CATECHESIS ONE
To those about to be enlightened, and why it is called the laver of regeneration and not of the remission of sins: and that it is dangerous not only to commit perjury, but even to swear, even if we swear correctly.
A How lovable and desirable is this chorus of our new brothers! For I call you brothers even before you are born, and I embrace the kinship of those not yet born. I know, indeed I know clearly, to how great an honor and to how great a principality you are to be elevated. Now, all are accustomed to honor those who are about to receive a principality, even before they receive it, that by such service they may court their favor for future benefit. I do this too; for you are to be promoted not only to a principality, but to a kingdom itself; nay, not simply to a kingdom, but to the kingdom of heaven. Therefore I beg and implore you, that when you arrive at that kingdom, you may remember me. And what Joseph said to the chief cupbearer, "Remember me when it is well with you" (Gen. 40:14), that I also say to you now: Remember me when it is well with you. I do not ask for this, as he did, as a reward for the interpretation of dreams: for I have not come to you as an interpreter of dreams, but to narrate heavenly things, and to announce those good things, "which eye has not seen, nor ear heard, nor heart of man conceived" (1 Cor. 2:9)—such are the things "which God has prepared for those who love him." Joseph indeed said to that cupbearer, "Yet three days, and Pharaoh will restore you to the office of cupbearer" (Gen. 40:12-13): I, however, do not say, "Yet three days, and you shall be appointed as cupbearers of a tyrant"; but "Yet thirty days, and the King of heaven—not Pharaoh—will restore you to your fatherland above, to that free Jerusalem, to the heavenly city." He said, "You will give the cup into the hands of Pharaoh" (Ibid.); I, however, do not say: "You will give the cup into the hands of a king"; but "The King himself will put into your hands that cup which is awesome, and full of great power, and more precious than the entire creation." Those who are initiated know the power of this cup, and you will know it a little later. Remember me, therefore, when you arrive at that kingdom, when you receive the royal garment, when you are clothed in the purple dyed with the blood of the Lord, when you are crowned with that diadem, the brilliance of which, shining from every side, is more radiant than the rays of the sun. Such are the gifts of the Bridegroom, greater indeed than your dignity, but worthy of his benevolence.
B Therefore, I already proclaim you blessed before you enter into that sacred bridal chamber: and I do not only proclaim you blessed, but I also praise your grateful spirit, because you do not approach baptism in your final breath, as do those who are more negligent; but already, like virtuous servants, prepared with great benevolence to obey the Lord, you have bowed the neck of your soul with great uprightness and eagerness under the yoke of Christ, and have taken up that yoke which is easy and that burden which is light. For although you and those who are initiated at the end of their lives receive equal grace, the intention of the will and the preparation of all things do not stand in an equal manner. For they receive it in bed, you however in the bosom of the Church, the mother of all of us; they weeping and lamenting, you rejoicing and exulting; they groaning, you giving thanks; they heavily laboring under fever, you full of much spiritual delight. On this account, here all things are in harmony with the gift, while there all things are contrary to the gift: namely, the weeping and the groaning of those who are being initiated; boys stand by weeping, a wife tearing her cheeks, friends saddened, servants in tears; the whole appearance of the house imitates a wintry and gloomy day. And if you should probe the heart of the one lying there, you would find it sadder than all these things. For just as winds with great force, blowing from opposite directions, divide the sea into many parts: so the thoughts of evils then pressing in, invading the soul of the sick man, distract his mind into many anxieties. If he looks at his children, he thinks of their orphancy; if at his wife, he considers her widowhood; if at his servants, he dwells upon the loneliness of the house; if he turns to himself, he calls his present life to memory, and by this imminent separation, he receives a great cloud of sorrow. Such is the mind of the one being initiated. Hence, amidst such tumult and perturbation, the priest enters, more fearful than the fever itself, and more cruel to the relatives of the sick man than death itself. For even the very voice of the physician declaring the desperation of his condition is thought to be a lesser cause for despair than the entrance of the priest, and that which is the evidence of eternal life is thought to be a symbol of death. But I have not yet added the final stroke to these evils: for in the meantime, amidst the tumult and the preparations C
225 S. JOANNIS CHRYSOSTOMI ARCHIEP. CONSTANTINOP. A in those nearby, the soul often leaves the body destitute and departs; while in others, even its presence is of no benefit. For when it neither recognizes those present, nor hears a voice, nor can it answer those words by which it shall establish the blessed covenant with our common Master of all, but lies there like a useless piece of wood or a stone, the one about to be initiated is no different from a corpse—what benefit is there in the mystery in such unconsciousness?
2. For indeed, the person who is about to approach these sacred and awesome mysteries ought to be watchful and awakened, to be free from every worldly care, to be full of much temperance, of much eagerness, to banish from his mind every thought alien to the mysteries, and to prepare the dwelling on all sides to be pure, just as if he were about to receive the King Himself. Such is the preparation of your mind, such are the thoughts among you, such is the resolution of the soul. Expect, therefore, the worthy reward for this excellent intention from God, who in His recompenses surpasses those who demonstrate obedience to Him. B Since, however, it is necessary to bring in from our side also what is due to our fellow-servants, we shall provide what is ours, or rather, not even these are ours, but these too are the Master's. For what do you have, He says, that you did not receive? But if you did receive it, why do you boast as if you had not received it (1 Cor. 4.7)? I wished first of all to say: Why is it that our fathers, passing over all the rest of the year, ordained that the children of the Church be initiated into the mysteries at this time? And for what reason, after our instruction, do they cause you to take off your shoes and strip yourselves, and send you—naked and barefoot and with only a single tunic—to the voices of those who adjure [you]? For they did not dictate to us this form and this time simply or in vain; but both of these bear some mystical and secret reason. And this I wished to tell you, but I see that C the discourse now urges us to something else, more necessary. For it is necessary to say what baptism is, and for what reason it entered our life, and how many good things it brings us. But, if you wish, let us first discuss the nomenclature of this mystical cleansing. For there is not one name for it, but many and various; for this cleansing is called the "laver of regeneration": He saved us, he says, through the laver of regeneration and renewal of the Holy Spirit (Tit. 3.5). It is also called "illumination," and Paul, again, called it this: Remember, for you, the former days, in which, after being illuminated, you endured a great struggle of sufferings (Heb. 10.32); and again, For it is impossible for those who have once been illuminated and have tasted of the heavenly gift and have fallen away, to renew them again to repentance (Heb. 6.4). It is called "baptism": For as many of you as were baptized into Christ have put on Christ (Gal. 3.27). It is called "burial": For you were buried with Him, he says, through baptism into death (Rom. 6.4). It is called "circumcision": In whom you were also circumcised with a circumcision made without hands, in the despoiling of the body of the sins of the flesh (Col. 2.11). It is called "cross": For our old man was crucified with Him, that the body of sin might be destroyed (Rom. 6.6). D One could state more names than these, but in order not to consume the whole time on the designations of the gift, come, let us return to the first designation, and having stated its meaning, let us bring the discourse to a close; but for now, let us shift the instruction somewhat higher.
There is a laver common to all men, that which comes through [public] baths, which is accustomed to wash away the filth of the body; there is also a Jewish laver, more dignified than the former, but much lower than that of grace; for it, too, washes away a bodily filth, yet not merely bodily, but one also touching a weak conscience. For there are many things which, by nature, are not unclean, but because of the weakness of the conscience, they become unclean. And just as in the case of children, masks and the remaining bugbears are not by nature frightening, but seem to be frightening to children because of the weakness of their nature, so also in the case of these things I mentioned: for example, to touch dead bodies is not by nature unclean, but when it touches a weak conscience, it makes the one who touched it unclean. For that the matter is not unclean by nature, Moses himself, who ordained these things, showed, carrying with him the whole body of Joseph, and remaining clean. For this reason, Paul also, discoursing to us about this uncleanness which comes not by nature but because of the weakness of the conscience, speaks somewhat in this way: Nothing is common of itself, except to him who accounts something to be common (Rom. 14.14). Do you see that the uncleanness occurs not from the nature of the matter, but from the weakness of the thought? And again: All things are indeed clean, but it is evil for the man who eats with offense (Rom. 14.20). [Do you see that it is not the eating, but the eating with offense, that is the cause of uncleanness?] A The Jewish laver cleansed such a stain; but the things of grace do not cleanse such a one, but rather the inward uncleanness, the stain that has been placed deep within the soul along with the body; for it does not make those who have touched dead bodies pure, but those who have touched dead works. Even if one be a soft man, even if a fornicator, even if an idolater, even if he has committed any terrible thing, even if he possesses all the wickedness that is in men, having fallen into the pool of the waters, he ascends from the divine streams purer than the rays of the sun. And that you may not think what is said to be a boast, hear Paul saying concerning the power of the laver: Do not be deceived; neither idolaters, nor fornicators, nor adulterers, nor soft men, nor abusers of themselves with men, nor greedy men, nor drunkards, nor revilers, nor robbers shall inherit the kingdom of God (1 Cor. 6.9-10). And what is this to the things said, he says? For the thing sought is to show if the power of the laver cleanses all these. Therefore, hear what follows: And such were some of you, but you were washed, but you were sanctified, but you were justified in the name of our Lord Jesus Christ and in the Spirit of our God (1 Cor. 6.11). We promised to show you that those who approach the laver become pure from all fornication; but the discourse demonstrated more—that they become not only pure, but also holy and righteous; for he did not say, "You were washed" only, but also "You were sanctified" and "You were justified." What could be more paradoxical than this, when righteousness is brought forth without toil and sweat and accomplishments? For such is the philanthropy of the divine gift, without B
makes the just just. For if the letter of an Emperor, written in a few lines, frees those who are liable to countless accusations, and elevates others even to the highest honor; much more does the Holy Spirit of God, who can do all things, free us from all wickedness, grant us much righteousness, and fill us with great confidence. And just as a spark falling into the middle of the vast abyss of the sea is immediately extinguished and vanishes, drowned by the force of the waters: so too all human wickedness, when it falls into the pool of divine springs, is drowned and blotted out more swiftly and easily than a spark. B But why, you will say, if the washing remits all our sins, is it not called the washing of the remission of sins, not the washing of purification, but the washing of regeneration? Because it does not only remit our sins to us, nor does it only cleanse our transgressions, but it bestows this in such a way as if we had been born anew. For indeed, it creates and forms us anew, not by molding us again out of clay, but by creating us from another element, namely the nature of water; for it does not simply clean the vessel, but entirely melts it down again. For those things which are cleaned—even if they are purified with accuracy—retain the traces of their quality and the remains of their filth; but those which are cast into the melting-pot and renewed by flame, putting off every stain, when they come out of the furnace, emit the same splendor as if they were entirely new. Just as if someone were to take a golden statue, defiled by time, smoke, dust, and rust, and melt it down again, and return it to us most pure and shining: so too God, having taken our nature, defiled by the rust of sin and much affected by the smoke of transgressions, and having been stripped of that beauty which He had C bestowed upon it from the beginning, melted it down again, and having cast it into the waters as into a melting-pot, and having poured in the grace of the Spirit instead of fire, He brings it out renewed, then contending in brightness with the solar rays, having crushed the old man and fashioned a new one, brighter than the old had been.
4.
And the prophet, intimating this crushing and this mystical purification to us, once said: *As a potter’s vessel thou shalt break them* (Ps. II, 9). For that he speaks concerning the faithful, the preceding words clearly indicate: for he says: *Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the nations for thine inheritance, and the ends of the earth for thy possession* (Ibid., v. 7, 8). Do you see how he commemorated the Church of the nations, and declared the kingdom of Christ established everywhere? Then he says again: *Thou shalt rule them with a rod of iron;* not heavy, but strong: *as a potter's vessel thou shalt break them* (Ibid., v. 9). Behold, the washing is received in a more mystical manner: for he did not simply say earthen vessels, but vessels of a potter. But take note. Earthen vessels, indeed, once broken, cannot be remade, on account of their hardness, which they have received from the fire: but the vessels of a potter are not earthen, but are composed of clay; wherefore, if they have been broken, by the skill of the artist they can more easily be restored to a second form. Since, therefore, he is recording an incurable calamity, he does not say vessels of a potter, but an earthen vessel. For when he wanted to teach the prophet and the Jews that He had delivered the city D to an incurable calamity, He ordered him to take an earthen vessel, and to break it before the whole people, and to say (*Jerem.* XIX, 11): *Thus shall the city perish and be broken.* But when He is offering good hope to them, He leads the prophet into the workshop of a potter, and shows him not an earthen vessel, but a clay vessel falling from the hand of the potter, and adds to these words: *If this potter can take the vessel which fell and reform it, shall I not much more be able to amend you who have fallen?* (*Jerem.* XVIII, 6). God, therefore, can amend us, who are of clay, not only through the washing of regeneration, but by the power received from the Spirit, and again, if we have fallen, lead us back to our former state through sincere repentance. But this is not the time to converse with you about repentance; nay rather, would that at no time you should have need of these remedies, but that you might always remain safe, keeping that beauty and that splendor which you are now about to receive. That you may so remain, come, let us discuss a few things with you concerning the exercise: for in this training-ground, the wrestlers are free from the danger of falling: for they contend with those at home, and in the persons of their instructors they meditate on all things. But when the time of the contests comes, when the stadium is opened, when all are gathered for the spectacle, and have taken their seats above, in the presence of the judge of the games: then it is necessary either to be cast down by acting slothfully, and to depart with ignominy, or by acting strenuously, to obtain crowns and prizes; thus these thirty days to you are in the place of a training-ground, of gymnasiums, and of exercise. Let us learn here and now how to conquer that malignant demon: for we must descend into the arena against him after baptism, against him we must fight and contend. Let us, therefore, from this moment learn his deceits, whence he is malignant, whence he will be able to hurt us easily, so that, when the time of the contest comes, we may not be terrified as inexperienced, seeing new contests, but already prepared and practiced, and having learned all his deceits, we may confidently enter the contests with him.For he is accustomed to do us harm from every side, but especially through the tongue and the mouth. For no instrument is so convenient to him for our deception and destruction, as an intemperate tongue and an unbarred mouth. Hence we suffer many falls, hence we have grievous accusations. How easy it is to slip with the mouth, someone has declared thus: *Many have fallen by the sword, but not as many as by the tongue* (*Eccli.* XXVIII, 22): and he himself again indicated how grievous this kind of fall is in these words: *A slip from the pavement is better than a slip from the tongue* (*Eccli.* XX, 20): that is, it is better to slip and bruise the body, than to utter such a word as could destroy our soul. And he does not only record the falls, but exhorts that we should take great care, lest we be tripped up, with these words: *Make a door and bars for thy mouth* (*Eccli.* XXVIII, 28); not that we should truly prepare doors and bars, but that with great caution we should close the tongue to absurd words. And again elsewhere, showing that we stand in need of help from above both with our own study and before our own study, that we might contain this wild beast within, the prophet, stretching forth his hands to God, said: *The lifting up of my hands as an evening sacrifice. Set a watch, O Lord, before my mouth: and a door round about my lips* (Ps. CXI, 2-3). And he who gives the former advice, again says: *Who will set a watch over my mouth, and a seal of acuteness upon my lips* (*Eccli.* XXII, 33).
[229] A ...my crafty seal: Do you see everyone afraid of these falls, and mourning, and counseling, and praying that their tongue might enjoy much keeping? And why, you say, if this organ brings us so much ruin, did God place it in us from the beginning? Because it also possesses great utility; and if we are diligent, it has utility alone, and no ruin. Hear then what he who said those former things says: *Life and death are in the hand of the tongue* (Prov. 18:21). And Christ the Lord declares the same things, saying: *By your words you will be condemned, and by your words you will be justified* (Matt. 12:37). For the tongue stands in the middle, ready for use both ways; you are its master. Thus also the sword lies in the middle; if you use it against enemies, the instrument has become your salvation; but if you thrust the blow against yourself, not the nature of the iron, but your own lawlessness becomes the cause of the slaughter. Let us think likewise concerning the tongue: it is a sword lying in the middle; sharpen it, then, against the accusation of your own sins; do not thrust the blow against a brother. For this reason God surrounded it with a double wall, the barrier of the teeth and the enclosure of the lips, so that it might not easily and unthinkingly bring forth words that are not seemly. Curb it inside. But it will not endure? Then discipline it with the teeth, just as though delivering its body to these executioners and making it bite; for it is better that it be bitten by the teeth now while sinning, than that then, seeking a drop of water and being roasted, it should fail to obtain consolation. Many, then, are the other things it is accustomed to sin by: reviling, blaspheming, uttering shameful words, slandering, swearing, perjuring.
B 5. But lest by saying everything all at once today we overwhelm your understanding, we set before you for the time being the law concerning the keeping of oaths, first saying and proclaiming this: that if you do not flee from oaths—I do not say perjuries only, but even those that occur for the sake of what is just—if you do not flee from them, we will no longer discourse with you on another subject. For it is absurd that teachers of letters should not give a second lesson to children until they see the former one well fixed in their memory, whereas we, not being able to present the former lessons with accuracy, should throw in others again; for this is nothing else but drawing water into a leaking jar. So, therefore, that you might not stop our mouths, make much endeavor in the matter. For this sin is grievous, and very grievous; and it is very grievous because it does not seem to be grievous, and for this reason I fear it, because no one fears it; for this reason the disease is incurable, because it does not even seem to be a disease. But just as speaking simply is not a crime, so neither does this seem to be a crime, but this lawlessness is dared with much boldness; and if anyone rebukes it, laughter and much mockery follow immediately, not for those accused of the oaths, but for those wishing to correct the disease. For this reason I extend my discourse about these things at length; for I wish to tear out a deep root, and to wipe out an inveterate evil; I do not say the perjuries only, but the true oaths themselves. But, he says, such and such a person is decent, serving in the priesthood, living with much self-control and piety. C Do not tell me of this decent man, the self-controlled, the pious, him serving in the priesthood; but, if you wish, place this man as Peter or Paul, or even an angel who has descended from heaven; for not even so do I turn my attention to the dignity of the persons. For I am reading not a servant's law, but a king's, concerning oaths; and when a king's writings are read, all the dignity of the servants must be silent. If, however, you can say that Christ commanded us to swear, or that Christ does not punish this when it happens, show me and I am persuaded; but if he forbids it with such diligence, and makes such provision for the matter as to place the one swearing with the Evil One (*for the excess of these, from yes and no, he says, is from the devil* - Matt. 5), why do you bring such and such a person into the middle? For God will not base this judgment for you upon the negligence of fellow servants, but upon the command of his own laws. He commanded, he says, and it was necessary to be obeyed, and not to put forward such and such a person, nor to meddle in others' evils. Since the great David sinned a grievous sin, D is it therefore, tell me, safe for us to sin because of this? For this reason, therefore, one ought to secure oneself, and to emulate only the accomplishments of the saints; and if anywhere there is negligence and transgression of the law, one must flee from it with much diligence. For the account is not to our fellow servants, but to the Master, and to Him we shall give an account of all the things we have lived. Let us therefore prepare ourselves for that tribunal; for even if he who transgresses this law be a thousand times wonderful and great, he will pay in full the punishment set for the transgression; for God is no respecter of persons. How then and in what way is it possible to flee from the sin? For it is not necessary to show only that the crime is grievous, but also to counsel how we might be delivered from it. Do you have a wife, do you have a servant, do you have children, and a friend, and a relative, and a neighbor? Entrust to all these the keeping concerning these things. Habit is grievous, and terrible at tripping one up, and difficult to guard against, and often it casts us in while we are unwilling and unaware. Therefore, by as much as you know the power of habit, by so much strive to be delivered from the wicked habit, and transfer yourself to the other, the most useful one. For just as it often had the power to trip you up—as you now are, being diligent and guarding yourself and caring and taking thought—so if you transfer yourself to the good habit, that of not swearing, you will never be able to fall into the slights of oaths, even while relaxing or being sluggish; for habit is truly a great thing, and has the power of nature. So that we might not labor continuously, let us transfer ourselves to another habit, and ask this favor of each of those who live with you and are with you, that he might counsel and exhort you to flee from oaths, and rebuke you when you are caught. For the guarding that happens toward you from them is also to them a counsel and exhortation of the accomplishment. For he who rebukes another concerning oaths will not himself easily fall into this pit; for a pit it is, and not a trifle, this frequent swearing, not only when it occurs concerning the least things, but also when it occurs concerning the greatest matters. We, however, even buying greens and wrangling over two obols and getting angry at servants and threatening, call God everywhere as witness; and you would not have dared to call a free man who had shared in some empty dignity to be a witness in the marketplace for such things, but even if you should attempt it, you will pay the penalty for the insult; but the King of the heavens, the Master of the angels, even concerning things for sale, and concerning money, and concerning the [cont. ]
talking to those who have little to say, you drag them into testimony; is this endurable? How shall we, therefore, be able to be delivered from this evil custom? Provided we place the guards I have mentioned around us, and determine for ourselves a time for correction, and impose a penalty upon ourselves if, after the time has elapsed, we have not been amended. How much time will be sufficient for this? I do not think those who are extremely vigilant and intent on the salvation of their own souls require more than ten days to be utterly delivered from the evil habit of swearing. And if after those ten days we are caught swearing, let us determine a penalty for ourselves, a punishment and torment of the greatest severity for our transgression. What penalty, then? I shall not define this, but I appoint you yourselves the masters of the sentence. Thus let us manage our own affairs, not only concerning oaths, but concerning any other sins whatever; and by setting a time for ourselves, with the most severe penalties assigned, if we should ever fall into them, we shall approach our Lord pure, and shall be delivered from the fire of Gehenna, and shall stand with confidence before the judgment seat of Christ: which may it be our lot to attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be glory together with the holy Spirit, for ever and ever. Amen.
CATECHESIS II TO THE ILLUMINATED, AND ON WOMEN ADORNING THEMSELVES WITH BRAIDED HAIR AND GOLD, AND ON THOSE FOLLOWING DIVINATIONS, OR AMULETS, OR INCANTATIONS: ALL OF WHICH ARE ALIEN TO CHRISTIANS.
A I. Of the things previously said to your charity, I have come back to require the fruits at your hands; for we do not speak in order that you may merely hear, but that you may also keep in mind what has been said, and demonstrate the memory of it by your works; or rather, not to us, but to God who knows the secrets of the mind. For this reason also it is called a *catechesis*, that is to say, instruction, so that even when we are absent, our discourse may instruct your minds. And do not marvel if, only ten days having passed, we have come to require the fruits of the seeds; for in one day it is possible both to sow seeds and to make a harvest: for we are not strengthened by our own virtue alone, but by divine aid; and thus we are called to the struggles. Whoever, therefore, have received what was said and have fulfilled it by their works, let them remain B extending themselves to the things that are before. Whoever, however, have not yet reached this good labor, let them reach it now, so that they may ward off the damnation born of sloth through future zeal. For it is possible, it is possible, I say, for him who has been very slothful, by using diligence after this, to repair the entire loss of the past time. Therefore it is said: *Today if you will hear his voice, do not harden your hearts as in the provocation* (Ps. XCIV, 8). But He says this, admonishing and counseling us never to despair, but as long as we are here, to have good hope and to lay hold of the things before and to press toward the prize of the upward call of God (Phil. III, 14). Let us do this, therefore, and let us examine the names of this great gift. For just as when the magnitude of a dignity is unknown, those who are honored are more sluggish; so if it is known, it renders them grateful and makes them more zealous. Otherwise, it would be both shameful and ridiculous for those in possession of so much honor before God to not even know what His names ultimately mean. And why do I speak of this gift? For if you think of the common name of our race, you will grasp the greatest discipline and exhortation toward virtue. For we do not define this name, *man*, according to those without, but as the divine Scripture has ordered. For a man is not whoever simply has hands and feet of a man, nor whoever is merely rational; but whoever exercises piety and virtue with confidence. For hear what is said about Job. For when it had been said that *there was a man in the land of Ausitis* (Job I, 1), it does not describe him by those terms by which the pagans do, nor does it say this, that he had two feet and broad nails; but offering the proofs of his piety, it said, *Just, truthful, fearing God, abstaining from every evil thing* (Job I, 1), demonstrating that this is a man, just as another indeed says: *Fear God, and keep His commandments, for this is every man* (Eccl. XII, 13). C If this name affords so much exhortation, much more so does *faithful*. For you are called faithful because you both believe in God, and you yourself have justice believed and entrusted to you by Him, holiness, the cleanliness of the soul, adoption as a son, the kingdom of heaven; and these He has commended to you. You in turn have believed and commended other things to Him: almsgiving, prayers, modesty, and every other virtue. And why do I speak of almsgiving? If you give even a cup of cold water to Him, not even this will you lose (Matt. X, 42), but He reserves this diligently for Him for that day, and will return it with great abundance: for this indeed is admirable, that He not only keeps what is deposited, but also multiplies it with returns. D He ordered you just as well to do this according to your power in those things which have been entrusted to you: namely, to intensify the holiness which you have received, and to make the justice from the laver clearer, and to make the grace more illustrious: just as indeed Paul also did, increasing by subsequent labors and zeal and diligence all the good things he received. And note the providence of God: He did not give you all this, and then deprive you; but He gave these things, and promised those. And why did He not give all here? That you might demonstrate faith in Him, believing based on His promise alone, when they had not yet been given. Why, however, did He not again keep everything there, but gave both the grace of the Spirit and justice and sanctification? That He might make the labors easy for you, and that already having received...
CATECHESIS II.
A...and righteousness and sanctification; in order that He may lighten your burdens, and make you of good hope both from the things already given and from the things to come. For this reason you are also to be called newly-illuminated: because the light is always new to you, if you will it, and is never extinguished. For this light is succeeded by night, whether we wish it or not, but that ray darkness does not know; *For the light shineth in darkness, and the darkness did not comprehend it* (John 1:5). Not so brilliantly, then, is the world when the sun rises, as the soul is illuminated and becomes more brilliant, having received the grace from the Spirit. And understand the nature of things more accurately: for when night holds sway and darkness exists, many a time someone seeing a rope has thought it to be a snake, and has fled from a friend approaching as if from an enemy, and has been terrified having sensed some noise; but when day has come, nothing such could ever happen, but all things appear as they are. This is what also occurs in our soul. For when grace has come and driven away the darkness of the mind, we learn the accuracy of things, and the things that were previously fearful become contemptible to us. For we no longer fear death, having learned accurately from this sacred initiation that death is not death, but sleep and a temporary rest; we do not fear poverty, nor disease, nor any other such thing at all, knowing that we are journeying toward a better life, one that is incorruptible and immortal, and free from any such inequality.
2. Let us not, therefore, remain any longer gaping at worldly things, not about the luxury of the table, nor about the extravagance of garments; for you have a most excellent garment, you have a spiritual table, you have the glory from above, and Christ becomes all things to you: table, and garment, and house, and head, and root. *For as many of you as were baptized into Christ, have put on Christ* (Gal. 3:27). Behold how He became a garment for you. Do you wish to learn how He also becomes a table for you? *He that eateth me*, he says, *even he shall live by me, just as I live by the Father* (John 6:58). And that He becomes a house for you: *He that eateth my flesh, dwelleth in me, and I in him* (John 6:56); and that He is a root, He says again: *I am the vine, ye are the branches* (John 15:5); and that He is brother, and friend, and bridegroom: *I no longer call you servants; for you are my friends* (John 15:15). And Paul again: *I have espoused you to one husband, to present you as a chaste virgin to Christ* (2 Cor. 11:2); and again: *That he might be the firstborn among many brethren* (Rom. 8:29). And we become not only his brethren, but also children: *Behold, I*, he says, *and the children which God hath given me* (Isa. 8:18). And not only this, but also his members, and his body. As if the things already said were not enough to demonstrate the love and kindness which He shows towards us, He has set forth another thing greater and closer than these, by calling Himself our head (Eph. 1:22). Knowing all these things, beloved, recompense your benefactor with a better manner of life, B and having considered the magnitude of the sacrifice, adorn the members of your body. Think of what you receive in your hand, and never endure to strike anyone, nor to disgrace that which has been honored by so great a gift with the sin of a blow; think of what you receive in your hand, and keep it pure from all covetousness and rapacity. Consider that you do not only receive with your hand, but you also bring it to your mouth; and keep your tongue pure from shameful and insulting words, from blasphemy, from perjury, and from all other such things. For it is truly pernicious to transfer to railing and insults and scurrilous jests the tongue that serves such fearful mysteries, and has been stained with such blood, and has become golden. Revere the honor with which God has honored it, and do not bring it down to the worthlessness of sin; but having regarded again that after the hand and the tongue the heart receives that fearful mystery, do not ever weave guile against your neighbor, but keep your mind pure from all malice; so you shall also be able to secure your eyes and your hearing. For how is it not absurd, after that mystical voice and the one borne from the heavens, I speak of that from the Cherubim, to defile the hearing with harlot's songs and broken melodies? And how is it not worthy of extreme punishment, to see harlots with the eyes with which you see hidden and fearful mysteries, and to commit adultery in your mind? You have been called to a wedding, beloved; do not enter clothed in filthy garments, but take a robe congruent for the wedding. For if men called to sensitive weddings, even if they are of all the poorest, often having borrowed or bought a clean garment, do not meet those who have called them, but you, having been called to a spiritual wedding and royal banquets, consider how great a duty it would be for you to purchase a garment; or rather, there is not even a need to buy, but He who calls gives it to you for free, so that you cannot even plead poverty. Keep, therefore, the garment you have received; for if you lose it, you will not be able to use it henceforth, nor to buy it; for such a garment is nowhere sold. You have heard how those who were initiated of old groaned, and struck their breasts, because the conscience here aroused them. Consider, therefore, beloved, lest you also sometime suffer this. But how will you not suffer this, not having cast out the evil habit of sins? For this reason I also said before and now I say, and I will not cease from saying: if anyone has not corrected the defects of his ways and has not prepared virtue for himself, let him not be baptized. For the laver is able to forgive previous transgressions; but there is no small fear and no ordinary danger, lest we return again to them, and the medicine becomes an ulcer to us. For by how much greater the grace has become, by so much greater is the punishment for those who sin after these things.
5. In order, therefore, that we may not return to our former vomit, let us train ourselves henceforth already. For that it is necessary first to have repented and to have stood apart from former evils, so to approach grace, hear what John says to those about to be baptized; for he says: *Bring forth therefore fruits worthy of repentance, and think not to say within yourselves, We have Abraham to our father* (Luke 3:8). And what does the chief of the apostles say to those who ask again? *Repent, and be baptized every one of you in the name of our Lord Jesus Christ* (Acts 2:38). For he who repents no longer touches the same things, for which he repented; for this reason we are also commanded to say: "I renounce thee, Satan," so that we may no longer return to him.
As it happens with painters, so let it be with you now; for they, having set up their tablets and tracing the white lines and drawing the royal images, before they bring in the truth of the colors, with all authority wipe out some things and write others, correcting errors and rearranging what is poorly placed; but once they have eventually applied the color, they no longer have authority to wipe out and rewrite again, since they would damage the beauty of the image, and the error could not be committed without blame: do this also, and consider your soul to be an image for you. Before then the true dye A of the Spirit comes, wipe out the habits badly implanted in you: whether you have been accustomed to swear, or to lie, or to insult, or to use foul language, or to behave in a ridiculous manner, or to do anything else of the kind not permitted, strip away the habit, so that you do not return to it again after baptism. The bath wipes away sins: do you correct the habit, so that once B the colors have been applied and the royal image has shone, you may no longer wipe it out and inflict wounds and scars upon the beauty given to you by God. Restrain then your anger, extinguish your fury; even if someone should afflict you with injury or insults, follow him with tears: do not you be indignant, sympathize, do not be exacerbated, and do not say: I have been injured in my soul. There is no one who is injured in his soul unless we injure ourselves in the soul; and how this is so, I will now say. Your property has been taken away; you have not suffered in your soul, but in your money: but if you keep a memory of malice, you have injured yourself in your soul; for the money that was taken away did not injure the soul at all, but actually benefited it; but you, by not letting go of your anger, will pay the penalties there for this kept memory of evil. Has someone afflicted you with reproaches and insults? He has not injured you at all in your soul, nor even in your body. Have you in return inflicted insults and reproaches? You have injured yourself in your soul, and will pay penalties there for the things you have said. And this is what I wish you to know most of all, that no one is able to injure a Christian and a believer in his soul, not even the devil himself. And this is not the only amazing thing, that God has made us unassailable by all traps, but also that He has prepared us ready for every work of virtue: and there is no impediment, if we wish, even if we are poor, or weak in body, or cast aside, or ignoble, or slaves. For neither poverty, nor weakness, nor mutilation of the body, nor slavery, nor any other such thing can be an impediment to virtue. C And why do I say a poor man and a slave and an ignoble man? Even if you are a captive, not even this becomes an impediment to you for virtue; and how this is so, I will say. A member of your household has saddened and irritated you? Remit the anger to him. Did chains and poverty and ignobility become an impediment to you for this? And why do I say impediment? They even help, for they also cooperate to humble pride. Have you seen another faring well? Do not envy; for here too, poverty is not an impediment. Again, when it is time to pray, perform this with a sober and vigilant mind, and not even here will there be any obstacle. Display kindness, every mildness, modesty, honesty: for these do not need exterior aids. And this is the maximum D of virtue, that it does not have need of riches, nor power, nor glory, nor any other such thing, but only of a sanctified soul, and it seeks nothing more. Observe also how this same thing happens in grace: for even if someone limps, and has had his eyes gouged out, and is mutilated in body, or has fallen into extreme weakness, grace is not prohibited from coming to any of these. For it seeks only the soul receiving it with alacrity, and it runs past all these exterior things. The commanders of exterior soldiers seek the stature of the body and the good condition of the flesh in those whom they ascribe to military service; but it is necessary for someone to have not only these for service, but also liberty; for if anyone is a slave, he is rejected: but the King of the heavens requires nothing of the sort, but He receives even slaves into His own army, and old men, and those invalid in their limbs, and He is not ashamed of any of them: what could be thought of as more humane or more benevolent than this? For He seeks only those things which are placed in our power; whereas they seek those that are not. For slavery or liberty are not placed in our power, just as neither is the height of stature or brevity, nor old age, and whatever things are like these; but to be mild and gentle, and things similar to these, are of our will. And God demands only these from us, of which we are masters, and quite appropriately: for He does not call us to His grace for His own advantage, but for the sake of benevolence, whereas kings call us to their own service: and they indeed draw us into a sensible war, but this One to a spiritual battle. Nor is it possible for one to see the same reason in external wars, in the contests. For those who are to be drawn into that theater do not descend into the contests first, until the herald takes them and leads them around under the eyes of all, shouting and saying: Does no one accuse this person? even if there the battles are not of the soul, but of the body: why therefore do you require grounds of nobility? Here, however, nothing of the sort, but the whole opposite; since our contests are not in true, physical hand-to-hand combat, but in the philosophy of the soul and the virtue of the mind, our agonothete does the opposite: He does not take the person and lead him around and say: Does no one accuse this person? But He shouts: Even if all men, even if demons standing with the devil accuse him of the most shameful and hidden crimes, I do not reject nor abhor, but delivering him from the accusers and absolving him from iniquity, thus I lead him to the contests: and not without good reason. For there the agonothete contributes nothing to the combatants for victory, but is set as a mediator; here, however, the agonothete becomes a fellow-soldier and helper to the champions of piety, joining the battle with them against the devil. 4. Nor is this the only thing that is amazing, that He forgives us our sins, but that not a...
only does He not uncover them, or make them manifest and clear, nor compel those who pass into the midst to declare their transgressions, but He commands them to make their defense to Him alone, and to confess to Him. And yet, if from secular judges someone were to tell one of the convicted robbers or tomb-robbers to declare his transgressions and be released from punishment, they would accept this with all eagerness, despising the shame out of a desire for salvation. A But here there is nothing of the sort; rather, He both forgives the sins and does not compel one to parade them in the presence of any, but seeks one thing only: that he who is enjoying the remission might learn the magnitude of the gift. How then is it not absurd that in those things where He benefits us, He should be content with our testimony alone, while we, in those things where we serve Him, seek out other witnesses and do something for display? Having marveled, therefore, at His friendliness, let us show forth what is ours, and before all other things let us bridle the rush of the tongue, and not speak at all times. For, *from much speaking thou shalt not escape sin* (Prov. 10: 19). Therefore, if you have something useful to say, open your lips; but if there is nothing necessary, be silent: for it is better.
On the true adornment of a wife.
B Do you wish to adorn your face? Do not adorn it with pearls, but with modesty and moral integrity, and in this way it will appear more graceful. That adornment, indeed, is wont both to cast suspicion of jealousy and to lead to enmities and contentions and fights; for nothing is more hateful than a suspect appearance. But the adornment of alms and temperance casts out every evil suspicion, and will draw the spouse to one more strongly than any bond. For the nature of beauty does not so much make the face well-formed as the disposition of the one who looks at it; and nothing is as wont to create a disposition as temperance and gravity. For if someone is beautiful, but the husband feels adversely toward her, she will appear to him more disgraceful than all; and if someone happens not to be sightly, but the husband feels kindly toward her, she will appear to him more beautiful than all; for the verdict arises not in the nature of the things seen, but in the disposition of those who see. Adorn your face, therefore, with temperance, integrity, alms, philanthropy, love, friendliness toward your husband, equity, gentleness, C patience: these are the colors of virtue. By these you will draw to yourself angels, not men, as admirers; by these you have God as your approver. And when God approves, He will certainly subject your husband to you as well. For if the wisdom of a man illuminates his face (Eccl. 8: 1), much more does virtue illuminate the face of a woman. But if you think this adornment is great, tell me, what profit will come to you from these pearls on that day? And what need is there to speak of that day, when one can demonstrate all these things even from present circumstances? For when those who were thought to have committed an insult against the Emperor were brought to the tribunal and were in danger of the ultimate penalty, then the mothers and wives, having put away their necklaces and their gold and their pearls and all their adornment and their gold-embroidered garments, having taken a simple and common garment, and having sprinkled dust upon themselves, and groveling before the doors of the tribunal, thus bent the minds of the judges. But if in the case of the tribunals here, the gold and the pearls and the variegated dress would become a snare and treason, while equity and gentleness and the dust and the tears and the common garments rather attract the judge, much more would this happen in the case of that irrevocable and fearful verdict. For what reason, tell me, will you have to give, what defense, when the Master calls you to account concerning these pearls, and brings into the midst the poor who have perished by famine? For this reason Paul said: *Not in braided hair, or gold, or pearls, or costly apparel* (1 Tim. 2: 9). D From these, indeed, the conspiracy would arise; even if we should enjoy them continuously, yet by death we shall certainly be separated from them. But from virtue there is complete security, and there is no change or shift, but it makes us more secure even here, and moves with us thither. Do you desire to acquire pearls, and never to put away this wealth? Having taken off all the adornment, deposit it into the hands of Christ through the poor; He will preserve that whole wealth for you, whenever He shall raise your body with much brightness. Then He will put upon you a better wealth and a greater adornment, just as, for every single seed that you wear, ten thousand poor people perishing by famine will be your witnesses. Therefore, consider: are you a craftsman? While sitting, sing psalms; but do you not wish to sing with your mouth? Do this in your mind; the psalm is a great companion. You will suffer no harm from this, but as in a monastery, so in the workshop you will be able to sit: for not the convenience of places, but the precision of manners will provide stillness for us. Paul, at any rate, using his craft in a workshop, was hindered not at all in his own virtue. Do not, therefore, say: "How shall I be able, being a craftsman and poor, to philosophize?" For this very reason, in fact, you will be able to philosophize all the more. For poverty is more suitable to piety than wealth, and work than idleness, inasmuch as wealth becomes an impediment to those who do not pay attention. For when it is necessary to put away anger, when to quench envy, when to slacken wrath, when to display prayer, when equity and gentleness, when friendliness and love, where would poverty be a hindrance? For it is not by paying out silver that it is possible to accomplish these things, but by displaying a correct moral choice. Alms is the thing most in need of money, yet even this shines through poverty more greatly; for she who cast in the two mites (Luke 21: 2-4) was poorer than all men, and she surpassed all. Therefore, let us not think wealth to be a great thing, nor let us consider gold to be better than clay; for the value of the material is not from its nature, but from our own mind. For if someone were to examine it strictly, iron is much more necessary than gold; for the one introduces no need into life, but the latter has prepared the greater part of our need, serving by ten thousand crafts. And why do I speak of the comparison of gold and iron? For these stones of yours are more necessary than those precious stones; for from those nothing useful could come, but from these houses and walls and cities have been established. But do you show me, what profit could come from these pearls, or rather, what harm would there not come? For they are throttled by them. What defense, then, will you obtain? What pardon? Do you wish to adorn your face? Not with pearls, but with temperance and gravity; in this way it will appear more graceful. Whom do you wish to please, and for whom do you wear this adornment—so that the rope-maker, and the coppersmith, and the street-dweller, having seen, might admire? And then are you not ashamed because of them?displaying yourself to them, and doing all things for their sake, while you do not even deem them worthy of your own address?
B How then will you mock this vanity? If you remember that voice which you uttered when you were being initiated into the mysteries: "I renounce you, Satan, and your pomp, and your worship." For the craze for pearls is a satanic pomp. You received gold, not so that you might bind up your body, but so that you might loosen and feed the poor. Say, therefore, frequently: "I renounce you, Satan." There is nothing safer than this voice, if we show it to be true by our deeds. For this voice is a covenant with the Lord. And just as we, when buying slaves, first ask those who are being sold if they wish to serve us, so also does Christ. When He is about to take you into servitude, He first asks if you wish to leave behind that cruel and merciless tyrant, and He accepts you into the covenant; for His dominion is not forced. And observe the loving-kindness of God. We, indeed, before we pay the price, ask those who are being sold, and when we have learned that they are willing, then we pay the price. But Christ is not so; truly, He has already paid the price for all of us—His own precious blood. "For you were bought with a price" (1 Cor. 6:20), He says; and yet, not even so does He force those unwilling to serve Him, but unless you possess the favor, and from yourself and willingly wish to be enrolled under this lordship, "I do not force," He says, "nor do I compel." And we, indeed, do not even buy wicked slaves; or if we ever do buy them, we pay such a price with evil counsel. But Christ, buying ungrateful and wicked slaves, paid the price of the most excellent slave—nay, rather, one far greater, so great that neither reason nor mind can grasp its magnitude. For He did not give heaven and earth and sea, but by shedding His own blood, which is more precious than all these things, in this way He redeemed us. And after all these things, He does not demand witnesses from us, nor written bonds, but is content with the voice alone. And if you say from the heart: "I renounce you, Satan, and your pomp," He has received the whole. Let us say this, therefore: "I renounce you, Satan," as those who are about to render an account of this voice on that day; and let us guard it, so that we may return the deposit safe then. And satanic pomp are theaters, circuses, and every sin, the observance of days, omens, and signs.
And what, pray, are omens? Often when someone has gone out of his own house, he sees a man who is one-eyed or limping, and he makes an omen of it. This is satanic pomp; for the meeting with a man does not make the day evil, but living in sins. C When, therefore, you go out, be careful of one thing only: that sin does not meet you. For this is what trips you up, but apart from this, not even the devil himself will be able to harm us in any way. What do you say? You see a man and you make an omen, and you do not see the devilish snare—how he makes you an enemy to him who has caused you no injury? How he establishes you as an adversary to your brother for no just occasion? And God, indeed, commanded us to love even our enemies; but you turn away from one who does you no harm, having nothing to accuse him of, and do not think how much laughter, how much disgrace, nay rather, how much danger there is? Shall I say something else even more ridiculous? I am ashamed and I blush, but I am forced for the sake of your salvation to speak. If a virgin, he says, meets me, the day will be barren; but if a harlot, it is a right and good day, and full of much profit. You hide yourselves and strike your forehead and bow to the ground—but you should not be ashamed now while words are being spoken, but when deeds are being done. Observe, indeed, how the devil hides his trap here, so that we should turn away from the modest woman, while we hold the unchaste one to be welcome and love her. For since he heard Christ saying, "Whoever looks at a woman to desire her, has already committed adultery with her in his heart" (Matt. 5:28), and saw many conquering lust, wishing again to urge them into sin by another way, through this observation he persuaded them to look willingly at harlots.
What, indeed, would one say about those who use incantations and amulets, and about those who bind around their heads or feet the bronze coins of Alexander the Macedonian? Tell me, are these our expectations, that after the Cross and the death of the Lord we should have our hope of salvation in the image of a heathen king? Do you not know how much the Cross has accomplished? It dissolved death, extinguished sin, made the underworld useless, loosened the power of the devil, and is it not worthy of faith to provide health of the body? D It has awakened the whole world, and you do not trust in it! And what have you not become worthy to suffer? You carry around not only amulets but also incantations, leading into your home drunken and stumbling old women; and you are neither ashamed nor do you blush, trembling before these things after such great instruction? And what is more grievous in this error, when we admonish and dissuade you from these things, thinking they are excused, they say, "The woman who is incanting is a Christian, and she speaks nothing else than the name of God." For this very reason, I especially hate and turn away from her, because she uses the name of God for insult, because while saying she is a Christian, she does the works of the heathens. For even the demons uttered the name of God, but they were demons nonetheless, and so they said to Christ: "We know You, who You are, the Holy One of God" (Mark 1:24); and yet He rebuked them and cast them out. For this reason, indeed, I beseech you that you be pure from this deceit, and that you have this word as a staff. And just as no one would wish to descend into the forum without shoes or garments, so never go out into the forum without this word. But when you are about to cross the threshold of your doorway, say this word first: "I renounce you, Satan, and your pomp, and your worship, and I join myself to You, Christ." Never go out without this voice; this will be your staff, this your armor, this your impregnable tower. With this word, also imprint the cross upon your forehead; for thus not only will a man meeting you be unable to do you any harm, but neither will the devil himself, seeing you armed with these weapons everywhere appearing. And teach this to yourself already from here, so that when you receive the seal, you may be a soldier prepared, and setting up a trophy against the devil, you may receive the crown of justice, which may it be granted to us all to attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be glory together with the Holy Spirit, unto the ages of ages. Amen.