Translated with Introduction, and Notes by Rev. W. R. W. Stephens,
M.A.
Assisted by Rev. T. P. Brandram, M. A. ,
FIRST INSTRUCTION
To those about to be illuminated;(1) and for what
reason the layer is said to be of regeneration and not of remission
of sins; and that it is a dangerous thing not only to forswear oneself,
but also to take an oath, even though we swear truly.
1. How delightful and lovable is our band of young
brethren! For brethren I call you, even now before you have been
brought forth, and before your birth I welcome this relationship with you:
For I know, I know dearly, to how great an honour you are about to
be led, and to how great a dignity; and those who are about to receive
dignity, all are wont to honor, even before the dignity is conferred,
laying up for themselves beforehand by their attention good will
for the future. And this also I myself now do. For ye are not about to
be led to an empty dignity, but to an actual kingdom: and not simply
to a kingdom, but to the kingdom of the Heavens itself. Wherefore I beseech
and entreat you that you remember me when you come into that kingdom, and
as Joseph said to the chief butler "Remember me when it shall be
well with thee,"(2) this also I say now to you, do ye remember me when
it is well with you. I do not ask this in return for interpreting
your dreams, as he; for I have not come to interpret dreams for you,
but to discourse of matters celestial, and to convey to you glad tidings
of such good things as "eye hath not seen, and ear hath not heard
and which have entered not into the heart of man, such are the things which
God hath prepared for them that love him."(3) Now Joseph indeed said
to that chief butler, "yet three days and Pharaoh will restore thee
to thy chief butlership." But I do not say, yet three days and ye shall
be set to pour out the wine of a tyrant, but yet thirty days, and
not Pharaoh but the king of Heaven shall restore you to the country which
is on high, Jerusalem, which is free--to the city which is in the
heavens; and he said indeed, "Thou shalt give the cup into the hands
of Pharaoh." But I say not that you shall give the cup into the hands of
the king, but that the king shall give the cup into your hand--that
dread cup, full of much power, and more precious than any created thing.
The initiated know the virtue of this cup, and you yourselves shall
know it a little while hence. Remember me, therefore, when you come
into that kingdom, when you receive the royal robe, when you are girt with
the purple dipped in the master's blood, when you will be
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crowned with the diadem, which has lustre leaping forth from it on all
sides, more brilliant than the rays of the sun. Such are the gifts
of the Bridegroom, greater indeed than your worth, but worthy of his lovingkindness.
Wherefore, I count you blessed already before those
sacred nuptials, and I do not only count you blessed, but I praise
your prudence in that you have not come to your illumination as the most
slothful among men, at your last breath, but already, like prudent
servants, prepared with much goodwill to obey your master, have brought
the neck of your soul with much meekness and readiness beneath the
bands of Christ, and have received His easy yoke, and have taken
His light burden. For if the grace bestowed be the same both for you and
for those who are initiated at their last hour, yet the matter of
the intention is not the same, nor yet the matter of the preparation for
the rite. For they indeed receive it on their bed, but you in the bosom
of the Church, which is the common mother of us all; they indeed
with lamentation and weeping, but you rejoicing, and exceeding glad: they
sighing, you giving thanks; they indeed lethargic with much fever,
you filled with much spiritual pleasure; wherefore in your case all
things are in harmony with the gift, but in theirs all are adverse to it.
For there is wailing and much lamentation on the part of the initiated,
and children stand around crying, wife tearing her cheeks, and dejected
friends and tearful servants; the whole aspect Of the house resembles
some wintry and gloomy day. And if thou shalt open the heart of him
who is lying there, thou wilt find it more downcast than are these. For
as winds meeting one another with many a contrary blast, break up
the sea into many parts, so too the thought of the terrors preying upon
him assail the Soul of the sick man, and distract his mind with many
anxieties. Whenever he sees his children, he thinks of their fatherless
condition; whenever he looks from them to his wife, he considers her widowhood;
when he sees the servants, he beholds the desolation of the
whole house; when he comes back to him self, he calls to mind his
own present life, and being about to be torn from it, experiences
a great cloud of despondency. Of such a kind is the soul of him who
is about to be initiated. Then in the midst of its tumult and confusion,
the Priest enters, more formidable than the fever itself, and more
distressing than death to the relatives of the sick man. For the
entrance of the Presbyter is thought to be a greater reason for despair
than the voice of the physician despairing Of his life, and that
which suggests eternal life seems to be a symbol of death. But I have not
yet put the finishing stroke to these ills. For in the midst of relatives
raising a tumult and making preparations, the soul has often taken its
flight, leaving the body desolate; and in many cases, while it was
present it was useless, for when it neither recognizes those who
are present, nor hears their voice, nor is able to answer those words by
which it will make that blessed covenant with the common master of
us all, but is as a useless log, or a stone, and he who is about to be
illuminated lies there differing nothing from a corpse, what is the profit
of initiation in a case of such insensibility?
2. For he who is about to approach these holy and
dread mysteries must be awake and alert, must be clean from all cares
of this life, full of much self-restraint, much readiness; he must banish
from his mind every thought foreign to the mysteries, and on all
sides cleanse and prepare his home, as if about to receive the king himself.
Such is the preparation of your mind: such are your thoughts; such
the purpose of your soul. Await therefore a return worthy of this
most excellent decision from God, who overpowers with His recompense those
who show forth obedience to Him. But since it is necessary for his
fellow servants to contribute of their own, then we will contribute
of our own; yea rather not even are these things our own, but these too
are our Master's. "For what hast thou," saith He, "that thou didst
not receive? but if thou didst receive it, why dost thou glory, as if thou
hadst not received it?"(1) I wished to say this first of all, why
in the world our fathers, passing by the whole year, settled that
the children of the Church should be initiated at this season; and for
what reason, after the instruction from us, removing your shoes and
raiment, unclad and unshod, with but one garment on, they conduct you to
hear the words of the exorcisers. For it is not thoughtlessly and
rashly that they have planned this dress and this season for us.
But both these things have a certain mystic and secret reason. And I wished
to say this to you. But I see that our discourse now constrains us
to something more necessary. For it is necessary to say what baptism is,
and for what reason it enters into our life, and what good things
it conveys to us.
But, if you will, let us discourse about the name
which this mystic cleansing bears: for its name is not one, but very
many and various. For this purification is called the layer of regeneration.
"He saved us," he saith, "through the laver of regeneration, and
renewing of the
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Holy Ghost."(1) It is called also illumination, and this St. Paul again
has called it, "For call to remembrance the former days in which
after ye were illuminated ye endured a great conflict of sufferings;"(2)
and again, "For it is impossible for those who were once illuminated,
and have tasted of the heavenly gift, and then fell away, to renew
them again unto repentance."(3) It is called also, baptism: "For as many
of you as were baptized into Christ did put on Christ."(4) It is
called also burial: "For we were buried" saith he, "with him, through baptism,
into death."(5) It is called circumcision: "In whom ye were also
circumcised, with a circumcision not made with hands, in the putting
off of the body of the sins of the flesh."(6) It is called a cross: "Our
old man was crucified with him that the body of sin might be done
away."(7) It is also possible to speak of other names besides these, but
in order that we should not spend our whole time over the names of
this free gift, come, return to the first name, and lotus finish our
discourse by declaring its meaning; but in the meantime, let us extend
our teaching a little further. There is that layer by means of the
baths, common to all men, which is wont to wipe off bodily uncleanness;
and there is the Jewish layer, more honorable than the other, but
far inferior to that of grace; and it too wipes off bodily uncleanness,
but not simply uncleanness of body, since it even reaches to the weak conscience.
For there are many matters, which by nature indeed are not unclean,
but which become unclean from the weakness of the conscience. And
as in the ease of little children, masks, and other bugbears are not in
themselves alarming, but seem to little children to be alarming,
by reason of the weakness of their nature, so it is in the case of those
things of which I was speaking; just as to touch dead bodies is not
naturally unclean, but when this comes into contact with a weak conscience,
it makes him who touches them unclean. For that the thing in question is
not unclean naturally, Moses himself who ordained this law showed,
when he bore off the entire corpse of Joseph, and yet remained clean. On
this account Paul also, discoursing to us about this uncleanness which
does not come naturally but by reason of the weakness of the conscience,
speaks somewhat in this way, "Nothing is common of itself save to him who
accounteth anything to be common."(8) Dost thou not see that uncleanness
does not arise from the nature of the thing, but from the weakness
of the reasoning about it? And again: "All things indeed are clean, howbeit
it is evil to that man who eateth with offense."(9) Dost thou see
that it is not to eat, but to eat with offense, that is the cause of
uncleanness?
3. Such is the defilement from which the layer of
the Jews cleansed. But the layer of grace, not such, but the real
uncleanness which has introduced defilement into the soul as well as into
the body. For it does not make those who have touched dead bodies
dean, but those who have set their hand to dead works: and if any man be
effeminate, or a fornicator, or an idolator, or a doer of whatever ill
you please, or if he be full of all the wickedness there is among
men: should he fall into this pool of waters, he comes up again from the
divine fountain purer than the sun's rays. And in order that thou
mayest not think that what is said is mere vain boasting, hear Paul speaking
of the power of the layer, "Be not deceived: neither idolators, nor fornicators,
nor adulterers, nor effeminate, nor abusers of themselves with men,
nor covetous, not drunkards, not revilers, not extortioners shah inherit
the kingdom of God."(10) And what has this to do with what has been
spoken? says one, "for prove the question whether the power of the
laver thoroughly cleanses all these things." Hear therefore what follows:
"And such were some of you, but ye were washed, but ye were sanctified,
but ye were justified in the name of the Lord Jesus Christ, and in
the spirit of our God." We promise to show you that they who approach the
lover become clean from all fornication: but the word has shown more,
that they have become not only clean, but both holy and just, for it does
not say only "ye were washed," but also "ye were sanctified and were justified."
What could be more strange than this, when without toil, and exertion,
and good works, righteousness is produced? For such is the lovingkindness
of the Divine gift that it makes men just without this exertion.
For if a letter of the Emperor, a few words being added, sets free
those who are liable to countless accusations, and brings others to the
highest honors; much rather will the Holy Spirit of God, who is able
to do all things, free us from all evil and grant us much righteousness,
and fill us with much assurance, and as a spark falling into the
wide sea would straightway be quenched, or would become invisible,
being overwhelmed by the multitude of the waters, so also all human wickedness,
when it falls into the pool of the divine fountain, is more swiftly
and easily overwhelmed,
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and made invisible, than that spark. And for what reason, says one,
if the layer take away all our sins, is it called, not a layer of
remission of sins, nor a laver of cleansing, but a laver of regeneration?
Because it does not simply take away our sins, nor simply cleanse
us from our faults, but so as if we were born again. For it creates and
fashions us anew not forming us again out of earth, but creating us out
of another element, namely, of the nature of water. For it does not
simply wipe the vessel clean, but entirely remoulds it again. For that
which is wiped clean, even if it be cleaned with care, has traces
of its former condition, and bears the remains of its defilement, but that
which fails into the new mould, and is renewed by means of the flames,
laying aside all uncleanness, comes forth from the furnace, and sends
forth the same brilliancy with things newly formed. As therefore any one
who takes and recasts a golden statue which has been tarnished by
time, smoke, dust, rust, restores it to us thoroughly cleansed and
glistening: so too this nature of ours, rusted with the rust of sin, and
having gathered much smoke from our faults, and having lost its beauty,
which He had from the beginning bestowed upon it from himself, God
has taken and cast anew, and throwing it into the waters as into a mould,
and instead of fire sending forth the grace of the Spirit, then brings
us forth with much brightness, renewed, and made afresh, to rival the beams
of the sun, having crushed the old man, and having fashioned a new
man, more brilliant than the former.
4. And speaking darkly of this crushing, and this
mystic cleansing, the prophet of old said, "Thou shalt dash them
in pieces like a potter's vessel."(1) For that the word is in reference
to the faithful, what goes before sufficiently shows us, "For thou
art my Son," he says, "to-day have I begotten thee, ask of me and I will
give the heathen for three inheritance, the utmost parts of the earth
for thy possession."(2) Dost thou see how he has made mention of
the church of the Gentiles, and has spoken of the kingdom of Christ extended
on all sides? Then he says again, "Thou shall rule them with a rod
of iron;" not grievous, but strong: "thou shalt break them in pieces
like a potter's vessel."(3) Behold then, the layer is more mystically brought
forward. For he does not say earthen vessels: but vessels of the
potter. But, give heed: For earthen vessels when crushed would not admit
of refashioning, on account of the hardness which was gained by them
from the fire. But the fact is that the vessels of the potter are
not earthen, but of clay; wherefore, also, when they have been distorted,
they can easily, by the skill of the artificer, be brought again
to a second shape. When, therefore, God speaks of an irremediable calamity,
he does not say vessels of the potter, but an earthen vessel; when,
for instance, he wished to teach the prophet and the Jews that he
delivered up the city to an irremediable calamity, he bade him take an
earthen wine-vessel, and crush it before all the people, and say,
"Thus shall this city be destroyed, be broken in pieces."(4) But when he
wishes to hold out good hopes to them, he brings the prophet to a
pottery, and does not show him an earthen vessel, but shows him a
vessel of clay, which was in the hands of the potter, falling to the ground:
and brings him to it saying, "If this potter has taken up and remodelled
his vessel which has fallen, shall I not much rather be able to restore
you when you have fallen?"(5) It is possible therefore for God not only
to restore those who are made of clay, through the layer of regeneration,
but to bring back again to their original state, on their careful repentance,
those who have received the power(4) of the Spirit, and have lapsed.
But this is not the time for you to hear words about repentance,
rather may the time never come for you to fall into the need of these remedies,
but may you always remain in preservation of the beauty and the brightness
which ye are now about to receive, unsullied. In order, then, that
ye may ever remain thus, come and let us discourse to you a little about
your manner of life. For in the wrestling schools falls of the athletes
are devoid of danger. For the wrestling is with friends, and they practice
all their exercises on the persons of their teachers. But when the
time of the contest has come, when the lists are open, when the spectators
are seated above, when the president has arrived, it necessarily follows
that the combatants, if they become careless, fall and retire in
great disgrace, or if they are in earnest, win the crowns and the prizes.
So then, in your case these thirty days are like some wrestling school,
both for exercise and practice: let us learn from thence already
to get the better of that evil demon. For it is to contend with him that
we have to strip ourselves, with him after baptism are we to box
and fight. Let us learn from thence already his grip, on what side he is
aggressive, on what side he can easily threaten us, in order that, when
the contest comes on, we may not feel strange, nor become confused,
as seeing new forms of wrestling; but having already prac-
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ticed them amongst ourselves, and having learnt all his methods, may
engage in these forms of wrestling against him with courage. In all
ways, therefore, is he accustomed to threaten us, but especially by means
of the tongue, and the mouth. For there is no organ so convenient
for him for our deception and our destruction as an unchastened tongue
and an unchecked utterance. Hence come many slips on our part: hence many
serious accusations against us. And the ease of these falls through
the tongue a certain one showed, when he said, "Many fell by the
sword, but not so many as by the tongue."(1) Now the gravity of the fall
the same person shows us again when he says: "To slip upon a pavement
is better than to slip with the tongue."(2) And what he speaks of is of
this kind. Better it is, says he, that the body should fall and be
crushed, than that such a word should go forth as destroys the soul;
and he does not speak of falls merely; he also admonishes us that much
forethought should be exercised, so that we should not be tripped
up, thus saying "Make a door and bars for thy mouth,"(3) not that we
should prepare doors and bars, but that with much security, we should shut
the tongue off from outrageous words; and again in another place,
after showing that we need influence from above, both as accompanying and
preceding our own effort so as to keep this wild beast within: stretching
forth his hands to God, the prophet said, "Let the lifting up of
my hands be an evening sacrifice, set a watch, O Lord, before my mouth,
keep the door of my lips;" and he who before admonished, himself
too(4) says again, "Who shall set a watch before my mouth, and a seal of
wisdom upon my lips?"(5) Dost thou not see, each one fearing these fails
and bewailing them, both giving advice, and praying that the tongue
may have the benefit of much watchfulness? and for what reason, says one,
if this organ brings us such ruin, did God originally place it within
us? Because indeed, it is of great use, and if we are careful, it
is of use only, and brings no ruin. Hear, for example, what he says who
spoke the former words, "Death and life are in the power of the tongue."(6)
And Christ points to the same thing when he says, "By thy words thou
shalt be condemned, and by thy words thou shalt be justified."(7) For the
tongue stands in the midst ready for use on either hand. "Thou art
its master. Thus indeed a sword lies in the midst, and if thou use it against
thine enemies, this organ becomes a means of safety for thee. But
if thou thrust its stroke against thyself, not the nature of the
iron, but thine own transgression becomes the cause of thy slaughter. Let
us then take this view of the tongue. It is a sword lying in the
midst; sharpen it for the purpose of accusing thine own sins. Thrust not
the stroke against thy brother. For this reason God surrounded it
with a double fortification; with the fence of the teeth and the
barrier of the lips, that it may not rashly and without circumspection
utter words which are not convenient. Well, dost thou say it will
not endure this? Bridle it therefore within. Restrain it by means of the
teeth, as though giving over its body to these executioners and making
them bite it. For it is better that when it sins now it should be
bitten by the teeth, than one day when it seeks a drop of water and is
parched with heat, to be unable to obtain this consolation. In many
other ways indeed it is wont to sin, by raillery and blasphemy, by uttering
foul words, by slander, swearing, and perjury.
5. But in order that we may not by saying everything
at once to-day, confuse your minds, we put before you one custom,
namely, about the avoidance of oaths, saying this much by way of preface,
and speaking plainly--that if you do not avoid oaths, I say not perjury
merely, but those too which happen in the cause of justice, we shall not
further discourse upon any other subject. For it is monstrous that teachers
of letters should not give a second lesson to their children until
they see the former one fixed well in their memory, but that we, without
being able to express our first lessons clearly, should inculcate
others before the first are completed. For this is nothing else than
to pour into a perforated jar. Give great care, then, that ye silence not
our mouth. For this error is grave, and it is exceedingly grave because
it does not seem to be grave, and on this account I fear it, because no
one fears it. On this account the disease is incurable, because it
does not seem to be a disease; but just as simple speech is not a
crime, so neither does this seem to be a crime, but with much boldness
this transgression is committed: and if any one call it in question,
straightway laughter follows, and much ridicule, not of those who are called
in question for their oaths, but of those who wish to rectify the
disease. On this account I largely extend my discourse about these
matters. For I wish to pull up a deep root, and to wipe out a long-standing
evil: I speak not of perjury alone, but even of oaths in good faith.
But so and so, says one, a forbearing man, consecrated to the priesthood,
living in much self-control and piety, takes an oath. Do not speak
to me of this forbearing person, this
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self-controlled, pious man who is consecrated to the priesthood; but if thou wilt, add that this man is Peter, or Paul, or even an angel descended out of heaven. For not even in such a case do I regard the dignity of their persons. For the law which I read upon oaths, is not that of the servant, but of the King: and when the edicts of a king are read, let every claim of the servants be silent. But if thou art able to say that Christ bade us use oaths, or that Christ did not punish the doing of this, show me, and I am persuaded. But if he forbids it with so much care, and takes so much thought about the matter as to class him who takes an oath with the evil one (for whatsoever is more than these, namely, than yea and nay, saith he, is of the devil),(1) why dost thou bring this person and that person forward? For not because of the carelessness of thy fellow servants, but from the injunctions of his own laws, will God record his vote against thee. I have commanded, he says, thou oughtest to obey, not to shelter thyself behind such and such a person and concern thyself with other persons' evil. Since the great David sinned a grievous sin, is it then safe for us to sin? Tell me: on this account then we ought to make sure of this point, and only to emulate the good works of the saints; and if there is carelessness, and transgression of the law anywhere, we ought to flee from it with great care. For our reckoning is not with our fellow-servants, but with our Master, and to him we shall give account for all done in our life. Let us prepare ourselves therefore for this tribunal. For even if he who transgresses this law be beyond everything revered and great, he shall certainly pay the penalty attaching to the transgression. For God is no respecter of persons. How then and in what way is it possible to flee from this sin? For one ought to show not only that the crime is grievous, but to give counsel how we may escape from it. Hast thou a wife, hast thou a servant, children, friends, acquaintance, neighbors? To all these enjoin caution on these matters. Custom is a grievous thing, terrible to supplant, and hard to guard against, and it often attacks us unwilling and unknowing; therefore in so far as thou knowest the power of custom, to such an extent study to be freed from any evil custom, and transfer thyself to any other most useful one. For as that custom is often able to trip thee up, though thou art careful, and guardest thyself, and takest thought, and consideration, so if thou transferrest thyself to the good custom of abstaining from oaths, thou wilt not be able, either involuntarily or carelessly, to fall into the fault of oaths. For custom is really great and has the power of nature. In order then that we do not continually distress ourselves let us transfer ourselves to another custom, and ask thou each one of thy kindred and acquaintance this favor, that he advise thee and exhort thee to flee from oaths, and reprove thee, when detected in them. For the watch over thee which takes place on their part, is to them too counsel and a suggestion to what is right. For he who reproves another for oaths, will not himself easily fall into this pit. For much sweating is no ordinary pit, not only when it is about little matters but about the greatest. And we, whether buying vegetables, or quarrelling over two farthings, or in a rage with our servants and threatening them, always call upon God as our witness. But a freeman, possessed of some barren dignity, thou wouldest not dare to call upon as witness in the market to such things; but even if thou attemptedst it, thou wilt pay the penalty of thine insolence. But the King of Heaven, the Lord of Angels, when disputing both about purchases and money, and what not, thou draggest in for a testimony. And how can these things be borne? whence then should we escape from this evil custom? After setting those guards of which I spoke round us, let us fix on a specified time to ourselves for amendment, and adding thereto condemnation if, when the time has passed, we have not amended this. How long time will suffice for the purpose? I do not think that they who are very wary, and on the alert, and watchful about their own salvation, should need more than ten days, so as to be altogether free from the evil custom of oaths. But if after ten days we be detected swearing, let us add a penalty due to ourselves, and let us fix upon the greatest punishment and condemnation of the transgression; what then is this condemnation? This I do not fix upon, but will suffer you yourselves to determine the sentence. So we arrange matters in our own case, not only in respect of oaths but in respect of other defects, and fixing a time for ourselves, with most grievous punishments, if at any time we have fallen into them, shall come clean to our Master, and shall escape the fire of hell, and shall stand before the judgment seat of Christ with boldness, to which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom be glory to the Father together with the Holy Spirit for ever and ever: Amen.
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SECOND INSTRUCTION.
To those about to be illuminated; and concerning
women who adorn themselves with plaiting of hair, and gold, and concerning
those who have used omens, and amulets, and incantations, all which are
foreign to Christianity.
1. I HAVE come to ask first of all for some fruit
in return for the words lately said out of brotherly love to you.
For we do not speak in order that ye should hear simply, but in order that
ye should remember what has been said, and may afford us evidence
of this, by your works. Yea, rather, not us, but, God, who knows the secrets
of the heart. On this account indeed instruction is so called, in
order that even when we are absent, our discourse may instruct your
hearts.(1) And be not surprised if, after an interval of ten days only,
we have come asking for fruit from the seed sown. For in one day
it is possible at once to let the seed fall, and to accomplish the harvest.
For strengthened not by our own power alone, but by the influence
which comes from God, we are summoned to the conflict. Let as many
therefore as have received what has been spoken, and have fulfilled it
by their works, remain reaching forth to the things which are before.
But let as many as have not yet arrived at this good achievement,
arrive at it straightway, that they may dispel the condemnation which arises
out of their sloth by their diligence for the future. For it is possible,
it is indeed possible for him who has been very slothful, by using diligence
for the future to recover the whole loss of the time that is past.
Wherefore, He says, "To-day if ye will hear his voice, harden not
your hearts, as in the day of provocation."(2) And this, He says, exhorting
and counselling us; that we should never despair, but so long as
we are here, should have good hopes, and should lay hold on what is before
us, and hasten towards the prize of our high calling of God. This
then let us do, and let us inquire into the names of this great gift.
For as ignorance of the greatness of this dignity makes those who are honored
with it more slothful, so when it is known it renders them thankful,
and makes them more earnest; and anyhow it would be disgraceful and
ridiculous that they who enjoy such glory and honors from God, should not
even know what the names of it are intended to show forth. And why
do I speak about this gift, for if thou wilt consider the common name of
our race, thou wilt receive the greatest instruction and incentive
to virtue. For this name "Man," we do not define according as they
who are without define it, but as the Divine Scripture has bidden us. For
a man is not merely whosoever has hands and feet of a man, nor whosoever
is rational only, but whosoever practices piety and virtue with boldness.
Hear, at least, what he says concerning Job. For in saying that "there
was a man in the land of Ausis,"(3) he does not describe him in those
terms in which they who are without describe him, nor does he say
this because he had two feet and broad nails, but he added the evidences
of his piety and said, "just, true, fearing God, eschewing every
evil deed,"(4) showing that this is a man; even as therefore another says,
"Fear God, and keep his commandments, because this is the whole man."(5)
But if the name man affords such a great incentive to virtue, much
rather the term faithful. For thou art called faithful on this account,
because thou hast faith in God, and thyself art entrusted from Him
with righteousness, sanctification, cleansing of soul, adoption, the kingdom
of heaven. He entrusted thee with these, and handed them over to
thee. Thou in turn hast entrusted, and handed over other things to
him, almsgiving, prayers, self-control and every other virtue. And why
do I say almsgiving? If thou givest him even a cup of cold water,
thou shalt not indeed lose this, but even this he keeps with care against
that day, and will restore it with overflowing abundance. For this truly
is wonderful, that he does not keep only that which has been entrusted
to him, but in recompensing it increases it.
This too he has bidden thee do according to thy
power, with what has been entrusted to thee, to extend the holiness
which thou hast received, and to make the righteousness which comes from
the layer brighter, and the gift of grace more radiant; even as therefore
Paul did, increasing all the good things which he
166
received by his subsequent labors, and his zeal, and his diligence.
And look at the carefulness of God; neither did he give the whole
to thee then, nor withhold the whole, but gave part, and promised part.
And for what reason did he not give the whole then? In order that
thou mightest show thy faith about Him, believing, on his promise alone,
in what was not yet given. And for what reason again did he not there
dispense the whole, but did give the grace of the Spirit, and righteousness
and sanctification? In order that he might lighten thy labors for thee,
and by what has been already given may also put thee in good hope
for that which is to come. On this account, too, thou art about to
be called newly-enlightened, because thy light is ever new, if thou wilt,
and is never quenched. For this light of day, whether we will or
no, the night succeeds, but darkness knows not that light's ray. "For the
light shineth in the darkness, and the darkness apprehended it not."(1)
Not so bright at least is the world, when the sunbeams come
forth, as the soul shines and becomes brighter when it has received grace
from the Spirit and learns more exactly the nature of the case. For
when night prevails, and there is darkness, often a man has seen a coil
of rope and has thought it was a serpent, and has fled from an approaching
friend as from an enemy, and being aware of some noise, has become
very much alarmed; but when the day has come, nothing of this sort could
happen, but all appears just as it really is; which thing also occurs
in the case of our soul. For when grace has come, and driven away
the darkness of the understanding, we learn the exact nature of things,
and what was before dreadful to us becomes contemptible. For we no
longer fear death, after learning exactly, from this sacred initiation,
that death is not death, but a sleep and a seasonable slumber; nor
poverty nor disease, nor any other such thing, knowing that we are
on our way to a better life, undefiled and incorruptible, and free from
all such vicissitudes.
2. Let us not therefore remain craving after the
things of this life, neither after the luxury of the table, or costliness
of raiment. For thou hast the most excellent of raiment, thou hast a spiritual;
table thou hast the glory from on high, and Christ is become to thee
all things, thy table, thy raiment, thy home, thy head, thy stem. "For
as many of you as were baptized into Christ, did put on Christ."(2)
See how he has become raiment for thee. Dost thou wish to learn how
he becomes a table for thee? "He who eateth me," says He, "as I live because
of the Father, he also shall live because of me;"(3) and that he
becometh a home for thee, "he that eateth my flesh abideth in me,
and I in him;(4) and that He is a stem He says again, "I am the vine, ye
the branches,"(5) and that he is brother, and friend, and bridegroom,
"I no longer call you servants: for ye are my friends;"(6) and Paul again,
"I espoused you to one husband, that I might present you as a pure
virgin to Christ;"(7) and again, "That he might be the first-born
among many brethren;"(8) and we become not his brethren only, but also
his children, "For behold," he says, "I and the children which God
has given me"(9) and not this only, but His members, and His body. For
as if what has been said were not enough to show forth the love and
the good will which He has shown forth towards us, He has added another
thing greater and nearer still, caring himself besides, our head. Knowing
all these matters, beloved, requite thy benefactor by the best conversation,
and considering the greatness of the sacrifice, adorn the members
of thy body; consider what thou receivest in thine hand, and never suffer
it to strike any one, nor shame what has been honored with so great
a gift by the sin of a blow. Consider what thou receivest in thine
hand, and keep it clean from all covetousness and extortion; think that
thou dost not receive this in thy hand, but also puttest it to thy
mouth, and guard thy tongue in purity from base and insolent words, blasphemy,
perjury, and all other such things. For it is disastrous that what
is ministered to by such most dread mysteries, and has been dyed
red with such blood, and has become a golden sword, should be perverted
to purposes of raillery, and insult, and buffoonery. Reverence the
honor with which God has honoured it, and bring it not down to the vileness
of sin, but having reflected again that after the hand and the tongue,
the heart receives this dread mystery, do not ever weave a plot against
thy neighbor, but keep thy thoughts pure from all evil. Thus thou shall
be able to keep thine eyes too, and thy hearing safe. For is it not
monstrous, after this mystic voice is borne from heaven--I mean the
voice of the Cherubim--to defile thy hearing with lewd songs,, and dissolute
melodies? and does it not deserve the utmost punishment if, with
the same eyes with which thou lookest upon the unspeakable and dread mysteries,
thou lookest upon harlots, and dost commit adultery in thy heart.
Thou art called to a marriage, beloved: enter not in clad in sordid
raiment, but take a robe suitable to the
167
marriage. For if when men are called to a material marriage, though
they be poorer than all others, they often possess themselves of
or buy clean raiment, and so go to meet those who called them. Do thou
too who hast been called to a spiritual marriage, and to a royal
banquet, consider what kind of raiment it would be right for thee to
buy, but rather there is not even need to purchase, yea he himself who
calls thee gives it thee gratis, in order that thou mayest not be
able to plead poverty in excuse. Keep, therefore, the raiment which thou
receivedst. For if thou losest it, thou wilt not be able to use it
henceforth, or to buy it. For this kind of raiment is nowhere sold. Hast
thou heard how those who were initiated, in old time, groaned, and
beat their breasts, their conscience thereupon exciting them? Beware
then, beloved, that thou do not at any time suffer like this. But how wilt
thou not suffer, if thou dost not cast off the wicked habit of evil
men? For this reason I said before, and speak now and will not cease
speaking, if any has not rectified the defects in his morals, nor furnished
himself with easily acquired virtue, let him not be baptized. For
the laver is able to remit former sins, but there is no little fear, and
no ordinary danger lest we return to them, and our remedy become
a wound. For by how much greater the grace is, by so much is the
punishment more for those who sin after these things.
3. In order, therefore, that we return not to our
former vomit, let us henceforward discipline ourselves. For that
we must repent beforehand, and desist from our former evil, and so come
forward for grace, hear what John says, and what the leader of the
apostles says to those who are about to be baptized. For the one says,
"Bring forth fruit worthy of repentance, and begin not to say within
yourselves, we have Abraham to our Father;"(1) and the other says
again to those who question him, "Repent ye and be baptized every one of
you in the name of the Lord Jesus Christ."(2) Now he who repents,
no longer touches the same matters of which he repented. On this account,
also, we are bidden to say, "I renounce thee, Satan," in order that
we may never more return to him? As therefore happens in the case
of painters from life, so let it happen in your case. For they, arranging
their boards, and tracing white lines upon them, and sketching the
royal likeness in outline, before they apply the actual colors, rub out
some lines, and change some for others, rectifying mistakes, and altering
what is amiss with all freedom. But when they put on the coloring
for good, it is no longer in their power to rub out again, and to change
one thing for another, since they injure the beauty of the portrait,
and the result becomes an eyesore. Consider that thy soul is the
portrait; before therefore the true coloring of the spirit comes, wipe
out habits which have wrongly been implanted in thee, whether swearing,
or falsehood, or insolence, or base talking, or jesting, or whatever else
thou hair a habit of doing of things unlawful. Away with the habit,
in order that thou mayest not return to it, after baptism. The layer
causes the sins to disappear. Correct thy habits, so that when the colors
are applied, and the royal likeness is brought out, thou mayest no
more wipe them out in the future; and add damage and scars to the
beauty which has been given thee by God.(4) Restrain therefore anger, extinguish
passion. Be not thou vexed, be sympathizing, be not exasperated,
nor say, "I have been injured in regard to my soul." No one is injured
in regard to the soul if we do not injure ourselves in regard to
the soul; and how this is, I now say. Has any one taken away thy
substance? He has not injured thee in regard to thy soul, but thy money.
But if thou cherish ill-will against him, thou hast injured thyself
in regard to thy soul. For the money taken away has wrought thee no damage,
nay has even been profitable, but thou by not dismissing thine anger
wilt give account in the other world for this cherishing of ill-will.
Has any one reviled thee and insulted thee. He has in no way injured thy
soul, and not even thy body. Hast thou reviled in return and insulted?
Thou hast injured thyself in regard to thy soul, for for the words which
thou hast Said thou art about to render account there; and this I wish
you to know chiefly of all, that the Christian, and faithful man,
no one is able to injure in regard to the soul, not even the devil himself;
and not only is this wonderful, that God hath made us inaccessible
to all his designs, but that he has constituted us fit for the practice
of virtue, and there is no hinderance, if we will, even though we
be poor, weak in body, outcast, nameless, bondservants. For neither
poverty, nor infirmity, nor deformity of body, nor servitude, nor any other
of such things could ever become a hinderance to virtue; and why
do I say, poor, and a bondservant,
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and nameless? Even if thou art a prisoner, not even this would be ever
any hinderance to thee as regards virtue. And how this is I proceed
to say. Has any of thy household grieved thee and provoked thee? dismiss
thy wrath against him. Have bonds, and poverty, and obscurity been
any hinderance to thee in this respect? and why do I say hinderance?
They have both helped and contributed to restrain pride. Hast thou
seen another prospering? do not envy him. For not even in this case
is poverty a bar. Again, whenever thou needest to pray, do so with a sober
and watchful mind, and nothing shall be a bar even in that case.
Show all meekness, forbearance, self-restraint, gravity. For these
things need no external helps. And this especially is the chief point about
virtue, that it has no necessity for wealth, power, glory, nor anything
of that kind, but of a sanctified soul alone, and it seeks for nothing
more. And behold, also, the same thing happening in respect of grace.
For if any one be lame, if he has had his eyes put out, if he be
maimed in body, if he has fallen into the last extremity of weakness, grace
is not hindered from coming by any of these things. For it only seeks
a soul receiving it with readiness, and all these external things it
passes over. For in the case of worldly soldiers, those who are about to
enlist them for the army seek for stature of body and healthy condition,
and it is not only necessary that he who is about to become a soldier should
have these alone, but he must also be free. For if anybody be a slave,
he is rejected. But the King of Heaven seeks for nothing of this
kind, but receives slaves into his army, and aged people, and the languid
in limb, and is not ashamed. What is more merciful than this? What
could be more kind? For he seeks for what is in our own power, but they
seek for what is not in our power. For to be a slave or free is not
our doing. To be tall, again, or short is not in our own power, or
to be aged, or well grown, and such like. But to be forbearing and kind,
and so forth, are matters of our own choice; and God demands of us
only those things of which we have control. And quite reasonably. For He
does not call Us to grace because of his own need, but because of doing
us kindness; but kings, because of services required by them; and
they carry men off to an outward and material warfare, but He to a spiritual
combat; and it is not only in the case of heathen wars, but in the
case of the games also that one may see the same analogy. For they
who are about to be brought into the theatre, do not descend to the contest
until the herald himself takes them beneath the gaze of all, and
leads them round, shouting out and saying, "Has any one a charge against
this person?" although in that case the struggle is not concerned
with the soul, but with the body. Wherefore then dost thou demand
proofs of nobleness? But in this case there is nothing of the kind, but
all is different, our contest not consisting of hand locked in hand,
but in philosophy of soul, and excellence of mind. The president of our
conflicts does the opposite. For he does not take us, and lead us
round and say, "Has any one a charge against this man?" but cries
out, "Though all men, though demons, stand up with the devil and accuse
him of extreme and unspeakable crimes, I reject him not, nor abhor
him, but removing him from his accusers, and freeing him from his
wickedness, thus I bring him to the contest. And this is very reasonable.
For there indeed the president contributes nothing towards the victory,
in the case of the combatants, but stands still in the midst. But here,
the President of the contests for holiness becomes a fellow-combatant,
and helper, sharing with them the conflict against the devil.
4. And not only is this the wonderful thing that
he remits our sins, but that he not even reveals them nor makes them
manifest and patent, nor compels us to come forward into the midst, and
to tell out our errors, but bids us make our defense to him alone,
and to confess ourselves to him. And yet among secular judges, if any tell
any of the robbers or grave-riflers, when they are arrested, to tell
their errors and be quit of their punishment, they would accede to
this with all readiness, despising the shame through desire of safety.
But in this case there is nothing of this kind, but he both remits
the sins, nor compels us to marshal them in array before any spectators.
But one thing alone he seeks, that he who enjoys this remission should
learn the greatness of the gift. How is it not, therefore, absurd
that in case where he does us service, he should be content with our testimony
only, but in those where we serve him we seek for others as witnesses,
and do a thing for ostentation's sake? While we wonder then at his
kindliness, let us show forth our doings, and before all others let us
curb the vehemence of our tongue, and not always be giving utterance.
"For in the multitude of words there wanteth not transgression."(1) If
indeed then thou hast anything useful to say, open thy lips. But
if there be nothing necessary for thee to say, be silent, for it
is better. Art thou a handicraftsman? as thou sittest at work, sing
psalms. Dost thou not wish to sing with thy mouth? do this in thine
heart; a psalm is a great com-
169
panion. In this case thou shall undergo nothing serious, but shalt be
able to sit in thy workshop as in a monastery. For not suitableness
of place, but strictness of morals will afford us quiet. Paul, at least,
pursuing his trade in a workshop suffered no injury to his own virtue.(1)
Do not thou therefore say, How can I, being a handicraftsman and
a poor man, be a philosopher? This is indeed the very reason why thou mayest
be a philosopher. For poverty is far more conducive to piety for
us than wealth, and work than idleness; since wealth is even a hinderance
to those who do not take heed. For when it is needful to dismiss
anger, to extinguish envy, to curb passion, to offer prayer, to exhibit
forbearance and meekness, kindliness and charity, when would poverty be
a bar? For it is not possible by spending money to accomplish these
things, but by exhibiting a fight disposition; almsgiving especially needs
money, but even it shines forth in greater degree through poverty. For
she who spent the two mites was poorer than all men, and yet surpassed
all.(2) Let us not then consider wealth to be anything great, nor gold
to be better than clay. For the value of material things is not owing
to their nature, but to our estimate of them. For if any one would
inquire carefully, iron is much more necessary than gold. For the one contributes
to no need of our life, but the other has furnished us with the greater
part of our needs, ministering to countless arts; and why do I speak of
a comparison between gold and iron? For these stones(3) are more
necessary than precious stones. For of those nothing serviceable
could be made, but out of these, houses and walls and cities are erected.
But do thou show me what gain could be derived from these pearls,
rather what harm would not happen? For in order that thou mayest
wear one pearl drop, countless poor people are pinched with hunger. What
excuse wilt thou hit upon? what pardon?
Dost thou wish to adorn thy face? Do so not with
pearls, but with modesty, and dignity. So thy countenance will be
more full of grace in the eyes of thy husband. For the other kind of adorning
is wont to plunge him into a suspicion of jealousy, and into enmity,
quarrelsomeness and strife, for nothing is more annoying than a face which
is suspected. But the ornament of compassion and modesty casts out all
evil suspicion, and will draw thy partner to thee more strongly than
any bond. For natural beauty does not impart such comeliness to the face
as does the disposition of him who beholds it, and nothing is so
wont to produce that disposition as modesty and dignity; so that
if any woman be comely, and her husband be ill affected towards her, she
appears to him the most worthless of all women; and if she do not
happen to be fair of face, but her husband be well affected towards her,
she appears more comely than all. For sentence is given not according
to the nature of what is beheld, but according to the disposition
of the beholders. Adorn thy face then with modesty, dignity, pity, lovingkindness,
charity, affection for thy husband, forbearance, meekness, endurance
of ill. These are the tints of virtue. By means of these thou wilt
attract angels not human beings to be thy lovers. By means of these thou
hast God to commend thee, and when God receives thee, he will certainly
win over thy husband for thee. For if the wisdom of a man illuminates his
countenance,(4) much more does the virtue of a woman illuminate her face;
and if thou considerest this to be a great ornament, tell me what
will be the advantage of the pearls in that day? But why is it necessary
to speak of that day, since it is possible to show all this from
what happens now. When, then, they who thought fit to revile the
emperor were dragged to the judgment hall, and were in danger of extreme
measures being taken, then the mothers, and the wives, laying aside
their necklaces, and their golden ornaments, and pearls, and all adornment,
and golden raiment, wearing a simple and mean dress, and besprinkled with
ashes, prostrated themselves before the doors of the judgment hall
and thus won over the judges; and if in the case of these earthly courts
of justice, the golden ornaments, and the pearls, and the variegated
dress would have been a snare and a betrayal, but forbearance, and
meekness, and ashes, and tears, and mean garments persuaded the judge,
much more would this take place in the case of that impartial and
dread tribunal. For what reason wilt thou be able to state, what defense,
when the Master lays these pearls to thy charge, and brings the poor who
have perished with hunger into the midst? On this account Paul said,
"not with braided hair, or gold, or pearls, or costly raiment."(5) For
therein would be a snare. And if we were to enjoy them continually,
yet we shall lay them aside with death. But arising out of virtue
there is all security, and no vicissitude and changeableness, but here
it makes us more secure, and also accompanies us there. Dost thou
wish to possess pearls, and never to lay aside this wealth ? Take off all
ornament and place it in the hands
170
of Christ through the poor. He will keep all thy wealth for thee, when
He shall raise up thy body with much radiancy. Then He shall invest
thee with better wealth and greater ornament, since this present is mean
and absurd. Consider then whom thou wishest to please, and for whose
sake thou puttest on this ornament, not in order that the ropemaker
and the coppersmith and the huckster may admire. Then art thou not ashamed,
nor blushest thou when thou showest thyself to them? doing all on
their account whom thou dost not consider worthy of accosting.
How then wilt thou laugh this fancy to scorn? If
thou wilt remember that word, which thou sentest forth when thou
wert initiated, I renounce thee, Satan, and thy pomp, and thy service.
For the frenzy about pearls is pomp of Satan. For thou didst receive
gold not in order that thou mightest bind it on to thy body, but in order
that thou mightest release and nourish the poor. Say therefore constantly,
I renounce thee, Satan. Nothing is more safe than this word if we
shall prove it by our deeds.
5. This I think it right that you who are about
to be initiated should learn. For this word is a covenant with the
Master. And just as we, when we buy slaves, first ask those who
are being sold if they are willing to be our servants: So also does
Christ. When He is about to receive thee into service, He first asks if
thou wishest to leave that cruel and relentless tyrant, and He receives
covenants from thee. For his service is not forced upon thee. And
see the lovingkindness of God. For we, before we put down the price, ask
those who are being sold, and when we have learned that they
are willing, then we put down the price. But Christ not so, but He even
put down the price for us all; his precious blood. For, He says,
ye were bought with a price.(1) Notwithstanding, not even then does
He compel those who are unwilling, to serve him; but except thou hast grace,
He says, and of thine own accord and will determinest to enroll thyself
under my rule, I do not compel, nor force thee. And we should not have
chosen to buy wicked slaves. But if we should at any time have so
chosen, we buy them with a perverted choice, and put down a corresponding
price for them. But Christ, buying ungrateful and lawless slaves, put down
the price of a servant of first quality, nay rather much more, and
so much greater that neither speech nor thought can set forth its
greatness. For neither giving heaven, nor earth, nor sea, but giving up
that which is more valuable than all these, his own blood, thus He
bought us. And after all these things, he does not require of us witnesses,
or registration, but is content with the single word, if thou sayest
it from thy heart. "I renounce thee, Satan, and thy pomp," has included
all. Let us then say this, "I renounce thee, Satan," as men who are about
in that world at that day to have that word demanded of them, and
let us keep it in order that we may then return this deposit safe. But
Satan's pomps are theatres, and the circus, and all sin, and observance
of days, and incantations and omens.
"And what are omens?" says one. Often when going
forth from his own house he has seen a one-eyed or lame man, and
has shunned him as an omen. This is a pomp of Satan. For meeting the man
does not make the day turn out ill, but to live in sin. When thou
goest forth, then, beware of one thing--that sin does not meet thee. For
this it is which trips us up. And without this the devil will be
able to do us no harm. What sayest thou? Thou seest a man, and shunnest
him as an omen, and dost not see the snare of the devil, how he sets thee
at war with him who has done thee no wrong, how he makes thee the
enemy of thy brother on no just pretext; but God has bidden us love
our enemies; but thou art turned away from him who did thee no wrong, having
nothing to charge him with, and dost thou not consider how great
is the absurdity, how great the shame, rather how great is the danger?
Can I speak of anything more absurd? I am ashamed, indeed, and I
blush: But for your salvation's sake, I am, I am compelled to speak
of it. If a virgin meet him he says the day becomes unsuccessful; but if
a harlot meet him, it is propitious, and profitable, and full of
much business; are you ashamed? and do you smite your foreheads, and bend
to the ground? But do not this on account of the words which I have spoken,
but of the deeds which have been done. See then, in this case, how
the devil hid his snare, in order that we might turn away from the modest,
but salute and be friendly to the unchaste. For since he has heard
Christ saying that "He who looketh on a woman to desire her, has
already committed adultery with her,"(2) and has seen many get the better
of unchastity, wishing by another wrong to cast them again into sin,
by this superstitious observance he gladly persuades them to pay
attention to whorish women.
And what is one to say about them who use charms
and amulets, and encircle their heads and feet with golden coins
of Alexander
171
of Macedon. Are these our hopes, tell me, that after the cross and death of our Master, we should place our hopes of salvation on an image of a Greek king? Dost thou not know what great result the cross has achieved? It has abolished death, has extinguished sin, has made Hades useless, has undone the power of the devil, and is it not worth trusting for the health of the body? It has raised up the whole world, and dost thou not take courage in it? And what wouldest thou be worthy to suffer, tell me? Thou dost not only have amulets always with thee, but incantations bringing drunken and half-witted old women into thine house, and art thou not ashamed, and dost thou not blush, after so great philosophy, to be terrified at such things? and there is a graver thing than this error. For when we deliver these exhortations, and lead them away, thinking that they defend themselves, they say, that the woman is a Christian who makes these incantations, and utters nothing else than the name of God. On this account I especially hate and turn away from her, because she makes use of the name of God, with a view to ribaldry. For even the demons uttered the name of God, but still they were demons, and thus they used to say to Christ, "We know thee who thou art, the Holy One of God,"(1) and notwithstanding, he rebuked them, and drave them away. On this account, then, I beseech you to cleanse yourselves from this error, and to keep hold of this word as a staff; and just as without sandals, and cloak, no one of you would choose to go down to the market-place, so without this word never enter the market-place, but when thou art about to pass over the threshold of the gateway, say this word first: I leave thy ranks, Satan, and thy pomp, and thy service, and I join the ranks of Christ. And never go forth without this word. This shall be a staff to thee, this thine armor, this an impregnable fortress, and accompany this word with the sign of the cross on thy forehead. For thus not only a man who meets you, but even the devil himself, will be unable to hurt you at all, when he sees thee everywhere appearing with these weapons; and discipline thyself by these means henceforth, in order that when thou receivest the seal(2) thou mayest be a well-equipped soldier, and planting thy trophy against the devil, may receive the crown of righteousness, which may it be the lot of us all to obtain, through the grace and lovingkindness of our Lord Jesus Christ, with whom be glory to the Father and to the Holy Spirit for ever and ever--Amen.
End of Etext Instructions to Catechumes by John Chrysostom
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