Letter 7: Chrysostom tells Olympias not to despair over the church's storm, arguing that only sin can truly harm the soul and that God often waits until disaster seems complete before revealing deliverance.

Come now, let us once again drain the wound of your despondency and scatter the thoughts that gather this cloud over you. What is it that confuses your mind? Is it that the storm that has seized the churches is savage and dark, that it has made everything a moonless night, that each day ends in bitter shipwrecks and the ruin of the world keeps growing? I know this too. No one will deny it. If you wish, I will even make an image of what is happening, so that the tragedy may stand more clearly before you. I see a sea raging from every side, churned up from the abyss below. Sailors float dead on the water; others sink beneath the waves. The planks of the ships are broken apart, the sails torn, the masts shattered, the oars flown from the sailors' hands. The pilots sit on the decks instead of standing at their rudders, clasping their knees with their hands and wailing at the helplessness of the situation. They shriek, lament, and mourn. Neither sky nor sea is visible. Everything is deep, lightless, and gloomy darkness, so dark that they cannot even see those nearby. The waves crash with a terrible roar, and sea monsters attack the sailors from every side. But why do I chase after images that cannot reach the truth? Whatever image I seek for the present situation, my speech retreats, defeated by the evils themselves. Yet even knowing all this, I do not despair of a better hope. I look to the pilot of the universe. He overcomes the storm not by skill, but by a nod, and with that nod he brings the tempest to an end. If he does not do this from the beginning or immediately, that too is his custom. He does not usually end terrible things at their start. He waits until they have grown, reached their limit, and been despaired of by most people. Then he works wonders and does things beyond expectation, showing his own power and training the endurance of those who have fallen into them. Do not lose heart, then, I beg you. There is only one thing, Olympias, that is fearful; only one temptation: sin alone. I have not stopped singing this saying to you continually. Everything else is a story soon told. Plots, enmities, deceits, slanders, insults, accusations, confiscations, exiles, sharpened swords, the sea, the war of the whole world, whatever these things may be, they are temporary and passing. They happen to a mortal body and in no way harm a sober soul. For this reason blessed Paul, wanting to show the worthlessness of both the good and the grievous things of the present life, revealed the whole matter in one phrase: "The things that are seen are temporary." Why then do you fear temporary things, which flow by like streams in a river? Such are the things of the present, whether good or grievous. Another prophet compared all human prosperity not even to grass, but to something still more fragile, calling it all together the flower of grass. He did not name only wealth, or only luxury, or only power, or only honors. Gathering under the single name of "glory" everything among human beings that seems splendid, he introduced the image of grass: "All the glory of man is like the flower of grass." But perhaps adversity is terrible and painful. Look at this too by way of another image, and learn to despise it. Comparing abuse, insults, reproaches, taunts from enemies, and plots to an old garment and moth-eaten wool, the prophet said, "Do not fear the reproach of men, and do not be overcome by their contempt, because they will grow old like a garment, and like wool eaten by a moth, so they will be consumed." Let nothing that is happening trouble you. Stop calling on this person and that person and running after shadows, for that is what human help is like. Instead, keep asking without ceasing the God whom you serve simply to give the nod. Then everything is resolved in a single moment. But if you have asked him and it has not been resolved, that too is God's custom. I take up the earlier point again: he does not end terrible things at their beginnings, but when they have reached a peak, when they have increased, when almost nothing remains for the wickedness of those who make war to do, then suddenly he changes everything to calm and brings matters to states no one expected. He is able not only to do all the good things we expect and hope for, but far more, infinitely greater things. That is why Paul said, "To him who is able to do far more abundantly than all that we ask or think." Was God not able from the beginning to keep the three young men from falling into their trial? He was able, but he did not wish to. He was gathering great profit for them. For this reason he allowed them to be delivered into barbarian hands, the furnace to be heated beyond words, the king's anger to burn more fiercely than the furnace, their hands and feet to be bound with great violence, and themselves to be thrown into the fire. When everyone who saw them had despaired of their safety, then suddenly, beyond all hope, the wonder-working of God, the master craftsman, appeared and shone with extraordinary power. The fire was bound, but the prisoners were loosed. The furnace became a house of prayer, a spring, dew, and something more august than royal courts. Hair, by its own nature so frail, conquered that all-consuming substance which overcomes iron and stones and rules over every kind of matter. A perfectly harmonious choir of those saints stood there, summoning both creations into that wonderful melody. They sang and sent up hymns of thanksgiving for the very things for which they had been bound, for which they had been burned, at least according to their enemies' intention, for which they had been cast out of their fatherland, made captives, deprived of freedom, made stateless, homeless, and wandering, and forced to spend their time in a foreign and barbarous land. This is the mark of a grateful soul. When the wickedness of their enemies was complete, for what more could they attempt after death? And when the athletes' deeds were complete, the crown woven, the prizes gathered for them, and nothing remained for their renown, then the terrible things were resolved. The very man who had lit the furnace and delivered them to so great a punishment became a wondrous praiser of those holy athletes and a herald of God's wonder-working. He sent letters through the whole world full of praise, recounting what had happened and becoming a trustworthy herald of the wonders of the wonder-working God. Because he had been an enemy and opponent, what he wrote was now beyond suspicion even among enemies. Have you seen God's resourcefulness? Have you seen his wisdom? Have you seen the wonder? Have you seen his love for humanity and his care? Do not be troubled, then, and do not be agitated. Keep giving thanks to him continually for everything. Glorify him, ask him, pray to him, plead with him. If ten thousand troubles come, if ten thousand agitations, storms, and ruins lie before you, let none of them disturb you. Our Master is not overtaken by the difficulty of circumstances, even if everything has been brought down into complete ruin. He can raise up the fallen, turn back those who have strayed, correct those who have been scandalized, free those filled with countless sins, make them righteous, give life to the dead, make what has been demolished more brilliant, and renew what has grown old. If he makes things that do not exist come into being and gives existence to things that nowhere appear, how much more will he correct things that already exist and have already come into being. But many are perishing, you say, and many are being scandalized. Many such things have often happened before, but afterward everything received its proper correction, unless some remained incurable even after the change in circumstances. Why are you troubled and distressed if one person has been cast out and another brought in? Christ was being crucified, and Barabbas the robber was demanded. The corrupt crowd shouted that the murderer, rather than the Savior and benefactor, should be saved. How many do you think were scandalized then? How many were destroyed for a time? Rather, we must take the argument even earlier. As soon as the one who was crucified was born, was he not made a migrant and fugitive? Was he not, with his whole household, carried away from his swaddling clothes into a foreign land, led so great a distance into a barbarian country? From this matter streams of blood flowed, with unjust murders and slaughters. Children of every untimely age were cut down as if in battle and war. Babies torn from the breast were handed over to slaughter. While milk was still in their throats, the sword was driven through throat and neck. What tragedy is more grievous than this? The man who sought to kill him did these things, and the long-suffering God endured such a tragedy being dared and so much blood flowing. He endured it, though he could have prevented it, displaying such great long-suffering by some inexpressible wisdom. When Christ returned from the barbarian country and had grown up, war was stirred against him from every side. First, the disciples of John were full of envy and spite, although he was caring for their interests. They said, "He who was with you beyond the Jordan, see, he is baptizing and everyone is coming to him." These were the words of men irritated, struck by envy, and wasting away with passion. For this reason one of the disciples who said these things argued with a certain Jew and raised a question about purification, comparing baptism with baptism, that of John with that of Christ's disciples. "There arose," it says, "a dispute by John's disciples with a certain Jew about purification." When he began to touch miracles, how many slanders came? Some called him a Samaritan and possessed by a demon, saying, "You are a Samaritan and have a demon." Others called him a deceiver, saying, "This man is not from God, but he deceives the crowd." Others called him a magician, saying, "By the ruler of demons he casts out demons." They continually repeated these things and called him an adversary of God, a glutton, a voracious eater, a drunkard, and a friend of wicked and corrupt men. "The Son of Man came eating and drinking," it says, "and they say, 'Look, a gluttonous man and a drunkard, a friend of tax collectors and sinners.'" When he was speaking with the prostitute, they called him a false prophet: "If he were a prophet," it says, "he would know who this woman is who is speaking to him." Every day they sharpened their teeth against him. Not only did the Jews make war on him in this way, but not even those who were thought to be his brothers were well disposed toward him. War was stirred against him from his own house too. See how they also were corrupted, from what the evangelist says next: "Not even his brothers believed in him." But since you mention that many are scandalized and led astray, how many of the disciples do you think were scandalized at the time of the cross? One betrayed him, the others fled, another denied him, and when everyone had gone away, he was led off alone and bound. How many of those who had formerly seen him working signs, raising the dead, cleansing lepers, casting out demons, making bread spring forth, and working other wonders were scandalized then, when they saw him led away alone and bound, common soldiers around him, Jewish priests following with clamor and disturbance, his enemies surrounding him while he stood alone in the middle, and the betrayer present and rejoicing for the moment? What about when he was being scourged? It is likely that an immense crowd was there. It was a conspicuous feast that had gathered everyone, and the metropolis was the place that received this drama of lawlessness, at high noon. How many were present then and scandalized when they saw him bound, scourged, covered in blood, examined before the governor's court, and none of the disciples present? What about the varied, continuous, and successive mockeries made against him? At one moment they crowned him with thorns, at another put a cloak around him, at another placed a reed in his hand, at another fell down and worshiped him, stirring up every form of derision and laughter. How many do you think were scandalized, disturbed, and troubled when they struck him on the face and said, "Prophesy to us, Christ. Who struck you?" They led him this way and that, spending the whole day on jokes, insults, derision, and laughter in the middle of the Jewish theater. What about when the high priest's slave slapped him? What about when the soldiers divided his garments? What about when he was brought to the cross naked, bearing the scourges on his back, and was crucified? Not even then were those wild beasts softened. They grew more frantic, the tragedy intensified, and the derision increased. Some said, "You who would destroy the temple and raise it in three days." Others said, "He saved others; himself he cannot save." Others said, "If you are the Son of God, come down from the cross and we will believe in you." What about when they gave him gall and vinegar to drink on a sponge and mocked him? What about when the robbers reviled him? What about that dreadful and utterly lawless thing I mentioned before, when they said that the robber and housebreaker, full of countless murders, was more worthy to be requested than he? When the judge gave them the choice, they preferred Barabbas, wishing not only to crucify Christ but also to attach an evil reputation to him. They thought they could establish from this that he was worse than the robber and so lawless that he could not be saved either by an act of mercy or by the dignity of the feast. They did everything for this purpose, to slander his reputation. For this reason they also crucified the two robbers with him. But the truth was not overshadowed. It shone out even more greatly. They accused him of tyranny too, saying, "Everyone who makes himself a king opposes Caesar," bringing a charge of tyranny against one who had nowhere to lay his head. They also falsely accused him of blasphemy. The high priest tore his garments and said, "He has blasphemed. What further need do we have of witnesses?" And what kind of death did he die? Was it not the death of the condemned, the accursed, the most shameful, the death of those who have committed the final crimes and are not worthy even to give up their spirit on the earth? Even his burial was granted as a favor, for someone had to come and request his body. The one who buried him was not one of his own, not one of those who had received benefits, not one of the disciples, not one of those who had enjoyed such great salvation. They had all disappeared. They had all fled. And that wicked suspicion they spread about the resurrection, saying, "His disciples came and stole him," how many did it scandalize? How many did it trip up for a time? That report prevailed then, though it was fabricated and bought with money. It nevertheless prevailed with some, even after the seals and after so clear a display of the truth. The multitude did not even know the teaching about the resurrection, since not even the disciples themselves understood it. "They did not yet know," it says, "that he must rise from the dead." How many, then, do you think were scandalized in those days? Yet the long-suffering God bore it, ordering everything by his own wisdom and unsearchable counsel. After those days the disciples were again hidden, concealed, put to flight, afraid, trembling, and continually moving from place to place. They stayed hidden in this way. After fifty days they began to appear and work signs, but even then they did not enjoy security. Countless scandals still arose among the weaker ones as the disciples were scourged, the church was troubled, they themselves were persecuted, and their enemies prevailed in many places and stirred up disturbances. When the disciples had gained great boldness from the signs, the death of Stephen again brought a severe persecution. It scattered everyone and threw the church into confusion. Again the disciples' affairs were marked by fear, flight, and distress. Yet in this way the affairs of the church continually increased, even as it flourished through signs and shone brightly from the beginning. One man was let down through a window and so escaped the hands of the ruler. Another was brought out by an angel and delivered from his chains. Others, marketplace workers and craftsmen, received them when they were persecuted by those in power and cared for them in every way: women who sold purple, tentmakers, and tanners living on the very edges of cities, by the shore and the sea. Often the apostles did not even dare appear in the middle of the cities; and if they themselves dared, their hosts did not dare. Thus matters were woven together through trials, not through ease. Those who had been scandalized were afterward set right. Those who had gone astray were brought back. What had been torn down was built up more magnificently. For this reason, when Paul asked that the preaching proceed only through ease, the all-wise and resourceful God did not allow it. Though the disciple pleaded many times, God did not consent, but said, "My grace is sufficient for you, for my power is made perfect in weakness." If you now wish to count the good things alongside the painful ones, you will see many things that have happened, and if not signs and wonders, then things like signs: inexpressible proofs of God's great providence and help. But so that you may not receive everything too easily from me, I leave this part to you. Recount everything exactly. Set the good things beside the painful ones, and while you are occupied with a good task, lead yourself away from despondency. From this too you will receive great comfort. Please give many greetings from us to your whole blessed household. May you remain in good health and good spirits, my most revered and God-beloved lady. If you want to write me long letters, then tell me such things, but do not deceive me by saying you have put away all despondency and are living at ease. If the medicine of these letters produces great cheerfulness in you, you will see me writing continually. But do not write to me again, "I have much comfort from your letters." I know that already. Write that you have as much comfort as I wish you to have: that you are not troubled, that you are not weeping, but that you live in release and good cheer.

7.t ΕΠΙΣΤΟΛΗ Ζʹ 7.1 Φέρε δὴ πάλιν ἀπαντλήσωμέν σου τῆς ἀθυμίας τὸ ἕλκος καὶ διασκεδάσωμεν τοὺς λογισμοὺς τοὺς τὸ νέφος τοῦτο συνάγοντας. Τί γάρ ἐστιν ὃ συγχεῖ σου τὴν διάνοιαν; Ὅτι ἄγριος ὁ χειμὼν ὁ τὰς Ἐκκλησίας καταλαβὼν καὶ ζοφώδης καὶ νύκτα ἀσέληνον πάντα εἰργάσατο καὶ καθ' ἑκάστην κορυφοῦται τὴν ἡμέραν πικρά τινα ὠδίνων ναυάγια καὶ αὔξεται ἡ πανωλεθρία τῆς οἰκουμένης; Οἶδα τοῦτο κἀγὼ καὶ οὐδεὶς ἀντερεῖ, καὶ εἰ βούλει καὶ εἰκόνα ἀναπλάττω τῶν γινομένων, ὥστε σαφεστέραν σοι ποιῆσαι τὴν τραγῳδίαν. Θάλασσαν ὁρῶ μαινομένην πάντοθεν ἀπ' αὐτῆς κάτωθεν ἀναμοχλευομένην τῆς ἀβύσσου, πλωτῆρας τοῖς ὕδασι νεκροὺς ἐπιπλέοντας, ἑτέρους ὑποβρυχίους γενομένους, τὰς σανίδας τῶν πλοίων διαλελυμένας, τὰ ἱστία διαρρηγνύμενα, τοὺς ἱστοὺς διακλωμένους, τὰς κώπας τῶν χειρῶν τῶν ναυτῶν ἀποπτάσας, τοὺς κυβερνήτας ἀντὶ τῶν οἰάκων ἐπὶ τῶν καταστρωμάτων καθημένους, τὰς χεῖρας τοῖς γόνασι περιπλέκοντας καὶ πρὸς τὴν ἀμηχανίαν τῶν γινομένων κωκύοντας, ὀλολύζοντας, θρηνοῦντας, ὀλοφυρομένους μόνον, οὐκ οὐρανόν, οὐ πέλαγος φαινόμενον, ἀλλὰ σκότος πάντα βαθὺ καὶ ἀφεγγὲς καὶ ζοφῶδες, οὐδὲ τοὺς πλησίον ἐπιτρέποντα βλέπειν, καὶ πολὺν τὸν πάταγον τῶν κυμάτων καὶ θηρία θαλάττια πάντοθεν τοῖς πλέουσιν ἐπιτιθέμενα. Μᾶλλον δὲ μέχρι τίνος διώκομεν ἀκίχητα; Οἵαν γὰρ ἂν ζητήσω τῶν παρόντων εἰκόνα, ἡττώμενος τῶν κακῶν ὁ λόγος ἀναχωρεῖ. Ἀλλ' ὅμως καὶ ταῦτα εἰδὼς οὐκ ἀπογινώσκω τῆς χρηστοτέρας ἐλπίδος τὸν κυβερνήτην τοῦδε τοῦ παντὸς ἐννοῶν, ὃς οὐ τέχνῃ περιγίνεται τοῦ χειμῶνος, ἀλλὰ νεύματι λύει τὴν ζάλην. Εἰ δὲ μὴ ἐκ προοιμίων μηδὲ εὐθέως, ἔθος αὐτῷ τοιοῦτο μὴ ἐν ἀρχῇ τὰ δεινὰ καταλύειν, ἀλλ' ὅταν αὐξηθῇ καὶ πρὸς τὸ τέλος ἔλθῃ καὶ παρὰ τῶν πλειόνων ἀπογνωσθῇ, τότε θαυματουργεῖν καὶ παραδοξοποιεῖν, τήν τε οἰκείαν ἐνδεικνύμενος δύναμιν καὶ τῶν ἐμπιπτόντων τὴν ὑπομονὴν ἐγγυμνάζων. Μὴ τοίνυν ἀναπέσῃς, παρακαλῶ. Ἓν γὰρ ἐστίν, Ὀλυμπιάς, φοβερόν, εἷς πειρασμός, ἁμαρτία μόνον· καὶ τοῦτο συνε χῶς ἐπᾴδων σοι τὸ ῥῆμα οὐκ ἐπαυσάμην· τὰ δὲ ἄλλα πάντα μῦθος, κἂν ἐπιβουλὰς εἴπῃς, κἂν ἀπεχθείας, κἂν δόλους, κἂν συκοφαντίας, κἂν λοιδορίας, κἂν κατηγορίας, κἂν δημεύσεις, κἂν ἐξορίας, κἂν ξίφη ἠκονημένα, κἂν πέλαγος, κἂν τὸν τῆς οἰκουμένης ἁπάσης πόλεμον. Οἷα γὰρ ἂν ᾖ ταῦτα, πρόσκαιρά τέ ἐστι καὶ ἐπίκηρα καὶ ἐν θνητῷ γενόμενα σώματι καὶ τὴν νήφουσαν οὐδὲν παραβλάπτοντα ψυχήν. ∆ιά τοι τοῦτο καὶ τῶν χρηστῶν καὶ τῶν λυπηρῶν τῶν κατὰ τὸν παρόντα βίον τὸ εὐτελὲς ὁ μακάριος Παῦλος δεῖξαι βουλόμενος μιᾷ λέξει τὸ πᾶν ἐνέφηνεν εἰπών· «Τὰ γὰρ βλεπόμενα πρόσκαιρα.» Τί τοίνυν τὰ πρόσκαιρα δέδοικας, τὰ ποταμίων ῥευμάτων δίκην παραρρέοντα; Τοιαῦτα γὰρ τὰ παρόντα, κἂν χρηστὰ ᾖ, κἂν λυπηρά. Προφήτης δὲ ἕτερος ἅπασαν τὴν ἀνθρωπίνην εὐημερίαν οὐδὲ χόρτῳ, ἀλλ' ἑτέρᾳ ὕλῃ εὐτελεστέρᾳ παρέβαλεν ἄνθος αὐτὴν ὀνομάσας χόρτου πᾶσαν ὁμοῦ. Οὐδὲ γὰρ μέρος αὐτῆς ἔθηκεν, οἷον πλοῦτον μόνον, ἢ τρυφὴν μόνον, ἢ δυναστείαν μόνον, ἢ τιμὰς μόνον, ἀλλὰ πάντα τὰ ἐν ἀνθρώποις δοκοῦντα εἶναι λαμπρὰ μιᾷ προσηγορίᾳ τῇ τῆς δόξης περιλαβὼν οὕτως ἐπήγαγε τὴν εἰκόνα τοῦ χόρτου εἰπών· «Πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου.» 7.2 Ἀλλ' ἡ δυσημερία δεινὸν καὶ βαρύ; Ἀλλ' ὅρα καὶ ταύτην πάλιν ἑτέρᾳ παραβαλλομένην εἰκόνι καὶ καταφρόνει καὶ ταύτης. Τὰς γὰρ λοιδορίας καὶ τὰς ὕβρεις καὶ τὰ ὀνείδη καὶ τὰ σκώμματα τὰ παρὰ τῶν ἐχθρῶν καὶ τὰς ἐπιβουλὰς ἱματίῳ παλαιωθέντι καὶ ἐρίῳ διαβρωθέντι παρεικάζων ἔλεγεν· «Ὀνειδισμὸν ἀνθρώπων μὴ φοβεῖσθε καὶ τῷ φαυλισμῷ αὐτῶν μὴ ἡττᾶσθε, ὅτι ὡς ἱμάτιον παλαιωθήσονται καὶ ὡς ἔριον ὑπὸ σητός, οὕτω βρωθήσονται.» Μηδέν σε τοίνυν ταραττέτω τῶν γινομένων, ἀλλ' ἀφεῖσα τὸν δεῖνα καὶ τὸν δεῖνα παρακαλεῖν καὶ τὰς σκιὰς παρατρέχειν-τοῦτο γὰρ ἡ ἀνθρωπίνη συμμαχία-τὸν Θέον ᾧ λατρεύεις, ἐνδελεχῶς παρακάλει νεῦσαι μόνον· καὶ πάντα ἐν μιᾷ καιροῦ λύεται ῥοπῇ. Εἰ δὲ παρεκάλεσας καὶ οὐκ ἐλύθη, τοιοῦτο τῷ Θεῷ ἔθος, μὴ ἐν προοιμίων-τὸν γὰρ ἔμπροσθεν ἀναλήψομαι λόγον-καταλύειν τὰ δεινά, ἀλλ' ὅταν κορυφωθῇ, ὅταν αὐξηθῇ, ὅταν σχεδὸν μηδὲν ὑπολελειμμένον ᾖ τῆς τῶν πολεμούντων κακίας, τότε ἀθρόον πάντα μεταβάλλειν ἐπὶ τὸ γαληνὸν καὶ πρὸς ἀπροσδοκήτους τινὰς καταστάσεις αὐτὰ πραγμάτων ἄγειν. Οὐ γὰρ τοσαῦτα δύναται μόνον ποιῆσαι χρηστὰ ὅσα προσδοκῶμεν καὶ ἐλπίζομεν, ἀλλὰ καὶ πολλῷ πλείονα καὶ ἀπείρως μείζονα. ∆ιὸ καὶ Παῦλος ἔλεγε· «Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν.» Μὴ γὰρ οὐκ ἠδύνατο ἐκ προοιμίων κωλῦσαι τοὺς παῖδας τοὺς τρεῖς εἰς τὸν πειρασμὸν ἐκεῖνον μὴ ἐμπεσεῖν; Ἀλλ' οὐκ ἠβουλήθη πολλὴν αὐτοῖς συνάγων τὴν ἐμπορίαν. ∆ιὰ τοῦτο ἀφῆκε καὶ χερσὶν αὐτοὺς βαρβαρικαῖς παραδοθῆναι καὶ τὴν κάμινον ἀναφθῆναι πρὸς ὕψος ἄφατον καὶ τὴν βασιλικὴν ὀργὴν τῆς καμίνου χαλεπώτερον ἐκκαῆναι καὶ χεῖρας δεθῆναι καὶ πόδας μετὰ πολλῆς τῆς σφοδρότητος καὶ εἰς τὸ πῦρ ἐμβληθῆναι· καὶ ὅτε πάντες οἱ θεωροῦντες αὐτοὺς ἀπέγνωσαν αὐτῶν τὴν σωτηρίαν, τότε ἀθρόον καὶ παρ' ἐλπίδα πᾶσαν ἀνεφαίνετο ἡ θαυματοποιΐα τοῦ ἀριστοτέχνου Θεοῦ καὶ μετὰ πολλῆς ἐξέλαμπε τῆς ὑπερβολῆς. Τὸ μὲν γὰρ πῦρ ἐδεσμεῖτο, οἱ δεσμῶται δὲ ἐλύοντο· καὶ ναὸς εὐκτήριος ἡ κάμινος ἐγένετο καὶ πηγὴ καὶ δρόσος καὶ αὐλῶν βασιλικῶν σεμνοτέρα, καὶ τὴν παμφάγον οὐσίαν ἐκείνην καὶ σιδήρου καὶ λίθων περιγινομένην καὶ πάσης κρατοῦσαν ὕλης τριχῶν ἐνίκα φύσις. Καὶ χορὸς ἵστατο παναρμόνιος αὐτόθι τῶν ἁγίων ἐκείνων ἑκατέραν τὴν κτίσιν εἰς τὴν θαυμασίαν ταύτην καλούντων μελῳδίαν· ᾖδόν τε εὐχαριστηρίους ἀναπέμποντες ὕμνους ὑπὲρ ὧν ἐδέθησαν, ὑπὲρ ὧν ἐκάησαν, τό γε ἐχθρῶν μέρος, ὑπὲρ ὧν πατρίδος ἐξέπεσον, ὑπὲρ ὧν αἰχμάλωτοι γεγόνασιν, ὑπὲρ ὧν τὴν ἐλευθερίαν ἀφῃρέθησαν, ὑπὲρ ὧν ἀπόλιδες, ἄοικοι καὶ μετανάσται ἐγένοντο, ὑπὲρ ὧν ἐν ἀλλοτρίᾳ καὶ βαρβάρῳ διέτριβον γῇ· τοῦτο γὰρ ψυχῆς εὐγνώμονος. Καὶ ἐπειδὴ καὶ τὰ τῆς κακίας τῶν πολεμούντων ἀπήρτιστο-τί γὰρ μετὰ θάνατον λοιπὸν ἐπιχειρῆσαι ἠδύναντο- καὶ τὰ τῶν ἀθλητῶν ἐπεπλήρωτο καὶ ὁ στέφανος ἐπλάκη καὶ τὰ βραβεῖα αὐτοῖς συνελέγη καὶ οὐδὲν λοιπὸν ἔλιπεν εἰς εὐδοκίμησιν, τότε δὴ τὰ δεινὰ λύεται καὶ ὁ τὴν κάμινον ἀνάψας καὶ τοσαύτῃ παραδοὺς τιμωρίᾳ, οὗτος θαυμαστὸς ἐπαινέτης τῶν ἁγίων ἐκείνων ἀθλητῶν γίνεται καὶ κῆρυξ τῆς τοῦ Θεοῦ παραδοξοποιΐας, καὶ πανταχοῦ τῆς οἰκουμένης ἐκπέμπει τὰ γράμματα πολλῆς γέμοντα εὐφημίας, διηγούμενος τὰ γεγενημένα καὶ ἀξιόπιστος γινόμενος κῆρυξ τῶν τοῦ παραδοξοποιοῦ Θεοῦ θαυμάτων. Ἐπειδὴ γὰρ ἐχθρὸς ἦν καὶ πολέμιος, ἀνύποπτα λοιπὸν καὶ παρὰ τοῖς ἐχθροῖς τὰ γραφόμενα ἦν. 7.3 Εἶδες τὸ εὐμήχανον τοῦ Θεοῦ; Εἶδες τὸ σοφόν; Εἶδες τὸ παράδοξον; Εἶδες τὸ φιλάνθρωπον καὶ κηδεμονικόν; Μὴ τοίνυν θορυβοῦ, μηδὲ ταράττου, ἀλλὰ μένε διηνεκῶς ὑπὲρ πάντων αὐτῷ εὐχαριστοῦσα, δοξολογοῦσα, παρακαλοῦσα, δεομένη, ἱκετεύουσα· κἂν μυρίοι θόρυβοι, κἂν μυρίαι ταραχαὶ ἐπίωσι, κἂν καταιγίδες, κἂν πάντα ἐπ' ὄψιν κέηται, μηδέν σε τούτων ταραττέτω. Οὐ γὰρ προλαμβάνεται ἡμῖν ὁ ∆εσπότης ὑπὸ τῆς τῶν πραγμάτων δυσκολίας, κἂν εἰς ἔσχατον ὄλεθρον πάντα κατενεχθῇ. ∆υνατὸν γὰρ αὐτῷ καὶ τοὺς πεπτωκότας ἐγεῖραι καὶ τοὺς πεπλανημένους ἐπιστρέψαι καὶ τοὺς σκανδαλισθέντας διορθῶσαι καὶ τοὺς μυρίων πληρωθέντας ἁμαρτημάτων ἀπαλλάξαι καὶ δικαίους ποιῆσαι καὶ τοὺς νεκρωθέντας ζωογονῆσαι καὶ κατασκαφέντα λαμπρότερα ἐργάσασθαι καὶ τὰ παλαιωθέντα ἀνανεῶσαι. Εἰ γὰρ τὰ μὴ ὄντα ποιεῖ γενέσθαι καὶ τοῖς μηδαμοῦ μηδαμῶς φαινομένοις χαρίζεται τὸ εἶναι, πολλῷ μᾶλλον τὰ ὄντα καὶ γενόμενα διορθώσεται. Ἀλλὰ πολλοὶ οἱ ἀπολλύμενοι, πολλοὶ οἱ σκανδαλιζόμενοι. Πολλὰ πολλάκις καὶ ἤδη τοιαῦτα γέγονεν, ἀλλ' ὕστερον τὴν προσήκουσαν ἔλαβε πάντα διόρθωσιν, πλὴν εἰ μή τινες ἀνιάτως ἔμειναν ἔχοντες καὶ μετὰ τὴν τῶν πραγμάτων μεταβολήν. Τί ταράττῃ καὶ ἀλύεις, εἰ ὁ δεῖνα ἑκβέβληται καὶ ὁ δεῖνα εἰσενήνεκται; Ὁ Χριστὸς ἐσταυροῦτο, καὶ Βαραββᾶς ὁ λῃστὴς ἐξῃτεῖτο, καὶ ὁ διεφθαρμένος ἐβόα δῆμος, τὸν ἀνδροφόνον τοῦ Σωτῆρος καὶ εὐεργέτου δεῖν μᾶλλον σωθῆναι. Πόσους νομίζεις ταῦτα ἐσκανδάλισε τότε; Πόσους ταῦτα τέως ἀπώλεσε; Μᾶλλον δὲ ἀνώτερον τὸν λόγον ἀναγκαῖον ἀγαγεῖν. Οὐκ εὐθέως τεχθεὶς οὗτος ὁ σταυρωθεὶς μετανάστης ἐγίνετο καὶ φυγὰς καὶ μετὰ ὁλοκλήρου τῆς οἰκίας πρὸς τὴν ἀλλοτρίαν ἐξ αὐτῶν σπαργάνων ἀπῳκίζετο, διάστημα ὁδοῦ τοσοῦτον εἰς βάρβαρον ἀπαγόμενος χώραν; Καὶ αἱμάτων ῥύακες ἐκ τῆς ὑποθέσεως ταύτης ἐγίνοντο καὶ φόνοι ἄδικοι καὶ σφαγαὶ καὶ ἡ ἄωρος ἡλικία πᾶσα καθάπερ ἐν παρατάξει καὶ πολέμῳ κατεκόπτετο καὶ τῶν μαζῶν ἀποσπώμενοι οἱ παῖδες σφαγῇ παρεδίδοντο καὶ ἔτι τοῦ γάλακτος ἐπὶ τοῦ φάρυγγος ὄντος διὰ τοῦ λαιμοῦ καὶ τῆς δέρρης τὸ ξίφος ἠλαύνετο. Τί ταύτης χαλεπώτερον τῆς τραγῳδίας; Καὶ ταῦτα ἔπραττεν ὁ ζητῶν αὐτὸν ἀνελεῖν καὶ ὁ μακρόθυμος Θεὸς ἠνείχετο τοιαύτης τολμωμένης τραγῳδίας, τοσούτου ῥέοντος αἵματος, καὶ ἠνείχετο κωλῦσαι δυνάμενος, ἀπορρήτῳ τινὶ σοφίᾳ τὴν τοσαύτην ἐπιδεικνύμενος μακροθυμίαν. Ἐπειδὴ δὲ ἐπανῆλθεν ἀπὸ τῆς βαρβάρου χώρας καὶ ηὐξήθη, πόλεμος αὐτῷ πανταχόθεν ἀνερριπίζετο. Καὶ πρῶτον μὲν οἱ Ἰωάννου μαθηταὶ διεφθόνουν καὶ ἐβάσκαινον, καίτοι γε ἐκείνου τὰ αὐτοῦ θεραπεύοντος, καὶ ἔλεγον ὅτι «Ὃς ἦν μετὰ σοῦ πέραν Ἰορδάνου, ἴδε οὗτος βαπτίζει καὶ πάντες ἔρχονται πρὸς αὐτόν.» Ταῦτα γὰρ ὑποκνιζομένων ἦν λοιπὸν τὰ ῥήματα καὶ φθόνῳ βαλλομένων καὶ τηκομένων τῷ πάθει. ∆ιὰ δὴ τοῦτο καὶ μετὰ Ἰουδαίου τινὸς εἷς τῶν μαθητῶν τῶν ταῦτα εἰρηκότων ἐφιλονείκει καὶ ἐπύκτευε τὸν περὶ καθαρσίων λόγον κινῶν καὶ βάπτισμα βαπτίσματι παραβάλλων, τὸ Ἰωάννου τῷ τῶν μαθητῶν τοῦ Χριστοῦ. «Ἐγένετο γάρ, φησίν, ἐκ τῶν μαθητῶν Ἰωάννου μετὰ Ἰουδαίου τινὸς ζήτησις περὶ καθαρισμοῦ.» Ἐπειδὴ δὲ καὶ τῶν σημείων ἥψατο, πόσαι συκοφαντίαι; Οἱ μὲν Σαμαρείτην αὐτὸν ἐκάλουν καὶ δαιμονῶντα λέγοντες ὅτι «Σαμαρείτης εἶ σὺ καὶ δαιμόνιον ἔχεις»· οἱ δὲ πλάνον, λέγοντες· «Οὗτος οὐκ ἔστιν ἐκ τοῦ Θεοῦ, ἀλλὰ πλανᾷ τὸν ὄχλον»· οἱ δὲ γόητα, λέγοντες ὅτι «Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια»· καὶ συνεχῶς ταῦτα ἐπέλεγον καὶ ἀντίθεον ὠνόμαζον καὶ γαστρίμαργον καὶ ἀδηφάγον καὶ μέθυσον καὶ πονηρῶν καὶ διεφθαρμένων φίλον. «Ἦλθε γάρ, φησίν, ὁ Υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγουσιν· Ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἀμαρτωλῶν.» Καὶ ὅτε δὲ τῇ πόρνῃ διελέγετο, ψευδοπροφήτην αὐτὸν ἐκάλουν· «Εἰ γὰρ ἦν προφήτης, φησίν, ᾔδει τίς ἐστιν ἡ γυνὴ αὕτη ἡ λαλοῦσα αὐτῷ»· καὶ καθ' ἑκάστην ἡμέραν τοὺς ὀδόντας ἠκόνων κατ' αὐτοῦ. Καὶ οὐκ Ἰουδαῖοι μόνον οὕτως ἐπολέμουν αὐτῷ, ἀλλ' οὐδὲ αὐτοὶ οἱ δοκοῦντες εἶναι ἀδελφοὶ ὑγιῶς εἶχον πρὸς αὐτόν, ἀλλὰ καὶ ἐκ τῆς οἰκίας ὁ πόλεμος αὐτῷ ἀνερριπίζετο. Ὅρα γοῦν πῶς καὶ αὐτοὶ ἦσαν διεφθαρμένοι, ἐξ ὧν καὶ ὁ εὐαγγελιστὴς ἐπάγων ἔλεγεν· «Οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν.» 7.4 Ἀλλ' ἐπειδὴ σκανδαλιζομένων μέμνησαι πολλῶν καὶ πλανωμένων, πόσους οἴει κατὰ τὸν καιρὸν τοῦ σταυροῦ σκανδαλισθῆναι τῶν μαθητῶν; Ὁ μὲν προέδωκεν, οἱ δὲ ἐδραπέτευσαν, ὁ δὲ ἠρνήσατο, καὶ πάντων ἀναχωρησάντων ἤγετο μόνος δεδεμένος. Πόσους τοίνυν οἴει πρώην ἑωρακότας τὰ σημεῖα αὐτὸν ἐργαζόμενον, νεκροὺς ἐγείροντα, λεπροὺς καθαίροντα, δαίμονας ἀπελαύνοντα, ἄρτους πηγάζοντα, τὰ ἄλλα τεράστια ἐργαζόμενον, σκανδαλίζεσθαι κατὰ τὸν καιρὸν ἐκεῖνον, θεωροῦντας μόνον ἀπαγόμενον καὶ δεδεμένον, εὐτελῶν αὐτὸν στρατιωτῶν περιστοιχιζόντων καὶ ἱερέων ἰουδαϊκῶν ἑπομένων καὶ θορυβούντων καὶ ταραττόντων καὶ τοὺς ἐχθροὺς ἅπαντας μόνον ἐν μέσῳ ἔχοντας ἀπειλημμένον αὐτὸν καὶ τὸν προδότην παρόντα καὶ ἐναβρυνόμενον τέως; Τί δὲ ἡνίκα ἐμαστιγοῦτο; Καὶ εἰκὸς παρεῖναι πλῆθος ἄπειρον. Ἑορτὴ γὰρ ἦν περιφανὴς ἡ πάντας συνάγουσα καὶ μητρόπολις ἡ τὸ δρᾶμα τῆς παρανομίας δεξαμένη καὶ ἐν μεσημβρίᾳ μέσῃ. Πόσους τοίνυν οἴει παρεῖναι τότε καὶ σκανδαλίζεσθαι ὁρῶντας αὐτὸν δεδεμένον, μεμαστιγωμένον, αἵματι περιρρεόμενον, ὑπὸ ἡγεμονικοῦ δικαστηρίου ἐξεταζόμενον καὶ οὐδένα τῶν μαθητῶν παρόντα; Τί δὲ ἡνίκα καὶ ποικίλαι ἐκεῖναι καὶ συνεχεῖς καὶ ἐπάλληλοι ἐγένοντο κατ' αὐτοῦ κωμῳδίαι, καὶ ποτὲ μὲν αὐτὸν ἀκάνθαις ἐστεφάνουν, ποτὲ δὲ χλαμύδα περιετίθεσαν, ποτὲ δὲ κάλαμον ἐνεχείριζον, ποτὲ δὲ πίπτοντες αὐτὸν προσεκύνουν, πᾶν εἶδος χλευασίας κινοῦντες καὶ γέλωτος; Πόσους οἴει σκανδαλίζεσθαι, πόσους θορυβεῖσθαι, πόσους ταράττεσθαι, ὅτε ἐπὶ κόρρης αὐτὸν ἔπαιον καὶ ἔλεγον· «Προφήτευσον ἡμῖν, Χριστέ, τίς ἐστιν ὁ παίσας σε;» καὶ ἦγον καὶ περιῆγον, πᾶσαν τὴν ἡμέραν εἰς τοῦτο ἀνηλίσκοντο, εἰς σκώμματα καὶ λοιδορίας καὶ χλευασίαν καὶ γέλωτα ἐν μέσῳ θεάτρῳ Ἰουδαϊκῷ; Τί δὲ ὅτε αὐτὸν ἐρράπιζεν ὁ δοῦλος τοῦ ἀρχιερέως; Τί δὲ ὅτε τὰ ἱμάτια αὐτοῦ διεμερίζοντο οἱ στρατιῶται; Ἡνίκα δὲ ἐπὶ τὸν σταυρὸν ἀνηνέχθη γυμνὸς ἐπὶ τοῦ νώτου τὰς μάστιγας ἔχων καὶ ἀνεσκολοπίζετο; Οὐδὲ γὰρ τότε οἱ ἄγριοι θῆρες ἐμαλάττοντο, ἀλλὰ μανικώτεροι μᾶλλον ἐγίνοντο καὶ τὰ τῆς τραγῳδίας ἐπετείνετο καὶ τὰ τῆς χλευασίας ηὔξετο. Οἱ μὲν γὰρ ἔλεγον· «Ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις ἐγείρων αὐτόν.» Οἱ δὲ ἔλεγον· «Ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι.» Ἄλλοι δὲ ἔλεγον· «Εἰ υἱὸς εἶ τοῦ Θεοῦ, κατάβηθι ἀπὸ τοῦ σταυροῦ καὶ πιστεύσομεν εἰς σέ.» Τί δὲ ὅτε τῇ σπογγιᾷ χολὴν καὶ ὄξος ποτίζοντες ἐνεπαροίνουν αὐτῷ; Τί δὲ ὅτε οἱ λῃσταὶ ἐλοιδόρουν αὐτῷ; Τί δέ, ὅπερ καὶ ἔμπροσθεν ἔλεγον τὸ φρικτὸν ἐκεῖνο καὶ παρανομώτατον, ὅτε τὸν λῃστὴν ἐκεῖνον καὶ τοιχωρύχον καὶ μυρίων γέμοντα φόνων ἄξιον ἔλεγον εἶναι ἐξαιτηθῆναι μᾶλλον αὐτοῦ, καὶ λαβόντες αἵρεσιν παρὰ τοῦ δικαστοῦ τὸν Βαραββᾶν προετίμησαν, οὐ σταυρῶσαι μόνον, ἀλλὰ καὶ πονηρὰν βουλόμενοι τῷ Χριστῷ περιθεῖναι δόξαν; Ἐνόμιζον γὰρ δύνασθαι κατασκευάζειν ἐκ τούτων ὅτι τοῦ λῃστοῦ χείρων ἦν καὶ οὕτω παράνομος ὡς μήτε φιλανθρωπίᾳ μήτε ἑορτῆς ἀξιώματι δύνασθαι σώζεσθαι. Πάντα γὰρ τούτου ἕνεκεν ἐποίουν ὥστε αὐτοῦ τὴν ὑπόληψιν διαβαλεῖν· διά τοι τοῦτο καὶ τοὺς δύο λῃστὰς αὐτῷ συνεσταύρωσαν. Ἀλλ' ἡ ἀλήθεια οὐ συνεσκιάζετο, ἀλλὰ καὶ μειζόνως διέλαμπε. Καὶ τυραννίδα δὲ αὐτῷ ἐνεκάλουν λέγοντες· «Πᾶς ὁ ποιῶν ἑαυτὸν βασιλέα ἀντιλέγει τῷ Καίσαρι», τῷ οὐκ ἔχοντι ποῦ τὴν κεφαλὴν κλῖναι, τυραννίδος ἐπάγοντες ἔγκλημα. Καὶ ἐπὶ βλασφημίᾳ δὲ αὐτὸν ἐσυκοφάντουν. Ὁ γὰρ ἀρχιερεὺς διέρρηξε τὰ ἱμάτια αὐτοῦ λέγων· «Ἐβλασφήμησε· τί ἔτι χρείαν ἔχομεν μαρτύρων;» Ὁ δὲ θάνατος αὐτοῦ οἷος; οὐ καταδίκων; οὐκ ἐπαράτων; οὐχ ὁ αἴσχιστος; οὐχ ὁ τῶν τὰ ἔσχατα παρανενομηκότων καὶ οὐκ ἀξίων ὄντων οὐδὲ ἐπὶ τῆς γῆς τὴν ψυχὴν ἀφεῖναι; Τὸ δὲ τῆς ταφῆς εἶδος οὐκ ἐν χάριτος ἐπληροῦτο μέρει; Ἐλθὼν γάρ τις τὸ σῶμα αὐτοῦ ἐξῃτήσατο. Οὕτως οὐδὲ ὁ θάπτων αὐτὸν ἦν τῶν οἰκείων, τῶν εὐεργετηθέντων, τῶν μαθητῶν, τῶν τοσαύτης ἀπολελαυκότων σωτηρίας, πάντων φρούδων γενομένων, πάντων ἀποπηδησάντων. Ἡ δὲ πονηρὰ ἐκείνη ὑπόληψις ἣν κατεσκέδασαν τῆς ἀναστάσεως εἰπόντες ὅτι «Ἦλθον οἱ μαθηταὶ αὐτοῦ καὶ ἔκλεψαν αὐτόν,» πόσους ἐσκανδάλισε, πόσους ὑπεσκέλισε τέως; Καὶ γὰρ ἐκράτησεν ὁ λόγος τότε, καίτοι γε πεπλασμένος ὢν καὶ χρημάτων γενόμενος ὠνητός· ἀλλ' ὅμως ἐκράτησε παρά τισι, μετὰ τὰ σήμαντρα, μετὰ τὴν περιφάνειαν τῆς ἀληθείας τὴν τοσαύτην. Οὐδὲ γὰρ τὸν περὶ τῆς ἀναστάσεως ᾔδεσαν λόγον τὸ πλῆθος ὅπου γε οὐδὲ αὐτοὶ οἱ μαθηταὶ ἠπίσταντο. «Οὐδὲ γὰρ ᾔδεσαν, φησί, τότε ὅτι δεῖ αὐτὸν ἐκ νεκρῶν ἀναστῆναι.» Πόσους τοίνυν οἴει κατὰ τὰς ἡμέρας ἐκείνας σκανδαλισθῆναι; Ἀλλ' ὅμως ὁ μακρόθυμος Θεὸς ἠνείχετο τῇ οἰκείᾳ σοφίᾳ καὶ ἀπορρήτῳ πάντα οἰκονομῶν. 7.5 Εἶτα μετὰ τὰς ἡμέρας ἐκείνας, πάλιν κρυπτόμενοι, λανθάνοντες, φυγαδευόμενοι οἱ μαθηταί, δεδοικότες, τρέμοντες, τόπον ἐκ τόπου συνεχῶς ἀμείβοντες, οὕτως ἐλάνθανον, καὶ μετὰ πεντήκοντα ἡμέρας ἀρξάμενοι φαίνεσθαι καὶ σημείων ἅπτεσθαι, οὐδὲ οὕτως ἀδείας ἀπήλαυσαν. Ἀλλὰ καὶ μετ' ἐκεῖνα, μυρία σκάνδαλα μαστιζομένων αὐτῶν ἐγίνετο ἐν τοῖς ἀσθενεστέροις, τῆς Ἐκκλησίας ταραττομένης, αὐτῶν ἐλαυνομένων, τῶν ἐχθρῶν κρατούντων πολλαχοῦ καὶ θορυβούντων. Ὅτε γὰρ τὴν πολλὴν ἀπὸ τῶν σημείων ἐκτήσαντο παρρησίαν, τότε πάλιν ἡ Στεφάνου τελευτὴ διωγμὸν χαλεπὸν εἰργάσατο καὶ πάντας διέσπειρε καὶ τὴν Ἐκκλησίαν ἐν θορύβῳ κατέστησε· καὶ πάλιν ἐν φόβῳ τὰ τῶν μαθητῶν, καὶ πάλιν ἐν φυγῇ, καὶ πάλιν ἐν ἀγωνίᾳ. Καὶ οὕτω διαπαντὸς τὰ τῆς Ἐκκλησίας ηὔξετο, ὅτε ἤνθει διὰ τῶν σημείων, ὅτε φαιδρὰ ἐκ προοιμίων ἐφαίνετο. Καὶ ὁ μὲν διὰ θυρίδος ἐχαλᾶτο καὶ οὕτως ἐξέφυγε τοῦ ἄρχοντος τὰς χεῖρας· τοὺς δὲ ἄγγελος ἐξέβαλε καὶ οὕτως τῶν ἁλύσεων ἀπήλλαττε· τοὺς δὲ ἀγοραῖοι καὶ χειροτέχναι ὑποδεχόμενοι παρὰ τῶν ἐν δυναστείαις ἐλαυνομένους πάντα ἐθεράπευον τρόπον, πορφυροπώλιδες γυναῖκες καὶ σκηνορράφοι καὶ σκυτοδέψαι πρὸς αὐτὰς οἰκοῦντες τὰς ἐσχατιὰς τῶν πόλεων, παρ' αἰγιαλὸν καὶ θάλασσαν. Πολλάκις δὲ οὐδὲ ἐν μέσαις ἐτόλμων φαίνεσθαι ταῖς πόλεσιν· εἰ δὲ καὶ αὐτοὶ ἐτόλμων, ἀλλ' οἱ ξενοδόχοι οὐκ ἐτόλμων. Καὶ οὕτως ὑφαίνετο τὰ πράγματα διὰ πειρασμῶν, οὐ δι' ἀνέσεων, καὶ οἱ πρώην σκανδαλισθέντες μετὰ ταῦτα διωρθοῦντο καὶ οἱ πλανηθέντες ἐπανήγοντο καὶ τὰ κατεσκαμμένα ᾠκοδομεῖτο μειζόνως. ∆ιὰ τοῦτο καὶ Παύλου αἰτήσαντος δι' ἀνέσεως μόνης βαδίζειν τὸ κήρυγμα, ὁ πάνσοφος καὶ εὐμήχανος Θεὸς οὐκ ἠνέσχετο τοῦ μαθητοῦ, ἀλλὰ καὶ πολλάκις παρακαλοῦντος οὐκ ἐπένευσεν, ἀλλ' εἶπεν· «Ἀρκεῖ σοι ἡ χάρις μου· ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται.» Εἰ βούλει τοίνυν καὶ νῦν λογίσασθαι μετὰ τῶν λυπηρῶν τὰ χρηστά, πολλὰ ὄψει γεγενημένα, καὶ εἰ μὴ σημεῖα καὶ θαύματα, ἀλλ' ἐοικότα σημείοις πράγματα, δείγματα τῆς πολλῆς τοῦ Θεοῦ προνοίας καὶ ἀντιλήψεως ἄφατα. Ἀλλ' ἵνα μὴ πάντα μετ' εὐκολίας παρ' ἡμῶν ἀκούῃς, τοῦτό σοι καταλιμπάνω τὸ μέρος, ὥστε μετὰ ἀκριβείας ἀναλέξαι πάντα καὶ παραθεῖναι τοῖς λυπηροῖς καὶ καλὴν ἀσχολουμένη ἀσχολίαν οὕτως ἀπαγαγεῖν σαυτὴν τῆς ἀθυμίας· πολλὴν γὰρ καὶ ἐντεῦθεν δέξῃ τὴν παράκλησιν. Πάντα σου τὸν εὐλογήμενον οἶκον παρ' ἡμῶν πολλὰ προσειπεῖν παρακλήθητι. Ἐρρωμένη, εὐθυμουμένη διατελοίης, δέσποινά μου αἰδεσιμωτάτη καὶ θεοφιλεστάτη. Εἰ βούλει μοι μακρὰ γράφειν, καὶ τοιαῦτα δήλωσόν μοι, μὴ ἀπατῶσα μέντοι με, ὅτι πᾶσαν ἀπέθου τὴν ἀθυμίαν καὶ ἐν ἀνέσει διάγεις. Τοιοῦτον γὰρ τῶν γραμμάτων τούτων τὸ φάρμακον ὡς καὶ εὐθυμίαν σοι ἐμποιῆσαι πολλὴν καὶ ὄψει συνεχῶς ἐπιστέλλοντα. Ἀλλὰ μή μοι γράψῃς πάλιν ὅτι «Παραμυθίαν ἔχω πολλὴν ἐκ τῶν γραμμάτων σου», τοῦτο γὰρ οἶδα κἀγώ, ἀλλ' ὅτι τοσαύτην ὅσην ἐγὼ βούλομαι, ὅτι οὐ συγχέῃ, ὅτι οὐ δακρύεις, ἀλλ' ἐν ἀνέσει καὶ εὐθυμίᾳ διάγεις.