In principium Actorum

HOMILY To those who have abandoned the assembly of the Church, and on not passing over the inscriptions of the divine Scriptures, and on the inscription of the altar, and on the newly enlightened. 1. What is this? As the feasts advance for us, the assemblies also become fewer. But let us who are present not be slack; they become fewer in number, but not fewer in zeal; fewer in count, but not fewer in longing. They become fewer, so that those who are approved may become evident among you, and so that we may learn who come by habit, who by desire for the divine oracles during the yearly feast, and who by desire for spiritual hearing. The whole city was here on the previous Lord's day; the enclosures were full, and the multitude imitated waves going out and coming back. But to me your calm is more desirable than those waves; to me your quiet is more precious than that noise and disturbance. Then it was bodies present to be counted; now it is minds full of reverence. If someone wished to weigh this assembly, which is small in number and consists mostly of the poor, and that assembly, which is large in number and was formed mostly from the rich—if someone wished to weigh both these assemblies as it were on a scale and balance, he would find that this one pulls down the scale. For if you are fewer in number, yet you are more precious in desire. So it also happens with weights: if someone takes ten gold staters and puts them on one pan, and then a hundred bronze coins on the other pan, the hundred bronze coins pull the balance down toward themselves.

But the ten gold pieces, by the superiority of their nature, draw one more powerfully, being heavier and more precious in respect of their substance. So that it is possible for those who are few in number to be more precious and more necessary than the many. But why do I bring you examples from matters of everyday custom, when it is fitting to produce God's own verdict, declaring itself concerning these things? What then does it say? Better is one who does the will of the Lord than ten thousand lawless men. For there is, there is often one man worth ten thousand. And why do I say, is one man alone worth ten thousand? But he is also more necessary and more precious than the whole inhabited world. And I will make the testimony of this from the words of Paul. For having made mention of poor men, driven out, oppressed, ill-treated, he says thus: They wandered about in sheepskins, in goatskins, being destitute, oppressed, ill-treated, of whom the world was not worthy. What do you say? Of those who are destitute, of those ill-treated, of those who have no fatherland, was the world not worthy? Do you not see how many you have set against how many? I see, he says, and for this reason I said that the world was not worthy of them; for I know clearly the nature of these coins. And setting down earth, and sea, and kings, and governors, and simply the whole nature of men, and setting against them two or three poor men, I would say with confidence that these poor men outweigh them. If indeed those men were driven from their fatherland, yet they had a fatherland above, the heavenly Jerusalem. They lived in poverty; but they were rich in godliness. They were enemies of men; but friends of God. And who are these?

Elijah, Elisha, and all those like them. For do not look at this, that they did not even have the necessary food, but that the mouth of Elijah closed and opened heaven, and his mantle turned back the Jordan. And thinking on these things I rejoice, and I grieve; I rejoice for your sake who are present, but I grieve for those who are not present; I grieve greatly, and I am in pain, and I am crushed in heart. For who even of the most insensible would not grieve seeing the things of the devil enjoying greater zeal? And yet even if they had enjoyed equal zeal, we would have had no excuse, nor any defense; but when they even have the advantage, what word is left to us? Every day he calls the theaters, and no one is hesitant, no one shrinks back, no one pleads the busyness of affairs; but as if free and released from every care, so all run; the old man does not respect his gray hair, the young man does not regard the flame of nature and desire, the rich man does not consider it a shame to his own dignity. But if one must go to the church, as if coming down from some superiority and dignity, so he is sluggish and hesitant, and afterward he is puffed up, as if he had granted some favor to God; but rushing to the theater, where there are shameful sights and sounds, he does not think he shames himself, nor his wealth, nor his nobility. I wished to know where now are those who troubled us on that day; for their presence was a trouble; I wished to know what they are doing, what of present things has occupied them as more necessary. But there is no occupation, only vanity.

And what could be more insane than this? For on what account, O man, are you proud, and think that you are doing us a favor if you come here and pay attention and hear the things that pertain to the salvation of your soul? On what account, tell me, and why are you arrogant? Because of wealth? Because of silk garments? Then do you not consider that those are threads of worms and inventions of barbarian men? That prostitutes have used them, and effeminate men, and tomb-robbers, and robbers? Recognize true wealth, and come down at last from that lofty and empty puffing-up; consider the cheapness of your nature. You are earth and ashes, dust and clay, smoke and shadow, grass and the flower of grass. Is it for such a nature as this, tell me, that you are proud? And what could be more ridiculous than this? But you rule over many men? And what is the benefit of this, when you rule over men but are a captive and a slave of the passions? Just as if someone at home were being beaten by his own servants and receiving wounds, but going out into the marketplace were proud over ruling others; so vainglory beats you, licentiousness inflicts wounds on you, you are a slave of all the passions, and you are proud that you rule over those of the same race? Would that you ruled over those, would that you were of equal honor with those. 2. I say these things not accusing the rich, but those who use wealth badly. For wealth is not evil, if we wish to use it as we ought, but rather folly and arrogance. If wealth were evil, we would not all have prayed to go into the bosom of Abraham, who had three hundred and eighteen homeborn servants.

Wealth, then, is not evil, but its lawless use is evil. And just as recently, when speaking about drunkenness, I was not slandering wine (for every creature of God is good, and nothing is to be rejected when received with thanksgiving), so now too I do not accuse the rich, nor do I slander money, but the evil use of money, and its being spent on prodigality. For this reason it is called money, so that we might use it, and not it use us; for this reason it is called property, so that we might possess it, and not it possess us. Why, then, do you have a slave as master? Why have you reversed the order? But I wished to learn what those who have abandoned the assembly are doing now, and in what condition they are. But either they are gambling, or they are certainly stirring up worldly affairs, filled with confusion. Here, if you had been present, O man, you would have been in calm and in a harbor; no steward entering in disturbed you, no guardian troubled you, no servant annoyed you over worldly affairs, no one else provoked you; but living in quiet you enjoyed divine hearings. Nowhere here are waves, nowhere confusion; but blessing, and prayers, and spiritual conversation, and a departure to heaven; and from here already, having received the pledge of the kingdom of heaven, you would depart. For what reason, leaving this rich table, have you transferred yourself to another more burdensome one, and abandoning the harbor, confusion

Do you exchange it for calm? That the poor were not present among those assembled then is a grievous thing, but not even so grievous as that the rich were not present. For what reason? Because the poor have a necessary occupation, the care of their daily work, making their living from their hands; they attend to the rearing of children, they stand at the head of a wife, and even if they do not labor, the affairs of their life will be ruined. I say these things not composing a defense on their behalf, but showing how the rich are worthy of a greater accusation. For to the extent that they enjoy greater freedom from care, to that extent also of condemnation, because they are held back by none of these things. Do you not see the Jews, the God-fighters, those who resist the Holy Spirit, the stiff-necked? Those among them who were not present are worse than all of them. If the priests tell them to rest for seven days, and ten, and twenty, and thirty, they do not contradict; and yet what is more grievous than that rest? They shut the doors, and they neither kindle fire, nor carry water, nor undertake to handle anything else for such a need; but their rest is a chain to them, and not even so do they contradict. But I say nothing of the kind—"Rest for seven days," nor "ten days"—but lend me two hours of the day, and keep the rest for yourself; and you do not bring me even this measure. Rather, do not lend me the two hours, but to yourself, so that you may receive some consolation from the prayer of the fathers, so that you may depart filled with blessings, so that you may go away safe from every side, so that having taken up the spiritual weapons you may become invincible, unconquered by the devil.

Tell me, what is sweeter than this gathering here? For if one had to spend the whole day here, what is more venerable? What is safer, where there are so many brothers, where the Holy Spirit is, where Jesus is in the midst, and his Father? What other assembly like this do you seek? What other council chamber? What other synod? So many good things are at the table, in the hearing, in the blessings, in the prayers, in the gatherings; and do you look to other occupations? And what excuse do you have? I said these things not so that you might hear them; for you have no need of these medicines, you who have shown your health through your deeds, your obedience, you who have unfolded your longing through your zeal; but I said these things to you so that those who are not present might hear through you. Do not say that I simply accused those who did not come, but tell them the whole account from the beginning. Remind them of the Jews, remind them of worldly affairs; say how much better the gathering here is, say how much zeal they show for the things of the world, say how great a reward follows those who gather here. For if you only say that I accused, you have stirred up anger and inflicted a wound, but you have not applied the medicine; but if you teach them that I accused not as an enemy but as a friend in pain, and persuade them that the wounds of friends are more trustworthy than the willing kisses of enemies, they will receive the accusation with great pleasure; for they will attend not to the words but to the mind of the speaker. In this way heal your brothers.

We are responsible for the salvation of those of you who are present, you for those who are absent. We cannot associate with them ourselves; let us associate with them through you, and through your teaching; let your love become a kind of bridge for us to them; make your words cross over through your tongue to their hearing. Perhaps what has been said is sufficient for the sake of those who are absent, and there is no need to add anything more. For it was possible to say more, but so that we do not spend all our time on this, accusing them while benefiting you not at all, since you have come here yourselves, come, let us set before you also some strange and new dish; I call it strange and new not with respect to the spiritual table, but strange with respect to your hearing. 3. We discoursed to you from the apostolic sayings in the days before, and from the gospel sayings, when we were discoursing about Judas; we discoursed to you also from the prophetic writings; today we wish to speak from the Acts of the Apostles. This is why I called the dish strange, and not strange. Not strange, because it is part of the sequence of the divine Scriptures, but strange, because perhaps the hearing of such a lesson is unfamiliar to you. For many are not even acquainted with this book, and many who think it is clear again overlook it; and knowledge becomes for some, and ignorance for others, a pretext for laziness. So that both those who do not know may learn, and those who think they know it clearly may learn that it has great depth of meaning, it is necessary today to correct the laziness of both. But first it is necessary to learn who wrote the book.

For this is the sequence of the best inquiry: first to see the writer, whether he is a man or God; and if a man, let us reject him—for he says, "Call no man teacher upon the earth"—but if God, let us receive him; for our school is from above. Indeed, such is the dignity of this theater: to learn nothing from men, but from God through men. It is necessary, then, to examine who the writer is, and when he wrote, and about what, and for what reason it has been ordained by law to read it at this festival. For perhaps you do not hear the book read throughout the whole year. And this too is useful; and after this one must inquire for what reason it bears this title, "Acts of the Apostles." For one must not pass over titles carelessly, nor immediately plunge into the beginning of the writing, but first look at the name of the book. For just as in our case the head makes the rest of the body more recognizable, and the face set on top makes it evident, so too the title set on top before the text, on the forehead, makes the rest of the writing clearer to us. Do you not see this also in royal images, that the image lies above and has the king inscribed in it, while below on the plinth are inscribed the king's trophies, the victory, the achievements? So indeed one may see it also in the Scriptures. The royal image is written above; below is inscribed the victory, the trophies, the achievements. So also when we receive a letter, we do this:

We do not immediately break the seal, nor do we immediately read what lies within; but first we come to the inscription on the outside, and from it we learn both who sent it and who ought to receive it. How, then, is it not absurd that in worldly matters we employ such zeal, and are not disturbed or thrown into confusion, but go through each thing in order; yet here we chafe and leap straightway upon the beginning? Do you wish to learn how great is the strength of the inscription, how great its power, how great a treasure lies stored in the openings of the Scriptures? Listen, so that you may not despise the inscription of the divine Books. Paul once entered Athens—this story is written in that very book—he found in the city, not a divine book, but an altar of idols; he found an inscription that read thus: To an Unknown God; and he did not pass it by, but from the inscription of the altar he destroyed the altar. Paul the holy, who had the grace of the Spirit, did not pass by the inscription of an altar, and do you pass over the inscription of the Scriptures? He did not disregard what the idolatrous Athenians wrote, and do you not consider necessary what the Holy Spirit wrote? And what excuse do you have? But let us see how great the gain is from the inscription. When, then, you see an inscription carved on an altar having provided such strength, you will learn that the inscriptions of the divine Scriptures are much more able to do this. Paul entered the city, he found an altar on which had been inscribed, To an Unknown God. What ought he to have done? All were Greeks, all were impious. What then should he have done? Discourse from the Gospels? But they would have laughed him to scorn.

But from the prophetic and legal writings? But they did not believe. What then did he do? He ran to the altar, and from the enemy's own weapons he conquered them. And this is what he says: I became all things to all men, to the Jews as a Jew, to those without law as without law. He saw the altar, he saw the inscription, he rose up by the Spirit. For such is the grace of the Spirit: it makes those who receive it gain from every side; such are our spiritual weapons. For, he says, we take captive every thought to the obedience of Christ. He saw the altar, then, and was not afraid; but he transferred the altar to his own side; or rather, leaving the letters, he changed their meanings; and just as in war a general, seeing a brave soldier in the enemy's battle line, then taking the soldier by the hair, would transfer him to his own ranks and prepare him to fight on his behalf—so too did Paul: finding the inscription written on the altar as in an enemy battle line, he transferred it to his own ranks, so that with Paul it might fight against the Athenians, and not with the Athenians strike Paul. For that inscription was a sword of the Athenians, a blade of the enemies, but this blade of the enemies cut off their own head. It would not have been so wonderful if he had conquered them with his own weapons; for this happens according to reason; but the new and paradoxical thing is when the enemies' own weapons, these devices, are brought against the enemies; when the sword which they bear against us, this very sword drives the fatal blow into them.

For such is the power of the Spirit. So too David did once: he went out stripped of weapons, so that the grace of God might be shown naked. For let nothing, he says, be human, when God fights on our behalf. He went out, then, stripped of weapons, and brought down that tower. Then, since he had no weapons, he ran and seized Goliath's sword, and so cut off the barbarian's head; so too Paul did in the case of this inscription. And so that the manner of the victory may become clearer, I will also tell you the power of the inscription. Paul, then, found in Athens an altar on which had been inscribed, To an Unknown God. And who was the unknown one, if not Christ? Do you see how he took the inscription captive, not to the harm of those who wrote it, but for their salvation and providence? What then? Did the Athenians write this because of Christ, he says? If the Athenians wrote it because of Christ, it would not have been so wonderful; but this is the wonderful thing, that they wrote it in one sense, but he was able to change it to another. First it is necessary to say for whose sake the Athenians wrote, To an Unknown God. For whose sake, then, did they write it? They had many gods, or rather many demons; for all the gods of the nations are demons. They had both local and foreign ones. See how great the mockery. For if he is God, he is not foreign; for he is Master of the whole inhabited world. Of these, then, they had received some from their fathers, and others from neighboring nations, such as from Scythians, from Thracians, from Egyptians; and if you were experienced in outside learning, I would have read out all these histories to you.

Since, then, they did not receive all of them from the beginning, but they were brought in to them little by little—some in the time of their fathers, others in their own generation—they came together and said to one another: "Just as we were ignorant of these," they say, "and afterward we received them and came to know them, so it happens that there is another also who is unknown, and who is indeed God, but is not known by us; and for this reason he escapes notice, being neglected and not even worshiped. What, then, is to be done?" They set up an altar and wrote, "To an unknown God," saying this by the inscription: "And if there is any other god not yet made known to us, let us worship him also." See the excess of their superstition. For this reason Paul, beginning, said, "In all things I perceive that you are more superstitious than others"—for you do not worship only the demons known to you, but also those not yet made known to you. They, then, for this reason inscribed, "To an unknown God," but Paul interpreted it. For they spoke this concerning others, but he transferred it to Christ, taking the thought captive and setting it in his own battle line. "For whom you worship in ignorance, this one I proclaim," he says; for the unknown God is no other than Christ. And observe his spiritual understanding. They were going to accuse him afterward, saying, "You bring strange doctrines into our ears, you introduce novelties, you bring in a god whom we do not know." Wishing, then, to be rid of the suspicion regarding this novelty, and to show that he does not preach a strange god, but the one whom they had already honored beforehand by their worship, he added and said:

That which you worship without knowing, this I proclaim to you.” You have anticipated me, he says; your worship has come before my preaching. Do not, then, bring a charge against me, that I am introducing a foreign god; for I proclaim this one whom you worship in ignorance—not in a manner worthy of him, indeed, but you worship him nonetheless. For no such altar as that is set up to Christ, but an altar living and spiritual; yet from this one I am able to lead you up even to that one. Thus the Jews also worshiped in ancient times; but those who believed all departed from bodily worship and came to spiritual worship. Did you see Paul’s wisdom? Did you see his understanding? Did you see how he subdued them, not from the Gospels, not from the prophetic writings, but from an inscription? Do not, then, pass by, beloved, the inscription of the divine oracles; for if you are sober and watchful, you find something useful even in things belonging to others; but if you are slack and relaxed, not even from the divine Scriptures will there be any gain for you. For just as the one who knows how to profit gains from everywhere, so too the one who does not know, even if he finds a treasure, departs empty. Do you wish me to state yet another such undertaking, which another spoke with a different intent, but the evangelist redirected the force of what was said to his own purpose? Pay close attention, then, so that you may learn that he too took the meaning captive for obedience to Christ; so that you may learn that if we are able to take captive things belonging to others, much more will we trade and profit among our own. Caiaphas was high priest of that year; for indeed this too was a product of Jewish wickedness.

For they disgraced the dignity of the priesthood, making high priests by purchase. But formerly it was not so, but the priesthood of the high priest was dissolved only by his death; but then even while living they were deprived of the honor. Therefore Caiaphas, being high priest of that year, armed the Jews against Christ, and said that it was necessary for this man to die, having nothing to accuse him of, but consumed by envy. For such is envy: it renders such returns for benefits. Hence also, teaching the reason for the plot, he said: “It is expedient that one man should die, and that the whole nation not perish.” See how the power of this saying came to be with us, so that you may learn that the saying was the priest’s, but the meaning was able to become spiritual. “It is expedient that one man should die, and that the whole nation not perish.” But this he did not say of himself, it says, but because he was high priest of that year, he prophesied that Christ must die, not only for the Jews, but also for the whole nation; for this reason he also said, “It is expedient that one man should die, and that the whole nation not perish.” You saw the power of God, how it compels the tongue of enemies to speak the things that are for the truth?

5. So then, these things have been said sufficiently, that we may not pass over the inscriptions of the divine Scriptures. If you remember—and I wished to say—both who wrote the book, and when, and for whose sake he wrote it. But for now let us hold fast to these things; and those things, on the day following, if God wills, we will deliver. For I wish from now on to bring my discourse to the newly enlightened. And I call newly enlightened not only those who were enlightened two or three days ago, nor ten days ago, but also those a year ago, and those a longer time ago; for these too must be called so. For if we show great zeal for our own soul, it is possible even after ten years to be newly enlightened, if we preserve the youth that comes to us from illumination. For it is not time that makes one newly enlightened, but the pure life; for it is possible even after two days for the one who does not pay attention to destroy the dignity of the name. And I will tell you an example of this, how a newly enlightened man immediately after two days destroyed both the grace of the newly enlightened and the honor. And I speak the example, that seeing the fall, you may secure your own salvation. For it is necessary to be corrected and healed not only from those who stand, but also from those who have stumbled. Simon the magician, it says, was changed, and having been baptized was devoting himself to Philip, seeing the signs; but after a few days he immediately returned to his own wickedness, and wished to purchase salvation with money. What then does Peter say to the newly enlightened? I see you in the gall of bitterness and the bond of iniquity; therefore pray to the Lord, if perhaps this wickedness may be forgiven you.

He had not yet entered the contests, and immediately he fell into an unforgivable fall. Just as it is possible after two days to fall and to lose the name of the newly enlightened and the grace, so also after ten years and twenty and even to the last day it is possible to keep both this name and reality, bright and venerable. And of this the apostle Paul is a witness, who shone forth more greatly in old age. For since this youth is not from nature, but we are masters of either choice, both to grow old and to remain young lies within us. For in the case of the body, even if one hastens everything, even if one busies himself with everything, and does not wear out the body, even if he makes it remain within, even if he does not strain it with labors and continuous works, old age will certainly overtake it even so according to the law of nature; but in the case of the soul it is not so; but if you do not wear it out, nor strain it with worldly labors and secular cares, it remains forever preserving its youth pure. Do you not see these stars in the heavens? For six thousand years now they have shone for us, and none of them has become dimmer. But if where nature is, the light remained in its prime, where choice is, will it not much more remain such as it shone from the beginning? Rather, if we wish, it will remain not only such, but will even be brighter, so as to rival the very rays of the sun. Do you wish to learn how it is possible even after time to be newly enlightened? Hear what Paul says to men who had been enlightened long before:

In these things you appear as lights in the world, holding fast the word of life, to my glorying. You have put off the old and torn garment, you have been anointed with the spiritual myrrh, you have all become free; let no one hereafter return to his former slavery. These matters are a war and a contest. No slave contends, no servant serves as a soldier; but if he is caught being a slave, he is cast out of the roll of soldiers with punishment. And not only in this military service, but also in the Olympian games the same custom prevails. For after the thirty days, having brought them up here to the suburb, they lead them around, and with the whole theater seated, the herald cries out, "Does anyone accuse this man?" so that, having stripped off the suspicion of slavery, he may thus enter the contests. But if the devil does not accept slaves into his own contests, how do you dare, having become a slave of sin, to enter the contests of Christ? There the herald says, "Does anyone accuse this man?" but here Christ does not say so; rather, even if all accuse him before baptism, he says, "I will receive him, and I will strip off his slavery, and having made him free, I will lead him into the contests." Do you see the love of the president of the games? He does not examine the former things, but he demands an account of the things that follow. When you were a slave, you had countless accusers, the

conscience, sins, all the demons. No one of those, he says, stirred me against you, nor did I consider you unworthy of my contests, but I received you for the wrestling-matches, not from your worthiness, but from my love for humanity. Remain, therefore, and strive, whether you must run, or box, or contend in the pancratium; not obscurely, nor casually, nor at random. Hear what Paul did: immediately after coming up from the waters, straightway from baptism he contended, he proclaimed that this is the Son of God; and he confounded the Jews from the very first. But you cannot preach, nor do you have a teaching word? Then teach through your works and your conduct of life, through the brightness of your deeds. For let your light, it says, shine before men, so that they may see your good works and glorify your Father who is in the heavens. You cannot confound the Jews by your voice? Make them confounded by your conduct of life; make the Greeks too be thrown into confusion by your transformation. For when they see the man who before was wanton, wicked, negligent, corrupt, suddenly transformed, and along with the transformation according to grace displaying a transformation according to his conduct of life, will they not be confounded and say what the Jews once said about the blind man, "This is he," "Is not this he," "He is"? For these words are those of people confounded, doubting about the man they know, divided among themselves, not trusting their own conscience, nor their own eyes. That man cast off the maiming of the body; you have cast off the maiming of the soul.

That man looked up at this sun; you, look up at the sun of righteousness. You have come to know the Master; therefore do things worthy of that knowledge, so that you may also attain the kingdom of heaven, by the grace and love for mankind of our Lord Jesus Christ, through whom and with whom be glory, honor, and power to the Father, together with the holy and life-giving Spirit, now and always, and unto the ages of ages. Amen. After some time a gathering took place in the old church, on the title of the Acts of the Apostles, and that a virtuous life is more profitable than signs and wonders, and in what way a conduct of signs differs. 1. After some time we have returned again to our mother, this church so longed for and beloved by all, to our mother and the mother of all the churches. For she is a mother, not only because she is older in time, but because she was also founded by apostolic hands; for this reason, though she has often been razed to the ground for the name of Christ, she has been set upright again through the power of Christ. For not only did apostolic hands lay her foundation, but the declaration of the Master of the apostles also walled her in with a new and wondrous manner of walling. For he did not build the enclosure by putting together wood and stones, nor did he secure her by driving a trench around the outside, and fixing stakes, and raising towers; but he uttered only two simple words, and these were enough for her in place of wall, and tower, and trench, and all security. And what are these words that have such great strength? On this rock I will build my Church.

And the gates of hell shall not prevail against it. This is the wall, this the rampart, this the security, this the harbor and refuge. But observe from this too the unbreakable nature of the wall. For he did not say that the plots of men alone shall not prevail against it, but that not even the very engines of hell shall. For, he says, the gates of hell shall not prevail against it. He did not say, They shall not assault it, but that They shall not prevail against it; for they will assault it, but they will not overcome it. But what ever is this, The gates of hell? For perhaps what is said is unclear. Let us learn what the gate of a city is, and then we shall know what the gate of hell is. The gate of a city is the entrance into the city; therefore the gate of hell is a danger that leads to hell. What he says, then, is something like this: If such dangers should burst in and assault, so as to carry us even to hell itself, the Church remains unshaken. For he could have prevented her from even making trial of these terrors; why then did he permit it? Because it is far greater than to hinder the temptations, to allow the temptations to come and yet suffer nothing terrible from their onset. For this reason he allowed all the temptations to come upon her, so as to make her more approved; for tribulation works endurance, and endurance approvedness. And so that he might display his own power with greater abundance, he snatches her away from the very gates of death. For this reason he also allowed the storm to arise, and did not allow the boat to be submerged.

Thus we also admire a helmsman, not when he sails with a favoring wind, nor when he saves the ship with the wind standing astern, but when the sea is in turmoil, the waves are raging, and the storm is breaking, and he sets his skill against the rush of the winds and snatches the vessel out of the midst of the storm. So also did Christ. Just as he again let the Church be borne like a ship on the sea within the inhabited world, he did not put an end to the surge, but snatched it from the surge; he did not calm the sea, but secured the ship. And when the peoples rose up everywhere like wild waves, and the evil spirits assailed her like fierce winds, and the storm was stirred up from every side, he made great calm for the Church. And what is truly wonderful is that not only did the storm not swamp the ship, but the ship also put an end to the storm. For the continuous persecutions not only did not sink the Church, but were even dissolved by the Church. How, and in what manner, and from where? From this declaration that says, The gates of hell shall not prevail against it. How much did the Greeks labor to overthrow this saying, to make the declaration void, and they could not overthrow it? For the declaration was God's. And just as when enemies hurl from every side at a tower composed of adamantine stones, bound fast with iron, they neither loosen the structure nor break apart its joinery, but depart having done no harm to the tower and having accomplished nothing evil, while they have destroyed their own strength—

Thus also this word, like a high tower fortified with security in the midst of the inhabited world, the Greeks, hurling at it from every side, both proved it strong and, having destroyed their own strength, thus perished. For what did they not devise against this declaration? Armies were being prepared, weapons were being set in motion, kings were being armed, peoples were being roused, cities were being stirred up, judges were being provoked, every kind of punishment was being invented; no manner of chastisement was omitted: fire, and iron, and the teeth of beasts, and precipices, and drownings, and the pit, and the stake, and the cross, and the furnace, and all the instruments of torture that have ever been seen were brought into the open; the mass of threats was unspeakable, the promises of honors unspeakable, so as to terrify by the one means and to weaken and entice by the other. In short, no form of deceit or of violence was omitted. For fathers handed over their children, and children disowned their fathers; mothers forgot their birth-pangs; and the laws of nature were overturned. But nevertheless the foundations of the Church were not shaken even so; but through her own kindred the war was raised and did not touch her walls, because of that word which says, That the gates of hell shall not prevail against her. For do not look at the fact that it was a word, but that it was a word of God. For God also established the heaven by a word, and

He founded the earth upon the waters by a word, causing this dense and heavy nature to be borne upon that most yielding and fluid nature; and the sea, unbearable in its violence, that sea which has so many waves, he walled in on every side by a word with sand, a weak wall. He, then, who by a word established the heaven, founded the earth, and fenced in the sea—why do you marvel if by this word he has again walled in the Church, which is more precious than heaven and earth and sea? 2. But since the building is thus unshakable, the wall thus unbreakable, let us see how the apostles laid the foundations, how great a depth they dug, so that the building might be unshakable. They did not dig deep, they did not need so much labor. Why? They found an old and ancient foundation, that of the prophets. Just as a man about to build a very great house, when he finds an old foundation, both strong and unbreakable, does not dig up the foundation, does not move the stones, but leaving it standing immovable, thus lays upon it the new and recent building; so also the apostles, about to build this great structure, the Church established everywhere throughout the inhabited world, did not dig deep, but finding an old foundation, that of the prophets, did not dig it up, did not move the building and the teaching, but leaving it to remain immovable, thus laid upon it their own teaching, this new faith of the Church.

And so that you may learn that they did not move the old foundation, but built upon it, hear the wise master builder Paul himself telling us the exactness of the building; for he himself is the wise master builder. For as a wise master builder, he says, I have laid a foundation. But let us see how he laid this foundation. Upon, he says, another old foundation, that of the prophets. How is this clear? You are no longer strangers, he says, but fellow citizens of the saints, having been built upon the foundation of the apostles and prophets. You have seen foundation and foundation, the one of the prophets, the other of the apostles lying higher up. And what is wonderful, the apostles did not come immediately after the prophets, but a long time intervened in between. Why ever so? Because the best of builders do this: when they lay a foundation, they do not immediately put on the building, lest the work, being softer and fresh in comparison with the foundation, be unable to bear the weight of the walls. For this reason, leaving the stones to settle over a long time, when they see them firmly set, then they put on the weight of the walls as well. So Christ also did: leaving the foundation of the prophets to settle in the souls of those who heard, and the teaching to become firm, when he saw the building unshaken, when the sacred doctrines were firmly set, so as to be able to bear the weight of the new philosophy, then he sent the apostles, to raise up the walls of the Church upon the foundation of the prophets.

For this reason he did not say, “Having been built upon the foundation of the prophets,” but “Having been built up,” built up on top. But let us see how they were built. From where, then, shall we know? From where else but from the book of Acts, about which we also spoke to you on the days before? For perhaps we owe you some small debt from there as well, which it is necessary to pay today. What, then, is the debt? Let us endeavor to explain the very title of the book. For it is not plain and clear, as many think, but it also requires examination. What, then, is the title of the book? “Acts of the apostles.” Does it not seem to be clear? Does it not seem familiar and evident to all? But if you follow what is said, you will see how great is the depth of this title. For why did he not say, “Miracles of the apostles”? Why did he not entitle it, “Signs of the apostles,” or “Powers and wonders of the apostles,” but “Acts of the apostles”? For acts and signs are not the same, nor are acts and

Miracles: "actions," "wonders," and "powers" are not the same thing, but there is a great difference between each of these. For an action is the success of one's own diligence, while a wonder is a gift of divine favor. Do you see how great the difference between an action and a wonder? An action is the accomplishment of human labors; a wonder is a display of divine generosity. An action has its beginning from our own free choice; a wonder receives its prelude from the grace of God—the one from an impulse from above, the other from a resolve from below. An action is woven from both, from our diligence and from divine grace; but the wonder displays the grace from above naked and bare, needing none of our labors. An action is to be gentle, self-controlled, moderate, to master anger, to conquer desire, to give alms, to show kindness to humanity, to practice every virtue—this is an action, and toil, and our sweat. A wonder is to drive out demons, to open eyes that have been blinded, to cleanse the bodies of lepers, to tighten limbs that have been loosened, to raise the dead, to work other such wonders. Do you see how great the difference between actions and wonders, between conduct and signs, between our diligence and the grace of God? 3. Do you wish me to show you another difference as well? For it is for your sake that I have set forth this whole discourse today, so that you may learn what the wonder and the sign are. The wonder is greater, and more awe-inspiring, and surpasses our nature; but the action and the conduct are less than the signs, yet more useful and more profitable; for they are the recompense of labors and the wage of diligence.

And so that you may learn that action is more profitable and more useful than a sign: good action, even without signs, has brought those who have succeeded into heaven, while a wonder and signs without conduct could not lead them to the threshold. And how, I will show; but you, observe how actions hold the first place in the recompense of rewards; how signs, existing by themselves, do not save those who perform them, while action, existing by itself, needs nothing else for the salvation of those who possess it. Many will say to me, says Christ, in that day: Lord, Lord, did we not prophesy in your name? This is a sign and a wonder. Did we not cast out many demons in your name, and perform many powers? You see signs and wonders everywhere; let us see what God says. Since the wonders are bare, and there is no conduct anywhere, Depart from me, he says, I do not know you, you workers of lawlessness. If you do not know them, how do you know that they work lawlessness? So that you may learn that "I do not know you" is not of ignorance, but of hatred and aversion. I do not know you. For what reason, tell me? Did we not cast out demons in your name? For this very reason I hate you and turn away from you, he says, because not even by the gifts did you become better, because having enjoyed such great honor you remained in the same wickedness. Depart from me, I do not know you. What then? Did the men of old receive graces unworthily, and did those corrupted in life display signs and enjoy divine favor, while not cultivating the best conduct?

They enjoyed these things because of God's love for humanity, not because of their own worthiness. For the word of piety had to be sown everywhere, since it was the beginning and prelude of the faith. Just as a most excellent farmer, when he has just entrusted a newly planted tree to the bosom of the earth, while it is still tender, deems it worthy of much care, fencing it in on every side, walling it about with stones and thorns, so that it may not be torn up by winds, nor harmed by grazing animals, nor damaged by any other injury; but when he sees it firmly fixed and grown up to a height, he removes the walls, for the tree itself is sufficient to prevent it from suffering any such thing—so it has also happened with the faith. When it was newly planted, when it was tender, when it had recently been laid in the souls of men, it was deemed worthy of much care on every side; but when it had become firm and taken root and grown up to a height, when it had filled the whole inhabited world, Christ then removed the walls and took away the protections. For this reason, at the beginning, gifts were given even to the unworthy; for in the old days, for the sake of the faith, there was need of this help. But now they are not given even to the worthy, for the strength of the faith no longer needs this alliance. And so that you may learn that those men were not lying, but truly worked signs, and that gifts were given to unworthy men, and that in addition to what has been said something else might also be accomplished—namely, that those men, feeling shame before the gift of God, might thrust away their wickedness—Judas, one of the twelve, is acknowledged by all to have worked signs, to have cast out demons, to have raised the dead, to have cleansed lepers.

But nevertheless he fell from the kingdom of heaven. For the signs could not save him, since he became a robber, and a thief, and a traitor to the Master. That the signs cannot save without the best conduct and a pure and carefully ordered life has been demonstrated from these things; but that conduct which does not have the consolation that comes from signs, nor has taken that as an ally, but has appeared by itself alone, was able to enter with boldness into the kingdom of heaven—hear Christ himself saying: Come, you who are blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Why? Because they raised the dead? Because they cleansed lepers? Because they drove out demons? No; but why? I was hungry, he says, and you fed me; I was thirsty, and you gave me drink; I was naked, and you clothed me; I was a stranger, and you took me in. Nowhere are there miracles, but everywhere conduct. Just as therefore there, everywhere miracles, and immediately punishment, since miracles are bare without conduct; so also here, everywhere conduct, and nowhere miracles, and immediately salvation; since the best conduct is able by itself to save those who possess it. For this reason also this blessed, and noble, and wonderful Luke thus entitled the book, Acts of the Apostles, not Miracles of the Apostles; although they also performed miracles. But those came to pass for a time, and passed away; these, however, through all time all who are going to be saved must display. Since, therefore, our zeal is directed not toward the signs, but toward the acts of the apostles, for this reason he thus entitled the book.

For lest you say—or rather, lest the lazy say, when we urge them to imitate the apostles and say: Imitate Peter, be zealous like Paul, become like John, follow James—lest they say, "We cannot, we are not able," for those men raised the dead, cleansed lepers—to silence our shameless excuse, he says: Be silent, be muzzled; it is not miracles but conduct that brings one into the kingdom of heaven. Be zealous, then, for the conduct of the apostles, and you will have nothing less than the apostles. For it was not the signs that made apostles, but the pure life. And that this is the mark of the apostolic image and the character of the disciples, hear Christ declaring this sign. For when he was portraying the images of the disciples and showing what precisely is the mark of apostleship, he said thus: By this all will know that you are my disciples. By this—by what? By doing miracles? By raising the dead? No, he says; but by what? By this all will know that you are my disciples, if you love one another. And love is not a matter of miracles but of conduct. For love is the fulfillment of the law. Did you see the mark of the disciples? Did you see the image of apostleship? Did you see the form? Did you see the type? Seek nothing more; for the Master has declared that love characterizes the disciples. If, then, you have love, you have become an apostle, and the first of the apostles. Do you wish to learn this from another place? Christ said to Peter: Peter, do you love me more than these? he says.

Nothing is equal to this for obtaining the kingdom of heaven, but only when we appear to love Christ as one ought to love him. And he stated the distinguishing mark. What then is this? And by doing what can we love more than the apostles? Is it by raising the dead? Or by displaying some other wonders? By no means. But by doing what? Let us listen to Christ himself, who is loved. For if you love me, he says, more than these, feed my sheep. Behold, here too conduct is approved. For the quality of caring, of sympathizing, of presiding, of not seeking one's own interests but all things that one who shepherds must have—all these things are matters of conduct, not of wonders or signs. But those men, they say, became such through wonders. Not through wonders, but through conduct, and it was from this especially that they shone. This is why he says to them: Let your light shine before men, that men may see—not your wonders, but your good works—and glorify your Father who is in heaven. Do you see everywhere that conduct shines forth, that the virtuous life is admired? Do you wish me to show you Peter himself, this chief of the apostles, both displaying the greatest conduct and performing wonders surpassing human nature, and both set side by side—the wonder and the conduct—and honored more from his conduct than from his signs? Hear this account: Peter and John were going up to the temple at the hour of prayer, the ninth.

Do not pass over the narrative casually, but apply yourself directly to the prologue, and learn how great was their love and harmony and concord, and how everywhere these men shared with one another, and being bound together by the bond of friendship according to God, they did everything, and at table and in prayer and in walking and in all other things they appeared together with one another. But if those pillars, those towers, who had great boldness toward God, needed help from one another, and were set right by the alliance from one another, how much more we who are weak and wretched and worthy of no account will need help from one another? For a brother helped by a brother is like a fortified city; and again: Behold, how good and how pleasant it is, but for brothers to dwell in the same place! Peter and John were there, and they had Jesus in their midst; for where two or three are gathered, he says, in my name, there I am in the midst of them. Do you see how great it is to be in the same place? But they were not simply in the same place, since even now we are all in the same place; but it is necessary to be in the same place by the bond of love, by the disposition of the will; and just as our bodies are now near to one another, and are pressed together in the same place, so also our hearts must be pressed together. Peter and John were going up to the temple. The veil was torn, the Holy of Holies was laid waste, the worship in one place was abolished. Paul cries out, saying: In every place lift up holy hands. Why then do they run to the temple to pray? Have they again come to the Jewish weakness? May it not be!

But they condescend to the weaker, fulfilling that saying of Paul which says: "I became to the Jews as a Jew." They condescend to the weak, so that those men might not remain weak. And besides, there too the whole city was gathered together. Just as the best fishermen pursue those inlets of rivers where all the fish gather, so as to attain the catch with ease, so too these apostles, the spiritual fishermen, hastened to that inlet where the whole city was gathered, so that having spread the net of the Gospel there, they might obtain the catch with ease. And they did this imitating their Teacher. For Christ also says: "I was with you daily in the temple." Why in the temple? So that He might take those from the temple. So too these men went up as if to pray, but they were going to sow teaching there. To the temple to pray, around the ninth hour of prayer. Nor is the hour observed by them without purpose. For I have often told you about this hour, that in it Paradise was opened, and the robber entered; in it the curse was abolished; in it the sacrifice for the whole world was offered; in it the darkness was dissolved; in it the light

It shone, both the perceptible and the intelligible. About the ninth hour. When others are asleep in deep sleep after breakfast and drunkenness, then those men, sober and awake and boiling with great longing, hastened to prayer. But if those men needed prayer, prayer so earnest, prayer so exact, who had such great boldness, who were conscious of nothing evil in themselves, what shall we do, we who are full of countless wounds and do not apply the medicine of prayer? Prayer is a great weapon. Do you wish to learn how prayer is a great weapon? The apostles passed by the care of the poor, so that they might have more leisure for prayer. For, he says, appoint from among yourselves seven men who are well attested; but we will devote ourselves to prayer and to the ministry of the word. 5. But, as I was saying (for let us not fall away from the subject, because Peter both displayed action and worked a miracle, and is praised rather from the action), he went up into the temple to pray; and behold, a man lame from his mother's womb, being carried there to the door of the temple. From the very pangs of birth the disability was of nature, and the disease was beyond medical skill, so that the grace of God might be shown more greatly. This lame man, then, lay at the gate of the temple; and seeing them entering, he paid attention to them, seeking to receive alms from them. What then does Peter say? Look at us, he says. Sufficient from the appearance is the proof of poverty; there is no need of words, nor of proof, nor of an answer, nor of teaching; your attire shows the man without possessions.

This whole achievement of the apostolate, then, is that you speak these things to the poor man, that you not only correct his poverty, that you say, "You will see greater wealth." "Silver," he says, "and gold I do not have; but what I have, this I give you: in the name of Jesus Christ, rise and walk." Did you see poverty and wealth? Poverty of money, wealth of gifts. He did not dissolve poverty of money, but he corrected poverty of nature. Observe Peter's gentleness: "Look at us." He did not insult, he did not revile—which we often do toward those who approach us, bringing accusations against them, that they are asleep. Were you not commanded this, man? He did not order you to accuse idleness, but to correct poverty; he did not make you an accuser of wickedness, but appointed you a physician of misfortune; not that you might reproach sluggishness, but that you might extend a hand to those lying down; not that you might censure character, but that you might loose famine. But we do the opposite: having left off consoling those who come to us by the giving of money, we even further aggravate their wounds with the bringing of accusations. But he also makes defense to the poor man, and converses with gentleness: "Incline," he says, "your ear to the poor man without grief, and answer him in meekness with peaceful words." "Silver and gold I do not have; but what I have, this I give you: in the name of Jesus Christ, rise and walk." There are two things here, conduct and miracle. Conduct: "Silver and gold do not exist for me"—for it is of conduct to despise earthly things, to cast away one's possessions, to look beyond the present vanity.

The wonder is raising the lame man, restoring the maimed limbs. See, then, both a way of life and a wonder. Let us see, then, from what Peter boasts. What did he say? That he had performed wonders? And yet he had performed wonders at that time; but he did not say this; but what? "Behold, we have left all things and have followed you." Do you see the way of life and the wonder, and the way of life being crowned? What then does Christ say? He accepted and praised this man. For I say to you, he says, that you who have left houses, and the rest. He did not say, Those who raised the dead, but, You who have left your possessions, shall sit upon twelve thrones; and everyone who has left all his possessions will enjoy this honor. You cannot raise a lame man, as Peter did? But you can say, as he did: Silver and gold I do not have. And if you say this, you have come near to Peter; or rather, not even if you say it, but if you do it. You cannot restore a withered hand? But you can make your own hand, which is withered by inhumanity, be stretched out through philanthropy. For let not your hand be, he says, stretched out to receive, but drawn back in giving. Do you see that it is not witheredness, but also inhumanity, that draws the hand back? Stretch it out, then, through philanthropy and almsgiving. You cannot cast out a demon? But cast out sin, and you will receive a greater reward. Do you see how everywhere the way of life and the right actions have greater praise than the wonders, and a greater recompense? And if you wish, we will show this from another place as well. The seventy disciples, he says, came to him and were rejoicing and saying:

Lord, in your name even the demons obey us. And he says to them: Do not rejoice that the demons obey you, but rejoice that your names are written in the heavens. Do you see that everywhere the way of life is what is admired? Come then, let us weigh the things said above: By this all will know that you are my disciples, if you love one another. Behold, from a way of life, not from wonders, the mark of being disciples has been demonstrated. Peter, do you love me more than these? Feed my sheep. Behold, another mark, and this too again from a way of life. A third mark again: Do not rejoice that the demons obey you, but rejoice that your names are written in the heavens. And this too is again an achievement of a way of life. Do you wish to learn a fourth proof of this? Let your light, he says, shine before men, so that they may see your good works and glorify your Father who is in the heavens. Behold, here too works are shown. And when he says again: Whoever has left house, or brothers, or sisters for my sake will receive a hundredfold and will inherit eternal life, he praises the way of life, and the carefully ordered life.

You saw the disciples made known by their love for one another, and the one who loved Christ more than the apostles shown forth by shepherding the brothers; and those who ought to rejoice, commanded to be glad not because they cast out demons, but because they were inscribed in heaven; and those who glorify God made evident by the splendor of their works, and those who attained life and received a hundredfold, attaining this gift by their contempt for all present things. Imitate all these, and you will be able both to be a disciple and to be numbered among the friends of God, and to glorify God, and to enjoy eternal life; and nothing will be an obstacle to you for obtaining all good things—not even that you do not perform signs—if you have a carefully ordered manner of life. For he himself received this name, Peter, not from wonders and signs, but from zeal and genuine affection. For it was not because he raised the dead, nor because he set the lame man upright, that he was so called; but because he displayed genuine faith together with his confession, he inherited this name: You are Peter, and upon this rock I will build my Church. Why? Not because he performed wonders, but because he said: You are the Christ, the Son of the living God. Do you see that even the very calling of Peter had its beginning not from wonders, but from burning zeal. But since I have mentioned Peter, the memory of another Peter came to me—the common father and teacher, who, succeeding to that man's virtue, also inherited his throne.

For this too is an advantage of our city, that it received the foremost of the apostles as its teacher from the beginning. For it was fitting that the city which had taken up the name of the Christians before the whole inhabited world should receive the first shepherd of the apostles. But though we received him as a teacher, we did not keep him to the end, but yielded him to the queen city Rome; or rather, we have kept him to the end. For we do not possess the body of Peter, but we possess the faith of Peter as though Peter himself; and possessing the faith of Peter, we have Peter himself. So too, when we see the man who is zealous for him, we think we see him. For Christ called John Elijah, not because John was Elijah, but because he came in the spirit and power of Elijah. Just as, then, John, because he came in the spirit and power of Elijah, was called Elijah, so also this man, because he has come in the confession and faith of Peter, would reasonably be deemed worthy of that name as well. For kinship of conduct also produces a sharing of names. Let us all pray that he may come even to the old age of Peter; for the Apostle also ended his life in old age. For when, he says, you grow old, then they will gird you and carry you where you do not wish. Let us ask, then, for a long life for this man too; for his old age, being extended, makes our spiritual youth flourish all the more. May it be kept always in its prime, by the prayers of that man and of this Peter, and by the grace and love for humanity of our Lord Jesus Christ, to whom be the glory and the might, together with the Holy Spirit, now and always, and to the ages of ages. Amen.

That the reading of the Scriptures is useful, and that it makes the one who attends to it unconquered by servitude and the pressure of circumstances, and that the name of the apostles is a name of many honors, and that the apostles possess far greater power and authority than external rulers and even the kings themselves; and at the end, to the newly enlightened. 1. Whenever I look at the poverty of my own mind, I grow numb and shrink back, being called to address so great a people; but whenever I look up at your eagerness and your insatiable appetite for hearing, I take courage and rouse myself, and with eagerness I strip for the stadium of teaching. For you are sufficient, even if you had received a mind of stone, to make it lighter than any wing by your desire and zeal for hearing. And just as the creatures that lurk in their dens in the middle of winter, sinking down among the rocks, when they see summer appear, abandon their hiding place and herd together with the rest of the animals, and leap together with us—so too our soul, sinking as it were into some den of the weakness of conscience, whenever it sees the longing of your love, abandons the den and herds together with you, and leaps together with you the fair leaps of the Scriptures, in the spiritual and divine meadow, in the paradise of Scripture. For the reading of the divine Scriptures is a spiritual meadow and a paradise of delight, and a paradise of delight better than that paradise. This paradise God planted not on the earth, but in the souls of believers.

This paradise he did not set in Eden, nor in the east, confining it to one region, but spread it abroad everywhere over the earth, and extended it to the ends of the inhabited world. And that he spread the Scriptures everywhere over the inhabited world, hear the prophet saying: Their voice went out into all the earth, and their words to the ends of the inhabited world. Whether you go to the Indians, whom the rising sun sees first, or go to the ocean, or to those British islands, or sail to the Euxine sea, or go to the southern regions, everywhere you will hear all men discoursing from the Scripture, in one tongue indeed but not in another faith, and with a different language but a concordant mind. For the sound of the tongue has been changed, but the manner of piety has not been changed; and they speak barbarously with the tongue, but philosophize with the understanding; and they solecize in sound, but are pious in manner. Did you see the length of the paradise extended to the ends of the inhabited world? Here there is no serpent; the place is clean of wild beasts, and is walled about by the grace of the Spirit. This paradise has a fountain too, just as that one did, a fountain that is the mother of ten thousand rivers, not of four. For it sends forth not the Tigris, nor the Euphrates, nor the Egyptian Nile, nor the Indian Ganges, but ten thousand rivers does this fountain send forth. Who says these things? God himself, who has granted us the rivers. For he says: He who believes in me, as the Scripture has said, rivers from his belly shall flow of living water.

Do you see how it is not four rivers, but streams poured out without limit from that source? And the source is wondrous not only in its abundance but also in its nature; for its streams are not of water, but the graces of the Spirit. This source is divided among each soul of the faithful, and is not diminished; divided, and not consumed; fragmented, and not lessened; whole in all, and whole in each. For so great are the graces of the Spirit. Do you wish to learn the abundance of these streams? Do you wish to learn the nature of these waters, how they are not like those others, but are better than them and more wondrous? Hear again Christ himself speaking to the Samaritan woman, so that you may learn the abundance of the source. The water, he says, which I shall give to the faithful one, shall become in him a spring of water leaping up into eternal life. He did not say, going out; he did not say, pouring forth; but, leaping up, showing us the abundance through the leaps. For those waters of springs are accustomed to leap out and spring up from every side, which the sources cannot hold within their bosoms, but, overcome by the continuity of the inflow, they bubble them up from every side. Wishing, then, to show the abundance of the streams, he said, leaping up, not, going out. Do you wish also to learn its nature thoroughly? Learn from its use. For it is useful not for the present life, but for eternal life. Let us therefore linger in this paradise, let us sit beside the source, let us not suffer what Adam suffered, and fall out of paradise; let us not receive destructive counsel, let us not accept the deceit of the devil; let us remain within.

For great is the safety that comes from this: let us remain in the reading of these Scriptures. For just as those who sit beside a spring and enjoy that breeze, and when the heat presses upon them continually bathe their faces, ward off the stifling heat with the streams, and when thirst troubles them easily heal the affliction, having the remedy near at hand from the spring—so he who sits beside the spring of the divine Scriptures, even if he sees the flame of an unnatural desire troubling him, having easily washed his soul from those streams, drives off the flame; and even if burning anger troubles him, seething and boiling his heart like a cauldron set on the fire, having dripped in a little of the stream, he immediately calms the shamelessness of the passion; and from all evil thoughts, as if from the midst of a flame, the reading of the divine Scriptures snatches the soul away. 2. Therefore also that great prophet David, knowing the benefit that comes from the reading of the Scriptures, likens the one who continually attends to the Scriptures and enjoys this converse to a plant ever flourishing, standing beside the channels of waters, speaking thus: Blessed is the man who did not walk in the counsel of the ungodly, and did not stand in the way of sinners, and did not sit in the seat of the pestilent; but his will is in the law of the Lord, and in his law he will meditate day and night, and he shall be like the tree planted beside the outlets of the waters.

For just as that tree planted beside the streams of waters, standing right by the channels, having a continuous supply of irrigation, becomes unconquerable by every irregularity of the airs, and neither fears a hotter ray when it comes, nor dreads the air changing into drought; for having sufficient moisture shut up within itself, it immediately repels and thrusts away the excess of all solar heat that assails it from outside; so also a soul standing beside the streams of the divine Scriptures, and being watered continually, gathering within itself those waters and the dew of the Spirit, will be unconquerable against every circumstance of things, whether disease, whether assault, whether slander, whether revilings, whether mockeries, whether all sloth, whether all the evils of the world fall upon such a soul, it easily repels the burning of the passions, having sufficient consolation from the reading of the Scriptures. For neither greatness of glory, nor bulk of power, nor presence of friends, nor anything else of human things will be able so to comfort one in pain as the reading of the divine Scriptures. Why ever so? Because those things are transient and corruptible, and therefore their consolation is corruptible; but the reading of the Scriptures is converse with God. When, then, God comforts the one in despondency, what of existing things can cast him into despondency? Let us attend, therefore, to the reading, not only these two hours (for this bare hearing is not sufficient for our safety), but continually.

And let each one, when he has withdrawn home, take the Books in his hands and go over the thoughts of what was said, if indeed he is to have the benefit from the Scripture continuous and sufficient. For that tree also, which stands beside the streams, does not converse with the waters for two or three hours, but all day and all night. For this reason it is luxuriant in leaves, for this reason that tree is heavy with fruit, even if no man waters it; since it stands beside the streams, it draws the moisture through its roots, and as if through certain channels it sends the benefit to its whole body. So too the one who continually reads the divine Scriptures, and stands beside their streams, even if he has no one to interpret, through continuous reading, as if through certain roots, draws great benefit. For this reason we also, knowing your cares, your distractions, your many occupations, gently and little by little bring you to the thoughts of the Scriptures, making the memory of what is said lasting by the leisureliness of the exposition. For a violent rainstorm, when it crashes down, floods the surface and benefits the depth not at all; but one that settles gently and little by little like oil on the face of the earth, slipping down to the depth as if through certain veins of its channels, having filled its hollows with moisture, makes it most fertile for the bearing of fruits. Therefore we also gently instil this spiritual rain into your souls; for the Scriptures resemble spiritual clouds, and their words and thoughts resemble a rain far better than this.

And this is why we send down this spiritual rain upon you little by little, so that the words may reach the very depth. This is why, now on the fourth day of the exposition, we have not yet been able to get past a single superscription, but are still turning around it. For it is better to dig up a small plot of ground and descend to its depth and find a great treasure of necessities, than to traverse many fields at the surface and toil simply and at random and in vain. And yet I know that many are vexed at this slowness; but I do not care about their accusation, but I care about your benefit. Let those who are able to walk more swiftly wait for the slower among their brothers; for the former are able to wait for the latter, but the weaker are not strong enough to stretch themselves out to match the former. This is why Paul also says that we ought not to compel the weak before the time, who are unable to stretch out toward the perfection of those who are able; but that we who are able ought to bear the weaknesses of those who are not able

to bear. Our concern is for your benefit, not merely for display; this is why we linger over the thoughts. 3. On the first day, then, I said that one must not simply pass over the inscriptions, when I also read out to you the inscription of the altar, and displayed the wisdom of Paul, who transferred the foreign soldier, who stood in the battle-line of the enemies, to his own ranks. On the first day all our teaching came to this conclusion. After that, on the second day, we asked who it was who wrote the book; and by the grace of God we found it was Luke the evangelist, and we established the matter under inquiry for you through more abundant demonstrations, some clearer, some deeper. For I know that many of those who heard did not follow the last of the things said; but nevertheless we shall not for this reason desist from venturing upon more subtle thoughts. The clearer things, then, will be useful to the simpler, and the deeper things to those who see more sharply. For the table must be varied and diverse, since the desire of the guests is also diverse. On the first day, then, concerning the inscription; on the second day, concerning the one who wrote the book; on the third day, yesterday, we discoursed to those who were present concerning the beginning of the writing, and we showed, just as those who heard know, what a deed is, and what a miracle is, and what a manner of life is, and what a sign is, and a wonder, and a power, and how great the difference between each; and how the one is greater, and the other more useful.

And how is it that the kingdom which exists in himself procures kingship, but if he does not receive the alliance that comes from action, he is cast outside those gates? Today it is necessary to speak of the remainder of the inscription, and to show what precisely the name of the apostles is. For this name is not mere sound, but it is the title of a rule, a rule of the greatest kind, the most spiritual rule, the rule above. But rouse yourselves. For just as in worldly affairs there are many rules, yet not all of the same worth, but some greater and some lesser—for example, to begin our count from the lower, there is the city's defender; there is one higher than he, the governor of the province; after him there is another ruler greater still; again there is the general; there is the prefect; there is a rule higher than these, the rule of the consuls; and all these are rules, yet not all of the same worth—so too among spiritual things there are many rules, yet not all of the same worth; but greater than all is the worth of the apostleship. For we must lead you by the hand from things perceptible to things intelligible. So too Christ did: when speaking about the Spirit, he mentioned water. For he who drinks from this water, he says, will thirst again; but he who drinks from the water that I shall give him will never thirst forever. Do you see the woman leading by the hand from things perceptible to things intelligible? So we also do, and ascend from below to above, so that the discourse may become clearer. For this reason, when speaking about a rule, we did not mention a spiritual rule, but a perceptible one, in order that from this we might lead you by the hand to that one.

You heard how many worldly offices we enumerated, and how some are greater and some lesser, and how the office of the consuls lies over all like a summit and head; let us also look at the spiritual offices. There is a spiritual office, the office of prophecy; there is another office of evangelism, there is that of shepherd, there is that of teacher, there is that of gifts, there is that of healings, there is that of interpretation of tongues. All these are names of gifts, but realities of offices and authorities. The prophet is an office-holder; among us the one who drives out demons is an office-holder; among us the shepherd and teacher is a spiritual office-holder; but greater than all these is the apostolic office. And from where is this clear? Because the apostle is before all these. And just as the consul holds the presidency among the perceptible offices, so the apostle holds it among the spiritual. Let us hear Paul himself enumerating the offices, and in the higher place seating the apostolic one. What then does he say? Whom God set in the Church, first apostles, second prophets, third teachers, and shepherds; then gifts of healings. Did you see the summit of offices? Did you see the apostle seated on high, and no one before him, nor above him? For he says first apostles, second prophets, third teachers and shepherds; then gifts of healings, helps, governments, kinds of tongues. And the apostolate is not only an office of the other offices, but also their foundation and root.

And just as the head, situated at the higher part of the whole, is not only the beginning and authority of the body, but also its root (for the nerves that govern the body, begotten from it and sprouting from the brain itself, and receiving the supply of spirit, thus order the whole living creature), so also the apostolate lies over the other charisms not only as beginning and authority, but also holds within itself, having conceived them, the roots of all. And a prophet cannot be both an apostle and a prophet; but an apostle is altogether also a prophet, and has charisms of healings, and kinds of tongues, and interpretation of tongues; therefore it is the beginning and root of the charisms. 4. And that these things are so, let me bring Paul before you as a witness. But first it is necessary to say what "kinds of tongues" ever is. What then is "kinds of tongues"? In ancient times, the one who was baptized and believed immediately, for the manifestation of the Spirit, spoke in various tongues. For since those of that time were still in a weaker condition, and could not see the intelligible charisms with the eyes of the flesh, a perceptible charism was given, so that the intelligible one might become evident; and the one baptized immediately spoke both in our own tongue and in that of the Persians, and that of the Indians, and that of the Scythians, so that even the unbelievers might learn that he had been deemed worthy of the Holy Spirit. And the sign was perceptible—I mean such speech as this; for they heard it by the perception of the body itself—but this perceptible sign made the intelligible and invisible grace of the Spirit clear to all. And this sign was called "kinds of tongues.

For the one who had a single tongue by nature was speaking in varied and different tongues by grace; and one could see a single man in number, but varied in charisms, and having different mouths and different tongues. Let us see, then, how the Apostle had this charism as well, and all the others. About this he speaks thus: I speak in tongues more than all of you. Did you see how he has the kinds of tongues, and not only has them, but also with greater excess than all the rest of the faithful? For he did not say, "I have the ability to speak in tongues only," but also, "I speak in tongues more than all of you." And the prophecy that he had, he shows through those words, speaking thus: But the Spirit says expressly that in later times grievous times will come; and that to speak of things in later times is prophecy is clear to everyone, surely. And again, But know this, that in the last times grievous times will come; and again, But I say to you in the word of the Lord, that at his coming we who are alive, who remain, will by no means precede those who have fallen asleep. And this too is prophecy. Did you see how he has kinds of tongues and of prophecy? Do you wish to learn how he also has charisms of healings? But perhaps this does not even need proof from words, when we see not only the apostles, but also their garments having charisms of healings. And that he was also a teacher of the Gentiles, he says this in many places, and that he took up the cause of the whole inhabited world, and steered the Churches.

When, therefore, you hear, first apostles, second prophets, third pastors and teachers, gifts of healings, helps, governments, kinds of tongues, learn that the whole supply of the remaining charisms rests, as it were in a head, in the apostolate. Did you consider the name of apostles a mere word before this? Behold, now you have learned how great a depth of meaning the name has. We have said these things, not making a display of our own power—for what is said is not ours, but belongs to the grace of the Spirit, which stirs up the sluggishness of the more careless, so that we may not simply pass over anything. With good reason, then, we called the apostolate a spiritual consulate. For the apostles are rulers ordained by God—rulers, not receiving different nations and cities, but all together entrusted with the inhabited world. And that they are spiritual rulers, I will also attempt to demonstrate, so that after the demonstration you may learn that the apostles are better than worldly rulers by as much as worldly rulers themselves are better than children at play. For this rule is far greater than that one, and it holds our life together more, and if this is taken away, everything is gone and dissolved. What, then, is the symbol of rule, and what ought a ruler to have? Authority over a prison, so that he has power to bind some and loose others, to cast some out and to put others in; to remit debts of money again, and to release some who are liable while commanding others to pay; to lead away to death again, and to call back from death.

Rather, this is not the prerogative of a ruler, but of a king alone; or rather, not even of a king is the gift complete. For he does not call back the one who departs from death, but only from being led away, and he can dissolve a sentence, but he cannot recall from death; and he has the lesser power, but is deprived of the better. Again, we judge a ruler by his belt, by the voice of the herald, by the rod-bearers, by his carriage, by his sword; for all these are symbols of rule. Let us therefore also consider the rule of the apostles, whether it has these symbols. It has them, but not such as these, but far better. And so that you may learn that these are names of things, but those are the reality of things; so that you may learn the difference between children playing at rule and the rulers who hold the rules; and, if you wish, let us first count from the prison. For we have said that the ruler has authority to bind and to loose. See, then, that the apostles have this rule. For whatever you bind on earth, he says, shall be bound in the heavens; and whatever you loose on earth shall be loosed in the heavens. You have seen a prison, and the authority of a prison; and the name is the same, but the thing is not the same. Bonds, and bonds; but the one are on earth, the other in heaven. For heaven is their prison. Learn, then, the greatness of the rule. Seated on earth, they cast the vote, and the power of the vote passes through the heavens.

And just as kings, sitting in one city, vote and legislate, while the power of their decrees and laws runs through the whole inhabited world—so too then, the apostles, sitting in one place, were legislating these things; and the power of these laws and of these bonds not only ran through the inhabited world, but even ascended to the very height of the heavens. You saw a prison, and a prison: the one on earth, the other in heaven; the one of bodies, the other of souls—or rather, of both souls and bodies; for they were not binding bodies only, but souls as well. 5. Do you wish to learn how they were lords also to forgive debts? For here too you will see a great difference; for they were forgiving not debts of money, but debts of sins: "Whose sins," he says, "you forgive, they are forgiven them; and whose you retain, they are retained." What need is there after this to demonstrate that they also sent to death, and again called back from death—not from a sentence only and a leading away, but raising up from death those already lying dead and corrupted? Where, then, did they condemn? And where did they release from death? Ananias and Sapphira were caught in sacrilege; for even if they stole their own money, still the daring deed was sacrilege; for after the promise the money was no longer theirs. What then did the Apostle do? Hear how, sitting as it were in a courtroom, he brings in the sacrilegious man, and the questioning

He brings him forward like a judge, and then pronounces the sentence. For the sentence did not come before the question; the sin was indeed evident, but so that he might convince us who stand outside, that he pronounces the verdict justly, for this reason he makes the inquiry, saying thus: Why has Satan filled your heart, that you should lie to the Holy Spirit, and keep back from the price of the land? While it remained, did it not remain yours, and when sold, was it not in your own power? You have not lied to men, but to God. What then did that man do when he heard these words? He fell down and gave up the spirit. Do you see how the apostles also have a sword? When you hear Paul saying, Above all the sword of the Spirit, which is the word of God, remember this sentence, that there was no sword anywhere, and the sacrilegious man, struck by the word, fell. Do you see a sharpened and drawn sword? No iron anywhere, no hilt anywhere, no hands anywhere; but instead of the hand the tongue, bringing forth words instead of the sword, straightway slew him. After this man the woman entered, and he wished to give her a pretext for defense, an occasion for pardon; for this reason he again asks: Tell me, did you sell the land for so much? And yet he knew that it was not for so much; but so that through the question he might lead her to repentance, and that she might condemn her sins, and that he might grant her pardon, for this reason he asks her; but nevertheless she afterward remained shameless; for this reason she shared the punishment of her husband. Do you see the power of the prison? Do you see how they are lords to send to death? Let us see also the better thing, how they are called back again from death.

Tabitha, the disciple, abounding in many alms, died; and immediately there was a running to the apostles. For they knew that they had authority over both death and life; they knew that the authority from above had been brought down below. What then did Peter do when he came? "Tabitha," he says, "arise." He needed no elaborate effort, no attendants, no deacons; but the words alone sufficed for the resurrection. At any rate, death heard the voice and could not hold the dead woman fast. Did you see what kind of voices these judges have? For the voices of judges outside are weak. For even if one of them gives an order, but the servant does not carry it out, the command is cut short; but here there is no need of servants; rather, he spoke, and immediately it was done. Did you see their prison, which is a symbol of authority? Did you see how they release sins, how they loose death, how they lead back to life? Do you wish to learn also of their belt? For Christ sent them girded, not in leather, but in truth; this belt is holy and spiritual; and therefore it says: "Girded about your loins in truth." For their authority is spiritual, and therefore seek nothing perceptible; for "all the glory of the king's daughter is within." But what? Do you wish to see also their executioners? Executioners are those who scourge the accused, fasten them to the wood, tear open their sides, chastise, punish. Do you wish then to see these? They do not have men, but the devil himself and the demons; those who were clothed in body and flesh had the incorporeal powers as their servants. Hear, then, how Paul commanded them with authority:

For writing about the man who had committed sexual immorality, he said: Hand such a one over to Satan for the destruction of the flesh. Again, in the case of others who were blaspheming, he did this same thing: I have handed them over, he says, to Satan, so that they may be disciplined not to blaspheme. What remains left to show? That they also have chariots? But we will not lack this proof either. For when Philip had baptized the eunuch and led him by the hand to the sacred initiation, and he needed to return, the Spirit snatched him away, and he was found in Azotus from the desert. Did you see a winged chariot? Did you see a team swifter than the wind? Again, the apostle needed to travel to paradise, so great a distance and boundless an interval; and he too, suddenly snatched up, was carried there without toil, in a brief turn of time. Such, then, are the chariots; and the voice of the herald is itself again worthy of the rule. For it was not a man going before them, uttering a voice, but the grace of the Spirit, and the demonstration through miracles sent forth a voice brighter than any trumpet; thus it makes a path for them everywhere. And just as rulers are set in great prominence, while private individuals do not dare to mingle with them casually, so it was also with the apostles: For none, he says, of the rest dared to join himself to them, but the people magnified them. Did you see the power of a prison, and the strength of the remission of debts, and men having a sword and girded with a belt, and traveling by chariot, and a voice brighter than any trumpet going before them, and being in great prominence?

It is necessary to show all their achievements as well, and all that benefited the inhabited world. For this too belongs to rulers: not only to enjoy honor, but also to display great forethought and protection toward their subjects. But what has been said is already more than necessary. Therefore, postponing these matters to another discourse, I will attempt to bring forward a word of exhortation for the newly illumined. Let no one consider the counsel untimely. For I said earlier that it is not only after ten and twenty days, but even after ten and twenty years, that those who have been initiated can be called newly illumined, if they remain sober. What, then, would be the best exhortation for them? If we remind them of the manner of their birth, both the former and the latter, the natural and the spiritual, and show what lies between each birth. Rather, they ought not to learn these things from us; the son of thunder himself will discourse to them about these matters, John, the beloved of Christ. What then does he say? But as many as received him, he gave them power to become children of God; then, reminding them of the former birth and demonstrating by comparison the dignity of the present grace, he says thus: Who were born not of blood, nor of the will of a man, but of God. In one word he showed their nobility. O pure travail! O spiritual childbirth! O new bringing forth! conception without a womb, birth without a belly, delivery without flesh, a spiritual delivery, a delivery from the grace and love of God for humanity, a delivery full of gladness and joy.

But the former was not like this; rather, he begins with lamentations. For the infant, slipping from the womb and descending from the belly, utters its first cry with tears, as someone says: "Its first voice, the same for all, it weeps equally." For through lamentations is the entrance into life, through tears the prelude, nature foretelling in advance the pain that is to come. Why does the infant weep when it comes into the light? For this reason: before sin, God said, "Increase and multiply," which was a blessing; but "In pain you shall bear children" came after sin, which was a punishment. And there are not tears only in birth, but also swaddling clothes and bonds; tears in birth, tears in death; swaddling clothes in birth, swaddling clothes in death; so that you may learn that this life ends in death, and hastens toward that as its final end. But this birth is not so. Nowhere tears and swaddling clothes, but the one born is set free and prepared for struggles; therefore the feet and hands are unbound, so that he may run and fight; nowhere lamentation, nowhere tears here, but embraces and friendships and the entwining of brothers recognizing their own member, and as it were receiving him back from a long absence. For since before illumination he was an enemy, but after illumination he has become a friend of the common Master of us all, therefore we all rejoice together; therefore the kiss is called peace, so that we may learn that God has put an end to war and has brought us back to his own kinship.

Let us therefore keep this peace continually, let us guard it, let us extend this friendship, so that we may also attain to the eternal dwellings, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father be glory, honor, and power, together with the holy and life-giving Spirit, now and always, and unto the ages of ages. Amen. That it is not without danger for hearers to keep silent about the things said in church, and for what reason the Acts are read on Pentecost, and why Christ did not show himself to all after rising, and that he provided a clearer proof of the resurrection through the signs of the apostles than through sight. 1. The greater part of the debt imposed on us by the title of the Acts of the Apostles we paid to you in the preceding days; but since a small remnant still remained, I have arisen to pay this also to you today. And if you keep carefully what has been said, and hold it with much zeal, you would know—you who have received the silver, and who are going to give an account of this silver to the Master on that day, when those entrusted with the talents are called and submit their accounts; when Christ comes and demands this silver from the money-changers with interest. For you ought, he says, to have deposited my silver with the money-changers, and I, coming, would have demanded it with interest. O the great and ineffable loving-kindness of the Master! While preventing men from demanding interest, he himself demands interest. Why? Because that interest is disreputable and worthy of accusation.

But this man is praiseworthy and worthy of great approval. That interest, then—I mean the interest on money—harms both the receiver and the giver: it destroys the soul of the receiver, and it grinds down the poverty of the giver. For what could be more grievous than when a man traffics in his neighbor's poverty and trades upon the calamities of his brothers? When a man wears the mask of philanthropy and displays every kind of inhumanity, and, about to stretch out his hand, thrusts the one who needs help into the pit? What are you doing, man? It was not for this that the poor man came to your door—that you might increase his poverty, but that you might relieve his poverty. But you do the very same as those who mix deadly drugs; for just as they mix the usual food with them and make their plot imperceptible, so these, hiding destruction under the guise of philanthropy by means of interest, do not allow those who are about to drink this deadly drug to perceive the harm. Therefore it is timely to say concerning those who lend at interest and those who borrow what was said about sin. But what was said about sin? It sweetens the throat for a season, it says, but afterward you will find it more bitter than gall, and sharper than a two-edged sword. This, then, also happens with those who borrow: when the needy man receives the money, he receives some small and temporary consolation.

Later, however, as the interest grows and the burden becomes greater than one's strength, that sweet thing which smoothed the throat he will see become more bitter than gall, and sharper than a double-edged sword, being suddenly compelled to depart from all his ancestral possessions. 2. But let us transfer our discourse from sensible things to spiritual things. "You ought," he says, "to have deposited my money with the bankers," calling you, the hearers of these words, bankers of that money. And for what reason did God call you bankers? To teach everyone to show the same zeal for the testing of what is said as those men have for the examination and receipt of coins. For just as the bankers throw out the counterfeit and debased coin, and accept the genuine and sound one, and distinguish the spurious from the authentic—so also do you: do not accept every word, but throw out from yourself the counterfeit and corrupted one, and send on to your mind the sound one that has salvation. For there are, there are for you also scales and weights, not made of bronze and iron, but composed of purity and faith, and by these test every word. For this reason he says, "Become approved bankers"—not so that you may stand in the marketplace and count silver, but so that you may test words with all exactness. For this reason also the apostle Paul says: "Test all things; hold fast only what is good." And it was not only because of the testing that he called you bankers, but also because of the distribution of what is deposited.

For with bankers, if they merely receive money and lock it up at home, and no longer distribute it to others, the whole business of their trade will be gone; so too the same thing happens with hearers. For if you receive the teaching and keep it to yourself, and no longer pass it on to others, your whole enterprise will leak away. This is why in those workshops we see an entrance and an exit taking place throughout the whole day. Let this then happen also with teaching. For indeed in the case of those bankers we see some paying in money and others receiving it immediately and departing, and one may see this happening throughout the whole day. This is why, although the money is not their own, since they have used it for its proper purpose, through what belongs to others they gather great wealth for themselves. Do you likewise. These words are not yours, but the Spirit's; yet if you show the best use of them, you will gather for yourself great spiritual wealth; this is why God called you bankers too. And for what reason did he call the word silver? Because just as silver has the royal stamp complete (for if it does not have this, it is not genuine silver but is called counterfeit), so too the teaching of the faith must have the stamp of the word complete. Again, the use of silver holds together our whole life, and becomes the basis of all contracts; whether one must buy something or sell, it is through these that we do everything. This happens also with teaching.

For these spiritual contracts have as their subject and root this spiritual money. Hence, if we wish to buy anything from God, we first deposit the word of prayer, and thus we receive what we ask for. And if we see a brother neglected and perishing, we will gain his salvation and buy life, depositing the word of teaching. Therefore it is necessary to guard and hold fast all things with all exactness, so that we may also distribute them to others; for we are also required to pay interest on this money. Let us therefore pay attention to the receiving, so that we may also be able to distribute the money to others; for each person, if he wishes, has the capacity for teaching. You cannot set right a church so large; but you can admonish your wife. You cannot discourse before so great a multitude; but you can discipline your son. You cannot extend the word of teaching to so great a people; but you can make your servant better. That assembly of disciples is not greater than your power; that measure of teaching is not beyond your understanding, but you can more easily regulate all those than we can. For I meet with you once a week, or often even a second time; but you have the disciples within your house at all times—your wife, your children, your servants—and in the evening, and at table, and through every day you can correct them. And from another angle this healing becomes easier.

For my part, since I am speaking before so great a multitude, I do not know the passion of the soul that troubles you, and therefore I am compelled in each teaching to set out all the remedies. But it is not necessary for you to do so; rather, it is possible for you with less effort to reap a greater correction. For you know clearly the sins of those who live with you, and therefore you can bring about the healing more quickly. 3. Let us not, then, beloved, neglect those who live with us; for the greatest punishment and inexpressible vengeance lies in store for those who neglect their own. For if anyone, says Paul, does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever. Do you see where Paul aimed his spear at those who neglect their own? And very reasonably; for he who neglects his own, he says, how will he care for others'? I know I have often given you this exhortation; but I will never cease exhorting, even though from now on I am free from responsibility for the negligence of others. For you ought, he says, to have deposited my money with the bankers, and he demanded nothing more. But I have both deposited the money and have no account to give; yet nevertheless, although I am free from responsibility and released from the punishment for these things, as though I were liable to chastisement and punishment, so I fear and tremble for your salvation. Let no one, then, hear the spiritual words casually or carelessly; for it is not in vain or to no purpose that I make long preambles, but so that the guard of those who deposit may become more secure, so that you may not go home having merely beaten the air and made a disturbance in vain.

For I do not care about your praises, but I concern myself with your salvation. For those who compete on the stage receive the praise from the people as their reward for this; but we did not strip for this, but to receive the reward from the Master that is laid up for these things. For this reason we also continually exhort you in these matters, so that what is said may sink down to the depth of your understanding. For just as plants, the deeper they send their roots, the more they become unshaken by the assaults of the winds, so also thoughts, the more they remain in the depth of the mind, are not easily torn up by the plotting of circumstances. For tell me, beloved one, if you saw your child wasting away with hunger, would you have endured to look on, and would you not have endured everything so as to relieve his hunger? Then, when he is being destroyed by the hunger of bread, you would not have looked on, but when he is perishing by the hunger of divine teaching, do you endure to look on? And how would you be worthy to be called a father? For this hunger is more grievous than that one, inasmuch as it ends in a greater death; therefore also one must show greater zeal here. For, it says, bring up your children in the discipline and admonition of the Lord. This is the finest care of fathers, this is the genuine guardianship of those who have begotten children; for in this way I recognize the kinship of nature, if they show greater zeal in spiritual things. But the introduction is sufficient; for the rest, it is necessary to pay the debt as well; for it is for this reason that I have prolonged this long and lengthy discourse for you, so that you may receive with all guard what is paid.

What then is the debt that we left owing the other day? Or have you perhaps forgotten this too? It is necessary, then, that you be reminded by us, and that first the document be read, through which we also made the former payment, and that it be stated what the things paid were, so that from what has been paid we may see what remains. What, then, are the things paid previously? I said there who was the one who wrote the book of Acts, and who was the father of this word—or rather, not the father of the word, but the servant; for he did not himself beget the things said, but himself ministered to the things said. I spoke about the Acts themselves, and what the name of the Acts wishes to indicate; I also spoke about the designation of the apostles. It remains necessary to say for what reason our Fathers ordained that the book of Acts be read at Pentecost. For perhaps you remember that we also promised then to say this. For the Fathers did not observe these seasons for us simply or at random, but they did this with some wise reason—not so that they might subject our freedom to the necessity of seasons, but so that, condescending to the poverty of the weaker, they might lead them up to the wealth of knowledge. And that it is for this reason they observe seasons—not subjecting themselves to the necessity of observance, but striving to descend with the weaker—hear what Paul says: You observe days and months and seasons and years? I fear lest I have labored for you in vain. But do you not observe days and seasons and years? What then?

If we see the one who forbids observing days and months and seasons and years himself observing these things, what shall we say, tell me? That he is fighting against himself and contending? God forbid! Rather, because he wished to abolish the weakness of those who observe the seasons, he condescends through the observance to them. So also physicians do: they first taste the food given to the sick, not because they themselves need the food, but because they are eager to correct the weakness of those others. So also Paul did: though he needed no observance of seasons, he observed the seasons, in order to release those who observe from the weakness that comes with observance. And where did Paul observe seasons? Pay close attention, I beg you. On the next day, it says, we sailed down to Miletus. For Paul had decided to sail past Ephesus, so that he might not spend time in Asia. For he was eager, if it were possible for him, to be in Jerusalem on the day of Pentecost. Do you see how the one who says, Do not observe days and months and seasons, was observing the day of Pentecost?

4. And he was observing not only a day but also a place; for he was eager not only to keep the day of Pentecost, but also to celebrate it in Jerusalem. What are you doing, blessed Paul? Jerusalem has been destroyed, the Holy of Holies has been laid waste by the decree of God, the former commonwealth has been dissolved. You cry out to the Galatians, saying: "Those who expect to be justified in the law have fallen away from grace"; and why do you again lead us into the slavery of the law? It is no small matter that is being stirred up—to learn whether Paul is fighting against himself. For Paul observes not only days, but also keeps other legal ordinances, and cries out, saying to the Galatians: "Behold, I Paul say to you, that if you be circumcised, Christ will profit you nothing." This same Paul, then, who says, "If you be circumcised, Christ will profit you nothing," appears himself to be circumcising Timothy. For, it says, Paul found in Lystra a certain young man, the son of a believing Jewish woman but of a Greek father, and he circumcised him; for he did not wish to send an uncircumcised man as a teacher. What are you doing, blessed Paul? You abolish circumcision by your word, and you confirm it again by your deed? "I do not confirm it," he says, "but I abolish it through my deeds." For Timothy was the son of a believing Jewish woman, but of a Greek father, of uncircumcised stock. Since, therefore, Paul was about to send him ahead as a teacher to the Jews, and he did not wish to send him uncircumcised, so that he might not straightway from the very outset close the doors to the word.

So then, paving the way for the abolition of circumcision and opening a road for the teaching of Timothy, he had him circumcised, in order to abolish circumcision. For this reason he says, "I became to the Jews as a Jew"—Paul said this not that he might become a Jew, but that he might persuade those who remained Jews no longer to be Jews; for this reason he also circumcised this man, in order to abolish circumcision. So then, he used circumcision against circumcision. For Timothy also received circumcision, so that he might be able to be accepted by the Jews, and entering in little by little, draw them away from this observance. Do you see for what reason Paul observed both Pentecost and circumcision? Do you wish me to show you that he observed other legal customs as well? Pay close attention. He once went up to Jerusalem, and the apostles, seeing him, said to him: "You see, brother Paul, how many tens of thousands of Jews there are who have come together, and all of them have been informed about you, that you teach apostasy from the law. What then? Do what we tell you. There are with us men who have a vow upon themselves; take these and purify yourself with them, and shave your head with them, so that they may be convinced in deed that there is nothing to what they have been informed about you, but that you yourself also keep the law of Moses." Did you see the wonderful condescension? He observes times, in order to abolish the observance of times; he administers circumcision, in order to put an end to circumcision; he offers sacrifice, in order to bring down the observance of sacrifices. And that he did these things for this reason, hear him saying:

I became to those under the law as under the law, so that I might gain those under the law, and being free from all things, I enslaved myself to all. Paul did these things, imitating his own Master. For just as he himself, being in the form of God, did not consider equality with God something to be grasped, but emptied himself, taking the form of a slave, and being free became a slave—so too this man, being free from all things, enslaved himself to all, so as to gain all. The Master became a slave by taking up our nature, so that he might make slaves free. He bowed the heavens and came down, so that he might lead those dwelling below up to heaven. He bowed the heavens—he did not say, "He left the heavens and came down," but "He bowed," making your ascent into the heavens easier for you. Paul imitated this to the best of his ability, and therefore he also said, "Be imitators of me, as I also am of Christ." And how, O blessed Paul, did you become an imitator of Christ? How? Because I seek my own advantage nowhere, but that of the many, so that they may be saved, and being free from all things, I enslaved myself to all. Nothing, then, is better than this slavery, for it becomes the cause of freedom for others. Paul was a spiritual fisherman; for he says, "I will make you fishers of men"; for this reason he also did these things. For fishermen too, when they see the fish swallow the hook, do not immediately pull back, but giving line over a long distance they follow, waiting for the hook to become well embedded, so that in this way they may draw in the catch safely. So too the apostles did then.

They cast the hook of the teaching of the word into the Jewish soul, but they pulled back in vain, and they held fast, leading themselves to circumcision, to festivals, to the observance of seasons, to sacrifices, to shaving themselves and doing other such things. But the apostles followed them everywhere, and did not pull back; so that even if you seek circumcision, he says, I do not resist, but I follow; even if you ask for a sacrifice, I sacrifice; even if you wish me, the one who has departed from your way of life, to be shaved, I am present, and I do what is commanded; even if you command me to observe Pentecost, I am not contentious even here; but wherever you lead me around, I follow and give myself over to be pierced by you, waiting for the hook of the word, so that I may be able to draw out your whole nation safely from the old worship and way of life. For this reason I also came from Ephesus to Jerusalem. Do you see how greatly Paul followed the fishing for fish, yielding to the word? Do you see that the observance of seasons, and the concession of circumcision, and the sharing in sacrifices were done for this reason, not so that they themselves might return to the old way of life, but so that they might lead those who were sitting at the types back to the truth? For the one who sits on high, if he remains on high the whole time, will never be able to lead up the one lying below, but that one must first be humbled, and then this one exalted. For this reason the apostles came down from the height of the gospel way of life, so that from the lowliness of the Jewish way of life they might lead the Jews up to that height.

5. Now that the observance of seasons and all the other things were done usefully and profitably is clear from these considerations. But let us next see for what reason the book of the Acts of the Apostles is read at the time of Pentecost. For it was for this reason that we brought all these things forward, so that when you see the observance of seasons set before you, you may not suppose that the apostles are afflicted with a Jewish manner of life. But pay close attention, I beg you; for the question that is about to be stated is no small one. On the day of the cross we read all the things concerning the cross; on Great Saturday again, that our Lord was handed over, that he was crucified, that he died according to the flesh, that he was buried. For what reason, then, do we not read the Acts of the Apostles after Pentecost, when they both took place and had their beginning? And I know that many are ignorant of this; therefore it is necessary to confirm it from the book of Acts itself, so that you may learn that it is not Pentecost that marks the beginning of the apostolic Acts, but the time after Pentecost. Therefore one might justly ask why it has been ordained by law to read the cross on the day of the cross and of the passion, but we do not read the apostolic Acts on those very days, nor at the time when they were accomplished, but we anticipate the time. For the apostles did not perform wonders immediately when Christ rose, but for forty days he associated with them on the earth. And for what reason he was with them on the earth for the forty days, we will make clear at another time.

For now let us proceed to the matter at hand, showing that Christ did not ascend into heaven immediately after the resurrection, but spent forty days on the earth with the disciples, and not simply spent time with them, but also eating with them and sharing a table, and imparting conversation, and after the forty days he went up to the Father in the heavens, and not even then did they work miracles, but another ten days passed, and when Pentecost was fulfilled the Holy Spirit was sent to them, and then, having received the tongues of fire, they began to work miracles. All these things, beloved, we shall confirm from the Scriptures: namely, that he was with them for forty days, that after Pentecost the Holy Spirit descended, that then they received the tongues of fire, that from that time they began to perform signs. Who then says all these things? The disciple of Paul, the honored and great Luke, making his beginning thus and saying: The first account I made concerning all things, O Theophilus, which Jesus began to do and to teach, until the day when, having given commands to the apostles through the Holy Spirit whom he had chosen, he was taken up; to whom he also presented himself alive after his suffering, by many proofs, appearing to them over forty days, and speaking about the kingdom of God. And while eating with them he commanded them not to depart from Jerusalem. Do you see that after the resurrection the Lord was on the earth for forty days, speaking about the kingdom of God, and eating with the apostles? Do you see that he also shared a table?

And he commanded them, it says, not to depart from Jerusalem, but to wait for the promise of the Father, which you heard from me, he says: that John indeed baptized with water, but you shall be baptized in the Holy Spirit not many days after these. These things the Savior said during the forty days. So those who had come together were asking him, saying: Lord, will you at this time restore the kingdom to Israel? But he said to them: It is not for you to know times or seasons which the Father has set in his own authority; but you shall receive power when the Holy Spirit has come upon you, and you shall be my witnesses in Jerusalem, and in all Judea and Samaria, and to the end of the earth. And having said these things, while they were looking on, he was lifted up, and a cloud received him from their eyes. Do you see how Christ also spent forty days with them on the earth, and after the forty days then he was taken up into the heavens? But let us see whether the Holy Spirit was sent at Pentecost. And when the day of Pentecost was being fulfilled, it says, suddenly there came a sound from heaven as of a rushing violent wind, and there appeared to them tongues being divided as of fire, and it sat upon each one of them. Did you see the proof that has been made exact, namely that Christ was on the earth forty days, and the apostles were not even working wonders? For how were they going to work wonders, not yet having the grace of the holy and life-giving Spirit? Did you see that after the forty days Jesus was taken up into heaven?

Do you see again that after the ten days the apostles were working wonders? For when the day of Pentecost was being fulfilled, the Holy Spirit was sent down. This, then, is what remains to be asked: for what reason are the Acts of the Apostles read at Pentecost? For if the apostles began to perform the signs then, that is, after the Lord's resurrection, then this book should also be read then. For just as we read the things concerning the cross on the day of the cross, and likewise the things concerning the resurrection, and we read again on each feast the things that happened on that same feast, so too the apostolic wonders should be read on the days of the apostolic signs. Why, then, do we not read them then, but immediately after the cross and the resurrection? Listen with care to the whole reason. Immediately after the cross we proclaim the resurrection of Christ; and the proof of the resurrection is the apostolic signs; and the school of the apostolic signs is this book. Therefore, that which most of all confirms the Master's resurrection, this the Fathers ordained to be read immediately after the cross and the life-giving resurrection. For this reason, then, beloved, immediately after the cross and the resurrection we read the signs of the apostles, so that we may have clear and indisputable proof of the resurrection. You did not see him risen with the eyes of the body, but you see him risen with the eyes of faith.

Did you not see him risen through these eyes, but you will see him risen through those wonders. For the display of signs leads you by the hand to the contemplation of faith. Whence, for him to appear risen was a much greater and clearer proof—that signs should be done in his name. Do you wish to learn how this more confirms the resurrection than if he had appeared to all people before their eyes? Listen with understanding; for many ask this and say: For what reason, having risen, did he not immediately appear to the Jews? But this argument is superfluous and vain. For if he was going to draw them to faith, he would not have declined to appear to all after the resurrection; but that he was not going to draw them by appearing to them after the resurrection, he shows through Lazarus. For having raised this man, four days dead, stinking, decayed, and bound with the grave-cloths, he made him come out before the eyes of all, yet he not only did not draw them to faith, but even provoked them; for they came and wished to kill him too for this reason. If, then, he raised another and they did not believe, if he had shown himself after raising himself, would they not have raged against him again? Even if they were going to accomplish nothing, nevertheless through the attempt they were going to act impiously. So, wishing to free them from excessive madness, he hid himself; for he would have made them more liable to punishment if he had appeared after the cross. For this reason, sparing them, he hid himself from their sight, but showed himself through the demonstration of signs.

For to hear Peter saying, "In the name of Jesus Christ, rise and walk," was no less than to see him risen. And that this is the greatest proof of the resurrection, and more conducive to faith than that former thing, and that the appearing of signs done in his name was more able to persuade the minds of men than to see him risen, is clear from this. Christ rose and showed himself to the disciples; yet even among them one was found unbelieving, Thomas, called Didymus, and he asked to put his hands into the marks of the nails; he asked also to examine his side. But if that disciple, who had spent three years with him, who had shared the Master's table, who had beheld the greatest signs and wonders, who had partaken of the Master's words, and who saw him risen, did not believe until he saw the marks of the nails and the wounds of the spear, how, tell me, was the world going to believe if it had seen him risen? And who could say this? Not from this only, but also from another angle we will show that the signs were more persuasive than seeing him risen with one's own eyes. For when the crowds heard Peter saying to the lame man, "In the name of Jesus Christ, rise and walk," three thousand and five thousand men believed in Christ; but the disciple, seeing him risen, disbelieved. Do you see how this is more conducive to faith in the resurrection? For that former thing even his own disciple disbelieved when he saw it; but these things even his enemies believed when they beheld them.

Thus this was greater and clearer than that, and drew them more and persuaded them toward the resurrection. And why do I speak of Thomas? For that not even the rest of the disciples believed at first sight, hear with understanding. But do not condemn them, beloved; for if Christ did not condemn them, neither should you condemn them; for the disciples saw a strange and extraordinary thing, him risen as firstborn from the dead; and such greatest wonders are accustomed to astonish at first, until in time they become firm in the souls of those who believe; which indeed also happened with the disciples then. For when Christ had risen from the dead he said to them, "Peace be to you." Those men, it says, being startled and afraid, supposed they were seeing a spirit, and Jesus said to them, "Why are you troubled?" And after this, showing them his hands and his feet, and while they disbelieved for joy and were marveling, he said to them, "Do you have anything to eat here?" by these things wishing to confirm the resurrection to them. Does the side not persuade you, he says, nor the wounds? Let the table persuade you at least. 7. But that you may learn precisely that for this reason he said, "Do you have anything to eat here?" so that they might not think it was an idol, nor a spirit, nor a phantom, but a true and substantial resurrection, hear how Peter from these things confirms the resurrection. For having said that "God raised him up, and gave him to become manifest to witnesses chosen beforehand for us," then also setting forth a proof of the resurrection, he added: "who ate and drank with him.

For this reason Christ also, elsewhere, after raising a dead woman, said, in order to confirm the resurrection: "Give her something to eat." When, then, you hear that he presented himself alive over the course of forty days, appearing to them and eating with them, learn the reason for the table: that he did not eat at the table because he himself needed it, but because he wished to correct the weakness of the disciples. From this it is clear that the wonders and signs of the apostles were the greatest proof of the resurrection. Therefore he himself also says: "Amen, amen, I say to you, the one who believes in me will do the works that I do, and will do greater than these." For since the cross, intervening in between, caused most people to stumble, for this reason greater signs were needed after these things. And yet, if Christ, having died, had remained in death and the tomb and had not risen, as the Jews claim, nor ascended into the heavens, not only ought the signs after these things—the signs after the cross—not to have become greater, but even the earlier ones that were happening ought to have been extinguished. Pay close attention to me here with precision, for they are [proofs] of an undoubted resurrection.

proofs of what is said, and therefore I will say the same things again. Christ performed signs before this: he raised the dead, cleansed lepers, cast out demons. After these things he was crucified, and, as the lawless Jews say, he did not rise from the dead. What then should we say to them? That if he did not rise, how did greater signs afterward come to be done in his name? For no one among the living, after dying, has performed greater signs after death; but here the wonders that came afterward were greater both in manner and in nature. For they were greater in nature, because the shadows of Christ never raised the dead; but in the case of the apostles, their shadows did many such things. And the signs became greater in manner, because then he himself worked wonders by commanding; but after the cross, his servants, using his revered and holy name, did greater and loftier things, so that his power shone forth more greatly and more gloriously. For it was far greater than his commanding that another, using his name, should work such wonders. Do you see, beloved, that the signs of the apostles after Christ's resurrection were greater both in nature and in manner? Therefore the proof of the resurrection is beyond dispute. For what I was saying, I will say again: if Christ had died and not risen, the signs also had to die and be extinguished; but as it is, they were not only not extinguished, but became brighter and more glorious afterward. For if Christ had not risen, others would not have performed such signs in his name. For the same power worked wonders both before the cross and after the cross.

And first through himself, and later through the disciples; but so that the proof of the resurrection might become clearer and more glorious, the signs after the cross became greater and more exalted. And how is it clear that signs occurred then? The unbeliever will say, And how is it also clear that Christ was crucified? From the divine Scriptures, he says. For both that signs occurred then and that Christ was crucified is clear from the holy Scriptures. For those Scriptures say both these things and those. But if the opponent says that the apostles did not perform signs, you demonstrate their power and divine grace more greatly, because without signs they drew so great a world to the worship of God. For this is the greatest sign and a paradoxical wonder, when the poor, and needy, and contemptible, and unlettered, and ordinary, and lowly, and twelve in number, appear to have drawn to themselves so many cities, and nations, and peoples, and kings, and tyrants, and philosophers, and orators, and, so to speak, the whole earth, without signs. But do you wish also now to see signs occurring? I will show you even greater than the former, not one dead man raised, not one blind man seeing again, but the whole earth laying aside the darkness of error; not one leper cleansed, but so many nations wiping away the leprosy of sin and cleansed through the bath of regeneration. What greater than these signs do you seek, O man, seeing so great a change of the world suddenly come to pass? 9. Do you wish to learn how Christ made the world see again?

Formerly, people did not consider wood and stone to be wood and stone, but they called the senseless things gods—so blinded were they. But now they have seen what wood is, what stone is; they have believed what God is. For by faith alone is that imperishable and blessed nature beheld. But do you wish to see another sign of the resurrection? From the disposition of the disciples you will see this too becoming greater after the resurrection. For it is agreed by all that one who is favorably disposed toward a living man perhaps does not even remember him when he has died; but one who has been ungratefully disposed toward a living man and abandoned him while he was alive will much more forget him when he is dead. Hence no one among men, having left and abandoned his friend and teacher while he was alive, makes much of him after he has died, and especially when he sees countless dangers lying before him from his zeal for that man. But behold, this thing that happens in the case of no one came to pass in the case of Christ and the apostles: those who denied him while he was alive and abandoned him, and left him when he was arrested, and sprang away—after those countless reproaches and the cross, they made so much of him as to give up their own lives for the confession and faith in him. And yet, even if Christ had died and had not risen, how was it reasonable that those who fled while he lived because of the impending danger should, when he had died, surround themselves with countless dangers for his sake?

All the others, then, fled, but Peter even denied him three times with an oath, and he who denied him three times with an oath and feared the fear of a worthless servant girl—when he had died, wishing to persuade us by the events themselves that he had seen him risen, he was so suddenly transformed that he laughed to scorn a whole crowd and leaped into the midst of the Jews' theater and said that the one who was crucified and buried had risen from the dead on the third day, and had ascended into the heavens, and that he would suffer nothing terrible. From where, then, did his boldness come? From where else but from the assurance concerning the resurrection? For because he had seen him, and conversed with him, and heard about things to come, for this reason, as one now in danger on behalf of the living, he thus dared all terrible things, inasmuch as he had received both greater power and greater boldness, so as even to die for him and to speak face to face with the cross upon his head. When, therefore, you see both greater signs occurring, and the disciples possessing greater goodwill toward him—those who previously abandoned him—and displaying greater boldness, and the change of affairs becoming more splendid from every side, and all things advancing to boldness and brightness, learn through the very experience of events that the things concerning Christ did not remain until death, but the resurrection succeeded him, and the crucified God lives and remains continually unchanged. For unless he had risen and lived, the disciples would not have worked greater signs after these things than those that occurred before the cross.

For at that time even his disciples abandoned him; but now the whole inhabited world runs to him, and not Peter only, but countless others besides, and far more after Peter—those who had not seen him gave up their own souls for his sake, and were beheaded, and suffered countless terrible things, so as to depart with their confession of him sound and undefiled. How then does the dead man, remaining in the tomb, as you say, O Jew, display so great a strength and power even in all those after them, persuading them to worship him alone, and to choose to endure and suffer all things rather than lose the faith in him? Do you see through all things the clear proof of the resurrection—through the signs of that time, of this time, through the devotion of the disciples of that time, of this time, through the dangers in which those who believed continued? Do you wish also to see the enemies fearing his strength and power, and much more after the cross in anguish? Hear also concerning these things wisely. For seeing, it says, the boldness of Peter and John, and perceiving that they were uneducated and ordinary men, the Jews marveled, and were in anguish—not because they were uneducated, but because being uneducated they had prevailed over all the wise, and seeing the man who had been healed standing with them, they had nothing to say in opposition; and yet before this they had spoken against him while seeing signs being done. How then did they not speak against him then? The invisible power of the crucified one removed their tongue; he stopped their mouth.

That man restrained their boldness; this is why they stood there having nothing to say in reply. But when they did speak, see how they confess their own cowardice. Do you wish, he says, to bring the blood of this man upon us? And yet, if he is a mere man, why do you fear his blood? How many prophets did you kill, how many righteous men did you slaughter, O Jew, and you feared the blood of none of them? For what reason do you fear here? The crucified one truly shook their conscience, and the anguish which they were unable to hide—even unwillingly, before their enemies, they confess their own weakness. And when they were crucifying him they cried out saying: His blood be upon us and upon our children; so greatly did they despise his blood. But after the cross, seeing his power shining forth, they fear and are in anguish, and say: Do you wish to bring the blood of this man upon us? And yet if he was a deceiver and an enemy of God, as you say, lawless Jews, for what reason do you fear his blood? For indeed you ought even to have taken pride in the murder, if he was such a man. But since he was not such a man, for this reason they tremble. 9. Do you see that from every side even his enemies are in anguish and in fear? Did you see their anguish? Learn also the love of man of the crucified one. For they said: His blood be upon us, and upon our children; but Christ did not do so; rather, entreating the Father, he says: Father, forgive them, for they do not know what they are doing. For if his blood had come upon them and upon their children, apostles would not have come from their children.

Three thousand would not have believed at once, nor five thousand. Do you see how those men, being savage and harsh toward their own offspring, were ignorant even of nature itself, while God has proved more loving toward all fathers and more affectionate than mothers? For his blood came upon them and upon their children; but not upon all their children, only upon those who imitated their father's impiety and lawlessness, and as many as were sons to them not by the succession of nature but by the madness of their own choice—these alone became liable for the evils. Consider also from another angle the goodness and love for humanity of God. For he did not immediately bring the punishment and the retribution upon them, but forty and more years passed after the crucifixion. For the Savior himself was crucified under Tiberius, but their city was captured under Vespasian and Titus. For what reason, then, did he leave this interval of time afterward? Wishing to give them a season of repentance, so that they might strip off their offenses, so that they might thrust away their accusations. But since, even after receiving a set time for repentance, they remained incurably disposed, he then brought the punishment and the retribution upon them, and having destroyed the city he led them out and scattered them everywhere throughout the inhabited world—and this he did out of love for humanity. For he scattered them so that everywhere throughout the inhabited world they might see the Christ whom they crucified being worshiped, so that seeing him worshiped by all and learning of his power, they might recognize the excess of their own impiety, and recognizing it might return to the truth.

And thereafter their captivity became instruction for them, and their punishment admonition. For if they had remained in the land of Judea, they would not have come to know the truth of the prophets. For what did the prophets also say? Ask of me, and I will give you the nations for your inheritance, and the ends of the earth for your possession. It was necessary, then, that they go out to the ends of the earth, so that they might see with their own eyes that Christ also holds the ends of the earth. Again, then, another prophet says: And each one shall worship him from his own place. It was necessary, then, that they be scattered to every place of the earth, so that they might see with their own eyes each one from his own place worshiping him. Again another said: The earth shall be filled with the knowledge of the Lord, as much water covers the seas. It was necessary, then, that they go away into all the earth, so as to see it filled with the knowledge of the Lord, and the seas—that is, these spiritual Churches—full of godliness. For these reasons God scattered them everywhere in the earth; for if in

they were sitting in Judea, they would have remained ignorant of these things. Henceforth he wished them to gain experience of both the truth of the prophets and his own power by their very sight, so that if they were reasonable, they might be led by the hand through these things to the truth; but if they persisted in impiety, they might have no defense on the fearful day of judgment. For this reason he scattered them everywhere throughout the inhabited world, so that we too might gain something from this—that is, by seeing those predictions spoken concerning their dispersion and concerning the capture of Jerusalem, which Daniel also mentioned when he spoke of the abomination of desolation, and Malachi when he said, "For gates shall be shut up among you," and David and Isaiah and many other prophets foretold these things—so that we, seeing those who were around the Master become so disobedient and thus punished, fallen from their ancestral freedom and from all their own statutes and ancestral traditions, might learn his power, which foretold these things and brought them to pass; and so that the enemies, through our blessings, might see his strength, while we, through the punishments inflicted on them, might learn his ineffable love for humanity and his power, and might continue glorifying him at all times, so that we too may obtain the eternal and hidden good things, by the grace and love for humanity of our Lord Jesus Christ, with whom to the Father, together with the holy and life-giving Spirit, be honor and might, now and always, and unto the ages of ages. Amen.