Athenagoras — Plea for the Christians 12
Should we, then, unless we believed that a God presides over the human race, thus purge ourselves from evil? Most certainly not. But, because we are persuaded that we shall give an account of everything in the present life to God, who made us and the world, we adopt a temperate and benevolent and generally despised method of life, believing that we shall suffer no such great evil here, even should our lives be taken from us, compared with what we shall there receive for our meek and benevolent and moderate life from the great Judge.
Plato indeed has said that Minos and Rhadamanthus will judge and punish the wicked; but we say that, even if a man be Minos or Rhadamanthus himself, or their father, even he will not escape the judgment of God. Are, then, those who consider life to be comprised in this, Let us eat and drink, for tomorrow we die, and who regard death as a deep sleep and forgetfulness (sleep and death, twin brothers ), to be accounted pious; while men who reckon the present life of very small worth indeed, and who are conducted to the future life by this one thing alone, that they know God and His Logos, what is the oneness of the Son with the Father, what the communion of the Father with the Son, what is the Spirit, what is the unity of these three, the Spirit, the Son, the Father, and their distinction in unity; and who know that the life for which we look is far better than can be described in words, provided we arrive at it pure from all wrong-doing; who, moreover, carry our benevolence to such an extent, that we not only love our friends (for if you love them, He says, that love you, and lend to them that lend to you, what reward will you have?
) — shall we, I say, when such is our character, and when we live such a life as this, that we may escape condemnation at last, not be accounted pious? These, however, are only small matters taken from great, and a few things from many, that we may not further trespass on your patience; for those who test honey and whey, judge by a small quantity whether the whole is good.
Greek
Ἆρα τοίνυν, εἰ μὴ ἐφεστηκέναι θεὸν τῷ τῶν ἀνθρώπων γένει ἐνομίζομεν, οὕτως ἂν ἑαυτοὺς ἐξεκαθαίρομεν; Οὐκ ἔστιν εἰπεῖν. Ἀλλ᾿ ἐπεὶ πεπείσμεθα ὑφέξειν παντὸς τοῦ ἐνταῦθα βίου λόγον τῷ πεποιηκότι καὶ ἡμᾶς καὶ τὸν κόσμον θεῷ, τὸν μέτριον καὶ φιλάνθρωπον καὶ εὐκαταφρόνητον βίον αἱρούμεθα, οὐδὲν τηλικοῦτον πείσεσθαι κακὸν ἐνταῦθα νομίζοντες, κἂν τῆς ψυχῆς ἡμᾶς ἀφαιρῶνταί τινες, ὧν ἐκεῖ κομιούμεθα τοῦ πράου καὶ φιλανθρώπου καὶ ἐπιεικοῦς βίου παρὰ τοῦ μεγάλου δικαστοῦ. Πλάτων μὲν οὖν Μίνω καὶ Ῥαδάμανθυν δικάσειν καὶ κολάσειν τοὺς πονηροὺς ἔφη, ἡμεῖς δέ, κἂν Μίνως τις κἂν Ῥαδάμανθυς ᾖ κἂν ὁ τούτων πατήρ, οὐδὲ τοῦτόν φαμεν διαφεύξεσθαι τὴν κρίσιν τοῦ θεοῦ. Εἶθ᾿ οἱ μὲν τὸν βίον τοῦτον νομίζοντες, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνήσκομεν, καὶ τὸν θάνατον βαθὺν ὕπνον καὶ λήθην τιθέμενοι (ὕπνω καὶ θανάτω διδυμάονε) πιστεύονται θεοσεβεῖν· ἄνθρωποι δέ, τὸν μὲν ἐνταῦθα ὀλίγου καὶ μικροῦ τινος ἄξιον βίον λελογισμένοι, ὑπὸ μόνου δὲ παραπεμπόμενοι τοῦ τὸν θεὸν καὶ τὸν παρ᾿ αὐτοῦ λόγον εἰδέναι, τίς ἡ τοῦ παιδὸς πρὸς τὸν πατέρα ἑνότης, τίς ἡ τοῦ πατρὸς πρὸς τὸν υἱὸν κοινωνία, τί τὸ πνεῦμα, τίς ἡ τῶν τοσούτων ἕνωσις καὶ διαίρεσις ἑνουμένων, τοῦ πνεύματος τοῦ παιδὸς τοῦ πατρός, πολὺ δὲ καὶ κρείττονα ἢ εἰπεῖν λόγῳ τὸν ἐκδεχόμενον βίον εἰδότες, ἐὰν καθαροὶ ὄντες ἀπὸ παντὸς παραπεμφθῶμεν ἀδικήματος, μέχρι τοσούτου δὲ φιλανθρωπότατοι ὥστε μὴ μόνον στέργειν τοὺς φίλους (Ἐὰν γὰρ ἀγαπᾶτε, φησίν, τοὺς ἀγαπῶντας καὶ δανείζετε τοῖς δανείζουσιν ὑμῖν, τίνα μισθὸν ἕξετε;), τοιοῦτοι δὲ ἡμεῖς ὄντες καὶ τὸν τοιοῦτον βιοῦντες βίον, ἵνα κριθῆναι διαφύγωμεν, ἀπιστούμεθα θεοσεβεῖν; Ταῦτα μὲν οὖν μικρὰ ἀπὸ μεγάλων καὶ ὀλίγα ἀπὸ πολλῶν, ἵνα μὴ ἐπὶ πλεῖον ὑμῖν ἐνοχλοίημεν· καὶ γὰρ τὸ μέλι καὶ τὸν ὀρὸν δοκιμάζοντες μικρῷ μέρει τοῦ παντὸς τὸ πᾶν εἰ καλὸν δοκιμάζουσιν.