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ST. JOHN CHRYSOSTOM

INSTRUCTIONS TO CATECHUMENS

[Translated by Rev. W. R. W. Stephens, M.A., Prebendary of Chichester, and
Rector of Woolbeding, Sussex. Assisted by Rev. T. P. Brandram, M.A., Rector
of Rumboldswhyke, Chichester.]

FIRST INSTRUCTION.

   To those about to be illuminated;(1) and for what reason the laver 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 laver 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 laver by means
of the baths, common to all men, which is wont to wipe off bodily
uncleanness; and there is the Jewish laver, 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 laver of the Jews cleansed.
But the laver 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 laver, "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 laver take away all our sins, is it called, not a laver 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
laver 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 laver 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 practiced
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 laver 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 laver 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 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 companion. 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.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/IX, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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