Christ the Stone
Christ is the stone upon which those who are transferred from unbelief to faith are built, but the blind stumble and do not see.
It is not the fall of those who have fallen that should be attributed to him, but rather their resurrection.
For if they only fell and did not rise, it would be just to suspect him of being the cause of their fall.
However, if those who fell due to laziness rose again, then the fall is a result of their own laziness, and the resurrection is a result of Christ's power.
Judas and Peter did not fall in the same way.
Judas said, 'what will you give me to betray him', while Peter said, 'I will lay down my life for you'.
But Peter should have known that a mortal cannot give his life for immortality.
Later, Peter said, 'I will not deny you even if I have to die with you', but this was just a matter of the tongue, not the heart.
As a result, Peter, having fallen, rose again and became a guide for others who had fallen, while Judas, having been led from depth to abyss, threw away the money and hanged himself.
The cross is a sign of contradiction, for when the Jews were crucifying Jesus, the sun hid, the synagogue was hypocritical, and the earth shook.
The people cried out, 'crucify him', but the rocks, unable to bear the weight of the blasphemy, were split.
We remembered the words of the deceiver, who while still alive, said that he would rise after three days (Matthew 27:63).
The centurion, upon witnessing the events, cried out that this one was truly the son of God.
The word of the cross, which is a scandal to Jews and foolishness to Gentiles, is to us who are called the power and wisdom of God (1 Corinthians 1:23-24).
A sword, which is said to be discord, will also pierce the soul, revealing the thoughts of many hearts.
For just as a sword cuts and divides bodies, so discord cuts and divides souls towards doubt.
The Virgin, who was also a woman, and the mother of God, who was from our flesh, experienced this discord.
The disciples who were with Cleopas were coming and saying to him: 'You alone sojourn in Jerusalem and do not know what happened in it in these days.'
When asked 'what things?', they replied: 'The things about Jesus of Nazareth, who became a man, a prophet.'
Therefore, just as they had him as a prophet and a redeemer of Israel, but because of the passion, they were putting into doubt this notion about him.
The different thoughts about Christ at the time of his passion, sometimes considering him a prophet, sometimes a redeemer of Israel, but not writing it down, and because of the shake they were undergoing due to the passion, they had much doubt.
The event did not occur without purpose, but rather to demonstrate that the foolishness of God is indeed wiser than human wisdom.
This is evident in the fact that the passion of the cross shocked and disturbed everyone, including not only the simple disciples but also the chosen ones and Jesus' own mother.
This revelation established the entire world in Christ Jesus, our Lord, through whom and with whom all glory is given to the Father, together with the Holy Spirit, both now and forever, into the ages of ages (Romans 16:27).
Amen.
Greek
«εἰς ἀνάστασιν» τῶν ἐξ ἀπιστίας εἰς πίστιν μετατιθεμένων. Λίθος ἦν ὁ Χριστὸς εἰς οἰκοδομὴν κείμενος, ἀλλὰ προσέκοπτον οἱ τυφλοὶ τοὺς ὀφθαλμοὺς ῥεμβόμενοι. Οὐ τοίνυν αὐτῷ τὴν «πτῶσιν» τῶν πεπτω-κότων, ἀλλὰ τὴν «ἀνάστασιν» λογίζεσθαι χρή. Εἰ μὲν γὰρ ἔπιπτον μόνον, οὐχὶ δὲ καὶ ἀνίσταντο, δικαίως αὐτὸν τῆς «πτώσεως» ὑποπτεύεις αἴτιον. Εἰ δὲ τῶν ἐκ ῥαθυμίας πιπτόντων οἱ βουληθέντες ἀνίστανται, τὸ «πτῶμα» τοῦ ῥαθυμοῦντος γίνεται, τοῦ Χριστοῦ ἡ «ἀνάστασις». Οὐκ ἔπεσον Ἰούδας ἅμα καὶ Πέτρος, ὁ μὲν ὡς εἰπών· «Τί μοι θέλετε δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν;» ὁ δὲ ὡς εἰπών· «Τὴν ψυχήν μου ὑπὲρ σοῦ θήσω»; Ἐχρῆν γὰρ αὐτὸν εἰδέναι ὅτι θνητὸς τὴν ψυχὴν ὑπὲρ ἀθανασίας οὐ δίδωσι. Καὶ πάλιν· «Ἐὰν δέῃ με σὺν σοὶ 3 ἀποθανεῖν, οὐ μή σε ἀπαρνήσομαι.» Ἐξὸν εἰπεῖν· «Ἐάν με ἐνισχύσῃς, οὐ μή σε ἀπαρνήσομαι. Ἐὰν ἀσφαλίσῃ με, ὁ ἀσθενὴς οὐ δέδοικα τὸ ναυάγιον. Ἐὰν τῷ πολέμῳ κοινωνήσῃς, οὐκ εὐλαβοῦμαι θάνατον.» Ἀλλὰ τὸ μὲν γλώττης ὑπῆρχεν, τὸ δὲ καρδίας ἁμάρτημα. ∆ιὰ τοῦτο <ὁ> μὲν Πέτρος πεσὼν ἀνέστη καὶ χειραγωγὸς ἑτέρων πεπτωκότων ἐγένετο· ὁ δέ, ἀπὸ βάθους πρὸς βόθρον ὁδηγηθείς, ἔρριψε τὸ ἀργύριον καὶ τὸ σχοινίον λαβὼν ἀπήγξατο. 8 «Σημεῖον ἀντιλεγόμενον» ὁ σταυρός· τῶν γὰρ Ἰουδαίων σταυρούντων, ἀνεχώρει ὁ ἥλιος· ἡ συναγωγὴ ἐσυκοφάντει καὶ ἡ γῆ ἐσαλεύετο. Ὁ λαὸς ἐβόα· «Σταύρωσον αὐτόν», ἀλλ' αἱ πέτραι μὴ φέρουσαι τὸν ὄγκον τῆς βλασφημίας ἐρρήγνυντο. Οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς ἔλεγον· «Ἐμνήσθημεν ὅτι ὁ πλάνος ἐκεῖνος εἶπεν ἔτι ζῶν ὅτι μετὰ τρεῖς ἡμέρας ἐγείρομαι.» Ὁ δὲ ἑκατόνταρχος ἐβόα· «Ἀληθῶς θεοῦ υἱὸς ἦν οὗτος.» Ἀλλὰ καὶ μέχρι νῦν ὁ λόγος ὁ τοῦ σταυροῦ «Ἰουδαίοις μὲν σκάνδαλον, ἔθνεσι δὲ μωρία, ἡμῖν δὲ τοῖς κλητοῖς Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία.» «Καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία, ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί.» Ῥομφαία ἡ διχόνοια λέγεται ἐπειδὴ, καθάπερ ἡ ῥομφαία σχίζει καὶ μερίζει τὰ σώματα, οὕτως καὶ τὰς ψυχὰς πρὸς ἀμφιβολὴν ἡ διχόνοια· εἰ γὰρ καὶ παρθένος ἦν, ἀλλὰ καὶ γυνή· εἰ καὶ θεοτόκος, ἀλλ' ἐκ τοῦ ἡμετέρου φυράματος. Ῥομφαία τοίνυν αὐτῆς τὴν ψυχὴν διέβαινεν, «ὅπως <ἂν> ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί.» Ποῖοι διαλογισμοί; Οἱ περὶ τοῦ Χριστοῦ κατὰ τὸν καιρὸν τοῦ πάθους διάφοροι, ποτὲ μὲν αὐτὸν προφήτην, ποτὲ δὲ λυτρωτὴν τοῦ Ἰσραὴλ οὐχ ὑπογράφοντες, πολλὴν καὶ ἐπὶ τούτοις ἀμφιβολίαν διὰ τὸν σάλον τὸν ἐκ τοῦ πάθους ὑπομένοντες, ὥστε τοὺς περὶ Κλεόπαν μαθητὰς παριόντας καὶ πρὸς αὐτὸν λέγειν· «Σὺ μόνος παροικεῖς ἐν Ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέ ραις ταύταις.» Εἶτα ἐρωτηθέντες «ποῖα;» ἐπήγαγον· «Τὰ περὶ Ἰησοῦ τοῦ Ναζωραίου, ὃς ἐγένετο ἀνὴρ προφήτης, καὶ τὰ ἑξῆς.» Οὐκοῦν ὥσπερ προφήτην μὲν εἶχον καὶ λυτρούμενον τὸν Ἰσραήλ· διὰ δὲ τὸ πάθος καὶ ταύτην ἐμβάλλειν περὶ αὐτοῦ τὴν ὑπόληψιν ὅτι λυτροῦται τὸν Ἰσραὴλ ἐκινδύνευον. Τοῦτο δὲ οὐ μάτην ἐγίνετο, ἀλλ' ὥστε δεῖξαι ὅτι «τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν.» Τὸ γὰρ τοῦ σταυροῦ πάθος οἱ πάντες ἐσινιάσθησαν καὶ ἐσαλεύθησαν, οὐ μόνον οἱ ἁπλῶς μαθηταί, ἀλλὰ καὶ οἱ ἐκλεκτοὶ καὶ ἡ μήτηρ αὐτοῦ. Τοῦτο πᾶσαν τὴν οἰκουμένην ἐστήριξεν, ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ ἡ δόξα, σὺν ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. 4
About this text
Hesychius of Jerusalem, Homilia i de Hypapante (Greek).
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG 93 (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.