On the Holy Pentecost

coming out from before the city, they meet them; but the condemned llbracketA and those who are sentenced are kept within, awaiting the sentence from the king. So also when the Lord shall arrive, some indeed who have confidence will meet Him in the air, but the condemned and those who are conscious of many sins will wait for the Judge here. Then we too shall be snatched up. I do not mean that I rank myself in the number and calculation of those being snatched up—I am not yet so bereft of sense and reason as to be ignorant of my own sins. And if I were not already afraid of disturbing the joy of the present festival, I would weep most bitterly, mindful of this word, and calling my own sins to memory. But since I do not wish to confuse the joy of the present feast, I will end the discourse here, leaving with you the vivid and fresh memory of that day, so that the rich man may not boast in his riches, nor the poor man consider himself wretched in his poverty, but let each one, according to what he is conscious of in himself, do either this or that. For neither is the rich man happy, nor is the poor man llbracketB wretched; but he is blessed, nay most blessed, who is found worthy of that rapture in the clouds, even if he were the poorest of all; just as, conversely, he who misses it is miserable, nay most miserable, even though he be the richest of all. Therefore I say, that we who are subject to sins should lament ourselves; but they who are resplendent in good works should be confident; nay, not only be confident but also be confirmed. And let not the latter lament only, but let them be transformed and converted. For it is permitted even to him who leads a wicked life, having put aside the evil life, to cross over to virtue, and to become like those who from the beginning have lived well; which we should also strive for. And let those who are conscious of a good life persevere in piety, always increasing this good possession, and adding something continuously to their former confidence; but let us who are diffident and timid, and conscious of many sins, be changed for the better; so that, reaching the confidence of those others, we may all together and with one mind receive the King of the angels with appropriate glory, and enjoy that blessed joy in Christ Jesus our Lord, to whom be glory and power with the Father and the Holy Spirit, now and always, and for the ages of ages. Amen.

ON THE TWO FOLLOWING HOMILIES ON PENTECOST

September, which occurred prior to the greatest festivals, was the day of the Nativity of the Lord. Some respond that perhaps both festivals, namely the Nativity and the Epiphany, were included under the one name of Epiphany; or that the name Epiphany was common to both. But this solution does not please: since Chrysostom distinguishes these two festivals so openly by name above, in his homilies on the Nativity and on the Epiphany, it is not plausible that he wished to include them here under one name. May it not perhaps be said with more plausibility, that because the festival of the Nativity of Christ was celebrated at Antioch only a few years before on the 25th of December, whereas before that the one solemnity of the Epiphany, on the sixth of January, was appointed for the Nativity of Christ, the adoration of the Magi, and the baptism of Christ—that here, according to the old custom of counting solemnities, Chrysostom commemorates the Epiphany and is silent about the Nativity? For it seems the practice had been received from of old among the people of Antioch to speak of the three most illustrious solemnities: the Epiphany, Pascha, and Pentecost; but the day of the Nativity of the Lord, because it had been introduced recently, they did not yet place in this number, but passed over it in silence, just as they were silent about the Ascension of the Lord, which Chrysostom likewise passes over.

The second homily on Pentecost bears no mark of time at all. Furthermore, in this homily he calls the Pentecost the mother of festivals, because, as he adds there,1 it brings the fruit of the Lord's promise. He discourses not a little against the Pneumatomachi, who were attacking the majesty and divinity of the Holy Spirit: and after he has brought forth many fruits of the Holy Spirit, he thus ends the sermon.

The Latin interpretation of both is by Fronton du Duc.

On Sacred Pentecost, and why miracles do not happen now, and that the things done and said by us are recorded.

Homily I

^A 1. Again a feast, and again a sacred gathering; again the Church glories in the multitude of her children, this mother of many children, who also loves her children. But what is the profit of such love, when she beholds the longed-for faces of her children only at feasts, and not perpetually, no differently than if someone possessed a beautiful garment but was not allowed to wear it continually? For the multitude of those who attend is the garment of the Church, just as the prophet also says, speaking from on high to the Church: "Thou shalt clothe thyself with all these as a bridegroom with an ornament, and as a bride with raiment" (Isai. 49.18). Just as a prudent and free woman appears more becoming and better when she possesses a tunic reaching to her ankles, so also the Church is revealed today as more radiant, clothing herself in the multitudes of your bodies and possessing a garment that reaches the ground. ^B For no part of her is visible as naked today, as in the days before; but those who have arrived only today, who do not always cloak their mother, are the cause of that nakedness. And that it is no small danger to overlook one's mother being naked, let us remember ancient history; let us remember him who saw his father naked, and the punishment he received for that sight. And yet, that man did not make his father naked, but he merely saw his father naked; and not even so did he escape punishment, because he only saw. But those who arrive today, and were not present before, do not see their mother naked—they make her naked themselves. And if he who saw the nakedness did not escape punishment, what kind of forgiveness would those who cause the nakedness deserve? I say these things not wishing to strike you, but that we might flee the punishment, that we might flee the curse of Ham, that we might imitate the kindness of Shem and Japheth, and that we also might always cloak our mother. It is of the Jewish mindset to appear before God only three times in the year; to them it was said, "Three times in the year thou shalt appear before the Lord thy God" (Exod. 23.17); but God wills us to appear before Him continually. ^C And for them, the intervals of the places made it so that only those gatherings occurred; for the worship was shut up in one place at that time; for this reason, the times of their assembly and presence were easily counted; for it was necessary to worship in Jerusalem, and nowhere else. For this reason He commanded them to appear before God three times in the year; and the distance of the journey provided an excuse for them; but for us, no manner of excuse will suffice. And they were scattered everywhere on the earth. "For there were," he says, "in Jerusalem, dwelling Jews, devout men from every nation under heaven" (Acts 2.5); but we all dwell in one city, we sit under the same walls, and often we are not separated from the church even by one narrow street, and just as those who are separated by vast seas, so rarely do we meet at this holy gathering. And He commanded them to celebrate feasts only three times, but you He commanded to do this always; for we have a feast always. ^D And that you may learn that it is always a feast, I will speak of the subjects of the feasts, and you will know that every day is a feast. Therefore, the first feast among us is the Epiphany. What, then, is the subject of the feast? Since God was seen on earth, and conversed with men; since God the only-begotten Son of God was with us; but this is always. "For lo," he says, "I am with you all the days, even to the consummation of the world" (Matt. 28.20); therefore it is possible to celebrate the Epiphany all the days. What is the desire of the feast of Pascha, and what is its subject? We proclaim the death of the Lord then; and this is Pascha; but we do not do this at a defined time. For Paul, wishing to release us from the necessity of times, and showing that it is possible to celebrate Pascha always, says: "For as often as you eat this bread, and drink this cup, you proclaim the death of the Lord" (1 Cor. 11.26). Since, therefore, we can always proclaim the death of the Lord, we can always celebrate Pascha. Do you wish to learn that even this day's feast can be fulfilled every day, or rather, that it is so every day? Let us see what is the subject of the present feast, and for whose sake we celebrate it. That the Spirit came to us; for just as the only-begotten Son of God is with the faithful men among humans, so also is the Spirit of God. Whence is this evident? "He that loveth me," he says, "will keep my commandments, and I will ask my Father, and he will give you another Paraclete, that he may remain with you for ever, the Spirit of truth" (Joan. 14.15-17). Therefore, just as Christ said concerning himself, "Lo, I am with you all the days, even to the consummation of the world," and we can always celebrate the Epiphany; so also he said concerning the Spirit that he is with you for ever, and we can always celebrate Pentecost.

2. And that you may learn that it is permitted for us to feast always, and that there is no defined time, nor are we hemmed in by the necessity of time, hear what Paul says: Therefore the first feast among us is the Epiphany.

On Holy Pentecost. Homily 1.

^A For it was not a feast when he wrote these things; it was not Passover, it was not Epiphany, it was not Pentecost. But he is showing that it is not the season, but a clean conscience, that makes a feast; for a feast is nothing other than gladness, and nothing produces spiritual and intellectual gladness except the conscience of good works. And he who possesses a good conscience is able to feast in this way. Paul himself shows this by saying: "Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth" (1 Cor. 5:8). Do you see how he did not bind you to the necessity of a season, but exhorted you to have a pure conscience? I wished to consume the whole discourse on this, for since those who take hold of [their own] in their hands after a long time do not let them go easily, and since we have caught you, who arrive after a year, within our nets, we do not wish to let you go today. But so that you do not depart devoid of discourse regarding this feast, it is necessary to carry the discourse from this exhortation to the occasion of the feast.

Many good things indeed have often descended from heaven to earth for the human race, but such as have descended on this day have never arrived before. Learn, therefore, what went before and what happened today, so that you may discern the difference between both. ^B God rained manna upon the earth, and "he gave them the bread of heaven" (Ps. 77:24); for man ate the bread of angels. It is truly a great thing, and worthy of the kindness of God. Afterward, fire was sent down from heaven, and it corrected the erring Jewish people, and snatched away the sacrifice from the altar. Again, when all were pining away from famine, rain was sent down, and it produced a great bounty of crops (3 Reg. 18:45). These are great and marvelous things, but the present things are much greater. Not manna, fire, and rain were sent down today, but a shower of spiritual gifts. Showers were cast down from above, by which the earth is not stirred now to bring forth crops, but human nature is persuaded to return the fruit of virtue to those who farm men. And those who received a drop from there immediately forgot their own nature, and the whole earth was suddenly filled with angels; not heavenly angels, but those who displayed the power of incorporeal beings in a human body. ^C For they did not descend from above, but what was more marvelous, those who were below ascended to their virtue; for they did not put off the flesh or walk about with naked souls, but, remaining in their nature, they became angels by their intention. And so that you may learn that the former penalty was not even a penalty—when he said, "Earth you are, and to the earth you will return" (Gen. 3:19)—he allowed you to remain on the earth for this reason: so that the power of the Spirit might be shown more greatly, which accomplished such things through a mortal body. For it was possible to see a clay tongue commanding demons; it was possible to see a clay hand healing infirmities; indeed, it was not only the clay hand that was seen, but, what was much more marvelous, the shadows of clay bodies overcoming death and incorporeal powers—I speak of the demons. ^D For just as when the sun appears the darkness is scattered, wild beasts enter their dens, and murderers, thieves, and tomb-robbers flee to the mountain peaks; so, when Peter appeared and sent forth a voice, the darkness of error was scattered, the devil withdrew, demons fled, the infirmities of bodies were removed, the sicknesses of souls were healed, all malice was warded off, and virtue was brought back to the earth.

And just as from royal treasuries, in which there is gold and precious stones, if anyone is able to carry away even the smallest thing from those things which are stored up honorably, even if it is but one small stone, he enriches the possessor with great wealth; so it was from the mouths of the apostles. For their mouths were certain royal treasuries in which a store of healings was laid up; and each word that went forth produced much spiritual wealth. Then truly it was possible to see that "the oracles of the Lord are desirable above gold and much precious stone" (Ps. 118:10). For what gold could not do, nor a precious stone, the words of Peter accomplished. For how many talents of gold could have restored a straight walk to one lame from birth? But the word of Peter could take away the defect of nature; he said, "In the name of Jesus Christ, rise up and walk" (Act. 3:6), and the word became action. Do you see how they are desirable above gold and much precious stone? Do you see how their mouths were royal treasuries? Truly they were physicians of the inhabited world, and farmers, and pilots: physicians, since they were curing sicknesses; farmers, since they were sowing the word of religion; pilots, since they were calming the storm of error. For this reason, he sometimes says, "Go, heal the sick" (Matt. 10:8), addressing them as physicians; sometimes, "Behold, I send you to reap that for which you have not labored" (John 4:38), addressing them as farmers; and elsewhere again, "I will make you fishers of men" (Matt. 4:19); and to Peter, "Do not fear, from now on you will be catching men" (Luke 5:10); and it was possible to see miracles following miracles. For our nature ascended to the royal throne ten days ago, and on this day the Holy Spirit descended to our nature; the Lord raised our firstfruits to heaven, and sent down the Holy Spirit.

Another is the Lord who distributes these gifts; for the Holy Spirit is Lord, and the Father and the Son and the Holy Spirit divided the dispensation undertaken for our sake among themselves. Not ten days had yet passed since Christ ascended, and he sent us spiritual gifts, the rewards of that reconciliation. For so that no one might doubt or ask what Christ had finally accomplished by ascending into the heavens—whether he had reconciled us to the Father, whether he had rendered Him propitious—in order to show us that he had rendered Him reconciled to our nature, he immediately sent us the gifts of that reconciliation. For when enemies are united and reconciled to one another, invitations, banquets, and gifts immediately follow after the reconciliation. We sent, therefore, faith, and from there we received the gifts of the Spirit; we sent obedience, and we received righteousness.

On the Holy Pentecost. Homily I.

^A And that you may understand that the gift of the Holy Spirit is a gift of God’s reconciliation, I shall endeavor to persuade you from the Scriptures, first making the argument clear from the contrary, and showing that He restrains the grace of the Spirit whenever He is angry with us; so that when you are persuaded that the absence of the Holy Spirit is a token of His wrath, and you see the Spirit being sent down again, you may learn that had there been no reconciliation, He would not have sent the Holy Spirit. Whence, therefore, shall we know this? Eli was an old man, in other respects gentle and sober, but he did not know how to correct the wickedness of his children, and he loved his offspring beyond measure. Hear this, you who have children, so that your love and respect may be measured. For Eli, having by this provoked God, cast Him into such great anger that the whole nation was averted from Him. Wishing, therefore, to show that God had turned away from them greatly, the writer of these things said: "A word was precious, and there was no vision distinguishing" (1 Kings 3:1), calling that which is rare 'precious' here; for by these things he signified that the gifts of prophecy were then becoming rare. Again, another, lamenting and bewailing the wrath of God, said: "There is no ruler, nor prophet in this time" (Dan. 3:38); and again the evangelist says: "For the Holy Spirit was not yet [given], because Jesus was not yet glorified" (John 7:39). For since He had not yet been crucified, he says, the Holy Spirit was not given among men; for "crucified" is what is meant by "glorified." For although the thing is by nature shameful, yet because it was done for the sake of those He loved, Christ calls it glory. And for what reason, tell me, was the Spirit not given before the cross? Because the world was in sins, in offenses, in enmity, and in dishonor; the Lamb had not yet been offered who takes away the sin of the world. Since, therefore, Christ had not yet been crucified, no reconciliation had yet taken place; and since the reconciliation had not yet occurred, naturally the Spirit was not sent, so that the sending of the Spirit is a token of the reconciliation. For this reason also Christ says: "It is profitable for you that I go away; for if I do not go away, He will not come" (John 16:7); if I do not go away and reconcile the Father, He says, I do not send you the Paraclete. You see through how many [examples] we have demonstrated to you that the absence of the Holy Spirit in men is a sign of God’s wrath? "A word was precious, and there was no vision distinguishing." "There is no ruler nor prophet in this time." "For the Holy Spirit was not yet, because Jesus was not yet glorified." "It is profitable for you that I go away; for if I do not go away, He will not come." It is, therefore, a sign of God’s wrath that the Holy Spirit is not present. When you see the Holy Spirit being sent down abundantly, doubt no longer concerning the reconciliation. But where, you say, is the Holy Spirit now? For then, indeed, it is well said, when signs were occurring, and the dead were raised, and all the lepers were cleansed; but now, whence shall we show that the Holy Spirit is present with us? Do not fear; for I prove that even now the Holy Spirit is in us. How and in what way? For if the Holy Spirit were not in us, how would these who were illuminated during this holy night have been delivered from their sins? For it is not possible to be delivered from sins without the operation of the Spirit. ^B Hear then Paul saying: "For we ourselves also were once foolish, disobedient, erring, serving diverse lusts; but when the kindness and love of God our Savior appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration, and renewing of the Holy Spirit" (Tit. 3:3-5); and again elsewhere: "Do not err: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God" (1 Cor. 6:9-10). Do you see all the kinds of wickedness? And such were some of you, but you were washed, but you were sanctified, but you were justified. How? For this is what is asked, if through the Holy Spirit we have cast off wickedness. Hear then: "But you were sanctified, but you were justified in the name of the Lord Jesus, and in the Spirit of our God" (1 Cor. 6:11). Do you see that the Holy Spirit wiped away all that wickedness?

4. Where now are those who blaspheme the dignity of the Spirit? For if He does not forgive sins, He is received in vain in baptism; but if He does forgive sins, He is blasphemed in vain by the heretics. If the Spirit were not holy, we could not call Jesus Lord; "For no one can say that Jesus is Lord, except by the Holy Spirit" (1 Cor. 12:3). If the Spirit were not holy, we believers could not pray to God; for we say, "Our Father who is in heaven" (Matt. 6:9). As therefore we could not call Him Lord, so neither could we call God Father. Whence is this evident? From the same apostle who says: "And because you are sons, God has sent the Spirit of His Son into your hearts, crying, Abba, Father" (Gal. 4:6). So when you call upon the Father, remember that you were counted worthy of that address because the Spirit is moving your soul. If the Spirit were not, there would not be in the Church the word of wisdom and of knowledge; "For to one is given through the Spirit the word of wisdom, to another the word of knowledge" (1 Cor. 12:8). If there were no Holy Spirit, there would not be pastors and teachers in the Church; for these too are made through the Spirit, just as Paul says: "In which the Holy Spirit has set you as pastors and bishops" (Acts 20:28). Do you see that this too is through the Spirit? If the Holy Spirit were not in this common father and teacher, he would not have—when a little while ago he went up onto this sacred platform and gave peace to you all—been answered by you all in common: "And with your spirit." For this reason, you do not utter this phrase only when he is ascending, nor when he is speaking to you, nor when he is praying for you, but when he stands by this holy table, when he is about to offer that fearful sacrifice; for those who have been initiated know what is said: he does not touch the things set before him until he has first prayed for the grace of the Lord for you, and you have responded to him, "And with your spirit," by that very answer…

(n) indicates Flavianus the bishop.

Chapter 4. Heretics blasphemed against the Holy Spirit

^A recalling to themselves that the one who is present effects nothing of himself, and that the gifts proposed are not performances of human nature, but the present grace of the Spirit, and that this grace, flying to all things, perfects that mystical sacrifice. For although the one who is present is a man, yet it is God who works through him. Do not, therefore, attend to the nature of the one whom you see, but consider his invisible grace: there is nothing human in the things that are done in this holy sanctuary. If the Spirit were not present, the Church would not consist; but if the Church does consist, there is no doubt that the Spirit is present.

Chapter 5. Why signs are not performed now.

Why then, someone will say, are signs not done now? Here attend to my words diligently: for I hear this question proposed to me by many, and frequently, and always: Why did all who were baptized speak in tongues back then, but now they do not? Let us learn first what it is to speak in tongues, and then we shall state the cause. What then is it to speak in tongues? Whoever was baptized immediately spoke in the tongue of the Indians, of the Egyptians, of the Persians, of the Scythians, of the Thracians; and one man would take up many languages; and if those people were baptized now, you would have heard them speaking in diverse languages. For Paul found, as it is said, certain men baptized in the baptism of John, and said to them: "Have you received the Holy Spirit when you believed?" They say to him: "But we have not even heard if there be a Holy Spirit" (Acts XIX, 2); and immediately he ordered them to be baptized; "And when Paul had laid his hands upon them, the Holy Spirit came upon them, and all spoke in tongues" (Ibid. v. 6). Why then has that grace been withdrawn and removed from men now? Not because God wishes to cover us with ignominy, but because he even bestows honor. In what way, finally? I will say. Men were more foolish at that time, having not long ago been led away from idols, and their mind was still quite coarse and stupid, and they were intent upon and addicted to all bodily things, and gifts that are incorporeal had not yet come into their mind, nor did they know what spiritual grace was, and that which is perceived by faith alone: for this reason, signs were done. ^B For among spiritual gifts, some indeed are invisible and are comprehended by faith alone: but others exhibit a certain sign exposed to the senses for the sake of producing faith in the unbelieving. For example, the remission of sins is a spiritual thing, it is an invisible gift: for we do not see with the eyes of the flesh how our sins are purged. Why so? Because it is the soul that is purged; but the soul is in no way seen by the eyes of the body. The purging of sins is therefore a certain spiritual gift, which cannot be laid open to the eyes of the body; but to speak in various tongues is indeed an operation of the spiritual Spirit: yet it provides a sign exposed to the senses, which can be easily perceived by the unbelieving; for the operation that takes place within the soul, invisible I say, is manifested and shown through the exterior tongue, which we hear. Therefore also Paul says: "But to each one the manifestation of the Spirit is given for profit" (I Cor. XII, 7). And so, indeed, I do not need signs. Why so? Because I have learned to believe in the Lord without the bestowal of a sign; for the one who is unbelieving needs a pledge; but I, believing, am in no need of a pledge, nor of a sign: but although I do not speak with a tongue, I know that I have been purged from sins; but those people back then did not believe unless they had received a sign: therefore signs were given to them as a kind of pledge of the faith with which they believed. And so signs were not given as to the faithful, but as to the unbelieving, so that they might become faithful: thus also Paul says, "Signs are not for the faithful, but for the unbelieving" (I Cor. XIV, 22). Do you see that God has withdrawn the manifestation of signs, not that He might cover us with ignominy, but that He might bestow honor? For when He wished to demonstrate our faith, that we believe Him without pledges or signs, He did this. Since they, unless they had first received a sign and pledge, would not have believed Him concerning things that were in no way apparent; but I offer all faith even without this: this, therefore, is the cause why signs are not done now.

Chapter 6.

I wished to speak and to teach what Pentecost finally is, why the gift of the Spirit was given in this festival, why in fiery tongues, and why after ten days; but I see that the doctrine is too prolix: wherefore, when I have added a few things, I shall make an end of speaking. "When the days of Pentecost were being completed, there appeared to them cloven tongues as it were of fire" (Acts II, 1 and 3): not fire, but as it were of fire, so that you might not suspect anything sensible concerning the Holy Spirit. For just as a dove did not descend to the streams of the Jordan, but in the likeness of a dove (Luke III, 22): so also here, not fire, but in the likeness of fire: and again he says above: "As it were of a rushing mighty wind" (Acts II, 2), not a rushing mighty wind, but as it were of a rushing mighty wind. Why then did Ezekiel indeed receive the gift of prophecy, not in the likeness of fire, but through a book; but the apostles receive gifts through fire? For concerning him indeed the Scripture says that a chapter of a book was given in his mouth, and that there was written a complaint, and a song, and woe: and that the back and the front were written, and he ate it, and it became in his mouth as sweet as honey (Ezek. II, 9 et III, 3). But concerning the apostles, not so: but "There appeared to them tongues as it were of fire." Why then there a book and letters, but here a tongue and fire? Because he indeed was going to go forth to attack sins, and to lament Jewish calamities; but these men were going forth to consume the sins of the orb of the world: for this reason he received the little book here, which would suggest future calamities to his memory; they received fire, so that they might burn up the sins of the orb of the world, and destroy all things. For just as if fire should fall into thorns, it easily destroys them all: so also the grace of the Spirit was consuming the sins of men. But the stupid Jews, while these things were happening, when they ought to have been struck and trembled, and finally to adore the bestower, again show their own madness, and accuse the apostles, filled with the Spirit, of drunkenness. For these men, they say, are full of new wine (Acts II, 13). Observe the wickedness of men, and contemplate the probity of the angels: for the angels indeed, when they saw our first-fruits ascending, were rejoicing, and saying, "Lift up your gates, you princes, and be lifted up, you eternal gates, and the King of glory shall enter."

Men who saw the grace of the Spirit ^A descending upon us say that those who received the grace are drunk, and not even the season of the year made them ashamed; for new wine would not be found in the spring season, yet it was then spring. But let those be dismissed; let us consider the recompense of the philanthropic God. Christ took the first-fruits of our nature and gave back to us the grace of the Spirit. And just as happens in a long war, when the battle is resolved and peace is made, those who were hostile to one another exchange pledges and hostages with each other; so too it happened with God and human nature: He sent to Him as pledges and hostages the first-fruits which Christ took up; He Himself sent back to us as pledges and hostages the Holy Spirit. And that we have pledges and hostages is clear from this: for pledges and hostages must be of royal lineage; this is why the Holy Spirit was sent to us, as being of the most royal essence. And the one who was taken up from us was also of royal lineage; for He was from the seed of David. For this reason, I no longer fear, because our first-fruits are sitting above; for this reason, even if someone speaks to me of an unending worm, ^B or unquenchable fire, 466 or other punishments and torments, I do not fear henceforth; or rather, I do fear, but I do not despair of my own salvation. For if God had not labored for great goods regarding our race, He would not have taken our first-fruits above. Prior to this, looking to heaven and contemplating the bodiless powers, we saw our lowliness more clearly from the comparison with the powers above; but now, when we wish to see our nobility, we look up to heaven, to that very royal throne; for there, the first-fruits originating from us sits. So also will the Son of God come from heaven, judging us. Let us prepare ourselves, therefore, so as not to fall from that glory; for our common Master will certainly come and will not delay; He will come bringing armies, ranks of angels, companies of archangels, fraternities of martyrs, choirs of the righteous, multitudes of prophets and apostles, and in the midst of those glorious armies the King appearing in a certain ineffable and unspeakable glory.

On the Judgement and the Removal of Sins

Do you wish me to speak of the fearful things? Not that I may grieve you, but that I may correct. Then a river of fire is drawn before that tribunal; then books are opened; a fearful and shuddering court stands. Therefore, just as in a court of justice, the records of our life are read out, and the prophets say many things concerning these books. And Moses ^C says: "If You will forgive their sin, forgive; but if not, erase me also from the book which You have written." And Christ again said to the disciples: "Do not rejoice in this, that the demons are subject to you; but rejoice because your names are written in the heavens." And again the prophet David: 467 "In Your book all shall be written, days will be formed, and no one is in them." And again: "Let them be erased from the book of the living, and not be written with the righteous." Do you see that some are erased and others are written? Do you wish to learn that not only the righteous are written in those books, but our sins also are written there? It is a time for a festival: let us learn about things capable of ridding us of punishment; the discourse is fearful, but also useful and advantageous; for it rids us of the trial that comes through the facts. Let us learn, therefore, that sins are written—and whatever we might utter here, it is immediately reported there and written down. And whence is this clear? For one must not make assertions about such things simply. Micah says to the Jews: "Woe to those who provoke the Lord." And why, he says, did we provoke Him? "In you saying, 'Everyone who does evil is good before the Lord.'" Words of ungrateful servants; and in them He was well-pleased; "in the corrupt," He says, "in those who have not served Him. Behold, we have kept His observances, and we call the strangers blessed; for we," he says, "serve every day, and others enjoy the goods." Such ^D things slaves often say about their masters; but for a human to say these things about a human is not so terrible, even if it be terrible; but to utter these things about the common Master of the inhabited world—the Master Who is merciful and philanthropic—would be worthy of a condemnation greater than all and of the ultimate punishment. But that you may learn that such words are written, hear what the prophet says: "Behold, these are written in the book of the living for a remembrance before God." And they are written, not because God will be reminded of the day, as if bringing a book into the midst as a kind of indictment and accusation. Perhaps I have shaken your understanding with fear; not yours, but my own first. Come, therefore, let me relax the discourse, or rather the fear—or rather, I will not relax it, but I will console it; for let it remain, cleansing your understanding; but I will remove its unbearable quality. How, then, shall we be able to remove it? If we show that not only are sins written, but they are also erased. For in a court of justice, whatever the defendant utters in the records is written, absolutely and irrevocably, and it cannot be erased further; but in that book, even if you utter some wicked things, if you wish, it is erased again. Whence is it clear? From the Scripture: "Turn away," it says, "Your face from my sins, and erase all my iniquities." Now no one would erase what is not written; so, since they were written, he requests they be erased. And He teaches also how they are erased, saying through another: "By alms and faith sins are cleansed away." They are not only erased, but they are also cleansed away, so that not even a remnant of the erasure remains. And those things after baptism are not only erased, but even those things that had been written before the washing were erased, all of them by the water of baptism and the Cross of Christ, just as Paul says, "Having erased the handwriting that was against us, which was contrary to us, and He took it out of the midst, nailing it to the cross." Do you see how that handwriting was erased? And it was not only erased, but it was also torn apart, of the nails of the Cross.

463 S. JOANNIS CHRYSOSTOMI ARCHIEP. CONSTANTINOP. which was not only deleted, but also broken, when the nails of the cross tore it, so that it became useless. But those [sins] were all deleted by the grace and loving-kindness of the crucified Christ; however, those committed after baptism require much diligence so that they might be deleted again; for there is no second washing, but they require our tears, repentance, confession, almsgiving, prayers, and every other form of piety: thus, even after baptism, sins are deleted with much labor and toil. Let us therefore use every diligence, that we may delete them from this time forward, and be freed from the reproaches and punishments to be undergone in the other life. For even if we have committed six hundred sins, if we are willing, we shall be able to cast off all these burdens of sin. Let us be willing, therefore; for it is much better that, by enduring a little labor here, we are freed from inevitable punishment, than that by having indulged in leisure and sloth during this very brief time, we fall into those eternal punishments.

But now it is time to review what was said. We rebuked those who come here only once a year, because they allow the mother to be stripped bare; we brought to their memory the ancient history, the curse and the blessing; we discussed the Jewish festivals, and for what reason God orders the Jews to appear before Him three times in the year; we said that the festival is always, at any time, Pentecost, likewise Easter, and Epiphany; we said that a pure conscience makes the festival, not the change of days and times. Departed from there, we came to the gifts sent down from heaven; 464 we said that this is the evidence of reconciliation: we showed that the Holy Spirit is present from the remission of sins, from the response made to the shepherd, from the discourse of wisdom and knowledge, from the ordinations, from the mystical sacrifice: we said that we hold mutual hostages and pledges: we added the reason why those signs are now taken from the midst: we renewed the memory of the later fearful judgment, and of those books which are opened then, and how all our sins are written down: we showed that they are deleted again, if we are willing. Remember all these things; but if it is not possible to remember all, remember that discourse about the books instead of everything, and whatever you answer, as if you have Him present who is there and writing these things, so speak carefully, and always keep a fresh memory of these words: so that for those whose names are written in the book of the just, you may increase the number of good deeds; but for those whose many sins are written therein, by deleting them here with no one knowing, we may avoid that public exposure. For we can, as we showed, by applying diligence, prayers, and fervent devotion, delete all the sins that have been written. Let us therefore be zealous at every time, that when we go there, we may be able to obtain some pardon, and all of us escape the inexorable punishments: from which may it be granted that we are all freed and obtain the kingdom of heaven, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, honor, and dominion, now and ever, and unto the ages of ages. Amen.

ON THE HOLY PENTECOST. HOMILY II

^A Great, beloved, are the gifts bestowed upon us today by the most loving God, nor can they be encompassed by any human speech. Wherefore let us all rejoice together, and exulting with joy, let us praise our Lord. For today is a festival and a public gathering for us. For just as in the change of the four seasons and the solstices of the year one succeeds another, so indeed and in the Church of the Lord, as festival succeeds festival, they transmit us one to another. Formerly, therefore, we celebrated the feast of the Cross, of the Passion, of the Resurrection, and after these, the Ascension of our Lord Jesus Christ into the heavens; today finally we have been brought to the very summit of blessings, we have arrived at the metropolis of festivals, we have reached the very fruit of the Lord's promise. "For if I go away," He says, "I will send you another Paraclete, and I will not leave you orphans" (John 16:7). Do you see the care? Do you see the ineffable kindness? Before these days He ascended into heaven, received the royal throne, recovered the seat at the right hand of the Father; and today He bestows upon us the coming of the Holy Spirit, and through Him from the heavens He supplies to us six hundred blessings. For what, I ask, of those things by which our salvation is contained, has not been dispensed to us through the Spirit? Through Him we are freed from slavery, we are called into liberty, we are led into adoption, and we are, so to speak, formed anew, we put off the heavy and foul burden of sins: by the Holy Spirit ^B we see the choirs of priests, we have the ranks of teachers: from this fountain flow the gifts of revelations, and the graces of healings; and all the remaining things with which the Church of God is accustomed to be adorned are drawn from there. This is that which Paul cries out in these words: "All these one and the same Spirit works, dividing to each one severally as He wills" (1 Cor. 12:11). Dividing, not divided; offering Himself as author, not subject to authority. For the same power which he testified that the Father has, this also Paul attributes to the Holy Spirit. And just as he says of the Father: "But God is He who works all in all" (1 Cor. 12:6): so of the Holy Spirit, "All these," he says, "one and the same Spirit works, dividing individually to each as He wills." Do you see the perfect power? For of those whose nature is one, no doubt their authority is one: and of those whose majesty is of equal honor, their virtue and power are one. Through Him we have obtained the remission of sins: through Him we have wiped away all filth: through the gift of Him we have been made angels from men, who run to grace, not changed in nature, but what is much more wonderful, remaining in the human nature...

showing forth the angelic life. For such is the power of the Holy Spirit; and just as this sensible fire, when it takes hold of loose mire, proves it to be strong pottery; so too does the fire of the Spirit, when it takes hold of a soul of good disposition, even if it find it more loose than mire, it renders it more solid than iron; and him who a little before was polluted with the mud of sins, it suddenly shows to be brighter than the sun. And teaching us this, the blessed Paul cried out, saying: "Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor covetous, nor thieves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God" (1 Cor. 6:9, 10). And having enumerated almost all the kinds of wickedness, and taught that those who are held liable to such sins become strangers to the kingdom of God, he immediately added: "And such were some of you; but ye are washed, but ye are sanctified, but ye are justified" (ibid. v. 11). By what means and in what manner, tell me? For this is the question. "In the name of the Lord Jesus Christ," he says, "and in the Spirit of our God" (ibid.). Do you see, beloved, the power of the Holy Spirit? Do you see that the Holy Spirit has wiped away all this wickedness, and those who were formerly delivered up by their own sins, He has suddenly raised to the highest honor?

2. Against the Pneumatomachi.

As regards those who attempt to teach things contrary to those spoken by the Spirit, what has been said is sufficient; but it is necessary to say to your love, why the Lord did not bestow upon us the cause of such great blessings immediately after His ascension; but allowed for a few days first to elapse, and the disciples to be by themselves, and then sent down the grace of the Spirit. This too has not happened simply, nor at random. Because He knew the human race not admiring in the same way the goods that are in hand, nor honoring them according to their worth, those things which appear pleasant and great, unless the arrival of their opposites also enters in; what do I mean? For it is necessary to say it more clearly: the healthy and well-constituted man does not feel, nor can he accurately know, how many goods health bestowed upon him, unless he also has experience of disease when sickness has entered in; and he who sees the day, again, does not in the same way admire the light, if the darkness of night does not succeed it. For the experience of opposites is always a clear teacher of those things of which we were previously in the enjoyment. For this reason, also then, since the disciples had enjoyed myriads of goods during His presence,

and ^A lived with Him, they were passing their days most pleasantly. For all the inhabitants of Palestine were turning their eyes toward their faces as if toward certain luminaries, when they were raising the dead to life, and cleansing lepers, were casting out demons, curing diseases, and displaying many other miracles. Since, therefore, they were so illustrious and celebrated, for this reason He permitted them for a time to be separated from the power which supported them, so that when they had been deprived of Him, they might learn how much the presence of His goodness had profited them, and when they had perceived the magnitude of the past goods, they might receive the gift of the Paraclete with greater zeal. For He consoled those who were mourning, and illuminated with the rays of His own light those who were yearning and filled with sadness because of the Master’s departure; He raised up those who were almost lying prostrate, dispelled the cloud of despondency, and solved their perplexity. For since they had heard the Master’s voice, "Go, teach all nations" (Matt. XXVIII, 19) — and were thereafter ignorant where each one ought to turn, and to what climate of the world they must preach the word — the Holy Spirit comes in the form of tongues, distributes to them the climates of the world to be taught, and, like someone describing on a tablet the province and the rule of teaching entrusted to each one, He ^B assigned them.

Why the Spirit came in the form of tongues, and not for that reason alone, but also in order to remind us of the old history. For since men long ago, having been carried into pride, wished to build a tower that would reach even to heaven, and because of this, by means of the division of tongues, God dissipated their wicked communion and concord (Gen. XI, 7); for this reason now also the Holy Spirit flies down to them in the form of fiery tongues, so that through Him He might join together the world which had been divided. And a thing strange and wondrous happened: for just as then anciently the tongues divided the world and turned the evil concord into discord, so now also the tongues have coupled the world, and have led those things which were at variance into concord. Therefore, the Spirit came in the form of tongues for this reason. But the tongues were like fire, because the thorns of sins had grown luxuriantly within us. For just as fertile and rich land, if it is not cultivated, brings forth a great forest of thorns, so also our nature, being fine, since it was created by its Creator, and being fit for the fruits of virtue, because it had received neither the plow of piety nor the seed of the knowledge of God, brought forth impiety as if it were thorns and other useless forest. And just as often because of the multitude of thorns, the surface of the earth does not even appear, so also the nobility and purity of our soul was not appearing at all, until the husbandman of human nature had come, and had thoroughly purged it by sending in the fire of the Spirit, and had made it fit to receive the celestial seed.

These things ^C are for us, and greater things than these for the present day. Therefore, I entreat you, let us also celebrate the feast according to the dignity of the goods bestowed upon us, 473 not by crowning the gate, but by adorning the souls; not by decorating the market with tapestries, but by rendering the soul splendid with the garments of virtue, so that in this way we may be able both to receive the grace of the Spirit and to pluck the fruits sprouting thence.

Who is the fruit of the Spirit? Let us hear Paul saying: "But the fruit of the Spirit," he says, "is love, joy, peace" (Gal. V, 22). See the accuracy of the expression, the logical order of the teaching; he placed love first, and then he mentioned those things which follow. He fixed the root, and then he indicated the fruit; he laid the foundation, and then he imposed the building; he began from the fountain, and then he arrived at the rivers. For it is not possible for the subject of joy to follow, unless we first consider the prosperity of others to be our own, and deem the goods of our neighbor to be our own; these things cannot come from anywhere else than that the power of love should prevail and dominate. Love is the root and fountain and mother of all goods. For just as a root germinates myriads of branches of virtue, as a fountain pours forth many waters, and as a mother embraces in her own bosom those fleeing to her, so indeed the blessed Paul, having perceived this, called it the fruit of the Spirit; but elsewhere he granted it so great a prerogative, that he called it the fulfillment of the Law: "For the fulfillment," he says, "of the Law is love" (Rom. XIII, 10). Yet the Master of all Himself, as a sufficient description and a trustworthy sign for one to prove himself His disciple, proposed nothing else than what is sought from love, when He said: "In this shall all men know that you are my disciples, if you have love one for another" (John XIII, 35). Therefore, I entreat you, let us all flee to it, and let us be intertwined with it, and with it let us welcome this feast. For where love is, ^D the defects of the soul cease; where love is, the irrational impulses of the mind are quieted. Love, he says, does not act perversely, is not puffed up (1 Cor. XIII, 4); where love dwells, nowhere is Cain seen, who would kill his brother. Remove the source of envy, and you have taken away the river of all evils; cut out the root, and you have cut out the fruit at the same time. I say these things, however, because I am more concerned about those who envy than about those who are envied. For they are the ones who are suffering the greatest loss, and are bringing much destruction upon themselves; for to those who are envied, it brings the subject matter of crowns, if they should wish to be envied. And see, I pray, how the just Abel is celebrated with praises, and is proclaimed every day, because he provided the occasion for a glorious name by the shedding of his blood. And he indeed, even after his death, speaks boldly through his blood, and with a clear voice accuses the murderer (Gen. IV, 10); but the other...

though he seemingly prevailed—received the fruit of his works through the requital of ^A works, and lived on earth groaning and trembling; while he who was slain and lay upon the earth displayed, even after his demise, greater boldness. And just as sin caused the former, even while he lived, to lead a life more miserable than the dead, so virtue caused the latter to shine forth even more brilliantly after his death. Therefore, we too, in order that we may acquire greater boldness both here and there, and that we may reap more abundant joy from this feast, let us strip off all the filthy garments of the soul, and especially let us put off the mantle of envy. For even if we should appear to have achieved ten thousand things, we shall fall out of possession of them all if this bitter and savage plague troubles us; would that it were granted for us all to escape it, and especially those who today, through the grace of the laver, have laid aside the old garment of sins, and are able to shine in answer ^B to the rays of the sun. Therefore, I exhort you, you who have today been enrolled into adoption, you who have put on this brilliant mantle, keep the brightness in which you now stand with all diligence, walling off the entrance to the devil from every side, so that, having enjoyed the more abundant grace of the Spirit, you may be able to bring forth fruit thirtyfold, sixtyfold, and a hundredfold; and may you be deemed worthy to meet with boldness the King of heaven when He shall be about to arrive and dispense the ineffable good things to those who have finished the present life with virtue, in Christ Jesus our Lord, to whom be glory and power, now and always, and unto the ages of ages. Amen.