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Translated with Introduction, and Notes by Rev. W. R. W. Stephens, M.A.
 Assisted by Rev. T. P. Brandram, M. A. ,


    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


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


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,


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-


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


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.


                     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


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


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,


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-


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


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


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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