — driven out by people in power — were taken in by market folk and craftsmen who cared for them in every way: women who sold purple dye, tentmakers, and leather-tanners living out on the edges of the cities, by shore and sea.✦✦✦ Often they didn't even dare show themselves in the middle of the cities; and if they themselves dared, their hosts did not. And so the whole affair was woven through trials, not through ease; and those who had earlier been scandalized were later set right, and those who had wandered were brought back, and what had been torn down was built up even greater. That's why, when Paul asked that the preaching go forward by ease alone, the all-wise and resourceful God would not yield to his disciple; even when he pleaded again and again, God did not consent, but said: "My grace is enough for you; for my power is made perfect in weakness."✦

The Medicine of Letters

Chrysostom asks Olympias to count her blessings, greets her household, and urges her to write back of her cheerfulness, as his letters are meant to heal her despondency.

So if even now you want to count the good things alongside the painful ones, you'll see that many have already come about—and if not signs and wonders, still things like signs: countless proofs of God's abundant providence and help. But so that you won't hear everything from me too easily, I'm leaving this part to you: carefully gather it all up, set it beside the painful things, and by keeping yourself busy with this good work lead yourself away from despondency—for from this too you'll receive great comfort.23 Please give my warm greetings to your whole blessed household. May you continue strong and cheerful, my most revered and God-beloved lady. If you want to write me at length, tell me this too—but don't deceive me: that you've laid aside all your despondency and are living at ease. For the medicine of these letters is such that it can produce great cheerfulness in you, and you'll see me writing constantly. But don't write me again that "I receive much comfort from your letters"—for I know that myself—but that you have as much as I want: that you're not in turmoil, that you're not weeping, but that you're living in ease and good cheer.24

Read the original Greek

Φέρε δὴ πάλιν ἀπαντλήσωμέν σου τῆς ἀθυμίας τὸ ἕλκος καὶ διασκεδάσωμεν τοὺς λογισμοὺς τοὺς τὸ νέφος τοῦτο συνάγοντας. Τί γάρ ἐστιν ὃ συγχεῖ σου τὴν διάνοιαν; Ὅτι ἄγριος ὁ χειμὼν ὁ τὰς Ἐκκλησίας καταλαβὼν καὶ ζοφώδης καὶ νύκτα ἀσέληνον πάντα εἰργάσατο καὶ καθ' ἑκάστην κορυφοῦται τὴν ἡμέραν πικρά τινα ὠδίνων ναυάγια καὶ αὔξεται ἡ πανωλεθρία τῆς οἰκουμένης; Οἶδα τοῦτο κἀγὼ καὶ οὐδεὶς ἀντερεῖ, καὶ εἰ βούλει καὶ εἰκόνα ἀναπλάττω τῶν γινομένων, ὥστε σαφεστέραν σοι ποιῆσαι τὴν τραγῳδίαν. Θάλασσαν ὁρῶ μαινομένην πάντοθεν ἀπ' αὐτῆς κάτωθεν ἀναμοχλευομένην τῆς ἀβύσσου, πλωτῆρας τοῖς ὕδασι νεκροὺς ἐπιπλέοντας, ἑτέρους ὑποβρυχίους γενομένους, τὰς σανίδας τῶν πλοίων διαλελυμένας, τὰ ἱστία διαρρηγνύμενα, τοὺς ἱστοὺς διακλωμένους, τὰς κώπας τῶν χειρῶν τῶν ναυτῶν ἀποπτάσας, τοὺς κυβερνήτας ἀντὶ τῶν οἰάκων ἐπὶ τῶν καταστρωμάτων καθημένους, τὰς χεῖρας τοῖς γόνασι περιπλέκοντας καὶ πρὸς τὴν ἀμηχανίαν τῶν γινομένων κωκύοντας, ὀλολύζοντας, θρηνοῦντας, ὀλοφυρομένους μόνον, οὐκ οὐρανόν, οὐ πέλαγος φαινόμενον, ἀλλὰ σκότος πάντα βαθὺ καὶ ἀφεγγὲς καὶ ζοφῶδες, οὐδὲ τοὺς πλησίον ἐπιτρέποντα βλέπειν, καὶ πολὺν τὸν πάταγον τῶν κυμάτων καὶ θηρία θαλάττια πάντοθεν τοῖς πλέουσιν ἐπιτιθέμενα. Μᾶλλον δὲ μέχρι τίνος διώκομεν ἀκίχητα; Οἵαν γὰρ ἂν ζητήσω τῶν παρόντων εἰκόνα, ἡττώμενος τῶν κακῶν ὁ λόγος ἀναχωρεῖ. Ἀλλ' ὅμως καὶ ταῦτα εἰδὼς οὐκ ἀπογινώσκω τῆς χρηστοτέρας ἐλπίδος τὸν κυβερνήτην τοῦδε τοῦ παντὸς ἐννοῶν, ὃς οὐ τέχνῃ περιγίνεται τοῦ χειμῶνος, ἀλλὰ νεύματι λύει τὴν ζάλην. Εἰ δὲ μὴ ἐκ προοιμίων μηδὲ εὐθέως, ἔθος αὐτῷ τοιοῦτο μὴ ἐν ἀρχῇ τὰ δεινὰ καταλύειν, ἀλλ' ὅταν αὐξηθῇ καὶ πρὸς τὸ τέλος ἔλθῃ καὶ παρὰ τῶν πλειόνων ἀπογνωσθῇ, τότε θαυματουργεῖν καὶ παραδοξοποιεῖν, τήν τε οἰκείαν ἐνδεικνύμενος δύναμιν καὶ τῶν ἐμπιπτόντων τὴν ὑπομονὴν ἐγγυμνάζων. Μὴ τοίνυν ἀναπέσῃς, παρακαλῶ. Ἓν γὰρ ἐστίν, Ὀλυμπιάς, φοβερόν, εἷς πειρασμός, ἁμαρτία μόνον· καὶ τοῦτο συνεχῶς ἐπᾴδων σοι τὸ ῥῆμα οὐκ ἐπαυσάμην· τὰ δὲ ἄλλα πάντα μῦθος, κἂν ἐπιβουλὰς εἴπῃς, κἂν ἀπεχθείας, κἂν δόλους, κἂν συκοφαντίας, κἂν λοιδορίας, κἂν κατηγορίας, κἂν δημεύσεις, κἂν ἐξορίας, κἂν ξίφη ἠκονημένα, κἂν πέλαγος, κἂν τὸν τῆς οἰκουμένης ἁπάσης πόλεμον.

Οἷα γὰρ ἂν ᾖ ταῦτα, πρόσκαιρά τέ ἐστι καὶ ἐπίκηρα καὶ ἐν θνητῷ γενόμενα σώματι καὶ τὴν νήφουσαν οὐδὲν παραβλάπτοντα ψυχήν. ∆ιά τοι τοῦτο καὶ τῶν χρηστῶν καὶ τῶν λυπηρῶν τῶν κατὰ τὸν παρόντα βίον τὸ εὐτελὲς ὁ μακάριος Παῦλος δεῖξαι βουλόμενος μιᾷ λέξει τὸ πᾶν ἐνέφηνεν εἰπών· «Τὰ γὰρ βλεπόμενα πρόσκαιρα.» Τί τοίνυν τὰ πρόσκαιρα δέδοικας, τὰ ποταμίων ῥευμάτων δίκην παραρρέοντα; Τοιαῦτα γὰρ τὰ παρόντα, κἂν χρηστὰ ᾖ, κἂν λυπηρά. Προφήτης δὲ ἕτερος ἅπασαν τὴν ἀνθρωπίνην εὐημερίαν οὐδὲ χόρτῳ, ἀλλ' ἑτέρᾳ ὕλῃ εὐτελεστέρᾳ παρέβαλεν ἄνθος αὐτὴν ὀνομάσας χόρτου πᾶσαν ὁμοῦ. Οὐδὲ γὰρ μέρος αὐτῆς ἔθηκεν, οἷον πλοῦτον μόνον, ἢ τρυφὴν μόνον, ἢ δυναστείαν μόνον, ἢ τιμὰς μόνον, ἀλλὰ πάντα τὰ ἐν ἀνθρώποις δοκοῦντα εἶναι λαμπρὰ μιᾷ προσηγορίᾳ τῇ τῆς δόξης περιλαβὼν οὕτως ἐπήγαγε τὴν εἰκόνα τοῦ χόρτου εἰπών· «Πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου.»

Ἀλλ' ἡ δυσημερία δεινὸν καὶ βαρύ; Ἀλλ' ὅρα καὶ ταύτην πάλιν ἑτέρᾳ παραβαλλομένην εἰκόνι καὶ καταφρόνει καὶ ταύτης. Τὰς γὰρ λοιδορίας καὶ τὰς ὕβρεις καὶ τὰ ὀνείδη καὶ τὰ σκώμματα τὰ παρὰ τῶν ἐχθρῶν καὶ τὰς ἐπιβουλὰς ἱματίῳ παλαιωθέντι καὶ ἐρίῳ διαβρωθέντι παρεικάζων ἔλεγεν· «Ὀνειδισμὸν ἀνθρώπων μὴ φοβεῖσθε καὶ τῷ φαυλισμῷ αὐτῶν μὴ ἡττᾶσθε, ὅτι ὡς ἱμάτιον παλαιωθήσονται καὶ ὡς ἔριον ὑπὸ σητός, οὕτω βρωθήσονται.» Μηδέν σε τοίνυν ταραττέτω τῶν γινομένων, ἀλλ' ἀφεῖσα τὸν δεῖνα καὶ τὸν δεῖνα παρακαλεῖν καὶ τὰς σκιὰς παρατρέχειν –τοῦτο γὰρ ἡ ἀνθρωπίνη συμμαχία –τὸν Θέον ᾧ λατρεύεις, ἐνδελεχῶς παρακάλει νεῦσαι μόνον· καὶ πάντα ἐν μιᾷ καιροῦ λύεται ῥοπῇ. Εἰ δὲ παρεκάλεσας καὶ οὐκ ἐλύθη, τοιοῦτο τῷ Θεῷ ἔθος, μὴ ἐν προοιμίων –τὸν γὰρ ἔμπροσθεν ἀναλήψομαι λόγον –καταλύειν τὰ δεινά, ἀλλ' ὅταν κορυφωθῇ, ὅταν αὐξηθῇ, ὅταν σχεδὸν μηδὲν ὑπολελειμμένον ᾖ τῆς τῶν πολεμούντων κακίας, τότε ἀθρόον πάντα μεταβάλλειν ἐπὶ τὸ γαληνὸν καὶ πρὸς ἀπροσδοκήτους τινὰς καταστάσεις αὐτὰ πραγμάτων ἄγειν. Οὐ γὰρ τοσαῦτα δύναται μόνον ποιῆσαι χρηστὰ ὅσα προσδοκῶμεν καὶ ἐλπίζομεν, ἀλλὰ καὶ πολλῷ πλείονα καὶ ἀπείρως μείζονα. ∆ιὸ καὶ Παῦλος ἔλεγε· «Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν.» Μὴ γὰρ οὐκ ἠδύνατο ἐκ προοιμίων κωλῦσαι τοὺς παῖδας τοὺς τρεῖς εἰς τὸν πειρασμὸν ἐκεῖνον μὴ ἐμπεσεῖν; Ἀλλ' οὐκ ἠβουλήθη πολλὴν αὐτοῖς συνάγων τὴν ἐμπορίαν. ∆ιὰ τοῦτο ἀφῆκε καὶ χερσὶν αὐτοὺς βαρβαρικαῖς παραδοθῆναι καὶ τὴν κάμινον ἀναφθῆναι πρὸς ὕψος ἄφατον καὶ τὴν βασιλικὴν ὀργὴν τῆς καμίνου χαλεπώτερον ἐκκαῆναι καὶ χεῖρας δεθῆναι καὶ πόδας μετὰ πολλῆς τῆς σφοδρότητος καὶ εἰς τὸ πῦρ ἐμβληθῆναι· καὶ ὅτε πάντες οἱ θεωροῦντες αὐτοὺς ἀπέγνωσαν αὐτῶν τὴν σωτηρίαν, τότε ἀθρόον καὶ παρ' ἐλπίδα πᾶσαν ἀνεφαίνετο ἡ θαυματοποιΐα τοῦ ἀριστοτέχνου Θεοῦ καὶ μετὰ πολλῆς ἐξέλαμπε τῆς ὑπερβολῆς.

Τὸ μὲν γὰρ πῦρ ἐδεσμεῖτο, οἱ δεσμῶται δὲ ἐλύοντο· καὶ ναὸς εὐκτήριος ἡ κάμινος ἐγένετο καὶ πηγὴ καὶ δρόσος καὶ αὐλῶν βασιλικῶν σεμνοτέρα, καὶ τὴν παμφάγον οὐσίαν ἐκείνην καὶ σιδήρου καὶ λίθων περιγινομένην καὶ πάσης κρατοῦσαν ὕλης τριχῶν ἐνίκα φύσις. Καὶ χορὸς ἵστατο παναρμόνιος αὐτόθι τῶν ἁγίων ἐκείνων ἑκατέραν τὴν κτίσιν εἰς τὴν θαυμασίαν ταύτην καλούντων μελῳδίαν· ᾖδόν τε εὐχαριστηρίους ἀναπέμποντες ὕμνους ὑπὲρ ὧν ἐδέθησαν, ὑπὲρ ὧν ἐκάησαν, τό γε ἐχθρῶν μέρος, ὑπὲρ ὧν πατρίδος ἐξέπεσον, ὑπὲρ ὧν αἰχμάλωτοι γεγόνασιν, ὑπὲρ ὧν τὴν ἐλευθερίαν ἀφῃρέθησαν, ὑπὲρ ὧν ἀπόλιδες, ἄοικοι καὶ μετανάσται ἐγένοντο, ὑπὲρ ὧν ἐν ἀλλοτρίᾳ καὶ βαρβάρῳ διέτριβον γῇ· τοῦτο γὰρ ψυχῆς εὐγνώμονος. Καὶ ἐπειδὴ καὶ τὰ τῆς κακίας τῶν πολεμούντων ἀπήρτιστο –τί γὰρ μετὰ θάνατον λοιπὸν ἐπιχειρῆσαι ἠδύναντο – καὶ τὰ τῶν ἀθλητῶν ἐπεπλήρωτο καὶ ὁ στέφανος ἐπλάκη καὶ τὰ βραβεῖα αὐτοῖς συνελέγη καὶ οὐδὲν λοιπὸν ἔλιπεν εἰς εὐδοκίμησιν, τότε δὴ τὰ δεινὰ λύεται καὶ ὁ τὴν κάμινον ἀνάψας καὶ τοσαύτῃ παραδοὺς τιμωρίᾳ, οὗτος θαυμαστὸς ἐπαινέτης τῶν ἁγίων ἐκείνων ἀθλητῶν γίνεται καὶ κῆρυξ τῆς τοῦ Θεοῦ παραδοξοποιΐας, καὶ πανταχοῦ τῆς οἰκουμένης ἐκπέμπει τὰ γράμματα πολλῆς γέμοντα εὐφημίας, διηγούμενος τὰ γεγενημένα καὶ ἀξιόπιστος γινόμενος κῆρυξ τῶν τοῦ παραδοξοποιοῦ Θεοῦ θαυμάτων. Ἐπειδὴ γὰρ ἐχθρὸς ἦν καὶ πολέμιος, ἀνύποπτα λοιπὸν καὶ παρὰ τοῖς ἐχθροῖς τὰ γραφόμενα ἦν.

Εἶδες τὸ εὐμήχανον τοῦ Θεοῦ; Εἶδες τὸ σοφόν; Εἶδες τὸ παράδοξον; Εἶδες τὸ φιλάνθρωπον καὶ κηδεμονικόν; Μὴ τοίνυν θορυβοῦ, μηδὲ ταράττου, ἀλλὰ μένε διηνεκῶς ὑπὲρ πάντων αὐτῷ εὐχαριστοῦσα, δοξολογοῦσα, παρακαλοῦσα, δεομένη, ἱκετεύουσα· κἂν μυρίοι θόρυβοι, κἂν μυρίαι ταραχαὶ ἐπίωσι, κἂν καταιγίδες, κἂν πάντα ἐπ' ὄψιν κέηται, μηδέν σε τούτων ταραττέτω. Οὐ γὰρ προλαμβάνεται ἡμῖν ὁ ∆εσπότης ὑπὸ τῆς τῶν πραγμάτων δυσκολίας, κἂν εἰς ἔσχατον ὄλεθρον πάντα κατενεχθῇ. ∆υνατὸν γὰρ αὐτῷ καὶ τοὺς πεπτωκότας ἐγεῖραι καὶ τοὺς πεπλανημένους ἐπιστρέψαι καὶ τοὺς σκανδαλισθέντας διορθῶσαι καὶ τοὺς μυρίων πληρωθέντας ἁμαρτημάτων ἀπαλλάξαι καὶ δικαίους ποιῆσαι καὶ τοὺς νεκρωθέντας ζωογονῆσαι καὶ κατασκαφέντα λαμπρότερα ἐργάσασθαι καὶ τὰ παλαιωθέντα ἀνανεῶσαι. Εἰ γὰρ τὰ μὴ ὄντα ποιεῖ γενέσθαι καὶ τοῖς μηδαμοῦ μηδαμῶς φαινομένοις χαρίζεται τὸ εἶναι, πολλῷ μᾶλλον τὰ ὄντα καὶ γενόμενα διορθώσεται. Ἀλλὰ πολλοὶ οἱ ἀπολλύμενοι, πολλοὶ οἱ σκανδαλιζόμενοι. Πολλὰ πολλάκις καὶ ἤδη τοιαῦτα γέγονεν, ἀλλ' ὕστερον τὴν προσήκουσαν ἔλαβε πάντα διόρθωσιν, πλὴν εἰ μή τινες ἀνιάτως ἔμειναν ἔχοντες καὶ μετὰ τὴν τῶν πραγμάτων μεταβολήν. Τί ταράττῃ καὶ ἀλύεις, εἰ ὁ δεῖνα ἑκβέβληται καὶ ὁ δεῖνα εἰσενήνεκται; Ὁ Χριστὸς ἐσταυροῦτο, καὶ Βαραββᾶς ὁ λῃστὴς ἐξῃτεῖτο, καὶ ὁ διεφθαρμένος ἐβόα δῆμος, τὸν ἀνδροφόνον τοῦ Σωτῆρος καὶ εὐεργέτου δεῖν μᾶλλον σωθῆναι. Πόσους νομίζεις ταῦτα ἐσκανδάλισε τότε; Πόσους ταῦτα τέως ἀπώλεσε; Μᾶλλον δὲ ἀνώτερον τὸν λόγον ἀναγκαῖον ἀγαγεῖν.

Οὐκ εὐθέως τεχθεὶς οὗτος ὁ σταυρωθεὶς μετανάστης ἐγίνετο καὶ φυγὰς καὶ μετὰ ὁλοκλήρου τῆς οἰκίας πρὸς τὴν ἀλλοτρίαν ἐξ αὐτῶν σπαργάνων ἀπῳκίζετο, διάστημα ὁδοῦ τοσοῦτον εἰς βάρβαρον ἀπαγόμενος χώραν; Καὶ αἱμάτων ῥύακες ἐκ τῆς ὑποθέσεως ταύτης ἐγίνοντο καὶ φόνοι ἄδικοι καὶ σφαγαὶ καὶ ἡ ἄωρος ἡλικία πᾶσα καθάπερ ἐν παρατάξει καὶ πολέμῳ κατεκόπτετο καὶ τῶν μαζῶν ἀποσπώμενοι οἱ παῖδες σφαγῇ παρεδίδοντο καὶ ἔτι τοῦ γάλακτος ἐπὶ τοῦ φάρυγγος ὄντος διὰ τοῦ λαιμοῦ καὶ τῆς δέρρης τὸ ξίφος ἠλαύνετο. Τί ταύτης χαλεπώτερον τῆς τραγῳδίας; Καὶ ταῦτα ἔπραττεν ὁ ζητῶν αὐτὸν ἀνελεῖν καὶ ὁ μακρόθυμος Θεὸς ἠνείχετο τοιαύτης τολμωμένης τραγῳδίας, τοσούτου ῥέοντος αἵματος, καὶ ἠνείχετο κωλῦσαι δυνάμενος, ἀπορρήτῳ τινὶ σοφίᾳ τὴν τοσαύτην ἐπιδεικνύμενος μακροθυμίαν. Ἐπειδὴ δὲ ἐπανῆλθεν ἀπὸ τῆς βαρβάρου χώρας καὶ ηὐξήθη, πόλεμος αὐτῷ πανταχόθεν ἀνερριπίζετο. Καὶ πρῶτον μὲν οἱ Ἰωάννου μαθηταὶ διεφθόνουν καὶ ἐβάσκαινον, καίτοι γε ἐκείνου τὰ αὐτοῦ θεραπεύοντος, καὶ ἔλεγον ὅτι «Ὃς ἦν μετὰ σοῦ πέραν Ἰορδάνου, ἴδε οὗτος βαπτίζει καὶ πάντες ἔρχονται πρὸς αὐτόν.» Ταῦτα γὰρ ὑποκνιζομένων ἦν λοιπὸν τὰ ῥήματα καὶ φθόνῳ βαλλομένων καὶ τηκομένων τῷ πάθει. ∆ιὰ δὴ τοῦτο καὶ μετὰ Ἰουδαίου τινὸς εἷς τῶν μαθητῶν τῶν ταῦτα εἰρηκότων ἐφιλονείκει καὶ ἐπύκτευε τὸν περὶ καθαρσίων λόγον κινῶν καὶ βάπτισμα βαπτίσματι παραβάλλων, τὸ Ἰωάννου τῷ τῶν μαθητῶν τοῦ Χριστοῦ. «Ἐγένετο γάρ, φησίν, ἐκ τῶν μαθητῶν Ἰωάννου μετὰ Ἰουδαίου τινὸς ζήτησις περὶ καθαρισμοῦ.» Ἐπειδὴ δὲ καὶ τῶν σημείων ἥψατο, πόσαι συκοφαντίαι; Οἱ μὲν Σαμαρείτην αὐτὸν ἐκάλουν καὶ δαιμονῶντα λέγοντες ὅτι «Σαμαρείτης εἶ σὺ καὶ δαιμόνιον ἔχεις»· οἱ δὲ πλάνον, λέγοντες· «Οὗτος οὐκ ἔστιν ἐκ τοῦ Θεοῦ, ἀλλὰ πλανᾷ τὸν ὄχλον»· οἱ δὲ γόητα, λέγοντες ὅτι «Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια»· καὶ συνεχῶς ταῦτα ἐπέλεγον καὶ ἀντίθεον ὠνόμαζον καὶ γαστρίμαργον καὶ ἀδηφάγον καὶ μέθυσον καὶ πονηρῶν καὶ διεφθαρμένων φίλον.

«Ἦλθε γάρ, φησίν, ὁ Υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγουσιν· Ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἀμαρτωλῶν.» Καὶ ὅτε δὲ τῇ πόρνῃ διελέγετο, ψευδοπροφήτην αὐτὸν ἐκάλουν· «Εἰ γὰρ ἦν προφήτης, φησίν, ᾔδει τίς ἐστιν ἡ γυνὴ αὕτη ἡ λαλοῦσα αὐτῷ»· καὶ καθ' ἑκάστην ἡμέραν τοὺς ὀδόντας ἠκόνων κατ' αὐτοῦ. Καὶ οὐκ Ἰουδαῖοι μόνον οὕτως ἐπολέμουν αὐτῷ, ἀλλ' οὐδὲ αὐτοὶ οἱ δοκοῦντες εἶναι ἀδελφοὶ ὑγιῶς εἶχον πρὸς αὐτόν, ἀλλὰ καὶ ἐκ τῆς οἰκίας ὁ πόλεμος αὐτῷ ἀνερριπίζετο. Ὅρα γοῦν πῶς καὶ αὐτοὶ ἦσαν διεφθαρμένοι, ἐξ ὧν καὶ ὁ εὐαγγελιστὴς ἐπάγων ἔλεγεν· «Οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν.»

Ἀλλ' ἐπειδὴ σκανδαλιζομένων μέμνησαι πολλῶν καὶ πλανωμένων, πόσους οἴει κατὰ τὸν καιρὸν τοῦ σταυροῦ σκανδαλισθῆναι τῶν μαθητῶν; Ὁ μὲν προέδωκεν, οἱ δὲ ἐδραπέτευσαν, ὁ δὲ ἠρνήσατο, καὶ πάντων ἀναχωρησάντων ἤγετο μόνος δεδεμένος. Πόσους τοίνυν οἴει πρώην ἑωρακότας τὰ σημεῖα αὐτὸν ἐργαζόμενον, νεκροὺς ἐγείροντα, λεπροὺς καθαίροντα, δαίμονας ἀπελαύνοντα, ἄρτους πηγάζοντα, τὰ ἄλλα τεράστια ἐργαζόμενον, σκανδαλίζεσθαι κατὰ τὸν καιρὸν ἐκεῖνον, θεωροῦντας μόνον ἀπαγόμενον καὶ δεδεμένον, εὐτελῶν αὐτὸν στρατιωτῶν περιστοιχιζόντων καὶ ἱερέων ἰουδαϊκῶν ἑπομένων καὶ θορυβούντων καὶ ταραττόντων καὶ τοὺς ἐχθροὺς ἅπαντας μόνον ἐν μέσῳ ἔχοντας ἀπειλημμένον αὐτὸν καὶ τὸν προδότην παρόντα καὶ ἐναβρυνόμενον τέως; Τί δὲ ἡνίκα ἐμαστιγοῦτο; Καὶ εἰκὸς παρεῖναι πλῆθος ἄπειρον. Ἑορτὴ γὰρ ἦν περιφανὴς ἡ πάντας συνάγουσα καὶ μητρόπολις ἡ τὸ δρᾶμα τῆς παρανομίας δεξαμένη καὶ ἐν μεσημβρίᾳ μέσῃ. Πόσους τοίνυν οἴει παρεῖναι τότε καὶ σκανδαλίζεσθαι ὁρῶντας αὐτὸν δεδεμένον, μεμαστιγωμένον, αἵματι περιρρεόμενον, ὑπὸ ἡγεμονικοῦ δικαστηρίου ἐξεταζόμενον καὶ οὐδένα τῶν μαθητῶν παρόντα; Τί δὲ ἡνίκα καὶ ποικίλαι ἐκεῖναι καὶ συνεχεῖς καὶ ἐπάλληλοι ἐγένοντο κατ' αὐτοῦ κωμῳδίαι, καὶ ποτὲ μὲν αὐτὸν ἀκάνθαις ἐστεφάνουν, ποτὲ δὲ χλαμύδα περιετίθεσαν, ποτὲ δὲ κάλαμον ἐνεχείριζον, ποτὲ δὲ πίπτοντες αὐτὸν προσεκύνουν, πᾶν εἶδος χλευασίας κινοῦντες καὶ γέλωτος; Πόσους οἴει σκανδαλίζεσθαι, πόσους θορυβεῖσθαι, πόσους ταράττεσθαι, ὅτε ἐπὶ κόρρης αὐτὸν ἔπαιον καὶ ἔλεγον· «Προφήτευσον ἡμῖν, Χριστέ, τίς ἐστιν ὁ παίσας σε;» καὶ ἦγον καὶ περιῆγον, πᾶσαν τὴν ἡμέραν εἰς τοῦτο ἀνηλίσκοντο, εἰς σκώμματα καὶ λοιδορίας καὶ χλευασίαν καὶ γέλωτα ἐν μέσῳ θεάτρῳ Ἰουδαϊκῷ; Τί δὲ ὅτε αὐτὸν ἐρράπιζεν ὁ δοῦλος τοῦ ἀρχιερέως; Τί δὲ ὅτε τὰ ἱμάτια αὐτοῦ διεμερίζοντο οἱ στρατιῶται; Ἡνίκα δὲ ἐπὶ τὸν σταυρὸν ἀνηνέχθη γυμνὸς ἐπὶ τοῦ νώτου τὰς μάστιγας ἔχων καὶ ἀνεσκολοπίζετο; Οὐδὲ γὰρ τότε οἱ ἄγριοι θῆρες ἐμαλάττοντο, ἀλλὰ μανικώτεροι μᾶλλον ἐγίνοντο καὶ τὰ τῆς τραγῳδίας ἐπετείνετο καὶ τὰ τῆς χλευασίας ηὔξετο. Οἱ μὲν γὰρ ἔλεγον· «Ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις ἐγείρων αὐτόν.» Οἱ δὲ ἔλεγον· «Ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι.» Ἄλλοι δὲ ἔλεγον· «Εἰ υἱὸς εἶ τοῦ Θεοῦ, κατάβηθι ἀπὸ τοῦ σταυροῦ καὶ πιστεύσομεν εἰς σέ.» Τί δὲ ὅτε τῇ σπογγιᾷ χολὴν καὶ ὄξος ποτίζοντες ἐνεπαροίνουν αὐτῷ; Τί δὲ ὅτε οἱ λῃσταὶ ἐλοιδόρουν αὐτῷ; Τί δέ, ὅπερ καὶ ἔμπροσθεν ἔλεγον τὸ φρικτὸν ἐκεῖνο καὶ παρανομώτατον, ὅτε τὸν λῃστὴν ἐκεῖνον καὶ τοιχωρύχον καὶ μυρίων γέμοντα φόνων ἄξιον ἔλεγον εἶναι ἐξαιτηθῆναι μᾶλλον αὐτοῦ, καὶ λαβόντες αἵρεσιν παρὰ τοῦ δικαστοῦ τὸν Βαραββᾶν προετίμησαν, οὐ σταυρῶσαι μόνον, ἀλλὰ καὶ πονηρὰν βουλόμενοι τῷ Χριστῷ περιθεῖναι δόξαν; Ἐνόμιζον γὰρ δύνασθαι κατασκευάζειν ἐκ τούτων ὅτι τοῦ λῃστοῦ χείρων ἦν καὶ οὕτω παράνομος ὡς μήτε φιλανθρωπίᾳ μήτε ἑορτῆς ἀξιώματι δύνασθαι σώζεσθαι.

Πάντα γὰρ τούτου ἕνεκεν ἐποίουν ὥστε αὐτοῦ τὴν ὑπόληψιν διαβαλεῖν· διά τοι τοῦτο καὶ τοὺς δύο λῃστὰς αὐτῷ συνεσταύρωσαν. Ἀλλ' ἡ ἀλήθεια οὐ συνεσκιάζετο, ἀλλὰ καὶ μειζόνως διέλαμπε. Καὶ τυραννίδα δὲ αὐτῷ ἐνεκάλουν λέγοντες· «Πᾶς ὁ ποιῶν ἑαυτὸν βασιλέα ἀντιλέγει τῷ Καίσαρι», τῷ οὐκ ἔχοντι ποῦ τὴν κεφαλὴν κλῖναι, τυραννίδος ἐπάγοντες ἔγκλημα. Καὶ ἐπὶ βλασφημίᾳ δὲ αὐτὸν ἐσυκοφάντουν. Ὁ γὰρ ἀρχιερεὺς διέρρηξε τὰ ἱμάτια αὐτοῦ λέγων· «Ἐβλασφήμησε· τί ἔτι χρείαν ἔχομεν μαρτύρων;» Ὁ δὲ θάνατος αὐτοῦ οἷος; οὐ καταδίκων; οὐκ ἐπαράτων; οὐχ ὁ αἴσχιστος; οὐχ ὁ τῶν τὰ ἔσχατα παρανενομηκότων καὶ οὐκ ἀξίων ὄντων οὐδὲ ἐπὶ τῆς γῆς τὴν ψυχὴν ἀφεῖναι; Τὸ δὲ τῆς ταφῆς εἶδος οὐκ ἐν χάριτος ἐπληροῦτο μέρει; Ἐλθὼν γάρ τις τὸ σῶμα αὐτοῦ ἐξῃτήσατο. Οὕτως οὐδὲ ὁ θάπτων αὐτὸν ἦν τῶν οἰκείων, τῶν εὐεργετηθέντων, τῶν μαθητῶν, τῶν τοσαύτης ἀπολελαυκότων σωτηρίας, πάντων φρούδων γενομένων, πάντων ἀποπηδησάντων. Ἡ δὲ πονηρὰ ἐκείνη ὑπόληψις ἣν κατεσκέδασαν τῆς ἀναστάσεως εἰπόντες ὅτι «Ἦλθον οἱ μαθηταὶ αὐτοῦ καὶ ἔκλεψαν αὐτόν,» πόσους ἐσκανδάλισε, πόσους ὑπεσκέλισε τέως; Καὶ γὰρ ἐκράτησεν ὁ λόγος τότε, καίτοι γε πεπλασμένος ὢν καὶ χρημάτων γενόμενος ὠνητός· ἀλλ' ὅμως ἐκράτησε παρά τισι, μετὰ τὰ σήμαντρα, μετὰ τὴν περιφάνειαν τῆς ἀληθείας τὴν τοσαύτην. Οὐδὲ γὰρ τὸν περὶ τῆς ἀναστάσεως ᾔδεσαν λόγον τὸ πλῆθος ὅπου γε οὐδὲ αὐτοὶ οἱ μαθηταὶ ἠπίσταντο.

«Οὐδὲ γὰρ ᾔδεσαν, φησί, τότε ὅτι δεῖ αὐτὸν ἐκ νεκρῶν ἀναστῆναι.» Πόσους τοίνυν οἴει κατὰ τὰς ἡμέρας ἐκείνας σκανδαλισθῆναι; Ἀλλ' ὅμως ὁ μακρόθυμος Θεὸς ἠνείχετο τῇ οἰκείᾳ σοφίᾳ καὶ ἀπορρήτῳ πάντα οἰκονομῶν.

Εἶτα μετὰ τὰς ἡμέρας ἐκείνας, πάλιν κρυπτόμενοι, λανθάνοντες, φυγαδευόμενοι οἱ μαθηταί, δεδοικότες, τρέμοντες, τόπον ἐκ τόπου συνεχῶς ἀμείβοντες, οὕτως ἐλάνθανον, καὶ μετὰ πεντήκοντα ἡμέρας ἀρξάμενοι φαίνεσθαι καὶ σημείων ἅπτεσθαι, οὐδὲ οὕτως ἀδείας ἀπήλαυσαν. Ἀλλὰ καὶ μετ' ἐκεῖνα, μυρία σκάνδαλα μαστιζομένων αὐτῶν ἐγίνετο ἐν τοῖς ἀσθενεστέροις, τῆς Ἐκκλησίας ταραττομένης, αὐτῶν ἐλαυνομένων, τῶν ἐχθρῶν κρατούντων πολλαχοῦ καὶ θορυβούντων. Ὅτε γὰρ τὴν πολλὴν ἀπὸ τῶν σημείων ἐκτήσαντο παρρησίαν, τότε πάλιν ἡ Στεφάνου τελευτὴ διωγμὸν χαλεπὸν εἰργάσατο καὶ πάντας διέσπειρε καὶ τὴν Ἐκκλησίαν ἐν θορύβῳ κατέστησε· καὶ πάλιν ἐν φόβῳ τὰ τῶν μαθητῶν, καὶ πάλιν ἐν φυγῇ, καὶ πάλιν ἐν ἀγωνίᾳ. Καὶ οὕτω διαπαντὸς τὰ τῆς Ἐκκλησίας ηὔξετο, ὅτε ἤνθει διὰ τῶν σημείων, ὅτε φαιδρὰ ἐκ προοιμίων ἐφαίνετο. Καὶ ὁ μὲν διὰ θυρίδος ἐχαλᾶτο καὶ οὕτως ἐξέφυγε τοῦ ἄρχοντος τὰς χεῖρας· τοὺς δὲ ἄγγελος ἐξέβαλε καὶ οὕτως τῶν ἁλύσεων ἀπήλλαττε· τοὺς δὲ ἀγοραῖοι καὶ χειροτέχναι ὑποδεχόμενοι παρὰ τῶν ἐν δυναστείαις ἐλαυνομένους πάντα ἐθεράπευον τρόπον, πορφυροπώλιδες γυναῖκες καὶ σκηνορράφοι καὶ σκυτοδέψαι πρὸς αὐτὰς οἰκοῦντες τὰς ἐσχατιὰς τῶν πόλεων, παρ' αἰγιαλὸν καὶ θάλασσαν. Πολλάκις δὲ οὐδὲ ἐν μέσαις ἐτόλμων φαίνεσθαι ταῖς πόλεσιν· εἰ δὲ καὶ αὐτοὶ ἐτόλμων, ἀλλ' οἱ ξενοδόχοι οὐκ ἐτόλμων. Καὶ οὕτως ὑφαίνετο τὰ πράγματα διὰ πειρασμῶν, οὐ δι' ἀνέσεων, καὶ οἱ πρώην σκανδαλισθέντες μετὰ ταῦτα διωρθοῦντο καὶ οἱ πλανηθέντες ἐπανήγοντο καὶ τὰ κατεσκαμμένα ᾠκοδομεῖτο μειζόνως. ∆ιὰ τοῦτο καὶ Παύλου αἰτήσαντος δι' ἀνέσεως μόνης βαδίζειν τὸ κήρυγμα, ὁ πάνσοφος καὶ εὐμήχανος Θεὸς οὐκ ἠνέσχετο τοῦ μαθητοῦ, ἀλλὰ καὶ πολλάκις παρακαλοῦντος οὐκ ἐπένευσεν, ἀλλ' εἶπεν· «Ἀρκεῖ σοι ἡ χάρις μου· ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται.»

Εἰ βούλει τοίνυν καὶ νῦν λογίσασθαι μετὰ τῶν λυπηρῶν τὰ χρηστά, πολλὰ ὄψει γεγενημένα, καὶ εἰ μὴ σημεῖα καὶ θαύματα, ἀλλ' ἐοικότα σημείοις πράγματα, δείγματα τῆς πολλῆς τοῦ Θεοῦ προνοίας καὶ ἀντιλήψεως ἄφατα. Ἀλλ' ἵνα μὴ πάντα μετ' εὐκολίας παρ' ἡμῶν ἀκούῃς, τοῦτό σοι καταλιμπάνω τὸ μέρος, ὥστε μετὰ ἀκριβείας ἀναλέξαι πάντα καὶ παραθεῖναι τοῖς λυπηροῖς καὶ καλὴν ἀσχολουμένη ἀσχολίαν οὕτως ἀπαγαγεῖν σαυτὴν τῆς ἀθυμίας· πολλὴν γὰρ καὶ ἐντεῦθεν δέξῃ τὴν παράκλησιν. Πάντα σου τὸν εὐλογήμενον οἶκον παρ' ἡμῶν πολλὰ προσειπεῖν παρακλήθητι. Ἐρρωμένη, εὐθυμουμένη διατελοίης, δέσποινά μου αἰδεσιμωτάτη καὶ θεοφιλεστάτη. Εἰ βούλει μοι μακρὰ γράφειν, καὶ τοιαῦτα δήλωσόν μοι, μὴ ἀπατῶσα μέντοι με, ὅτι πᾶσαν ἀπέθου τὴν ἀθυμίαν καὶ ἐν ἀνέσει διάγεις. Τοιοῦτον γὰρ τῶν γραμμάτων τούτων τὸ φάρμακον ὡς καὶ εὐθυμίαν σοι ἐμποιῆσαι πολλὴν καὶ ὄψει συνεχῶς ἐπιστέλλοντα. Ἀλλὰ μή μοι γράψῃς πάλιν ὅτι «Παραμυθίαν ἔχω πολλὴν ἐκ τῶν γραμμάτων σου», τοῦτο γὰρ οἶδα κἀγώ, ἀλλ' ὅτι τοσαύτην ὅσην ἐγὼ βούλομαι, ὅτι οὐ συγχέῃ, ὅτι οὐ δακρύεις, ἀλλ' ἐν ἀνέσει καὶ εὐθυμίᾳ διάγεις.

Scripture echoes

  1. ↩Isa.51.7-Isa.51.8 — Hear me, you who know righteousness, a people whose law is in their hearts. Do not fear the reproach of mere mortals, and do not be dismayed by their insults. Isa.51.8 — For like a garment they will be eaten by moths, and like wool they will be eaten by a grub; but my righteousness will be forever, and my salvation for generation after generation.
  2. ↩Eph.3.20 — Now to the one who is able to do far more abundantly beyond all that we ask or think, according to the power that is at work within us—
  3. ↩Rom.4.17 — As it is written, "I have made you the father of many nations" — in the presence of the God in whom he believed, the God who gives life to the dead and calls into being things that do not exist as though they already do.
  4. ↩Rom.4.17 — As it is written, "I have made you the father of many nations" — in the presence of the God in whom he believed, the God who gives life to the dead and calls into being things that do not exist as though they already do.
  5. ↩Matt.2.13-Matt.2.15 — Now after they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Rise, take the child and his mother, and flee into Egypt, and remain there until I tell you; for Herod is about to seek the child to destroy him." Matt.2.14 — So when Joseph got up, he took the child and his mother by night and withdrew to Egypt, Matt.2.15 — And he remained there until the death of Herod, in order that what was spoken by the Lord through the prophet might be fulfilled, saying, 'Out of Egypt I called my son.'
  6. ↩Matt.2.16-Matt.2.18 — Then Herod, when he saw that he had been tricked by the wise men, became furious, and he sent and killed all the male children in Bethlehem and in all its region who were two years old and under, according to the time he had carefully determined from the wise men. Matt.2.17 — Then was fulfilled what was spoken through Jeremiah the prophet, saying, Matt.2.18 — A voice was heard in Ramah, weeping and great mourning, Rachel weeping for her children, and she would not be comforted, because they are not.
  7. ↩Matt.2.19-Matt.2.23;Luke.2.40 — But when Herod had died, behold, an angel of the Lord appeared to Joseph in a dream in Egypt, Matt.2.20 — saying, 'Rise, take the child and his mother, and go to the land of Israel, for those who were seeking the child's life have died.' Matt.2.21 — And he got up, took the child and his mother, and went into the land of Israel. Matt.2.22 — But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there. Having been warned in a dream, he withdrew to the region of Galilee. Matt.2.23 — And he came and settled in a city called Nazareth, so that what was spoken through the prophets might be fulfilled, that he would be called a Nazarene. Luke.2.40 — And the child grew and became strong, filled with wisdom, and the grace of God was upon him.
  8. ↩John.3.26 — They came to John and said to him, "Rabbi, the one who was with you beyond the Jordan, to whom you have testified—look, he is baptizing, and everyone is coming to him."
  9. ↩John.3.25 — Then a dispute arose between John's disciples and a Jew over purification.
  10. ↩John.3.25 — Then a dispute arose between John's disciples and a Jew over purification.
  11. ↩John.8.48 — Then the Jews answered him, "Are we not right in saying that you are a Samaritan and have a demon?"
  12. ↩John.7.12 — And there was much murmuring among the crowds concerning him. Some were saying, "He is good," but others were saying, "No, he leads the crowd astray."
  13. ↩Matt.9.34;Mark.3.22;Luke.11.15 — But the Pharisees were saying, "He drives out demons by the ruler of the demons." Mark.3.22 — And the scribes who came down from Jerusalem were saying, 'He has Beelzebul,' and, 'By the ruler of the demons he casts out demons.' Luke.11.15 — But some of them said, 'By Beelzebul, the ruler of the demons, he casts out the demons.'
  14. ↩Matt.11.19;Luke.7.34 — The Son of Man came eating and drinking, and they say, 'Look, a glutton and a drunkard, a friend of tax collectors and sinners!' Yet wisdom is justified by her deeds. Luke.7.34 — The Son of Man has come eating and drinking, and you say, 'Look, a gluttonous man and a drunkard, a friend of tax collectors and sinners!'
  15. ↩Matt.26.56 — But all this has happened so that the Scriptures of the prophets might be fulfilled. Then all the disciples left him and fled.
  16. ↩Matt.26.68 — They said, "Prophesy to us, Messiah! Who is it that struck you?"
  17. ↩Matt.27.28-Matt.27.31;Mark.15.17-Mark.15.20;John.19.2-John.19.3 — And they stripped him and put a scarlet robe on him. Matt.27.29 — And they twisted together a crown of thorns and placed it on his head, and put a reed in his right hand. And kneeling before him, they mocked him, saying, 'Hail, King of the Jews!' Matt.27.30 — And they spit on him, and took the reed and struck him on the head. Matt.27.31 — And after they had mocked him, they stripped off the robe and put his own clothes on him, and led him away to crucify him. Mark.15.17 — And they clothed him in purple, and after twisting together a crown of thorns, they placed it on him. Mark.15.18 — And they began to greet him, "Hail, King of the Jews!" Mark.15.19 — And they kept striking his head with a reed and spitting on him, and kneeling down they bowed before him. Mark.15.20 — And when they had mocked him, they stripped him of the purple and put his own clothes on him. Then they led him out to crucify him. John.19.2 — And the soldiers, having woven a crown of thorns, placed it on his head, and they clothed him in a purple robe. John.19.3 — And they kept coming up to him, saying, 'Hail, King of the Jews!' and striking him with their hands." Completes the sentence and gives the repeated action a clearer spoken rhythm.
  18. ↩Ps.22.18;Matt.27.35;John.19.23-John.19.24 — I will declare your name to my people; all my bones are exposed. They stare at me; they gloat over me. Matt.27.35 — And when they had crucified him, they divided his garments among them by casting lots. John.19.23 — So when the soldiers crucified Jesus, they took his garments and made four parts, one part for each soldier, and also the tunic. Now the tunic was seamless, woven from the top throughout. John.19.24 — So they said to one another, 'Let us not tear it, but cast lots for it, to see whose it shall be' — that the Scripture might be fulfilled that says, 'They divided my garments among them, and for my clothing they cast lots.' So the soldiers did these things.
  19. ↩John.18.22 — When he said these things, one of the officers standing nearby struck Jesus with his hand, saying, "Is that how you answer the high priest?"
  20. ↩Matt.27.40;Mark.15.29 — You who would destroy the temple and rebuild it in three days, save yourself! If you are the Son of God, come down from the cross! Mark.15.29 — And those who passed by were hurling insults at him, shaking their heads and saying, 'Aha! You who would tear down the temple and rebuild it in three days—'
  21. ↩Matt.27.42;Mark.15.31 — He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him. Mark.15.31 — In the same way, the chief priests also, mocking among themselves with the scribes, said, "He saved others; himself he cannot save."
  22. ↩Matt.27.40-Matt.27.42 — You who would destroy the temple and rebuild it in three days, save yourself! If you are the Son of God, come down from the cross! Matt.27.41 — In the same way, the chief priests, along with the scribes and elders, were mocking him, saying, Matt.27.42 — He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him.
  23. ↩Matt.27.34;Ps.69.21 — They gave him wine to drink mixed with gall; and when he tasted it, he was not willing to drink. Ps.69.21 — Reproach has broken my heart, and I am sick with grief; I looked for sympathy, but there was none, and for comforters, but I found no one.
  24. ↩Matt.27.44;Mark.15.32 — At the same time, the robbers who were crucified with him also heaped insults on him. Mark.15.32 — Let the Christ, the King of Israel, come down now from the cross, so that we may see and believe. And those who were crucified with him reviled him.
  25. ↩Matt.27.15-Matt.27.26;Mark.15.6-Mark.15.15;Luke.23.18-Luke.23.25;John.18.39-John.18.40 — Now at the festival it was the governor's custom to release to the crowd any one prisoner they wanted. Matt.27.16 — Now they had at that time a notorious prisoner called Barabbas. Matt.27.17 — So when they had gathered together, Pilate said to them, "Whom do you wish me to release for you—Barabbas, or Jesus who is called the Christ?" Matt.27.18 — For he knew that it was out of envy that they had handed him over. Matt.27.19 — While he was sitting on the judgment seat, his wife sent word to him, saying, 'Have nothing to do with that righteous man, for I suffered many things today in a dream because of him.' Matt.27.20 — But the chief priests and the elders persuaded the crowds to ask for Barabbas and to destroy Jesus. Matt.27.21 — The governor answered them, "Which of the two do you want me to release for you?" And they said, "Barabbas." Matt.27.22 — Pilate said to them, "What then shall I do with Jesus who is called the Christ?" They all said, "Let him be crucified!" Matt.27.23 — But he said, 'What evil has he done?' But they cried out all the more, saying, 'Let him be crucified!' Matt.27.24 — When Pilate saw that he was accomplishing nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, "I am innocent of this man's blood; you see to it yourselves." Matt.27.25 — And all the people answered, 'His blood be on us and on our children.' Matt.27.26 — Then he released Barabbas to them, but Jesus he had flogged and handed over to be crucified. Mark.15.6 — Now at the festival he used to release to them one prisoner, whomever they asked for. Mark.15.7 — Now Barabbas was imprisoned with the rebels, who had committed murder during the insurrection. Mark.15.8 — And the crowd came up and began to ask him to do as he had always done for them. Mark.15.9 — But Pilate answered them, saying, "Do you want me to release for you the King of the Jews?" Mark.15.10 — For he knew that the chief priests had handed him over out of envy. Mark.15.11 — But the chief priests stirred up the crowd to have Barabbas released to them instead. Mark.15.12 — And Pilate, answering them again, said, "What then shall I do with the one you call the King of the Jews?" Mark.15.13 — But they shouted again, "Crucify him!" Mark.15.14 — But Pilate said to them, "Why? What evil has he done?" But they cried out all the more, "Crucify him! Mark.15.15 — So Pilate, wishing to satisfy the crowd, released Barabbas to them. Then he had Jesus flogged and handed him over to be crucified. Luke.23.18 — But they cried out all together, saying, 'Away with this man! Release Barabbas to us!' Luke.23.19 — who had been thrown into prison for an insurrection that had arisen in the city, and for murder. Luke.23.20 — Again Pilate addressed them, wanting to release Jesus. Luke.23.21 — but they kept shouting, saying, "Crucify him! Crucify him!" Luke.23.22 — And he said to them a third time, "What evil has this man done? I have found in him nothing deserving death. Having disciplined him, therefore, I will release him." Luke.23.23 — But they pressed on with loud voices, demanding that he be crucified, and their voices prevailed. Luke.23.24 — And Pilate granted their demand. Luke.23.25 — And he released the one who had been thrown into prison for insurrection and murder, whom they were asking for, but he handed Jesus over to their will. John.18.39 — Now it is your custom that I release one man for you at the Passover. Do you want me to release the King of the Jews? John.18.40 — So they cried out again, 'Not this man, but Barabbas!' Now Barabbas was a robber.
  26. ↩Matt.27.38;Mark.15.27;Luke.23.32-Luke.23.33;John.19.18 — Then two bandits were crucified with him, one on the right and one on the left. Mark.15.27 — And with him they crucify two bandits, one on his right and one on his left. Luke.23.32 — Two others also, criminals, were led away with him to be executed. Luke.23.33 — And when they came to the place called The Skull, there they crucified him, and the criminals—one on his right and one on his left. John.19.18 — There they crucified him, and with him two others, one on each side, and Jesus in the middle.
  27. ↩John.19.12 — From that moment Pilate sought to release him, but the Jews cried out, saying, 'If you release this man, you are not Caesar's friend. Everyone who makes himself a king speaks against Caesar.'
  28. ↩Matt.8.20;Luke.9.58 — And Jesus said to him, "Foxes have dens, and the birds of the sky have nests, but the Son of Man has nowhere to lay his head." Luke.9.58 — And Jesus said to him, "Foxes have holes, and the birds of the air have nests, but the Son of Man has nowhere to lay his head."
  29. ↩Matt.26.65;Mark.14.64;John.10.33 — Then the high priest tore his robes and said, 'He has blasphemed! Why do we still need witnesses? Look, now you have heard the blasphemy.' Mark.14.64 — You have heard the blasphemy. What does it seem to you? And they all condemned him as deserving death. John.10.33 — The Jews answered him, "We are not stoning you for a good work, but for blasphemy — and because you, a man, make yourself God."
  30. ↩Matt.26.65;Mark.14.63-Mark.14.64 — Then the high priest tore his robes and said, 'He has blasphemed! Why do we still need witnesses? Look, now you have heard the blasphemy.' Mark.14.63 — Then the high priest tore his garments and said, “Why do we still need witnesses? Mark.14.64 — You have heard the blasphemy. What does it seem to you? And they all condemned him as deserving death.
  31. ↩Deut.21.23;Gal.3.13 — His body must not remain all night on the tree, but you shall surely bury him that same day, for a hanged person is cursed by God, and you must not defile the land that the LORD your God is giving you as an inheritance. Gal.3.13 — Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, "Cursed is everyone who hangs on a tree."
  32. ↩Matt.27.57-Matt.27.58;Mark.15.43;Luke.23.52;John.19.38 — When evening had come, there came a rich man from Arimathea, named Joseph, who also himself had been a disciple of Jesus. Matt.27.58 — This man went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. Mark.15.43 — Joseph, who was from Arimathea, a respected member of the council, who was also himself waiting for the kingdom of God, took courage and went in to Pilate and asked for the body of Jesus. Luke.23.52 — This man went to Pilate and asked for the body of Jesus. John.19.38 — After these things, Joseph of Arimathea, who was a disciple of Jesus—but secretly, for fear of the Jews—asked Pilate that he might take away the body of Jesus. And Pilate granted permission. So he came and took away his body.
  33. ↩Matt.26.56;Mark.14.50 — But all this has happened so that the Scriptures of the prophets might be fulfilled. Then all the disciples left him and fled. Mark.14.50 — And everyone deserted him and fled.
  34. ↩Matt.28.13;Matt.28.11-Matt.28.15 — Tell them, 'His disciples came at night and stole him while we were sleeping.' Matt.28.11 — Now as they were going, behold, some of the guard came into the city and reported to the chief priests all the things that had happened. Matt.28.12 — And after they had gathered with the elders and taken counsel, they gave a large sum of money to the soldiers. Matt.28.13 — Tell them, 'His disciples came at night and stole him while we were sleeping.' Matt.28.14 — And if this reaches the governor's ears, we will persuade [him] and keep you out of trouble. Matt.28.15 — So the soldiers took the money and did as they were instructed. And this story has been spread among the Jews to this very day.
  35. ↩Matt.27.66 — So they went and made the tomb secure, sealing the stone with the guard.
  36. ↩John.20.9;Luke.18.34;Mark.9.10 — For as yet they did not understand the Scripture, that he must rise from the dead. Luke.18.34 — And they understood none of these things, and this saying was hidden from them, and they did not grasp the things being said. Mark.9.10 — And they kept the matter to themselves, discussing among themselves what this rising from the dead could mean.
  37. ↩Acts.9.25;2Cor.11.33 — But his disciples took him by night and let him down through the wall, lowering him in a basket. 2Cor.11.33 — and through a window, in a basket, I was let down through the wall and escaped his hands
  38. ↩Acts.5.19 — But during the night an angel of the Lord opened the doors of the prison, and leading them out, he said,
  39. ↩Acts.16.14;Acts.18.3;Acts.9.43 — And a certain woman named Lydia, a seller of purple from the city of Thyatira, who worshiped God, listened; and the Lord opened her heart to pay attention to the things being spoken by Paul. Acts.18.3 — And because he was a tentmaker by trade, he stayed with them and worked, for they were tentmakers by trade. Acts.9.43 — He stayed many days in Joppa with a certain tanner named Simon.
  40. ↩2Cor.12.9 — And he said to me, "My grace is sufficient for you, for power is made perfect in weakness." So most gladly I will rather boast in my weaknesses, so that the power of Christ may dwell in me.

Notes

  1. 1 ↩πικρά τινα ὠδίνων ναυάγια: lit. 'some bitter shipwrecks of birth-pangs'—the storm peaks each day as if writhing to bring forth wreckage; rendered as cresting while laboring with bitter shipwrecks.
  2. 2 ↩ἀκίχητα: 'unattainable things' / what cannot be overtaken; here the inadequacy of any comparison for present evils.
  3. 3 ↩μῦθος here means empty tale / nothing truly fearful, not 'myth' in a literary sense; rendered as 'fable'.
  4. 4 ↩εὐημερία rendered as 'prosperity' (fair weather / good fortune), not mere 'happiness,' to keep the worldly-success sense.
  5. 5 ↩Source has Θέον; translated as Θεόν (God), the clearly intended form.
  6. 6 ↩ἐμπορίαν rendered as 'profit' in the commercial metaphor Chrysostom uses for spiritual gain won through trial.
  7. 7 ↩ἑκατέραν τὴν κτίσιν: 'both orders of creation' (often heaven and earth); they call all creation into the melody of thanksgiving.
  8. 8 ↩τό γε ἐχθρῶν μέρος: 'at least as far as their enemies intended'—they were thrown into the fire, but God kept them unharmed; the enemies' design is what 'burning' names.
  9. 9 ↩προλαμβάνεται: rendered as 'is not outrun' (circumstances do not get ahead of God / forestall him); also could be 'is not forestalled' or 'is not taken by surprise'.
  10. 10 ↩ἀνιάτως ἔμειναν ἔχοντες: 'remained incurably disposed/set'; those who refuse healing even after the public turn of events.
  11. 11 ↩ἑκβέβληται in the supplied text is almost certainly ἐκβέβληται (perfect passive of ἐκβάλλω, 'has been cast out'); translated on that reading.
  12. 12 ↩ἀνώτερον τὸν λόγον ἀγαγεῖν: 'carry the discourse higher/further back'—i.e., go earlier in the story (as the next section does with the infancy flight and massacre).
  13. 13 ↩πόρνῃ is stronger than the Gospel's ἁμαρτωλός ('sinner'); rendered as 'prostitute' to follow Chrysostom's wording. τοὺς ὀδόντας ἠκόνων is the idiomatic image of whetting/sharpening the teeth in hostility.
  14. 14 ↩ἐναβρυνόμενον: swaggering / preening with insolent pride; rendered 'swaggering' for the traitor's brief self-display.
  15. 15 ↩ἐνεπαροίνουν: to insult with the insolence of drunken revelry; rendered as 'mocked him with drunken insolence.'
  16. 16 ↩φιλανθρωπίᾳ: here political/judicial clemency (the festival amnesty), not the theological virtue of charity.
  17. 17 ↩τυραννίς rendered as usurpation/tyranny in the Roman political sense (claiming kingship against Caesar), not as cruel despotism.
  18. 18 ↩χάριτος ... μέρει is favor/honor in burial custom, not divine grace as a theological gift; rendered 'share of favor' to keep the social-honor sense.
  19. 19 ↩οὐδὲ ἐπὶ τῆς γῆς τὴν ψυχὴν ἀφεῖναι: the shame of crucifixion—criminals not even thought worthy to die on the ground (as opposed to being lifted on a cross).
  20. 20 ↩σήμαντρα: seals on the tomb (Matt 27:66), not mere 'signs' or 'tokens'.
  21. 21 ↩ἀπορρήτῳ with σοφίᾳ: rendered 'hidden wisdom'; could also be 'ineffable' or 'secret' wisdom.
  22. 22 ↩οὕτω διαπαντὸς points back to the pattern of growth amid fear, flight, and persecution just described; the ὅτε-clauses situate that pattern even in the Church’s earliest, sign-filled brightness.
  23. 23 ↩καλὴν ἀσχολουμένη ἀσχολίαν: rendered as 'keeping yourself busy with this good work'; the Greek plays on occupation/busy-work (ἀσχολία) as a deliberate, wholesome engagement.
  24. 24 ↩οὐ συγχέῃ: rendered as 'not in turmoil'; the verb συγχέω can mean confuse, disturb, or throw into disorder; emotional distress fits the surrounding οὐ δακρύεις and εὐθυμίᾳ.

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