9.57 SPURIA. A for yourself that you divide Christ; for He says: *This is the will of the Father, that all should honor the Son, even as they honor the Father* (John 5:23). Honor the Father; nay, honor the Son, if you honor the Father. He considers the honor of the Son to be His own proper honor; for the Savior says: *He who hates Me, hates My Father also* (John 15:23). Do not think, therefore, that you bestow anything upon God, heretics, when you say He is greater than the Son; for the Father does not accept the honor referred to Himself, when the Son is insulted. And take a clear proof of this from the Old Scripture. The friends of Job, who came to comfort him, were blaming him for speaking boldly, and they were justifying God. Job said to God: *Who will grant me a judge between me and You, that I may know how many my sins are, that You have judged me thus?* (Job 15:15; 8:3). The friends of Job were justifying God, though they were ignorant of the matter, and they were rather judging the just man as one who had sinned, whereas they defended God as one who sends affliction. And they say to him: *You have spoken greatly, you have spoken excessively against the Almighty; and does God not disturb the just?* (Job 34:37; 36:3). *According to your sins He has brought this upon you; if your sins were not many, you would not have been scourged.* And they seemed to defend God, while they judged the just man. See, did God accept those who spoke in His favor against the just man? If He accepted that defense of Himself, when the just man was dishonored, He also accepts that honor directed towards Himself, when the Son is dishonored. B Hear what the Lord says to the friends of Job: *Why have you not spoken rightly against my servant?* (Job 42:7). If He rejects those who did not speak rightly against the servant, does He accept the one who sharpens his tongue against the Only Begotten? Far be it. Therefore, judgment is inevitable for those who blaspheme the Holy Spirit. Hear what the Savior says: *Every blasphemy will be forgiven to men, but the blasphemy against the Holy Spirit will not be forgiven, neither in this age, nor in the age to come* (Matt. 12:31-32). What is the need of syllogisms of begotten and unbegotten, created and uncreated? The word of heresy is sharp, *sharper than a whetted razor* (Ps. 51:3-4). But even a razor, however large and strongly whetted it may be, can shave hairs, but it cannot cut wood; but the word of truth is not a razor, but an axe. Therefore John the Baptist says: *Behold the axe lies at the root of the trees* (Matt. 3:10). He did not say "razor"; for it is not smooth—in accordance with those who smooth out vanity with words—but the word of God is an axe cutting the pride of the arrogant, as John testifies, saying: *And the axe also lies at the root of the trees.* The crowd of those who speak deceit and weave heresies is a razor, as David says to Saul: *Why do you boast in malice, you who are powerful in lawlessness? All day long your tongue has devised injustice, as a whetted razor you have wrought deceit* (Ps. 51:3-4). The Father legislates, the Son commands, the Spirit originates authority. Hear God saying: *They who evangelize shall come, whom the Lord has called* (Joel 2:32). I beseech you, yield your hearing, that you may learn the concord of the truth. For we do not fight with reasonings, but we follow the Scriptures. We wish to be servants of the Scriptures, not to enslave the Scriptures to our own reasonings. Faith does not accept syllogisms, not as if they are irrational, but as one that surpasses every reasoning. And that Paul may show you that faith is armed against reasonings, he says: *For our weapons are not carnal, but powerful to God for the destruction of strongholds, destroying reasonings and every height lifted up against the knowledge of God* (2 Cor. 10:4-5). But even if the lawless one often wins with dialectic, do not be surprised; for David says: *The words of the lawless have prevailed over us* (Ps. 64:4). The Father also sends the apostles, the Son also sends, and the Holy Spirit also sends. The Savior says to the apostles: *Behold I send you into the world; go and make disciples of all nations* (Matt. 28:19). He also says in the Acts of the Apostles: *They therefore having been sent out by the Holy Spirit, went down to Seleucia* (Acts 13:4). The Father calls apostles; the Son calls apostles; the prophet says: *For from Mount Zion shall come the one who brings good tidings, and they who bring good tidings whom the Lord has called* (Joel 2:32). Therefore it is of God to call those who bring good tidings. If therefore it is of God to issue the call, for this reason the Spirit, speaking through the prophets, said: *Thus says the Holy Spirit: Set apart for me Paul and Barnabas for the work to which I have called them* (Acts 13:2). These things have been sufficiently said by us. May the God of peace increase us all in His faith and love: for to Him is due all glory, honor, and adoration, with the only-begotten Son and His all-holy Spirit, now and always, and unto the ages of ages. Amen.
CONCERNING PATIENCE, AND CONCERNING THE CONSUMMATION OF THIS AGE, AND THE SECOND COMING, AND THE PERPETUAL KINGDOM OF THE JUST, AND THE ETERNAL PUNISHMENT OF SINNERS: A HYPOTHESIS ALSO OF CONFESSION, AND AN EXHORTATION TO THE MEDITATION OF DIVINE SCRIPTURES; AND WHAT ARE THE DEVICES OF THE ENEMY, AND WHAT IS THE UTILITY OF QUIETUDE.
Splendid is the life of the just; but how is it made splendid, if not through patience? Acquire this, O brother, as the mother of fortitude; for the psalm exhorts, saying: *Wait for the Lord, and keep His way* (Ps. 36:34). And Paul, as if to acquire this virtue, says: *Tribulation works patience* (Rom. 5:3). Submissive, therefore, be to the Lord, and pray to Him, and you will find from this: *And He shall give you the petitions of your heart* (Ps. 36:4). What is more blessed than this, to have the favorable hearing of such a King? Who will not wish to have the hearing of the Judge open and obedient? You happen to be a worker of virtue, brother; Christ hired you into His vineyard: as you have time, do good. Hear Paul saying: *Whatever a man sows, this he will also reap* (Gal. 6:8). Sow in the spirit, that you may reap eternal life: *For he who sows in the flesh, he says, will reap destruction from the flesh* (Ibid.). Hear the good counselor saying: *Sow for yourselves righteousness, reap the fruit of life* (Osee 10:12). Do not faint in labor, seeing hope before you: for where there are struggles, there are prizes; where there are wars, there are honors; where there is fighting, there is also a crown. Looking to this, stir up yourself through patience: always offer these holy cries: *Act as a man, and be strengthened, and wait for the Lord* (Ps. 26:14). *Prepare your works for the end, and prepare for the field* (Prov. 24:27): for such is this life. Accept the Old Testament. *Hedge your possession with thorns* (Eccl. 28:28). With what? Fasting, prayer, doctrine. If you have a hedge, the wild beast, the devil, will not enter. Just as those who guard vineyards clap, cry out with a voice, and drive away the disturbers with noise: so do you shout by prayer, rejoice by psalmody: and the wild beast, namely the devil, you will drive away, of whom Scripture says: *Catch for us the little foxes* (Cant. 2:15). Observe the enemy always: if he comes, pierce your heart and with the forethought of struggle; and if he attacks your soul, sending evil thoughts, oppose the shield of faith, assume the helmet of hope, strike with the sword of the Spirit, which is the word of God: and thus armed against the enemy, stand firm, and do not be sleepy in the war, but be awake in all things.
B He brings in the enemy sometimes with spaciousness, and sometimes with tribulations. For as he knows the mind of man to be inclined, so he himself carries on the war, and cunningly draws up his battle line. Therefore, my brother, keep watch cautiously, and study to be occupied always in reading, so that you may learn how the snares of the enemy are to be avoided, and how eternal life is to be acquired. For the reading of the divine Scriptures restrains the wandering mind and gives knowledge of God: for it is written, "Be still, and know that I am God" (Ps. 45:11). You hear, brother, that he who with sincere heart occupies himself in the divine Scriptures, receives the knowledge of God. Wherefore, my brother, do not neglect your soul, but occupy yourself with reading and prayer, so that your mind may be illuminated, and that you may be perfect and whole, lacking in nothing. Others boast in the conversations of great men, of princes and kings; but do you boast with the angels of God, mingling conversations with the Holy Spirit through the divine Scriptures: for it is the Holy Spirit who speaks through them. Take care, therefore, to be occupied in the divine Scriptures, and to persevere in holy prayers. For as often as you are occupied with God through them, so often are your body, soul, and spirit sanctified. Since you know this, my brother, that you are sanctified as often as you apply yourself to them, approach them more frequently. And even if your hands do not cease to work, pray with your mind. For blessed Anna, the mother of the prophet Samuel, prayed, and her lips were moved: but her prayer entered into the ears of the Lord of Sabaoth: for her petition was granted to her. Wherefore, my brother, even if your hands are not free from work, pray with your mind: for God hears even those who are silent. But if you do not know how to read, occupy yourself assiduously where you can hear and be helped: for it is written: "If you see a man of understanding, go to him early, and let your feet wear the steps of his doors" (Eccli. 6:36). This is not for those who do not know, but also for those who do know how to read. For there are many who read and do not understand what they read. See, therefore, brother, that you do not neglect the gift conferred upon you by Christ, but care for it and seek out how you can please God, so that you may obtain beatitude: for it is written: "Blessed are they who search his testimonies, with their whole heart they shall seek him" (Ps. 118:2). See that the enemy does not interrupt you when you want to read, while he proposes injustice to you, and throws you into temptations and says: "Do this thing first, which indeed is small, and afterwards you shall read without solicitude." When he suggests these things, and incites you to the work of your hands, he casts all these things forward, to turn you away from reading, which is useful to you. For when the devil sees anyone reading studiously, and receiving utility from it, he attacks him with these machines and others, so that he may hinder him. Do not, therefore, perform his will, but be as a deer thirsting, and desiring to go to the fountains of waters, that is, to the sacred Scriptures, that you may drink from them, and they may cool your thirst that burns within you through your affections. Drink also the utility flowing from thence: for example: when the Lord has granted you to understand the words, do not pass them by, but meditate on them and inscribe them in your heart, and serve them in your memory perpetually. For it is written: "I will meditate on thy justifications, I will not forget thy words" (Ps. 118:16); and again, "In my heart I have hidden thy C speeches, that I may not sin against thee" (Ibid., v. 11); and again, "Wherewith shall a younger man correct his way? In keeping thy words" (Ibid., v. 9). You see, brother, that when a man remembers the words of God, then he corrects his way. For who is it who remembers the words of God, and does not correct himself, unless perhaps he is that wicked and miserable man, who does not even remember them at all, nay rather, even forgets those whom he seems to remember? To a man of this kind God says: "Why do you declare my justices, and take my covenant by your mouth?" (Ps. 49:16). He commands, therefore, that those things which he seems to have be taken away from him (Matth. 25:29). For this man seems to have faith (for he calls himself a Christian), but he denies it by his works, and is worse than an infidel. Therefore He commands the Holy Spirit to be taken away from him, whom he received in the day of redemption, and whom he seems to have. And such a man is made like a broken wine jar, which loses its wine; all however who see it, not knowing what has happened, think it is full; but if the matter is explored, then it is found by all to be empty. So, therefore, such a man, being examined in that day of judgment, is found so to be: and then his works will be manifest to all. Such are they who will say to the King in that day: "Lord, have we not done many miracles in thy name?" And the King answering will say to them: "Amen I say to you, I do not know you" (Matth. 7:22-23). You see, brother, that such a man obtains no mercy. Do you, therefore, remember the words that you hear, and direct your way. Take care not to allow oblivion to come, and take them away from your heart; take care not to allow the birds to descend, and eat the seed of God: for He himself says the seed is the word which you have heard. Hide the seed in the fold of the earth; that is, hide the word in the middle of your heart, that it may bear fruit to the Lord in fear. But when you have read, read accurately and with labor, running through the verse with much attention, and do not care only to turn the leaves; but, if there is need, do not be slothful, to read the same verse twice, three times, or more often, so that you may understand its power. But when you are about to sit and read, or to hear another reading, pray first to the Lord, saying: "Lord Jesus Christ, open the ears and eyes of my heart, that I may hear thy word, and understand and do thy will, Lord, because I am a sojourner on the earth. Do not hide thy commandments from me, but Open my eyes, and I will consider the wondrous things of thy law" (Ps. 118:18): for in thee have I hoped, my God, that thou mayest illuminate my heart. Also, my brother, I beseech you, pray thus always to God, that he may illuminate your mind, and show you the power of his words. For many have been led into error, trusting in their own prudence; and "Professing themselves to be wise, they became fools" (Rom. 1:22), not understanding those things which were written, and they fell into blasphemy and perished. If, therefore, while you are reading you find a word difficult to understand, take care that the wicked one does not teach you to say within yourself: "The matter is not as it is said here; how can it be so?" and similar things: but, if you believe in God, believe also in his words, and say to that wicked one: "Go behind me, Satan: for I know The speeches of the Lord are chaste speeches, as silver examined by fire, purged seven times" (Ps. 11:7), and that there is nothing crooked or oblique in them, but all things are good to those who understand: I, however, am unlearned and do not know: I know, however, that they are written spiritually: for the Apostle says: "The law is spiritual" (Rom. 7:14). Then look up to heaven, and say: "Lord, I believe thy words: I do not contradict, but I trust in the words of the Holy Spirit. Do thou, therefore, Lord, save me that I may find grace before thee. For I seek nothing else, except that I may be saved, and obtain thy mercy, O merciful one, because thine is the kingdom and the empire for ever. Amen. Possess, brother, quiet, as a firm wall: for quiet renders you superior to the passions: for you fight from above, but that one from below. Possess, therefore, with the fear of God quiet, and all the darts of the enemy will not harm you: for quiet joined with the fear of God is a fiery chariot. Let the prophet Elias persuade you of this, who loved quiet and the fear of God and was as if assumed into heaven. O quiet, the progress of monks! O quiet, the heavenly ladder! O quiet, the way to the kingdom of heaven! O quiet, the mother of compunction! O quiet, the mirror of sinners, which shows a man his faults! O quiet, which does not hinder D tears! O quiet, the parent of gentleness! O quiet, the companion of humility! O quiet, joined with the fear of God, which illuminates the mind! O quiet, the explorer of thoughts, and the helper of discretion! O quiet, the mother of all good, the fulcrum of fasting, and the impediment of gluttony! O quiet, by which one applies oneself to prayer and reading! O quiet, the serenity of thoughts and the tranquil port! O quiet, by which the soul is free from solicitude! O quiet, the sweet yoke and light burden, which gives rest, and carries him who bears you! Quiet, the joy of the soul and heart! O quiet, the... of eyes, ears and tongue
[TRANSLATION START] frenum! O quiet, destruction of insolence and enemy of impudence! O quiet, prison of the diseases of the soul! O quiet, helper of every virtue, producer of voluntary poverty, you field bearing good fruits! O quiet, wall and protection of those who wish to fight for the kingdom of heaven! Yes, brother, possess this better portion which Mary chose. She was indeed an example of quiet, sitting at the feet of the Lord and clinging to Him alone. Therefore the Lord also praised her, saying: *Mary hath chosen that good part, which shall not be taken away from her* (Luc. 10, 42). You see, brother, what quiet is; since our Lord God praises the one who possesses it. Possess this, brother, and you shall take delight in the Lord, sitting at His feet and clinging to Him alone, that you may say with confidence: *My soul followeth hard after thee: thy right hand upholdeth me* (Psal. 62, 9). Therefore, *as with marrow and fatness* may my soul be filled. Yes, my brother, possess this thing sweeter than honey. For a morsel with the salt of quiet and freedom from care is better than the provision of luxurious dishes in temptations and troubles. Hear the Lord God saying: *Come unto me, all ye that labour and are heavy laden, and I will give you rest* (Matth. 11, 28). For the Lord wants to give you rest from cares, from anger, from temptation, and from the affliction of this age; He wants you to be free from care regarding the brick-making of Egypt; He wishes to lead you into the desert—that is, into quiet—that He may illuminate your paths with the pillar of cloud, that He may feed you with manna, I mean the bread of quiet and freedom from care; so that you may inherit the good land, I mean the Jerusalem above. Yes, beloved, love this, possess this, that you may be delighted in the way of the testimonies of God, as over all riches. Yes, brother, possess quiet with the fear of God, and the God of peace shall be with you, to whom glory is due for ever. Amen. B POSSESS quiet, brother, with the fear of God: and the God of peace shall be with you, to whom glory is due for ever. Amen. Therefore, I ask you, brothers beloved by the Lord, that you strive daily to keep the memory of these things: namely, of hope, of faith, of charity, of humility, and that you be always signed in the prayers of God, and in the meditations of the divine Scriptures, and in quiet. For if these things are present and abound in you, they do not render you idle or fruitless in the knowledge of our Lord Jesus Christ. For a Christian who does not possess these is blind, short-sighted, having forgotten his past sins; and it happens to him as in the true proverb: *The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire* (2 Petr. 2, 22). Therefore, because those who have escaped the pollutions of the world—as it is written—and have renounced them in the holy laver, and have come into the knowledge of our Lord Jesus Christ, are then again entangled in the same, the last state has become worse for them than the first. It would have been better for them not to have known the way of righteousness than, after knowing it, to turn back again. Therefore, beloved, faithful servants and chosen soldiers of God, Christians, let us take up the armor of the aforementioned in our hearts, and without delay let us make mention of them each day, so that we may be able to fight the good fight and to trample down all the power of the enemy, that we might be delivered from the wrath coming upon the children of disobedience, and find mercy and grace on the terrible day before the just Judge, who renders to everyone according to his works: to whom glory is due, with the almighty Father and the all-holy Spirit, now and always, and for ever and ever. Amen.
NOTICE TO THE ENCOMIUM OF SAINT GREGORY, ILLUMINATOR OF THE ARMENIANS, WHICH CIRCULATES IN ARMENIAN MANUSCRIPTS UNDER THE NAME OF SAINT JOHN CHRYSOSTOM.
We bring forward here a thing entirely new, which can aptly conclude this vast series of works of Chrysostom; namely, the encomium of Saint Gregory, Illuminator of the Armenians, which is held in the Royal Armenian manuscript library and was translated into Latin by A. Abbate de Villefroy, a man of remarkable knowledge of Oriental languages, and presented to me. C
As it is reported, this discourse was delivered at Cocusus, which was a city of Lesser Armenia, and which in the published editions and in the manuscripts of the works of Saint John Chrysostom is called Kουκουρός, Cocusus. In the Vatican Codex, however, it is read as Κεκουκὸς, and in the Itinerary of Antoninus it is most frequently written as Cocusus. It is therefore Cocusus, through the favor or benevolence, as it were, of a certain other Armenian named Dioscorus—who in the title is said to be a kinsman of Saint Gregory the Illuminator—who, being the bishop of Cocusus, wished to cede his own episcopal see to him, since he could not easily resist the man. But after the incursion of the Isaurians was repulsed, and having been forced to flee the city of Lesser Armenia by the Arabs, Otreius, the bishop of the city, was received with such great kindness that from then on he was numbered among his most intimate friends. From this, he was always thereafter in the company, friendship, and familiarity of the Armenians.
At the request of this same bishop Dioscorus, however—who, as it is said in the title, was a kinsman of Saint Gregory the Illuminator—he delivered this encomium, which he also delivered to the people on the feast day of the same saint. So far, all is consistent. But a question might arise as to whether it is truly by Chrysostom. The prologue certainly has nothing alien to Chrysostom: but in the progress of the work, some things occur that are more consistent with Chrysostom in their style and disagreement, so that no one should dare to ascribe it to such a great doctor: for example, the speaking pit and trench, serpents and dragons, and similar portents, which, however, are found in the Life of Saint Gregory the Illuminator, of which I have seen two manuscript codices, one in the Royal Library, the other in the Coislinian. It might perhaps be said that Chrysostom had the discourse in praise of Saint Gregory the Illuminator, but that it was so changed by the Armenians that now the style of Chrysostom almost nowhere appears in it.
It is not, I think, being ungrateful to the reader that I have brought forward this little work, both because it records a certain matter of Armenia, little known in the current course of the history, and because in the learned notes of the most erudite interpreter not a few things worthy of knowledge occur.