Discourse on the Miracle of the Holy Great Martyr Theodore on the First Saturday of the Holy Fast (Archbishop Nektarios of Constantinople)

Introduction from Migne in P.G. 39, 1821-1840

Nektarios, by origin a Cilician and by birthplace a native of Tarsus, was by profession a layman and held the rank of senator and praetor of Constantinople (a).

When, in the year 381, the see of Constantinople became vacant through the resignation of Gregory of Nazianzus, Nektarios, being about to return to his homeland, went to Diodorus of Tarsus — who at that time was among the one hundred and fifty Fathers assembled at Constantinople for the appointment of a bishop — in order that, if Diodorus wished to send any letters to his own people, he might entrust them to him for delivery.

Diodorus, whether moved by divine inspiration upon observing the man’s venerable gray hair and outstanding character, or — as Socrates relates — prompted by the circumstances, received him, once he had been brought forward by the people and demanded for the highest priesthood, and successfully labored for his appointment to the see of Constantinople.

At that time Nektarios had not yet even been baptized. He was therefore immediately washed in the divine font, duly initiated into the sacred mysteries, and appointed bishop. This distinguished man held that dignity until about the year 398 (b).

Bibliographers commonly attribute to him a certain homily "On the Praise of Saint Theodore the Martyr," also treating almsgiving and fasting, in which he explains why the feast of the holy martyr Theodore is celebrated on the first Saturday of Great Lent. Whether this homily truly belongs to the Nektarios of whom we speak is questioned by Caveus. Yet the testimony of so many manuscripts in which this homily is found clearly shows that such doubt lacks solid foundation.

Indeed, near the beginning of his narrative he states:

first, that the miracle of Saint Theodore now being celebrated had occurred not long before;

second, that he himself had been prompted to recount this miracle by faithful and pious persons who preserved written records serving as reliable testimony from the very time of the event and who affirmed with certainty that they themselves had been eyewitnesses of the wonder.

From these words it sufficiently appears that the event was not extremely recent — especially since the general populace was unaware of the reason why this feast is celebrated on the first Saturday of Lent. Thus the phrase now being celebrated must either be understood to mean that this was the most recent miracle seen at Constantinople, or, more probably, that the manuscript reading is faulty and that instead of παρ’ ἡμῶν νῦν (“now by us”) one should read παρ’ ἡμῖν (“among us”).

The miracle itself occurred during the persecution of Julian the Apostate, namely in the year 362 — about twenty years before Nektarios obtained the episcopal throne. If, therefore, Nektarios himself seems not to have known the event firsthand but learned it from older men, the reason may have been either that, while still a pagan, matters concerning Christians were less accessible to him, or that he was living at Tarsus or elsewhere when the miracle occurred.

This eminent patriarch could have delivered his discourse somewhat later, perhaps around the year 396 or 397; thus approximately thirty-five years had passed since the event. Hence it is not surprising that the common people were ignorant of the origin of the feast.

Besides its historical information, this homily contains remarkable testimony concerning the invocation and intercession of the saints, as well as noteworthy arguments in praise of true fasting.

A Latin translation by Perionius appears among the works of Chrysostom, and likewise in Surius and Lipomannus. In Greek it is found in various manuscript libraries; however, so far as I know, it has nowhere been printed. For this reason, I judged it worthy to be included among our collected unpublished texts.

Notes: 

(a) Sozomen, Ecclesiastical History, Book VII, chapter 8; Socrates, Ecclesiastical History, Book V, chapter 8; Tillemont, Volume IX, page 486.

(b) Caveus, in the same place.

NEKTARIOS, ARCHBISHOP OF CONSTANTINOPLE

NARRATION

On the Reason Why, on the First Saturday of the Holy Fast, We Celebrate the Memory of the Holy Great Martyr Theodore, And Concerning Fasting and Almsgiving.

1. How great is the multitude of Your goodness, O Lord! It is fitting for us today, together with David, to speak forth melodiously. And how could it not be both very great and most marvelous? Not existing, He brought us into being; and He brought us forth not in the same manner as those which He had created before, I speak of heaven and the things in it, the earth and the sea, and the things upon them. For the work and the mechanism of these, both their matter and their composition, was the word. For He spoke, or rather He conceived in mind, and the conception encompassed all: nature and generation, movement and order, and all that accompanies the phenomena, both what has come into being and what remains, and what shall be, until His second coming to us.

Yet indeed He did not establish even the highest powers by word alone, but rather by a gesture. O the wonder! Being God, both pre-eternal and without beginning, He fashioned the most awe-inspiring, according to His own image and likeness, being Master. Then He did not stop at this in His goodness, but also, by divine breath, He endowed [man] with a soul, intellectual and rational, providing it in addition, and He made man a citizen of Paradise; and of Paradise, whose beauty is unspeakable and incomprehensible, He subjected all things which had been created to him and bestowed them as a gift, just as a father, both fond of his children and loving, makes him heir and lord, held in honor by all.

2. These things, then, I know well that you know, you who are both more studious and more diligent here. But indeed, the things that are lacking in these, I have left behind, as you know. As for what follows, so that I do not prolong the discourse, I will pass over the greater part, namely those things suffered through the deceit of the evil one, through the demon. I speak of the commandment, and of the appearance of the deity, and of the observance (woe to me for the fall!) and the transgression of the commandment. Then the nakedness, and the concealment, and whatever followed upon these, I will not speak of.

But indeed, the greatest — of the good works of God toward him, and of his exceeding transgression — I will say this: he who had enjoyed so many benefits, turned obstinate against the One who had done them. What then of the God who formed him, that lump of dust, the unseen earth, which He shaped with His own hands, and in which he was enriched with so many benefits? Why should I not speak of the worse? The apostate, the transgressor of His divine commandment — did He overlook him? Did He abandon him? By no means. But He sought him in hiding, and having found him, He disciplined him. But what need is there to speak of what followed afterwards, all that human perversity stirred against the One who had made them — the brother-slayings, and the things upon these?

3. What then also in regard to these things? Did He perhaps reject him, did He perhaps loathe him? By no means. But as a father, having disciplined many in advance by ways of goodness, then seeing them obstinate from the worse, what does he do? He came down from the paternal bosom. Alas, the sympathy! God, being eternal and immortal, to make the account short, was incarnate from a pure Virgin, taking upon Himself the form of me, the servant. Then He was crucified, was buried, rose again, raising me up together with Himself, who had fallen. Which of these is more loving of mankind, or more compassionate?

A father, indeed, for his own child, whom he has begotten, whom he has brought forth from his own affection, for a small deviation from his own will and command, not only brings upon him blows and scourges sufficient, but also declares him outlawed, and persecutes the once beloved, for no pretext at all. And a master likewise, for his own servant, who has fallen but little, pressing him with punishments and chains, with hunger and thirst, utterly destroys him, banishing him far away.

But how about us? We were formed, we were honored, we were glorified, we were enriched with countless goods. What have we given in return to the Giver of these things? We have angered Him, insulted Him, grieved Him. But He did not overlook it. But God, indeed, called Father by the ungrateful, and Shepherd, did not become angry, setting His soul over the sheep. Moreover, He raises up even those who fall, is compassionate toward those who stumble, and does not give back according to our evils the due recompense.

If You observed iniquities, Lord, Lord, who will endure them? He cares in every way even for the smallest sheep’s restoration, awaiting the turning back of each one. For He says, “I am God, who does not desire the death of the sinner, but that he turn to life.” To those who are at war, He both helps and takes part in their struggle, some things through Himself, others through His saints.

4. He who indeed has also performed this great miracle now accomplished among us, through His most glorious and victorious martyr Theodore, the most marvelous and most exalted, which even by the words that follow I shall declare; for whose sake, and for those previously foretold by God, I have made evident to all the greatness of His goodness in His mighty works. Time, intending to cast it into the depths of forgetfulness, wished to proceed, but it was not able to impose its end upon His plan. He has called us, faithful and reverent men, stirred by God, who also bring the records written down, holding them faithful and sure through time.

Moreover, having assured us to be eyewitnesses of the miracle itself, they urged us to make manifest to all that which is unknown to many: the mighty work of our God. But now, I pray you, having begun the narrative, receive faithfully the accounts, having woven together the reports, so that you may see (if you do not attend to the weakness of the discourse, yet yield to the account of the miracle) the surpassing goodness of our God, the remembrance of no evil, the love of mankind, the long-suffering, His paternal affection toward us — how He does not overlook, how He does not allow us, often and in ignorance, being at war with the evil demon and his accomplices, to fall into the slippery path of ruin, especially if even the soul is in danger of being ensnared. But He continually strengthens our weakness, keeping us unharmed and untouched, and working us above the plots of the enemy and above dangers.

5. And the matter of the miracle is as follows, O dear companion and most faithful audience. I am persuaded that you do not ignore how many and what kinds of plots and deceits against us were devised by Satan, who is ever envious of us, and by his most wicked servants, against our unshaken and divine faith, like certain storms, hurled at various times and seasons. Even if God, for the sake of our humility, sent forth His all-powerful right hand to aid us, He did not permit us, as the prophetic word declares, to fall into the trap of those who sought to devour us.

In order that we may preserve the former and earliest events for the present, there was one: the frenzy and rage of Julian the Apostate, against our divine faith — Julian, who uttered blasphemy to the heights of God, and raised his god-fighting hand against our pious faith. Knowing this well, though you do not see it, you have nevertheless received by hearing, as if present yourselves, the terrible and futile assaults against Christians, both by youthful provocations and ambushes.

He sought to rule over the nations and to subdue the barbarians, and to lay waste the cities of his enemies; yet he did not consider this carefully at all, and deemed the matter small and trivial. But to overthrow Christians, and to destroy their faith; and to despise God (O calamity! O madness!), He sought to overthrow Him who established all by a gesture, even Him who, as it were, should not have existed, coming forth in generation and acting in life. To honor idols, and to be lifted up in glory everywhere, was a great work for him, and with zeal, and above all else, he attended to it with diligence and care.

6. Thus it was, and his rage extended beyond even the bounds of his own sect. For impiety, like a flame seizing suitable material, having risen high and seeking to consume its surroundings, grasped at the soul, which was suitable for it, and was inflamed and stirred up, setting itself to burn up the Christians, and threatening them most violently.

And when these things occurred, the anger increased, the madness reached its peak and was roused most intensely. What need is there to speak of the kinds and multitude of tortures devised by that godless man against Christians: the tearing open of bellies, the tearing open of entrails, severe beatings, the splitting of spears, gouging out of eyes, uprooting of teeth, breaking of legs, fire of many kinds and skillfully applied, grills, cauldrons, spits and frying-pans, and all the instruments of death then employed against Christians?

This utterly wicked man, raging, having no limit to his power to exercise impiety: for those being scourged, the martyrs of Christ, showed by their endurance; but those not yet subjected to the tortures, observing one example for themselves, despised the painful acts. And to scourge each one individually, and to consign to death, was neither possible, nor at the same time expedient; for it was necessary that, with all destroyed, the kingdom become without ruler and without sovereign, for him.

7. And with these things thus in place, and the Christian faith not being destroyed, yet his heart was inflamed inwardly with wickedness, he devised a harsh and inhuman plan. And I pray you, now, having proceeded to the delightful narrative, receive faithfully the reports. Having examined here and there, he found, as he had intended, a suitable time and method for his impiety, neither to scourge and destroy anyone by beatings or death, nor to hand over all the people to despair through idolatry, even if God had rendered his impious plan vain.

8. For having encountered the pure and divine days of the Holy Lent, in which every age apprehends the understanding of the previously erred and the already sinful, in which also falling was easy — yet, at that time, for those most vigorously assailed by the enemy, more difficult, and being recalled was hard to rectify — at the start of the first week, then, summoning the governor, who was of like mind in disbelief and like in nature, he declared:

9. “Since we have not succeeded, by many and varied devices, in extinguishing the reverence of Christians (and this is for me a matter of no small concern), now this plan has come to me from the gods, being both good and irresistible. For Christians establish this week as the first of their own fasts, and with diligence they set it aside entirely from all the other days of fasting; I command that those provisions which have been offered for food and drink at the marketplace be withdrawn, and that nothing else be set forth into the marketplace, except what I myself may provide to you, mixed with the blood of sacrifices. For it is necessary, with this accomplished, either that all who partake may eat and obey us, as having tasted the sacrifice of the gods, or that they perish from hunger, knowing the decree, and having no means from which to obtain sustenance.”

10. Having heard these things from that godless mouth, the governor is said to have spoken: “Now I know that truly the heart of a king is in the hand of the gods.” And at the same time, the deed accompanied the word. Those provisions which had been set forth in the marketplace were removed to homes; but those tainted by the king were set forth in the marketplace. What then did the God who formed us do? Did He perhaps overlook or neglect it? By no means. Rather, at the same time, with this terrible and most grievous ambush and plan, He contrived salvation.

11. For at that time, to the high priest and chief shepherd of the Christians, He made manifest the godless device: namely, sending forth the great martyr Theodore, truly a gift of God, granted for the salvation of our faith, as if in vision. And indeed, the martyr of Christ appeared to the patriarch, governor, not in a dream, and addressed him, in order that he remember the words of His saints, speaking thus to the chief shepherd:

“Having risen, gather the flock of Christ, and provide protection for all, so that they may never purchase any of the food or drink that was set forth in the marketplace. For the most impious Julian had defiled all with the blood of the abominable idol sacrifices." 

But the high priest responded to the saint: “And how, my lord, can this be possible? For those who are wealthy, perhaps it is possible, having beforehand the necessary provisions; but for the poor, who do not even have enough for a single day’s sustenance, what comfort can be given in the lack of necessities?”

The martyr said: “Provide them with kolvia [kollyva], to relieve their need.”

The patriarch asked: “And what are these? For I do not know the term,” he said to the saint.

The martyr (O of his persistent and fervent understanding!) answered: “Bake wheat,” he said, “and distribute it for their sustenance.” For in the local dialect of the people of Euchaïta, kolvia was the customary term.

Thus having done this, he preserved the flock of Christ, harmless and undefiled.

And the patriarch said to the martyr: “And who are you, sir, who so compassionately and benevolently cares for our salvation?”

“I am,” said the saint, “the martyr of Christ, Theodore, sent by Him for your salvation.”

12. What could be more extraordinary than this ever accomplished? To the prophet Jonah, he was commanded to announce only the destruction of the city to the Ninevites; but the martyr of Christ, Theodore, announced the potential destruction of souls. And Jonah merely revealed that the city would be destroyed; but the martyr clearly revealed to us both the cause and the remedy for why so many souls would not be destroyed, nor perish together with idolatry.

And inasmuch as the soul surpasses the body in dignity, this is greater and more extraordinary than that; and insofar as the destruction of the soul, which would destroy the city, is more grievous than the destruction of the city itself, in the same measure I judge that he who intervened on its behalf — the one who announced it beforehand — is both more compassionate and higher in excellence, if we do not say something unworthy, than the prophet whom we compare the martyr with.

For both stand before the one and same Christ God, and through Him both were permitted to accomplish what they did. And for us, the account of those previously foretold will follow.

13. And so, when the patriarch had heard these things, filled with astonishment and joy, he immediately rose and gathered the people of Christ, and accurately related to all the messages of the martyr’s guidance and help. And as he arranged everything, he preserved the flock of Christ harmlessly.

And when the week was completed, as Julian perceived that the scheme of his madness was useless and ineffectual, openly and utterly defeated, he removed the tainted provisions from the marketplace and commanded that those customarily distributed be set forth.

And on the following Sabbath, when the Christians had learned that the plots of the raging tyrant had been undone, they offered a hymn of thanksgiving to the glorious martyr Theodore, and they celebrated a festival both joyful and surpassingly splendid for him; they baked wheat and distributed it to the poor, making evident to all the salvation granted to them.

Hence, at each year from that time until the present, the memory of the miracle of the immortal martyr Theodore has been faithfully observed by the faithful. This is what is now being accomplished and celebrated among us — the warmest participation of the martyr on our behalf, and the complete destruction of the impious plots of the most impious one.

14. But who could truly and worthily praise the goodness of our God, who, by the most splendid guidance of His revered martyr Theodore, snatched from the throat of the devil those then imperiled by a single sway, and even now preserves and safeguards us each time we are exposed through human carelessness to the devil, and frees us from his snares?

Knowing this, let us also contribute something to the Giver of such things, to God. And what else shall we offer Him, if not alms? For God knows that no one of all will rejoice as He delights in such things; and especially when the season itself most excellently urges us to this. For the season is that of fasting, a holy fast, in which both soul and body are sanctified for those who truly partake, and in which a generous distribution of mercy is accomplished. Moreover, we are reminded of the pure sufferings of Christ through this practice.

15. Let us then purify ourselves — not only from foods and drinks, but also from every other defiling accumulation: from perjury, slander, gossip, falsehood, enmity, licentiousness, and, first and last of all evils, avarice. For the renunciation of these is a glorious purification, a true and spotless fast.

And before, with, and after these, let us perform almsgiving — the kind that truly does not ascend to a third heaven, but leads directly to Him, the Creator of the heavens. Almsgiving, which, as a chariot of fire, God receives from the earth and lifts it up above the heavens. With this, our fast will be radiant and acceptable to God, and our prayer will ascend as incense.

16. And do not say to me: “What of the four-day fasts, or even the six-day fasts?” These too are good and acceptable. But just as the body is useless and inactive without breath, so fasting without almsgiving will become empty for us. And whence do I assert this? I will clearly show you from the Scriptures themselves. For it is said: “Let not almsgiving and faith depart from you”; and again: “Mercy and truth shall go before you”; elsewhere: “I desire mercy, not sacrifice”; and: “He who shows mercy to the poor lends to God.”

However, in order to preserve most things for the present, I will illustrate by example, and more importantly, I will demonstrate to you directly from the matter itself the surpassing worth of almsgiving.

17. For if tomorrow you come pale in appearance and completely weakened, bearing evident signs of the fast, a throng of the poor will stand before you, afflicted by hunger and thirst, chilled by frost, called to mercy by countless voices of supplication; and then you will depart empty, having received no consolation for your own need. What then will your fast be counted as? Is it not merely the melting away of the body, bringing no benefit to the one who fasts?

But he says (the one who once employed such vain pretexts): “I have a multitude of children, I care for my wife, my servants, and my maidservants.” May it indeed be sufficient for them to have what is necessary for their needs, lest with indolent and lazy men — who do not wish to apply themselves to works — they contrive poverty for themselves voluntarily. And to these he adds the common proverb: “First provide a wage to your own household.”

18. What pretexts, O man, do you devise in sins? Instead of giving thanks to God, who has made you lord over children, fathers, and your household, and instead of fulfilling His commands by showing mercy to those of your own kind who are in need, you take the opposite, using His benefaction as an occasion for hardness. And not only this, but you cast reproach upon those to whom you have not yet granted anything.

What then are we doing, O men? Let us be ashamed, if for nothing else, at least for our very nature. For all of us, poor and rich alike, share a common nature and soul; and by one Creator we are all fashioned, and one is the dignity of our adoption and rebirth. And yet, I do not know how, the unstable course of life has apportioned unequal circumstances of living to men. The greater point, however, is that we will all be judged by one Judge.

Knowing this, while the feast stands, let us purchase the provisions of salvation through almsgiving, and let us hasten to be advocates, not accusers, on behalf of the poor at that tribunal. Let us look to the Lord, who reigns over all and surpasses all, and see how, even as He is provoked and insulted by us each day, He does not hate, does not turn away, but, willing Himself to remain with us, immediately entrusts what is advantageous to us.

19. And God, indeed, acts in this way, and these things are from God, even when they are prayed for by ignorant servants. But we, regarding our fellow human being — who never stirred you to evil — rather, then, we disregard the masters and lords of this world, and those things that call to mercy, and we close our ears as if with a shield against appeals. And where is there in this any love of mankind, or sympathy? On the contrary, there is only severity and harsh punishment.

Good is God, for even the air we breathe, the flowing waters, and the light of the sun He spreads abundantly for all, equally for the rich and the poor; for no poor person has ever lacked the air, even if he takes but a little of it, or the light of the sun. But before it reaches the stomach to provide nourishment, the cowardly and grasping would have seized it; or they would have measured out for themselves even the very act of breathing, in bushels and measures, as if distributing the land and sea among the wealthy.

20. O hardness! O cruelty! For even living poor people we hardly help. Let us not do this, O friends and brethren; let us not, by lack of compassion, treat the poor Lazarus in this way; lest He condemn us, like the rich man, from there; and lest we turn away even from His hand, now extended to us in mercy, so that we may not have to beg even for the tip of His finger, and fail to receive it.

Let us not envy, even if the surplus goods are shared with the poor, lest we fail to hear His call: “Give of your goods in your life.” All things will pass away; all things will vanish, but almsgiving remains for eternity. We bring nothing into life. God has granted all things to us. Let us also give generously to those in need. Even if they belong to God, they are, as it were, ours; thus He Himself will repay us our reward.

21. And if any of our friends, or of the great men, commanded one to despise not merely wealth, but even his own life for the sake of their love, we have endeavored, with all zeal, to fulfill his command, and in deed, if they wished to carry it out, we were eager to accomplish it; it is impossible to put into words. But the One God of all, and no other, clearly cries out in the Gospels:

"As long as you did it to one of the least of my brethren, you did it to me."

Shall we despise and disregard this? Let us awaken, and see how light and good this commandment is. From your surplus and unnecessary and idle possessions, you may, He cries, work for the kingdom of heaven, yet we are unwilling. O how much we will lament, when we will wish to act and yet will have no strength at all!

22. But I, he says, although the poorest of all, manage none of the necessities without lack. What do you say? That you are not even able to provide a cup of cold water to one in need? Nor a kind word? And where would such reasoning find a place? And instead of these things, (O wonder and mercy!) if they are given to the poor out of goodness and without self-interest, God has promised to grant in return His own kingdom to us.

Therefore, knowing this, let us couple almsgiving with fasting, so that, as with wings, our soul may rise from the earth toward the heavenly things. And as fasting frees us from the passions of the soul, so almsgiving brings eternal life; leaving nothing behind, let us enter united with Christ the Bridegroom.

23. These things have been spoken for the sympathetic and understanding; for the hardhearted, not even a syllable will appear sufficient. But we, together with these, shall hymn the martyr with fitting praise, and always carry within us the ever-living spring of his miracle, faithfully crying out to the glorious martyr:

O truly faithful martyr, O guard and champion of the faithful, forget not our poverty and humility. But always interceding for us, do not cease, O wondrous one; and do not turn your eyes from us, even as Julian, the ever-cruel enemy, wages war upon our souls both then and now. For we have trusted that you live even after death, as the Lord said: "He who believes in me, even if he dies, shall live." And you, not merely having believed, but having died for Him, O worthy and praiseworthy martyr, live in God, in eternal and incorruptible life. And so, living in Christ, and standing nearest to Him, grant your prayers graciously to your servants, that by you we may be freed from hardships here, and attain the good things there, by the grace and mercy of our Lord Jesus Christ, to whom be glory and dominion now and forever, and to the ages of ages. Amen.

Translated by John Sanidopoulos

 

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ΝΕΚΤΑΡΙΟΥ, ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ

ΔΙΗΓΗΣΙΣ

Δι' ̓ ἦν αἰτίαν τῷ πρώτῳ Σαββάτῳ τῶν ἁγίων νηστιῶν ἑορτάζομεν τὴν μνήμην τοῦ ἁγίου μεγαλομάρτυρος Θεοδώρου, ΚΑΙ ΠΕΡΙ ΝΗΣΤΕΙΑΣ ΚΑΙ ΕΛΕΗΜΟΣΥΝΗΣ.

Α'. Ὡς πολὺ τὸ πλῆθος τῆς χρηστότητός σου, Κύριε! δίκαιον ἡμῖν σήμερον μετὰ τοῦ Δαβὶδ μελῳδικῶς ἀναφθέγξασθαι. Καὶ πῶς γὰρ οὐ πολύ τε καὶ θαυμαστότατον; Οὐκ ὄντας ἡμᾶς παρήγαγε· παρἡγαγε δὲ οὐχ ὁμοίως οἷς πρόσθε δεδημιούργηκεν, οὐρανόν τέ φημι καὶ τὰ ἐν αὐτῷ, γῆν τε καὶ θάλασσαν, καὶ τὰ ἐπὶ τούτοις. Τούτων γὰρ ἔργον τε καὶ μηχάνημα, ὕλη τε καὶ σύστασις, λόγος ἦν. Εἶπε γὰρ, μᾶλλον δὲ ἐνενόησε, καὶ τὸ ἐννόημα πᾶσι φύσις τε καὶ γένεσις, κίνησίς τε καὶ τάξις, καὶ ὅσα τοῖς φαινομένοις παρέπεται, γέγονέ τε καὶ μένει, καὶ ἔσται ἄχρι τῆς δευτέρας αὐτοῦ πρὸς ἡμᾶς ἐπελεύσεως. Οὐ μὴν ἀλλὰ καὶ αὐτὰς τὰς ἀνωτάτω δυνάμεις λόγῳ μόνῳ, μᾶλλον δὲ νεύματι συνεστήσατο. Ὦ τοῦ θαύματος! Θεὸς ὢν προαιώνιός τε καὶ ἄναρχος, τὸ φρικωδέστερον, κατ' εἰκόνα ἰδίαν τε καὶ ὁμοίωσιν, Δεσπότης ὢν, διεπλάσατο. Εἶτα οὐ μέχρι τούτου ἔστη τῆς ἀγαθότητος. Ἀλλὰ καὶ ἐμφυσήματι θείῳ τετίμηκε, ψυχὴν νοερὰν καὶ λογικὴν παρασχόμενος προσεπιτούτοις, καὶ παραδείσου πολίτην τὸν ἄνθρωπον ἀπειργάσατο· καὶ παραδείσου, οὗ τὸ κάλλος ἄῤῥητόν τε καὶ ἀκατάληπτον, πάντα ὅσα τῇ κτίσει δεδημιούργητο, ὑποτάξας αὐτῷ καὶ χαρισάμενος, ὥσπερ τις πατὴρ φιλόπαις τε καὶ φιλόστοργος, κληρονόμον αὐτὸν καὶ κύριον ὑπὸ πάντων δοροφορούμενος. 

Β. Ταῦτα μὲν οὖν εὖ οἶδ ̓ ὅτι γινώσκετε, ὅσοι τῶν ὧδε φιλομαθέστεροί τε καὶ σπουδαιότεροι. Αλλ' οὖν καὶ τὰ τούτοις λειπόμενα, καὶ ὡς εἰδόσι καταλελοίπαμεν. Τῶν δὲ ἑξῆς, ἵνα μὴ μηκύνω τὸν λόγον, παρήσω τὰ πλεῖστα, ὅσα ὑπὸ τοῦ πονηροῦ πέπονθε παρακλαπεὶς δαίμονος. Τὴν ἐντολὴν λέγω, καὶ τὴν τῆς θεότητος δόκησιν, καὶ τὴν τῆς ἐντολῆς (φεῦ μου πτώματος!) παρατήρησιν καὶ παράβασιν. Εἶτα τὴν γύμνωσιν, καὶ τὴν ἀποκρυβὴν, καὶ ὅσα τούτοις ἐπηκολούθησεν, ἵνα μὴ ταῦτα λέγω. ̓Αλλ' οὖν τὸ μέγι στον τῶν τοῦ Θεοῦ μὲν πρὸς αὐτὸν ἀγαθοεργιῶν, αὐτοῦ δὲ τὸ ὑπερβάλλον παράπτωμα, ἵνα τοῦτο εἶπω, ὁ τῶν τοσούτων ἀπολαύσας εὐεργεσιῶν, κατὰ τοῦ πεποιηκότος ἐτραχηλίασε. Τί οὖν ὁ πλάσας αὐτὸν Θεὸς, τὸν χοῦν ἐκεῖνον, τὴν γῆν ἀνείδεον, ἣν οἰκείαις χερσί διεμόρφωσε, καὶ τοσαύταις εὐεργεσίαις πεπλούτηκε; Τί μὴ λέγω τὸ χεῖρον; Τὸν ἀποστάτην, τὸν παραβά την τῆς αὐτοῦ θείας προστάξεως, ἆρα παρεῖδεν; ἆρα κατέλειπεν ; Οὔμενουν. Ἀλλὰ κρυβέντα ἐζήτησε, καὶ εὑρὼν πεπαίδευκε μέν· ἀλλὰ τὰ μετὰ ταῦτα τί δεῖ καὶ λέγειν, ὅσα ἡ τῶν ἀνθρώπων ἀπίνεια τῷ πεποιηκότι παρώρμησε, τὰς ἀδελφοκτονίας, καὶ τὰ ἐπὶ τούτοις;

Γ'. Τί οὖν καὶ πρὸς ταῦτα; μήτι γε ἀπώσατο ἡ ἐβδελύξατο; Οὐδαμῶς. ̓Αλλ' οἷα πατὴρ πολλοῖς πρό τερον τρόποις χρηστότητος παιδεύσας, εἶτα ἰδὼν ἀκλινεῖς ὄντας ἐκ τοῦ χείρονος, τί ποιεῖ; Κατῆλθεν ἐκ τῶν πατρικῶν κόλπων. Βαβαὶ τῆς συμπαθείας ! Ὁ Θεὸς ὧν ἀΐδιος καὶ ἀθάνατος, ἵνα συντέμω, ἐσαρκώθη ἐξ ἁγνῆς Παρθένου, ἐμοῦ τὴν μορφὴν φορέσας τοῦ δούλου. Εἶτα ἐσταυρώθη, ἐτάφη, ἀνέστη, συν αναστήσας με πεπτωκότα. Τί τούτωνφιλανθρωπότερον, ἢ συμπαθέστερον; Καὶ πατὴρ μὲν τὸν ἑαυτοῦ παῖδα, ὃν ἐγέννησεν, ὃν ἐκ τῶν ἰδίων σπλάγχνων παρήγαγεν, μικρόν τι τῆς αὐτοῦ παρεκτραπέντα βουλῆς καὶ προστάξεως, οὐ πληγὰς μόνον καὶ μάστιγας ἐπαρκεῖται προσαγαγὼν αὐτῷ, ἀλλὰ καὶ ἀποκηρύττει, διώκει τόν ποτε φιλούμενον, δι' οὐδαμινήν τινα πρόφασιν. Καὶ δεσπότης ὁμοίως τὸν ἑαυτοῦ οἰκέτην καὶ πρὸς ὀλίγον ἐκπεπτωκότα τὸν ἄθλιον, ποιναῖς καὶ δεσμοῖς, λιμῷ καὶ δίψει καταπιέσας, ἀπεμπωλεῖται τοῦτον, ἐξοστρακίσας μακρότατα. Τὰ δὲ ἡμετέρα πῶς; Ἐπλάσθημεν, ἐτιμήθημεν, ἐδοξάσθημεν, μυρίοις ἀγαθοῖς ἐπλουτίσθημεν. Τῷ δωτῆρι δὲ τούτων τί ἀνταπεδώκαμεν; Παρωργίσαμεν, ὑβρίσαμεν, έλυπήσαμεν. Ὁ δὲ οὐ παρεῖδεν. ̓Αλλὰ Θεὸς ὧν, ́ Πατήρ καλεῖσθαι παρὰ τῶν ἀγνωμόνων, καὶ Ποιμὴν, οὐκ ἀπηξίωσε, τὴν ψυχὴν ὑπὲρ τῶν προβάτων τιθείς. ̓Αλλ ̓ οὖν καὶ πίπτοντας ἀνιστᾷ, καὶ πταίοντας συμπαθεῖ, καὶ οὐκ ἀποδίδωσιν ἀξίαν ἡμῶν τῶν κακῶν τὴν ἀντίδοσιν. Ἐὰν ἀνομίας παρατηρήσεις, Κύριε, Κύριε, τις ὑποστήσεται; Φροντίζει πάντως καὶ τοῦ μικροτάτου προβάτου τὴν ἐπανόρθωσιν, ἐκδέχεται τὴν ἑκάστου ἀποστροφήν· Ἐγὼ γάρ είμι, φησί, Θεὸς, ὁ μὴ θέλων τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ζῇν αὐτὸν ἐπιστρέφοντα. Πολεμουμένοις βοηθεῖ τε καὶ συναντιλαμβάνεται, τὰ μὲν δι ̓ ἑαυτοῦ, τὰ δὲ διὰ τῶν ἁγίων αὐτοῦ.

Δ. "Ὃς δὴ καὶ τοῦτο τὸ μέγα παρ' ἡμῶν νῦν τελούμενον θαῦμα πεποίηκε, διὰ τοῦ λαμπροτάτου αὐτοῦ καὶ καλλινίκου μάρτυρος Θεοδώρου, τὸ θαυμαστότατόν τε καὶ ὑψηλότατον, ὃ καὶ παρακατιὼν ὁ λόγος δηλώσειεν· οὗ δὴ χάριν καὶ τοῖς προῤῥηθεῖσι τοῦ Θεοῦ ἡμῶν μεγαλουργήμασι τῆς αὐτοῦ ἀγαθότητος μέγεθος ἔκδηλον πᾶσι πεποίηκα· ὁ χρόνος λήθης βυθοῖς ἐμβαλεῖν προϊὼν ἐβούλετο, ἀλλ' οὐκ ἴσχυσε τέλος ἐπιθεῖναι αὐτοῦ τῷ βουλεύματι· πιστῶν ἡμᾶς εἰς τοῦτο, καὶ θεοσεβῶν ἀνδρῶν παρορμησάν-, των οἱ καὶ τὰ ὑπομνήματα φέροντες ἐγγεγραμμένα, χρόνῳ τὸ πιστὸν καὶ βέβαιον ἔχοντα. Οὐ μὴν ἀλλὰ καὶ αὐτόπτας τοῦ θαύματος αὐτοὺς γενέσθαι ἀκριβῶς ἡμᾶς διαβεβαιωσάμενοι, τὸ πολλοῖς ἀγνοούμενον τοῦ Θεοῦ ἡμῶν μεγαλούργημα, ἐμφανὲς πᾶσι ποιῆσαι ἡμᾶς προετρέψαντο. ̓Αλλ' ἄρτι μοι, παρακαλῶ, ἀρξαμένῳ τοῦ διηγήματος, πιστῶς τὰς ἀκοὰς ὑφαπλώσαντες, τὸν λόγον εἰσδέξασθε, ἵν ̓ ἴδητε (εἰ μὴ τῇ ἀσθενείᾳ τοῦ λόγου προσέχοντες, τῷ λόγῳ τοῦ θαύματος συγκατενέγκητε) τὴν τοῦ Θεοῦ ἡμῶν ὑπερβάλλουσαν ἀγαθότητα, τὸ ἀμνησίκακον, τὸ φιλάνθρωπον, τὸ μακρόθυμον, τὰ πατρικὰ αὐτοῦ πρὸς ἡμᾶς σπλάγχνα, πῶς οὐ παραβλέπει, οὐκ ἐᾷ πολλάκις καὶ ἐν ἀγνοίᾳ πολεμουμένοις ἡμῖν ὑπὸ τοῦ ἀρχεκάκου δαίμονος καὶ τῶν αὐτοῦ συμμυστῶν, ἐμπεσεῖν εἰς ὅλισθον ἀπωλείας, μάλιστα εἰ καὶ περὶ ψυχὴν τὸν κίνδυνον τύχῃ φέρον εἶναι τὸ ἔνεδρον. ̓Αλλ' εἰσαεὶ τὴν ἡμῶν ἐπιῤῥωννύων ἀσθένειαν, ἀβλαβεῖς ἡμᾶς καὶ ἀνεπάφους, καὶ τῶν τοῦ ἐχθροῦ ἐπιβουλῶν καὶ τῶν κινδύνων ἀνωτέρους ἐργάζεται.

Ε. Τὰ δὲ τοῦ θαύματος ἔστιν ὧδε, ὦ φίλη ξυνωρὶς καὶ πιστότατον ἀκροατήριον. Μὴ ἀγνοεῖν ὑμᾶς πέπεισμαι, ὅσαι καὶ οἷαι παρὰ τοῦ ἀεὶ φθονοῦντος ἡμᾶς Σατᾶν, καὶ τῶν αὐτοῦ κακίστων θεραπευτῶν ἐπιβουλαὶ καὶ δόλοι, κατὰ τῆς ἀῤῥαγοῦς ἡμῶν καὶ θείας πίστεως, ὥσπερ τινὲς θύελλαι, κατὰ διαφόρους καιροὺς καὶ χρόνους ἀνεῤῥιπίσθησαν· εἰ καὶ ὁ Θεὸς τῆς ἡμῶν ταπεινώσεως ἕνεκεν τὴν παγκρατῆ δεξιὰν αὐτοῦ εἰς ἀντίληψιν ἐξαποστείλας, οὐ δέδωκεν ἡμᾶς, προφητικῶς εἰπεῖν, εἰς θήραν τοῖς ὀδοῦσιν αὐτῶν. Ὧν ἵνα τὰς πάλαι καὶ πρώτας τὸ παρὸν ταμιεύσωμεν, μία ἦν καὶ Ἰουλιανοῦ τοῦ Ἀποστάτου μανία καὶ λύσσα, κατὰ τῆς θείας ἡμῶν πίστεως· Ἰουλιανοῦ, τοῦ λαλήσαντος εἰς τὸ ὕψος τοῦ Θεοῦ βλασφημίαν, καὶ ἄραντος χεῖρα θεόμαχον κατὰ τῆς εὐσεβοῦς ἡμῶν πίστεως. Τούτου εὖ εἰδότες, εἰ καὶ μὴ ὄψει, ἀλλ ̓ οὖν ἀκοῇ παρειλήφατε, ὡς παρόντες ὑμᾶς, τὰ δεινὰ καὶ μάταια κατὰ Χριστιανῶν νεανιεύματά τε καὶ ἔνεδρα. Ὃς ἐθνῶν μὲν κρατῆσαι καὶ βαρβάρους τροπώσασθαι, πόλεις τε πορθῆσαι τῶν ἐναντίων curam omnino gentes imperio subjugare, de barba- "εἶχε διὰ φροντίδος οὐδ ̓ ὅλως, ἡγεῖτό τε τὸ πρᾶγμα ὡς μικρὸν καὶ ἀνόνητον. Τὸ δὲ Χριστιανοὺς καθελεῖν, καὶ τὴν τούτων ἐξαφανίσαι πίστιν· καὶ Θεὸν μὲν καταφρονῆσαι (ὦ τῆς συμφορᾶς! ὦ τῆς μανίας), τὸν τὸ πᾶν νεύματι συστησάμενον, τὸν καὶ αὐτὸν, ὡς εἴθε μὴ ὤφειλεν ! ἐν γενέσει προελθεῖν καὶ βίῳ πεποιηκότα· εἴδωλα δὲ τιμᾶσθαι, καὶ ἀπανταχῆ αὐτὸν αἴρεσθαι τὸ τῆς δόξης ὕψωμα ἔργον τε ἦν αὐτῷ μέγα, καὶ διὰ σπουδῆς, καὶ τῶν ἄλλων ἁπάντων εἶχε μᾶλλον διὰ φροντίδος.

VI. Ὡς οὖν οὕτω ταῦτα, καὶ ἡ λύσσα πλέον τῆς αὐτοῦ αἱρέσεως ἐπεκτείνετο. Ἡ γὰρ ἀσέβεια, ὥσπερ τις φλὸξ ἐπιτηδείας ὕλης δραξαμένη, ὑψηλὴ ἀρθεῖσα καὶ τὰ γειτνιῶντα συναφανίσαι κατηπείγετο· τῆς αὐτοῦ, ὡς ἐπιτηδείου αὐτῇ, ψυχῆς δραξαμένη, ἐξάπτεται καὶ διεγείρεται, κατεμπιπρᾶν τὰ Χριστιανῶν, καὶ αὐτοὺς ἐπαπειλοῦσα σφοδρώτατα. Ἐπεὶ δὲ ταῦτα, καὶ ὁ θυμὸς πλεῖον, ἡ μανία πλεῖστον ἐκορυφοῦ τότε καὶ διηγείρετο, τί χρὴ λέγειν οἷαι καὶ ὅσαι κατὰ Χριστιανῶν βασάνων ἐπίνοιαι παρὰ τοῦ ἀθέου ἐκείνου ἐπιτηδεύοντος, ἀνατομαὶ γαστέρων, ἀνατομαὶ σπλάγχνων, ῥαβδισμοὶ σφοδροί, ἔκδαρσις δορῶν, ὀφθαλμῶν ἐξορύξεις, ὀδόντων ἐκρίζωσις, σκελῶν τε θλασμοὶ, φλογισμοὶ πυρὸς πολυειδεῖς καὶ κακότεχνοι, ἐσχάραι, λέβητες σοῦβλαί τε καὶ τήγανα, καὶ ὅσα τότε ὄργανα θανάτου τοῖς Χριστιανοῖς ἐπετίθετο; Οὗτος δ' οὖν μανεὶς ὁ παμμίαρος, ἐπεὶ μὴ τέλος εἶχε δυνάμεως ἐπιθεῖναι τῇ ἀσεβείᾳ· οἱ μὲν γὰρ μαστιζόμενοι μάρτυρες Χριστῷ δι ̓ ὑπομονῆς ὑπεδείκνυν το· οἱ δ' οὔπω τοῖς βασάνοις ὑποβληθέντες, ὥσπερ εἷς τι παράδειγμα καλὸν εἰς ἑαυτοὺς ἀφορῶντες, τῶν ἀλγεινῶν κατεφρόνουν· ἕνα τε αὖ καθ ̓ ἕνα μαστίζειν, καὶ θανάτῳ παραπέμπειν, οὔτε δυνατὸν ἦν, καὶ ἅμα τὸ συμφέρον οὐ προσῆν· ἀνάγκη γὰρ πάντων άφανισθέντων, ἄναρχον αὐτῷ καὶ ἀβασίλευτον τὴν βασιλείαν γενέσθαι.

VII. Τούτων δ' οὕτως ἐχόντων, καὶ τῆς μὲν Χριστιανικωτάτης πίστεως οὐκ ἀφανιζομένης, αὐτοῦ δὲ τῆς καρδίας ἔνδοθεν τῇ κακίᾳ φλογιζομένης, βουλὴν βουλεύεται χαλεπὴν καὶ ἀπάνθρωπον. Καί μοι παρακαλῶ, ἄρτι τῷ ἡδίστῳ διεξιόντα τοῦ διηγήματος. πιστῶς τὰς ἀκοὰς ὑποδέξασθαι. Περισκεψάμενος γύρ τῇδε κἀκεῖσε, εὑρίσκει, ὡς ὑπενόησεν, εἰς τέλος ἄξαι καιρὸν καὶ μηχανὴν τὴν ἀσέβειαν, μήτε μάστιξι και ταξᾶναι ἢ θανατῶσαί τινα, καὶ πάντας τοὺς τῆς πό λεως δι' ἀπογνώσεως τῆς εἰδωλολατρείας παραδοῦναι, εἰ καὶ ὁ Θεὸς εἰς φροῦδον τὸν ἑαυτοῦ πεποίηκε δυσσεβές βούλευμα.

Η. Τῶν γὰρ ἁγνῶν καὶ θείων τῆς ἀγίας Τεσσαρακοστῆς ἡμερῶν καταλαβόντων, ἐν αἷς πᾶσα ἡλικία ἔννοιαν τῶν προημαρτημένων, καὶ τῶν ἤδη πεπλημμελημένων λαμβάνει, ἐν αἷς καὶ τὸ πεσεῖν ῥάδιον, ὡς τότε μᾶλλον πολεμουμένοις ὑπὸ τοῦ ἐχθροῦ χαλεπώτερον, καὶ τὸ ἀνακληθῆναι δυσεπανόρθωτον, ἄρτι τῆς πρώτης ἀρξαμένης ἑβδομάδος · τότε τὸν ὕπαρχον προσκαλεσάμενος, ὁμόφρονά τε αὐτὸν τῇ ἀπιστίᾳ ὄντα καὶ ὅμοιον, ἔφησεν·

Θ'. Ἐπειδὴ πολλοῖς καὶ ποικίλοις, ὦ ὕπαρχε, χρη σάμενος μηχανήμασι, Χριστιανῶν σβέσαι σέβας οὐκ ἰσχύσαμεν (ἐμοὶ δὲ τοῦτο διὰ φροντίδος ἐστὶν οὐ μικρᾶς), τηνικαῦτά μοι βουλὴ ἐκ τῶν θεῶν ἐγεγόνει, ὡς καλή τε καὶ ἀναντίῤῥητος. Ἐπειδὴ γὰρ τὴν ἑβδομάδα ταύτην οἱ Χριστιανοὶ πρώτην τῶν ἑαυτῶν νηστειῶν θεσπίζουσι, καὶ διὰ σπουδῆς τίθενται ἀμίαντον πάντη ταύτην πάντων τῶν ἄλλων τῆς νηστείας ήμερῶν διαφυλαχθῆναι· κελεύω τῶν ὅσα ὑπὸ τὴν ἀγορὰν εἰς βρῶσιν καὶ πόσιν ἐπιτηδείων προβέβληνται, συσταλῆναι, καὶ μηδὲν ἕτερον εἰς ἀγορὰν προβληθῆναι, πλὴν ὁ ἐγώ σοι ἂν παρέξω βρωμάτων, αἵματι τῶν θυσιῶν μεμιγμένον. ̓Ανάγκη γὰρ, τούτου γεγονότος, ἢ πάντας ὀνησαμένους φαγεῖν, καὶ ὑπακοῦσαι ἡμῖν, ὡς τῆς τῶν θεῶν ἀπογευσαμένους θυσίας, ἢ λιμῷ φθαρῆναι ἐπιγνόντας τὸ βούλευμα, καὶ μὴ ἔχοντας ὅθεν τὴν ἔνδειαν πραγματεύσονται.

Ι'. Ταῦτα ἐκ τοῦ ἀθεωτάτου στόματος ἐκείνου ἀκούσαντα τὸν ὕπαρχον φάναι λέγοντα· Νῦν οἶδα, ὅτι ὄντως καρδία βασιλέως ἐν χειρὶ θεῶν·. καὶ ἅμα τῷ λόγῳ ἡ πρᾶξις παρείπετο. Καὶ τὰ μὲν τῇ ἀγορᾶ προβεβλημένα, οἴκαδε ἀπετίθεντο· τὰ δὲ τοῦ βασιλέως μεμιασμένα, τῇ ἀγορᾷ προεβέβληντο. Τί οὖν ὁ πλάσας ἡμᾶς Θεός; ἆρα παρεῖδεν ἢ παρεβλέψατο; Οὐδαμῶς. ̓Αλλ ̓ ἅμα τῷ δεινῷ τούτῳ καὶ χαλεπωτάτῳ ἐνέδρῳ τε καὶ βουλεύματι τὴν σωτηρίαν ἐτεχνάσατο.

ΙΑ. Τὸν γὰρ τηνικαῦτα ἀρχιερέα καὶ ἀρχιποίμενα τῶν Χριστιανῶν, δῆλον τὸ ἄθεον πεποίηκε ῥᾳδιούργημα· τὸν γὰρ μεγαλομάρτυρα Θεόδωρον, τὸν ὡς ἀληθῶς Θεοῦ δῶρον, ἐπὶ σωτηρίᾳ τῆς ἡμῶν πίστεως δωρηθέντα, ὡς ἐν ὁράματι τούτῳ ἐξαποστείλας. Καὶ δὴ ὁ τοῦ Χριστοῦ μάρτυς, τῷ πατριάρχῃ ἐφίσταται, ὕπαρ, οὐκ ὄναρ φαινόμενος, καὶ πρὸς αὐτὸν, ἵνα τῶν ἁγίων αὐτοῦ ἐπιμνησθῶ ῥημάτων, ἐπὶ λέξεως ὧδε προσεῖπε τῷ ἀρχιποίμενι· ̓Αναστὰς τὸ τοῦ Χριστοῦ συνάγαγε ποίμνιον, καὶ πᾶσιν ἀκριβῶς ἐξασφάλισαι, μηδοπωσοῦν ἐκ τῶν ἐν τῇ ἀγορᾶ προβεβλημένων βρωμάτων ἢ πομάτων ὠνήσασθαι. ̔Ο γὰρ δυσσεβέστατος Ἰουλιανὸς τῷ μιαρῷ τῆς τῶν εἰδώλων θυσίας αἵματι ἅπαντα κατεμίανεν. ̔Ο δέ γε ἀρχιερεὺς τῷ ἁγίῳ ἀντεφώνησεν· Καὶ πῶς ἄρα, ὦ κύριέ μου, δυνατὸν τοῦτο γενέσθαι; Τοῖς μὲν γὰρ εὐποροῦσιν ἴσως δυνατὸν, προαποκείμενα ἔχουσι τὰ πρὸς χρείαν αὐτοῖς ἐπιτήδεια· τοῖς πένησι δὲ, καὶ μηδὲ πρὸς μίαν ἡμέραν τροφῆς εὐποροῦσι, τί τῆς ἐνδείας τῶν ἀναγκαίων παραμυθία γενήσεται; Ὁ δὲ μάρτυς ἔφη· Κόλβα αὐ τοῖς παρασχόμενος, τὴν ἔνδειαν παραμύθησαι. Ὁ δὲ πατριάρχης· Καὶ τὶ ἂν εἴη ταῦτα; Αγνοῶ γὰρ τὴν κλῆσιν, τῷ ἁγίῳ ἀντέφησεν. Ὁ δὲ μάρτυς (ὦ τῆς ἐμμόνου αὐτοῦ καὶ θερμῆς ἀντιλήψεως!) ἀπεκρίνατο· Σἴτον ἐψήσας, φησὶν, εἰς βρώσιν τούτοις διάνεμε. Τοῦτον γὰρ τῇ ἐγχωρίῳ τῶν Εὐχαϊτῶν διαλέκτῳ κόλβια λέγειν εἰώθαμεν. Οὕτως οὖν ποιήσας, τὸ τοῦ Χριστοῦ ἀβλαβὲς καὶ ἀμίαντον διατήρησον ποίμνιον. Καὶ τίς εἶ σὺ, κύριε, ὁ πατριάρχης ἔφη τῷ μάρτυρι, ὁ οὕτως εὐσπλάγχνως καὶ φιλαγάθως τῆς ἡμῶν σωτηρίας ἐπιμελούμενος; Ἐγώ εἰμι, ὁ ἅγιος ἔφησεν, ὁ τοῦ Χριστοῦ μάρτυς Θεόδωρος, ὁ πρὸς αὐτοῦ εἰς τὴν ὑμῶν ἀποσταλεὶς σωτηρίαν.

ΙΒ. Τί τούτου παραδοξότερον εἴργασταί ποτε; Τῷ προφήτῃ Ἰωνᾶ, τῷ τοῖς Νινευΐταις τὴν τῆς πόλεως καταστροφὴν μόνον μηνύσων ἐτέλλετο· ὁ δὲ γε μάρτυς Χριστοῦ Θεόδωρος, ψυχῶν καταστροφὴν γεντ σομένην ἐμήνυσε. Καὶ ὁ μὲν ὅτι καταστραφήσεται μόνον ἡ πόλις δεδήλωκεν · ὁ δέ γε μάρτυς καὶ τὴν αἰτίαν καὶ τὴν ἰατρείαν τοῦ μὴ καταστραφῆναι τὰς τοσαύτας ψυχάς, μηδὲ τῇ εἰδωλολατρείᾳ συναπολέσθαι σαφῶς ἡμῖν ἐκδεδήλωκεν. Ὅσῳ οὖν ψυχὴ διενήνοχε σώματος, τοσούτῳ μεῖζον τοῦτο ἐκείνου τε καὶ παραδοξότερον· καὶ ὅσῳ ἡ ψυχὰς καταστρέφουσα και ταστροφὴ τὴν πόλιν καταστρεφούσης καταστροφῆς χαλεπωτέρα, τοσοῦτον οἶμαι καὶ ὁ ταύτης ἐξαιρού μενος, τοῦ ἐκείνην προμηνύσαντος, τῇ βοηθείᾳ φι λανθρωπότερός τε καὶ ὑψηλότερος, εἰ μή τι καὶ ἀνάξιον ἔφημεν, τῷ προφήτῃ τὸν μάρτυρα παρισά ζοντες. Ἑνὸς γὰρ καὶ τοῦ αὐτοῦ Χριστοῦ τοῦ Θεοῦ ἀμφότεροι καθεστήκασι, καὶ παρ ̓ αὐτοῦ ἄμφω πρᾶξαι ἃ πεπράχασιν ἐπετράπησαν. Ἡμῶν δὲ τῶς προῤῥηθεῖσιν ὁ λόγος εἴτο ἑπόμενος.

ΙΓ. Ὡς οὖν οὕτω ταῦτα ὁ πατριάρχης ἀκήκοε, θάμβους καὶ χαρᾶς πλήρης ἐξαναστὰς, εὐθὺς τὸν τοῦ Χριστοῦ λαὸν συνηγάγετο, καὶ τὰ τῆς τοῦ μάρτυρος ἐπιστασίας καὶ βοηθείας μηνύματα ἀκριβῶς ἅπασι διηγήσατο. Καὶ ὡς διετέτακτο ποιήσας, ἀβλαβὲς τὸ τοῦ Χριστοῦ διεφύλαττε ποίμνιον. Καὶ δὴ τῆς ἑβδομάδος τελειουμένης, ὡς τὸ τῆς μηχανῆς ἀνωφελὲς καὶ ἀνήκοστον ὁ Ἰουλιανὸς κατεμάνθανεν ἔνεδρον, φανερῶς τε καὶ κατακράτως ἡττηθεὶς, ἐξῆρε ) μὲν τῆς ἀγορᾶς τὰ μεμιασμένα, προβληθῆναι δὲ τὰ ἐκ συνηθείας προσέταξεν. Καὶ δὴ τοῦ Σαββάτου και ταλαβόντος, ὡς τὰ τῆς μηχανῆς τοῦ μαινομένου οἱ Χριστιανοὶ διαλυθέντα διέμαθον, εὐχαριστήριον ὕμνον τῷ καλλινίκῳ μάρτυρι Θεοδώρῳ προστησάμενοι, ἑορτὴν φαιδράν τε καὶ ὑπέρλαμπρον τούτῳ ἐκτετελέκασι· σϊτὸν τε ἐψήσαντες, καὶ πένησι διανείμαντες, τὰ τῆς σωτηρίας αὐτῶν δῆλα πᾶσι πεποιήκασιν. Ὅθεν ἑκάστῳ χρόνῳ ἔκτοτε μέχρι τῆς σήμερον, τὴν τοῦ θαύματος τοῦ ἀοιδίμου μάρτυρος Θεοδώρου μνήμην τοῖς πιστοῖς ἐκτελεῖν καταλελοίπασιν εὐσεβέστατα. Τοῦτό ἐστι τὸ παρ' ἡμῶν νῦν τελούμενόν τε καὶ ἑορταζόμενον, ἡ τοιαύτη τοῦ μάρτυρος εἰς ἡμᾶς γενομένη θερμοτάτη ἀντίληψις, καὶ τῆς δυσσεβεστά της τοῦ δυσσεβοῦς ἐπιβουλῆς ἐξαφάνισις.

ΙΔ. Ἀλλὰ τὶς ὡς ἀληθῶς κατ ̓ ἀξίαν τὴν τοῦ Θεοῦ ἡμῶν ἐξυμνήσειεν ἀγαθότητα, ὃς ἐκ τοῦ φάρυγγος τοῦ διαβόλου τοὺς τότε ῥοπῇ μιῇ ἐξέσπασε τῇ λαμπροτάτῃ ἐπιστασίῃ τοῦ σεπτοῦ αὐτοῦ μάρτυρος Θεοδώρου, καὶ νῦν δὲ ἡμᾶς καθ' ἑκάστην ὑπὸ τῆς οἰκίας ἀπροσεξίας τῷ διαβόλῳ διδομένης, διαφυλάττει καὶ διασώζει, καὶ τῶν ἐκείνου ἀφαρπάζει παγίδων; Τοῦτο οὖν εἰδότες, συνεισφέρωμέν τι καὶ αὐτοὶ τῷ δωτῆρι τῶν τοιούτων Θεῷ. Τί δὲ καὶ ἄλλο, ἢ ἐλεημοσύνην αὐτῷ προσενέγκωμεν; Οὐδενὶ γὰρ τῶν πάντων, ὡς ταύτῃ Θεὸς δεξιούμενος οἶδεν εὐφραίνεσθαι· καὶ μάλιστα εἰ καὶ τοῦ καιροῦ εἰς τοῦτο κάλλιστα ἡμᾶς προτρεπομένου. Νηστείας γὰρ ὁ 
καιρὸς καὶ νηστείας ἁγίας, ἐν ᾗ ψυχῆς ἁγνισμός τε καὶ σώματος πέφυκε γενέσθαι τοῖς ἀληθῶς ταύτης μετιοῦσι, καὶ τῆς τοῦ ἐλέους δαψιλοῦς μεταδόσεως. Ἀλλὰ καὶ τῶν ἀχράντων Χριστοῦ παθῶν δι ̓ αὐτοῦ Β 
εἰς ὑπόμνησιν ἐπαγόμενοι. 

ΙΕ. Καθάρωμεν οὖν ἑαυτοὺς, μὴ βρωμάτων μόνον καὶ πομάτων, ἀλλὰ καὶ παντὸς ἄλλου συρφετώδους μολύσματος, ἐπιορκίας, φημὶ, καταλαλιᾶς, ψεύδους, ἔχθρας, ἀκολασίας, καὶ τῆς τῶν πάντων κακῶν πρώτης καὶ τελευταίας, φιλαργυρίας. Ἡ τούτων γὰρ ἀλλοτρίωσις, κάθαρσίς τέ ἐστι λαμπρά, νηστεία ἀληθὴς καὶ ἀμώμητος. Πρὸ δὲ τούτων καὶ σὺν τούτοις καὶ μετὰ τούτων, τὴν ἐλεημοσύνην κατεργασώμεθα· τὴν ὡς ἀληθῶς οὐκ εἰς τρίτον οὐρανὸν, ἀλλ ̓ εἰς αὐτὸν τὸν τῶν οὐρανῶν ποιητὴν ἐπαγάγουσαν· ἐλεημοσύνην, τὴν ὡσεὶ πυρὸς ἄρμα καὶ ὑπὲρ τὸν οὐρανὸν συστὰν εἰσδέξηται γῆθεν ἀνάγουσαν. Μετὰ ταύτης λαμπρὰ μὲν ἡμῖν καὶ εὐαπόδεκτος Θεῷ ἡ νηστεία γενήσεται, ὡς θυμίαμα δὲ ἡ προσευχή C κατευθυνθήσεται.

16. Καὶ μή μοι εἴπῃς τὰς τετραημέρους νηστείας, ἢ καὶ τὰς ἑξαημέρους. Καλαὶ μέν εἰσι καὶ αὗται καὶ εὐαπόδεκτοι. Ὡς ἄνευ δὲ πνοῆς ἄχρηστόν ἐστι τὸ σῶμα ἡμῶν καὶ ἀνενέργητον, οὕτως ἄνευ ἐλεημοσύνης εἰς κενὸν ἡμῖν τὸ νηστεύειν γενήσεται. Καὶ πόθεν τοῦτο; Σαφῶς ὑμῖν παραστήσω ἐξ αὐτῶν τῶν Γραφῶν. Φησὶ γάρ· Ἑλεημοσύναι καὶ πίστις μὴ ἐκλειπέτωσάν σοι· καὶ πάλιν· Ἔλεος καὶ ἀλήθεια προπορεύσεται· καὶ ἀλλαχοῦ· Ἔλεον θέλω, καὶ οὐ θυσίαν· καὶ, Ὁ ἐλεῶν πτωχὸν Θεῷ δανείζει. "Όμως ἵνα τὰ πλεῖστα τὸ παρὸν ταμιεύσωμαι, ἐπὶ παραδείγματος, μᾶλλον δὲ ἀπ ̓ αὐτοῦ τοῦ πράγματος ὑμῖν δηλώσω τὸ τῆς ἐλεημοσύνης ὑπερέχον ἀξίωμα.

ΙΖ'. Ἐὰν γὰρ ἔλθῃς αὔριον ὠχρὸς μὲν τῇ ὄψει καὶ κάτω νενευκὼς πάντοθεν, τὰ τῆς νηστείας ἐναργῆ τεκμήρια ἐπιφερόμενος· στήσεται δέ σοι ἐσμὸς πενήτων, λιμῷ καὶ δίψει κατατουχόμενος, ψύχει καταπηγνύμενος, μυρίαις σε ἱκετηρίαις φωναῖς ἐπ ̓ ἔλεον προσκαλούμενος· εἶτα ἀπέλθῃ κενὸς, μηδεμίαν παρὰ σοῦ τῆς ἐνδείας παραμυθίαν δεξάμενος. τί σου λοιπὸν ἡ νηστεία λογισθήσεται; Οὐχὶ τῆξις μόνον σώματος, μηδὲν ἐπιφέρουσα τῷ μετιόντι τὸ ὄφελος; Αλλά μοί φησιν (ὅστις ποτὲ ἦν ὁ ταῦτα ματαίας προφάσεις)· Παίδων μοι πλῆθος περιέσται, γυναικὸς ἐπιμελοῦμαι, οἰκετῶν, οἰκετίδων. Εἶθε δὴ τούτοις ἐπαρκέσεμαι τὰ πρὸς τὴν χρείαν χωρη γεῖν, μήτοιγε νωθροῖς ἀνδράσι καὶ ἀργοῖς, οἱ τὸ σκο ποῦσθαι τοῖς ἔργοις μὴ θέλοντες, ἑκούσιον ἑαυτοῖς τὴν πενίαν ἐπιτεχνάζονται. Καὶ προσεπιτούτοις, καὶ τὴν δημώδη παροιμίαν εἰσάγῃς, Πρῶτον μισθὸν τὸν εἰς τοὺς ἰδίους, καλών.

ΙΗ. Τί προφασίζῃ προφάσεις, ὦ οὗτος, ἐν ἁμαρ τίαις; ̓Ανθ' ὧν σοι Θεὸς παίδων τε πατέρων καὶ οἴκου κύριον κατεστήσατο, δέον εὐχαριστεῖν, καὶ τὰς αὐτοῦ ἐκπληροῦν ἐντολὰς, τῷ εἰς τοὺς δεομένους ὁμογενεῖς ἐλέῳ · τοὐναντίον εἰς ἀφορμὴν σκληρό τητος ἐκλαμβάνεις τὴν εὐεργεσίαν; καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ οὓς οὐδέπω οὐδὲν ἐχορήγησας, τοῖς ὀνείδεσι βάλλεις; Τί ποιοῦμεν, ὦ ἄνθρωποι; Αίδε σθῶμεν, εἰ μή τι ἄλλο κἂν τὴν φύσιν αὐτήν. Ὅτι ὁμοίαν πάντες, πένητές τε καὶ πλούσιοι, φύσιν καὶ ψυχὴν μετηλείχαμεν, καὶ ὑφ ̓ ἑνὶ πλάστῃ πάντες πεπλαστουργήμεθα, καὶ ἓν τῆς υἱοθεσίας καὶ ἀναγεννήσεως ἡμῶν τὸ ἀξίωμα· κἂν, οὐκ οἶδ ̓ ὅπως, ἡ τοῦ βίου ἄστατος φορὰ ἀνίσους τὰς τοῦ ζῆν ἀφορμὰς τοῖς ἀνθρώποις διεμερίσατο· τὸ δὴ μεῖζον, ὅτι καὶ ὑφ' ἑνὶ κριτῇ κριθησόμεθα. Ταῦτ ̓ οὖν εἰδότες, ἕως ἕστηκεν ἡ πανήγυρις, τὰ τῆς σωτηρίας δι' ἐλεημο σύνης ἐφόδια ὠνησώμεθα, καὶ σπεύσωμεν σχεῖν συνηγόρους, καὶ μὴ κατηγόρους, ἐπὶ τοῦ βήματος ἐκείνου τοὺς πένητας. Ἴδωμεν πρὸς τὸν τῶν ἁπάν των κρατοῦντα καὶ ὑπερέχοντα Κύριον, πῶς καθ' ἑκάστην ὑφ ̓ ἡμῶν παροργιζόμενος, ὑβριζόμενος, οὐ μισεῖ, οὐκ ἀποστρέφεται, ἀλλ ̓ αὐτούμενος παρ ̓ ἡμῶν, εὐθὺς τὸ συμφέρον ἡμῖν ἐπαφίησι.

ΙΘ. Καὶ ὁ μὲν Θεὸς οὕτως, καὶ ταῦτα Θεὸς, καὶ ὑπὸ ἀγνωμόνων δούλων λιτανευόμενος. Ἡμεῖς δὲ τὸν ὁμογενῆ, τὸν μηδέποτε ὑμᾶς παρορμήσαντα, μᾶλλον μὲν οὖν τὸν δεσπότας καὶ κυρίους αὐτοῦ, καὶ ὅσα τοιαῦτα, καλοῦντα, ἵν ̓ ἐπ ̓ ἔλεον ἐφελκύσηται, παρορῶμεν, καὶ ἀποκλείομεν τὰ ὦτα, ὡς ἀσπὶς πρὸς ἐπάσματα. Καὶ ποῦ ταῦτα φιλανθρωπίας, ἢ συμπαθείας; τοὐναντίον μὲν οὖν, καὶ τιμωρίας σφοδρᾶς. ̓Αγαθὸς ὁ Θεὸς, ὅτι κἂν τοῦτον τὸν ἀέρα ὃν ἀναπνέομεν, καὶ τὰς τῶν ὑδάτων ῥύσεις, καὶ τὸ τοῦ ἡλίου φῶς, ἐξίσου πᾶσιν ἀφθόνως ἐφήπλωσεν, ὁμοίως πλουσίοις καὶ πένησιν· ἐπεὶ οὐδεὶς πενήτων έλευ θέρως, κἂν ὁπωσοῦν τὸν ἀέρα μετέλαβεν, ἢ τοῦ φω τὸς καταπήλαυσεν. Αλλ' ἢ πρινὴ τῆς γαστρὸς ἐξελ· θεῖν, ἀνάρπαστοι ἂν οἱ δείλαιοι γεγόνασιν· ἢ ὠνητῶς καὶ τὸ ἀναπνεῖν ἐφ ̓ ἑαυτοῖς ἐπεσπάσαντο, εἰς πλέθρα καὶ μέτρα, ὡς τὴν γῆν καὶ τὴν θάλασσαν, τῶν πλουτούντων ταῦτα διαμερισαμένων.

Κ'. Ω σκληρότητος! ὦ ὠμότητος ! Ὅτι καὶ ζῶσινοί πένητες, μικροῦ δυσχεραίνομεν. Μηδαμῶς τοῦτο, ὦ φίλοι καὶ ἀδελφοί· μὴ ποιήσωμεν διὰ ἀσυμπαθείας τὸν πένητα Λάζαρον· μή πως ἡμᾶς, ὡς τὸν πλούσιον, αὐτὸς ἐκεῖθεν ἀποδείξῃ· μηδὲ τὴν χεῖρα αὐτοῦ ὅλην, ἐπ ̓ ἔλεον ἡμῖν ἄρτι προβεβλημένην, ἀποστραφῶμεν, ὡς ἂν μὴ δεηθῶμεν ἐκεῖθεν καὶ τὸ ἀκρότατον τοῦ δακτύλου αὐτοῦ, καὶ οὐ τύχωμεν. Μὴ φθονήσωμεν συμμεριστὰς κἂν τῶν περιττῶν προσλαβέσθαι τοὺς πένητας, ὡς ἂν μὴ ἀκούσωμεν · ̓Απελάβετε τὰ ἀγαθὰ ὑμῶν ἐν τῇ ζωῇ ὑμῶν. Πάντα οἰχήσεται, πάντα παρέρχεται, ἡ δὲ ἐλεημοσύνη εἰς τὸν αἰῶνα μένει. Οὐδὲν τῷ βίῳ συνεισενέγκαμεν. Πάντα Θεὸς ἡμῖν ἐχαρίσατο. Χαρισώμεθα καὶ αὐτοὶ τοῖς δεομένοις. Εἰ καὶ Θεοῦ εἰσιν, ἀλλ' ὡς ἡμετέρων πάντων, οὕτως τὸν μισθὸν ἡμῖν αὐτὸς ἀποδίδωσι.

ΚΑ. Καὶ εἰ μέν τις τῶν ἐφ ̓ ἡμῖν φίλων, ἢ τῶν - μεγιστάνων καταφρονῆσαι, μὴ ὅτιγε χρημάτων, ἀλλὰ καὶ τῆς ἰδίας ζωῆς ὑπὲρ τῆς ἐκείνου ἀγάπης παρεκελεύσατο· μεθ' ὅσης προθυμίας πληρῶσαι αὐτοῦ τὸ ἐπίταγμα ἐπεχειρήσαμεν, καὶ ἔργῳ, εἰ οἴονται τοῦτο ἐκτελέσαι προεθυμήθημεν, οὐκ ἔστιν εἰπεῖν. Αὐτοῦ δὲ τοῦ πάντων Θεοῦ, καὶ οὐκ ἄλλου, ἀναφανδὸν ἐν τοῖς Εὐαγγελίοις βοῶντα· Ἐφ' ὅσον ἐποιήσατε ἑνὶ τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε, καταφρονοῦμεν καὶ παραβλέπομεν ; ̓Ανανήψωμεν · ἴδωμεν, ὡς ἐλαφρὸν καὶ χρηστὸν τὸ ἐπίταγμα. Ἐκ τῶν περιττῶν ὑμῶν καὶ ἀχρήστων καὶ εἰκῆ κειμένων πραγμάτων, τὴν τῶν οὐρανῶν βασιλείαν, βοᾷ, πραγματεύσασθε, καὶ οὐ βουλόμεθα. Ὦ πόσα θρηνήσομεν, ὅταν βουληθέντες, οὐδὲν οὐδόλως ἰσχύσωμεν!

ΚΒ. ̓Αλλ' ἐγὼ, φησὶν, οὐδὲν τῶν ἀναγκαίων, ὁ πενέστερος φήσις, ἀνενδεῶς εὐπορῶ. Τί φής; οὐδὲ ψυχροῦ ὕδατος ποτήριον τῷ αὐτοῦντι δύνῃ παρασχεῖν; οὐδὲ λόγον χρηστόν; Καὶ ποῦ ταῦτα σχοίη λόγος (26); Καὶ ἀντὶ τούτων, (ὦ τοῦ θαύματος καὶ τῆς εὐσπλαγχνίας!) εἰ ἐξ ἀγαθῆς καὶ ἀπεριέργου δίδονται τοῖς πένησι προαιρέσεως, τὴν ἑαυτοῦ βασιλείαν ὁ Θεὸς ἡμῶν ἀντιπαρασχεῖν ἐπηγγείλατο. Ταῦτ ̓ οὖν εἰδότες, τῇ νηστείᾳ τὴν ἐλεημοσύνην συζεύξωμεν, ἵνα οἷα πτεροῖς γῆθεν ἡμῶν ἡ ψυχὴ πρὸς τὰ οὐράνια αἴρηται. Καὶ τῆς μὲν νηστείας τῶν ψυχικῶν ἡμᾶς παθῶν ἀπαλλαττούσης, τῆς ἐλεημοσύνης δὲ τὴν αἰώνιον προξενούσης ζωὴν, ἐν μηδενὶ λειπόμενοι τῷ νυμφίῳ Χριστῷ συνεισέλθωμεν.

ΚΓ΄. Ταῦτα μὲν τοῖς συμπαθέσι καὶ περισσῶς εἴρηται· τοῖς δὲ σκληροῖς , οὐδὲ συλλαβῆς ἷσον φανήσεται. Ἡμεῖς δὲ σὺν τούτοις τὸν μάρτυρα πρέπουσιν ὕμνοις ὑμνήσωμεν, καὶ τοῦ θαύματος ἀεὶ νεαρὰν τὴν πηγὴν ἐν ἑαυτοῖς περιφέροντες, τῷ καλλινίκῳ μάρτυρι πιστῶς ἐκβοήσωμεν· Ω μαρτύρων ἀληθῶς, ὦ φύλαξ καὶ πρόμαχε πιστῶν ἀῤῥαγέστατε, τῆς ἡμῶν μὴ ἐπιλάθῃ πτωχείας καὶ ταπεινώσεως. Αλλ' εἰσαεὶ ὑπὲρ ἡμῶν πρεσβεύων μὴ ἀποκάμης, πανθαύμαστε· μηδὲ τῆς καθ' ἑκάστην ὑπὸ τοῦ νοητοῦ τῶν ψυχῶν ἡμῶν Ἰουλιανοῦ, τοῦ καὶ τότε καὶ νῦν ἀρχεκάκου ἐχθροῦ, πολεμουμένης παραβλέψῃ, παγγέραστε. Ζῇν γάρ σε καὶ μετὰ θάνατον πεπιστεύκαμεν, ὡς ὁ Κύριος ἔφησεν· Ὁ εἰς ἐμὲ, λέγων, πιστεύων, κἂν ἀποθάνῃ, ζήσεται. Αὐτὸς δὲ οὐχ ἁπλῶς πιστεύσας, ἀλλὰ καὶ ὑπὲρ αὐτοῦ θανὼν, ἀξιοὕμνητε μάρτυς, ζῆς ἐν Θεῷ ζωὴν ἀγήρω καὶ ἀτελεύτητον. Ὡς οὖν ἐν Χρίστῳ ζῶν, καὶ αὐτῷ πλησιέστε ρον παριστάμενος, ἵλεων τοῦτον ταῖς λιταῖς τοῖς δούλοις σου ποίησον, ὡς ἂν διὰ σοῦ τῶν ἐνθένδε ἀπαλλαγέντες ἀνιαρῶν, καὶ τῶν ἐκεῖθεν ἀγαθῶν ἐπιτύχωμεν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.