4. But since you call to mind many who were offended and went astray, how many of the disciples do you suppose were offended at the time of the crucifixion? One betrayed Him, the others took to flight, one denied Him, and when all had abandoned Him He was led away bound without companions. How many then think you who had lately seen Him working His miracles, raising the dead, cleansing lepers, casting out devils, multiplying loaves, and doing all other kinds of wonderful deeds, were offended at that season, when they beheld Him led away and bound, surrounded by common soldiers, and followed by Jewish priests making a tumult and uproar; alone in the midst hemmed in by all his enemies, and the traitor standing by and exulting in his deed? And what was the effect think you when He was being scourged? and probably a vast multitude was present. For it was an illustrious festival which brought all together, and this drama of iniquity was enacted in the capital city, and in the very middle of the day. How many think you who were present then were offended when they saw Him bound, scourged, streaming with blood, examined before the governor's tribunal, and not one of His disciples standing by? What was the effect again when He was subjected to those manifold kinds of mockery, successively repeated, when they crowned Him with thorns, then arrayed Him in a gorgeous robe, then put a reed in His hand, then fell down and worshipped Him, setting in motion every species of ribaldry and derision? How many think you were offended, how many bewildered, how many perplexed when they smote Him on the cheek and said "prophesy unto us thou Christ who is He that smote thee?" [922] and when they led Him hither and thither, and spent the whole day in scoffs and abuse, and ribaldry and derision in the midst of the Jewish assembly? and when the servant of the High-Priest dealt Him a blow; and when the soldiers parted His garments amongst them and when He was led up to the cross, having the marks of the scourge upon His back, and was fastened to the wood, how many think you were offended? For not even then were those savage beasts softened, but became more furious than before, and the tragedy became more intense, and the ribaldry increased. For some said "Ah! thou that destroyest the temple, and in three days buildest it up;" [923] and some, "He saved others, Himself He cannot save." [924]
And others said "If thou art the Son of God come down from the cross and we will believe thee." [925]
Again when they insulted Him by offering Him gall and vinegar on the sponge how many think you were offended? or when the robbers reviled Him? or when as I have already said, they made that dreadful and monstrous assertion that the robber and housebreaker, the man laden with the crime of murder deserved to be released rather than Jesus, and having received permission from the judge to make their choice preferred Barabbas, desiring not only to crucify Christ, but also to involve Him in infamy? For they thought that by these means they should be able to manufacture the belief that He was worse than the robber, and such a great transgressor that neither on the plea of mercy, nor of the privilege of the Festival was it possible to save Him. For they did everything with a view to slander His fame; which also was the reason why they crucified the two robbers with Him. Nevertheless the truth was not obscured, but shone forth all the more clearly. And they accused Him of usurping kingly power saying "Every one who maketh himself a king is not a friend of Cæsar" [926] bringing this charge of usurpation against one who had not where to lay his head. Moreover they brought a calumnious accusation of blasphemy against Him. For the High Priest rent his clothes saying "He hath spoken blasphemy; what further need have we of witnesses?" [927] And what was the nature of his death? was it not a violent one? was it not the death of capital offenders? of execrable criminals? was it not of the vilest kind? was it not the death of those who have perpetrated the worst offences, and are not worthy to draw even their last breath upon the earth? And then as to the manner of his burial, was it not accomplished as a matter of favour? For a certain one came and begged for his body. Thus not even he who buried Him belonged to his own friends, to those whom He had benefited, to his disciples, to those who had enjoyed such free and salutary intercourse with Him, for all had taken to flight, all had hurried away from Him. And that base suspicion which his enemies contrived in consequence of the resurrection when they said "His disciples came and stole Him" [928] how many think you were offended, how many for a time upset by that? For the story prevailed at that time, although it was a fabrication, and was bought for money; nevertheless it held its ground amongst some people, after the seals (of the sepulchre were broken) [929] after the manifest appearance of the truth. For the multitude did not know the prediction of the resurrection (and no wonder), inasmuch as even his disciples did not understand it; for we read "they did not know that He must rise again from the dead." [930] How many therefore think you were offended in those days? And yet the long-suffering God patiently endured, ordering all things according to His own inscrutable wisdom.
5. Then again after those days the disciples continued to live in hiding and secrecy, being fugitives full of fear and trembling, continually shifting from place to place, and even when they began to appear after fifty days, and to work miracles, they did not enjoy perfect security; but even after those events there were innumerable stumbling-blocks to offend the weaker brethren, when they were scourged, when the Church was distressed, when they themselves were driven away, and their enemies had the upper hand in many places, and raised tumults. For when they had acquired much confidence by means of the miracles which they wrought, then the death of Stephen again caused a severe persecution, and dispersed them all, and involved the Church in confusion; and the disciples were again alarmed, fugitive, and distressed. And yet the Church continually grew, when it flourished by means of the signs which were wrought and became illustrious from the manner of its introduction. One disciple for example was let down through a window, and so escaped the hands of the ruler; others were brought out of prison by an angel and so released from their fetters; others were received into the houses of common people and artisans when they were driven out by those in authority; they were courteously treated in every way, by female sellers of purple, by tentmakers, and tanners dwelling in the outskirts of the cities, and by the sea shore. Frequently moreover they did not dare to appear in the middle of the towns; and if they did venture there themselves their entertainers did not. And thus amidst alternate trials, and respites from trial, the fabric of the Church was wrought, and they who once stumbled were afterwards set upright, and they who wandered away were brought back, and the ruined places were built up more firmly than before. For this cause when Paul prayed that the preaching of the word might proceed by a smooth course only, God rich in wisdom and resource did not yield to His disciple; nay even when many times invoked he would not consent but said "my grace is sufficient for thee, for my strength is made perfect in weakness." [931] If then even now you will reckon up the good things with the painful, you will see that many events have occurred which if not positive signs and wonders do yet resemble signs, and are unspeakable proofs of the great providence and succour of God. But that you may not hear everything from me without any trouble, I leave this as thy task, that you may reckon up everything accurately and compare them with the misfortunes, and by occupying yourself with this good employment may divert your mind from despondency; for you will derive much consolation from this work.
Pray say many kind words from me to all your blessed household. May you continue in good health and good spirits, most reverend and divinely favoured lady.
If you wish me to write long letters inform me of this, and pray do not deceive me by saying that you have thrown off all despondency, and are enjoying a season of rest. For letters are a remedy of the proper kind to produce great cheerfulness in thee, and you will continually see letters from me. And when you write to me again do not say "I have much comfort from your letters," for this I know of myself, but tell me that you have as much as I wish you to have, that you are not confounded with sorrow, that you do not pass your time in weeping, but in serenity and cheerfulness.
[910] 2 Cor. iv. 18.
[911] Is. xl. 6.
[912] Is. l. 7, 8.
[913] Ephes. iii. 20.
[914] John iii. 26.
[915] John ii. 25. St. Chrysostom here follows the same reading which is found in the three oldest extant mss. of the New Testament, the Sinaitic, Vatican and Alexandrian. The textus receptus has met? 'Ioudaion "with the Jews" instead of met? 'Ioudaiou "with a Jew."
[916] John viii. 48.
[917] John vii. 12.
[918] Matt. ix. 34.
[919] Luke vii. 34.
[920] Luke vii. 39.
[921] John vii. 5.
[922] Matt. xxvi. 28.
[923] Matt. xxvii. 40.
[924] Matt. xxvii. 42.
[925] Matt. xxvii. 40.
[926] John xix. 12. The latter part of the sentence, which is not correctly quoted, was probably suggested by the words immediately preceding, "if thou let this man go, thou art not Cæsar's friend."
[927] Matt. xxvi. 65.
[928] Matt. xxviii. 13.
[929] These words in brackets are not in the original, but must be understood, to make sense of the passage.
[930] John xx. 9.
[931] 2 Cor. xii. 9.
to olympias.
Do not be anxious on my behalf, nor rack yourself with solicitude, on account of the severity of the winter, and the weakness of my digestion, and the incursions of the Isaurians. For the winter is only what it is wont to be in Armenia; nothing more need be said about it; and it does not very seriously injure me. For in anticipation of these things I have devised many plans for averting the mischief which might arise from them; keeping up a constant fire, setting screens about the chamber in which I live, using a large number of rugs, and staying always indoors. This indeed is irksome to me, if it were not for the benefit to be derived; for as long as I remain indoors I am not severely distressed by the cold; but if I am compelled to go out a little, and come in contact with the outer air, I suffer no small damage. Wherefore I beseech thee dear lady, and entreat thee as a very great favour to pay great attention to the restoration of thy bodily health. For dejection causes sickness; and when the body is exhausted and enfeebled, and remains in a neglected condition, deprived of the assistance of physicians, and of a wholesome climate, and an abundant supply of the necessaries of life, consider how great an aggravation of distress is occasioned thereby. Wherefore I beseech you, dear lady, to employ various and skilled physicians, and to take medicines which avail to correct these conditions. For a few days ago when I suffered from a tendency to vomiting, owing to the state of the atmosphere, I had recourse amongst other remedies to the drug which was sent me by my most discreet mistress Syncletion, and I found that no more than three days' application of it cured my infirmity. I beseech you therefore to make use of this remedy also yourself and to arrange that some more of it may be sent to me. For having again felt somewhat upset, I again had recourse to it, and completely cured my disorder; for it allays the deep internal inflammation, draws out moisture on the skin, causes a moderate degree of warmth, infuses no little vigor, and excites an appetite for food; and all these effects I experienced in the course of a few days. Let then my most honoured lord the Count Theophilus be exhorted to take means to send some of this to me again. And do not be distressed at my wintering here, for I am in a much more comfortable and sounder state of health than I was last year; so that if you also would take the requisite care of yourself, you would be in a far more satisfactory condition. Now if you say that your ailments have been produced by despondency how is it that you again ask for letters from me, seeing that you have not derived any benefit from them in the direction of cheerfulness, but have sunk so deeply under the tyranny of despondency as even to desire to depart out of this world. Are you ignorant how great a reward even of sickness awaits one who has a thankful spirit? Have I not often, both in person, and through letters, discoursed to you concerning this theme? But since the pressure of business perhaps, or the peculiar nature of your sickness, and the quick succession of changes in your condition do not permit you to retain what I have said constantly and clearly in your mind, listen once more whilst I try to heal the wounds of thy despondency by repeating the same incantations: "for to write the same things," it is said, "to me indeed is not grievous, and for you it is safe." [932]