Author: Mourad Takla

On the Holy Spirit — On the Holy Spirit

Why the Holy Spirit is glorified together with the Father and the Son, and the place of unwritten apostolic tradition in the Church.

Source: Translated by Blomfield Jackson. From Nicene and Post-Nicene Fathers, Second Series , Vol. 8. Edited by Philip Schaff and Henry Wace. ( Buffalo, NY: Christian Literature Publishing Co., 1895. ) Revised and edited for New Advent by Kevin Knight. <https://www.newadvent.org/fathers/3203.htm>.

Contents · 30 chapters
  1. Chapter 1
  2. Chapter 2
  3. Chapter 3
  4. Chapter 4
  5. Chapter 5
  6. Chapter 6
  7. Chapter 7
  8. Chapter 8
  9. Chapter 9
  10. Chapter 10
  11. Chapter 11
  12. Chapter 12
  13. Chapter 13
  14. Chapter 14
  15. Chapter 15
  16. Chapter 16
  17. Chapter 17
  18. Chapter 18
  19. Chapter 19
  20. Chapter 20
  21. Chapter 21
  22. Chapter 22
  23. Chapter 23
  24. Chapter 24
  25. Chapter 25
  26. Chapter 26
  27. Chapter 27
  28. Chapter 28
  29. Chapter 29
  30. Chapter 30

Chapter 1

Introductory comments on the necessity of careful examination of even the smallest details of theology.

Prefatory remarks on the need of exact investigation of the most minute portions of theology.

Your desire for information, my dearly beloved and most deeply respected brother Amphilochius, I highly commend, and no less your diligent effort. I have been extremely delighted by the care and attention shown in your stated conviction that concerning God, not a single term in any kind of expression should be left without thorough examination. You have put to good use your reading of the Lord's exhortation, "Every one that asks receives, and he that seeks finds," and by your earnestness in asking you could, I believe, prompt even the most reluctant person to share with you what they know. And this in you moves my admiration even more: that you do not, like most people in our time, pose your questions merely as a test, but with a genuine desire to reach the actual truth. There is no shortage today of fault-finding listeners and questioners, but to find someone who truly wants to learn and seeks the truth as a cure for ignorance is very rare. Just as the trick is usually cleverly hidden in a hunter's trap or a soldier's ambush, so it is with the questions of most inquirers who put forward arguments—not so much to gain anything from them, but so that if they fail to get answers that agree with what they already want to hear, they may appear to have legitimate grounds for debate.

1. Your desire for information, my right well-beloved and most deeply respected brother Amphilochius, I highly commend, and not less your industrious energy. I have been exceedingly delighted at the care and watchfulness shown in the expression of your opinion that of all the terms concerning God in every mode of speech, not one ought to be left without exact investigation. You have turned to good account your reading of the exhortation of the Lord, Every one that asks receives, and he that seeks finds, Luke 11:10 and by your diligence in asking might, I ween, stir even the most reluctant to give you a share of what they possess. And this in you yet further moves my admiration, that you do not, according to the manners of the most part of the men of our time, propose your questions by way of mere test, but with the honest desire to arrive at the actual truth. There is no lack in these days of captious listeners and questioners; but to find a character desirous of information, and seeking the truth as a remedy for ignorance, is very difficult. Just as in the hunter's snare, or in the soldier's ambush, the trick is generally ingeniously concealed, so it is with the inquiries of the majority of the questioners who advance arguments, not so much with the view of getting any good out of them, as in order that, in the event of their failing to elicit answers which chime in with their own desires, they may seem to have fair ground for controversy.

If wisdom is reckoned to the fool when he asks for it, at how high a price should we value the wise hearer who is mentioned by the Prophet in the same verse with the admirable counselor? It is right, I think, to consider him worthy of all approval and to urge him on to further progress, sharing his enthusiasm and in all things working alongside him as he presses forward toward perfection. To regard the terms used in theology as of primary importance and to endeavor to trace out the hidden meaning in every phrase and in every syllable is a characteristic lacking in those who are idle in the pursuit of true religion, but it distinguishes all who gain knowledge of the mark of our calling. For what is set before us is, as far as is possible with human nature, to be made like God. Now without knowledge there can be no becoming like, and knowledge is not obtained without lessons. The beginning of teaching is speech, and syllables and words are parts of speech. It follows then that to investigate syllables is not to miss the mark, nor are such questions to be considered unworthy of attention just because they might seem insignificant to some. Truth is always a quarry hard to hunt, and therefore we must look everywhere for its tracks. The acquisition of true religion is just like that of crafts: both grow bit by bit. Apprentices must despise nothing. If a man despises the first elements as small and insignificant, he will never reach the perfection of wisdom.

2. If To the fool on his asking for wisdom, wisdom shall be reckoned, at how high a price shall we value the wise hearer who is quoted by the Prophet in the same verse with the admirable counsellor? It is right, I ween, to hold him worthy of all approbation, and to urge him on to further progress, sharing his enthusiasm, and in all things toiling at his side as he presses onwards to perfection. To count the terms used in theology as of primary importance, and to endeavour to trace out the hidden meaning in every phrase and in every syllable, is a characteristic wanting in those who are idle in the pursuit of true religion, but distinguishing all who get knowledge of the mark of our calling; Philippians 3:14 for what is set before us is, so far as is possible with human nature, to be made like God. Now without knowledge there can be no making like; and knowledge is not got without lessons. The beginning of teaching is speech, and syllables and words are parts of speech. It follows then that to investigate syllables is not to shoot wide of the mark, nor, because the questions raised are what might seem to some insignificant, are they on that account to be held unworthy of heed. Truth is always a quarry hard to hunt, and therefore we must look everywhere for its tracks. The acquisition of true religion is just like that of crafts; both grow bit by bit; apprentices must despise nothing. If a man despise the first elements as small and insignificant, he will never reach the perfection of wisdom.

Yes and No are just two syllables, yet these small words often contain at the same time the best of all good things, Truth, and that which goes beyond all wickedness, a Lie. But why speak of Yes and No? Before now, a martyr testifying for Christ has been judged to have fully satisfied the demands of true religion by simply nodding his head. If this is so, then what theological term is so small that its effect when weighed does not matter greatly, depending on whether it is used rightly or wrongly? We are told that not one jot or tittle of the law will pass away; how then could it be safe for us to overlook even the smallest detail? The very matters you yourself have asked us to examine thoroughly are at once both small and great. Their use takes only a moment, and perhaps for this reason they are considered of small account; but when we consider the force of their meaning, they are great. They can be compared to the mustard plant which, though it is the smallest of all seeds, yet when properly cultivated and the forces hidden in its seeds are developed, grows to its full height.

Yea and Nay are but two syllables, yet there is often involved in these little words at once the best of all good things, Truth, and that beyond which wickedness cannot go, a Lie. But why mention Yea and Nay? Before now, a martyr bearing witness for Christ has been judged to have paid in full the claim of true religion by merely nodding his head. If, then, this be so, what term in theology is so small but that the effect of its weight in the scales according as it be rightly or wrongly used is not great? Of the law we are told not one jot nor one tittle shall pass away; Matthew 5:18 how then could it be safe for us to leave even the least unnoticed? The very points which you yourself have sought to have thoroughly sifted by us are at the same time both small and great. Their use is the matter of a moment, and perhaps they are therefore made of small account; but, when we reckon the force of their meaning, they are great. They may be likened to the mustard plant which, though it be the least of shrub-seeds, yet when properly cultivated and the forces latent in its germs unfolded, rises to its own sufficient height.

If anyone laughs when he sees our careful attention to syllables, to use the Psalmist's words, let him know that he reaps laughter's fruitless fruit. Let us neither give in to people's reproaches nor be defeated by their scorn, but continue our investigation. In fact, I am so far from feeling ashamed of these matters because they seem small that even if I could grasp the tiniest fraction of their importance, I would congratulate myself on winning high honor and would tell my brother and fellow-investigator that he had gained no small benefit from it.

If any one laughs when he sees our subtlety, to use the Psalmist's words, about syllables, let him know that he reaps laughter's fruitless fruit; and let us, neither giving in to men's reproaches, nor yet vanquished by their disparagement, continue our investigation. So far, indeed, am I from feeling ashamed of these things because they are small, that, even if I could attain to ever so minute a fraction of their dignity, I should both congratulate myself on having won high honour, and should tell my brother and fellow-investigator that no small gain had accrued to him therefrom.

While I recognize that the controversy over these small words is actually very significant, I don't shrink from the work because of the reward I hope for. I'm convinced that the discussion will be profitable for me and will bring considerable benefit to my hearers. Therefore, I will now approach explaining this subject with the help of the Holy Spirit Himself, if I may say so. And if you agree, I will briefly return to the origin of the question before us, so that I may be set on the right path for this discussion.

While, then, I am aware that the controversy contained in little words is a very great one, in hope of the prize I do not shrink from toil, with the conviction that the discussion will both prove profitable to myself, and that my hearers will be rewarded with no small benefit. Wherefore now with the help, if I may so say, of the Holy Spirit Himself, I will approach the exposition of the subject, and, if you will, that I may be put in the way of the discussion, I will for a moment revert to the origin of the question before us.

Recently, while praying with the people and using the full doxology to God the Father in both forms—at one time with the Son together with the Holy Spirit, and at another time through the Son in the Holy Spirit—I was attacked by some of those present. They claimed that I was introducing new and mutually contradictory terms. However, you have expressed the opinion that some clear instruction ought to be published concerning the meaning underlying the prepositions being used, mainly for their benefit or, if they are completely incurable, for the protection of those who may encounter them. Therefore, I will write as briefly as possible, attempting to establish some agreed-upon principle for the discussion.

3. Lately when praying with the people, and using the full doxology to God the Father in both forms, at one time with the Son together with the Holy Ghost, and at another through the Son in the Holy Ghost, I was attacked by some of those present on the ground that I was introducing novel and at the same time mutually contradictory terms. You, however, chiefly with the view of benefiting them, or, if they are wholly incurable, for the security of such as may fall in with them, have expressed the opinion that some clear instruction ought to be published concerning the force underlying the syllables employed. I will therefore write as concisely as possible, in the endeavour to lay down some admitted principle for the discussion.

Chapter 2

The origin of the heretics' close attention to individual syllables.

The origin of the heretics' close observation of syllables.

The meticulous attention these men give to syllables and words is not, as one might think, simple and innocent; nor is the harm it causes a minor matter. Behind it lies a deep and hidden scheme against true religion. Their stubborn argument is designed to show that the way we speak of Father, Son, and Holy Spirit is different, as if from this they could easily prove that there is a difference in nature. They rely on an old fallacy invented by Aetius, the champion of this heresy. In one of his letters, there is a passage claiming that things naturally unlike are expressed in unlike terms, and conversely, that things expressed in unlike terms are naturally unlike. To support this claim, he cites the Apostle's words: "One God and Father of whom are all things, and one Lord Jesus Christ by whom are all things." Whatever relationship these terms have to one another, he continues, such will be the relationship of the natures they indicate. And since the term "of whom" is unlike the term "by whom," so the Father is unlike the Son. This heresy underlies the pointless hairsplitting of these men about the phrases in question. They therefore assign to God the Father, as though it were His special portion and exclusive domain, the phrase "of whom"; to God the Son they restrict the phrase "by whom"; to the Holy Spirit they assign the phrase "in whom." They insist this usage of the syllables is never interchanged, so that, as I have already said, the variation in language might indicate variation in nature. Clearly, in their quibbling about words, they are attempting to support their impious argument.

4. The petty exactitude of these men about syllables and words is not, as might be supposed, simple and straightforward; nor is the mischief to which it tends a small one. There is involved a deep and covert design against true religion. Their pertinacious contention is to show that the mention of Father, Son, and Holy Ghost is unlike, as though they will thence find it easy to demonstrate that there is a variation in nature. They have an old sophism, invented by Aetius, the champion of this heresy, in one of whose Letters there is a passage to the effect that things naturally unlike are expressed in unlike terms, and, conversely, that things expressed in unlike terms are naturally unlike. In proof of this statement he drags in the words of the Apostle, One God and Father of whom are all things,…and one Lord Jesus Christ by whom are all things. 1 Corinthians 8:6 Whatever, then, he goes on, is the relation of these terms to one another, such will be the relation of the natures indicated by them; and as the term 'of whom' is unlike the term 'by whom,' so is the Father unlike the Son. On this heresy depends the idle subtlety of these men about the phrases in question. They accordingly assign to God the Father, as though it were His distinctive portion and lot, the phrase of Whom; to God the Son they confine the phrase by Whom; to the Holy Spirit that of in Whom, and say that this use of the syllables is never in terchanged, in order that, as I have already said, the variation of language may indicate the variation of nature. Verily it is sufficiently obvious that in their quibbling about the words they are endeavouring to maintain the force of their impious argument.

By the term "of whom" they want to indicate the Creator; by the term "through whom," the subordinate agent or instrument; by the term "in whom," or "in which," they intend to show the time or place. The purpose of all this is that the Creator of the universe may be regarded as having no higher dignity than an instrument, and that the Holy Spirit may appear to contribute to existing things nothing more than what is derived from place or time.

By the term of whom they wish to indicate the Creator; by the term through whom, the subordinate agent or instrument; by the term in whom, or in which, they mean to show the time or place. The object of all this is that the Creator of the universe may be regarded as of no higher dignity than an instrument, and that the Holy Spirit may appear to be adding to existing things nothing more than the contribution derived from place or time.

Chapter 3

The systematic study of syllables comes from pagan philosophy.

The systematic discussion of syllables is derived from heathen philosophy.

They have been led into this error by their close study of pagan writers, who have applied the terms "of whom" and "through whom" to things that are distinct by nature (physis). These writers assume that the term "of whom" or "of which" indicates the material cause, while the term "through whom" or "through which" represents the instrument or, more generally, subordinate agency. Or rather—since there seems no reason why we should not take up their entire argument and briefly expose both its incompatibility with the truth and its inconsistency with their own teaching—the students of empty philosophy, while explaining the manifold nature of causation and distinguishing its particular meanings, define some causes as principal, some as cooperative or contributing causes, while others are of the character of "that without which not," or indispensable causes.

5. They have, however, been led into this error by their close study of heathen writers, who have respectively applied the terms of whom and through whom to things which are by nature distinct. These writers suppose that by the term of whom or of which the matter is indicated, while the term through whom or through which represents the instrument, or, generally speaking, subordinate agency. Or rather — for there seems no reason why we should not take up their whole argument, and briefly expose at once its incompatibility with the truth and its inconsistency with their own teaching — the students of vain philosophy, while expounding the manifold nature of cause and distinguishing its peculiar significations, define some causes as principal, some as cooperative or con-causal, while others are of the character of sine qua non, or indispensable.

For each of these concepts they have a distinct and specific use of terms, so that the maker is indicated differently from the instrument. For the maker they think the proper expression is "by whom," maintaining that a bench is produced by the carpenter. For the instrument they use "through which," since it is produced through or by means of an adze and gimlet and the rest. Similarly, they assign "of which" to the material, since the thing made is of wood, while "according to which" shows the design or pattern set before the craftsman. For he either first forms a mental sketch and applies his imagination to what he is doing, or he looks at a pattern previously set before him and arranges his work accordingly. The phrase "on account of which" they want to be limited to the end or purpose—the bench, as they say, being produced for, or on account of, human use. "In which" is supposed to indicate time and place. When was it produced? In this time. Where? In this place. And though place and time contribute nothing to what is being produced, yet without these the production of anything is impossible, since efficient agents must have both place and time. It is these careful distinctions, derived from useless philosophy and empty deception, which our opponents have first studied and admired, and then transferred to the simple and pure doctrine of the Spirit, to diminish God the Word and to nullify the Divine Spirit. Even the phrase set apart by non-Christian writers for lifeless instruments or for manual service of the lowest kind—I mean the expression "through" or "by means of which"—they do not hesitate to transfer to the Lord of all, and Christians feel no shame in applying to the Creator of the universe language that belongs to a hammer or a saw.

For every one of these they have a distinct and peculiar use of terms, so that the maker is indicated in a different way from the instrument. For the maker they think the proper expression is by whom, maintaining that the bench is produced by the carpenter; and for the instrument through which, in that it is produced through or by means of adze and gimlet and the rest. Similarly they appropriate of which to the material, in that the thing made is of wood, while according to which shows the design, or pattern put before the craftsman. For he either first makes a mental sketch, and so brings his fancy to bear upon what he is about, or else he looks at a pattern previously put before him, and arranges his work accordingly. The phrase on account of which they wish to be confined to the end or purpose, the bench, as they say, being produced for, or on account of, the use of man. In which is supposed to indicate time and place. When was it produced? In this time. And where? In this place. And though place and time contribute nothing to what is being produced, yet without these the production of anything is impossible, for efficient agents must have both place and time. It is these careful distinctions, derived from unpractical philosophy and vain delusion, which our opponents have first studied and admired, and then transferred to the simple and unsophisticated doctrine of the Spirit, to the belittling of God the Word, and the setting at naught of the Divine Spirit. Even the phrase set apart by non- Christian writers for the case of lifeless instruments or of manual service of the meanest kind, I mean the expression through or by means of which, they do not shrink from transferring to the Lord of all, and Christians feel no shame in applying to the Creator of the universe language belonging to a hammer or a saw.

Chapter 4

That there is no distinction in the scriptural use of these syllables.

That there is no distinction in the scriptural use of these syllables.

We acknowledge that the word of truth has used these expressions in many places, yet we absolutely deny that the freedom of the Spirit is enslaved to the narrow-mindedness of paganism. On the contrary, we maintain that Scripture varies its expressions as the occasion requires, according to the circumstances of each case. For instance, the phrase "of whom" does not always and absolutely indicate the material cause, as they suppose, but it is more in accordance with the usage of Scripture to apply this term to the Supreme Cause, as in the words "One God, of whom are all things," and again, "All things of God." The word of truth has, however, frequently used this term in the case of material cause, as when it says "You shall make an ark of incorruptible wood," and "You shall make the candlestick of pure gold," and "The first man is of the earth, earthy," and "You are formed out of clay as I am." But these men, in order to establish the difference of physis as we have already remarked, have laid down the law that this phrase befits the Father alone. This distinction they have originally derived from pagan authorities, but here they have shown no faithful accuracy of limitation. To the Son they have, in conformity with the teaching of their masters, given the title of instrument, and to the Spirit that of place, for they say "in the Spirit" and "through the Son." But when they apply "of whom" to God they no longer follow pagan example, but go over, as they say, to apostolic usage, as it is said, "But of him are you in Christ Jesus," and "All things of God." What, then, is the result of this systematic discussion? There is one nature of Cause; another of Instrument; another of Place. So the Son is by physis distinct from the Father, as the tool from the craftsman; and the Spirit is distinct insofar as place or time is distinguished from the nature of tools or from that of those who handle them.

6. We acknowledge that the word of truth has in many places made use of these expressions; yet we absolutely deny that the freedom of the Spirit is in bondage to the pettiness of Paganism. On the contrary, we maintain that Scripture varies its expressions as occasion requires, according to the circumstances of the case. For instance, the phrase of which does not always and absolutely, as they suppose, indicate the material, but it is more in accordance with the usage of Scripture to apply this term in the case of the Supreme Cause, as in the words One God, of whom are all things, 1 Corinthians 8:6 and again, All things of God. 1 Corinthians 11:12 The word of truth has, however, frequently used this term in the case of the material, as when it says You shall make an ark of incorruptible wood; and You shall make the candlestick of pure gold; Exodus 25:31 and The first man is of the earth, earthy; 1 Corinthians 15:47 and You are formed out of clay as I am. But these men, to the end, as we have already remarked, that they may establish the difference of nature, have laid down the law that this phrase befits the Father alone. This distinction they have originally derived from heathen authorities, but here they have shown no faithful accuracy of limitation. To the Son they have in conformity with the teaching of their masters given the title of instrument, and to the Spirit that of place, for they say in the Spirit, and through the Son. But when they apply of whom to God they no longer follow heathen example, but go over, as they say, to apostolic usage, as it is said, But of him are you in Christ Jesus, 1 Corinthians 1:30 and All things of God. 1 Corinthians 11:12 What, then, is the result of this systematic discussion? There is one nature of Cause; another of Instrument; another of Place. So the Son is by nature distinct from the Father, as the tool from the craftsman; and the Spirit is distinct in so far as place or time is distinguished from the nature of tools or from that of them that handle them.

Chapter 5

The phrase "through whom" is used in reference to the Father, and the phrase "of whom" is used in reference to the Son and the Spirit.

That through whom is said also in the case of the Father, and of whom in the case of the Son and of the Spirit.

After describing where our opponents' arguments lead, we shall now proceed to show, as we proposed, that the Father does not first claim "of whom" and then leave "through whom" to the Son; and that there is no truth in these men's ruling that the Son refuses to admit the Holy Spirit to a share in "of whom" or in "through whom," according to the limitation of their newly invented distribution of phrases. There is one God and Father of whom are all things, and one Lord Jesus Christ through whom are all things.

7. After thus describing the outcome of our adversaries' arguments, we shall now proceed to show, as we have proposed, that the Father does not first take of whom and then abandon through whom to the Son; and that there is no truth in these men's ruling that the Son refuses to admit the Holy Spirit to a share in of whom or in through whom, according to the limitation of their new-fangled allotment of phrases. There is one God and Father of whom are all things, and one Lord Jesus Christ through whom are all things. 1 Corinthians 8:6

Yes, but these are the words of a writer who is not laying down a rule, but is carefully distinguishing the hypostases.

Yes; but these are the words of a writer not laying down a rule, but carefully distinguishing the hypostases.

The apostle's purpose in writing this way was not to introduce a difference in nature, but to show that the concepts of Father and Son are not confused with each other. That these phrases are not opposed to one another and do not, like armies drawn up for battle against each other, bring the natures they describe into mutual conflict, is perfectly clear from the passage in question. The blessed Paul applies both phrases to one and the same subject when he writes "of him and through him and to him are all things." That this plainly refers to the Lord will be admitted even by a reader paying only slight attention to the meaning of the words. The apostle has just quoted from the prophecy of Isaiah, "Who has known the mind of the Lord, or who has been his counsellor," and then continues, "For of him and from him and to him are all things." That the prophet is speaking about God the Word, the Maker of all creation, can be learned from what immediately comes before: "Who has measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who has directed the Spirit of the Lord, or being his counsellor has taught him?" Now the word "who" in this passage does not mean absolute impossibility, but rarity, as in the passage "Who will rise up for me against the evil doers?" and "What man is he that desires life?" and "Who shall ascend into the hill of the Lord?" So it is in the passage in question, "Who has directed the Spirit of the Lord, or being his counsellor has known him?" For the Father loves the Son and shows him all things. This is He who holds the earth and has grasped it with His hand, who brought all things to order and beauty, who balanced the hills in their places and measured the waters, and gave to all things in the universe their proper rank, who encompasses the whole of heaven with only a small portion of His power, which the prophet figuratively calls a span. The apostle was right to add "Of him and through him and to him are all things." For from Him, to all things that exist, comes the cause of their being, according to the will of God the Father. Through Him all things have their continuance and constitution, for He created all things and assigns to each individually what is necessary for its health and preservation. Therefore to Him all things turn, looking with irresistible longing and unspeakable affection to the author and sustainer of their life, as it is written "The eyes of all wait upon you," and again, "These wait all upon you, and You open your hand, and satisfy the desire of every living thing."

The object of the apostle in thus writing was not to introduce the diversity of nature, but to exhibit the notion of Father and of Son as unconfounded. That the phrases are not opposed to one another and do not, like squadrons in war marshalled one against another, bring the natures to which they are applied into mutual conflict, is perfectly plain from the passage in question. The blessed Paul brings both phrases to bear upon one and the same subject, in the words of him and through him and to him are all things. Romans 11:36 That this plainly refers to the Lord will be admitted even by a reader paying but small attention to the meaning of the words. The apostle has just quoted from the prophecy of Isaiah, Who has known the mind of the Lord, or who has been his counsellor, and then goes on, For of him and from him and to him are all things. That the prophet is speaking about God the Word, the Maker of all creation, may be learned from what immediately precedes: Who has measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who has directed the Spirit of the Lord, or being his counsellor has taught him? Isaiah 40:12-13 Now the word who in this passage does not mean absolute impossibility, but rarity, as in the passage Who will rise up for me against the evil doers? and What man is he that desires life? and Who shall ascend into the hill of the Lord? So is it in the passage in question, Who has directed [lxx., known] the Spirit of the Lord, or being his counsellor has known him? For the Father loves the Son and shows him all things. John 5:20 This is He who holds the earth, and has grasped it with His hand, who brought all things to order and adornment, who poised the hills in their places, and measured the waters, and gave to all things in the universe their proper rank, who encompasses the whole of heaven with but a small portion of His power, which, in a figure, the prophet calls a span. Well then did the apostle add Of him and through him and to him are all things. Romans 11:38 For of Him, to all things that are, comes the cause of their being, according to the will of God the Father. Through Him all things have their continuance and constitution, for He created all things, and metes out to each severally what is necessary for its health and preservation. Wherefore to Him all things are turned, looking with irresistible longing and unspeakable affection to the author Acts 3:15 and maintainer of their life, as it is written The eyes of all wait upon you, and again, These wait all upon you, and You open your hand, and satisfy the desire of every living thing.

But if our opponents reject this interpretation of ours, what argument will save them from being caught in their own trap?

8. But if our adversaries oppose this our interpretation, what argument will save them from being caught in their own trap?

For if they will not grant that the three expressions "of him" and "through him" and "to him" are spoken of the Lord, they cannot help but apply them to God the Father. Then without question their rule will collapse, because we find not only "of whom" but also "through whom" applied to the Father. And if this latter phrase indicates nothing derogatory, why on earth should it be restricted to the Son, as though it conveyed a sense of inferiority? If it always and everywhere implies ministry, let them tell us to what superior the God of glory and Father of the Christ is subordinate.

For if they will not grant that the three expressions of him and through him and to him are spoken of the Lord, they cannot but be applied to God the Father. Then without question their rule will fall through, for we find not only of whom, but also through whom applied to the Father. And if this latter phrase indicates nothing derogatory, why in the world should it be confined, as though conveying the sense of inferiority, to the Son? If it always and everywhere implies ministry, let them tell us to what superior the God of glory and Father of the Christ is subordinate.

They are thus overthrown by their own arguments, while our position will be secured on both sides. Suppose it is proved that the passage refers to the Son—then "of whom" will be found applicable to the Son. Suppose on the other hand it is insisted that the prophet's words relate to God—then it will be granted that "through whom" is properly used of God, and both phrases have equal value, since both are used with equal force of God. Under either alternative, both terms, being employed of one and the same Person, will be shown to be equivalent. But let us return to our subject.

They are thus overthrown by their own selves, while our position will be on both sides made sure. Suppose it proved that the passage refers to the Son, of whom will be found applicable to the Son. Suppose on the other hand it be insisted that the prophet's words relate to God, then it will be granted that through whom is properly used of God, and both phrases have equal value, in that both are used with equal force of God. Under either alternative both terms, being employed of one and the same Person, will be shown to be equivalent. But let us revert to our subject.

In his letter to the Ephesians, the apostle says, "But speaking the truth in love, may grow up into him in all things, which is the head, even Christ; from whom the whole body fitly joined together and compacted by that which every joint supplies, according to the effectual working in the measure of every part, makes increase of the body." (Ephesians 4:15-16)

9. In his Epistle to the Ephesians the apostle says, But speaking the truth in love, may grow up into him in all things, which is the head, even Christ; from whom the whole body fitly joined together and compacted by that which every joint supplies, according to the effectual working in the measure of every part, makes increase of the body. Ephesians 4:15-16

And again in the Epistle to the Colossians, addressing those who do not have knowledge of the Only Begotten, there is mention of the one who holds to the head, that is, Christ, from whom the whole body, nourished and held together by its ligaments and sinews, grows with a growth that is from God. And we have learned in another passage that Christ is the head of the Church, when the apostle says he gave him to be the head over all things to the Church, and of his fullness we have all received. And the Lord himself says, He shall take of mine and shall show it to you. In short, the careful reader will notice that the phrase "of whom" is used in various ways. For example, the Lord says, I perceive that virtue has gone out of me. Similarly, we have frequently observed "of whom" used of the Spirit. He who sows to the spirit, it is said, shall of the spirit reap life everlasting. John also writes, By this we know that he abides in us, by the spirit which he has given us. That which is conceived in her, says the angel, is of the Holy Ghost, and the Lord says that which is born of the spirit is spirit. Such then is the case thus far.

And again in the Epistle to the Colossians, to them that have not the knowledge of the Only Begotten, there is mention of him that holds the head, that is, Christ, from which all the body by joints and bands having nourishment ministered increases with the increase of God. Colossians 2:19 And that Christ is the head of the Church we have learned in another passage, when the apostle says gave him to be the head over all things to the Church, Ephesians 1:22 and of his fullness have all we received. John 1:16 And the Lord Himself says He shall take of mine, and shall show it unto you. 1 John 16:15 In a word, the diligent reader will perceive that of whom is used in diverse manners. For instance, the Lord says, I perceive that virtue is gone out of me. Similarly we have frequently observed of whom used of the Spirit. He that sows to the spirit, it is said, shall of the spirit reap life everlasting. Galatians 6:8 John too writes, Hereby we know that he abides in us by ( ἐ κ) the spirit which he has given us. 1 John 3:24 That which is conceived in her, says the angel, is of the Holy Ghost, Matthew 1:20 and the Lord says that which is born of the spirit is spirit. John 3:6 Such then is the case so far.

We must now point out that Scripture uses the phrase "through whom" in reference to the Father, the Son, and the Holy Spirit alike. It would be tiresome to present evidence for this in the case of the Son, not only because it is perfectly well known, but because our opponents themselves make this very point. We now demonstrate that "through whom" is also used in reference to the Father. It says, "God is faithful, by whom you were called unto the fellowship of his Son," and "Paul an apostle of Jesus Christ by the will of God," and again, "Wherefore you are no more a servant, but a son; and if a son, then an heir through God." And similarly, "Christ was raised up from the dead by the glory of God the Father." Moreover, Isaiah says, "Woe unto them that make deep counsel and not through the Lord." Many examples could also be brought forward showing the use of this phrase in reference to the Spirit. It says, "God has revealed him to us by the spirit," and in another place, "That good thing which was committed unto you keep by the Holy Ghost," and again, "To one is given by the spirit the word of wisdom."

10. It must now be pointed out that the phrase through whom is admitted by Scripture in the case of the Father and of the Son and of the Holy Ghost alike. It would indeed be tedious to bring forward evidence of this in the case of the Son, not only because it is perfectly well known, but because this very point is made by our opponents. We now show that through whom is used also in the case of the Father. God is faithful, it is said, by whom ( δι ̓ οὖ) you were called unto the fellowship of his Son, 1 Corinthians 1:9 and Paul an apostle of Jesus Christ by ( διά) the will of God; and again, Wherefore you are no more a servant, but a son; and if a son, then an heir through God. And like as Christ was raised up from the dead by ( διά) the glory of God the Father. Isaiah, moreover, says, Woe unto them that make deep counsel and not through the Lord; and many proofs of the use of this phrase in the case of the Spirit might be adduced. God has revealed him to us, it is said, by ( διά) the spirit; 1 Corinthians 2:10 and in another place, That good thing which was committed unto you keep by ( διά) the Holy Ghost; 2 Timothy 1:14 and again, To one is given by ( διά) the spirit the word of wisdom. 1 Corinthians 12:8

In the same way, it can be shown that Scripture also uses the word "in" when referring to God the Father. In the Old Testament we find: "through (ἐν) God we shall do valiantly," and "My praise shall be continually of (ἐν) you," and again, "In your name will I rejoice." In Paul we read, "In God who created all things," and "Paul and Silvanus and Timotheus unto the church of the Thessalonians in God our Father," and "if now at length I might have a prosperous journey by (ἐν) the will of God to come to you," and "You make your boast of God." The examples are actually too many to count, but our goal is not simply to pile up evidence but to prove that our opponents' conclusions are faulty. Therefore, I will skip any proof of this usage regarding our Lord and the Holy Spirit, since it is well known. However, I must point out that the thoughtful listener will find enough proof of what I am saying by using the method of opposites. For if a difference in language shows, as we are told, that the nature has changed, then sameness of language should force our opponents to admit with embarrassment that the ousia is unchanged.

11. In the same manner it may also be said of the word in, that Scripture admits its use in the case of God the Father. In the Old Testament it is said through ( ἐ ν) God we shall do valiantly, and, My praise shall be continually of ( ἐ ν) you; and again, In your name will I rejoice. In Paul we read, In God who created all things, Ephesians 3:9 and, Paul and Silvanus and Timotheus unto the church of the Thessalonians in God our Father; 2 Thessalonians 1:1 and if now at length I might have a prosperous journey by ( ἐ ν) the will of God to come to you; Romans 1:10 and, You make your boast of God. Romans 2:17 Instances are indeed too numerous to reckon; but what we want is not so much to exhibit an abundance of evidence as to prove that the conclusions of our opponents are unsound. I shall, therefore, omit any proof of this usage in the case of our Lord and of the Holy Ghost, in that it is notorious. But I cannot forbear to remark that the wise hearer will find sufficient proof of the proposition before him by following the method of contraries. For if the difference of language indicates, as we are told, that the nature has been changed, then let identity of language compel our adversaries to confess with shame that the essence is unchanged.

12. And it is not only in discussions about God that the use of these terms varies, but whenever one of the terms takes on the meaning of the other, we find them frequently interchanged from one subject to another. For instance, Adam says, "I have gotten a man through God," meaning the same thing as "from God"; and in another passage Moses commanded Israel through the word of the Lord, and again, "Is not the interpretation through God?" Joseph, when speaking to the prisoners about dreams, instead of saying "from God" plainly says "through God." Conversely, Paul uses the term "from whom" instead of "through whom" when he says "made from a woman" (the Authorized Version has "of" instead of "through a woman"). And this he has clearly distinguished in another passage, where he says that it is proper to a woman to be made of the man, and to a man to be made through the woman, in the words "For as the woman is from (the Authorized Version has 'of') the man, even so is the man also through (the Authorized Version has 'by') the woman." Nevertheless, in the passage in question, the apostle, while demonstrating the variety of usage, at the same time corrects in passing the error of those who supposed that the Lord's body was a spiritual body, and to show that the God-bearing flesh was formed out of the common substance of human nature, gave precedence to the more emphatic preposition.

12. And it is not only in the case of the theology that the use of the terms varies, but whenever one of the terms takes the meaning of the other we find them frequently transferred from the one subject to the other. As, for instance, Adam says, I have gotten a man through God, meaning to say the same as from God; and in another passage Moses commanded… Israel through the word of the Lord, and, again, Is not the interpretation through God? Joseph, discoursing about dreams to the prisoners, instead of saying from God says plainly through God. Inversely Paul uses the term from whom instead of through whom, when he says made from a woman (A.V., of instead of through a woman). Galatians 4:4 And this he has plainly distinguished in another passage, where he says that it is proper to a woman to be made of the man, and to a man to be made through the woman, in the words For as the woman is from [A.V., of] the man, even so is the man also through [A.V., by] the woman. 1 Corinthians 11:12 Nevertheless in the passage in question the apostle, while illustrating the variety of usage, at the same time corrects obiter the error of those who supposed that the body of the Lord was a spiritual body, and, to show that the God-bearing flesh was formed out of the com mon lump of human nature, gave precedence to the more emphatic preposition.

The phrase "through a woman" might suggest that the woman was merely a passive channel in the process of generation, while the phrase "of the woman" would clearly show that the mother and child share the same physis. The apostle was not contradicting himself at all, but he demonstrated that these words can easily be used interchangeably. Therefore, since the term "from whom" is applied to the very same subjects where "through whom" is considered the proper usage, how can anyone consistently insist on maintaining a rigid distinction between these phrases in order to make false accusations against true religion?

The phrase through a woman would be likely to give rise to the suspicion of mere transit in the generation, while the phrase of the woman would satisfactorily indicate that the nature was shared by the mother and the offspring. The apostle was in no wise contradicting himself, but he showed that the words can without difficulty be interchanged. Since, therefore, the term from whom is transferred to the identical subjects in the case of which through whom is decided to be properly used, with what consistency can these phrases be invariably distinguished one from the other, in order that fault may be falsely found with true religion?

Chapter 6

The debate with those who claim that the Son is not with the Father, but came after the Father. Also concerning the equal glory.

Issue joined with those who assert that the Son is not with the Father, but after the Father. Also concerning the equal glory.

Our opponents, while they encounter our argument in this crafty and perverse way, cannot even claim ignorance as an excuse. It is clear that they are annoyed with us for completing the doxology to the Only Begotten together with the Father, and for not separating the Holy Spirit from the Son. Because of this they call us innovators, revolutionaries, makers of new phrases, and every other insulting name possible. But I am so far from being irritated by their abuse that, if it were not for the fact that their destruction causes me great sorrow and continual grief, I could almost say I was grateful to them for their blasphemy, as if they were providing me with blessing. For it is said, blessed are you when men revile you for my sake. The reasons for their anger are these: According to them, the Son is not together with the Father, but after the Father. It follows, then, that glory should be given to the Father through him, but not with him, since with him expresses equality of dignity, while through him indicates subordination. They also claim that the Spirit is not to be ranked along with the Father and the Son, but under the Son and the Father—not coordinated, but subordinated; not counted together with them, but counted beneath them.

13. Our opponents, while they thus artfully and perversely encounter our argument, cannot even have recourse to the plea of ignorance. It is obvious that they are annoyed with us for completing the doxology to the Only Begotten together with the Father, and for not separating the Holy Spirit from the Son. On this account they style us innovators, revolutionizers, phrase-coiners, and every other possible name of insult. But so far am I from being irritated at their abuse, that, were it not for the fact that their loss causes me heaviness and continual sorrow, I could almost have said that I was grateful to them for the blasphemy, as though they were agents for providing me with blessing. For blessed are you, it is said, when men shall revile you for my sake. Matthew 5:11 The grounds of their indignation are these: The Son, according to them, is not together with the Father, but after the Father. Hence it follows that glory should be ascribed to the Father through him, but not with him; inasmuch as with him expresses equality of dignity, while through him denotes subordination. They further assert that the Spirit is not to be ranked along with the Father and the Son, but under the Son and the Father; not coordinated, but subordinated; not connumerated, but subnumerated.

With this kind of technical terminology, they twist and corrupt the simplicity and straightforwardness of the faith. In doing so, through their cleverness—while allowing no one else to remain ignorant—they cut themselves off from any defense that ignorance might provide.

With technical terminology of this kind they pervert the simplicity and artlessness of the faith, and thus by their ingenuity, suffering no one else to remain in ignorance, they cut off from themselves the plea that ignorance might demand.

Let us first ask them this question: In what sense do they say that the Son is after the Father—later in time, in order, or in dignity? But no one is so senseless as to claim that the Maker of the ages holds second place in time, since no interval exists in the natural union of the Father with the Son. Indeed, as far as our understanding of human relationships goes, it is impossible to think of the Son as being later than the Father, not only because Father and Son are mutually understood according to the relationship that exists between them, but also because posteriority in time applies to things separated from the present by a shorter interval, while priority applies to things farther away. For example, what happened in Noah's time comes before what happened to the people of Sodom, because Noah is more distant from our own day. Conversely, the events involving the people of Sodom come after, because they seem to be closer to our own time. But besides being a violation of true religion, is it not utterly foolish to measure the existence of the life that transcends all time and all the ages by its distance from the present? Is it not as though God the Father could be compared with and ranked above God the Son, who exists before the ages, in exactly the same way that things subject to beginning and decay are described as prior to one another?

14. Let us first ask them this question: In what sense do they say that the Son is after the Father; later in time, or in order, or in dignity? But in time no one is so devoid of sense as to assert that the Maker of the ages holds a second place, when no interval intervenes in the natural conjunction of the Father with the Son. And indeed so far as our conception of human relations goes, it is impossible to think of the Son as being later than the Father, not only from the fact that Father and Son are mutually conceived of in accordance with the relationship subsisting between them, but because posteriority in time is predicated of subjects separated by a less interval from the present, and priority of subjects farther off. For instance, what happened in Noah's time is prior to what happened to the men of Sodom, inasmuch as Noah is more remote from our own day; and, again, the events of the history of the men of Sodom are posterior, because they seem in a sense to approach nearer to our own day. But, in addition to its being a breach of true religion, is it not really the extremest folly to measure the existence of the life which transcends all time and all the ages by its distance from the present? Is it not as though God the Father could be compared with, and be made superior to, God the Son, who exists before the ages, precisely in the same way in which things liable to beginning and corruption are described as prior to one another?

The Father's superior remoteness is truly beyond our grasp, since our thought and intelligence are completely unable to reach beyond the generation of the Lord. Saint John brilliantly limited this concept within defined boundaries using just two words: "In the beginning was the Word." For our thought cannot move outside "was," nor can our imagination go beyond "beginning." No matter how far back you push your thinking, you cannot get past "was," and no matter how hard you strain and struggle to see what lies beyond the Son, you will find it impossible to go further than "beginning." True religion, therefore, teaches us to think of the Son together with the Father.

The superior remoteness of the Father is really inconceivable, in that thought and intelligence are wholly impotent to go beyond the generation of the Lord; and St. John has admirably confined the conception within circumscribed boundaries by two words, In the beginning was the Word. For thought cannot travel outside was, nor imagination beyond beginning. Let your thought travel ever so far backward you cannot get beyond the was, and however you may strain and strive to see what is beyond the Son, you will find it impossible to get further than the beginning. True religion, therefore, thus teaches us to think of the Son together with the Father.

If they really think of some kind of degradation of the Son in relation to the Father—as if He were in a lower place, so that the Father sits above while the Son is pushed down to the next seat below—let them confess what they mean. We will have nothing more to say. A plain statement of this view will immediately expose its absurdity. Those who refuse to acknowledge that the Father pervades all things do not even maintain logical consistency in their argument. The faith of those with sound belief is that God fills all things, but those who divide their "up and down" between the Father and the Son do not even remember the words of the Prophet: "If I climb up into heaven you are there; if I go down to hell you are there also." Now, setting aside all proof of the ignorance of those who attribute place to incorporeal things, what excuse can be found for their attack upon Scripture—shameless as their opposition is—in the passages "Sit on my right hand" and "Sat down on the right hand of the majesty of God"? The expression "right hand" does not, as they claim, indicate a lower place, but equality of relation. It is not understood physically—in which case there might be something sinister about God—but Scripture presents to us the magnificence of the Son's dignity by using dignified language that indicates the seat of honor. It remains then for our opponents to claim that this expression signifies inferiority of rank. Let them learn that Christ is the power of God and wisdom of God, and that He is the image of the invisible God and brightness of his glory, and that God the Father has sealed Him by engraving Himself on Him.

15. If they really conceive of a kind of degradation of the Son in relation to the Father, as though He were in a lower place, so that the Father sits above, and the Son is thrust off to the next seat below, let them confess what they mean. We shall have no more to say. A plain statement of the view will at once expose its absurdity. They who refuse to allow that the Father pervades all things do not so much as maintain the logical sequence of thought in their argument. The faith of the sound is that God fills all things; Ephesians 4:10 but they who divide their up and down between the Father and the Son do not remember even the word of the Prophet: If I climb up into heaven you are there; if I go down to hell you are there also. Now, to omit all proof of the ignorance of those who predicate place of incorporeal things, what excuse can be found for their attack upon Scripture, shameless as their antagonism is, in the passages Sit on my right hand and Sat down on the right hand of the majesty of God? The expression right hand does not, as they contend, indicate the lower place, but equality of relation; it is not understood physically, in which case there might be something sinister about God, but Scripture puts before us the magnificence of the dignity of the Son by the use of dignified language indicating the seat of honour. It is left then for our opponents to allege that this expression signifies inferiority of rank. Let them learn that Christ is the power of God and wisdom of God, 1 Corinthians 1:24 and that He is the image of the invisible God Colossians 1:15 and brightness of his glory, Hebrews 1:3 and that Him has God the Father sealed, John 6:27 by engraving Himself on Him.

Should we call these passages, and others like them throughout all of Holy Scripture, proofs of humiliation, or rather public proclamations of the majesty of the Only Begotten and of the equality of His glory with the Father? We ask them to listen to the Lord Himself, clearly setting forth the equal dignity of His glory with the Father in His words: "He that has seen me has seen the Father," and again, "When the Son comes in the glory of his Father," and "that they should honor the Son even as they honor the Father," and "We beheld his glory, the glory as of the only begotten of the Father," and "the only begotten God which is in the bosom of the Father." They ignore all these passages and then assign to the Son the place set apart for His enemies. A father's bosom is a fitting and proper seat for a son, but the place of the footstool is for those who must be forced to fall.

Now are we to call these passages, and others like them, throughout the whole of Holy Scripture, proofs of humiliation, or rather public proclamations of the majesty of the Only Begotten, and of the equality of His glory with the Father? We ask them to listen to the Lord Himself, distinctly setting forth the equal dignity of His glory with the Father, in His words, He that has seen me has seen the Father; John 14:9 and again, When the Son comes in the glory of his Father; Mark 8:38 that they should honour the Son even as they honour the Father; John 5:23 and, We beheld his glory, the glory as of the only begotten of the Father; John 1:14 and the only begotten God which is in the bosom of the Father. Of all these passages they take no account, and then assign to the Son the place set apart for His foes. A father's bosom is a fit and becoming seat for a son, but the place of the footstool is for them that have to be forced to fall.

We have only touched briefly on these proofs, because our purpose is to move on to other points. You can take your time gathering the pieces of evidence and then contemplate the height of the glory and the superiority of the power of the Only Begotten. However, even these proofs are significant to the well-disposed listener, unless the terms "right hand" and "bosom" are understood in a physical and degrading sense—which would confine God within spatial boundaries and attribute to him shape, form, and bodily position, all of which are completely foreign to the concept of the absolute, the infinite, and the incorporeal. There is also the fact that whatever is degrading in this interpretation applies equally to both the Father and the Son. Therefore, whoever makes these arguments does not diminish the dignity of the Son but actually commits the offense of blaspheming the Father, because whatever audacity someone shows against the Son must inevitably transfer to the Father. If someone assigns the Father the upper position as a matter of precedence and claims that the only begotten Son sits below, he will find that his imaginary construct carries all the accompanying conditions of having a body. And if these are the fantasies of drunken delusion and frenzied insanity, can it be consistent with true religion for people taught by the Lord himself that "He that honors not the Son honors not the Father" to refuse to worship and glorify with the Father the one who is joined with him in nature (physis), in glory, and in dignity? What shall we say? What legitimate defense will we have on the day of the awesome universal judgment of all creation if—when the Lord clearly announces that he will come in the glory of his Father; when Stephen saw Jesus standing at the right hand of God; when Paul testified in the Spirit concerning Christ that he is at the right hand of God; when the Father says, "Sit on my right hand"; when the Holy Spirit testifies that he has sat down on the right hand of the majesty of God—we attempt to demote the one who shares the honor and the throne from his condition of equality to a lower state? Standing and sitting, I understand, indicate the stability and complete constancy of the nature (physis), just as Baruch, when he wants to show the unchangeableness and immovability of the divine mode of existence, says, "For you sit forever and we perish utterly." Moreover, the place on the right hand indicates, in my judgment, equality of honor. It is therefore reckless to attempt to deprive the Son of participation in the doxology, as if he were worthy only to be ranked in a lower place of honor.

We have only touched cursorily on these proofs, because our object is to pass on to other points. You at your leisure can put together the items of the evidence, and then contemplate the height of the glory and the preeminence of the power of the Only Begotten. However, to the well-disposed hearer, even these are not insignificant, unless the terms right hand and bosom be accepted in a physical and derogatory sense, so as at once to circumscribe God in local limits, and invent form, mould, and bodily position, all of which are totally distinct from the idea of the absolute, the infinite, and the incorporeal. There is moreover the fact that what is derogatory in the idea of it is the same in the case both of the Father and the Son; so that whoever repeats these arguments does not take away the dignity of the Son, but does incur the charge of blaspheming the Father; for whatever audacity a man be guilty of against the Son he cannot but transfer to the Father. If he assigns to the Father the upper place by way of precedence, and asserts that the only begotten Son sits below, he will find that to the creature of his imagination attach all the consequent conditions of body. And if these are the imaginations of drunken delusion and phrensied insanity, can it be consistent with true religion for men taught by the Lord himself that He that honours not the Son honours not the Father John 5:23 to refuse to worship and glorify with the Father him who in nature, in glory, and in dignity is conjoined with him? What shall we say? What just defense shall we have in the day of the awful universal judgment of all-creation, if, when the Lord clearly announces that He will come in the glory of his Father; Matthew 16:27 when Stephen beheld Jesus standing at the right hand of God; Acts 7:55 when Paul testified in the spirit concerning Christ that he is at the right hand of God; Romans 8:34 when the Father says, Sit on my right hand; when the Holy Spirit bears witness that he has sat down on the right hand of the majesty Hebrews 8:1 of God; we attempt to degrade him who shares the honour and the throne, from his condition of equality, to a lower state? Standing and sitting, I apprehend, indicate the fixity and entire stability of the nature, as Baruch, when he wishes to exhibit the immutability and immobility of the Divine mode of existence, says, For you sit for ever and we perish utterly. Moreover, the place on the right hand indicates in my judgment equality of honour. Rash, then, is the attempt to deprive the Son of participation in the doxology, as though worthy only to be ranked in a lower place of honour.

Chapter 7

Against those who claim that it is not proper to say "with whom" about the Son, and that the correct phrase is "through whom."

Against those who assert that it is not proper for with whom to be said of the Son, and that the proper phrase is through whom.

But they argue that using the phrase with him is completely strange and unusual, while through him is both very familiar in Holy Scripture and very common in the language of the brotherhood. What is our answer to this? We say, blessed are the ears that have not heard you and the hearts that have been kept from the wounds of your words. To you, on the other hand, who are lovers of Christ, I say that the Church recognizes both uses and does not reject either as undermining the other. For whenever we are contemplating the majesty of the physis of the Only Begotten and the excellence of His dignity, we bear witness that the glory is with the Father; while on the other hand, whenever we think of His bestowing good gifts on us and of our access to and admission into the household of God, we confess that this grace is brought about for us through Him and by Him.

16. But their contention is that to use the phrase with him is altogether strange and unusual, while through him is at once most familiar in Holy Scripture, and very common in the language of the brotherhood. What is our answer to this? We say, Blessed are the ears that have not heard you and the hearts that have been kept from the wounds of your words. To you, on the other hand, who are lovers of Christ, I say that the Church recognizes both uses, and deprecates neither as subversive of the other. For whenever we are contemplating the majesty of the nature of the Only Begotten, and the excellence of His dignity, we bear witness that the glory is with the Father; while on the other hand, whenever we bethink us of His bestowal on us of good gifts, and of our access to, and admission into, the household of God, we confess that this grace is effected for us through Him and by Him.

Therefore, one phrase—with whom—is the right one to use when ascribing glory, while the other—through whom—is especially fitting when giving thanks. It is also completely false to claim that the phrase with whom is unfamiliar among devout people. All those whose solid character leads them to honor the dignity of antiquity more than mere newfangled novelty, and who have kept their fathers' tradition uncorrupted, whether in cities or in the countryside, have used this phrase. On the contrary, it is those who are bored with what is familiar and customary, and who arrogantly attack the old as outdated, who embrace innovation—just as in clothing, those who love showing off always prefer some brand-new style to what is commonly worn. So you can even still see that the language of country people preserves the ancient way of speaking, while the language of these cunning experts in logomachy bears the mark of the new philosophy.

It follows that the one phrase with whom is the proper one to be used in the ascription of glory, while the other, through whom, is specially appropriate in giving of thanks. It is also quite untrue to allege that the phrase with whom is unfamiliar in the usage of the devout. All those whose soundness of character leads them to hold the dignity of antiquity to be more honourable than mere new-fangled novelty, and who have preserved the tradition of their fathers unadulterated, alike in town and in country, have employed this phrase. It is, on the contrary, they who are surfeited with the familiar and the customary, and arrogantly assail the old as stale, who welcome innovation, just as in dress your lovers of display always prefer some utter novelty to what is generally worn. So you may even still see that the language of country folk preserves the ancient fashion, while of these, our cunning experts in logomachy, the language bears the brand of the new philosophy.

What our fathers said, we say the same: that the glory of the Father and of the Son is common. For this reason, we offer the doxology to the Father with the Son. But we do not rely only on the fact that this is the tradition of the Fathers, for they too followed the meaning of Scripture and began from the evidence which I presented to you from Scripture just a few sentences earlier. For the brightness is always conceived together with the glory, the image with the original, and the Son always and everywhere together with the Father. Neither the close connection of the names, much less the nature of the realities themselves, allows for separation.

What our fathers said, the same say we, that the glory of the Father and of the Son is common; wherefore we offer the doxology to the Father with the Son. But we do not rest only on the fact that such is the tradition of the Fathers; for they too followed the sense of Scripture, and started from the evidence which, a few sentences back, I deduced from Scripture and laid before you. For the brightness is always thought of with the glory, the image with the archetype, 2 Corinthians 4:4 and the Son always and everywhere together with the Father; nor does even the close connection of the names, much less the nature of the things, admit of separation.

Chapter 8

In how many ways "Through whom" is used; and in what sense "with whom" is more suitable. Explanation of how the Son receives a commandment, and how He is sent.

In how many ways Through whom is used; and in what sense with whom is more suitable. Explanation of how the Son receives a commandment, and how He is sent.

When the apostle thanks God through Jesus Christ, and again says that through Him we have received grace and apostleship for obedience to the faith among all nations, or through Him have access to this grace in which we stand and rejoice, he sets forth the benefits bestowed on us by the Son. Sometimes he shows the grace of good gifts passing through from the Father to us, and other times he shows us being brought to the Father through Himself. When he says through whom we have received grace and apostleship, he declares that the supply of good gifts proceeds from that source. And when he says through whom we have had access, he sets forth our acceptance and being made part of the household of God through Christ. Is the confession of the grace He has worked toward us a detraction from His glory? Is it not truer to say that recounting His benefits is a proper basis for glorifying Him? For this reason we have not found Scripture describing the Lord to us by one name alone, nor even by terms that indicate only His godhead and majesty. At one time it uses terms describing His nature, for it recognizes the name which is above every name, the name of Son, and speaks of true Son and only begotten God and Power of God and Wisdom and Word. Then again, because of the various ways grace is given to us—which, because of the riches of His goodness and according to His manifold wisdom, He bestows on those who need—Scripture designates Him by innumerable other titles, calling Him Shepherd, King, Physician, Bridegroom, Way, Door, Fountain, Bread, Axe, and Rock. These titles do not set forth His nature but, as I have said, the variety of the effective working which, out of His tender-heartedness toward His own creation and according to the particular necessity of each, He bestows on those who need. Those who have fled for refuge to His ruling care and through patient endurance have corrected their wayward ways, He calls sheep, and confesses Himself to be, for those who hear His voice and refuse to give heed to strange teaching, a shepherd. For He says, my sheep hear my voice. For those who have now reached a higher stage and stand in need of righteous royalty, He is a King. And because He leads people to good actions through the straight way of His commandments, and because He safely encloses all who through faith in Him take shelter in the blessing of the higher wisdom, He is a Door.

17. When, then, the apostle thanks God through Jesus Christ, Romans 1:8 and again says that through Him we have received grace and apostleship for obedience to the faith among all nations, Romans 1:5 or through Him have access unto this grace wherein we stand and rejoice, Romans 5:2 he sets forth the boons conferred on us by the Son, at one time making the grace of the good gifts pass through from the Father to us, and at another bringing us to the Father through Himself. For by saying through whom we have received grace and apostleship, Romans 1:5 he declares the supply of the good gifts to proceed from that source; and again in saying through whom we have had access, Romans 5:2 he sets forth our acceptance and being made of the household of God through Christ. Is then the confession of the grace wrought by Him to usward a detraction from His glory? Is it not truer to say that the recital of His benefits is a proper argument for glorifying Him? It is on this account that we have not found Scripture describing the Lord to us by one name, nor even by such terms alone as are indicative of His godhead and majesty. At one time it uses terms descriptive of His nature, for it recognises the name which is above every name, Philippians 2:9 the name of Son, and speaks of true Son, and only begotten God, and Power of God, and Wisdom, 1 Corinthians 1:24 and Word. Then again, on account of the various manners wherein grace is given to us, which, because of the riches of His goodness, according to his manifold Ephesians 3:10 wisdom, he bestows on them that need, Scripture designates Him by innumerable other titles, calling Him Shepherd, King, Physician, Bridegroom, Way, Door, Fountain, Bread, Axe, and Rock. And these titles do not set forth His nature, but, as I have remarked, the variety of the effectual working which, out of His tender-heartedness to His own creation, according to the peculiar necessity of each, He bestows upon them that need. Them that have fled for refuge to His ruling care, and through patient endurance have mended their wayward ways, He calls sheep, and confesses Himself to be, to them that hear His voice and refuse to give heed to strange teaching, a shepherd. For my sheep, He says, hear my voice. To them that have now reached a higher stage and stand in need of righteous royalty, He is a King. And in that, through the straight way of His commandments, He leads men to good actions, and again because He safely shuts in all who through faith in Him betake themselves for shelter to the blessing of the higher wisdom, He is a Door.

So He says, "By me if any man enter in, he shall go in and out and shall find pasture." Again, because to the faithful He is a defense that is strong, unshaken, and harder to break than any fortress, He is a Rock. Among these titles, it is when He is called Door, or Way, that the phrase "through Him" is very appropriate and clear. However, as God and Son, He is glorified with and together with the Father, in that "at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Therefore we use both terms, expressing by the one His own proper dignity, and by the other His grace toward us.

So He says, By me if any man enter in, he shall go in and out and shall find pastare. John 10:9 Again, because to the faithful He is a defense strong, unshaken, and harder to break than any bulwark, He is a Rock. Among these titles, it is when He is styled Door, or Way, that the phrase through Him is very appropriate and plain. As, however, God and Son, He is glorified with and together with the Father, in that at, the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Philippians 2:10-11 Wherefore we use both terms, expressing by the one His own proper dignity, and by the other His grace to usward.

For through Him comes every help to our souls, and it is according to each kind of care that an appropriate title has been devised. So when He presents to Himself the blameless soul, not having spot or wrinkle, like a pure maiden, He is called Bridegroom, but whenever He receives one in terrible condition from the devil's evil blows, healing it in the serious illness of its sins, He is named Physician. And does this care He has for us reduce our thoughts of Him to something lowly? Or, on the contrary, does it strike us with amazement both at the mighty power and the love for humanity of the Savior, in that He both endured to suffer with us in our weaknesses, and was able to come down to our weakness? For not heaven and earth and the great seas, not the creatures that live in the water and on dry land, not plants, and stars, and air, and seasons, not the vast variety in the order of the universe displays the excellence of His power as well as this: that God, being incomprehensible, should have been able, without Himself suffering, through the flesh, to enter into close combat with death, so that by His own suffering He might give us the gift of freedom from suffering. The apostle, it is true, says, In all these things we are more than conquerors through him that loved us. But in a phrase of this kind there is no suggestion of any lowly and subordinate ministry, but rather of the help given in the power of his might. For He Himself has bound the strong man and plundered his goods, that is, us human beings, whom our enemy had misused in every evil activity, and made vessels fit for the Master's use—us who have been equipped for every work through the preparation of that part of us which is in our own control. Thus we have had our access to the Father through Him, being transferred from the power of darkness to be partakers of the inheritance of the saints in light. We must not, however, regard the economy through the Son as a forced and subordinate service resulting from the low condition of a slave, but rather the voluntary care working effectively for His own creation in goodness and in compassion, according to the will of God the Father. For we shall be consistent with true religion if in all that was and is from time to time accomplished by Him, we both testify to the perfection of His power, and in no case separate it from the Father's will. For instance, whenever the Lord is called the Way, we are led to a higher meaning, and not to that which is derived from the common sense of the word. We understand by Way that progress toward perfection which is made step by step, and in proper order, through the works of righteousness and the enlightenment of knowledge; always longing after what is ahead, and reaching forward to those things which remain, until we reach the blessed end, the knowledge of God, which the Lord through Himself gives to those who have trusted in Him. For our Lord is an essentially good Way, where wandering and straying are unknown, to that which is essentially good, to the Father. For no one, He says, comes to the Father but through me. Such is our way up to God through the Son.

18. For through Him comes every succour to our souls, and it is in accordance with each kind of care that an appropriate title has been devised. So when He presents to Himself the blameless soul, not having spot or wrinkle, Ephesians 5:29 like a pure maiden, He is called Bridegroom, but whenever He receives one in sore plight from the devil's evil strokes, healing it in the heavy infirmity of its sins, He is named Physician. And shall this His care for us degrade to meanness our thoughts of Him? Or, on the contrary, shall it smite us with amazement at once at the mighty power and love to man of the Saviour, in that He both endured to suffer with us in our infirmities, and was able to come down to our weakness? For not heaven and earth and the great seas, not the creatures that live in the water and on dry land, not plants, and stars, and air, and seasons, not the vast variety in the order of the universe, so well sets forth the excellency of His might as that God, being incomprehensible, should have been able, impassibly, through flesh, to have come into close conflict with death, to the end that by His own suffering He might give us the boon of freedom from suffering. The apostle, it is true, says, In all these things we are more than conquerors through him that loved us. Romans 8:37 But in a phrase of this kind there is no suggestion of any lowly and subordinate ministry, but rather of the succour rendered in the power of his might. Ephesians 6:10 For He Himself has bound the strong man and spoiled his goods, that is, us men, whom our enemy had abused in every evil activity, and made vessels meet for the Master's use 2 Timothy 2:21 us who have been perfected for every work through the making ready of that part of us which is in our own control. Thus we have had our approach to the Father through Him, being translated from the power of darkness to be partakers of the inheritance of the saints in light. Colossians 1:12-13 We must not, however, regard the œconomy through the Son as a compulsory and subordinate ministration resulting from the low estate of a slave, but rather the voluntary solicitude working effectually for His own creation in goodness and in pity, according to the will of God the Father. For we shall be consistent with true religion if in all that was and is from time to time perfected by Him, we both bear witness to the perfection of His power, and in no case put it asunder from the Father's will. For instance, whenever the Lord is called the Way, we are carried on to a higher meaning, and not to that which is derived from the vulgar sense of the word. We understand by Way that advance to perfection which is made stage by stage, and in regular order, through the works of righteousness and the illumination of knowledge; ever longing after what is before, and reaching forth unto those things which remain, until we shall have reached the blessed end, the knowledge of God, which the Lord through Himself bestows on them that have trusted in Him. For our Lord is an essentially good Way, where erring and straying are unknown, to that which is essentially good, to the Father. For no one, He says, comes to the Father but [ by A.V.] through me. John 14:6 Such is our way up to God through the Son.

We should now point out the nature of the blessings the Father bestows on us through Him. Since all created nature—both this visible world and everything conceived in the mind—cannot hold together without God's care and providence, the Creator Word, the Only-begotten God, distributes His help according to the measure of each one's needs. He gives various and many different mercies because there are many different kinds and characters of people who receive His goodness, but these mercies are appropriate to each person's individual needs. He enlightens those trapped in the darkness of ignorance—for this reason He is the true Light. He judges by giving each person what their deeds deserve—for this reason He is the righteous Judge. For the Father judges no one, but has given all judgment to the Son. He raises up those who have fallen from the high place of life into sin—for this reason He is the Resurrection. He accomplishes everything effectively through the touch of His power and the will of His goodness. He shepherds, enlightens, nourishes, heals, guides, raises up, calls into being things that did not exist, and upholds what has been created. Thus the good things that come from God reach us through the Son, who works in each case faster than words can express. For neither lightning nor the course of light through air is so swift, nor the quick turn of eyes, nor the movements of our very thought. Rather, the divine energy surpasses each of these in speed more than the slowest of all living creatures is outdone in movement by birds, or even winds, or the rush of the heavenly bodies—or, not to mention these, by our very thought itself. For what amount of time is needed by Him who upholds all things by the word of His power and works not through bodily agency nor requires the help of hands to form and fashion, but holds in obedient following and unforced consent the physis of all things that exist? So as Judith says, "You have thought, and what things you determined were ready at hand." On the other hand, lest we should ever be led away by the greatness of the works accomplished to imagine that the Lord is without beginning, what does the Self-Existent say? "I live through the Father," and "the power of God; The Son has power to do nothing of himself." And what does the self-complete Wisdom say? "I received a commandment what I should say and what I should speak." Through all these words He is guiding us to the knowledge of the Father and referring our wonder at all that is brought into existence to Him, so that through Him we may know the Father. For the Father is not understood from differences in operations, through the display of separate and distinct energy, because whatever things He sees the Father doing, these the Son also does in the same way. But He enjoys our wonder at all that happens out of the glory that comes to Him from the Only-begotten, rejoicing in the Doer Himself as well as in the greatness of the deeds, and exalted by all who acknowledge Him as Father of our Lord Jesus Christ, through whom are all things and for whom are all things. Therefore the Lord says, "All mine are yours," as though the sovereignty over created things were given to Him, and "Yours are mine," as though the creating Cause came to Him from there. We are not to suppose that He used assistance in His action or was entrusted with the ministry of each individual work through detailed instructions—a condition clearly servile and quite inadequate to the divine dignity. Rather, the Word was full of His Father's excellences. He shines forth from the Father and does all things according to the likeness of Him who begot Him. For if in essence (ousia) He is without variation, so also is He without variation in power. And those whose power is equal also have operations that are equal in all ways. And Christ is the power of God and the wisdom of God. And so all things are made through Him, and all things were created through Him and for Him, not in the discharge of any slavish service, but in the fulfillment of the Father's will as Creator.

19. It will follow that we should next in order point out the character of the provision of blessings bestowed on us by the Father through him. Inasmuch as all created nature, both this visible world and all that is conceived of in the mind, cannot hold together without the care and providence of God, the Creator Word, the Only begotten God, apportioning His succour according to the measure of the needs of each, distributes mercies various and manifold on account of the many kinds and characters of the recipients of His bounty, but appropriate to the necessities of individual requirements. Those that are confined in the darkness of ignorance He enlightens: for this reason He is true Light. John 1:9 Portioning requital in accordance with the desert of deeds, He judges: for this reason He is righteous Judge. 2 Timothy 4:8 For the Father judges no man, but has committed all judgment to the Son. John 5:22 Those that have lapsed from the lofty height of life into sin He raises from their fall: for this reason He is Resurrection. John 11:25 Effectually working by the touch of His power and the will of His goodness He does all things. He shepherds; He enlightens; He nourishes; He heals; He guides; He raises up; He calls into being things that were not; He upholds what has been created. Thus the good things that come from God reach us through the Son, who works in each case with greater speed than speech can utter. For not lightnings, not light's course in air, is so swift; not eyes' sharp turn, not the movements of our very thought. Nay, by the divine energy is each one of these in speed further surpassed than is the slowest of all living creatures outdone in motion by birds, or even winds, or the rush of the heavenly bodies: or, not to mention these, by our very thought itself. For what extent of time is needed by Him who upholds all things by the word of His power, Hebrews 1:3 and works not by bodily agency, nor requires the help of hands to form and fashion, but holds in obedient following and unforced consent the nature of all things that are? So as Judith says, You have thought, and what things you determined were ready at hand. On the other hand, and lest we should ever be drawn away by the greatness of the works wrought to imagine that the Lord is without beginning, what says the Self-Existent? I live through [by, A.V.] the Father, John 6:57 and the power of God; The Son has power [can, A.V.] to do nothing of himself. John 5:19 And the self-complete Wisdom? I received a commandment what I should say and what I should speak. John 12:49 Through all these words He is guiding us to the knowledge of the Father, and referring our wonder at all that is brought into existence to Him, to the end that through Him we may know the Father. For the Father is not regarded from the difference of the operations, by the exhibition of a separate and peculiar energy; for whatsoever things He sees the Father doing, these also does the Son likewise; John 5:19 but He enjoys our wonder at all that comes to pass out of the glory which comes to Him from the Only Begotten, rejoicing in the Doer Himself as well as in the greatness of the deeds, and exalted by all who acknowledge Him as Father of our Lord Jesus Christ, through whom [by whom, A.V.] are all things, and for whom are all things. Wherefore, says the Lord, All mine are yours, John 17:10 as though the sovereignty over created things were conferred on Him, and Yours are mine, as though the creating Cause came thence to Him. We are not to suppose that He used assistance in His action, or yet was entrusted with the ministry of each individual work by detailed commission, a condition distinctly menial and quite inadequate to the divine dignity. Rather was the Word full of His Father's excellences; He shines forth from the Father, and does all things according to the likeness of Him that begot Him. For if in essence He is without variation, so also is He without variation in power. And of those whose power is equal, the operation also is in all ways equal. And Christ is the power of God, and the wisdom of God. 1 Corinthians 1:24 And so all things are made through [by, A.V.] him, John 1:3 and all things were created through [by, A.V.] him and for him, Colossians 1:16 not in the discharge of any slavish service, but in the fulfilment of the Father's will as Creator.

When He says, "I have not spoken of myself," and again, "As the Father said to me, so I speak," and "The word which you hear is not mine, but the Father's who sent me," and in another place, "As the Father gave me commandment, even so I do," it is not because He lacks deliberate purpose or power of initiation, nor because He has to wait for a prearranged signal, that He uses language of this kind. His purpose is to make it plain that His own will is connected in indissoluble union with the Father. So do not let us understand by what is called a commandment a forceful order delivered through spoken words, giving commands to the Son as to a subordinate about what He ought to do. Let us rather, in a sense befitting the Godhead, perceive a transmission of will, like the reflection of an object in a mirror, passing without any time interval from Father to Son. For the Father loves the Son and shows Him all things, so that all things that the Father has belong to the Son, not gradually accumulating little by little, but all together and at once. Among human beings, the craftsman who has been thoroughly taught his trade and, through long training, has sure and established experience in it, is able to work for the future by himself, following the technical methods he now has in his possession. And are we to suppose that the wisdom of God, the Maker of all creation, He who is eternally perfect, who is wise without a teacher, the Power of God, in whom are hidden all the treasures of wisdom and knowledge, needs step-by-step instruction to determine the manner and measure of His operations? I presume that in the vanity of your calculations, you intend to open a school: you will make the one take His seat in the teacher's place, and the other stand by in a student's ignorance, gradually learning wisdom and advancing to perfection through lessons given to Him bit by bit. Hence, if you have the sense to abide by what logically follows, you will find the Son being eternally taught, yet never able to reach the end of perfection, since the wisdom of the Father is infinite, and the end of the infinite is beyond comprehension. The result is that whoever refuses to grant that the Son has all things from the beginning will never grant that He will reach perfection. But I am ashamed at the degraded conception to which the course of the argument has brought me down. Let us therefore return to the loftier themes of our discussion.

20. When then He says, I have not spoken of myself, John 12:49 and again, As the Father said to me, so I speak, John 12:50 and The word which you hear is not mine, but [the Father's] which sent me, John 14:24 and in another place, As the Father gave me commandment, even so I do, John 14:31 it is not because He lacks deliberate purpose or power of initiation, nor yet because He has to wait for the preconcerted key-note, that he employs language of this kind. His object is to make it plain that His own will is connected in indissoluble union with the Father. Do not then let us understand by what is called a commandment a peremptory mandate delivered by organs of speech, and giving orders to the Son, as to a subordinate, concerning what He ought to do. Let us rather, in a sense befitting the Godhead, perceive a transmission of will, like the reflexion of an object in a mirror, passing without note of time from Father to Son. For the Father loves the Son and shows him all things, John 5:20 so that all things that the Father has belong to the Son, not gradually accruing to Him little by little, but with Him all together and at once. Among men, the workman who has been thoroughly taught his craft, and, through long training, has sure and established experience in it, is able, in accordance with the scientific methods which now he has in store, to work for the future by himself. And are we to suppose that the wisdom of God, the Maker of all creation, He who is eternally perfect, who is wise, without a teacher, the Power of God, in whom are hid all the treasures of wisdom and knowledge, needs piecemeal instruction to mark out the manner and measure of His operations? I presume that in the vanity of your calculations, you mean to open a school; you will make the one take His seat in the teacher's place, and the other stand by in a scholar's ignorance, gradually learning wisdom and advancing to perfection, by lessons given Him bit by bit. Hence, if you have sense to abide by what logically follows, you will find the Son being eternally taught, nor yet ever able to reach the end of perfection, inasmuch as the wisdom of the Father is infinite, and the end of the infinite is beyond apprehension. It results that whoever refuses to grant that the Son has all things from the beginning will never grant that He will reach perfection. But I am ashamed at the degraded conception to which, by the course of the argument, I have been brought down. Let us therefore revert to the loftier themes of our discussion.

When He says, "He that has seen me has seen the Father," this does not mean the exact image or the form, because the divine nature does not admit of combination. Rather, it means the goodness of the will, which exists together with the essence and is seen as alike and equal—or rather, the same—in the Father as in the Son.

21. He that has seen me has seen the Father; John 14:9 not the express image, nor yet the form, for the divine nature does not admit of combination; but the goodness of the will, which, being concurrent with the essence, is beheld as like and equal, or rather the same, in the Father as in the Son.

What then is meant by "became subject"? What is meant by "delivered him up for us all"? It means that the Son has it from the Father that He works in goodness on behalf of humanity. But you must also hear these words: "Christ has redeemed us from the curse of the law," and "while we were yet sinners, Christ died for us."

What then is meant by became subject? Philippians 2:8 What by delivered him up for us all? Romans 8:32 It is meant that the Son has it of the Father that He works in goodness on behalf of men. But you must hear too the words, Christ has redeemed us from the curse of the law; Galatians 3:13 and while we were yet sinners, Christ died for us. Romans 5:8

Pay close attention to the Lord's words and observe how, whenever He teaches us about His Father, He customarily uses terms of personal authority, saying, "I will; be clean," and "Peace, be still," and "But I say unto you," and "Thou dumb and deaf spirit, I charge you," and all other expressions of the same kind. This is so that through these we may recognize our Master and Maker, and through the former we may be taught about the Father of our Master and Creator. Thus from every side the true doctrine is demonstrated: the fact that the Father creates through the Son neither makes the Father's creation imperfect nor shows the Son's active energy as weak, but indicates the unity of the will. So the expression "through whom" contains a confession of an antecedent Cause, and is not used as an objection to the efficient Cause.

Give careful heed, too, to the words of the Lord, and note how, whenever He instructs us about His Father, He is in the habit of using terms of personal authority, saying, I will; be clean; Matthew 8:3 and Peace, be still; Mark 4:39 and But I say unto you; and Thou dumb and deaf spirit, I charge you; Mark 9:25 and all other expressions of the same kind, in order that by these we may recognise our Master and Maker, and by the former may be taught the Father of our Master and Creator. Thus on all sides is demonstrated the true doctrine that the fact that the Father creates through the Son neither constitutes the creation of the Father imperfect nor exhibits the active energy of the Son as feeble, but indicates the unity of the will; so the expression through whom contains a confession of an antecedent Cause, and is not adopted in objection to the efficient Cause.

Chapter 9

Definitive understandings about the Spirit that conform to the teaching of the Scriptures.

Definitive conceptions about the Spirit which conform to the teaching of the Scriptures.

Let us now examine our common understandings about the Spirit—both those we have gathered from Holy Scripture and those we have received from the unwritten tradition of the Fathers. First, we ask: who, upon hearing the titles of the Spirit, is not lifted up in soul? Who does not raise their understanding to the supreme nature? It is called Spirit of God, Spirit of truth which proceeds from the Father, right Spirit, a leading Spirit. Its proper and distinctive title is Holy Spirit, which is a name especially appropriate to everything that is incorporeal, purely immaterial, and indivisible. So our Lord, when teaching the woman who thought God could be worshiped in a particular location that the incorporeal cannot be confined, said "God is a spirit." When we hear, then, of a spirit, it is impossible to form the idea of a nature that is limited, subject to change and variation, or at all like a created thing. We are compelled to advance in our thinking to the highest level, and to think of an intelligent essence, infinite in power, unlimited in magnitude, unmeasured by times or ages, generous in its good gifts. All things needing sanctification turn to it; all things that live in virtue reach toward it, being watered by its inspiration and helped toward their natural and proper end. It perfects all other things but itself lacks nothing. It lives not as needing restoration but as the Supplier of life. It does not grow by additions but is immediately full, self-established, omnipresent, the origin of sanctification, light perceptible to the mind, supplying illumination through itself to every faculty in the search for truth. By nature unapproachable, it is apprehended because of its goodness. It fills all things with its power but is communicated only to the worthy. It is not shared in one measure but distributes its energy according to the proportion of faith. In essence simple, in powers various, wholly present in each and wholly everywhere. Impassively divided, shared without ceasing to be entire, like a sunbeam whose kindly light falls on the one who enjoys it as though it shone for him alone, yet illuminates land and sea and mingles with the air. So too is the Spirit to everyone who receives it, as though given to him alone, and yet it sends forth grace sufficient and full for all humanity and is enjoyed by all who share it, according to the capacity not of its power but of their nature.

22. Let us now investigate what are our common conceptions concerning the Spirit, as well those which have been gathered by us from Holy Scripture concerning It as those which we have received from the unwritten tradition of the Fathers. First of all we ask, who on hearing the titles of the Spirit is not lifted up in soul, who does not raise his conception to the supreme nature? It is called Spirit of God, Spirit of truth which proceeds from the Father, John 15:26 right Spirit, a leading Spirit. Its proper and peculiar title is Holy Spirit; which is a name specially appropriate to everything that is incorporeal, purely immaterial, and indivisible. So our Lord, when teaching the woman who thought God to be an object of local worship that the incorporeal is incomprehensible, said God is a spirit. John 4:24 On our hearing, then, of a spirit, it is impossible to form the idea of a nature circumscribed, subject to change and variation, or at all like the creature. We are compelled to advance in our conceptions to the highest, and to think of an intelligent essence, in power infinite, in magnitude unlimited, unmeasured by times or ages, generous of Its good gifts, to whom turn all things needing sanctification, after whom reach all things that live in virtue, as being watered by Its inspiration and helped on toward their natural and proper end; perfecting all other things, but Itself in nothing lacking; living not as needing restoration, but as Supplier of life; not growing by additions; but straightway full, self-established, omnipresent, origin of sanctification, light perceptible to the mind, supplying, as it were, through Itself, illumination to every faculty in the search for truth; by nature unapproachable, apprehended by reason of goodness, filling all things with Its power, but communicated only to the worthy; not shared in one measure, but distributing Its energy according to the proportion of faith; Romans 12:6 in essence simple, in powers various, wholly present in each and being wholly everywhere; impassively divided, shared without loss of ceasing to be entire, after the likeness of the sunbeam, whose kindly light falls on him who enjoys it as though it shone for him alone, yet illumines land and sea and mingles with the air. So, too, is the Spirit to every one who receives it, as though given to him alone, and yet It sends forth grace sufficient and full for all mankind, and is enjoyed by all who share It, according to the capacity, not of Its power, but of their nature.

The Spirit is not brought into close connection with the soul by coming near to it in space. How could there be a bodily approach to what has no body? This connection happens when the passions are removed—those passions that gradually attached themselves to the soul through its friendship with the flesh and estranged it from its intimate relationship with God. Only after a person is cleansed from the disgrace whose stain he received through his sin, and has returned to his natural beauty, and has cleaned the Royal Image as it were and restored its original form—only then is it possible for him to approach the Paraclete. And the Paraclete, like the sun, will through your cleansed eye show you in himself the image of the invisible, and in the blessed vision of the image you will see the inexpressible beauty of the archetype. Through his help hearts are lifted up, the weak are supported, and those who are making progress are brought to completion. Shining on those who are cleansed from every stain, he makes them spiritual through fellowship with himself. Just as bright and transparent objects become brilliant themselves when a sunbeam falls on them and cast out a new brightness from themselves, so souls in which the Spirit lives, illuminated by the Spirit, themselves become spiritual and transmit their grace to others. From this comes knowledge of the future beforehand, understanding of mysteries, grasp of hidden things, distribution of good gifts, citizenship in heaven, a place in the chorus of angels, endless joy, remaining in God, being made like God, and highest of all, being made God. These, then, to mention a few out of many, are the ideas about the Holy Spirit that we have been taught to hold concerning his greatness, his dignity, and his workings by the Spirit's own oracles.

23. Now the Spirit is not brought into intimate association with the soul by local approximation. How indeed could there be a corporeal approach to the incorporeal? This association results from the withdrawal of the passions which, coming afterwards gradually on the soul from its friendship to the flesh, have alienated it from its close relationship with God. Only then after a man is purified from the shame whose stain he took through his wickedness, and has come back again to his natural beauty, and as it were cleaning the Royal Image and restoring its ancient form, only thus is it possible for him to draw near to the Paraclete. And He, like the sun, will by the aid of your purified eye show you in Himself the image of the invisible, and in the blessed spectacle of the image you shall behold the unspeakable beauty of the archetype. Through His aid hearts are lifted up, the weak are held by the hand, and they who are advancing are brought to perfection. Shining upon those that are cleansed from every spot, He makes them spiritual by fellowship with Himself. Just as when a sunbeam falls on bright and transparent bodies, they themselves become brilliant too, and shed forth a fresh brightness from themselves, so souls wherein the Spirit dwells, illuminated by the Spirit, themselves become spiritual, and send forth their grace to others. Hence comes foreknowledge of the future, understanding of mysteries, apprehension of what is hidden, distribution of good gifts, the heavenly citizenship, a place in the chorus of angels, joy without end, abiding in God, the being made like to God, and, highest of all, the being made God. Such, then, to instance a few out of many, are the conceptions concerning the Holy Spirit, which we have been taught to hold concerning His greatness, His dignity, and His operations, by the oracles of the Spirit themselves.

Chapter 10

Against those who say it is not right to rank the Holy Spirit with the Father and the Son.

Against those who say that it is not right to rank the Holy Spirit with the Father and the Son.

We must now move forward to confront our opponents, attempting to refute those arguments brought against us that come from what is falsely called knowledge.

24. But we must proceed to attack our opponents, in the endeavour to confute those oppositions advanced against us which are derived from knowledge falsely so-called.

They claim that it is not permissible to rank the Holy Spirit with the Father and Son because of the difference in His physis (nature) and His inferior dignity. Against them it is right to reply with the words of the apostles: We ought to obey God rather than men.

It is not permissible, they assert, for the Holy Spirit to be ranked with the Father and Son, on account of the difference of His nature and the inferiority of His dignity. Against them it is right to reply in the words of the apostles, We ought to obey God rather than men. Acts 5:29

For if our Lord, when commanding the baptism of salvation, instructed His disciples to baptize all nations in the name of the Father and of the Son and of the Holy Spirit, not rejecting fellowship with Him, and these men claim that we must not rank Him with the Father and the Son, is it not obvious that they openly resist the commandment of God? If they deny that this kind of coordination declares any fellowship and union, let them tell us why we ought to hold this view, and what more intimate mode of union they have.

For if our Lord, when enjoining the baptism of salvation, charged His disciples to baptize all nations in the name of the Father and of the Son and of the Holy Ghost, Matthew 28:19 not disdaining fellowship with Him, and these men allege that we must not rank Him with the Father and the Son, is it not clear that they openly withstand the commandment of God? If they deny that coordination of this kind is declaratory of any fellowship and conjunction, let them tell us why it behooves us to hold this opinion, and what more intimate mode of conjunction they have.

If the Lord did not actually join the Spirit with the Father and Himself in baptism, then they should not blame us for making that connection, since we neither believe nor say anything different. But if, on the other hand, the Spirit is joined there with the Father and the Son, and no one is shameless enough to claim otherwise, then they should not blame us for following the words of Scripture.

If the Lord did not indeed conjoin the Spirit with the Father and Himself in baptism, do not let them lay the blame of conjunction upon us, for we neither hold nor say anything different. If on the contrary the Spirit is there conjoined with the Father and the Son, and no one is so shameless as to say anything else, then let them not lay blame on us for following the words of Scripture.

But all the weapons of war have been prepared against us. Every intellectual weapon is aimed at us. Now the tongues of blasphemers shoot and strike us again and again, even harder than Stephen was once struck by those who killed the Christ. Do not let them hide the fact that while their attack on us serves as a pretext for the war, the real target of these actions is higher. They say they are preparing their siege engines and traps against us. They are shouting to one another, each according to his strength or cunning, to attack us. But the real object of their attack is the faith. The single goal of this whole group of opponents and enemies of sound doctrine is to tear down the foundation of the faith of Christ by leveling apostolic tradition to the ground and completely destroying it. So like debtors—supposedly acting in good faith—they demand written proof and reject the unwritten tradition of the Fathers as worthless. But we will not relax in our defense of the truth. We will not abandon the cause like cowards. The Lord has handed down to us as a necessary and saving doctrine that the Holy Spirit is to be ranked with the Father. Our opponents think differently and choose to divide and tear apart, relegating Him to the physis of a ministering spirit. Is it not clear, then, that they make their own blasphemy more authoritative than the law prescribed by the Lord? Come, then, set aside mere arguing. Let us consider the points before us as follows:

25. But all the apparatus of war has been got ready against us; every intellectual missile is aimed at us; and now blasphemers ' tongues shoot and hit and hit again, yet harder than Stephen of old was smitten by the killers of the Christ. And do not let them succeed in concealing the fact that, while an attack on us serves for a pretext for the war, the real aim of these proceedings is higher. It is against us, they say, that they are preparing their engines and their snares; against us that they are shouting to one another, according to each one's strength or cunning, to come on. But the object of attack is faith. The one aim of the whole band of opponents and enemies of sound doctrine 1 Timothy 1:10 is to shake down the foundation of the faith of Christ by levelling apostolic tradition with the ground, and utterly destroying it. So like the debtors — of course bona fide debtors — they clamour for written proof, and reject as worthless the unwritten tradition of the Fathers. But we will not slacken in our defense of the truth. We will not cowardly abandon the cause. The Lord has delivered to us as a necessary and saving doctrine that the Holy Spirit is to be ranked with the Father. Our opponents think differently, and see fit to divide and rend asunder, and relegate Him to the nature of a ministering spirit. Is it not then indisputable that they make their own blasphemy more authoritative than the law prescribed by the Lord? Come, then, set aside mere contention. Let us consider the points before us, as follows:

Whence is it that we are Christians? Through our faith, would be the universal answer. And in what way are we saved? Plainly because we were regenerated through the grace given in our baptism. How else could we be? And after recognizing that this salvation is established through the Father and the Son and the Holy Spirit, shall we throw away that form of teaching which we received? Would it not rather be grounds for great grief if we are found now further from our salvation than when we first believed, and deny now what we then received? Whether a person has died without baptism, or has received a baptism lacking some of the requirements of the tradition, his loss is equal. And whoever does not always and everywhere keep and hold fast as a sure protection the confession which we made at our first admission, when, being delivered from the idols, we came to the living God, makes himself a stranger from the promises of God, fighting against his own written pledge, which he put on record when he professed the faith. For if for me my baptism was the beginning of life, and that day of regeneration the first of days, it is plain that the words uttered in the grace of adoption were the most honorable of all. Can I then, perverted by these men's seductive words, abandon the tradition which guided me to the light, which gave me the gift of the knowledge of God, by which I, so long an enemy because of sin, was made a child of God? But as for myself, I pray that I may depart from here to the Lord with this confession, and I charge them to preserve the faith secure until the day of Christ, and to keep the Spirit undivided from the Father and the Son, preserving, both in the confession of faith and in the doxology, the teaching they received at their baptism.

26. Whence is it that we are Christians? Through our faith, would be the universal answer. And in what way are we saved? Plainly because we were regenerate through the grace given in our baptism. How else could we be? And after recognising that this salvation is established through the Father and the Son and the Holy Ghost, shall we fling away that form of doctrine Romans 6:17 which we received? Would it not rather be ground for great groaning if we are found now further off from our salvation than when we first believed, and deny now what we then received? Whether a man have departed this life without baptism, or have received a baptism lacking in some of the requirements of the tradition, his loss is equal. And whoever does not always and everywhere keep to and hold fast as a sure protection the confession which we recorded at our first admission, when, being delivered from the idols, we came to the living God, 1 Thessalonians 1:9 constitutes himself a stranger from the promises Ephesians 2:12 of God, fighting against his own handwriting, which he put on record when he professed the faith. For if to me my baptism was the beginning of life, and that day of regeneration the first of days, it is plain that the utterance uttered in the grace of adoption was the most honourable of all. Can I then, perverted by these men's seductive words, abandon the tradition which guided me to the light, which bestowed on me the boon of the knowledge of God, whereby I, so long a foe by reason of sin, was made a child of God? But, for myself, I pray that with this confession I may depart hence to the Lord, and them I charge to preserve the faith secure until the day of Christ, and to keep the Spirit undivided from the Father and the Son, preserving, both in the confession of faith and in the doxology, the doctrine taught them at their baptism.

Chapter 11

Those who deny the Spirit are transgressors.

That they who deny the Spirit are transgressors.

Who has woe? Who has sorrow? For whom is distress and darkness? For whom eternal doom? Is it not for the transgressors? For those who deny the faith? And what is the proof of their denial? Is it not that they have set aside their own confessions? And when and what did they confess? Belief in the Father and in the Son and in the Holy Spirit, when they renounced the devil and his angels and spoke those saving words. What fitting title then has been found for them, for the children of light to use? Are they not called transgressors, as having violated the covenant of their salvation? What am I to call the denial of God? What the denial of Christ? What but transgressions? And to the person who denies the Spirit, what title do you want me to apply? Must it not be the same, since he has broken his covenant with God? And when the confession of faith in him secures the blessing of true religion, and its denial subjects people to the doom of godlessness, is it not a fearful thing for them to set the confession aside, not through fear of fire, or sword, or cross, or scourge, or wheel, or rack, but merely led astray by the sophistry and seductions of the pneumatomachi (those who fight against the Spirit)? I testify to every person who is confessing Christ and denying God, that Christ will profit him nothing; to every person who calls upon God but rejects the Son, that his faith is vain; to every person who sets aside the Spirit, that his faith in the Father and the Son will be useless, for he cannot even hold it without the presence of the Spirit. For the person who does not believe the Spirit does not believe in the Son, and the person who has not believed in the Son does not believe in the Father. For no one can say that Jesus is the Lord but by the Holy Spirit, and no one has seen God at any time, but the only begotten God who is in the bosom of the Father, he has declared him.

27. Who has woe? Who has sorrow? Proverbs 23:29 For whom is distress and darkness? For whom eternal doom? Is it not for the transgressors? For them that deny the faith? And what is the proof of their denial? Is it not that they have set at naught their own confessions? And when and what did they confess? Belief in the Father and in the Son and in the Holy Ghost, when they renounced the devil and his angels, and uttered those saving words. What fit title then for them has been discovered, for the children of light to use? Are they not addressed as transgressors, as having violated the covenant of their salvation? What am I to call the denial of God? What the denial of Christ? What but transgressions? And to him who denies the Spirit, what title do you wish me to apply? Must it not be the same, inasmuch as he has broken his covenant with God? And when the confession of faith in Him secures the blessing of true religion. and its denial subjects men to the doom of godlessness, is it not a fearful thing for them to set the confession at naught, not through fear of fire, or sword, or cross, or scourge, or wheel, or rack, but merely led astray by the sophistry and seductions of the pneumatomachi? I testify to every man who is confessing Christ and denying God, that Christ will profit him nothing; to every man that calls upon God but rejects the Son, that his faith is vain; to every man that sets aside the Spirit, that his faith in the Father and the Son will be useless, for he cannot even hold it without the presence of the Spirit. For he who does not believe the Spirit does not believe in the Son, and he who has not believed in the Son does not believe in the Father. For none can say that Jesus is the Lord but by the Holy Ghost, 1 Corinthians 12:3 and No man has seen God at any time, but the only begotten God which is in the bosom of the Father, he has declared him.

Such a person has no part or share in true worship, for it is impossible to worship the Son except by the Holy Spirit, and impossible to call upon the Father except by the Spirit of adoption.

Such an one has neither part nor lot in the true worship; for it is impossible to worship the Son, save by the Holy Ghost; impossible to call upon the Father, save by the Spirit of adoption.

Chapter 12

Against those who claim that baptism in the name of the Father alone is sufficient.

Against those who assert that the baptism in the name of the Father alone is sufficient.

Let no one be misled by the fact that the apostle often leaves out the name of the Father and of the Holy Spirit when mentioning baptism, or because of this think that the invocation of the names is not observed. "As many of you as were baptized into Christ have put on Christ," he says, and again, "As many of you as were baptized into Christ were baptized into his death." For naming Christ is the confession of the whole, since it shows forth the God who gave, the Son who received, and the Spirit who is the anointing. We have learned this from Peter in the Acts, concerning "Jesus of Nazareth whom God anointed with the Holy Ghost," and in Isaiah, "The Spirit of the Lord is upon me, because the Lord has anointed me," and the Psalmist, "Therefore God, even your God, has anointed you with the oil of gladness above your fellows." However, Scripture, in the case of baptism, sometimes plainly mentions the Spirit alone.

28. Let no one be misled by the fact of the apostle's frequently omitting the name of the Father and of the Holy Spirit when making mention of baptism, or on this account imagine that the invocation of the names is not observed. As many of you, he says, as were baptized into Christ have put on Christ; and again, As many of you as were baptized into Christ were baptized into his death. For the naming of Christ is the confession of the whole, showing forth as it does the God who gave, the Son who received, and the Spirit who is, the unction. So we have learned from Peter, in the Acts, of Jesus of Nazareth whom God anointed with the Holy Ghost; Acts 10:38 and in Isaiah, The Spirit of the Lord is upon me, because the Lord has anointed me; Isaiah 60:1 and the Psalmist, Therefore God, even your God, has anointed you with the oil of gladness above your fellows. Scripture, however, in the case of baptism, sometimes plainly mentions the Spirit alone.

For it says, into one Spirit we were all baptized in one body. And in harmony with this are the passages: You shall be baptized with the Holy Ghost, and He shall baptize you with the Holy Ghost. But no one would be justified in calling that baptism a perfect baptism if only the name of the Spirit was invoked. For the tradition that has been given to us by the life-giving grace must remain forever inviolate. He who redeemed our life from destruction gave us the power of renewal, whose cause is ineffable and hidden in mystery, but which brings great salvation to our souls, so that to add or to take away anything clearly involves a falling away from eternal life. If then in baptism the separation of the Spirit from the Father and the Son is dangerous to the one baptizing, and of no benefit to the one being baptized, how can the tearing apart of the Spirit from Father and from Son be safe for us? Faith and baptism are two related and inseparable ways of salvation: faith is perfected through baptism, baptism is established through faith, and both are completed by the same names. For just as we believe in the Father and the Son and the Holy Ghost, so are we also baptized in the name of the Father and of the Son and of the Holy Ghost. First comes the confession, introducing us to salvation, and baptism follows, setting the seal upon our assent.

For into one Spirit, it says, we were all baptized in one body. And in harmony with this are the passages: You shall be baptized with the Holy Ghost, Acts 1:5 and He shall baptize you with the Holy Ghost. Luke 3:16 But no one on this account would be justified in calling that baptism a perfect baptism wherein only the name of the Spirit was invoked. For the tradition that has been given us by the quickening grace must remain for ever inviolate. He who redeemed our life from destruction gave us power of renewal, whereof the cause is ineffable and hidden in mystery, but bringing great salvation to our souls, so that to add or to take away anything involves manifestly a falling away from the life everlasting. If then in baptism the separation of the Spirit from the Father and the Son is perilous to the baptizer, and of no advantage to the baptized, how can the rending asunder of the Spirit from Father and from Son be safe for us? Faith and baptism are two kindred and inseparable ways of salvation: faith is perfected through baptism, baptism is established through faith, and both are completed by the same names. For as we believe in the Father and the Son and the Holy Ghost, so are we also baptized in the name of the Father and of the Son and of the Holy Ghost; first comes the confession, introducing us to salvation, and baptism follows, setting the seal upon our assent.

Chapter 13

Statement of the reason why in the writings of Paul the angels are associated with the Father and the Son.

Statement of the reason why in the writings of Paul the angels are associated with the Father and the Son.

Someone objects, however, that other beings listed alongside the Father and the Son are certainly not always glorified together with them. For example, the apostle in his charge to Timothy joins the angels with them in these words: "I charge you before God and the Lord Jesus Christ and the elect angels." We are not trying to separate the angels from the rest of creation, yet it is argued that we do not permit them to be counted together with the Father and the Son. My response to this—though the argument is so obviously absurd that it hardly deserves a reply—is this: Perhaps before a mild and gentle judge, especially before One who by His leniency toward those who stand before Him demonstrates the perfect fairness of His judgments, one might be willing to offer even a fellow-slave as a witness. But for a slave to be made free, to be called a son of God, and to be raised from death can only be accomplished by the One who has acquired natural kinship with us and has been transformed from the status of a slave. For how can we be made kin with God through one who is himself an outsider? How can we be freed by one who is himself under the yoke of slavery? It follows that the mention of the Spirit and the mention of angels are not made under similar conditions. The Spirit is invoked as Lord of life, while the angels are invoked as allies of their fellow-slaves and as faithful witnesses of the truth. It is customary for the saints to deliver God's commandments in the presence of witnesses, as the apostle himself says to Timothy: "The things which you have heard from me among many witnesses, the same commit to faithful men." And now he calls the angels to witness, for he knows that angels will be present with the Lord when He comes in the glory of His Father to judge the world in righteousness. For He says, "Whoever shall confess me before men, him shall the Son of Man also confess before the angels of God, but he that denies me before men shall be denied before the angels of God." And Paul says in another place, "When the Lord Jesus shall be revealed from heaven with his angels." Thus he is already testifying before the angels, preparing good evidence for himself at the great tribunal.

29. It is, however, objected that other beings which are enumerated with the Father and the Son are certainly not always glorified together with them. The apostle, for instance, in his charge to Timothy, associates the angels with them in the words, I charge you before God and the Lord Jesus Christ and the elect angels. 1 Timothy 5:21 We are not for alienating the angels from the rest of creation, and yet, it is argued, we do not allow of their being reckoned with the Father and the Son. To this I reply, although the argument, so obviously absurd is it, does not really deserve a reply, that possibly before a mild and gentle judge, and especially before One who by His leniency to those arraigned before Him demonstrates the unimpeachable equity of His decisions, one might be willing to offer as witness even a fellow-slave; but for a slave to be made free and called a son of God and quickened from death can only be brought about by Him who has acquired natural kinship with us, and has been changed from the rank of a slave. For how can we be made kin with God by one who is an alien? How can we be freed by one who is himself under the yoke of slavery? It follows that the mention of the Spirit and that of angels are not made under like conditions. The Spirit is called on as Lord of life, and the angels as allies of their fellow-slaves and faithful witnesses of the truth. It is customary for the saints to deliver the commandments of God in the presence of witnesses, as also the apostle himself says to Timothy, The things which you have heard of me among many witnesses, the same commit thou to faithful men; 2 Timothy 2:2 and now he calls the angels to witness, for he knows that angels shall be present with the Lord when He shall come in the glory of His Father to judge the world in righteousness. For He says, Whoever shall confess me before men, him shall the Son of Man also confess before the angels of God, but he that denies Me before men shall be denied before the angels of God; Luke 12:8-9 and Paul in another place says, When the Lord Jesus shall be revealed from heaven with his angels. 2 Thessalonians 1:7 Thus he already testifies before the angels, preparing good proofs for himself at the great tribunal.

Paul, and generally everyone given a ministry of the word, constantly bears witness, calling heaven and earth to testify on the ground that every deed now done happens within them, and that when all actions of life are examined, they will be present with those being judged. As it says, "He shall call to the heavens above and to earth, that he may judge his people." Moses, when about to deliver his oracles to the people, says, "I call heaven and earth to witness this day," and again in his song he says, "Give ear, O you heavens, and I will speak, and hear, O earth, the words of my mouth." Isaiah says, "Hear, O heavens, and give ear, O earth," and Jeremiah describes heaven's astonishment at the news of the people's unholy deeds: "The heaven was astonished at this, and was horribly afraid, because my people committed two evils." The apostle, knowing that angels are set over people as tutors and guardians, calls them to witness. Furthermore, Joshua, the son of Nun, even set up a stone as witness of his words (a heap somewhere had already been called a witness by Jacob), for he says, "Behold this stone shall be a witness unto you this day to the end of days, when you lie to the Lord our God"—perhaps believing that by God's power even the stones would speak to convict the transgressors, or if not, that at least each person's conscience would be wounded by the force of the reminder. In this way, those entrusted with the stewardship of souls provide witnesses, whatever they may be, so as to bring them forward at some future day. But the Spirit is ranked together with God not because of the emergency of the moment, but because of the natural fellowship—not dragged in by us, but invited by the Lord.

30. And not only Paul, but generally all those to whom is committed any ministry of the word, never cease from testifying, but call heaven and earth to witness on the ground that now every deed that is done is done within them, and that in the examination of all the actions of life they will be present with the judged. So it is said, He shall call to the heavens above and to earth, that he may judge his people. And so Moses when about to deliver his oracles to the people says, I call heaven and earth to witness this day; Deuteronomy 4:26 and again in his song he says, Give ear, O you heavens, and I will speak, and hear, O earth, the words of my mouth; Deuteronomy 32:1 and Isaiah, Hear, O heavens, and give ear, O earth; Isaiah 1:2 and Jeremiah describes astonishment in heaven at the tidings of the unholy deeds of the people: The heaven was astonished at this, and was horribly afraid, because my people committed two evils. And so the apostle, knowing the angels to be set over men as tutors and guardians, calls them to witness. Moreover, Joshua, the son of Nun, even set up a stone as witness of his words (already a heap somewhere had been called a witness by Jacob), Genesis 31:47 for he says, Behold this stone shall be a witness unto you this day to the end of days, when you lie to the Lord our God, perhaps believing that by God's power even the stones would speak to the conviction of the transgressors; or, if not, that at least each man's conscience would be wounded by the force of the reminder. In this manner they who have been entrusted with the stewardship of souls provide witnesses, whatever they may be, so as to produce them at some future day. But the Spirit is ranked together with God, not on account of the emergency of the moment, but on account of the natural fellowship; is not dragged in by us, but invited by the Lord.

Chapter 14

Objection that some were baptized unto Moses and believed in him, and an answer to it; with remarks upon types.

Objection that some were baptized unto Moses and believed in him, and an answer to it; with remarks upon types.

But even if some are baptized unto the Spirit, it is objected that this does not make it right to rank the Spirit with God. Some were baptized unto Moses in the cloud and in the sea. And it is acknowledged that faith has even been placed in men before now, for "The people believed God and his servant Moses." Why then, it is asked, do we exalt and magnify the Holy Spirit so far above creation on account of faith and baptism, when there is evidence that the same things have been said of men before? What, then, shall we reply? Our answer is that the faith in the Spirit is the same as the faith in the Father and the Son, and likewise the baptism. But the faith in Moses and in the cloud is, so to speak, in a shadow and type. The nature of the divine is very frequently represented by the rough and shadowy outlines of types, but because divine things are prefigured by small and human things, it is obvious that we must not therefore conclude the divine physis to be small. The type is a display of things expected and gives an imitative preview of the future. So Adam was a type of Him that was to come. Typically, "That rock was Christ," and the water was a type of the living power of the word, as He says, "If any man thirst, let him come unto me and drink." The manna is a type of the living bread that came down from heaven, and the serpent on the standard is a type of the saving passion accomplished by means of the cross, which is why those who even looked upon it were preserved. So in the same way, the history of the exodus of Israel is recorded to show forth those who are being saved through baptism. For the firstborn of the Israelites were preserved, like the bodies of the baptized, by the giving of grace to those who were marked with blood. For the blood of the sheep is a type of the blood of Christ, and the firstborn, a type of the first-formed. And since the first-formed necessarily exists in us and is transmitted through the sequence of succession until the end, it follows that "in Adam we all die," and that "death reigned" until the fulfilling of the law and the coming of Christ. And the firstborn were preserved by God from being touched by the destroyer, to show that we who were made alive in Christ no longer die in Adam. The sea and the cloud for the time being led people on through amazement to faith, but for the time to come they typically prefigured the grace that was to be. "Who is wise and he shall understand these things?"—how the sea is typically a baptism bringing about the departure of Pharaoh, just as this washing causes the departure of the tyranny of the devil. The sea killed the enemy in itself, and in baptism too our enmity towards God dies. From the sea the people came out unharmed, and we too, as it were alive from the dead, step up from the water saved by the grace of Him who called us. And the cloud is a shadow of the gift of the Spirit, who cools the flame of our passions by the mortification of our members.

31. But even if some are baptized unto the Spirit, it is not, it is urged, on this account right for the Spirit to be ranked with God. Some were baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:2 And it is admitted that faith even before now has been put in men; for The people believed God and his servant Moses. Why then, it is asked, do we, on account of faith and of baptism, exalt and magnify the Holy Spirit so far above creation, when there is evidence that the same things have before now been said of men? What, then, shall we reply? Our answer is that the faith in the Spirit is the same as the faith in the Father and the Son; and in like manner, too, the baptism. But the faith in Moses and in the cloud is, as it were, in a shadow and type. The nature of the divine is very frequently represented by the rough and shadowy outlines of the types; but because divine things are prefigured by small and human things, it is obvious that we must not therefore conclude the divine nature to be small. The type is an exhibition of things expected, and gives an imitative anticipation of the future. So Adam was a type of Him that was to come. Romans 5:14 Typically, That rock was Christ; 1 Corinthians 10:4 and the water a type of the living power of the word; as He says, If any man thirst, let him come unto me and drink. John 7:37 The manna is a type of the living bread that came down from heaven; John 6:49, 51 and the serpent on the standard, of the passion of salvation accomplished by means of the cross, wherefore they who even looked thereon were preserved. So in like manner, the history of the exodus of Israel is recorded to show forth those who are being saved through baptism. For the firstborn of the Israelites were preserved, like the bodies of the baptized, by the giving of grace to them that were marked with blood. For the blood of the sheep is a type of the blood of Christ; and the firstborn, a type of the first-formed. And inasmuch as the first-formed of necessity exists in us, and, in sequence of succession, is transmitted till the end, it follows that in Adam we all die, 1 Corinthians 15:22 and that death reigned Romans 5:17 until the fulfilling of the law and the coming of Christ. And the firstborn were preserved by God from being touched by the destroyer, to show that we who were made alive in Christ no longer die in Adam. The sea and the cloud for the time being led on through amazement to faith, but for the time to come they typically prefigured the grace to be. Who is wise and he shall understand these things? Hosea 14:9 — how the sea is typically a baptism bringing about the departure of Pharaoh, in like manner as this washing causes the departure of the tyranny of the devil. The sea slew the enemy in itself: and in baptism too dies our enmity towards God. From the sea the people came out unharmed: we too, as it were, alive from the dead, step up from the water saved by the grace of Him who called us. Ephesians 2:5 And the cloud is a shadow of the gift of the Spirit, who cools the flame of our passions by the mortification of our members. Colossians 3:5

What then? Just because they were baptized to Moses in a symbolic way, does that make the grace of baptism a small thing? If this were true, and if we were to judge the value of our privileges by comparing them with their types in every case, then not even one of these privileges could be considered great. Then not even the love of God, who gave His only begotten Son for our sins, would be great and extraordinary, because Abraham did not spare his own son. Then even the passion of the Lord would not be glorious, because a sheep symbolized the offering in place of Isaac. Then the descent into hell would not be fearful, because Jonah had already symbolized the death in three days and three nights. The same damaging comparison is also made in the case of baptism by all who judge the reality by the shadow, and who, by comparing what is symbolized with the symbol, try to use Moses and the sea to diminish the entire dispensation of the Gospel. What forgiveness of sins, what renewal of life, is there in the sea? What spiritual gift is there through Moses? What dying to sins is there? Those men did not die with Christ, and therefore they were not raised with Him. They did not bear the image of the heavenly. They did not carry about in the body the dying of Jesus. They did not put off the old man. They did not put on the new man which is renewed in knowledge after the image of Him who created him. Why then do you compare baptisms that have only the name in common, while the difference between the things themselves is as great as the difference between dream and reality, or between shadow and images compared with substantial existence?

32. What then? Because they were typically baptized unto Moses, is the grace of baptism therefore small? Were it so, and if we were in each case to prejudice the dignity of our privileges by comparing them with their types, not even one of these privileges could be reckoned great; then not the love of God, who gave His only begotten Son for our sins, would be great and extraordinary, because Abraham did not spare his own son; then even the passion of the Lord would not be glorious, because a sheep typified the offering instead of Isaac; then the descent into hell was not fearful, because Jonah had previously typified the death in three days and three nights. The same prejudicial comparison is made also in the case of baptism by all who judge of the reality by the shadow, and, comparing the typified with the type, attempt by means of Moses and the sea to disparage at once the whole dispensation of the Gospel. What remission of sins, what renewal of life, is there in the sea? What spiritual gift is there through Moses? What dying of sins is there? Those men did not die with Christ; wherefore they were not raised with Him. They did not bear the image of the heavenly; 1 Corinthians 15:49 they did bear about in the body the dying of Jesus; 2 Corinthians 4:10 they did not put off the old man; they did not put on the new man which is renewed in knowledge after the image of Him which created him. Colossians 3:9-10 Why then do you compare baptisms which have only the name in common, while the distinction between the things themselves is as great as might be that of dream and reality, that of shadow and figures with substantial existence?

But belief in Moses does not show that our belief in the Spirit is worthless. In fact, if we follow our opponents' reasoning, it would rather weaken our confession in the God of the universe. Scripture says, "The people believed the Lord and his servant Moses." Moses is joined there with God, not with the Spirit, and he was a type not of the Spirit but of Christ. For at that time in the ministry of the law, he represented through himself the Mediator between God and men. When Moses mediated for the people in things relating to God, he was not a minister of the Spirit, for the law was given, ordained by angels in the hand of a mediator—namely Moses—in response to the people's request: "Speak to us yourself, but do not let God speak with us." Thus faith in Moses points to the Lord, the Mediator between God and men, who said, "If you had believed Moses, you would have believed me." Is our faith in the Lord then trivial because it was foreshadowed through Moses? Likewise, even if people were baptized unto Moses, it does not follow that the grace given by the Spirit in baptism is small. I should also point out that Scripture commonly says "Moses and the law," as in the passage, "They have Moses and the prophets." So when Scripture speaks of the baptism of the law, it says, "They were baptized unto Moses." Why then do these slanderers of the truth use shadows and types to try to bring contempt and ridicule upon the confidence of our hope and the rich gift of our God and Savior, who through regeneration renews our youth like the eagle's? Surely it is completely childish, like a baby who must be fed on milk, to be ignorant of the great mystery of our salvation. In accordance with the gradual progress of our education, while being brought to perfection in our training for godliness, we were first taught elementary and easier lessons suited to our understanding, while the One who dispenses our portions was always leading us upward by gradually accustoming us, like eyes raised in darkness, to the great light of truth. For He spares our weakness, and in the depth of the riches of His wisdom and the inscrutable judgments of His intelligence, He used this gentle treatment fitted to our needs, gradually accustoming us to see first the shadows of objects and to look at the sun in water, to save us from confronting the spectacle of pure unadulterated light and being blinded. Just so the Law, having a shadow of things to come, and the symbolic teaching of the prophets, which is a veiled expression of the truth, have been designed as means to train the eyes of the heart, so that from these the transition to the wisdom hidden in mystery will be made easy. Enough about types for now, for it would not be possible to linger longer on this topic, or the incidental discussion would become many times larger than the main argument.

33. But belief in Moses not only does not show our belief in the Spirit to be worthless, but, if we adopt our opponents' line of argument, it rather weakens our confession in the God of the universe. The people, it is written, believed the Lord and his servant Moses. Exodus 14:31 Moses then is joined with God, not with the Spirit; and he was a type not of the Spirit, but of Christ. For at that time in the ministry of the law, he by means of himself typified the Mediator between God and men. 1 Timothy 2:5 Moses, when mediating for the people in things pertaining to God, was not a minister of the Spirit; for the law was given, ordained by angels in the hand of a mediator, Galatians 3:19 namely Moses, in accordance with the summons of the people, Speak thou with us,…but let not God speak with us. Exodus 20:19 Thus faith in Moses is referred to the Lord, the Mediator between God and men, who said, Had ye believed Moses, you would have believed me. John 5:46 Is then our faith in the Lord a trifle, because it was signified beforehand through Moses? So then, even if men were baptized unto Moses, it does not follow that the grace given of the Spirit in baptism is small. I may point out, too, that it is usual in Scripture to say Moses and the law, as in the passage, They have Moses and the prophets. Luke 16:29 When therefore it is meant to speak of the baptism of the law, the words are, They were baptized unto Moses. 1 Corinthians 10:2 Why then do these calumniators of the truth, by means of the shadow and the types, endeavour to bring contempt and ridicule on the rejoicing of our hope, Hebrews 3:6 and the rich gift of our God and Saviour, who through regeneration renews our youth like the eagle's? Surely it is altogether childish, and like a babe who must needs be fed on milk, to be ignorant of the great mystery of our salvation; inasmuch as, in accordance with the gradual progress of our education, while being brought to perfection in our training for godliness, we were first taught elementary and easier lessons, suited to our intelligence, while the Dispenser of our lots was ever leading us up, by gradually accustoming us, like eyes brought up in the dark, to the great light of truth. For He spares our weakness, and in the depth of the riches Romans 11:33 of His wisdom, and the inscrutable judgments of His intelligence, used this gentle treatment, fitted for our needs, gradually accustoming us to see first the shadows of objects, and to look at the sun in water, to save us from dashing against the spectacle of pure unadulterated light, and being blinded. Just so the Law, having a shadow of things to come, and the typical teaching of the prophets, which is a dark utterance of the truth, have been devised means to train the eyes of the heart, in that hence the transition to the wisdom hidden in mystery 1 Corinthians 2:7 will be made easy. Enough so far concerning types; nor indeed would it be possible to linger longer on this topic, or the incidental discussion would become many times bulkier than the main argument.

Chapter 15

Reply to the suggested objection that we are baptized into water. Also concerning baptism.

Reply to the suggested objection that we are baptized into water. Also concerning baptism.

What more? Truly, our opponents are well equipped with arguments. They insist that we are baptized into water, and of course we will not honor the water above all creation or give it a share of the honor belonging to the Father and the Son. The arguments of these people are exactly what you would expect from angry debaters who leave no method untried in their attack on the one who has offended them, because their reason is obscured by their emotions. However, we will not avoid discussing even these points. Even if we do not teach the ignorant, at least we will not retreat before evildoers. But let us for a moment retrace our steps.

34. What more? Verily, our opponents are well equipped with arguments. We are baptized, they urge, into water, and of course we shall not honour the water above all creation, or give it a share of the honour of the Father and of the Son. The arguments of these men are such as might be expected from angry disputants, leaving no means untried in their attack on him who has offended them, because their reason is clouded over by their feelings. We will not, however, shrink from the discussion even of these points. If we do not teach the ignorant, at least we shall not turn away before evil doers. But let us for a moment retrace our steps.

God's plan for humanity as our Savior is to bring us back from the fall and to restore us from the separation caused by disobedience, returning us to close fellowship with God. This is why Christ lived in the flesh, why the Gospels describe his exemplary life, and why he suffered, died on the cross, was buried, and rose again—so that the person being saved through imitating Christ might receive that original adoption. To reach perfection in life requires imitating Christ, not only in the examples of gentleness, humility, and patience shown in his life, but also in his actual death. This is why Paul, who imitated Christ, says, "being made conformable unto his death; if by any means I might attain unto the resurrection of the dead." How then are we made like his death? By being buried with him through baptism. What is the manner of this burial? And what benefit comes from this imitation? First, the continuity of the old life must be cut off. This is impossible unless a person is born again, as the Lord said, for regeneration, as the word itself indicates, is the beginning of a second life. Before beginning the second life, it is necessary to end the first. Just as runners who turn around to run back pause briefly between movements in opposite directions, so in changing from one life to another, death must serve as the transition between the two, ending everything before and beginning everything after. How then do we accomplish the descent into hell? By imitating Christ's burial through baptism. The bodies of those being baptized are, in a sense, buried in the water. Baptism symbolically represents the putting off of the deeds of the flesh, as the apostle says, "you were circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ; buried with him in baptism." There is also a cleansing of the soul from the defilement that has accumulated from the fleshly mind, as it is written, "You shall wash me, and I shall be whiter than snow." For this reason we do not wash ourselves after each defilement as the Jews do, but recognize that the baptism of salvation is one. Christ's death for the world was one, and the resurrection of the dead is one, and baptism is a representation of these. For this reason the Lord, who gives us life, established the covenant of baptism, which contains a representation of both death and life—the water fulfills the image of death, and the Spirit gives us the guarantee of life. Therefore the answer to why water is associated with the Spirit is clear: because baptism has two purposes. First, to destroy the body of sin so it can never again produce fruit leading to death; second, to enable us to live in the Spirit and bear fruit in holiness. The water, by receiving the body as into a tomb, represents death, while the Spirit imparts the life-giving power, renewing our souls from the death of sin to their original life. This is what it means to be born again of water and of the Spirit—our being made dead is accomplished in the water, while our life is created in us through the Spirit. Through three immersions and three invocations, the great mystery of baptism is performed, so that the representation of death may be fully shown, and so that through receiving divine knowledge the baptized person may have their soul enlightened. It follows that if there is any grace in the water, it does not come from the nature of the water itself, but from the presence of the Spirit. For baptism is not the washing away of bodily dirt, but the pledge of a good conscience toward God. In preparing us for the life that follows the resurrection, the Lord lays out the entire way of life required by the Gospel, establishing for us the law of gentleness, endurance of wrong, freedom from the corruption that comes from loving pleasure and from greed, so that we may deliberately acquire beforehand everything that the life to come naturally possesses. Therefore, if someone were to define the Gospel as a preview of the life that follows the resurrection, he would not seem to me to go beyond what is proper and right. Let us now return to our main topic.

35. The dispensation of our God and Saviour concerning man is a recall from the fall and a return from the alienation caused by disobedience to close communion with God. This is the reason for the sojourn of Christ in the flesh, the pattern life described in the Gospels, the sufferings, the cross, the tomb, the resurrection; so that the man who is being saved through imitation of Christ receives that old adoption. For perfection of life the imitation of Christ is necessary, not only in the example of gentleness, lowliness, and long suffering set us in His life, but also of His actual death. So Paul, the imitator of Christ, says, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead. Philippians 3:10-11 How then are we made in the likeness of His death? Romans 6:4-5 In that we were buried with Him by baptism. What then is the manner of the burial? And what is the advantage resulting from the imitation? First of all, it is necessary that the continuity of the old life be cut. And this is impossible less a man be born again, according to the Lord's word; John 3:3 for the regeneration, as indeed the name shows, is a beginning of a second life. So before beginning the second, it is necessary to put an end to the first. For just as in the case of runners who turn and take the second course, a kind of halt and pause intervenes between the movements in the opposite direction, so also in making a change in lives it seemed necessary for death to come as mediator between the two, ending all that goes before, and beginning all that comes after. How then do we achieve the descent into hell? By imitating, through baptism, the burial of Christ. For the bodies of the baptized are, as it were, buried in the water. Baptism then symbolically signifies the putting off of the works of the flesh; as the apostle says, you were circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ; buried with him in baptism. Colossians 2:11-12 And there is, as it were, a cleansing of the soul from the filth that has grown on it from the carnal mind, as it is written, You shall wash me, and I shall be whiter than snow. On this account we do not, as is the fashion of the Jews, wash ourselves at each defilement, but own the baptism of salvation to be one. For there the death on behalf of the world is one, and one the resurrection of the dead, whereof baptism is a type. For this cause the Lord, who is the Dispenser of our life, gave us the covenant of baptism, containing a type of life and death, for the water fulfils the image of death, and the Spirit gives us the earnest of life. Hence it follows that the answer to our question why the water was associated with the Spirit is clear: the reason is because in baptism two ends were proposed; on the one hand, the destroying of the body of sin, that it may never bear fruit unto death; on the other hand, our living unto the Spirit, and having our fruit in holiness; the water receiving the body as in a tomb figures death, while the Spirit pours in the quickening power, renewing our souls from the deadness of sin unto their original life. This then is what it is to be born again of water and of the Spirit, the being made dead being effected in the water, while our life is wrought in us through the Spirit. In three immersions, then, and with three invocations, the great mystery of baptism is performed, to the end that the type of death may be fully figured, and that by the tradition of the divine knowledge the baptized may have their souls enlightened. It follows that if there is any grace in the water, it is not of the nature of the water, but of the presence of the Spirit. For baptism is not the putting away of the filth of the flesh, but the answer of a good conscience towards God. 1 Peter 3:21 So in training us for the life that follows on the resurrection the Lord sets out all the manner of life required by the Gospel, laying down for us the law of gentleness, of endurance of wrong, of freedom from the defilement that comes of the love of pleasure, and from covetousness, to the end that we may of set purpose win beforehand and achieve all that the life to come of its inherent nature possesses. If therefore any one in attempting a definition were to describe the gospel as a forecast of the life that follows on the resurrection, he would not seem to me to go beyond what is meet and right. Let us now return to our main topic.

Through the Holy Spirit comes our restoration to paradise, our ascension into the kingdom of heaven, our return to the adoption of sons, our freedom to call God our Father, our being made partakers of the grace of Christ, our being called children of light, our sharing in eternal glory, and, in a word, our being brought into a state of all the fullness of blessing—both in this world and in the world to come—of all the good gifts that are in store for us. By the promise of these gifts, through faith, we see the reflection of their grace as though they were already present, and we await their full enjoyment. If such is the down payment, what will the perfection be? If such are the first fruits, what will be the complete fulfillment? Furthermore, from this we may also understand the difference between the grace that comes from the Spirit and the baptism by water: John indeed baptized with water, but our Lord Jesus Christ baptizes by the Holy Spirit. "I indeed baptize you with water unto repentance, but he who comes after me is mightier than I, whose sandals I am not worthy to carry. He shall baptize you with the Holy Spirit and with fire." Here he calls the trial at the judgment the baptism of fire, as the apostle says, "The fire shall test every man's work, of what sort it is," and again, "The day shall declare it, because it shall be revealed by fire." And already there have been some who in their defense of true religion have undergone death for Christ's sake, not in mere likeness, but in actual fact, and so have needed none of the outward signs of water for their salvation, because they were baptized in their own blood. I write this not to disparage the baptism by water, but to overthrow the arguments of those who exalt themselves against the Spirit—who confuse things that are distinct from one another and compare those which admit of no comparison.

36. Through the Holy Spirit comes our restoration to paradise, our ascension into the kingdom of heaven, our return to the adoption of sons, our liberty to call God our Father, our being made partakers of the grace of Christ, our being called children of light, our sharing in eternal glory, and, in a word, our being brought into a state of all fullness of blessing, Romans 15:29 both in this world and in the world to come, of all the good gifts that are in store for us, by promise hereof, through faith, beholding the reflection of their grace as though they were already present, we await the full enjoyment. If such is the earnest, what the perfection? If such the first fruits, what the complete fulfilment? Furthermore, from this too may be apprehended the difference between the grace that comes from the Spirit and the baptism by water: in that John indeed baptized with water, but our Lord Jesus Christ by the Holy Ghost. I indeed, he says, baptize you with water unto repentance; but he that comes after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost and with fire. Matthew 3:11 Here He calls the trial at the judgment the baptism of fire, as the apostle says, The fire shall try every man's work, of what sort it is. 1 Corinthians 3:13 And again, The day shall declare it, because it shall be revealed by fire. 1 Corinthians 3:13 And ere now there have been some who in their championship of true religion have undergone the death for Christ's sake, not in mere similitude, but in actual fact, and so have needed none of the outward signs of water for their salvation, because they were baptized in their own blood. Thus I write not to disparage the baptism by water, but to overthrow the arguments of those who exalt themselves against the Spirit; who confound things that are distinct from one another, and compare those which admit of no comparison.

Chapter 16

That the Holy Spirit is in every understanding separable from the Father and the Son, whether in the creation of things we can perceive, in the ordering of human affairs, or in the coming judgment.

That the Holy Spirit is in every conception separable from the Father and the Son, alike in the creation of perceptible objects, in the dispensation of human affairs, and in the judgment to come.

Let us return to the point we raised at the beginning: that in all things the Holy Spirit is inseparable and completely incapable of being divided from the Father and the Son. Saint Paul, in the passage about the gift of tongues, writes to the Corinthians, "If you all prophesy and there come in one that believes not, or one unlearned, he is convinced of all, he is judged of all; and thus are the secrets of the heart made manifest; and so falling down on his face he will worship God and report that God is in you of a truth." If God is known to be in the prophets through the prophesying that happens according to the distribution of the gifts of the Spirit, let our opponents consider what kind of status they will assign to the Holy Spirit. Let them say whether it is more appropriate to rank Him with God or to push Him down to the status of a creature. Peter's words to Sapphira, "How is it that you have agreed together to tempt the Spirit of the Lord? You have not lied unto men, but unto God," show that sins against the Holy Spirit and against God are the same. Thus you might learn that in every work the Spirit is closely joined with, and inseparable from, the Father and the Son. God works the differences of operations, and the Lord the diversities of ministries, but all the while the Holy Spirit is present too of His own will, distributing the gifts according to each recipient's worth. For it is said, "There are diversities of gifts, but the same Spirit; and differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God which works all in all." But "all these works that one and the self-same Spirit, dividing to every man severally as He will." However, it must not be assumed that because in this passage the apostle names the Spirit first, the Son second, and God the Father third, their rank is therefore reversed. The apostle has only begun in accordance with our normal patterns of thought. For when we receive gifts, the first thing that comes to our mind is the distributor, next we think of the sender, and then we lift our thoughts to the fountain and source of the blessings.

37. Let us then revert to the point raised from the outset, that in all things the Holy Spirit is inseparable and wholly incapable of being parted from the Father and the Son. St. Paul, in the passage about the gift of tongues, writes to the Corinthians, If you all prophesy and there come in one that believes not, or one unlearned, he is convinced of all, he is judged of all; and thus are the secrets of the heart made manifest; and so falling down on his face he will worship God and report that God is in you of a truth. 1 Corinthians 14:24-25 If then God is known to be in the prophets by the prophesying that is acting according to the distribution of the gifts of the Spirit, let our adversaries consider what kind of place they will attribute to the Holy Spirit. Let them say whether it is more proper to rank Him with God or to thrust Him forth to the place of the creature. Peter's words to Sapphira, How is it that you have agreed together to tempt the Spirit of the Lord? You have not lied unto men, but unto God, show that sins against the Holy Spirit and against God are the same; and thus you might learn that in every operation the Spirit is closely conjoined with, and inseparable from, the Father and the Son. God works the differences of operations, and the Lord the diversities of administrations, but all the while the Holy Spirit is present too of His own will, dispensing distribution of the gifts according to each recipient's worth. For, it is said, there are diversities of gifts, but the same Spirit; and differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God which works all in all. But all these, it is said, works that one and the self-same Spirit, dividing to every man severally as He will. 1 Corinthians 12:11 It must not however be supposed because in this passage the apostle names in the first place the Spirit, in the second the Son, and in the third God the Father, that therefore their rank is reversed. The apostle has only started in accordance with our habits of thought; for when we receive gifts, the first that occurs to us is the distributer, next we think of the sender, and then we lift our thoughts to the fountain and cause of the boons.

Moreover, we can learn about the fellowship of the Spirit with the Father and the Son from the things created at the beginning. The pure, intelligent, and supermundane powers are holy and are called holy because they have their holiness from the grace given by the Holy Spirit. Accordingly, the way the heavenly powers were created is passed over in silence, because the writer of the creation account has revealed to us only the creation of things perceptible by the senses. But you, who have the power to form an understanding of the unseen from the things that are seen, glorify the Maker by whom all things were made, visible and invisible, principalities and powers, authorities, thrones, and dominions, and all other reasonable natures that we cannot name. And in thinking about the creation, consider first, I pray, the original cause of all things that are made, the Father; the creative cause, the Son; and the perfecting cause, the Spirit; so that the ministering spirits exist by the will of the Father, are brought into being by the operation of the Son, and perfected by the presence of the Spirit. Moreover, the perfection of angels is sanctification and continuance in it. And let no one imagine that I am either affirming that there are three original hypostases or alleging that the operation of the Son is imperfect. For the first principle of existing things is One, creating through the Son and perfecting through the Spirit. The operation of the Father who works all in all is not imperfect, nor is the creating work of the Son incomplete if not perfected by the Spirit. The Father, who creates by His sole will, could not stand in any need of the Son, but nevertheless He wills through the Son; nor could the Son, who works according to the likeness of the Father, need cooperation, but the Son too wills to make perfect through the Spirit. For by the word of the Lord the heavens were made, and all their host by the breath—the Spirit—of His mouth. The Word then is not a mere meaningful impression on the air, carried by the organs of speech; nor is the Spirit of His mouth a vapor, emitted by the organs of breathing; but the Word is He who was with God in the beginning and was God, and the Spirit of the mouth of God is the Spirit of truth who proceeds from the Father. You are therefore to perceive three: the Lord who gives the order, the Word who creates, and the Spirit who confirms. And what else could confirmation be than the perfecting according to holiness? This perfecting expresses the confirmation's firmness, unchangeableness, and fixity in good. But there is no sanctification without the Spirit. The powers of the heavens are not holy by nature; if they were, there would be in this respect no difference between them and the Holy Spirit. It is in proportion to their relative excellence that they receive their measure of holiness from the Spirit. The branding-iron is conceived of together with the fire; and yet the material and the fire are distinct. So too in the case of the heavenly powers: their substance is perhaps an aerial spirit or an immaterial fire, as it is written, Who makes his angels spirits and his ministers a flame of fire; therefore they exist in space and become visible, and appear in their proper bodily form to those who are worthy. But their sanctification, being external to their substance, brings about their perfection through the communion of the Spirit. They keep their rank by their abiding in the good and true, and while they retain their freedom of will, they never fall away from their patient attendance on Him who is truly good. It follows that if by your argument you do away with the Spirit, the hosts of the angels are disbanded, the dominions of archangels are destroyed, all is thrown into confusion, and their life loses law, order, and distinctness. For how are angels to cry Glory to God in the highest without being empowered by the Spirit? For no man can say that Jesus is the Lord but by the Holy Ghost, and no man speaking by the Spirit of God calls Jesus accursed; as might be said by wicked and hostile spirits, whose fall confirms our statement of the freedom of the will of the invisible powers; being as they are in a condition of balance between virtue and vice, and on this account needing the help of the Spirit. I indeed maintain that even Gabriel foretells future events in no other way than by the foreknowledge of the Spirit, because of the fact that one of the gifts distributed by the Spirit is prophecy. And from where did he who was ordained to announce the mysteries of the vision to the Man of Desires derive the wisdom by which he was enabled to teach hidden things, if not from the Holy Spirit? The revelation of mysteries is indeed the particular function of the Spirit, as it is written, God has revealed them to us by His Spirit. And how could thrones, dominions, principalities and powers live their blessed life, if they did not behold the face of the Father who is in heaven? But to behold it is impossible without the Spirit! Just as at night, if you remove the light from the house, the eyes go blind and their faculties become inactive, and the worth of objects cannot be discerned, and gold is trodden on in ignorance as though it were iron, so in the order of the intellectual world it is impossible for the high life of Law to remain without the Spirit. For it to remain would be as likely as an army maintaining its discipline in the absence of its commander, or a chorus its harmony without the guidance of the leader. How could the Seraphim cry Holy, Holy, Holy, if they were not taught by the Spirit how often true religion requires them to lift their voice in this ascription of glory? Do all His angels and all His hosts praise God? It is through the cooperation of the Spirit. Do thousands upon thousands of angels stand before Him, and ten thousand times ten thousand ministering spirits? They are blamelessly doing their proper work by the power of the Spirit. All the glorious and unspeakable harmony of the highest heavens both in the service of God and in the mutual harmony of the celestial powers can therefore only be preserved by the direction of the Spirit. Thus with those beings who are not gradually perfected by increase and advance, but are perfect from the moment of creation, there is in creation the presence of the Holy Spirit, who confers on them the grace that flows from Him for the completion and perfection of their essence.

38. Moreover, from the things created at the beginning may be learned the fellowship of the Spirit with the Father and the Son. The pure, intelligent, and supermundane powers are and are styled holy, because they have their holiness of the grace given by the Holy Spirit. Accordingly the mode of the creation of the heavenly powers is passed over in Silence, for the historian of the cosmogony has revealed to us only the creation of things perceptible by sense. But do thou, who hast power from the things that are seen to form an analogy of the unseen, glorify the Maker by whom all things were made, visible and invisible, principalities and powers, authorities, thrones, and dominions, and all other reasonable natures whom we cannot name. And in the creation bethink you first, I pray you, of the original cause of all things that are made, the Father; of the creative cause, the Son; of the perfecting cause, the Spirit; so that the ministering spirits subsist by the will of the Father, are brought into being by the operation of the Son, and perfected by the presence of the Spirit. Moreover, the perfection of angels is sanctification and continuance in it. And let no one imagine me either to affirm that there are three original hypostases or to allege the operation of the Son to be imperfect. For the first principle of existing things is One, creating through the Son and perfecting through the Spirit. The operation of the Father who works all in all is not imperfect, neither is the creating work of the Son incomplete if not perfected by the Spirit. The Father, who creates by His sole will, could not stand in any need of the Son, but nevertheless He wills through the Son; nor could the Son, who works according to the likeness of the Father, need co-operation, but the Son too wills to make perfect through the Spirit. For by the word of the Lord were the heavens made, and all the host of them by the breath [the Spirit] of His mouth. The Word then is not a mere significant impression on the air, borne by the organs of speech; nor is the Spirit of His mouth a vapour, emitted by the organs of respiration; but the Word is He who was with God in the beginning and was God, John 1:1 and the Spirit of the mouth of God is the Spirit of truth which proceeds from the Father. John 15:26 You are therefore to perceive three, the Lord who gives the order, the Word who creates, and the Spirit who confirms. And what other thing could confirmation be than the perfecting according to holiness? This perfecting expresses the confirmation's firmness, unchangeableness, and fixity in good. But there is no sanctification without the Spirit. The powers of the heavens are not holy by nature; were it so there would in this respect be no difference between them and the Holy Spirit. It is in proportion to their relative excellence that they have their meed of holiness from the Spirit. The branding-iron is conceived of together with the fire; and yet the material and the fire are distinct. Thus too in the case of the heavenly powers; their substance is, perhaps, an aerial spirit, or an immaterial fire, as it is written, Who makes his angels spirits and his ministers a flame of fire; wherefore they exist in space and become visible, and appear in their proper bodily form to them that are worthy. But their sanctification, being external to their substance, superinduces their perfection through the communion of the Spirit. They keep their rank by their abiding in the good and true, and while they retain their freedom of will, never fall away from their patient attendance on Him who is truly good. It results that, if by your argument you do away with the Spirit, the hosts of the angels are disbanded, the dominions of archangels are destroyed, all is thrown into confusion, and their life loses law, order, and distinctness. For how are angels to cry Glory to God in the highest Luke 2:14 without being empowered by the Spirit? For No man can say that Jesus is the Lord but by the Holy Ghost, and no man speaking by the Spirit of God calls Jesus accursed; 1 Corinthians 12:3 as might be said by wicked and hostile spirits, whose fall establishes our statement of the freedom of the will of the invisible powers; being, as they are, in a condition of equipoise between virtue and vice, and on this account needing the succour of the Spirit. I indeed maintain that even Gabriel Luke 1:11 in no other way foretells events to come than by the foreknowledge of the Spirit, by reason of the fact that one of the boons distributed by the Spirit is prophecy. And whence did he who was ordained to announce the mysteries of the vision to the Man of Desires derive the wisdom whereby he was enabled to teach hidden things, if not from the Holy Spirit? The revelation of mysteries is indeed the peculiar function of the Spirit, as it is written, God has revealed them unto us by His Spirit. 1 Corinthians 2:10 And how could thrones, dominions, principalities and powers Colossians 1:16 live their blessed life, did they not behold the face of the Father which is in heaven? Matthew 18:10 But to behold it is impossible without the Spirit! Just as at night, if you withdraw the light from the house, the eyes fall blind and their faculties become inactive, and the worth of objects cannot be discerned, and gold is trodden on in ignorance as though it were iron, so in the order of the intellectual world it is impossible for the high life of Law to abide without the Spirit. For it so to abide were as likely as that an army should maintain its discipline in the absence of its commander, or a chorus its harmony without the guidance of the Coryphæus. How could the Seraphim cry Holy, Holy, Holy, Isaiah 6:3 were they not taught by the Spirit how often true religion requires them to lift their voice in this ascription of glory? Do all His angels and all His hosts praise God? It is through the co-operation of the Spirit. Do thousand thousand of angels stand before Him, and ten thousand times ten thousand ministering spirits? Daniel 7:10 They are blamelessly doing their proper work by the power of the Spirit. All the glorious and unspeakable harmony of the highest heavens both in the service of God, and in the mutual concord of the celestial powers, can therefore only be preserved by the direction of the Spirit. Thus with those beings who are not gradually perfected by increase and advance, but are perfect from the moment of the creation, there is in creation the presence of the Holy Spirit, who confers on them the grace that flows from Him for the completion and perfection of their essence.

But when we speak of the dispensations made for man by our great God and Savior Jesus Christ, who will deny that they were accomplished through the grace of the Spirit? Whether you want to examine the ancient evidence—the blessings of the patriarchs, the help given through the Law, the types, the prophecies, the courageous deeds in war, the signs worked through righteous men—or on the other hand the things done in the dispensation of the coming of our Lord in the flesh, all is through the Spirit. In the first place He was made an anointing, and being inseparably present was with the very flesh of the Lord, according to what is written: "Upon whom you shall see the Spirit descending and remaining on Him, the same is my beloved Son," and "Jesus of Nazareth whom God anointed with the Holy Spirit." After this every work was accomplished with the cooperation of the Spirit. He was present when the Lord was being tempted by the devil, for it is said, "Jesus was led up of the Spirit into the wilderness to be tempted." He was inseparably with Him while working His wonderful works, for it is said, "If I by the Spirit of God cast out devils." And He did not leave Him when He had risen from the dead, for when renewing man and, by breathing on the face of the disciples, restoring the grace that came from the inbreathing of God which man had lost, what did the Lord say? "Receive the Holy Spirit: whoever's sins you remit, they are remitted to them; and whoever's you retain, they are retained." And is it not plain and undeniable that the ordering of the Church is accomplished through the Spirit? For He gave, it is said, in the church, first apostles, secondly prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues—for this order is ordained in accordance with the division of the gifts that are of the Spirit.

39. But when we speak of the dispensations made for man by our great God and Saviour Jesus Christ, who will gainsay their having been accomplished through the grace of the Spirit? Whether you wish to examine ancient evidence — the blessings of the patriarchs, the succour given through the legislation, the types, the prophecies, the valorous feats in war, the signs wrought through just men;– or on the other hand the things done in the dispensation of the coming of our Lord in the flesh — all is through the Spirit. In the first place He was made an unction, and being inseparably present was with the very flesh of the Lord, according to that which is written, Upon whom you shall see the Spirit descending and remaining on Him, the same is John 1:33 my beloved Son; Matthew 3:17 and Jesus of Nazareth whom God anointed with the Holy Ghost. Acts 10:38 After this every operation was wrought with the co-operation of the Spirit. He was present when the Lord was being tempted by the devil; for, it is said, Jesus was led up of the Spirit into the wilderness to be tempted. Matthew 4:1 He was inseparably with Him while working His wonderful works; for, it is said, If I by the Spirit of God cast out devils. Matthew 12:28 And He did not leave Him when He had risen from the dead; for when renewing man, and, by breathing on the face of the disciples, restoring the grace, that came of the inbreathing of God, which man had lost, what did the Lord say? Receive the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever ye retain, they are retained. John 20:22-23 And is it not plain and incontestable that the ordering of the Church is effected through the Spirit? For He gave, it is said, in the church, first Apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues, 1 Corinthians 12:28 for this order is ordained in accordance with the division of the gifts that are of the Spirit.

Furthermore, anyone who carefully uses their reason will discover that even at the moment when the Lord is expected to appear from heaven, the Holy Spirit will not be without functions to perform, as some people suppose. On the contrary, even on the day of His revelation, when the blessed and only Sovereign will judge the world in righteousness, the Holy Spirit will be present with Him. For who is so ignorant of the good things God has prepared for those who are worthy as not to know that the crown of the righteous is the grace of the Spirit, given in a more abundant and perfect measure on that day, when spiritual glory will be distributed to each person in proportion to how nobly he has conducted himself? For among the glories of the saints there are many dwelling places in the Father's house, that is, differences in ranks of honor. As star differs from star in glory, so also is the resurrection of the dead. Those who were sealed by the Spirit for the day of redemption and preserve pure and undiminished the first fruits they received from the Spirit are those who will hear the words: "Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things." Similarly, those who have grieved the Holy Spirit by the wickedness of their ways, or have not worked for the one who gave to them, will be deprived of what they received, their grace being transferred to others. Or, according to one of the evangelists, they will even be completely cut in two—this cutting in two meaning complete separation from the Spirit. The body is not divided, with part being delivered to punishment and part let off, for when a whole has sinned, it would be like the old myths and unworthy of a righteous judge for only half to suffer punishment. Nor is the soul cut in two—that soul which possesses the sinful disposition throughout its entirety and works wickedness in cooperation with the body. The cutting in two, as I have noted, is the eternal separation of the soul from the Spirit. For now, although the Spirit does not allow mixture with the unworthy, He nevertheless does seem in a way to be present with those who have once been sealed, awaiting the salvation that follows their conversion. But then He will be completely cut off from the soul that has defiled His grace. For this reason, in Hell there is no one who makes confession; in death no one who remembers God, because the help of the Spirit is no longer present. How then is it possible to conceive that the judgment is accomplished without the Holy Spirit, when the word points out that He Himself is the prize of the righteous, when instead of the down payment is given that which is perfect, and the first condemnation of sinners, when they are deprived of what they seem to have? But the greatest proof of the union of the Spirit with the Father and the Son is that He is said to have the same relationship to God that the spirit in us has to each of us. For "what man knows the things of a man except the spirit of man which is in him? Even so the things of God no one knows except the Spirit of God."

40. Moreover by any one who carefully uses his reason it will be found that even at the moment of the expected appearance of the Lord from heaven the Holy Spirit will not, as some suppose, have no functions to discharge: on the contrary, even in the day of His revelation, in which the blessed and only potentate 1 Timothy 6:15 will judge the world in righteousness, Acts 17:31 the Holy Spirit will be present with Him. For who is so ignorant of the good things prepared by God for them that are worthy, as not to know that the crown of the righteous is the grace of the Spirit, bestowed in more abundant and perfect measure in that day, when spiritual glory shall be distributed to each in proportion as he shall have nobly played the man? For among the glories of the saints are many mansions in the Father's house, that is differences of dignities: for as star differs from star in glory, so also is the resurrection of the dead. 1 Corinthians 15:41-42 They, then, that were sealed by the Spirit unto the day of redemption, and preserve pure and undiminished the first fruits which they received of the Spirit, are they that shall hear the words well done thou good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Matthew 25:21 In like manner they which have grieved the Holy Spirit by the wickedness of their ways, or have not wrought for Him that gave to them, shall be deprived of what they have received, their grace being transferred to others; or, according to one of the evangelists, they shall even be wholly cut asunder, Matthew 24:51 — the cutting asunder meaning complete separation from the Spirit. The body is not divided, part being delivered to chastisement, and part let off; for when a whole has sinned it were like the old fables, and unworthy of a righteous judge, for only the half to suffer chastisement. Nor is the soul cut in two — that soul the whole of which possesses the sinful affection throughout, and works the wickedness in co-operation with the body. The cutting asunder, as I have observed, is the separation for aye of the soul from the Spirit. For now, although the Spirit does not suffer admixture with the unworthy, He nevertheless does seem in a manner to be present with them that have once been sealed, awaiting the salvation which follows on their conversion; but then He will be wholly cut off from the soul that has defiled His grace. For this reason In Hell there is none that makes confession; in death none that remembers God, because the succour of the Spirit is no longer present. How then is it possible to conceive that the judgment is accomplished without the Holy Spirit, wherein the word points out that He is Himself the prize Philippians 3:14 of the righteous, when instead of the earnest is given that which is perfect, and the first condemnation of sinners, when they are deprived of that which they seem to have? But the greatest proof of the conjunction of the Spirit with the Father and the Son is that He is said to have the same relation to God which the spirit in us has to each of us. For what man it is said, knows the things of a man, save the spirit of man which is in him? Even so the things of God knows no man but the Spirit of God. 1 Corinthians 2:11

On this point I have said enough.

On this point I have said enough.

Chapter 17

Against those who say that the Holy Spirit should not be counted together with the Father and the Son, but rather counted under them. This section also includes a brief explanation of the faith concerning proper sub-numeration.

Against those who say that the Holy Ghost is not to be numbered with, but numbered under, the Father and the Son. Wherein moreover there is a summary notice of the faith concerning right sub-numeration.

What they call sub-numeration, and in what sense they use this word, is difficult even to imagine. It is well known that this term was imported into our language from secular philosophy. But a point for our present consideration is whether it has any direct relation to the matter under discussion. Those who are skilled in useless speculations tell us that while some nouns are common and have broad application, others are more specific, and that some have more limited scope than others. For instance, essence is a common noun that can be applied to all things both living and non-living, while animal is more specific, being applied to fewer subjects than the former, though to more than those considered under it, since it includes both rational and irrational nature. Again, human is more specific than animal, and man is more specific than human, and more specific than man is the individual Peter, Paul, or John. Do they then mean by sub-numeration the division of the common term into its subordinate parts? But I hesitate to believe they have reached such a level of madness as to claim that the God of the universe, like some common quality that can only be conceived by reason and has no actual existence in any hypostasis, is divided into subordinate divisions, and that this subdivision is then called sub-numeration. This would hardly be said even by those completely insane, for besides its impiety, they are establishing the very opposite of their own argument. For the subdivisions are of the same essence as that from which they have been divided. The very obviousness of the absurdity makes it difficult for us to find arguments to refute their unreasonableness, so that their folly actually seems to work to their advantage—just as soft and yielding bodies offer no resistance and therefore cannot be struck a solid blow. It is impossible to bring a strong refutation to bear on an obvious absurdity. The only course open to us is to pass over their abominable impiety in silence. Yet our love for the brethren and the persistence of our opponents makes silence impossible.

41. What, however, they call sub-numeration, and in what sense they use this word, cannot even be imagined without difficulty. It is well known that it was imported into our language from the wisdom of the world; but a point for our present consideration will be whether it has any immediate relation to the subject under discussion. Those who are adepts in vain investigations tell us that, while some nouns are common and of widely extended denotation, others are more specific, and that the force of some is more limited than that of others. Essence, for instance, is a common noun, predicable of all things both animate and inanimate; while animal is more specific, being predicated of fewer subjects than the former, though of more than those which are considered under it, as it embraces both rational and irrational nature. Again, human is more specific than animal, and man than human, and than man the individual Peter, Paul, or John. Do they then mean by sub-numeration the division of the common into its subordinate parts? But I should hesitate to believe they have reached such a pitch of infatuation as to assert that the God of the universe, like some common quality conceivable only by reason and without actual existence in any hypostasis, is divided into subordinate divisions, and that then this subdivision is called sub-numeration. This would hardly be said even by men melancholy mad, for, besides its impiety, they are establishing the very opposite argument to their own contention. For the subdivisions are of the same essence as that from which they have been divided. The very obviousness of the absurdity makes it difficult for us to find arguments to confute their unreasonableness; so that really their folly looks like an advantage to them; just as soft and yielding bodies offer no resistance, and therefore cannot be struck a stout blow. It is impossible to bring a vigorous confutation to bear on a palpable absurdity. The only course open to us is to pass by their abominable impiety in silence. Yet our love for the brethren and the importunity of our opponents makes silence impossible.

What is it that they maintain? Look at the terms of their deception. We claim that connumeration is appropriate for subjects of equal dignity, and sub-numeration for those that differ in the direction of inferiority. Why, I responded, do you say this? I fail to understand your extraordinary wisdom. Do you mean that gold is numbered with gold, and that lead is unworthy of connumeration, but because of the cheapness of the material, is sub-numerated to gold? And do you attach so much importance to number that it can either raise the value of what is cheap, or destroy the dignity of what is valuable? Therefore, again, you will number gold under precious stones, and such precious stones as are smaller and without luster under those which are larger and brighter in color. But what will not be said by men who spend their time in nothing else but either 'to tell or to hear some new thing'? Let these supporters of impiety be classed for the future with Stoics and Epicureans. What sub-numeration is even possible of things less valuable in relation to things very valuable? How is a brass obol to be numbered under a golden stater? Because, they reply, we do not speak of possessing two coins, but one and one. But which of these is sub-numerated to the other? Each is similarly mentioned. If then you number each by itself, you create an equality of value by numbering them in the same way but, if you join them, you make their value one by numbering them one with the other. But if the sub-numeration belongs to the one which is numbered second, then it is in the power of the person counting to begin by counting the brass coin. Let us, however, pass over the refutation of their ignorance, and turn our argument to the main topic.

42. What is it that they maintain? Look at the terms of their imposture. We assert that connumeration is appropriate to subjects of equal dignity, and sub-numeration to those which vary in the direction of inferiority. Why, I rejoined, do you say this? I fail to understand your extraordinary wisdom. Do you mean that gold is numbered with gold, and that lead is unworthy of the connumeration, but, because of the cheapness of the material, is subnumerated to gold? And do you attribute so much importance to number as that it can either exalt the value of what is cheap, or destroy the dignity of what is valuable? Therefore, again, you will number gold under precious stones, and such precious stones as are smaller and without lustre under those which are larger and brighter in color. But what will not be said by men who spend their time in nothing else but either 'to tell or to hear some new thing'? Acts 17:21 Let these supporters of impiety be classed for the future with Stoics and Epicureans. What sub-numeration is even possible of things less valuable in relation to things very valuable? How is a brass obol to be numbered under a golden stater? Because, they reply, we do not speak of possessing two coins, but one and one. But which of these is subnumerated to the other? Each is similarly mentioned. If then you number each by itself, you cause an equality value by numbering them in the same way but, if you join them, you make their value one by numbering them one with the other. But if the sub-numeration belongs to the one which is numbered second, then it is in the power of the counter to begin by counting the brass coin. Let us, however, pass over the confutation of their ignorance, and turn our argument to the main topic.

Do you claim that the Son is numbered under the Father and the Spirit under the Son, or do you limit your sub-numeration to the Spirit alone? If you apply this sub-numeration to the Son as well, you revive the same impious teaching: the unlikeness of the ousia, the lowliness of rank, the coming into being at a later time—and in short, by this single term you will clearly set in motion again all the blasphemies against the Only-begotten. Refuting these blasphemies would require more space than my present purpose allows, and I am less obligated to undertake it because this impiety has been refuted elsewhere to the best of my ability. If, however, they suppose the sub-numeration applies to the Spirit alone, they must be taught that the Spirit is spoken of together with the Lord in exactly the same manner that the Son is spoken of with the Father. The name of the Father and of the Son and of the Holy Spirit is delivered in the same way, and according to the coordination of the words delivered in baptism, the Spirit's relation to the Son is the same as the Son's relation to the Father. And if the Spirit is coordinated with the Son, and the Son with the Father, it is obvious that the Spirit is also coordinated with the Father. When the names are arranged in one and the same coordinated series, what room is there for speaking of connumeration on the one hand and sub-numeration on the other? Indeed, without exception, what thing ever lost its own nature by being counted? Is it not the case that things when counted remain what they naturally and originally were, while number is used among us as a sign indicating the plurality of subjects? Some bodies we count, some we measure, and some we weigh: those which are continuous by nature we understand by measure; to those which are divided we apply number (except for those which are measured because of their fineness); while heavy objects are distinguished by the tilt of the scale. It does not follow, however, that because we have invented for our convenience symbols to help us arrive at knowledge of quantity, we have therefore changed the nature of the things signified. We do not speak of weighing things under one another just because they are weighed, even if one is gold and the other tin; nor do we measure things under one another when they are measured; and in the same way we will not number things under one another when they are counted. And if none of the other things permits sub-numeration, how can they claim that the Spirit ought to be sub-numbered? Laboring as they do under pagan error, they imagine that things which are inferior, either by grade of rank or subjection of ousia, ought to be sub-numbered.

43. Do you maintain that the Son is numbered under the Father, and the Spirit under the Son, or do you confine your sub-numeration to the Spirit alone? If, on the other hand, you apply this sub-numeration also to the Son, you revive what is the same impious doctrine, the unlikeness of the substance, the lowliness of rank, the coming into being in later time, and once for all, by this one term, you will plainly again set circling all the blasphemies against the Only-begotten. To controvert these blasphemies would be a longer task than my present purpose admits of; and I am the less bound to undertake it because the impiety has been refuted elsewhere to the best of my ability. If on the other hand they suppose the sub-numeration to benefit the Spirit alone, they must be taught that the Spirit is spoken of together with the Lord in precisely the same manner in which the Son is spoken of with the Father. The name of the Father and of the Son and of the Holy Ghost Matthew 28:19 is delivered in like manner, and, according to the co-ordination of words delivered in baptism, the relation of the Spirit to the Son is the same as that of the Son to the Father. And if the Spirit is co-ordinate with the Son, and the Son with the Father, it is obvious that the Spirit is also co-ordinate with the Father. When then the names are ranked in one and the same co-ordinate series, what room is there for speaking on the one hand of connumeration, and on the other of sub-numeration? Nay, without exception, what thing ever lost its own nature by being numbered? Is it not the fact that things when numbered remain what they naturally and originally were, while number is adopted among us as a sign indicative of the plurality of subjects? For some bodies we count, some we measure, and some we weigh; those which are by nature continuous we apprehend by measure; to those which are divided we apply number (with the exception of those which on account of their fineness are measured); while heavy objects are distinguished by the inclination of the balance. It does not however follow that, because we have invented for our convenience symbols to help us to arrive at the knowledge of quantity, we have therefore changed the nature of the things signified. We do not speak of weighing under one another things which are weighed, even though one be gold and the other tin; nor yet do we measure under things that are measured; and so in the same way we will not number under things which are numbered. And if none of the rest of things admits of sub-numeration how can they allege that the Spirit ought to be subnumerated? Labouring as they do under heathen unsoundness, they imagine that things which are inferior, either by grade of rank or subjection of substance, ought to be subnumerated.

Chapter 18

In what manner we preserve the pious dogma of the Monarchia in the confession of the three hypostases. This also includes the refutation of those who claim that the Spirit is counted as subordinate.

In what manner in the confession of the three hypostases we preserve the pious dogma of the Monarchia. Wherein also is the refutation of them that allege that the Spirit is subnumerated.

When our Lord gave the formula of the Father, the Son, and the Holy Spirit in Matthew 28:19, He did not connect the gift with number. He did not say "into First, Second, and Third," nor "into one, two, and three," but He gave us the gift of saving knowledge of the faith through holy names. What saves us is our faith. Number has been invented as a symbol to indicate the quantity of objects. But these people, who bring destruction on themselves from every possible source, have turned even the ability to count against the faith. Nothing else changes because of the addition of number, yet these people, when it comes to the divine nature, pay reverence to number so they won't exceed the limits of honor due to the Paraclete. But, wisest sirs, let what is unapproachable be completely above and beyond number, just as the ancient reverence of the Hebrews wrote the unutterable name of God in special characters, trying to express its infinite excellence. Count, if you must, but you must not damage the faith by counting. Either let the ineffable be honored by silence, or let holy things be counted in a way consistent with true religion. There is one God and Father, one Only-begotten, and one Holy Spirit. We proclaim each of the hypostases individually, and when we must count, we do not let an ignorant arithmetic lead us to the idea of multiple Gods.

44. In delivering the formula of the Father, the Son, and the Holy Ghost, Matthew 28:19 our Lord did not connect the gift with number. He did not say into First, Second, and Third, nor yet into one, two, and three, but He gave us the boon of the knowledge of the faith which leads to salvation, by means of holy names. So that what saves us is our faith. Number has been devised as a symbol indicative of the quantity of objects. But these men, who bring ruin on themselves from every possible source, have turned even the capacity for counting against the faith. Nothing else undergoes any change in consequence of the addition of number, and yet these men in the case of the divine nature pay reverence to number, lest they should exceed the limits of the honour due to the Paraclete. But, O wisest sirs, let the unapproachable be altogether above and beyond number, as the ancient reverence of the Hebrews wrote the unutterable name of God in peculiar characters, thus endeavouring to set forth its infinite excellence. Count, if you must; but you must not by counting do damage to the faith. Either let the ineffable be honoured by silence; or let holy things be counted consistently with true religion. There is one God and Father, one Only-begotten, and one Holy Ghost. We proclaim each of the hypostases singly; and, when count we must, we do not let an ignorant arithmetic carry us away to the idea of a plurality of Gods.

We do not count by gradual addition, increasing from one to many and saying one, two, and three—nor do we say first, second, and third. For "I, God, am the first, and I am the last." We have never heard of a second God, not even now. In worshiping God of God, we both confess the distinction of the Persons and at the same time maintain the Monarchy. We do not break up the theology into a divided plurality, because one Form, so to speak, united in the unchangeableness of the Godhead, is seen in God the Father and in God the Only-begotten. For the Son is in the Father and the Father in the Son. Since the latter is such as the former is, and the former is such as the latter is, herein lies the Unity. So according to the distinction of Persons, both are one and one, and according to the community of Nature, one. How then, if one and one, are there not two Gods? Because we speak of a king and of the king's image, and not of two kings. The majesty is not split in two, nor the glory divided. The sovereignty and authority over us is one, and so the doxology we offer is not plural but one, because the honor paid to the image passes on to the prototype. Now what the image is in the one case by imitation, the Son is in the other case by nature. And as in works of art the likeness depends on the form, so in the case of the divine and uncompounded nature the union consists in the communion of the Godhead. Moreover, the Holy Spirit is one, and we speak of Him singly, joined as He is to the one Father through the one Son, and through Himself completing the adorable and blessed Trinity. His intimate relationship to the Father and the Son is sufficiently shown by the fact that He is not ranked among the plurality of creation, but is spoken of singly. For He is not one of many, but One. For as there is one Father and one Son, so there is one Holy Spirit. He is consequently as far removed from created Nature as reason requires the singular to be removed from compound and plural bodies, and He is united to the Father and to the Son as unit has affinity with unit.

45. For we do not count by way of addition, gradually making increase from unity to multitude, and saying one, two, and three — nor yet first, second, and third. For I, God, am the first, and I am the last. Isaiah 44:6 And hitherto we have never, even at the present time, heard of a second God. Worshipping as we do God of God, we both confess the distinction of the Persons, and at the same time abide by the Monarchy. We do not fritter away the theology in a divided plurality, because one Form, so to say, united in the invariableness of the Godhead, is beheld in God the Father, and in God the Only begotten. For the Son is in the Father and the Father in the Son; since such as is the latter, such is the former, and such as is the former, such is the latter; and herein is the Unity. So that according to the distinction of Persons, both are one and one, and according to the community of Nature, one. How, then, if one and one, are there not two Gods? Because we speak of a king, and of the king's image, and not of two kings. The majesty is not cloven in two, nor the glory divided. The sovereignty and authority over us is one, and so the doxology ascribed by us is not plural but one; because the honour paid to the image passes on to the prototype. Now what in the one case the image is by reason of imitation, that in the other case the Son is by nature; and as in works of art the likeness is dependent on the form, so in the case of the divine and uncompounded nature the union consists in the communion of the Godhead. One, moreover, is the Holy Spirit, and we speak of Him singly, conjoined as He is to the one Father through the one Son, and through Himself completing the adorable and blessed Trinity. Of Him the intimate relationship to the Father and the Son is sufficiently declared by the fact of His not being ranked in the plurality of the creation, but being spoken of singly; for he is not one of many, but One. For as there is one Father and one Son, so is there one Holy Ghost. He is consequently as far removed from created Nature as reason requires the singular to be removed from compound and plural bodies; and He is in such wise united to the Father and to the Son as unit has affinity with unit.

We don't draw our proofs of the natural communion only from this source, but also from the fact that He is said to be "of God"—not in the sense that all things are of God, but in the sense of proceeding out of God. He proceeds not by generation like the Son, but as the Breath of His mouth. Yet the mouth is not a bodily member, nor is the Spirit breath that dissipates. Rather, the word "mouth" is used insofar as it can properly apply to God, and the Spirit is a Substance (ousia) having life, endowed with supreme power of sanctification. In this way the close relationship is made clear while the manner of His ineffable existence is protected. He is also called "Spirit of Christ" because He is by nature closely related to Him. Therefore, "if anyone does not have the Spirit of Christ, he is not His." Hence He alone worthily glorifies the Lord, for it is said, "He shall glorify me"—not as a creature, but as Spirit of truth, clearly displaying the truth in Himself, and as Spirit of wisdom, revealing in His own greatness Christ the Power of God and the wisdom of God. And as Paraclete He expresses in Himself the goodness of the Paraclete who sent Him, and in His own dignity manifests the majesty of Him from whom He proceeded. There is, on the one hand, a natural glory, as light is the glory of the sun; and on the other hand, a glory bestowed by judgment and free will from outside upon those who are worthy. This latter kind is twofold. It is said, "A son honors his father, and a servant his master." Of these two, the servile honor is given by the creature; the other, which may be called the intimate honor, is fulfilled by the Spirit. For just as our Lord said of Himself, "I have glorified You on the earth: I have finished the work which You gave me to do," so of the Paraclete He says, "He shall glorify me: for He shall receive of mine, and shall show it to you." And just as the Son is glorified by the Father when He says, "I have both glorified it and will glorify it again," so the Spirit is glorified through His communion with both Father and Son, and through the testimony of the Only-begotten when He says, "All manner of sin and blasphemy shall be forgiven to men: but the blasphemy against the Holy Spirit shall not be forgiven to men."

46. And it is not from this source alone that our proofs of the natural communion are derived, but from the fact that He is moreover said to be of God; 2 Corinthians 1:12 not indeed in the sense in which all things are of God, but in the sense of proceeding out of God, not by generation, like the Son, but as Breath of His mouth. But in no way is the mouth a member, nor the Spirit breath that is dissolved; but the word mouth is used so far as it can be appropriate to God, and the Spirit is a Substance having life, gifted with supreme power of sanctification. Thus the close relation is made plain, while the mode of the ineffable existence is safeguarded. He is moreover styled 'Spirit of Christ,' as being by nature closely related to Him. Wherefore If any man have not the Spirit of Christ, he is none of His. Romans 8:9 Hence He alone worthily glorifies the Lord, for, it is said, He shall glorify me, John 16:14 not as the creature, but as Spirit of truth, John 14:17 clearly showing forth the truth in Himself, and, as Spirit of wisdom, in His own greatness revealing Christ the Power of God and the wisdom of God. 1 Corinthians 1:24 And as Paraclete He expresses in Himself the goodness of the Paraclete who sent Him, and in His own dignity manifests the majesty of Him from whom He proceeded. There is then on the one hand a natural glory, as light is the glory of the sun; and on the other a glory bestowed judicially and of free will ' ab extra ' on them that are worthy. The latter is twofold. A son, it is said, honours his father, and a servant his master. Malachi 1:6 Of these two the one, the servile, is given by the creature; the other, which may be called the intimate, is fulfilled by the Spirit. For, as our Lord said of Himself, I have glorified You on the earth: I have finished the work which you gave me to do; John 17:4 so of the Paraclete He says He shall glorify me: for He shall receive of mine, and shall show it unto you. John 16:14 And as the Son is glorified of the Father when He says I have both glorified it and will glorify it again, John 12:28 so is the Spirit glorified through His communion with both Father and Son, and through the testimony of the Only-begotten when He says All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. Matthew 12:31

When, by means of the power that enlightens us, we fix our eyes on the beauty of the image of the invisible God, and through the image are led up to the supreme beauty of the vision of the archetype, the Spirit of knowledge is inseparably with us. In Himself, He gives to those who love the vision of truth the power to behold the Image. He does not display this from outside, but in Himself leads us on to full knowledge. No one knows the Father except the Son. And likewise, no one can say that Jesus is the Lord except by the Holy Spirit. For it is not said through the Spirit, but by the Spirit. And God is a spirit, and those who worship Him must worship Him in spirit and in truth, as it is written: in your light we shall see light—namely by the illumination of the Spirit, the true light which lights every person who comes into the world. The result is that in Himself He shows the glory of the Only-begotten, and to true worshipers He in Himself grants the knowledge of God. Thus the way of knowing God proceeds from One Spirit through the One Son to the One Father, and conversely the natural Goodness and the inherent Holiness and the royal Dignity extend from the Father through the Only-begotten to the Spirit. In this way there is both acknowledgment of the hypostases and the true teaching of the Monarchy is not lost. Those who support their ranking by speaking of first and second and third ought to be informed that they are importing the polytheism of pagan error into the pure theology of Christians. No other result can be achieved by the wicked device of ranking than the confession of a first, a second, and a third God. For us the order prescribed by the Lord is sufficient. Whoever confuses this order will be no less guilty of transgressing the law than the impious pagans.

47. And when, by means of the power that enlightens us, we fix our eyes on the beauty of the image of the invisible God, and through the image are led up to the supreme beauty of the spectacle of the archetype, then, I ween, is with us inseparably the Spirit of knowledge, in Himself bestowing on them that love the vision of the truth the power of beholding the Image, not making the exhibition from without, but in Himself leading on to the full knowledge. No man knows the Father save the Son. And so no man can say that Jesus is the Lord but by the Holy Ghost. 1 Corinthians 12:3 For it is not said through the Spirit, but by the Spirit, and God is a spirit, and they that worship Him must worship Him in spirit and in truth, John 4:24 as it is written in your light shall we see light, namely by the illumination of the Spirit, the true light which lights every man that comes into the world. John 1:9 It results that in Himself He shows the glory of the Only begotten, and on true worshippers He in Himself bestows the knowledge of God. Thus the way of the knowledge of God lies from One Spirit through the One Son to the One Father, and conversely the natural Goodness and the inherent Holiness and the royal Dignity extend from the Father through the Only-begotten to the Spirit. Thus there is both acknowledgment of the hypostases and the true dogma of the Monarchy is not lost. They on the other hand who support their sub-numeration by talking of first and second and third ought to be informed that into the undefiled theology of Christians they are importing the polytheism of heathen error. No other result can be achieved by the fell device of sub-numeration than the confession of a first, a second, and a third God. For us is sufficient the order prescribed by the Lord. He who confuses this order will be no less guilty of transgressing the law than are the impious heathen.

Enough has now been said to prove, against their error, that the communion of nature is in no way dissolved by the manner of counting in succession. However, let us make a concession to our contentious and weak-minded opponent and grant that what is second to anything is spoken of as counted under it. Now let us see what follows. It is said that the first man is of the earth, earthy, and the second man is the Lord from heaven. Again, that was not first which is spiritual, but that which is natural, and afterward that which is spiritual. If then the second is counted under the first, and what is counted under is inferior in dignity to that under which it was counted, then according to you the spiritual is inferior in honor to the natural, and the heavenly man to the earthy.

Enough has been now said to prove, in contravention of their error, that the communion of Nature is in no wise dissolved by the manner of sub-numeration. Let us, however, make a concession to our contentious and feeble minded adversary, and grant that what is second to anything is spoken of in sub-numeration to it. Now let us see what follows. The first man it is said is of the earth earthy, the second man is the Lord from heaven. 1 Corinthians 15:47 Again that was not first which is spiritual but that which is natural and afterward that which is spiritual. 1 Corinthians 15:46 If then the second is subnumerated to the first, and the subnumerated is inferior in dignity to that to which it was subnumerated, according to you the spiritual is inferior in honour to the natural, and the heavenly man to the earthy.

Chapter 19

Against those who claim that the Spirit should not be glorified.

Against those who assert that the Spirit ought not to be glorified.

Some people concede this point but argue that glory is not so absolutely due to the Spirit that we must exalt Him in our doxologies. But where else could we find demonstrations of the Spirit's dignity, which passes all understanding, if our opponents do not accept His communion with the Father and the Son as evidence of His rank? In any case, we can arrive to some extent at an intelligent understanding of the sublimity of His nature and His unapproachable power by examining the meaning of His title, the magnitude of His operations, and the good gifts He bestows on us—or rather on all creation. He is called Spirit, just as God is Spirit and the breath of our nostrils, the anointed of the Lord. He is called holy, just as the Father is holy and the Son is holy, for holiness was brought to the creature from outside, but for the Spirit holiness is the fulfillment of His nature. This is why He is not described as being sanctified, but as sanctifying. He is called good, just as the Father is good and He who was begotten of the Good is good, and for the Spirit His goodness is His essence. He is called upright, just as the Lord is upright, in that He is Himself truth and is Himself Righteousness, having no divergence or leaning to one side or the other because of the immutability of His substance. He is called Paraclete, like the Only-begotten, as the Son Himself says, "I will ask the Father, and He will give you another comforter." Thus the Spirit bears names in common with the Father and the Son, and He receives these titles from His natural and close relationship with them. From what other source could they come? Moreover, He is called royal, Spirit of truth, and Spirit of wisdom. It is said, "The Spirit of God has made me," and "God filled Bezaleel with the divine Spirit of wisdom and understanding and knowledge." Such names as these are supremely excellent and mighty, yet they do not exceed His glory.

48. Be it so, it is rejoined, but glory is by no means so absolutely due to the Spirit as to require His exaltation by us in doxologies. Whence then could we get demonstrations of the dignity of the Spirit, passing all understanding, Philippians 4:7 if His communion with the Father and the Son were not reckoned by our opponents as good for testimony of His rank? It is, at all events, possible for us to arrive to a certain extent at intelligent apprehension of the sublimity of His nature and of His unapproachable power, by looking at the meaning of His title, and at the magnitude of His operations, and by His good gifts bestowed on us or rather on all creation. He is called Spirit, as God is a Spirit, John 4:24 and the breath of our nostrils, the anointed of the Lord. He is called holy, 1 John 1:20 as the Father is holy, and the Son is holy, for to the creature holiness was brought in from without, but to the Spirit holiness is the fulfilment of nature, and it is for this reason that He is described not as being sanctified, but as sanctifying. He is called good, as the Father is good, and He who was begotten of the Good is good, and to the Spirit His goodness is essence. He is called upright, as the Lord is upright, in that He is Himself truth, and is Himself Righteousness, 2 Corinthians 3:8-9 having no divergence nor leaning to one side or to the other, on account of the immutability of His substance. He is called Paraclete, like the Only begotten, as He Himself says, I will ask the Father, and He will give you another comforter. Thus names are borne by the Spirit in common with the Father and the Son, and He gets these titles from His natural and close relationship. From what other source could they be derived? Again He is called royal, Spirit of truth, and Spirit of wisdom. Isaiah 11:2 The Spirit of God, it is said has made me, Job 33:4 and God filled Bezaleel with the divine Spirit of wisdom and understanding and knowledge. Such names as these are super-eminent and mighty, but they do not transcend His glory.

And what are His operations? They are ineffable in majesty and innumerable in quantity. How can we even conceive of what extends beyond the ages? What were His operations before the creation we can understand? How great was the grace He gave to creation? What power does He exercise over the ages to come? He existed; He pre-existed; He co-existed with the Father and the Son before the ages. It follows that even if you can conceive of anything beyond the ages, you will find the Spirit still further above and beyond. And if you think of creation, the powers of the heavens were established by the Spirit—their establishment being understood as their inability to fall away from good. For it is from the Spirit that the powers derive their close relationship to God, their inability to change to evil, and their continuation in blessedness. Is it Christ's coming? The Spirit is forerunner. Is there the incarnate presence? The Spirit is inseparable. Working of miracles and gifts of healing are through the Holy Spirit. Demons were driven out by the Spirit of God. The devil was brought to nothing by the presence of the Spirit. Remission of sins was by the gift of the Spirit, for you were washed, you were sanctified, in the name of the Lord Jesus Christ and in the holy Spirit of our God. There is close relationship with God through the Spirit, for God has sent forth the Spirit of His Son into your hearts, crying Abba, Father. The resurrection from the dead is effected by the operation of the Spirit, for You send forth your spirit, they are created; and You renew the face of the earth. If here creation may be taken to mean bringing the departed back to life, how mighty is the operation of the Spirit, who is to us the dispenser of the life that follows the resurrection and attunes our souls to the spiritual life beyond? Or if here by creation is meant the change to a better condition of those who in this life have fallen into sin—for it is so understood according to Scripture's usage, as in Paul's words if any man be in Christ he is a new creature—the renewal that takes place in this life and the transformation from our earthly and sensuous life to the heavenly way of life that takes place in us through the Spirit, then our souls are lifted to the highest pitch of admiration. With these thoughts before us, are we to be afraid of going beyond proper bounds in the extravagance of the honor we pay? Should we not rather fear that even though we seem to give Him the highest names that human thought can conceive or human tongue can utter, we let our thoughts about Him fall too low?

49. And His operations, what are they? For majesty ineffable, and for numbers innumerable. How shall we form a conception of what extends beyond the ages? What were His operations before that creation whereof we can conceive? How great the grace which He conferred on creation? What the power exercised by Him over the ages to come? He existed; He pre- existed; He co-existed with the Father and the Son before the ages. It follows that, even if you can conceive of anything beyond the ages, you will find the Spirit yet further above and beyond. And if you think of the creation, the powers of the heavens were established by the Spirit, the establishment being understood to refer to disability to fall away from good. For it is from the Spirit that the powers derive their close relationship to God, their inability to change to evil, and their continuance in blessedness. Is it Christ's advent? The Spirit is forerunner. Is there the incarnate presence? The Spirit is inseparable. Working of miracles, and gifts of healing are through the Holy Spirit. Demons were driven out by the Spirit of God. The devil was brought to naught by the presence of the Spirit. Remission of sins was by the gift of the Spirit, for you were washed, you were sanctified,…in the name of the Lord Jesus Christ, and in the holy Spirit of our God. There is close relationship with God through the Spirit, for God has sent forth the Spirit of His Son into your hearts, crying Abba, Father. Galatians 4:6 The resurrection from the dead is effected by the operation of the Spirit, for You send forth your spirit, they are created; and You renew the face of the earth. If here creation may be taken to mean the bringing of the departed to life again, how mighty is not the operation of the Spirit, Who is to us the dispenser of the life that follows on the resurrection, and attunes our souls to the spiritual life beyond? Or if here by creation is meant the change to a better condition of those who in this life have fallen into sin, (for it is so understood according to the usage of Scripture, as in the words of Paul if any man be in Christ he is a new creature 2 Corinthians 5:17), the renewal which takes place in this life, and the transmutation from our earthly and sensuous life to the heavenly conversation which takes place in us through the Spirit, then our souls are exalted to the highest pitch of admiration. With these thoughts before us are we to be afraid of going beyond due bounds in the extravagance of the honour we pay? Shall we not rather fear lest, even though we seem to give Him the highest names which the thoughts of man can conceive or man's tongue utter, we let our thoughts about Him fall too low?

The Spirit speaks just as the Lord speaks: "Get up and go with them, doubting nothing, for I have sent them." Are these the words of someone inferior or someone afraid? "Set apart for me Barnabas and Saul for the work to which I have called them." Does a slave speak this way? And Isaiah says, "The Lord God and His Spirit has sent me," and "The Spirit came down from the Lord and guided them." And please do not interpret this guidance as some lowly service, because the Word testifies that it was the work of God—"You led your people like a flock," it says, and "You who lead Joseph like a flock," and "He led them safely so they did not fear." So when you hear that when the Comforter comes, He will remind you and guide you into all truth, do not twist the meaning.

It is the Spirit which says, as the Lord says, Get you down, and go with them, doubting nothing: for I have sent them. Acts 10:20 Are these the words of an inferior, or of one in dread? Separate me Barnabas and Saul for the work whereunto I have called them. Acts 13:2 Does a slave speak thus? And Isaiah, The Lord God and His Spirit has sent me, and the Spirit came down from the Lord and guided them. And pray do not again understand by this guidance some humble service, for the Word witnesses that it was the work of God — You led your people, it is said like a flock, and You that leads Joseph like a flock, and He led them on safely, so that they feared not. Thus when you hear that when the Comforter has come, He will put you in remembrance, and guide you into all truth, do not misrepresent the meaning.

But, it is said that He makes intercession for us. It follows then that, as the suppliant is inferior to the benefactor, so far is the Spirit inferior in dignity to God. But have you never heard concerning the Only-begotten that He is at the right hand of God, who also makes intercession for us? Do not, then, because the Spirit is in you—if indeed He is at all in you—nor yet because He teaches us who were blinded, and guides us to the choice of what profits us—do not for this reason allow yourself to be deprived of the right and holy opinion concerning Him. For to make the loving kindness of your benefactor a ground of ingratitude would indeed be a very extreme unfairness. Grieve not the Holy Spirit; hear the words of Stephen, the first of the martyrs, when he reproaches the people for their rebellion and disobedience; you always, he says, resist the Holy Spirit; and again Isaiah—They vexed His Holy Spirit, therefore He was turned to be their enemy; and in another passage, the house of Jacob angered the Spirit of the Lord. Are not these passages indicative of authoritative power? I leave it to the judgment of my readers to determine what opinions we ought to hold when we hear these passages; whether we are to regard the Spirit as an instrument, a subject, of equal rank with the creature, and a fellow servant of ourselves, or whether, on the contrary, to the ears of the pious the mere whisper of this blasphemy is not most grievous. Do you call the Spirit a servant? But, it is said, the servant knows not what his Lord does, and yet the Spirit knows the things of God, as the spirit of man that is in him.

50. But, it is said that He makes intercession for us. Romans 8:26-27 It follows then that, as the suppliant is inferior to the benefactor, so far is the Spirit inferior in dignity to God. But have you never heard concerning the Only-begotten that He is at the right hand of God, who also makes intercession for us? Romans 8:34 Do not, then, because the Spirit is in you — if indeed He is at all in you — nor yet because He teaches us who were blinded, and guides us to the choice of what profits us — do not for this reason allow yourself to be deprived of the right and holy opinion concerning Him. For to make the loving kindness of your benefactor a ground of ingratitude were indeed a very extravagance of unfairness. Grieve not the Holy Spirit; Ephesians 4:30 hear the words of Stephen, the first fruits of the martyrs, when he reproaches the people for their rebellion and disobedience; you do always, he says, resist the Holy Ghost; Acts 7:51 and again Isaiah, — They vexed His Holy Spirit, therefore He was turned to be their enemy; Isaiah 63:10 and in another passage, the house of Jacob angered the Spirit of the Lord. Are not these passages indicative of authoritative power? I leave it to the judgment of my readers to determine what opinions we ought to hold when we hear these passages; whether we are to regard the Spirit as an instrument, a subject, of equal rank with the creature, and a fellow servant of ourselves, or whether, on the contrary, to the ears of the pious the mere whisper of this blasphemy is not most grievous. Do you call the Spirit a servant? But, it is said, the servant knows not what his Lord does, John 15:15 and yet the Spirit knows the things of God, as the spirit of man that is in him. 1 Corinthians 2:11

Chapter 20

Against those who claim that the Spirit holds neither the rank of a servant nor the rank of a master, but the rank of a free person.

Against those who maintain that the Spirit is in the rank neither of a servant nor of a master, but in that of the free.

He is not a slave, they say; not a master, but free. What terrible insensitivity, what pitiable audacity in those who maintain this! Should I lament their ignorance or their blasphemy more? They try to insult the doctrines concerning the divine nature by comparing them with the human, and they attempt to apply to the ineffable nature of God that common custom of human life in which differences of rank are changeable. They do not realize that among human beings no one is a slave by nature. For people are either brought under a yoke of slavery by conquest, as when prisoners are taken in war; or they are enslaved because of poverty, as the Egyptians were oppressed by Pharaoh; or, by a wise and mysterious dispensation, the worst children are condemned by their fathers' order to serve the wiser and the better. Any righteous person examining the circumstances would declare this to be not a sentence of condemnation but a benefit. For it is more profitable that the man who, through lack of intelligence, has no natural principle of rule within himself, should become the property of another, so that, being guided by the reason of his master, he may be like a chariot with a charioteer, or a boat with a steersman seated at the tiller. For this reason Jacob by his father's blessing became lord of Esau, so that the foolish son, who lacked intelligence, his proper guardian, might be benefited by his prudent brother even against his will. So Canaan shall be a servant to his brothers because, since his father Ham was unwise, he was uninstructed in virtue. In this world, then, people are made slaves in this way, but those who have escaped poverty or war, or do not require the guidance of others, are free. It follows that even though one person is called master and another servant, nevertheless, both in view of our mutual equality of rank and as property of our Creator, we are all fellow slaves. But in that other world what can you bring out of bondage? For as soon as they were created, bondage commenced. The heavenly bodies exercise no rule over one another, for they are unmoved by ambition, but all bow down to God and render to Him alike the awe which is due to Him as Master and the glory which belongs to Him as Creator. For a son honors his father and a servant his master, and from all people God asks one of these two things; for if I am a Father where is my honor? And if I am a Master where is my fear? Otherwise the life of all people, if it were not under the oversight of a master, would be most pitiable; as is the condition of the apostate powers who, because they stiffen their neck against God Almighty, throw off the reins of their bondage—not that their natural constitution is different, but the cause is in their disobedient disposition toward their Creator. Whom then do you call free? Someone who has no King? Someone who has neither power to rule another nor willingness to be ruled? Among all existing beings no such nature is to be found. To entertain such a conception of the Spirit is obvious blasphemy. If He is a creature, then of course He serves with all the rest, for all things, it is said, are your servants. But if He is above creation, then He shares in royalty.

51. He is not a slave, it is said; not a master, but free. Oh the terrible insensibility, the pitiable audacity, of them that maintain this! Shall I rather lament in them their ignorance or their blasphemy? They try to insult the doctrines that concern the divine nature by comparing them with the human, and endeavour to apply to the ineffable nature of God that common custom of human life whereby the difference of degrees is variable, not perceiving that among men no one is a slave by nature. For men are either brought under a yoke of slavery by conquest, as when prisoners are taken in war; or they are enslaved on account of poverty, as the Egyptians were oppressed by Pharaoh; or, by a wise and mysterious dispensation, the worst children are by their fathers' order condemned to serve the wiser and the better; and this any righteous enquirer into the circumstances would declare to be not a sentence of condemnation but a benefit. For it is more profitable that the man who, through lack of intelligence, has no natural principle of rule within himself, should become the chattel of another, to the end that, being guided by the reason of his master, he may be like a chariot with a charioteer, or a boat with a steersman seated at the tiller. For this reason Jacob by his father's blessing became lord of Esau, Genesis 27:29 in order that the foolish son, who had not intelligence, his proper guardian, might, even though he wished it not, be benefited by his prudent brother. So Canaan shall be a servant unto his brethren Genesis 9:25 because, since his father Ham was unwise, he was uninstructed in virtue. In this world, then, it is thus that men are made slaves, but they who have escaped poverty or war, or do not require the tutelage of others, are free. It follows that even though one man be called master and another servant, nevertheless, both in view of our mutual equality of rank and as chattels of our Creator, we are all fellow slaves. But in that other world what can you bring out of bondage? For no sooner were they created than bondage was commenced. The heavenly bodies exercise no rule over one another, for they are unmoved by ambition, but all bow down to God, and render to Him alike the awe which is due to Him as Master and the glory which falls to Him as Creator. For a son honours his father and a servant his master, Malachi 1:6 and from all God asks one of these two things; for if I then be a Father where is my honour? And if I be a Master where is my fear? Malachi 1:6 Otherwise the life of all men, if it were not under the oversight of a master, would be most pitiable; as is the condition of the apostate powers who, because they stiffen their neck against God Almighty, fling off the reins of their bondage, — not that their natural constitution is different; but the cause is in their disobedient disposition to their Creator. Whom then do you call free? Him who has no King? Him who has neither power to rule another nor willingness to be ruled? Among all existent beings no such nature is to be found. To entertain such a conception of the Spirit is obvious blasphemy. If He is a creature of course He serves with all the rest, for all things, it is said are your servants, but if He is above Creation, then He shares in royalty.

Chapter 21

Proof from Scripture that the Spirit is called Lord.

Proof from Scripture that the Spirit is called Lord.

But why should we gain an unfair advantage for our argument by fighting over these undignified questions, when we have the power to prove that the excellence of the glory is beyond dispute by bringing forward more lofty considerations? If we simply repeat what Scripture has taught us, every one of the Pneumatomachi will perhaps raise a loud and vehement outcry, stop their ears, pick up stones or anything else that comes to hand for a weapon, and charge against us. But we must not put our own safety before the truth. We have learned from the Apostle, "the Lord direct your hearts into the love of God and into the patient waiting for Christ for our tribulations." Who is the Lord that directs into the love of God and into the patient waiting for Christ for tribulations? Let those men answer us who want to make a slave of the Holy Spirit. For if the argument had been about God the Father, it would certainly have said, "the Lord direct you into His own love," or if about the Son, it would have added "into His own patience." Let them then seek what other Person there is who is worthy to be honored with the title of Lord. And parallel with this is that other passage, "and the Lord make you to increase and abound in love one toward another, and toward all men, even as we do towards you; to the end He may establish your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints." Now what Lord does he entreat to establish the hearts of the faithful at Thessalonica, unblamable in holiness before God even our Father, at the coming of our Lord? Let those answer who place the Holy Spirit among the ministering spirits that are sent forth on service. They cannot. Therefore let them hear yet another testimony which distinctly calls the Spirit Lord. "The Lord," it is said, "is that Spirit"; and again "even as from the Lord the Spirit." But to leave no ground for objection, I will quote the actual words of the Apostle: "For even unto this day remains the same veil untaken away in the reading of the Old Testament, which veil is done away in Christ….Nevertheless, when it shall turn to the Lord, the veil shall be taken away. Now the Lord is that Spirit." Why does he speak thus? Because he who remains in the bare sense of the letter, and in it busies himself with the observances of the Law, has, as it were, got his own heart wrapped in the Jewish acceptance of the letter, like a veil; and this happens to him because of his ignorance that the bodily observance of the Law is done away by the presence of Christ, in that from now on the types are transferred to the reality. Lamps are made needless by the coming of the sun; and, on the appearance of the truth, the occupation of the Law is gone, and prophecy is hushed into silence. He, on the contrary, who has been empowered to look down into the depth of the meaning of the Law, and, after passing through the obscurity of the letter, as through a veil, to arrive within things unspeakable, is like Moses taking off the veil when he spoke with God. He, too, turns from the letter to the Spirit. So with the veil on the face of Moses corresponds the obscurity of the teaching of the Law, and spiritual contemplation with the turning to the Lord. He, then, who in the reading of the Law takes away the letter and turns to the Lord—and the Lord is now called the Spirit—becomes moreover like Moses, who had his face glorified by the manifestation of God. For just as objects which lie near brilliant colors are themselves tinted by the brightness that is shed around, so is he who fixes his gaze firmly on the Spirit somehow transfigured into greater splendor by the Spirit's glory, having his heart lighted up, as it were, by some light streaming from the truth of the Spirit. And this is being changed from the glory of the Spirit into His own glory, not in a meager degree, nor dimly and indistinctly, but as we might expect anyone to be who is enlightened by the Spirit. Do you not, O man, fear the Apostle when he says "You are the temple of God, and the Spirit of God dwells in you"? Could he ever have tolerated honoring with the title of temple the quarters of a slave? How can he who calls Scripture God-inspired, because it was written through the inspiration of the Spirit, use the language of one who insults and belittles Him?

52. But why get an unfair victory for our argument by fighting over these undignified questions, when it is within our power to prove that the excellence of the glory is beyond dispute by adducing more lofty considerations? If, indeed, we repeat what we have been taught by Scripture, every one of the Pneumatomachi will perhaps raise a loud and vehement outcry, stop their ears, pick up stones or anything else that comes to hand for a weapon, and charge against us. But our own security must not be regarded by us before the truth. We have learned from the Apostle, the Lord direct your hearts into the love of God and into the patient waiting for Christ for our tribulations. Who is the Lord that directs into the love of God and into the patient waiting for Christ for tribulations? Let those men answer us who are for making a slave of the Holy Spirit. For if the argument had been about God the Father, it would certainly have said, 'the Lord direct you into His own love,' or if about the Son, it would have added 'into His own patience.' Let them then seek what other Person there is who is worthy to be honoured with the title of Lord. And parallel with this is that other passage, and the Lord make you to increase and abound in love one toward another, and toward all men, even as we do towards you; to the end He may establish your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints. 1 Thessalonians 3:12-13 Now what Lord does he entreat to establish the hearts of the faithful at Thessalonica, unblamable in holiness before God even our Father, at the coming of our Lord? Let those answer who place the Holy Ghost among the ministering spirits that are sent forth on service. They cannot. Wherefore let them hear yet another testimony which distinctly calls the Spirit Lord. The Lord, it is said, is that Spirit; and again even as from the Lord the Spirit. But to leave no ground for objection, I will quote the actual words of the Apostle;– For even unto this day remains the same veil untaken away in the reading of the Old Testament, which veil is done away in Christ….Nevertheless, when it shall turn to the Lord, the veil shall be taken away. Now the Lord is that Spirit. Why does he speak thus? Because he who abides in the bare sense of the letter, and in it busies himself with the observances of the Law, has, as it were, got his own heart enveloped in the Jewish acceptance of the letter, like a veil; and this befalls him because of his ignorance that the bodily observance of the Law is done away by the presence of Christ, in that for the future the types are transferred to the reality. Lamps are made needless by the advent of the sun; and, on the appearance of the truth, the occupation of the Law is gone, and prophecy is hushed into silence. He, on the contrary, who has been empowered to look down into the depth of the meaning of the Law, and, after passing through the obscurity of the letter, as through a veil, to arrive within things unspeakable, is like Moses taking off the veil when he spoke with God. He, too, turns from the letter to the Spirit. So with the veil on the face of Moses corresponds the obscurity of the teaching of the Law, and spiritual contemplation with the turning to the Lord. He, then, who in the reading of the Law takes away the letter and turns to the Lord, — and the Lord is now called the Spirit — becomes moreover like Moses, who had his face glorified by the manifestation of God. For just as objects which lie near brilliant colors are themselves tinted by the brightness which is shed around, so is he who fixes his gaze firmly on the Spirit by the Spirit's glory somehow transfigured into greater splendour, having his heart lighted up, as it were, by some light streaming from the truth of the Spirit. And, this is being changed from the glory of the Spirit into His own glory, not in niggard degree, nor dimly and indistinctly, but as we might expect any one to be who is enlightened by the Spirit. Do you not, O man, fear the Apostle when he says You are the temple of God, and the Spirit of God dwells in you? 1 Corinthians 3:16 Could he ever have brooked to honour with the title of temple the quarters of a slave? How can he who calls Scripture God-inspired, 2 Timothy 3:16 because it was written through the inspiration of the Spirit, use the language of one who insults and belittles Him?

Chapter 22

Proof that the natural communion of the Spirit comes from His being, equally with the Father and the Son, unapproachable in thought.

Establishment of the natural communion of the Spirit from His being, equally with the Father and the Son, unapproachable in thought.

Furthermore, we learn of the surpassing excellence of the physis of the Spirit not only from His having the same title as the Father and the Son and sharing in their operations, but also from His being, like the Father and the Son, unapproachable in thought. For what our Lord says about the Father as being above and beyond human understanding, and what He says about the Son, this same language He uses also about the Holy Spirit. "O righteous Father," He says, "the world has not known You," meaning here by "the world" not the complex whole made up of heaven and earth, but this life of ours that is subject to death and exposed to countless changes. And when speaking of Himself He says, "Yet a little while and the world sees me no more, but you see me." Again in this passage He applies the word "world" to those who, being bound down by this material and carnal life and seeing the truth by material sight alone, were destined through their unbelief in the resurrection to see our Lord no more with the eyes of the heart. And He said the same thing about the Spirit. "The Spirit of truth," He says, "whom the world cannot receive, because it sees Him not, neither knows Him: but you know Him, for He dwells with you." For the carnal man, who has never trained his mind to contemplation but rather keeps it buried deep in the lust of the flesh, as in mud, is powerless to look up to the spiritual light of the truth. And so the world, that is, life enslaved by the passions of the flesh, can no more receive the grace of the Spirit than a weak eye can receive the light of a sunbeam. But the Lord, who through His teaching gave witness to purity of life, gives to His disciples the power of now both seeing and contemplating the Spirit. For "now," He says, "you are clean through the word which I have spoken to you," and therefore the world cannot receive Him because it does not see Him, but you know Him, for He dwells with you. And so Isaiah says, "He that spread forth the earth and that which comes out of it; he that gives breath to the people upon it, and Spirit to them that trample on it"—for those who trample down earthly things and rise above them are testified to as worthy of the gift of the Holy Spirit. What then ought to be thought of Him whom the world cannot receive and whom saints alone can contemplate through pureness of heart? What kind of honors can be considered adequate to Him?

53. Moreover the surpassing excellence of the nature of the Spirit is to be learned not only from His having the same title as the Father and the Son, and sharing in their operations, but also from His being, like the Father and the Son, unapproachable in thought. For what our Lord says of the Father as being above and beyond human conception, and what He says of the Son, this same language He uses also of the Holy Ghost. O righteous Father, He says, the world has not known You, John 17:25 meaning here by the world not the complex whole compounded of heaven and earth, but this life of ours subject to death, and exposed to innumerable vicissitudes. And when discoursing of Himself He says, Yet a little while and the world sees me no more, but you see me; John 14:19 again in this passage, applying the word world to those who being bound down by this material and carnal life, and beholding the truth by material sight alone, were ordained, through their unbelief in the resurrection, to see our Lord no more with the eyes of the heart. And He said the same concerning the Spirit. The Spirit of truth, He says, whom the world cannot receive, because it sees Him not, neither knows Him: but you know Him, for He dwells with you. John 14:17 For the carnal man, who has never trained his mind to contemplation, but rather keeps it buried deep in lust of the flesh, as in mud, is powerless to look up to the spiritual light of the truth. And so the world, that is life enslaved by the affections of the flesh, can no more receive the grace of the Spirit than a weak eye the light of a sunbeam. But the Lord, who by His teaching bore witness to purity of life, gives to His disciples the power of now both beholding and contemplating the Spirit. For now, He says, You are clean through the word which I have spoken unto you, John 15:3 wherefore the world cannot receive Him, because it sees Him not,…but you know Him; for he dwells with you. John 14:17 And so says Isaiah;– He that spread forth the earth and that which comes out of it; he that gives breath unto the people upon it, and Spirit to them that trample on it; for they that trample down earthly things and rise above them are borne witness to as worthy of the gift of the Holy Ghost. What then ought to be thought of Him whom the world cannot receive, and Whom saints alone can contemplate through pureness of heart? What kind of honours can be deemed adequate to Him?

Chapter 23

The glorification that comes from listing His attributes.

The glorifying of the enumeration of His attributes.

Now, each of the other Powers is believed to be in a limited location. The angel who stood by Cornelius was not simultaneously with Philip, nor did the angel who spoke with Zechariah from the altar occupy his own position in heaven at the same time. But the Spirit is believed to have been operating simultaneously in Habakkuk and in Daniel at Babylon, and to have been at the prison with Jeremiah and with Ezekiel at the Chebar. For the Spirit of the Lord fills the world, and "where shall I go from your spirit? Or where shall I flee from your presence?" And in the prophet's words, "For I am with you, says the Lord…and my spirit remains among you." But what kind of nature is it fitting to assign to Him who is omnipresent and exists together with God? A nature that is all-embracing, or one that is confined to particular places, like the nature of angels that our argument shows them to have? No one would say so. Shall we not then highly exalt Him who is divine in His nature, infinite in His greatness, powerful in His operations, and good in the blessings He gives? Shall we not give Him glory? And I understand glory to mean nothing other than the enumeration of the wonders that are His own. It follows then that either our opponents forbid us even to mention the good things that flow to us from Him, or else the simple recounting of His attributes is the fullest possible attribution of glory. For not even in the case of the God and Father of our Lord Jesus Christ and of the Only-begotten Son are we capable of giving Them glory in any other way than by recounting, to the extent of our ability, all the wonders that belong to Them.

54. Now of the rest of the Powers each is believed to be in a circumscribed place. The angel who stood by Cornelius Acts 10:3 was not at one and the same moment with Philip; Acts 8:26 nor yet did the angel who spoke with Zacharias from the altar at the same time occupy his own post in heaven. But the Spirit is believed to have been operating at the same time in Habakkuk and in Daniel at Babylon, and to have been at the prison with Jeremiah, and with Ezekiel at the Chebar. Ezekiel 1:1 For the Spirit of the Lord fills the world, Wisdom 1:7 and whither shall I go from your spirit? Or whither shall I flee from your presence? And, in the words of the Prophet, For I am with you, says the Lord…and my spirit remains among you. Haggai 2:4-5 But what nature is it becoming to assign to Him who is omnipresent, and exists together with God? The nature which is all-embracing, or one which is confined to particular places, like that which our argument shows the nature of angels to be? No one would so say. Shall we not then highly exalt Him who is in His nature divine, in His greatness infinite, in His operations powerful, in the blessings He confers, good? Shall we not give Him glory? And I understand glory to mean nothing else than the enumeration of the wonders which are His own. It follows then that either we are forbidden by our antagonists even to mention the good things which flow to us from Him. or on the other hand that the mere recapitulation of His attributes is the fullest possible attribution of glory. For not even in the case of the God and Father of our Lord Jesus Christ and of the Only begotten Son, are we capable of giving Them glory otherwise than by recounting, to the extent of our powers, all the wonders that belong to Them.

Chapter 24

Proof of the absurdity of refusing to glorify the Spirit, based on a comparison with things that are glorified in creation.

Proof of the absurdity of the refusal to glorify the Spirit, from the comparison of things glorified in creation.

Furthermore, man is crowned with glory and honor, and glory, honor, and peace are promised to everyone who does good. There is also a special and unique glory for the Israelites, to whom belong the adoption, the glory, and the service, and the Psalmist speaks of a certain glory of his own, saying "that my glory may sing praise to You," and again "Awake up my glory." According to the Apostle, there is a certain glory belonging to the sun, moon, and stars, and the ministry of condemnation is glorious. Since so many things are glorified, do you wish the Spirit alone to be without glory? Yet the Apostle says the ministry of the Spirit is glorious. How then can He Himself be unworthy of glory? How, according to the Psalmist, can the glory of the righteous man be great while according to you the glory of the Spirit is nothing? How is there not obvious danger from such arguments that we bring upon ourselves the sin from which there is no escape? If the person who is being saved by works of righteousness glorifies even those who fear the Lord, how much less would he deprive the Spirit of the glory that is due to Him?

55. Furthermore man is crowned with glory and honour, and glory, honour and peace are laid up by promise to every man that works good. Romans 2:10 There is moreover a special and peculiar glory for Israelites to whom, it is said pertains the adoption and the glory…and the service, Romans 9:4 and the Psalmist speaks of a certain glory of his own, that my glory may sing praise to You; and again Awake up my glory and according to the Apostle there is a certain glory of sun and moon and stars, and the ministration of condemnation is glorious. 2 Corinthians 3:9 While then so many things are glorified, do you wish the Spirit alone of all things to be unglorified? Yet the Apostle says the ministration of the Spirit is glorious. 2 Corinthians 3:8 How then can He Himself be unworthy of glory? How according to the Psalmist can the glory of the just man be great and according to you the glory of the Spirit none? How is there not a plain peril from such arguments of our bringing on ourselves the sin from which there is no escape? If the man who is being saved by works of righteousness glorifies even them that fear the Lord much less would he deprive the Spirit of the glory which is His due.

Grant, they say, that He is to be glorified, but not with the Father and the Son. But what reason is there for abandoning the place the Lord appointed for the Spirit and inventing some other? What reason is there for robbing Him of His share of glory when He is everywhere associated with the Godhead—in the confession of the Faith, in the baptism of redemption, in the working of miracles, in the indwelling of the saints, in the graces bestowed on obedience? For not even one single gift reaches creation without the Holy Spirit, and not even a single word can be spoken in defense of Christ except by those who are aided by the Spirit, as we have learned in the Gospels from our Lord and Savior. And I do not know whether anyone who has partaken of the Holy Spirit will consent that we should overlook all this, forget His fellowship in all things, and tear the Spirit away from the Father and the Son. Where then are we to take Him and rank Him? With the creature? Yet all the creature is in bondage, but the Spirit makes free. And where the Spirit of the Lord is, there is liberty. Many arguments might be brought forward to show them that it is unseemly to place the Holy Spirit alongside created nature, but for the present I will pass them by. If I were indeed to bring forward, in a manner befitting the dignity of the discussion, all the proofs always available on our side, and so overthrow the objections of our opponents, a lengthy dissertation would be required, and my readers might be worn out by my long-windedness. I therefore propose to reserve this matter for a special treatise, and to apply myself to the points now more immediately before us.

Grant, they say, that He is to be glorified, but not with the Father and the Son. But what reason is there in giving up the place appointed by the Lord for the Spirit, and inventing some other? What reason is there for robbing of His share of glory Him Who is everywhere associated with the Godhead; in the confession of the Faith, in the baptism of redemption, in the working of miracles, in the indwelling of the saints, in the graces bestowed on obedience? For there is not even one single gift which reaches creation without the Holy Ghost; when not even a single word can be spoken in defense of Christ except by them that are aided by the Spirit, as we have learned in the Gospels from our Lord and Saviour. Matthew 10:19-20 And I know not whether any one who has been partaker of the Holy Spirit will consent that we should overlook all this, forget His fellowship in all things, and tear the Spirit asunder from the Father and the Son. Where then are we to take Him and rank Him? With the creature? Yet all the creature is in bondage, but the Spirit makes free. And where the Spirit of the Lord is, there is liberty. 2 Corinthians 3:17 Many arguments might be adduced to them that it is unseemly to coordinate the Holy Spirit with created nature, but for the present I will pass them by. Were I indeed to bring forward, in a manner befitting the dignity of the discussion, all the proofs always available on our side, and so overthrow the objections of our opponents, a lengthy dissertation would be required, and my readers might be worn out by my prolixity. I therefore propose to reserve this matter for a special treatise, and to apply myself to the points now more immediately before us.

Let us examine these points one by one. He is good by nature, in the same way as the Father is good and the Son is good. The creature, on the other hand, shares in goodness by choosing what is good. He knows the deep things of God; the creature receives the revelation of ineffable things through the Spirit. He gives life together with God, who creates and sustains all living things, and together with the Son, who gives life. It is said that he who raised up Christ from the dead will also give life to your mortal bodies by the spirit that dwells in you; and again, my sheep hear my voice, and I give them eternal life. But the Spirit also, it is said, gives life, and again it is said that the Spirit is life, because of righteousness. And the Lord testifies that it is the Spirit who gives life; the flesh profits nothing. How then shall we separate the Spirit from His life-giving power and make Him belong to lifeless nature? Who is so argumentative, who is so completely without the heavenly gift and unfed by God's good words, who is so lacking in any part or share in eternal hopes, as to separate the Spirit from the Godhead and rank Him with the creature?

56. Let us then examine the points one by one. He is good by nature, in the same way as the Father is good, and the Son is good; the creature on the other hand shares in goodness by choosing the good. He knows The deep things of God; 1 Corinthians 2:10-11 the creature receives the manifestation of ineffable things through the Spirit. He quickens together with God, who produces and preserves all things alive, and together with the Son, who gives life. He that raised up Christ from the dead, it is said, shall also quicken your mortal bodies by the spirit that dwells in you; Romans 8:11 and again my sheep hear my voice,…and I give unto them eternal life; John 10:27-28 but the Spirit also, it is said, gives life, 2 Corinthians 3:6 and again the Spirit, it is said, is life, because of righteousness. Romans 8:10 And the Lord bears witness that it is the Spirit that quickens; the flesh profits nothing. John 6:63 How then shall we alienate the Spirit from His quickening power, and make Him belong to lifeless nature? Who is so contentious, who is so utterly without the heavenly gift, and unfed by God's good words, who is so devoid of part and lot in eternal hopes, as to sever the Spirit from the Godhead and rank Him with the creature?

Now it is argued that the Spirit is in us as a gift from God, and that a gift should not be honored with the same reverence given to the giver. The Spirit is indeed a gift of God, but a gift of life, for "the law of the Spirit of life," it says, "has made us free," and a gift of power, for "you shall receive power after that the Holy Ghost has come upon you." Should He be lightly esteemed on this account? Did God not also give His Son as a free gift to humanity? "He that spared not His own Son," it says, "but delivered Him up for us all, how shall He not with Him also freely give us all things?" And in another place, "that we might truly know the things that are freely given us of God," referring to the mystery of the Incarnation. It follows then that those who maintain such arguments, by making God's great loving-kindness an occasion for blasphemy, have actually surpassed the ingratitude of the Jews. They criticize the Spirit because He gives us freedom to call God our Father. For "God has sent forth the Spirit of His Son into our hearts crying Abba, Father," so that the voice of the Spirit may become the very voice of those who have received Him.

57. Now it is urged that the Spirit is in us as a gift from God, and that the gift is not reverenced with the same honour as that which is attributed to the giver. The Spirit is a gift of God, but a gift of life, for the law of the Spirit of life, it is said, has made us free; Romans 8:2 and a gift of power, for you shall receive power after that the Holy Ghost has come upon you. Acts 1:8 Is He on this account to be lightly esteemed? Did not God also bestow His Son as a free gift to mankind? He that spared not His own Son, it is said, but delivered Him up for us all, how shall He not with Him also freely give us all things? Romans 8:32 And in another place, that we might truly know the things that are freely given us of God, 1 Corinthians 2:12 in reference to the mystery of the Incarnation. It follows then that the maintainers of such arguments, in making the greatness of God's loving kindness an occasion of blasphemy, have really surpassed the ingratitude of the Jews. They find fault with the Spirit because He gives us freedom to call God our Father. For God has sent forth the Spirit of His Son into our hearts crying Abba, Father, Galatians 4:6 that the voice of the Spirit may become the very voice of them that have received him.

Chapter 25

That Scripture uses the words "in" or "by" (ἐν) in place of "with." In this it is also proved that the word "and" has the same force as "with."

That Scripture uses the words in or by, ἐ ν, cf. note on p. 3, in place of with. Wherein also it is proved that the word and has the same force as with.

It is asked by our opponents how it is that Scripture nowhere describes the Spirit as glorified together with the Father and the Son, but carefully avoids the expression "with the Spirit," while it everywhere prefers to ascribe glory "in Him" as being the more fitting phrase. For my own part, I would deny that the word "in" (or "by") implies lower dignity than the word "with." I would maintain, on the contrary, that when rightly understood, it leads us up to the highest possible meaning. This is the case where, as we have observed, it often stands in place of "with"—for instance, "I will go into your house in burnt offerings" instead of "with burnt offerings," and "he brought them forth also by silver and gold," that is to say "with silver and gold," and "you go not forth in our armies" instead of "with our armies," and innumerable similar passages. In short, I would very much like to learn from this newfangled philosophy what kind of glory the Apostle ascribed by the word "in," according to the interpretation which our opponents offer as derived from Scripture, for I have nowhere found the formula "To You, O Father, be honor and glory, through Your only begotten Son, by (or in) the Holy Ghost"—a form which to our opponents comes, so to speak, as naturally as the air they breathe. You may indeed find each of these clauses separately, but they will nowhere be able to show them to us arranged in this conjunction. If, then, they want exact conformity to what is written, let them give us exact references. If, on the other hand, they make concession to custom, they must not make us an exception to such a privilege.

58. It is, however, asked by our opponents, how it is that Scripture nowhere describes the Spirit as glorified together with the Father and the Son, but carefully avoids the use of the expression with the Spirit, while it everywhere prefers to ascribe glory in Him as being the fitter phrase. I should, for my own part, deny that the word in [or by] implies lower dignity than the word with; I should maintain on the contrary that, rightly understood, it leads us up to the highest possible meaning. This is the case where, as we have observed, it often stands instead of with; as for instance, I will go into your house in burnt offerings, instead of with burnt offerings and he brought them forth also by silver and gold, that is to say with silver and gold and you go not forth in our armies instead of with our armies, and innumerable similar passages. In short I should very much like to learn from this newfangled philosophy what kind of glory the Apostle ascribed by the word in, according to the interpretation which our opponents proffer as derived from Scripture, for I have nowhere found the formula To You, O Father, be honour and glory, through Your only begotten Son, by [or in] the Holy Ghost, — a form which to our opponents comes, so to say, as naturally as the air they breathe. You may indeed find each of these clauses separately, but they will nowhere be able to show them to us arranged in this conjunction. If, then, they want exact conformity to what is written, let them give us exact references. If, on the other hand, they make concession to custom, they must not make us an exception to such a privilege.

As we find both expressions used among the faithful, we use both, believing that full glory is equally given to the Spirit by both. However, the mouths of those who attack the truth may best be stopped by the preposition "with," which has the same meaning as Scripture but is not as easy a weapon for our opponents to use against us (indeed, they now attack it), and is used instead of the conjunction "and." For to say "Paul and Silvanus and Timothy" is precisely the same thing as to say "Paul with Timothy and Silvanus," since the connection of the names is preserved by either expression. The Lord says "the Father, the Son and the Holy Ghost." If I say "the Father and the Son with the Holy Ghost," shall I make any difference in the sense? There are many instances of names being connected by means of the conjunction "and." We read "the grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Ghost," and again "I beseech you for the Lord Jesus Christ's sake, and for the love of the Spirit." Now if we wish to use "with" instead of "and," what difference shall we have made? I do not see any, unless someone according to strict grammatical rules might prefer the conjunction as connecting and making the union stronger, and reject the preposition as having weaker force. But if we had to defend ourselves on these points, I do not suppose we should require a lengthy defense. As it is, their argument is not about syllables or about this or that sound of a word, but about things differing most widely in power and in truth. It is for this reason that, while the use of the syllables is really a matter of no importance whatever, our opponents are trying to authorize some syllables and hunt others out from the Church. For my own part, although the usefulness of the word is obvious as soon as it is heard, I will nevertheless set forth the arguments which led our fathers to adopt the reasonable course of employing the preposition "with." It does indeed equally well with the preposition "and" refute the error of Sabellius, and it sets forth just as well as "and" the distinction of the hypostases, as in the words "I and my Father will come" and "I and my Father are one." In addition to this, the proof it contains of the eternal fellowship and uninterrupted union is excellent. For to say that the Son is with the Father is to show at once the distinction of the hypostases and the inseparability of the fellowship. The same thing is observable even in ordinary human matters, for the conjunction "and" indicates that there is a common element in an action, while the preposition "with" declares in some sense as well the communion in action. For instance: Paul and Timothy sailed to Macedonia, but both Tychicus and Onesimus were sent to the Colossians. From this we learn that they did the same thing. But suppose we are told that they sailed with and were sent with? Then we are informed in addition that they carried out the action in company with one another. Thus while the word "with" destroys the error of Sabellius as no other word can, it also defeats sinners who err in the very opposite direction—those, I mean, who separate the Son from the Father and the Spirit from the Son by intervals of time.

59. As we find both expressions in use among the faithful, we use both; in the belief that full glory is equally given to the Spirit by both. The mouths, however, of revilers of the truth may best be stopped by the preposition which, while it has the same meaning as that of the Scriptures, is not so wieldy a weapon for our opponents, (indeed it is now an object of their attack) and is used instead of the conjunction and. For to say Paul and Silvanus and Timothy 1 Thessalonians 1:1 is precisely the same thing as to say Paul with Timothy and Silvanus; for the connection of the names is preserved by either mode of expression. The Lord says The Father, the Son and the Holy Ghost. Matthew 28:19 If I say the Father and the Son with the Holy Ghost shall I make, any difference in the sense? Of the connection of names by means of the conjunction and the instances are many. We read The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Ghost, 2 Corinthians 13:13 and again I beseech you for the Lord Jesus Christ's sake, and for the love of the Spirit. Romans 15:30 Now if we wish to use with instead of and, what difference shall we have made? I do not see; unless any one according to hard and fast grammatical rules might prefer the conjunction as copulative and making the union stronger, and reject the preposition as of inferior force. But if we had to defend ourselves on these points I do not suppose we should require a defense of many words. As it is, their argument is not about syllables nor yet about this or that sound of a word, but about things differing most widely in power and in truth. It is for this reason that, while the use of the syllables is really a matter of no importance whatever, our opponents are making the endeavour to authorise some syllables, and hunt out others from the Church. For my own part, although the usefulness of the word is obvious as soon as it is heard, I will nevertheless set forth the arguments which led our fathers to adopt the reasonable course of employing the preposition with. It does indeed equally well with the preposition and, confute the mischief of Sabellius; and it sets forth quite as well as and the distinction of the hypostases, as in the words I and my Father will come, and I and my Father are one. John 10:30 In addition to this the proof it contains of the eternal fellowship and uninterrupted conjunction is excellent. For to say that the Son is with the Father is to exhibit at once the distinction of the hypostases, and the inseparability of the fellowship. The same thing is observable even in mere human matters, for the conjunction and intimates that there is a common element in an action, while the preposition with declares in some sense as well the communion in action. As, for instance — Paul and Timothy sailed to Macedonia, but both Tychicus and Onesimus were sent to the Colossians. Hence we learn that they did the same thing. But suppose we are told that they sailed with, and were sent with? Then we are informed in addition that they carried out the action in company with one another. Thus while the word with upsets the error of Sabellius as no other word can, it routs also sinners who err in the very opposite direction; those, I mean, who separate the Son from the Father and the Spirit from the Son, by intervals of time.

As compared with "in," there is this difference: while "with" sets forth the mutual connection of the parties associated—as, for example, of those who sail with, or live with, or do anything else in common—"in" shows their relation to that matter in which they happen to be acting. For as soon as we hear the words "sail in" or "live in," we immediately think of the boat or the house. Such is the distinction between these words in ordinary usage, and careful investigation might discover further examples. I have no time to examine the nature of these syllables. Since it has been shown that "with" most clearly gives the sense of connection, let it be declared, if you will, to be under safe conduct, and stop waging your savage and relentless war against it. Nevertheless, though the word is naturally well-suited in this way, if anyone prefers, in giving praise, to join the names by the syllable "and," and to give glory, as we have been taught in the Gospel, in the formula of baptism, "Father and Son and Holy Spirit," let it be so: no one will object. On these terms, if you will, let us come to an agreement. But our enemies would rather surrender their tongues than accept this word. It is this that stirs up their implacable and relentless war against us. We must offer the ascription of glory to God "in the Holy Spirit," they argue, and not "and to the Holy Spirit," and they passionately cling to this word "in," as though it lowers the Spirit. It will therefore be worthwhile to speak about it at greater length; and I shall be surprised if they do not, when they have heard what we have to say, reject "in" as itself a traitor to their cause and a defector to the side of the glory of the Spirit.

60. As compared with in, there is this difference, that while with sets forth the mutual conjunction of the parties associated — as, for example, of those who sail with, or dwell with, or do anything else in common, in shows their relation to that matter in which they happen to be acting. For we no sooner hear the words sail in or dwell in than we form the idea of the boat or the house. Such is the distinction between these words in ordinary usage; and laborious investigation might discover further illustrations. I have no time to examine into the nature of the syllables. Since then it has been shown that with most clearly gives the sense of conjunction, let it be declared, if you will, to be under safe-conduct, and cease to wage your savage and truceless war against it. Nevertheless, though the word is naturally thus auspicious, yet if any one likes, in the ascription of praise, to couple the names by the syllable and, and to give glory, as we have taught in the Gospel, in the formula of baptism, Father and Son and Holy Ghost, Matthew 28:19 be it so: no one will make any objection. On these conditions, if you will, let us come to terms. But our foes would rather surrender their tongues than accept this word. It is this that rouses against us their implacable and truceless war. We must offer the ascription of glory to God, it is contended, in the Holy Ghost, and not and to the Holy Ghost, and they passionately cling to this word in, as though it lowered the Spirit. It will therefore be not unprofitable to speak at greater length about it; and I shall be astonished if they do not, when they have heard what we have to urge, reject the in as itself a traitor to their cause, and a deserter to the side of the glory of the Spirit.

Chapter 26

The word "in," in all the various senses it carries, is understood to refer to the Spirit.

That the word in, in as many senses as it bears, is understood of the Spirit.

This brief statement, as I reflect on it, seems to contain many different meanings. All the various senses in which the word "in" is used help us understand the Spirit. We say that form is in matter, power is in what can receive it, and habit is in the person affected by it, and so on. Therefore, since the Holy Spirit perfects rational beings by completing their excellence, He is comparable to form. A person who no longer lives according to the flesh but is led by the Spirit of God is called a son of God, being conformed to the image of the Son of God, and is described as spiritual. Just as the power of sight exists in a healthy eye, so the Spirit operates in a purified soul. This is why Paul prays for the Ephesians to have their eyes enlightened by the Spirit of wisdom. Just as skill exists in someone who has learned it, so the grace of the Spirit is always present in the one who receives it, though not always actively working. Just as skill exists potentially in the artist but operates only when he is working according to it, so the Spirit is always present with those who are worthy but works as needed—in prophecies, healings, or some other actual exercise of His potential action. Furthermore, just as health or heat or generally variable conditions exist in our bodies, so the Spirit very often exists in the soul, since He does not remain with those who, because of their unstable will, easily reject the grace they have received. We see examples of this in Saul and the seventy elders of the children of Israel, except Eldad and Medad, with whom alone the Spirit appears to have remained, and generally anyone of similar character. And like reason in the soul, which is at one time thought in the heart and at another time speech uttered by the tongue, so is the Holy Spirit—when He bears witness with our spirit and when He cries in our hearts, "Abba, Father," or when He speaks on our behalf, as it says, "It is not you who speak, but the Spirit of your Father who speaks in you." Again, the Spirit is understood in relation to the distribution of gifts as a whole in parts. For we are all members of one another, having different gifts according to the grace given to us. Therefore the eye cannot say to the hand, "I have no need of you," nor the head to the feet, "I have no need of you," but all together complete the Body of Christ in the unity of the Spirit and provide to one another the necessary help that comes from the gifts. But God has placed the members in the body, every one of them, as it pleased Him. And the members have the same care for one another, according to the innate spiritual communion of their sympathy. Therefore, whether one member suffers, all the members suffer with it, or one member is honored, all the members rejoice with it. And just as parts exist in the whole, so we exist individually in the Spirit, because we were all baptized in one body into one Spirit.

61. Now, short and simple as this utterance is, it appears to me, as I consider it, that its meanings are many and various. For of the senses in which in is used, we find that all help our conceptions of the Spirit. Form is said to be in Matter; Power to be in what is capable of it; Habit to be in him who is affected by it; and so on. Therefore, inasmuch as the Holy Spirit perfects rational beings, completing their excellence, He is analogous to Form. For he, who no longer lives after the flesh, Romans 8:12 but, being led by the Spirit of God, Romans 8:14 is called a Son of God, being conformed to the image of the Son of God, Romans 8:29 is described as spiritual. And as is the power of seeing in the healthy eye, so is the operation of the Spirit in the purified soul. Wherefore also Paul prays for the Ephesians that they may have their eyes enlightened by the Spirit of wisdom. Ephesians 1:17-18 And as the art in him who has acquired it, so is the grace of the Spirit in the recipient ever present, though not continuously in operation. For as the art is potentially in the artist, but only in operation when he is working in accordance with it, so also the Spirit is ever present with those that are worthy, but works, as need requires, in prophecies, or in healings, or in some other actual carrying into effect of His potential action. Furthermore as in our bodies is health, or heat, or, generally, their variable conditions, so, very frequently is the Spirit in the soul; since He does not abide with those who, on account of the instability of their will, easily reject the grace which they have received. An instance of this is seen in Saul, 1 Samuel 16:14 and the seventy elders of the children of Israel, except Eldad and Medad, with whom alone the Spirit appears to have remained, and, generally, any one similar to these in character. And like reason in the soul, which is at one time the thought in the heart, and at another speech uttered by the tongue, so is the Holy Spirit, as when He bears witness with our spirit, Romans 8:16 and when He cries in our hearts, Abba, Father, Galatians 6:4 or when He speaks on our behalf, as it is said, It is not ye that speak, but the Spirit of our Father which speaks in you. Matthew 10:20 Again, the Spirit is conceived of, in relation to the distribution of gifts, as a whole in parts. For we all are members one of another, having gifts differing according to the grace that is given us. Romans 12:5-6 Wherefore the eye cannot say to the hand, I have no need of you; nor again the head to the feet, I have no need of you, 1 Corinthians 12:21 but all together complete the Body of Christ in the Unity of the Spirit, and render to one another the needful aid that comes of the gifts. But God has set the members in the body, every one of them, as it has pleased Him. But the members have the same care for one another, 1 Corinthians 12:25 according to the inborn spiritual communion of their sympathy. Wherefore, whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. 1 Corinthians 12:26 And as parts in the whole so are we individually in the Spirit, because we all were baptized in one body into one spirit.

It is an extraordinary statement, but it is nonetheless true, that the Spirit is frequently spoken of as the place of those who are being sanctified, and it will become clear that even this figure of speech, far from degrading the Spirit, actually glorifies him. For words that apply to the body are frequently transferred in Scripture to spiritual concepts for the sake of clarity. Accordingly, we find the Psalmist, even in reference to God, saying "Be to me a champion God and a strong place to save me," and concerning the Spirit, "behold there is a place by me, and stand upon a rock." He plainly means the place or contemplation in the Spirit where, after Moses had entered there, he was able to see God intelligibly manifested to him. This is the special and unique place of true worship, for it is said "Take heed to yourself that you offer not your burnt offerings in every place…but in the place the Lord your God shall choose" (Deuteronomy 12:13-14). Now what is a spiritual burnt offering? The sacrifice of praise. And in what place do we offer it? In the Holy Spirit. Where have we learned this? From the Lord himself in the words "The true worshipers shall worship the Father in spirit and in truth." This place Jacob saw and said "The Lord is in this place" (Genesis 28:16). It follows that the Spirit is truly the place of the saints, and the saint is the proper place for the Spirit, offering himself as he does for the indwelling of God and being called God's temple (1 Corinthians 6:19). So Paul speaks in Christ, saying "In the sight of God we speak in Christ" (2 Corinthians 2:17), and Christ in Paul, as he himself says "Since you seek a proof of Christ speaking in me" (2 Corinthians 13:3). So also in the Spirit he speaks mysteries (1 Corinthians 14:2), and again the Spirit speaks in him (1 Peter 1:11).

62. It is an extraordinary statement, but it is none the less true, that the Spirit is frequently spoken of as the place of them that are being sanctified, and it will become evident that even by this figure the Spirit, so far from being degraded, is rather glorified. For words applicable to the body are, for the sake of clearness, frequently transferred in scripture to spiritual conceptions. Accordingly we find the Psalmist, even in reference to God, saying Be Thou to me a champion God and a strong place to save me and concerning the Spirit behold there is place by me, and stand upon a rock. Plainly meaning the place or contemplation in the Spirit wherein, after Moses had entered there, he was able to see God intelligibly manifested to him. This is the special and peculiar place of true worship; for it is said Take heed to yourself that thou offer not your burnt offerings in every place…but in the place the Lord your God shall choose. Deuteronomy 12:13-14 Now what is a spiritual burnt offering? The sacrifice of praise. And in what place do we offer it? In the Holy Spirit. Where have we learned this? From the Lord himself in the words The true worshippers shall worship the Father in spirit and in truth. This place Jacob saw and said The Lord is in this place. Genesis 28:16 It follows that the Spirit is verily the place of the saints and the saint is the proper place for the Spirit, offering himself as he does for the indwelling of God, and called God's Temple. 1 Corinthians 6:19 So Paul speaks in Christ, saying In the sight of God we speak in Christ, 2 Corinthians 2:17 and Christ in Paul, as he himself says Since ye seek a proof of Christ speaking in me. 2 Corinthians 13:3 So also in the Spirit he speaks mysteries, 1 Corinthians 14:2 and again the Spirit speaks in him. 1 Peter 1:11

In relation to created beings, then, the Spirit is said to be in them in various portions and in various ways, as Hebrews 1:1 suggests. But in relation to the Father and the Son, it is more consistent with true religion to say that He is not in them but with them. The grace that flows from Him when He dwells in those who are worthy and carries out His own operations can properly be described as existing in those who are able to receive Him. On the other hand, His essential existence before the ages and His unceasing dwelling with the Son and Father cannot be properly understood without using terms that express eternal union. Absolute and real coexistence is what we predicate of things that are mutually inseparable. For example, we say that heat exists in hot iron, but in actual fire it coexists. Similarly, we say that health exists in the body, but that life coexists with the soul. It follows that wherever the fellowship is intimate, natural, and inseparable, the word with is more expressive, suggesting as it does the idea of inseparable fellowship. But where the grace flowing from the Spirit naturally comes and goes, it is properly and truly said to exist in, even if the grace remains continually with people because their disposition toward good is firm. So whenever we have in mind the Spirit's proper rank, we think of Him as being with the Father and the Son. But when we think of the grace that flows from Him operating in those who participate in it, we say that the Spirit is in us. And the doxology we offer in the Spirit is not an acknowledgment of His rank. Rather, it is a confession of our own weakness, showing that we are not sufficient to glorify Him by ourselves, but our sufficiency is in the Holy Spirit. Enabled in Him (or by Him), we give thanks to our God for the benefits we have received, according to the measure of our purification from evil, as we receive—one person a larger share and another a smaller share—the aid of the Spirit, so that we may offer the sacrifice of praise to God, as Hebrews 13:15 says. According to one usage, then, we offer our thanksgiving in this way, as true religion requires, in the Spirit—although it is not entirely unobjectionable for anyone to testify about himself that the Spirit of God is in me and I offer glory after being made wise through the grace that flows from Him. For it is appropriate for a Paul to say, "I think also that I have the Spirit of God" (1 Corinthians 7:40), and again, "keep that good thing which was committed to you by the Holy Ghost which dwells in us" (2 Timothy 1:14). And it is fitting to say of Daniel that the Holy Spirit of God is in him, and similarly of men who are like these in virtue.

63. In relation to the originate, then, the Spirit is said to be in them in various portions and in various manners, Hebrews 1:1 while in relation to the Father and the Son it is more consistent with true religion to assert Him not to be in but to be with. For the grace flowing from Him when He dwells in those that are worthy, and carries out His own operations, is well described as existing in those that are able to receive Him. On the other hand His essential existence before the ages, and His ceaseless abiding with Son and Father, cannot be contemplated without requiring titles expressive of eternal conjunction. For absolute and real co-existence is predicated in the case of things which are mutually inseparable. We say, for instance, that heat exists in the hot iron, but in the case of the actual fire it co-exists; and, similarly, that health exists in the body, but that life co-exists with the soul. It follows that wherever the fellowship is intimate, congenital, and inseparable, the word with is more expressive, suggesting, as it does, the idea of inseparable fellowship. Where on the other hand the grace flowing from the Spirit naturally comes and goes, it is properly and truly said to exist in, even if on account of the firmness of the recipients' disposition to good the grace abides with them continually. Thus whenever we have in mind the Spirit's proper rank, we contemplate Him as being with the Father and the Son, but when we think of the grace that flows from Him operating on those who participate in it, we say that the Spirit is in us. And the doxology which we offer in the Spirit is not an acknowledgment of His rank; it is rather a confession of our own weakness, while we show that we are not sufficient to glorify Him of ourselves, but our sufficiency is in the Holy Spirit. Enabled in, [or by,] Him we render thanks to our God for the benefits we have received, according to the measure of our purification from evil, as we receive one a larger and another a smaller share of the aid of the Spirit, that we may offer the sacrifice of praise to God. Hebrews 13:15 According to one use, then, it is thus that we offer our thanksgiving, as the true religion requires, in the Spirit; although it is not quite unobjectionable that any one should testify of himself the Spirit of God is in me, and I offer glory after being made wise through the grace that flows from Him. For to a Paul it is becoming to say I think also that I have the Spirit of God, 1 Corinthians 7:40 and again, that good thing which was committed to you keep by the Holy Ghost which dwells in us. 2 Timothy 1:14 And of Daniel it is fitting to say that the Holy Spirit of God is in him, and similarly of men who are like these in virtue.

Another meaning, however, can be given to this phrase: just as the Father is seen in the Son, so the Son is seen in the Spirit. Worship in the Spirit points us to the idea that our minds operate in the light, as we can learn from the words spoken to the Samaritan woman. She had been deceived by her country's customs into believing that worship was tied to a specific place. Our Lord, intending to give her better instruction, said that worship should be offered in Spirit and in Truth, plainly meaning by the Truth, Himself. Just as we speak of worship offered in the Image of God the Father as worship in the Son, so too we speak of worship in the Spirit as showing in Himself the Godhead of the Lord. Therefore, even in our worship the Holy Spirit cannot be separated from the Father and the Son. If you remain outside the Spirit, you will not be able to worship at all. And once you are in Him, you will in no way be able to separate Him from God—any more than you could separate light from visible objects. For it is impossible to see the Image of the invisible God except by the enlightenment of the Spirit, and it is impossible for someone fixing his gaze on the Image to separate the light from the Image, because the cause of vision is necessarily seen at the same time as the visible objects. Thus fittingly and consistently we see the Brightness of the glory of God by means of the illumination of the Spirit, and by means of the Express Image we are led up to Him of whom He is the Express Image and Seal, engraved to the same likeness.

64. Another sense may however be given to the phrase, that just as the Father is seen in the Son, so is the Son in the Spirit. The worship in the Spirit suggests the idea of the operation of our intelligence being carried on in the light, as may be learned from the words spoken to the woman of Samaria. Deceived as she was by the customs of her country into the belief that worship was local, our Lord, with the object of giving her better instruction, said that worship ought to be offered in Spirit and in Truth, John 4:24 plainly meaning by the Truth, Himself. As then we speak of the worship offered in the Image of God the Father as worship in the Son, so too do we speak of worship in the Spirit as showing in Himself the Godhead of the Lord. Wherefore even in our worship the Holy Spirit is inseparable from the Father and the Son. If you remain outside the Spirit you will not be able even to worship at all; and on your becoming in Him you will in no way be able to dissever Him from God — any more than you will divorce light from visible objects. For it is impossible to behold the Image of the invisible God except by the enlightenment of the Spirit, and impracticable for him to fix his gaze on the Image to dissever the light from the Image, because the cause of vision is of necessity seen at the same time as the visible objects. Thus fitly and consistently do we behold the Brightness of the glory of God by means of the illumination of the Spirit, and by means of the Express Image we are led up to Him of whom He is the Express Image and Seal, graven to the like.

Chapter 27

On the origin of the word "with," what power it has, and also concerning the unwritten traditions of the church.

Of the origin of the word with, and what force it has. Also concerning the unwritten laws of the church.

The word "in," our opponents say, is exactly appropriate to the Spirit and sufficient for every thought concerning Him. Why then, they ask, have we introduced this new phrase, saying "with the Spirit" instead of "in the Holy Spirit," thus employing an expression that is quite unnecessary and authorized by no usage in the churches? Now it has been stated in the previous part of this work that the word "in" has not been specially assigned to the Holy Spirit, but is common to the Father and the Son. It has also been, in my opinion, sufficiently demonstrated that, far from taking anything away from the dignity of the Spirit, it leads everyone—except those whose thoughts are completely perverted—to the highest understanding. It remains for me to trace the origin of the word "with," to explain what force it has, and to show that it is in harmony with Scripture.

65. The word in, say our opponents, is exactly appropriate to the Spirit, and sufficient for every thought concerning Him. Why then, they ask, have we introduced this new phrase, saying, with the Spirit instead of in the Holy Spirit, thus employing an expression which is quite unnecessary, and sanctioned by no usage in the churches? Now it has been asserted in the previous portion of this treatise that the word in has not been specially allotted to the Holy Spirit, but is common to the Father and the Son. It has also been, in my opinion, sufficiently demonstrated that, so far from detracting anything from the dignity of the Spirit, it leads all, but those whose thoughts are wholly perverted, to the sublimest height. It remains for me to trace the origin of the word with; to explain what force it has, and to show that it is in harmony with Scripture.

Some of the beliefs and practices preserved in the Church, whether widely accepted or publicly commanded, come from written teaching, while others have been handed down to us in a mysterious way through the apostles' tradition. Both carry the same weight when it comes to true religion. No one will dispute this—at least no one who is even moderately familiar with the Church's institutions. If we tried to reject customs that have no written authority on the grounds that they are unimportant, we would unintentionally damage the Gospel at its very core, or rather reduce our public confession to mere empty words. For example, to take the first and most common case, who has taught us in writing to mark with the sign of the cross those who have put their trust in the name of our Lord Jesus Christ? What written text has taught us to face east during prayer? Which of the saints has left us written words for the invocation spoken when displaying the bread of the Eucharist and the cup of blessing? As is well known, we are not satisfied with only what the apostle or the Gospel recorded. Instead, both at the beginning and end we add other words that we consider essential to the validity of the service, and we derive these from unwritten teaching. We also bless the water of baptism, the oil of chrism, and the catechumen who is being baptized. On what written authority do we do this? Is not our authority a silent and mystical tradition? Indeed, by what written word is the anointing with oil itself taught? And where does the custom of baptizing three times come from? And regarding the other customs of baptism, from what Scripture do we get the renunciation of Satan and his angels? Does not this come from that unpublished and secret teaching that our fathers protected in a silence beyond the reach of nosy interference and prying investigation? They had learned well that the awesome dignity of the mysteries is best preserved by silence. What the uninitiated are not even permitted to look at was hardly likely to be openly displayed in written documents. What was the meaning behind mighty Moses not making all parts of the tabernacle accessible to everyone? He kept the unholy outside the sacred barriers, granted the outer courts to the more pure, judged the Levites alone worthy of serving the Deity, assigned sacrifices and burnt offerings and the rest of the priestly functions to the priests, and admitted one person chosen from all into the sanctuary—and even this one not always, but only on one day of the year, and on that day at a fixed time for his entry, so that he might gaze upon the Holy of Holies, amazed at the strangeness and newness of the sight. Moses was wise enough to know that contempt attaches to what is commonplace and obvious, while keen interest naturally accompanies what is unusual and unfamiliar. In the same way, the apostles and fathers who established laws for the Church from the beginning guarded the awesome dignity of the mysteries in secrecy and silence, because what is carelessly spread among common people is no mystery at all. This is the reason for our tradition of unwritten precepts and practices: so that knowledge of our dogmas may not become neglected and despised by the masses through over-familiarity. Dogma and kerugma are two distinct things; the former is observed in silence, the latter is proclaimed to the whole world. One form of this silence is the obscurity used in Scripture, which makes the meaning of dogmas difficult to understand for the reader's own benefit. For example, we all face east during our prayers, but few of us know that we are seeking our original homeland, Paradise, which God planted in Eden in the east (Genesis 2:8). We pray standing on the first day of the week, but not all of us know the reason. On the day of resurrection (or standing again, Greek anastasis), we remind ourselves of the grace given to us by standing during prayer, not only because we rose with Christ and are obligated to seek the things above (Colossians 3:1), but because the day seems to us to be in some way an image of the age we await. Therefore, though it is the beginning of days, Moses does not call it "first" but "one." He says, "There was evening, and there was morning, one day," as if the same day repeatedly returned. Now "one" and "eighth" are the same, distinctly indicating in itself that truly one and eighth day of which the Psalmist makes mention in certain psalm titles—the state that follows this present time, the day that knows no decline or evening and no successor, that age which does not end or grow old. Necessarily, then, the Church teaches her own children to offer their prayers standing on that day, so that through constant reminder of the endless life we may not neglect to prepare for our journey there. Moreover, all of Pentecost is a reminder of the resurrection expected in the age to come. For that one and first day, if multiplied by seven seven times, completes the seven weeks of holy Pentecost; beginning with the first, Pentecost ends with the same, making fifty cycles through the similar intervening days. And so it is an image of eternity, beginning and ending at the same point as if in a circular course. On this day the Church's rules have taught us to prefer the upright posture of prayer, for through their clear reminder they make our minds dwell not in the present but in the future. Moreover, every time we kneel and rise again, we show by the very action that through our sin we fell to earth, and through our Creator's loving kindness were called back to heaven.

66. Of the beliefs and practices whether generally accepted or publicly enjoined which are preserved in the Church some we possess derived from written teaching; others we have received delivered to us in a mystery by the tradition of the apostles; and both of these in relation to true religion have the same force. And these no one will gainsay — no one, at all events, who is even moderately versed in the institutions of the Church. For were we to attempt to reject such customs as have no written authority, on the ground that the importance they possess is small, we should unintentionally injure the Gospel in its very vitals; or, rather, should make our public definition a mere phrase and nothing more. For instance, to take the first and most general example, who is thence who has taught us in writing to sign with the sign of the cross those who have trusted in the name of our Lord Jesus Christ? What writing has taught us to turn to the East at the prayer? Which of the saints has left us in writing the words of the invocation at the displaying of the bread of the Eucharist and the cup of blessing? For we are not, as is well known, content with what the apostle or the Gospel has recorded, but both in preface and conclusion we add other words as being of great importance to the validity of the ministry, and these we derive from unwritten teaching. Moreover we bless the water of baptism and the oil of the chrism, and besides this the catechumen who is being baptized. On what written authority do we do this? Is not our authority silent and mystical tradition? Nay, by what written word is the anointing of oil itself taught? And whence comes the custom of baptizing thrice? And as to the other customs of baptism from what Scripture do we derive the renunciation of Satan and his angels? Does not this come from that unpublished and secret teaching which our fathers guarded in a silence out of the reach of curious meddling and inquisitive investigation? Well had they learned the lesson that the awful dignity of the mysteries is best preserved by silence. What the uninitiated are not even allowed to look at was hardly likely to be publicly paraded about in written documents. What was the meaning of the mighty Moses in not making all the parts of the tabernacle open to every one? The profane he stationed without the sacred barriers; the first courts he conceded to the purer; the Levites alone he judged worthy of being servants of the Deity; sacrifices and burnt offerings and the rest of the priestly functions he allotted to the priests; one chosen out of all he admitted to the shrine, and even this one not always but on only one day in the year, and of this one day a time was fixed for his entry so that he might gaze on the Holy of Holies amazed at the strangeness and novelty of the sight. Moses was wise enough to know that contempt stretches to the trite and to the obvious, while a keen interest is naturally associated with the unusual and the unfamiliar. In the same manner the Apostles and Fathers who laid down laws for the Church from the beginning thus guarded the awful dignity of the mysteries in secrecy and silence, for what is bruited abroad random among the common folk is no mystery at all. This is the reason for our tradition of unwritten precepts and practices, that the knowledge of our dogmas may not become neglected and contemned by the multitude through familiarity. Dogma and Kerugma are two distinct things; the former is observed in silence; the latter is proclaimed to all the world. One form of this silence is the obscurity employed in Scripture, which makes the meaning of dogmas difficult to be understood for the very advantage of the reader: Thus we all look to the East at our prayers, but few of us know that we are seeking our own old country, Paradise, which God planted in Eden in the East. Genesis 2:8 We pray standing, on the first day of the week, but we do not all know the reason. On the day of the resurrection (or standing again Grk. ἀ νάστασις) we remind ourselves of the grace given to us by standing at prayer, not only because we rose with Christ, and are bound to seek those things which are above, Colossians 3:1 but because the day seems to us to be in some sense an image of the age which we expect, wherefore, though it is the beginning of days, it is not called by Moses first, but one. For he says There was evening, and there was morning, one day, as though the same day often recurred. Now one and eighth are the same, in itself distinctly indicating that really one and eighth of which the Psalmist makes mention in certain titles of the Psalms, the state which follows after this present time, the day which knows no waning or eventide, and no successor, that age which ends not or grows old. Of necessity, then, the church teaches her own foster children to offer their prayers on that day standing, to the end that through continual reminder of the endless life we may not neglect to make provision for our removal there. Moreover all Pentecost is a reminder of the resurrection expected in the age to come. For that one and first day, if seven times multiplied by seven, completes the seven weeks of the holy Pentecost; for, beginning at the first, Pentecost ends with the same, making fifty revolutions through the like intervening days. And so it is a likeness of eternity, beginning as it does and ending, as in a circling course, at the same point. On this day the rules of the church have educated us to prefer the upright attitude of prayer, for by their plain reminder they, as it were, make our mind to dwell no longer in the present but in the future. Moreover every time we fall upon our knees and rise from off them we show by the very deed that by our sin we fell down to earth, and by the loving kindness of our Creator were called back to heaven.

I don't have time to list all the unwritten mysteries of the Church. I'll say nothing about the others, but what is the written source for our very confession of faith in Father, Son, and Holy Spirit? If our opponents agree that just as we are baptized, so we are also obligated to believe and make our confession in the same terms as our baptism, following the tradition of our baptism and conforming to the principles of true religion, then let them also grant us the right to be just as consistent in our giving of glory as in our confession of faith. If they reject our doxology because it lacks written authority, then let them provide written evidence for the confession of our faith and the other matters we have listed. Since the unwritten traditions are so numerous and their importance for the mystery of godliness is so great, can they refuse to allow us a single word that has come down to us from the Fathers—a word that we found preserved in simple custom, remaining in churches that have not been corrupted, a word for which the arguments are strong and which contributes significantly to the full power of the mystery?

67. Time will fail me if I attempt to recount the unwritten mysteries of the Church. Of the rest I say nothing; but of the very confession of our faith in Father, Son, and Holy Ghost, what is the written source? If it be granted that, as we are baptized, so also under the obligation to believe, we make our confession in like terms as our baptism, in accordance with the tradition of our baptism and in conformity with the principles of true religion, let our opponents grant us too the right to be as consistent in our ascription of glory as in our confession of faith. If they deprecate our doxology on the ground that it lacks written authority, let them give us the written evidence for the confession of our faith and the other matters which we have enumerated. While the unwritten traditions are so many, and their bearing on the mystery of godliness 1 Timothy 3:16 is so important, can they refuse to allow us a single word which has come down to us from the Fathers;– which we found, derived from untutored custom, abiding in unperverted churches;– a word for which the arguments are strong, and which contributes in no small degree to the completeness of the force of the mystery?

I have now explained the force of both expressions. I will state once more how they agree and how they differ from one another—not that they oppose each other, but that each contributes its own meaning to true religion. The preposition "in" states the truth more in relation to ourselves, while "with" proclaims the fellowship of the Spirit with God. Therefore we use both words: by one we express the dignity of the Spirit, and by the other we announce the grace that is with us. Thus we ascribe glory to God both in the Spirit and with the Spirit. In doing this, we do not use our own word but follow the teaching of the Lord as we would a fixed rule, and we transfer His word to things that are connected and closely related, whose conjunction in the mysteries is necessary. We have deemed ourselves under a necessary obligation to combine in our confession of the faith Him who is numbered with Them at Baptism, and we have treated the confession of the faith as the origin and parent of the doxology. What, then, is to be done? They must now instruct us either not to baptize as we have received, or not to believe as we were baptized, or not to ascribe glory as we have believed. Let any man prove if he can that the relation of sequence in these acts is not necessary and unbroken, or let any man deny if he can that innovation here must mean ruin everywhere. Yet they never stop hammering into our ears that the ascription of glory with the Holy Spirit is unauthorized and unscriptural and the like. We have stated that as far as the sense goes, it is the same to say "glory be to the Father and to the Son and to the Holy Spirit" and "glory be to the Father and to the Son with the Holy Spirit." It is impossible for anyone to reject or cancel the word "and," which is derived from the very words of our Lord, and there is nothing to prevent the acceptance of its equivalent. What amount of difference and similarity there is between the two we have already shown. And our argument is confirmed by the fact that the Apostle uses either word indifferently—saying at one time "in the name of the Lord Jesus and by the Spirit of our God," and at another "when you are gathered together, and my spirit, with the power of our Lord Jesus," with no idea that it makes any difference to the connection of the names whether he uses the conjunction or the preposition.

68. The force of both expressions has now been explained. I will proceed to state once more wherein they agree and wherein they differ from one another — not that they are opposed in mutual antagonism, but that each contributes its own meaning to true religion. The preposition in states the truth rather relatively to ourselves; while with proclaims the fellowship of the Spirit with God. Wherefore we use both words, by the one expressing the dignity of the Spirit; by the other announcing the grace that is with us. Thus we ascribe glory to God both in the Spirit, and with the Spirit; and herein it is not our word that we use, but we follow the teaching of the Lord as we might a fixed rule, and transfer His word to things connected and closely related, and of which the conjunction in the mysteries is necessary. We have deemed ourselves under a necessary obligation to combine in our confession of the faith Him who is numbered with Them at Baptism, and we have treated the confession of the faith as the origin and parent of the doxology. What, then, is to be done? They must now instruct us either not to baptize as we have received, or not to believe as we were baptized, or not to ascribe glory as we have believed. Let any man prove if he can that the relation of sequence in these acts is not necessary and unbroken; or let any man deny if he can that innovation here must mean ruin everywhere. Yet they never stop dinning in our ears that the ascription of glory with the Holy Spirit is unauthorized and unscriptural and the like. We have stated that so far as the sense goes it is the same to say glory be to the Father and to the Son and to the Holy Ghost, and glory be to the Father and to the Son with the Holy Ghost. It is impossible for any one to reject or cancel the syllable and, which is derived from the very words of our Lord, and there is nothing to hinder the acceptance of its equivalent. What amount of difference and similarity there is between the two we have already shown. And our argument is confirmed by the fact that the Apostle uses either word indifferently — saying at one time in the name of the Lord Jesus and by the Spirit of our God; 1 Corinthians 6:11 at another when you are gathered together, and my Spirit, with the power of our Lord Jesus, 1 Corinthians 5:4 with no idea that it makes any difference to the connection of the names whether he use the conjunction or the preposition.

Chapter 28

Our opponents refuse to accept for the Spirit the same terms that Scripture uses for human beings, such as reigning together with Christ.

That our opponents refuse to concede in the case of the Spirit the terms which Scripture uses in the case of men, as reigning together with Christ.

But let us see if we can think of any defense for how our fathers used this language; for those who first came up with this expression are more open to blame than we ourselves are. Paul in his Letter to the Colossians says, "And you, being dead in your sins and the uncircumcision…has He quickened together with Christ." Did God then give to a whole people and to the Church the gift of life with Christ, and yet the life with Christ does not belong to the Holy Spirit? But if this is impious even to think, is it not rightly reverent to make our confession in this way, since they are by nature in close union? Furthermore, what boundless lack of sensitivity do these men show when they confess that the Saints are with Christ (if, as we know is the case, Paul, on becoming absent from the body, is present with the Lord, and after departing, is with Christ) and yet, as far as it lies in their power, refuse to allow the Spirit to be with Christ even to the same extent as human beings? And Paul calls himself a fellow worker with God in the plan of the Gospel; will they bring an accusation of impiety against us if we apply the term fellow worker to the Holy Spirit, through whom in every creature under heaven the Gospel bears fruit? The life of those who have trusted in the Lord is hidden, it seems, with Christ in God, and when Christ, who is our life, shall appear, then they themselves shall also appear with Him in glory; and is the Spirit of life Himself, who made us free from the law of sin, not with Christ, both in the secret and hidden life with Him, and in the manifestation of the glory which we expect to be revealed in the saints? We are heirs of God and joint heirs with Christ, and is the Spirit without part or share in the fellowship of God and of His Christ? The Spirit itself bears witness with our spirit that we are the children of God; and are we not to allow to the Spirit even that testimony of His fellowship with God which we have learned from the Lord? For the height of folly is reached if we through the faith in Christ which is in the Spirit hope that we shall be raised together with Him and sit together in heavenly places, whenever He shall change our lowly body from the natural to the spiritual, and yet refuse to assign to the Spirit any share in the sitting together, or in the glory, or anything else which we have received from Him. Of all the blessings which, according to the unbreakable promise of Him who has promised them, we have believed ourselves worthy, are we to allow none to the Holy Spirit, as though they were all above His dignity? It is yours according to your merit to be ever with the Lord, and you expect to be caught up in the clouds to meet the Lord in the air and to be ever with the Lord. You declare the person who numbers and ranks the Spirit with the Father and the Son to be guilty of intolerable impiety. Can you really now deny that the Spirit is with Christ?

69. But let us see if we can bethink us of any defense of this usage of our fathers; for they who first originated the expression are more open to blame than we ourselves. Paul in his Letter to the Colossians says, And you, being dead in your sins and the uncircumcision…has He quickened together with Colossians 2:13 Christ. Did then God give to a whole people and to the Church the boon of the life with Christ, and yet the life with Christ does not belong to the Holy Spirit? But if this is impious even to think of, is it not rightly reverent so to make our confession, as They are by nature in close conjunction? Furthermore what boundless lack of sensibility does it not show in these men to confess that the Saints are with Christ, (if, as we know is the case, Paul, on becoming absent from the body, is present with the Lord, and, after departing, is with Christ) and, so far as lies in their power, to refuse to allow to the Spirit to be with Christ even to the same extent as men? And Paul calls himself a labourer together with God 1 Corinthians 3:9 in the dispensation of the Gospel; will they bring an indictment for impiety against us, if we apply the term fellow-labourer to the Holy Spirit, through whom in every creature under heaven the Gospel brings forth fruit? The life of them that have trusted in the Lord is hidden, it would seem, with Christ in God, and when Christ, who is our life, shall appear, then shall they themselves also appear with Him in glory; Colossians 3:3-4 and is the Spirit of life Himself, Who made us free from the law of sin, Romans 8:2 not with Christ, both in the secret and hidden life with Him, and in the manifestation of the glory which we expect to be manifested in the saints? We are heirs of God and joint heirs with Christ, Romans 8:17 and is the Spirit without part or lot in the fellowship of God and of His Christ? The Spirit itself bears witness with our spirit that we are the children of God; and are we not to allow to the Spirit even that testimony of His fellowship with God which we have learned from the Lord? For the height of folly is reached if we through the faith in Christ which is in the Spirit hope that we shall be raised together with Him and sit together in heavenly places, whenever He shall change our vile body from the natural to the spiritual, and yet refuse to assign to the Spirit any share in the sitting together, or in the glory, or anything else which we have received from Him. Of all the boons of which, in accordance with the indefeasible grant of Him who has promised them, we have believed ourselves worthy, are we to allow none to the Holy Spirit, as though they were all above His dignity? It is yours according to your merit to be ever with the Lord, and you expect to be caught up in the clouds to meet the Lord in the air and to be ever with the Lord. 1 Thessalonians 4:17 You declare the man who numbers and ranks the Spirit with the Father and the Son to be guilty of intolerable impiety. Can you really now deny that the Spirit is with Christ?

I am ashamed to add the rest. You expect to be glorified together with Christ (if so be that we suffer with him that we may be also glorified together), but you do not glorify the Spirit of holiness together with Christ, as though He were not worthy to receive equal honor even with you. You hope to reign with Christ, but you do despite to the Spirit of grace by assigning Him the rank of a slave and a subordinate. And I say this not to demonstrate that so much is due to the Spirit in the ascription of glory, but to prove the unfairness of those who will not even give so much as this, and shrink from the fellowship of the Spirit with Son and Father as from impiety. Who could touch on these things without a sigh? Is it not so plain as to be within the perception even of a child that this present state of things foreshadows the threatened eclipse of the faith? The undeniable has become the uncertain. We profess belief in the Spirit, and then we quarrel with our own confessions. We are baptized, and begin to fight again. We call upon Him as the Prince of Life, and then despise Him as a slave like ourselves. We received Him with the Father and the Son, and we dishonor Him as a part of creation. Those who do not know what they ought to pray for, even though they may be induced to utter a word of the Spirit with awe, as though coming near His dignity, yet cut down all that exceeds the exact proportion of their speech. They ought rather to bewail their weakness, in that we are powerless to express in words our gratitude for the benefits which we are actually receiving, for He passes all understanding and convicts speech of its natural inability even to approach His dignity in the least degree, as it is written in the Book of Wisdom: Exalt Him as much as you can, for even yet will He far exceed, and when you exalt Him put forth all your strength, and be not weary, for you can never go far enough. Truly terrible is the account to be given for words of this kind by you who have heard from God who cannot lie that for blasphemy against the Holy Spirit there is no forgiveness.

70. I am ashamed to add the rest. You expect to be glorified together with Christ; ( if so be that we suffer with him that we may be also glorified together; Romans 8:17) but you do not glorify the Spirit of holiness Romans 1:4 together with Christ, as though He were not worthy to receive equal honour even with you. You hope to reign with 2 Timothy 2:12 Christ; but you do despite unto the Spirit of grace Hebrews 10:29 by assigning Him the rank of a slave and a subordinate. And I say this not to demonstrate that so much is due to the Spirit in the ascription of glory, but to prove the unfairness of those who will not ever give so much as this, and shrink from the fellowship of the Spirit with Son and Father as from impiety. Who could touch on these things without a sigh? Is it not so plain as to be within the perception even of a child that this present state of things preludes the threatened eclipse of the faith? The undeniable has become the uncertain. We profess belief in the Spirit, and then we quarrel with our own confessions. We are baptized, and begin to fight again. We call upon Him as the Prince of Life, and then despise Him as a slave like ourselves. We received Him with the Father and the Son, and we dishonour Him as a part of creation. Those who know not what they ought to pray for, Romans 8:26 even though they be induced to utter a word of the Spirit with awe, as though coming near His dignity, yet prune down all that exceeds the exact proportion of their speech. They ought rather to bewail their weakness, in that we are powerless to express in words our gratitude for the benefits which we are actually receiving; for He passes all understanding, Philippians 4:7 and convicts speech of its natural inability even to approach His dignity in the least degree; as it is written in the Book of Wisdom, Exalt Him as much as you can, for even yet will He far exceed; and when you exalt Him put forth all your strength, and be not weary, for you can never go far enough. Verily terrible is the account to be given for words of this kind by you who have heard from God who cannot lie that for blasphemy against the Holy Ghost there is no forgiveness. Luke 12:10

Chapter 29

A list of distinguished men in the Church who have used the word "with" in their writings.

Enumeration of the illustrious men in the Church who in their writings have used the word with.

In response to the objection that the doxology in the form "with the Spirit" has no written authority, we argue that if there were no other instance of something unwritten, then this should not be accepted. But since the majority of our mysteries are admitted into our practice without written authority, let us receive this one along with the many others. For I hold it apostolic to abide by the unwritten traditions as well. "I praise you," it is said, "that you remember me in all things, and keep the ordinances as I delivered them to you," and "Hold fast the traditions which you have been taught whether by word, or our Epistle." One of these traditions is the practice now before us, which those who established it from the beginning rooted firmly in the churches, handing it down to their successors, and its use through long custom has advanced step by step over time. If, as in a court of law, we lacked documentary evidence but could bring before you a large number of witnesses, would you not vote for our acquittal? I think so, for "at the mouth of two or three witnesses shall the matter be established." And if we could clearly prove to you that a long period of time was in our favor, would we not reasonably argue that this case ought not to be brought to court against us? For ancient teachings inspire a certain sense of awe, venerable as they are with their ancient dignity. I will therefore give you a list of those who support this wording (and the time period must also be taken into account regarding what goes unquestioned). For it did not originate with us. How could it? We, in comparison with the time during which this word has been in use, are, to use the words of Job, "but of yesterday." I myself, if I must speak of what concerns me personally, cherish this phrase as a legacy left to me by my fathers. It was handed down to me by one who spent a long life in God's service, and by him I was both baptized and admitted to the ministry of the church. While examining, as far as I could, whether any of the blessed men of old used the words now being objected to, I found many worthy of belief both because of their early date and also because of a characteristic unlike the men of today—their exactness of knowledge. Of these, some joined the word in the doxology with the preposition, others with the conjunction, but were in no case thought to be acting differently—at least as far as the right understanding of true religion is concerned.

71. In answer to the objection that the doxology in the form with the Spirit has no written authority, we maintain that if there is no other instance of that which is unwritten, then this must not be received. But if the greater number of our mysteries are admitted into our constitution without written authority, then, in company with the many others, let us receive this one. For I hold it apostolic to abide also by the unwritten traditions. I praise you, it is said, that you remember me in all things, and keep the ordinances as I delivered them to you; 1 Corinthians 11:2 and Hold fast the traditions which you have been taught whether by word, or our Epistle. 2 Thessalonians 2:15 One of these traditions is the practice which is now before us, which they who ordained from the beginning, rooted firmly in the churches, delivering it to their successors, and its use through long custom advances pace by pace with time. If, as in a Court of Law, we were at a loss for documentary evidence, but were able to bring before you a large number of witnesses, would you not give your vote for our acquittal? I think so; for at the mouth of two or three witnesses shall the matter be established. Deuteronomy 19:15 And if we could prove clearly to you that a long period of time was in our favour, should we not have seemed to you to urge with reason that this suit ought not to be brought into court against us? For ancient dogmas inspire a certain sense of awe, venerable as they are with a hoary antiquity. I will therefore give you a list of the supporters of the word (and the time too must be taken into account in relation to what passes unquestioned). For it did not originate with us. How could it? We, in comparison with the time during which this word has been in vogue, are, to use the words of Job, but of yesterday. Job 8:9 I myself, if I must speak of what concerns me individually, cherish this phrase as a legacy left me by my fathers. It was delivered to me by one who spent a long life in the service of God, and by him I was both baptized, and admitted to the ministry of the church. While examining, so far as I could, if any of the blessed men of old used the words to which objection is now made, I found many worthy of credit both on account of their early date, and also a characteristic in which they are unlike the men of today — because of the exactness of their knowledge. Of these some coupled the word in the doxology by the preposition, others by the conjunction, but were in no case supposed to be acting divergently — at least so far as the right sense of true religion is concerned.

There is the famous Irenaeus, and Clement of Rome; Dionysius of Rome, and, remarkably, Dionysius of Alexandria, in his second letter to his namesake, On Conviction and Defense, concludes in this way. I will give you his exact words: "Following all these, we too, since we have received from the presbyters who came before us a form and pattern, offering thanksgiving in the same terms as them, thus conclude our letter to you: To God the Father and the Son our Lord Jesus Christ, with the Holy Spirit, glory and might forever and ever; amen." And no one can say that this passage has been tampered with. He would not have so insistently stated that he had received a form and pattern if he had said "in the Spirit." For the use of this phrase is abundant: it was the use of "with" that required defense. Moreover, Dionysius in the middle of his treatise writes this in opposition to the Sabellians: "If by the hypostases being three they say that they are divided, there are three, whether they like it or not. Otherwise let them destroy the divine Trinity altogether." And again: "Most divine on this account after the Unity is the Trinity." Clement, in a more primitive style, writes, "God lives, and the Lord Jesus Christ, and the Holy Spirit." And now let us hear how Irenaeus, who lived near the times of the Apostles, mentions the Spirit in his work Against the Heresies: "The Apostle rightly calls carnal those who are unbridled and carried away by their own desires, having no desire for the Holy Spirit," and in another passage Irenaeus says, "The Apostle exclaimed that flesh and blood cannot inherit the kingdom of the heavens, lest we, being without share in the divine Spirit, fall short of the kingdom of the heavens." If anyone thinks Eusebius of Palestine worthy of credibility because of his wide experience, I point further to the very words he uses in discussing questions concerning the polygamy of the ancients. Stirring himself up to his work, he writes invoking "the holy God of the Prophets, the Author of light, through our Savior Jesus Christ, with the Holy Spirit."

72. There is the famous Irenæus, and Clement of Rome; Dionysius of Rome, and, strange to say, Dionysius of Alexandria, in his second Letter to his namesake, on Conviction and Defence, so concludes. I will give you his very words. Following all these, we, too, since we have received from the presbyters who were before us a form and rule, offering thanksgiving in the same terms with them, thus conclude our Letter to you. To God the Father and the Son our Lord Jesus Christ, with the Holy Ghost, glory and might for ever and ever; amen. And no one can say that this passage has been altered. He would not have so persistently stated that he had received a form and rule if he had said in the Spirit. For of this phrase the use is abundant: it was the use of with which required defense. Dionysius moreover in the middle of his treatise thus writes in opposition to the Sabellians, If by the hypostases being three they say that they are divided, there are three, though they like it not. Else let them destroy the divine Trinity altogether. And again: most divine on this account after the Unity is the Trinity. Clement, in more primitive fashion, writes, God lives, and the Lord Jesus Christ, and the Holy Ghost. And now let us hear how Irenæus, who lived near the times of the Apostles, mentions the Spirit in his work Against the Heresies. The Apostle rightly calls carnal them that are unbridled and carried away to their own desires, having no desire for the Holy Spirit, and in another passage Irenæus says, The Apostle exclaimed that flesh and blood cannot inherit the kingdom of the heavens lest we, being without share in the divine Spirit, fall short of the kingdom of the heavens. If any one thinks Eusebius of Palestine worthy of credit on account of his wide experience, I point further to the very words he uses in discussing questions concerning the polygamy of the ancients. Stirring up himself to his work, he writes invoking the holy God of the Prophets, the Author of light, through our Saviour Jesus Christ, with the Holy Spirit.

Origen too, in many of his expositions of the Psalms, we find using the form of doxology with the Holy Spirit. The opinions he held concerning the Spirit were not always and everywhere sound. Nevertheless, in many passages even he himself reverently recognizes the force of established usage and expresses himself concerning the Spirit in terms consistent with true religion. It is, if I am not mistaken, in the Sixth Book of his Commentary on the Gospel of St. John that he distinctly makes the Spirit an object of worship. His words are: The washing or water is a symbol of the cleansing of the soul which is washed clean of all filth that comes from wickedness. But no less is it also by itself, to the one who yields himself to the Godhead of the adorable Trinity, through the power of the invocations, the origin and source of blessings. And again, in his Exposition of the Epistle to the Romans he says the holy powers are able to receive the Only-begotten and the Godhead of the Holy Spirit. Thus, as I understand it, the powerful influence of tradition frequently compels men to express themselves in terms contradictory to their own opinions. Moreover, this form of the doxology was not unknown even to Africanus the historian. In the Fifth Book of his Epitome of the Times he says we who know the weight of those terms and are not ignorant of the grace of faith render thanks to the Father, who bestowed on us His own creatures, Jesus Christ, the Savior of the world and our Lord, to whom be glory and majesty with the Holy Spirit, forever. The rest of the passages may perhaps be viewed with suspicion, or may really have been altered, and the fact of their having been tampered with will be difficult to detect because the difference consists in a single syllable. Those however which I have quoted at length are out of the reach of any dishonest manipulation and can easily be verified from the actual works.

73. Origen, too, in many of his expositions of the Psalms, we find using the form of doxology with the Holy Ghost. The opinions which he held concerning the Spirit were not always and everywhere sound; nevertheless in many passages even he himself reverently recognises the force of established usage, and expresses himself concerning the Spirit in terms consistent with true religion. It is, if I am not mistaken, in the Sixth Book of his Commentary on the Gospel of St. John that he distinctly makes the Spirit an object of worship. His words are:– The washing or water is a symbol of the cleaning of the soul which is washed clean of all filth that comes of wickedness; but none the less is it also by itself, to him who yields himself to the God-head of the adorable Trinity, through the power of the invocations, the origin and source of blessings. And again, in his Exposition of the Epistle to the Romans the holy powers, he says are able to receive the Only-begotten, and the Godhead of the Holy Spirit. Thus I apprehend, the powerful influence of tradition frequently impels men to express themselves in terms contradictory to their own opinions. Moreover this form of the doxology was not unknown even to Africanus the historian. In the Fifth Book of his Epitome of the Times he says we who know the weight of those terms, and are not ignorant of the grace of faith, render thanks to the Father, who bestowed on us His own creatures, Jesus Christ, the Saviour of the world and our Lord, to whom be glory and majesty with the Holy Ghost, forever. The rest of the passages may perhaps be viewed with suspicion; or may really have been altered, and the fact of their having been tampered with will be difficult to detect because the difference consists in a single syllable. Those however which I have quoted at length are out of the reach of any dishonest manipulation, and can easily be verified from the actual works.

I will now present another piece of evidence which might seem insignificant, but because of its antiquity must not be omitted by someone defending himself against a charge of innovation. Our fathers thought it proper not to receive the gift of light at evening in silence, but immediately to give thanks when it appeared. We cannot say who first wrote these words of thanksgiving at the lighting of the lamps. However, the people recite the ancient form, and no one has ever considered those who say "We praise Father, Son, and God's Holy Spirit" guilty of impiety. And if anyone knows the Hymn of Athenogenes, which he left as a kind of farewell gift to his friends as he was hastening toward his perfecting by fire, he knows what the martyrs thought about the Spirit. On this subject I will say no more.

I will now adduce another piece of evidence which might perhaps seem insignificant, but because of its antiquity must in nowise be omitted by a defendant who is indicted on a charge of innovation. It seemed fitting to our fathers not to receive the gift of the light at eventide in silence, but, on its appearing, immediately to give thanks. Who was the author of these words of thanksgiving at the lighting of the lamps, we are not able to say. The people, however, utter the ancient form, and no one has ever reckoned guilty of impiety those who say We praise Father, Son, and God's Holy Spirit. And if any one knows the Hymn of Athenogenes, which, as he was hurrying on to his perfecting by fire, he left as a kind of farewell gift to his friends, he knows the mind of the martyrs as to the Spirit. On this head I shall say no more.

But where should I place the great Gregory and the words he spoke? Should we not rank among the Apostles and Prophets a man who walked by the same Spirit as they did, who never throughout his entire life departed from the footsteps of the saints, and who maintained, as long as he lived, the exact standards of the gospel way of life? I am certain that we will do an injustice to the truth if we refuse to count that soul among the people of God, shining as he did like a beacon in the Church of God. Through the partnership of the Spirit, his power over demons was tremendous, and he was so gifted with the grace of the word for bringing about obedience to the faith among the nations that, although only seventeen Christians were entrusted to him, he brought the entire population, both in town and countryside, to the knowledge of God. He too, by Christ's mighty name, commanded even rivers to change their course and caused a lake—which had been a source of quarreling among some greedy brothers—to dry up. Moreover, his predictions of future events were in no way inferior to those of the great prophets. To recount all his wonderful works in detail would take too long. Because of the abundance of gifts worked in him by the Spirit with all power and with signs and wonders, he was called a second Moses even by the enemies of the Church. Thus in everything he accomplished through grace, both by word and deed, a light seemed always to be shining as a sign of the heavenly power from the unseen realm that accompanied him. To this day he remains greatly admired by the people of his own region, and his memory, preserved in the churches ever fresh and vibrant, has not faded with the passage of time. As a result, not a single practice, word, or mystical rite has been added to the Church beyond what he handed down to it. For this reason, truly, because of the antiquity of their establishment, many of their ceremonies appear to be incomplete. His successors in the administration of the churches could not bring themselves to accept any later innovation in addition to what had received his approval. Now one of Gregory's established customs is the very form of the doxology now being objected to, preserved by the Church on the authority of his tradition—a statement that can be verified without much difficulty by anyone who wishes to make a short journey. That our Firmilian held this belief is attested by the writings he left behind. Those who were contemporaries of the distinguished Meletius also say that he was of this opinion. But why cite ancient authorities? Are not those in the East who maintain true religion now known chiefly by this one expression and separated from their opponents as if by a password? I have heard from a certain Mesopotamian, a man both well versed in the language and holding sound opinions, that according to the usage of his country it is impossible for anyone, even if they wanted to, to express themselves in any other way, and that they are compelled by the idiom of their native tongue to offer the doxology by the word "and"—or, I should more accurately say, by their equivalent expressions. We Cappadocians too speak this way in the dialect of our country, the Spirit having, as early as the division of languages, foreseen the usefulness of this expression. And what about the entire West, nearly from Illyricum to the ends of our world? Does it not support this word?

74. But where shall I rank the great Gregory, and the words uttered by him? Shall we not place among Apostles and Prophets a man who walked by the same Spirit as they; 2 Corinthians 12:18 who never through all his days diverged from the footprints of the saints; who maintained, as long as he lived, the exact principles of evangelical citizenship? I am sure that we shall do the truth a wrong if we refuse to number that soul with the people of God, shining as it did like a beacon in the Church of God; for by the fellow-working of the Spirit the power which he had over demons was tremendous, and so gifted was he with the grace of the word for obedience to the faith among…the nations, Romans 1:5 that, although only seventeen Christians were handed over to him, he brought the whole people alike in town and country through knowledge to God. He too by Christ's mighty name commanded even rivers to change their course, and caused a lake, which afforded a ground of quarrel to some covetous brethren, to dry up. Moreover his predictions of things to come were such as in no wise to fall short of those of the great prophets. To recount all his wonderful works in detail would be too long a task. By the superabundance of gifts, wrought in him by the Spirit in all power and in signs and in marvels, he was styled a second Moses by the very enemies of the Church. Thus in all that he through grace accomplished, alike by word and deed, a light seemed ever to be shining, token of the heavenly power from the unseen which followed him. To this day he is a great object of admiration to the people of his own neighbourhood, and his memory, established in the churches ever fresh and green, is not dulled by length of time. Thus not a practice, not a word, not a mystic rite has been added to the Church besides what he bequeathed to it. Hence truly on account of the antiquity of their institution many of their ceremonies appear to be defective. For his successors in the administration of the Churches could not endure to accept any subsequent discovery in addition to what had had his sanction. Now one of the institutions of Gregory is the very form of the doxology to which objection is now made, preserved by the Church on the authority of his tradition; a statement which may be verified without much trouble by any one who likes to make a short journey. That our Firmilian held this belief is testified by the writings which he has left. The contemporaries also of the illustrious Meletius say that he was of this opinion. But why quote ancient authorities? Now in the East are not the maintainers of true religion known chiefly by this one term, and separated from their adversaries as by a watchword? I have heard from a certain Mesopotamian, a man at once well skilled in the language and of unperverted opinions, that by the usage of his country it is impossible for any one, even though he may wish to do so, to express himself in any other way, and that they are compelled by the idiom of their mother tongue to offer the doxology by the syllable and, or, I should more accurately say, by their equivalent expressions. We Cappadocians, too, so speak in the dialect of our country, the Spirit having so early as the division of tongues foreseen the utility of the phrase. And what of the whole West, almost from Illyricum to the boundaries of our world? Does it not support this word?

How then can I be an innovator and creator of new terms when I point to whole nations, cities, customs reaching back beyond human memory, and men who were pillars of the church and distinguished for all knowledge and spiritual power as the originators and defenders of this word? Because of this, this organized band of enemies has been set in motion against me, and towns, villages, and the most remote regions are full of my accusers. These things are sad and painful to those who seek peace, but great is the reward of patience for sufferings endured for the sake of the Faith. So besides these, let the sword flash, let the axe be sharpened, let fire burn hotter than the fire of Babylon, let every instrument of torture be set against me. To me nothing is more frightening than failing to fear the threats which the Lord has directed against those who blaspheme the Spirit. Sympathetic readers will find a satisfactory defense in what I have said: that I accept a phrase so dear and familiar to the saints and confirmed by such long usage, since from the day when the Gospel was first preached up to our own time, it has been shown to have been admitted with full rights within the churches and, most importantly, to have been accepted as bearing a meaning consistent with holiness and true religion. But before the great tribunal, what have I prepared to say in my defense? This: that I was first led to the glory of the Spirit by the honor the Lord gave in associating Him with Himself and with His Father at baptism, and second by the introduction of each of us to the knowledge of God through such an initiation, and above all by the fear of the threatened punishment that shuts out any thought of indignity or unworthy conception. But our opponents—what will they say? After showing neither reverence for the Lord's honor nor fear of His threats, what kind of defense will they have for their blasphemy? It is for them to make up their minds about their own action, or even now to change it. For my part, I would pray most earnestly that the good God will make His peace rule in the hearts of all, so that these men who are swollen with pride and arrayed in battle against us may be calmed by the Spirit of meekness and love. And if they have become utterly savage and are in an untamable state, may He grant to us at least to bear with patience all that we have to endure at their hands. In short, for those who have in themselves the sentence of death, it is not suffering for the sake of the Faith that is painful; what is hard to bear is failing to fight its battle. The athlete does not complain so much of being wounded in the struggle as of not even being able to gain admission into the stadium. Or perhaps this was the time for silence spoken of by Solomon the wise. For when life is battered by so fierce a storm that all the intelligence of those who are instructed in the word is filled with the deceit of false reasoning and confused, like an eye filled with dust, when people are stunned by strange and terrible noises, when all the world is shaken and everything tottering toward its fall, what good does it do to cry out, as I am really crying, to the wind?

75. How then can I be an innovator and creator of new terms, when I adduce as originators and champions of the word whole nations, cities, custom going back beyond the memory of man, men who were pillars of the church and conspicuous for all knowledge and spiritual power? For this cause this banded array of foes is set in motion against me, and town and village and remotest regions are full of my calumniators. Sad and painful are these things to them that seek for peace, but great is the reward of patience for sufferings endured for the Faith's sake. So besides these let sword flash, let axe be whetted, let fire burn fiercer than that of Babylon, let every instrument of torture be set in motion against me. To me nothing is more fearful than failure to fear the threats which the Lord has directed against them that blaspheme the Spirit. Kindly readers will find a satisfactory defense in what I have said, that I accept a phrase so dear and so familiar to the saints, and confirmed by usage so long, inasmuch as, from the day when the Gospel was first preached up to our own time, it is shown to have been admitted to all full rights within the churches, and, what is of greatest moment, to have been accepted as bearing a sense in accordance with holiness and true religion. But before the great tribunal what have I prepared to say in my defense? This; that I was in the first place led to the glory of the Spirit by the honour conferred by the Lord in associating Him with Himself and with His Father at baptism; Matthew 28:19 and secondly by the introduction of each of us to the knowledge of God by such an initiation; and above all by the fear of the threatened punishment shutting out the thought of all indignity and unworthy conception. But our opponents, what will they say? After showing neither reverence for the Lord's honour nor fear of His threats, what kind of defense will they have for their blasphemy? It is for them to make up their mind about their own action or even now to change it. For my own part I would pray most earnestly that the good God will make His peace rule in the hearts of all, so that these men who are swollen with pride and set in battle array against us may be calmed by the Spirit of meekness and of love; and that if they have become utterly savage, and are in an untamable state, He will grant to us at least to bear with long suffering all that we have to bear at their hands. In short to them that have in themselves the sentence of death, 2 Corinthians 1:9 it is not suffering for the sake of the Faith which is painful; what is hard to bear is to fail to fight its battle. The athlete does not so much complain of being wounded in the struggle as of not being able even to secure admission into the stadium. Or perhaps this was the time for silence spoken of by Solomon the wise. Ecclesiastes 3:7 For, when life is buffeted by so fierce a storm that all the intelligence of those who are instructed in the word is filled with the deceit of false reasoning and confounded, like an eye filled with dust, when men are stunned by strange and awful noises, when all the world is shaken and everything tottering to its fall, what profits it to cry, as I am really crying, to the wind?

Chapter 30

An explanation of the current condition of the Churches.

Exposition of the present state of the Churches.

What can I compare our present condition to? I think it resembles a naval battle that has grown out of ancient quarrels and is fought by men who hold a deadly hatred for one another, men with long experience in naval warfare and eager for the fight. Look, I ask you, at the picture raised before your eyes. See the opposing fleets rushing in fearsome formation to attack. With a burst of uncontrollable fury they engage and fight it out. Imagine, if you will, the ships driven back and forth by a raging storm, while thick darkness falls from the clouds and blackens the entire scene so that passwords cannot be distinguished in the confusion, and all distinction between friend and enemy is lost. To complete the details of this imaginary picture, picture the sea swollen with billows and churned up from the depths, while a violent downpour of rain pours from the clouds and terrible waves rise high. From every direction the winds beat upon one point, where both fleets are smashed against each other. Among the combatants some are turning traitor; some are deserting in the very thick of the fight; some must at one and the same moment urge on their ships, battered by the storm, and advance against their attackers. Jealousy over authority and the desire for individual mastery divide the sailors into factions that inflict mutual death on one another. Consider, besides all this, the confused and meaningless roar sounding over the entire sea, from howling winds, from crashing ships, from boiling surf, from the shouts of the combatants as they express their varying emotions in every kind of noise, so that not a word from admiral or pilot can be heard. The disorder and confusion is tremendous, for the extremity of misfortune, when life is despaired of, gives men license for every kind of wickedness. Suppose, too, that the men are all struck with the incurable plague of mad love of glory, so that they do not stop struggling to get the better of one another, even while their ship is actually sinking into the deep.

76. To what then shall I liken our present condition? It may be compared, I think, to some naval battle which has arisen out of time old quarrels, and is fought by men who cherish a deadly hate against one another, of long experience in naval warfare, and eager for the fight. Look, I beg you, at the picture thus raised before your eyes. See the rival fleets rushing in dread array to the attack. With a burst of uncontrollable fury they engage and fight it out. Fancy, if you like, the ships driven to and fro by a raging tempest, while thick darkness falls from the clouds and blackens all the scenes so that watchwords are indistinguishable in the confusion, and all distinction between friend and foe is lost. To fill up the details of the imaginary picture, suppose the sea swollen with billows and whirled up from the deep, while a vehement torrent of rain pours down from the clouds and the terrible waves rise high. From every quarter of heaven the winds beat upon one point, where both the fleets are dashed one against the other. Of the combatants some are turning traitors; some are deserting in the very thick of the fight; some have at one and the same moment to urge on their boats, all beaten by the gale, and to advance against their assailants. Jealousy of authority and the lust of individual mastery splits the sailors into parties which deal mutual death to one another. Think, besides all this, of the confused and unmeaning roar sounding over all the sea, from howling winds, from crashing vessels, from boiling surf, from the yells of the combatants as they express their varying emotions in every kind of noise, so that not a word from admiral or pilot can be heard. The disorder and confusion is tremendous, for the extremity of misfortune, when life is despaired of, gives men license for every kind of wickedness. Suppose, too, that the men are all smitten with the incurable plague of mad love of glory, so that they do not cease from their struggle each to get the better of the other, while their ship is actually settling down into the deep.

Turn now, I beg you, from this figurative description to the unhappy reality. Did it not at one time appear that the Arian schism, after separating into a sect opposed to the Church of God, stood alone in hostile opposition? But when the attitude of our enemies toward us changed from long-standing and bitter conflict to open warfare, then, as everyone knows, the war split up in more ways than I can describe into many factions, so that all people were stirred to a state of deep-rooted hatred both by shared party spirit and individual suspicion. But what storm at sea was ever as fierce and wild as this tempest in the Churches? In it every landmark set by the Fathers has been moved; every foundation, every defense of sound teaching has been shaken. Everything built on unstable ground is tossed about and thrown down. We attack one another. We are overthrown by one another. If our enemy does not strike us first, we are wounded by the comrade at our side. If an enemy is struck down and falls, his fellow soldier tramples him. There is at least this bond of unity between us: we hate our common enemies. But as soon as the enemy has passed by, we find enemies in one another. And who could make a complete list of all the wrecks? Some have sunk under enemy attack, some through the unexpected treachery of their allies, some from the blunders of their own officers. We see, as it were, whole churches—crews and all—dashed and shattered on the hidden reefs of deceptive heresy, while other enemies of the Spirit of salvation have seized the helm and made shipwreck of the faith. And then the disturbances caused by the princes of this world have brought about the downfall of the people with a violence unmatched by any hurricane or whirlwind. The luminaries of the world, which God set to give light to the souls of the people, have been driven from their homes, and a darkness truly gloomy and disheartening has settled on the Churches. The terror of universal ruin is already imminent, and yet their mutual rivalry is so unbounded that it dulls all sense of danger. Personal hatred matters more than the general and common struggle, for people who value the immediate gratification of ambition more highly than the rewards that await us in the time to come prefer the glory of defeating their opponents to securing the common welfare of humanity. So all people alike, each as best he can, raise the hand of murder against one another. Harsh rises the cry of combatants encountering one another in dispute; already nearly all the Church is full of inarticulate screams and unintelligible noises, rising from the constant agitations that twist the right rule of the doctrine of true religion, now toward excess, now toward deficiency. On one hand are those who confuse the Persons and are carried away into Judaism; on the other hand are those who, through opposing the natures, pass into heathenism. Between these opposing parties, inspired Scripture is powerless to mediate; the traditions of the apostles cannot suggest terms of arbitration. Plain speaking is fatal to friendship, and disagreement in opinion is all the ground needed for a quarrel. No oaths of alliance are as effective in keeping people loyal to sedition as their shared error. Everyone is a theologian, though his soul may be branded with more sins than can be counted. The result is that innovators find a plentiful supply of people ready for faction, while self-appointed would-be heirs of ambitious place-seekers reject the government of the Holy Spirit and divide up the chief positions in the Churches. The institutions of the Gospel have now everywhere been thrown into confusion by lack of discipline. There is an indescribable scramble for the chief positions as every self-promoter tries to force himself into high office. The result of this lust for authority is that our people are in a state of wild confusion for lack of being governed. The exhortations of those in authority are rendered completely purposeless and empty, because there is not a person who, out of his ignorant arrogance, does not think that it is just as much his duty to give orders to other people as it is to obey anyone else.

77. Turn now I beg you from this figurative description to the unhappy reality. Did it not at one time appear that the Arian schism, after its separation into a sect opposed to the Church of God, stood itself alone in hostile array? But when the attitude of our foes against us was changed from one of long standing and bitter strife to one of open warfare, then, as is well known, the war was split up in more ways than I can tell into many subdivisions, so that all men were stirred to a state of inveterate hatred alike by common party spirit and individual suspicion. But what storm at sea was ever so fierce and wild as this tempest of the Churches? In it every landmark of the Fathers has been moved; every foundation, every bulwark of opinion has been shaken: everything buoyed up on the unsound is dashed about and shaken down. We attack one another. We are overthrown by one another. If our enemy is not the first to strike us, we are wounded by the comrade at our side. If a foeman is stricken and falls, his fellow soldier tramples him down. There is at least this bond of union between us that we hate our common foes, but no sooner have the enemy gone by than we find enemies in one another. And who could make a complete list of all the wrecks? Some have gone to the bottom on the attack of the enemy, some through the unsuspected treachery of their allies, some from the blundering of their own officers. We see, as it were, whole churches, crews and all, dashed and shattered upon the sunken reefs of disingenuous heresy, while others of the enemies of the Spirit of Salvation have seized the helm and made shipwreck of the faith. 1 Timothy 1:19 And then the disturbances wrought by the princes of the world 1 Corinthians 2:6 have caused the downfall of the people with a violence unmatched by that of hurricane or whirlwind. The luminaries of the world, which God set to give light to the souls of the people, have been driven from their homes, and a darkness verily gloomy and disheartening has settled on the Churches. The terror of universal ruin is already imminent, and yet their mutual rivalry is so unbounded as to blunt all sense of danger. Individual hatred is of more importance than the general and common warfare, for men by whom the immediate gratification of ambition is esteemed more highly than the rewards that await us in a time to come, prefer the glory of getting the better of their opponents to securing the common welfare of mankind. So all men alike, each as best he can, lift the hand of murder against one another. Harsh rises the cry of the combatants encountering one another in dispute; already all the Church is almost full of the inarticulate screams, the unintelligible noises, rising from the ceaseless agitations that divert the right rule of the doctrine of true religion, now in the direction of excess, now in that of defect. On the one hand are they who confound the Persons and are carried away into Judaism; on the other hand are they that, through the opposition of the natures, pass into heathenism. Between these opposite parties inspired Scripture is powerless to mediate; the traditions of the apostles cannot suggest terms of arbitration. Plain speaking is fatal to friendship, and disagreement in opinion all the ground that is wanted for a quarrel. No oaths of confederacy are so efficacious in keeping men true to sedition as their likeness in error. Every one is a theologue though he have his soul branded with more spots than can be counted. The result is that innovators find a plentiful supply of men ripe for faction, while self-appointed scions of the house of place-hunters reject the government of the Holy Spirit and divide the chief dignities of the Churches. The institutions of the Gospel have now everywhere been thrown into confusion by want of discipline; there is an indescribable pushing for the chief places while every self-advertiser tries to force himself into high office. The result of this lust for ordering is that our people are in a state of wild confusion for lack of being ordered; the exhortations of those in authority are rendered wholly purposeless and void, because there is not a man but, out of his ignorant impudence, thinks that it is just as much his duty to give orders to other people, as it is to obey any one else.

78. So, since no human voice is strong enough to be heard in such a disturbance, I consider silence more profitable than speech. If there is any truth in the words of the Preacher, "The words of wise men are heard in quiet," then in the present state of things any discussion of them must be completely inappropriate. I am also restrained by the Prophet's saying, "Therefore the prudent shall keep silence in that time, for it is an evil time"—a time when some trip up their neighbors' heels, some trample on a man when he is down, and others clap their hands with joy, but there is no one to feel compassion for the fallen and extend a helping hand. According to the ancient law, even someone who passes by his enemy's pack animal fallen under its load is not without guilt. But this is not how things are now. Why not? The love of many has grown cold; brotherly harmony is destroyed, the very name of unity is ignored, brotherly warnings are heard no more. Nowhere is there Christian compassion, nowhere falls the tear of sympathy. Now there is no one to receive the weak in faith, but mutual hatred has blazed so high among fellow Christians that they take more delight in a neighbor's fall than in their own success. Just as in a plague, people who live the most disciplined lives suffer from the same sickness as everyone else because they catch the disease through contact with the infected, so nowadays through the evil rivalry that possesses our souls we are carried away to compete in wickedness, and all of us are each as bad as the others. As a result, the judges of those who err sit merciless and harsh; the critics of the well-intentioned are unfeeling and hostile. And this evil is so deeply rooted among us that we have become more brutish than the brutes—for they at least gather with their own kind, but our most savage warfare is with our own people.

78. So, since no human voice is strong enough to be heard in such a disturbance, I reckon silence more profitable than speech, for if there is any truth in the words of the Preacher, The words of wise men are heard in quiet, Ecclesiastes 9:17 in the present condition of things any discussion of them must be anything but becoming. I am moreover restrained by the Prophet's saying, Therefore the prudent shall keep silence in that time, for it is an evil time, Amos 5:13 a time when some trip up their neighbours' heels, some stamp on a man when he is down, and others clap their hands with joy, but there is not one to feel for the fallen and hold out a helping hand, although according to the ancient law he is not uncondemned, who passes by even his enemy's beast of burden fallen under his load. Ezekiel 23:5 This is not the state of things now. Why not? The love of many has waxed cold; Matthew 24:12 brotherly concord is destroyed, the very name of unity is ignored, brotherly admonitions are heard no more, nowhere is there Christian pity, nowhere falls the tear of sympathy. Now there is no one to receive the weak in faith, Romans 14:1 but mutual hatred has blazed so high among fellow clansmen that they are more delighted at a neighbour's fall than at their own success. Just as in a plague, men of the most regular lives suffer from the same sickness as the rest, because they catch the disease by communication with the infected, so nowadays by the evil rivalry which possesses our souls we are carried away to an emulation in wickedness, and are all of us each as bad as the others. Hence merciless and sour sit the judges of the erring; unfeeling and hostile are the critics of the well disposed. And to such a depth is this evil rooted among us that we have become more brutish than the brutes; they do at least herd with their fellows, but our most savage warfare is with our own people.

For all these reasons I ought to have kept silent, but I was pulled in the other direction by love, which does not seek its own interests and desires to overcome every difficulty placed in its way by time and circumstance. I was also taught by the children at Babylon that when there is no one to support the cause of true religion, we ought to do our duty alone and without help. They lifted up their voices in hymns and praise to God from out of the midst of the flame, caring nothing for the army that opposed the truth, but finding it sufficient that there were three of them together. Therefore we too are not dismayed by the crowd of our enemies, and, placing our hope in the aid of the Spirit, have proclaimed the truth with complete boldness. If I had not done so, it would truly have been terrible that the blasphemers of the Spirit should be so easily emboldened in their attack upon true religion, while we, with so mighty an ally and supporter at our side, should shrink from the service of that doctrine which has been preserved through the tradition of the Fathers by an unbroken sequence of memory down to our own day. A further powerful incentive to my undertaking was the warm fervor of your sincere love, and the seriousness and discretion of your character—a guarantee that you would not publish what I was about to say to all the world, not because it would not be worth making known, but to avoid casting pearls before swine. My task is now done. If you find what I have said satisfactory, let this bring our discussion of these matters to an end. If you think any point requires further explanation, please do not hesitate to pursue the investigation with all diligence and to add to your information by asking any useful question. Either through me or through others, the Lord will grant full explanation on matters which still need to be made clear, according to the knowledge supplied to the worthy by the Holy Spirit. Amen.

79. For all these reasons I ought to have kept silence, but I was drawn in the other direction by love, which seeks not her own, 1 Corinthians 13:5 and desires to overcome every difficulty put in her way by time and circumstance. I was taught too by the children at Babylon, that, when there is no one to support the cause of true religion, we ought alone and all unaided to do our duty. They from out of the midst of the flame lifted up their voices in hymns and praise to God, reeking not of the host that set the truth at naught, but sufficient, three only that they were, with one another. Wherefore we too are undismayed at the cloud of our enemies, and, resting our hope on the aid of the Spirit, have, with all boldness, proclaimed the truth. Had I not so done, it would truly have been terrible that the blasphemers of the Spirit should so easily be emboldened in their attack upon true religion, and that we, with so mighty an ally and supporter at our side, should shrink from the service of that doctrine, which by the tradition of the Fathers has been preserved by an unbroken sequence of memory to our own day. A further powerful incentive to my undertaking was the warm fervour of your love unfeigned, and the seriousness and taciturnity of your disposition; a guarantee that you would not publish what I was about to say to all the world — not because it would not be worth making known, but to avoid casting pearls before swine. Matthew 7:6 My task is now done. If you find what I have said satisfactory, let this make an end to our discussion of these matters. If you think any point requires further elucidation, pray do not hesitate to pursue the investigation with all diligence, and to add to your information by putting any uncontroversial question. Either through me or through others the Lord will grant full explanation on matters which have yet to be made clear, according to the knowledge supplied to the worthy by the Holy Spirit. Amen.


Orations on the Feasts — Oration 45 (The Second Oration on Easter)

Pascha: creation, the fall, the Incarnation, and the famous question of to whom the blood of Christ was offered.

Source: Translated by Charles Gordon Browne and James Edward Swallow. From Nicene and Post-Nicene Fathers, Second Series , Vol. 7. Edited by Philip Schaff and Henry Wace. ( Buffalo, NY: Christian Literature Publishing Co., 1894. ) Revised and edited for New Advent by Kevin Knight. <https://www.newadvent.org/fathers/310245.htm>.

Opening

The Second Sermon on Easter.

The Second Oration on Easter.

I will stand upon my watch, the venerable Habakkuk says, and I will take my post beside him today on the authority and observation the Spirit gave me. I will look out and observe what will be said to me. Well, I have taken my stand and looked out, and behold—a man riding on the clouds, and he is very high. His face is like the face of an angel, and his clothing is like the brightness of piercing lightning. He lifts his hand toward the East and cries with a loud voice. His voice is like the sound of a trumpet, and around him is what seems to be a multitude of the heavenly host. He says, "Today salvation has come to the world—to that which is visible and to that which is invisible. Christ is risen from the dead; rise with him. Christ has returned again to himself; return yourselves. Christ is freed from the tomb; be freed from the bond of sin. The gates of hell are opened, death is destroyed, the old Adam is put aside, and the New is fulfilled. If anyone is in Christ, he is a new creature; be renewed." This is what he speaks. And the rest sing out, just as they did before when Christ was manifested to us by his birth on earth: "Glory to God in the highest, on earth peace, goodwill among men." And I also speak these same words among you. And I wish I might receive a voice that would rank with the angel's and sound through all the ends of the earth.

I. I will stand upon my watch, Habakkuk 2:1 says the venerable Habakkuk; and I will take my post beside him today on the authority and observation which was given me of the Spirit; and I will look forth, and will observe what shall be said to me. Well, I have taken my stand, and looked forth; and behold a man riding on the clouds and he is very high, and his countenance is as the countenance of Angel, Judges 13:6 and his vesture as the brightness of piercing lightning; and he lifts his hand toward the East, and cries with a loud voice. His voice is like the voice of a trumpet; and round about Him is as it were a multitude of the Heavenly Host; and he says, Today is salvation come unto the world, to that which is visible, and to that which is invisible. Christ is risen from the dead, rise with Him. Christ is returned again to Himself, return ye. Christ is freed from the tomb, be freed from the bond of sin. The gates of hell are opened, and death is destroyed, and the old Adam is put aside, and the New is fulfilled; if any man be in Christ he is a new creature; 2 Corinthians 5:17 be renewed. Thus he speaks; and the rest sing out, as they did before when Christ was manifested to us by His birth on earth, their glory to God in the highest, on earth, peace, goodwill among men. And with them I also utter the same words among you. And would that I might receive a voice that should rank with the Angel's, and should sound through all the ends of the earth.

The Lord's Passover, the Passover—and again I say the Passover—in honor of the Trinity. This is for us a feast of feasts and a solemnity of solemnities, exalted far above all others. It surpasses not only those feasts that are merely human and earthly, but even those that belong to Christ Himself and are celebrated in His honor, as much as the sun surpasses the stars. Yesterday our splendid gathering and illumination was indeed beautiful, when in public and private we came together, people of every kind and nearly every rank, lighting up the night with our many fires. We fashioned these fires after the pattern of that great light—both the light by which the heaven above us kindles its beacon fires, and the light that is above the heavens among the angels (the first luminous nature, next to the first nature of all, because it springs directly from it), and the light that is in the Trinity, from which all light receives its being, separated from the undivided light and honored. But today's celebration is more beautiful and more glorious, because yesterday's light was a forerunner of the rising of the Great Light and a kind of joyful preparation for the festival. Today, however, we are celebrating the Resurrection itself, no longer as something we are waiting for but as something that has already happened and is gathering the whole world to itself. Let different people then bring forth different fruits and offer different gifts at this season, smaller or greater—spiritual offerings that are dear to God—as each one is able. For scarcely could the angels themselves offer gifts worthy of this festival's rank, those first and intellectual and pure beings who are also eyewitnesses of the glory on high, if even they can reach the full measure of praise. For our part, we will offer a discourse, the best and most precious thing we have—especially since we are praising the Word for the blessing He has given to reasoning creation. I will begin from this point. For I cannot bear, when I am offering the sacrifice of words concerning the great Sacrifice and the greatest of days, to fail to turn to God and take my beginning from Him. Therefore I ask you to cleanse your mind and ears and thoughts, all of you who delight in such subjects, since this discourse will be about God and will be divine. May you depart filled with delights that do not pass away into nothing. It will be both very full and very brief, so as neither to trouble you by what it lacks nor to displease you by excess.

II. The Lord's Passover, the Passover, and again I say the Passover to the honour of the Trinity. This is to us a Feast of feasts and a Solemnity of solemnities as far exalted above all others (not only those which are merely human and creep on the ground, but even those which are of Christ Himself, and are celebrated in His honour) as the Sun is above the stars. Beautiful indeed yesterday was our splendid array, and our illumination, in which both in public and private we associated ourselves, every kind of men, and almost every rank, illuminating the night with our crowded fires, formed after the fashion of that great light, both that with which the heaven above us lights its beacon fires, and that which is above the heavens, amid the angels (the first luminous nature, next to the first nature of all, because springing directly from it), and that which is in the Trinity, from which all light derives its being, parted from the undivided light and honoured. But today's is more beautiful and more illustrious; inasmuch as yesterday's light was a forerunner of the rising of the Great Light, and as it were a kind of rejoicing in preparation for the Festival; but today we are celebrating the Resurrection itself, no longer as an object of expectation, but as having already come to pass, and gathering the whole world unto itself. Let then different persons bring forth different fruits and offer different offerings at this season, smaller or greater…such spiritual offerings as are dear to God…as each may have power. For scarcely Angels themselves could offer gifts worthy of its rank, those first and intellectual and pure beings, who are also eye-witnesses of the Glory That is on high; if even these can attain the full strain of praise. We will for our part offer a discourse, the best and most precious thing we have — especially as we are praising the Word for the blessing which He has bestowed on the reasoning creation. I will begin from this point. For I cannot endure, when I am engaged in offering the sacrifice of the lips concerning the Great Sacrifice and the greatest of days, to fail to recur to God, and to take my beginning from Him. Therefore I pray you, cleanse your mind and ears and thoughts, all you who delight in such subjects, since the discourse will be concerning God, and will be divine; that you may depart filled with delights of a sort that do not pass away into nothingness. And it shall be at once very full and very concise, so as neither to distress you by its deficiencies, nor to displease you by satiety.

God always was and always is, and always will be. Or rather, God always Is. For "Was" and "Will Be" are fragments of our time and of changeable nature. But He is Eternal Being, and this is the name He gives Himself when delivering the oracles to Moses on the mountain. For in Himself He sums up and contains all Being, having neither beginning in the past nor end in the future—like some great Sea of Being, limitless and unbounded, transcending all conception of time and nature. He is only faintly sketched by the mind, and even that very dimly and partially—not by His essential nature but by His surrounding effects. One image is drawn from one source and another from another source, and these are combined into some sort of presentation of the truth. Yet this escapes us before we have grasped it and takes flight before we have conceived it, blazing forth upon our governing faculty (even when that faculty is cleansed) as a lightning flash that will not stay its course blazes upon our sight. This happens, as I understand it, so that the part of Him we can comprehend may draw us to Himself (for what is altogether incomprehensible lies outside the bounds of hope and beyond the reach of effort), and so that the part of Him we cannot comprehend may stir our wonder. As an object of wonder He becomes more an object of desire; being desired, He purifies us; and by purifying us He makes us like God. Thus, when we have become like Him, God may—to use a bold expression—hold converse with us as God, being united to us and known by us, and perhaps to the same extent as He already knows those who are known to Him. The divine physis, then, is boundless and hard to understand, and all that we can comprehend of Him is His boundlessness—even though one might think that because He is of a simple nature He must be either wholly incomprehensible or perfectly comprehensible. For let us further examine what is meant by "is of a simple nature." For it is quite certain that this simplicity is not itself His nature, just as composition is not by itself the essence of compound beings.

III. God always was and always is, and always will be; or rather, God always Is. For Was and Will Be are fragments of our time, and of changeable nature. But He is Eternal Being; and this is the Name He gives Himself when giving the Oracles to Moses in the Mount. For in Himself He sums up and contains all Being, having neither beginning in the past nor end in the future…like some great Sea of Being, limitless and unbounded, transcending all conception of time and nature, only adumbrated by the mind, and that very dimly and scantily…not by His Essentials but by His Environment, one image being got from one source and another from another, and combined into some sort of presentation of the truth, which escapes us before we have caught it, and which takes to flight before we have conceived it, blazing forth upon our master-part, even when that is cleansed, as the lightning flash which will not stay its course does upon our sight…in order, as I conceive, by that part of it which we can comprehend to draw us to itself (for that which is altogether incomprehensible is outside the bounds of hope, and not within the compass of endeavour); and by that part of It which we cannot comprehend to move our wonder; and as an object of wonder to become more an object of desire; and being desired, to purify; and purifying to make us like God; so that, when we have become like Himself, God may, to use a bold expression, hold converse with us as God; being united to us, and known by us; and that perhaps to the same extent as He already knows those who are known to Him. The Divine Nature, then, is boundless and hard to understand, and all that we can comprehend of Him is His boundlessness; even though one may conceive that because He is of a simple Nature He is therefore either wholly incomprehensible or perfectly comprehensible. For let us farther enquire what is implied by is of a simple Nature? For it is quite certain that this simplicity is not itself its nature, just as composition is not by itself the essence of compound beings.

4. When we think about infinity from two perspectives—beginning and end (since what lies beyond these and is not limited by them is infinity)—the mind, looking upward into the depths above and having no place to stand, relies on visible things to form an idea of God. It calls the infinite and unapproachable reality it finds there by the name Unoriginate. When it looks downward into the depth below and toward the future, it calls Him Undying and Imperishable. When it draws a conclusion from the whole, it calls Him Eternal. For eternity is neither time nor part of time, since it cannot be measured. But what time measured by the sun's course is to us, that eternity is to the Everlasting—namely, a kind of time-like movement and span that extends alongside Their existence. This, however, is all I must say about God for now, since the present is not a suitable time for this, as my current subject is not the doctrine of God but the Incarnation. And when I say God, I mean Father, Son, and Holy Spirit. For Godhead is neither spread out beyond These so as to introduce a crowd of gods, nor confined to a smaller scope than These so as to condemn us for an impoverished conception of Deity—either Judaizing to preserve the Monarchia, or falling into paganism through a multitude of gods. For the error on either side is the same, though found in opposite directions. Thus, then, is the Holy of Holies, which is hidden even from the Seraphim and is glorified with a thrice-repeated Holy converging in one ascription of the title Lord and God, as one of our predecessors has most beautifully and sublimely explained.

IV. And when Infinity is considered from two points of view, beginning and end (for that which is beyond these and not limited by them is Infinity), when the mind looks into the depths above, not having where to stand, and leans upon phænomena to form an idea of God it calls the Infinite and Unapproachable which it finds there by the name of Unoriginate. And when it looks into the depth below and at the future, it calls Him Undying and Imperishable. And when it draws a conclusion from the whole, it calls Him Eternal. For Eternity is neither time nor part of time; for it cannot be measured. But what time measured by the course of the sun is to us, that Eternity is to the Everlasting; namely a sort of timelike movement and interval, coextensive with Their Existence. This however is all that I must now say of God; for the present is not a suitable time, as my present subject is not the doctrine of God, but that of the Incarnation. And when I say God, I mean Father, Son, and Holy Ghost; for Godhead is neither diffused beyond These, so as to introduce a mob of gods, nor yet bounded by a smaller compass than These, so as to condemn us for a poverty stricken conception of Deity, either Judaizing to save the Monarchia, or falling into heathenism by the multitude of our gods. For the evil on either side is the same, though found in contrary directions. Thus then is the Holy of Holies, Which is hidden even from the Seraphim, and is glorified with a thrice-repeated Holy meeting in one ascription of the title Lord and God, as one of our predecessors has most beautifully and loftily reasoned out.

But since this movement of self-contemplation alone could not satisfy Goodness, and since Good must be poured out and extend beyond itself to multiply the objects of its kindness (for this was essential to the highest Goodness), He first conceived the Angelic and Heavenly Powers. And this conception was a work accomplished by His Word and perfected by His Spirit. And so the Secondary Splendors came into being, as the ministers of the Primary Splendor (whether we are to understand them as intelligent Spirits, or as Fire of an immaterial and incorporeal kind, or as some other nature as close to this as possible). I would like to say that they are incapable of movement in the direction of evil, and susceptible only to movement toward good, since they are near God and illuminated with the first Rays from God (for earthly beings receive only the second illumination). But I am forced to stop short of saying they are immovable, and must instead conceive and speak of them as only difficult to move, because of him who for his Splendor was called Lucifer, but became and is called Darkness through his pride, and the Apostate hosts who are subject to him, creators of evil by their revolt against good, and our inciters.

V. But since this movement of Self- contemplation alone could not satisfy Goodness, but Good must be poured out and go forth beyond Itself, to multiply the objects of Its beneficence (for this was essential to the highest Goodness), He first conceived the Angelic and Heavenly Powers. And this conception was a work fulfilled by His Word and perfected by His Spirit. And so the Secondary Splendours came into being, as the ministers of the Primary Splendour (whether we are to conceive of them as intelligent Spirits, or as Fire of an immaterial and incorporeal kind, or as some other nature approaching this as near as may be). I should like to say that they are incapable of movement in the direction of evil, and susceptible only of the movement of good, as being about God and illuminated with the first Rays from God (for earthly beings have but the second illumination), but I am obliged to stop short of saying that they are immovable, and to conceive and speak of them as only difficult to move, because of him who for His Splendour was called Lucifer, but became and is called Darkness through his pride; and the Apostate Hosts who are subject to him, creators of evil by their revolt against good, and our inciters.

Thus, for these reasons, He brought into being the world of thought, as far as I can reason about these matters and discuss great things in my own poor language. Then, when His first creation was in good order, He conceives a second world, material and visible. This is a system of earth and sky and all that exists between them—an admirable creation indeed when we look at the beautiful form of every part, but even more worthy of admiration when we consider the harmony and unity of the whole, and how each part fits with every other in beautiful order, and all with the whole, moving toward the perfect completion of the world as a single unit. This was to show that He could call into being not only a physis akin to Himself, but also one altogether alien to Him. For akin to the divine nature are those beings which are intellectual and can only be grasped by the mind. But all things that the senses can perceive are utterly alien to it, and the furthest removed from it are all those things that are entirely without soul and the power of motion.

VI. Thus then and for these reasons, He gave being to the world of thought, as far as I can reason on these matters, and estimate great things in my own poor language. Then, when His first Creation was in good order, He conceives a second world, material and visible; and this a system of earth and sky and all that is in the midst of them; an admirable creation indeed when we look at the fair form of every part, but yet more worthy of admiration when we consider the harmony and unison of the whole, and how each part fits in with every other in fair order, and all with the whole, tending to the perfect completion of the world as a Unit. This was to show that He could call into being not only a nature akin to Himself, but also one altogether alien to Him. For akin to Deity are those natures which are intellectual, and only to be comprehended by mind; but all of which sense can take cognizance are utterly alien to It; and of these the furthest removed from it are all those which are entirely destitute of soul and power of motion.

Mind and sense, having been distinguished from each other in this way, remained within their own boundaries and bore in themselves the magnificence of the Creator-Word, serving as silent praisers and thrilling heralds of His mighty work. There was not yet any mingling of both, nor any mixture of these opposites—which would be tokens of a greater wisdom and generosity in the creation of natures—nor had the whole riches of goodness yet been made known. Now the Creator-Word, deciding to demonstrate this and to produce a single living being out of both the invisible and the visible creation, fashions Man. Taking a body from already existing matter and placing in it a Breath taken from Himself (which the Word knew to be an intelligent soul and the image of God), He placed him on the earth as a sort of second world, great in littleness—a new Angel, a mingled worshipper, fully initiated into the visible creation but only partially into the intellectual. Man is king of all upon earth but subject to the King above; earthly and heavenly; temporal and yet immortal; visible and yet intellectual; halfway between greatness and lowliness; in one person combining spirit and flesh. He is spirit because of the favor bestowed on him, flesh on account of the height to which he had been raised. He is the one so that he might continue to live and glorify his benefactor, the other so that he might suffer, and by suffering be reminded and be corrected if he becomes proud in his greatness. He is a living creature trained here and then moved elsewhere, and to complete the mystery, deified by his inclination to God—for to this, I think, tends that light of Truth which here we possess only in measure: that we should both see and experience the Splendor of God, which is worthy of Him Who made us and will dissolve us and remake us after a loftier fashion.

VII. Mind then and sense, thus distinguished from each other, had remained within their own boundaries, and bore in themselves the magnificence of the Creator-Word, silent praisers and thrilling heralds of His mighty work. Not yet was there any mingling of both, nor any mixture of these opposites, tokens of a greater wisdom and generosity in the creation of natures; nor as yet were the whole riches of goodness made known. Now the Creator-Word, determining to exhibit this, and to produce a single living being out of both (the invisible and the visible creation, I mean) fashions Man; and taking a body from already existing matter, and placing in it a Breath taken from Himself (which the Word knew to be an intelligent soul, and the image of God), as a sort of second world, great in littleness, He placed him on the earth, a new Angel, a mingled worshipper, fully initiated into the visible creation, but only partially into the intellectual; king of all upon earth, but subject to the King above; earthly and heavenly; temporal and yet immortal; visible and yet intellectual; halfway between greatness and lowliness; in one person combining spirit and flesh; spirit because of the favour bestowed on him, flesh on account of the height to which he had been raised; the one that he might continue to live and glorify his benefactor, the other that he might suffer, and by suffering be put in remembrance, and be corrected if he became proud in his greatness; a living creature, trained here and then moved elsewhere; and to complete the mystery, deified by its inclination to God…for to this, I think, tends that light of Truth which here we possess but in measure; that we should both see and experience the Splendour of God, which is worthy of Him Who made us, and will dissolve us, and remake us after a loftier fashion.

8. God placed this being in paradise—whatever that paradise may have been. He honored him with the gift of free will so that goodness might belong to him through his own choice, just as much as it belonged to the One who had planted its seeds in him. God set him there to cultivate the immortal plants, which perhaps means the divine concepts, both the simpler and the more advanced ones. He was naked in his simplicity and natural life, without any covering or screen, for it was fitting that the one who existed from the beginning should be like this. God gave him a law as material for his free will to work with. This law was a commandment about which plants he could eat from and which one he must not touch. The latter was the Tree of Knowledge. However, it was not evil from the beginning when it was planted, nor did God forbid it because he begrudged it to humanity—let the enemies of God not wag their tongues in that direction or imitate the serpent. Rather, it would have been good if eaten at the proper time. For the tree was, according to my understanding, Contemplation, which is safe only for those who have reached maturity of character to engage in, but is not good for those who are still simple and greedy—just as solid food is not good for those who are still tender and need milk. But when, through the devil's malice and the woman's caprice (to which she yielded as the more tender, and which she used to influence the man, since she was more persuasive)—alas for my weakness, for my first father's weakness was mine—he forgot the commandment given to him and yielded to the destructive fruit. For his sin he was immediately banished from the tree of life, from paradise, and from God, and he put on coats of skins, which is perhaps the coarser flesh, both mortal and contradictory. This was the first thing he learned—his own shame—and he hid himself from God. Yet even here he gains something, namely death and the cutting off of sin, so that evil would not be immortal. Thus his punishment is transformed into a mercy, for I am convinced that God inflicts punishment in mercy.

VIII. This being He placed in paradise — whatever that paradise may have been (having honoured him with the gift of free will, in order that good might belong to him as the result of his choice, no less than to Him Who had implanted the seeds of it)– to till the immortal plants, by which is perhaps meant the Divine conceptions, both the simpler and the more perfect; naked in his simplicity and inartificial life; and without any covering or screen; for it was fitting that he who was from the beginning should be such. And He gave Him a Law, as material for his free will to act upon. This Law was a commandment as to what plants he might partake of, and which one he might not touch. This latter was the Tree of Knowledge; not, however, because it was evil from the beginning when planted; nor was it forbidden because God grudged it to men — let not the enemies of God wag their tongues in that direction, or imitate the serpent. But it would have been good if partaken of at the proper time; for the Tree was, according to my theory, Contemplation, which it is only safe for those who have reached maturity of habit to enter upon; but which is not good for those who are still somewhat simple and greedy; just as neither is solid food good for those who are yet tender and have need of milk. But when through the devil's malice and the woman's caprice, Wisdom 2:24 to which she succumbed as the more tender, and which she brought to bear upon the man, as she was the more apt to persuade — alas for my weakness, for that of my first father was mine; he forgot the commandment which had been given him, and yielded to the baleful fruit; and for his sin was banished at once from the tree of life, and from paradise, and from God; and put on the coats of skins, that is, perhaps, the coarser flesh, both mortal and contradictory. And this was the first thing which he learned — his own shame — and he hid himself from God. Yet here too he makes a gain, namely death and the cutting off of sin, in order that evil may not be immortal. Thus, his punishment is changed into a mercy, for it is in mercy, I am persuaded, that God inflicts punishment.

9. And having first been disciplined by many means because his sins were many—whose root of evil sprang up through various causes and at different times—by word, by law, by prophets, by benefits, by threats, by plagues, by waters, by fires, by wars, by victories, by defeats, by signs in heaven and signs in the air and in the earth and in the sea, by unexpected changes of men, of cities, of nations (the purpose of which was the destruction of wickedness)—at last he needed a stronger remedy, for his diseases were growing worse: mutual slaughters, adulteries, perjuries, unnatural crimes, and that first and last of all evils, idolatry and the transfer of worship from the Creator to the creatures. Since these required a greater aid, they also obtained a greater one. And that was that the Word of God Himself, Who is before all worlds, the Invisible, the Incomprehensible, the Bodiless, the Beginning of beginning, the Light of Light, the Source of Life and Immortality, the Image of the Archetype, the Immovable Seal, the Unchangeable Image, the Father's Definition and Word, came to His own Image and took on Himself flesh for the sake of our flesh, and mingled Himself with an intelligent soul for my soul's sake, purifying like by like; and in all points except sin was made Man, conceived by the Virgin, who first in body and soul was purified by the Holy Spirit, for it was necessary both that childbearing should be honored and that virginity should receive a higher honor. He came forth then, as God, with that which He had assumed: one Person in two natures, flesh and Spirit, of which the latter deified the former. O new commingling! O strange conjunction! The Self-existent comes into being, the Uncreated is created, That which cannot be contained is contained by the intervention of an intelligent soul mediating between the Deity and the corporeity of the flesh. And He who gives riches becomes poor, for He assumes the poverty of my flesh so that I may assume the riches of His Godhead. He that is full empties Himself, for He empties Himself of His Glory for a short while so that I may have a share in His Fullness. What is the riches of His Goodness? What is this mystery that is around me? I had a share in the Image and I did not keep it; He partakes of my flesh so that He may both save the Image and make the flesh immortal. He communicates a Second Communion, far more marvelous than the first, inasmuch as then He imparted the better nature, but now He Himself assumes the worse. This is more godlike than the former action; this is loftier in the eyes of all people of understanding.

IX. And having first been chastened by many means because his sins were many, whose root of evil sprang up through various causes and sundry times, by word, by law, by prophets, by benefits, by threats, by plagues, by waters, by fires, by wars, by victories, by defeats, by signs in heaven, and signs in the air, and in the earth, and in the sea; by unexpected changes of men, of cities, of nations (the object of which was the destruction of wickedness) at last he needed a stronger remedy, for his diseases were growing worse; mutual slaughters, adulteries, perjuries, unnatural crimes, and that first and last of all evils, idolatry, and the transfer of worship from the Creator to the creatures. As these required a greater aid, so they also obtained a greater. And that was that the Word of God Himself, Who is before all worlds, the Invisible, the Incomprehensible, the Bodiless, the Beginning of beginning, the Light of Light, the Source of Life and Immortality, the Image of the Archetype, the Immovable Seal, the Unchangeable Image, the Father's Definition and Word, came to His own Image, and took on Him Flesh for the sake of our flesh, and mingled Himself with an intelligent soul for my soul's sake, purifying like by like; and in all points except sin was made Man; conceived by the Virgin, who first in body and soul was purified by the Holy Ghost, for it was needful both That Child-bearing should be honoured and that Virginity should receive a higher honour. He came forth then, as God, with That which He had assumed; one Person in two natures, flesh and Spirit, of which the latter deified the former. O new commingling; O strange conjunction! The Self-existent comes into Being, the Uncreated is created, That which cannot be contained is contained by the intervention of an intellectual soul mediating between the Deity and the corporeity of the flesh. And He who gives riches becomes poor; for He assumes the poverty of my flesh, that I may assume the riches of His Godhead. He that is full empties Himself; for He empties Himself of His Glory for a short while, that I may have a share in His Fulness. What is the riches of His Goodness? What is this mystery that is around me? I had a share in the Image and I did not keep it; He partakes of my flesh that He may both save the Image and make the flesh immortal. He communicates a Second Communion, far more marvellous than the first, inasmuch as then He imparted the better nature, but now He Himself assumes the worse. This is more godlike than the former action; this is loftier in the eyes of all men of understanding.

But perhaps someone who is too hasty and eager for celebration may say, What does all this have to do with us? Get to the point; talk to us about the Festival and the reasons we have gathered here today. Yes, that is exactly what I am about to do, though I have begun at an earlier point because my argument required it. It will be no harm in the eyes of scholars and lovers of beauty if we say a few words about the word Pascha itself, for such a discussion will not be useless to their ears. This great and venerable Pascha is called Phaska by the Hebrews in their own language, and the word means Passing Over. Historically, it refers to their flight and migration from Egypt into the Land of Canaan; spiritually, it refers to the progress and ascent from earthly things to heavenly things and to the Land of Promise. And we see that something which often happens in Scripture has happened in this case: the change of certain words from an unclear meaning to a clearer one, or from a cruder form to a more refined one. For some people, thinking this was a name for the Sacred Passion, and therefore making the word more Greek by changing Phi and Kappa into Pi and Chi, called the Day Pascha. And custom adopted this usage and established the word, with the help of most people's ears, to whom it sounded more reverent.

X. But perhaps some one of those who are too impetuous and festive may say, What has all this to do with us? Spur on your horse to the goal; talk to us about the Festival and the reasons for our being here today. Yes, this is what I am about to do, although I have begun at a somewhat previous point, being compelled to do so by the needs of my argument. There will be no harm in the eyes of scholars and lovers of the beautiful if we say a few words about the word Pascha itself, for such an addition will not be useless in their ears. This great and venerable Pascha is called Phaska by the Hebrews in their own language; and the word means Passing Over. Historically, from their flight and migration from Egypt into the Land of Canaan; spiritually, from the progress and ascent from things below to things above and to the Land of Promise. And we observe that a thing which we often find to have happened in Scripture, the change of certain nouns from an uncertain to a clearer sense, or from a coarser to a more refined, has taken place in this instance. For some people, supposing this to be a name of the Sacred Passion, and in consequence Grecizing the word by changing Phi and Kappa into Pi and Chi, called the Day Pascha. And custom took it up and confirmed the word, with the help of the ears of most people, to whom it had a more pious sound.

But before our time, the Holy Apostle declared that the Law was only a shadow of things to come, which are understood by thought. And God too, who in still older times gave oracles to Moses, said when giving laws concerning these things, "See that you make all things according to the pattern shown to you in the Mount," when He showed him the visible things as a sketch and design for the things that are invisible. And I am convinced that none of these things has been ordered without purpose, none without a reason, none in a base manner or unworthy of the legislation of God and the ministry of Moses, even though it may be difficult in each type to find an explanation that goes down to the most delicate details, to every point about the Tabernacle itself, and its measurements and materials, and the Levites and Priests who carried them, and all the particulars that were enacted about the Sacrifices and the purifications and the Offerings; and though these are only to be understood by those who rank with Moses in virtue, or have come closest to his learning. For on that Mount itself God is seen by men; on the one hand through His own descent from His lofty dwelling place, on the other through His drawing us up from our lowliness on earth, so that the Incomprehensible may be in some degree, and as far as is safe, comprehended by a mortal nature. For in no other way is it possible for the thickness of a material body and an imprisoned mind to come into awareness of God, except by His assistance. Therefore not all men seem to have been considered worthy of the same rank and position; but one of one place and one of another, each, I think, according to the measure of his own purification. Some have even been altogether driven away, and only permitted to hear the Voice from on high, namely those whose dispositions are altogether like wild beasts, and who are unworthy of divine mysteries.

XI. But before our time the Holy Apostle declared that the Law was but a shadow of things to come, Hebrews 10:1 which are conceived by thought. And God too, who in still older times gave oracles to Moses, said when giving laws concerning these things, See thou make all things according to the pattern showed you in the Mount, Exodus 25:40 when He showed him the visible things as an adumbration of and design for the things that are invisible. And I am persuaded that none of these things has been ordered in vain, none without a reason, none in a grovelling manner or unworthy of the legislation of God and the ministry of Moses, even though it be difficult in each type to find a theory descending to the most delicate details, to every point about the Tabernacle itself, and its measures and materials, and the Levites and Priests who carried them, and all the particulars which were enacted about the Sacrifices and the purifications and the Offerings; and though these are only to be understood by those who rank with Moses in virtue, or have made the nearest approach to his learning. For in that Mount itself God is seen by men; on the one hand through His own descent from His lofty abode, on the other through His drawing us up from our abasement on earth, that the Incomprehensible may be in some degree, and as far as is safe, comprehended by a mortal nature. For in no other way is it possible for the denseness of a material body and an imprisoned mind to come into consciousness of God, except by His assistance. Then therefore all men do not seem to have been deemed worthy of the same rank and position; but one of one place and one of another, each, I think, according to the measure of his own purification. Some have even been altogether driven away, and only permitted to hear the Voice from on high, namely those whose dispositions are altogether like wild beasts, and who are unworthy of divine mysteries.

12. But we stand in the middle between those whose minds are completely dull on one side, and on the other those who are highly contemplative and elevated. We do this so that we neither remain completely idle and motionless, nor become overly active and fall short of our goal or become alienated from it. The first approach is Jewish and very base, while the second is only suitable for interpreters of dreams, and both should be condemned. Let us speak about these matters as much as is within our ability, and not in a way that is very absurd or exposed to ridicule by the crowd. We believe that since it was necessary that we, who had fallen because of the original sin and had been led astray by pleasure even to the point of idolatry and unlawful killing, should be called back and raised up again to our original position through the tender mercy of God our Father, who could not bear that such a noble work of his own hands as humankind should be lost to him—the method of our new creation and of what should be done was this: all violent remedies were rejected as unlikely to persuade us and as quite possibly tending to worsen the disease through our chronic pride. Instead, God arranged things for our restoration by a gentle and kindly method of healing. For a crooked young tree will not endure a sudden bending in the opposite direction or force from the hand trying to straighten it, but will break more quickly than it will straighten, and a spirited horse beyond a certain age will not endure the harshness of the bit without some coaxing and encouragement. Therefore the Law is given to us as an assistance, like a boundary wall between God and idols, drawing us away from the one and toward the other. It makes small concessions at first so that it may obtain what is greater. It permits the sacrifices temporarily so that it may establish God in us, and then when the appropriate time comes it may abolish the sacrifices as well. In this way it wisely changes our disposition through gradual steps, bringing us over to the Gospel when we have already been trained to ready obedience.

XII. But we, standing midway between those whose minds are utterly dense on the one side, and on the other those who are very contemplative and exalted, that we may neither remain quite idle and immovable, nor yet be more busy than we ought, and fall short of and be estranged from our purpose — for the former course is Jewish and very low, and the latter is only fit for the dream-soothsayer, and both alike are to be condemned — let us say our say upon these matters, so far as is within our reach, and not very absurd, or exposed to the ridicule of the multitude. Our belief is that since it was needful that we, who had fallen in consequence of the original sin, and had been led away by pleasure, even as far as idolatry and unlawful bloodshed, should be recalled and raised up again to our original position through the tender mercy of God our Father, Who could not endure that such a noble work of His own hands as Man should be lost to Him; the method of our new creation, and of what should be done, was this:– that all violent remedies were disapproved, as not likely to persuade us, and as quite possibly tending to add to the plague, through our chronic pride; but that God disposed things to our restoration by a gentle and kindly method of cure. For a crooked sapling will not bear a sudden bending the other way, or violence from the hand that would straighten it, but will be more quickly broken than straightened; and a horse of a hot temper and above a certain age will not endure the tyranny of the bit without some coaxing and encouragement. Therefore the Law is given to us as an assistance, like a boundary wall between God and idols, drawing us away from one and to the Other. And it concedes a little at first, that it may receive that which is greater. It concedes the Sacrifices for a time, that it may establish God in us, and then when the fitting time shall come may abolish the Sacrifices also; thus wisely changing our minds by gradual removals, and bringing us over to the Gospel when we have already been trained to a prompt obedience.

Thus the written Law came in for this reason and in this way, gathering us into Christ. This is how I understand the Sacrifices. So that you may not be ignorant of the depth of His Wisdom and the riches of His unsearchable judgments, He did not leave even these entirely unholy, or useless, or containing nothing but mere blood. Instead, that great Victim—which, if I may say so, in Its first nature (physis) could not be sacrificed—was intermingled with the Sacrifices of the Law, and served as a purification not for a part of the world, nor for a short time, but for the whole world and for all time. For this reason a Lamb was chosen for its innocence, and for its covering of the original nakedness. For such is the Victim that was offered for us, Who is both in Name and in fact the Garment of incorruption. And He was a perfect Victim not only because of His Godhead, than which nothing is more perfect, but also because of that which He assumed, having been anointed with Deity and having become one with That which anointed It—and I am bold to say, made equal with God. A Male, because offered for Adam; or rather the Stronger for the strong, when the first Man had fallen under sin; and especially because there is nothing feminine in Him, nothing unmanly. He burst from the bonds of the Virgin-Mother's womb with great power, and a Male was brought forth by the Prophetess, as Isaiah declares the good news. And of a year old, because He is the Sun of Righteousness setting out from heaven, circumscribed by His visible Nature, and returning to Himself—the blessed crown of Goodness, being on every side equal to Himself and alike. And not only this, but also as giving life to the whole circle of the virtues, gently commingled and intermixed with each other, according to the Law of Love and Order. And Immaculate and guileless, as being the Healer of faults and of the defects and taints that come from sin. For though He both took on Him our sins and bore our diseases, yet He did not Himself suffer anything that needed healing. For He was tempted in all points just as we are, yet without sin. For he who persecuted the Light that shines in darkness could not overtake Him.

XIII. Thus then and for this cause the written Law came in, gathering us into Christ; and this is the account of the Sacrifices as I account for them. And that you may not be ignorant of the depth of His Wisdom and the riches of His unsearchable judgments, Romans 11:33 He did not leave even these unhallowed altogether, or useless, or with nothing in them but mere blood. But that great, and if I may say so, in Its first nature unsacrificeable Victim, was intermingled with the Sacrifices of the Law, and was a purification, not for a part of the world, nor for a short time, but for the whole world and for all time. For this reason a Lamb was chosen for its innocence, and its clothing of the original nakedness. For such is the Victim, That was offered for us, Who is both in Name and fact the Garment of incorruption. And He was a perfect Victim not only on account of His Godhead, than which nothing is more perfect; but also on account of that which He assumed having been anointed with Deity, and having become one with That which anointed It, and I am bold to say, made equal with God. A Male, because offered for Adam; or rather the Stronger for the strong, when the first Man had fallen under sin; and chiefly because there is in Him nothing feminine, nothing unmanly; but He burst from the bonds of the Virgin-Mother's womb with much power, and a Male was brought forth by the Prophetess, Isaiah 13:3 as Isaiah declares the good tidings. And of a year old, because He is the Sun of Righteousness Malachi 4:2 setting out from heaven, and circumscribed by His visible Nature, and returning unto Himself. And The blessed crown of Goodness, — being on every side equal to Himself and alike; and not only this, but also as giving life to all the circle of the virtues, gently commingled and intermixed with each other, according to the Law of Love and Order. And Immaculate and guileless, as being the Healer of faults, and of the defects and taints that come from sin. For though He both took on Him our sins and bare our diseases, Isaiah 53:4 yet He did not Himself suffer anything that needed healing. For He was tempted in all points like as we are yet without sin. Hebrews 4:15 For he that persecuted the Light that shines in darkness could not overtake Him.

What more? The First Month is introduced, or rather the beginning of months, whether it was so among the Hebrews from the start, or was made so later for this reason, and became first because of the Mystery. And the tenth of the Month, for this is the most complete number, the first perfect unit among units, and the source of perfection. And it is kept until the fifth day, perhaps because the Victim I am speaking of purifies the five senses, from which falling into sin comes, and around which the war rages, since they are open to temptations to sin. And it was chosen not only from the lambs, but also from the lesser species, which are placed on the left hand—the goats—because He is sacrificed not only for the righteous, but also for sinners. And perhaps even more for these, since we have greater need of His mercy. And we should not be surprised that a lamb for a household is required as the best option, but if that is not possible, then one might be obtained by pooling resources (due to poverty) for the households of a family. This is because it is clearly best that each individual should be sufficient for his own perfecting, and should offer his own living sacrifice holy to God Who called him, being consecrated at all times and in every respect. But if that cannot be, then those who are related in virtue and of similar disposition should be called upon as helpers. For I think this provision means that we should share the Sacrifice with those who are nearest, if there is need.

XIV. What more? The First Month is introduced, or rather the beginning of months, whether it was so among the Hebrews from the beginning, or was made so later on this account, and became the first in consequence of the Mystery; and the tenth of the Month, for this is the most complete number, of units the first perfect unit, and the parent of perfection. And it is kept until the fifth day, perhaps because the Victim, of Whom I am speaking, purifies the five senses, from which comes falling into sin, and around which the war rages, inasmuch as they are open to the incitements to sin. And it was chosen, not only out of the lambs, but also out of the inferior species, which are placed on the left hand Matthew 25:33 — the kids; because He is sacrificed not only for the righteous, but also for sinners; and perhaps even more for these, inasmuch as we have greater need of His mercy. And we need not be surprised that a lamb for a house should be required as the best course, but if that could not be, then one might be obtained by contributions (owing to poverty) for the houses of a family; because it is clearly best that each individual should suffice for his own perfecting, and should offer his own living sacrifice holy unto God Who called him, being consecrated at all times and in every respect. But if that cannot be, then that those who are akin in virtue and of like disposition should be made use of as helpers. For I think this provision means that we should communicate of the Sacrifice to those who are nearest, if there be need.

Then comes the Sacred Night, the anniversary of the confused darkness of our present life, in which the primeval darkness is dissolved, and all things come into life and rank and form, and what was chaos is reduced to order. Then we flee from Egypt—that is, from gloomy persecuting sin—and from Pharaoh the unseen tyrant and the bitter taskmasters, moving our dwelling to the world above. We are delivered from the clay and the brickmaking, and from the husks and dangers of this fleshly condition, which for most people is barely overcome by mere husklike calculations. Then the Lamb is slain, and act and word are sealed with the Precious Blood—that is, habit and action, the sideposts of our doors. I mean, of course, of the movements of mind and opinion, which are rightly opened and closed by contemplation, since there is a limit even to thoughts. Then comes the last and most serious plague upon the persecutors, truly worthy of the night, and Egypt mourns the first-born of her own reasonings and actions, which are also called in Scripture the Seed of the Chaldeans, removed, and the children of Babylon dashed against the rocks and destroyed. The whole air is full of the cry and clamor of the Egyptians, and then the Destroyer of them will withdraw from us in reverence of the Unction. Then comes the removal of leaven—that is, of the old and sour wickedness, not of that which is quickening and makes bread—for seven days, a number which is most mystical and corresponds with this present world, so that we may not lay in provision of any Egyptian dough or relic of Pharisaic or ungodly teaching.

XV. Then comes the Sacred Night, the Anniversary of the confused darkness of the present life, into which the primæval darkness is dissolved, and all things come into life and rank and form, and that which was chaos is reduced to order. Then we flee from Egypt, that is from sullen persecuting sin; and from Pharaoh the unseen tyrant, and the bitter taskmasters, changing our quarters to the world above; and are delivered from the clay and the brickmaking, and from the husks and dangers of this fleshly condition, which for most men is only not overpowered by mere husklike calculations. Then the Lamb is slain, and act and word are sealed with the Precious Blood; that is, habit and action, the sideposts of our doors; I mean, of course, of the movements of mind and opinion, which are rightly opened and closed by contemplation, since there is a limit even to thoughts. Then the last and gravest plague upon the persecutors, truly worthy of the night; and Egypt mourns the first-born of her own reasonings and actions which are also called in the Scripture the Seed of the Chaldeans Judith 5:6 removed, and the children of Babylon dashed against the rocks and destroyed; and the whole air is full of the cry and clamour of the Egyptians; and then the Destroyer of them shall withdraw from us in reverence of the Unction. Then the removal of leaven; that is, of the old and sour wickedness, not of that which is quickening and makes bread; for seven days, a number which is of all the most mystical, and is co-ordinate with this present world, that we may not lay in provision of any Egyptian dough, or relic of Pharisaic or ungodly teaching.

Well, let them lament; we will feed on the Lamb toward evening—for Christ's Passion happened in the completion of the ages; and also He gave His disciples His Sacrament in the evening, destroying the darkness of sin. The Lamb must not be boiled, but roasted—so that our word may have in it nothing that is unconsidered or watery, or easily dismissed; but may be entirely consistent and solid, and free from all that is impure and from all vanity. And let us be aided by the good coals, kindling and purifying our minds from Him who comes to send fire on the earth, which shall destroy all evil habits, and to hasten its kindling. Whatever there is of solid and nourishing content in the Word shall be eaten with the inward parts and hidden things of the mind, and shall be consumed and given over to spiritual digestion; yes, from head to foot, that is, from the first contemplations of Godhead to the very last thoughts about the Incarnation. Neither let us carry any of it outside, nor leave it until the morning; because most of our Mysteries may not be carried out to those who are outside, nor is there beyond this night any further purification; and procrastination is not creditable to those who have a share in the Word. For just as it is good and pleasing to God not to let anger last through the day, but to get rid of it before sunset, whether you take this of time or in a mystical sense, for it is not safe for us that the Sun of Righteousness should go down upon our wrath; so too we ought not to let such Food remain all night, nor put it off until tomorrow. But whatever is of bony nature and not fit for food and hard for us even to understand, this must not be broken; that is, badly interpreted and misconceived (I need not say that in the history not a bone of Jesus was broken, even though His death was hastened by His crucifiers on account of the Sabbath); nor must it be stripped off and thrown away, lest that which is holy should be given to the dogs, that is, to the evil hearers of the Word; just as the glorious pearl of the Word is not to be cast before swine; but it shall be consumed with the fire with which the burnt offerings also are consumed, being refined and preserved by the Spirit who searches and knows all things, not destroyed in the waters, nor scattered abroad as the calf's head which was hastily made by Israel was by Moses, as a reproach for their hardness of heart.

XVI. Well, let them lament; we will feed on the Lamb toward evening — for Christ's Passion was in the completion of the ages; because too He communicated His Disciples in the evening with His Sacrament, destroying the darkness of sin; and not sodden, but roast — that our word may have in it nothing that is unconsidered or watery, or easily made away with; but may be entirely consistent and solid, and free from all that is impure and from all vanity. And let us be aided by the good coals, Isaiah 6:6 kindling and purifying our minds from Him That comes to send fire on the earth, Luke 12:49 that shall destroy all evil habits, and to hasten its kindling. Whatsoever then there be, of solid and nourishing in the Word, shall be eaten with the inward parts and hidden things of the mind, and shall be consumed and given up to spiritual digestion; aye, from head to foot, that is, from the first contemplations of Godhead to the very last thoughts about the Incarnation. Neither let us carry anything of it abroad, nor leave it till the morning; because most of our Mysteries may not be carried out to them that are outside, nor is there beyond this night any further purification; and procrastination is not creditable to those who have a share in the Word. For just as it is good and well-pleasing to God not to let anger last through the day, Ephesians 4:26 but to get rid of it before sunset, whether you take this of time or in a mystical sense, for it is not safe for us that the Sun of Righteousness should go down upon our wrath; so too we ought not to let such Food remain all night, nor to put it off till tomorrow. But whatever is of bony nature and not fit for food and hard for us even to understand, this must not be broken; that is, badly divined and misconceived (I need not say that in the history not a bone of Jesus was broken, even though His death was hastened by His crucifiers on account of the Sabbath); nor must it be stripped off and thrown away, lest that which is holy should be given to the dogs, Matthew 7:6 that is, to the evil hearers of the Word; just as the glorious pearl of the Word is not to be cast before swine; but it shall be consumed with the fire with which the burnt offerings also are consumed, being refined and preserved by the Spirit That searches and knows all things, not destroyed in the waters, nor scattered abroad as the calf's head which was hastily made by Israel was by Moses, Exodus 32:20 for a reproach for their hardness of heart.

We should not overlook the manner of this eating either, for the Law addresses this too, extending its mystical teaching even to this detail in the literal command. Let us consume the Victim in haste, eating It with unleavened bread, with bitter herbs, with our loins girded, our shoes on our feet, and leaning on staffs like old men. We eat in haste so that we do not fall into the fault forbidden to Lot by the commandment—that we not look around or linger in all that region, but escape to the mountain, lest we be overtaken by the strange fire of Sodom or be turned into a pillar of salt as a result of turning back to wickedness, for this is what delay produces. We eat with bitter herbs because a life lived according to God's will is bitter and difficult, especially for beginners, and is higher than pleasures. For although the new yoke is easy and the burden light, as you are told, this is because of the hope and the reward, which far outweighs the hardships of this life. If this were not so, who would not say that the Gospel is more full of toil and trouble than the commandments of the Law? For while the Law prohibits only the completed acts of sin, we are condemned even for the causes, almost as if they were acts themselves. The Law says, "You shall not commit adultery," but you may not even desire, kindling passion through curious and intent gazing. "You shall not kill," says the Law, but you are not even to strike back; instead, you must offer yourself to the one who strikes you. How much more demanding is the Gospel than the Law! "You shall not swear falsely" is the Law's command, but you are not to swear at all, whether a greater or lesser oath, for an oath is the parent of perjury. "You shall not join house to house, nor field to field, oppressing the poor," but you are to set aside willingly even your lawful possessions and be stripped for the sake of the poor, so that without encumbrance you may take up the Cross and be enriched with the unseen riches.

XVII. Nor would it be right for us to pass over the manner of this eating either, for the Law does not do so, but carries its mystical labour even to this point in the literal enactment. Let us consume the Victim in haste, eating It with unleavened bread, with bitter herbs, and with our loins girded, and our shoes on our feet, and leaning on staves like old men; with haste, that we fall not into that fault which was forbidden to Lot Genesis 19:17 by the commandment, that we look not around, nor stay in all that neighbourhood, but that we escape to the mountain, that we be not overtaken by the strange fire of Sodom, nor be congealed into a pillar of salt in consequence of our turning back to wickedness; for this is the result of delay. With bitter herbs, for a life according to the Will of God is bitter and arduous, especially to beginners, and higher than pleasures. For although the new yoke is easy and the burden light, Matthew 11:20 as you are told, yet this is on account of the hope and the reward, which is far more abundant than the hardships of this life. If it were not so, who would not say that the Gospel is more full of toil and trouble than the enactments of the Law? For, while the Law prohibits only the completed acts of sin, we are condemned for the causes also, almost as if they were acts. The Law says, You shall not commit adultery; but you may not even desire, kindling passion by curious and earnest looks. You shall not kill, says the Law; but you are not even to return a blow, but on the contrary are to offer yourself to the smiter. How much more ascetic is the Gospel than the Law! You shall not forswear yourself is the Law; but you are not to swear at all, either a greater or a lesser oath, for an oath is the parent of perjury. You shall not join house to house, nor field to field, oppressing the poor; Isaiah 5:8 but you are to set aside willingly even your just possessions, and to be stripped for the poor, that without encumbrance you may take up the Cross Mark 10:21 and be enriched with the unseen riches.

And let the loins of unreasoning animals be unbound and loose, since they lack the gift of reason that can overcome pleasure (though we need not say that even they know the limit of natural movement). But let that part of your being which is the seat of passion—which neighs, as Holy Scripture calls it when sweeping away this shameful passion—be restrained by a belt of self-control, so that you may eat the Passover purely, having put to death your members which are upon the earth, and imitating the belt of John, the hermit and forerunner and great herald of the truth. I know of another belt, the soldierly and manly one, from which the Euzoni of Syria and certain Monozoni take their name. It is concerning this too that God says in an oracle to Job, "No, but gird up your loins like a man, and give a manly answer." With this also holy David boasts that he is girded with strength from God, and speaks of God Himself as clothed with strength and girded about with power—against the ungodly, of course—though perhaps some may prefer to see in this a declaration of the abundance of His power and, as it were, its restraint, just as He also clothes Himself with light as with a garment. For who could endure His unrestrained power and light? Should I ask what the loins and truth have in common? What then is the meaning of St. Paul's expression, "Stand, therefore, having your loins girded about with truth"? Is it perhaps that contemplation is to restrain lust, and not allow it to be carried in another direction? For that which is inclined to love in a particular direction will not have the same power toward other pleasures.

XVIII. And let the loins of the unreasoning animals be unbound and loose, for they have not the gift of reason which can overcome pleasure (it is not needful to say that even they know the limit of natural movement). But let that part of your being which is the seat of passion, and which neighs, Jeremiah 5:8 as Holy Scripture calls it, when sweeping away this shameful passion, be restrained by a girdle of continence, so that you may eat the Passover purely, having mortified your members which are upon the earth, Colossians 3:5 and copying the girdle Matthew 3:4 of John, the Hermit and Forerunner and great Herald of the Truth. Another girdle I know, the soldierly and manly one, I mean, from which the Euzoni of Syria and certain Monozoni take their name. And it is in respect of this too that God says in an oracle to Job, Nay, but gird up your loins like a man, and give a manly answer. Job 38:3 With this also holy David boasts that he is girded with strength from God, and speaks of God Himself as clothed with strength and girded about with power — against the ungodly of course — though perhaps some may prefer to see in this a declaration of the abundance of His power, and, as it were, its restraint, just as also He clothes Himself with Light as with a garment. For who shall endure His unrestrained power and light? Do I enquire what there is common to the loins and to truth? What then is the meaning to St. Paul of the expression, Stand, therefore, having your loins girt about with truth? Ephesians 5:14 Is it perhaps that contemplation is to restrain concupiscence, and not to allow it to be carried in another direction? For that which is disposed to love in a particular direction will not have the same power towards other pleasures.

When someone is about to touch the Holy Land that God's feet have walked upon, let him remove his shoes, just as Moses did on the Mount, so that he may bring nothing dead there, nothing to come between man and God. Likewise, if any disciple is sent to preach the Gospel, let him go in a spirit of philosophical simplicity and without excess. Since he must go without money, without a staff, and with only one coat, he should also be barefoot, so that the feet of those who preach the Gospel of Peace and every other good thing may appear beautiful. But anyone who would flee from Egypt and the things of Egypt must put on shoes for safety's sake, especially because of the scorpions and snakes that Egypt has in abundance, so as not to be injured by those which watch the heel—which we are also commanded to trample underfoot. And concerning the staff and its meaning, my belief is as follows. There is one kind I know for leaning upon, and another which belongs to pastors and teachers, and which corrects human sheep. Now the Law prescribes to you the staff to lean upon, so that you may not break down in your mind when you hear of God's Blood, and His Passion, and His death, and so that you may not be carried away to heresy in your defense of God. Instead, without shame and without doubt, you may eat the Flesh and drink the Blood, if you desire true life, neither disbelieving His words about His Flesh nor being offended at those about His Passion. Lean upon this, and stand firm and strong, in nothing shaken by adversaries nor carried away by the plausibility of their arguments. Stand upon your High Place; in the Courts of Jerusalem place your feet; lean upon the Rock, so that your steps in God may not be shaken.

XIX. And as to shoes, let him who is about to touch the Holy Land which the feet of God have trodden, put them off, as Moses did upon the Mount, Exodus 3:5 that he may bring there nothing dead; nothing to come between Man and God. So too if any disciple is sent to preach the Gospel, let him go in a spirit of philosophy and without excess, inasmuch as he must, besides being without money and without staff and with but one coat, also be barefooted, Matthew 10:9 that the feet of those who preach the Gospel of Peace and every other good may appear beautiful. Isaiah 52:7 But he who would flee from Egypt and the things of Egypt must put on shoes for safety's sake, especially in regard to the scorpions and snakes in which Egypt so abounds, so as not to be injured by those which watch the heel Genesis 3:15 which also we are bidden to tread under foot. Luke 10:19 And concerning the staff and the signification of it, my belief is as follows. There is one I know to lean upon, and another which belongs to Pastors and Teachers, and which corrects human sheep. Now the Law prescribes to you the staff to lean upon, that you may not break down in your mind when you hear of God's Blood, and His Passion, and His death; and that you may not be carried away to heresy in your defense of God; but without shame and without doubt may eat the Flesh and drink the Blood, if you are desirous of true life, neither disbelieving His words about His Flesh, nor offended at those about His Passion. Lean upon this, and stand firm and strong, in nothing shaken by the adversaries nor carried away by the plausibility of their arguments. Stand upon your High Place; in the Courts of Jerusalem place your feet; lean upon the Rock, that your steps in God be not shaken.

What do I mean by this? God has decided that you should leave Egypt, that iron furnace, and abandon the idolatry of that land to be led by Moses and his rule of law and military leadership. I'm giving you advice that isn't originally mine—or rather, it very much is mine if you think about it spiritually. Borrow gold and silver vessels from the Egyptians. Take these with you on your journey and supply yourself for the road with goods from strangers, or rather with what is actually your own. Money is owed to you—the wages of your slavery and your brick-making. Be clever in demanding what you're owed. Be an honest thief. You suffered wrong there while you were working with clay (that is, this troublesome and filthy body) and building foreign and unsafe cities whose memory vanishes with a cry. So what then? Should you leave for nothing, without wages? Why would you leave to the Egyptians and to the powers of your enemies what they gained through wickedness and will spend with even greater wickedness? It doesn't belong to them. They stole it and sacrilegiously plundered it from the One who says, "The silver is Mine and the gold is Mine, and I give it to whom I will." Yesterday it was theirs because it was permitted to be so. Today the Master takes it and gives it to you so that you may make good and saving use of it. Let us make friends for ourselves from the mammon of unrighteousness, so that when we fail, they may receive us in the time of judgment.

XX. What do you say? Thus it has pleased Him that you should come forth out of Egypt, the iron furnace; that you should leave behind the idolatry of that country, and be led by Moses and his lawgiving and martial rule. I give you a piece of advice which is not my own, or rather which is very much my own, if you consider the matter spiritually. Borrow from the Egyptians vessels of gold and silver; Exodus 11:2 with these take your journey; supply yourself for the road with the goods of strangers, or rather with your own. There is money owing to you, the wages of your bondage and of your brickmaking; be clever on your side too in asking retribution; be an honest robber. You suffered wrong there while you were fighting with the clay (that is, this troublesome and filthy body) and wast building cities foreign and unsafe, whose memorial perishes with a cry. What then? Do you come out for nothing and without wages? But why will you leave to the Egyptians and to the powers of your adversaries that which they have gained by wickedness, and will spend with yet greater wickedness? It does not belong to them: they have ravished it, and have sacrilegiously taken it as plunder from Him who says, The silver is Mine and the gold is Mine, Haggai 2:8 and I give it to whom I will. Yesterday it was theirs, for it was permitted to be so; today the Master takes it and gives it to you, Matthew 20:14 that you may make a good and saving use of it. Let us make to ourselves friends of the Mammon of unrighteousness, Luke 16:9 that when we fail, they may receive us in the time of judgment.

If you are a Rachel or a Leah, a patriarchal and great soul, steal whatever idols of your father you can find—not to keep them, but to destroy them. And if you are a wise Israelite, remove them to the Land of Promise, and let the persecutor grieve over losing them and learn through being outwitted that it was pointless for him to tyrannize over and hold in bondage men better than himself. If you do this and come out of Egypt in this way, I know well that you will be guided by the pillar of fire and cloud by night and day. The wilderness will be tamed for you, and the sea divided. Pharaoh will be drowned, bread will be rained down, the rock will become a fountain, Amalek will be conquered—not by weapons alone, but by the hostile hand of the righteous forming both prayers and the invincible trophy of the Cross. The river will be cut off, the sun will stand still and the moon be restrained, walls will be overthrown even without siege engines, swarms of hornets will go before you to make a way for Israel and to hold the Gentiles in check, and all the other events told in the history after and alongside these (not to make a long story) will be given you by God. This is the feast you are keeping today, and in this manner I would have you celebrate both the birthday and the burial of Him who was born for you and suffered for you. This is the Mystery of the Passover, these are the mysteries sketched by the Law and fulfilled by Christ, the Abolisher of the letter, the Perfecter of the Spirit, who by His Passion taught us how to suffer, and by His glorification grants us to be glorified with Him.

XXI. If you are a Rachel or a Leah, a patriarchal and great soul, steal whatever idols of your father you can find; Genesis 31:19 not, however, that you may keep them, but that you may destroy them; and if you are a wise Israelite remove them to the Land of the Promise, and let the persecutor grieve over the loss of them, and learn through being outwitted that it was vain for him to tyrannize over and keep in bondage better men than himself. If you do this, and comest out of Egypt thus, I know well that you shall be guided by the pillar of fire and cloud by night and day. Exodus 13:20 The wilderness shall be tamed for you, and the Sea divided; Pharaoh shall be drowned; Exodus 14:28 bread shall be rained down: the rock shall become a fountain; Amalek shall be conquered, not with arms alone, but with the hostile hand of the righteous forming both prayers and the invincible trophy of the Cross; the River shall be cut off; the sun shall stand still; and the moon be restrained; Joshua 3:15-16 walls shall be overthrown even without engines; swarms of hornets shall go before you to make a way for Israel, and to hold the Gentiles in check; and all the other events which are told in the history after these and with these (not to make a long story) shall be given you of God. Such is the feast you are keeping today; and in this manner I would have you celebrate both the Birthday and the Burial of Him Who was born for you and suffered for you. Such is the Mystery of the Passover; such are the mysteries sketched by the Law and fulfilled by Christ, the Abolisher of the letter, the Perfecter of the Spirit, who by His Passion taught us how to suffer, and by His glorification grants us to be glorified with Him.

Now we must examine another fact and doctrine that most people neglect, but which I judge to be well worth investigating. To whom was that Blood offered that was shed for us, and why was it shed? I mean the precious and glorious Blood of our God and High Priest and Sacrifice. We were held captive in bondage by the Evil One, sold under sin, and receiving pleasure in exchange for wickedness. Now, since a ransom belongs only to the one who holds someone in bondage, I ask to whom was this ransom offered, and for what reason? If to the Evil One, shame on such an outrage! If the robber receives ransom not only from God, but a ransom that consists of God himself, and receives such a magnificent payment for his tyranny—a payment for whose sake it would have been right for him to leave us alone entirely. But if to the Father, I ask first, how can this be? For it was not by him that we were being oppressed. And next, on what principle did the Blood of his Only-begotten Son please the Father, who would not even accept Isaac when he was being offered by his father, but changed the sacrifice, putting a ram in place of the human victim? Is it not clear that the Father accepts him, but neither asked for him nor demanded him? Rather, it was because of the Incarnation, and because humanity had to be sanctified by the Humanity of God, so that he might deliver us himself, and overcome the tyrant, and draw us to himself through the mediation of his Son, who also arranged this for the honor of the Father, whom he manifestly obeys in all things. We have said this much about Christ; the greater part of what we could say shall be honored with silence. But that bronze serpent was hung up as a remedy for the biting serpents, not as a type of him who suffered for us, but as a contrast. And it saved those who looked upon it, not because they believed it to be alive, but because it was killed, and with it killed the powers that were subject to it, being destroyed as it deserved. And what is the fitting epitaph for it from us? O death, where is your sting? O grave, where is your victory? You are overthrown by the Cross; you are slain by him who is the Giver of life; you are without breath, dead, without motion, even though you keep the form of a serpent lifted up high on a pole.

XXII. Now we are to examine another fact and dogma, neglected by most people, but in my judgment well worth enquiring into. To Whom was that Blood offered that was shed for us, and why was It shed? I mean the precious and famous Blood of our God and High priest and Sacrifice. We were detained in bondage by the Evil One, sold under sin, and receiving pleasure in exchange for wickedness. Now, since a ransom belongs only to him who holds in bondage, I ask to whom was this offered, and for what cause? If to the Evil One, fie upon the outrage! If the robber receives ransom, not only from God, but a ransom which consists of God Himself, and has such an illustrious payment for his tyranny, a payment for whose sake it would have been right for him to have left us alone altogether. But if to the Father, I ask first, how? For it was not by Him that we were being oppressed; and next, On what principle did the Blood of His Only begotten Son delight the Father, Who would not receive even Isaac, when he was being offered by his Father, but changed the sacrifice, putting a ram in the place of the human victim? Is it not evident that the Father accepts Him, but neither asked for Him nor demanded Him; but on account of the Incarnation, and because Humanity must be sanctified by the Humanity of God, that He might deliver us Himself, and overcome the tyrant, and draw us to Himself by the mediation of His Son, Who also arranged this to the honour of the Father, Whom it is manifest that He obeys in all things? So much we have said of Christ; the greater part of what we might say shall be reverenced with silence. But that brazen serpent Numbers 21:9 was hung up as a remedy for the biting serpents, not as a type of Him that suffered for us, but as a contrast; and it saved those that looked upon it, not because they believed it to live, but because it was killed, and killed with it the powers that were subject to it, being destroyed as it deserved. And what is the fitting epitaph for it from us? O death, where is your sting? O grave, where is your victory? You are overthrown by the Cross; you are slain by Him who is the Giver of life; you are without breath, dead, without motion, even though you keep the form of a serpent lifted up on high on a pole.

23. Now we will partake of a Passover which is still typical, though it is clearer than the old one. For what is now being revealed is always new. It is our part to learn what this drinking and enjoyment are, and His to teach and impart the Word to His disciples. For teaching is food, even to the One who gives food. Come then, and let us partake of the Law, but in a Gospel way, not a literal one; completely, not partially; eternally, not temporarily. Let us fix our minds not on the earthly Jerusalem, but on the heavenly City; not on the one that is now trampled by armies, but on the one that is glorified by Angels. Let us sacrifice not young calves, nor lambs with horns and hooves, in which many parts lack life and feeling; but let us sacrifice to God the sacrifice of praise on the heavenly Altar, with the heavenly worship; let us set aside the first veil, approach the second, and look into the Holy of Holies. Should I say something even greater? Let us sacrifice ourselves to God; or rather let us continue sacrificing every day and at every moment. Let us accept anything for the sake of the Word. Through sufferings let us imitate His Passion; through our blood let us honor His Blood; let us gladly ascend the Cross. The nails are sweet, though they are very painful. For to suffer with Christ and for Christ is better than a comfortable life with others.

XXIII. Now we will partake of a Passover which is still typical; though it is plainer than the old one. For that is ever new which is now becoming known. It is ours to learn what is that drinking and that enjoyment, and His to teach and communicate the Word to His disciples. For teaching is food, even to the Giver of food. Come hither then, and let us partake of the Law, but in a Gospel manner, not a literal one; perfectly, not imperfectly; eternally, not temporarily. Let us make our Head, not the earthly Jerusalem, but the heavenly City; Hebrews 12:22 not that which is now trodden under foot by armies, Luke 21:20-24 but that which is glorified by Angels. Let us sacrifice not young calves, nor lambs that put forth horns and hoofs, in which many parts are destitute of life and feeling; but let us sacrifice to God the sacrifice of praise upon the heavenly Altar, with the heavenly dances; let us hold aside the first veil; let us approach the second, and look into the Holy of Holies. Shall I say that which is a greater thing yet? Let us sacrifice ourselves to God; or rather let us go on sacrificing throughout every day and at every moment. Let us accept anything for the Word's sake. By sufferings let us imitate His Passion: by our blood let us reverence His Blood: let us gladly mount upon the Cross. Sweet are the nails, though they be very painful. For to suffer with Christ and for Christ is better than a life of ease with others.

If you are a Simon of Cyrene, take up the Cross and follow. If you are crucified with Him as a robber, acknowledge God as a penitent robber. If even He was numbered among the transgressors for you and your sin, then you should become law-abiding for His sake. Worship Him who was hanged for you, even if you yourself are hanging; gain something even from your wickedness; purchase salvation by your death; enter with Jesus into Paradise, so that you may learn from what you have fallen. Contemplate the glories that are there; let the murderer die outside with his blasphemies. And if you are a Joseph of Arimathea, beg the Body from the one who crucified Him; make your own that which cleanses the world. If you are a Nicodemus, the worshipper of God by night, bury Him with spices. If you are a Mary, or another Mary, or a Salome, or a Joanna, weep in the early morning. Be first to see the stone taken away, and perhaps you will see the Angels and Jesus Himself. Say something; hear His Voice. If He says to you, Touch Me not, stand far off; reverence the Word, but do not grieve, for He knows those to whom He appears first. Keep the feast of the Resurrection; come to the aid of Eve who was first to fall, of Her who first embraced the Christ and made Him known to the disciples. Be a Peter or a John; hasten to the Sepulchre, running together, running against one another, competing in the noble race. And even if you are beaten in speed, win the victory of zeal; not merely looking into the tomb, but going in. And if, like a Thomas, you were left out when the disciples were assembled to whom Christ shows Himself, when you do see Him do not be faithless; and if you do not believe, then believe those who tell you; and if you cannot believe them either, then have confidence in the print of the nails. If He descends into Hell, descend with Him. Learn to know the mysteries of Christ there also, what is the providential purpose of the twofold descent, to save all men absolutely by His manifestation, or there too only those who believe.

XXIV. If you are a Simon of Cyrene, Mark 15:21 take up the Cross and follow. If you are crucified with Him as a robber, Luke 23:42 acknowledge God as a penitent robber. If even He was numbered among the transgressors Isaiah 53:12 for you and your sin, do you become law-abiding for His sake. Worship Him Who was hanged for you, even if you yourself are hanging; make some gain even from your wickedness; purchase salvation by your death; enter with Jesus into Paradise, Luke 23:43 so that you may learn from what you have fallen. Revelation 2:5 Contemplate the glories that are there; let the murderer die outside with his blasphemies; and if you be a Joseph of Arimathæa, Luke 23:52 beg the Body from him that crucified Him, make your own that which cleanses the world. 1 John 1:7 If you be a Nicodemus, the worshipper of God by night, bury Him with spices. John 19:39 If you be a Mary, or another Mary, or a Salome, or a Joanna, weep in the early morning. Be first to see the stone taken away, and perhaps you will see the Angels and Jesus Himself. Say something; hear His Voice. If He say to you, Touch Me not, stand afar off; reverence the Word, but grieve not; for He knows those to whom He appears first. Keep the feast of the Resurrection; come to the aid of Eve who was first to fall, of Her who first embraced the Christ, and made Him known to the disciples. Be a Peter or a John; hasten to the Sepulchre, running together, running against one another, vying in the noble race. And even if you be beaten in speed, win the victory of zeal; not Looking into the tomb, but Going in. And if, like a Thomas, you were left out when the disciples were assembled to whom Christ shows Himself, when you do see Him be not faithless; and if you do not believe, then believe those who tell you; and if you cannot believe them either, then have confidence in the print of the nails. If He descend into Hell, 1 Peter 3:19 descend with Him. Learn to know the mysteries of Christ there also, what is the providential purpose of the twofold descent, to save all men absolutely by His manifestation, or there too only them that believe.

25. And if He ascends up into Heaven, ascend with Him. Be one of those angels who escort Him, or one of those who receive Him. Call for the gates to be lifted up, or made higher, so they may receive Him, exalted after His Passion. Respond to those who are uncertain because He brings up with Him His body and the marks of His Passion, which He did not have when He came down, and who therefore ask, "Who is this King of Glory?"—tell them that it is the Lord strong and mighty, just as in everything He has done from time to time and does now in His battle and triumph for the sake of humanity. And give to those who doubt the question a twofold answer. And if they marvel and say, as in Isaiah's drama, "Who is this that comes from Edom and from the things of earth?" Or "How are the garments red of Him who is without blood or body, as of one who treads in the full wine-press?" proclaim the beauty of the appearance of the Body that suffered, adorned by the Passion and made splendid by the Godhead, than which nothing can be more lovely or more beautiful.

XXV. And if He ascend up into Heaven, Luke 24:51 ascend with Him. Be one of those angels who escort Him, or one of those who receive Him. Bid the gates be lifted up, or be made higher, that they may receive Him, exalted after His Passion. Answer to those who are in doubt because He bears up with Him His body and the tokens of His Passion, which He had not when He came down, and who therefore inquire, Who is this King of Glory? that it is the Lord strong and mighty, as in all things that He has done from time to time and does, so now in His battle and triumph for the sake of Mankind. And give to the doubting of the question the twofold answer. And if they marvel and say as in Isaiah's drama Who is this that comes from Edom and from the things of earth? Or How are the garments red of Him that is without blood or body, as of one that treads in the full wine-press? Isaiah 63:1 set forth the beauty of the array of the Body that suffered, adorned by the Passion, and made splendid by the Godhead, than which nothing can be more lovely or more beautiful.

What will those critics say to this—those harsh reasoners about God, those who disparage everything praiseworthy, those who darken the Light, those lacking wisdom, for whom Christ died in vain, ungrateful creatures, the work of the Evil One? Do you turn this blessing into a charge against God? Will you think less of Him because He humbled Himself for your sake? Because the Good Shepherd, who lays down His life for the sheep, came to the mountains and hills where you used to sacrifice, seeking what had wandered away? He found the wandering one and took it on His shoulders—the same shoulders that carried the wood—and carried it back to the life above, and brought it back and counted it among those who never strayed. He lit a lamp, His own flesh, and swept the house by cleansing the sin of the world. He searched for the coin, the Royal Image covered over with passions, and called together His friends, the Angelic Powers, to share in His joy at finding the coin, just as He had earlier made them sharers in the secret of His Incarnation. The Light that is exceedingly bright followed the lamp—the Forerunner—and the Word followed the Voice, and the Bridegroom followed the Bridegroom's friend, who prepared a special people for the Lord and cleansed them with water in preparation for the Spirit. Do you reproach God for this? Do you think less of Him because He wraps a towel around Himself and washes His disciples' feet, showing that humility is the best path to exaltation? Because He humbles Himself for the sake of the soul bent down to the ground, so that He may lift up what is bent double under the weight of sin? Why don't you also accuse Him of a crime because He eats with tax collectors at their tables and makes disciples of tax collectors, so that He too may gain something? And what does He gain? The salvation of sinners. If so, one must also blame the physician for bending over suffering and enduring foul smells in order to heal the sick, and blame the one who leans over the ditch to rescue the animal that has fallen into it, as the Law requires.

XXVI. To this what will those cavillers say, those bitter reasoners about Godhead, those detractors of all things that are praiseworthy, those darkeners of Light, uncultured in respect of Wisdom, for whom Christ died in vain, unthankful creatures, the work of the Evil One. Do you turn this benefit into a reproach to God? Will you deem Him little on this account, that He humbled Himself for your sake, and because to seek for that which had wandered the Good Shepherd, He who lays down His life for the sheep, John 10:11 came upon the mountains and hills upon which you used to sacrifice, John 5:35 and found the wandering one; and having found it, took it upon His shoulders, Hosea 4:13 on which He also bore the wood; and having borne it, brought it back to the life above; and having brought it back, numbered it among those who have never strayed. That He lit a candle, Luke 15:4-5 His own flesh, and swept the house, by cleansing away the sin of the world, and sought for the coin, the Royal Image that was all covered up with passions, and calls together His friends, the Angelic Powers, at the finding of the coin, and makes them sharers of His joy, as He had before made them sharers of the secret of His Incarnation? That the Light that is exceeding bright should follow the Candle — Forerunner, and the Word, the Voice, and the Bridegroom, the Bridegroom's friend, that prepared for the Lord a peculiar people and cleansed them by the water Matthew 3:11 in preparation for the Spirit? Do you Reproach God with this? Do you conceive of Him as less because He girds Himself with a towel and washes His disciples, John 13:4-5 and shows that humiliation is the best road to exaltation; Matthew 23:12 because He humbles Himself for the sake of the soul that is bent down to the ground, that He may even exalt with Himself that which is bent double under a weight of sin? How comes it that you do not also charge it upon Him as a crime that He eats with Publicans Mark 2:15-16 and at Publicans' tables, and makes disciples of Publicans Luke 15:2 that He too may make some gain. And what gain? The salvation of sinners. If so, one must blame the physician for stooping over suffering and putting up with evil smells in order to give health to the sick; and him also who leans over the ditch, that he may, according to the Law, save the beast that has fallen into it.

He was sent, but sent according to His Manhood (for He was of two natures), since He was hungry and thirsty and weary, and was distressed and wept, according to the laws of human nature. But even if He were sent also as God, what does that matter? Consider the mission to be the good pleasure of the Father, to which He refers everything that concerns Himself, both to honor the eternal Principle and to avoid appearing to be a rival God. For on one hand He is said to have been betrayed, and on the other it is written that He gave Himself up; and likewise, that He was raised and taken up by the Father, and also that by His own power He rose and ascended. The former belongs to the good pleasure, the latter to His own authority; but you focus on everything that diminishes Him while you ignore everything that exalts Him. For example, you emphasize that He suffered, but you don't add that it was by His own will. How much the Word must suffer even now! By some He is honored as God but confused with the Father; by others He is dishonored as flesh and is severed from God. With whom should He be most angry—or rather, which should He forgive—those who falsely contract Him, or those who divide Him? For the former ought to have made a distinction, and the latter to have made a union, the one in number, the other in Godhead. Do you stumble at His flesh? So did the Jews. Do you call Him a Samaritan, and the rest which I will not repeat? Even the demons did not do this, O man more unbelieving than demons and more stupid than Jews. The Jews recognized the title Son as expressing equal rank; and the demons knew that He who drove them out was God, for they were persuaded by their own experience. But you will neither admit the equality nor confess the Godhead. It would have been better for you to have been circumcised and a demoniac—to reduce the matter to an absurdity—than in uncircumcision and robust health to be so ill and ungodly disposed. But as for our war with such men, let it be brought to an end by their returning, however late, to a sound mind, if they will; or else, if they will not, let it be postponed to another occasion if they continue as they are. In any case, we will have no fear when contending for the Trinity with the help of the Trinity.

XXVII. He was sent, but sent according to His Manhood (for He was of two Natures), since He was hungry and thirsty and weary, and was distressed and wept, according to the Laws of human nature. But even if He were sent also as God, what of that? Consider the Mission to be the good pleasure of the Father, to which He refers all that concerns Himself, both that He may honour the Eternal Principle, and that He may avoid the appearance of being a rival God. For He is said on the one hand to have been betrayed, and on the other it is written that He gave Himself up; and so too that He was raised and taken up by the Father, and also that of His own power He rose and ascended. The former belongs to the Good Pleasure, the latter to His own Authority; but you dwell upon all that diminishes Him, while you ignore all that exalts Him. For instance, you score that He suffered, but you do not add of His own Will. Ah, what things has the Word even now to suffer! By some He is honoured as God but confused with the Father; by others He is dishonoured as Flesh, and is severed from God. With whom shall He be most angry — or rather which shall He forgive — those who falsely contract Him, or those who divide Him? For the former ought to have made a distinction, and the latter to have made a Union, the one in number, the other in Godhead. Do you stumble at His Flesh? So did the Jews. Do you call Him a Samaritan, John 8:48 and the rest which I will not utter? This did not even the demons, O man more unbelieving than demons, and more stupid than Jews. The Jews recognized the title Son as expressing equal rank; and the demons knew that He who drove them out was God, for they were persuaded by their own experience. But you will not either admit the equality or confess the Godhead. It would have been better for you to have been circumcised and a demoniac — to reduce the matter to an absurdity — than in uncircumcision and robust health to be thus ill and ungodly disposed. But for our war with such men, let it be brought to an end by their returning, however late, to a sound mind, if they will; or else if they will not, let it be postponed to another occasion, if they continue as they are. Anyhow, we will have no fear when contending for the Trinity with the help of the Trinity.

28. We need to summarize our teaching this way: We were created so that we might be made happy. We were made happy when we were created. Paradise was entrusted to us so that we might enjoy life. We received a commandment so that we might gain a good reputation by keeping it—not because God did not know what would happen, but because He had established the law of free will. We were deceived because we were envied. We were cast out because we transgressed. We fasted because we refused to fast, having been overpowered by the tree of knowledge. The commandment was ancient, existing from the beginning with us, and it was a kind of training for our souls and a restraint against indulgence. We were reasonably made subject to it so that we might recover by keeping it what we had lost by not keeping it. We needed an incarnate God, a God put to death, so that we might live. We were put to death together with Him so that we might be cleansed. We rose again with Him because we were put to death with Him. We were glorified with Him because we rose again with Him.

XXVIII. It is now needful for us to sum up our discourse as follows: We were created that we might be made happy. We were made happy when we were created. We were entrusted with Paradise that we might enjoy life. We received a Commandment that we might obtain a good repute by keeping it; not that God did not know what would take place, but because He had laid down the law of Free Will. We were deceived because we were the objects of envy. We were cast out because we transgressed. We fasted because we refused to fast, being overpowered by the Tree of Knowledge. For the Commandment was ancient, coeval with ourselves, and was a kind of education of our souls and curb of luxury, to which we were reasonably made subject, in order that we might recover by keeping it that which we had lost by not keeping it. We needed an Incarnate God, a God put to death, that we might live. We were put to death together with Him, that we might be cleansed; we rose again with Him because we were put to death with Him; we were glorified with Him, because we rose again with Him.

There are indeed many miracles from that time: God crucified; the sun darkened and then lit again, for it was fitting that creation should suffer alongside its Creator; the temple veil torn; the Blood and Water poured from His side—one as from a man, the other as beyond man; the rocks split for the sake of the Rock; the dead raised as a guarantee of the final Resurrection of all people; the signs at the tomb and after the tomb, which no one can adequately celebrate; and yet none of these equals the miracle of my salvation. A few drops of Blood recreate the entire world and become to all people what rennet is to milk, drawing us together and binding us into unity.

XXIX. Many indeed are the miracles of that time: God crucified; the sun darkened and again rekindled; for it was fitting that the creatures should suffer with their Creator; the veil rent; the Blood and Water shed from His Side; the one as from a man, the other as above man; the rocks rent for the Rock's sake; the dead raised for a pledge of the final Resurrection of all men; the Signs at the Sepulchre and after the Sepulchre, which none can worthily celebrate; and yet none of these equal to the Miracle of my salvation. A few drops of Blood recreate the whole world, and become to all men what rennet is to milk, drawing us together and compressing us into unity.

30. But, O Pascha, great and holy and purifier of all the world—for I will speak to you as to a living person—O Word of God and Light and Life and Wisdom and Might—for I rejoice in all Your names—O Offspring and Expression and Signet of the Great Mind, O Word conceived and Man contemplated, who bears all things, binding them by the Word of Your power: receive this discourse, not now as firstfruits, but perhaps as the completion of my offerings, a thanksgiving and at the same time a supplication, that we may suffer no evil beyond those necessary and sacred struggles in which our life has been spent. Stop the tyranny of the body over us—You see, O Lord, how great it is and how it bows me down—or impose Your own sentence if we are to be condemned by You. But if we are to be released according to our desire and be received into the heavenly Tabernacle, there too perhaps we shall offer You acceptable sacrifices upon Your altar, to Father and Word and Holy Spirit, for to You belongs all glory and honor and might, world without end. Amen.

XXX. But, O Pascha, great and holy and purifier of all the world — for I will speak to you as to a living person — O Word of God and Light and Life and Wisdom and Might — for I rejoice in all Your names — O Offspring and Expression and Signet of the Great Mind; O Word conceived and Man contemplated, Who bearest all things, binding them by the Word of Your power; receive this discourse, not now as firstfruits, but perhaps as the completion of my offerings, a thanksgiving, and at the same time a supplication, that we may suffer no evil beyond those necessary and sacred cares in which our life has been passed; and stay the tyranny of the body over us; (You see, O Lord, how great it is and how it bows me down) or Your own sentence, if we are to be condemned by You. But if we are to be released, in accordance with our desire, and be received into the Heavenly Tabernacle, there too it may be we shall offer You acceptable Sacrifices upon Your Altar, to Father and Word and Holy Ghost; for to You belongs all glory and honour and might, world without end. Amen.


Orations on the Feasts — Oration 40 (On Holy Baptism)

An exhortation not to delay baptism, on its power and grace, ending with a confession of faith in the Trinity.

Source: Translated by Charles Gordon Browne and James Edward Swallow. From Nicene and Post-Nicene Fathers, Second Series , Vol. 7. Edited by Philip Schaff and Henry Wace. ( Buffalo, NY: Christian Literature Publishing Co., 1894. ) Revised and edited for New Advent by Kevin Knight. <https://www.newadvent.org/fathers/310240.htm>.

Opening

The Oration on Holy Baptism.

The Oration on Holy Baptism.

Preached at Constantinople on January 6, 381, the day after the delivery of the sermon on the Holy Lights.

Preached at Constantinople Jan. 6, 381, being the day following the delivery of that on the Holy Lights.

Yesterday we held a great celebration on the glorious Day of the Holy Lights. It was right that we should rejoice for our salvation, and far more so than we do for weddings, birthdays, name days, housewarmings, the registration of children, anniversaries, and all the other festivals that people observe for their earthly friends. Today let us speak briefly about Baptism and the benefits we receive from it, even though yesterday's sermon touched on it in passing. This was partly because time was short and partly because the sermon needed to avoid becoming tedious. Too much length in a sermon is as harmful to people's ears as too much food is to their bodies. It will be worth your effort to give your attention to what we say and to receive our teaching on such an important subject not carelessly but with an eager mind, since to understand the power of this Sacrament is itself Enlightenment.

I. Yesterday we kept high Festival on the illustrious Day of the Holy Lights; for it was fitting that rejoicings should be kept for our Salvation, and that far more than for weddings and birthdays, and namedays, and house-warmings, and registrations of children, and anniversaries, and all the other festivities that men observe for their earthly friends. And now today let us discourse briefly concerning Baptism, and the benefits which accrue to us therefrom, even though our discourse yesterday spoke of it cursorily; partly because the time pressed us hard, and partly because the sermon had to avoid tediousness. For too great length in a sermon is as much an enemy to people's ears, as too much food is to their bodies….It will be worth your while to apply your minds to what we say, and to receive our discourse on so important a subject not perfunctorily, but with ready mind, since to know the power of this Sacrament is itself Enlightenment.

The Word recognizes three births for us: our natural birth, the birth of baptism, and the birth of the resurrection. The first happens by night, is marked by slavery, and involves suffering. The second happens by day, destroys suffering, cuts away all the covering that comes from our physical birth, and leads us to a higher life. The third is more fearsome and briefer, gathering all humanity together in an instant to stand before its Creator and give an account of its service and way of life here—whether it has followed the flesh or has risen up with the spirit and worshiped the grace of its new creation. My Lord Jesus Christ showed that He honored all these births in His own person. He honored the first by that first life-giving breath of God. He honored the second by His Incarnation and the baptism with which He Himself was baptized. He honored the third by the Resurrection, of which He was the firstfruits. Just as He condescended to become the firstborn among many brothers, so also He became the firstborn from the dead.

II. The Word recognizes three Births for us; namely, the natural birth, that of Baptism, and that of the Resurrection. Of these the first is by night, and is servile, and involves passion; but the second is by day, and is destructive of passion, cutting off all the veil that is derived from birth, and leading on to the higher life; and the third is more terrible and shorter, bringing together in a moment all mankind, to stand before its Creator, and to give an account of its service and conversation here; whether it has followed the flesh, or whether it has mounted up with the spirit, and worshipped the grace of its new creation. My Lord Jesus Christ has showed that He honoured all these births in His own Person; the first, by that first and quickening Inbreathing; Genesis 2:7 the second by His Incarnation and the Baptism wherewith He Himself was baptized; and the third by the Resurrection of which He was the Firstfruits; condescending, as He became the Firstborn Romans 8:29 among many brethren, so also to become the Firstborn from the dead. Colossians 1:18

We are not speaking today about two of these births—the first and the last. Let us discuss the second, which is necessary for us now and which gives its name to the Feast of the Lights. Illumination is the radiance of souls, the transformation of life, the inquiry directed to our conscience toward God. It is help for our weakness, the rejection of the flesh, the pursuit of the Spirit, union with the Word, the betterment of creation, the defeat of sin, sharing in light, the destruction of darkness. It is the journey to God, dying with Christ, the completion of the mind, the defense of faith, the key to the Kingdom of heaven, the transformation of life, the end of slavery, the breaking of chains, the reshaping of the entire person. Why should I say more? Illumination is the greatest and most magnificent of God's gifts. For just as we speak of the Holy of Holies and the Song of Songs as more complete and more excellent than others, so this is called Illumination, as being more holy than any other illumination we possess.

III. Concerning two of these births, the first and the last, we have not to speak on the present occasion. Let us discourse upon the second, which is now necessary for us, and which gives its name to the Feast of the Lights. Illumination is the splendour of souls, the conversion of the life, the question put to the Godward conscience. It is the aid to our weakness, the renunciation of the flesh, the following of the Spirit, the fellowship of the Word, the improvement of the creature, the overwhelming of sin, the participation of light, the dissolution of darkness. It is the carriage to God, the dying with Christ, the perfecting of the mind, the bulwark of Faith, the key of the Kingdom of heaven, the change of life, the removal of slavery, the loosing of chains, the remodelling of the whole man. Why should I go into further detail? Illumination is the greatest and most magnificent of the Gifts of God. For just as we speak of the Holy of Holies, and the Song of Songs, as more comprehensive and more excellent than others, so is this called Illumination, as being more holy than any other illumination which we possess.

Just as Christ, who gives this gift, is called by many different names, so is the gift itself—either because its nature brings such great joy (as people who love something take pleasure in repeating its name), or because its many benefits have led us to give it many names. We call it the Gift, the Grace, Baptism, Unction, Illumination, the Clothing of Immortality, the Laver of Regeneration, the Seal, and every other honorable title. We call it the Gift because it is given to us without any payment on our part. We call it Grace because it is given even to those in debt. We call it Baptism because sin is buried with it in the water. We call it Unction because it is priestly and royal, for those who were anointed had these roles. We call it Illumination because of its brightness. We call it Clothing because it covers our shame. We call it the Laver because it washes us. We call it the Seal because it preserves us and also marks us as belonging to the Lord. The heavens rejoice in it. Angels glorify it because of its related splendor. It is an image of heavenly bliss. We long to sing its praises, but we cannot do so worthily.

IV. And as Christ the Giver of it is called by many various names, so too is this Gift, whether it is from the exceeding gladness of its nature (as those who are very fond of a thing take pleasure in using its name), or that the great variety of its benefits has reacted for us upon its names. We call it, the Gift, the Grace, Baptism, Unction, Illumination, the Clothing of Immortality, the Laver of Regeneration, the Seal, and everything that is honourable. We call it the Gift, because it is given to us in return for nothing on our part; Grace, because it is conferred even on debtors; Baptism, because sin is buried with it in the water; Unction, as Priestly and Royal, for such were they who were anointed; Illumination, because of its splendour; Clothing, because it hides our shame; the Laver, because it washes us; the Seal because it preserves us, and is moreover the indication of Dominion. In it the heavens rejoice; it is glorified by Angels, because of its kindred splendour. It is the image of the heavenly bliss. We long indeed to sing out its praises, but we cannot worthily do so.

God is Light—the highest, the unapproachable, the ineffable, who can neither be conceived in the mind nor uttered with the lips, who gives life to every reasoning creature. He is in the world of thought what the sun is in the world of sense. He presents himself to our minds in proportion to how much we are cleansed, and is loved in proportion to how much he is presented to our mind, and again, is conceived in proportion to how much we love him. He himself contemplates and comprehends himself, and pours himself out upon what is external to him. That Light, I mean, which is contemplated in the Father and the Son and the Holy Spirit, whose riches is their unity of nature and the one outleaping of their brightness. A second Light is the Angel, a kind of outflow or communication of that first Light, drawing its illumination from its inclination and obedience to it. I do not know whether its illumination is distributed according to the order of its state, or whether its order is due to the respective measures of its illumination. A third Light is man, a light which is visible to external objects. For they call man light because of the faculty of speech in us. And the name is applied again to those of us who are more like God and who approach God more nearly than others. I also acknowledge another Light, by which the primeval darkness was driven away or pierced. It was the first of all the visible creation to be called into existence, and it irradiates the whole universe, the circling orbit of the stars, and all the heavenly beacon fires.

V. God is Light: 1 John 1:5 the highest, the unapproachable, the ineffable, That can neither be conceived in the mind nor uttered with the lips, 1 Timothy 6:16 That gives life to every reasoning creature. John 1:9 He is in the world of thought, what the sun is in the world of sense; presenting Himself to our minds in proportion as we are cleansed; and loved in proportion as He is presented to our mind; and again, conceived in proportion as we love Him; Himself contemplating and comprehending Himself, and pouring Himself out upon what is external to Him. That Light, I mean, which is contemplated in the Father and the Son and the Holy Ghost, Whose riches is Their unity of nature, and the one outleaping of Their brightness. A second Light is the Angel, a kind of outflow or communication of that first Light, drawing its illumination from its inclination and obedience thereto; and I know not whether its illumination is distributed according to the order of its state, or whether its order is due to the respective measures of its illumination. A third Light is man; a light which is visible to external objects. For they call man light because of the faculty of speech in us. And the name is applied again to those of us who are more like God, and who approach God more nearly than others. I also acknowledge another Light, by which the primeval darkness was driven away or pierced. It was the first of all the visible creation to be called into existence; and it irradiates the whole universe, the circling orbit of the stars, and all the heavenly beacon fires.

Light was also the first commandment given to the first man (for the commandment of the Law is a lamp and a light, and again, Because Your judgments are a light upon the earth), although the envious darkness crept in and worked wickedness. And a Light typical and proportionate to those who were its subjects was the written law, foreshadowing the truth and the sacrament of the great Light, for Moses' face was made glorious by it. And, to mention more Lights—it was Light that appeared out of Fire to Moses, when it burned the bush but did not consume it, to show its nature and to declare the power that was in it. And it was Light that was in the pillar of fire that led Israel and tamed the wilderness. It was Light that carried up Elijah in the chariot of fire, and yet did not burn him as it carried him. It was Light that shone around the Shepherds when the Eternal Light was mingled with the temporal. It was Light that was the beauty of the Star that went before to Bethlehem to guide the Wise Men's way, and to be the escort of the Light That is above us, when He came among us. Light was That Godhead Which was shown upon the Mount to the disciples—and a little too strong for their eyes. Light was That Vision which blazed out upon Paul, and by wounding his eyes healed the darkness of his soul. Light is also the brilliance of heaven to those who have been purified here, when the righteous shall shine forth as the Sun, and God shall stand in the midst of them, gods and kings, deciding and distinguishing the ranks of the Blessedness of heaven. Light besides these in a special sense is the illumination of Baptism of which we are now speaking, for it contains a great and marvelous sacrament of our salvation.

VI. Light was also the firstborn commandment given to the firstborn man (for the commandment of the Law is a lamp and a light; Proverbs 6:23 and again, Because Your judgments are a light upon the earth); although the envious darkness crept in and wrought wickedness. And a Light typical and proportionate to those who were its subjects was the written law, adumbrating the truth and the sacrament of the great Light, for Moses' face was made glorious by it. Exodus 34:30 And, to mention more Lights — it was Light that appeared out of Fire to Moses, when it burned the bush indeed, but did not consume it, to show its nature and to declare the power that was in it. And it was Light that was in the pillar of fire that led Israel and tamed the wilderness. Exodus 13:21 It was Light that carried up Elias in the car of fire, 2 Kings 2:11 and yet did not burn him as it carried him. It was Light that shone round the Shepherds Luke 2:9 when the Eternal Light was mingled with the temporal. It was Light that was the beauty of the Star that went before to Bethlehem to guide the Wise Men's way, Matthew 2:9 and to be the escort of the Light That is above us, when He came among us. Light was That Godhead Which was shown upon the Mount to the disciples — and a little too strong for their eyes. Light was That Vision which blazed out upon Paul, Acts 9:3 and by wounding his eyes healed the darkness of his soul. Light is also the brilliancy of heaven to those who have been purified here, when the righteous shall shine forth as the Sun, Matthew 13:43 and God shall stand in the midst of them, Wisdom 3:7 gods and kings, deciding and distinguishing the ranks of the Blessedness of heaven. Light beside these in a special sense is the illumination of Baptism of which we are now speaking; for it contains a great and marvellous sacrament of our salvation.

For since being utterly sinless belongs to God and to the first and uncompounded physis (for simplicity is peaceful and not subject to dissension), and I venture to say it belongs to the angelic nature too—or at least I would affirm that nature to be very nearly sinless because of its nearness to God—but sinning is human and belongs to the compound on earth (for composition is the beginning of separation), therefore the Master did not think it right to leave His creature unaided or to neglect its danger of separation from Himself. On the contrary, just as He gave existence to that which did not exist, so He gave new creation to that which did exist, a more divine creation and loftier than the first. This serves as a seal to those who are beginning life, and to those who are more mature in age both a gift and a restoration of the image which had fallen through sin. He did this so that we might not, by becoming worse through despair and ever being pulled downward to what is more evil, fall completely away from good and from virtue through despondency, and having fallen into a depth of evil (as it is said) despise Him. Instead, like those who in the course of a long journey take a brief rest from labor at an inn, we should be enabled to accomplish the rest of the road fresh and full of courage. Such is the grace and power of baptism: not an overwhelming of the world as of old, but a purification of the sins of each individual and a complete cleansing from all the bruises and stains of sin.

VII. For since to be utterly sinless belongs to God, and to the first and uncompounded nature (for simplicity is peaceful, and not subject to dissension), and I venture to say also that it belongs to the Angelic nature too; or at least, I would affirm that nature to be very nearly sinless, because of its nearness to God; but to sin is human and belongs to the Compound on earth (for composition is the beginning of separation); therefore the master did not think it right to leave His creature unaided, or to neglect its danger of separation from Himself; but on the contrary, just as He gave existence to that which did not exist, so He gave new creation to that which did exist, a diviner creation and a loftier than the first, which is to those who are beginning life a Seal, and to those who are more mature in age both a gift and a restoration of the image which had fallen through sin, that we may not, by becoming worse through despair, and ever being borne downward to that which is more evil, fall altogether from good and from virtue, through despondency; and having fallen into a depth of evil (as it is said) despise Him; but that like those who in the course of a long journey make a brief rest from labour at an inn, we should be enabled to accomplish the rest of the road fresh and full of courage. Such is the grace and power of baptism; not an overwhelming of the world as of old, but a purification of the sins of each individual, and a complete cleansing from all the bruises and stains of sin.

8. And since we are made double—I mean of body and soul, with one part visible and the other invisible—so the cleansing is also twofold: by water and the spirit. One is received visibly in the body, while the other works with it invisibly and apart from the body. One is symbolic, the other real and cleansing the depths. And this cleansing, which comes to the aid of our first birth, makes us new instead of old, and like God instead of what we now are. It recasts us without fire and creates us anew without breaking us up. To say it all in one word, the virtue of Baptism should be understood as a covenant with God for a second life and a purer way of living. And indeed all of us need to fear this very much and to watch our own souls, each one of us, with all care, so that we do not become liars regarding this profession. For if God is called upon as a mediator to confirm human agreements, how great is the danger if we are found to be transgressors of the covenant we have made with God Himself, and if we are found guilty before the Truth Himself of that lie, in addition to our other transgressions—and this when there is no second regeneration, or recreation, or restoration to our former state, even though we seek it with all our might and with many sighs and tears, by which it is scarred over (with great difficulty in my opinion, though we all believe that it may be scarred over). Yet if we could wipe away even the scars I would be glad, since I too have need of mercy. But it is better not to need a second cleansing and to stop at the first, which is, I know, common to all and involves no labor and is of equal value to slaves, to masters, to poor, to rich, to humble, to exalted, to gentle, to simple, to debtors, to those who are free from debt—like the breathing of air, and the pouring forth of light, and the changes of the seasons, and the sight of creation, that great delight which we all share alike, and the equal distribution of the faith.

VIII. And since we are double-made, I mean of body and soul, and the one part is visible, the other invisible, so the cleansing also is twofold, by water and the spirit; the one received visibly in the body, the other concurring with it invisibly and apart from the body; the one typical, the other real and cleansing the depths. And this which comes to the aid of our first birth, makes us new instead of old, and like God instead of what we now are; recasting us without fire, and creating us anew without breaking us up. For, to say it all in one word, the virtue of Baptism is to be understood as a covenant with God for a second life and a purer conversation. And indeed all need to fear this very much, and to watch our own souls, each one of us, with all care, that we do not become liars in respect of this profession. For if God is called upon as a Mediator to ratify human professions, how great is the danger if we be found transgressors of the covenant which we have made with God Himself; and if we be found guilty before the Truth Himself of that lie, besides our other transgressions…and that when there is no second regeneration, or recreation, or restoration to our former state, even though we seek it with all our might, and with many sighs and tears, by which it is cicatrized over (with great difficulty in my opinion, though we all believe that it may be cicatrized). Yet if we might wipe away even the scars I should be glad, since I too have need of mercy. But it is better not to stand in need of a second cleansing, but to stop at the first, which is, I know, common to all, and involves no labour, and is of equal price to slaves, to masters, to poor, to rich, to humble, to exalted, to gentle, to simple, to debtors, to those who are free from debt; like the breathing of the air, and the pouring forth of the light, and the changes of the seasons, and the sight of creation, that great delight which we all share alike, and the equal distribution of the faith.

It's strange to replace a painless remedy with a more painful one, to throw away the gift of mercy and end up owing a debt of punishment, and to try to balance our efforts at improvement against our sin. How many tears would we need to shed to equal the fountain of baptism? And who can guarantee that death will wait for us to be healed, or that the judgment seat won't summon us while we're still in debt and needing the fire of the other world? You might, like a good and compassionate farmer, beg the Master to continue sparing the fig tree and not yet cut it down, though it stands accused of bearing no fruit. You might ask him to let you spread manure around it in the form of tears, sighs, prayers, sleeping on the ground, keeping vigil, mortifying soul and body, and making correction through confession and a humble life. But it's uncertain whether the Master will spare it, since it takes up ground from another tree that's asking for mercy and is being harmed by the patience shown to this one. So let us be buried with Christ through Baptism so that we may also rise with him. Let us descend with him so that we may also be lifted up with him. Let us ascend with him so that we may also be glorified together.

IX. For it is a strange thing to substitute for a painless remedy one which is more painful; to cast away the grace of mercy, and owe a debt of punishment; and to measure our amendment against sin. For how many tears must we contribute before they can equal the fount of baptism; and who will be surety for us that death shall wait for our cure, and that the judgment seat shall not summon us while still debtors, and needing the fire of the other world? You perhaps, as a good and pitiful husbandman, will entreat the Master still to spare the figtree, Luke 13:8 and not yet to cut it down, though accused of unfruitfulness; but to allow you to put dung about it in the shape of tears, sighs, invocations, sleepings on the ground, vigils, mortifications of soul and body, and correction by confession and a life of humiliation. But it is uncertain if the Master will spare it, inasmuch as it cumbers the ground of another asking for mercy, and becoming deteriorated by the longsuffering shown to this one. Let us then be buried with Christ by Baptism, that we may also rise with Him; let us descend with Him, that we may also be exalted with Him; let us ascend with Him, that we may also be glorified together.

If after baptism the persecutor and tempter of the light attacks you (for he even attacked the Word, my God, through the veil—the hidden Light through what was made visible), you have the means to defeat him. Do not fear the battle. Defend yourself with the water; defend yourself with the Spirit, by which all the fiery darts of the wicked will be quenched. It is Spirit, but the Spirit that tore the mountains apart. It is water, but the kind that puts out fire. If he attacks you through your poverty (as he dared to attack Christ) and demands that stones be turned into bread, do not be ignorant of his tricks. Teach him what he has not learned. Defend yourself with the Word of life, who is the bread sent down from heaven and who gives life to the world. If he plots against you using vain glory (as he did against Christ when he brought him up to the pinnacle of the temple and said to him, "Throw yourself down" as proof of your divinity), do not be overcome by pride. If you are caught by this, he will not stop there. For he is never satisfied; he grasps at everything. He flatters you with fair appearances, but he ends in evil—this is how he fights. Yes, the robber is skilled in Scripture. On one side was the "It is written" about the bread, and on the other the "It is written" about the angels. "It is written," he says, "He will give his angels charge over you, and they will bear you up in their hands." You vile deceiver! How is it that you left out the words that follow? For I know them well, even if you pass over them in silence. I will make you walk upon the asp and the basilisk, and I will trample on serpents and scorpions, being protected by the Trinity. If he wrestles against you to bring you down through greed, showing you all the kingdoms in a single moment and the blink of an eye as if they belong to him, and demands your worship, despise him as a beggar. Say to him, relying on the Seal: I myself am the Image of God; I have not yet been cast down from the heavenly glory, as you were through your pride; I have put on Christ; I have been transformed into Christ through baptism; you worship me. I know well that he will leave, defeated and put to shame by this, just as he did from Christ the first Light—so he will from those who are illuminated by Christ. These are the blessings the laver gives to those who grasp it; this is the rich feast it provides for those who hunger rightly.

X. If after baptism the persecutor and tempter of the light assail you (for he assailed even the Word my God through the veil, the hidden Light through that which was manifested), you have the means to conquer him. Fear not the conflict; defend yourself with the Water; defend yourself with the Spirit, by Which all the fiery darts of the wicked shall be quenched. Ephesians 6:16 It is Spirit, but That Spirit which rent the Mountains. 1 Kings 19:11 It is Water, but that which quenches fire. If he assail you by your want (as he dared to assail Christ), and asks that stones should be made bread, do not be ignorant of his devices. 2 Corinthians 2:11 Teach him what he has not learned. Defend yourself with the Word of life, Who is the Bread sent down from heaven, and giving life to the world. John 6:33 If he plot against you with vain glory (as he did against Christ when he led Him up to the pinnacle of the temple and said to Him, Cast Yourself down Matthew 4:6 as a proof of Your Godhead), be not overborne by elation. If you be taken by this he will not stop here. For he is insatiable, he grasps at every thing. He fawns upon you with fair pretences, but he ends in evil; this is the manner of his fighting. Yes, and the robber is skilled in Scripture. On the one side was that It is written about the Bread, and on the other that it Is written about the Angels. It is written, quoth he, He shall give His Angels charge concerning you, and they shall bear you in their hands. O vile sophist! How was it that you suppressed the words that follow, for I know it well, even if you pass it by in silence? I will make you to go upon the asp and basilisk, and I will tread upon serpents and scorpions, being fenced by the Trinity. If he wrestle against you to a fall through avarice, showing you all the Kingdoms at one instant and in the twinkling of an eye, as belonging to himself, and demand your worship, despise him as a beggar. Say to him relying on the Seal, I am myself the Image of God; I have not yet been cast down from the heavenly Glory, as you were through your pride; I have put on Christ; I have been transformed into Christ by Baptism; worship thou me. Well do I know that he will depart, defeated and put to shame by this; as he did from Christ the first Light, so he will from those who are illumined by Christ. Such blessings does the laver bestow on those who apprehend it; such is the rich feast which it provides for those who hunger aright.

Let us then be baptized so that we may win the victory. Let us take part in the cleansing waters, which are more purifying than hyssop, purer than the blood required by the law, and more sacred than the ashes of the heifer that sprinkled the unclean and provided a temporary cleansing of the body but not a complete removal of sin. For if people were purged once for all, why would they need further purification? Let us be baptized today so that we do not suffer violence tomorrow. Let us not postpone the blessing as if it were something harmful, nor wait until we become more wicked so that more may be forgiven us. Let us not become sellers and traders of Christ, or we will become more heavily burdened than we can bear, and we will sink completely and make shipwreck of the gift, losing everything because we expected too much. While you are still in control of your thoughts, run to the gift. While you are not yet sick in body or mind, and do not appear so to those around you—though you are actually of sound mind—while your goods are not yet in the control of others but you yourself are still master of them, while your tongue is not stammering or parched or, to say no more, deprived of the ability to pronounce the sacramental words, while you can still be made one of the faithful not by guesswork but openly, and can still receive not pity but congratulations, while the gift is still clear to you and there is no doubt about it, while the grace can reach the depths of your soul and it is not merely your body being washed for burial, and before tears surround you announcing your death—and even these perhaps restrained for your sake—and your wife and children try to delay your departure and are listening for your dying words, before the physician is powerless to help you and is giving you only hours to live—hours that are not his to give—and is deciding your salvation with a nod of his head and discoursing learnedly on your disease after you are dead, or making his fees heavier by his absences, or hinting at hopelessness, before there is a struggle between the man who would baptize you and the man who seeks your money, the one striving that you may receive your Viaticum, the other that he may be written in your will as heir—and there is no time for both.

XI. Let us then be baptized that we may win the victory; let us partake of the cleansing waters, more purifying than hyssop, purer than the legal blood, more sacred than the ashes of the heifer sprinkling the unclean, Hebrews 10:4 and providing a temporary cleansing of the body, but not a complete taking away of sin; for if once purged, why should they need further purification? Let us be baptized today, that we suffer not violence tomorrow; and let us not put off the blessing as if it were an injury, nor wait till we get more wicked that more may be forgiven us; and let us not become sellers and traffickers of Christ, lest we become more heavily burdened than we are able to bear, that we be not sunk with all hands and make shipwreck of the Gift, and lose all because we expected too much. While you are still master of your thoughts run to the Gift. While you are not yet sick in body or in mind, nor seemest so to those who are with you (though you are really of sound mind); while your good is not yet in the power of others, but you yourself art still master of it; while your tongue is not stammering or parched, or (to say no more) deprived of the power of pronouncing the sacramental words; while you can still be made one of the faithful, not conjecturally but confessedly; and can still receive not pity but congratulation; while the Gift is still clear to you, and there is no doubt about it; while the grace can reach the depth of your soul, and it is not merely your body that is washed for burial; and before tears surround you announcing your decease — and even these restrained perhaps for your sake — and your wife and children would delay your departure, and are listening for your dying words; before the physician is powerless to help you, and is giving you but hours to live — hours which are not his to give — and is balancing your salvation with the nod of his head, and discoursing learnedly on your disease after you are dead, or making his charges heavier by withdrawals, or hinting at despair; before there is a struggle between the man who would baptize you and the man who seeks your money, the one striving that you may receive your Viaticum, the other that he may be inscribed in your Will as heir — and there is no time for both.

Why wait for a fever to bring you this blessing and refuse to receive it from God? Why do you want to get it through the passage of time rather than through reason? Why do you want to owe it to a scheming friend rather than to your own saving desire? Why do you want to receive it by force rather than by free will, by necessity rather than by freedom? Why must you hear about your death from someone else rather than thinking of it as already present? Why do you seek drugs that will do no good, or the sweat of a medical crisis, when the sweat of death is perhaps already upon you? Heal yourself before you reach your final extremity. Have pity on yourself—you are the only true healer of your disease. Apply the truly saving medicine to yourself. While you are still sailing with a favorable wind, fear shipwreck, and you will be in less danger of it if you make use of your fear as a help. Give yourself the opportunity to celebrate this Gift with feasting, not with mourning. Let the talent be cultivated, not buried in the ground. Let some time pass between receiving grace and death, so that not only may the record of your sins be wiped out, but something better may be written in its place. This way you may have not only the Gift but also the Reward, so that you may not only escape the fire but also inherit the glory that comes from cultivating the Gift. For people of small souls, it is a great thing simply to escape torment, but people of great souls also aim to attain the reward.

XII. Why wait for a fever to bring you this blessing, and refuse it from God? Why will you have it through lapse of time, and not through reason? Why will you owe it to a plotting friend, and not to a saving desire? Why will you receive it of force and not of free will; of necessity rather than of liberty? Why must you hear of your death from another, rather than think of it as even now present? Why do you seek for drugs which will do no good, or the sweat of the crisis, when the sweat of death is perhaps upon you? Heal yourself before your extremity; have pity upon yourself the only true healer of your disease; apply to yourself the really saving medicine; while you are still sailing with a favouring breeze fear shipwreck, and you will be in less danger of it, if you make use of your terror as a helper. Give yourself occasion to celebrate the Gift with feasting, not with mourning; let the talent be cultivated, not buried in the ground; let some time intervene between the grace and death, that not only may the account of sins be wiped out, but something better may be written in its place; that you may have not only the Gift, but also the Reward; that you may not only escape the fire, but may also inherit the glory, which is bestowed by cultivation of the Gift. For to men of little soul it is a great thing to escape torment; but men of great soul aim also at attaining reward.

13. I know of three classes among the saved: the slaves, the hired servants, the sons. If you are a slave, be afraid of the whip. If you are a hired servant, look only to receive your wages. If you are more than this, a son, revere Him as a Father and do what is good because it is good to obey a Father. Even though no reward should come to you from it, this is itself a reward—that you please your Father. Let us then take care not to despise these things. How absurd it would be to grasp at money and throw away health, to be lavish with the cleansing of the body but stingy about the cleansing of the soul, to seek freedom from earthly slavery but not care about heavenly freedom, to make every effort to be splendidly housed and dressed but never think about how you yourself may become truly precious, to be zealous to do good to others without any desire to do good to yourself. If good could be bought, you would spare no money, but if mercy is freely at your feet, you despise it for its cheapness. Every time is suitable for your washing, since any time may be your death. With Paul I shout to you with that loud voice, "Behold now is the accepted time; behold now is the day of salvation," and that "now" does not point to any one time but is every present moment. And again, "Awake, you that sleep, and Christ shall give you light," dispelling the darkness of sin. For as Isaiah says, in the night hope is evil, and it is more profitable to be received in the morning.

XIII. I know of three classes among the saved; the slaves, the hired servants, the sons. If you are a slave, be afraid of the whip; if you are a hired servant, look only to receive your hire; if you are more than this, a son, revere Him as a Father, and work that which is good, because it is good to obey a Father; and even though no reward should come of it for you, this is itself a reward, that you please your Father. Let us then take care not to despise these things. How absurd it would be to grasp at money and throw away health; and to be lavish of the cleansing of the body, but economical over the cleansing of the soul; and to seek for freedom from earthly slavery, but not to care about heavenly freedom; and to make every effort to be splendidly housed and dressed, but to have never a thought how you yourself may become really very precious; and to be zealous to do good to others, without any desire to do good to yourself. And if good could be bought, you would spare no money; but if mercy is freely at your feet, you despise it for its cheapness. Every time is suitable for your ablution, since any time may be your death. With Paul I shout to you with that loud voice, Behold now is the accepted time; behold Now is the day of salvation; 2 Corinthians 6:2 and that Now does not point to any one time, but is every present moment. And again Awake, you that sleep, and Christ shall give you light, Ephesians 5:14 dispelling the darkness of sin. For as Isaiah says, In the night hope is evil, and it is more profitable to be received in the morning.

Sow at the right time, gather your harvest, and open your barns when you should. Plant in season, cut the grape clusters when they're ripe, sail boldly in spring, and pull your ship ashore at the start of winter when the sea becomes stormy. Let there be for you a time for war and a time for peace, a time to marry and a time to refrain from marriage, a time for friendship and a time for conflict if needed—in short, a time for everything, if you follow Solomon's advice. It's best to do so, because the advice is valuable. But the work of your salvation is something you should be engaged in at all times. Let every moment be the right time for baptism. If you keep passing over today and waiting for tomorrow, your constant small delays will deceive you without your realizing it—this is the Evil One's way. He says, "Give me the present and give God the future; give me your youth and give God your old age; give me your pleasures and give Him your uselessness." How great the danger that surrounds you! How many unexpected disasters there are! War might consume you, an earthquake might overwhelm you, the sea might swallow you up, a wild beast might carry you off, sickness might kill you, or a crumb going down the wrong way (a trivial thing, yet what is easier than for a person to die, despite your pride in the divine image?), or drinking too freely, or a wind knocking you down, or a horse running away with you, or a poison maliciously plotted against you or perhaps turning harmful when meant to heal, or a cruel judge, or a merciless executioner, or any of the things that bring the swiftest change beyond human help.

XIV. Sow in good season, and gather together, and open your barns when it is the time to do so; and plant in season, and let the clusters be cut when they are ripe, and launch boldly in spring, and draw your ship on shore again at the beginning of winter, when the sea begins to rage. And let there be to you also a time for war and a time for peace; a time to marry, and a time to abstain from marrying; a time for friendship, and a time for discord, if this be needed; and in short a time for everything, if you will follow Solomon's advice. And it is best to do so, for the advice is profitable. But the work of your salvation is one upon which you should be engaged at all times; and let every time be to you the definite one for Baptism. If you are always passing over today and waiting for tomorrow, by your little procrastinations you will be cheated without knowing it by the Evil One, as his manner is. Give to me, he says, the present, and to God the future; to me your youth, and to God old age; to me your pleasures, and to Him your uselessness. How great is the danger that surrounds you. How many the unexpected mischances. War has expended you; or an earthquake overwhelmed you; or the sea swallowed you up; or a wild beast carried you off; or a sickness killed you; or a crumb going the wrong way (a most insignificant thing, but what is easier than for a man to die, though you are so proud of the divine image); or a too freely indulged drinking bout; or a wind knocked you down; or a horse ran away with you; or a drug maliciously scheming against you, or perhaps found to be deleterious when meant to be wholesome; or an inhuman judge; or an inexorable executioner; or any of the things which make the change swiftest and beyond the power of human aid.

15. But if you would strengthen yourself in advance with the Seal, and secure yourself for the future with the best and strongest of all defenses, being marked both in body and soul with the anointing, just as Israel was long ago with that blood and anointing of the firstborn at night that protected him, what then can harm you, and what has been accomplished for you? Listen to the Proverbs. If you sit down, it says, you will be without fear; and if you sleep, your sleep will be sweet. And listen to David proclaiming good news to you: You will not be afraid of the terror by night, or of misfortune or the noonday demon. This, even while you are alive, will greatly contribute to your sense of safety (for a sheep that is sealed is not easily trapped, but one that is unmarked is easy prey for thieves), and at your death a blessed burial shroud, more precious than gold, more magnificent than a tomb, more reverent than useless libations, more timely than ripe firstfruits, which the dead bestow on the dead, making a law out of custom. Indeed, even if all things abandon you, or are violently taken from you—money, possessions, thrones, honors, and everything that belongs to this early turmoil—you will still be able to lay down your life in safety, having suffered no loss of the helps which God gave you for salvation.

XV. But if you would fortify yourself beforehand with the Seal, and secure yourself for the future with the best and strongest of all aids, being signed both in body and in soul with the unction, as Israel was of old with that blood and unction of the firstborn at night that guarded him, Exodus 12:22 what then can happen to you, and what has been wrought out for you? Listen to the Proverbs. If you sit, he says, you shall be without fear; and if you sleep, your sleep shall be sweet. Proverbs 3:24 And listen to David giving you the good news, You shall not be afraid for the terror by night, for mischance or noonday demon. This, even while you live, will greatly contribute to your sense of safety (for a sheep that is sealed is not easily snared, but that which is unmarked is an easy prey to thieves), and at your death a fortunate shroud, more precious than gold, more magnificent than a sepulchre, more reverent than fruitless libations, more seasonable than ripe firstfruits, which the dead bestow on the dead, making a law out of custom. Nay, if all things forsake you, Luke 9:60 or be taken violently away from you; money, possessions, thrones, distinctions, and everything that belongs to this early turmoil, yet you will be able to lay down your life in safety, having suffered no loss of the helps which God gave you unto salvation.

16. But are you afraid that you might destroy the Gift, and for that reason you put off being cleansed, because you cannot receive it a second time? What? Would you not also be afraid of danger in a time of persecution, and of losing the most precious thing you have—Christ? Would you then, for this same reason, avoid becoming a Christian? God forbid. Such a fear does not belong to a sane person; such reasoning shows insanity. O reckless caution, if I may call it that. O trick of the Evil One! He truly is darkness and pretends to be light; and when he can no longer prevail in open warfare, he sets traps in secret and gives advice that appears good but is really evil, hoping that by some trick he may prevail and that we find no escape from his scheming. And this is clearly what he is aiming at in this case. Since he cannot persuade you to despise Baptism, he causes you loss through a false sense of security; so that because of your fear you may unknowingly suffer the very thing you are afraid of; and because you fear destroying the Gift, you may for this very reason fail to receive the Gift altogether. This is his character, and he will never stop his deception as long as he sees us pressing onward toward heaven from which he has fallen. Therefore, O man of God, recognize the plots of your adversary; for the battle is against one who possesses, and it concerns the most important matters. Do not take your enemy as your counselor; do not refuse to be and to be called Faithful. As long as you are a Catechumen, you are only in the porch of Religion; you must come inside and cross the court and observe the Holy Things and look into the Holy of Holies and be in company with the Trinity. Great are the matters for which you are fighting, and great too is the stability you need. Protect yourself with the shield of faith. He fears you if you fight armed with this weapon, and therefore he wants to strip you of the Gift so that he may more easily overcome you unarmed and defenseless. He attacks every age and every form of life; he must be resisted by all.

XVI. But are you afraid lest you should destroy the Gift, and do you therefore put off your cleansing, because you cannot have it a second time? What? Would you not be afraid of danger in time of persecution, and of losing the most precious Thing you have — Christ? Would you then on this account avoid becoming a Christian? Perish the thought. Such a fear is not for a sane man; such an argument argues insanity. O incautious caution, if I may so. O trick of the Evil One! Truly he is darkness and pretends to be light; and when he can no longer prevail in open war, he lays snares in secret, and gives advice, apparently good, really evil, if by some trick at least he may prevail, and we find no escape from his plotting. And this is clearly what he is aiming at in this instance. For, being unable to persuade you to despise Baptism, he inflicts loss upon you through a fictitious security; that in consequence of your fear you may suffer unconsciously the very thing you are afraid of; and because you fear to destroy the Gift, you may for this very reason fail of the Gift altogether. This is his character; and he will never cease his duplicity as long as he sees us pressing onwards towards heaven from which he has fallen. Wherefore, O man of God, do thou recognize the plots of your adversary; for the battle is against him that has, and it is concerned with the most important interests. Take not your enemy to be your counsellor; despise not to be and to be called Faithful. As long as you are a Catechumen you are but in the porch of Religion; you must come inside, and cross the court, and observe the Holy Things, and look into the Holy of Holies, and be in company with the Trinity. Great are the interests for which you are fighting, great too the stability which you need. Protect yourself with the shield of faith. He fears you, if you fight armed with this weapon, and therefore he would strip you of the Gift, that he may the more easily overcome you unarmed and defenceless. He assails every age, and every form of life; he must be repelled by all.

Are you young? Stand firm against your passions. Join the alliance in God's army. Fight bravely against Goliath. Take your thousands or your tens of thousands; use your manhood well. But don't let your youth wither away, killed by the imperfection of your faith. Are you old and near the predestined necessity? Make good use of your few remaining days. Entrust the purification to your old age. Why do you fear youthful passion when you're already in deep old age and at your last breath? Or will you wait to be washed until you're dead, becoming not so much an object of pity as of disgust? Are you clinging to the dregs of pleasure while you yourself are in the dregs of life? It's shameful to be past the flower of your age but not past your wickedness—either to still be caught up in it or at least to appear so by delaying your purification. Do you have an infant child? Don't give sin any opportunity, but let him be sanctified from his childhood. From his very earliest age let him be consecrated by the Spirit. Do you fear the Seal because of the weakness of nature? What a small-souled mother, and how little faith you have! Why, Anna even before Samuel was born promised him to God, and after his birth consecrated him at once and brought him up in the priestly habit, not fearing anything in human nature but trusting in God. You have no need of amulets or incantations, through which the Devil also comes in, stealing worship from God for himself in the minds of foolish people. Give your child the Trinity, that great and noble Guard.

XVII. Are you young? Stand against your passions; be numbered with the alliance in the army of God: do valiantly against Goliath. 1 Samuel 17:32 Take your thousands or your myriads; thus enjoy your manhood; but do not allow your youth to be withered, being killed by the imperfection of your faith. Are you old and near the predestined necessity? Aid your few remaining days. Entrust the purification to your old age. Why do you fear youthful passion in deep old age and at your last breath? Or will you wait to be washed till you are dead, and not so much the object of pity as of dislike? Are you regretting the dregs of pleasure, being yourself in the dregs of life? It is a shameful thing to be past indeed the flower of your age, but not past your wickedness; but either to be involved in it still, or at least to seem so by delaying your purification. Have you an infant child? Do not let sin get any opportunity, but let him be sanctified from his childhood; from his very tenderest age let him be consecrated by the Spirit. Fearest thou the Seal on account of the weakness of nature? O what a small-souled mother, and of how little faith! Why, Anna even before Samuel was born 1 Samuel 1:10 promised him to God, and after his birth consecrated him at once, and brought him up in the priestly habit, not fearing anything in human nature, but trusting in God. You have no need of amulets or incantations, with which the Devil also comes in, stealing worship from God for himself in the minds of vainer men. Give your child the Trinity, that great and noble Guard.

18. What more? Are you living in virginity? Be sealed by this purification; make this the sharer and companion of your life. Let this direct your life, your words, every member, every movement, every sense. Honor it, so that it may honor you; so that it may give your head a crown of graces, and shield you with a crown of delights. Are you bound by marriage? Be bound also by the seal; make it dwell with you as a guardian of your continence, safer than any number of eunuchs or doorkeepers. Are you not yet married? Do not fear this consecration; you are pure even after marriage. I will take the risk of that. I will join you in marriage. I will dress the bride. We do not dishonor marriage because we give a higher honor to virginity. I will imitate Christ, the pure groomsman and bridegroom, as He both performed a miracle at a wedding and honors marriage with His presence. Only let marriage be pure and unmixed with filthy lusts. This only I ask: receive safety from the gift, and give to the gift the offering of chastity in its due season, when the appointed time of prayer comes around, and that which is more precious than business. And do this by mutual consent and agreement. For we do not command, we exhort; and we would receive something from you for your own benefit, and the common security of you both. And in one word, there is no state of life and no occupation to which baptism is not beneficial. If you are free, be restrained by it; if you are in slavery, be made of equal rank; if you are in grief, receive comfort; let the joyful be disciplined; the poor receive riches that cannot be taken away; the rich be made capable of being good stewards of their possessions. Do not play tricks or devise schemes against your own salvation. For even if we can deceive others, we cannot deceive ourselves. And so to scheme against oneself is very dangerous and foolish.

XVIII. What more? Are you living in Virginity? Be sealed by this purification; make this the sharer and companion of your life. Let this direct your life, your words, every member, every movement, every sense. Honour it, that it may honour you; that it may give to your head a crown of graces, and with a crown of delights may shield you. Sirach 32:3 Are you bound by wedlock? Be bound also by the Seal; make it dwell with you as a guardian of your continence, safer than any number of eunuchs or of doorkeepers. Are you not yet wedded to flesh? Fear not this consecration; you are pure even after marriage. I will take the risk of that. I will join you in wedlock. I will dress the bride. We do not dishonour marriage because we give a higher honour to virginity. I will imitate Christ, the pure Grooms-man and Bridegroom, as He both wrought a miracle at a wedding, and honours wedlock with His Presence. John 2:1-11 Only let marriage be pure and unmingled with filthy lusts. This only I ask; receive safety from the Gift, and give to the Gift the oblation of chastity in its due season, when the fixed time of prayer comes round, and that which is more precious than business. And do this by common consent and approval. For we do not command, we exhort; and we would receive something of you for your own profit, and the common security of you both. And in one word, there is no state of life and no occupation to which Baptism is not profitable. You who are a free man, be curbed by it; you who are in slavery, be made of equal rank; you who are in grief, receive comfort; let the gladsome be disciplined; the poor receive riches that cannot be taken away; the rich be made capable of being good stewards of their possessions. Do not play tricks or lay plots against your own salvation. For even if we can delude others we cannot delude ourselves. And so to play against oneself is very dangerous and foolish.

But you have to live in the midst of public affairs and are stained by them, and it would be terrible to waste this mercy. The answer is simple. Flee, if you can, even from the forum, along with the good company, making yourself the wings of an eagle, or to speak more suitably, of a dove—for what have you to do with Caesar or the things of Caesar?—until you can rest where there is no sin, no blackening, and no biting snake in the way to hinder your godly steps. Snatch your soul away from the world. Flee from Sodom. Flee from the burning. Travel on without turning back, lest you should be fixed as a pillar of salt. Escape to the mountain lest you be destroyed with the plain. But if you are already bound and constrained by the chain of necessity, reason this way with yourself—or rather, let me reason this way with you. It is better both to attain the good and to keep the purification. But if it is impossible to do both, it is surely better to be a little stained with your public affairs than to fall completely short of grace, just as I think it is better to undergo a slight punishment from a father or master than to be put out of doors, and to be beamed upon a little than to be left in total darkness. And it is the part of wise people to choose, as in good things the greater and more perfect, so in evils the lesser and lighter. Therefore, do not dread the purification too much. For our success is always judged by comparison with our place in life by our just and merciful Judge. Often one who is in public life and has had small success has had a greater reward than one who, in the enjoyment of liberty, has not completely succeeded. I think it is more marvelous for a person to advance a little in fetters than for one to run who is not carrying any weight, or to be only a little spattered when walking through mud than to be perfectly clean when the road is clean. To give you proof of what I have said: Rahab the harlot was justified by one thing alone, her hospitality, though she receives no praise for the rest of her conduct. And the Publican was exalted by one thing, his humility, though he received no testimony for anything else. So you may learn not to despair easily concerning yourself.

XIX. But you have to live in the midst of public affairs, and are stained by them; and it would be a terrible thing to waste this mercy. The answer is simple. Flee, if you can, even from the forum, along with the good company, making yourself the wings of an eagle, or, to speak more suitably, of a dove…for what have you to do with Cæsar or the things of Cæsar?…until you can rest where there is no sin, and no blackening, and no biting snake in the way to hinder your godly steps. Snatch your soul away from the world; flee from Sodom; flee from the burning; travel on without turning back, lest you should be fixed as a pillar of salt. Genesis 19:26 Escape to the Mountain lest you be destroyed with the plain. But if you are already bound and constrained by the chain of necessity, reason thus with yourself; or rather let me reason thus with you. It is better both to attain the good and to keep the purification. But if it be impossible to do both it is surely better to be a little stained with your public affairs than to fall altogether short of grace; just as I think it better to undergo a slight punishment from father or master than to be put out of doors; and to be a little beamed upon than to be left in total darkness. And it is the part of wise men to choose, as in good things the greater and more perfect, so in evils the lesser and lighter. Wherefore do not overmuch dread the purification. For our success is always judged by comparison with our place in life by our just and merciful Judge; and often one who is in public life and has had small success has had a greater reward than one who in the enjoyment of liberty has not completely succeeded; as I think it more marvellous for a man to advance a little in fetters, than for one to run who is not carrying any weight; or to be only a little spattered in walking through mud, than to be perfectly clean when the road is clean. To give you a proof of what I have said:– Rahab the harlot was justified by one thing alone, her hospitality, though she receives no praise for the rest of her conduct; and the Publican was exalted by one thing, his humility, Luke 18:14 though he received no testimony for anything else; so that you may learn not easily to despair concerning yourself.

20. But some will say, What shall I gain if, when I am secured by baptism and have cut myself off by my haste from the pleasures of life, when it was in my power to give free rein to pleasure and then obtain grace? For the laborers in the vineyard who had worked the longest time gained nothing by it, since equal wages were given even to the very last. You have relieved me of some trouble, whoever you are who say this, because you have at last with much difficulty revealed the secret of your delay. And though I cannot applaud your cunning, I do applaud your confession. But come here and listen to the interpretation of the parable, so that you may not be harmed by Scripture for lack of understanding. First of all, this passage is not about baptism, but about those who believe at different times and enter the good vineyard of the Church. For from the day and hour at which each person believed, from that day and hour he is required to work. And then, although those who entered first contributed more to the measure of labor, they did not contribute more to the measure of purpose. Indeed, perhaps even more was owed to the last in this respect, though the statement may seem paradoxical. For the reason for their later entrance was their later call to the work of the vineyard. In all other respects let us see how different they are. The first did not believe or enter until they had agreed on their wages, but the others came forward to do the work without an agreement, which is proof of greater faith. And the first were found to be envious and complaining by nature, but no such charge is brought against the others. And to the first, what was given was wages, though they were worthless fellows; to the last it was a free gift. So the first were convicted of foolishness and with good reason deprived of the greater reward. Let us see what would have happened to them if they had been late. Why, the equal pay, obviously. How then can they blame the employer as unjust because of their equality? For all these things take away the merit of their labor from the first, although they worked first. And therefore it turns out that the distribution of equal pay was just, if you measure the good will against the labor.

XX. But some will say, What shall I gain, if, when I am preoccupied by baptism, and have cut off myself by my haste from the pleasures of life, when it was in my power to give the reins to pleasure, and then to obtain grace? For the labourers in the vineyard who had worked the longest time gained nothing thereby, for equal wages were given to the very last. You have delivered me from some trouble, whoever you are who say this, because you have at last with much difficulty told the secret of your delay; and though I cannot applaud your shiftiness, I do applaud your confession. But come hither and listen to the interpretation of the parable, that you may not be injured by Scripture for want of information. First of all, there is no question here of baptism, but of those who believe at different times and enter the good vineyard of the Church. For from the day and hour at which each believed, from that day and hour he is required to work. And then, although they who entered first contributed more to the measure of the labour yet they did not contribute more to the measure of the purpose; nay perhaps even more was due to the last in respect of this, though the statement may seem paradoxical. For the cause of their later entrance was their later call to the work of the vineyard. In all other respects let us see how different they are. The first did not believe or enter till they had agreed on their hire; but the others came forward to do the work without an agreement, which is a proof of greater faith. And the first were found to be of an envious and murmuring nature, but no such charge is brought against the others. And to the first, that which was given was wages, though they were worthless fellows; to the last it was the free gift. So that the first were convicted of folly, and with reason deprived of the greater reward. Let us see what would have happened to them if they had been late. Why, the equal pay, evidently. How then can they blame the employer as unjust because of their equality? For all these things take away the merit of their labour from the first, although they were at work first; and therefore it turns out that the distribution of equal pay was just, if you measure the good will against the labour.

But suppose the parable does describe the power of the baptismal font according to your interpretation—what would stop you, if you entered first and bore the heat, from avoiding envy of those who came last, so that by this very act of love you might obtain more and receive the reward not as grace but as something owed? And besides, the workers who receive their wages are those who have entered the vineyard, not those who have missed it—which is likely to be your situation. So if it were certain that you would receive the gift even though you have this attitude and spitefully hold back some of the work, you might be forgiven for relying on such arguments and wanting to profit unfairly from the master's kindness. Though I would point out that the very ability to work is itself a greater reward for anyone who doesn't have a purely mercenary mindset. But since there's a real risk that you'll be shut out of the vineyard entirely because of your bargaining, and that you'll lose everything by stopping to chase small gains, please let my words persuade you to abandon these false interpretations and objections, and to come forward without arguing to receive the gift. Otherwise you may be snatched away before you realize your hopes, and discover that it was to your own harm that you came up with these clever arguments.

XXI. But supposing that the Parable does sketch the power of the font according to your interpretation, what would prevent you, if you entered first, and bore the heat, from avoiding envy of the last, that by this very lovingkindness you might obtain more, and receive the reward, not as of grace but as of debt? And next, the workmen who receive the wages are those who have entered, not those who have missed, the vineyard; which last is like to be your case. So that if it were certain that you would obtain the Gift, though you are of such a mind, and maliciously keep back some of the labour, you might be forgiven for taking refuge in such arguments, and desiring to make unlawful gain out of the kindness of the master; though I might assure you that the very fact of being able to labour is a greater reward to any who is not altogether of a huckstering mind. But since there is a risk of your being altogether shut out of the vineyard through your bargaining, and losing the capital through stopping to pick up little gains, do let yourselves be persuaded by my words to forsake the false interpretations and contradictions, and to come forward without arguing to receive the Gift, lest you should be snatched away before you realize your hopes, and should find out that it was to your own loss that you devised these sophistries.

But then, you say, is God not merciful, and since He knows our thoughts and searches out our desires, will He not accept the desire for Baptism in place of Baptism itself? You are speaking in riddles if you mean that because of God's mercy the unenlightened person is enlightened in His sight, and that someone who merely desires to enter the kingdom of heaven is actually within it, even though he holds back from doing what belongs to the kingdom. However, I will speak my opinion boldly on these matters, and I think all other sensible people will agree with me. Among those who have received the gift, some were completely alienated from God and from salvation, both given over to every kind of sin and eager to be evil. Others were halfway vicious, in a kind of middle state between good and bad. Still others, while they did evil things, did not approve of their own actions, just as people with a fever are not pleased with their own sickness. And others, even before they were enlightened, were worthy of praise, partly by nature and partly by the care with which they prepared themselves for Baptism. After their initiation these became noticeably better and less prone to falling, in one case with a view to obtaining good, and in the other in order to preserve it. Among these, those who gave in to some evil are better than those who were completely bad, and better still than those who yielded a little are those who were more eager and broke up their fallow ground before Baptism. They have the advantage over the others of having already labored, for the font does not wash away good deeds as it does sins. But better even than these are those who are also cultivating the Gift and are polishing themselves to the greatest possible beauty.

XXII. But then, you say, is not God merciful, and since He knows our thoughts and searches out our desires, will He not take the desire of Baptism instead of Baptism? You are speaking in riddles, if what you mean is that because of God's mercy the unenlightened is enlightened in His sight; and he is within the kingdom of heaven who merely desires to attain to it, but refrains from doing that which pertains to the kingdom. I will, however, speak out boldly my opinion on these matters; and I think that all other sensible men will range themselves on my side. Of those who have received the gift, some were altogether alien from God and from salvation, both addicted to all manner of sin, and desirous to be bad; others were semivicious, and in a kind of mean state between good and bad; others again, while they did that which was evil, yet did not approve their own action, just as men in a fever are not pleased with their own sickness. And others even before they were illuminated were worthy of praise; partly by nature, and partly by the care with which they prepared themselves for Baptism. These after their initiation became evidently better, and less liable to fall; in the one case with a view to procuring good, and in the other in order to preserve it. And among these, those who gave in to some evil are better than those who were altogether bad; and better still than those who yielded a little, are those who were more zealous, and broke up their fallow ground before Baptism; they have the advantage over the others of having already laboured; for the font does not do away with good deeds as it does with sins. But better even than these are they who are also cultivating the Gift, and are polishing themselves to the utmost possible beauty.

And so also among those who fail to receive the Gift, some are entirely animal-like or beastly, depending on whether they are foolish or wicked; and I think this must be added to their other sins, that they have no reverence at all for this Gift, but regard it as a mere gift—to be accepted if given to them, and if not given, then to be ignored. Others recognize and honor the Gift, but postpone it; some out of laziness, some out of greed. Others are not in a position to receive it, perhaps because of infancy, or some completely involuntary circumstance that prevents them from receiving it, even if they want to. So then, just as in the former case we found much difference, so too in this case. Those who completely despise it are worse than those who neglect it through greed or carelessness. These are worse than those who have lost the Gift through ignorance or tyranny, for tyranny is nothing but an involuntary error. And I think that the first group will have to suffer punishment, both for all their sins and for their contempt of baptism; and that the second group will also have to suffer, but less severely, because it was not so much through wickedness as through foolishness that they caused their failure; and that the third group will be neither glorified nor punished by the righteous Judge, since they are unsealed and yet not wicked, but people who have suffered wrong rather than done wrong. For not everyone who is not bad enough to be punished is good enough to be honored; just as not everyone who is not good enough to be honored is bad enough to be punished. And I look at it from another perspective as well. If you judge the person with murderous intent by his will alone, apart from the actual act of murder, then you may count as baptized the person who desired baptism apart from actually receiving baptism. But if you cannot do the one, how can you do the other? I cannot see it. Or, if you prefer, we will put it this way: If desire in your opinion has equal power with actual baptism, then judge the same way regarding glory, and you may be content with longing for it, as if that longing were itself glory. And what harm is done to you by not attaining actual glory, as long as you have the desire for it?

XXIII. And so also in those who fail to receive the Gift, some are altogether animal or bestial, according as they are either foolish or wicked; and this, I think, has to be added to their other sins, that they have no reverence at all for this Gift, but look upon it as a mere gift — to be acquiesced in if given them, and if not given them, then to be neglected. Others know and honour the Gift, but put it off; some through laziness, some through greediness. Others are not in a position to receive it, perhaps on account of infancy, or some perfectly involuntary circumstance through which they are prevented from receiving it, even if they wish. As then in the former case we found much difference, so too in this. They who altogether despise it are worse than they who neglect it through greed or carelessness. These are worse than they who have lost the Gift through ignorance or tyranny, for tyranny is nothing but an involuntary error. And I think that the first will have to suffer punishment, as for all their sins, so for their contempt of baptism; and that the second will also have to suffer, but less, because it was not so much through wickedness as through folly that they wrought their failure; and that the third will be neither glorified nor punished by the righteous Judge, as unsealed and yet not wicked, but persons who have suffered rather than done wrong. For not every one who is not bad enough to be punished is good enough to be honoured; just as not every one who is not good enough to be honoured is bad enough to be punished. And I look upon it as well from another point of view. If you judge the murderously disposed man by his will alone, apart from the act of murder, then you may reckon as baptized him who desired baptism apart from the reception of baptism. But if you cannot do the one how can you do the other? I cannot see it. Or, if you like, we will put it thus:– If desire in your opinion has equal power with actual baptism, then judge in the same way in regard to glory, and you may be content with longing for it, as if that were itself glory. And what harm is done you by your not attaining the actual glory, as long as you have the desire for it?

Since you have heard these words, come forward to receive baptism and be enlightened, so that your faces will not be ashamed through missing the grace. Receive the enlightenment at the proper time, so that darkness does not pursue you, catch you, and separate you from the illumination. The night comes when no one can work after we depart from this life. One statement is the voice of David, the other is from the True Light which lights every person who comes into the world. Consider how Solomon rebukes you who are too idle or lethargic, saying, "How long will you sleep, O sluggard, and when will you arise out of your sleep?" You rely on this or that excuse, and make pretenses in your sins: "I am waiting for Epiphany; I prefer Easter; I will wait for Pentecost. It is better to be baptized with Christ, to rise with Christ on the Day of His Resurrection, to honor the manifestation of the Spirit." And what then? The end will come suddenly on a day you do not expect and at an hour you are not aware of. Then you will have lack of grace as your companion, and you will be starving in the midst of all those riches of goodness, though you ought to reap the opposite fruit from the opposite course—a harvest through diligence and refreshment from the baptismal font, like the thirsty deer that runs quickly to the spring and quenches the weariness of his running with water. You should not be in Ishmael's situation, dried up for lack of water, or as the fable has it, punished by thirst in the midst of a spring. It is a sad thing to let market day pass by and then to seek for work. It is a sad thing to let the manna pass and then to long for food. It is a sad thing to take counsel too late and to become aware of the loss only when it is impossible to repair it—that is, after our departure from here, and the bitter closing of each person's life's deeds, and the punishment of sinners, and the glory of the purified. Therefore do not delay in coming to grace, but hurry, lest the robber get there before you, lest the adulterer pass you by, lest the insatiable person be satisfied before you, lest the murderer seize the blessing first, or the tax collector or the fornicator, or any of these violent ones who take the Kingdom of heaven by force. For it suffers violence willingly and is tyrannized over through goodness.

XXIV. Therefore since you have heard these words, come forward to it, and be enlightened, and your faces shall not be ashamed through missing the Grace. Receive then the Enlightenment in due season, that darkness pursue you not, and catch you, and sever you from the Illumining. The night comes when no man can work John 12:35 after our departure hence. The one is the voice of David, the other of the True Light which lights every man that comes into the world. And consider how Solomon reproves you who are too idle or lethargic, saying, How long will you sleep, O sluggard, Proverbs 6:9 and when will you arise out of your sleep? You rely upon this or that, and pretend pretences in sins; am waiting for Epiphany; I prefer Easter; I will wait for Pentecost. It is better to be baptized with Christ, to rise with Christ on the Day of His Resurrection, Matthew 24:50 to honour the Manifestation of the Spirit. And what then? The end will come suddenly in a day for which you look not, and in an hour that you are not aware of; and then you will have for a companion lack of grace; and you will be famished in the midst of all those riches of goodness, though you ought to reap the opposite fruit from the opposite course, a harvest by diligence, and refreshment from the font, like the thirsty hart that runs in haste to the spring, and quenches the labour of his race by water; and not to be in Ishmael's case, dried up for want of water, or as the fable has it, punished by thirst in the midst of a spring. It is a sad thing to let the market day go by and then to seek for work. It is a sad thing to let the Manna pass and then to long for food. It is a sad thing to take a counsel too late, and to become sensible of the loss only when it is impossible to repair it; that is, after our departure hence, and the bitter closing of the acts of each man's life, and the punishment of sinners, and the glory of the purified. Therefore do not delay in coming to grace, but hasten, lest the robber outstrip you, lest the adulterer pass you by, lest the insatiate be satisfied before you, lest the murderer seize the blessing first, or the publican or the fornicator, or any of these violent ones who take the Kingdom of heaven by force. Matthew 11:12 For it suffers violence willingly, and is tyrannized over through goodness.

Take my advice, my friend, and be slow to do evil but quick to pursue your salvation. Being ready for evil and slow toward good are equally wrong. If you are invited to a wild party, don't be quick to go. If invited to apostasy, run away. If a group of evildoers says to you, "Come with us, share our bloodguiltiness, let us hide in the earth a righteous man unjustly," don't even listen to them. This way you will gain two important things: you will show the other person his sin, and you will free yourself from evil companions. But if David the Great says to you, "Come and let us rejoice in the Lord," or another prophet says, "Come and let us ascend into the Mountain of the Lord," or our Savior Himself says, "Come unto me all you that labor and are heavy laden, and I will give you rest," or "Arise, let us go hence," shining brightly, glittering above snow, whiter than milk, shining above the sapphire stone—don't resist or delay. Let us be like Peter and John and hurry, just as they did to the tomb and the Resurrection, so we should hurry to the baptismal font, running together, racing against each other, striving to be first to receive this blessing. And don't say, "Go away and come again, and tomorrow I will be baptized," when you can have the blessing today. Don't say, "I will have with me my father, mother, brothers, wife, children, friends, and everyone I value, and then I will be saved, but it is not yet the right time for me to be enlightened," because if you say this, there is reason to fear that those you hoped would share your joy will instead share your sorrow. If they will be with you, good—but don't wait for them. And don't say, "But where is my offering for my baptism, and where is my baptismal robe in which I shall be made bright, and where is what is needed to provide hospitality for those who will baptize me, so that in these things too I may become worthy of notice?" For, as you see, all these things are necessary, and because of this the grace will be diminished. Don't treat great things so carelessly or allow yourself to think so poorly. The sacrament is greater than the visible circumstances. Offer yourself; clothe yourself with Christ; feast me with your conduct. I rejoice to be treated with such affection, and God who gives these great gifts rejoices in this way too. Nothing is great in God's sight except what the poor can give, so that the poor may not be left behind here as well, since they cannot compete with the rich. In other matters there is a distinction between poor and rich, but here the more willing person is the richer.

XXV. Take my advice, my friend, and be slow to do evil, but swift to your salvation; for readiness to evil and tardiness to good are equally bad. If you are invited to a revel, be not swift to go; if to apostasy, leap away; if a company of evildoers say to you, Come with us, share our bloodguiltiness, let us hide in the earth a righteous man unjustly, Proverbs 1:11 do not lend them even your ears. Thus you will make two very great gains; you will make known to the other his sin, and you will deliver yourself from evil company. But if David the Great say unto you, Come and let us rejoice in the Lord; or another Prophet, Come and let us ascend into the Mountain of the Lord; Micah 4:2 or our Saviour Himself, Come unto me all you that labour and are heavy laden, and I will give you rest; Matthew 11:28 or, Arise, let us go hence, shining brightly, glittering above snow, whiter than milk, shining above the sapphire stone; let us not resist or delay. Let us be like Peter and John, and let us hasten; John 20:3 as they did to the Sepulchre and the Resurrection, so we to the Font; running together, racing against each other, striving to be first to obtain this Blessing. And say not, Go away, and come again, and tomorrow I will be baptized, Proverbs 3:28 when you may have the blessing today. I will have with me father, mother, brothers, wife, children, friends, and all whom I value, and then I will be saved; but it is not yet the fitting time for me to be made bright; for if you say so, there is reason to fear lest you should have as sharers of your sorrow those whom you hoped to have as sharers of your joy. If they will be with you, well — but do not wait for them. For it is base to say, But where is my offering for my baptism, and where is my baptismal robe, in which I shall be made bright, and where is what is wanted for the entertainment of my baptizers, that in these too I may become worthy of notice? For, as you see, all these things are necessary, and on account of this the Grace will be lessened. Do not thus trifle with great things, or allow yourself to think so basely. The Sacrament is greater than the visible environment. Offer yourself; clothe yourself with Christ, feast me with your conduct; I rejoice to be thus affectionately treated, and God Who gives these great gifts rejoices thus. Nothing is great in the sight of God, but what the poor may give, so that the poor may not here also be outrun, for they cannot contend with the rich. In other matters there is a distinction between poor and rich, but here the more willing is the richer.

26. Let nothing prevent you from moving forward, or distract you from your eagerness. While your desire is still strong, seize what you desire. While the iron is hot, let it be hardened by cold water, in case something happens in the meantime and destroys your desire. I am Philip; you be Candace's eunuch. You too should say, "Look, here is water, what prevents me from being baptized?" Seize the opportunity; rejoice greatly in the blessing; and having spoken, be baptized; and having been baptized, be saved; and though you may be an Ethiopian in body, become white in soul. Do not say, "A bishop must baptize me—and he a metropolitan—and he from Jerusalem" (for grace does not come from a place, but from the Spirit)—"and he of noble birth, for it would be disgraceful for my nobility to be insulted by being baptized by a man of no family." Do not say, "I don't mind a mere priest, as long as he is celibate, and devout, and lives an angelic life; for it would be disgraceful for me to be defiled even at the moment of my cleansing." Do not demand credentials from the preacher or the one baptizing. For another is his judge, and the examiner of what you cannot see. For man looks at the outward appearance, but the Lord looks at the heart. But to you, let everyone be trustworthy for purification, as long as he is one of those who have been approved, not one of those who are openly condemned, and not a stranger to the Church. Do not judge your judges, you who need healing; and do not make fine distinctions about the rank of those who will cleanse you, or be critical about your spiritual fathers. One may be higher or lower than another, but all are higher than you. Look at it this way. One may be gold, another iron, but both are rings and have engraved on them the same royal image; and when they stamp the wax, what difference is there between the seal of one and that of the other? None. Identify the material in the wax, if you are so very clever. Tell me which is the impression of the iron ring, and which of the gold. And how do they turn out to be the same? The difference is in the material and not in the seal. And so anyone can be your baptizer; for though one may surpass another in his life, the grace of baptism is the same, and anyone formed in the same faith may be your consecrator.

XXVI. Let nothing hinder you from going on, nor draw you away from your readiness. While your desire is still vehement, seize upon that which you desire. While the iron is hot, let it be tempered by the cold water, lest anything should happen in the interval, and put an end to your desire. I am Philip; do you be Candace's Eunuch. Acts 8:36 Do you also say, See, here is water, what does hinder me to be baptized? Seize the opportunity; rejoice greatly in the blessing; and having spoken be baptized; and having been baptized be saved; and though you be an Ethiopian body, be made white in soul. Do not say, A Bishop shall baptize me — and he a Metropolitan — and he of Jerusalem (for the Grace does not come of a place, but of the Spirit) — and he of noble birth, for it would be a sad thing for my nobility to be insulted by being baptized by a man of no family. Do not say, I do not mind a mere Priest, if he is a celibate, and a religious, and of angelic life; for it would be a sad thing for me to be defiled even in the moment of my cleansing. Do not ask for credentials of the preacher or the baptizer. For another is his judge, 1 Samuel 16:7 and the examiner of what you can not see. For man looks on the outward appearance, but the Lord looks on the heart. But to you let every one be trustworthy for purification, so only he is one of those who have been approved, not of those who are openly condemned, and not a stranger to the Church. Do not judge your judges, you who need healing; and do not make nice distinctions about the rank of those who shall cleanse you, or be critical about your spiritual fathers. One may be higher or lower than another, but all are higher than you. Look at it this way. One may be golden, another iron, but both are rings and have engraved on them the same royal image; and thus when they impress the wax, what difference is there between the seal of the one and that of the other? None. Detect the material in the wax, if you are so very clever. Tell me which is the impression of the iron ring, and which of the golden. And how do they come to be one? The difference is in the material and not in the seal. And so anyone can be your baptizer; for though one may excel another in his life, yet the grace of baptism is the same, and any one may be your consecrator who is formed in the same faith.

Do not look down on being baptized alongside a poor person if you are rich, or alongside someone lowborn if you are noble, or alongside someone who is currently your slave if you are a master. Even in doing this, you will not be humbling yourself as much as Christ, to whom you are being baptized today, who for your sake took on even the form of a slave. From the day of your new birth, all the old distinctions are erased, and Christ is placed upon everyone in one form. Do not be ashamed to confess your sins, remembering how John baptized—so that through present shame you may escape future shame, for this too is part of the future punishment. Prove that you truly hate sin by openly displaying it and triumphing over it as something contemptible. Do not reject the medicine of exorcism or refuse it because of its length. This too tests whether you have the right disposition for grace. What effort must you make compared to that of the Queen of Ethiopia, who arose and came from the farthest part of the earth to see Solomon's wisdom? And look—a Greater than Solomon is here, according to the judgment of those who reason maturely. Do not hesitate because of a long journey, or distance by sea, or fire if that too lies before you, or any other hindrance, small or great, that stands between you and obtaining the gift. But if you can obtain what you desire without any labor or trouble at all, what foolishness it is to delay receiving the gift. "Ho, everyone who thirsts, come to the waters," Isaiah invites you, "and he who has no money, come buy wine and milk, without money and without price." How swift is His mercy! How easy is the Covenant! You can purchase this blessing simply by willing it. He accepts your very desire as a great price. He thirsts to be thirsted for. He gives drink to all who desire to drink. He considers it a kindness to be asked for kindness. He is ready and generous. He gives with more pleasure than others receive. Only let us not be condemned for frivolity by asking for little and for what is unworthy of the Giver. Blessed is he from whom Jesus asks for drink, as He did from that Samaritan woman, and to whom He gives a well of water springing up to eternal life. Blessed is he who sows beside all waters and upon every soul—tomorrow to be plowed and watered, though today the ox and the donkey tread on it while it is dry and without water and oppressed with unreason. And blessed is he who, though he is a valley of rushes, is watered from the House of the Lord, for he is made fruit-bearing instead of rush-bearing, and produces what is food for humanity, not what is rough and unprofitable. And for the sake of this, we must be very careful not to miss the Grace.

XXVII. Do not disdain to be baptized with a poor man, if you are rich; or if you are noble, with one who is lowborn; or if you are a master, with one who is up to the present time your slave. Not even so will you be humbling yourself as Christ, unto Whom you are baptized today, Who for your sake took upon Himself even the form of a slave. From the day of your new birth all the old marks were effaced, and Christ was put upon all in one form. Do not disdain to confess your sins, knowing how John baptized, that by present shame you may escape from future shame (for this too is a part of the future punishment); and prove that you really hate sin by making a show of it openly, and triumphing over it as worthy of contempt. Do not reject the medicine of exorcism, nor refuse it because of its length. This too is a touchstone of your right disposition for grace. What labour have you to do compared with that of the Queen of Ethiopia, 1 Kings 10:1 who arose and came from the utmost part of the earth to see the wisdom of Solomon? And behold a Greater than Solomon is here Matthew 12:42 in the judgment of those who reason maturely. Do not hesitate either at length of journey, or distance by sea; or fire, if this too lies before you; or of any other, small or great, of the hindrances that you may attain to the gift. But if without any labour and trouble at all you may obtain that which you desire, what folly it is to put off the gift: Ho, every one that thirsts, come to the waters, Isaiah 55:1 Esaias invites you, and he that has no money, come buy wine and milk, without money and without price. O swiftness of His mercy: O easiness of the Covenant: This blessing may be bought by you merely for willing it; He accepts the very desire as a great price; He thirsts to be thirsted for; He gives to drink to all who desire to drink; He takes it as a kindness to be asked for the kindness; He is ready and liberal; He gives with more pleasure than others receive. Acts 20:35 Only let us not be condemned for frivolity by asking for little, and for what is unworthy of the Giver. Blessed is he from whom Jesus asks drink, as He did from that Samaritan woman, and gives a well of water springing up unto eternal life. John 4:7 Blessed is he that sows beside all waters, and upon every soul, tomorrow to be ploughed and watered, which today the ox and the ass tread, while it is dry and without water, Isaiah 32:20 and oppressed with unreason. And blessed is he who, though he be a valley of rushes, is watered out of the House of the Lord; for he is made fruitbearing instead of rushbearing, and produces that which is for the food of man, not that which is rough and unprofitable. And for the sake of this we must be very careful not to miss the Grace.

28. Some will say, "Fine, that's true for those who request baptism. But what about infants who are aware neither of their loss nor of God's grace? Should we baptize them too?" Yes, certainly, if they are in any danger. It's better for them to be sanctified without being aware of it than for them to die without being sealed and uninitiated.

XXVIII. Be it so, some will say, in the case of those who ask for Baptism; what have you to say about those who are still children, and conscious neither of the loss nor of the grace? Are we to baptize them too? Certainly, if any danger presses. For it is better that they should be unconsciously sanctified than that they should depart unsealed and uninitiated.

We find proof of this in circumcision on the eighth day, which was a kind of symbolic seal and was given to children before they had the use of reason. The same goes for the anointing of the doorposts, which saved the firstborn even though it was applied to things that had no consciousness. But regarding other children, I recommend waiting until the end of the third year, or a little before or after, when they can listen and give some response about the Sacrament. Even if they don't understand it perfectly, they can at least grasp the basics. Then you should sanctify them in soul and body with the great sacrament of our consecration. Here's how it is: at that age they begin to be accountable for their lives, when reason has matured and they learn the mystery of life (they aren't held responsible for sins committed in ignorance during their early years), and it is much more beneficial in every way to be strengthened by the Font, because of the sudden attacks of danger that come upon us, which are stronger than our defenses.

A proof of this is found in the Circumcision on the eighth day, which was a sort of typical seal, and was conferred on children before they had the use of reason. And so is the anointing of the doorposts, Exodus 12:22 which preserved the firstborn, though applied to things which had no consciousness. But in respect of others I give my advice to wait till the end of the third year, or a little more or less, when they may be able to listen and to answer something about the Sacrament; that, even though they do not perfectly understand it, yet at any rate they may know the outlines; and then to sanctify them in soul and body with the great sacrament of our consecration. For this is how the matter stands; at that time they begin to be responsible for their lives, when reason is matured, and they learn the mystery of life (for of sins of ignorance owing to their tender years they have no account to give), and it is far more profitable on all accounts to be fortified by the Font, because of the sudden assaults of danger that befall us, stronger than our helpers.

But someone says, "Christ was thirty years old when He was baptized, and He was God. Yet you tell us to hurry our baptism?" You have answered the difficulty yourself when you say He was God. For He was complete purity; He had no need of purification. Rather, He was purified for your sake, just as He took on flesh for your sake, though He had no flesh. There was no danger to Him in delaying baptism, since He had control over both His passion and His birth. But for you the danger is great if you depart having been born only to corruption, without being clothed with incorruption. There is also this further point to consider: that particular time of baptism was necessary for Him, but the same is not true for you. He revealed Himself in the thirtieth year after His birth and not before, first so that He would not appear showy, which is characteristic of vulgar minds, and second because that age fully tests virtue and is the right time to teach. And since it was necessary for Him to undergo the passion that saves the world, it was also necessary that everything belonging to the passion should fit together with the passion: the Manifestation, the Baptism, the Witness from Heaven, the Proclamation, the gathering of the crowd, the Miracles—all forming one body, not torn apart or broken by intervals. For from the Baptism and Proclamation arose that earthquake of people coming together (for this is what Scripture calls that time), and from the crowd came the display of signs and miracles that lead to the Gospel. From these came the jealousy, from this the hatred, from the hatred the plot against Him and the betrayal, and from these the Cross and the other events by which our salvation has been accomplished. These are the reasons in Christ's case, as far as we can understand them. Perhaps another, more hidden reason might also be found.

XXIX. But, one says, Christ was thirty years old when He was baptized, Luke 3:23 and that although He was God; and do you bid us hurry our Baptism? — You have solved the difficulty when you say He was God. For He was absolute cleansing; He had no need of cleansing; but it was for you that He was purified, just as it was for you that, though He had not flesh, yet He is clothed with flesh. Nor was there any danger to Him from putting off Baptism, for He had the ordering of His own Passion as of His own Birth. But in your case the danger is to no small interests, if you were to depart after a birth to corruption alone, and without being clothed with incorruption. And there is this further point for me to consider, that that particular time of baptism was a necessity for Him, but your case is not the same. He manifested Himself in the thirtieth year after His birth and not before; first, in order that He might not appear ostentatious, which is a condition belonging to vulgar minds; and next, because that age tests virtue thoroughly, and is the right time to teach. And since it was needful for Him to undergo the passion which saves the world, it was needful also that all things which belong to the passion should fit into the passion; the Manifestation, the Baptism, the Witness from Heaven, the Proclamation, the concourse of the multitude, the Miracles; and that they should be as it were one body, not torn asunder, nor broken apart by intervals. For out of the Baptism and Proclamation arose that earthquake of people coming together, for so Scripture calls that time; Matthew 21:10 and out of the multitude arose the showing of the signs and the miracles that lead up to the Gospel. And out of these came the jealousy, and from this the hatred, and out of the hatred the circumstance of the plot against Him, and the betrayal; and out of these the Cross, and the other events by which our Salvation has been effected. Such are the reasons in the case of Christ so far as we can attain to them. And perhaps another more secret reason might be found.

But for you, what necessity is there that by following examples which are far above you, you should do something so ill-advised for yourself? For there are many other details of the Gospel history which are quite different from what happens nowadays, and their seasons do not correspond. For instance, Christ fasted just before His temptation, while we fast before Easter. As far as the number of fasting days is concerned, it is the same, but the difference in the seasons is no small matter. He armed Himself with fasting against temptation, but for us this fast is symbolic of dying with Christ, and it is a purification in preparation for the festival. And He fasted absolutely for forty days, because He was God, but we measure our fasting by our capacity, even though some are led by zeal to push beyond their strength. Again, He gave the Sacrament of the Passover to His disciples in an upper room, after supper, and one day before He suffered, but we celebrate it in houses of prayer, before food, and after His resurrection. He rose again on the third day, but our resurrection will not come until after a long time. But matters which have to do with Him are neither abruptly separated from us nor yet yoked together with those which concern us in point of time. Instead, they were handed down to us just so far as to be patterns of what we should do, and then they carefully avoided an entire and exact resemblance.

XXX. But for you, what necessity is there that by following the examples which are far above you, you should do a thing so ill-advised for yourself? For there are many other details of the Gospel History which are quite different to what happens nowadays, and the seasons of which do not correspond. For instance Christ fasted a little before His temptation, we before Easter. As far as the fasting days are concerned it is the same, but the difference in the seasons is no little one. He armed Himself with them against temptation; but to us this fast is symbolic of dying with Christ, and it is a purification in preparation for the festival. And He fasted absolutely for forty days, for He was God; but we measure our fasting by our power, even though some are led by zeal to rush beyond their strength. Again, He gave the Sacrament of the Passover to His Disciples in an upper chamber, and after supper, and one day before He suffered; but we celebrate it in Houses of Prayer, and before food, and after His resurrection. He rose again the third day; our resurrection is not till after a long time. But matters which have to do with Him are neither abruptly separated from us, nor yet yoked together with those which concern us in point of time; but they were handed down to us just so far as to be patterns of what we should do, and then they carefully avoided an entire and exact resemblance.

If you will listen to me, you will say a long farewell to all such arguments, and you will eagerly embrace this blessing and begin to engage in a twofold struggle. First, prepare yourself for baptism by purifying yourself, and second, preserve the baptismal gift, for it is equally difficult to obtain a blessing we do not have and to keep it once we have gained it. Often what zeal has acquired, laziness has destroyed, and what hesitation has lost, diligence has regained. Great help in attaining what you desire comes from vigils, fasts, sleeping on the ground, prayers, tears, and showing pity and giving alms to those in need. Let these be your thanksgiving for what you have received and at the same time your safeguard of them. You have the benefit to remind you of many commandments, so do not break them. Does a poor man approach you? Remember how poor you once were and how rich you were made. If someone in need of bread or drink, perhaps another Lazarus, is laid at your gate, respect the sacramental table to which you have approached, the bread of which you have partaken, the cup in which you have communicated, being consecrated by the sufferings of Christ. If a stranger falls at your feet, homeless and a foreigner, welcome in him the one who for your sake was a stranger, even among his own, and who came to dwell in you by his grace and who drew you toward the heavenly dwelling place. Be a Zacchaeus, who yesterday was a tax collector and today is generous of soul. Offer everything to the coming in of Christ, so that though small in bodily stature you may show yourself great, nobly contemplating Christ. If a sick or wounded person lies before you, respect your own health and the wounds from which Christ delivered you. If you see someone naked, clothe him in honor of your own garment of incorruption, which is Christ, for as many as were baptized into Christ have put on Christ. If you find a debtor falling at your feet, tear up every document, whether just or unjust. Remember the ten thousand talents which Christ forgave you, and do not be a harsh collector of a smaller debt, and from whom? From your fellow servant, you who were forgiven so much more by the Master. Otherwise you will have to give satisfaction to his mercy, which you would not imitate and take as your example.

XXXI. If then you will listen to me, you will bid a long farewell to all such arguments, and you will jump at this Blessing, and begin to struggle in a twofold conflict; first, to prepare yourself for baptism by purifying yourself; and next, to preserve the baptismal gift; for it is a matter of equal difficulty to obtain a blessing which we have not, and to keep it when we have gained it. For often what zeal has acquired sloth has destroyed; and what hesitation has lost diligence has regained. A great assistance to the attainment of what you desire are vigils, fasts, sleeping on the ground, prayers, tears, pity of and almsgiving to those who are in need. And let these be your thanksgiving for what you have received, and at the same time your safeguard of them. You have the benefit to remind you of many commandments; so do not transgress them. Does a poor man approach you? Remember how poor you once were, and how rich you were made. One in want of bread or of drink, perhaps another Lazarus, is cast at your gate; respect the Sacramental Table to which you have approached, the Bread of Which you have partaken, the Cup in Which you have communicated, being consecrated by the Sufferings of Christ. If a stranger fall at your feet, homeless and a foreigner, welcome in him Him who for your sake was a stranger, and that among His own, John 1:11 and who came to dwell in you by His grace, and who drew you towards the heavenly dwelling place. Be a Zaccheus, who yesterday was a Publican, and is today of liberal soul; offer all to the coming in of Christ, that though small in bodily stature you may show yourself great, nobly contemplating Christ. A sick or a wounded man lies before you; respect your own health, and the wounds from which Christ delivered you. If you see one naked clothe him, in honour of your own garment of incorruption, which is Christ, for as many as were baptized into Christ have put on Christ. Galatians 3:27 If you find a debtor falling at your feet, tear up every document, whether just or unjust. Remember the ten thousand talents which Christ forgave you, and be not a harsh exactor of a smaller debt — and that from whom? From your fellow servant, you who were forgiven so much more by the Master. Otherwise you will have to give satisfaction to His mercy, which you would not imitate and take as your copy.

Let the washing be not just for your body, but also for the image of God within you. It should not merely wash away sins, but also correct your character. Let it not only wash away the old filth, but purify the source itself. Let it not only motivate you to gain honorably, but also teach you to lose honorably—or, what is easier, to give back what you have wrongfully taken. For what good is it if your sin has been forgiven, but you have not repaired the loss you caused to the person you wronged? Two sins weigh on your conscience: first, that you gained something dishonestly, and second, that you kept what you gained. You received forgiveness for the first, but regarding the second you are still in sin, because you still possess what belongs to someone else. Your sin has not ended, but has only been divided by the passage of time. Part of it was committed before your baptism, but part remains after your baptism. Baptism carries forgiveness for past sins, not present ones, and its cleansing must not be treated lightly but genuinely take hold of you. You must be made perfectly bright, not merely painted over. You must receive the gift not of a mere covering of your sins, but of their complete removal. Blessed are they whose iniquities are forgiven—this comes through complete cleansing—and whose sins are hidden—this applies to those who are not yet healed in their deepest soul. Blessed is the man to whom the Lord will not impute sin—this is a third class of sinners, whose actions are not praiseworthy, but who are innocent in intention.

XXXII. Let the laver be not for your body only, but also for the image of God in you; not merely a washing away of sins in you, but also a correction of your temper; let it not only wash away the old filth, but let it purify the fountainhead. Let it not only move you to honourable acquisition, but let it teach you also honourably to lose possession; or, which is more easy, to make restitution of what you have wrongfully acquired. For what profit is it that your sin should have been forgiven you, but the loss which you have inflicted should not be repaired to him whom you have injured? Two sins are on your conscience, the one that you made a dishonest gain, the other that you retained the gains; you received forgiveness for the one, but in respect of the other you are still in sin, for you have still possession of what belongs to another; and your sin has not been put to an end, but only divided by the time which has elapsed. Part of it was perpetrated before your Baptism, but part remains after your Baptism; for Baptism carries forgiveness of Past, not of Present sins; and its purification must not be played with, but be genuinely impressed upon you; you must be made perfectly bright, and not be merely colored; you must receive the gift, not of a mere covering of your sins, but of a taking them clean away. Blessed are they whose iniquities are forgiven…this is done by the complete cleansing…and whose sins are hidden…this belongs to those who are not yet healed in their deepest soul. Blessed is the man to whom the Lord will not impute sin….This is a third class of sinners, whose actions are not praiseworthy, but who are innocent of intention.

Yesterday you were a Canaanite soul bent over by sin; today you have been made straight by the Word. Do not be bent down again and condemned to the earth, as if weighed down by the Devil with a wooden collar, and do not develop an incurable curvature. Yesterday you were being dried up by a heavy flow of blood, for you were pouring out crimson sin; today you are stanched and flourishing again, for you have touched the hem of Christ and your bleeding has stopped. Guard the cleansing, I beg you, so that you do not bleed again and find yourself unable to lay hold of Christ to steal salvation; for Christ does not like to be stolen from repeatedly, though He is very merciful. Yesterday you were thrown on a bed, exhausted and paralyzed, and you had no one to put you into the pool when the water was stirred. Today you have Him who is in one prosopon Man and God, or rather God and Man. You were raised up from your bed, or rather you took up your bed, and publicly acknowledged the benefit. Do not be thrown on your bed again by sinning, in the evil rest of a body paralyzed by its pleasures. But walk as you now are, mindful of the command: Behold, you are made whole; sin no more lest a worse thing happen to you if you prove yourself bad after the blessing you have received. You have heard the loud voice, Lazarus, come forth, as you lay in the tomb; not, however, after four days, but after many days; and you were loosed from the bonds of your grave clothes. Do not become dead again, or live with those who dwell in the tombs; and do not bind yourself with the bonds of your own sins; for it is uncertain whether you will rise again from the tomb until the last and universal resurrection, which will bring every work into judgment, not to be healed, but to be judged, and to give account of all that it has stored up for good or evil.

XXXIII. What say I then, and what is my argument? Yesterday you were a Canaanite soul bent together by sin; today you have been made straight by the Word. Do not be bent gain, and condemned to the earth, as if weighed down by the Devil with a wooden collar, nor get an incurable curvature. Yesterday you were being dried up Matthew 9:20 by an abundant hæmorrhage, for you were pouring out crimson sin; today stanched and flourishing again, for you have touched the hem of Christ and your issue has been stayed. Guard, I pray you, the cleansing lest you should again have a hæmorrhage, and not be able to lay hold of Christ to steal salvation; for Christ does not like to be stolen from often, though He is very merciful. Yesterday you were flung upon a bed, exhausted and paralyzed, and you had no one when the water should be troubled to put you into the pool. Today you have Him Who is in one Person Man and God, or rather God and Man. You were raised up from your bed, or rather you took up your bed, and publicly acknowledged the benefit. Do not again be thrown upon your bed by sinning, in the evil rest of a body paralyzed by its pleasures. But as you now are, so walk, mindful of the command, Behold you are made whole; sin no more lest a worse thing happen unto you if you prove yourself bad after the blessing you have received. You have heard the loud voice, Lazarus, come forth, John 11:43 as you lay in the tomb; not, however, after four days, but after many days; and you were loosed from the bonds of your graveclothes. Do not again become dead, nor live with those who dwell in the tombs; Mark 5:3 nor bind yourself with the bonds of your own sins; for it is uncertain whether you will rise again from the tomb till the last and universal resurrection, which will bring every work into judgment, Ecclesiastes 12:14 not to be healed, but to be judged, and to give account of all which for good or evil it has treasured up.

If you were covered with leprosy, that disfiguring evil, you have scraped off the diseased matter and received back the Image in its wholeness. Show your cleansing to me, your priest, so that I may recognize how much more precious it is than the legal cleansing. Do not place yourself among the nine ungrateful men, but imitate the tenth. For even though he was a Samaritan, he was better minded than the others. Make sure that you will not break out again with evil sores and find your body's condition difficult to heal. Yesterday stinginess and greed were withering your hand; today let generosity and kindness stretch it out. It is a noble cure for a withered hand to scatter abroad, to give to the poor, to pour out the things we possess in abundance until we reach the very bottom. Perhaps this will produce food for you, as it did for the woman of Zarephath, especially if you happen to be feeding an Elijah. Recognize that it is a good abundance to be needy for the sake of Christ, who for our sakes became poor. If you were deaf and mute, let the Word sound in your ears, or rather keep Him there who has sounded. Do not shut your ears to the instruction of the Lord and to His counsel, like the adder does to charms. If you are blind and unenlightened, enlighten your eyes so that you do not sleep in death. In God's light see light, and in the Spirit of God be enlightened by the Son, that threefold and undivided light. If you receive all the Word, you will bring upon your own soul all the healing powers of Christ, with which these individuals were healed separately. Only do not be ignorant of the measure of grace; only do not let the enemy maliciously sow weeds while you sleep. Only take care that since by your cleansing you have become an object of hatred to the evil one, you do not again make yourself an object of pity through sin. Only be careful lest while rejoicing and lifted up excessively by the blessing, you fall again through pride. Only be diligent concerning your cleansing, setting ascents in your heart, and keep with all diligence the forgiveness you have received as a gift, so that while the forgiveness comes from God, the preservation of it may come from you as well.

XXXIV. If you were full of leprosy, that shapeless evil, yet you scraped off the evil matter, and received again the Image whole. Show your cleansing to me your Priest, that I may recognize how much more precious it is than the legal one. Do not range yourself with the nine unthankful men, but imitate the tenth. For although he was a Samaritan, yet he was of better mind than the others. Make certain that you will not break out again with evil ulcers, and find the indisposition of your body hard to heal. Yesterday meanness and avarice were withering your hand; today let liberality and kindness stretch it out. It is a noble cure for a weak hand to disperse abroad, to give to the poor, to pour out the things which we possess abundantly, till we reach the very bottom; and perhaps this will gush forth food for you, as for the woman of Sarepta, and especially if you happen to be feeding an Elias, to recognize that it is a good abundance to be needy for the sake of Christ, Who for our sakes became poor. If you were deaf and dumb, let the Word sound Mark 7:32 in your ears, or rather keep there Him Who has sounded. Do not shut your ears to the Instruction of the Lord, and to His Counsel, like the adder to charms. If you are blind and unenlightened, lighten your eyes that you sleep not in death. In God's Light see light, and in the Spirit of God be enlightened by the Son, That Threefold and Undivided Light. If you receive all the Word, you will bring therewith upon your own soul all the healing powers of Christ, with which separately these individuals were healed. Only be not ignorant of the measure of grace; only let not the enemy, while you sleep, maliciously sow tares. Matthew 13:25 Only take care that as by your cleansing you have become an object of enmity to the Evil One, you do not again make yourself an object of pity by sin. Only be careful lest, while rejoicing and lifted up above measure by the blessing, you fall again through pride. Only be diligent as to your cleansing, setting ascensions in your heart, and keep with all diligence the remission which you have received as a gift, in order that, while the remission comes from God, the preservation of it may come from yourself also.

Remember this parable always, and this is how you will help yourself best and most completely. The unclean and evil spirit has gone out of you, driven away by baptism. He will not accept this expulsion; he will not resign himself to being without a house or home. He goes through waterless places, dry of the Divine Stream, and there he wants to stay. He wanders, looking for rest; he finds none. He comes upon baptized souls whose sins the font has washed away. He fears the water; he is choked by the cleansing, just as the Legion were in the sea. Again he returns to the house from which he came out. He is shameless, he is aggressive, he makes a fresh attack on it, he makes a new attempt. If he finds that Christ has taken up residence there and has filled the place he had left vacant, he is driven back again and goes off without success and has become an object of pity in his wandering state. But if he finds in you a place swept and decorated but empty and idle, equally ready to receive this or that, whichever comes first to occupy it, he leaps into it and takes up residence there with a larger group. And the last state is worse than the first, because back then there was hope of improvement and salvation, but now the evil runs wild and drags in sin through its flight from good, and therefore the possession is more secure for the one who lives there.

XXXV. How shall this be? Remember always the parable, Luke 11:24 and so will you best and most perfectly help yourself. The unclean and malignant spirit is gone out of you, being chased by baptism. He will not submit to the expulsion, he will not resign himself to be houseless and homeless: He goes through waterless places, dry of the Divine Stream, and there he desires to abide. He wanders, seeking rest; he finds none. He lights on baptized souls, whose sins the font has washed away. He fears the water; he is choked with the cleansing, as the Legion were in the sea. Mark 5:13 Again he returns to the house whence he came out. He is shameless, he is contentious, he makes a fresh assault upon it, he makes a new attempt. If he finds that Christ has taken up His abode there, and has filled the place which he had vacated, he is driven back again, and goes off without success and has become an object of pity in his wandering state. But if he finds in you a place, swept and garnished indeed, but empty and idle, equally ready to take in this or that which shall first occupy it, he makes a leap into it, he takes up his abode there with a larger train; and the last state is worse than the first, inasmuch as then there was a hope of amendment and safety, but now the evil is rampant, and drags in sin by its flight from good, and therefore the possession is more secure to him who dwells there.

I will remind you again about Illuminations, and I will do so often, listing them from Holy Scripture. I myself will be happier for remembering them (for what is sweeter than light to those who have tasted light?), and I will dazzle you with my words. A light has sprung up for the righteous, and with it joyful gladness as its partner. And "The light of the righteous is everlasting." "You are shining wondrously from the everlasting mountains" is said to God, referring I think to the angelic powers that help our efforts toward good. And you have heard David's words: "The Lord is my light and my salvation, whom then shall I fear?" At one moment he asks that the light and truth may be sent out for him, at another he gives thanks that he has a share in it, in that the light of God is marked upon him—that is, the signs of the illumination given are impressed upon him and recognized. There is one light alone we must avoid—the light that is the offspring of the destructive fire. Let us not walk in the light of our own fire and in the flame we have kindled. For I know a cleansing fire which Christ came to send upon the earth, and He Himself is called Fire in an anagogical sense. This fire takes away whatever is material and of evil habit, and He desires to kindle it with all speed, for He longs to do us good quickly, since He even gives us coals of fire to help us. I also know a fire that is not cleansing but avenging—either that fire of Sodom which He pours down on all sinners, mixed with brimstone and storms, or that which is prepared for the devil and his angels, or that which proceeds from the face of the Lord and burns up his enemies all around. And there is one even more fearful than these: the unquenchable fire which is paired with the worm that does not die but is eternal for the wicked. All of these belong to the destroying power, though some may prefer even here to take a more merciful view of this fire, as is fitting for Him who disciplines.

XXXVI. I will remind you again about Illuminations, and that often, and will reckon them up from Holy Scripture. For I myself shall be happier for remembering them (for what is sweeter than light to those who have tasted light?) and I will dazzle you with my words. There is sprung up a light for the righteous, and its partner joyful gladness. And, The light of the righteous is everlasting; Proverbs 13:9 and You are shining wondrously from the everlasting mountains, is said to God, I think of the Angelic powers which aid our efforts after good. And you have heard David's words; The Lord is my Light and my Salvation, whom then shall I fear? And now he asks that the Light and the Truth may be sent forth for him, now giving thanks that he has a share in it, in that the Light of God is marked upon him; that is, that the signs of the illumination given are impressed upon him and recognized. One light alone let us shun — that which is the offspring of the baleful fire; let us not walk in the light of our fire, Isaiah 50:11 and in the flame which we have kindled. For I know a cleansing fire which Christ came to send upon the earth, Luke 12:49 and He Himself is anagogically called a Fire. This Fire takes away whatsoever is material and of evil habit; and this He desires to kindle with all speed, for He longs for speed in doing us good, since He gives us even coals of fire to help us. I know also a fire which is not cleansing, but avenging; either that fire of Sodom Genesis 19:24 which He pours down on all sinners, mingled with brimstone and storms, or that which is prepared for the Devil and his Angels Matthew 25:41 or that which proceeds from the face of the Lord, and shall burn up his enemies round about; and one even more fearful still than these, the unquenchable fire which is ranged with the worm that dies not but is eternal for the wicked. For all these belong to the destroying power; though some may prefer even in this place to take a more merciful view of this fire, worthily of Him That chastises.

I know of two kinds of fire, and likewise two kinds of light. One is the light of our governing power that directs our steps according to God's will. The other is a deceptive and intrusive light, completely opposite to the true light, though it pretends to be that light so it can trick us by its appearance. This is actually darkness, yet it has the look of noonday—the highest perfection of light. This is how I understand the passage about those who continually flee in darkness at noonday, for this is really night, yet those ruined by luxury think it is bright light. What does David say? Night surrounded me and I didn't know it, for I thought my luxury was enlightenment. But such people are in this condition. As for us, let us kindle for ourselves the light of knowledge. We will do this by sowing righteousness and reaping the fruit of life, because action is the supporter of contemplation. In this way, among other things, we may also learn what is true light and what is false light, and be saved from unknowingly falling into evil disguised as good. Let us become light, as the Great Light said to the disciples: you are the light of the world. Let us become lights in the world, holding forth the Word of Life—that is, let us become a life-giving power to others. Let us grasp the Godhead; let us grasp the First and Brightest Light. Let us walk toward Him shining, before our feet stumble on dark and hostile mountains. While it is day, let us walk honestly as in the day, not in rioting and drunkenness, not in sexual immorality and sensuality, which are the dishonesties of the night.

XXXVII. And as I know of two kinds of fire, so also do I of light. The one is the light of our ruling power directing our steps according to the will of God; the other is a deceitful and meddling one, quite contrary to the true light, though pretending to be that light, that it may cheat us by its appearance. This really is darkness, yet has the appearance of noonday, the high perfection of light. And so I read that passage of those who continually flee in darkness at noonday; Isaiah 16:3 for this is really night, and yet is thought to be bright light by those who have been ruined by luxury. For what says David? Night was around me and I knew it not, for I thought that my luxury was enlightenment. But such are they, and in this condition; but let us kindle for ourselves the light of knowledge. This will be done by sowing unto righteousness, and reaping the fruit of life, for action is the patron of contemplation, that among other things we may learn also what is the true light, and what the false, and be saved from falling unawares into evil wearing the guise of good. Let us be made light, as it was said to the disciples by the Great Light, you are the light of the world. Matthew 5:14 Let us be made lights in the world, holding forth the Word of Life; Philippians 2:15-16 that is, let us be made a quickening power to others. Let us lay hold of the Godhead; let us lay hold of the First and Brightest Light. Let us walk towards Him shining, before our feet stumble upon dark and hostile mountains. Jeremiah 42:16 While it is day let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, Romans 13:13 which are the dishonesties of the night.

Let us cleanse every part of ourselves, brothers and sisters. Let us purify every sense. Let nothing in us be imperfect or belong to our first birth. Let us leave nothing unilluminated. Let us enlighten our eyes so that we may look straight ahead and not carry within ourselves any harlot idol through curious and intrusive sight. Even if we do not worship lust itself, our soul would still be defiled. If there is a beam or speck, let us remove it so that we may also be able to see those in others. Let us be enlightened in our ears and in our tongue, so that we may hear what the Lord God will speak, and so that He may cause us to hear His lovingkindness in the morning, and so that we may be made to hear of joy and gladness spoken into godly ears. Let us not be a sharp sword or a sharpened razor, nor turn our tongue to labor and toil, but let us speak the wisdom of God in a mystery, even the hidden wisdom, reverencing the fiery tongues. Let us also be healed in our sense of smell, so that we are not effeminate and sprinkled with dust instead of sweet perfumes, but may smell the ointment that was poured out for us, receiving it spiritually. May we be so formed and transformed by it that from us too a sweet fragrance may be smelled. Let us cleanse our touch, our taste, our throat—not touching things too gently or delighting in smooth things, but handling them as is worthy of Him, the Word who was made flesh for us. Let us follow the example of Thomas only so far, not pampering our senses with delicacies and sauces, those siblings of a more harmful pampering, but tasting and learning that the Lord is good, with the better and lasting taste. Let us not spend our time refreshing that harmful and thankless dust which lets pass and does not hold what is given to it, but instead delight it with the words that are sweeter than honey.

XXXVIII. Let us cleanse every member, Brethren, let us purify every sense; let nothing in us be imperfect or of our first birth; let us leave nothing unilluminated. Let us enlighten our eyes, Proverbs 4:25 that we may look straight on, and not bear in ourselves any harlot idol through curious and busy sight; for even though we might not worship lust, yet our soul would be defiled. If there be beam or mote, Matthew 7:2 let us purge it away, that we may be able to see those of others also. Let us be enlightened in our ears; let us be enlightened in our tongue, that we may hearken what the Lord God will speak, and that He may cause us to hear His lovingkindness in the morning, and that we may be made to hear of joy and gladness, spoken into godly ears, that we may not be a sharp sword, nor a whetted razor, nor turn under our tongue labour and toil, but that we may speak the Wisdom of God in a mystery, even the hidden Wisdom, 1 Corinthians 2:7 reverencing the fiery tongues. Acts 2:3 Let us be healed also in the smell, that we be not effeminate; and be sprinkled with dust instead of sweet perfumes, Isaiah 3:34 but may smell the Ointment that was poured out for us, Song of Songs 1:3 spiritually receiving it; and so formed and transformed by it, that from us too a sweet odour may be smelled. Let us cleanse our touch, our taste, our throat, not touching them over gently, nor delighting in smooth things, but handling them as is worthy of Him, the Word That was made flesh for us; and so far following the example of Thomas, John 20:28 not pampering them with dainties and sauces, those brethren of a more baleful pampering, but tasting and learning that the Lord is good, with the better and abiding taste; and not for a short while refreshing that baneful and thankless dust, which lets pass and does not hold that which is given to it; but delighting it with the words which are sweeter than honey.

And in addition to what has been said, it is good that when our head is cleansed—since the head is the workshop of the senses—we should hold fast to the Head of Christ, from whom the whole body is fitted together and held together, and we should cast down our sin that exalted itself when it tried to exalt us above our better part. It is also good for the shoulder to be sanctified and purified so that it can take up the Cross of Christ, which not everyone can easily do. It is good for the hands to be consecrated, and the feet as well. The hands so that they may be lifted up holy in every place, and so they may grasp the discipline of Christ, lest the Lord become angry at any time, and so the Word may gain credibility through action, as was the case with what was given in the hand of a prophet. The feet so they may not be swift to shed blood or to run to evil, but rather be quick to run to the Gospel and the Prize of the high Calling, and to receive Christ who washes and cleanses them. And if there is also a cleansing of that belly which receives and digests the food of the Word, this would be good too—not to make it a god through luxury and the food that perishes, but rather to give it every possible cleansing and make it more moderate, so that it may receive the Word of God at the very heart and grieve honorably over the sins of Israel. I also find the heart and inner parts considered worthy of honor. David convinces me of this when he prays that a clean heart may be created in him and a right spirit renewed in his inner parts—meaning, I think, the mind and its movements or thoughts.

XXXIX. And in addition to what has been said, it is good with our head cleansed, as the head which is the workshop of the senses is cleansed, to hold fast the Head of Christ, Ephesians 4:16 from which the whole body is fitly joined together and compacted; and to cast down our sin that exalted itself, when it would exalt us above our better part. It is good also for the shoulder to be sanctified and purified that it may be able to take up the Cross of Christ, which not everyone can easily do. It is good for the hands to be consecrated, and the feet; the one that they may in every place be lifted up holy; 1 Timothy 2:8 and that they may lay hold of the discipline of Christ, lest the Lord at any time be angered; and that the Word may gain credence by action, as was the case with that which was given in the hand of a prophet; Haggai 1:1 the other, that they be not swift to shed blood, nor to run to evil, but that they be prompt to run to the Gospel and the Prize Philippians 3:14 of the high Calling, and to receive Christ Who washes and cleanses them. And if there be also a cleansing of that belly which receives and digests the food of the Word, it were good also; not to make it a god by luxury and the meat that perishes, John 6:27 but rather to give it all possible cleansing, and to make it more spare, that it may receive the Word of God at the very heart, and grieve honourably over the sins of Israel. Jeremiah 4:19 I find also the heart and inward parts deemed worthy of honour. David convinces me of this, when he prays that a clean heart may be created in him, and a right spirit renewed in his inward parts; meaning, I think, the mind and its movements or thoughts.

And what about the loins, or reins, for we must not pass over these? Let the purification take hold of these also. Let our loins be girded and kept under control by continence, as the Law commanded Israel long ago when they partook of the Passover. For no one comes out of Egypt purely, or escapes the Destroyer, unless he has disciplined these. And let the reins be changed by that good conversion through which they transfer all the affections to God, so that they can say, "Lord, all my desire is before You," and "the day of man I have not desired"—for you must be a man of desires, but they must be those of the spirit. For in this way you would destroy the dragon that carries the greater part of his strength upon his navel and his loins, by slaying the power that comes to him from these. Do not be surprised that I give more abundant honor to our uncomely parts, mortifying them and making them chaste by my speech, and standing up against the flesh. Let us give to God all our members which are upon the earth; let us consecrate them all—not the lobe of the liver or the kidneys with the fat, nor some part of our bodies now this, now that (why should we despise the rest?). Instead, let us bring ourselves entirely, let us be reasonable holocausts, perfect sacrifices. And let us not make only the shoulder or the breast a portion for the priest to take away, for that would be a small thing, but let us give ourselves entirely, that we may receive back ourselves entirely—for this is to receive entirely, when we give ourselves to God and offer as a sacrifice our own salvation.

XL. And what of the loins, or reins, for we must not pass these over? Let the purification take hold of these also. Let our loins be girded about and kept in check by continence, as the Law bade Israel of old when partaking of the Passover. Exodus 12:11 For none comes out of Egypt purely, or escapes the Destroyer, except he who has disciplined these. And let the reins be changed by that good conversion by which they transfer all the affections to God, so that they can say, Lord, all my desire is before You, and the day of man have I not desired; Job 17:16 for you must be a man of desires, Daniel 10:11 but they must be those of the spirit. For thus you would destroy the dragon that carries the greater part of his strength upon his navel and his loins, Job 39:16 by slaying the power that comes to him from these. Do not be surprised at my giving a more abundant honour to our uncomely parts, 1 Corinthians 12:23 mortifying them and making them chaste by my speech, and standing up against the flesh. Let us give to God all our members which are upon the earth; Colossians 3:5 let us consecrate them all; not the lobe of the liver or the kidneys with the fat, nor some part of our bodies now this now that (why should we despise the rest?); but let us bring ourselves entire, let us be reasonable holocausts, Romans 12:1 perfect sacrifices; and let us not make only the shoulder or the breast a portion for the Priest to take away, Leviticus 7:34 for that would be a small thing, but let us give ourselves entire, that we may receive back ourselves entire; for this is to receive entirely, when we give ourselves to God and offer as a sacrifice our own salvation.

Besides all this and before all, keep, I pray you, the good deposit by which I live and work, and which I desire to have as the companion of my departure. With it I endure all that is distressing and despise all delights—the confession of the Father and the Son and the Holy Spirit. This I commit to you today; with this I will baptize you and make you grow. This I give you to share and to defend all your life: the One Godhead and Power, found in the Three in Unity, and comprising the Three separately, not unequal in substances or natures, neither increased nor diminished by superiorities or inferiorities; in every respect equal, in every respect the same, just as the beauty and greatness of the heavens is one; the infinite conjunction of Three Infinite Ones, Each God when considered in Himself—as the Father so the Son, as the Son so the Holy Spirit; the Three One God when contemplated together; Each God because Consubstantial; One God because of the Monarchia (sole rule). No sooner do I conceive of the One than I am illumined by the splendor of the Three; no sooner do I distinguish Them than I am carried back to the One. When I think of any One of the Three, I think of Him as the Whole, and my eyes are filled, and the greater part of what I am thinking of escapes me. I cannot grasp the greatness of That One so as to attribute a greater greatness to the Rest. When I contemplate the Three together, I see but one torch, and cannot divide or measure out the Undivided Light.

XLI. Besides all this and before all, keep I pray you the good deposit, by which I live and work, and which I desire to have as the companion of my departure; with which I endure all that is so distressful, and despise all delights; the confession of the Father and the Son and the Holy Ghost. This I commit unto you today; with this I will baptize you and make you grow. This I give you to share, and to defend all your life, the One Godhead and Power, found in the Three in Unity, and comprising the Three separately, not unequal, in substances or natures, neither increased nor diminished by superiorities or inferiorities; in every respect equal, in every respect the same; just as the beauty and the greatness of the heavens is one; the infinite conjunction of Three Infinite Ones, Each God when considered in Himself; as the Father so the Son, as the Son so the Holy Ghost; the Three One God when contemplated together; Each God because Consubstantial; One God because of the Monarchia. No sooner do I conceive of the One than I am illumined by the Splendour of the Three; no sooner do I distinguish Them than I am carried back to the One. When I think of any One of the Three I think of Him as the Whole, and my eyes are filled, and the greater part of what I am thinking of escapes me. I cannot grasp the greatness of That One so as to attribute a greater greatness to the Rest. When I contemplate the Three together, I see but one torch, and cannot divide or measure out the Undivided Light.

Do you fear to speak of Generation in case you attribute some form of passion to the impassible God? I, on the other hand, fear to speak of Creation, lest I destroy God through insult and false division—either cutting the Son away from the Father, or cutting the substance of the Spirit away from the Son. This is the paradox involved: those who measure the Godhead poorly not only force a created life into the Godhead, but they even divide this created life against itself. Just as these low, earthly minds make the Son subject to the Father, so they also make the rank of the Spirit inferior to that of the Son, until both God and created life are insulted by this new theology. No, my friends, there is nothing servile in the Trinity, nothing created, nothing accidental, as I have heard one of the wise say. "If I yet pleased men I should not be the servant of Christ," says the Apostle; and if I yet worshipped a creature, or were baptized into a creature, I would not be made divine, nor would I have changed my first birth. What shall I say to those who worship Astarte or Chemosh, the abomination of the Sidonians, or the likeness of a star—a god slightly above these idolaters, but still a creature and a piece of workmanship—when I myself either do not worship two of those into whose united Name I am baptized, or else worship my fellow-servants? For they are fellow-servants, even if slightly higher in rank, since differences must exist among fellow-servants.

XLII. Do you fear to speak of Generation lest you should attribute anything of passion to the impassible God? I on the other hand fear to speak of Creation, lest I should destroy God by the insult and the untrue division, either cutting the Son away from the Father, or from the Son the Substance of the Spirit. For this paradox is involved, that not only is a created Life foisted into the Godhead by those who measure Godhead badly; but even this created life is divided against itself. For as these low earthly minds make the Son subject to the Father, so again is the rank of the Spirit made inferior to that of the Son, until both God and created life are insulted by the new Theology. No, my friends, there is nothing servile in the Trinity, nothing created, nothing accidental, as I have heard one of the wise say. If I yet pleased men I should not be the servant of Christ, says the Apostle; Galatians 1:10 and if I yet worshipped a creature, or were baptized into a creature, I should not be made divine, nor have changed my first birth. What shall I say to those who worship Astarte or Chemosh, the abomination of the Sidonians, or the likeness of a star, Amos 5:26 a god a little above them to these idolaters, but yet a creature and a piece of workmanship, when I myself either do not worship Two of Those into Whose united Name I am baptized, or else worship my fellow-servants, for they are fellow-servants, even if a little higher in the scale; for differences must exist among fellow-servants.

I would like to call the Father the greater, because from him flows both the equality and the being of the equals (everyone will grant this). But I am afraid to use the word "origin," in case I make him the origin of inferiors and thereby insult him with rankings of honor. For the lowering of those who are from him brings no glory to the source. Furthermore, I look with suspicion at your insatiable desire, fearing that you might seize on this word "greater" and divide the nature, using the word "greater" in every sense, when it does not apply to nature but only to origination. For in consubstantial persons there is nothing greater or less in terms of ousia. I would honor the Son as Son before the Spirit, but baptism, which consecrates me through the Spirit, does not allow this. But are you afraid of being accused of tritheism? You take possession of this good thing—the unity in the three—and leave me to fight the battle. Let me be the shipbuilder, and you use the ship; or if another is the builder of the ship, take me as the architect of the house, and you live in it safely, though you spent no labor on it. You will have no less prosperous a voyage, or less safe a dwelling than I who built them, simply because you have not labored on them. See how great is my generosity; see the goodness of the Spirit. The war shall be mine, yours the achievement; I will be under fire, and you shall live in peace. But join with your defender in prayer, and give me your hand by the faith. I have three stones which I will sling at the Philistine; I have three inspirations against the son of the Sareptan, with which I will bring the slain to life; I have three floods against the faggots with which I will consecrate the sacrifice with water, raising the most unexpected fire; and I will throw down the prophets of shame by the power of the sacrament.

XLIII. I should like to call the Father the greater, because from him flows both the Equality and the Being of the Equals (this will be granted on all hands), but I am afraid to use the word Origin, lest I should make Him the Origin of Inferiors, and thus insult Him by precedencies of honour. For the lowering of those Who are from Him is no glory to the Source. Moreover, I look with suspicion at your insatiate desire, for fear you should take hold of this word Greater, and divide the Nature, using the word Greater in all senses, whereas it does not apply to the Nature, but only to Origination. For in the Consubstantial Persons there is nothing greater or less in point of Substance. I would honour the Son as Son before the Spirit, but Baptism consecrating me through the Spirit does not allow of this. But are you afraid of being reproached with Tritheism? Do you take possession of this good thing, the Unity in the Three, and leave me to fight the battle. Let me be the shipbuilder, and do you use the ship; or if another is the builder of the ship, take me for the architect of the house, and do you live in it with safety, though you spent no labour upon it. You shall not have a less prosperous voyage, or a less safe habitation than I who built them, because you have not laboured upon them. See how great is my indulgence; see the goodness of the Spirit; the war shall be mine, yours the achievement; I will be under fire, and you shall live in peace; but join with your defender in prayer, and give me your hand by the Faith. I have three stones which I will sling at the Philistine; 1 Samuel 17:49 I have three inspirations against the son of the Sareptan, 1 Kings 17:21 with which I will quicken the slain; I have three floods against the faggots with which I will consecrate the Sacrifice with water, raising the most unexpected fire; and I will throw down the prophets of shame by the power of the Sacrament.

I have no more need for speeches. Now is the time for teaching, not for argument. I call God and the elect angels as my witnesses: be baptized in this faith. If your heart has been written upon in some way different from what my teaching requires, come and have that writing changed. I am no unskilled calligrapher when it comes to these truths. I write what is written on my own heart, and I teach what I have been taught and have kept from the beginning until now in my old age. The risk is mine; let the reward also be mine for directing your soul and consecrating you through baptism. But if you are already rightly disposed and marked with the good inscription, see that you keep what is written and remain unchanged in a changing time concerning an unchanging reality. Follow Pilate's example in the better sense: you who are rightly written upon, imitate the one who wrote wrongly. Say to those who would try to persuade you otherwise what I have written, I have written. Indeed, I would be ashamed if what was wrong remained inflexible while what is right could be so easily bent aside, when we ought to be easily bent from what is worse to what is better, but immovable from the better to the worse. If this is so, and you come to baptism according to this teaching, then I will not hold back my words, I will lend my hands to the Spirit. Let us hasten your salvation. The Spirit is eager, the consecrator is ready, the gift is prepared. But if you still hesitate and will not receive the fullness of the Godhead, go and find someone else to baptize you—or rather to drown you. I have no time to cut up the Godhead and make you dead at the moment of your regeneration, so that you would have neither the gift nor the hope of grace, but would in such a short time make shipwreck of your salvation. For whatever you subtract from the deity of the Three, you will have overthrown the whole and destroyed your own perfection.

XLIV. What need have I any more of speech? It is the time for teaching, not for controversy. I protest before God and the elect Angels, 1 Timothy 5:21 be thou baptized in this faith. If your heart is written upon in some other way than as my teaching demands, come and have the writing changed; I am no unskilled caligrapher of these truths. I write that which is written upon my own heart; and I teach that which I have been taught, and have kept from the beginning up to these hoar hairs. Mine is the risk; be mine also the reward of being the Director of your soul, and consecrating you by Baptism. But if you are already rightly disposed, and marked with the good inscription, see that you keep what is written, and remain unchanged in a changing time concerning an unchanging Thing. Follow Pilate's example in the better sense; you who are rightly written on, imitate him who wrote wrongfully. Say to those who would persuade you differently, what I have written, I have written. John 19:22 For indeed I should be ashamed if, while that which was wrong remained inflexible, that which is right should be so easily bent aside; whereas we ought to be easily bent to that which is better from that which is worse, but immovable from the better to the worse. If it be thus, and according to this teaching that you come to Baptism, lo I will not refrain my lips, lo I lend my hands to the Spirit; let us hasten your salvation. The Spirit is eager, the Consecrator is ready, the Gift is prepared. But if you still halt and will not receive the perfectness of the Godhead, go and look for someone else to baptize — or rather to drown you: I have no time to cut the Godhead, and to make you dead in the moment of your regeneration, that you should have neither the Gift nor the Hope of Grace, but should in so short a time make shipwreck of your salvation. For whatever you may subtract from the Deity of the Three, you will have overthrown the whole, and destroyed your own being made perfect.

But perhaps your soul has not yet been formed with any writing, whether good or bad, and you want to be written upon today and shaped by us toward perfection. Let us enter the cloud together. Give me the tablets of your heart. I will be your Moses, though this is a bold thing to say. I will write on them with the finger of God a new Ten Commandments. I will write on them a shorter path to salvation. And if there is any heretical or irrational beast, let him stay below, or he will risk being stoned by the Word of truth. I will baptize you and make you a disciple in the Name of the Father and of the Son and of the Holy Spirit, and these Three have one common name: the Godhead. And you will know, both by what you see and by what you hear, that you reject all ungodliness and are united to all the Godhead. Believe that everything in the world, both everything that is seen and everything that is unseen, was made out of nothing by God, and is governed by the Providence of its Creator, and will undergo a change to a better state. Believe that evil has no substance or kingdom, whether unoriginate or self-existent or created by God, but that it is our work and the evil one's, and came upon us through our carelessness, but not from our Creator. Believe that the Son of God, the eternal Word, who was begotten of the Father before all time and without body, was in these last days for your sake made also Son of Man, born of the Virgin Mary ineffably and without stain (for nothing can be stained where God is and by which salvation comes), in His own person at once complete Man and perfect God, for the sake of the complete sufferer, so that He may give salvation to your whole being, having destroyed the whole condemnation of your sins: impassible in His Godhead, passible in that which He assumed; as much Man for your sake as you are made God for His. Believe that for us sinners He was led to death, was crucified and buried, so far as to taste of death, and that He rose again the third day and ascended into heaven so that He might take you with Him who were lying low, and that He will come again with His glorious presence to judge the living and the dead—no longer flesh, nor yet without a body, according to the laws which He alone knows of a more godlike body, so that He may be seen by those who pierced Him, and on the other hand may remain as God without carnality. Receive in addition the Resurrection, the Judgment, and the Reward according to the righteous scales of God, and believe that this will be Light to those whose mind is purified (that is, God—seen and known) in proportion to their degree of purity, which we call the Kingdom of heaven; but to those who suffer from blindness of their ruling faculty, darkness, that is estrangement from God, in proportion to their blindness here. Then, in the tenth place, work that which is good upon this foundation of dogma, for faith without works is dead, just as works are dead apart from faith. This is everything that may be revealed of the Sacrament and that is not forbidden to the ears of the many. The rest you will learn within the Church by the grace of the Holy Trinity, and those matters you will conceal within yourself, sealed and secure.

XLV. But not yet perhaps is there formed upon your soul any writing good or bad; and you want to be written upon today, and formed by us unto perfection. Let us go within the cloud. Give me the tables of your heart; I will be your Moses, though this be a bold thing to say; I will write on them with the finger of God a new Decalogue. Exodus 38:28 I will write on them a shorter method of salvation. And if there be any heretical or unreasoning beast, let him remain below, or he will run the risk of being stoned by the Word of truth. I will baptize you and make you a disciple in the Name of the Father and of the Son and of the Holy Ghost; and These Three have One common name, the Godhead. And you shall know, both by appearances Matthew 28:19 and by words that you reject all ungodliness, and are united to all the Godhead. Believe that all that is in the world, both all that is seen and all that is unseen, was made out of nothing by God, and is governed by the Providence of its Creator, and will receive a change to a better state. Believe that evil has no substance or kingdom, either unoriginate or self-existent or created by God; but that it is our work, and the evil one's, and came upon us through our heedlessness, but not from our Creator. Believe that the Son of God, the Eternal Word, Who was begotten of the Father before all time and without body, was in these latter days for your sake made also Son of Man, born of the Virgin Mary ineffably and stainlessly (for nothing can be stained where God is, and by which salvation comes), in His own Person at once entire Man and perfect God, for the sake of the entire sufferer, that He may bestow salvation on your whole being, having destroyed the whole condemnation of your sins: impassible in His Godhead, passible in that which He assumed; as much Man for your sake as you are made God for His. Believe that for us sinners He was led to death; was crucified and buried, so far as to taste of death; and that He rose again the third day, and ascended into heaven, that He might take you with Him who were lying low; and that He will come again with His glorious Presence to judge the quick and the dead; no longer flesh, nor yet without a body, according to the laws which He alone knows of a more godlike body, that He may be seen by those who pierced Him, Revelation 1:7 and on the other hand may remain as God without carnality. Receive besides this the Resurrection, the Judgment and the Reward according to the righteous scales of God; and believe that this will be Light to those whose mind is purified (that is, God — seen and known) proportionate to their degree of purity, which we call the Kingdom of heaven; but to those who suffer from blindness of their ruling faculty, darkness, that is estrangement from God, proportionate to their blindness here. Then, in the tenth place, work that which is good upon this foundation of dogma; for faith without works is dead, James 2:17 even as are works apart from faith. This is all that may be divulged of the Sacrament, and that is not forbidden to the ear of the many. The rest you shall learn within the Church by the grace of the Holy Trinity; and those matters you shall conceal within yourself, sealed and secure.

46. But I preach one more thing to you. The position in which you will soon stand after your baptism before the Great Sanctuary is a preview of the future glory. The psalm-singing with which you will be received is a preview of the psalm-singing of heaven. The lamps you will light are a sacrament of the illumination there with which we will meet the Bridegroom, shining and virgin souls, with the lamps of our faith shining, not sleeping through our carelessness, so that we do not miss the one we are waiting for if he comes unexpectedly, nor unfed and without oil and lacking good works, so that we are not cast out of the bridal chamber. For I see how pitiable such a situation is. He will come when the cry calls for the meeting, and those who are prudent will meet him with their light shining and its fuel plentiful, but the others will be seeking oil too late from those who have it. And he will come quickly, and the former will go in with him, but the latter will be shut out, having wasted the time of entrance in preparations. And they will weep bitterly when they learn far too late the penalty of their laziness, when the bridal chamber can no longer be entered by them despite all their pleas, for they have shut it against themselves by their sin, following in another way the example of those who missed the wedding feast with which the good Father feasts the good Bridegroom—one because of a newly wedded wife, another because of a newly purchased field, another because of a yoke of oxen, which he and they acquired to their misfortune, since for the sake of the little they lose the great. For none of the scornful are there, nor of the lazy, nor of those clothed in filthy rags and not in the wedding garment, even though here they may have thought themselves worthy of wearing the bright robe there and secretly intruded themselves, deceiving themselves with empty hopes. And then, what? When we have entered, then the Bridegroom knows what he will teach us and how he will converse with the souls that have come in with him. He will converse with them, I think, teaching things more perfect and more pure, of which may we all, both teachers and taught, have a share, in the same Christ our Lord, to whom be the glory and the empire, forever and ever. Amen.

XLVI. But one thing more I preach unto you. The Station in which you shall presently stand after your Baptism before the Great Sanctuary is a foretype of the future glory. The Psalmody with which you will be received is a prelude to the Psalmody of Heaven; the lamps which you will kindle are a Sacrament of the illumination there with which we shall meet the Bridegroom, shining and virgin souls, with the lamps of our faith shining, not sleeping through our carelessness, that we may not miss Him that we look for if He come unexpectedly; nor yet unfed, and without oil, and destitute of good works, that we be not cast out of the Bridechamber. For I see how pitiable is such a case. He will come when the cry demands the meeting, and they who are prudent shall meet Him, with their light shining and its food abundant, but the others seeking for oil too late from those who possess it. And He will come with speed, and the former shall go in with Him, but the latter shall be shut out, having wasted in preparations the time of entrance; and they shall weep sore when all too late they learn the penalty of their slothfulness, when the Bride-chamber can no longer be entered by them for all their entreaties, for they have shut it against themselves by their sin, following in another fashion the example of those who missed the Wedding feast with which the good Father feasts the good Bridegroom; one on account of a newly wedded wife; another of a newly purchased field; another of a yoke of oxen; which he and they acquired to their misfortune, since for the sake of the little they lose the great. For none are there of the disdainful, nor of the slothful, nor of those who are clothed in filthy rags and not in the Wedding garment even though here they may have thought themselves worthy of wearing the bright robe there, and secretly intruded themselves, deceiving themselves with vain hopes. And then, What? When we have entered, then the Bridegroom knows what He will teach us, and how He will converse with the souls that have come in with Him. He will converse with them, I think in teaching things more perfect and more pure. Of which may we all, both Teachers and Taught, have share, in the Same Christ our Lord, to Whom be the Glory and the Empire, for ever and ever. Amen.


Orations on the Feasts — Oration 39 (On the Holy Lights)

The feast of the Lord’s Baptism: purification, the baptisms of Moses, John and Christ, and the Trinity revealed at the Jordan.

Source: Translated by Charles Gordon Browne and James Edward Swallow. From Nicene and Post-Nicene Fathers, Second Series , Vol. 7. Edited by Philip Schaff and Henry Wace. ( Buffalo, NY: Christian Literature Publishing Co., 1894. ) Revised and edited for New Advent by Kevin Knight. <https://www.newadvent.org/fathers/310239.htm>.

Opening

Oration on the Holy Lights.

Oration on the Holy Lights.

The Oration on the Holy Lights was preached at the Festival of the Epiphany in 381 and was followed the next day by the oration on Baptism. In the Eastern Church, this festival is understood primarily as a commemoration of our Lord's Baptism and is therefore one of the major occasions for the solemn administration of the Sacrament. It is generally called Theophania, and the Gospel reading in the Liturgy is Matthew 3:13-17. The Sunday within the octave is called μετὰ τὰ φῶτα (After the Lights), pointing to a time when the Feast was known as the Holy Lights, as appears to have been the case in Gregory's day. This name comes from Baptism, which in ancient times was often called Illumination, in reference to which name (derived from the spiritual grace of the Sacrament) the newly baptized carried lighted torches or candles. It appears that the celebrations of the Festival lasted two days, the second of which was devoted to the solemn conferring of the Sacrament. Accordingly, we find two Orations belonging to the Festival. In the first, delivered on the Day itself, he focuses especially on the Feast and the Mystery of our Lord's Baptism commemorated there, and proceeds to speak of the different kinds of Baptism, of which he lists five:

The Oration on the Holy Lights was preached on the Festival of the Epiphany 381, and was followed the next day by that on Baptism. In the Eastern Church this Festival is regarded as more particularly the commemoration of our Lord's Baptism, and is accordingly one of the great days for the solemn ministration of the Sacrament. It is generally called Theophania, and the Gospel in the Liturgy is S. Matthew iii. 13-17. The Sunday in the Octave is called μετὰ τὰ φῶτα (After The Lights), pointing to a time when the Feast was known as the Holy Lights, as seems to have been the case in S. Gregory's day. This name is derived from Baptism, which was often in ancient days called Illumination, in reference to which name (derived from the spiritual grace of the Sacrament) lighted torches or candles were carried by the neophytes. It would appear that the solemnites of the Festival lasted two days, of which the second was devoted to the solemn conferring of the Sacrament. Accordingly we find two Orations belonging to the Festival. In the first, delivered on the Day itself he dwells more especially on the Feast and the Mystery of our Lord's Baptism therein commemorated; and proceeds to speak of the different kinds of Baptism, of which he enumerates Five, viz.:–

In discussing this last point, he takes the opportunity to refute the extreme strictness of the followers of Novatus, who refused absolution for certain types of sins committed after Baptism.

In speaking of this last he takes occasion to refute the extreme rigorism of the followers of Novatus, who denied absolution to certain classes of sins committed after Baptism.

In the second Oration, delivered the next day, he focuses on the Sacrament of Baptism and its spiritual effects. He takes the opportunity to criticize the practice, still common at that time, of postponing Baptism until near death. He also emphasizes the truth that the validity and spiritual effect of the Sacrament are completely independent of the rank or worthiness of the priest who administers it. He concludes with an outline of the obligations that receiving Baptism entails, along with a very valuable exposition of the Creed and of the ceremonies that accompanied the administration of the Sacrament.

In the second Oration, delivered next day, he dwells on the Sacrament of Baptism and its spiritual effects; and takes occasion to reprove the then still prevalent practice of deferring Baptism till the near approach of death. He likewise dwells on the truth that the validity and spiritual effect of the Sacrament is wholly independent of the rank or worthiness of the Priest who may minister it; and he concludes with a sketch of the obligations which its reception involves, with a very valuable exposition of the Creed, and of the Ceremonies which accompanied the administration of the Sacrament.

Again, my Jesus, and again a mystery—not one that is deceptive or chaotic, and not one that belongs to Greek error or drunkenness (for that is what I call their festivals, and I think every person of sound judgment will agree). Rather, this is a mystery that is lofty and divine, connected to the glory above. The holy feast of the Lights, which we have arrived at and are celebrating today, has its origin in the baptism of my Christ, the True Light that enlightens every person who comes into the world, and brings about my purification, and restores that light which we first received from Him above, but which we darkened and distorted through sin.

I. Again My Jesus, and again a mystery; not deceitful nor disorderly, nor belonging to Greek error or drunkenness (for so I call their solemnities, and so I think will every man of sound sense); but a mystery lofty and divine, and allied to the Glory above. For the Holy Day of the Lights, to which we have come, and which we are celebrating today, has for its origin the Baptism of my Christ, the True Light That lightens every man that comes into the world, John 1:9 and effects my purification, and assists that light which we received from the beginning from Him from above, but which we darkened and confused by sin.

Therefore, listen to the voice of God, which sounds so powerfully clear to me—a voice I receive as both a student and teacher of these mysteries, and I pray it may sound just as clearly to you: "I am the light of the world." So come to Him and be enlightened, and do not let your faces be ashamed, being marked with the true Light. This is a season of new birth, so let us be born again. This is a time of reformation, so let us receive again the first Adam. Let us not remain what we are now, but let us become what we once were. The Light shines in darkness—in this life and in the flesh—and is pursued by the darkness, but is not overcome by it. I mean the hostile power boldly rising up against the visible Adam, but encountering God and being defeated. This happens so that we, setting aside the darkness, may draw near to the Light, and may then become perfect Light, the children of perfect Light. Consider the grace of this Day. Consider the power of this mystery. Are you not lifted up from the earth? Are you not clearly placed on high, being raised up by our voice and reflection? And you will be placed even higher when the Word advances the course of my words.

II. Therefore listen to the Voice of God, which sounds so exceeding clearly to me, who am both disciple and master of these mysteries, as would to God it may sound to you; I Am The Light Of The World. John 8:12 Therefore approach Him and be enlightened, and let not your faces be ashamed, being signed with the true Light. It is a season of new birth, John 3:3 let us be born again. It is a time of reformation, let us receive again the first Adam. Let us not remain what we are, but let us become what we once were. The Light Shines In Darkness, in this life and in the flesh, and is chased by the darkness, but is not overtaken by it:– I mean the adverse power leaping up in its shamelessness against the visible Adam, but encountering God and being defeated — in order that we, putting away the darkness, may draw near to the Light, and may then become perfect Light, the children of perfect Light. See the grace of this Day; see the power of this mystery. Are you not lifted up from the earth? Are you not clearly placed on high, being exalted by our voice and meditation? And you will be placed much higher when the Word shall have prospered the course of my words.

Is there anything like this among the shadowy purifications of the Law, which helped only with temporary sprinklings and the ashes of a heifer sprinkling the unclean? Or do the gentiles celebrate anything like this in their mysteries, every ceremony and mystery of which seems to me to be nonsense, a dark invention of demons, and a creation of an unhappy mind, supported by time and concealed by myth? For what they worship as true, they disguise as mythical. But if these things are true, they should not be called myths, but rather proven not to be shameful; and if they are false, they should not be objects of wonder. People should not so thoughtlessly hold completely opposite opinions about the same thing, as if they were playing in the marketplace with boys or truly ill-intentioned men, rather than engaged in serious discussion with sensible people and worshippers of the Word—even though they despise this artificial persuasiveness.

III. Is there any such among the shadowy purifications of the Law, aiding as it did with temporary sprinklings, and the ashes of an heifer sprinkling the unclean; or do the gentiles celebrate any such thing in their mysteries, every ceremony and mystery of which to me is nonsense, and a dark invention of demons, and a figment of an unhappy mind, aided by time, and hidden by fable? For what they worship as true, they veil as mythical. But if these things are true, they ought not to be called myths, but to be proved not to be shameful; Hebrews 7:13 and if they are false, they ought not to be objects of wonder; nor ought people so inconsiderately to hold the most contrary opinions about the same thing, as if they were playing in the market-place with boys or really ill-disposed men, not engaged in discussion with men of sense, and worshippers of the Word, though despisers of this artificial plausibility.

We are not dealing in these mysteries with the birth of Zeus and the thefts of the Cretan Tyrant—though the Greeks may object to calling him that—nor with the name of Curetes and the armed dances meant to hide the crying of a weeping god so he could escape his father's hatred. It would indeed be strange if the one who was swallowed as a stone should be made to cry as a child. Nor are we dealing with Phrygian castrations and flutes and Corybantes, and all the frenzied ravings about Rhea, consecrating people to the mother of the gods and initiating them into ceremonies befitting the mother of such gods as these. We have nothing to do with the abduction of the Maiden, or Demeter's wandering, or her association with Celeus and Triptolemus and Dragons, or her actions and sufferings—for I am ashamed to bring into daylight that nighttime ceremony and to make a sacred mystery of obscenity. Eleusis knows these things, as do those who witness what is guarded there by silence, and rightly so. Nor is our commemoration about Dionysus and the thigh that labored with an incomplete birth, just as earlier a head had labored with another birth, nor about the hermaphrodite god, nor a chorus of drunken and weakened followers, nor the foolishness of the Thebans who honor him, nor the thunderbolt of Semele that they worship. It is not the prostitute mysteries of Aphrodite, who by their own admission was basely born and basely honored, nor do we have here Phalli and Ithyphalli, shameful in both form and action, nor Taurian slaughter of strangers, nor blood of Laconian youths shed on the altars as they whip themselves—and in this case alone they use their courage wrongly, honoring a goddess, and her a virgin. For these same people both honor effeminacy and worship boldness.

IV. We are not concerned in these mysteries with birth of Zeus and thefts of the Cretan Tyrant (though the Greeks may be displeased at such a title for him), nor with the name of Curetes, and the armed dances, which were to hide the wailings of a weeping god, that he might escape from his father's hate. For indeed it would be a strange thing that he who was swallowed as a stone should be made to weep as a child. Nor are we concerned with Phrygian mutilations and flutes and Corybantes, and all the ravings of men concerning Rhea, consecrating people to the mother of the gods, and being initiated into such ceremonies as befit the mother of such gods as these. Nor have we any carrying away of the Maiden, nor wandering of Demeter, nor her intimacy with Celei and Triptolemi and Dragons; nor her doings and sufferings…for I am ashamed to bring into daylight that ceremony of the night, and to make a sacred mystery of obscenity. Eleusis knows these things, and so do those who are eyewitnesses of what is there guarded by silence, and well worthy of it. Nor is our commemoration one of Dionysus, and the thigh that travailed with an incomplete birth, as before a head had travailed with another; nor of the hermaphrodite god, nor a chorus of the drunken and enervated host; nor of the folly of the Thebans which honours him; nor the thunderbolt of Semele which they adore. Nor is it the harlot mysteries of Aphrodite, who, as they themselves admit, was basely born and basely honoured; nor have we here Phalli and Ithyphalli, shameful both in form and action; nor Taurian massacres of strangers; nor blood of Laconian youths shed upon the altars, as they scourged themselves with the whips; and in this case alone use their courage badly, who honour a goddess, and her a virgin. For these same people both honour effeminacy, and worship boldness.

Where will you place the butchery of Pelops, which provided a feast for hungry gods—that bitter and inhuman hospitality? Where are the horrible and dark specters of Hecate, the underground foolishness and sorceries of Trophonius, the babblings of the Dodonean Oak, the trickeries of the Delphian tripod, or the prophetic water of Castalia, which could prophesy anything except its own coming silence? Nor is it the sacrificial art of the Magi and their reading of entrails, nor the Chaldean astronomy and horoscopes that compare our lives with the movements of heavenly bodies that cannot even know what they themselves are or will be. Nor are these the Thracian orgies, from which the word worship (threskeia) is said to come, nor the rites and mysteries of Orpheus, whom the Greeks admired so much for his wisdom that they invented for him a lyre that draws all things by its music. Nor the tortures of Mithras, which those who can endure to be initiated into such things justly deserve to suffer, nor the dismemberments of Osiris, another calamity honored by the Egyptians, nor the misfortunes of Isis and the goats more venerable than the Mendesians, and the stall of Apis, the calf that reveled in the folly of the Memphites, nor all those honors with which they dishonor the Nile, while they themselves proclaim it in song to be the giver of fruits and grain and the measurer of happiness by its cubits.

V. And where will you place the butchery of Pelops, which feasted hungry gods, that bitter and inhuman hospitality? Where the horrible and dark spectres of Hecate, and the underground puerilities and sorceries of Trophonius, or the babblings of the Dodonæan Oak, or the trickeries of the Delphian tripod, or the prophetic draught of Castalia, which could prophesy anything, except their own being brought to silence? Nor is it the sacrificial art of Magi, and their entrail forebodings, nor the Chaldæan astronomy and horoscopes, comparing our lives with the movements of the heavenly bodies, which cannot know even what they are themselves, or shall be. Nor are these Thracian orgies, from which the word Worship ( θρησκεία) is said to be derived; nor rites and mysteries of Orpheus, whom the Greeks admired so much for his wisdom that they devised for him a lyre which draws all things by its music. Nor the tortures of Mithras which it is just that those who can endure to be initiated into such things should suffer; nor the manglings of Osiris, another calamity honoured by the Egyptians; nor the ill-fortunes of Isis and the goats more venerable than the Mendesians, and the stall of Apis, the calf that luxuriated in the folly of the Memphites, nor all those honours with which they outrage the Nile, while themselves proclaiming it in song to be the Giver of fruits and grain, and the measurer of happiness by its cubits.

I will skip over the honors they pay to reptiles and their worship of disgusting things, each of which has its own particular cult and festival, and all share in a common devilishness. Even if they were absolutely determined to be ungodly, to fall away from honoring God, and to be led astray to idols and works of art and things made by human hands, reasonable people could not wish anything worse upon themselves than that they might worship exactly such things and honor them in exactly such a way. Then, as Paul says, they might receive in themselves the fitting penalty for their error (Romans 1:27) in the very objects of their worship. They are not so much honoring these things as being dishonored by them—abominable because of their error, and even more abominable because of the vileness of the objects they adore and worship. The result is that they become even less intelligent than the objects they worship, being as excessively foolish as those objects are vile.

VI. I pass over the honours they pay to reptiles, and their worship of vile things, each of which has its peculiar cultus and festival, and all share in a common devilishness; so that, if they were absolutely bound to be ungodly, and to fall away from honouring God, and to be led astray to idols and works of art and things made with hands, men of sense could not imprecate anything worse upon themselves than that they might worship just such things, and honour them in just such a way; that, as Paul says, they might receive in themselves that recompense of their error which was meet, Romans 1:27 in the very objects of their worship; not so much honouring them as suffering dishonour by them; abominable because of their error, and yet more abominable from the vileness of the objects of their adoration and worship; so that they should be even more without understanding than the objects of their worship; being as excessively foolish as the latter are vile.

Well, let these things amuse the children of the Greeks and the demons who are responsible for their folly—demons who redirect the honor due to God toward themselves and divide humanity in various ways as they pursue shameful thoughts and fantasies. They have done this ever since they drove us away from the Tree of Life by means of the Tree of Knowledge, which was given to us at the wrong time and in the wrong way, and then attacked us when we had become weaker than before. They carried off the mind, which is our governing faculty, and opened a door to the passions. Being of an envious and man-hating physis by nature—or rather, having become so through their own wickedness—they could not bear that we who were below should reach what is above, since they themselves had fallen from above to the earth. Nor could they tolerate that such a change had occurred in their glory and their original natures. This is the reason for their persecution of the creature. Because of this, God's Image was insulted, and since we did not wish to keep the Commandments, we were handed over to the independence of our error. And as we went astray, we were disgraced by the objects of our worship. For the calamity was not only this: that we who were made for good works—for the glory and praise of our Maker and to imitate God as far as possible—were turned into a den of all kinds of passions that cruelly devour and consume the inner man. There was this further evil: that man actually made gods the defenders of his passions, so that sin might be considered not only without responsibility but even divine, taking refuge in the objects of his worship as his excuse.

VII. Well, let these things be the amusement of the children of the Greeks and of the demons to whom their folly is due, who turn aside the honour of God to themselves, and divide men in various ways in pursuit of shameful thoughts and fancies, ever since they drove us away from the Tree of Life, by means of the Tree of Knowledge unseasonably and improperly imparted to us, and then assailed us as now weaker than before; carrying clean away the mind, which is the ruling power in us, and opening a door to the passions. For, being of a nature envious and man-hating, or rather having become so by their own wickedness, they could neither endure that we who were below should attain to that which is above, having themselves fallen from above upon the earth; nor that such a change in their glory and their first natures should have taken place. This is the meaning of their persecution of the creature. For this God's Image was outraged; and as we did not like to keep the Commandments, we were given over to the independence of our error. And as we erred we were disgraced by the objects of our worship. For there was not only this calamity, that we who were made for good works to the glory and praise of our Maker, and to imitate God as far as might be, were turned into a den of all sorts of passions, which cruelly devour and consume the inner man; but there was this further evil, that man actually made gods the advocates of his passions, so that sin might be reckoned not only irresponsible, but even divine, taking refuge in the objects of his worship as his apology.

8. But since we have been given grace to escape from superstitious error and to be united to the truth and to serve the living and true God, and to rise above creation, passing beyond all that is subject to time and to first motion, let us examine and reason about God and things divine in a manner that corresponds to this grace given to us. But let us begin our discussion of them from the most fitting point. And the most fitting point is, as Solomon established for us: "The beginning of wisdom," he says, "is to get wisdom." And what this is he tells us: the beginning of wisdom is fear. For we must not begin with contemplation and end with fear (for unbridled contemplation would perhaps push us over a cliff), but we must be grounded and purified and, so to speak, made light by fear, and then be raised to the height. For where fear is, there is keeping of commandments; and where there is keeping of commandments, there is purifying of the flesh, that cloud which covers the soul and prevents it from seeing the Divine Ray. And where there is purifying, there is Illumination; and Illumination is the satisfying of desire for those who long for the greatest things, or the Greatest Thing, or That Which surpasses all greatness.

VIII. But since to us grace has been given to flee from superstitious error and to be joined to the truth and to serve the living and true God, and to rise above creation, passing by all that is subject to time and to first motion; let us look at and reason upon God and things divine in a manner corresponding to this Grace given us. But let us begin our discussion of them from the most fitting point. And the most fitting is, as Solomon laid down for us; us; The beginning of wisdom, he says, is to get wisdom. Proverbs 4:7 And what this is he tells us; the beginning of wisdom is fear. For we must not begin with contemplation and leave off with fear (for an unbridled contemplation would perhaps push us over a precipice), but we must be grounded and purified and so to say made light by fear, and thus be raised to the height. For where fear is there is keeping of commandments; and where there is keeping of commandments there is purifying of the flesh, that cloud which covers the soul and suffers it not to see the Divine Ray. And where there is purifying there is Illumination; and Illumination is the satisfying of desire to those who long for the greatest things, or the Greatest Thing, or That Which surpasses all greatness.

We must first purify ourselves and then approach this conversation with the Pure One. Otherwise, we would have the same experience as Israel, who could not endure the glory of Moses' face and therefore asked for a veil, or we would feel and say with Manoah, "We are undone, O wife, we have seen God," although it was God only in his imagination. Or like Peter, we would send Jesus out of the boat, considering ourselves unworthy of such a visit—and when I say Peter, I am speaking of the man who walked on the waves. Or like Paul, we would be struck blind in our eyes, as he was before he was cleansed from the guilt of his persecution, when he conversed with the One he was persecuting—or rather with a brief flash of that great Light. Or like the Centurion, we would seek healing but would not, through a praiseworthy fear, receive the Healer into our house. Let each one of us also speak this way, as long as he is still uncleansed and is still a centurion, commanding many in wickedness and serving in the army of Caesar, the world-ruler of those who are being dragged down: "I am not worthy that you should come under my roof." But when he has looked upon Jesus, though he is small in stature like Zacchaeus of old, and climbs up to the top of the sycamore tree by putting to death his members which are on the earth, and having risen above the body of humiliation, then he will receive the Word, and it will be said to him, "This day salvation has come to this house." Then let him take hold of the salvation and bring forth fruit more perfectly, scattering and pouring out rightly what he wrongly gathered as a tax collector.

IX. Wherefore we must purify ourselves first, and then approach this converse with the Pure; unless we would have the same experience as Israel, Exodus 34:30 who could not endure the glory of the face of Moses, and therefore asked for a veil; 2 Corinthians 3:7 or else would feel and say with Manoah We are undone O wife, we have seen God, Judges 13:23 although it was God only in his fancy; or like Peter would send Jesus out of the boat, Luke 5:8 as being ourselves unworthy of such a visit; and when I say Peter, I am speaking of the man who walked upon the waves; Matthew 14:29 or like Paul would be stricken in eyes, Acts 9:3-8 as he was before he was cleansed from the guilt of his persecution, when he conversed with Him Whom he was persecuting — or rather with a short flash of That great Light; or like the Centurion Matthew 8:8 would seek for healing, but would not, through a praiseworthy fear, receive the Healer into his house. Let each one of us also speak so, as long as he is still uncleansed, and is a Centurion still, commanding many in wickedness, and serving in the army of Cæsar, the World-ruler of those who are being dragged down; I am not worthy that you should come under my roof. But when he shall have looked upon Jesus, though he be little of stature like Zaccheus Luke 19:3 of old, and climb up on the top of the sycamore tree by mortifying his members which are upon the earth, Colossians 3:5 and having risen above the body of humiliation, then he shall receive the Word, and it shall be said to him, This day is salvation come to this house. Luke 19:9 Then let him lay hold on the salvation, and bring forth fruit more perfectly, scattering and pouring forth rightly that which as a publican he wrongly gathered.

The same Word is, on the one hand, terrible in its physis to those who are unworthy, and on the other hand, through its loving kindness, can be received by those who are prepared—those who have driven out the unclean and worldly spirit from their souls, swept and adorned their own souls by self-examination, and have not left them idle or without employment, lest they be occupied again with greater armament by the seven spirits of wickedness (the same number as are reckoned of virtue, for that which is hardest to fight against calls for the sternest efforts). Rather than just fleeing from evil, we must practice virtue, making Christ dwell within us entirely, or at least to the greatest extent possible, so that the power of evil cannot find any empty place to fill again with himself and make the last state of that person worse than the first, by the greater energy of his assault and the greater strength and impregnability of the fortress. But when we have guarded our soul with every care, appointed goings up in our heart, broken up our fallow ground, and sown unto righteousness, as David and Solomon and Jeremiah instruct us, let us enlighten ourselves with the light of knowledge, and then let us speak of the Wisdom of God that has been hidden in a mystery, and enlighten others. Meanwhile let us purify ourselves and receive the elementary initiation of the Word, that we may do ourselves the utmost good, making ourselves godlike and receiving the Word at His coming—and not only so, but holding Him fast and showing Him to others.

X. For the same Word is on the one hand terrible through its nature to those who are unworthy, and on the other through its loving kindness can be received by those who are thus prepared, who have driven out the unclean and worldly spirit from their souls, and have swept and adorned their own souls by self-examination, and have not left them idle or without employment, so as again to be occupied with greater armament by the seven spirits of wickedness…the same number as are reckoned of virtue (for that which is hardest to fight against calls for the sternest efforts)…but besides fleeing from evil, practise virtue, making Christ entirely, or at any rate to the greatest extent possible, to dwell within them, so that the power of evil cannot meet with any empty place to fill it again with himself, and make the last state of that man worse than the first, by the greater energy of his assault, and the greater strength and impregnability of the fortress. But when, having guarded our soul with every care, and having appointed goings up in our heart, and broken up our fallow ground, Jeremiah 4:3 and sown unto righteousness, Proverbs 11:18 as David and Solomon and Jeremiah bid us, let us enlighten ourselves with the light of knowledge, and then let us speak of the Wisdom of God that has been hid in a mystery, 2 Corinthians 2:6 and enlighten others. Meanwhile let us purify ourselves, and receive the elementary initiation of the Word, that we may do ourselves the utmost good, making ourselves godlike, and receiving the Word at His coming; and not only so, but holding Him fast and showing Him to others.

And now, having purified the assembly by what has been said, let us speak a little about the Festival and join in celebrating this Feast with festive and devout souls. Since the main point of the Festival is remembering God, let us call God to mind. For I think that the sound of those who celebrate There, where all the blessed ones dwell, is nothing other than this: the hymns and praises of God, sung by all who are counted worthy of that City. Let no one be surprised if what I have to say contains some things I have said before, for I will not only use the same words, but I will speak of the same subjects, trembling in both tongue and mind and thought when I speak of God for you, so that you may share this praiseworthy and blessed feeling. And when I speak of God, you must be illuminated at once by one flash of light and by three. Three in Individualities or Hypostases, if anyone prefers to call them that, or prosopa, for we will not quarrel about names as long as the words amount to the same meaning; but One in respect of the Substance—that is, the Godhead. For they are divided without division, if I may say so, and they are united in division. For the Godhead is one in three, and the three are one, in whom the Godhead is, or to speak more accurately, who are the Godhead. Excesses and defects we will avoid, neither making the Unity a confusion nor the division a separation. We would keep equally far from the confusion of Sabellius and from the division of Arius, which are evils diametrically opposed yet equal in their wickedness. For what need is there to heretically fuse God together or to cut Him up into inequality?

XI. And now, having purified the theatre by what has been said, let us discourse a little about the Festival, and join in celebrating this Feast with festal and pious souls. And, since the chief point of the Festival is the remembrance of God, let us call God to mind. For I think that the sound of those who keep Festival There, where is the dwelling of all the Blissful, is nothing else than this, the hymns and praises of God, sung by all who are counted worthy of that City. Let none be astonished if what I have to say contains some things that I have said before; for not only will I utter the same words, but I shall speak of the same subjects, trembling both in tongue and mind and thought when I speak of God for you too, that you may share this laudable and blessed feeling. And when I speak of God you must be illumined at once by one flash of light and by three. Three in Individualities or Hypostases, if any prefer so to call them, or persons, for we will not quarrel about names so long as the syllables amount to the same meaning; but One in respect of the Substance — that is, the Godhead. For they are divided without division, if I may so say; and they are united in division. For the Godhead is one in three, and the three are one, in whom the Godhead is, or to speak more accurately, Who are the Godhead. Excesses and defects we will omit, neither making the Unity a confusion, nor the division a separation. We would keep equally far from the confusion of Sabellius and from the division of Arius, which are evils diametrically opposed, yet equal in their wickedness. For what need is there heretically to fuse God together, or to cut Him up into inequality?

We have only One God, the Father, from whom are all things, and One Lord Jesus Christ, through whom are all things, and One Holy Spirit, in whom are all things. Yet these words—from, through, in—do not indicate a difference of physis (nature). If they did, the three prepositions or the order of the three names would never be changed. Instead, they characterize the hypostases (personal subsistences) of a nature that is one and undivided. This is proven by the fact that they are brought back together into one, if you read carefully this other passage from the same Apostle: "From Him and through Him and to Him are all things; to Him be glory forever, Amen." The Father is Father and is unbegotten, for He is from no one. The Son is Son and is not unbegotten, for He is from the Father. But if you understand the word "origin" in a temporal sense, He too is unbegotten, for He is the Maker of time and is not subject to time. The Holy Spirit is truly Spirit, coming forth from the Father, but not in the manner of the Son—for it is not by begetting but by procession (since I must create a word for the sake of clarity). The Father did not cease to be unbegotten because He begot something, nor did the Son cease to be begotten because He is from the Unbegotten—how could that be? Nor is the Spirit changed into Father or Son because He proceeds, or because He is God—though the ungodly do not believe it. For hypostasis is unchangeable; otherwise, how could hypostasis remain if it were changeable and could be transferred from one to another? But those who make unbegotten and begotten into natures of different gods might just as well say that Adam and Seth differ in nature, since the former was not born of flesh (for he was created) but the latter was born of Adam and Eve. There is, then, One God in Three, and These Three are One, as we have said.

XII. For to us there is but One God, the Father, of Whom are all things, and One Lord Jesus Christ, by Whom are all things; and One Holy Ghost, in Whom are all things; 2 Corinthians 8:6 yet these words, of, by, in, whom, do not denote a difference of nature (for if this were the case, the three prepositions, or the order of the three names would never be altered), but they characterize the personalities of a nature which is one and unconfused. And this is proved by the fact that They are again collected into one, if you will read — not carelessly — this other passage of the same Apostle, Of Him and through Him and to Him are all things; to Him be glory forever, Amen. Romans 11:36 The Father is Father, and is Unoriginate, for He is of no one; the Son is Son, and is not unoriginate, for He is of the Father. But if you take the word Origin in a temporal sense, He too is Unoriginate, for He is the Maker of Time, and is not subject to Time. The Holy Ghost is truly Spirit, coming forth from the Father indeed, but not after the manner of the Son, for it is not by Generation but by Procession (since I must coin a word for the sake of clearness); for neither did the Father cease to be Unbegotten because of His begetting something, nor the Son to be begotten because He is of the Unbegotten (how could that be?), nor is the Spirit changed into Father or Son because He proceeds, or because He is God — though the ungodly do not believe it. For Personality is unchangeable; else how could Personality remain, if it were changeable, and could be removed from one to another? But they who make Unbegotten and Begotten natures of equivocal gods would perhaps make Adam and Seth differ in nature, since the former was not born of flesh (for he was created), but the latter was born of Adam and Eve. There is then One God in Three, and These Three are One, as we have said.

13. Since these things are so, or rather since This is so, and His worship should be offered not only by beings above but also by worshippers on earth, so that all things may be filled with the glory of God (just as they are filled with God Himself), therefore man was created and honored with the hand and Image of God. But to despise man, when through the envy of the Devil and the bitter taste of sin he was miserably separated from God his Maker—this was not in the physis of God. What then was done, and what is the great Mystery that concerns us? An innovation is made upon nature, and God is made Man. He who rides upon the Heaven of Heavens in the East of His own glory and Majesty is glorified in the West of our lowliness and humility. And the Son of God consents to become and to be called Son of Man, not changing what He was (for It is unchangeable), but assuming what He was not (for He is full of love for man), so that the Incomprehensible might be comprehended, interacting with us through the mediation of the Flesh as through a veil, since it was not possible for that nature which is subject to birth and decay to endure His unveiled Godhead. Therefore the Unmingled is mingled, and not only is God mingled with birth and Spirit with flesh, and the Eternal with time, and the Uncircumscribed with measure, but also Generation with Virginity, and dishonor with Him who is higher than all honor; He who is impassible with Suffering, and the Immortal with the corruptible. For since that Deceiver thought that he was undefeatable in his wickedness, after he had deceived us with the hope of becoming gods, he was himself deceived by God's assumption of our nature, so that in attacking Adam as he thought, he should actually encounter God, and thus the new Adam should save the old, and the condemnation of the flesh should be abolished, death being slain by flesh.

XIII. Since then these things are so, or rather since This is so; and His Adoration ought not to be rendered only by Beings above, but there ought to be also worshippers on earth, that all things may be filled with the glory of God (forasmuch as they are filled with God Himself); therefore man was created and honored with the hand and Image of God. But to despise man, when by the envy of the Devil and the bitter taste of sin he was pitiably severed from God his Maker — this was not in the Nature of God. What then was done, and what is the great Mystery that concerns us? An innovation is made upon nature, and God is made Man. He that rides upon the Heaven of Heavens in the East of His own glory and Majesty, is glorified in the West of our meanness and lowliness. And the Son of God deigns to become and to be called Son of Man; not changing what He was (for It is unchangeable); but assuming what He was not (for He is full of love to man), that the Incomprehensible might be comprehended, conversing with us through the mediation of the Flesh as through a veil; since it was not possible for that nature which is subject to birth and decay to endure His unveiled Godhead. Therefore the Unmingled is mingled; and not only is God mingled with birth and Spirit with flesh, and the Eternal with time, and the Uncircumscribed with measure; but also Generation with Virginity, and dishonour with Him who is higher than all honour; He who is impassible with Suffering, and the Immortal with the corruptible. For since that Deceiver thought that he was unconquerable in his malice, after he had cheated us with the hope of becoming gods, he was himself cheated by God's assumption of our nature; so that in attacking Adam as he thought, he should really meet with God, and thus the new Adam should save the old, and the condemnation of the flesh should be abolished, death being slain by flesh.

At His birth we kept the festival properly, both I as leader of the feast and you and all that is in the world and above the world. We ran with the star, worshiped with the Magi, were illuminated with the shepherds, glorified Him with the angels, took Him up in our arms with Simeon, and made our responsive confession with Anna, the aged and chaste woman. Thanks be to Him who came to His own in the guise of a stranger, because He glorified the stranger. Now we come to another action of Christ and another mystery. I cannot restrain my pleasure; I am caught up into God. Almost like John I proclaim good news; for though I am not a Forerunner, I am from the desert. Christ is illumined, so let us shine forth with Him. Christ is baptized, so let us descend with Him that we may also ascend with Him. Jesus is baptized, but we must consider attentively not only this but also some other points. Who is He, and by whom is He baptized, and at what time? He is the all-pure, and He is baptized by John, and the time is the beginning of His miracles. What are we to learn and be taught by this? To purify ourselves first, to be lowly minded, and to preach only in maturity both of spiritual and bodily stature. The first has a word especially for those who rush to baptism carelessly and without due preparation, or who fail to provide for the stability of baptismal grace by the disposition of their minds to good. Since grace contains remission of the past—for it is a grace—it is on that account more worthy of reverence, so that we do not return to the same vomit again. The second speaks to those who rebel against the stewards of this mystery if they are their superiors in rank. The third is for those who are confident in their youth and think that any time is the right one to teach or to preside. Jesus is purified, and do you despise purification? And by John, and do you rise up against your herald? And at thirty years of age, and do you presume to teach the aged before your beard has grown, or believe that you teach them, though you are not reverend on account of your age or even perhaps your character? But here it may be said that Daniel and this or that other person were judges in their youth, and examples are on your tongues, for every wrongdoer is prepared to defend himself. But I reply that what is rare is not the law of the Church. One swallow does not make a summer, nor one line a geometrician, nor one voyage a sailor.

XIV. At His birth we duly kept Festival, both I, the leader of the Feast, and you, and all that is in the world and above the world. With the Star we ran, and with the Magi we worshipped, and with the Shepherds we were illuminated, and with the Angels we glorified Him, and with Simeon we took Him up in our arms, and with Anna the aged and chaste we made our responsive confession. And thanks be to Him who came to His own in the guise of a stranger, because He glorified the stranger. Now, we come to another action of Christ, and another mystery. I cannot restrain my pleasure; I am rapt into God. Almost like John I proclaim good tidings; for though I be not a Forerunner, yet am I from the desert. Christ is illumined, let us shine forth with Him. Christ is baptized, let us descend with Him that we may also ascend with Him. Jesus is baptized; but we must attentively consider not only this but also some other points. Who is He, and by whom is He baptized, and at what time? He is the All-pure; and He is baptized by John; and the time is the beginning of His miracles. What are we to learn and to be taught by this? To purify ourselves first; to be lowly minded; and to preach only in maturity both of spiritual and bodily stature. The first has a word especially for those who rush to Baptism off hand, and without due preparation, or providing for the stability of the Baptismal Grace by the disposition of their minds to good. For since Grace contains remission of the past (for it is a grace), it is on that account more worthy of reverence, that we return not to the same vomit again. The second speaks to those who rebel against the Stewards of this Mystery, if they are their superiors in rank. The third is for those who are confident in their youth, and think that any time is the right one to teach or to preside. Jesus is purified, and do you despise purification?…and by John, and do you rise up against your herald?…and at thirty years of age, and do you before your beard has grown presume to teach the aged, or believe that you teach them, though thou be not reverend on account of your age, or even perhaps for your character? But here it may be said, Daniel, and this or that other, were judges in their youth, and examples are on your tongues; for every wrongdoer is prepared to defend himself. But I reply that that which is rare is not the law of the Church. For one swallow does not make a summer, nor one line a geometrician, nor one voyage a sailor.

John baptizes, and Jesus comes to him—perhaps to make the Baptist himself holy, but certainly to bury the entire old Adam in the water. And before this, and for the sake of this, to make the Jordan holy. For just as He is Spirit and Flesh, so He makes us holy by Spirit and water. John will not receive Him; Jesus insists. "I need to be baptized by You," says the Voice to the Word, the Friend to the Bridegroom, he who is above all among those born of women, to Him Who is the Firstborn of every creature, he who leaped in the womb to Him Who was worshiped in the womb, he who was and is to be the Forerunner to Him Who was and is to be revealed. "I need to be baptized by You"—add to this "and for You," for he knew that he would be baptized by martyrdom, or like Peter, that he would be cleansed not only as to his feet. "And You come to me?" This too was prophetic, for he knew that after Herod would come the madness of Pilate, and so when he had gone before, Christ would follow him. But what does Jesus say? "Allow it to be so now," for this is the time of His Incarnation, for He knew that in a little while He would baptize the Baptist. And what is the fan? The purification. And what is the fire? The consuming of the chaff and the heat of the Spirit. And what is the axe? The cutting off of the soul that is incurable even after the dung. And what is the sword? The cutting of the Word, which separates the worse from the better and makes a division between the faithful and the unbeliever, and stirs up the son and the daughter and the bride against the father and the mother and the mother-in-law, the young and fresh against the old and shadowy. And what is the strap of the sandal, which you John who baptizes Jesus may not untie? You who are of the desert and have no food, the new Elijah, more than a prophet, since you saw Him of Whom you prophesied, you mediator of the Old and New Testaments. What is this? Perhaps the message of the Advent and the Incarnation, of which not the least point may be loosed—I say not by those who are still fleshly and infants in Christ, but not even by those who are like John in spirit.

XV. But John baptizes, Jesus comes to Him Matthew 3:14…perhaps to sanctify the Baptist himself, but certainly to bury the whole of the old Adam in the water; and before this and for the sake of this, to sanctify Jordan; for as He is Spirit and Flesh, so He consecrates us by Spirit and water. John 5:35 John will not receive Him; Jesus contends. I have need to be baptized by You Matthew 3:17 says the Voice to the Word, the Friend to the Bridegroom; John 3:39 he that is above all among them that are born of women, Matthew 11:11 to Him Who is the Firstborn of every creature; Colossians 1:5 he that leaped in the womb, Luke 1:41 to Him Who was adored in the womb; he who was and is to be the Forerunner to Him Who was and is to be manifested. I have need to be baptized by You; add to this and for You; for he knew that he would be baptized by Martyrdom, or, like Peter, that he would be cleansed not only as to his feet. John 13:9 And You come to me? This also was prophetic; for he knew that after Herod would come the madness of Pilate, and so that when he had gone before Christ would follow him. But what says Jesus? Allow it to be so now, for this is the time of His Incarnation; for He knew that yet a little while and He should baptize the Baptist. And what is the Fan? The Purification. And what is the Fire? The consuming of the chaff, and the heat of the Spirit. And what the Axe? The excision of the soul which is incurable even after the dung. Luke 13:8 And what the Sword? The cutting of the Word, which separates the worse from the better, Hebrews 4:12 and makes a division between the faithful and the unbeliever; Matthew 10:35 and stirs up the son and the daughter and the bride against the father and the mother and the mother in law, Micah 7:6 the young and fresh against the old and shadowy. And what is the Latchet of the shoe, which thou John who baptizest Jesus may not loose? John 1:27 thou who art of the desert, and hast no food, the new Elias, Luke 7:26 the more than Prophet, inasmuch as you saw Him of Whom you prophesied, thou Mediator of the Old and New Testaments. What is this? Perhaps the Message of the Advent, and the Incarnation, of which not the least point may be loosed, I say not by those who are yet carnal and babes in Christ, but not even by those who are like John in spirit.

Jesus comes up out of the water, and with Himself He carries up the world. He sees heaven opened, which Adam had shut against himself and all his descendants, just as the gates of Paradise were shut by the flaming sword. The Spirit bears witness to His Godhead, for He descends upon One who is like Him, as does the Voice from Heaven (for He to whom the witness is given came from there), and in the form of a dove, for He honors the Body (for this too was God, through its union with God) by being seen in bodily form. Moreover, the dove has been known since ancient times to announce the end of the Flood. But if you are going to judge Godhead by size and weight, and the Spirit seems like a small thing to you because He came in the form of a dove, O man of contemptible smallness of mind concerning the greatest things, then to be consistent you must also despise the Kingdom of Heaven, because it is compared to a grain of mustard seed. And you must exalt the adversary above the Majesty of Jesus, because he is called a great Mountain and Leviathan and King of everything that lives in the water, whereas Christ is called the Lamb and the Pearl and the Drop and similar names.

XVI. But further — Jesus goes up out of the water…for with Himself He carries up the world…and sees the heaven opened which Adam had shut against himself and all his posterity, Genesis 3:24 as the gates of Paradise by the flaming sword. And the Spirit bears witness to His Godhead, for he descends upon One that is like Him, as does the Voice from Heaven (for He to Whom the witness is borne came from thence), and like a Dove, for He honours the Body (for this also was God, through its union with God) by being seen in a bodily form; and moreover, the Dove has from distant ages been wont to proclaim the end of the Deluge. But if you are to judge of Godhead by bulk and weight, and the Spirit seems to you a small thing because He came in the form of a Dove, O man of contemptible littleness of thought concerning the greatest of things, you must also to be consistent despise the Kingdom of Heaven, because it is compared to a grain of mustard seed; Matthew 13:31 and you must exalt the adversary above the Majesty of Jesus, because he is called a great Mountain, Zechariah 4:7 and Leviathan and King of that which lives in the water, whereas Christ is called the Lamb, Isaiah 53:7 and the Pearl, Matthew 13:46 and the Drop and similar names.

17. Now, since our Festival is about Baptism, and we must endure a little hardship with Him who for our sake took form and was baptized and was crucified, let us speak about the different kinds of Baptism so that we may come out from this discussion purified. Moses baptized, but it was in water, and before that in the cloud and in the sea. This was symbolic, as Paul says: the Sea represented the water, and the Cloud represented the Spirit; the Manna represented the Bread of Life; the Drink represented the Divine Drink. John also baptized, but this was not like the baptism of the Jews, for it was not only in water but also for repentance. Still it was not wholly spiritual, for he does not add "and in the Spirit." Jesus also baptized, but in the Spirit. This is the perfect Baptism. And how is He not God—if I may digress a little—by whom you too are made God? I know also of a fourth Baptism, that by Martyrdom and blood, which Christ himself also underwent, and this one is far more honorable than all the others, since it cannot be defiled by later stains. Yes, and I know of a fifth also, which is that of tears and is much more laborious, received by him who washes his bed every night and his couch with tears; whose wounds fester through his wickedness; and who goes about mourning and with a sad face; who imitates the repentance of Manasseh and the humiliation of the Ninevites upon which God had mercy; who utters the words of the tax collector in the Temple and is justified rather than the arrogant Pharisee; who like the Canaanite woman bows down and asks for mercy and crumbs, the food of a dog that is very hungry.

XVII. Now, since our Festival is of Baptism, and we must endure a little hardness with Him Who for our sake took form, and was baptized, and was crucified; let us speak about the different kinds of Baptism, that we may come out thence purified. Moses baptized Leviticus xi but it was in water, and before that in the cloud and in the sea. 1 Corinthians 10:2 This was typical as Paul says; the Sea of the water, and the Cloud of the Spirit; the Manna, of the Bread of Life; the Drink, of the Divine Drink. John also baptized; but this was not like the baptism of the Jews, for it was not only in water, but also unto repentance. Still it was not wholly spiritual, for he does not add And in the Spirit. Jesus also baptized, but in the Spirit. This is the perfect Baptism. And how is He not God, if I may digress a little, by whom you too are made God? I know also a Fourth Baptism — that by Martyrdom and blood, which also Christ himself underwent:– and this one is far more august than all the others, inasmuch as it cannot be defiled by after-stains. Yes, and I know of a Fifth also, which is that of tears, and is much more laborious, received by him who washes his bed every night and his couch with tears; whose bruises stink through his wickedness; and who goes mourning and of a sad countenance; who imitates the repentance of Manasseh 2 Chronicles 38:12 and the humiliation of the Ninevites Jonah 3:7-10 upon which God had mercy; who utters the words of the Publican in the Temple, and is justified rather than the stiff-necked Pharisee; Luke 18:13 who like the Canaanite woman bends down and asks for mercy and crumbs, the food of a dog that is very hungry. Matthew 15:27

I, however—for I admit that I am a man, that is, a creature unstable and changeable by nature—both eagerly receive this Baptism and worship the One who has given it to me, and I share it with others. By showing mercy I make provision for receiving mercy myself. For I know that I too am surrounded by weakness, and that with whatever measure I use, it will be measured back to me. But what do you say, you new Pharisee, pure in name but not in intention, who direct toward us the opinions of Novatus even though you share the same weaknesses? Will you allow no place for weeping? Will you shed no tears? May you never meet a Judge like yourself! Are you not ashamed by the mercy of Jesus, who took our weaknesses and carried our sicknesses, who came not to call the righteous but sinners to repentance, who desires mercy rather than sacrifice, who forgives sins up to seventy times seven? How blessed your high standards would be if they truly came from purity rather than pride—making laws beyond what people can reach and destroying any hope of improvement through despair. For both extremes are equally evil: indulgence without wise regulation, and condemnation that never forgives. The first loosens all restraints, while the second strangles by its harshness. Show me your purity, and I will approve your boldness. But as things stand, I fear that being full of wounds yourself, you will make them incurable. Will you not even acknowledge David's repentance, for whom his penitence preserved even the gift of prophecy? Or the great Peter himself, who fell into human weakness at the Passion of our Savior? Yet Jesus received him and healed the threefold denial through the threefold question and confession. Or will you even refuse to admit that he was made perfect by blood—for your foolishness goes even that far? What about the transgressor at Corinth? Paul restored love toward him when he saw his improvement and gave the reason: so that such a person would not be swallowed up by excessive sorrow, being overwhelmed by too severe a punishment. And will you refuse to permit young widows to remarry because of their age's tendency toward falling? Paul dared to allow it—but of course you can instruct him, since you have been caught up to the Fourth heaven and to another Paradise, and have heard words even more unspeakable, and grasp a larger circle in your Gospel.

XVIII. I, however, for I confess myself to be a man — that is to say, an animal shifty and of a changeable nature, — both eagerly receive this Baptism, and worship Him Who has given it me, and impart it to others; and by showing mercy make provision for mercy. For I know that I too am compassed with infirmity, Hebrews 5:2 and that with what measure I measure it shall be measured to me again. Matthew 7:2 But what do you say, O new Pharisee pure in title but not in intention, who dischargest upon us the sentiments of Novatus, though you share the same infirmities? Will you not give any place to weeping? Will you shed no tear? May you not meet with a Judge like yourself? Are you not ashamed by the mercy of Jesus, Who took our infirmities and bare our sicknesses; Matthew 8:17 Who came not to call the righteous but sinners to repentance; Who will have mercy rather than sacrifice; who forgives sins till seventy times seven. How blessed would your exaltation be if it really were purity, not pride, making laws above the reach of men, and destroying improvement by despair. For both are alike evil, indulgence not regulated by prudence, and condemnation that will never forgive; the one because it relaxes all reins, the other because it strangles by its severity. Show me your purity, and I will approve your boldness. But as it is, I fear that being full of sores you will render them incurable. Will you not admit even David's repentance, to whom his penitence preserved even the gift of prophecy? Nor the great Peter himself, who fell into human weakness at the Passion of our Saviour? Yet Jesus received him, and by the threefold question and confession healed the threefold denial. Or will you even refuse to admit that he was made perfect by blood (for your folly goes even as far as that)? Or the transgressor at Corinth? But Paul confirmed love towards him when he saw his amendment, and gives the reason, that such an one be not swallowed up by overmuch sorrow, 2 Corinthians 2:7 being overwhelmed by the excess of the punishment. And will you refuse to grant liberty of marriage to young widows on account of the liability of their age to fall? Paul ventured to do so; but of course you can teach him; for you have been caught up to the Fourth heaven, and to another Paradise, and have heard words more unspeakable, and comprehend a larger circle in your Gospel.

19. But you will say these sins were not committed after Baptism. Where is your proof? Either prove it, or stop condemning. If there is any doubt, let charity win out. But you say Novatus would not receive those who fell away during the persecution. What do you mean by this? If they were unrepentant, he was right; I too would refuse to receive those who either would not humble themselves at all or not sufficiently, and who would refuse to make their amendment balance out their sin. When I do receive them, I will assign them their proper place. But if he refused those who wore themselves out with weeping, I will not imitate him. And why should Novatus's lack of charity be a rule for me? He never punished greed, which is a second idolatry, but he condemned sexual immorality as though he himself were not flesh and body. What do you say? Are we convincing you with these words? Come and stand here on our side, that is, on the side of humanity. Let us magnify the Lord together. Let none of you, even if he has much confidence in himself, dare to say, "Touch me not, for I am pure," and "Who is so pure as I?" Give us too a share in your brightness. But perhaps we are not convincing you? Then we will weep for you. Let these men then, if they will, follow our way, which is Christ's way. But if they will not, let them go their own way. Perhaps in it they will be baptized with Fire, in that last Baptism which is more painful and longer, which devours wood like grass and consumes the stubble of every evil.

XIX. But these sins were not after Baptism, you will say. Where is your proof? Either prove it — or refrain from condemning; and if there be any doubt, let charity prevail. But Novatus, you say, would not receive those who lapsed in the persecution. What do you mean by this? If they were unrepentant he was right; I too would refuse to receive those who either would not stoop at all or not sufficiently, and who would refuse to make their amendment counterbalance their sin; and when I do receive them, I will assign them their proper place; but if he refused those who wore themselves away with weeping, I will not imitate him. And why should Novatus's want of charity be a rule for me? He never punished covetousness, which is a second idolatry; but he condemned fornication as though he himself were not flesh and body. What say you? Are we convincing you by these words? Come and stand here on our side, that is, on the side of humanity. Let us magnify the Lord together. Let none of you, even though he has much confidence in himself, dare to say, Touch me not for I am pure, and who is so pure as I? Give us too a share in your brightness. But perhaps we are not convincing you? Then we will weep for you. Let these men then if they will, follow our way, which is Christ's way; but if they will not, let them go their own. Perhaps in it they will be baptized with Fire, in that last Baptism which is more painful and longer, which devours wood like grass, 1 Corinthians 3:12-19 and consumes the stubble of every evil.

20. But let us honor Christ's Baptism today, and let us celebrate the feast well—not by indulging the stomach, but by rejoicing in spirit. And how shall we feast? Wash yourselves, make yourselves clean. If you are scarlet with sin and less bloody, be made white as snow; if you are red, even men bathed in blood, yet be brought to the whiteness of wool. In any case, be purified, and you shall be clean (for God rejoices in nothing as much as in the repentance and salvation of humanity, for whose sake every teaching and every sacrament exists), so that you may be like lights in the world, a life-giving force to all other people; so that you may stand as perfect lights beside that great Light, and may learn the mystery of the illumination of Heaven, enlightened by the Trinity more purely and clearly—of which even now you are receiving in some measure the one Ray from the one Godhead in Christ Jesus our Lord, to whom be the glory and the might forever and ever. Amen.

XX. But let us venerate today the Baptism of Christ; and let us keep the feast well, not in pampering the belly, but rejoicing in spirit. And how shall we luxuriate? Wash you, make you clean. Isaiah 1:17-18 If you be scarlet with sin and less bloody, be made white as snow; if you be red, and men bathed in blood, yet be ye brought to the whiteness of wool. Anyhow be purified, and you shall be clean (for God rejoices in nothing so much as in the amendment and salvation of man, on whose behalf is every discourse and every Sacrament), that you may be like lights in the world, a quickening force to all other men; that you may stand as perfect lights beside That great Light, and may learn the mystery of the illumination of Heaven, enlightened by the Trinity more purely and clearly, of Which even now you are receiving in a measure the One Ray from the One Godhead in Christ Jesus our Lord; to Whom be the glory and the might for ever and ever. Amen.


Orations on the Feasts — Oration 38 (On the Theophany, or Birthday of Christ)

The Nativity: God made man, the new Adam, and the mystery of the Incarnation proclaimed at the feast.

Source: Translated by Charles Gordon Browne and James Edward Swallow. From Nicene and Post-Nicene Fathers, Second Series , Vol. 7. Edited by Philip Schaff and Henry Wace. ( Buffalo, NY: Christian Literature Publishing Co., 1894. ) Revised and edited for New Advent by Kevin Knight. <https://www.newadvent.org/fathers/310238.htm>.

Opening

On the Theophany, or Birthday of Christ.

On the Theophany, or Birthday of Christ.

The title of this oration has raised a question about whether it was preached on December 25, 380, or January 6, 381. The word Theophania is well known as a name for the Epiphany, which, according to Schaff, originally celebrated both the Nativity and the Baptism of our Lord. Both words seem to have been used in the simple sense of the Manifestation of God, and they were certainly applied to Christmas Day. For example, Suidas says, "The Epiphany is the Incarnation of the Savior," and Epiphanius writes, "The Day of the Epiphany is the day on which Christ was born according to the flesh." However, Jerome applies the word to the Baptism of Christ: "The day of the Epiphany is still venerable—not, as some think, because of His Birth in the flesh, for then He was hidden, not manifested—but it agrees with the time when it was said, 'This is My beloved Son.'" There is also a sermon attributed to Chrysostom, On the Baptism of Christ, which expressly denies that the name Theophany applies to Christmas. The oration itself, however, contains evidence showing that the Festival of our Lord's Birth was kept at the earlier date, for in chapter 16 the preacher says, "A little later you shall see Jesus submitting to be purified in the river Jordan for my purification." Another piece of evidence appears in the oration In Sancta Lumina, chapter 14: "At His Birth we duly kept festival, both I the leader of the feast, and you. Now we have come to another action of Christ and another Mystery."

The Title of this Oration has given rise to a doubt whether it was preached on Dec. 25, 380, or on Jan. 6, 381. The word Theophania is well known as a name for the Epiphany; which, however, according to Schaff, was originally a celebration both of the Nativity and the Baptism of our Lord. The two words seem both to have been used in the simplest sense of the Manifestation of God, and certainly were applied to Christmas Day. Thus Suidas, The Epiphany is the Incarnation of the Saviour; and Epiphanius (Hær., 53), The Day of the Epiphany is the day on which Christ was born according to the flesh. But S. Jerome applies the word to the Baptism of Christ; The day of the Epiphany is still venerable; not, as some think, on account of His Birth in the flesh; for then He was hidden, not manifested; but it agrees with the time at which it was said, This is My beloved Son (In Ezech. I.). There is also a Sermon, attributed to S. Chrysostom, On the Baptism of Christ, in which it is expressly denied that the name Theophany applies to Christmas. The Oration itself, however, contains evidence to show that the Festival of our Lord's Birth was kept at the earlier date; for in c. 16 the Preacher says, A little later you shall see Jesus submitting to be purified in the river Jordan for my purification. And another piece of evidence occurs in the oration In Sancta Lumina, c. 14, At His Birth we duly kept festival, both I the leader of the feast, and you. Now we have come to another action of Christ and another Mystery.

Christ is born—glorify Him. Christ comes from heaven—go out to meet Him. Christ is on earth—be exalted. Sing to the Lord, all the earth. And to combine both in one statement: Let the heavens rejoice and let the earth be glad, for Him who is of heaven and then of earth. Christ in the flesh—rejoice with trembling and with joy. Tremble because of your sins, rejoice because of your hope. Christ born of a Virgin—O married women, live as virgins so that you may be mothers of Christ. Who does not worship Him who is from the beginning? Who does not glorify Him who is the Last?

I. Christ is born, glorify Him. Christ from heaven, go out to meet Him. Christ on earth; be exalted. Sing unto the Lord all the whole earth; and that I may join both in one word, Let the heavens rejoice, and let the earth be glad, for Him Who is of heaven and then of earth. Christ in the flesh, rejoice with trembling and with joy; with trembling because of your sins, with joy because of your hope. Christ of a Virgin; O you Matrons live as Virgins, that you may be Mothers of Christ. Who does not worship Him That is from the beginning? Who does not glorify Him That is the Last?

Again the darkness is over; again Light comes to be; again Egypt is struck with darkness; again Israel is lit by a pillar. The people who sat in the darkness of ignorance, let them see the Great Light of full knowledge. Old things have passed away; look, all things have become new. The letter yields, the Spirit comes forward. The shadows run away, the Truth breaks in upon them. Melchizedek is brought to an end. He who was without Mother becomes without Father (without Mother in His former state, without Father in His second). The laws of nature are overturned; the world above must be filled. Christ commands it, let us not oppose Him. Clap your hands together all you peoples, because to us a Child is born, and a Son given to us, whose Government is upon His shoulder (for it is raised up with the Cross), and His Name is called The Angel of the Great Counsel of the Father. Let John cry out, Prepare the way of the Lord: I too will cry out the power of this Day. He who is not carnal is made Incarnate; the Son of God becomes the Son of Man, Jesus Christ the Same yesterday, and today, and forever. Let the Jews be offended, let the Greeks mock; let heretics talk until their tongues ache. Then they will believe, when they see Him ascending up into heaven; and if not then, yet when they see Him coming out of heaven and sitting as Judge.

II. Again the darkness is past; again Light is made; again Egypt is punished with darkness; again Israel is enlightened by a pillar. Exodus 14:20 The people that sat in the darkness of ignorance, let it see the Great Light of full knowledge. Isaiah 9:6 Old things are passed away, behold all things have become new. 1 Corinthians 5:17 The letter gives way, the Spirit comes to the front. The shadows flee away, the Truth comes in upon them. Melchisedec is concluded. He that was without Mother becomes without Father (without Mother of His former state, without Father of His second). The laws of nature are upset; the world above must be filled. Christ commands it, let us not set ourselves against Him. O clap your hands together all you people, because unto us a Child is born, and a Son given unto us, Whose Government is upon His shoulder (for with the Cross it is raised up), and His Name is called The Angel of the Great Counsel of the Father. Isaiah 9:6 Let John cry, Prepare the way of the Lord: Matthew 3:3 I too will cry the power of this Day. He Who is not carnal is Incarnate; the Son of God becomes the Son of Man, Jesus Christ the Same yesterday, and today, and forever. Hebrews 13:8 Let the Jews be offended, let the Greeks deride; 1 Corinthians 1:23 let heretics talk till their tongues ache. Then shall they believe, when they see Him ascending up into heaven; and if not then, yet when they see Him coming out of heaven and sitting as Judge.

Of these matters on a future occasion; for the present the Festival is the Theophany or Birthday, for it is called both, two titles being given to the one thing. For God was manifested to humanity by birth. On the one hand, Being and eternally Being, of the Eternal Being, above cause and word, for there was no word before The Word; and on the other hand, for our sakes also Becoming, so that He who gives us our being might also give us our well-being, or rather might restore us by His Incarnation, when we had fallen from well-being through wickedness. The name Theophany is given to it in reference to the Manifestation, and that of Birthday in respect of His Birth.

III. Of these on a future occasion; for the present the Festival is the Theophany or Birth-day, for it is called both, two titles being given to the one thing. For God was manifested to man by birth. On the one hand Being, and eternally Being, of the Eternal Being, above cause and word, for there was no word before The Word; and on the other hand for our sakes also Becoming, that He Who gives us our being might also give us our Well-being, or rather might restore us by His Incarnation, when we had by wickedness fallen from wellbeing. The name Theophany is given to it in reference to the Manifestation, and that of Birthday in respect of His Birth.

This is the Festival we are observing now. This is what we are celebrating today: the Coming of God to humanity, so that we might go forth—or rather (since this is the better way to put it) so that we might return to God. We put off the old man and put on the new one. Just as we died in Adam, so we live in Christ, being born with Christ, crucified with Him, buried with Him, and rising with Him. I must undergo this beautiful conversion. Just as the painful condition followed the more blessed one, so the more blessed must now emerge from the painful. Where sin abounded, Grace abounded all the more. If a single taste condemned us, how much more does the Passion of Christ justify us? Therefore let us keep the Feast—not in the manner of a pagan festival, but in a godly way; not according to the way of the world, but in a way above the world; not as our own possession but as belonging to Him Who is ours, or rather as our Master's possession; not as a celebration of weakness, but of healing; not of creation, but of re-creation.

IV. This is our present Festival; it is this which we are celebrating today, the Coming of God to Man, that we might go forth, or rather (for this is the more proper expression) that we might go back to God — that putting off the old man, we might put on the New; and that as we died in Adam, so we might live in Christ, 1 Corinthians 15:22 being born with Christ and crucified with Him and buried with Him and rising with Him. Colossians 2:11 For I must undergo the beautiful conversion, and as the painful succeeded the more blissful, so must the more blissful come out of the painful. For where sin abounded Grace did much more abound; Romans 5:20 and if a taste condemned us, how much more does the Passion of Christ justify us? Therefore let us keep the Feast, not after the manner of a heathen festival, but after a godly sort; not after the way of the world, but in a fashion above the world; not as our own but as belonging to Him Who is ours, or rather as our Master's; not as of weakness, but as of healing; not as of creation, but of re-creation.

How shall we do this? Let us not decorate our porches, organize dances, or adorn the streets. Let us not gratify the eye, delight the ear with music, or pamper the nostrils with perfume. Let us not indulge the taste or satisfy the touch—those pathways so inclined toward evil and gateways for sin. Let us not make ourselves soft with fine and flowing clothing, whose beauty lies in its uselessness, or with the sparkle of jewels, the gleam of gold, or artificial colors that disguise natural beauty and were invented to insult the image of God. Not in wild parties and drunkenness, which are mixed—I know well—with sexual immorality and sensuality, since the lessons that evil teachers give are evil; or rather, the harvests of worthless seeds are worthless. Let us not set up high couches covered with leaves, making shrines for the belly out of what belongs to excess. Let us not judge the quality of wines, the delicacies of chefs, or the great cost of perfumes. Let not sea and land bring us as gifts their precious filth, for this is how I have learned to value luxury. And let us not try to surpass one another in overindulgence, for in my view every excess is overindulgence, and everything beyond absolute necessity counts as such—and this while others are hungry and needy, who are made of the same clay and in the same way.

V. And how shall this be? Let us not adorn our porches, nor arrange dances, nor decorate the streets; let us not feast the eye, nor enchant the ear with music, nor enervate the nostrils with perfume, nor prostitute the taste, nor indulge the touch, those roads that are so prone to evil and entrances for sin; let us not be effeminate in clothing soft and flowing, whose beauty consists in its uselessness, nor with the glittering of gems or the sheen of gold Romans 13:13 or the tricks of color, belying the beauty of nature, and invented to do despite unto the image of God; Not in rioting and drunkenness, with which are mingled, I know well, chambering and wantonness, since the lessons which evil teachers give are evil; or rather the harvests of worthless seeds are worthless. Let us not set up high beds of leaves, making tabernacles for the belly of what belongs to debauchery. Let us not appraise the bouquet of wines, the kickshaws of cooks, the great expense of ointments. Let not sea and land bring us as a gift their precious dung, for it is thus that I have learned to estimate luxury; and let us not strive to outdo each other in intemperance (for to my mind every superfluity is intemperance, and all which is beyond absolute need) — and this while others are hungry and in want, who are made of the same clay and in the same manner.

Let us leave all these things to the Greeks and to the showy festivals of the Greeks, who give the name of gods to beings who enjoy the smell of sacrifices, and who worship consistently with their appetites—evil inventors and worshippers of evil demons. But we, whose object of worship is the Word, if we must have some form of luxury, let us seek it in the word, in the Divine Law, and in sacred histories, especially those that gave rise to this Feast, so that our luxury may be related to and not far removed from Him Who has called us together. Or would you like—since today I am your host—that I should set before you, my good guests, the story of these things as fully and as beautifully as I can, so that you may see how a foreigner can feed the natives of the land, a country dweller can feed the people of the town, one who cares nothing for luxury can feed those who delight in it, and one who is poor and homeless can feed those who are distinguished for their wealth?

VI. Let us leave all these to the Greeks and to the pomps and festivals of the Greeks, who call by the name of gods beings who rejoice in the reek of sacrifices, and who consistently worship with their belly; evil inventors and worshippers of evil demons. But we, the Object of whose adoration is the Word, if we must in some way have luxury, let us seek it in word, and in the Divine Law, and in histories; especially such as are the origin of this Feast; that our luxury may be akin to and not far removed from Him Who has called us together. Or do you desire (for today I am your entertainer) that I should set before you, my good Guests, the story of these things as abundantly and as nobly as I can, that you may know how a foreigner can feed the natives of the land, and a rustic the people of the town, and one who cares not for luxury those who delight in it, and one who is poor and homeless those who are eminent for wealth?

We will begin from this point. I ask those of you who delight in such matters to cleanse your mind, your ears, and your thoughts, since our discourse is to be about God and divine things. When you leave, you will have experienced delights that truly do not fade away. This discourse will be both very full and very concise, so that you will not be disappointed by what it lacks, nor find it unpleasant because of excess.

We will begin from this point; and let me ask of you who delight in such matters to cleanse your mind and your ears and your thoughts, since our discourse is to be of God and Divine; that when you depart, you may have had the enjoyment of delights that really fade not away. And this same discourse shall be at once both very full and very concise, that you may neither be displeased at its deficiencies, nor find it unpleasant through satiety.

God always was, and always is, and always will be. Or rather, God always Is. "Was" and "will be" are fragments of our time and of changeable nature, but He is Eternal Being. This is the Name He gives to Himself when giving the Oracle to Moses on the Mount. In Himself He sums up and contains all Being, having neither beginning in the past nor end in the future—like some great Sea of Being, limitless and unbounded, transcending all conception of time and nature, only sketched dimly by the mind, and that very faintly and partially. We grasp Him not by His essential nature, but by what surrounds Him: one image obtained from one source and another from another, combined into some sort of presentation of the truth, which escapes us before we have caught it and takes flight before we have conceived it. It blazes forth upon our rational faculty, even when that faculty is cleansed, as the lightning flash that will not stay its course blazes upon our sight. This happens, I believe, so that by the part of it we can comprehend, we are drawn to itself (for what is altogether incomprehensible lies outside the bounds of hope and not within the reach of effort), and by the part we cannot comprehend, our wonder is stirred. As an object of wonder it becomes more an object of desire, and being desired it purifies us, and by purifying makes us like God—so that when we have thus become like Him, God may (to use a bold expression) hold converse with us as gods, being united to us, and perhaps to the same extent as He already knows those who are known to Him. The Divine Nature, then, is boundless and hard to understand, and all that we can comprehend of Him is His boundlessness—even though one may think that because He is of a simple nature, He is therefore either wholly incomprehensible or perfectly comprehensible. Let us further examine what is meant by "of a simple nature." It is quite certain that this simplicity is not itself His nature, just as composition is not by itself the essence of compound beings.

VII. God always was, and always is, and always will be. Or rather, God always Is. For Was and Will be are fragments of our time, and of changeable nature, but He is Eternal Being. And this is the Name that He gives to Himself when giving the Oracle to Moses in the Mount. For in Himself He sums up and contains all Being, having neither beginning in the past nor end in the future; like some great Sea of Being, limitless and unbounded, transcending all conception of time and nature, only adumbrated by the mind, and that very dimly and scantily…not by His Essentials, but by His Environment; one image being got from one source and another from another, and combined into some sort of presentation of the truth, which escapes us before we have caught it, and takes to flight before we have conceived it, blazing forth upon our Master-part, even when that is cleansed, as the lightning flash which will not stay its course, does upon our sight…in order as I conceive by that part of it which we can comprehend to draw us to itself (for that which is altogether incomprehensible is outside the bounds of hope, and not within the compass of endeavour), and by that part of It which we cannot comprehend to move our wonder, and as an object of wonder to become more an object of desire, and being desired to purify, and by purifying to make us like God; John 10:15 so that when we have thus become like Himself, God may, to use a bold expression, hold converse with us as Gods, being united to us, and that perhaps to the same extent as He already knows those who are known to Him. The Divine Nature then is boundless and hard to understand; and all that we can comprehend of Him is His boundlessness; even though one may conceive that because He is of a simple nature He is therefore either wholly incomprehensible, or perfectly comprehensible. For let us further enquire what is implied by is of a simple nature. For it is quite certain that this simplicity is not itself its nature, just as composition is not by itself the essence of compound beings.

When Infinity is considered from two points of view—beginning and end (for that which is beyond these and not limited by them is Infinity)—the mind, looking toward the heights above and having nowhere to stand, relies on observable phenomena to form an idea of God. It then calls the Infinite and Unapproachable that it finds there by the name of Unoriginate. When the mind looks into the depths below and toward the future, it calls Him Undying and Imperishable. And when it draws a conclusion from the whole, it calls Him Eternal (αἴωνιος). For Eternity (αἵων) is neither time nor part of time, since it cannot be measured. But what time, measured by the course of the sun, is to us, that Eternity is to the Everlasting—namely, a sort of time-like movement and interval that extends alongside their existence. This, however, is all I must say about God for now, since the present is not a suitable time for this, as my current subject is not the doctrine of God but the Incarnation. But when I say God, I mean Father, Son, and Holy Spirit. For Godhead is neither spread out beyond these so as to bring in a crowd of gods, nor is it confined to anything smaller than these so as to convict us of a poverty-stricken conception of Deity—either adopting Jewish views to preserve the Monarchia (single rule), or falling into paganism through a multitude of gods. For the evil on either side is the same, though found in opposite directions. This then is the Holy of Holies, which is hidden even from the Seraphim and is glorified with a thrice-repeated Holy, meeting in one ascription of the title Lord and God, as one of our predecessors has most beautifully and loftily pointed out.

VIII. And when Infinity is considered from two points of view, beginning and end (for that which is beyond these and not limited by them is Infinity), when the mind looks to the depth above, not having where to stand, and leans upon phenomena to form an idea of God, it calls the Infinite and Unapproachable which it finds there by the name of Unoriginate. And when it looks into the depths below, and at the future, it calls Him Undying and Imperishable. And when it draws a conclusion from the whole it calls Him Eternal ( αἴωνιος). For Eternity ( αἵων) is neither time nor part of time; for it cannot be measured. But what time, measured by the course of the sun, is to us, that Eternity is to the Everlasting, namely, a sort of time-like movement and interval co-extensive with their existence. This, however, is all I must now say about God; for the present is not a suitable time, as my present subject is not the doctrine of God, but that of the Incarnation. But when I say God, I mean Father, Son, and Holy Ghost. For Godhead is neither diffused beyond these, so as to bring in a mob of gods; nor yet is it bounded by a smaller compass than these, so as to condemn us for a poverty-stricken conception of Deity; either Judaizing to save the Monarchia, or falling into heathenism by the multitude of our gods. For the evil on either side is the same, though found in contrary directions. This then is the Holy of Holies, which is hidden even from the Seraphim, and is glorified with a thrice repeated Holy, CÅ"lest. Hier., 100:0. But the most competent scholars deny the authenticity of the works attributed to S. Dionysius, and place them from one hundred to one hundred and fifty years later than S. Gregory's time. }}–> meeting in one ascription of the Title Lord and God, as one of our predecessors has most beautifully and loftily pointed out.

9. But this movement of self-contemplation alone could not satisfy Goodness. Rather, Good must be poured out and extend beyond itself to multiply the objects of its beneficence, for this was essential to the highest Goodness. He first conceived the heavenly and angelic powers. And this conception was a work fulfilled by his Word and perfected by his Spirit. And so the secondary splendors came into being as the ministers of the primary Splendor. We may conceive of them either as intelligent spirits, or as fire of an immaterial and incorruptible kind, or as some other nature approaching this as nearly as possible. I would like to say that they were incapable of movement in the direction of evil and susceptible only of the movement of good, as being about God and illumined with the first rays from God—for earthly beings have but the second illumination. But I am obliged to stop short of saying that, and to conceive and speak of them only as difficult to move because of him who for his splendor was called Lucifer but became and is called Darkness through his pride, and the apostate hosts who are subject to him, creators of evil by their revolt against good and our inciters.

IX. But since this movement of self- contemplation alone could not satisfy Goodness, but Good must be poured out and go forth beyond Itself to multiply the objects of Its beneficence, for this was essential to the highest Goodness, He first conceived the Heavenly and Angelic Powers. And this conception was a work fulfilled by His Word, and perfected by His Spirit. And so the secondary Splendours came into being, as the Ministers of the Primary Splendour; whether we are to conceive of them as intelligent Spirits, or as Fire of an immaterial and incorruptible kind, or as some other nature approaching this as near as may be. I should like to say that they were incapable of movement in the direction of evil, and susceptible only of the movement of good, as being about God, and illumined with the first rays from God — for earthly beings have but the second illumination; but I am obliged to stop short of saying that, and to conceive and speak of them only as difficult to move because of him, who for his splendour was called Lucifer, but became and is called Darkness through his pride; and the apostate hosts who are subject to him, creators of evil by their revolt against good and our inciters.

Thus, then, and for these reasons, He brought into being the world of thought, as far as I can reason about these matters and express great things in my own poor language. Then when His first creation was in good order, He conceives a second world, material and visible. This is an organized system combining earth and sky and all that lies between them—truly an admirable creation when we look at the beautiful form of each part, but even more worthy of admiration when we consider the harmony and unity of the whole, and how each part fits together with every other part in beautiful order, and all together with the whole, leading to the complete perfection of the world as a single unit. This was to show that He could call into existence not only a nature similar to Himself, but also one completely different from Himself. For similar to Deity are those natures which are intellectual and can only be grasped by the mind. But all things that can be perceived by the senses are completely different from It, and the furthest removed from It are all those things that completely lack soul and the power of movement. But perhaps someone who is too eager and hasty may say, "What does all this have to do with us? Get to the point. Talk to us about the Festival and the reasons we are here today." Yes, this is what I am about to do, although I have started at a somewhat earlier point, being compelled to do so by love and by the requirements of my argument.

X. Thus, then, and for these reasons, He gave being to the world of thought, as far as I can reason upon these matters, and estimate great things in my own poor language. Then when His first creation was in good order, He conceives a second world, material and visible; and this a system and compound of earth and sky, and all that is in the midst of them — an admirable creation indeed, when we look at the fair form of every part, but yet more worthy of admiration when we consider the harmony and the unison of the whole, and how each part fits in with every other, in fair order, and all with the whole, tending to the perfect completion of the world as a Unit. This was to show that He could call into being, not only a Nature akin to Himself, but also one altogether alien to Himself. For akin to Deity are those natures which are intellectual, and only to be comprehended by mind; but all of which sense can take cognisance are utterly alien to It; and of these the furthest removed are all those which are entirely destitute of soul and of power of motion. But perhaps some one of those who are too festive and impetuous may say, What has all this to do with us? Spur your horse to the goal. Talk to us about the Festival, and the reasons for our being here today. Yes, this is what I am about to do, although I have begun at a somewhat previous point, being compelled to do so by love, and by the needs of my argument.

Mind and sense, having been distinguished from each other in this way, had remained within their own boundaries and bore in themselves the magnificence of the Creator-Word, serving as silent praisers and thrilling heralds of His mighty work. There was not yet any mingling of both, nor any mixture of these opposites—which would be tokens of a greater Wisdom and Generosity in the creation of natures—nor had the whole riches of Goodness yet been made known. Now the Creator-Word, deciding to demonstrate this and to produce a single living being out of both the visible and the invisible creations, fashions Man. Taking a body from already existing matter and placing in it a Breath taken from Himself (which the Word knew to be an intelligent soul and the Image of God), He creates a sort of second world, placing him—great in littleness—on the earth. Man is a new Angel, a mingled worshipper, fully initiated into the visible creation but only partially into the intellectual; King of all upon earth, but subject to the King above; earthly and heavenly; temporal and yet immortal; visible and yet intellectual; halfway between greatness and lowliness; in one person combining spirit and flesh. He is spirit because of the favor bestowed on him, and flesh because of the height to which he had been raised—the one so that he might continue to live and praise his Benefactor, the other so that he might suffer, and by suffering be reminded and corrected if he became proud of his greatness. He is a living creature trained here and then moved elsewhere, and—to complete the mystery—deified by his inclination toward God. For this, I think, is the purpose of that Light of Truth which we here possess only in measure: that we should both see and experience the Splendor of God, which is worthy of Him Who made us and will remake us again after a loftier fashion.

XI. Mind, then, and sense, thus distinguished from each other, had remained within their own boundaries, and bore in themselves the magnificence of the Creator-Word, silent praisers and thrilling heralds of His mighty work. Not yet was there any mingling of both, nor any mixtures of these opposites, tokens of a greater Wisdom and Generosity in the creation of natures; nor as yet were the whole riches of Goodness made known. Now the Creator-Word, determining to exhibit this, and to produce a single living being out of both — the visible and the invisible creations, I mean — fashions Man; and taking a body from already existing matter, and placing in it a Breath taken from Himself Genesis 2:7 which the Word knew to be an intelligent soul and the Image of God, as a sort of second world. He placed him, great in littleness on the earth; a new Angel, a mingled worshipper, fully initiated into the visible creation, but only partially into the intellectual; King of all upon earth, but subject to the King above; earthly and heavenly; temporal and yet immortal; visible and yet intellectual; half-way between greatness and lowliness; in one person combining spirit and flesh; spirit, because of the favour bestowed on him; flesh, because of the height to which he had been raised; the one that he might continue to live and praise his Benefactor, the other that he might suffer, and by suffering be put in remembrance, and corrected if he became proud of his greatness. A living creature trained here, and then moved elsewhere; and, to complete the mystery, deified by its inclination to God. For to this, I think, tends that Light of Truth which we here possess but in measure, that we should both see and experience the Splendour of God, which is worthy of Him Who made us, and will remake us again after a loftier fashion.

12. God placed this being in Paradise, whatever Paradise may have been, and honored him with the gift of free will so that God might belong to him through his own choice, no less than to the one who had planted the seeds of it. He was to tend the immortal plants, which perhaps means the divine conceptions, both the simpler and the more advanced ones. He was naked in his simplicity and unadorned life, without any covering or screen, for it was fitting that the one who existed from the beginning should be such. God also gave him a law as material for his free will to act upon. This law was a commandment about which plants he could eat from and which one he must not touch. The latter was the Tree of Knowledge. However, it was not evil from the beginning when it was planted, nor was it forbidden because God begrudged it to us. Let not the enemies of God wag their tongues in that direction or imitate the serpent. Rather, it would have been good if eaten at the proper time, for the tree was, according to my theory, contemplation, which is only safe for those who have reached maturity of character to enter, but is not good for those who are still somewhat simple and greedy in their habits, just as solid food is not good for those who are still tender and need milk. But when, through the devil's malice and the woman's caprice—to which she yielded as the more tender, and which she used to influence the man, as she was more persuasive—alas for my weakness, for that of my first father was mine—he forgot the commandment that had been given to him. He yielded to the destructive fruit, and for his sin he was banished at once from the Tree of Life, from Paradise, and from God. He put on the coats of skins, that is, perhaps, the coarser flesh, both mortal and contradictory. This was the first thing he learned: his own shame, and he hid himself from God. Yet even here he gains something, namely death and the cutting off of sin, so that evil may not be immortal. Thus his punishment is transformed into a mercy, for I am persuaded that it is in mercy that God inflicts punishment.

XII. This being He placed in Paradise, whatever the Paradise may have been, having honoured him with the gift of Free Will (in order that God might belong to him as the result of his choice, no less than to Him who had implanted the seeds of it), to till the immortal plants, by which is meant perhaps the Divine Conceptions, both the simpler and the more perfect; naked in his simplicity and inartificial life, and without any covering or screen; for it was fitting that he who was from the beginning should be such. Also He gave him a Law, as a material for his Free Will to act upon. This Law was a Commandment as to what plants he might partake of, and which one he might not touch. This latter was the Tree of Knowledge; not, however, because it was evil from the beginning when planted; nor was it forbidden because God grudged it to us…Let not the enemies of God wag their tongues in that direction, or imitate the Serpent…But it would have been good if partaken of at the proper time, for the tree was, according to my theory, Contemplation, upon which it is only safe for those who have reached maturity of habit to enter; but which is not good for those who are still somewhat simple and greedy in their habit; just as solid food is not good for those who are yet tender, and have need of milk. Hebrews 5:12 But when through the Devil's malice and the woman's caprice, to which she succumbed as the more tender, and which she brought to bear upon the man, as she was the more apt to persuade, alas for my weakness! (for that of my first father was mine), he forgot the Commandment which had been given to him; Genesis 3:5 he yielded to the baleful fruit; and for his sin he was banished, at once from the Tree of Life, and from Paradise, and from God; and put on the coats of skins…that is, perhaps, the coarser flesh, both mortal and contradictory. This was the first thing that he learned — his own shame; Romans 1:22-31 and he hid himself from God. Yet here too he makes a gain, namely death, and the cutting off of sin, in order that evil may not be immortal. Thus his punishment is changed into a mercy; for it is in mercy, I am persuaded, that God inflicts punishment.

13. And having been first corrected by many means (because his sins were many, whose root of evil sprang up through various causes and at different times), by word, by law, by prophets, by benefits, by threats, by plagues, by waters, by fires, by wars, by victories, by defeats, by signs in heaven and signs in the air and in the earth and in the sea, by unexpected changes of men, of cities, of nations (the purpose of which was the destruction of wickedness), at last he needed a stronger remedy, for his diseases were growing worse: mutual murders, adulteries, perjuries, unnatural crimes, and that first and last of all evils, idolatry and the transfer of worship from the Creator to the creatures. As these required greater help, so they also received greater help. And that was that the Word of God Himself—who is before all worlds, the Invisible, the Incomprehensible, the Bodiless, Beginning of Beginning, the Light of Light, the Source of Life and Immortality, the Image of the Archetypal Beauty, the immovable Seal, the unchangeable Image, the Father's Definition and Word, came to His own Image, and took on flesh for the sake of our flesh, and mingled Himself with an intelligent soul for my soul's sake, purifying like by like; and in all points except sin was made man. Conceived by the Virgin, who first in body and soul was purified by the Holy Spirit (for it was necessary both that childbearing should be honored, and that virginity should receive a higher honor), He came forth then as God with that which He had assumed, One Person in two Natures, Flesh and Spirit, of which the latter deified the former. O new mingling; O strange union; the Self-Existent comes into being, the Uncreated is created, That which cannot be contained is contained, by the intervention of an intelligent soul, mediating between the Deity and the corporeality of the flesh. And He who gives riches becomes poor, for He assumes the poverty of my flesh, that I may assume the richness of His Godhead. He that is full empties Himself, for He empties Himself of His glory for a short while, that I may have a share in His fullness. What is the riches of His Goodness? What is this mystery that is around me? I had a share in the image; I did not keep it; He partakes of my flesh that He may both save the image and make the flesh immortal. He communicates a second communion far more marvelous than the first, inasmuch as then He imparted the better nature, whereas now Himself partakes of the worse. This is more godlike than the former action, this is loftier in the eyes of all men of understanding.

XIII. And having been first chastened by many means (because his sins were many, whose root of evil sprang up through various causes and at sundry times), by word, by law, by prophets, by benefits, by threats, by plagues, by waters, by fires, by wars, by victories, by defeats, by signs in heaven and signs in the air and in the earth and in the sea, by unexpected changes of men, of cities, of nations (the object of which was the destruction of wickedness), at last he needed a stronger remedy, for his diseases were growing worse; mutual slaughters, adulteries, perjuries, unnatural crimes, and that first and last of all evils, idolatry and the transfer of worship from the Creator to the Creatures. As these required a greater aid, so also they obtained a greater. And that was that the Word of God Himself — Who is before all worlds, the Invisible, the Incomprehensible, the Bodiless, Beginning of Beginning, the Light of Light, the Source of Life and Immortality, the Image of the Archetypal Beauty, the immovable Seal, the unchangeable Image, the Father's Definition and Word, came to His own Image, and took on Him flesh for the sake of our flesh, and mingled Himself with an intelligent soul for my soul's sake, purifying like by like; and in all points except sin was made man. Conceived by the Virgin, Luke 1:35 who first in body and soul was purified by the Holy Ghost (for it was needful both that Childbearing should be honoured, and that Virginity should receive a higher honour), He came forth then as God with that which He had assumed, One Person in two Natures, Flesh and Spirit, of which the latter deified the former. O new commingling; O strange conjunction; the Self-Existent comes into being, the Uncreate is created, That which cannot be contained is contained, by the intervention of an intellectual soul, mediating between the Deity and the corporeity of the flesh. And He Who gives riches becomes poor, for He assumes the poverty of my flesh, that I may assume the richness of His Godhead. He that is full empties Himself, for He empties Himself of His glory for a short while, that I may have a share in His Fulness. What is the riches of His Goodness? What is this mystery that is around me? I had a share in the image; I did not keep it; He partakes of my flesh that He may both save the image and make the flesh immortal. He communicates a second Communion far more marvellous than the first, inasmuch as then He imparted the better Nature, whereas now Himself partakes of the worse. This is more godlike than the former action, this is loftier in the eyes of all men of understanding.

What do those critics have to say to this—those harsh debaters about the Godhead, those who disparage everything praiseworthy, those who obscure the light, those who lack wisdom's training, for whom Christ died in vain, those ungrateful creatures, the handiwork of the Evil One? Do you turn this blessing into an accusation against God? Will you consider Him diminished because He humbled Himself for you? Because the Good Shepherd, who lays down His life for His sheep, came to search for the one that had wandered on the mountains and hills where you were sacrificing, and found that stray sheep? And having found it, He took it on His shoulders—the same shoulders that carried the wood of the Cross—and having taken it up, brought it back to the higher life, and having carried it back, counted it among those who had never strayed. Because He lit a lamp—His own Flesh—and swept the house, cleansing the world from sin, and searched for the coin, the Royal Image that was buried under the passions. And He calls together His angel friends to celebrate finding the coin, making them sharers in His joy, just as He had made them sharers in the secret of the Incarnation. Because after the lamp of the Forerunner comes the light that surpasses it in brightness; after the Voice comes the Word; after the Bridegroom's friend comes the Bridegroom; after him who prepared a special people for the Lord, cleansing them by water in preparation for the Spirit. Do you accuse God of all this? Do you consider Him diminished because He wraps Himself with a towel and washes His disciples' feet, and shows that humility is the best path to exaltation? Because for the soul that was bowed down to the ground, He humbles Himself so that He may lift up the soul that was collapsing under the weight of sin. Why don't you also charge Him with the crime of eating with tax collectors and at tax collectors' tables, and making disciples of tax collectors, so that He too may gain something—and what is that?—the salvation of sinners. If so, we must also condemn the physician for bending over diseases and enduring foul smells in order to give health to the sick, or someone who, as the Law commands, bent down into a ditch to save an animal that had fallen into it.

XIV. To this what have those cavillers to say, those bitter reasoners about Godhead, those detractors of all that is praiseworthy, those darkeners of light, uncultured in respect of wisdom, for whom Christ died in vain, those unthankful creatures, the work of the Evil One? Do you turn this benefit into a reproach to God? Will you deem Him little on this account, that He humbled Himself for you; because the Good Shepherd, John 10:11 He who lays down His life for His sheep, came to seek for that which had strayed upon the mountains and the hills, on which you were then sacrificing, and found the wanderer; and having found it, Luke 15:4, sq took it upon His shoulders — on which He also took the Wood of the Cross; and having taken it, brought it back to the higher life; and having carried it back, numbered it among those who had never strayed. Because He lighted a candle — His own Flesh — and swept the house, cleansing the world from sin; and sought the piece of money, the Royal Image that was covered up by passions. And He calls together His Angel friends on the finding of the coin, and makes them sharers in His joy, whom He had made to share also the secret of the Incarnation? Because on the candle of the Forerunner there follows the light that exceeds in brightness; and to the Voice the Word succeeds; and to the Bridegroom's friend the Bridegroom; to him that prepared for the Lord a peculiar people, cleansing them by water in preparation for the Spirit? Do you reproach God with all this? Do you on this account deem Him lessened, because He girds Himself with a towel and washes His disciples' feet, and shows that humiliation is the best road to exaltation? Because for the soul that was bent to the ground He humbles Himself, that He may raise up with Himself the soul that was tottering to a fall under a weight of sin? Why do you not also charge upon Him as a crime the fact that He eats with Publicans and at Publicans' tables, Luke 5:29 and that He makes disciples of Publicans, that He too may gain somewhat…and what?…the salvation of sinners. If so, we must blame the physician for stooping over sufferings, and enduring evil odours that he may give health to the sick; or one who as the Law commands bent down into a ditch to save a beast that had fallen into it.

15. He was sent, but as man, since He had a twofold physis. He grew weary, felt hunger and thirst, experienced agony, and wept, all according to the nature of a bodily being. If this language of being sent is also used of Him as God, it means we should understand the Father's good pleasure as constituting the mission, for He refers everything concerning Himself to this—both to honor the Eternal Principle and to avoid being thought of as an opposing God. Scripture says both that He was betrayed and that He gave Himself up, that He was raised by the Father and taken up into heaven, but also that He raised Himself and ascended. In each pair of statements, the first refers to the Father's good pleasure, the second to His own power. Are you then permitted to focus entirely on what humbles Him while ignoring what exalts Him, to count it in your favor that He suffered but to disregard that He did so by His own will? See what the Word still suffers even now. One group honors Him as God but confuses Him with the Father; another dishonors Him as mere flesh and severs Him from the Godhead. With which will He be more angry, or rather, which will He forgive—those who wrongly confuse Him or those who divide Him? The former should have distinguished, the latter should have united Him—the one in number, the other in Godhead. Do you stumble at His flesh? So did the Jews. Or do you call Him a Samaritan, and—I will not say the rest. Do you disbelieve His Godhead? Even the demons did not do this, you who are less believing than demons and more foolish than Jews. The Jews understood that the name Son implies equality of rank; the demons knew that the one who drove them out was God, convinced as they were by their own experience. But you accept neither the equality nor the Godhead. It would have been better for you to be either a Jew or a demoniac (if I may say something absurd) than to be uncircumcised and in sound health yet so wicked and ungodly in your mental attitude.

XV. He was sent, but as man, for He was of a twofold Nature; for He was wearied, and hungered, and was thirsty, and was in an agony, and shed tears, according to the nature of a corporeal being. And if the expression be also used of Him as God, the meaning is that the Father's good pleasure is to be considered a Mission, for to this He refers all that concerns Himself; both that He may honour the Eternal Principle, and because He will not be taken to be an antagonistic God. And whereas it is written both that He was betrayed, and also that He gave Himself up and that He was raised up by the Father, and taken up into heaven; and on the other hand, that He raised Himself and went up; the former statement of each pair refers to the good pleasure of the Father, the latter to His own Power. Are you then to be allowed to dwell upon all that humiliates Him, while passing over all that exalts Him, and to count on your side the fact that He suffered, but to leave out of the account the fact that it was of His own will? See what even now the Word has to suffer. By one set He is honoured as God, but is confused with the Father, by another He is dishonoured as mere flesh and severed from the Godhead. With which of them will He be most angry, or rather, which shall He forgive, those who injuriously confound Him or those who divide Him? For the former ought to have distinguished, and the latter to have united Him; the one in number, the other in Godhead. Stumblest Thou at His flesh? So did the Jews. Or do you call Him a Samaritan, and…I will not say the rest. Do you disbelieve in His Godhead? This did not even the demons, O thou who art less believing than demons and more stupid than Jews. Those did perceive that the name of Son implies equality of rank; these did know that He who drove them out was God, for they were convinced of it by their own experience. But you will admit neither the equality nor the Godhead. It would have been better for you to have been either a Jew or a demoniac (if I may utter an absurdity), than in uncircumcision and in sound health to be so wicked and ungodly in your attitude of mind.

A little later on you will see Jesus submitting to be purified in the River Jordan for my purification, or rather, sanctifying the waters by His purification (for indeed He had no need of purification, since He is the one who takes away the sin of the world). You will see the heavens split open and witness borne to Him by the Spirit who is of one nature with Him. You will see Him tempted and conquering, and served by angels, and healing every sickness and every disease, and giving life to the dead (O that He would give life to you who are dead because of your heresy). You will see Him driving out demons, sometimes Himself, sometimes through His disciples, and feeding vast crowds with a few loaves, and walking dry-footed upon the seas. You will see Him being betrayed and crucified, crucifying my sin along with Himself, offered as a Lamb and offering as a Priest. As a man He is buried in the grave, and as God He rises again. And then He ascends, and will come again in His own glory. Why, what a multitude of high festivals there are in each of the mysteries of the Christ! All of which have one completion, namely, my perfection and return to the first condition of Adam.

XVI. A little later on you will see Jesus submitting to be purified in the River Jordan for my Purification, or rather, sanctifying the waters by His Purification (for indeed He had no need of purification Who takes away the sin of the world) and the heavens cleft asunder, and witness borne to him by the Spirit That is of one nature with Him; you shall see Him tempted and conquering and served by Angels, and healing every sickness and every disease, and giving life to the dead (O that He would give life to you who are dead because of your heresy), and driving out demons, sometimes Himself, sometimes by his disciples; and feeding vast multitudes with a few loaves; and walking dryshod upon seas; and being betrayed and crucified, and crucifying with Himself my sin; offered as a Lamb, and offering as a Priest; as a Man buried in the grave, and as God rising again; and then ascending, and to come again in His own glory. Why what a multitude of high festivals there are in each of the mysteries of the Christ; all of which have one completion, namely, my perfection and return to the first condition of Adam.

Now then, I ask you to accept His Conception and leap before Him—if not like John from the womb, then like David because of the resting of the Ark. Respect the enrollment because of which you were written in heaven, and worship the Birth by which you were freed from the chains of your own birth. Honor little Bethlehem, which has led you back to Paradise, and worship the manger through which you, being without understanding, were fed by the Word. Know, as Isaiah commands you, your Owner like the ox knows, and like the donkey knows your Master's crib—if you are one of those who are pure and lawful food, who chew the cud of the word and are fit for sacrifice. Or if you are one of those who are still unclean and uneatable and unfit for sacrifice, and belong to the gentile portion, then run with the Star and bring your gifts with the Magi: gold and frankincense and myrrh, as to a King, and to God, and to One Who died for you. Glorify Him with the Shepherds; join in chorus with the Angels; sing hymns with the Archangels. Let this Festival be common to the powers in heaven and to the powers on earth. For I am convinced that the heavenly hosts join in our rejoicing and keep high festival with us today, because they love humanity and they love God, just like those whom David presents after the Passion ascending with Christ and coming to meet Him, and calling to one another to lift up the gates.

XVII. Now then I pray you accept His Conception, and leap before Him; if not like John from the womb, Luke 1:41 yet like David, because of the resting of the Ark. 2 Samuel 6:14 Revere the enrolment on account of which you were written in heaven, and adore the Birth by which you were loosed from the chains of your birth, Luke 2:1-5 and honour little Bethlehem, which has led you back to Paradise; and worship the manger through which thou, being without sense, wast fed by the Word. Know as Isaiah bids you, your Owner, like the ox, and like the ass your Master's crib; if you be one of those who are pure and lawful food, and who chew the cud of the word and are fit for sacrifice. Or if you are one of those who are as yet unclean and uneatable and unfit for sacrifice, and of the gentile portion, run with the Star, and bear your Gifts with the Magi, gold and frankincense and myrrh, Isaiah 1:3 as to a King, and to God, and to One Who is dead for you. With Shepherds glorify Him; Matthew ii with Angels join in chorus; with Archangels sing hymns. Let this Festival be common to the powers in heaven and to the powers upon earth. Luke 2:14-15 For I am persuaded that the Heavenly Hosts join in our exultation and keep high Festival with us today…because they love men, and they love God just like those whom David introduces after the Passion ascending with Christ and coming to meet Him, and bidding one another to lift up the gates.

18. There is one thing connected with Christ's birth that I would have you hate: the murder of the infants by Herod. Or rather, you must venerate this too—the sacrifice of those who were the same age as Christ, slain before the offering of the new Victim. If He flees into Egypt, joyfully become a companion of His exile. It is a great thing to share in the exile of the persecuted Christ. If He remains long in Egypt, call Him out of Egypt by worshiping Him reverently there. Travel without fault through every stage and aspect of Christ's life. Be purified; be circumcised; strip off the veil that has covered you from your birth. After this, teach in the Temple and drive out the sacrilegious traders. Submit to being stoned if necessary, for I know well that you will be hidden from those who cast the stones; you will escape even through their midst, like God. If you are brought before Herod, remain mostly silent. He will respect your silence more than most people's long speeches. If you are scourged, ask for what they leave out. Taste gall for the sake of tasting it; drink vinegar; seek spittings; accept blows; be crowned with thorns—that is, with the hardness of the godly life. Put on the purple robe, take the reed in hand, and receive mock worship from those who mock the truth. Finally, be crucified with Him and share His death and burial gladly, so that you may rise with Him, be glorified with Him, and reign with Him. Look at and be looked upon by the Great God, who in Trinity is worshiped and glorified, and whom we declare to be now set forth as clearly before you as the chains of our flesh allow, in Jesus Christ our Lord, to whom be the glory forever. Amen.

XVIII. One thing connected with the Birth of Christ I would have you hate…the murder of the infants by Herod. Matthew 2:16 Or rather you must venerate this too, the Sacrifice of the same age as Christ, slain before the Offering of the New Victim. If He flees into Egypt, joyfully become a companion of His exile. It is a grand thing to share the exile of the persecuted Christ. If He tarry long in Egypt, call Him out of Egypt by a reverent worship of Him there. Travel without fault through every stage and faculty of the Life of Christ. Be purified; be circumcised; strip off the veil which has covered you from your birth. After this teach in the Temple, and drive out the sacrilegious traders. John 2:15 Submit to be stoned if need be, for well I know you shall be hidden from those who cast the stones; you shall escape even through the midst of them, like God. If you be brought before Herod, answer not for the most part. Luke 23:9 He will respect your silence more than most people's long speeches. If you be scourged, John 19:1 ask for what they leave out. Taste gall for the taste's sake; Matthew 27:34 drink vinegar; John 19:29 seek for spittings; accept blows, be crowned with thorns, that is, with the hardness of the godly life; put on the purple robe, take the reed in hand, and receive mock worship from those who mock at the truth; lastly, be crucified with Him, and share His Death and Burial gladly, that you may rise with Him, and be glorified with Him and reign with Him. Look at and be looked at by the Great God, Who in Trinity is worshipped and glorified, and Whom we declare to be now set forth as clearly before you as the chains of our flesh allow, in Jesus Christ our Lord, to Whom be the glory forever. Amen.


On the Mysteries — On the Mysteries

Instruction to the newly baptized on baptism, chrismation and the Eucharist, and how the Old Testament foreshadowed them.

Source: Translated by H. de Romestin, E. de Romestin and H.T.F. Duckworth. From Nicene and Post-Nicene Fathers, Second Series , Vol. 10. Edited by Philip Schaff and Henry Wace. ( Buffalo, NY: Christian Literature Publishing Co., 1896. ) Revised and edited for New Advent by Kevin Knight. <https://www.newadvent.org/fathers/3405.htm>.

Contents · 10 chapters
  1. Introduction.
  2. Chapter 1
  3. Chapter 2
  4. Chapter 3
  5. Chapter 4
  6. Chapter 5
  7. Chapter 6
  8. Chapter 7
  9. Chapter 8
  10. Chapter 9

Introduction.

At the beginning of this treatise, the writer explains that his goal was to present the rites and meaning of Baptism, as well as Confirmation and the Holy Eucharist, for the benefit of those preparing to be baptized. In the Early Church, all these matters were handled with the utmost secrecy out of fear that non-Christians might profane them, and the standard practice was to explain them to catechumens during the later part of Lent, as seen in the well-known Catechetical Lectures of St. Cyril of Jerusalem.

The writer explains in the commencement of this treatise that his object was to set forth, for the benefit of those about to be baptized, the rites and meaning of that Sacrament, as well as of Confirmation and the Holy Eucharist. For all these matters were treated with the greatest reserve in the Early Church, for fear of profanation by the heathen, and it was the custom, as in the case of the well-known Catechetical Lectures of St. Cyril of Jerusalem, to explain them to the catechumens during the latter part of Lent.

Treatises of this kind therefore have special interest, because in them we find the full teaching of the Church clearly stated at the time when those addresses that have survived to our own day were written.

Treatises of this kind possess therefore a special interest, as in them we find clearly stated the full teaching of the Church at the time when those addresses which have come down to our times were drawn up.

St. Ambrose systematically examines and explains most of the rites that were customary during solemn baptism at that time, showing the profound truths and mysteries that lie beneath these outward actions. He then discusses Confirmation, mentioning the seven gifts of the Holy Spirit. Finally, he addresses the Holy Eucharist, particularly emphasizing the doctrine of the Real Presence.

St. Ambrose goes through and explains the greater part, first of the rites usual at the time of solemn baptism, pointing out the deep truths and mysteries underlying these outward things. He then treats Confirmation, referring to the seven gifts of the Holy Spirit; and lastly, speaks of the Holy Eucharist, especially setting forth the doctrine of the Real Presence.

Some writers from the sixteenth century onward have tried to prove that this treatise was falsely attributed to St. Ambrose, but there can be no real doubt about the matter, as the Benedictine Editors have conclusively shown and as is now universally accepted. The treatise was written for use during Lent, but the exact year cannot be determined, though possibly around A.D. 387, based on a reference made to the treatise De Patriarchis.

Some writers in and since the sixteenth century have endeavoured to prove that this treatise has been falsely attributed to St. Ambrose, but there can be no real doubt on the matter, as is conclusively shown by the Benedictine Editors, and now universally admitted. The treatise was composed for use during Lent, but in what year cannot be fixed, possibly, from reference made to the treatise De Patriarchis, about a.d. 387.

Chapter 1

St. Ambrose states that after the explanations he has already given about holy living, he will now explain the Mysteries. After giving his reasons for not having done so before, he explains the mystery of the opening of the ears and shows how this was done in ancient times by Christ Himself.

St. Ambrose states that after the explanations he has already given of holy living, he will now explain the Mysteries. Then after giving his reasons for not having done so before, he explains the mystery of the opening of the ears, and shows how this was of old done by Christ Himself.

We have spoken daily about subjects related to morals when the deeds of the Patriarchs or the precepts of the Proverbs were being read, so that being taught and instructed by these, you might grow accustomed to entering the ways of the ancients and walking in their paths, and obeying the divine commands. The purpose was that being renewed by baptism, you might hold to that manner of life which is fitting for those who are washed.

1. We have spoken daily upon subjects connected with morals, when the deeds of the Patriarchs or the precepts of the Proverbs were being read, in order that being taught and instructed by these you might grow accustomed to enter the ways of the ancients and to walk in their paths, and obey the divine commands; in order that being renewed by baptism you might hold to that manner of life which beseems those who are washed.

The time has now come for us to speak about the Mysteries and to explain the meaning of the sacraments. If we had thought it right to teach these things before baptism to those who were not yet initiated, we would be considered to have betrayed the Mysteries rather than to have presented them properly. There is also another reason: the light of the Mysteries themselves will make a stronger impression on those who are waiting without knowing what to expect than if any teaching had been given beforehand.

2. The season now warns us to speak of the Mysteries, and to set forth the purport of the sacraments, which if we had thought it well to teach before baptism to those who were not yet initiated, we should be considered rather to have betrayed than to have portrayed the Mysteries. And then, too, another reason is that the light itself of the Mysteries will shed itself with more effect upon those who are expecting they know not what, than if any discourse had come beforehand.

Open your ears, then, and breathe in the good fragrance of eternal life that has been poured into you through the grace of the sacraments. This was shown to you when we celebrated the mystery of the opening and said "Ephphatha," which means "Be opened," so that everyone coming to seek peace would know what was being asked of them and would be sure to remember what they answered.

3. Open, then, your ears, inhale the good savour of eternal life which has been breathed upon you by the grace of the sacraments; which was signified to you by us, when, celebrating the mystery of the opening, we said, Epphatha, which is, Be opened, Mark 7:34 that whosoever was coming in quest of peace might know what he was asked, and be bound to remember what he answered.

Christ used this mystery in the Gospel, as we read, when He healed the man who was deaf and mute. But He touched the mouth because the one who was healed was mute and was a man. He did this for one reason so that the healed man might open his mouth with the sound of the voice given to him, and for another reason because that touch was appropriate toward a man but would have been inappropriate toward a woman.

4. Christ made use of this mystery in the Gospel, as we read, when He healed him who was deaf and dumb. But He touched the mouth, because he who was healed was dumb and was a man, as regards one point that he might open his mouth with the sound of the voice given to him; as regards the other point because that touch was seemly towards a man, but would have been unseemly towards a woman.

Chapter 2

What those who were to be initiated promised when entering the Church, who witnessed these promises, and why they turned themselves to the East at that time.

What those who were to be initiated promised on entering the Church, of the witnesses to these promises, and wherefore they then turned themselves to the East.

After this, the Holy of holies was opened to you, and you entered the sanctuary of regeneration. Remember what you were asked, and recall what you answered. You renounced the devil and his works, the world with its luxury and pleasures. That statement of yours is preserved not in the tombs of the dead, but in the book of the living.

5. After this the Holy of holies was opened to you, you entered the sanctuary of regeneration; recall what you were asked, and remember what you answered. You renounced the devil and his works, the world with its luxury and pleasures. That utterance of yours is preserved not in the tombs of the dead, but in the book of the living.

You saw the deacon there, you saw the priest, you saw the chief priest [i.e. the bishop]. Do not focus on their bodily forms, but on the grace of the Mysteries. You spoke in the presence of the angels, as it is written: For the priest's lips keep knowledge, and they seek the law at his mouth, for he is the angel of the Lord Almighty. There is no room for deception or denial. He is an angel who proclaims the kingdom of Christ and eternal life. You should value him not according to his appearance, but according to his office. Think about what he handed on to you, reflect on the rule of life he gave you, recognize his position.

6. You saw there the deacon, you saw the priest, you saw the chief priest [i.e. the bishop]. Consider not the bodily forms, but the grace of the Mysteries. You spoke in the presence of the angels, as it is written: For the priest's lips keep knowledge, and they seek the law at his mouth, for he is the angel of the Lord Almighty. Malachi 2:7 There is no place for deception nor for denial. He is an angel who proclaims the kingdom of Christ and eternal life. He is to be esteemed by you not according to his appearance, but according to his office. Consider what he delivered, reflect upon the rule of life he gave you, recognize his position.

You entered so that you could recognize your adversary, whom you were to renounce as if facing him directly. Then you turned to the east, because whoever renounces the devil turns to Christ and beholds Him face to face.

7. You entered, then, that you might discern your adversary, whom you were to renounce as it were to his face, then you turned to the east; for he who renounces the devil turns to Christ, and beholds Him face to face.

Chapter 3

St. Ambrose points out that we must consider the divine presence and working in the water and the sacred ministers, and then he presents many Old Testament figures of baptism.

St. Ambrose points out that we must consider the divine presence and working in the water and the sacred ministers, and then brings forward many Old Testament figures of baptism.

You saw water, certainly, but not just water. You saw the deacons serving there, and the bishop asking questions and consecrating. First of all, the Apostle taught you that we should not focus on the things we see, but on the things we do not see, because the things we see are temporary, but the things we do not see are eternal. For you read elsewhere: The invisible things of God, from the creation of the world, are understood through the things that have been made; His eternal power and divinity are also recognized by His works. This is why the Lord Himself says: If you do not believe Me, believe at least the works. So believe that the presence of the Godhead is there. Do you believe in the working but not believe in the presence? How could the working happen unless the presence came first?

8. What did you see? Water, certainly, but not water alone; you saw the deacons ministering there, and the bishop asking questions and hallowing. First of all, the Apostle taught you that those things are not to be considered which we see, but the things which are not seen, for the things which are seen are temporal, but the things which are not seen are eternal. 1 Corinthians 5:18 For you read elsewhere: That the invisible things of God, since the creation of the world, are understood through those things which have been made; His eternal power also and Godhead are estimated by His works. Romans 1:20 Wherefore also the Lord Himself says: If you believe not Me, believe at least the works. John 10:38 Believe, then, that the presence of the Godhead is there. Do you believe the working, and not believe the presence? Whence should the working proceed unless the presence went before?

Consider, however, how ancient is this mystery, prefigured even in the very origin of the world itself. At the very beginning, when God made the heaven and the earth, the Spirit, it is said, moved upon the waters. Was He who was moving upon the waters not working upon the waters? But why should I say "working"? In terms of His presence, He was moving. Was He not working who was moving? Recognize that He was working in that making of the world, when the prophet says: "By the word of the Lord were the heavens made, and all their strength by the spirit of His mouth." Each statement rests upon the testimony of the prophet, both that He was moving and that He was working. Moses says that He was moving; David testifies that He was working.

9. Consider, however, how ancient is the mystery prefigured even in the origin of the world itself. In the very beginning, when God made the heaven and the earth, the Spirit, it is said, moved upon the waters. Genesis 1:2 He Who was moving upon the waters, was He not working upon the waters? But why should I say, working? As regards His presence He was moving. Was He not working Who was moving? Recognize that He was working in that making of the world, when the prophet says: By the word of the Lord were the heavens made, and all their strength by the spirit of His mouth. Each statement rests upon the testimony of the prophet, both that He was moving and that He was working. Moses says that He was moving, David testifies that he was working.

10. Consider another testimony. All flesh was corrupted by its iniquities. God says, "My Spirit shall not remain among men, because they are flesh." In this, God shows that the grace of the Spirit is driven away by carnal impurity and the pollution of grave sin. Therefore, God, wishing to restore what was lacking, sent the flood and commanded just Noah to go up into the ark. After the flood began to recede, Noah first sent out a raven, which did not return. Then he sent out a dove, which is said to have returned with an olive twig. You see the water, you see the wood of the ark, you see the dove—and do you still hesitate about the mystery?

10. Take another testimony. All flesh was corrupt by its iniquities. My Spirit, says God, shall not remain among men, because they are flesh. Genesis 6:3 Whereby God shows that the grace of the Spirit is turned away by carnal impurity and the pollution of grave sin. Upon which, God, willing to restore what was lacking, sent the flood and bade just Noah go up into the ark. And he, after having, as the flood was passing off, sent forth first a raven which did not return, sent forth a dove which is said to have returned with an olive twig. You see the water, you see the wood [of the ark], you see the dove, and do you hesitate as to the mystery?

The water, then, is what the flesh is immersed in so that all bodily sin may be washed away. All wickedness is buried there. The wood is what the Lord Jesus was fastened to when He suffered for us. The dove represents the form in which the Holy Spirit descended, as you have read in the New Testament, who brings you peace of soul and calmness of mind. The raven is a symbol of sin, which goes out and does not return, provided that you also preserve righteousness both inwardly and outwardly.

11. The water, then, is that in which the flesh is dipped, that all carnal sin may be washed away. All wickedness is there buried. The wood is that on which the Lord Jesus was fastened when He suffered for us. The dove is that in the form of which the Holy Spirit descended, as you have read in the New Testament, Who inspires in you peace of soul and tranquillity of mind. The raven is the figure of sin, which goes forth and does not return, if, in you, too, inwardly and outwardly righteousness be preserved.

There is also a third testimony, as the Apostle teaches us: "For all our fathers were under the cloud, and all passed through the sea, and were all baptized to Moses in the cloud and in the sea." And further, Moses himself says in his song: "You sent Your Spirit, and the sea covered them." You see that even then holy baptism was prefigured in that passage of the Hebrews, where the Egyptian perished but the Hebrew escaped. For what else are we taught daily in this sacrament except that guilt is swallowed up and error is done away with, while virtue and innocence remain unharmed?

12. There is also a third testimony, as the Apostle teaches us: For all our fathers were under the cloud, and all passed through the sea, and were all baptized to Moses in the cloud and in the sea. 1 Corinthians 10:1-2 And further, Moses himself says in his song: You sent Your Spirit, and the sea covered them. Exodus 15:10 You observe that even then holy baptism was prefigured in that passage of the Hebrews, wherein the Egyptian perished, the Hebrew escaped. For what else are we daily taught in this sacrament but that guilt is swallowed up and error done away, but that virtue and innocence remain unharmed?

13. You hear that our fathers were under the cloud, and that it was a kindly cloud which cooled the heat of carnal passions. That kindly cloud overshadows those whom the Holy Spirit visits. At last it came upon the Virgin Mary, and the Power of the Highest overshadowed her when she conceived Redemption for the human race. And that miracle was accomplished in a figure through Moses. If, then, the Spirit was present in the figure, is He not present in the reality, since Scripture says to us: For the law was given by Moses, but grace and truth came by Jesus Christ.

13. You hear that our fathers were under the cloud, and that a kindly cloud, which cooled the heat of carnal passions. That kindly cloud overshadows those whom the Holy Spirit visits. At last it came upon the Virgin Mary, and the Power of the Highest overshadowed her, Luke 1:35 when she conceived Redemption for the race of men. And that miracle was wrought in a figure through Moses. If, then, the Spirit was in the figure, is He not present in the reality, since Scripture says to us: For the law was given by Moses, but grace and truth came by Jesus Christ. John 1:17

Marah was a spring of very bitter water. Moses threw wood into it and it became sweet. Water without the preaching of the Cross of the Lord offers no benefit for future salvation, but once it has been consecrated by the mystery of the saving cross, it becomes fit for use in the spiritual washing and the cup of salvation. Just as Moses, who was a prophet, threw wood into that spring, so too the priest speaks over this baptismal font the proclamation of the Lord's cross, and the water is made sweet for the purpose of grace.

14. Marah was a fountain of most bitter water: Moses cast wood into it and it became sweet. For water without the preaching of the Cross of the Lord is of no avail for future salvation, but, after it has been consecrated by the mystery of the saving cross, it is made suitable for the use of the spiritual laver and of the cup of salvation. As, then, Moses, that is, the prophet, cast wood into that fountain, so, too, the priest utters over this font the proclamation of the Lord's cross, and the water is made sweet for the purpose of grace.

You must not rely entirely on your physical eyes, since what is not seen is more truly seen. What we see with our eyes is temporary, but that other reality is eternal—not grasped by the eye, but discerned by the mind and spirit.

15. You must not trust, then, wholly to your bodily eyes; that which is not seen is more really seen, for the object of sight is temporal, but that other eternal, which is not apprehended by the eye, but is discerned by the mind and spirit.

Finally, let the lessons we recently went through from the book of Kings teach you. Naaman was a Syrian who suffered from leprosy, and he could not be cleansed by anyone. Then a young girl from among the captives said that there was a prophet in Israel who could cleanse him from the defilement of leprosy. It is said that he took silver and gold and went to the king of Israel. When the king heard why he had come, he tore his clothes, saying that they were looking for an opportunity against him, since they were asking him to do things that were beyond the power of kings. Elisha, however, sent word to the king that he should send the Syrian to him, so that he might know there is a God in Israel. When Naaman arrived, Elisha told him to dip himself seven times in the Jordan River.

16. Lastly, let the lessons lately gone through from the Kings teach you. Naaman was a Syrian, and suffered from leprosy, nor could he be cleansed by any. Then a maiden from among the captives said that there was a prophet in Israel, who could cleanse him from the defilement of the leprosy. And it is said that, having taken silver and gold, he went to the king of Israel. And he, when he heard the cause of his coming, rent his clothes, saying, that occasion was rather being sought against him, since things were asked of him which pertained not to the power of kings. Elisha, however, sent word to the king, that he should send the Syrian to him, that he might know there was a God in Israel. And when he had come, he bade him dip himself seven times in the river Jordan.

Then he began to think to himself that he had better waters in his own country, in which he had often bathed and never been cleansed of his leprosy. Remembering this, he did not obey the prophet's command, but at the advice and urging of his servants he gave in and immersed himself. When he was immediately cleansed, he understood that a person is cleansed not by the waters but by grace.

17. Then he began to reason with himself that he had better waters in his own country, in which he had often bathed and never been cleansed of his leprosy; and so remembering this, he did not obey the command of the prophet, yet on the advice and persuasion of his servants he yielded and dipped himself. And being immediately cleansed, he understood that it is not of the waters but of grace that a man is cleansed.

Understand now who this young maid among the captives represents. She is the congregation gathered from the Gentiles—that is, the Church of God, which was formerly held down by the captivity of sin when it did not yet possess the liberty of grace. Through her counsel, that foolish people of the Gentiles heard the prophetic word about which they had previously been uncertain. Afterward, however, when they believed they should obey it, they were washed clean from every defilement of sin. Naaman doubted before he was healed, but you are already healed and therefore should not doubt.

18. Understand now who is that young maid among the captives. She is the congregation gathered out of the Gentiles, that is, the Church of God held down of old by the captivity of sin, when as yet it possessed not the liberty of grace, by whose counsel that foolish people of the Gentiles heard the word of prophecy as to which it had before been in doubt. Afterwards, however, when they believed that it ought to be obeyed, they were washed from every defilement of sin. And he indeed doubted before he was healed; you are already healed, and therefore ought not to doubt.

Chapter 4

That water does not cleanse without the Spirit is shown by the testimony of John and by the actual form of how the sacrament is administered. This is also declared to be symbolized by the pool in the Gospel and the man who was healed there. In the same passage, it is also shown that the Holy Spirit truly descended on Christ at His baptism, and the meaning of this mystery is explained.

That water does not cleanse without the Spirit is shown by the witness of John and by the very form of the administration of the sacrament. And this is also declared to be signified by the pool in the Gospel and the man who was there healed. In the same passage, too, is shown that the Holy Spirit truly descended on Christ at His baptism, and the meaning of this mystery is explained.

The reason you were instructed earlier not to trust only what you saw was so you would not perhaps say, "This is that great mystery which eye has not seen, nor ear heard, neither has it entered into the heart of man. I see water, which I am used to seeing every day. Is that water supposed to cleanse me now, when I have bathed in it so many times without ever being cleansed?" Through this you can understand that water does not cleanse without the Spirit.

19. The reason why you were told before not to believe only what you saw was that you might not say perchance, This is that great mystery which eye has not seen, nor ear heard, neither has it entered into the heart of man. 1 Corinthians 2:9 I see water, which I have been used to see every day. Is that water to cleanse me now in which I have so often bathed without ever being cleansed? By this you may recognize that water does not cleanse without the Spirit.

Therefore, understand that the three witnesses in baptism—the water, the blood, and the Spirit (1 John 5:7)—are one, because if you remove any one of these, the Sacrament of Baptism does not exist. For what is water without the cross of Christ? Just an ordinary element, with no sacramental power. Likewise, there is no Sacrament of Regeneration without water, for "except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God" (John 3:5). Now, even the catechumen believes in the cross of the Lord Jesus, with which he too is signed, but unless he is baptized in the Name of the Father, and of the Son, and of the Holy Spirit, he cannot receive forgiveness of sins or gain the gift of spiritual grace.

20. Therefore read that the three witnesses in baptism, the water, the blood, and the Spirit, 1 John 5:7 are one, for if you take away one of these, the Sacrament of Baptism does not exist. For what is water without the cross of Christ? A common element, without any sacramental effect. Nor, again, is there the Sacrament of Regeneration without water: For except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God. John 3:5 Now, even the catechumen believes in the cross of the Lord Jesus, wherewith he too is signed; but unless he be baptized in the Name of the Father, and of the Son, and of the Holy Spirit, he cannot receive remission of sins nor gain the gift of spiritual grace.

So that Syrian dipped himself seven times under the law, but you were baptized in the Name of the Trinity. You confessed the Father. Remember what you did: you confessed the Son, you confessed the Holy Spirit. Pay careful attention to the order of things in this faith: you died to the world and rose again to God. And as if buried to the world in that element, being dead to sin, you rose again to eternal life. Believe, therefore, that these waters are not without power.

21. So that Syrian dipped himself seven times under the law, but you were baptized in the Name of the Trinity, you confessed the Father. Call to mind what you did: you confessed the Son, you confessed the Holy Spirit. Mark well the order of things in this faith: you died to the world, and rose again to God. And as though buried to the world in that element, being dead to sin, you rose again to eternal life. Believe, therefore, that these waters are not void of power.

Therefore it is said: An angel of the Lord descended at a certain time into the pool, and the water was stirred up; and whoever first went down into the pool after the stirring of the water was healed of whatever disease he had. This pool was in Jerusalem, where one person was healed every year, but no one was healed before the angel had descended. For those who did not believe, the water was stirred as a sign that the angel had descended. They had a sign, you have faith; for them an angel descended, for you the Holy Spirit; for them the created thing was stirred, for you Christ Himself, the Lord of creation, is at work.

22. Therefore it is said: An angel of the Lord went down according to the season into the pool, and the water was troubled; and he who first after the troubling of the water went down into the pool was healed of whatsoever disease he was holden. John 5:4 This pool was at Jerusalem, in which one was healed every year, but no one was healed before the angel had descended. Because of those who believed not the water was troubled as a sign that the angel had descended. They had a sign, you have faith; for them an angel descended, for you the Holy Spirit; for them the creature was troubled, for you Christ Himself, the Lord of the creature, works.

Then only one person was healed, but now all are made whole—or more precisely, only the Christian people, for even the water is deceitful for some. The baptism of unbelievers does not heal but pollutes. The Jew washes pots and cups, as though things without sense could be capable of guilt or grace. But you should wash this living cup of yours, so that your good works may shine in it and the glory of your grace be bright. For that pool was a type, so that you might believe that the power of God descends upon this font.

23. Then one was healed, now all are made whole; or more exactly, the Christian people alone, for in some even the water is deceitful. Jeremiah 15:18 The baptism of unbelievers heals not but pollutes. The Jew washes pots and cups, as though things without sense were capable of guilt or grace. But do you wash this living cup of yours, that in it your good works may shine and the glory of your grace be bright. For that pool was as a type, that you might believe that the power of God descends upon this font.

Finally, that paralytic was waiting for a man. And what man except the Lord Jesus, born of the Virgin? At His coming, no longer would the shadow heal people one by one, but the truth would heal everyone. He is the one, then, whose descent was being awaited—the one of whom the Father said to John the Baptist: "Upon whom you see the Spirit descending and remaining upon Him, this is He who baptizes with the Holy Spirit." And John testified about Him and said: "I saw the Spirit descending from heaven like a dove and remaining upon Him." And why did the Spirit descend like a dove? So that you might see, so that you might recognize that the dove which Noah sent out from the ark was also a representation of this dove, so that you might recognize the type of the sacrament.

24. Lastly, that paralytic was waiting for a man. And what man save the Lord Jesus, born of the Virgin, at Whose coming no longer the shadow should heal men one by one, but the truth should heal the whole. He it is, then, Whose coming down was being waited for, of Whom the Father said to John the Baptist: Upon Whom you shall see the Spirit descending and abiding upon Him, this is He Who baptizes with the Holy Spirit. John 1:33 And John bore witness of Him, and said: I saw the Spirit descending from heaven like a dove and abiding upon Him. John 1:32 And why did the Spirit descend like a dove, but in order that you might see, that you might acknowledge, that that dove also which just Noah sent forth from the ark was a likeness of this dove, that you might recognize the type of the sacrament?

25. Perhaps you may object: Since that was a real dove which was sent forth, and the Spirit descended like a dove, how is it that we say that the likeness was there and the reality here, whereas in the Greek it is written that the Spirit descended in the likeness of a dove? But what is so real as the Godhead which abides forever? Now the creature cannot be the reality, but only a likeness, which is easily destroyed and changed. So, again, because the simplicity of those who are baptized ought to be not in appearance but in reality, and the Lord says: Be wise as serpents and simple as doves. Rightly, then, He descended like a dove, in order to warn us that we ought to have the simplicity of the dove. And further we read of the likeness being put for the reality, both as regards Christ: And was found in likeness as a man; and as regards God the Father: Nor have you seen His likeness.

25. Perhaps you may object: Since that was a real dove which was sent forth, and the Spirit descended like a dove, how is it that we say that the likeness was there and the reality here, whereas in the Greek it is written that the Spirit descended in the likeness of a dove? But what is so real as the Godhead which abides for ever? Now the creature cannot be the reality, but only a likeness, which is easily destroyed and changed. So, again, because the simplicity of those who are baptized ought to be not in appearance but in reality, and the Lord says: Be wise as serpents and simple as doves. Matthew 10:16 Rightly, then, did He descend like a dove, in order to admonish us that we ought to have the simplicity of the dove. And further we read of the likeness being put for the reality, both as regards Christ: And was found in likeness as a man; Philippians 2:8 and as regards God the Father: Nor have you seen His likeness. John 5:37

Chapter 5

Christ Himself is present in Baptism, so we do not need to focus on the character of His ministers. Here is a brief explanation of the confession of the Trinity as it is normally spoken by those who are about to be baptized.

Christ is Himself present in Baptism, so that we need not consider the person of His ministers. A brief explanation of the confession of the Trinity as usually uttered by those about to be baptized.

Is there any room left for doubt here, when the Father clearly calls out from heaven in the Gospel account and says, "This is My beloved Son, in Whom I am well pleased"? When the Son also speaks—the One upon Whom the Holy Spirit showed Himself in the form of a dove? When the Holy Spirit also speaks, Who came down in the form of a dove? When David too speaks: "The voice of the Lord is above the waters, the God of glory thundered, the Lord above many waters"? When Scripture testifies that at the prayer of Jerubbaal, fire came down from heaven, and again, when Elijah prayed, fire was sent forth and consecrated the sacrifice?

26. Is there, then, here any room left for doubt, when the Father clearly calls from heaven in the Gospel narrative, and says: This is My beloved Son, in Whom I am well pleased? Matthew 3:17 When the Son also speaks, upon Whom the Holy Spirit showed Himself in the likeness of a dove? When the Holy Spirit also speaks, Who came down in the likeness of a dove? When David, too, speaks: The voice of the Lord is above the waters, the God of glory thundered, the Lord above many waters? When Scripture testifies that at the prayer of Jerubbaal, fire came down from heaven, Judges 6:21 and again, when Elijah prayed, fire was sent forth and consecrated the sacrifice.

Do not focus on the personal qualities of individuals, but rather on the priestly office itself. Or if you do consider personal qualities, think of the priest as being like Elijah. Consider also the merits of Peter and Paul, who handed down to us this mystery that they had received from the Lord Jesus. For those people in ancient times, a visible fire was sent so that they might believe. For us who already believe, the Lord works invisibly. What happened for them occurred as a symbolic figure, while for us it serves as instruction. Believe, therefore, that the Lord Jesus is present when the priest calls upon Him, for He said: "Where two or three are gathered, there I am also." How much more does He graciously grant His presence where the Church is and where His Mysteries are celebrated!

27. Do not consider the merits of individuals, but the office of the priests. Or, if you look at the merits, consider the priest as Elijah. Look upon the merits of Peter also, or of Paul, who handed down to us this mystery which they had received of the Lord Jesus. To those [of old] a visible fire was sent that they might believe; for us who believe, the Lord works invisibly; for them that happened for a figure, for us for warning. Believe, then, that the Lord Jesus is present at the invocation of the priest, Who said: Where two or three are, there am I also. Matthew 18:20 How much where the Church is, and where His Mysteries are, does He vouchsafe to impart His presence!

You went down into the water, then. Remember what you said in response to the questions: that you believe in the Father, that you believe in the Son, that you believe in the Holy Spirit. The statement there is not: I believe in a greater and in a lesser and in a lowest person. Rather, you are bound by the same pledge of your own words to believe in the Son in the same way as you believe in the Father, and to believe in the Holy Spirit in the same way as you believe in the Son, with this one exception: that you confess you must believe in the cross of the Lord Jesus alone.

28. You went down, then (into the water), remember what you replied to the questions, that you believe in the Father, that you believe in the Son, that you believe in the Holy Spirit. The statement there is not: I believe in a greater and in a less and in a lowest person, but you are bound by the same guarantee of your own voice, to believe in the Son in like manner as you believe in the Father; and to believe in the Holy Spirit in like manner as you believe in the Son, with this one exception, that you confess that you must believe in the cross of the Lord Jesus alone.

Chapter 6

Why those who come out of the baptismal water are anointed on the head; why their feet are also washed after baptism, and what sins are forgiven in each case.

Why they who come forth from the laver of baptism are anointed on the head; why, too, after baptism, their feet are washed, and what sins are remitted in each case.

After this, you went up to the priest. Consider what followed. Was it not what David speaks of: "Like the ointment upon the head, which went down to the beard, even Aaron's beard"? This is the ointment that Solomon also speaks of: "Your Name is ointment poured out, therefore the maidens have loved You and drawn You" (Song of Songs 1:2). How many souls regenerated on this day have loved You, Lord Jesus, and have said: "Draw us after You, we are running after the fragrance of Your garments" (Song of Songs 1:3), so that they might breathe in the fragrance of Your resurrection.

29. After this, you went up to the priest, consider what followed. Was it not that of which David speaks: Like the ointment upon the head, which went down to the beard, even Aaron's beard? This is the ointment of which Solomon, too, says: Your Name is ointment poured out, therefore have the maidens loved You and drawn You. Song of Songs 1:2 How many souls regenerated this day have loved You, Lord Jesus, and have said: Draw us after You, we are running after the odour of Your garments, Song of Songs 1:3 that they might drink in the odour of Your resurrection.

Consider now why this is done, for the eyes of a wise person are in his head. Therefore the ointment flows down to the beard, that is to say, to the beauty of youth, and therefore to Aaron's beard, so that we too may become a chosen race, priestly and precious, for we are all anointed with spiritual grace to share in the kingdom of God and in the priesthood.

30. Consider now why this is done, for the eyes of a wise man are in his head; Ecclesiastes 2:14 therefore the ointment flows down to the beard, that is to say, to the beauty of youth; and therefore, Aaron's beard, that we, too, may become a chosen race, priestly and precious, for we are all anointed with spiritual grace for a share in the kingdom of God and in the priesthood.

You came up from the font; remember the Gospel lesson. For our Lord Jesus Christ in the Gospel washed the feet of His disciples. When He came to Simon Peter, Peter said: "You shall never wash my feet." John 13:8 Peter did not understand the mystery, and so he refused this service, because he thought that accepting the Lord's service to him would damage the humility proper to a servant. And the Lord answered him: "If I do not wash your feet, you will have no part with Me." Hearing this, Peter replied: "Lord, not only my feet, but also my hands and my head." The Lord answered: "He who is washed needs only to wash his feet but is completely clean every whit." John 13:9-10

31. You went up from the font; remember the Gospel lesson. For our Lord Jesus Christ in the Gospel washed the feet of His disciples. When He came to Simon Peter, Peter said: You shall never wash my feet. John 13:8 He did not perceive the mystery, and therefore he refused the service, for he thought that the humility of the servant would be injured, if he patiently allowed the Lord to minister to him. And the Lord answered him: If I wash not your feet, you will have no part with Me. Peter, hearing this, replies: Lord, not my feet only, but also my hands and my head. The Lord answered: He that is washed needs not save to wash his feet but is clean every whit. John 13:9-10

Peter was clean, but he still needed to wash his feet, because he had sin by succession from the first man, when the serpent overthrew him and persuaded him to sin. Therefore his feet were washed so that hereditary sins might be done away, for our own sins are remitted through baptism.

32. Peter was clean, but he must wash his feet, for he had sin by succession from the first man, when the serpent overthrew him and persuaded him to sin. His feet were therefore washed, that hereditary sins might be done away, for our own sins are remitted through baptism.

Notice also that the mystery is found in this very act of humility itself, for Christ says: If I, your Lord and Master, have washed your feet, how much more ought you to wash one another's feet. For since the Author of Salvation Himself redeemed us through His obedience, how much more ought we His servants to offer the service of our humility and obedience.

33. Observe at the same time that the mystery consists in the very office of humility, for Christ says: If I, your Lord and Master, have washed your feet; how much more ought you to wash one another's feet. For, since the Author of Salvation Himself redeemed us through His obedience, how much more ought we His servants to offer the service of our humility and obedience.

Chapter 7

The washing away of sins is shown by the white robes of the catechumens. This is why the Church calls herself black and beautiful. Angels marvel at her brightness just as they marvel at the brightness of the Lord's flesh. Furthermore, Christ Himself praised His beauty to His Spouse using many images. The mutual love between the two is described.

The washing away of sins is indicated by the white robes of the catechumens, whence the Church speaks of herself as black and comely. Angels marvel at her brightness as at that of the flesh of the Lord. Moreover, Christ Himself commended His beauty to His Spouse under many figures. The mutual affection of the one for the other is described.

After this, white robes were given to you as a sign that you were putting off the covering of sins and putting on the pure veil of innocence, about which the prophet said: You shall sprinkle me with hyssop and I shall be cleansed, You shall wash me and I shall be made whiter than snow. For whoever is baptized is seen to be purified both according to the Law and according to the Gospel: according to the Law, because Moses sprinkled the blood of the lamb with a bunch of hyssop; according to the Gospel, because Christ's garments were white as snow when in the Gospel He revealed the glory of His Resurrection. Therefore, the person whose guilt is removed is made whiter than snow. This is why God said through Isaiah: Though your sins be as scarlet, I will make them white as snow.

34. After this white robes were given to you as a sign that you were putting off the covering of sins, and putting on the chaste veil of innocence, of which the prophet said: You shall sprinkle me with hyssop and I shall be cleansed, You shall wash me and I shall be made whiter than snow. For he who is baptized is seen to be purified both according to the Law and according to the Gospel: according to the Law, because Moses sprinkled the blood of the lamb with a bunch of hyssop; Exodus 12:22 according to the Gospel, because Christ's garments were white as snow, when in the Gospel He showed forth the glory of His Resurrection. He, then, whose guilt is remitted is made whiter than snow. So that God said by Isaiah: Though your sins be as scarlet, I will make them white as snow. Isaiah 1:18

The Church, having put on these garments through the washing of rebirth, says in the Song of Songs: I am black and beautiful, O daughters of Jerusalem. Black because of the weakness of her human condition, beautiful because of the sacrament of faith. And the daughters of Jerusalem, seeing these garments, say in amazement: Who is this coming up made white? She was black, so how has she suddenly been made white?

35. The Church, having put on these garments through the laver of regeneration, says in the Song of Songs: I am black and comely, O daughters of Jerusalem. Song of Songs 1:4 Black through the frailty of her human condition, comely through the sacrament of faith. And the daughters of Jerusalem beholding these garments say in amazement: Who is this that comes up made white? Song of Songs 8:5 She was black, how is she now suddenly made white?

The angels were also uncertain when Christ rose; the powers of heaven were uncertain when they saw flesh ascending into heaven. Then they said: Who is this King of glory? And while some said Lift up your gates, O princes, and be lifted up, you everlasting doors, and the King of glory shall come in. In Isaiah, too, we find that the powers of heaven were uncertain and said: Who is this that comes up from Edom, the redness of His garments is from Bosor, He who is glorious in white apparel?

36. The angels, too, were in doubt when Christ arose; the powers of heaven were in doubt when they saw that flesh was ascending into heaven. Then they said: Who is this King of glory? And while some said Lift up your gates, O princes, and be lifted up, you everlasting doors, and the King of glory shall come in. In Isaiah, too, we find that the powers of heaven doubted and said: Who is this that comes up from Edom, the redness of His garments is from Bosor, He who is glorious in white apparel? Isaiah 63:1

Christ, looking at His Church—for whom He had put on filthy garments, as you find in the book of the prophet Zechariah—now clothed in white garments, sees a soul that is pure and washed in the bath of regeneration. He says: "Behold, you are beautiful, my love, behold you are beautiful, your eyes are like a dove's" (Song of Songs 4:1), in the likeness of which the Holy Spirit descended from heaven. The eyes are beautiful like those of a dove, because the Holy Spirit descended from heaven in the likeness of a dove.

37. But Christ, beholding His Church, for whom He Himself, as you find in the book of the prophet Zechariah, had put on filthy garments, now clothed in white raiment, seeing, that is, a soul pure and washed in the laver of regeneration, says: Behold, you are fair, My love, behold you are fair, your eyes are like a dove's, Song of Songs 4:1 in the likeness of which the Holy Spirit descended from heaven. The eyes are beautiful like those of a dove, because in the likeness of a dove the Holy Spirit descended from heaven.

And further on: Your teeth are like a flock of sheep that are shorn, which have come up from the pool, which all bear twins, and none is barren among them, your lips are as a cord of scarlet. This is no small praise. First, through the pleasing comparison to those that are shorn, for we know that goats both feed in high places without danger and securely find their food in rough places, and then when shorn are freed from what is unnecessary. The Church is compared to a flock of these, having in itself the many virtues of those souls which through the laver set aside the excess of sins and offer to Christ the mystical faith and the grace of good living, which speak of the cross of the Lord Jesus.

38. And farther on: Your teeth are like a flock of sheep that are shorn, which have come up from the pool, which all bear twins, and none is barren among them, your lips are as a cord of scarlet. Song of Songs 4:2-3 This is no slight praise. First by the pleasing comparison to those that are shorn; for we know that goats both feed in high places without risk, and securely find their food in rugged places, and then when shorn are freed from what is superfluous. The Church is likened to a flock of these, having in itself the many virtues of those souls which through the laver lay aside the superfluity of sins, and offer to Christ the mystic faith and the grace of good living, which speak of the cross of the Lord Jesus.

39. The Church is beautiful in them. So God the Word says to her: You are all fair, My love, and there is no blemish in you, for guilt has been washed away. Come hither from Lebanon, My spouse, come hither from Lebanon, from the beginning of faith will you pass through and pass on, because, renouncing the world, she passed through things temporal and passed on to Christ. And again, God the Word says to her: How beautiful and sweet are you made, O love, in your delights! Your stature has become like that of a palm-tree, and your breasts like bunches of grapes.

39. The Church is beautiful in them. So that God the Word says to her: You are all fair, My love, and there is no blemish in you, for guilt has been washed away. Come hither from Lebanon, My spouse, come hither from Lebanon, from the beginning of faith will you pass through and pass on, Song of Songs 4:7-8 because, renouncing the world, she passed through things temporal and passed on to Christ. And again, God the Word says to her: How beautiful and sweet are you made, O love, in your delights! Your stature has become like that of a palm-tree, and your breasts like bunches of grapes. Song of Songs 7:6-7

The Church answers Him: "Who will give You to me, my Brother, who nursed at my mother's breasts? If I find You outside, I will kiss You, and they will not despise me. I will take You and bring You into my mother's house, into the chamber of her who conceived me. You will teach me." You see how, delighted with the gifts of grace, she longs to reach the innermost mysteries and to dedicate all her devotion to Christ. She continues to seek Him, continues to stir up His love, and asks the daughters of Jerusalem to stir it up for her. She desires that through their beauty, which is the beauty of faithful souls, her spouse may be moved to an ever richer love for her.

40. And the Church answers Him, Who will give You to me, my Brother, that sucked the breasts of my mother? If I find You without, I will kiss You, and indeed they will not despise me. I will take You, and bring You into the house of my mother; and into the secret chamber of her that conceived me. You shall teach me. Song of Songs 8:1-2 You see how, delighted with the gifts of grace, she longs to attain to the innermost mysteries, and to consecrate all her affections to Christ. She still seeks, she still stirs up His love, and asks of the daughters of Jerusalem to stir it up for her, and desires that by their beauty, which is that of faithful souls, her spouse may be incited to ever richer love for her.

So that the Lord Jesus Himself, drawn by such passionate love and by her beautiful loveliness and grace—since no sins now defile those who are baptized—says to the Church: Place Me as a seal upon your heart, as a signet upon your arm; that is, you are beautiful, My beloved, you are completely fair, nothing is lacking in you. Place Me as a seal upon your heart, so that your faith may shine forth in the fullness of the sacrament. Let your works also shine and display the image of God, in Whose image you were made. Let no persecution diminish your love, which many waters cannot extinguish, nor many rivers drown.

41. So that the Lord Jesus Himself, invited by such eager love and by the beauty of comeliness and grace, since now no offenses pollute the baptized, says to the Church: Place Me as a seal upon your heart, as a signet upon your arm; Song of Songs 8:6 that is, you are comely, My beloved, you are all fair, nothing is wanting to you. Place Me as a seal upon your heart, that your faith may shine forth in the fullness of the sacrament. Let your works also shine and set forth the image of God in the Whose image you were made. Let no persecution lessen your love, which many waters cannot quench, nor many rivers drown.

Remember that you received the seal of the Spirit: the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, and the spirit of holy fear, and you preserved what you received. God the Father sealed you, Christ the Lord strengthened you, and gave the pledge of the Spirit in your heart, as you have learned in the lesson from the Apostle.

42. And then remember that you received the seal of the Spirit; the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, and the spirit of holy fear, Isaiah 11:2 and preserved what you received. God the Father sealed you, Christ the Lord strengthened you, and gave the earnest of the Spirit in your heart, 2 Corinthians 5:5 as you have learned in the lesson from the Apostle.

Chapter 8

Concerning the mystical feast at the Lord's altar. In case anyone should regard it lightly, Saint Ambrose demonstrates that it is more ancient than the sacred rites of the Jews, since it was prefigured in Melchizedek's sacrifice, and far superior to the manna, because it is the Body of Christ.

Of the mystical feast of the altar of the Lord. Lest any should think lightly of it, St. Ambrose shows that it is of higher antiquity than the sacred rites of the Jews, since it was foreshadowed in the sacrifice of Melchisedech, and far better than the manna, as being the Body of Christ.

The cleansed people, adorned with these gifts, hurries to the altar of Christ, saying: I will go to the altar of God, to God who makes my youth glad. Having cast off the old skin of ancient error and been renewed with the youth of an eagle, it hurries to approach that heavenly feast. It comes, and seeing the holy altar prepared, cries out: You have prepared a table before me. David presents the people as speaking when he says: The Lord feeds me, and I shall lack nothing. In a place of good pasture He has placed me. He has led me out beside the water of refreshment. And later: For though I walk through the valley of the shadow of death, I will fear no evil, for You are with me. Your rod and Your staff have comforted me. You have prepared a table before me in the presence of those who trouble me. You have anointed my head with oil, and Your intoxicating cup, how excellent it is!

43. The cleansed people, rich with these adornments, hastens to the altar of Christ, saying: I will go to the altar of God, to God Who makes glad my youth; for having laid aside the slough of ancient error, renewed with an eagle's youth, it hastens to approach that heavenly feast. It comes, and seeing the holy altar arranged, cries out: You have prepared a table in my sight. David introduces the people as speaking, where he says: The Lord feeds me, and nothing shall be wanting to me, in a place of good pasture has He placed me. He has led me forth by the water of refreshment. And later: For though I walk in the midst of the shadow of death, I will fear no evils, for You are with me. Your rod and Your staff have comforted me. You have prepared in my sight a table against them that trouble me. You have anointed my head with oil, and Your inebriating cup, how excellent it is!

We must now pay careful attention, in case someone, seeing what is visible (for invisible things cannot be seen or grasped by human eyes), might say: God rained down manna and rained down quails upon the Jews, but for the Church that He loves, the things He has prepared are those of which it is said: That eye has not seen, nor ear heard, neither has it entered into the heart of man, what things God has prepared for them that love Him. So, to prevent anyone from saying this, we will take great care to prove that the sacraments of the Church are both more ancient than those of the synagogue and more excellent than the manna.

44. We must now pay attention, lest perchance any one seeing that what is visible (for things which are invisible cannot be seen nor comprehended by human eyes), should say, God rained down manna and rained down quails upon the Jews, Exodus 16:13 but for the Church beloved of Him the things which He has prepared are those of which it is said: That eye has not seen, nor ear heard, neither has it entered into the heart of man, what things God has prepared for them that love Him. 1 Corinthians 2:9 So, lest any one should say this, we will take great pains to prove that the sacraments of the Church are both more ancient than those of the synagogue, and more excellent than the manna.

The lesson from Genesis that was just read shows that these things are more ancient, since the synagogue originated from the Mosaic law. But Abraham lived much earlier. After defeating the enemy and recovering his own nephew, while he was celebrating his victory, Melchizedek met him and brought forth those elements which Abraham reverently received. It was not Abraham who brought them forth, but Melchizedek, who is presented as being without father, without mother, having neither beginning of days nor end, but like the Son of God. Paul says of him to the Hebrews that he remains a priest forever. In the Latin version he is called King of righteousness and King of peace.

45. The lesson of Genesis just read shows that they are more ancient, for the synagogue took its origin from the law of Moses. But Abraham was far earlier, who, after conquering the enemy, and recovering his own nephew, as he was enjoying his victory, was met by Melchisedech, who brought forth those things which Abraham reverently received. It was not Abraham who brought them forth, but Melchisedech, who is introduced without father, without mother, having neither beginning of days, nor ending, but like the Son of God, of Whom Paul says to the Hebrews: that He remains a priest for ever, Who in the Latin version is called King of righteousness and King of peace.

Do you recognize who that is? Can a mere man be king of righteousness when he himself can hardly be righteous? Can he be king of peace when he can hardly be peaceable? He is the one who is without mother according to his Godhead, for he was begotten of God the Father, of one ousia with the Father; without a father according to his Incarnation, for he was born of a Virgin; having neither beginning nor end, for he is the beginning and end of all things, the first and the last. The sacrament, then, which you received is the gift not of man but of God, brought forth by him who blessed Abraham the father of faith, whose grace and deeds we admire.

46. Do you recognize Who that is? Can a man be king of righteousness, when himself he can hardly be righteous? Can he be king of peace, when he can hardly be peaceable? He it is Who is without mother according to His Godhead, for He was begotten of God the Father, of one substance with the Father; without a father according to His Incarnation, for He was born of a Virgin; having neither beginning nor end, for He is the beginning and end of all things, the first and the last. The sacrament, then, which you received is the gift not of man but of God, brought forth by Him Who blessed Abraham the father of faith, whose grace and deeds we admire.

We have proved the sacraments of the Church to be the more ancient; now recognize that they are superior. In truth, it is a marvelous thing that God rained manna on the fathers and fed them with daily food from heaven, so that it is said, "So man ate angels' food." But yet all those who ate that food died in the wilderness, whereas that food which you receive, that living Bread which came down from heaven, provides the substance of eternal life. And whoever shall eat of this Bread shall never die, and it is the Body of Christ.

47. We have proved the sacraments of the Church to be the more ancient, now recognize that they are superior. In very truth it is a marvellous thing that God rained manna on the fathers, and fed them with daily food from heaven; so that it is said, So man ate angels' food. But yet all those who ate that food died in the wilderness, but that food which you receive, that living Bread which came down from heaven, furnishes the substance of eternal life; and whosoever shall eat of this Bread shall never die, and it is the Body of Christ.

Now consider whether the bread of angels is more excellent or the Flesh of Christ, which is truly the body of life. That manna came from heaven, but this is above the heavens. That manna was of heaven, but this is of the Lord of the heavens. That manna was subject to corruption if kept for a second day, but this is far from all corruption, because whoever tastes it holily will not be able to experience corruption. For them water flowed from the rock, but for you Blood flowed from Christ. Water satisfied them for a time, but the Blood satisfies you for eternity. The Jew drinks and thirsts again, but you after drinking will be beyond the power of thirsting. That was in a shadow, but this is in truth.

48. Now consider whether the bread of angels be more excellent or the Flesh of Christ, which is indeed the body of life. That manna came from heaven, this is above the heavens; that was of heaven, this is of the Lord of the heavens; that was liable to corruption, if kept a second day, this is far from all corruption, for whosoever shall taste it holily shall not be able to feel corruption. For them water flowed from the rock, for you Blood flowed from Christ; water satisfied them for a time, the Blood satiates you for eternity. The Jew drinks and thirsts again, you after drinking will be beyond the power of thirsting; that was in a shadow, this is in truth.

If what amazes you is merely a shadow, how great must the reality be whose shadow alone causes such wonder. Look at what happened with our ancestors—it was a shadow. Scripture says they drank from the Rock that followed them, and that Rock was Christ. Yet God was not pleased with many of them, and they were struck down in the wilderness. These things occurred as types concerning us. You now recognize which things are more excellent, for light is better than shadow, truth is better than a figure, and the Body of the Giver is better than the manna from heaven.

49. If that which you so wonder at is but shadow, how great must that be whose very shadow you wonder at. See now what happened in the case of the fathers was shadow: They drank, it is said, of that Rock that followed them, and that Rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. Now these things were done in a figure concerning us. 1 Corinthians 10:4 You recognize now which are the more excellent, for light is better than shadow, truth than a figure, the Body of its Giver than the manna from heaven.

Chapter 9

To prevent anyone from doubting their faith because they observe the outward appearance, many examples are presented in which the outward physis has been changed, and thus it is proven that the bread is made into the true body of Christ. The treatise then concludes with certain observations about the effects of the sacrament, the disposition of those who receive it, and similar matters.

In order that no one through observing the outward part should waver in faith, many instances are brought forward wherein the outward nature has been changed, and so it is proved that bread is made the true body of Christ. The treatise then is brought to a termination with certain remarks as to the effects of the sacrament, the disposition of the recipients, and such like.

Perhaps you will say, "I see something else, so how can you claim that I receive the Body of Christ?" This is the point that remains for us to prove. What evidence shall we use? Let us prove that this is not what nature made, but what the blessing consecrated, and the power of blessing is greater than that of nature, because by blessing nature itself is changed.

50. Perhaps you will say, I see something else, how is it that you assert that I receive the Body of Christ? And this is the point which remains for us to prove. And what evidence shall we make use of? Let us prove that this is not what nature made, but what the blessing consecrated, and the power of blessing is greater than that of nature, because by blessing nature itself is changed.

Moses was holding a rod. He threw it down and it became a serpent. Then he grabbed the serpent's tail and it returned to the nature of a rod. You see that through the power of the prophetic office there were two changes—changes in the nature of both the serpent and the rod. The rivers of Egypt were flowing with a pure stream of water. Suddenly blood began to burst forth from the sources, and no one could drink from the river. Then, at the prophet's prayer, the blood ceased and the nature of water returned. The Hebrew people were trapped on every side, hemmed in by the Egyptians on one hand and by the sea on the other. Moses lifted up his rod, and the water divided and hardened like walls, and a pathway for feet appeared between the waves. The Jordan, being turned back, returned contrary to nature to the source of its stream. Is it not clear that the nature of the sea waves and of the river stream was changed? The people of the fathers were thirsty. Moses touched the rock, and water flowed out of the rock. Did not grace work a result contrary to nature, so that the rock poured out water, which by nature it did not contain? Marah was a very bitter stream, so bitter that the thirsty people could not drink. Moses threw wood into the water, and the water lost its bitterness, which grace suddenly tempered. In the time of the prophet Elisha, one of the sons of the prophets lost the head of his axe, which sank. The one who had lost the iron asked Elisha, who threw in a piece of wood and the iron floated. This too we clearly recognize as having happened contrary to nature, for iron is of heavier nature than water.

51. Moses was holding a rod, he cast it down and it became a serpent. Exodus 4:3-4 Again, he took hold of the tail of the serpent and it returned to the nature of a rod. You see that by virtue of the prophetic office there were two changes, of the nature both of the serpent and of the rod. The streams of Egypt were running with a pure flow of water; of a sudden from the veins of the sources blood began to burst forth, and none could drink of the river. Again, at the prophet's prayer the blood ceased, and the nature of water returned. The people of the Hebrews were shut in on every side, hemmed in on the one hand by the Egyptians, on the other by the sea; Moses lifted up his rod, the water divided and hardened like walls, and a way for the feet appeared between the waves. Jordan being turned back, returned, contrary to nature, to the source of its stream. Joshua 3:16 Is it not clear that the nature of the waves of the sea and of the river stream was changed? The people of the fathers thirsted, Moses touched the rock, and water flowed out of the rock. Exodus 17:6 Did not grace work a result contrary to nature, so that the rock poured forth water, which by nature it did not contain? Marah was a most bitter stream, so that the thirsting people could not drink. Moses cast wood into the water, and the water lost its bitterness, which grace of a sudden tempered. Exodus 15:25 In the time of Elisha the prophet one of the sons of the prophets lost the head from his axe, which sank. He who had lost the iron asked Elisha, who cast in a piece of wood and the iron swam. This, too, we clearly recognize as having happened contrary to nature, for iron is of heavier nature than water.

We see, then, that grace has more power than nature, and yet we have only spoken so far about the grace of a prophet's blessing. But if a human blessing had such power to change nature, what should we say about that divine consecration where the very words of the Lord and Savior are at work? For that sacrament you receive is made what it is by the word of Christ. But if the word of Elijah had such power to bring down fire from heaven, will not the word of Christ have power to change the nature of the elements? You read about the creation of the whole world: He spoke and they were made, He commanded and they were created. Will not the word of Christ, which was able to make out of nothing that which did not exist, be able to change things that already exist into what they were not before? For it is no less difficult to give a new nature to things than to change them.

52. We observe, then, that grace has more power than nature, and yet so far we have only spoken of the grace of a prophet's blessing. But if the blessing of man had such power as to change nature, what are we to say of that divine consecration where the very words of the Lord and Saviour operate? For that sacrament which you receive is made what it is by the word of Christ. But if the word of Elijah had such power as to bring down fire from heaven, shall not the word of Christ have power to change the nature of the elements? You read concerning the making of the whole world: He spoke and they were made, He commanded and they were created. Shall not the word of Christ, which was able to make out of nothing that which was not, be able to change things which already are into what they were not? For it is not less to give a new nature to things than to change them.

But why rely on arguments? Let us use the examples He gives, and prove the truth of the mystery by the example of the Incarnation. Did the normal course of nature continue as usual when the Lord Jesus was born of Mary? If we look at the normal course, a woman ordinarily conceives after intercourse with a man. And this body which we make is that which was born of the Virgin. Why do you look for the order of nature in the Body of Christ, when the Lord Jesus Himself was born of a Virgin, not according to nature? It is the true Flesh of Christ which was crucified and buried—this is then truly the Sacrament of His Body.

53. But why make use of arguments? Let us use the examples He gives, and by the example of the Incarnation prove the truth of the mystery. Did the course of nature proceed as usual when the Lord Jesus was born of Mary? If we look to the usual course, a woman ordinarily conceives after connection with a man. And this body which we make is that which was born of the Virgin. Why do you seek the order of nature in the Body of Christ, seeing that the Lord Jesus Himself was born of a Virgin, not according to nature? It is the true Flesh of Christ which crucified and buried, this is then truly the Sacrament of His Body.

The Lord Jesus Himself proclaims: This is My Body. Before the blessing of the heavenly words, another nature is spoken of. After the consecration, the Body is signified. He Himself speaks of His Blood. Before the consecration it has another name; after, it is called Blood. And you say, Amen, that is, It is true. Let the heart within confess what the mouth utters. Let the soul feel what the voice speaks.

54. The Lord Jesus Himself proclaims: This is My Body. Matthew 26:26 Before the blessing of the heavenly words another nature is spoken of, after the consecration the Body is signified. He Himself speaks of His Blood. Before the consecration it has another name, after it is called Blood. And you say, Amen, that is, It is true. Let the heart within confess what the mouth utters, let the soul feel what the voice speaks.

Christ, then, feeds His Church with these sacraments, through which the substance of the soul is strengthened. Seeing the continual progress of her grace, He rightly says to her: How beautiful are your breasts, my sister, my spouse, how beautiful they are made by wine, and the smell of your garments is above all spices. A dripping honeycomb are your lips, my spouse, honey and milk are under your tongue, and the smell of your garments is like the smell of Lebanon. A garden enclosed is my sister, my spouse, a garden enclosed, a fountain sealed. By this He indicates that the mystery ought to remain sealed with you, so that it is not violated by the deeds of an evil life and the pollution of chastity, so that it is not made known to those for whom it is not fitting, nor spread abroad among unbelievers through careless gossip. Your guardianship of the faith ought therefore to be good, so that integrity of life and silence may endure unblemished.

55. Christ, then, feeds His Church with these sacraments, by means of which the substance of the soul is strengthened, and seeing the continual progress of her grace, He rightly says to her: How comely are your breasts, my sister, my spouse, how comely they are made by wine, and the smell of your garments is above all spices. A dropping honeycomb are your lips, my spouse, honey and milk are under your tongue, and the smell of your garments is as the smell of Lebanon. A garden enclosed is my sister, my spouse, a garden enclosed, a fountain sealed. By which He signifies that the mystery ought to remain sealed up with you, that it be not violated by the deeds of an evil life, and pollution of chastity, that it be not made known to thou, for whom it is not fitting, nor by garrulous talkativeness it be spread abroad among unbelievers. Your guardianship of the faith ought therefore to be good, that integrity of life and silence may endure unblemished.

For this reason, too, the Church, guarding the depth of the heavenly mysteries, repels the furious storms of wind and calls to herself the sweetness of the grace of spring. Knowing that her garden cannot displease Christ, she invites the Bridegroom, saying: Arise, O north wind, and come, south wind; blow upon my garden, and let my ointments flow down. Let my Brother come down to His garden, and eat the fruit of His trees. For she has good and fruitful trees, which have dipped their roots in the water of the sacred spring and with fresh growth have produced good fruits, so that now they are not cut down with the prophet's axe, but abound with the fruitfulness of the Gospel.

56. For which reason, too, the Church, guarding the depth of the heavenly mysteries, repels the furious storms of wind, and calls to her the sweetness of the grace of spring, and knowing that her garden cannot displease Christ, invites the Bridegroom, saying: Arise, O north wind, and come, thou south; blow upon my garden, and let my ointments flow down. Let my Brother come down to His garden, and eat the fruit of His trees. For it has good trees and fruitful, which have dipped their roots in the water of the sacred spring, and with fresh growth have shot forth into good fruits, so as now not to be cut with the axe of the prophet, but to abound with the fruitfulness of the Gospel.

Finally, the Lord also, delighted by their fruitfulness, responds: I have entered into My garden, My sister, My spouse; I have gathered My myrrh with My spices, I have eaten My meat with My honey, I have drunk My drink with My milk. Understand, you faithful, why He spoke of food and drink. And there is no doubt that He Himself eats and drinks in us, just as you have read that He says in our persons He is in prison.

57. Lastly, the Lord also, delighted with their fertility, answers: I have entered into My garden, My sister, My spouse; I have gathered My myrrh with My spices, I have eaten My meat with My honey, I have drunk My drink with My milk. Song of Songs 5:1 Understand, you faithful, why He spoke of meat and drink. And there is no doubt that He Himself eats and drinks in us, as you have read that He says that in our persons He is in prison. Matthew 25:36

Therefore, the Church, seeing such great grace, encourages her sons and friends to come together for the sacraments, saying: Eat, my friends, and drink and be inebriated, my brother. The Holy Spirit has made clear elsewhere through the prophet what we eat and what we drink, saying, Taste and see that the Lord is good, blessed is the man that hopes in Him. In that sacrament is Christ, because it is the Body of Christ. It is therefore not bodily food but spiritual food. This is why the Apostle says about its prefigurement: Our fathers ate spiritual food and drank spiritual drink, for the Body of God is a spiritual body. The Body of Christ is the Body of the Divine Spirit, for the Spirit is Christ, as we read: The Spirit before our face is Christ the Lord. And in the Epistle of Peter we read: Christ died for us. Finally, that food strengthens our heart, and that drink makes glad the heart of man, as the prophet has recorded.

58. Wherefore, too, the Church, beholding so great grace, exhorts her sons and her friends to come together to the sacraments, saying: Eat, my friends, and drink and be inebriated, my brother. Song of Songs 5:1 What we eat and what we drink the Holy Spirit has elsewhere made plain by the prophet, saying, Taste and see that the Lord is good, blessed is the man that hopes in Him. In that sacrament is Christ, because it is the Body of Christ, it is therefore not bodily food but spiritual. Whence the Apostle says of its type: Our fathers ate spiritual food and drank spiritual drink, 1 Corinthians 10:3 for the Body of God is a spiritual body; the Body of Christ is the Body of the Divine Spirit, for the Spirit is Christ, as we read: The Spirit before our face is Christ the Lord. Lamentations 4:20 And in the Epistle of Peter we read: Christ died for us. 1 Peter 2:21 Lastly, that food strengthens our heart, and that drink makes glad the heart of man, as the prophet has recorded.

So then, having received everything, let us acknowledge that we are born again, but let us not say, "How are we born again? Have we entered our mother's womb a second time and been born again?" I do not recognize here the normal course of nature. But there is no natural order here, where the excellence of grace is present. And again, it is not always the natural course that brings about conception, for we confess that Christ the Lord was conceived by a Virgin, and we reject the natural order. For Mary conceived not by a man, but was with child by the Holy Spirit, as Matthew says: "She was found with child of the Holy Spirit." If, then, the Holy Spirit coming down upon the Virgin accomplished the conception and brought about the work of generation, surely we must not doubt that, coming down upon the Font, or upon those who receive Baptism, He brings about the reality of the new birth.

59. So, then, having obtained everything, let us know that we are born again, but let us not say, How are we born again? Have we entered a second time into our mother's womb and been born again? I do not recognize here the course of nature. But here there is no order of nature, where is the excellence of grace. And again, it is not always the course of nature which brings about conception, for we confess that Christ the Lord was conceived of a Virgin, and reject the order of nature. For Mary conceived not of man, but was with child of the Holy Spirit, as Matthew says: She was found with child of the Holy Spirit. Matthew 1:18 If, then, the Holy Spirit coming down upon the Virgin wrought the conception, and effected the work of generation, surely we must not doubt but that, coming down upon the Font, or upon those who receive Baptism, He effects the reality of the new birth.


Defence of the Nicene Definition (De Decretis) — Defence of the Nicene Definition

Why the Council of Nicaea used the unscriptural words ‘of the essence’ (ousia) and ‘one in essence’ (homoousios): they say in other words what Scripture says, against the Arians’ evasions.

Source: Translated by John Henry Newman. From Nicene and Post-Nicene Fathers, Second Series , Vol. 4. Edited by Philip Schaff and Henry Wace. ( Buffalo, NY: Christian Literature Publishing Co., 1892. ) Revised and edited for New Advent by Kevin Knight. <https://www.newadvent.org/fathers/2809.htm>.

Contents · 7 chapters
  1. Chapter 1. Introduction. The complaint of the Arians against the Nicene Council; their fickleness; they are like Jews; their employment of force instead of reason.
  2. Chapter 2. — Conduct of the Arianstowards the Nicene Council. Ignorant as well as irreligious to attempt to reverse an Ecumenical Council: proceedings at Nicæa: Eusebians then signed what they now complain of: on the unanimity of true teachers and the process of tradition: changes of the Arians.
  3. Chapter 3. Two senses of the word Son, 1. adoptive; 2. essential; attempts of Ariansto find a third meaning between these; e.g. that our Lord only was created immediately by God (Asterius's view), or that our Lord alone partakes the Father. The second and true sense; God begets as He makes, really; though His creation and generation are not like man's; His generation independent of time; generation implies an internal, and therefore an eternal, act in God; explanation of Proverbs 8:22.
  4. Chapter 4.– Proof of the Catholic Sense of the Word Son. Power, Word or Reason, and Wisdom, the names of the Son, imply eternity; as well as the Father's title of Fountain. The Ariansreply, that these do not formally belong to the essence of the Son, but are names given Him; that God has many words, powers, etc. Why there is but one Son and Word, etc. All the titles of the Son coincide in Him.
  5. Chapter 5.– Defence of the Council's Phrases, from the essence, And one in essence. Objection that the phrases are not scriptural; we ought to look at the sense more than the wording; evasion of the Ariansas to the phrase of God which is in Scripture; their evasion of all explanations but those which the Council selected, which were intended to negative the Arianformulæ; protest against their conveying any material sense.
  6. Chapter 6.– Authorities in Support of the Council. Theognostus; Dionysius of Alexandria; Dionysius of Rome; Origen.
  7. Chapter 7. On the ArianSymbol Unoriginate. This term afterwards adopted by them; and why; three senses of it. A fourth sense. Unoriginate denotes God in contrast to His creatures, not to His Son; Father the scriptural title instead; Conclusion.

Chapter 1. Introduction. The complaint of the Arians against the Nicene Council; their fickleness; they are like Jews; their employment of force instead of reason.

You have done well in letting me know about the discussion you had with the supporters of Arianism, among whom were certain friends of Eusebius, as well as very many of the brothers who hold the teaching of the Church. I welcomed your vigilance for the love of Christ, which excellently exposed the irreligion of their heresy. At the same time, I marveled at the boldness that led the Arians, after all the previous exposure of the unsoundness and emptiness of their arguments—indeed, after everyone became convinced of their extreme perverseness—to still complain like the Jews: Why did the Fathers at Nicaea use terms not in Scripture, 'of the ousia' and 'one in ousia'? You then, as a learned man, in spite of their evasions, proved that they were talking nonsense, and in devising these evasions they were simply acting in keeping with their own evil disposition. For they are as changeable and unstable in their beliefs as chameleons are in their colors. When they are exposed they look confused, and when they are questioned they hesitate, and then they lose all shame and resort to evasions. And then, when they are caught in these, they do not stop until they invent fresh falsehoods, and, according to Scripture, 'imagine a vain thing'—all so that they may remain constant in their irreligion.

1. Thou hast done well, in signifying to me the discussion you have had with the advocates of Arianism, among whom were certain of the friends of Eusebius, as well as very many of the brethren who hold the doctrine of the Church. I hailed your vigilance for the love of Christ, which excellently exposed the irreligion of their heresy; while I marvelled at the effrontery which led the Arians, after all the past detection of unsoundness and futility in their arguments, nay, after the general conviction of their extreme perverseness, still to complain like the Jews, Why did the Fathers at Nicæa use terms not in Scripture, 'Of the essence ' and 'One in essence?' Thou then, as a man of learning, in spite of their subterfuges, convicted them of talking to no purpose; and they in devising them were but acting suitably to their own evil disposition. For they are as variable and fickle in their sentiments, as chameleons in their colors; and when exposed they look confused, and when questioned they hesitate, and then they lose shame, and betake themselves to evasions. And then, when detected in these, they do not rest till they invent fresh matters which are not, and, according to the Scripture, ' imagine a vain thing '; and all that they may be constant to their irreligion.

These kinds of efforts are nothing but a clear sign of their lack of sound reasoning and, as I said, an imitation of Jewish hostility. For the Jews too, when proven wrong by the Truth and unable to face it, made excuses like, "What sign do You do, that we may see and believe You? What do You work?" even though so many signs had been given that they themselves said, "What shall we do? For this man does many miracles." In fact, dead people were raised, the lame walked, the blind saw again, lepers were cleansed, water became wine, five loaves fed five thousand, and everyone marveled and worshiped the Lord, confessing that the prophecies were fulfilled in Him and that He was God the Son of God—everyone except the Pharisees, who, even though the signs shone brighter than the sun, still complained like ignorant people, "Why do You, being a man, make Yourself God?" Foolish and truly blind in their understanding! They should have said the opposite: Why have You, being God, become man? For His works proved He was God, so that they might worship the goodness of the Father and admire the Son's plan of salvation for us. But they did not say this. No, they did not want to acknowledge what He was doing. Or rather, they did acknowledge it—for they could not help that—but then they changed their complaint again: Why do You heal the paralyzed, why do You make the blind see, on the sabbath day? But this too was just an excuse and mere grumbling, for the Lord healed "all manner of sickness, and all manner of disease" on other days as well, yet they still complained as usual, and by calling Him Beelzebub, they chose the accusation of atheism rather than admit their own wickedness. And though the Savior showed His divinity and preached the Father to everyone at many different times and in various ways, they still resisted stubbornly, contradicting Him with foolish words. They did this, according to the divine proverb, so that by finding reasons to complain, they might separate themselves from the truth.

Now such endeavours are nothing else than an obvious token of their defect of reason, and a copying, as I have said, of Jewish malignity. For the Jews too, when convicted by the Truth, and unable to confront it, used evasions, such as, 'What sign do You do, that we may see and believe You? What do You work? John 6:30 Though so many signs were given, that they said themselves, 'What do we? For this man does many miracles.' In truth, dead men were raised, lame walked, blind saw afresh, lepers were cleansed, and the water became wine, and five loaves satisfied five thousand, and all wondered and worshipped the Lord, confessing that in Him were fulfilled the prophecies, and that He was God the Son of God; all but the Pharisees, who, though the signs shone brighter than the sun, yet complained still, as ignorant men, 'Why do You, being a man, make Yourself God?' Insensate, and verily blind in understanding! They ought contrariwise to have said, Why have You, being God, become man? for His works proved Him God, that they might both worship the goodness of the Father, and admire the Son's Economy for our sakes. However, this they did not say; no, nor liked to witness what He was doing; or they witnessed indeed, for this they could not help, but they changed their ground of complaint again, Why do You heal the paralytic, why do You make born-blind to see, on the sabbath day? But this too was an excuse, and mere murmuring; for on other days as well did the Lord heal 'all manner of sickness, and all manner of disease Matthew 4:23,' but they complained still according to their wont, and by calling Him Beelzebub, preferred the suspicion of Atheism, to a recantation of their own wickedness. And though in such sundry times and various manners the Saviour showed His Godhead and preached the Father to all men, nevertheless, as kicking against the pricks, they contradicted in the language of folly, and this they did, according to the divine proverb, that by finding occasions, they might separate themselves from the truth.

Just as the Jews of that time were justly deprived of their laws and the promises made to their fathers for acting so wickedly and denying the Lord, so the Arians now, acting like Jews, are in my view in the same situation as Caiaphas and the Pharisees of his day. Realizing that their heresy is completely unreasonable, they make up excuses: Why was this defined and not that? Don't be surprised if they act this way now, for before long they will turn to violence and soon will threaten with armed force. Indeed, their false teaching finds its support in such tactics, as we can see, for having denied the Word of God, they have no rational argument at all, as is only fitting. Knowing this, I would not have bothered to answer their questions. But since you kindly asked to know what happened at the Council, I have promptly told you what took place, showing in a few words how completely devoid of true religion Arianism is, and how their only business is to make up excuses.

2. As then the Jews of that day, for acting thus wickedly and denying the Lord, were with justice deprived of their laws and of the promise made to their fathers, so the Arians, Judaizing now, are, in my judgment, in circumstances like those of Caiaphas and the contemporary Pharisees. For, perceiving that their heresy is utterly unreasonable, they invent excuses, Why was this defined, and not that? Yet wonder not if now they practise thus; for in no long time they will turn to outrage, and next will threaten 'the band and the captain.' Forsooth in these their heterodoxy has its support, as we see; for denying the Word of God, reason have they none at all, as is equitable. Aware then of this, I would have made no reply to their interrogations: but, since your friendliness has asked to know the transactions of the Council, I have without any delay related at once what then took place, showing in few words, how destitute Arianism is of a religious spirit, and how their one business is to frame evasions.

Chapter 2. — Conduct of the Arianstowards the Nicene Council. Ignorant as well as irreligious to attempt to reverse an Ecumenical Council: proceedings at Nicæa: Eusebians then signed what they now complain of: on the unanimity of true teachers and the process of tradition: changes of the Arians.

Consider this carefully, beloved. If the devil has planted this perversion in their hearts and they feel confident in their wicked ideas, then let them defend themselves against the proofs of heresy that have been presented. After that, there will be time to criticize the definition written against them—if they can. No one who has been convicted of murder or adultery is allowed, after the trial, to attack the judge's sentence by questioning why he spoke one way and not another. This does not excuse the convicted person, but rather adds to his crime by demonstrating insolence and arrogance. In the same way, these people should either prove that their beliefs are orthodox—since they were accused and convicted at that time, and their complaints came afterwards, and it is right that those who are accused should focus on defending themselves—or if their conscience is unclean and they are aware of their own irreligion, they should not complain about what they do not understand. Otherwise they will bring a double accusation upon themselves: both irreligion and ignorance. Instead, they should examine the matter with a teachable spirit, and by learning what they have not known until now, cleanse their irreligious ears with the fountain of truth and the teachings of true religion.

And do thou, beloved, consider whether it be not so. If, the devil having sowed their hearts with this perverseness, they feel confidence in their bad inventions, let them defend themselves against the proofs of heresy which have been advanced, and then will be the time to find fault, if they can, with the definition framed against them. For no one, on being convicted of murder or adultery, is at liberty after the trial to arraign the sentence of the judge, why he spoke in this way and not in that. For this does not exculpate the convict, but rather increases his crime on the score of petulance and audacity. In like manner, let these either prove that their sentiments are religious (for they were then accused and convicted, and their complaints are subsequent, and it is just that those who are under a charge should confine themselves to their own defense), or if they have an unclean conscience, and are aware of their own irreligion, let them not complain of what they do not understand, or they will bring on themselves a double imputation, of irreligion and of ignorance. Rather let them investigate the matter in a docile spirit, and learning what hitherto they have not known, cleanse their irreligious ears with the spring of truth and the doctrines of religion.

Here's what actually happened to Eusebius and his associates at the Council of Nicaea. While they persisted in their irreligion and tried to fight against God, the language they used was filled with irreligious content. But the assembled bishops, numbering around three hundred, gently and charitably asked them to explain and defend their position on religious grounds. However, as soon as they began to speak, they were condemned, and they contradicted one another. Then, realizing the impossible position their heresy was in, they fell silent, and by their silence they admitted the disgrace that fell upon their false teaching. At this point the bishops rejected the terms they had invented and published the sound, ecclesiastical faith. When everyone signed it, Eusebius and his associates also signed it, using those very words they now complain about—I mean, "of the ousia" and "one in ousia," and that the Son of God is neither creature nor work, nor among things that came into being, but that the Word is an offspring from the ousia of the Father. What is truly remarkable is that Eusebius of Caesarea in Palestine, who had denied this the day before but then signed it, sent a letter to his church saying that this was the church's faith and the tradition of the Fathers. He publicly admitted that they had previously been in error and had rashly contended against the truth. Though at the time he was ashamed to adopt these terms and excused himself to his church in his own way, he certainly implies all this in his letter by not denying "one in ousia" and "of the ousia." In doing this he got himself into difficulty, because while excusing himself, he went on to attack the Arians for saying that the Son did not exist before his generation, and thereby rejecting his existence before his birth in the flesh. Acacius is also aware of this, though he too may pretend otherwise out of fear because of the times and deny the fact. Accordingly, I have attached Eusebius's letter at the end so that you may learn from it about the disrespect that Christ's enemies, particularly Acacius himself, show toward their own teachers.

3. Now it happened to Eusebius and his fellows in the Nicene Council as follows:– while they stood out in their irreligion, and attempted their fight against God, the terms they used were replete with irreligion; but the assembled Bishops who were three hundred more or less, mildly and charitably required of them to explain and defend themselves on religious grounds. Scarcely, however, did they begin to speak, when they were condemned, and one differed from another; then perceiving the straits in which their heresy lay, they remained dumb, and by their silence confessed the disgrace which came upon their heterodoxy. On this the Bishops, having negatived the terms they had invented, published against them the sound and ecclesiastical faith; and, as all subscribed it, Eusebius and his fellows subscribed it also in those very words, of which they are now complaining, I mean, of the essence and one in essence, and that the Son of God is neither creature or work, nor in the number of things originated, but that the Word is an offspring from the substance of the Father. And what is strange indeed, Eusebius of Cæsarea in Palestine, who had denied the day before, but afterwards subscribed, sent to his Church a letter, saying that this was the Church's faith, and the tradition of the Fathers; and made a public profession that they were before in error, and were rashly contending against the truth. For though he was ashamed at that time to adopt these phrases, and excused himself to the Church in his own way, yet he certainly means to imply all this in his Epistle, by his not denying the one in essence, and of the essence. And in this way he got into a difficulty; for while he was excusing himself, he went on to attack the Arians, as stating that the Son was not before His generation, and as thereby rejecting His existence before His birth in the flesh. And this Acacius is aware of also, though he too through fear may pretend otherwise because of the times and deny the fact. Accordingly I have subjoined at the end the letter of Eusebius, that you may know from it the disrespect towards their own doctors shown by Christ's enemies, and singularly by Acacius himself.

Are they not committing a crime in even thinking about contradicting such a great and ecumenical Council? Are they not transgressing when they dare to oppose that good definition against Arianism, which is acknowledged even by those who first taught them irreligion? And even if Eusebius and his companions did change their minds after signing and returned like dogs to their own vomit of irreligion, don't those who oppose the Council today deserve even greater hatred? They sacrifice their souls' freedom to others and are willing to accept as masters of their heresy people who are, as James has said, double-minded men, unstable in all their ways, never holding one opinion but constantly changing back and forth. These people now recommend certain statements but soon dishonor them, and then turn around and recommend what they were just criticizing. But this, as the Shepherd has said, is the mark of the devil and the characteristic of peddlers rather than teachers. What our Fathers have handed down is truly doctrine, and this is truly the mark of teachers: to confess the same thing as each other and to vary neither from themselves nor from their fathers. Those who lack this character should be called not true teachers but evil ones. Thus the Greeks, since they don't witness to the same doctrines but quarrel with one another, have no truth in their teaching. But the holy and true heralds of the truth agree with each other and do not differ. For though they lived at different times, they all point the same way, being prophets of the one God and preaching the same Word harmoniously.

4. Are they not then committing a crime, in their very thought to gainsay so great and ecumenical a Council? Are they not in transgression, when they dare to confront that good definition against Arianism, acknowledged, as it is, by those who had in the first instance taught them irreligion? And supposing, even after subscription, Eusebius and his fellows did change again, and return like dogs to their own vomit of irreligion, do not the present gain-sayers deserve still greater detestation, because they thus sacrifice their souls' liberty to others; and are willing to take these persons as masters of their heresy, who are, as James James 1:8 has said, double-minded men, and unstable in all their ways, not having one opinion, but changing to and fro, and now recommending certain statements, but soon dishonouring them, and in turn recommending what just now they were blaming? But this, as the Shepherd has said, is the child of the devil, and the note of hucksters rather than of doctors. For, what our Fathers have delivered, this is truly doctrine; and this is truly the token of doctors, to confess the same thing with each other, and to vary neither from themselves nor from their fathers; whereas they who have not this character are to be called not true doctors but evil. Thus the Greeks, as not witnessing to the same doctrines, but quarrelling one with another, have no truth of teaching; but the holy and veritable heralds of the truth agree together, and do not differ. For though they lived in different times, yet they one and all tend the same way, being prophets of the one God, and preaching the same Word harmoniously.

And so what Moses taught, Abraham observed; and what Abraham observed, Noah and Enoch acknowledged, distinguishing pure from impure and becoming acceptable to God. Abel too witnessed in this way, knowing what he had learned from Adam, who himself had learned from the Lord, who said when He came at the end of the ages to abolish sin, "I give no new commandment to you, but an old commandment which you have heard from the beginning." Therefore the blessed Apostle Paul, who had learned it from Him, when describing ecclesiastical functions, forbade that deacons—not to mention bishops—should be double-tongued; and in his rebuke of the Galatians, he made a broad declaration: "If anyone preaches any other Gospel to you than what you have received, let him be anathema, as I have said, so I say again. If even we, or an angel from heaven should preach to you any other Gospel than what you have received, let him be anathema." Since the Apostle speaks this way, let these men either anathematize Eusebius and his companions, at least for changing their position and professing what contradicts their subscriptions; or, if they acknowledge that their subscriptions were good, let them not make complaints against so great a Council. But if they do neither one nor the other, they are plainly the sport of every wind and wave, and are influenced by opinions not their own but others', and being such, they are just as unworthy of attention now as before in what they claim. Rather let them stop criticizing what they do not understand, lest they fail to discriminate and simply call evil good and good evil, and think that bitter is sweet and sweet is bitter. Clearly, they want doctrines that have been judged wrong and condemned to gain the upper hand, and they make violent efforts to undermine what was rightly defined. There should be no reason for any further explanation or answer to their excuses on our part, nor for further resistance on theirs, but rather for agreement with what the leaders of their heresy subscribed. For though the subsequent change of Eusebius and his companions was suspicious and immoral, their subscription—when they had at least some small opportunity to defend themselves—is certain proof of the irreligion of their doctrine. For they would not have subscribed earlier had they not condemned the heresy, nor would they have condemned it had they not been surrounded with difficulty and shame; so that changing back again is proof of their contentious zeal for irreligion. These men should therefore, as I have said, keep quiet. But since from an extraordinary lack of modesty they perhaps hope to be able to advocate this diabolical irreligion better than the others, therefore, though in my former letter written to you I have already argued at length against them, nevertheless, come let us now also examine them in each of their separate statements, as we did their predecessors. For now no less than then their heresy shall be shown to have no soundness in it, but to be from evil spirits.

5. And thus what Moses taught, that Abraham observed; and what Abraham observed, that Noah and Enoch acknowledged, discriminating pure from impure, and becoming acceptable to God. For Abel too in this way witnessed, knowing what he had learned from Adam, who himself had learned from that Lord, who said, when He came at the end of the ages for the abolishment of sin, I give no new commandment unto you, but an old commandment, which you have heard from the beginning 1 John 2:7. Wherefore also the blessed Apostle Paul, who had learned it from Him, when describing ecclesiastical functions, forbade that deacons, not to say bishops, should be double-tongued 1 Timothy 3:8; and in his rebuke of the Galatians, he made a broad declaration, If anyone preach any other Gospel unto you than that you have received, let him be anathema, as I have said, so say I again. If even we, or an Angel from heaven should preach unto you any other Gospel than that you have received, let him be anathema Galatians 1:8-9. Since then the Apostle thus speaks, let these men either anathematise Eusebius and his fellows, at least as changing round and professing what is contrary to their subscriptions; or, if they acknowledge that their subscriptions were good, let them not utter complaints against so great a Council. But if they do neither the one nor the other, they are themselves too plainly the sport of every wind and surge, and are influenced by opinions, not their own, but of others, and being such, are as little worthy of deference now as before, in what they allege. Rather let them cease to carp at what they understand not; lest so be that not knowing to discriminate, they simply call evil good and good evil, and think that bitter is sweet and sweet is bitter. Doubtless, they desire that doctrines which have been judged wrong and have been reprobated should gain the ascendancy, and they make violent efforts to prejudice what was rightly defined. Nor should there be any reason on our part for any further explanation, or answer to their excuses, neither on theirs for further resistance, but for an acquiescence in what the leaders of their heresy subscribed; for though the subsequent change of Eusebius and his fellows was suspicious and immoral, their subscription, when they had the opportunity of at least some little defense of themselves, is a certain proof of the irreligion of their doctrine. For they would not have subscribed previously had they not condemned the heresy, nor would they have condemned it, had they not been encompassed with difficulty and shame; so that to change back again is a proof of their contentious zeal for irreligion. These men also ought therefore, as I have said, to keep quiet; but since from an extraordinary want of modesty, they hope perhaps to be able to advocate this diabolical irreligion better than the others, therefore, though in my former letter written to you, I have already argued at length against them, notwithstanding, come let us now also examine them, in each of their separate statements, as their predecessors; for now not less than then their heresy shall be shown to have no soundness in it, but to be from evil spirits.

Chapter 3. Two senses of the word Son, 1. adoptive; 2. essential; attempts of Ariansto find a third meaning between these; e.g. that our Lord only was created immediately by God (Asterius's view), or that our Lord alone partakes the Father. The second and true sense; God begets as He makes, really; though His creation and generation are not like man's; His generation independent of time; generation implies an internal, and therefore an eternal, act in God; explanation of Proverbs 8:22.

They say what others held and dared to maintain before them: Not always Father, not always Son, for the Son did not exist before His generation, but like other creatures came to be from nothing. Consequently, God was not always Father of the Son, but only when the Son came to be and was created did God begin to be called His Father. For the Word is a creature and a work, foreign and unlike the Father in ousia, and the Son is neither by physis the Father's true Word nor His only and true Wisdom. Rather, being a creature and one of the works, He is improperly called Word and Wisdom, for He was made by the Word which is in God, just as all things were. Therefore the Son is not true God.

6. They say then what the others held and dared to maintain before them; Not always Father, not always Son; for the Son was not before His generation, but, as others, came to be from nothing; and in consequence God was not always Father of the Son; but, when the Son came to be and was created, then was God called His Father. For the Word is a creature and a work, and foreign and unlike the Father in essence; and the Son is neither by nature the Father's true Word, nor His only and true Wisdom; but being a creature and one of the works, He is improperly called Word and Wisdom; for by the Word which is in God was He made, as were all things. Wherefore the Son is not true God.

To help them understand what they are actually saying, we should first ask them this: what exactly is a son, and what does that word mean? In fact, Holy Scripture shows us two different meanings of this word. One meaning is what Moses presents to us in the Law: "When you listen to the voice of the Lord your God, keeping all His commandments which I command you this day, doing what is right in the eyes of the Lord your God, you are children of the Lord your God." We also see this meaning in the Gospel, where John says, "But as many as received Him, to them He gave the power to become the sons of God." The other meaning is the one in which Isaac is the son of Abraham, Jacob is the son of Isaac, and the Patriarchs are the sons of Jacob. So in which of these two senses do they understand the Son of God when they tell such stories as we have heard? I am quite sure they will end up with the same false teaching as Eusebius and his associates.

Now it may serve to make them understand what they are saying, to ask them first this, what in fact a son is, and of what is that name significant. In truth, Divine Scripture acquaints us with a double sense of this word:– one which Moses sets before us in the Law, 'When you shall hearken to the voice of the Lord your God, to keep all His commandments which I command you this day, to do that which is right in the eyes of the Lord your God, you are children of the Lord your God;' as also in the Gospel, John says, 'But as many as received Him, to them gave He power to become the sons of God John 1:12:'– and the other sense, that in which Isaac is son of Abraham, and Jacob of Isaac, and the Patriarchs of Jacob. Now in which of these two senses do they understand the Son of God that they relate such fables as the foregoing? For I feel sure they will issue in the same irreligion with Eusebius and his fellows.

If they mean the first sense—which applies to those who gain the title of son through grace based on moral progress and receive the power to become sons of God (for this is what their predecessors claimed)—then He would appear to differ from us in nothing. In fact, He would not even be Only-begotten, since He would have obtained the title of Son just like others, through His virtue. For even granting what they say—that because His qualifications were foreknown, He therefore received grace from the very beginning, along with the title and the glory that comes with it, right from His first existence—there would still be no difference between Him and those who receive the title after their actions, as long as He has the character of son on the same basis as everyone else. For Adam too, though he received grace from the start and was placed in paradise immediately upon his creation, was no different from Enoch, who was brought there some time after his birth because he pleased God, or from the Apostle, who was likewise caught up to paradise after his actions. Nor was he different from the thief who, on the basis of his confession, received a promise that he would be in paradise immediately.

If in the first, which belongs to those who gain the name by grace from moral improvement, and receive power to become sons of God (for this is what their predecessors said), then He would seem to differ from us in nothing; no, nor would He be Only-begotten, as having obtained the title of Son as others from His virtue. For granting what they say, that, whereas His qualifications were fore- known, He therefore received grace from the first, the name, and the glory of the name, from His very first beginning, still there will be no difference between Him and those who receive the name after their actions, so long as this is the ground on which He as others has the character of son. For Adam too, though he received grace from the first, and upon his creation was at once placed in paradise, differed in no respect either from Enoch, who was translated there after some time from his birth on his pleasing God, or from the Apostle, who likewise was caught up to Paradise after his actions; nay, not from him who once was a thief, who on the ground of his confession, received a promise that he should be immediately in paradise.

When pressed on this point, they will perhaps give an answer that has gotten them into trouble many times before: We believe that the Son has this special privilege over others, and is therefore called Only-begotten, because He alone was brought into being by God alone, and all other things were created by God through the Son. Now I wonder who suggested to you such a weak and novel idea—that the Father alone worked with His own hand to make the Son alone, and that all other things were brought into being by the Son as if by an assistant worker. If God was satisfied with making only the Son because of the labor involved, instead of making all things at once, this is an irreligious thought, especially for those who know the words of Isaiah: "The everlasting God, the Lord, the Creator of the ends of the earth, does not hunger or grow weary; there is no searching of His understanding" (Isaiah 40:28). Rather, it is He who gives strength to the hungry and, through His Word, refreshes those who labor. Again, it is irreligious to suppose that He disdained, as if it were a lowly task, to form the creatures Himself that came after the Son. For there is no pride in that God who goes down with Jacob into Egypt, who corrects Abimelek for Abraham's sake because of Sarah, who speaks face to face with Moses (himself a man), who descends upon Mount Sinai, and who by His hidden grace fights for the people against Amalek. However, you are wrong even in this claim, for "He made us, and not we ourselves." It is He who, through His Word, made all things small and great, and we may not divide creation and say this is the Father's and this is the Son's. Rather, they are from one God, who uses His own Word as a Hand, and in Him does all things. God Himself shows us this when He says, "All these things My Hand has made" (Isaiah 66:2), while Paul taught us what he had learned: that "There is one God, from whom are all things; and one Lord Jesus Christ, through whom are all things" (1 Corinthians 8:6). Thus He, always as now, speaks to the sun and it rises, and commands the clouds and it rains upon one place; and where it does not rain, it is dried up. And He commands the earth to yield her fruits, and fashions Jeremiah in the womb (Jeremiah 1:5). But if He now does all this, certainly at the beginning He did not disdain to make all things Himself through the Word, for these present acts are simply parts of the whole.

7. When thus pressed, they will perhaps make an answer which has brought them into trouble many times already; We consider that the Son has this prerogative over others, and therefore is called Only-begotten, because He alone was brought to be by God alone, and all other things were created by God through the Son. Now I wonder who it was that suggested to you so futile and novel an idea as that the Father alone wrought with His own hand the Son alone, and that all other things were brought to be by the Son as by an under-worker. If for the toil's sake God was content with making the Son only, instead of making all things at once, this is an irreligious thought, especially in those who know the words of Esaias, 'The everlasting God, the Lord, the Creator of the ends of the earth, hungers not, neither is weary; there is no searching of His understanding Isaiah 40:28.' Rather it is He who gives strength to the hungry, and through His Word refreshes the labouring. Again, it is irreligious to suppose that He disdained, as if a humble task, to form the creatures Himself which came after the Son; for there is no pride in that God, who goes down with Jacob into Egypt, and for Abraham's sake corrects Abimelek because of Sara, and speaks face to face with Moses, himself a man, and descends upon Mount Sinai, and by His secret grace fights for the people against Amalek. However, you are false even in this assertion, for 'He made us, and not we ourselves.' He it is who through His Word made all things small and great, and we may not divide the creation, and says this is the Father's, and this the Son's, but they are of one God, who uses His proper Word as a Hand, and in Him does all things. This God Himself shows us, when He says, 'All these things has My Hand made Isaiah 66:2;' while Paul taught us as he had learned, that 'There is one God, from whom all things; and one Lord Jesus Christ, through whom all things 1 Corinthians 8:6.' Thus He, always as now, speaks to the sun and it rises, and commands the clouds and it rains upon one place; and where it does not rain, it is dried up. And He bids the earth yield her fruits, and fashions Jeremias Jeremiah 1:5 in the womb. But if He now does all this, assuredly at the beginning also He did not disdain to make all things Himself through the Word; for these are but parts of the whole.

But let us suppose that the other creatures could not endure being made by the direct hand of the Unoriginate, and therefore the Son alone was brought into being by the Father alone, while other things were made by the Son as an assistant and subordinate worker. This is what Asterius the sacrificer has written, and Arius has copied and passed down to his own followers, and from that time they use this formula, broken reed that it is, being ignorant—these confused men—of how fragile it is. For if it was impossible for originated things to bear the hand of God, and you consider the Son to be one of their number, how was He also able to endure this formation by God alone? And if a Mediator became necessary so that originated things might come to be, and you consider the Son to be originated, then there must have been some intermediary before Him for His creation. And that Mediator himself, being a creature, would also need another Mediator for his own creation. And even if we were to propose another, we must first propose his Mediator, so that we will never reach an end. And thus, with a Mediator always being required, the creation will never be completed, because nothing originated, as you say, can bear the direct hand of the Unoriginate. And if, when you perceive the absurdity of this, you begin to say that the Son, though a creature, was made capable of being made by the Unoriginate, then it follows that other things also, though originated, are capable of being made directly by the Unoriginate, for the Son too is only a creature in your judgment, just like all of them. And accordingly the origination of the Word is unnecessary, according to your irreligious and foolish idea, since God is sufficient for the direct formation of all things, and all originated things are capable of sustaining His direct hand.

8. But let us suppose that the other creatures could not endure to be wrought by the absolute Hand of the Unoriginate and therefore the Son alone was brought into being by the Father alone, and other things by the Son as an underworker and assistant, for this is what Asterius the sacrificer has written, and Arius has transcribed and bequeathed to his own friends, and from that time they use this form of words, broken reed as it is, being ignorant, the bewildered men, how brittle it is. For if it was impossible for things originate to bear the hand of God, and you hold the Son to be one of their number, how was He too equal to this formation by God alone? And if a Mediator became necessary that things originate might come to be, and you hold the Son to be originated, then must there have been some medium before Him, for His creation; and that Mediator himself again being a creature, it follows that he too needed another Mediator for his own constitution. And though we were to devise another, we must first devise his Mediator, so that we shall never come to an end. And thus a Mediator being ever in request, never will the creation be constituted, because nothing originate, as you say, can bear the absolute hand of the Unoriginate. And if, on your perceiving the extravagance of this, you begin to say that the Son, though a creature, was made capable of being made by the Unoriginate, then it follows that other things also, though originated, are capable of being wrought immediately by the Unoriginate; for the Son too is but a creature in your judgment, as all of them. And accordingly the origination of the Word is superfluous, according to your irreligious and futile imagination, God being sufficient for the immediate formation of all things, and all things originate being capable of sustaining His absolute hand.

These irreligious men have so little sense in their madness that we should examine whether this particular sophism is not even more irrational than the others. Adam was created alone by God alone through the Word; yet no one would say that Adam had any special privilege over other people, or was different from those who came after him, even though he alone was made and fashioned by God alone, and we all descend from Adam and exist according to the succession of the human race, since he was fashioned from the earth as others were, and at first did not exist, but afterward came to be.

These irreligious men then having so little mind amid their madness, let us see whether this particular sophism be not even more irrational than the others. Adam was created alone by God alone through the Word; yet no one would say that Adam had any prerogative over other men, or was different from those who came after him, granting that he alone was made and fashioned by God alone, and we all spring from Adam, and consist according to succession of the race, so long as he was fashioned from the earth as others, and at first not being, afterwards came to be.

Even if we were to grant Adam some special privilege because he was considered worthy of God's direct handiwork, that privilege would be one of honor, not of nature. For he came from the earth just like other people, and the hand that formed Adam back then is also the same hand that both now and always forms and gives complete existence to those who come after him. God Himself declares this to Jeremiah, as I mentioned before: "Before I formed you in the womb, I knew you." And He says of all people: "All these things My hand has made." Again through Isaiah: "Thus says the Lord, your redeemer, and He that formed you from the womb, I am the Lord that makes all things; that stretches forth the heavens alone; that spreads abroad the earth by Myself." David, knowing this, says in the Psalm: "Your hands have made me and fashioned me." And the one who says in Isaiah, "Thus says the Lord who formed me from the womb to be His servant," signifies the same thing. Therefore, regarding his nature, Adam differs in no way from us even though he came before us in time, since we all have our existence and are created by the same hand. If then these are your thoughts about the Son of God too, Arians—that He exists and came to be in this same way—then in your judgment He will differ in no way regarding His nature from others, since He too was not, and then came to be, and the name was united to Him by grace at His creation because of His virtue. For according to what you say, He Himself is one of those about whom the Spirit says in the Psalms: "He spoke the word, and they were made; He commanded, and they were created." If that is so, who was it through whom God gave the command for the Son's creation? For there must be a Word through whom God gave command and in whom the works are created. But you have no one else to show except the Word you deny—unless of course you plan to invent some new idea again.

9. But though we were to allow some prerogative to the Protoplast as having been deemed worthy of the hand of God, still it must be one of honour not of nature. For he came of the earth, as other men; and the hand which then fashioned Adam, is also both now and ever fashioning and giving entire consistence to those who come after him. And God Himself declares this to Jeremiah, as I said before; 'Before I formed you in the womb, I knew you Jeremiah 1:5;' and so He says of all, 'All those things has My hand made Isaiah 66:2;' and again by Isaiah, 'Thus says the Lord, your redeemer, and He that formed you from the womb, I am the Lord that makes all things; that stretches forth the heavens alone; that spreads abroad the earth by Myself.' And David, knowing this, says in the Psalm, 'Your hands have made me and fashioned me;' and he who says in Isaiah, 'Thus says the Lord who formed me from the womb to be His servant Isaiah 49:5,' signifies the same. Therefore, in respect of nature, he differs nothing from us though he precede us in time, so long as we all consist and are created by the same hand. If then these be your thoughts, O Arians, about the Son of God too, that thus He subsists and came to be, then in your judgment He will differ nothing on the score of nature from others, so long as He too was not, and came to be, and the name was by grace united to Him in His creation for His virtue's sake. For He Himself is one of those, from what you say, of whom the Spirit says in the Psalms, 'He spoke the word, and they were made; He commanded, and they were created.' If so, who was it by whom God gave command for the Son's creation? For a Word there must be by whom God gave command, and in whom the works are created; but you have no other to show than the Word you deny, unless indeed you should devise again some new notion.

Yes, they will say, we have another argument (which I heard before from Eusebius and his associates): we believe that the Son of God has a special status above others and is called Only-begotten because He alone partakes of the Father, while all other things partake of the Son. So they exhaust themselves changing and varying their language like changing colors. However, this will not save them from being exposed as people who are earthly, speaking empty words, and wallowing in their own ideas as if in mud.

Yes, they will say, we have another; (which indeed I formerly heard Eusebius and his fellows use), on this score do we consider that the Son of God has a prerogative over others, and is called Only-begotten, because He alone partakes the Father, and all other things partake the Son. Thus they weary themselves in changing and in varying their phrases like colors; however, this shall not save them from an exposure, as men that are of the earth, speaking vainly, and wallowing in their own conceits as in mire.

If He were called God's Son and we were called the Son's sons, their made-up story might seem believable. But if we too are said to be sons of the same God of whom He is Son, then we too partake the Father, who says, "I have begotten and exalted children" (Isaiah 1:2). For if we did not partake Him, He would not have said "I have begotten." But if He Himself begot us, He and no other is our Father. And as I said before, it makes no difference whether the Son has something more and was made first, while we have something less and were made later, as long as we all partake and are called sons of the same Father. For "more or less" does not indicate a different nature, but relates to each person according to their practice of virtue—one is placed over ten cities, another over five, some sit on twelve thrones judging the twelve tribes of Israel, others hear the words "Come, you blessed of My Father" and "Well done, good and faithful servant." With such ideas, it's no wonder they imagine that God was not always Father of such a Son, and that such a Son did not always exist but was generated from nothing as a creature and did not exist before His generation—for such a one is different from the True Son of God.

10. For if He were called God's Son, and we the Son's sons, their fiction were plausible; but if we too are said to be sons of that God, of whom He is Son, then we too partake the Father, who says, 'I have begotten and exalted children Isaiah 1:2.' For if we did not partake Him, He had not said, 'I have begotten;' but if He Himself begot us, no other than He is our Father. And, as before, it matters not, whether the Son has something more and was made first, but we something less, and were made afterwards, as long as we all partake, and are called sons, of the same Father. For the more or less does not indicate a different nature; but attaches to each according to the practice of virtue; and one is placed over ten cities, another over five; and some sit on twelve thrones judging the twelve tribes of Israel; and others hear the words, 'Come, you blessed of My Father,' and, 'Well done, good and faithful servant.' With such ideas, however, no wonder they imagine that of such a Son God was not always Father, and such a Son was not always in being, but was generated from nothing as a creature, and was not before His generation; for such an one is other than the True Son of God.

But to continue with such teaching is incompatible with true faith, for it is more characteristic of the thinking of the Sadducees and the Samosatene. It remains, then, to say that the Son of God is called such in the other sense, in the way that Isaac was the son of Abraham. For what is naturally begotten from someone and does not come to him from outside, that is truly a son by nature, and this is what the term means. Is the Son's generation, then, a matter of human affection? (For this is likely what they, like their predecessors, will object in their ignorance.) Not at all. For God is not like man, nor are men like God. Men were created from matter, and that matter is capable of being affected. But God is immaterial and incorporeal. Even if the same terms are used of both God and man in divine Scripture, those with clear sight, as Paul instructs, will study it carefully and thereby make distinctions, and understand what is written according to the physis of each subject, and avoid any confusion of meaning. In this way they will neither conceive of the things of God in a human way, nor attribute the things of man to God. For this would be to mix wine with water, and to place upon the altar strange fire alongside that which is divine.

But to persist in such teaching does not consist with piety, for it is rather the tone of thought of Sadducees and the Samosatene; it remains then to say that the Son of God is so called according to the other sense, in which Isaac was son of Abraham; for what is naturally begotten from any one and does not accrue to him from without, that in the nature of things is a son, and that is what the name implies. Is then the Son's generation one of human affection? (for this perhaps, as their predecessors, they too will be ready to object in their ignorance;)– in no wise; for God is not as man, nor men as God. Men were created of matter, and that passible; but God is immaterial and incorporeal. And if so be the same terms are used of God and man in divine Scripture, yet the clear-sighted, as Paul enjoins, will study it, and thereby discriminate, and dispose of what is written according to the nature of each subject, and avoid any confusion of sense, so as neither to conceive of the things of God in a human way, nor to ascribe the things of man to God. For this were to mix wine with water, and to place upon the altar strange fire with that which is divine.

For God creates, and creating is also attributed to humans. God has being, and humans are said to exist, having received this gift from God. But does God create as humans do? Or is His being like human being? Absolutely not. We understand these terms in one sense when applied to God, and in another when applied to humans. For God creates by calling into being what does not exist, needing nothing to do so. But humans work with existing material, first praying and then receiving the skill to make things from God who has fashioned all things by His own Word. And again, humans, being incapable of existing on their own, are contained in place and exist by the Word of God. But God is self-existent, containing all things and contained by nothing. He is within all things according to His own goodness and power, yet outside all things in His own nature. Just as humans do not create as God creates, and their being is not like God's being, so human generation happens in one way, and the Son comes from the Father in another way. For human offspring are portions of their fathers, since the very nature of bodies is not simple but in flux and composed of parts. Men lose substance when they beget, and they gain substance again from food. For this reason, men in their time become fathers of many children. But God, being without parts, is Father of the Son without division or passion. For there is no flowing out of what is immaterial, nor flowing in from outside, as happens with humans. And being simple in nature, He is Father of the Only Son. This is why He is Only-begotten, and alone in the Father's bosom, and alone is acknowledged by the Father to be from Him, saying, "This is My beloved Son, in whom I am well pleased" (Matthew 3:17). And He is also the Father's Word, from which we can understand the impassible (free from passion) and impartitive (undivided) nature of the Father. Not even a human word is begotten with passion or division, much less the Word of God. Therefore He also sits, as Word, at the Father's right hand, for where the Father is, there also is His Word. But we, as His works, stand in judgment before Him. And while He is worshiped because He is Son of the adorable Father, we worship, confessing Him Lord and God, because we are creatures and different from Him.

11. For God creates, and to create is also ascribed to men; and God has being, and men are said to be, having received from God this gift also. Yet does God create as men do? Or is His being as man's being? Perish the thought; we understand the terms in one sense of God, and in another of men. For God creates, in that He calls what is not into being, needing nothing thereunto; but men work some existing material, first praying, and so gaining the wit to make, from that God who has framed all things by His proper Word. And again men, being incapable of self- existence, are enclosed in place, and consist in the Word of God; but God is self-existent, enclosing all things, and enclosed by none; within all according to His own goodness and power, yet without all in His proper nature. As then men create not as God creates, as their being is not such as God's being, so men's generation is in one way, and the Son is from the Father in another. For the offspring of men are portions of their fathers, since the very nature of bodies is not uncompounded, but in a state of flux, and composed of parts; and men lose their substance in begetting, and again they gain substance from the accession of food. And on this account men in their time become fathers of many children; but God, being without parts, is Father of the Son without partition or passion; for there is neither effluence of the Immaterial, nor influx from without, as among men; and being uncompounded in nature, He is Father of One Only Son. This is why He is Only-begotten, and alone in the Father's bosom, and alone is acknowledged by the Father to be from Him, saying, 'This is My beloved Son, in whom I am well pleased Matthew 3:17.' And He too is the Father's Word, from which may be understood the impassible and impartitive nature of the Father, in that not even a human word is begotten with passion or partition, much less the Word of God. Wherefore also He sits, as Word, at the Father's right hand; for where the Father is, there also is His Word; but we, as His works, stand in judgment before Him; and, while He is adored, because He is Son of the adorable Father, we adore, confessing Him Lord and God, because we are creatures and other than He.

Given the situation, anyone who wishes may consider this matter so they might be put to shame by the following question: Is it right to say that what is God's offspring and belongs properly to Him came from nothing? Or is it reasonable in the very concept that a person should dare to say that the Son did not always exist, when what comes from God has come to Him? For in this respect too, the generation of the Son surpasses and goes beyond human thoughts: we become fathers of our own children in time, since we ourselves first did not exist and then came into being. But God, because He always exists, is always Father of the Son. We understand human origin from things that are similar to our experience. But since "no one knows the Son but the Father, and no one knows the Father but the Son, and he to whomever the Son will reveal Him," the sacred writers to whom the Son has revealed Him have given us a certain image from visible things, saying, "Who is the brightness of His glory, and the Expression of His Person," and again, "For with You is the well of life, and in Your light shall we see light." And when the Word rebukes Israel, He says, "You have forsaken the Fountain of wisdom," and this Fountain is the one who says, "They have forsaken Me the Fountain of living waters." This illustration is indeed poor and very dim compared to what we are seeking to understand, but it is still possible from it to grasp something above human nature, instead of thinking the Son's generation is on the same level as ours. For who can even imagine that the radiance of light ever did not exist, so that he would dare to say that the Son did not always exist, or that the Son did not exist before His generation? Or who is able to separate the radiance from the sun, or to conceive of the fountain as ever without life, that he should madly say, "The Son is from nothing," when He says, "I am the life," or that He is "alien to the Father's essence," when He says, "He that has seen Me, has seen the Father"? The sacred writers, wanting us to understand in this way, have given these illustrations. It is improper and most irreligious, when Scripture contains such images, to form ideas about our Lord from other sources which are neither in Scripture nor have any religious value.

12. The case being thus, let who will among them consider the matter, so that one may abash them by the following question; Is it right to say that what is God's offspring and proper to Him is out of nothing? Or is it reasonable in the very idea, that what is from God has accrued to Him, that a man should dare to say that the Son is not always? For in this again the generation of the Son exceeds and transcends the thoughts of man, that we become fathers of our own children in time, since we ourselves first were not and then came into being; but God, in that He ever is, is ever Father of the Son. And the origination of mankind is brought home to us from things that are parallel; but, since 'no one knows the Son but the Father, and no one knows the Father but the Son, and he to whomsoever the Son will reveal Him Matthew 11:27,' therefore the sacred writers to whom the Son has revealed Him, have given us a certain image from things visible, saying, 'Who is the brightness of His glory, and the Expression of His Person Hebrews 1:3;' and again, 'For with You is the well of life, and in Your light shall we see light;' and when the Word chides Israel, He says, 'You have forsaken the Fountain of wisdom Baruch 3:12;' and this Fountain it is which says, 'They have forsaken Me the Fountain of living waters.' And mean indeed and very dim is the illustration compared with what we desiderate; but yet it is possible from it to understand something above man's nature, instead of thinking the Son's generation to be on a level with ours. For who can even imagine that the radiance of light ever was not, so that he should dare to say that the Son was not always, or that the Son was not before His generation? Or who is capable of separating the radiance from the sun, or to conceive of the fountain as ever void of life, that he should madly say, 'The Son is from nothing,' who says, 'I am the life John 14:6,' or 'alien to the Father's essence,' who, says, 'He that has seen Me, has seen the Father?' for the sacred writers wishing us thus to understand, have given these illustrations; and it is unseemly and most irreligious, when Scripture contains such images, to form ideas concerning our Lord from others which are neither in Scripture, nor have any religious bearing.

Therefore let them tell us from what teacher or by what tradition they derived these ideas about the Savior. "We have read," they will say, "in the Proverbs, 'The Lord created me a beginning of His ways unto His works.'" Eusebius and his associates used to insist on this, and you write to tell me that the present men also, though overthrown and refuted by an abundance of arguments, still circulate this passage everywhere and say that the Son was one of the creatures, counting Him among things that had an origin. But they seem to me to misunderstand this passage as well, for it has a reverent and very orthodox sense, which had they understood it, they would not have blasphemed the Lord of glory. For by comparing what has been stated above with this passage, they will find a great difference between them. What person of sound understanding does not perceive that things created and made are external to the maker, but the Son, as the preceding argument has shown, exists not externally but from the Father who begot Him? For man too both builds a house and begets a son, and no one would reverse things and say that the house or the ship were begotten by the builder, but the son was created and made by him; nor again that the house was an image of the maker, but the son unlike him who begot him. Rather he will confess that the son is an image of the father, but the house a work of art, unless his mind is disordered and he is beside himself. Plainly, divine Scripture, which knows better than anyone the nature of everything, says through Moses concerning the creatures, "In the beginning God created the heaven and the earth," but concerning the Son it introduces not another, but the Father Himself saying, "I have begotten You from the womb before the morning star," and again, "You are My Son, this day have I begotten You." And the Lord says of Himself in the Proverbs, "Before all the hills He begets me," and concerning things originated and created John speaks, "All things were made by Him," but preaching of the Lord, he says, "The Only-begotten Son, who is in the bosom of the Father, He declared Him." If then Son, therefore not creature; if creature, not Son. For great is the difference between them, and Son and creature cannot be the same, unless His essence be considered to be at once from God and external to God.

13. Therefore let them tell us, from what teacher or by what tradition they derived these notions concerning the Saviour? We have read, they will say, in the Proverbs, 'The Lord created me a beginning of His ways unto His works;' this Eusebius and his fellows used to insist on, and you write me word, that the present men also, though overthrown and confuted by an abundance of arguments, still were putting about in every quarter this passage, and saying that the Son was one of the creatures, and reckoning Him with things originated. But they seem to me to have a wrong understanding of this passage also; for it has a religious and very orthodox sense, which had they understood, they would not have blasphemed the Lord of glory. For on comparing what has been above stated with this passage, they will find a great difference between them. For what man of right understanding does not perceive, that what are created and made are external to the maker; but the Son, as the foregoing argument has shown, exists not externally, but from the Father who begot Him? For man too both builds a house and begets a son, and no one would reverse things, and say that the house or the ship were begotten by the builder, but the son was created and made by him; nor again that the house was an image of the maker, but the son unlike him who begot him; but rather he will confess that the son is an image of the father, but the house a work of art, unless his mind be disordered, and he beside himself. Plainly, divine Scripture, which knows better than any the nature of everything, says through Moses, of the creatures, 'In the beginning God created the heaven and the earth Genesis 1:1;' but of the Son it introduces not another, but the Father Himself saying, 'I have begotten You from the womb before the morning star;' and again, 'You are My Son, this day have I begotten You.' And the Lord says of Himself in the Proverbs, 'Before all the hills He begets me Proverbs 8:25;' and concerning things originated and created John speaks, 'All things were made by Him John 1:3;' but preaching of the Lord, he says, 'The Only-begotten Son, who is in the bosom of the Father, He declared Him.' If then son, therefore not creature; if creature, not son; for great is the difference between them, and son and creature cannot be the same, unless His essence be considered to be at once from God, and external to God.

Has this passage no meaning then? They keep buzzing this question around us like a swarm of gnats. It certainly has meaning, and a very fitting one. It is true to say that the Son was created too, but this happened when he became man, for creation belongs to man. Anyone can find this meaning clearly given in the divine Scriptures if, instead of treating their study as secondary, they investigate the time, the persons involved, and the purpose, and thus carefully study and ponder what they read. Regarding the time spoken of, they will certainly find that while the Lord always exists, eventually in the fullness of time he became man. And while he is Son of God, he also became Son of man. Regarding the purpose, they will understand that, wanting to cancel our death, he took a body from the Virgin Mary so that by offering it to the Father as a sacrifice for all, he might deliver all of us who through fear of death were subject to bondage all our lives. Regarding the person, it is indeed the Savior, but these words are said of him when he took a body and said, "The Lord created me a beginning of his ways for his works." For just as it properly belongs to God's Son to be everlasting and in the Father's bosom, so when he became man, the words "The Lord created me" were appropriate for him. These words are said of him just as it is said that he hungered, thirsted, asked where Lazarus lay, suffered, and rose again. And just as when we hear of him as Lord and God and true Light, we understand him as being from the Father, so when we hear "The Lord created," and "Servant," and "He suffered," we should rightly attribute this not to the Godhead (for that would be inappropriate), but we must interpret it by reference to the flesh which he bore for our sake. These things properly belong to that flesh, and this flesh belonged to none other than the Word. And if we want to know the purpose achieved by this, we will find it to be as follows: the Word was made flesh in order to offer up this body for all, and so that we, by partaking of his Spirit, might be deified—a gift we could not otherwise have received except by his clothing himself in our created body. From this we get our title as people of God and people in Christ. But just as we, by receiving the Spirit, do not lose our own proper substance, so the Lord, when made man for us and bearing a body, was no less God. He was not diminished by being wrapped in the body; rather, he deified it and made it immortal.

14. 'Has then the passage no meaning?' for this, like a swarm of gnats, they are droning about us. No surely, it is not without meaning, but has a very apposite one; for it is true to say that the Son was created too, but this took place when He became man; for creation belongs to man. And any one may find this sense duly given in the divine oracles, who, instead of accounting their study a secondary matter, investigates the time and characters, and the object, and thus studies and ponders what he reads. Now as to the season spoken of, he will find for certain that, whereas the Lord always is, at length in fullness of the ages He became man; and whereas He is Son of God, He became Son of man also. And as to the object he will understand, that, wishing to annul our death, He took on Himself a body from the Virgin Mary; that by offering this unto the Father a sacrifice for all, He might deliver us all, who by fear of death were all our life through subject to bondage. Hebrews 2:15 And as to the character, it is indeed the Saviour's, but is said of Him when He took a body and said, 'The Lord created me a beginning of His ways unto His works Proverbs 8:22.' For as it properly belongs to God's Son to be everlasting. and in the Father's bosom, so on His becoming man, the words befitted Him, 'The Lord created me.' For then it is said of Him, as also that He hungered, and thirsted, and asked where Lazarus lay, and suffered, and rose again. And as, when we hear of Him as Lord and God and true Light, we understand Him as being from the Father, so on hearing, 'The Lord created,' and 'Servant,' and 'He suffered,' we shall justly ascribe this, not to the Godhead, for it is irrelevant, but we must interpret it by that flesh which He bore for our sakes: for to it these things are proper, and this flesh was none other's than the Word's. And if we wish to know the object attained by this, we shall find it to be as follows: that the Word was made flesh in order to offer up this body for all, and that we partaking of His Spirit, might be deified, a gift which we could not otherwise have gained than by His clothing Himself in our created body, for hence we derive our name of men of God and men in Christ. But as we, by receiving the Spirit, do not lose our own proper substance, so the Lord, when made man for us, and bearing a body, was no less God; for He was not lessened by the envelopment of the body, but rather deified it and rendered it immortal.

Chapter 4.– Proof of the Catholic Sense of the Word Son. Power, Word or Reason, and Wisdom, the names of the Son, imply eternity; as well as the Father's title of Fountain. The Ariansreply, that these do not formally belong to the essence of the Son, but are names given Him; that God has many words, powers, etc. Why there is but one Son and Word, etc. All the titles of the Son coincide in Him.

This then is quite enough to expose the infamy of the Arian heresy, for as the Lord has granted, out of their own words irreligion is brought home to them. But come now and let us for our part go on the offensive and call on them for an answer. Now is a fair time, when their own ground has failed them, to question them on ours—perhaps it may shame the perverse and disclose to them from where they have fallen. We have learned from divine Scripture that the Son of God, as was said above, is the very Word and Wisdom of the Father. For the Apostle says, "Christ the power of God and the Wisdom of God" (1 Corinthians 1:24), and John, after saying "And the Word was made flesh," at once adds "And we saw His glory, the glory as of the Only-begotten of the Father, full of grace and truth" (John 1:14), so that the Word being the Only-begotten Son, in this Word and in Wisdom heaven and earth and all that is in them were made. And we have learned from Baruch that God is the Fountain of this Wisdom, by Israel's being charged with having forsaken the Fountain of Wisdom. If then they deny Scripture, they are at once aliens to their name and may fitly be called by all men atheists and enemies of Christ, for they have brought these names upon themselves. But if they agree with us that the sayings of Scripture are divinely inspired, let them dare to say openly what they think in secret—that God was once wordless and wisdomless. And let them in their madness say "There was once when He was not" and "Before His generation, Christ was not," and again let them declare that the Fountain begot not Wisdom from itself but acquired it from without, until they have the daring to say "The Son came of nothing." From this it will follow that there is no longer a Fountain, but a sort of pool, as if receiving water from without and usurping the name of Fountain.

15. This then is quite enough to expose the infamy of the Arian heresy; for, as the Lord has granted, out of their own words is irreligion brought home to them. But come now and let us on our part act on the offensive, and call on them for an answer; for now is fair time, when their own ground has failed them, to question them on ours; perhaps it may abash the perverse, and disclose to them whence they have fallen. We have learned from divine Scripture, that the Son of God, as was said above, is the very Word and Wisdom of the Father. For the Apostle says, 'Christ the power of God and the Wisdom of God 1 Corinthians 1:24;' and John after saying, 'And the Word was made flesh,' at once adds, 'And we saw His glory, the glory as of the Only-begotten of the Father, full of grace and truth John 1:14,' so that, the Word being the Only-begotten Son, in this Word and in Wisdom heaven and earth and all that is therein were made. And of this Wisdom that God is Fountain we have learned from Baruch, by Israel's being charged with having forsaken the Fountain of Wisdom. If then they deny Scripture, they are at once aliens to their name, and may fitly be called of all men atheists, and Christ's enemies, for they have brought upon themselves these names. But if they agree with us that the sayings of Scripture are divinely inspired, let them dare to say openly what they think in secret that God was once wordless and wisdomless; and let them in their madness say, 'There was once when He was not,' and, 'before His generation, Christ was not;' and again let them declare that the Fountain begot not Wisdom from itself, but acquired it from without, till they have the daring to say, 'The Son came of nothing;' whence it will follow that there is no longer a Fountain, but a sort of pool, as if receiving water from without, and usurping the name of Fountain.

I think anyone with even a little understanding can see how full of false teaching this is. But since they keep muttering that Word and Wisdom are just names of the Son, we must ask them: If these are only names of the Son, He must be something else besides them. And if He is higher than the names, it is not right to use lesser terms to refer to the higher; but if He is less than the names, then He surely must have within Him the basis for this more honorable title, which implies His advancement—a false teaching just as bad as anything that came before. For the One who is in the Father, and in whom the Father also is, who says "I and the Father are one," whom whoever has seen has seen the Father—to say that He has been elevated by anything external is the height of madness. However, when they are defeated on this point and, like Eusebius and his followers, are in desperate straits, they have one remaining argument left. Arius also invented this in his songs and in his own Thalia as a new difficulty: "God speaks many words; which one of these should we call Son and Word, the Only-begotten of the Father?" Foolish people, anything but Christians! For first, by using such language about God, they imagine Him almost as a human being, speaking and reversing His first words by His second words, as if one Word from God were not enough for creating all things according to the Father's will and for His providential care of all. For His speaking many words would suggest a weakness in all of them, each needing the help of the other. But the fact that God has one Word, which is the true teaching, demonstrates both the power of God and the perfection of the Word who comes from Him, and the faithful understanding of those who believe this way.

16. How full of irreligion this is, I consider none can doubt who has ever so little understanding. But since they mutter something about Word and Wisdom being only names of the Son, we must ask then, If these are only names of the Son, He must be something else beside them. And if He is higher than the names, it is not lawful from the lesser to denote the higher; but if He be less than the names, yet He surely must have in Him the principle of this more honourable appellation; and this implies his advance, which is an irreligion equal to anything that has gone before. For He who is in the Father, and in whom also the Father is, who says, 'I and the Father are one John 10:30,' whom he that has seen, has seen the Father, to say that He has been exalted by anything external, is the extreme of madness. However, when they are beaten hence, and like Eusebius and his fellows, are in these great straits, then they have this remaining plea, which Arius too in ballads, and in his own Thalia, fabled, as a new difficulty: 'Many words speaks God; which then of these are we to call Son and Word, Only-begotten of the Father?' Insensate, and anything but Christians! For first, on using such language about God, they conceive of Him almost as a man, speaking and reversing His first words by His second, just as if one Word from God were not sufficient for the framing of all things at the Father's will, and for His providential care of all. For His speaking many words would argue a feebleness in them all, each needing the service of the other. But that God should have one Word, which is the true doctrine, both shows the power of God, and the perfection of the Word that is from Him, and the religious understanding of them who thus believe.

If only they would agree to acknowledge the truth from their own statement! For if they admit that God produces words, they clearly recognize Him as a Father. And having acknowledged this, let them consider that when they refuse to attribute one Word to God, they are imagining that He is Father of many. And when they refuse to say that there is no Word of God at all, yet they do not confess that He is the Son of God—which shows ignorance of the truth and unfamiliarity with divine Scripture. For if God is Father of a word at all, why is the one who is begotten not a Son? And again, who should be Son of God except His Word? For there are not many words, or each would be imperfect, but the Word is one, so that He alone may be perfect, and because God is one, His Image too must be one, which is the Son. For the Son of God, as can be learned from the divine oracles themselves, is Himself the Word of God, and the Wisdom, and the Image, and the Hand, and the Power. For God's offspring is one, and these titles are signs of the generation from the Father. For if you say the Son, you have declared what is from the Father by nature. And if you think of the Word, you are thinking again of what is from Him and what is inseparable. And speaking of Wisdom, again you mean exactly the same thing—what is not from outside, but from Him and in Him. And if you name the Power and the Hand, again you speak of what is proper to essence. And speaking of the Image, you signify the Son, for what else is like God but the offspring from Him? Certainly the things that came to be through the Word are founded in Wisdom, and what are founded in Wisdom are all made by the Hand and came to be through the Son. And we have proof of this, not from external sources, but from the Scriptures. For God Himself says through Isaiah the Prophet, "My hand also has laid the foundation of the earth, and My right hand has spanned the heavens." And again, "And I will cover you in the shadow of My Hand, by which I planted the heavens and laid the foundations of the earth." And David, being taught this and knowing that the Lord's Hand was nothing other than Wisdom, says in the Psalm, "In wisdom have You made them all; the earth is full of Your creation." Solomon also received the same from God and said, "The Lord by wisdom founded the earth." And John, knowing that the Word was the Hand and the Wisdom, preached this: "In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God. All things were made by Him, and without Him was not anything made." And the Apostle, seeing that the Hand and the Wisdom and the Word was nothing other than the Son, says, "God, who at various times and in various ways spoke in time past to the Fathers by the Prophets, has in these last days spoken to us by His Son, whom He has appointed Heir of all things, by whom also He made the ages." And again, "There is one Lord Jesus Christ, through whom are all things, and we through Him." And knowing also that the Word, the Wisdom, the Son Himself was the Image of the Father, he says in the Epistle to the Colossians, "Giving thanks to God and the Father, who has made us fit to be partakers of the inheritance of the Saints in light, who has delivered us from the power of darkness and has transferred us into the kingdom of His dear Son, in whom we have redemption, even the forgiveness of sins; who is the Image of the Invisible God, the Firstborn of every creature. For by Him were all things created that are in heaven and that are in earth, visible and invisible, whether they be thrones or dominions or principalities or powers. All things were created by Him and for Him, and He is before all things, and in Him all things consist." For just as all things are created by the Word, so, because He is the Image, they are also created in Him. And in this way anyone who directs his thoughts to the Lord will avoid stumbling upon the stone of offense, but will instead move forward to the brightness in the light of truth. For this is truly the doctrine of truth, though these contentious men burst with spite, being neither reverent toward God nor ashamed at their refutation.

17. O that they would consent to confess the truth from this their own statement! For if they once grant that God produces words, they plainly know Him to be a Father; and acknowledging this, let them consider that, while they are loth to ascribe one Word to God, they are imagining that He is Father of many; and while they are loth to say that there is no Word of God at all, yet they do not confess that He is the Son of God — which is ignorance of the truth, and inexperience in divine Scripture. For if God is Father of a word at all, wherefore is not He that is begotten a Son? And again, who should be Son of God, but His Word? For there are not many words, or each would be imperfect, but one is the Word, that He only may be perfect, and because, God being one, His Image too must be one, which is the Son. For the Son of God, as may be learned from the divine oracles themselves, is Himself the Word of God, and the Wisdom, and the Image, and the Hand, and the Power; for God's offspring is one, and of the generation from the Father these titles are tokens. For if you say the Son, you have declared what is from the Father by nature; and if you think of the Word, you are thinking again of what is from Him, and what is inseparable; and, speaking of Wisdom, again you mean just as much, what is not from without, but from Him and in Him; and if you name the Power and the Hand, again you speak of what is proper to essence; and, speaking of the Image, you signify the Son; for what else is like God but the offspring from Him? Doubtless the things, which came to be through the Word, these are 'founded in Wisdom' and what are 'founded in Wisdom,' these are all made by the Hand, and came to be through the Son. And we have proof of this, not from external sources, but from the Scriptures; for God Himself says by Isaiah the Prophet; 'My hand also has laid the foundation of the earth, and My right hand has spanned the heavens Isaiah 48:13.' And again, 'And I will cover you in the shadow of My Hand, by which I planted the heavens, and laid the foundations of the earth Isaiah 51:16.' And David being taught this, and knowing that the Lord's Hand was nothing else than Wisdom, says in the Psalm, 'In wisdom have You made them all; the earth is full of Your creation.' Solomon also received the same from God, and said, 'The Lord by wisdom founded the earth Proverbs 3:19,' and John, knowing that the Word was the Hand and the Wisdom, thus preached, 'In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God: all things were made by Him, and without Him was not anything made John 1:1-3.' And the Apostle, seeing that the Hand and the Wisdom and the Word was nothing else than the Son, says, ' God, who at sundry times and in various manners spoke in time past unto the Fathers by the Prophets, has in these last days spoken unto us by His Son, whom He has appointed Heir of all things, by whom also He made the ages Hebrews 1:1-2.' And again, 'There is one Lord Jesus Christ, through whom are all things, and we through Him 1 Corinthians 8:6.' And knowing also that the Word, the Wisdom, the Son Himself was the Image of the Father, he says in the Epistle to the Colossians, 'Giving thanks to God and the Father, which has made us meet to be partakers of the inheritance of the Saints in light, who has delivered us from the power of darkness, and has translated us into the kingdom of His dear Son; in whom we have redemption, even the remission of sins; who is the Image of the Invisible God, the First-born of every creature; for by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions or principalities or powers; all things were created by Him and for Him; and He is before all things, and in Him all things consist.' For as all things are created by the Word, so, because He is the Image, are they also created in Him. And thus anyone who directs his thoughts to the Lord, will avoid stumbling upon the stone of offense, but rather will go forward to the brightness in the light of truth; for this is really the doctrine of truth, though these contentious men burst with spite, neither religious toward God, nor abashed at their confutation.

Chapter 5.– Defence of the Council's Phrases, from the essence, And one in essence. Objection that the phrases are not scriptural; we ought to look at the sense more than the wording; evasion of the Ariansas to the phrase of God which is in Scripture; their evasion of all explanations but those which the Council selected, which were intended to negative the Arianformulæ; protest against their conveying any material sense.

Now Eusebius and his followers were thoroughly examined during that earlier period and, as I said before, convicted themselves. After this, they signed the confession, and following this change of position they remained quiet and withdrew. But since the current group, in their renewed arrogance of irreligion and their confusion about the truth, are determined to accuse the Council, let them tell us from what Scriptures they have learned, or which saint has taught them, to pile up the phrases "out of nothing," "He was not before His generation," "once He was not," "alterable," "pre-existence," and "at the will"—which are their fabrications mocking the Lord. For the blessed Paul in his Epistle to the Hebrews says, "By faith we understand that the ages were framed by the Word of God, so that that which is seen was not made of things which do appear." But nothing is shared between the Word and the ages, for He is the one who exists before the ages, through whom the ages themselves came to be. And in the Shepherd it is written (since they also cite this book, though it is not part of the Canon), "First of all believe, that God is one, who created all things, and arranged them, and brought all things from nothing into being." But this again does not refer to the Son, for it speaks about all things that came to be through Him, from whom He is distinct. For it is impossible to count the Framer of all things among the things made by Him, unless a person is so out of his mind as to say that the architect is the same as the buildings he constructs.

18. Now Eusebius and his fellows were at the former period examined at great length, and convicted themselves, as I said before; on this they subscribed; and after this change of mind they kept in quiet and retirement; but since the present party, in the fresh arrogance of irreligion, and in dizziness about the truth, are full set upon accusing the Council, let them tell us what are the sort of Scriptures from which they have learned, or who is the Saint by whom they have been taught, that they have heaped together the phrases, 'out of nothing,' and 'He was not before His generation,' and 'once He was not,' and 'alterable,' and 'pre- existence,' and 'at the will.' which are their fables in mockery of the Lord. For the blessed Paul in his Epistle to the Hebrews says, 'By faith we understand that the ages were framed by the Word of God, so that that which is seen was not made of things which do appear Hebrews 11:3.' But nothing is common to the Word with the ages; for He it is who is in existence before the ages, by whom also the ages came to be. And in the Shepherd it is written (since they allege this book also, though it is not of the Canon), 'First of all believe, that God is one, who created all things, and arranged them, and brought all things from nothing into being;' but this again does not relate to the Son, for it speaks concerning all things which came to be through Him, from whom He is distinct; for it is not possible to reckon the Framer of all with the things made by Him, unless a man is so beside himself as to say that the architect also is the same as the buildings which he rears.

Why then, when they have invented unscriptural phrases on their part for the purposes of irreligion, do they accuse those who use them religiously? For irreligion is utterly forbidden, even if someone attempts to disguise it with clever expressions and persuasive arguments. But true religion is acknowledged by all to be lawful, even when presented in unfamiliar phrases, as long as they are used with a religious intention and a desire to make them express religious truths. Now the degraded phrases of Christ's enemies mentioned above have been shown in these remarks to be completely full of irreligion, both in the past and now. But the definition of the Council against them, if carefully examined, will be found to be altogether a representation of the truth, especially if careful attention is paid to the occasion that gave rise to these expressions, which was reasonable and was as follows:

Why then, when they have invented on their part unscriptural phrases, for the purposes of irreligion, do they accuse those who are religious in their use of them? For irreligiousness is utterly forbidden, though it be attempted to disguise it with artful expressions and plausible sophisms; but religiousness is confessed by all to be lawful, even though presented in strange phrases, provided only they are used with a religious view, and a wish to make them the expression of religious thoughts. Now the aforesaid grovelling phrases of Christ's enemies have been shown in these remarks to be both formerly and now replete with irreligion; whereas the definition of the Council against them, if accurately examined, will be found to be altogether a representation of the truth, and especially if diligent attention be paid to the occasion which gave rise to these expressions, which was reasonable, and was as follows:–

The Council wanted to eliminate the irreligious phrases of the Ariansand to use instead the accepted words of Scripture, that the Son is not from nothing but 'from God,' and is 'Word' and 'Wisdom,' and not a creature or work, but a true offspring from the Father. However, Eusebius and his associates, driven by their deep-rooted false teaching, understood the phrase 'from God' as applying to us in the same way, as if in this respect the Word of God was no different from us. They argued this because it is written, 'There is one God, from whom all things' (1 Corinthians 8:6), and again, 'Old things have passed away, behold, all things have become new, and all things are from God' (2 Corinthians 5:17). But the Fathers, recognizing their deceit and the cunning of their irreligion, were compelled to express more clearly what 'from God' means. Therefore, they wrote 'from the essence (ousia) of God,' so that 'from God' would not be understood as applying equally and in the same way to both the Son and created things, but rather so that all other things would be recognized as creatures, while the Word alone is from the Father. For although all things are said to be from God, this does not mean the same thing as when we say the Son is from Him. Regarding creatures, 'of God' is said of them because they do not exist randomly or spontaneously, nor come to be by chance according to those philosophers who attribute them to the combination of atoms and elements of similar structure, nor as certain heretics speak of a distinct Creator, nor as others again say that all things were constituted by certain Angels. Rather, it means that (since God exists), all things were brought into being by Him, not existing before, through His Word. But as for the Word, since He is not a creature, He alone is both called and is 'from the Father.' To say that the Son is 'from the essence (ousia) of the Father' signifies this meaning, for this does not apply to anything created. Indeed, when Paul says that 'all things are from God,' he immediately adds, 'and one Lord Jesus Christ, through whom all things' (1 Corinthians 8:6), in order to show everyone that the Son is distinct from all those things which came to be from God (for the things which came to be from God came to be through His Son), and that he had used his earlier words with reference to the world as created by God, not as if all things were from the Father in the same way the Son is. For other things are not like the Son, nor is the Word one among other things, for He is Lord and Creator of all. For this reason the Holy Council declared explicitly that He was of the essence (ousia) of the Father, so that we would believe the Word to be distinct from the nature of created things, being alone truly from God, and so that no loophole would be left for the irreligious. This, then, was the reason why the Council wrote 'of the essence (ousia).'

19. The Council wishing to do away with the irreligious phrases of the Arians, and to use instead the acknowledged words of the Scriptures, that the Son is not from nothing but 'from God,' and is 'Word' and 'Wisdom,' and not creature or work, but a proper offspring from the Father, Eusebius and his fellows, led by their inveterate heterodoxy, understood the phrase 'from God?' as belonging to us, as if in respect to it the Word of God differed nothing from us, and that because it is written, 'There is one God, from whom, all things 1 Corinthians 8:6;' and again, 'Old things are passed away, behold, all things have become new, and all things are from God 2 Corinthians 5:17.' But the Fathers, perceiving their craft and the cunning of their irreligion, were forced to express more distinctly the sense of the words 'from God.' Accordingly, they wrote 'from the essence of God,' in order that 'from God?' might not be considered common and equal in the Son and in things originate, but that all others might be acknowledged as creatures, and the Word alone as from the Father. For though all things be said to be from God, yet this is not in the sense in which the Son is from Him; for as to the creatures, 'of God?' is said of them on this account, in that they exist not at random or spontaneously, nor come to be by chance, according to those philosophers who refer them to the combination of atoms, and to elements of similar structure — nor as certain heretics speak of a distinct Framer — nor as others again say that the constitution of all things is from certain Angels;– but in that (whereas God is), it was by Him that all things were brought into being, not being before, through His Word; but as to the Word, since He is not a creature, He alone is both called and is 'from the Father.' and it is significant of this sense to say that the Son is 'from the essence of the Father,' for to nothing originate does this attach. In truth, when Paul says that 'all things are from God,' he immediately adds, 'and one Lord Jesus Christ, through whom all things 1 Corinthians 8:6,' in order to show all men, that the Son is other than all these things which came to be from God (for the things which came to be from God, came to be through His Son); and that he had used his foregoing words with reference to the world as framed by God, and not as if all things were from the Father as the Son is. For neither are other things as the Son, nor is the Word one among others, for He is Lord and Framer of all; and on this account did the Holy Council declare expressly that He was of the essence of the Father, that we might believe the Word to be other than the nature of things originate, being alone truly from God; and that no subterfuge should be left open to the irreligious. This then was the reason why the Council wrote 'of the essence.'

When the bishops stated that the Word must be described as the true Power and Image of the Father, in all things exact and like the Father, and as unalterable, and as always existing, and as in Him without division (for the Word never was not, but always existed eternally with the Father, as radiance exists with light), Eusebius and his followers reluctantly accepted this, not daring to contradict because they were put to shame by the arguments presented against them. However, they were caught whispering to each other and winking, suggesting that "like," "always," "power," and "in Him" were, as before, common to both us and the Son, and that agreeing to these terms posed no difficulty. Regarding "like," they said it is written of us, "Man is the image and glory of God" (1 Corinthians 11:7). For "always," it is written, "For we which live are always" (2 Corinthians 4:11). For "in Him," "In Him we live and move and have our being" (Acts 17:28). For "unalterable," it is written, "Nothing shall separate us from the love of Christ." As to "power," the caterpillar and locust are called "power" and "great power" (Joel 2:25), and it is often said of the people, for instance, "All the power of the Lord came out of the land of Egypt" (Exodus 12:41). There are also others, heavenly ones, for Scripture says, "The Lord of powers is with us, the God of Jacob is our refuge." Indeed, Asterius, called the sophist, had written the same thing, having learned it from them, and before him Arius had also learned it, as has been said. But the bishops, recognizing their deceit in this as well—and since it is written, "Deceit is in the heart of the irreligious that imagine evil" (Proverbs 12:20)—were again compelled to gather the sense of the Scriptures and to restate and rewrite what they had said before, more clearly still, namely, that the Son is homoousios with the Father. This was meant to signify that the Son was from the Father, and not merely like Him, but the same in likeness, and to show that the Son's likeness and unalterability were different from the kind of copy of the same that is attributed to us, which we acquire from virtue based on observing the commandments. For bodies that are like each other can be separated and become distant from each other, as are human sons in relation to their parents (as it is written concerning Adam and Seth, who was begotten of him, that he was like him after his own pattern, Genesis 5:3). But since the generation of the Son from the Father is not according to the nature of men, and is not only like but also inseparable from the ousia of the Father, and He and the Father are one, as He Himself has said, and the Word is ever in the Father and the Father in the Word, as radiance stands toward light (for the phrase itself indicates this), therefore the Council, understanding this, appropriately wrote homoousios, so that they might both defeat the perverseness of the heretics and show that the Word was other than originated things. For after writing this, they immediately added, "But they who say that the Son of God is from nothing, or created, or alterable, or a work, or from other ousia, these the Holy Catholic Church anathematizes." By saying this, they showed clearly that "of the ousia" and homoousios are destructive of those catchwords of irreligion, such as "created," "work," "originated," "alterable," and "He was not before His generation." Whoever holds these contradicts the Council, but whoever does not hold with Arius must necessarily hold and intend the decisions of the Council, appropriately regarding them to signify the relation of radiance to light, and from this gaining the illustration of the truth.

20. Again, when the Bishops said that the Word must be described as the True Power and Image of the Father, in all things exact and like the Father, and as unalterable, and as always, and as in Him without division (for never was the Word not, but He was always, existing everlastingly with the Father, as the radiance of light), Eusebius and his fellows endured indeed, as not daring to contradict, being put to shame by the arguments which were urged against them; but withal they were caught whispering to each other and winking with their eyes, that 'like,' and 'always,' and 'power,' and 'in Him,' were, as before, common to us and the Son, and that it was no difficulty to agree to these. As to 'like,' they said that it is written of us, 'Man is the image and glory of God 1 Corinthians 11:7:' 'always,' that it was written, 'For we which live are always 2 Corinthians 4:11:' 'in Him,' 'In Him we live and move and have our being Acts 17:28:' 'unalterable,' that it is written, 'Nothing shall separate us from the love of Christ:' as to 'power,' that the caterpillar and the locust are called 'power' and 'great power Joel 2:25,' and that it is often said of the people, for instance, 'All the power of the Lord came out of the land of Egypt Exodus 12:41:' and there are others also, heavenly ones, for Scripture says, 'The Lord of powers is with us, the God of Jacob is our refuge.' Indeed Asterius, by title the sophist, had said the like in writing, having learned it from them, and before him Arius having learned it also, as has been said. But the Bishops discerning in this too their dissimulation, and whereas it is written, 'Deceit is in the heart of the irreligious that imagine evil Proverbs 12:20,' were again compelled on their part to collect the sense of the Scriptures, and to re-say and re-write what they had said before, more distinctly still, namely, that the Son is 'one in essence ' with the Father: by way of signifying, that the Son was from the Father, and not merely like, but the same in likeness, and of showing that the Son's likeness and unalterableness was different from such copy of the same as is ascribed to us, which we acquire from virtue on the ground of observance of the commandments. For bodies which are like each other may be separated and become at distances from each other, as are human sons relatively to their parents (as it is written concerning Adam and Seth, who was begotten of him that he was like him after his own pattern Genesis 5:3); but since the generation of the Son from the Father is not according to the nature of men, and not only like, but also inseparable from the essence of the Father, and He and the Father are one, as He has said Himself, and the Word is ever in the Father and the Father in the Word, as the radiance stands towards the light (for this the phrase itself indicates), therefore the Council, as understanding this, suitably wrote 'one in essence,' that they might both defeat the perverseness of the heretics, and show that the Word was other than originated things. For, after thus writing, they at once added, 'But they who say that the Son of God is from nothing, or created, or alterable, or a work, or from other essence, these the Holy Catholic Church anathematizes.' And by saying this, they showed clearly that 'of the essence,' and 'one in essence,' are destructive of those catchwords of irreligion, such as 'created,' and 'work,' and 'originated,' and 'alterable,' and 'He was not before His generation.' And he who holds these, contradicts the Council; but he who does not hold with Arius, must needs hold and intend the decisions of the Council, suitably regarding them to signify the relation of the radiance to the light, and from thence gaining the illustration of the truth.

Therefore, if they make the excuse—as others do—that these terms are strange, let them consider the meaning in which the Council wrote them. They should condemn what the Council condemned, and then, if they can, criticize the expressions. But I know well that if they accept the Council's meaning, they will fully accept the terms that convey it. However, if what they really want to complain about is the meaning itself, everyone can see that it is pointless for them to argue about the wording when they are merely looking for excuses for irreligion. This, then, was the reason for these expressions. But if they still complain that such terms are not scriptural, that very complaint is itself a reason why they should be rejected as speaking foolishly and having disordered minds. They should blame themselves in this matter, for they set the example by beginning their war against God with words not in Scripture. However, if anyone is interested in the question, let him know that even if the expressions are not found word for word in the Scriptures, yet, as was said before, they contain the sense of the Scriptures. By expressing that sense, they convey it to those whose hearing remains unimpaired for religious doctrine. Now this is something you should consider, and those poorly instructed men should pay attention to. It has been shown above and must be believed as true that the Word is from the Father, and is the only Offspring proper to Him and natural. For from where could one understand the Son to come—He who is the Wisdom and the Word in whom all things came to be—except from God Himself? However, the Scriptures also teach us this, since the Father says through David, "My heart uttered a good Word," and, "From the womb before the morning star I begot You." The Son indicates to the Jews about Himself, "If God were your Father, you would love Me; for I proceeded forth from the Father" (John 8:42). And again, "Not that anyone has seen the Father, except He who is from God—He has seen the Father." Moreover, "I and My Father are one," and "I in the Father and the Father in Me," is equivalent to saying, "I am from the Father and inseparable from Him." And John, in saying, "The Only-begotten Son who is in the bosom of the Father, He has declared Him," spoke of what he had learned from the Savior. Besides, what else does "in the bosom" indicate but the Son's genuine generation from the Father?

21. Therefore if they, as the others, make an excuse that the terms are strange, let them consider the sense in which the Council so wrote, and anathematize what the Council anathematized; and then if they can, let them find fault with the expressions. But I well know that, if they hold the sense of the Council, they will fully accept the terms in which it is conveyed; whereas if it be the sense which they wish to complain of, all must see that it is idle in them to discuss the wording, when they are but seeking handles for irreligion. This then was the reason of these expressions; but if they still complain that such are not scriptural, that very complaint is a reason why they should be cast out, as talking idly and disordered in mind. And let them blame themselves in this matter, for they set the example, beginning their war against God with words not in Scripture. However, if a person is interested in the question, let him know, that, even if the expressions are not in so many words in the Scriptures, yet, as was said before, they contain the sense of the Scriptures, and expressing it, they convey it to those who have their hearing unimpaired for religious doctrine. Now this circumstance it is for you to consider, and for those ill-instructed men to give ear to. It has been shown above, and must be believed as true, that the Word is from the Father, and the only Offspring proper to Him and natural. For whence may one conceive the Son to be, who is the Wisdom and the Word, in whom all things came to be, but from God Himself? However, the Scriptures also teach us this, since the Father says by David, 'My heart uttered a good Word,' and, 'From the womb before the morning star I begot You;' and the Son signifies to the Jews about Himself, 'If God were your Father, you would love Me; for I proceeded forth from the Father John 8:42.' And again; 'Not that anyone has seen the Father, save He which is from God, He has seen the Father.' And moreover, 'I and My Father are one,' and, 'I in the Father and the Father in Me,' is equivalent to saying, 'I am from the Father, and inseparable from Him.' And John in saying, 'The Only-begotten Son which is in the bosom of the Father, He has declared Him, ' spoke of what He had learned from the Saviour. Besides, what else does 'in the bosom' intimate, but the Son's genuine generation from the Father?

If someone thinks of God as composite—like an accident exists in an essence, or as having some external covering and being enclosed, or as if there is anything around Him that completes His essence, so that when we say "God" or name "Father" we do not signify the invisible and incomprehensible essence but something around it—then let them complain about the Council's statement that the Son was from the essence of God. But let them realize that in thinking this way they are uttering two blasphemies: they make God corporeal, and they falsely say that the Lord is not Son of the very Father but of what is around Him. But if God is simple, as He is, it follows that in saying "God" and naming "Father," we name nothing as if around Him, but signify His essence itself. For though it is impossible to comprehend what the essence of God is, yet if we only understand that God exists, and if Scripture indicates Him by means of these titles, we, with the intention of indicating Him and none other, call Him God and Father and Lord. When He says, "I am that I am," and "I am the Lord God," or when Scripture says "God," we understand nothing else by it except the indication of His incomprehensible essence itself, and that He who is spoken of exists. Therefore let no one be startled on hearing that the Son of God is from the essence of the Father; but rather let him accept the explanation of the Fathers, who in more explicit but equivalent language have written "of the essence" for "from God." For they considered it the same thing to say that the Word was "of God" and "of the essence of God," since the word "God," as I have already said, signifies nothing but the essence of Him who exists. If then the Word is not in such a sense from God as a son, genuine and natural, from a father, but only as creatures because they are made, and as "all things are from God," then He is not from the essence of the Father, nor is the Son again Son according to essence, but in consequence of virtue, as we who are called sons by grace. But if He alone is from God as a genuine Son, as He is, then the Son may reasonably be called from the essence of God.

22. If then any man conceives God to be compound, as accident is in essence, or to have any external envelopement, and to be encompassed, or as if there is anything about Him which completes the essence, so that when we say ' God,' or name 'Father,' we do not signify the invisible and incomprehensible essence, but something about it, then let them complain of the Council's stating that the Son was from the essence of God; but let them reflect, that in thus considering they utter two blasphemies; for they make God corporeal, and they falsely say that the Lord is not Son of the very Father, but of what is about Him. But if God be simple, as He is, it follows that in saying 'God' and naming 'Father,' we name nothing as if about Him, but signify his essence itself. For though to comprehend what the essence of God is be impossible, yet if we only understand that God is, and if Scripture indicates Him by means of these titles, we, with the intention of indicating Him and none else, call Him God and Father and Lord. When then He says, 'I am that I am,' and 'I am the Lord God Exodus 3:14-15,' or when Scripture says, ' God,' we understand nothing else by it but the intimation of His incomprehensible essence Itself, and that He Is, who is spoken of. Therefore let no one be startled on hearing that the Son of God is from the Essence of the Father; but rather let him accept the explanation of the Fathers, who in more explicit but equivalent language have for 'from God?' written 'of the essence.' For they considered it the same thing to say that the Word was 'of God?' and 'of the essence of God,' since the word ' God,' as I have already said, signifies nothing but the essence of Him Who Is. If then the Word is not in such sense from God, as a son, genuine and natural, from a father, but only as creatures because they are framed, and as 'all things are from God,' then neither is He from the essence of the Father, nor is the Son again Son according to essence, but in consequence of virtue, as we who are called sons by grace. But if He only is from God, as a genuine Son, as He is, then the Son may reasonably be called from the essence of God.

Again, the illustration of Light and Radiance has this meaning. For the saints have not said that the Word was related to God as fire kindled from the heat of the sun, which is commonly put out again, for this is an external work and a creature of its maker. Rather, they all preach of him as Radiance, in order to signify his being from the ousia, proper and indivisible, and his oneness with the Father. This will also secure his true unchangeableness and immutability, for how can these belong to him unless he is the proper offspring of the Father's ousia? For this too must be understood to confirm his identity with his own Father. Since our explanation has such a religious character, Christ's enemies should not be startled at the phrase one in ousia either, since this term also has a sound sense and good reasons. Indeed, if we say that the Word is from the ousia of God (for after what has been said, this must be a phrase they admit), what does this mean except the truth and eternity of the ousia from which he is begotten? For he is not different in kind, lest he be combined with the ousia of God as something foreign and unlike it. Nor is he merely like in outward appearance, lest he seem in some respect or wholly to be other in ousia, as brass shines like gold and silver like tin. For these are foreign and of a different nature, separated from each other in nature and qualities, nor is brass proper to gold, nor is the pigeon born from the dove. Though they are considered alike, yet they differ in ousia. If then it is thus with the Son, let him be a creature as we are and not one in ousia. But if the Son is Word, Wisdom, Image of the Father, Radiance, he must by all reason be one in ousia. For unless it is proved that he is not from God, but an instrument different in nature and different in ousia, surely the Council was sound in its doctrine and correct in its decree.

23. Again, the illustration of the Light and the Radiance has this meaning. For the Saints have not said that the Word was related to God as fire kindled from the heat of the sun, which is commonly put out again, for this is an external work and a creature of its author, but they all preach of Him as Radiance, thereby to signify His being from the essence, proper and indivisible, and His oneness with the Father. This also will secure His true unchangableness and immutability; for how can these be His, unless He be proper Offspring of the Father's essence? For this too must be taken to confirm His identity with His own Father. Our explanation then having so religious an aspect, Christ's enemies should not be startled at the 'One in essence,' either, since this term also has a sound sense and good reasons. Indeed, if we say that the Word is from the essence of God (for after what has been said this must be a phrase admitted by them), what does this mean but the truth and eternity of the essence from which He is begotten? For it is not different in kind, lest it be combined with the essence of God as something foreign and unlike it. Nor is He like only outwardly, lest He seem in some respect or wholly to be other in essence, as brass shines like gold and silver like tin. For these are foreign and of other nature, are separated off from each other in nature and virtues, nor is brass proper to gold, nor is the pigeon born from the dove; but though they are considered like, yet they differ in essence. If then it be thus with the Son, let Him be a creature as we are, and not One in essence; but if the Son is Word, Wisdom, Image of the Father, Radiance, He must in all reason be One in essence. For unless it be proved that He is not from God, but an instrument different in nature and different in essence, surely the Council was sound in its doctrine and correct in its decree.

Furthermore, let all physical comparisons be set aside in this matter. Rising above every sense-based imagination, let us grasp with pure understanding and mind alone the genuine relationship of son to father, the Word's proper relationship to God, and the unchanging likeness of the radiance to the light. Just as the words 'Offspring' and 'Son' carry, and are meant to carry, no human meaning but one appropriate to God, so also when we hear the phrase 'one in essence,' we must not fall back on human concepts and imagine partitions and divisions of the Godhead. Instead, directing our thoughts to immaterial realities, let us preserve undivided the oneness of nature and the identity of light. This is what is proper to a son in relation to a father, and in this is shown that God is truly Father of the Word. Here again, the illustration of light and its radiance is relevant. Who would dare to say that the radiance is unlike and foreign to the sun? Rather, who, considering the radiance in relation to the sun and the identity of the light, would not say with confidence, 'Truly the light and the radiance are one, and the one is revealed in the other, and the radiance is in the sun, so that whoever sees this, sees that also'? But such a oneness and natural property, what should those who believe and see correctly call it, except Offspring one in essence? And what should we appropriately and fittingly consider God's Offspring to be, except Word, and Wisdom, and Power? It would be a sin to say this was foreign to the Father, or a crime even to imagine it as anything other than eternally with Him. For through this Offspring the Father made all things and extends His Providence to all things; through Him He exercises His love for humanity, and thus He and the Father are one, as has been said. Unless indeed these perverse people make a fresh attempt and say that the ousia of the Word is not the same as the Light which is in Him from the Father, as if the Light in the Son were one with the Father, but He Himself foreign in ousia as being a creature. Yet this is simply the belief of Caiaphas and the Samosatene, which the Church cast out, but which these people are now disguising. By this they fell from the truth and were declared to be heretics. For if He partakes in fullness the light from the Father, why is He not rather that which others partake, so that no intermediary is introduced between Him and the Father? Otherwise, it is no longer clear that all things were generated by the Son, but by Him of whom He too partakes. And if this is the Word, the Wisdom of the Father, in whom the Father is revealed and known, and frames the world, and without whom the Father does nothing, evidently He is the one who is from the Father. For all created things partake of Him, as they partake of the Holy Spirit. And being such, He cannot be from nothing, nor a creature at all, but rather a proper Offspring from the Father, as the radiance from light.

24. Further, let every corporeal reference be banished on this subject; and transcending every imagination of sense, let us, with pure understanding and with mind alone, apprehend the genuine relation of son to father, and the Word's proper relation towards God, and the unvarying likeness of the radiance towards the light: for as the words 'Offspring' and 'Son' bear, and are meant to bear, no human sense, but one suitable to God, in like manner when we hear the phrase 'one in essence,' let us not fall upon human senses, and imagine partitions and divisions of the Godhead, but as having our thoughts directed to things immaterial, let us preserve undivided the oneness of nature and the identity of light; for this is proper to a son as regards a father, and in this is shown that God is truly Father of the Word. Here again, the illustration of light and its radiance is in point. Who will presume to say that the radiance is unlike and foreign to the sun? Rather who, thus considering the radiance relatively to the sun, and the identity of the light, would not say with confidence, 'Truly the light and the radiance are one, and the one is manifested in the other, and the radiance is in the sun, so that whoever sees this, sees that also?' but such a oneness and natural property, what should it be named by those who believe and see aright, but Offspring one in essence? And God's Offspring what should we fittingly and suitably consider, but Word, and Wisdom, and Power? Which it were a sin to say was foreign to the Father, or a crime even to imagine as other than with Him everlastingly. For by this Offspring the Father made all things, and extended His Providence unto all things; by Him He exercises His love to man, and thus He and the Father are one, as has been said; unless indeed these perverse men make a fresh attempt, and say that the essence of the Word is not the same as the Light which is in Him from the Father, as if the Light in the Son were one with the Father, but He Himself foreign in essence as being a creature. Yet this is simply the belief of Caiaphas and the Samosatene, which the Church cast out, but these now are disguising; and by this they fell from the truth, and were declared to be heretics. For if He partakes in fullness the light from the Father, why is He not rather that which others partake, that there be no medium introduced between Him and the Father? Otherwise, it is no longer clear that all things were generated by the Son, but by Him, of whom He too partakes. And if this is the Word, the Wisdom of the Father, in whom the Father is revealed and known, and frames the world, and without whom the Father does nothing, evidently He it is who is from the Father: for all things originated partake of Him, as partaking of the Holy Ghost. And being such, He cannot be from nothing, nor a creature at all, but rather a proper Offspring from the Father, as the radiance from light.

Chapter 6.– Authorities in Support of the Council. Theognostus; Dionysius of Alexandria; Dionysius of Rome; Origen.

This is the meaning in which those who gathered at Nicaea used these expressions. But next, to prove that they did not invent these terms themselves (since this is one of their excuses), but rather spoke what they had received from their predecessors, let us proceed to demonstrate this as well, so as to remove even this excuse from them. Know then, O Arians, enemies of Christ, that Theognostus, a learned man, did not avoid the phrase 'of the ousia,' for in the second book of his Hypotyposes he writes the following about the Son:

25. This then is the sense in which they who met at Nicæa made use of these expressions. But next that they did not invent them for themselves (since this is one of their excuses), but spoke what they had received from their predecessors, proceed we to prove this also, to cut off even this excuse from them. Know then, O Arians, foes of Christ, that Theognostus, a learned man, did not decline the phrase 'of the essence,' for in the second book of his Hypotyposes, he writes thus of the Son: —

The essence of the Son is not something obtained from outside, nor does it come from nothing, but it originated from the Father's essence, like the radiance of light or the vapor of water. Neither the radiance nor the vapor is the water itself or the sun itself, nor is it alien to them; rather, it is an emanation of the Father's essence, which nonetheless suffers no division. Just as the sun remains unchanged and is not diminished by the rays it pours forth, so the Father's essence does not undergo change, even though it has the Son as an Image of Itself.

The essence of the Son is not one procured from without, nor accruing out of nothing, but it sprang from the Father's essence, as the radiance of light, as the vapour of water; for neither the radiance, nor the vapour, is the water itself or the sun itself, nor is it alien; but it is an effluence of the Father's essence, which, however, suffers no partition. For as the sun remains the same, and is not impaired by the rays poured forth by it, so neither does the Father's essence suffer change, though it has the Son as an Image of Itself.

Theognostus, after having previously investigated the matter by way of an exercise, proceeds to set forth his views in the words just quoted. Next, Dionysius, who was Bishop of Alexandria, wrote extensively against Sabellius, explaining in detail the Savior's economy (plan of salvation) according to the flesh. In doing so, he argued against the Sabellians that it was not the Father but His Word who became flesh, just as John said. Because of this, he was suspected of saying that the Son was something made and originated, and not one in ousia with the Father. Concerning this accusation, he wrote to his namesake Dionysius, Bishop of Rome, to defend himself by claiming that this was a slander against him. He assured him that he had not called the Son made, but rather confessed Him to be even one in ousia. His words were as follows:

Theognostus then, after previously investigating in the way of an exercise, proceeds to lay down his sentiments in the foregoing words. Next, Dionysius, who was Bishop of Alexandria, upon his writing against Sabellius and expounding at large the Saviour's Economy according to the flesh, and thence proving against the Sabellians that not the Father but His Word became flesh, as John has said, was suspected of saying that the Son as a thing made and originated, and not one in essence with the Father; on this he writes to his namesake Dionysius, Bishop of Rome, to allege in his defense that this was a slander upon him. And he assured him that he had not called the Son made, nay, did confess Him to be even one in essence. And his words ran thus:–

And I have written in another letter a refutation of the false charge they bring against me, that I deny that Christ was one in ousia with God. For though I say that I have not found this term anywhere in Holy Scripture, yet my remarks which follow, and which they have not noticed, are not inconsistent with that belief. For I used human birth as an example of being clearly of the same nature, and I pointed out that undeniably parents differed from their children only in not being the same individuals, otherwise there could be neither parents nor children. And my letter, as I said before, owing to present circumstances I am unable to produce; or I would have sent you the very words I used, or rather a copy of it all, which, if I have an opportunity, I will do still. But I am sure from memory that I used parallels of things related to each other; for instance, that a plant grown from seed or from root was different from that from which it sprang, yet was altogether one in nature with it: and that a stream flowing from a fountain gained a new name, for neither the fountain was called stream, nor the stream fountain, and both existed, and the stream was the water from the fountain

And I have written in another letter a refutation of the false charge they bring against me, that I deny that Christ was one in essence with God. For though I say that I have not found this term anywhere in Holy Scripture, yet my remarks which follow, and which they have not noticed, are not inconsistent with that belief. For I instanced human birth as being evidently homogeneous, and I observed that undeniably parents differed from their children only in not being the same individuals, otherwise there could be neither parents nor children. And my letter, as I said before, owing to present circumstances I am unable to produce; or I would have sent you the very words I used, or rather a copy of it all, which, if I have an opportunity, I will do still. But I am sure from recollection that I adduced parallels of things kindred with each other; for instance, that a plant grown from seed or from root, was other than that from which it sprang, yet was altogether one in nature with it: and that a stream flowing from a fountain, gained a new name, for that neither the fountain was called stream, nor the stream fountain, and both existed, and the stream was the water from the fountain

And to show that the Word of God is not a work or creature, but an offspring that properly belongs to the Father's ousia and is indivisible from it—as the great Council wrote—you can see this in the words of Dionysius, Bishop of Rome. While writing against the Sabellians, he strongly condemns those who dared to say otherwise:

26. And that the Word of God is not a work or creature, but an offspring proper to the Father's essence and indivisible, as the great Council wrote, here you may see in the words of Dionysius, Bishop of Rome, who, while writing against the Sabellians, thus inveighs against those who dared to say so:–

Now I may reasonably turn to those who divide and cut to pieces and destroy the most sacred doctrine of the Church of God, the Divine Monarchy, making it into three powers and divided subsistences and three godheads. I am told that some among you who are catechists and teachers of the Divine Word take the lead in this position, and they are completely opposed, so to speak, to Sabellius's opinions. For he blasphemously says that the Son is the Father and the Father the Son, but they in some way preach three Gods by dividing the sacred Monad into three subsistences that are foreign to each other and completely separate. For it must be that the Divine Word is united with the God of the Universe, and the Holy Spirit must rest and dwell in God. Thus in one person—as in a summit, I mean the God of the Universe—the Divine Triad must be gathered up and brought together. For it is the doctrine of the presumptuous Marcion to sever and divide the Divine Monarchy into three origins—a devil's teaching, not that of Christ's true disciples and lovers of the Savior's teachings. For they know well that a Triad is preached by divine Scripture, but that neither Old Testament nor New preaches three Gods. Equally, one must censure those who hold the Son to be a work and consider that the Lord came into being as one of the things that really came to be, whereas the divine oracles witness to a generation suitable to Him and fitting, but not to any fashioning or making. It is a blasphemy, then, not ordinary but even the highest, to say that the Lord is in any way a handiwork. For if He came to be Son, once He was not; but He was always, if He is in the Father, as He says Himself, and if the Christ is Word and Wisdom and Power (which, as you know, divine Scripture says), and these attributes are powers of God. If then the Son came into being, once these attributes were not; consequently there was a time when God was without them, which is most absurd. And why say more on these points to you, men full of the Spirit and well aware of the absurdities that come into view from saying that the Son is a work? Not paying attention, as I consider, to this point, the authors of this opinion have entirely missed the truth in explaining, contrary to the sense of divine and prophetic Scripture in the passage, the words, "The Lord created me a beginning of His ways unto His works." For the sense of "He created," as you know, is not single, for we must understand "He created" in this place as "He set over the works made by Him," that is, made by the Son Himself. And "He created" here must not be taken as "made," for creating differs from making. "Is not He your Father that has bought you? Has He not made you and created you?" says Moses in his great song in Deuteronomy. And one may say to them, O reckless men, is He a work who is "the Firstborn of every creature, who is born from the womb before the morning star," who said, as Wisdom, "Before all the hills He begets me"? And in many passages of the divine oracles the Son is said to have been generated, but nowhere to have come into being, which clearly convicts those of misconception about the Lord's generation who presume to call His divine and ineffable generation a making. Therefore we may neither divide the wonderful and divine Monad into three Godheads, nor disparage the dignity and exceeding majesty of the Lord with the name of "work," but we must believe in God the Father Almighty, and in Christ Jesus His Son, and in the Holy Spirit, and hold that the Word is united to the God of the universe. For "I," says He, "and the Father are one," and "I in the Father and the Father in Me." For thus both the Divine Triad and the holy preaching of the Monarchy will be preserved.

Next, I may reasonably turn to those who divide and cut to pieces and destroy that most sacred doctrine of the Church of God, the Divine Monarchy, making it as it were three powers and partitive subsistences and god-heads three. I am told that some among you who are catechists and teachers of the Divine Word, take the lead in this tenet, who are diametrically opposed, so to speak, to Sabellius's opinions; for he blasphemously says that the Son is the Father, and the Father the Son, but they in some sort preach three Gods, as dividing the sacred Monad into three subsistences foreign to each other and utterly separate. For it must needs be that with the God of the Universe, the Divine Word is united, and the Holy Ghost must repose and habitate in God; thus in one as in a summit, I mean the God of the Universe, must the Divine Triad be gathered up and brought together. For it is the doctrine of the presumptuous Marcion, to sever and divide the Divine Monarchy into three origins — a devil's teaching, not that of Christ's true disciples and lovers of the Saviour's lessons. For they know well that a Triad is preached by divine Scripture, but that neither Old Testament nor New preaches three Gods. Equally must one censure those who hold the Son to be a work, and consider that the Lord has come into being, as one of things which really came to be; whereas the divine oracles witness to a generation suitable to Him and becoming, but not to any fashioning or making. A blasphemy then is it, not ordinary, but even the highest, to say that the Lord is in any sort a handiwork. For if He came to be Son, once He was not; but He was always, if (that is) He be in the Father, as He says Himself, and if the Christ be Word and Wisdom and Power (which, as you know, divine Scripture says), and these attributes be powers of God. If then the Son came into being, once these attributes were not; consequently there was a time, when God was without them; which is most absurd. And why say more on these points to you, men full of the Spirit and well aware of the absurdities which come to view from saying that the Son is a work? Not attending, as I consider, to this circumstance, the authors of this opinion have entirely missed the truth, in explaining, contrary to the sense of divine and prophetic Scripture in the passage, the words, 'The Lord created me a beginning of His ways unto His works Proverbs 8:22.' For the sense of 'He created,' as you know, is not one, for we must understand 'He created' in this place, as 'He set over the works made by Him,' that is, 'made by the Son Himself.' And 'He created' here must not be taken for 'made,' for creating differs from making. 'Is not He your Father that has bought you? Has He not made you and created you Deuteronomy 32:6?'says Moses in his great song in Deuteronomy. And one may say to them, O reckless men, is He a work, who is 'the First-born of every creature, who is born from the womb before the morning star,' who said, as Wisdom, 'Before all the hills He begets me Proverbs 8:25?' And in many passages of the divine oracles is the Son said to have been generated, but nowhere to have come into being; which manifestly convicts those of misconception about the Lord's generation, who presume to call His divine and ineffable generation a making. Neither then may we divide into three Godheads the wonderful and divine Monad; nor disparage with the name of 'work' the dignity and exceeding majesty of the Lord; but we must believe in God the Father Almighty, and in Christ Jesus His Son, and in the Holy Ghost, and hold that to the God of the universe the Word is united. For 'I,' says He, 'and the Father are one;' and, 'I in the Father and the Father in Me.' For thus both the Divine Triad, and the holy preaching of the Monarchy, will be preserved.

And concerning the eternal co-existence of the Word with the Father, and that He is not of another ousia or hypostasis, but proper to the Father's, as the Bishops in the Council said, you may also hear from the hard-working Origen. For what he has written as if inquiring and by way of exercise, no one should take as expressing his own views, but rather the views of parties who are arguing in investigation. What he clearly declares, however, that is the opinion of this hard-working man. After his preliminary exercises (so to speak) against the heretics, he immediately introduces his personal belief, as follows:

27. And concerning the everlasting co-existence of the Word with the Father, and that He is not of another essence or subsistence, but proper to the Father's, as the Bishops in the Council said, you may hear again from the labour-loving Origen also. For what he has written as if inquiring and by way of exercise, that let no one take as expressive of his own sentiments, but of parties who are contending in investigation, but what he definitely declares, that is the sentiment of the labour-loving man. After his prolusions then (so to speak) against the heretics, straightway he introduces his personal belief, thus:–

If there exists an Image of the Invisible God, it must be an invisible Image. Indeed, I will be bold enough to add that, being the likeness of the Father, it never did not exist. For when was God, who according to John is called Light (for "God is Light"), ever without the radiance of His proper glory, such that anyone should dare to claim the Son began to exist, as if before that He did not exist? But when did that Image of the Father's Ineffable and Nameless and Unutterable hypostasis not exist—that Expression and Word, and He who knows the Father? For let anyone who dares to say "Once the Son was not" understand clearly that he is saying "Once Wisdom was not" and "Word was not" and "Life was not."

If there be an Image of the Invisible God, it is an invisible Image; nay, I will be bold to add, that, as being the likeness of the Father, never was it not. For when was that God, who, according to John, is called Light (for 'God is Light'), without a radiance of His proper glory, that a man should presume to assert the Son's origin of existence, as if before He was not? But when was not that Image of the Father's Ineffable and Nameless and Unutterable subsistence, that Expression and Word, and He that knows the Father? For let him understand well who dares to say, 'Once the Son was not,' that he is saying, 'Once Wisdom was not,' and 'Word was not,' and 'Life was not.'

And again in another place he says:

And again elsewhere he says:–

But it is neither innocent nor without danger if, because of our weak understanding, we deprive God—as far as it depends on us—of the Only-begotten Word who eternally co-exists with Him, and of the Wisdom in which He rejoiced; otherwise He must be understood as not always having possessed joy.

But it is not innocent nor without peril, if because of our weakness of understanding we deprive God, as far as in us lies, of the Only-begotten Word ever co-existing with Him; and the Wisdom in which He rejoiced; else He must be conceived as not always possessed of joy.

Look, we are proving that this view has been passed down from generation to generation; but you, O modern Jews and disciples of Caiaphas, how many earlier teachers can you claim for your expressions? Not one who is understanding and wise, for all reject you except the devil alone. Only he is your father in this apostasy, who both in the beginning planted in you the seed of this false religion, and now persuades you to slander the Ecumenical Council for writing down not your doctrines, but what those who were eyewitnesses and ministers of the Word have handed down to us from the beginning. For the faith which the Council has confessed in writing is the faith of the Catholic Church. To assert this, the blessed Fathers expressed themselves in this way while condemning the Arian heresy, and this is a chief reason why these people apply themselves to slandering the Council. For it is not the terms themselves that trouble them, but the fact that those terms prove them to be heretics and more presumptuous than other heresies.

See, we are proving that this view has been transmitted from father to father; but you, O modern Jews and disciples of Caiaphas, how many fathers can you assign to your phrases? Not one of the understanding and wise; for all abhor you, but the devil alone; none but he is your father in this apostasy, who both in the beginning sowed you with the seed of this irreligion, and now persuades you to slander the Ecumenical Council, for committing to writing, not your doctrines, but that which from the beginning those who were eye-witnesses and ministers of the Word have handed down to us. For the faith which the Council has confessed in writing, that is the faith of the Catholic Church; to assert this, the blessed Fathers so expressed themselves while condemning the Arian heresy; and this is a chief reason why these apply themselves to calumniate the Council. For it is not the terms which trouble them, but that those terms prove them to be heretics, and presumptuous beyond other heresies.

Chapter 7. On the ArianSymbol Unoriginate. This term afterwards adopted by them; and why; three senses of it. A fourth sense. Unoriginate denotes God in contrast to His creatures, not to His Son; Father the scriptural title instead; Conclusion.

This, in fact, was the reason why, when the flawed nature of their statements had been exposed at that time and they were now openly liable to the charge of impiety, they went on to borrow from the Greeks the term Unoriginate. They did this so that, under cover of this term, they might classify the Word of God—through whom these very things came into existence—among originated things and creatures. So shameless are they in their impiety, so stubborn in their blasphemies against the Lord. If this lack of shame comes from ignorance of the term, they should have learned from those who gave it to them, who have not hesitated to say that even intellect, which they derive from the Good, and the soul which proceeds from intellect, though their respective origins are known, are nevertheless unoriginated. For they understand that by saying this they do not diminish that first Origin from which the others come. Since this is the case, let them say the same thing themselves, or else not speak at all about what they do not know. But if they think they are familiar with the subject, then they must be questioned. For the expression is not from divine Scripture, but they are arguing, as they do elsewhere, for unscriptural positions. Just as I have explained the reason and meaning with which the Council and the Fathers before it defined and published "of the ousia" and "one in ousia," in agreement with what Scripture says of the Savior, so now let them, if they can, answer for their part what has led them to this unscriptural phrase, and in what sense they call God Unoriginate. In truth, I am told that the name has different meanings. Philosophers say that it means, first, "what has not yet come to be, but may"; second, "what neither exists nor can come into being"; and third, "what exists indeed, but was neither originated nor had origin of being, but is everlasting and indestructible." Now perhaps they will want to pass over the first two meanings because of the absurdity that follows. For according to the first, things that have already come to be and things that are expected to come to be are unoriginated; and the second is even more absurd. Accordingly, they will proceed to the third meaning and use the word in that sense. Yet even here, in this sense too, their impiety will be just as great. For if by unoriginated they mean what has no origin of being, nor is originated or created, but eternal, and they say that the Word of God is the opposite of this, who does not comprehend the cunning of these enemies of God? Who would not stone such madmen? For when they are ashamed to bring forward again those first statements which they invented and which were condemned, the wretches have found another way to convey them, by means of what they call unoriginate. For if the Son belongs to originated things, it follows that He too came to be from nothing; and if He has an origin of being, then He did not exist before His generation; and if He is not eternal, there was once when He was not.

28. This in fact was the reason, when the unsound nature of their phrases had been exposed at that time, and they were henceforth open to the charge of irreligion, that they proceeded to borrow of the Greeks the term Unoriginate, that, under shelter of it, they might reckon among the things originated and the creatures, that Word of God, by whom these very things came to be; so unblushing are they in their irreligion, so obstinate in their blasphemies against the Lord. If then this want of shame arises from ignorance of the term, they ought to have learned of those who gave it them, and who have not scrupled to say that even intellect, which they derive from Good, and the soul which proceeds from intellect, though their respective origins be known, are notwithstanding unoriginated, for they understand that by so saying they do not disparage that first Origin of which the others come. This being the case, let them say the like themselves, or else not speak at all of what they do not know. But if they consider they are acquainted with the subject, then they must be interrogated; for the expression is not from divine Scripture, but they are contentious, as elsewhere, for unscriptural positions. Just as I have related the reason and sense, with which the Council and the Fathers before it defined and published 'of the essence,' and 'one in essence,' agreeably to what Scripture says of the Saviour; so now let them, if they can, answer on their part what has led them to this unscriptural phrase, and in what sense they call God Unoriginated? In truth, I am told, that the name has different senses; philosophers say that it means, first 'what has not yet, but may, come to be;' next, 'what neither exists, nor can come into being;' and thirdly, 'what exists indeed, but was neither originated nor had origin of being, but is everlasting and indestructible.' Now perhaps they will wish to pass over the first two senses, from the absurdity which follows; for according to the first, things that already have come to be, and things that are expected to come to be, are unoriginated; and the second is more absurd still; accordingly they will proceed to the third sense, and use the word in it; though here, in this sense too, their irreligion will be quite as great. For if by unoriginated they mean what has no origin of being, nor is originated or created, but eternal, and say that the Word of God is contrary to this, who comprehends not the craft of these foes of God? Who but would stone such madmen? For, when they are ashamed to bring forward again those first phrases which they fabled, and which were condemned, the wretches have taken another way to signify them, by means of what they call unoriginate. For if the Son be of things originate, it follows, that He too came to be from nothing; and if He has an origin of being, then He was not before His generation; and if He is not eternal, there was once when He was not.

If these are their beliefs, they ought to express their heretical views in their own words and not hide their wickedness behind the term Unoriginate. But instead, these evil-minded men do everything with cunning, just like their father, the devil. For just as he tries to deceive by disguising himself as others, so these have introduced the term Unoriginate so that they might appear to speak reverently about God, while secretly harboring blasphemy against the Lord and teaching it to others under cover. However, once this deception is exposed, what is left to them? "We have found another explanation," say these evildoers, and then they go on to add to what they have already said—that Unoriginate means what has no author of being but itself stands in this relation to things that have originated. How ungrateful, and truly deaf to the Scriptures! They do everything and say everything not to honor God but to dishonor the Son, ignorant that whoever dishonors the Son dishonors the Father. For first, even if they describe God in this way, the Word is still not proven to be among originated things. For again, since He is an offspring of the Father's ousia, He is consequently eternal with Him. For this name "offspring" does not detract from the nature of the Word, nor does Unoriginated take its meaning from contrast with the Son, but with the things that come to be through the Son. Just as someone who addresses an architect and calls him the builder of a house or city does not by this title refer to the son begotten from him, but on account of the skill and knowledge he displays in his work calls him an artificer—meaning by this that he is not like the things he has made—and while knowing the nature of the builder, also knows that the one he begets is different from his works, and calls him father in regard to his son but creator and maker in regard to his works—in the same way, anyone who says in this sense that God is Unoriginate names Him from His works, signifying not only that He is not originated but that He is the maker of things that are originated. Yet this person knows at the same time that the Word is different from originated things and is the unique proper offspring of the Father, through whom all things came to be and hold together.

29. If these are their sentiments they ought to signify their heterodoxy in their own phrases, and not to hide their perverseness under the cloke of the Unoriginate. But instead of this, the evil-minded men do all things with craftiness like their father, the devil; for as he attempts to deceive in the guise of others, so these have broached the term Unoriginate, that they might pretend to speak piously of God, yet might cherish a concealed blasphemy against the Lord, and under a veil might teach it to others. However, on the detecting of this sophism, what remains to them? 'We have found another,' say the evildoers; and then proceed to add to what they have said already, that Unoriginate means what has no author of being, but stands itself in this relation to things originated. Unthankful, and in truth deaf to the Scriptures! Who do everything, and say everything, not to honour God, but to dishonour the Son, ignorant that he who dishonours the Son, dishonours the Father. For first, even though they denote God in this way, still the Word is not proved to be of things originated. For again, as being an offspring of the essence of the Father, He is of consequence with Him eternally. For this name of offspring does not detract from the nature of the Word, nor does Unoriginated take its sense from contrast with the Son, but with the things which come to be through the Son; and as he who addresses an architect, and calls him framer of house or city, does not under this designation allude to the son who is begotten from him, but on account of the art and science which he displays in his work, calls him artificer, signifying thereby that he is not such as the things made by him, and while he knows the nature of the builder, knows also that he whom he begets is other than his works; and in regard to his son calls him father, but in regard to his works, creator and maker; in like manner he who says in this sense that God is unoriginate, names Him from His works, signifying, not only that He is not originated, but that He is maker of things which are so; yet is aware withal that the Word is other than the things originate, and alone a proper offspring of the Father, through whom all things came to be and consist.

In the same way, when the Prophets spoke of God as All-ruling, they did not give Him that name as if the Word were included in that "All." For they knew that the Son was distinct from created things and was Himself Sovereign over them, according to His likeness to the Father. Rather, they called Him this because He rules over all things which He made through the Son, and has given authority over all things to the Son, and having given it, is Himself once more Lord of all things through the Word. Again, when they called God Lord of the powers, they did not say this as if the Word were one of those powers, but because while He is Father of the Son, He is Lord of the powers which have come into being through the Son. For the Word too, being in the Father, is Lord of them all and Sovereign over all, for all things that the Father has belong to the Son. This being the meaning of such titles, in the same way let someone call God unoriginated, if he wishes, but not as if the Word were among originated things. Rather, as I said before, God is not only unoriginated but through His own Word is the maker of things that are originated. For even though the Father is called this, the Word is still the Father's Image and one in ousia with Him. And being His Image, He must be distinct from originated things and from everything else, for He has the property and likeness of the One whose Image He is. So whoever calls the Father unoriginated and almighty perceives in the Unoriginated and the Almighty His Word and His Wisdom, which is the Son. But these people, so ready for irreligion, latched onto the term "Unoriginated" not because they care about God's honor, but from malice toward the Savior. For if they had any regard for honor and reverent language, it would have been right and good to acknowledge and call God Father rather than to give Him this name. For in calling God unoriginated, they are, as I said before, naming Him in relation to things that came into being, and merely as a Maker, so that they can imply the Word is a work according to their own wishes. But whoever calls God Father signifies His Son as well, and cannot fail to know that, since there is a Son, all things that came into being were created through this Son.

30. In like manner, when the Prophets spoke of God as All-ruling, they did not so name Him, as if the Word were included in that All; (for they knew that the Son was other than things originated, and Sovereign over them Himself, according to His likeness to the Father); but because He is Ruler over all things which through the Son He has made, and has given the authority of all things to the Son, and having given it, is Himself once more the Lord of all things through the Word. Again, when they called God, Lord of the powers, they said not this as if the Word was one of those powers, but because while He is Father of the Son, He is Lord of the powers which through the Son have come to be. For again, the Word too, as being in the Father, is Lord of them all, and Sovereign over all; for all things, whatsoever the Father has, are the Son's. This then being the force of such titles, in like manner let a man call God unoriginated, if it so please him; not however as if the Word were of originated things, but because, as I said before, God not only is not originated, but through His proper Word is He the maker of things which are so. For though the Father be called such, still the Word is the Father's Image, and one in essence with Him; and being His Image, He must be distinct from things originated, and from everything; for whose Image He is, His property and likeness He has: so that he who calls the Father unoriginated and almighty, perceives in the Unoriginated and the Almighty, His Word and His Wisdom, which is the Son. But these wondrous men, and prompt for irreligion, hit upon the term Unoriginated, not as caring for God's honour, but from malevolence towards the Saviour; for if they had regard to honour and reverent language, it rather had been right and good to acknowledge and to call God Father, than to give Him this name; for in calling God unoriginated, they are, as I said before, calling Him from things which came to be, and as a Maker only, that so they may imply the Word to be a work after their own pleasure; but he who calls God Father, in Him withal signifies His Son also, and cannot fail to know that, whereas there is a Son, through this Son all things that came to be were created.

Therefore it will be much more accurate to identify God from the Son and call Him Father, than to name and call Him Unoriginated based only on His works. The latter term refers to the works that have come into being by God's will through the Word, but the name Father points to the proper offspring from His ousia. And just as the Word surpasses created things, by that much and more does calling God Father surpass calling Him Unoriginated. The latter is non-scriptural and suspicious, since it has various meanings, but the former is simple and scriptural, and more accurate, and alone implies the Son. "Unoriginated" is a word of the Greeks who do not know the Son, but "Father" has been acknowledged and granted by our Lord. For He, knowing whose Son He was, said, "I in the Father and the Father in Me," and "He that has seen Me has seen the Father," and "I and the Father are one." But nowhere is He found calling the Father Unoriginated. Moreover, when He teaches us to pray, He does not say, "When you pray, say, O God Unoriginated," but rather, "When you pray, say, Our Father, which art in heaven." And it was His will that the summary of our faith should have the same character. For He has commanded us to be baptized, not in the name of Unoriginate and Originate, not into the name of Uncreate and Creature, but into the name of Father, Son, and Holy Spirit, for with such an initiation we too are made sons truly, and using the name of the Father, we acknowledge from that name the Word in the Father. But if He wills that we should call His own Father our Father, we must not on that account measure ourselves with the Son according to nature, for it is because of the Son that the Father is so called by us. For since the Word bore our body and came to be in us, therefore by reason of the Word in us, God is called our Father. For the Spirit of the Word in us names through us His own Father as ours, which is the Apostle's meaning when he says, "God has sent forth the Spirit of His Son into your hearts, crying, Abba, Father."

31. Therefore it will be much more accurate to denote God from the Son and to call Him Father, than to name Him and call Him Unoriginated from His works only; for the latter term refers to the works that have come to be at the will of God through the Word, but the name of Father points out the proper offspring from His essence. And whereas the Word surpasses things originated, by so much and more also does calling God Father surpass the calling Him Unoriginated; for the latter is non-scriptural and suspicious, as it has various senses; but the former is simple and scriptural, and more accurate, and alone implies the Son. And 'Unoriginated' is a word of the Greeks who know not the Son: but 'Father' has been acknowledged and vouchsafed by our Lord; for He knowing Himself whose Son He was, said, 'I in the Father and the Father in Me John 14:9-10;' and, 'He that has seen Me has seen the Father.' and, 'I and the Father are one;' but nowhere is He found to call the Father Unoriginated. Moreover, when He teaches us to pray, He says not, 'When ye pray, say, O God Unoriginated,' but rather, 'When ye pray, say, Our Father, which art in heaven Matthew 6:9.' And it was His Will, that the Summary of our faith should have the same bearing. For He has bid us be baptized, not in the name of Unoriginate and Originate, not into the name of Uncreate and Creature, but into the name of Father, Son, and Holy Spirit, for with such an initiation we too are made sons verily, and using the name of the Father, we acknowledge from that name the Word in the Father. But if He wills that we should call His own Father our Father, we must not on that account measure ourselves with the Son according to nature, for it is because of the Son that the Father is so called by us; for since the Word bore our body and came to be in us, therefore by reason of the Word in us, is God called our Father. For the Spirit of the Word in us names through us His own Father as ours, which is the Apostle's meaning when he says, 'God has sent forth the Spirit of His Son into your hearts, crying, Abba, Father Galatians 4:6.'

But perhaps, having been refuted concerning the term Unoriginate as well, they will say according to their evil nature, "It was necessary, as regards our Lord and Savior Jesus Christ also, to state from the Scriptures what is written there about Him, and not to introduce non-scriptural expressions." Yes, it was necessary, I also say. For the signs of truth are more precise when drawn from Scripture than from other sources. But the ill will and the shifting and crafty irreligion of Eusebius and his associates compelled the bishops, as I said before, to state more clearly the terms which overthrew their irreligion. And what the Council wrote has already been shown to have an orthodox sense, while the Arians have been shown to be corrupt in their phrases and evil in their dispositions. Though the term Unoriginate has its own sense and allows for a religious use, they nevertheless, according to their own idea and as they wish, use it to dishonor the Savior, all for the sake of contentiously maintaining, like giants, their fight against God. But just as they did not escape condemnation when they put forward those earlier phrases, so when they misunderstand the Unoriginated—which in itself allows for good and religious use—they were exposed, being disgraced before all, and their heresy proscribed everywhere. This, then, as I was able, I have related by way of explaining what was formerly done in the Council. But I know that the contentious among Christ's enemies will not be willing to change even after hearing this, but will always search about for other pretexts, and for others again after those. For as the Prophet says, "If the Ethiopian change his skin, or the leopard his spots," then will those who have been taught irreligion be willing to think religiously. But you, beloved, when you receive this, read it yourself. And if you approve of it, read it also to the brethren who happen to be present, so that they too, on hearing it, may welcome the Council's zeal for the truth and the precision of its meaning, and may condemn that of Christ's enemies, the Arians, and the futile pretexts which for the sake of their irreligious heresy they have taken pains to devise among themselves. For to God and the Father is due the glory, honor, and worship with His co-existent Son and Word, together with the All-holy and Life-giving Spirit, now and unto endless ages of ages. Amen.

32. But perhaps being refuted as touching the term Unoriginate also, they will say according to their evil nature, 'It behooved, as regards our Lord and Saviour Jesus Christ also, to state from the Scriptures what is there written of Him, and not to introduce non-scriptural expressions.' Yes, it behooved, say I too; for the tokens of truth are more exact as drawn from Scripture, than from other sources; but the ill disposition and the versatile and crafty irreligion of Eusebius and his fellows, compelled the Bishops, as I said before, to publish more distinctly the terms which overthrew their irreligion; and what the Council did write has already been shown to have an orthodox sense, while the Arians have been shown to be corrupt in their phrases, and evil in their dispositions. The term Unoriginate, having its own sense, and admitting of a religious use, they nevertheless, according to their own idea, and as they will, use for the dishonour of the Saviour, all for the sake of contentiously maintaining, like giants, their fight with God. But as they did not escape condemnation when they adduced these former phrases, so when they misconceive of the Unoriginated which in itself admits of being used well and religiously, they were detected, being disgraced before all, and their heresy everywhere proscribed. This then, as I could, have I related, by way of explaining what was formerly done in the Council; but I know that the contentious among Christ's foes will not be disposed to change even after hearing this, but will ever search about for other pretences, and for others again after those. For as the Prophet speaks, 'If the Ethiopian change his skin, or the leopard his spots Jeremiah 13:23 ', then will they be willing to think religiously, who have been instructed in irreligion. Thou however, beloved, on receiving this, read it by yourself; and if you approve of it, read it also to the brethren who happen to be present, that they too on hearing it, may welcome the Council's zeal for the truth, and the exactness of its sense; and may condemn that of Christ's foes, the Arians, and the futile pretences, which for the sake of their irreligious heresy they have been at the pains to frame among themselves; because to God and the Father is due the glory, honour, and worship with His co-existent Son and Word, together with the All- holy and Life-giving Spirit, now and unto endless ages of ages. Amen.


Defence of His Flight — Defence of His Flight

Athanasius answers those who called him a coward for fleeing his persecutors in 356, from the examples of the saints and of Christ Himself.

Source: Translated by M. Atkinson and Archibald Robertson. From Nicene and Post-Nicene Fathers, Second Series , Vol. 4. Edited by Philip Schaff and Henry Wace. ( Buffalo, NY: Christian Literature Publishing Co., 1892. ) Revised and edited for New Advent by Kevin Knight. <https://www.newadvent.org/fathers/2814.htm>.

Opening

Athanasius was accused of cowardice for fleeing.

1. Athanasius charged with cowardice for escaping.

I hear that Leontius, now at Antioch, and Narcissus of the city of Nero, and George, now at Laodicea, and the Arians who are with them, are spreading many slanderous reports about me, accusing me of cowardice because I did not surrender myself into their hands when they were seeking me. Now regarding their accusations and slanders, although there are many things I could write that even they cannot deny, and that everyone who has heard of their actions knows to be true, I will not be persuaded to make any reply to them except to remind them of the words of our Lord and of the Apostle's declaration that "a lie is of the Devil" and that "revilers shall not inherit the kingdom of God." For this is sufficient to prove that neither their thoughts nor their words are according to the Gospel, but that they think whatever they themselves desire to be good, following their own pleasure.

I hear that Leontius, now at Antioch, and Narcissus of the city of Nero, and George, now at Laodicea, and the Arians who are with them, are spreading abroad many slanderous reports concerning me, charging me with cowardice, because forsooth, when I myself was sought by them, I did not surrender myself into their hands. Now as to their imputations and calumnies, although there are many things that I could write, which even they are unable to deny, and which all who have heard of their proceedings know to be true, yet I shall not be prevailed upon to make any reply to them, except only to remind them of the words of our Lord, and of the declaration of the Apostle, that 'a lie is of the Devil,' and that, 'revilers shall not inherit the kingdom of God.' For it is sufficient thereby to prove, that neither their thoughts nor their words are according to the Gospel, but that after their own pleasure, whatsoever themselves desire, that they think to be good.

I could say about them, I think it better to be silent and to bear with them, even though they do not speak the truth. For it does not become servants of God to make a display before everyone of the former manner of life of these men, or of their families, and in what manner they also climbed up to their present positions. But regarding the complaints they now bring forward, I wish to write you a few words, that you may know that these things are nothing but pretexts, and that the calumny is only an excuse under which they conceal their hostility toward the Truth. From the very beginning, from the moment Eusebius and his companions were deposed, they have never ceased to deceive the Emperor, and to slander the bishops, and to plot against me, because of my opposition to the Arian heresy. When they had frequently given orders that I should be banished, while the people and all the bishops of Egypt refused to consent to it, they then attempted it by force.

2. Insincerity of this charge.

Since they claim I am a coward, I need to write something about this to prove they are people with wicked minds who have not read the sacred Scriptures—or if they have read them, they do not believe in the divine inspiration of the oracles they contain. If they had believed this, they would not dare to act contrary to them or imitate the evil of the Jews who killed the Lord. For God gave them a commandment: "Honor your father and your mother," and "He that curses father or mother, let him die the death." Yet that people established a contrary law, changing the honor into dishonor and diverting to other uses the money that children owed to their parents. And though they had read what David did, they acted in contradiction to his example and accused the guiltless for plucking the ears of grain and rubbing them in their hands on the Sabbath day. Not that they cared either for the laws or for the Sabbath, for they were guilty of greater transgressions of the law on that day. But being wicked-minded, they begrudged the disciples the way of salvation and wanted their own private ideas to have sole preeminence. However, they received the reward of their wickedness, having ceased to be a holy nation and being counted henceforth as the rulers of Sodom and as the people of Gomorrah. And these men likewise, no less than they, seem to me to have already received their punishment in their ignorance of their own foolishness. For they do not understand what they say but think they know things of which they are ignorant, while the only knowledge they possess is to do evil and to devise schemes more and more wicked day by day. Thus they reproach us for our present flight, not for the sake of virtue, as if wishing us to show courage by coming forward (how is it possible that such a wish can be entertained by enemies on behalf of those who do not run with them in the same course of madness?). But being full of malice, they pretend this and spread rumors everywhere that such is the case, thinking, foolish as they indeed are, that through fear of their insults we shall yet be persuaded to give ourselves up to them. For this is what they want. To accomplish this they resort to all kinds of schemes. They pretend to be friends while they search as enemies, so that they may glut themselves with our blood and put us out of the way as well, because we have always opposed and still oppose their impiety, and confute and condemn their heresy.

But forasmuch as they pretend to charge me with cowardice, it is necessary that I should write somewhat concerning this, whereby it shall be proved that they are men of wicked minds, who have not read the sacred Scriptures: or if they have read them, that they do not believe the divine inspiration of the oracles they contain. For had they believed this, they would not dare to act contrary to them, nor imitate the malice of the Jews who slew the Lord. For God having given them a commandment, 'Honour your father and your mother,' and, 'He that curses father or mother, let him die the death Matthew 15:4;' that people established a contrary law, changing the honour into dishonour, and alienating to other uses the money which was due from the children to their parents. And though they had read what David did, they acted in contradiction to his example, and accused the guiltless for plucking the ears of grain, and rubbing them in their hands on the Sabbath day. Not that they cared either for the laws, or for the Sabbath, for they were guilty of greater transgressions of the law on that day: but being wicked-minded, they grudged the disciples the way of salvation, and desired that their own private notions should have the sole pre-eminence. They however have received the reward of their iniquity, having ceased to be an holy nation, and being counted henceforth as the rulers of Sodom, and as the people of Gomorrha. Isaiah 1:10-11 And these men likewise, not less than they, seem to me to have received their punishment already in their ignorance of their own folly. For they understand not what they say, but think that they know things of which they are ignorant; while the only knowledge that is in them is to do evil, and to frame devices more and more wicked day by day. Thus they reproach us with our present flight, not for the sake of virtue, as wishing us to show manliness by coming forward (how is it possible that such a wish can be entertained by enemies in behalf of those who run not with them in the same career of madness?); but being full of malice, they pretend this, and buzz all around that such is the case, thinking, foolish as indeed they are, that through fear of their revilings, we shall yet be induced to give ourselves up to them. For this is what they desire: to accomplish this they have recourse to all kinds of schemes: they pretend themselves to be friends, while they search as enemies, to the end that they may glut themselves with our blood, and put us also out of the way, because we have always opposed and do still oppose their impiety, and confute and brand their heresy.

The Arians' Violent Acts Against the Bishops.

3. Outrages of the Arians against the Bishops.

For whom have they ever persecuted and seized without insulting and injuring them as they pleased? Whom have they ever sought and found without treating them so badly that either they died a miserable death or were mistreated in every way? Whatever the magistrates appear to do is their work, and the others are merely tools of their will and wickedness. Consequently, where is there a place that does not have some memorial of their malice? Who has ever opposed them without their conspiring against him, inventing pretexts for his ruin in the manner of Jezebel? Where is there a church that is not at this moment lamenting the success of their plots against her bishops? Antioch is mourning for the orthodox confessor Eustathius; Balaneae for the most admirable Euphration; Paltus and Antaradus for Kymatius and Carterius; Adrianople for that lover of Christ, Eutropius, and his successor Lucius, who was often loaded with chains by their means and so perished; Ancyra mourns for Marcellus, Beroea for Cyrus, Gaza for Asclepas. After inflicting many outrages on all of these, they procured their banishment through their intrigues. But for Theodulus and Olympius, bishops of Thrace, and for us and our presbyters, they caused a diligent search to be made with the intent that if we were discovered we should suffer capital punishment—and probably we would have perished in this way had we not fled at that very time contrary to their intentions. For letters to that effect were delivered to the Proconsul Donatus against Olympius and his fellows, and to Philagrius against me. And having raised a persecution against Paul, Bishop of Constantinople, as soon as they found him, they caused him to be openly strangled at a place called Cucusus in Cappadocia, employing as their executioner for the purpose Philip, who was Prefect. He was a patron of their heresy and the tool of their wicked designs.

For whom have they ever persecuted and taken, that they have not insulted and injured as they pleased? Whom have they ever sought after and found, that they have not handled in such a manner, that either he has died a miserable death, or has been ill-treated in every way? Whatever the magistrates appear to do, it is their work; and the others are merely the tools of their will and wickedness. In consequence, where is there a place that has not some memorial of their malice? Who has ever opposed them, without their conspiring against him, inventing pretexts for his ruin after the manner of Jezebel? Where is there a Church that is not at this moment lamenting the success of their plots against her Bishops? Antioch is mourning for the orthodox Confessor Eustathius; Balaneæ for the most admirable Euphration; Paltus and Antaradus for Kymatius and Carterius; Adrianople for that lover of Christ, Eutropius, and his successor Lucius, who was often loaded with chains by their means, and so perished; Ancyra mourns for Marcellus, Berrhœa for Cyrus, Gaza for Asclepas. Of all these, after inflicting many outrages, they by their intrigues procured the banishment; but for Theodulus and Olympius, Bishops of Thrace, and for us and our Presbyters, they caused diligent search to be made, to the intent that if we were discovered we should suffer capital punishment: and probably we should have so perished, had we not fled at that very time contrary to their intentions. For letters to that effect were delivered to the Proconsul Donatus against Olympius and his fellows, and to Philagrius against me. And having raised a persecution against Paul, Bishop of Constantinople, as soon as they found him, they caused him to be openly strangled at a place called Cucusus in Cappadocia, employing as their executioner for the purpose Philip, who was Prefect. He was a patron of their heresy, and the tool of their wicked designs.

# Proceedings after the Council of Milan

Whoever they have persecuted and captured, they have insulted and injured as much as they wanted. Whoever they have sought and found, they have handled in such a way that he has either died a miserable death or been mistreated in every possible way. Whatever the magistrates appear to do is really their doing, and the magistrates are merely the instruments of their will and wickedness.

4. Proceedings after the Council of Milan.

Are they then satisfied with all this and content to be quiet for the future? By no means. They have not given up yet. Like the horseleach in the Proverbs, they revel more and more in their wickedness and fix themselves upon the larger dioceses. Who can adequately describe the enormities they have already committed? Who is able to recount all the deeds they have done? Even very recently, while the churches were at peace and the people worshipping in their congregations, Liberius, Bishop of Rome, Paulinus, Metropolitan of Gaul, Dionysius, Metropolitan of Italy, Lucifer, Metropolitan of the Sardinian islands, and Eusebius of Italy—all of them good bishops and preachers of the truth—were seized and banished on no pretext whatever, except that they would not unite themselves to the Arian heresy or subscribe to the false accusations and slanders that they had invented against me.

Are they then satisfied with all this, and content to be quiet for the future? By no means; they have not given over yet, but like the horseleach in the Proverbs, they revel more and more in their wickedness, and fix themselves upon the larger dioceses. Who can adequately describe the enormities they have already perpetrated? Who is able to recount all the deeds that they have done? Even very lately, while the Churches were at peace, and the people worshipping in their congregations, Liberius, Bishop of Rome, Paulinus, Metropolitan of Gaul, Dionysius, Metropolitan of Italy, Lucifer, Metropolitan of the Sardinian islands, and Eusebius of Italy, all of them good Bishops and preachers of the truth, were seized and banished, on no pretence whatever, except that they would not unite themselves to the Arian heresy, nor subscribe to the false accusations and calumnies which they had invented against me.

In Praise of Hosius

Even very recently, they entered the church in Milan where the Emperor was present, and there committed such outrages that the Arians themselves, as many as have any sense of shame left, have been embarrassed by what happened and have begun to shun the others as a disgrace to their heresy. Although these events cry out loudly for themselves and do not require any words from us, I still cannot remain silent about the blessed Hosius, that man of God, that faithful confessor. I will mention him so that you may clearly understand from what has occurred concerning him both the wickedness of the Arian heresy and the excellence of that virtuous man's character. The Arians supposed that if they could somehow manage to corrupt Hosius, they would have no trouble at all corrupting everyone else as well through him. They therefore did everything in their power to make him think as they do. Yet this man of God Hosius remained steadfast, like a genuine wrestler standing firm against all their attempts and refusing to give way to their wickedness.

5. In praise of Hosius.

Of the great Hosius, who lives up to his name, that confessor of a blessed old age, it is unnecessary for me to speak, for I assume it is known to everyone that they caused him also to be banished. He is not an obscure person, but the most distinguished of all people, and more than this. When was there ever a council held in which he did not take the lead and convince everyone by sound judgment? Where is there a church that does not possess some glorious evidence of his support? Who has ever come to him in sorrow and not gone away rejoicing? What person in need ever asked his help and did not receive what he desired? And yet even against this man they made their attack, because knowing the lies they invent to support their wickedness, he would not agree to their plans against us. And if afterwards, because of the repeated and excessive beatings inflicted upon him and the conspiracies formed against his relatives, he yielded to them for a time (as being old and weak in body), yet at least their wickedness is shown even in this circumstance—so eagerly did they strive by every means to prove that they were not truly Christians.

Of the great Hosius, who answers to his name, that confessor of a happy old age, it is superfluous for me to speak, for I suppose it is known unto all men that they caused him also to be banished; for he is not an obscure person, but of all men the most illustrious, and more than this. When was there a Council held, in which he did not take the lead, and by right counsel convince every one? Where is there a Church that does not possess some glorious monuments of his patronage? Who has ever come to him in sorrow, and has not gone away rejoicing? What needy person ever asked his aid, and did not obtain what he desired? And yet even on this man they made their assault, because knowing the calumnies which they invent in behalf of their iniquity, he would not subscribe to their designs against us. And if afterwards, upon the repeated stripes above measure that were inflicted upon him, and the conspiracies that were formed against his kinsfolk, he yielded to them for a time Galatians 2:5, as being old and infirm in body, yet at least their wickedness is shown even in this circumstance; so zealously did they endeavour by all means to prove that they were not truly Christians.

George committed outrages against the Alexandrians.

6. Outrages of George upon the Alexandrians.

After this they attacked Alexandria again, trying once more to kill us, and their actions were now worse than before. Suddenly the church was surrounded by soldiers, and the sounds of war replaced prayers. Then George of Cappadocia, who had been sent by them, arrived during the season of Lent and brought an increase of the evils they had taught him. After Easter week, virgins were thrown into prison; bishops were led away in chains by soldiers; the houses of orphans and widows were plundered and their bread taken away; attacks were made on houses, and Christians were driven out at night while their homes were sealed up; brothers of clergymen were in danger of losing their lives because of their kinship. These outrages were dreadful enough, but even more dreadful ones followed. During the week after Holy Pentecost (May 11), when the people had gone out to the cemetery to pray after their fast, because everyone refused communion with George, that wicked man learned of this and stirred up the commander Sebastian, a Manichee, against them. Sebastian immediately took a crowd of soldiers with arms, drawn swords, bows, and spears to attack the people, even though it was the Lord's day. Finding a few still praying (since most had already left because of the late hour), he committed outrages fitting for a disciple of these men. He lit a fire and placed certain virgins near it, trying to force them to say they were of the Arian faith. When he saw they were prevailing and did not care about the fire, he immediately stripped them naked and beat them in the face so severely that for some time they could hardly be recognized.

After this they again fastened themselves upon Alexandria, seeking anew to put us to death: and their proceedings were now worse than before. For on a sudden the Church was surrounded by soldiers, and sounds of war took the place of prayers. Then George of Cappadocia who was sent by them, having arrived during the season of Lent, brought an increase of evils which they had taught him. For after Easter week, Virgins were thrown into prison; Bishops were led away in chains by soldiers; houses of orphans and widows were plundered, and their loaves taken away; attacks were made upon houses, and Christians thrust forth in the night, and their dwellings sealed up: brothers of clergymen were in danger of their lives on account of their brethren. These outrages were sufficiently dreadful, but more dreadful than these followed. For on the week that succeeded the Holy Pentecost [May 11], when the people after their fast had gone out to the cemetery to pray, because that all refused communion with George, that abandoned person, on learning this, stirred up against them the commander Sebastian, a Manichee; who straightway with a multitude of soldiers with arms, drawn swords, bows, and spears, proceeded to attack the people, though it was the Lord's day: and finding a few praying (for the greater part had already retired on account of the lateness of the hour), he committed such outrages as became a disciple of these men. Having lighted a pile, he placed certain virgins near the fire, and endeavoured to force them to say that they were of the Arian faith: and when he saw that they were getting the mastery, and cared not for the fire, he immediately stripped them naked, and beat them in the face in such a manner, that for some time they could hardly be recognised.

After Easter, he carried out ungodly and lawless acts. He seized the churches by force. He handed over the holy treasuries to the heathen, and forced the virgins and ascetics to choose between communion with the Arians or having their property confiscated. Those who did not comply were driven into exile, and many were imprisoned and beaten. He gave orders that the books of the Church be burned. He delivered the vessels of the Lord to the Gentiles for their festivals. He built an idol shrine, and when a certain woman merely chanted while passing by, he imprisoned her. Such were the vile acts that George, sent by them, committed.

7. Outrages of George.

And having seized forty men, he beat them in a new way. Cutting some sticks fresh from the palm tree, with the thorns still on them, he scourged them on the back so severely that some were under medical treatment for a long time because of the thorns that had broken off in their flesh, and others, unable to bear their sufferings, died. All those they had taken, including the virgin, they sent away together into exile to the great Oasis. And they would not at first allow the bodies of those who had died to be given to their friends, but hid them as they pleased and threw them out without burial, so that they might not appear to have any knowledge of these cruel actions. But in this their deluded minds greatly deceived them. For the relatives of the dead, both rejoicing at the confession and grieving for the bodies of their friends, published all the more this proof of their impiety and cruelty. Moreover they immediately banished from Egypt and Libya the following bishops: Ammonius, Muïus, Gaïus, Philo, Hermes, Plenius, Psenosiris, Nilammon, Agathus, Anagamphus, Marcus, Ammonius, another Marcus, Dracontius, Adelphius, Athenodorus, and the presbyters Hierax and Dioscorus. They drove them forth under such cruel treatment that some of them died on the way and others in the place of their exile. They also caused more than thirty bishops to take flight, for their desire was, after the example of Ahab, if it were possible, utterly to root out the truth. Such are the enormities of which these impious men have been guilty.

And having seized upon forty men, he beat them after a new fashion. Cutting some sticks fresh from the palm tree, with the thorns still upon them, he scourged them on the back so severely, that some of them were for a long time under surgical treatment on account of the thorns which had broken off in their flesh, and others unable to bear up under their sufferings died. All those whom they had taken, and the virgin, they sent away together into banishment to the great Oasis. And the bodies of those who had perished they would not at first suffer to be given up to their friends, but concealed them in any way they pleased, and cast them out without burial, in order that they might not appear to have any knowledge of these cruel proceedings. But herein their deluded minds greatly misled them. For the relatives of the dead, both rejoicing at the confession, and grieving for the bodies of their friends, published abroad so much the more this proof of their impiety and cruelty. Moreover they immediately banished out of Egypt and Libya the following Bishops, Ammonius, Muïus, Gaïus, Philo, Hermes, Plenius, Psenosiris, Nilammon, Agathus, Anagamphus, Marcus, Ammonius, another Marcus, Dracontius, Adelphius, Athenodorus, and the Presbyters, Hierax, and Dioscorus; whom they drove forth under such cruel treatment, that some of them died on the way, and others in the place of their banishment. They caused also more than thirty Bishops to take to flight; for their desire was, after the example of Ahab, if it were possible, utterly to root out the truth. Such are the enormities of which these impious men have been guilty.

If it is wrong to flee from persecution, it is even worse to persecute others.

8. If it is wrong to flee, it is worse to persecute.

But although they have done all this, they are still not ashamed of the evils they have already plotted against me. Instead, they now accuse me because I have been able to escape their murderous hands. In fact, they bitterly lament that they have not successfully put me to death. So they pretend to reproach me with cowardice, not realizing that by complaining against me in this way, they actually turn the blame upon themselves. For if it is a bad thing to flee, it is much worse to persecute. The one party hides himself to escape death, while the other persecutes with a desire to kill. And it is written in the Scriptures that we ought to flee, but he who seeks to destroy transgresses the law—indeed, he himself is the cause of the other's flight. If then they reproach me with my flight, let them be more ashamed of their own persecution. Let them stop conspiring, and those who flee will immediately stop doing so. But instead of giving up their wickedness, they are using every means to capture me, not realizing that the flight of those who are persecuted is a strong argument against those who persecute. For no one flees from the gentle and humane, but from the cruel and evil-minded. "Every one that was in distress, and every one that was in debt" fled from Saul and took refuge with David. But this is the reason why these men want to eliminate those who are in hiding: so that there may be no evidence of their wickedness. But in this their minds seem to be blinded with their usual error. For the more the flight of their enemies becomes known, the more notorious will be the destruction or banishment that their treachery has brought upon them. So whether they kill them outright, their death will be the more loudly reported against them, or whether they drive them into banishment, they will only be sending forth everywhere monuments of their own iniquity.

But although they have done all this, yet they are not ashamed of the evils they have already contrived against me, but proceed now to accuse me, because I have been able to escape their murderous hands. Nay, they bitterly bewail themselves, that they have not effectually put me out of the way; and so they pretend to reproach me with cowardice, not perceiving that by thus murmuring against me, they rather turn the blame upon themselves. For if it be a bad thing to flee, it is much worse to persecute; for the one party hides himself to escape death, the other persecutes with a desire to kill; and it is written in the Scriptures that we ought to flee; but he that seeks to destroy transgresses the law, nay, and is himself the occasion of the other's flight. If then they reproach me with my flight, let them be more ashamed of their own persecution. Let them cease to conspire, and they who flee will immediately cease to do so. But they, instead of giving over their wickedness, are employing every means to obtain possession of my person, not perceiving that the flight of those who are persecuted is a strong argument against those who persecute. For no man flees from the gentle and the humane, but from the cruel and the evil -minded. 'Every one that was in distress, and every one that was in debt 1 Samuel 22:2,' fled from Saul, and took refuge with David. But this is the reason why these men desire to cut off those who are in concealment, that there may be no evidence forthcoming of their wickedness. But herein their minds seem to be blinded with their usual error. For the more the flight of their enemies becomes known, so much the more notorious will be the destruction or the banishment which their treachery has brought upon them; so that whether they kill them outright, their death will be the more loudly reported abroad against them, or whether they drive them into banishment, they will but be sending forth everywhere monuments of their own iniquity.

The accusation reveals the mindset of the accusers.

9. The accusation shows the mind of the accusers.

Now if they had been of sound mind, they would have seen that they were trapped in this contradiction and were attacking their own arguments. But since they have lost all judgment, they continue to persecute and seek to destroy, yet they do not recognize their own impiety. Perhaps they even dare to accuse Providence itself (for nothing is beyond their presumption), claiming it does not hand over to them those they want. Yet it is certain, according to our Savior's saying, that not even a sparrow can fall into a snare without our Father who is in heaven. But when these wicked people get hold of anyone, they immediately forget not only everything else, but even themselves. Raising their heads in utter arrogance, they acknowledge neither times and seasons, nor respect human nature in those they harm. Like the tyrant of Babylon, they attack more fiercely; they show pity to no one, but mercilessly "upon the aged," as it is written, "they lay the yoke very heavily," and "they add to the grief of those who are wounded." If they had not acted this way—if they had not driven into exile those who spoke in my defense against their false charges—their accusations might have seemed reasonably convincing to some people. But since they have conspired against so many other bishops of excellent character, and have spared neither the great confessor Hosius, nor the Bishop of Rome, nor so many others from Spain and Gaul, and Egypt, and Libya, and other regions, but have committed such cruel outrages against all who have opposed them on my behalf, is it not clear that their designs have been directed more against me than anyone else, and that they want to destroy me miserably as they have done to others? To accomplish this they watch vigilantly for an opportunity, and think themselves wronged when they see safe those whom they wished dead.

Now if they had been of sound mind, they would have seen that they were in this strait, and that they were falling foul of their own arguments. But since they have lost all judgment, they are still led on to persecute, and seek to destroy, and yet perceive not their own impiety. It may be they even venture to accuse Providence itself (for nothing is beyond the reach of their presumption), that it does not deliver up to them those whom they desire; certain as it is, according to the saying of our Saviour, that not even a sparrow can fall into the snare without our Father which is in heaven. Matthew 10:29 But when these accursed ones obtain possession of any one, they immediately forget not only all other, but even themselves; and raising their brow in very haughtiness, they neither acknowledge times and seasons, nor respect human nature in those whom they injure. Like the tyrant of Babylon, they attack more furiously; they show pity to none, but mercilessly 'upon the ancient,' as it is written, 'they very heavily lay the yoke,' and 'they add to the grief of them that are wounded.' Had they not acted in this manner; had they not driven into banishment those who spoke in my defense against their calumnies, their representations might have appeared to some persons sufficiently plausible. But since they have conspired against so many other Bishops of high character, and have spared neither the great confessor Hosius, nor the Bishop of Rome, nor so many others from the Spains and the Gauls, and Egypt, and Libya, and the other countries, but have committed such cruel outrages against all who have in any way opposed them in my behalf; is it not plain that their designs have been directed rather against me than against any other, and that their desire is miserably to destroy me as they have done others? To accomplish this they vigilantly watch for an opportunity, and think themselves injured, when they see those safe, whom they wished not to live.

Their real grievance is not that Athanasius is a coward, but that he is free.

10. Their real grievance is not that Athanasius is a coward, but that he is free.

Who then does not see their craftiness? Isn't it completely obvious to everyone that they don't criticize me for cowardice out of concern for virtue, but rather, being bloodthirsty, they use these underhanded tactics like nets, hoping to trap those they seek to destroy? Their actions prove what kind of people they are, showing them to have dispositions more savage than wild beasts and more cruel than Babylonians. But although the evidence against them is clear enough from all this, since they still disguise themselves with soft words in the manner of their "father the devil" (John 8:44), and pretend to accuse me of cowardice while being themselves more cowardly than rabbits, let us consider what is written in the Sacred Scriptures about cases like this. For in this way they will be shown to fight against the Scriptures no less than against me, while they diminish the virtues of the Saints.

Who then does not perceive their craftiness? Is it not very evident to every one that they do not reproach me with cowardice from regard to virtue, but that being thirsty for blood, they employ these their base devices as nets, thinking thereby to catch those whom they seek to destroy? That such is their character is shown by their actions, which have convicted them of possessing dispositions more savage than wild beasts, and more cruel than Babylonians. But although the proof against them is sufficiently clear from all this, yet since they still dissemble with soft words after the manner of their 'father the devil John 8:44,' and pretend to charge me with cowardice, while they are themselves more cowardly than rabbits; let us consider what is written in the Sacred Scriptures respecting such cases as this. For thus they will be shown to fight against the Scriptures no less than against me, while they detract from the virtues of the Saints.

If they criticize people for hiding from those who want to kill them, and accuse those who flee from their persecutors, what will they do when they see Jacob fleeing from his brother Esau, and Moses withdrawing to Midian because he feared Pharaoh? What excuse will they make for David, after all this empty talk, for fleeing from his house because of Saul when Saul sent men to kill him, and for hiding himself in the cave, and for changing his appearance until he withdrew from Abimelech and escaped his plots against him? What will they say—they who are ready to say anything—when they see the great Elijah, after calling upon God and raising the dead, hiding himself because he feared Ahab and fleeing from the threats of Jezebel? At that time the sons of the prophets, when they were being hunted, also hid themselves with Obadiah's help and lay concealed in caves.

For if they reproach men for hiding themselves from those who seek to destroy them, and accuse those who flee from their persecutors, what will they do when they see Jacob fleeing from his brother Esau, and Moses withdrawing into Midian for fear of Pharaoh? What excuse will they make for David, after all this idle talk, for fleeing from his house on account of Saul, when he sent to kill him, and for hiding himself in the cave, and for changing his appearance, until he withdrew from Abimelech, and escaped his designs against him? What will they say, they who are ready to say anything, when they see the great Elijah, after calling upon God and raising the dead, hiding himself for fear of Ahab, and fleeing from the threats of Jezebel? At which time also the sons of the prophets, when they were sought after, hid themselves with the assistance of Obadiah, and lay concealed in caves.

If they criticize people for hiding from those who want to destroy them, and condemn those who run away from their persecutors, what will they do when they see Jacob running away from his brother Esau, and Moses withdrawing to Midian because he was afraid of Pharaoh? What excuse will they offer for David, after all this pointless talk, when he fled from his house because of Saul, who had sent men to kill him?

11. Examples of Scripture Saints in defense of flight.

Perhaps they have not read these histories because they are old, or perhaps they have no recollection of what is written in the Gospel. For the disciples also withdrew and hid themselves for fear of the Jews, and Paul, when he was being sought by the governor at Damascus, was let down from the wall in a basket and so escaped his hands. Since Scripture relates these things about the saints, what excuse will they be able to invent for their wickedness? To reproach them with cowardice would be an act of madness, and to accuse them of acting contrary to the will of God would be to show themselves entirely ignorant of the Scriptures. For there was a command under the law in Exodus 21:13 that cities of refuge should be appointed, so that those who were sought after to be put to death might at least have some means of saving themselves. And when He who spoke to Moses, the Word of the Father, appeared at the end of the world, He also gave this commandment, saying, "But when they persecute you in this city, flee into another," and shortly after He says, "When you therefore shall see the abomination of desolation, spoken of by Daniel the prophet, standing in the holy place (whoever reads, let him understand), then let them which are in Judea flee into the mountains. Let him which is on the housetop not come down to take anything out of his house, neither let him which is in the field return back to take his clothes." Knowing these things, the saints regulated their conduct accordingly. For what our Lord has now commanded, the same He also spoke through His saints before His coming in the flesh, and this is the rule which is given to men to lead them to perfection—what God commands, that to do.

Perhaps they have not read these histories; as being out of date; yet have they no recollection of what is written in the Gospel? For the disciples also withdrew and hid themselves for fear of the Jews; and Paul, when he was sought after by the governor at Damascus, was let down from the wall in a basket, and so escaped his hands. As the Scripture then relates these things of the Saints, what excuse will they be able to invent for their wickedness? To reproach them with cowardice would be an act of madness, and to accuse them of acting contrary to the will of God, would be to show themselves entirely ignorant of the Scriptures. For there was a command under the law Exodus 21:13 that cities of refuge should be appointed, in order that they who were sought after to be put to death, might at least have some means of saving themselves. And when He Who spoke unto Moses, the Word of the Father, appeared in the end of the world, He also gave this commandment, saying, 'But when they persecute you in this city, flee into another:' and shortly after He says, 'When you therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoever reads, let him understand); then let them which be in Judæa flee into the mountains: let him which is on the housetop not come down to take anything out of his house: neither let him which is in the field return back to take his clothes.' Knowing these things, the Saints regulated their conduct accordingly. For what our Lord has now commanded, the same also He spoke by His Saints before His coming in the flesh: and this is the rule which is given unto men to lead them to perfection — what God commands, that to do.

The Lord Himself Provides an Example of Timely Flight

12. The Lord an example of timely flight.

Therefore the Word Himself, having become man for our sake, stooped to hide Himself when He was sought after, just as we do, and also when He was persecuted, to flee and avoid the plots of His enemies. For it was fitting for Him, just as by hunger and thirst and suffering, so also by hiding Himself and fleeing, to show that He had taken our flesh and was made man. Thus at the very beginning, as soon as He became man, when He was a little child, He Himself commanded Joseph through His Angel, "Arise, and take the young Child and His Mother, and flee into Egypt; for Herod will seek the young Child's life" (Matthew 2:13). And when Herod was dead, we find Him withdrawing to Nazareth because of Archelaus his son. And afterwards when He was showing Himself to be God and healed the withered hand, the Pharisees went out and held a council against Him about how they might destroy Him; but when Jesus knew it, He withdrew Himself from there (Matthew 12:15). Likewise when He raised Lazarus from the dead, "from that day forth," Scripture says, "they took counsel for to put Him to death. Jesus therefore walked no more openly among the Jews; but went thence into the country near to the wilderness" (John 11:53–54). Again, when our Savior said, "Before Abraham was, I am," "the Jews took up stones to cast at Him; but Jesus hid Himself, and went out of the temple" (John 8:58–59). And "going through the midst of them, He went His way," and "so passed by" (Luke 4:30).

Wherefore also the Word Himself, being made man for our sakes, condescended to hide Himself when He was sought after, as we do: and also when He was persecuted, to flee and avoid the designs of His enemies. For it became Him, as by hunger and thirst and suffering, so also by hiding Himself and fleeing, to show that He had taken our flesh, and was made man. Thus at the very first, as soon as He became man, when He was a little child, He Himself by His Angel commanded Joseph, 'Arise, and take the young Child and His Mother, and flee into Egypt; for Herod will seek the young Child's life Matthew 2:13.' And when Herod was dead, we find Him withdrawing to Nazareth by reason of Archelaus his son. And when afterwards He was showing Himself to be God, and made whole the withered hand, the Pharisees went out, and held a council against Him, how they might destroy Him; but when Jesus knew it, He withdrew Himself from thence. Matthew 12:15 So also when He raised Lazarus from the dead, 'from that day forth,' says the Scripture, 'they took counsel for to put Him to death. Jesus therefore walked no more openly among the Jews; but went thence into the country near to the wilderness John 11:53-54.' Again, when our Saviour said, 'Before Abraham was, I am,' 'the Jews took up stones to cast at Him; but Jesus hid Himself, and went out of the temple John 8:58-59.' And 'going through the midst of them, He went His way,' and 'so passed by Luke 4:30.'

When He was born, and when Herod sought to slay Him, He fled into Egypt because He was an infant. Later, when the Jews in their fury and envy often tried to stone Him and arrest Him, He hid Himself and secretly left the temple. And afterward, when they persecuted Him, He withdrew into the wilderness. When they accused Him before Pilate, He remained silent. When they struck Him, He endured it. When they crucified Him, He did not resist or defend Himself, but surrendered His body to death. All this shows that He had truly taken our nature and became what we are. For otherwise He could have destroyed all His enemies with one word. But it was fitting for Him to endure all these things so that He might fulfill what was written concerning Him, and that we who follow Him might learn patience and gentleness.

13. Example of Our Lord.

When they see these things—or rather, even hear of them, for they do not see—will they not desire, as it is written, to become 'fuel of fire' (Isaiah 9:5), because their counsels and their words are contrary to what the Lord both did and taught? Also, when John was martyred and his disciples buried his body, 'when Jesus heard of it, He departed from there by ship into a desert place by Himself' (Matthew 14:13). In this way the Lord acted, and in this way He taught. If only these men were even now ashamed of their conduct and confined their recklessness to man, and did not proceed to such extreme madness as even to accuse our Savior of cowardice! For it is against Him that they now speak their blasphemies. But no one will tolerate such madness; indeed, it will be seen that they do not understand the Gospels. The reason must be a reasonable and just one, which the Evangelists show as influencing our Savior to withdraw and to flee; and we ought therefore to assign the same reason for the conduct of all the Saints. (For whatever is written concerning our Savior in His human nature ought to be considered as applying to the whole human race, because He took our body and displayed in Himself human weakness.) Now concerning this reason John has written as follows: 'They sought to take Him, but no man laid hands on Him, because His hour was not yet come' (John 7:30). And before it came, He Himself said to His Mother, 'Mine hour is not yet come' (John 2:4), and to those who were called His brethren, 'My time is not yet come' (John 7:6). And again, when His time had come, He said to the disciples, 'Sleep on now, and take your rest: for behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners' (Matthew 26:45).

When they see these things, or rather even hear of them, for see they do not, will they not desire, as it is written, to become 'fuel of fire Isaiah 9:5,' because their counsels and their words are contrary to what the Lord both did and taught? Also when John was martyred, and his disciples buried his body, 'when Jesus heard of it, He departed thence by ship into a desert place apart Matthew 14:13.' Thus the Lord acted, and thus He taught. Would that these men were even now ashamed of their conduct, and confined their rashness to man, nor proceeded to such extreme madness as even to charge our Saviour with cowardice! For it is against Him that they now utter their blasphemies. But no one will endure such madness; nay it will be seen that they do not understand the Gospels. The cause must be a reasonable and just one, which the Evangelists represent as weighing with our Saviour to withdraw and to flee; and we ought therefore to assign the same for the conduct of all the Saints. (For whatever is written concerning our Saviour in His human nature, ought to be considered as applying to the whole race of mankind; because He took our body, and exhibited in Himself human infirmity.) Now of this cause John has written thus, 'They sought to take Him: but no man laid hands on Him, because His hour was not yet come John 7:30.' And before it came, He Himself said to His Mother, 'Mine hour is not yet come John 2:4:' and to them who were called His brethren, 'My time is not yet come John 7:6.' And again, when His time had come, He said to the disciples, 'Sleep on now, and take your rest: for behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners Matthew 26:45.'

Each person has their own appointed hour and time. For God, being the Creator of the ages and Maker of times and seasons, knows what is fitting for each person and arranges times according to the weakness of those who are coming into being. Therefore, even if Judas thought he was acting on his own, he was actually fulfilling the dispensation that had been determined for him. Similarly, when the Lord said "My time is not yet come," He was not saying this because He lacked authority, but because He was ordering all things according to human need and measuring out what was appropriate. For though as God He had complete authority, as a man He submitted to the arrangements of time and season that befit human nature.

14. An hour and a time for all men.

As God and the Word of the Father, He had no time, for He is Himself the Creator of times. But having become man, He shows by speaking this way that there is a time allotted to every person—not by chance, as some pagans imagine in their myths, but a time which He, the Creator, has appointed to each person according to the Father's will. This is written in the Scriptures and is clear to everyone. For although it remains hidden and unknown to all what period of time is allotted to each person and how it is allotted, everyone knows this: just as there is a time for spring and for summer, and for autumn and for winter, so, as it is written in Ecclesiastes 3:2, there is a time to die and a time to live. And so the time of the generation that lived in the days of Noah was cut short, and their years were reduced, because the time of all things was at hand. But to Hezekiah were added fifteen years. And as God promises to those who truly serve Him, 'I will fulfill the number of your days' (Exodus 23:26; Genesis 25:8), Abraham dies 'full of days,' and David begged God, saying, 'Take me not away in the midst of my days.' And Eliphaz, one of Job's friends, being assured of this truth, said, 'You shall come to your grave like ripe grain, gathered in due time, and like a shock of grain comes in in its season.' And Solomon, confirming his words, says, 'The souls of the unrighteous are taken away untimely.' And therefore he warns in the book of Ecclesiastes, saying, 'Be not overmuch wicked, neither be hard: why should you die before your time' (Ecclesiastes 7:17)?

Now in so far as He was God and the Word of the Father, He had no time; for He is Himself the Creator of times. But being made man, He shows by speaking in this manner that there is a time allotted to every man; and that not by chance, as some of the Gentiles imagine in their fables, but a time which He, the Creator, has appointed to every one according to the will of the Father. This is written in the Scriptures, and is manifest to all men. For although it be hidden and unknown to all, what period of time is allotted to each, and how it is allotted; yet every one knows this, that as there is a time for spring and for summer, and for autumn and for winter, so, as it is written Ecclesiastes 3:2, there is a time to die, and a time to live. And so the time of the generation which lived in the days of Noah was cut short, and their years were contracted, because the time of all things was at hand. But to Hezekiah were added fifteen years. And as God promises to them that serve Him truly, 'I will fulfil the number of your days Exodus 23:26; Genesis 25:8,' Abraham dies 'full of days,' and David besought God, saying, 'Take me not away in the midst of my days.' And Eliphaz, one of the friends of Job, being assured of this truth, said, 'You shall come to your grave like ripe grain, gathered in due time, and like as a shock of grain comes in in his season.' And Solomon confirming his words, says, 'The souls of the unrighteous are taken away untimely.' And therefore he exhorts in the book of Ecclesiastes, saying, 'Be not overmuch wicked, neither be thou hard: why should you die before your time Ecclesiastes 7:17?'

The Lord's hour and time.

15. The Lord's hour and time.

Now since these things are written in the Scriptures, the case is clear: the saints know that a certain time is measured out for every person, but no one knows when that time will end. This is plainly shown by David's words, "Declare to me the shortness of my days." He asked to know what he did not know. Likewise, the rich man thought he had a long time to live, but he heard the words, "You fool, this night they are requiring your soul. Then whose will those things be which you have stored up?" And the Preacher speaks confidently in the Holy Spirit and says, "Man also does not know his time." Therefore the Patriarch Isaac said to his son Esau, "Behold, I am old, and I do not know the day of my death." Our Lord, then, although as God and the Word of the Father He both knew the time measured out by Him to all and was aware of the time for suffering which He Himself had also appointed to His own body, yet since He was made man for our sake, He hid Himself when He was sought before that time came, as we do. When He was persecuted, He fled. Avoiding the plots of His enemies, He passed by and "went through the midst of them." But when He had brought on that time which He Himself had appointed, at which He desired to suffer in the body for all people, He announces it to the Father, saying, "Father, the hour has come; glorify Your Son." And then He no longer hid Himself from those who sought Him, but stood willing to be taken by them. For the Scripture says He said to those who came to Him, "Whom do you seek?" and when they answered, "Jesus of Nazareth," He says to them, "I am He whom you seek." And this He did more than once, and so they immediately led Him away to Pilate. He neither allowed Himself to be taken before the time came, nor did He hide Himself when it had come, but gave Himself up to those who conspired against Him, so that He might show to all people that the life and death of man depend upon the divine decree—and that without our Father who is in heaven, neither a hair of man's head can become white or black, nor can a sparrow ever fall into the snare.

Now as these things are written in the Scriptures, the case is clear, that the saints know that a certain time is measured to every man, but that no one knows the end of that time is plainly intimated by the words of David, 'Declare unto me the shortness of my days.' What he did not know, that he desired to be informed of. Accordingly the rich man also, while he thought that he had yet a long time to live, heard the words, 'You fool, this night they are requiring your soul: then whose shall those things be which you have provided Luke 12:20?' And the Preacher speaks confidently in the Holy Spirit, and says, 'Man also knows not his time Ecclesiastes 9:12.' Wherefore the Patriarch Isaac said to his son Esau, 'Behold, I am old, and I know not the day of my death Genesis 27:2.' Our Lord therefore, although as God, and the Word of the Father, He both knew the time measured out by Him to all, and was conscious of the time for suffering, which He Himself had appointed also to His own body; yet since He was made man for our sakes, He hid Himself when He was sought after before that time came, as we do; when He was persecuted, He fled; and avoiding the designs of His enemies He passed by, and 'so went through the midst of them Luke 4:30.' But when He had brought on that time which He Himself had appointed, at which He desired to suffer in the body for all men, He announces it to the Father, saying, 'Father, the hour has come; glorify Your Son John 17:1.' And then He no longer hid Himself from those who sought Him, but stood willing to be taken by them; for the Scripture says, He said to them that came unto Him, 'Whom do you seek?' John 18:4-5 and when they answered, ' Jesus of Nazareth,' He says unto them, 'I am He whom you seek.' And this He did even more than once; and so they straightway led Him away to Pilate. He neither suffered Himself to be taken before the time came, nor did He hide Himself when it had come; but gave Himself up to them that conspired against Him, that He might show to all men that the life and death of man depend upon the divine sentence; and that without our Father which is in heaven, neither a hair of man's head can become white or black, nor a sparrow ever fall into the snare.

The Lord's example followed by the Saints.

Since the Lord Himself lived this way, the saints also followed His example. Each of them, while engaged in the work assigned to them, did not think about the length of their life but conducted themselves each day as if they were about to die. This very teaching is what Paul handed down, saying, "I die daily." By living this way, they pleased God and walked carefully, not as unwise but as wise, making the most of their time. For when someone thinks this way and orders their life accordingly, they will neither be careless about virtue nor give themselves over to sin. Rather, the expectation of death coming upon them daily will not allow them to sin, but will equip them for every good work.

6. The Lord's example followed by the Saints.

Our Lord, as I said before, offered Himself for everyone in this way. The Saints, having received this example from their Savior (for all of them before His coming, and indeed always, were under His teaching), acted lawfully in their struggles with their persecutors by fleeing and hiding themselves when they were being hunted. Because they were ignorant, as human beings, of when Providence had appointed their time to end, they were unwilling to immediately surrender themselves to those who conspired against them. But knowing on the other hand what is written—that "the portions" of man "are in God's hand," and that "the Lord kills" and the Lord "makes alive"—they endured to the end, "wandering about," as the Apostle has said, "in sheepskins and goatskins, being destitute, tormented, wandering in deserts," and hiding themselves "in dens and caves of the earth." They did this until either the appointed time of death arrived, or God who had appointed their time spoke to them and stopped the plans of their enemies, or else handed over the persecuted to their persecutors, according to what seemed good to Him. We can learn this about all people from David: when Joab urged him to kill Saul, he said, "As the Lord lives, the Lord shall strike him down; or his day shall come to die; or he shall go down into battle and be handed over to the enemies; the Lord forbid that I should stretch out my hand against the Lord's anointed."

Our Lord therefore, as I said before, thus offered Himself for all; and the Saints having received this example from their Saviour (for all of them before His coming, nay always, were under His teaching), in their conflicts with their persecutors acted lawfully in flying, and hiding themselves when they were sought after. And being ignorant, as men, of the end of the time which Providence had appointed unto them, they were unwilling at once to deliver themselves up into the power of those who conspired against them. But knowing on the other hand what is written, that 'the portions' of man 'are in God's hand,' and that 'the Lord kills 1 Samuel 2:6,' and the Lord 'makes alive,' they the rather endured unto the end, 'wandering about Hebrews 11:37-38,' as the Apostle has said, 'in sheepskins, and goatskins, being destitute, tormented, wandering in deserts,' and hiding themselves 'in dens and caves of the earth;' until either the appointed time of death arrived, or God who had appointed their time spoke unto them, and stayed the designs of their enemies, or else delivered up the persecuted to their persecutors, according as it seemed to Him to be good. This we may well learn respecting all men from David: for when Joab instigated him to slay Saul, he said, 'As the Lord lives, the Lord shall smite him; or his day shall come to die; or he shall descend into battle, and be delivered to the enemies; the Lord forbid that I should stretch forth my hand against the Lord's anointed. '

A time to flee and a time to stay.

17. A time to flee and a time to stay.

And if they ever came to those who were searching for them during their flight, they did not do so without reason. Rather, when the Spirit spoke to them, they went as righteous men and met their enemies. In this way they also demonstrated their obedience and zeal toward God. This was the conduct of Elijah when, being commanded by the Spirit, he showed himself to Ahab; and of Micaiah the prophet when he came to the same Ahab; and of the prophet who cried out against the altar in Samaria and rebuked Rehoboam; and of Paul when he appealed to Caesar. Certainly it was not cowardice that made them flee—God forbid! The flight they accepted was actually a conflict and war against death. For with wise caution they guarded against two things: either that they should offer themselves up without reason (for this would have been to kill themselves and become guilty of death, and to transgress the Lord's saying, "What God has joined let not man put asunder"), or that they should willingly subject themselves to the charge of negligence, as if they were unmoved by the tribulations they encountered in their flight, tribulations that brought sufferings greater and more terrible than death. For the person who dies ceases to suffer, but the person who flees, while expecting daily the attacks of his enemies, considers death lighter. Therefore those whose course was completed in their flight did not perish dishonorably, but attained the glory of martyrdom just as much as others. This is why Job was considered a man of great fortitude, because he endured to live under so many and such severe sufferings, which he would not have experienced had he come to his end. Therefore the blessed Fathers also regulated their conduct in this way. They showed no cowardice in fleeing from the persecutor, but rather demonstrated their fortitude of soul in shutting themselves up in confined and dark places and living a hard life. Yet they did not desire to avoid the time of death when it arrived. For their concern was neither to shrink from it when it came, nor to anticipate the sentence determined by Providence, nor to resist His dispensation, for which they knew themselves to be preserved—lest by acting hastily they should become to themselves the cause of terror. For thus it is written: "He that is hasty with his lips shall bring terror upon himself."

And if ever in their flight they came unto those that sought after them, they did not do so without reason: but when the Spirit spoke unto them, then as righteous men they went and met their enemies; by which they also showed their obedience and zeal towards God. Such was the conduct of Elijah, when, being commanded by the Spirit, he showed himself unto Ahab 1 Kings 21:18; and of Micaiah the prophet when he came to the same Ahab; and of the prophet who cried against the altar in Samaria, and rebuked Rehoboam; and of Paul when he appealed unto Cæsar. It was not certainly through cowardice that they fled: God forbid. The flight to which they submitted was rather a conflict and war against death. For with wise caution they guarded against these two things; either that they should offer themselves up without reason (for this would have been to kill themselves, and to become guilty of death, and to transgress the saying of the Lord, 'What God has joined let not man put asunder Matthew 19:6 '), or that they should willingly subject themselves to the reproach of negligence, as if they were unmoved by the tribulations which they met with in their flight, and which brought with them sufferings greater and more terrible than death. For he that dies, ceases to suffer; but he that flies, while he expects daily the assaults of his enemies, esteems death lighter. They therefore whose course was consummated in their flight did not perish dishonourably, but attained as well as others the glory of martyrdom. Therefore it is that Job was accounted a man of mighty fortitude, because he endured to live under so many and such severe sufferings, of which he would have had no sense, had he come to his end. Wherefore the blessed Fathers thus regulated their conduct also; they showed no cowardice in fleeing from the persecutor, but rather manifested their fortitude of soul in shutting themselves up in close and dark places, and living a hard life. Yet did they not desire to avoid the time of death when it arrived; for their concern was neither to shrink from it when it came, nor to forestall the sentence determined by Providence, nor to resist His dispensation, for which they knew themselves to be preserved; lest by acting hastily, they should become to themselves the cause of terror: for thus it is written, 'He that is hasty, with his lips, shall bring terror upon himself. '

The saints who fled were not cowards.

18. The Saints who fled were no cowards.

Without question, no one can possibly doubt that these saints possessed the virtue of courage in abundance. The Patriarch Jacob, who had previously fled from Esau, did not fear death when it came; at that very moment he blessed the Patriarchs, each according to what he deserved. The great Moses, who had earlier hidden himself from Pharaoh and withdrawn to Midian out of fear, did not hesitate to obey when he received the command, "Return to Egypt." And again, when he was told to go up Mount Abarim and die, he did not delay out of cowardice but even went there joyfully. David, who had previously fled from Saul, did not fear to risk his life in battle defending his people; when given the choice between death and flight—when he could have escaped and lived—he wisely chose death instead. The great Elijah, who had at an earlier time hidden himself from Jezebel, showed no cowardice when the Spirit commanded him to meet Ahab and rebuke Ahaziah. And Peter, who had hidden out of fear of the Jews, and the Apostle Paul, who was lowered in a basket and fled—when they were told, "You must bear witness at Rome," they did not postpone the journey. On the contrary, they left rejoicing: the one hastening as if to meet friends and accepting his death with joy, the other not shrinking when the time came but glorying in it, saying, "For I am now ready to be offered, and the time of my departure is at hand."

Of a truth no one can possibly doubt that they were well furnished with the virtue of fortitude. For the Patriarch Jacob who had before fled from Esau, feared not death when it came, but at that very time blessed the Patriarchs, each according to his deserts. And the great Moses, who previously had hid himself from Pharaoh, and had withdrawn into Midian for fear of him, when he received the commandment, 'Return into Egypt,' feared not to do so. And again, when he was bidden to go up into the mountain Abarim Deuteronomy 32:49 and die, he delayed not through cowardice, but even joyfully proceeded there. And David, who had before fled from Saul, feared not to risk his life in war in defense of his people; but having the choice of death or of flight set before him, when he might have fled and lived, he wisely preferred death. And the great Elijah, who had at a former time hid himself from Jezebel, showed no cowardice when he was commanded by the Spirit to meet Ahab, and to reprove Ahaziah. And Peter, who had hid himself for fear of the Jews, and the Apostle Paul who was let down in a basket, and fled, when they were told, 'You must bear witness at Rome,' deferred not the journey; yea, rather, they departed rejoicing; the one as hastening to meet his friends, received his death with exultation; and the other shrunk not from the time when it came, but gloried in it, saying, 'For I am now ready to be offered, and the time of my departure is at hand 2 Timothy 4:6.'

The saints showed courage even in their flight and enjoyed divine favor.

19. The Saints courageous in their flight, and divinely favoured.

These things both prove that their earlier flight was not caused by cowardice, and testify that their later conduct was also of extraordinary character. They loudly proclaim that these people possessed the virtue of fortitude to a high degree. For they did not withdraw themselves because of lazy timidity. On the contrary, they were at such times under the practice of a more severe discipline than at other times. Nor were they condemned for their flight or accused of cowardice by those who are now so fond of accusing others. No, they were blessed through that declaration of our Lord: "Blessed are they which are persecuted for righteousness sake." Nor were these sufferings without profit to themselves. For having tested them as "gold in the furnace," as Wisdom has said, God found them worthy of Himself. And then they shone the more "like sparks," being saved from those who persecuted them, delivered from the plans of their enemies, and preserved to the end so that they might teach the people. So their flight and escape from the rage of those who sought after them was according to the dispensation of the Lord. And so they became dear in the sight of God and received the most glorious testimony to their fortitude.

These things both prove that their previous flight was not the effect of cowardice; and testify that their after conduct also was of no ordinary character: and they loudly proclaim that they possessed in a high degree the virtue of fortitude. For neither did they withdraw themselves on account of a slothful timidity, on the contrary, they were at such times under the practice of a severer discipline than at others; nor were they condemned for their flight, or charged with cowardice, by such as are now so fond of criminating others. Nay they were blessed through that declaration of our Lord, 'Blessed are they which are persecuted for righteousness sake. Matthew 5:10 ' Nor yet were these their sufferings without profit to themselves; for having tried them as 'gold in the furnace,' as Wisdom has said, God found them worthy of Himself. Wisdom 3:57 And then they shone the more 'like sparks,' being saved from them that persecuted them, and delivered from the designs of their enemies, and preserved to the end that they might teach the people; so that their flight and escape from the rage of them that sought after them, was according to the dispensation of the Lord. And so they became dear in the sight of God, and had the most glorious testimony to their fortitude.

These actions both prove that their earlier flight was not caused by cowardice, and demonstrate that their later behavior was also extraordinary. They loudly proclaim that these men possessed the virtue of courage to a remarkable degree. For they did not withdraw out of lazy timidity; on the contrary, during those times they practiced an even stricter discipline.

20. Same Subject Continued.

Thus, for example, the Patriarch Jacob was blessed during his flight with many visions, even divine ones, and while he remained quiet himself, he had the Lord on his side, rebuking Laban and stopping Esau's plans. Afterwards he became the father of Judah, from whom the Lord came according to the flesh, and he gave out the blessings to the Patriarchs. When Moses the beloved of God was in exile, he saw that great sight, and being protected from his persecutors, was sent as a prophet into Egypt. As the agent of those mighty wonders and of the Law, he led that great people in the wilderness. When David was persecuted, he wrote the Psalm, "My heart uttered a good word," and "Our God shall come even visibly, and shall not keep silence." Again he speaks more confidently, saying, "My eye has seen his desire upon mine enemies," and again, "In God have I put my trust; I will not be afraid what man can do unto me." When he fled and escaped from the face of Saul "to the cave," he said, "He has sent from heaven and has saved me. He has given them to reproach that would tread me under their feet. God has sent His mercy and truth, and has delivered my soul from the midst of lions." Thus he too was saved according to the dispensation of God, and afterwards became king and received the promise that from his seed our Lord should come. The great Elijah, when he withdrew to mount Carmel, called upon God and destroyed at once more than four hundred prophets of Baal. When two captains of fifty with their hundred men were sent to take him, he said, "Let fire come down from heaven," and thus rebuked them. He too was preserved, so that he anointed Elisha in his own place and became a pattern of discipline for the sons of the prophets. The blessed Paul, after writing these words, "what persecutions I endured; but out of them all the Lord delivered me, and will deliver," could speak more confidently and say, "But in all these things we are more than conquerors, for nothing shall separate us from the love of Christ." For it was then that he was caught up to the third heaven and admitted into paradise, where he heard "unspeakable words, which it is not lawful for a man to utter." For this purpose was he then preserved, that "from Jerusalem even unto Illyricum" he might "fully preach the Gospel."

Thus, for example, the Patriarch Jacob was favoured in his flight with many, even divine visions, and remaining quiet himself, he had the Lord on his side, rebuking Laban, and hindering the designs of Esau; and afterwards he became the Father of Judah, of whom sprang the Lord according to the flesh; and he dispensed the blessings to the Patriarchs. And when Moses the beloved of God was in exile, then it was that he saw that great sight, and being preserved from his persecutors, was sent as a prophet into Egypt, and being made the minister of those mighty wonders and of the Law, he led that great people in the wilderness. And David when he was persecuted wrote the Psalm, 'My heart uttered a good word;' and, 'Our God shall come even visibly, and shall not keep silence.' And again he speaks more confidently, saying, 'My eye has seen his desire upon mine enemies;' and again, 'In God have I put my trust; I will not be afraid what man can do unto me.' And when he fled and escaped from the face of Saul 'to the cave,' he said, 'He has sent from heaven and has saved me. He has given them to reproach that would tread me under their feet. God has sent His mercy and truth, and has delivered my soul from the midst of lions.' Thus he too was saved according to the dispensation of God, and afterwards became king, and received the promise, that from his seed our Lord should issue. And the great Elijah, when he withdrew to mount Carmel, called upon God, and destroyed at once more than four hundred prophets of Baal; and when there were sent to take him two captains of fifty with their hundred men, he said, 'Let fire come down from heaven 2 Kings 1:10,' and thus rebuked them. And he too was preserved, so that he anointed Elisha in his own stead, and became a pattern of discipline for the sons of the prophets. And the blessed Paul, after writing these words, 'what persecutions I endured; but out of them all the Lord delivered me, and will deliver 2 Timothy 3:11;' could speak more confidently and say, 'But in all these things we are more than conquerors, for nothing shall separate us from the love of Christ Romans 8:35, 37.' For then it was that he was caught up to the third heaven, and admitted into paradise, where he heard 'unspeakable words, which it is not lawful for a man to utter 2 Corinthians 12:4.' And for this end was he then preserved, that 'from Jerusalem even unto Illyricum ' he might 'fully preach the Gospel Romans 15:19.'

The Saints fled for our sakes.

21. The Saints fled for our sakes.

The flight of the saints was therefore neither wrong nor useless. If they had not avoided their persecutors, how would the Lord have come from the line of David? Or who would have preached the good news of the word of truth? The persecutors hunted the saints precisely so that no one would remain to teach, just as the Jews commanded the Apostles to stop. But the saints endured everything so that the Gospel could be preached. Notice that while they were locked in this struggle with their enemies, they did not waste the time of their flight. Even while being persecuted, they did not forget the welfare of others. As ministers of the good word, they freely shared it with everyone. So even while fleeing, they preached the Gospel, warned others about the wickedness of those who plotted against them, and strengthened the faithful through their encouragement. The blessed Paul, having learned this from experience, declared in advance, "As many as will live godly in Christ shall suffer persecution." And he immediately prepared those who fled for the trial, saying, "Let us run with patience the race that is set before us." For although there are continual tribulations, "tribulation works patience, and patience experience, and experience hope, and hope makes not ashamed." And the Prophet Isaiah, when similar suffering was expected, gave encouragement and cried out, "Come, my people, enter into your chambers, and shut your doors; hide yourself for a little moment, until the indignation be overpast." Likewise the Preacher, who knew about the plots against the righteous, said, "If you see the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for He that is higher than the highest regards, and there be higher than they: moreover there is the profit of the earth." He had his own father David as an example, who had himself experienced the sufferings of persecution and who encourages those who suffer with these words: "Be of good courage, and He shall strengthen your heart, all you that put your trust in the Lord." For those who endure in this way will be helped not by man but by the Lord Himself, who "shall help them, and deliver them, because they put their trust in Him." For David also said, "I waited patiently for the Lord, and He inclined unto me, and heard my calling; He brought me up also out of the lowest pit, and out of the mire and clay." This shows how profitable and productive of good the flight of the Saints is for the people, no matter what the Arians may think.

The flight of the saints therefore was neither blameable nor unprofitable. If they had not avoided their persecutors, how would it have come to pass that the Lord should spring from the seed of David? Or who would have preached the glad tidings of the word of truth? It was for this that the persecutors sought after the saints, that there might be no one to teach, as the Jews charged the Apostles; but for this cause they endured all things, that the Gospel might be preached. Behold, therefore, in that they were thus engaged in conflict with their enemies, they passed not the time of their flight unprofitably, nor while they were persecuted, did they forget the welfare of others: but as being ministers of the good word, they grudged not to communicate it to all men; so that even while they fled, they preached the Gospel, and gave warning of the wickedness of those who conspired against them, and confirmed the faithful by their exhortations. Thus the blessed Paul, having found it so by experience, declared beforehand, 'As many as will live godly in Christ, shall suffer persecution 2 Timothy 3:12.' And so he straightway prepared them that fled for the trial, saying, 'Let us run with patience the race that is set before us Hebrews 12:1;' for although there be continual tribulations, 'yet tribulation works patience, and patience experience, and experience hope, and hope makes not ashamed Romans 5:4.' And the Prophet Isaiah when such-like affliction was expected, exhorted and cried aloud, 'Come, my people, enter thou into your chambers, and shut your doors; hide yourself as it were for a little moment, until the indignation be overpast Isaiah 26:20.' And so also the Preacher, who knew the conspiracies against the righteous, and said, 'If you see the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for He that is higher than the highest regards, and there be higher than they: moreover there is the profit of the earth.' He had his own father David for an example, who had himself experienced the sufferings of persecution, and who supports them that suffer by the words, 'Be of good courage, and He shall strengthen your heart, all you that put your trust in the Lord;' for them that so endure, not man, but the Lord Himself (he says), 'shall help them, and deliver them, because they put their trust in Him:' for I also 'waited patiently for the Lord, and He inclined unto me, and heard my calling; He brought me up also out of the lowest pit, and out of the mire and clay.' Thus is shown how profitable to the people and productive of good is the flight of the Saints, howsoever the Arians may think otherwise.

The same principle applied in the present case. They sought to remove teachers from the Church, so that no one would oppose their heresy or defend the truth. After the Lord came, the devil began using this strategy. He knew that truth defeats falsehood, and seeing that unbelief was contradicted by what was written, he then launched a fierce assault on the saints. Yet even though he waged this attack as though they were the devil's own instruments, those who fled did not abandon those who stayed behind. Rather, they served them better by fleeing. For since it was the teachers who were being persecuted, if they had stayed in one place and been captured, the preaching would have ceased entirely. But because they fled, the teaching continued. Those who sought their lives were unable to carry out their evil purpose, because the truth was made known everywhere by those who fled from place to place, and it prevailed exceedingly.

22. Same subject concluded.

Thus the Saints, as I said before, were abundantly preserved in their flight by the Providence of God, as physicians for the sake of those who needed them. And this law is given to all people generally, even to us: to flee when persecuted, to hide when sought after, and not to rashly tempt the Lord, but to wait, as I said above, until the appointed time of death arrives, or the Judge determines something concerning them, according to what seems good to Him. People should be ready so that when the time calls, or when they are captured, they may contend for the truth even to death. The blessed Martyrs observed this rule in their various persecutions. When persecuted they fled, while concealing themselves they showed fortitude, and when discovered they submitted to martyrdom. And if some of them came and presented themselves to their persecutors, they did not do so without reason; for immediately in that case they were martyred, and thus made it evident to all that their zeal, and this offering up of themselves to their enemies, were from the Spirit.

Thus the Saints, as I said before, were abundantly preserved in their flight by the Providence of God, as physicians for the sake of them that had need. And to all men generally, even to us, is this law given, to flee when persecuted, and to hide when sought after, and not rashly tempt the Lord, but wait, as I said above, until the appointed time of death arrive, or the Judge determine something concerning them, according as it shall seem to Him to be good: that men should be ready, that, when the time calls, or when they are taken, they may contend for the truth even unto death. This rule the blessed Martyrs observed in their several persecutions. When persecuted they fled, while concealing themselves they showed fortitude, and when discovered they submitted to martyrdom. And if some of them came and presented themselves to their persecutors, they did not do so without reason; for immediately in that case they were martyred, and thus made it evident to all that their zeal, and this offering up of themselves to their enemies, were from the Spirit.

Persecution is from the Devil.

23. Persecution is from the Devil.

Seeing therefore that such are the commands of our Savior, and that such is the conduct of the Saints, let these people—whom one cannot give a name suitable to their character—tell us from whom they learned to persecute. They cannot say from the Saints. No, but from the Devil (that is the only answer left to them)—from him who says, "I will pursue, I will overtake" (Exodus 15:9). Our Lord commanded us to flee, and the saints fled; but persecution is a device of the Devil, and one which he desires to exercise against everyone. Let them say then to which we ought to submit ourselves: to the words of the Lord, or to their fabrications? Whose conduct ought we to imitate: that of the Saints, or that of those whose example these men have adopted? But since they likely cannot determine this question (for, as Isaiah said, their minds and their consciences are blinded, and they think "bitter to be sweet" and "light darkness" [Isaiah 5:20]), let someone come forth from among us Christians and rebuke them, crying with a loud voice: "It is better to trust in the Lord than to pay attention to the foolish sayings of these men, for the words of the Lord have eternal life (John 6:68), but the things which these utter are full of iniquity and blood."

Seeing therefore that such are the commands of our Saviour, and that such is the conduct of the Saints, let these persons, to whom one cannot give a name suitable to their character, — let them, I say, tell us, from whom they learned to persecute? They cannot say, from the Saints. No, but from the Devil (that is the only answer which is left to them) — from him who says, 'I will persue, I will overtake Exodus 15:9.' Our Lord commanded to flee, and the saints fled: but persecution is a device of the Devil, and one which he desires to exercise against all. Let them say then, to which we ought to submit ourselves; to the words of the Lord, or to their fabrications? Whose conduct ought we to imitate, that of the Saints, or that of those whose example these men have adopted? But since it is likely they cannot determine this question (for, as Esaias said, their minds and their consciences are blinded, and they think 'bitter to be sweet,' and 'light darkness Isaiah 5:20 ') let some one come forth from among us Christians, and put them to rebuke, and cry with a loud voice, 'It is better to trust in the Lord, than to attend to the foolish sayings of these men; for the words of the Lord have eternal life John 6:68, but the things which these utter are full of iniquity and blood.'

The violence they committed against the Bishops was enough by itself to expose the wickedness of their heresy. But Syrianus, the commander of the army, entered the church with his soldiers while the people were keeping a vigil for a service that was about to take place. At that very time the holy table was set up and the deacons were performing their ministry. Since a crowd of people had gathered, some Syrianus killed by sword, some he trampled to death, and others he handed over to the officers of the Governor's guard to be bound and dragged off to prisons. Virgins were stripped naked, and suffered treatment that I would not even describe. Yet the Emperor and his council did not think it excessive to put to death the holy bishops Potammon and Arius, acting through the means of Philagrius and the count Arsacius. The events during this violent assault speak for themselves.

24. Irruption of Syrianus.

This should be enough to stop the madness of these impious men and to prove that they want nothing else but to utter insults and abuse out of love for controversy. But since they have dared to fight against Christ and have now become meddlesome, let them ask and learn about the manner of my withdrawal from their own friends. For the Arians were mixed in with the soldiers to provoke them against me and, since the soldiers did not know what I looked like, to point me out to them. And although these people lack all compassion, surely they will be silent from shame when they hear what happened. It was now night, and some of the people were keeping vigil in preparation for communion the next day, when the General Syrianus suddenly attacked us with more than five thousand soldiers carrying weapons and drawn swords, bows, spears, and clubs, as I have described above. With these he surrounded the church, stationing his soldiers close by so that no one could leave the church and get past them. Now I considered it would be wrong for me to abandon the people during such a crisis and not to risk my own life for their sake. Therefore I sat down on my throne and told the deacon to read a Psalm while the people responded, "For His mercy endures forever," and then everyone was to withdraw and go home. But the General had now forced his way in, and the soldiers had surrounded the sanctuary to arrest us. The clergy and the laity who were still there cried out and demanded that we also withdraw. But I refused, declaring that I would not do so until they had all left. So I stood up, offered prayer, and then asked them all to leave before me, saying that it was better for my safety to be at risk than for any of them to be harmed. When most had gone out and the rest were following, the monks who were there with us and some of the clergy came up and dragged us away. And thus—Truth is my witness—while some of the soldiers stood around the sanctuary and others were circling the church, we passed through under the Lord's guidance and with His protection, withdrew unnoticed, greatly glorifying God that we had not betrayed the people but had first sent them away and then been able to save ourselves and escape the hands of those who sought us.

This were sufficient to put a stop to the madness of these impious men, and to prove that their desire is for nothing else, but only through a love of contention to utter revilings and insults. But forasmuch as having once dared to fight against Christ, they have now become officious, let them enquire and learn into the manner of my withdrawal from their own friends. For the Arians were mixed with the soldiers in order to exasperate them against me, and, as they were unacquainted with my person, to point me out to them. And although they are destitute of all feelings of compassion, yet when they hear the circumstances they will surely be quiet for very shame. It was now night, and some of the people were keeping a vigil preparatory to a communion on the morrow, when the General Syrianus suddenly came upon us with more than five thousand soldiers, having arms and drawn swords, bows, spears, and clubs, as I have related above. With these he surrounded the Church, stationing his soldiers near at hand, in order that no one might be able to leave the Church and pass by them. Now I considered that it would be unreasonable in me to desert the people during such a disturbance, and not to endanger myself in their behalf; therefore I sat down upon my throne, and desired the Deacon to read a Psalm, and the people to answer, 'For His mercy endures for ever,' and then all to withdraw and depart home. But the General having now made a forcible entry, and the soldiers having surrounded the sanctuary for the purpose of apprehending us, the Clergy and those of the laity, who were still there, cried out, and demanded that we too should withdraw. But I refused, declaring that I would not do so, until they had retired one and all. Accordingly I stood up, and having bidden prayer, I then made my request of them, that all should depart before me, saying that it was better that my safety should be endangered, than that any of them should receive hurt. So when the greater part had gone forth, and the rest were following, the monks who were there with us and certain of the Clergy came up and dragged us away. And thus (Truth is my witness), while some of the soldiers stood about the sanctuary, and others were going round the Church, we passed through, under the Lord's guidance, and with His protection withdrew without observation, greatly glorifying God that we had not betrayed the people, but had first sent them away, and then had been able to save ourselves, and to escape the hands of them which sought after us.

However, since they have once dared to fight against Christ and have now become meddlesome, let them inquire and learn from their own friends about the manner of my withdrawal. For the Arians were mixed with…

25. Athanasius's wonderful escape.

Now that Providence had delivered us in such an extraordinary way, who can rightly blame me for not handing ourselves over to those who were hunting us or going back to present ourselves before them? This would have been clearly showing ingratitude to the Lord and acting against His command and contrary to the practice of the saints. Anyone who criticizes me on this point must also presume to blame the great Apostle Peter, because even though he was imprisoned and guarded by soldiers, he followed the angel who called him, and when he left the prison and escaped safely, he did not go back and turn himself in, even though he heard what Herod had done. Let the Arian in his madness criticize the Apostle Paul, because when he was lowered from the wall and escaped safely, he did not change his mind and go back to give himself up; or Moses, because he did not return from Midian to Egypt to be captured by those who were seeking him; or David, because when he was hidden in the cave, he did not reveal himself to Saul. Likewise, the sons of the prophets stayed in their caves and did not surrender themselves to Ahab. This would have been acting contrary to the commandment, since the Scripture says, "You shall not tempt the Lord your God."

Now when Providence had delivered us in such an extraordinary manner, who can justly lay any blame upon me, because we did not give ourselves up into the hands of them that sought after us, nor return and present ourselves before them? This would have been plainly to show ingratitude to the Lord, and to act against His commandment, and in contradiction to the practice of the Saints. He who censures me in this matter must presume also to blame the great Apostle Peter, because though he was shut up and guarded by soldiers, he followed the angel that summoned him, and when he had gone forth from the prison and escaped in safety, he did not return and surrender himself, although he heard what Herod had done. Let the Arian in his madness censure the Apostle Paul, because when he was let down from the wall and had escaped in safety, he did not change his mind, and return and give himself up; or Moses, because he returned not out of Midian into Egypt, that he might be taken of them that sought after him; or David, because when he was concealed in the cave, he did not discover himself to Saul. As also the sons of the prophets remained in their caves, and did not surrender themselves to Ahab. This would have been to act contrary to the commandment, since the Scripture says, 'You shall not tempt the Lord your God. '

Those who criticize us should realize that we acted according to the example of the Saints. Our accusers were not people who wanted to convince us or correct us regarding our faith, but rather they intended to hand us over to the Emperor. Their goal was not to defend the faith, but to flatter him and gain his favor through us. If they had genuinely cared about the truth, they would have questioned us in a spirit of love and gentleness, seeking to understand our position. Instead, they came with threats and violence, bringing soldiers with them, which made it clear that their purpose was not to seek the truth but to satisfy their own malice. The Emperor himself was deceived by their false reports, for they claimed we held beliefs that we never held and never taught.

26. He acted according to the example of the Saints. Character of his accusers.

Being careful to avoid such an offense, and instructed by these examples, I ordered my conduct accordingly. I do not undervalue the favor and help shown to me by the Lord, no matter how much these people in their madness gnash their teeth against us. Since the manner of my retreat was as we have described, I do not think any blame can attach to it in the minds of those who possess sound judgment, seeing that according to holy Scripture, this pattern has been left to us by the Saints for our instruction. But there is no atrocity, it seems, that these men neglect to practice, nor will they leave anything undone that demonstrates their own wickedness and cruelty. Indeed, their lives are only consistent with their spirit and the follies of their doctrines, for there are no sins, however serious, that one could charge them with that they do not commit without shame. Leontius, for instance, being censured for his intimacy with a certain young woman named Eustolium and prohibited from living with her, mutilated himself for her sake in order to be able to associate with her freely. However, he did not clear himself from suspicion, but rather on this account he was degraded from his rank as Presbyter. Although the heretic Constantius by violence caused him to be named a Bishop. Narcissus, besides being charged with many other transgressions, was degraded three times by different Councils, and now he is among them, most wicked man. And George, who was a Presbyter, was deposed for his wickedness, and although he had nominated himself a Bishop, he was nevertheless a second time deposed in the great Council of Sardica. And besides all this, his dissolute life was notorious, for he is condemned even by his own friends as making the end of existence and its happiness consist in the commission of the most disgraceful crimes.

Being careful to avoid such an offense, and instructed by these examples, I so ordered my conduct; and I do not undervalue the favour and the help which have been shown me of the Lord, howsoever these in their madness may gnash their teeth against us. For since the manner of our retreat was such as we have described, I do not think that any blame whatever can attach to it in the minds of those who are possessed of a sound judgment: seeing that according to holy Scripture, this pattern has been left us by the Saints for our instruction. But there is no atrocity, it would seem, which these men neglect to practise, nor will they leave anything undone which may show their own wickedness and cruelty. And indeed their lives are only in accordance with their spirit and the follies of their doctrines; for there are no sins that one could charge them with, how heinous soever, that they do not commit without shame. Leontius for instance being censured for his intimacy with a certain young woman, named Eustolium, and prohibited from living with her, mutilated himself for her sake, in order that he might be able to associate with her freely. He did not however clear himself from suspicion, but rather on this account he was degraded from his rank as Presbyter. [Although the heretic Constantius by violence caused him to be named a Bishop.] Narcissus, besides being charged with many other transgressions, was degraded three times by different Councils; and now he is among them, most wicked man. And George, who was a Presbyter, was deposed for his wickedness, and although he had nominated himself a Bishop, he was nevertheless a second time deposed in the great Council of Sardica. And besides all this, his dissolute life was notorious, for he is condemned even by his own friends, as making the end of existence, and its happiness, to consist in the commission of the most disgraceful crimes.

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27. Conclusion.

Thus each one surpasses the other in his own particular vices. But there is a common stain that attaches to them all: through their heresy they are enemies of Christ and are no longer called Christians, but Arians. They ought to accuse each other of the sins they are guilty of, since these sins are contrary to the faith of Christ; but they would rather conceal them for their own benefit. It is no wonder that, possessed by such a spirit and entangled in such vices, they persecute and hunt down those who do not follow the same impious heresy as themselves. They delight in destroying them and are grieved when they fail to get what they want, and they think themselves wronged, as I said before, when they see alive those whom they wish to destroy. May they continue to be wronged in this way, so that they may lose the power to inflict wrong, and so that those whom they persecute may give thanks to the Lord and say in the words of the twenty-sixth Psalm: "The Lord is my light and my salvation; whom then shall I fear? The Lord is the strength of my life; of whom then shall I be afraid? When the wicked, even my enemies and my foes, came upon me to eat up my flesh, they stumbled and fell"; and again in the thirtieth Psalm: "You have saved my soul from adversities; you have not shut me up into the hands of my enemies; you have set my foot in a large room"—in Christ Jesus our Lord, through whom to the Father in the Holy Spirit be glory and power forever and ever. Amen.

Thus each surpasses the other in his own peculiar vices. But there is a common blot that attaches to them all, in that through their heresy they are enemies of Christ, and are no longer called Christians, but Arians. They ought indeed to accuse each other of the sins they are guilty of, for they are contrary to the faith of Christ; but they rather conceal them for their own sakes. And it is no wonder, that being possessed of such a spirit, and implicated in such vices, they persecute and seek after those who follow not the same impious heresy as themselves; that they delight to destroy them, and are grieved if they fail of obtaining their desires, and think themselves injured, as I said before, when they see those alive whom they wish to perish. May they continue to be injured in such sort, that they may lose the power of inflicting injuries, and that those whom they persecute may give thanks unto the Lord, and say in the words of the twenty-sixth Psalm, 'The Lord is my light and my salvation; whom then shall I fear? The Lord is the strength of my life; of whom then shall I be afraid? When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell;' and again the thirtieth Psalm, 'You have saved my soul from adversities; you have not shut me up into the hands of mine enemies; you have set my foot in a large room ' in Christ Jesus our Lord, through whom to the Father in the Holy Spirit be glory and power for ever and ever. Amen.


First Epistle to the Corinthians — First Epistle to the Corinthians

Written from Rome about AD 96 to end a revolt against the presbyters of Corinth: humility, order, and the succession of ministers from the Apostles.

Source: Translated by John Keith. From Ante-Nicene Fathers , Vol. 9. Edited by Allan Menzies. ( Buffalo, NY: Christian Literature Publishing Co., 1896. ) Revised and edited for New Advent by Kevin Knight. <https://www.newadvent.org/fathers/1010.htm>.

Contents · 65 chapters
  1. Chapter 1. The Salutation. Praise of the Corinthians Before the Breaking Forth of Schism Among Them.
  2. Chapter 2. Praise of the Corinthians Continued.
  3. Chapter 3. The Sad State of the Corinthian Church After Sedition Arose in It from Envy and Emulation.
  4. Chapter 4. Many Evils Have Already Flowed from This Source in Ancient Times.
  5. Chapter 5. No Less Evils Have Arisen from the Same Source in the Most Recent Times. The Martyrdom of Peter and Paul.
  6. Chapter 6. Continuation. Several Other Martyrs.
  7. Chapter 7. An Exhortation to Repentance.
  8. Chapter 8. Continuation Respecting Repentance.
  9. Chapter 9. Examples of the Saints.
  10. Chapter 10. Continuation of the Above.
  11. Chapter 11. Continuation. Lot.
  12. Chapter 12. The Rewards of Faith and Hospitality. Rahab.
  13. Chapter 13. An Exhortation to Humility.
  14. Chapter 14. We Should Obey God Rather Than the Authors of Sedition.
  15. Chapter 15. We Must Adhere to Those Who Cultivate Peace, Not to Those Who Merely Pretend to Do So.
  16. Chapter 16. Christ as an Example of Humility.
  17. Chapter 17. The Saints as Examples of Humility.
  18. Chapter 18. David as an Example of Humility.
  19. Chapter 19. Imitating These Examples, Let Us Seek After Peace.
  20. Chapter 20. The Peace and Harmony of the Universe.
  21. Chapter 21. Let Us Obey God, and Not the Authors of Sedition.
  22. Chapter 22. These Exhortations are Confirmed by the Christian Faith, Which Proclaims the Misery of Sinful Conduct.
  23. Chapter 23. Be Humble, and Believe that Christ Will Come Again.
  24. Chapter 24. God Continually Shows Us in Nature that There Will Be a Resurrection.
  25. Chapter 25. The Phœnix an Emblem of Our Resurrection.
  26. Chapter 26. We Shall Rise Again, Then, as the Scripture Also Testifies.
  27. Chapter 27. In the Hope of the Resurrection, Let Us Cleave to the Omnipotent and Omniscient God.
  28. Chapter 28. God Sees All Things: Therefore Let Us Avoid Transgression.
  29. Chapter 29. Let Us Also Draw Near to God in Purity of Heart.
  30. Chapter 30. Let Us Do Those Things that Please God, and Flee from Those He Hates, that We May Be Blessed.
  31. Chapter 31. Let Us See by What Means We May Obtain the Divine Blessing.
  32. Chapter 32. We are Justified Not by Our Own Works, But by Faith.
  33. Chapter 33. But Let Us Not Give Up the Practice of Good Works and Love. God Himself is an Example to Us of Good Works.
  34. Chapter 34. Great is the Reward of Good Works with God. Joined Together in Harmony, Let Us Implore that Reward from Him.
  35. Chapter 35. Immense is This Reward. How Shall We Obtain It?
  36. Chapter 36. All Blessings are Given to Us Through Christ.
  37. Chapter 37. Christ is Our Leader, and We His Soldiers.
  38. Chapter 38. Let the Members of the Church Submit Themselves, and No One Exalt Himself Above Another.
  39. Chapter 39. There is No Reason for Self-Conceit.
  40. Chapter 40. Let Us Preserve in the Church the Order Appointed by God.
  41. Chapter 41. Continuation of the Same Subject.
  42. Chapter 42. The Order of Ministers in the Church.
  43. Chapter 43. Moses of Old Stilled the Contention Which Arose Concerning the Priestly Dignity.
  44. Chapter 44. The Ordinances of the Apostles, that There Might Be No Contention Respecting the Priestly Office.
  45. Chapter 45. It is the Part of the Wicked to Vex the Righteous.
  46. Chapter 46. Let Us Cleave to the Righteous: Your Strife is Pernicious.
  47. Chapter 47. Your Recent Discord is Worse Than the Former Which Took Place in the Times of Paul.
  48. Chapter 48. Let Us Return to the Practice of Brotherly Love.
  49. Chapter 49. The Praise of Love.
  50. Chapter 50. Let Us Pray to Be Thought Worthy of Love.
  51. Chapter 51. Let the Partakers in Strife Acknowledge Their Sins.
  52. Chapter 52. Such a Confession is Pleasing to God.
  53. Chapter 53. The Love of Moses Towards His People.
  54. Chapter 54. He Who is Full of Love Will Incur Every Loss, that Peace May Be Restored to the Church.
  55. Chapter 55. Examples of Such Love.
  56. Chapter 56. Let Us Admonish and Correct One Another.
  57. Chapter 57. Let the Authors of Sedition Submit Themselves.
  58. Chapter 58. Submission the Precursor of Salvation.
  59. Chapter 59. Warning Against Disobedience. Prayer.
  60. Chapter 60. Prayer Continued.
  61. Chapter 61. Prayer Continued — For Rulers and Governors. Conclusion.
  62. Chapter 62. Summary and Conclusory — Concerning Godliness.
  63. Chapter 63. Hortatory, Letter Sent by Special Messengers.
  64. Chapter 64. Blessings Sought for All that Call Upon God.
  65. Chapter 65. The Corinthians are Exhorted Speedily to Send Back Word that Peace Has Been Restored. The Benediction.

Chapter 1. The Salutation. Praise of the Corinthians Before the Breaking Forth of Schism Among Them.

The church of God that is living temporarily in Rome, to the church of God living temporarily in Corinth, to those who are called and made holy by the will of God, through our Lord Jesus Christ: May grace and peace from Almighty God through Jesus Christ be increased for you.

The church of God which sojourns at Rome, to the church of God sojourning at Corinth, to them that are called and sanctified by the will of God, through our Lord Jesus Christ: Grace unto you, and peace, from Almighty God through Jesus Christ, be multiplied.

Because of the sudden and repeated disasters that have come upon us, dear brothers and sisters, we realize we have been slow to address the matters you brought to our attention—especially that shameful and detestable division, utterly opposed to God's chosen people, which a few reckless and arrogant individuals have stirred up to such intensity that your respected and honored reputation, worthy of universal love, has been seriously damaged. For who has ever lived among you, even briefly, without discovering that your faith produced virtue as abundantly as it was firmly rooted? Who did not admire the self-control and balance of your devotion to Christ? Who did not speak highly of your generous and consistent hospitality? And who did not celebrate your complete and solid understanding? For you did everything without favoritism and followed God's commands, obeying those in authority over you and showing proper honor to the elders among you. You directed young men to be self-controlled and serious-minded, you taught your wives to carry out all their duties with a blameless, proper, and pure conscience, loving their husbands as they ought, and you instructed them that by living under proper authority, they should manage their households appropriately and be thoroughly marked by wisdom.

Owing, dear brethren, to the sudden and successive calamitous events which have happened to ourselves, we feel that we have been somewhat tardy in turning our attention to the points respecting which you consulted us; and especially to that shameful and detestable sedition, utterly abhorrent to the elect of God, which a few rash and self-confident persons have kindled to such a pitch of frenzy, that your venerable and illustrious name, worthy to be universally loved, has suffered grievous injury. For who ever dwelt even for a short time among you, and did not find your faith to be as fruitful of virtue as it was firmly established? Who did not admire the sobriety and moderation of your godliness in Christ? Who did not proclaim the magnificence of your habitual hospitality? And who did not rejoice over your perfect and well-grounded knowledge? For you did all things without respect of persons, and walked in the commandments of God, being obedient to those who had the rule over you, and giving all fitting honour to the presbyters among you. You enjoined young men to be of a sober and serious mind, you instructed your wives to do all things with a blameless, becoming, and pure conscience, loving their husbands as in duty bound; and you taught them that, living in the rule of obedience, they should manage their household affairs becomingly, and be in every respect marked by discretion.

Chapter 2. Praise of the Corinthians Continued.

Moreover, you were all marked by humility and were not puffed up with pride in any way. You yielded obedience rather than demanding it, and were more willing to give than to receive. Content with the provision God had made for you and carefully attending to His words, you were inwardly filled with His doctrine, and His sufferings were before your eyes. In this way, a deep and abundant peace was given to all of you, and you had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon all of you. Full of holy purposes, you stretched out your hands to God Almighty with true earnestness of mind and godly confidence, asking Him to be merciful to you if you had committed any unintentional sin. Day and night you were concerned for the whole brotherhood, so that the number of God's elect might be saved with mercy and a good conscience. You were sincere and uncorrupted, and you did not hold grudges against one another. Every kind of faction and schism was detestable in your sight. You mourned over the sins of your neighbors and considered their shortcomings as your own. You never resented any act of kindness, being ready for every good work. Adorned by a thoroughly virtuous and religious life, you did all things in the fear of God. The commandments and ordinances of the Lord were written upon the tablets of your hearts.

Moreover, you were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it, and were more willing to give than to receive. Acts 20:35 Content with the provision which God had made for you, and carefully attending to His words, you were inwardly filled with His doctrine, and His sufferings were before your eyes. Thus a profound and abundant peace was given to you all, and you had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon you all. Full of holy designs, you did, with true earnestness of mind and a godly confidence, stretch forth your hands to God Almighty, beseeching Him to be merciful unto you, if you had been guilty of any involuntary transgression. Day and night you were anxious for the whole brotherhood, 1 Peter 2:17 that the number of God's elect might be saved with mercy and a good conscience. You were sincere and uncorrupted, and forgetful of injuries between one another. Every kind of faction and schism was abominable in your sight. You mourned over the transgressions of your neighbours: their deficiencies you deemed your own. You never grudged any act of kindness, being ready to every good work. Titus 3:1 Adorned by a thoroughly virtuous and religious life, you did all things in the fear of God. The commandments and ordinances of the Lord were written upon the tablets of your hearts. Proverbs 7:3

Chapter 3. The Sad State of the Corinthian Church After Sedition Arose in It from Envy and Emulation.

Every kind of honor and happiness was given to you, and then what is written came true: My beloved ate and drank, and grew large and became fat, and kicked. Hence came rivalry and envy, conflict and rebellion, persecution and chaos, war and captivity. So the worthless rose up against the honored, those with no reputation against those who were famous, the foolish against the wise, the young against the elderly. For this reason righteousness and peace have now departed far from you, since everyone abandons the fear of God and has become blind in his faith, neither walking in the rules of his calling nor acting in a way fitting for a Christian, but walking according to his own wicked desires, taking up again the practice of an unrighteous and ungodly envy, through which death itself entered into the world.

Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, My beloved ate and drank, and was enlarged and became fat, and kicked. Deuteronomy 32:15 Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and has become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. Wisdom 2:24

Chapter 4. Many Evils Have Already Flowed from This Source in Ancient Times.

For this is what is written: After some time had passed, Cain brought some of the fruits of the earth as a sacrifice to God, and Abel also brought some of the firstborn of his sheep and their fat. God looked favorably on Abel and his offerings, but He did not look favorably on Cain and his sacrifices. Cain was deeply upset, and his face fell. God said to Cain, "Why are you upset, and why has your face fallen? If you offer correctly but do not divide correctly, haven't you sinned? Be calm: your offering returns to you, and you will possess it again." Cain said to his brother Abel, "Let us go into the field." While they were in the field, Cain rose up against his brother Abel and killed him. You see, brothers, how envy and jealousy led to the murder of a brother. Because of envy, our father Jacob also fled from his brother Esau. Envy caused Joseph to be persecuted to the point of death and to be sold into slavery. Envy forced Moses to flee from Pharaoh, king of Egypt, when he heard these words from his fellow countryman: "Who made you a judge or ruler over us? Will you kill me as you killed the Egyptian yesterday?" Because of envy, Aaron and Miriam had to live outside the camp. Envy brought Dathan and Abiram down alive to Hades because of the rebellion they stirred up against God's servant Moses. Because of envy, David not only suffered the hatred of foreigners but was also persecuted by Saul, king of Israel.

For thus it is written: And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why are you grieved, and why is your countenance fallen? If you offer rightly, but do not divide rightly, have you not sinned? Be at peace: your offering returns to yourself, and you shall again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him. You see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother. Envy made Joseph be persecuted unto death, and to come into bondage. Genesis xxxvii Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, Who made you a judge or a ruler over us? Will you kill me, as you killed the Egyptian yesterday? Exodus 2:14 On account of envy, Aaron and Miriam had to make their abode without the camp. Numbers 12:14-15 Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God's servant Moses. Numbers 16:33 Through envy, David not only underwent the hatred of foreigners, but was also persecuted by Saul king of Israel.

Chapter 5. No Less Evils Have Arisen from the Same Source in the Most Recent Times. The Martyrdom of Peter and Paul.

But let us not dwell on ancient examples. Let us turn to the spiritual heroes closest to our own time. Let us consider the noble examples from our own generation. Through envy and jealousy the greatest and most righteous pillars of the church have been persecuted and killed. Let us place before our eyes the famous apostles. Peter, because of wrongful envy, endured not just one or two, but many hardships, and when he finally suffered martyrdom, he went to the place of glory he deserved. Because of envy, Paul also received the reward of patient endurance, after being imprisoned seven times, forced to flee, and stoned. After preaching in both the east and the west, he gained the excellent reputation his faith deserved, having taught righteousness to the whole world, and having reached the farthest boundary of the west, he suffered martyrdom under the prefects. In this way he departed from the world and entered the holy place, having shown himself to be a remarkable example of patience.

But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy the greatest and most righteous pillars [of the church] have been persecuted and put to death. Let us set before our eyes the illustrious apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours; and when he had at length suffered martyrdom, departed to the place of glory due to him. Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, compelled to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west, and suffered martyrdom under the prefects. Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience.

Chapter 6. Continuation. Several Other Martyrs.

To these men who spent their lives practicing holiness, we must add a great multitude of the elect who, having endured many indignities and tortures because of envy, provided us with a most excellent example. Because of envy, those women, the Danaids and Dircae, were persecuted, and after they had suffered terrible and unspeakable torments, they completed the course of their faith with steadfastness, and though weak in body, received a noble reward. Envy has alienated wives from their husbands and changed that saying of our father Adam, This is now bone of my bones, and flesh of my flesh. Genesis 2:23 Envy and strife have overthrown great cities and uprooted mighty nations.

To these men who spent their lives in the practice of holiness, there is to be added a great multitude of the elect, who, having through envy endured many indignities and tortures, furnished us with a most excellent example. Through envy, those women, the Danaids and Dircæ, being persecuted, after they had suffered terrible and unspeakable torments, finished the course of their faith with steadfastness, and though weak in body, received a noble reward. Envy has alienated wives from their husbands, and changed that saying of our father Adam, This is now bone of my bones, and flesh of my flesh. Genesis 2:23 Envy and strife have overthrown great cities, and rooted up mighty nations.

Chapter 7. An Exhortation to Repentance.

These things, beloved, we write to you not only to warn you about your duty, but also to remind ourselves. For we are struggling in the same arena, and the same conflict is assigned to both of us. Therefore let us give up empty and useless concerns, and come to the glorious and honorable rule of our holy calling. Let us pay attention to what is good, pleasing, and acceptable in the sight of Him who formed us. Let us look steadily at the blood of Christ, and see how precious that blood is to God, which, having been shed for our salvation, has set the grace of repentance before the whole world. Let us look back at every age that has passed, and learn that from generation to generation, the Lord has granted a place of repentance to all who would turn to Him. Noah preached repentance, and as many as listened to him were saved. Jonah proclaimed destruction to the Ninevites, but they, repenting of their sins, appeased God through prayer and obtained salvation, even though they were strangers to the covenant of God.

These things, beloved, we write unto you, not merely to admonish you of your duty, but also to remind ourselves. For we are struggling on the same arena, and the same conflict is assigned to both of us. Wherefore let us give up vain and fruitless cares, and approach to the glorious and venerable rule of our holy calling. Let us attend to what is good, pleasing, and acceptable in the sight of Him who formed us. Let us look steadfastly to the blood of Christ, and see how precious that blood is to God which, having been shed for our salvation, has set the grace of repentance before the whole world. Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved. Jonah proclaimed destruction to the Ninevites; Jonah iii but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God.

Chapter 8. Continuation Respecting Repentance.

The ministers of God's grace have spoken about repentance through the Holy Spirit, and the Lord of all things has himself declared with an oath concerning it: "As I live, says the Lord, I do not desire the death of the sinner, but rather his repentance," adding this gracious statement: "Repent, O house of Israel, of your iniquity. Say to the children of my people: Though your sins reach from earth to heaven, and though they are redder than scarlet and blacker than sackcloth, yet if you turn to me with your whole heart and say 'Father,' I will listen to you as to a holy people." And in another place He says: "Wash yourselves and become clean; put away the wickedness of your souls from before my eyes; stop your evil ways and learn to do good; seek justice, deliver the oppressed, judge the fatherless, and see that justice is done to the widow. Come, let us reason together. He declares: Though your sins are like crimson, I will make them white as snow; though they are like scarlet, I will whiten them like wool. If you are willing and obey me, you will eat the good of the land; but if you refuse and will not listen to me, the sword will devour you, for the mouth of the Lord has spoken these things." Therefore, desiring that all His beloved should share in repentance, He has established these declarations by His almighty will.

The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, As I live, says the Lord, I desire not the death of the sinner, but rather his repentance; Ezekiel 33:11 adding, moreover, this gracious declaration, Repent, O house of Israel, of your iniquity. Ezekiel 18:30 Say to the children of my people, Though your sins reach from earth to heaven, and though they be redder Isaiah 1:18 than scarlet, and blacker than sack-cloth, yet if you turn to me with your whole heart, and say, Father! I will listen to you, as to a holy people. And in another place He speaks thus: Wash you and become clean; put away the wickedness of your souls from before my eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if you be willing and obey me, you shall eat the good of the land; but if you refuse, and will not hearken unto me, the sword shall devour you, for the mouth of the Lord has spoken these things. Isaiah 1:16-20 Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].

Chapter 9. Examples of the Saints.

Therefore, let us obey His excellent and glorious will. While we beg for His mercy and loving-kindness, let us abandon all fruitless work and strife, and envy that leads to death, and turn and rely on His compassion. Let us carefully consider those who have perfectly served His excellent glory. Let us take, for example, Enoch, who was found righteous in obedience and was taken up, and death was never known to happen to him. Noah, being found faithful, preached regeneration to the world through his ministry, and the Lord saved through him the animals that entered the ark together in harmony.

Wherefore, let us yield obedience to His excellent and glorious will; and imploring His mercy and loving-kindness, while we forsake all fruitless labours and strife, and envy, which leads to death, let us turn and have recourse to His compassions. Let us steadfastly contemplate those who have perfectly ministered to his excellent glory. Let us take (for instance) Enoch, who, being found righteous in obedience, was translated, and death was never known to happen to him. Noah, being found faithful, preached regeneration to the world through his ministry; and the Lord saved by him the animals which, with one accord, entered into the ark.

Chapter 10. Continuation of the Above.

Abraham, called the friend of God, was found faithful because he obeyed the words of God. In his obedience, he left his own country, his relatives, and his father's house, so that by leaving behind a small territory, a weak family, and an insignificant house, he might receive the promises of God. For God said to him, "Leave your country, your relatives, and your father's house, and go to the land which I will show you. And I will make you a great nation, and will bless you, and make your name great, and you shall be blessed. And I will bless those who bless you, and curse those who curse you; and in you all the families of the earth shall be blessed" (Genesis 12:1-3). And again, when he separated from Lot, God said to him, "Lift up your eyes, and look from the place where you now are, to the north, and south, and east, and west; for all the land which you see, I will give to you and to your descendants forever. And I will make your descendants as the dust of the earth, so that if anyone can count the dust of the earth, then your descendants also can be counted" (Genesis 13:14-16). And again Scripture says, "God brought Abram outside, and spoke to him, 'Look up now to heaven, and count the stars if you are able to number them; so shall your descendants be.' And Abram believed God, and it was counted to him as righteousness." Because of his faith and hospitality, a son was given to him in his old age; and in obedience, he offered him as a sacrifice to God on one of the mountains which God showed him.

Abraham, styled the friend, was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father's house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, Get you out from your country, and from your kindred, and from your father's house, into the land which I shall show you. And I will make you a great nation, and will bless you, and make your name great, and you shall be blessed. And I will bless them that bless you, and curse them that curse you; and in you shall all the families of the earth be blessed. Genesis 12:1-3 And again, on his departing from Lot, God said to him, Lift up your eyes, and look from the place where you now are, northward, and southward, and eastward, and westward; for all the land which you see, to you will I give it, and to your seed forever. And I will make your seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall your seed also be numbered. Genesis 13:14-16 And again [the Scripture] says, God brought forth Abram, and spoke unto him, Look up now to heaven, and count the stars if you are able to number them; so shall your seed be. And Abram believed God, and it was counted to him for righteousness. On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.

Chapter 11. Continuation. Lot.

On account of his hospitality and godliness, Lot was saved out of Sodom when all the surrounding country was punished by fire and brimstone, the Lord thus making it clear that He does not abandon those who hope in Him, but hands over those who depart from Him to punishment and torture. For Lot's wife, who went out with him but had a different mind from his and did not continue in agreement with him regarding the command that had been given them, was made an example by becoming a pillar of salt to this day. This happened so that all might know that those who are double-minded and who distrust the power of God bring judgment upon themselves and become a sign to all later generations.

On account of his hospitality and godliness, Lot was saved out of Sodom when all the country round was punished by means of fire and brimstone, the Lord thus making it manifest that He does not forsake those that hope in Him, but gives up such as depart from Him to punishment and torture. Genesis xix; cf. 2 Peter 2:6-9 For Lot's wife, who went forth with him, being of a different mind from himself, and not continuing in agreement with him [as to the command which had been given them], was made an example of, so as to be a pillar of salt unto this day. This was done that all might know that those who are of a double mind, and who distrust the power of God, bring down judgment on themselves and become a sign to all succeeding generations.

Chapter 12. The Rewards of Faith and Hospitality. Rahab.

On account of her faith and hospitality, Rahab the prostitute was saved. When spies were sent by Joshua, the son of Nun, to Jericho, the king of that land learned that they had come to spy out his territory and sent men to capture them so that they could be put to death once caught. But the hospitable Rahab took them in and hid them on her roof under stalks of flax. When the men sent by the king arrived and said, Men came to you who are here to spy out our land; hand them over, for this is the king's command, she answered them, The two men you are looking for did come to me, but they left quickly and are gone, and so she did not reveal the spies to them. Then she said to the men, I know for certain that the Lord your God has given you this city, for fear and dread of you have fallen on everyone who lives here. Therefore, when you capture it, keep me and my father's household safe. And they said to her, It will be as you have said to us. So as soon as you know we are approaching, gather all your family under your roof, and they will be kept safe, but everyone found outside your house will die. Furthermore, they gave her a sign to this effect, that she should hang a scarlet thread from her house. And in this way they made it clear that redemption should flow through the blood of the Lord to all who believe and hope in God. You see, beloved, that there was not only faith but prophecy in this woman.

On account of her faith and hospitality, Rahab the harlot was saved. For when spies were sent by Joshua, the son of Nun, to Jericho, the king of the country ascertained that they had come to spy out their land, and sent men to seize them, in order that, when taken, they might be put to death. But the hospitable Rahab receiving them, concealed them on the roof of her house under some stalks of flax. And when the men sent by the king arrived and said, There came men unto you who are to spy out our land; bring them forth, for so the king commands, she answered them, The two men whom you seek came unto me, but quickly departed again and are gone, thus not discovering the spies to them. Then she said to the men, I know assuredly that the Lord your God has given you this city, for the fear and dread of you have fallen on its inhabitants. When therefore you shall have taken it, keep ye me and the house of my father in safety. And they said to her, It shall be as you have spoken to us. As soon, therefore, as you know that we are at hand, you shall gather all your family under your roof, and they shall be preserved, but all that are found outside of your dwelling shall perish. Moreover, they gave her a sign to this effect, that she should hang forth from her house a scarlet thread. And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God. You see, beloved, that there was not only faith, but prophecy, in this woman.

Chapter 13. An Exhortation to Humility.

So brothers, let us have humble minds, setting aside all arrogance, pride, foolishness, and anger. Let us act according to what is written, for the Holy Spirit says, "Let not the wise man boast in his wisdom, nor let the mighty man boast in his might, nor let the rich man boast in his riches; but let the one who boasts boast in the Lord, by earnestly seeking Him and doing justice and righteousness." We should especially remember the words of the Lord Jesus that He spoke when teaching us gentleness and patience. For He said this: "Be merciful, so that you may receive mercy; forgive, so that you may be forgiven; as you do, so it will be done to you; as you judge, so you will be judged; as you show kindness, so kindness will be shown to you; with whatever measure you use, the same measure will be used for you." Let us strengthen ourselves by this command and by these principles, so that we walk in complete humility, obeying His holy words. For the holy word says, "On whom will I look, except on the one who is humble and peaceful, and who trembles at my words?"

Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit says, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glories glory in the Lord, in diligently seeking Him, and doing judgment and righteousness), being especially mindful of the words of the Lord Jesus which He spoke teaching us meekness and long-suffering. For thus He spoke: Be merciful, that you may obtain mercy; forgive, that it may be forgiven to you; as you do, so shall it be done unto you; as you judge, so shall you be judged; as you are kind, so shall kindness be shown to you; with what measure you measure, with the same it shall be measured to you. By this precept and by these rules let us establish ourselves, that we walk with all humility in obedience to His holy words. For the holy word says, On whom shall I look, but on him that is meek and peaceable, and that trembles at my words? Isaiah 66:2

Chapter 14. We Should Obey God Rather Than the Authors of Sedition.

It is right and holy, brothers, to obey God rather than to follow those who have become leaders of a hateful rivalry through pride and sedition. For we will suffer no small harm, but rather great danger, if we rashly give ourselves over to the desires of men who aim to stir up strife and disturbances, drawing us away from what is good. Let us be kind to one another following the example of the tender mercy and goodness of our Creator. For it is written, The kind-hearted will live in the land, and the innocent will remain in it, but those who break the law will be wiped out from it. And again Scripture says, I saw the wicked man greatly exalted and lifted up like the cedars of Lebanon: I passed by, and look, he was gone; and I searched carefully for his place and could not find it. Keep your innocence and look to what is right: for there will be a future for the man of peace.

It is right and holy therefore, men and brethren, rather to obey God than to follow those who, through pride and sedition, have become the leaders of a detestable emulation. For we shall incur no slight injury, but rather great danger, if we rashly yield ourselves to the inclinations of men who aim at exciting strife and tumults, so as to draw us away from what is good. Let us be kind one to another after the pattern of the tender mercy and benignity of our Creator. For it is written, The kind-hearted shall inhabit the land, and the guiltless shall be left upon it, but transgressors shall be destroyed from off the face of it. Proverbs 2:21-22 And again [the Scripture] says, I saw the ungodly highly exalted, and lifted up like the cedars of Lebanon: I passed by, and, behold, he was not; and I diligently sought his place, and could not find it. Preserve innocence, and look on equity: for there shall be a remnant to the peaceable man.

Chapter 15. We Must Adhere to Those Who Cultivate Peace, Not to Those Who Merely Pretend to Do So.

Let us therefore hold fast to those who pursue peace with godliness, and not to those who pretend they want it. For Scripture says in one place, This people honors me with their lips, but their heart is far from me. And again: They bless with their mouth, but curse with their heart. And again it says, They loved Him with their mouth, and lied to Him with their tongue; but their heart was not right with Him, neither were they faithful in His covenant. Let the deceitful lips become silent, and let the Lord destroy all the lying lips, and the boastful tongue of those who have said, Let us magnify our tongue: our lips are our own; who is lord over us? For the oppression of the poor, and for the sighing of the needy, will I now arise, says the Lord: I will place him in safety; I will deal confidently with him.

Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. For [the Scripture] says in a certain place, This people honours me with their lips, but their heart is far from me. And again: They bless with their mouth, but curse with their heart. And again it says, They loved Him with their mouth, and lied to Him with their tongue; but their heart was not right with Him, neither were they faithful in His covenant. Let the deceitful lips become silent, [and let the Lord destroy all the lying lips,] and the boastful tongue of those who have said, Let us magnify our tongue: our lips are our own; who is lord over us? For the oppression of the poor, and for the sighing of the needy, will I now arise, says the Lord: I will place him in safety; I will deal confidently with him.

Chapter 16. Christ as an Example of Humility.

Christ belongs to those who are humble, not to those who put themselves above His flock. Our Lord Jesus Christ, the Sceptre of God's majesty, did not come with showy pride or arrogance, even though He could have. Instead, He came in a lowly state, just as the Holy Spirit had said about Him. For He says, Lord, who has believed our report, and to whom is the arm of the Lord revealed? We have declared our message in His presence: He is like a child, like a root in dry ground; He has no form or glory—yes, we saw Him, and He had no form or beauty; His appearance had no honor, even lacking compared to the normal appearance of other people. He is a man exposed to beatings and suffering, familiar with enduring grief. His face was turned away; He was despised and not valued. He bears our sins and suffers for our sake, yet we thought He was exposed to hardship, beatings, and affliction on His own account. But He was wounded for our wrongdoing and crushed for our sins. The punishment that brought us peace fell on Him, and by His wounds we are healed. All of us, like sheep, have gone astray; each person has turned to his own way, and the Lord has handed Him over for our sins. While suffering, He does not open His mouth. He was led like a sheep to be killed, and like a lamb silent before its shearer, He does not open His mouth. In His humiliation, justice was denied Him. Who can describe His generation? For His life is taken from the earth. He was brought down to death because of my people's wrongdoing. I will give the wicked for His burial and the rich for His death, because He did no wrong, and no deceit was found in His mouth. The Lord is pleased to crush Him with suffering. If you make an offering for sin, you will see long-lived descendants. The Lord is pleased to relieve Him from the suffering of His soul, to show Him light, to shape Him with understanding, to declare righteous the Righteous One who serves many well, and He Himself will bear their sins. Therefore He will inherit many and divide the plunder of the strong, because His soul was handed over to death, He was counted among wrongdoers, He carried the sins of many, and for their sins He was handed over. And again He says, I am a worm, not a man; scorned by people and despised by the crowd. All who see me mock me; they speak with their lips and shake their heads, saying, He trusted in God—let Him rescue Him, let Him save Him, since He delights in Him. You see, beloved, what example has been given to us. If the Lord humbled Himself this way, what should we do who have come under the yoke of His grace through Him?

For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock. Our Lord Jesus Christ, the Sceptre of the majesty of God, did not come in the pomp of pride or arrogance, although He might have done so, but in a lowly condition, as the Holy Spirit had declared regarding Him. For He says, Lord, who has believed our report, and to whom is the arm of the Lord revealed? We have declared [our message] in His presence: He is, as it were, a child, and like a root in thirsty ground; He has no form nor glory, yea, we saw Him, and He had no form nor comeliness; but His form was without eminence, yea, deficient in comparison with the [ordinary] form of men. He is a man exposed to stripes and suffering, and acquainted with the endurance of grief: for His countenance was turned away; He was despised, and not esteemed. He bears our iniquities, and is in sorrow for our sakes; yet we supposed that [on His own account] He was exposed to labour, and stripes, and affliction. But He was wounded for our transgressions, and bruised for our iniquities. The chastisement of our peace was upon Him, and by His stripes we were healed. All we, like sheep, have gone astray; [every] man has wandered in his own way; and the Lord has delivered Him up for our sins, while He in the midst of His sufferings opens not His mouth. He was brought as a sheep to the slaughter, and as a lamb before her shearer is dumb, so He opens not His mouth. In His humiliation His judgment was taken away; who shall declare His generation? For His life is taken from the earth. For the transgressions of my people was He brought down to death. And I will give the wicked for His sepulchre, and the rich for His death, because He did no iniquity, neither was guile found in His mouth. And the Lord is pleased to purify him by stripes. If you make an offering for sin, your soul shall see a long-lived seed. And the Lord is pleased to relieve Him of the affliction of His soul, to show Him light, and to form Him with understanding, to justify the Just One who ministers well to many; and He Himself shall carry their sins. On this account He shall inherit many, and shall divide the spoil of the strong; because His soul was delivered to death, and He was reckoned among the transgressors, and He bare the sins of many, and for their sins was He delivered. And again He says, I am a worm, and no man; a reproach of men, and despised of the people. All that see me have derided me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delights in Him. You see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?

Chapter 17. The Saints as Examples of Humility.

Let us also imitate those who went about in goat-skins and sheep-skins proclaiming the coming of Christ—I mean Elijah, Elisha, and Ezekiel among the prophets, along with others who received similar testimony in Scripture. Abraham received special honor and was called the friend of God, yet when he earnestly considered God's glory, he humbly declared, "I am but dust and ashes." Furthermore, it is written of Job: "Job was a righteous man, and blameless, truthful, God-fearing, and one who kept himself from all evil." But even he brought an accusation against himself, saying, "No man is free from defilement, even if his life is only one day long." Moses was called faithful in all God's house, and through him God punished Egypt with plagues and tortures. Yet even though he was so greatly honored, he did not use lofty language but said, when the divine oracle came to him from the bush, "Who am I, that you send me? I am a man of feeble voice and slow tongue." And again he said, "I am but as the smoke of a pot."

Let us be imitators also of those who in goat-skins and sheep-skins Hebrews 11:37 went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, I am but dust and ashes. Genesis 18:27 Moreover, it is thus written of Job, Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil. Job 1:1 But bringing an accusation against himself, he said, No man is free from defilement, even if his life be but of one day. Job 14:4-5 Moses was called faithful in all God's house; and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, Who am I, that You send me? I am a man of a feeble voice and a slow tongue. And again he said, I am but as the smoke of a pot.

Chapter 18. David as an Example of Humility.

What should we say about David, who received such a testimony and about whom God said, "I have found a man after my own heart, David the son of Jesse, and in everlasting mercy I have anointed him"? Yet this same man says to God, "Have mercy on me, O Lord, according to Your great mercy, and according to the abundance of Your compassions, blot out my transgression. Wash me even more from my iniquity, and cleanse me from my sin. For I acknowledge my iniquity, and my sin is always before me. Against You only have I sinned, and done what is evil in Your sight, so that You may be justified in Your words and may prevail when You are judged. For look, I was conceived in transgressions, and in sins my mother conceived me. For look, You have loved truth; the secret and hidden things of wisdom You have shown me. You shall sprinkle me with hyssop, and I shall be cleansed; You shall wash me, and I shall be whiter than snow. You shall make me hear joy and gladness; my bones, which have been humbled, shall rejoice. Turn Your face away from my sins, and blot out all my iniquities. Create in me a clean heart, O God, and renew a right spirit within me. Do not cast me away from Your presence, and do not take Your Holy Spirit from me. Restore to me the joy of Your salvation, and uphold me with Your governing Spirit. I will teach transgressors Your ways, and the ungodly shall be converted to You. Deliver me from bloodguiltiness, O God, the God of my salvation; my tongue shall rejoice in Your righteousness. O Lord, You shall open my mouth, and my lips shall declare Your praise. For if You had desired sacrifice, I would have given it; You will not delight in burnt offerings. The sacrifice acceptable to God is a bruised spirit; a broken and contrite heart God will not despise."

But what shall we say concerning David, to whom such testimony was borne, and of whom God said, I have found a man after my own heart, David the son of Jesse; and in everlasting mercy have I anointed him? Yet this very man says to God, Have mercy on me, O Lord, according to Your great mercy; and according to the multitude of Your compassions, blot out my transgression. Wash me still more from mine iniquity, and cleanse me from my sin. For I acknowledge mine iniquity, and my sin is ever before me. Against You only have I sinned, and done that which is evil in Your sight; that You may be justified in Your sayings, and may overcome when You are judged. For, behold, I was conceived in transgressions, and in sins did my mother conceive me. For, behold, You have loved truth; the secret and hidden things of wisdom have You shown me. You shall sprinkle me with hyssop, and I shall be cleansed; You shall wash me, and I shall be whiter than snow. You shall make me to hear joy and gladness; my bones, which have been humbled, shall exult. Turn away Your face from my sins, and blot out all mine iniquities. Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from Your presence, and take not Your Holy Spirit from me. Restore to me the joy of Your salvation, and establish me by Your governing Spirit. I will teach transgressors Your ways, and the ungodly shall be converted unto You. Deliver me from blood-guiltiness, O God, the God of my salvation: my tongue shall exult in Your righteousness. O Lord, You shall open my mouth, and my lips shall show forth Your praise. For if You had desired sacrifice, I would have given it; You will not delight in burnt-offerings. The sacrifice [acceptable] to God is a bruised spirit; a broken and a contrite heart God will not despise.

Chapter 19. Imitating These Examples, Let Us Seek After Peace.

The humility and godly submission of such great and distinguished men have made not only us better, but also all the generations that came before us—all those who received His oracles in fear and truth. Therefore, since we have so many great and glorious examples placed before us, let us return to the practice of that peace which was the goal set before us from the beginning. Let us look steadfastly to the Father and Creator of the universe, and hold fast to His mighty and extraordinarily great gifts and blessings of peace. Let us contemplate Him with our understanding, and look with the eyes of our soul at His patient will. Let us consider how free from anger He is toward all His creation.

Thus the humility and godly submission of so great and illustrious men have rendered not only us, but also all the generations before us, better; even as many as have received His oracles in fear and truth. Wherefore, having so many great and glorious examples set before us, let us turn again to the practice of that peace which from the beginning was the mark set before us; and let us look steadfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions of peace. Let us contemplate Him with our understanding, and look with the eyes of our soul to His long-suffering will. Let us reflect how free from the wrath He is towards all His creation.

Chapter 20. The Peace and Harmony of the Universe.

The heavens, revolving under His government, are subject to Him in peace. Day and night run the course He appointed for them, in no way hindering each other. The sun and moon, with the groups of stars, roll on in harmony according to His command, within their assigned limits, and without any deviation. The fruitful earth, according to His will, brings forth food in abundance at the proper seasons for man and beast and all living beings upon it, never hesitating nor changing any of the ordinances He has established. The unsearchable depths of the abysses and the indescribable arrangements of the underworld are restrained by the same laws. The vast, immeasurable sea, gathered together by His working into various basins, never passes beyond the bounds placed around it, but does as He has commanded. For He said, "Thus far shall you come, and your waves shall be broken within you" (Job 38:11). The ocean, impassable to man, and the worlds beyond it are regulated by the same decrees of the Lord. The seasons of spring, summer, autumn, and winter peacefully give way to one another. The winds in their various directions fulfill their service at the proper time without hindrance. The ever-flowing springs, created both for enjoyment and health, furnish without fail their streams for the life of men. Even the smallest of living beings come together in peace and harmony. All these things the great Creator and Lord of all has appointed to exist in peace and harmony, while He does good to all, but most abundantly to us who have fled for refuge to His compassions through Jesus Christ our Lord, to whom be glory and majesty forever and ever. Amen.

The heavens, revolving under His government, are subject to Him in peace. Day and night run the course appointed by Him, in no wise hindering each other. The sun and moon, with the companies of the stars, roll on in harmony according to His command, within their prescribed limits, and without any deviation. The fruitful earth, according to His will, brings forth food in abundance, at the proper seasons, for man and beast and all the living beings upon it, never hesitating, nor changing any of the ordinances which He has fixed. The unsearchable places of abysses, and the indescribable arrangements of the lower world, are restrained by the same laws. The vast unmeasurable sea, gathered together by His working into various basins, never passes beyond the bounds placed around it, but does as He has commanded. For He said, Thus far shall you come, and your waves shall be broken within you. Job 38:11 The ocean, impassable to man and the worlds beyond it, are regulated by the same enactments of the Lord. The seasons of spring, summer, autumn, and winter, peacefully give place to one another. The winds in their several quarters fulfil, at the proper time, their service without hindrance. The ever-flowing fountains, formed both for enjoyment and health, furnish without fail their breasts for the life of men. The very smallest of living beings meet together in peace and concord. All these the great Creator and Lord of all has appointed to exist in peace and harmony; while He does good to all, but most abundantly to us who have fled for refuge to His compassions through Jesus Christ our Lord, to whom be glory and majesty for ever and ever. Amen.

Chapter 21. Let Us Obey God, and Not the Authors of Sedition.

Be careful, beloved, that His many acts of kindness don't result in condemnation for all of us. This will happen unless we live in a way that is worthy of Him and with united purpose do what is good and pleasing in His sight. Scripture says somewhere, "The Spirit of the Lord is a lamp searching the innermost parts of the body." Let us consider how close He is to us, and that none of our thoughts or deliberations are hidden from Him. It is right, then, that we should not abandon the position His will has given us. We should rather offend those people who are foolish, thoughtless, and arrogant, and who boast in their proud speech, than offend God. Let us revere the Lord Jesus Christ, whose blood was shed for us. Let us respect those who lead us. Let us honor the elderly among us. Let us train the young men in the fear of God. Let us guide our wives toward what is good. They should display the attractive quality of purity in all their behavior. They should demonstrate a genuine attitude of gentleness. They should reveal their control over their tongue through the way they speak. They should show their love not by favoring one person over another, but by displaying equal care for all who reverently fear God. Let your children receive true Christian instruction. Let them learn how valuable humility is to God, how powerful the spirit of pure love is with Him, how excellent and great His fear is, and how it saves all who live according to it with a pure mind. For He searches the thoughts and desires of the heart. His breath is in us, and whenever He wishes, He will take it away.

Take heed, beloved, lest His many kindnesses lead to the condemnation of us all. [For thus it must be] unless we walk worthy of Him, and with one mind do those things which are good and well-pleasing in His sight. For [the Scripture] says in a certain place, The Spirit of the Lord is a candle searching the secret parts of the belly. Proverbs 20:27 Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him. It is right, therefore, that we should not leave the post which His will has assigned us. Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than [offend] God. Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us; let us honour the aged among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity [in all their conduct]; let them show forth the sincere disposition of meekness; let them make manifest the command which they have of their tongue, by their manner of speaking; let them display their love, not by preferring one to another, but by showing equal affection to all that piously fear God. Let your children be partakers of true Christian training; let them learn of how great avail humility is with God — how much the spirit of pure affection can prevail with Him — how excellent and great His fear is, and how it saves all those who walk in it with a pure mind. For He is a Searcher of the thoughts and desires [of the heart]: His breath is in us; and when He pleases, He will take it away.

Chapter 22. These Exhortations are Confirmed by the Christian Faith, Which Proclaims the Misery of Sinful Conduct.

The faith that is in Christ confirms all these admonitions. For He Himself speaks to us through the Holy Spirit: Come, children, listen to me; I will teach you the fear of the Lord. What person desires life and loves to see good days? Keep your tongue from evil, and your lips from speaking deceit. Turn away from evil, and do good; seek peace, and pursue it. The eyes of the Lord are on the righteous, and His ears are open to their prayers. The face of the Lord is against those who do evil, to cut off their memory from the earth. The righteous cried out, and the Lord heard him, and delivered him from all his troubles. Many are the afflictions appointed for the wicked; but mercy will surround those who hope in the Lord.

Now the faith which is in Christ confirms all these [admonitions]. For He Himself by the Holy Ghost thus addresses us: Come, you children, hearken unto me; I will teach you the fear of the Lord. What man is he that desires life, and loves to see good days? Keep your tongue from evil, and your lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it. The eyes of the Lord are upon the righteous, and His ears are [open] unto their prayers. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. The righteous cried, and the Lord heard him, and delivered him out of all his troubles. Many are the stripes [appointed for] the wicked; but mercy shall compass those about who hope in the Lord.

Chapter 23. Be Humble, and Believe that Christ Will Come Again.

The all-merciful and compassionate Father has deep compassion for those who fear Him, and He graciously and lovingly gives His blessings to those who come to Him with a sincere heart. Therefore, let us not be double-minded, and let us not become proud because of His extraordinarily great and glorious gifts. May we have nothing to do with what is written: Wretched are those who are double-minded and have doubting hearts, who say, We have heard these things even in our fathers' time, but look, we have grown old and none of them has happened to us. You foolish people! Compare yourselves to a tree; consider the vine, for example. First it sheds its leaves, then it buds, next it puts forth leaves, then it flowers; after that comes the unripe grape, and then follows the mature fruit. You see how in a short time the fruit of a tree reaches maturity. Truly, His will shall be accomplished soon and suddenly, just as Scripture testifies, saying, He will come quickly and will not delay; and, The Lord will suddenly come to His temple, even the Holy One for whom you are waiting.

The all-merciful and beneficent Father has bowels [of compassion] towards those that fear Him, and kindly and lovingly bestows His favours upon those who come to Him with a simple mind. Wherefore let us not be double-minded; neither let our soul be lifted up on account of His exceedingly great and glorious gifts. Far from us be that which is written, Wretched are they who are of a double mind, and of a doubting heart; who say, These things we have heard even in the times of our fathers; but, behold, we have grown old, and none of them has happened unto us; You foolish ones! compare yourselves to a tree; take [for instance] the vine. First of all, it sheds its leaves, then it buds, next it puts forth leaves, and then it flowers; after that comes the sour grape, and then follows the ripened fruit. You perceive how in a little time the fruit of a tree comes to maturity. Of a truth, soon and suddenly shall His will be accomplished, as the Scripture also bears witness, saying, Speedily will He come, and will not tarry; and, The Lord shall suddenly come to His temple, even the Holy One, for whom you look. Malachi 3:1

Chapter 24. God Continually Shows Us in Nature that There Will Be a Resurrection.

Let us consider, beloved, how the Lord continually proves to us that there will be a future resurrection, of which he has made the Lord Jesus Christ the first-fruits by raising him from the dead. Let us contemplate, beloved, the resurrection that is taking place at all times. Day and night declare to us a resurrection. The night sinks to sleep, and the day arises; the day departs again, and the night comes on. Let us behold the fruits of the earth, how the sowing of grain takes place. The sower goes forth and casts it into the ground, and the seed being scattered in this way, though dry and naked when it fell upon the earth, is gradually dissolved. Then out of its dissolution the mighty power of the providence of the Lord raises it up again, and from one seed many arise and bring forth fruit.

Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ the first-fruits by raising Him from the dead. Let us contemplate, beloved, the resurrection which is at all times taking place. Day and night declare to us a resurrection. The night sinks to sleep, and the day arises; the day [again] departs, and the night comes on. Let us behold the fruits [of the earth], how the sowing of grain takes place. The sower Luke 8:5 goes forth, and casts it into the ground, and the seed being thus scattered, though dry and naked when it fell upon the earth, is gradually dissolved. Then out of its dissolution the mighty power of the providence of the Lord raises it up again, and from one seed many arise and bring forth fruit.

Chapter 25. The Phœnix an Emblem of Our Resurrection.

Let us consider that wonderful sign of the resurrection which takes place in eastern lands, that is, in Arabia and the surrounding countries. There is a certain bird called a phoenix. This is the only one of its kind, and it lives five hundred years. And when the time of its death draws near, it builds itself a nest of frankincense, myrrh, and other spices. When the time is fulfilled, it enters the nest and dies. But as the flesh decays, a certain kind of worm is produced, which is nourished by the fluids of the dead bird and grows feathers. Then, when it has gained strength, it picks up that nest containing the bones of its parent and carries them from the land of Arabia into Egypt, to the city called Heliopolis. And in broad daylight, flying in the sight of all people, it places them on the altar of the sun, and having done this, hurries back to its former home. The priests then examine the records of the dates and find that it has returned exactly as the five hundredth year was completed.

Let us consider that wonderful sign [of the resurrection] which takes place in eastern lands, that is, in Arabia and the countries round about. There is a certain bird which is called a phœnix. This is the only one of its kind, and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies. But as the flesh decays a certain kind of worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers. Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and bearing these it passes from the land of Arabia into Egypt, to the city called Heliopolis. And, in open day, flying in the sight of all men, it places them on the altar of the sun, and having done this, hastens back to its former abode. The priests then inspect the registers of the dates, and find that it has returned exactly as the five hundredth year was completed.

Chapter 26. We Shall Rise Again, Then, as the Scripture Also Testifies.

Do we then consider it a great and wonderful thing for the Maker of all things to raise up again those who have faithfully served Him with the confidence of a good faith, when He shows us through even a bird the greatness of His power to fulfill His promise? For Scripture says in a certain place, "You shall raise me up, and I shall confess unto You"; and again, "I laid me down, and slept; I awoke, because You are with me"; and again, Job says, "You shall raise up this flesh of mine, which has suffered all these things."

Do we then deem it any great and wonderful thing for the Maker of all things to raise up again those that have piously served Him in the assurance of a good faith, when even by a bird He shows us the mightiness of His power to fulfil His promise? For [the Scripture] says in a certain place, You shall raise me up, and I shall confess unto You; and again, I laid me down, and slept; I awoke, because You are with me; and again, Job says, You shall raise up this flesh of mine, which has suffered all these things. Job 19:25-26

Chapter 27. In the Hope of the Resurrection, Let Us Cleave to the Omnipotent and Omniscient God.

Having this hope, let our souls be bound to him who is faithful in his promises and just in his judgments. He who has commanded us not to lie will much more not lie himself, for nothing is impossible with God except lying. Let his faith therefore be stirred up again within us, and let us consider that all things are near to him. By the word of his power he established all things, and by his word he can overthrow them. Who can say to him, "What have you done?" Or who can resist the power of his strength? When and as he pleases, he will do all things, and none of the things determined by him will pass away. All things are open before him, and nothing can be hidden from his counsel. The heavens declare the glory of God, and the sky shows his handiwork. Day to day pours out speech, and night to night reveals knowledge. And there are no words or speeches whose voices are not heard.

Having then this hope, let our souls be bound to Him who is faithful in His promises, and just in His judgments. He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie. Let His faith therefore be stirred up again within us, and let us consider that all things are near unto Him. By the word of His might He established all things, and by His word He can overthrow them. Who shall say unto Him, What have you done? Or, Who shall resist the power of His strength? When, and as He pleases, He will do all things, and none of the things determined by Him shall pass away. Matthew 24:35 All things are open before Him, and nothing can be hidden from His counsel. The heavens declare the glory of God, and the firmament shows His handy-work. Day unto day utters speech, and night unto night shows knowledge. And there are no words or speeches of which the voices are not heard. Psalm 19:1-4

Chapter 28. God Sees All Things: Therefore Let Us Avoid Transgression.

Since all things are seen and heard by God, let us fear him and abandon those wicked works that come from evil desires. In this way, through his mercy, we may be protected from the judgments that are coming. For where can any of us flee from his mighty hand? Or what world will accept those who run away from him? For the Scripture says in a certain place, "Where shall I go, and where shall I hide from your presence? If I ascend into heaven, you are there; if I go away even to the farthest parts of the earth, there is your right hand; if I make my bed in the abyss, there is your Spirit." Where, then, can anyone go, or where can he escape from him who encompasses all things?

Since then all things are seen and heard [by God], let us fear Him, and forsake those wicked works which proceed from evil desires; so that, through His mercy, we may be protected from the judgments to come. For whither can any of us flee from His mighty hand? Or what world will receive any of those who run away from Him? For the Scripture says in a certain place, Whither shall I go, and where shall I be hid from Your presence? If I ascend into heaven, You are there; if I go away even to the uttermost parts of the earth, there is Your right hand; if I make my bed in the abyss, there is Your Spirit. Whither, then, shall anyone go, or where shall he escape from Him who comprehends all things?

Chapter 29. Let Us Also Draw Near to God in Purity of Heart.

Let us draw near to God with holiness of spirit, lifting up pure and undefiled hands to Him, loving our gracious and merciful Father, who has made us partakers in the blessings of His elect. For Scripture says, "When the Most High divided the nations, when He scattered the sons of Adam, He fixed the boundaries of the nations according to the number of the angels of God. His people Jacob became the portion of the Lord, and Israel the lot of His inheritance" (Deuteronomy 32:8-9). And in another place Scripture says, "Behold, the Lord takes for Himself a nation out of the midst of the nations, as a man takes the first-fruits of his threshing-floor, and from that nation shall come forth the Most Holy."

Let us then draw near to Him with holiness of spirit, lifting up pure and undefiled hands unto Him, loving our gracious and merciful Father, who has made us partakers in the blessings of His elect. For thus it is written, When the Most High divided the nations, when He scattered the sons of Adam, He fixed the bounds of the nations according to the number of the angels of God. His people Jacob became the portion of the Lord, and Israel the lot of His inheritance. Deuteronomy 32:8-9 And in another place [the Scripture] says, Behold, the Lord takes unto Himself a nation out of the midst of the nations, as a man takes the first-fruits of his threshing-floor; and from that nation shall come forth the Most Holy.

Chapter 30. Let Us Do Those Things that Please God, and Flee from Those He Hates, that We May Be Blessed.

Since we are the portion of the Holy One, let us do everything that pertains to holiness. Let us avoid all evil speech, all disgusting and impure acts of intimacy, all drunkenness, all craving for novelty, all vile desires, hateful adultery, and abominable pride. For God, as Scripture says, resists the proud but gives grace to the humble. So let us hold fast to those to whom God has given grace. Let us clothe ourselves with harmony and humility, always practicing self-control and keeping far away from all gossip and slander. We should be justified by our actions, not by our words. For Scripture says, "The one who speaks much will also hear much in reply. Does the person who talks freely consider himself righteous? Blessed is the one born of woman, who lives only a short time: do not be given to excessive talking." Let our praise be in God, not in ourselves, for God hates those who praise themselves. Let others bear witness to our good deeds, just as they did for our righteous forefathers. Boldness, arrogance, and recklessness belong to those who are cursed by God, but restraint, humility, and gentleness belong to those who are blessed by Him.

Seeing, therefore, that we are the portion of the Holy One, let us do all those things which pertain to holiness, avoiding all evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, all abominable lusts, detestable adultery, and execrable pride. For God, [says the Scripture], resists the proud, but gives grace to the humble. Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words. For [the Scripture] says, He that speaks much, shall also hear much in answer. And does he that is ready in speech deem himself righteous? Blessed is he that is born of woman, who lives but a short time: be not given to much speaking. Let our praise be in God, and not of ourselves; for God hates those that commend themselves. Let testimony to our good deeds be borne by others, as it was in the case of our righteous forefathers. Boldness, and arrogance, and audacity belong to those that are accursed of God; but moderation, humility, and meekness to such as are blessed by Him.

Chapter 31. Let Us See by What Means We May Obtain the Divine Blessing.

Let us hold on to His blessing, then, and consider what the means are for possessing it. Let us think about the things that have taken place from the beginning. For what reason was our father Abraham blessed? Was it not because he did what was right and true through faith? Isaac, with complete confidence, as if knowing what was going to happen, cheerfully gave himself as a sacrifice. Jacob, because of his brother, left his own land in humility and came to Laban and served him; and there the scepter of the twelve tribes of Israel was given to him.

Let us cleave then to His blessing, and consider what are the means of possessing it. Let us think over the things which have taken place from the beginning. For what reason was our father Abraham blessed? Was it not because he wrought righteousness and truth through faith? Isaac, James 2:21 with perfect confidence, as if knowing what was to happen, cheerfully yielded himself as a sacrifice. Genesis 22:6-10 Jacob, through reason of his brother, went forth with humility from his own land, and came to Laban and served him; and there was given to him the sceptre of the twelve tribes of Israel.

Chapter 32. We are Justified Not by Our Own Works, But by Faith.

Anyone who honestly examines each detail will recognize the greatness of the gifts that were given by him. For from him came the priests and all the Levites who serve at the altar of God. From him also came our Lord Jesus Christ according to the flesh. From him came kings, princes, and rulers of the race of Judah. Nor are his other tribes of small glory, since God had promised, Your seed shall be as the stars of heaven. All these, therefore, were highly honored and made great, not for their own sake, or for their own works, or for the righteousness they practiced, but through the working of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have done in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.

Whosoever will candidly consider each particular, will recognise the greatness of the gifts which were given by him. For from him have sprung the priests and all the Levites who minister at the altar of God. From him also [was descended] our Lord Jesus Christ according to the flesh. Romans 9:5 From him [arose] kings, princes, and rulers of the race of Judah. Nor are his other tribes in small glory, inasmuch as God had promised, Your seed shall be as the stars of heaven. All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.

Chapter 33. But Let Us Not Give Up the Practice of Good Works and Love. God Himself is an Example to Us of Good Works.

What should we do, then, brothers and sisters? Should we become lazy in doing good and stop practicing love? God forbid that we should follow any such path! Instead, let us hurry with all energy and eagerness to do every good work. For the Creator and Lord of all delights in His works. By His infinitely great power He established the heavens, and by His incomprehensible wisdom He adorned them. He also separated the earth from the water surrounding it and set it firmly upon the immovable foundation of His own will. He commanded the animals upon it into existence by His own word. Likewise, when He had formed the sea and the living creatures in it, He confined them within their proper boundaries by His own power. Above all, with His holy and pure hands He formed man, the most excellent of His creatures and truly great through the understanding given to him—the exact likeness of His own image. For God says: Let us make man in our image, and after our likeness. So God made man; male and female He created them. Having finished all these things, He approved them and blessed them and said, Increase and multiply. We see, then, how all righteous people have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced. Since we have such an example, let us without delay submit to His will and let us do the work of righteousness with all our strength.

What shall we do, then, brethren? Shall we become slothful in well-doing, and cease from the practice of love? God forbid that any such course should be followed by us! But rather let us hasten with all energy and readiness of mind to perform every good work. For the Creator and Lord of all Himself rejoices in His works. For by His infinitely great power He established the heavens, and by His incomprehensible wisdom He adorned them. He also divided the earth from the water which surrounds it, and fixed it upon the immovable foundation of His own will. The animals also which are upon it He commanded by His own word into existence. So likewise, when He had formed the sea, and the living creatures which are in it, He enclosed them [within their proper bounds] by His own power. Above all, with His holy and undefiled hands He formed man, the most excellent [of His creatures], and truly great through the understanding given him — the express likeness of His own image. For thus says God: Let us make man in our image, and after our likeness. So God made man; male and female He created them. Genesis 1:26-27 Having thus finished all these things, He approved them, and blessed them, and said, Increase and multiply. Genesis 1:28 We see, then, how all righteous men have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced. Having therefore such an example, let us without delay accede to His will, and let us work the work of righteousness with our whole strength.

Chapter 34. Great is the Reward of Good Works with God. Joined Together in Harmony, Let Us Implore that Reward from Him.

The good servant receives his wages confidently; the lazy and idle worker cannot face his employer. Therefore, we must be eager to do good works, because all things come from Him. He warns us in advance: "Behold, the Lord is coming, and His reward is before His face, to give to every person according to his work." He urges us, then, to devote ourselves wholeheartedly to this, so that we are not lazy or idle in any good work. Let our pride and confidence be in Him. Let us submit ourselves to His will. Let us think about the entire multitude of His angels, how they always stand ready to serve His will. For Scripture says, "Ten thousand times ten thousand stood around Him, and thousands of thousands served Him," and cried, "Holy, holy, holy is the Lord of Sabaoth; the whole creation is full of His glory." So let us also gather together conscientiously in harmony and cry out to Him earnestly, as with one voice, so that we may share in His great and glorious promises. For Scripture says, "Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which He has prepared for those who wait for Him."

The good servant receives the bread of his labour with confidence; the lazy and slothful cannot look his employer in the face. It is requisite, therefore, that we be prompt in the practice of well-doing; for of Him are all things. And thus He forewarns us: Behold, the Lord [comes], and His reward is before His face, to render to every man according to his work. He exhorts us, therefore, with our whole heart to attend to this, that we be not lazy or slothful in any good work. Let our boasting and our confidence be in Him. Let us submit ourselves to His will. Let us consider the whole multitude of His angels, how they stand ever ready to minister to His will. For the Scripture says, Ten thousand times ten thousand stood around Him, and thousands of thousands ministered unto Him, Daniel 7:10 and cried, Holy, holy, holy, [is] the Lord of Sabaoth; the whole creation is full of His glory. Isaiah 6:3 And let us therefore, conscientiously gathering together in harmony, cry to Him earnestly, as with one mouth, that we may be made partakers of His great and glorious promises. For [the Scripture] says, Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which He has prepared for them that wait for Him. 1 Corinthians 2:9

Chapter 35. Immense is This Reward. How Shall We Obtain It?

How blessed and wonderful, beloved, are the gifts of God! Life in immortality, splendor in righteousness, truth in complete confidence, faith in assurance, self-control in holiness! And all these things are already within our understanding now. So what will those things be like that are prepared for those who wait for Him? The Creator and Father of all worlds, the Most Holy, alone knows how great and beautiful they are. Therefore, let us eagerly work to be found among those who wait for Him, so that we may receive His promised gifts. But how, beloved, can this be done? If our understanding is firmly established through faith toward God; if we earnestly seek the things that please and are acceptable to Him; if we do the things that align with His blameless will; and if we follow the path of truth, throwing away from ourselves all unrighteousness and wickedness, along with all greed, conflict, evil actions, deceit, gossip, and slander, all hatred of God, pride and arrogance, empty boasting and selfish ambition. For those who do such things are hateful to God—and not only those who do them, but also those who approve of them doing them. Romans 1:32 For Scripture says, But to the sinner God said, Why do you recite my statutes and take my covenant into your mouth, since you hate instruction and cast my words behind you? When you saw a thief, you agreed with him, and made your lot with adulterers. Your mouth has overflowed with wickedness, and your tongue devised deceit. You sit and speak against your brother; you slander your own mother's son. These things you have done, and I kept silent; you thought, wicked one, that I would be like you. But I will rebuke you and set these things before you. Consider these things now, you who forget God, lest He tear you in pieces like a lion, and there be no one to rescue you. The sacrifice of praise will glorify me, and there is a way by which I will show him the salvation of God.

How blessed and wonderful, beloved, are the gifts of God! Life in immortality, splendour in righteousness, truth in perfect confidence, faith in assurance, self-control in holiness! And all these fall under the cognizance of our understandings [now]; what then shall those things be which are prepared for such as wait for Him? The Creator and Father of all worlds, the Most Holy, alone knows their amount and their beauty. Let us therefore earnestly strive to be found in the number of those that wait for Him, in order that we may share in His promised gifts. But how, beloved, shall this be done? If our understanding be fixed by faith towards God; if we earnestly seek the things which are pleasing and acceptable to Him; if we do the things which are in harmony with His blameless will; and if we follow the way of truth, casting away from us all unrighteousness and iniquity, along with all covetousness, strife, evil practices, deceit, whispering, and evil-speaking, all hatred of God, pride and haughtiness, vain glory and ambition. For they that do such things are hateful to God; and not only they that do them, but also those that take pleasure in them that do them. Romans 1:32 For the Scripture says, But to the sinner God said, Wherefore do you declare my statutes, and take my covenant into your mouth, seeing you hate instruction, and castest my words behind you? When you saw a thief, you consented with him, and made your portion with adulterers. Your mouth has abounded with wickedness, and your tongue contrived deceit. You sit, and speak against your brother; you slander your own mother's son. These things you have done, and I kept silence; you thought, wicked one, that I should be like to yourself. But I will reprove you, and set yourself before you. Consider now these things, you that forget God, lest He tear you in pieces, like a lion, and there be none to deliver. The sacrifice of praise will glorify me, and a way is there by which I will show him the salvation of God.

Chapter 36. All Blessings are Given to Us Through Christ.

This is the way, beloved, in which we find our Savior, even Jesus Christ, the High Priest of all our offerings, the defender and helper of our weakness. Through Him we look up to the heights of heaven. Through Him we see, as in a mirror, His perfect and most excellent face. Through Him the eyes of our hearts are opened. Through Him our foolish and darkened minds blossom up anew toward His marvelous light. Through Him the Lord has willed that we should taste immortal knowledge. He, being the brightness of God's majesty, is by so much greater than the angels as He has by inheritance obtained a more excellent name than they. For it is written this way: Who makes His angels spirits, and His ministers a flame of fire. But concerning His Son the Lord spoke this way: You are my Son, today I have begotten You. Ask of me, and I will give You the nations for Your inheritance, and the farthest parts of the earth for Your possession. And again He says to Him, Sit at my right hand, until I make Your enemies Your footstool. But who are His enemies? All the wicked, and those who set themselves to oppose the will of God.

This is the way, beloved, in which we find our Saviour, even Jesus Christ, the High Priest of all our offerings, the defender and helper of our infirmity. By Him we look up to the heights of heaven. By Him we behold, as in a glass, His immaculate and most excellent visage. By Him are the eyes of our hearts opened. By Him our foolish and darkened understanding blossoms up anew towards His marvellous light. By Him the Lord has willed that we should taste of immortal knowledge, who, being the brightness of His majesty, is by so much greater than the angels, as He has by inheritance obtained a more excellent name than they. Hebrews 1:3-4 For it is thus written, Who makes His angels spirits, and His ministers a flame of fire. But concerning His Son the Lord spoke thus: You are my Son, today have I begotten You. Ask of me, and I will give You the heathen for Your inheritance, and the uttermost parts of the earth for Your possession. And again He says to Him, Sit at my right hand, until I make Your enemies Your footstool. But who are His enemies? All the wicked, and those who set themselves to oppose the will of God.

Chapter 37. Christ is Our Leader, and We His Soldiers.

Brothers, let us carry out our duties as soldiers with complete dedication, following His holy commandments. Consider those who serve under our military commanders: notice the order, obedience, and submission with which they carry out their orders. Not everyone is a prefect, or a commander of a thousand, or of a hundred, or of fifty, or holds similar positions, but each person in his own rank performs what is commanded by the king and the generals. Those in high positions cannot exist without those in lower positions, and those in lower positions cannot exist without those in high positions. There is a kind of interdependence in all things, and from this comes mutual benefit. Take our body as an example. The head is nothing without the feet, and the feet are nothing without the head. Indeed, even the smallest parts of our body are necessary and useful to the whole body. But all parts work together in harmony and are subject to one common authority for the preservation of the entire body.

Let us then, men and brethren, with all energy act the part of soldiers, in accordance with His holy commandments. Let us consider those who serve under our generals, with what order, obedience, and submissiveness they perform the things which are commanded them. All are not prefects, nor commanders of a thousand, nor of a hundred, nor of fifty, nor the like, but each one in his own rank performs the things commanded by the king and the generals. The great cannot subsist without the small, nor the small without the great. There is a kind of mixture in all things, and thence arises mutual advantage. Let us take our body for an example. The head is nothing without the feet, and the feet are nothing without the head; yea, the very smallest members of our body are necessary and useful to the whole body. But all work harmoniously together, and are under one common rule for the preservation of the whole body.

Chapter 38. Let the Members of the Church Submit Themselves, and No One Exalt Himself Above Another.

Let us keep our whole body united in Christ Jesus, and let each person submit to their neighbor according to the particular gift given to them. The strong should not look down on the weak, and the weak should show respect to the strong. The wealthy person should provide for the needs of the poor, and the poor person should bless God because He has given them someone to meet their needs. The wise person should demonstrate wisdom not just through words, but through good actions. The humble person should not testify about himself, but should let someone else bear witness about him. The person who is pure in the flesh should not become proud of it and boast, knowing that someone else gave him the gift of self-control. Let us think about this, brothers: what material we were made from, who we were and what kind of beings we were when we came into the world, as if coming out of a tomb and from complete darkness. The one who made us and formed us, having prepared His generous gifts for us before we were born, brought us into His world. Therefore, since we receive all these things from Him, we should give Him thanks for everything; to Him be glory forever and ever. Amen.

Let our whole body, then, be preserved in Christ Jesus; and let every one be subject to his neighbour, according to the special gift bestowed upon him. Let the strong not despise the weak, and let the weak show respect unto the strong. Let the rich man provide for the wants of the poor; and let the poor man bless God, because He has given him one by whom his need may be supplied. Let the wise man display his wisdom, not by [mere] words, but through good deeds. Let the humble not bear testimony to himself, but leave witness to be borne to him by another. Proverbs 27:2 Let him that is pure in the flesh not grow proud of it, and boast, knowing that it was another who bestowed on him the gift of continence. Let us consider, then, brethren, of what matter we were made — who and what manner of beings we came into the world, as it were out of a sepulchre, and from utter darkness. He who made us and fashioned us, having prepared His bountiful gifts for us before we were born, introduced us into His world. Since, therefore, we receive all these things from Him, we ought for everything to give Him thanks; to whom be glory for ever and ever. Amen.

Chapter 39. There is No Reason for Self-Conceit.

Foolish and thoughtless people who lack both wisdom and instruction mock and ridicule us, being eager to elevate themselves in their own pride. For what can a mortal person do, or what strength does someone made from dust possess? For it is written, There was no shape before my eyes, only I heard a sound, and a voice saying, What then? Shall a person be pure before the Lord? Or shall such a one be counted blameless in his deeds, seeing He does not trust in His servants, and has charged even His angels with perversity? The heaven is not clean in His sight: how much less those who dwell in houses of clay, of which we ourselves were also made! He struck them as a moth; and from morning even until evening they do not endure. Because they could provide no help to themselves, they perished. He breathed upon them, and they died, because they had no wisdom. But call now, if anyone will answer you, or if you will look to any of the holy angels; for wrath destroys the foolish person, and envy kills the one who is in error. I have seen the foolish taking root, but their dwelling was immediately consumed. Let their sons be far from safety; let them be despised before the gates of those less than themselves, and there shall be no one to deliver them. For what was prepared for them, the righteous shall eat; and they shall not be delivered from evil.

Foolish and inconsiderate men, who have neither wisdom nor instruction, mock and deride us, being eager to exalt themselves in their own conceits. For what can a mortal man do, or what strength is there in one made out of the dust? For it is written, There was no shape before my eyes, only I heard a sound, and a voice [saying], What then? Shall a man be pure before the Lord? Or shall such an one be [counted] blameless in his deeds, seeing He does not confide in His servants, and has charged even His angels with perversity? The heaven is not clean in His sight: how much less they that dwell in houses of clay, of which also we ourselves were made! He smote them as a moth; and from morning even until evening they endure not. Because they could furnish no assistance to themselves, they perished. He breathed upon them, and they died, because they had no wisdom. But call now, if any one will answer you, or if you will look to any of the holy angels; for wrath destroys the foolish man, and envy kills him that is in error. I have seen the foolish taking root, but their habitation was presently consumed. Let their sons be far from safety; let them be despised before the gates of those less than themselves, and there shall be none to deliver. For what was prepared for them, the righteous shall eat; and they shall not be delivered from evil.

Chapter 40. Let Us Preserve in the Church the Order Appointed by God.

Since these things are clear to us, and we have looked into the depths of divine knowledge, we must do everything in its proper order—the things the Lord has commanded us to perform at specific times. He has commanded that offerings be presented and service be performed to Him, and not carelessly or irregularly, but at the appointed times and hours. He Himself has determined by His supreme will where these things should be done and by whom, so that all things, being done reverently according to His good pleasure, may be acceptable to Him. Therefore, those who present their offerings at the appointed times are accepted and blessed, because they follow the Lord's laws and do not sin. For the high priest has been assigned his own particular services, the priests have their own proper place prescribed to them, the Levites have their own special duties, and the layman is bound by the laws that apply to laymen.

These things therefore being manifest to us, and since we look into the depths of the divine knowledge, it behooves us to do all things in [their proper] order, which the Lord has commanded us to perform at stated times. He has enjoined offerings [to be presented] and service to be performed [to Him], and that not thoughtlessly or irregularly, but at the appointed times and hours. Where and by whom He desires these things to be done, He Himself has fixed by His own supreme will, in order that all things, being piously done according to His good pleasure, may be acceptable unto Him. Those, therefore, who present their offerings at the appointed times, are accepted and blessed; for inasmuch as they follow the laws of the Lord, they sin not. For his own peculiar services are assigned to the high priest, and their own proper place is prescribed to the priests, and their own special ministrations devolve on the Levites. The layman is bound by the laws that pertain to laymen.

Chapter 41. Continuation of the Same Subject.

Let each of you, brothers, give thanks to God in your own order, living with a completely good conscience, with proper dignity, and not going beyond the rule of ministry assigned to you. Not in every place, brothers, are the daily sacrifices offered, or the peace-offerings, or the sin-offerings and the trespass-offerings, but in Jerusalem only. And even there they are not offered in just any place, but only at the altar in front of the temple, with what is offered being first carefully examined by the high priest and the ministers already mentioned. Therefore, those who do anything beyond what is agreeable to His will are punished with death. You see, brothers, that the greater the knowledge that has been given to us, the greater also is the danger to which we are exposed.

Let every one of you, brethren, give thanks to God in his own order, living in all good conscience, with becoming gravity, and not going beyond the rule of the ministry prescribed to him. Not in every place, brethren, are the daily sacrifices offered, or the peace-offerings, or the sin-offerings and the trespass-offerings, but in Jerusalem only. And even there they are not offered in any place, but only at the altar before the temple, that which is offered being first carefully examined by the high priest and the ministers already mentioned. Those, therefore, who do anything beyond that which is agreeable to His will, are punished with death. You see, brethren, that the greater the knowledge that has been vouchsafed to us, the greater also is the danger to which we are exposed.

Chapter 42. The Order of Ministers in the Church.

The apostles preached the gospel to us from the Lord Jesus Christ; Jesus Christ did so from God. Christ was therefore sent out by God, and the apostles by Christ. Both of these commissions were carried out in an orderly manner, according to God's will. Having received their instructions and being fully confident because of the resurrection of our Lord Jesus Christ, and strengthened in God's word with complete assurance from the Holy Spirit, they went out announcing that the kingdom of God was near. And so, as they preached throughout regions and cities, they appointed the first converts, having first tested them by the Spirit, to serve as bishops and deacons for those who would later believe. This was not something new, since indeed many years earlier it had been written about bishops and deacons. For Scripture says in a certain place, I will appoint their bishops in righteousness, and their deacons in faith.

The apostles have preached the gospel to us from the Lord Jesus Christ; Jesus Christ [has done so] from God. Christ therefore was sent forth by God, and the apostles by Christ. Both these appointments, then, were made in an orderly way, according to the will of God. Having therefore received their orders, and being fully assured by the resurrection of our Lord Jesus Christ, and established in the word of God, with full assurance of the Holy Ghost, they went forth proclaiming that the kingdom of God was at hand. And thus preaching through countries and cities, they appointed the first fruits [of their labours], having first proved them by the Spirit, to be bishops and deacons of those who should afterwards believe. Nor was this any new thing, since indeed many ages before it was written concerning bishops and deacons. For thus says the Scripture in a certain place, I will appoint their bishops in righteousness, and their deacons in faith.

Chapter 43. Moses of Old Stilled the Contention Which Arose Concerning the Priestly Dignity.

And is it any surprise that those in Christ who were entrusted with such a responsibility by God appointed the ministers mentioned earlier, when the blessed Moses, a faithful servant in all God's house, recorded in the sacred books all the commands given to him, and the other prophets who came after him also confirmed with unanimous agreement the regulations he had established? For when rivalry arose concerning the priesthood, and the tribes were competing among themselves over which of them should be honored with that glorious title, he commanded the twelve leaders of the tribes to bring him their rods, each one inscribed with the name of the tribe. He took them, bound them together, sealed them with the rings of the tribal leaders, and placed them in the tabernacle of witness on the table of God. After shutting the doors of the tabernacle, he sealed the keys, just as he had sealed the rods, and said to them: Men and brothers, the tribe whose rod blossoms is the one God has chosen to fulfill the office of the priesthood and to serve him. When morning came, he gathered all Israel—six hundred thousand men—showed the seals to the tribal leaders, opened the tabernacle of witness, and brought out the rods. Aaron's rod was found not only to have blossomed but also to bear fruit. What do you think, beloved? Did Moses not know beforehand that this would happen? Without doubt he knew, but he acted this way so that there would be no rebellion in Israel, and so that the name of the true and only God might be glorified—to whom be glory forever and ever. Amen.

And what wonder is it if those in Christ who were entrusted with such a duty by God, appointed those [ministers] before mentioned, when the blessed Moses also, a faithful servant in all his house, noted down in the sacred books all the injunctions which were given him, and when the other prophets also followed him, bearing witness with one consent to the ordinances which he had appointed? For, when rivalry arose concerning the priesthood, and the tribes were contending among themselves as to which of them should be adorned with that glorious title, he commanded the twelve princes of the tribes to bring him their rods, each one being inscribed with the name of the tribe. And he took them and bound them [together], and sealed them with the rings of the princes of the tribes, and laid them up in the tabernacle of witness on the table of God. And having shut the doors of the tabernacle, he sealed the keys, as he had done the rods, and said to them, Men and brethren, the tribe whose rod shall blossom has God chosen to fulfil the office of the priesthood, and to minister unto Him. And when the morning had come, he assembled all Israel, six hundred thousand men, and showed the seals to the princes of the tribes, and opened the tabernacle of witness, and brought forth the rods. And the rod of Aaron was found not only to have blossomed, but to bear fruit upon it. What think ye, beloved? Did not Moses know beforehand that this would happen? Undoubtedly he knew; but he acted thus, that there might be no sedition in Israel, and that the name of the true and only God might be glorified; to whom be glory for ever and ever. Amen.

Chapter 44. The Ordinances of the Apostles, that There Might Be No Contention Respecting the Priestly Office.

Our apostles also knew, through our Lord Jesus Christ, that there would be conflict over the office of the episcopate. For this reason, since they had complete foreknowledge of this, they appointed those ministers already mentioned, and afterwards gave instructions that when these died, other approved men should take over their ministry. We believe, therefore, that those appointed by them, or later by other distinguished men, with the agreement of the whole church, and who have served the flock of Christ blamelessly in a humble, peaceful, and unselfish spirit, and have for a long time held the good opinion of all, cannot be justly removed from the ministry. For our sin will not be small if we throw out of the episcopate those who have blamelessly and holily carried out its duties. Blessed are those presbyters who, having finished their course already, have obtained a fruitful and complete departure from this world, for they have no fear that anyone will take away the place now given to them. But we see that you have removed some men of excellent conduct from the ministry, which they carried out blamelessly and with honor.

Our apostles also knew, through our Lord Jesus Christ, that there would be strife on account of the office of the episcopate. For this reason, therefore, inasmuch as they had obtained a perfect fore- knowledge of this, they appointed those [ministers] already mentioned, and afterwards gave instructions, that when these should fall asleep, other approved men should succeed them in their ministry. We are of opinion, therefore, that those appointed by them, or afterwards by other eminent men, with the consent of the whole church, and who have blamelessly served the flock of Christ, in a humble, peaceable, and disinterested spirit, and have for a long time possessed the good opinion of all, cannot be justly dismissed from the ministry. For our sin will not be small, if we eject from the episcopate those who have blamelessly and holily fulfilled its duties. Blessed are those presbyters who, having finished their course before now, have obtained a fruitful and perfect departure [from this world]; for they have no fear lest any one deprive them of the place now appointed them. But we see that you have removed some men of excellent behaviour from the ministry, which they fulfilled blamelessly and with honour.

Chapter 45. It is the Part of the Wicked to Vex the Righteous.

You are quarrelsome, brothers and sisters, and full of passion about things that have nothing to do with salvation. Look carefully into the Scriptures, which are the true words of the Holy Spirit. Notice that nothing unjust or false is written in them. You will not find that righteous people were rejected by those who were themselves holy. The righteous were indeed persecuted, but only by the wicked. They were thrown into prison, but only by the ungodly; they were stoned, but only by lawbreakers; they were killed, but only by the accursed and by those who harbored an unjust envy against them. Subjected to such suffering, they endured it with glory. For what can we say, brothers and sisters? Was Daniel thrown into the lions' den by people who feared God? Were Ananias, Azarias, and Michael locked in a furnace of fire by those who practiced the great and glorious worship of the Most High? May such a thought be far from us! Who, then, were the ones who did such things? Those filled with hatred and complete wickedness were stirred up to such a level of rage that they inflicted torture on those who served God with a holy and blameless purpose of heart, not realizing that the Most High is the Defender and Protector of all who with a pure conscience honor His most excellent name; to Him be glory forever and ever. Amen. But those who endured these things with confidence are now heirs of glory and honor, and have been lifted up and made famous by God in their memory forever and ever. Amen.

You are fond of contention, brethren, and full of zeal about things which do not pertain to salvation. Look carefully into the Scriptures, which are the true utterances of the Holy Spirit. Observe that nothing of an unjust or counterfeit character is written in them. There you will not find that the righteous were cast off by men who themselves were holy. The righteous were indeed persecuted, but only by the wicked. They were cast into prison, but only by the unholy; they were stoned, but only by transgressors; they were slain, but only by the accursed, and such as had conceived an unrighteous envy against them. Exposed to such sufferings, they endured them gloriously. For what shall we say, brethren? Was Daniel Daniel 6:16 cast into the den of lions by such as feared God? Were Ananias, and Azarias, and Michael shut up in a furnace Daniel 3:20 of fire by those who observed the great and glorious worship of the Most High? Far from us be such a thought! Who, then, were they that did such things? The hateful, and those full of all wickedness, were roused to such a pitch of fury, that they inflicted torture on those who served God with a holy and blameless purpose [of heart], not knowing that the Most High is the Defender and Protector of all such as with a pure conscience venerate His all-excellent name; to whom be glory for ever and ever. Amen. But they who with confidence endured [these things] are now heirs of glory and honour, and have been exalted and made illustrious by God in their memorial for ever and ever. Amen.

Chapter 46. Let Us Cleave to the Righteous: Your Strife is Pernicious.

Brothers, we should follow examples like these, because it is written: Hold fast to the holy, for those who hold fast to them will themselves be made holy. And again, in another place, Scripture says: With a blameless person you will prove yourself blameless, and with a chosen person you will be chosen, and with a crooked person you will show yourself shrewd. Therefore, let us hold fast to the innocent and righteous, since these are God's chosen ones. Why are there conflicts, disturbances, divisions, schisms, and fighting among you? Don't we all have one God and one Christ? Isn't there one Spirit of grace poured out on us? And don't we have one calling in Christ? Why do we split apart and tear to pieces the members of Christ, and stir up conflict against our own body, and reach such a level of madness that we forget we are members of one another? Remember the words of our Lord Jesus Christ, how He said: Woe to that person by whom offenses come! It would be better for him if he had never been born than that he should put a stumbling block before one of my chosen ones. Yes, it would be better for him to have a millstone hung around his neck and be thrown into the depths of the sea than that he should put a stumbling block before one of my little ones. Your schism has undermined the faith of many, has discouraged many, has caused doubt in many, and has brought grief to us all. And still your rebellion continues.

Such examples, therefore, brethren, it is right that we should follow; since it is written, Cleave to the holy, for those that cleave to them shall [themselves] be made holy. And again, in another place, [the Scripture] says, With a harmless man you shall prove yourself harmless, and with an elect man you shall be elect, and with a perverse man you shall show yourself perverse. Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. Why are there strifes, and tumults, and divisions, and schisms, and wars among you? Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us? And have we not one calling in Christ? Ephesians 4:4-6 Why do we divide and tear in pieces the members of Christ, and raise up strife against our own body, and have reached such a height of madness as to forget that we are members one of another? Romans 12:5 Remember the words of our Lord Jesus Christ, how He said, Woe to that man [by whom offenses come]! It were better for him that he had never been born, than that he should cast a stumbling-block before one of my elect. Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones. Your schism has subverted [the faith of] many, has discouraged many, has given rise to doubt in many, and has caused grief to us all. And still your sedition continues.

Chapter 47. Your Recent Discord is Worse Than the Former Which Took Place in the Times of Paul.

Pick up the letter of the blessed Apostle Paul. What did he write to you when the gospel was first being preached? Truly, under the inspiration of the Spirit, he wrote to you about himself, Cephas, and Apollos, because even back then factions had formed among you. But that preference for one person over another brought less guilt on you, since your favoritism was directed toward apostles who already had high reputations and toward a man they had approved. But now consider who these people are who have corrupted you and diminished the reputation of your well-known brotherly love. It is shameful, beloved, yes, extremely shameful and unworthy of your Christian profession, that such a thing should be reported—that the most faithful and ancient church of the Corinthians should rebel against its presbyters because of one or two people. And this report has reached not only us but also those who have no connection with us, so that through your recklessness the name of the Lord is blasphemed, while you also bring danger upon yourselves.

Take up the epistle of the blessed Apostle Paul. What did he write to you at the time when the gospel first began to be preached? Truly, under the inspiration of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos, because even then parties had been formed among you. But that inclination for one above another entailed less guilt upon you, inasmuch as your partialities were then shown towards apostles, already of high reputation, and towards a man whom they had approved. But now reflect who those are that have perverted you, and lessened the renown of your far-famed brotherly love. It is disgraceful, beloved, yea, highly disgraceful, and unworthy of your Christian profession, that such a thing should be heard of as that the most steadfast and ancient church of the Corinthians should, on account of one or two persons, engage in sedition against its presbyters. And this rumour has reached not only us, but those also who are unconnected with us; so that, through your infatuation, the name of the Lord is blasphemed, while danger is also brought upon yourselves.

Chapter 48. Let Us Return to the Practice of Brotherly Love.

Let us therefore quickly put an end to this situation, and let us fall down before the Lord and beg Him with tears that He would mercifully be reconciled to us and restore us to our former proper and holy practice of brotherly love. For this conduct is the gate of righteousness, which stands open for gaining life, as it is written, "Open to me the gates of righteousness; I will go in by them, and will praise the Lord: this is the gate of the Lord: the righteous shall enter in by it." Although many gates have been opened, this gate of righteousness is the gate in Christ through which blessed are all those who have entered in and have directed their lives in holiness and righteousness, doing all things in an orderly way. Let a person be faithful, let him be skilled in expressing knowledge, let him be wise in discerning what is said, let him be pure in all his actions—yet the more he appears to be superior to others in these ways, the more humble-minded he ought to be, and to seek the common good of all, not just his own benefit.

Let us therefore, with all haste, put an end to this [state of things]; and let us fall down before the Lord, and beseech Him with tears, that He would mercifully be reconciled to us, and restore us to our former seemly and holy practice of brotherly love. For [such conduct] is the gate of righteousness, which is set open for the attainment of life, as it is written, Open to me the gates of righteousness; I will go in by them, and will praise the Lord: this is the gate of the Lord: the righteous shall enter in by it. Although, therefore, many gates have been set open, yet this gate of righteousness is that gate in Christ by which blessed are all they that have entered in and have directed their way in holiness and righteousness, doing all things without disorder. Let a man be faithful: let him be powerful in the utterance of knowledge; let him be wise in judging of words; let him be pure in all his deeds; yet the more he seems to be superior to others [in these respects], the more humble-minded ought he to be, and to seek the common good of all, and not merely his own advantage.

Chapter 49. The Praise of Love.

Let anyone who has love in Christ keep Christ's commandments. Who can describe the blessed bond of God's love? What person is able to express the excellence of its beauty as it deserves? The height to which love lifts us cannot be put into words. Love unites us to God. Love covers a multitude of sins. Love endures all things and is patient in all things. There is nothing degrading or proud in love. Love creates no divisions. Love stirs up no rebellions. Love does everything in unity. Through love all God's chosen people have been made perfect. Without love nothing pleases God. The Lord has drawn us to himself in love. Because of the love he had for us, Jesus Christ our Lord gave his blood for us according to God's will—his flesh for our flesh and his soul for our souls.

Let him who has love in Christ keep the commandments of Christ. Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins. Love bears all things, is long-suffering in all things. There is nothing base, nothing arrogant in love. Love admits of no schisms: love gives rise to no seditions: love does all things in harmony. By love have all the elect of God been made perfect; without love nothing is well-pleasing to God. In love has the Lord taken us to Himself. On account of the love He bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls.

Chapter 50. Let Us Pray to Be Thought Worthy of Love.

You see, beloved, how great and wonderful love is, and that its perfection cannot be fully expressed. Who is worthy to be found in it, except those whom God has graciously made worthy? Let us pray, therefore, and ask for His mercy, that we may live blamelessly in love, free from all human favoritism of one person over another. All the generations from Adam until this very day have passed away; but those who, through the grace of God, have been made perfect in love, now have a place among the godly, and will be revealed at the revelation of the kingdom of Christ. For it is written, Enter into your secret chambers for a little time, until my wrath and fury pass away; and I will remember a propitious day, and will raise you up out of your graves. Blessed are we, beloved, if we keep the commandments of God in the harmony of love; so that through love our sins may be forgiven us. For it is written, Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man whose sin the Lord will not impute to him, and in whose mouth there is no guile. This blessedness comes upon those who have been chosen by God through Jesus Christ our Lord; to whom be glory for ever and ever. Amen.

You see, beloved, how great and wonderful a thing is love, and that there is no declaring its perfection. Who is fit to be found in it, except such as God has vouchsafed to render so? Let us pray, therefore, and implore of His mercy, that we may live blameless in love, free from all human partialities for one above another. All the generations from Adam even unto this day have passed away; but those who, through the grace of God, have been made perfect in love, now possess a place among the godly, and shall be made manifest at the revelation of the kingdom of Christ. For it is written, Enter into your secret chambers for a little time, until my wrath and fury pass away; and I will remember a propitious day, and will raise you up out of your graves. Isaiah 26:20 Blessed are we, beloved, if we keep the commandments of God in the harmony of love; that so through love our sins may be forgiven us. For it is written, Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the man whose sin the Lord will not impute to him, and in whose mouth there is no guile. This blessedness comes upon those who have been chosen by God through Jesus Christ our Lord; to whom be glory for ever and ever. Amen.

Chapter 51. Let the Partakers in Strife Acknowledge Their Sins.

Let us therefore ask forgiveness for all those sins which we have committed through any prompting of the adversary. And those who have been the leaders of rebellion and disagreement ought to consider the common hope. For people who live in fear and love would rather suffer themselves than see their neighbors suffer. And they prefer to bear blame themselves, rather than see the harmony which has been well and piously handed down to us be damaged. For it is better that a person should acknowledge his sins than that he should harden his heart, as the hearts of those were hardened who stirred up rebellion against Moses the servant of God, and whose condemnation was made clear to all. For they went down alive into Hades, and death swallowed them up. Pharaoh with his army and all the princes of Egypt, and the chariots with their riders, were sunk in the depths of the Red Sea, and perished for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been performed in the land of Egypt by Moses the servant of God.

Let us therefore implore forgiveness for all those transgressions which through any [suggestion] of the adversary we have committed. And these who have been the leaders of sedition and disagreement ought to have respect to the common hope. For such as live in fear and love would rather that they themselves than their neighbours should be involved in suffering. And they prefer to bear blame themselves, rather than that the concord which has been well and piously handed down to us should suffer. For it is better that a man should acknowledge his transgressions than that he should harden his heart, as the hearts of those were hardened who stirred up sedition against Moses the servant of God, and whose condemnation was made manifest [unto all]. For they went down alive into Hades, and death swallowed them up. Pharaoh with his army and all the princes of Egypt, and the chariots with their riders, were sunk in the depths of the Red Sea, and perished, Exodus xiv for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God.

Chapter 52. Such a Confession is Pleasing to God.

Brothers, the Lord needs nothing, and He wants nothing from anyone except that they confess to Him. For the chosen David says, I will confess to the Lord, and that will please Him more than a young bull with horns and hoofs. Let the poor see it and rejoice. And again he says, Offer to God the sacrifice of praise, and fulfill your vows to the Most High. And call on me in the day of your trouble: I will rescue you, and you will glorify me. For the sacrifice of God is a broken spirit.

The Lord, brethren, stands in need of nothing; and He desires nothing of any one except that confession be made to Him. For, says the elect David, I will confess unto the Lord; and that will please Him more than a young bullock that has horns and hoofs. Let the poor see it, and be glad. And again he says, Offer unto God the sacrifice of praise, and pay your vows unto the Most High. And call upon me in the day of your trouble: I will deliver you, and you shall glorify me. For the sacrifice of God is a broken spirit.

Chapter 53. The Love of Moses Towards His People.

You understand, beloved, you understand well the sacred Scriptures, and you have looked very earnestly into the oracles of God. Remember these things. When Moses went up the mountain and stayed there, fasting and humbling himself for forty days and forty nights, the Lord said to him, "Moses, Moses, get down quickly from here, for your people whom you brought out of the land of Egypt have committed iniquity. They have quickly departed from the way I commanded them to walk and have made molten images for themselves." And the Lord said to him, "I have spoken to you once and again, saying, 'I have seen this people, and look, it is a stiff-necked people. Let me destroy them and blot out their name from under heaven, and I will make you a great and wonderful nation, one much more numerous than this.'" But Moses said, "Far be it from you, Lord. Pardon the sin of this people, or else blot me also out of the book of the living." O marvelous love! O unsurpassable perfection! The servant speaks freely to his Lord and asks forgiveness for the people, or begs that he himself might perish along with them.

You understand, beloved, you understand well the sacred Scriptures, and you have looked very earnestly into the oracles of God. Call then these things to your remembrance. When Moses went up into the mount, and abode there, with fasting and humiliation, forty days and forty nights, the Lord said to him, Moses, Moses, get you down quickly from hence; for your people whom you brought out of the land of Egypt have committed iniquity. They have speedily departed from the way in which I commanded them to walk, and have made to themselves molten images. And the Lord said to him, I have spoken to you once and again, saying, I have seen this people, and, behold, it is a stiff-necked people: let me destroy them, and blot out their name from under heaven; and I will make you a great and wonderful nation, and one much more numerous than this. But Moses said, Far be it from You, Lord: pardon the sin of this people; else blot me also out of the book of the living. Exodus 32:32 O marvellous love! O insuperable perfection! The servant speaks freely to his Lord, and asks forgiveness for the people, or begs that he himself might perish along with them.

Chapter 54. He Who is Full of Love Will Incur Every Loss, that Peace May Be Restored to the Church.

Who among you is noble-minded? Who is compassionate? Who is full of love? Let such a person declare, If sedition, disagreement, and schisms have arisen because of me, I will leave. I will go wherever you want, and I will do whatever the majority commands. Just let the flock of Christ live in peace with the presbyters who are set over it. The person who does this will gain great glory in the Lord, and every place will welcome him. For the earth is the Lord's, and everything in it. Those who live a godly life that will never be regretted have done these things and will always do them.

Who then among you is noble-minded? Who compassionate? Who full of love? Let him declare, If on my account sedition and disagreement and schisms have arisen, I will depart, I will go away wherever ye desire, and I will do whatever the majority commands; only let the flock of Christ live on terms of peace with the presbyters set over it. He that acts thus shall procure to himself great glory in the Lord; and every place will welcome him. For the earth is the Lord's, and the fullness thereof. These things they who live a godly life that is never to be repented of, both have done and always will do.

Chapter 55. Examples of Such Love.

To provide some examples from among the heathen: Many kings and princes, during times of plague, when they had been instructed by an oracle, have given themselves to death so that by their own blood they might rescue their fellow citizens from destruction. Many have left their own cities so that civil strife might be ended within them. We know many among ourselves who have given themselves to imprisonment so that they might set others free. Many, too, have surrendered themselves to slavery so that with the price they received for themselves, they might provide food for others. Many women also, being strengthened by the grace of God, have performed numerous courageous deeds. The blessed Judith, when her city was besieged, asked the elders for permission to go out into the camp of the foreigners; and, exposing herself to danger, she went out because of the love she had for her country and people then under siege; and the Lord delivered Holofernes into the hands of a woman. Esther also, being perfect in faith, exposed herself to no less danger in order to rescue the twelve tribes of Israel from impending destruction. For with fasting and humiliation she pleaded with the everlasting God, who sees all things; and He, perceiving the humility of her spirit, rescued the people for whose sake she had faced peril.

To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow citizens [from destruction]. Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price which they received for themselves, they might provide food for others. Many women also, being strengthened by the grace of God, have performed numerous manly exploits. The blessed Judith, when her city was besieged, asked of the elders permission to go forth into the camp of the strangers; and, exposing herself to danger, she went out for the love which she bare to her country and people then besieged; and the Lord delivered Holofernes into the hands of a woman. Judith 8:30 Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated the everlasting God, who sees all things; and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril.

Chapter 56. Let Us Admonish and Correct One Another.

Let us pray for those who have fallen into sin, that they may be given meekness and humility so they will submit not to us, but to the will of God. In this way they will receive from us a fruitful and complete remembrance, along with our compassion for them, both in our prayers to God and in our mention of them to the saints. Let us accept correction, beloved, and no one should be upset about this. The exhortations through which we admonish one another are both good in themselves and highly beneficial, for they help unite us to the will of God. For the holy Word says: The Lord has severely chastened me, yet has not given me over to death. For whom the Lord loves He chastens, and scourges every son whom He receives. The righteous, it says, shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head. And again he says, Blessed is the man whom the Lord reproves, and reject not the warning of the Almighty. For He causes sorrow, and again restores to gladness; He wounds, and His hands make whole. He shall deliver you in six troubles, yea, in the seventh no evil shall touch you. In famine He shall rescue you from death, and in war He shall free you from the power of the sword. From the scourge of the tongue will He hide you, and you shall not fear when evil comes. You shall laugh at the unrighteous and the wicked, and shall not be afraid of the beasts of the field. For the wild beasts shall be at peace with you: then shall you know that your house shall be in peace, and the habitation of your tabernacle shall not fail. You shall know also that your seed shall be great, and your children like the grass of the field. And you shall come to the grave like ripened grain which is reaped in its season, or like a heap of the threshing-floor which is gathered together at the proper time. You see, beloved, that protection is given to those who are disciplined by the Lord; for since God is good, He corrects us so that we may be instructed by His holy discipline.

Let us then also pray for those who have fallen into any sin, that meekness and humility may be given to them, so that they may submit, not unto us, but to the will of God. For in this way they shall secure a fruitful and perfect remembrance from us, with sympathy for them, both in our prayers to God, and our mention of them to the saints. Let us receive correction, beloved, on account of which no one should feel displeased. Those exhortations by which we admonish one another are both good [in themselves], and highly profitable, for they tend to unite us to the will of God. For thus says the holy Word: The Lord has severely chastened me, yet has not given me over to death. For whom the Lord loves He chastens, and scourges every son whom He receives. The righteous, says it, shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head. And again he says, Blessed is the man whom the Lord reproves, and reject not the warning of the Almighty. For He causes sorrow, and again restores [to gladness]; He wounds, and His hands make whole. He shall deliver you in six troubles, yea, in the seventh no evil shall touch you. In famine He shall rescue you from death, and in war He shall free you from the power of the sword. From the scourge of the tongue will He hide you, and you shall not fear when evil comes. You shall laugh at the unrighteous and the wicked, and shall not be afraid of the beasts of the field. For the wild beasts shall be at peace with you: then shall you know that your house shall be in peace, and the habitation of your tabernacle shall not fail. You shall know also that your seed shall be great, and your children like the grass of the field. And you shall come to the grave like ripened grain which is reaped in its season, or like a heap of the threshing-floor which is gathered together at the proper time. Job 5:17-26 You see, beloved, that protection is afforded to those that are chastened of the Lord; for since God is good, He corrects us, that we may be admonished by His holy chastisement.

Chapter 57. Let the Authors of Sedition Submit Themselves.

You who started this rebellion, submit yourselves to the presbyters and accept correction that leads to repentance, bending the knees of your hearts. Learn to be submissive, putting aside the proud and arrogant self-confidence of your tongue. For it is better for you to hold a humble but honorable position in the flock of Christ than to be highly exalted and then cast out from the hope of His people. For all-virtuous Wisdom speaks in this way: Look, I will pour out to you the words of my Spirit, and I will teach you my speech. Since I called and you did not listen; I held out my words and you paid no attention, but dismissed my counsels and did not respond to my reproofs; therefore I too will laugh at your destruction; yes, I will rejoice when ruin comes upon you, and when sudden confusion overtakes you, when disaster strikes you like a storm, or when trouble and distress fall upon you. For it will happen that when you call upon me, I will not listen to you; the wicked will seek me and they will not find me. For they hated wisdom and did not choose the fear of the Lord; they would not listen to my counsels but despised my reproofs. Therefore they will eat the fruit of their own way, and they will be filled with their own ungodliness. For, as punishment for the wrongs they committed against innocent children, they will be killed, and investigation will bring death to the ungodly; but he who listens to me will rest in hope and be undisturbed by the fear of any evil.

You therefore, who laid the foundation of this sedition, submit yourselves to the presbyters, and receive correction so as to repent, bending the knees of your hearts. Learn to be subject, laying aside the proud and arrogant self-confidence of your tongue. For it is better for you that you should occupy a humble but honourable place in the flock of Christ, than that, being highly exalted, you should be cast out from the hope of His people. For thus speaks all- virtuous Wisdom: Behold, I will bring forth to you the words of my Spirit, and I will teach you my speech. Since I called, and you did not hear; I held forth my words, and you regarded not, but set at naught my counsels, and yielded not at my reproofs; therefore I too will laugh at your destruction; yea, I will rejoice when ruin comes upon you, and when sudden confusion overtakes you, when overturning presents itself like a tempest, or when tribulation and oppression fall upon you. For it shall come to pass, that when you call upon me, I will not hear you; the wicked shall seek me, and they shall not find me. For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to my counsels, but despised my reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled with their own ungodliness. Proverbs 1:22-33…For, in punishment for the wrongs which they practised upon babes, shall they be slain, and inquiry will be death to the ungodly; but he that hears me shall rest in hope and be undisturbed by the fear of any evil.

Chapter 58. Submission the Precursor of Salvation.

Let us run away from the threats that Wisdom speaks against those who disobey, and submit ourselves to His all-holy and glorious name, so that we may place our trust in the most sacred name of His majesty. Accept our advice, and you will have no regrets. For, as God lives, and as the Lord Jesus Christ and the Holy Spirit live—both the faith and hope of the elect—the person who with humility, with constant gentleness, and without regret has kept the rules and instructions given by God will receive a place and a name among those who are being saved through Jesus Christ, through whom is glory to Him forever and ever. Amen.

Let us, therefore, flee from the warning threats pronounced by Wisdom on the disobedient, and yield submission to His all- holy and glorious name, that we may stay our trust upon the most hallowed name of His majesty. Receive our counsel, and you shall be without repentance. For, as God lives, and as the Lord Jesus Christ and the Holy Ghost live — both the faith and hope of the elect, he who in lowliness of mind, with instant gentleness, and without repentance has observed the ordinances and appointments given by God — the same shall obtain a place and name in the number of those who are being saved through Jesus Christ, through whom is glory to Him for ever and ever. Amen.

Chapter 59. Warning Against Disobedience. Prayer.

If anyone disobeys the words spoken by Him through us, they should know that they will bring upon themselves transgression and serious danger. But we will be innocent of this sin. Being persistent in prayer and supplication, we ask that the Creator of all preserve intact the full number of His elect throughout the whole world through His beloved Son Jesus Christ, through whom He called us from darkness to light, from ignorance to knowledge of the glory of His name. Our hope rests on Your name, which is the first cause of all creation. You have opened the eyes of our heart to know You, who alone dwell highest among the highest, holy among the holy, who bring low the arrogance of the proud, who destroy the plans of the nations, who lift up the lowly and bring down the exalted, who make rich and make poor, who kill and make alive, the only Benefactor of spirits and God of all flesh, who see into the depths, the witness of human deeds, the helper of those in danger, the Savior of those in despair, the Creator and Guardian of every spirit, who multiply nations upon earth and from all have chosen those who love You through Jesus Christ, Your beloved Son, through whom You have instructed, sanctified, and honored us. We ask You, Lord, to be our help and support. Save those of us in affliction, have mercy on the lowly, raise up the fallen, show Yourself to those in need, heal the sick, turn back the wandering ones of Your people, feed the hungry, free those of us in chains, strengthen the weak, encourage the discouraged. Let all the nations know that You are God alone and Jesus Christ is Your Son, and we are Your people and the sheep of Your pasture.

If, however, any shall disobey the words spoken by Him through us, let them know that they will involve themselves in transgression and serious danger; but we shall be innocent of this sin, and, instant in prayer and supplication, shall desire that the Creator of all preserve unbroken the computed number of His elect in the whole world through His beloved Son Jesus Christ, through whom He called us from darkness to light, from ignorance to knowledge of the glory of His name, our hope resting on Your name which is primal cause of every creature — having opened the eyes of our heart to the knowledge of You, who alone rests highest among the highest, holy among the holy, Isaiah 57:15 who layest low the insolence of the haughty, Isaiah 13:11 who destroyest the calculations of the heathen, who settest the low on high and bringest low the exalted; who makest rich and makest poor, 1 Samuel 2:7 who killest and makest to live, Deuteronomy 32:39 only Benefactor of spirits and God of all flesh, who beholdest the depths, the eye- witness of human works, the help of those in danger, the Saviour of those in despair, the Creator and Guardian of every spirit, who multipliest nations upon earth, and from all made choice of those who love You through Jesus Christ, Your beloved Son, through whom You instructed, sanctify, honour us. We would have You, Lord, to prove our help and succour. Those of us in affliction save, on the lowly take pity; the fallen raise; upon those in need arise; the sick heal; the wandering ones of Your people turn; fill the hungry; redeem those of us in bonds; raise up those that are weak; comfort the faint-hearted; let all the nations know that You are God alone and Jesus Christ Your Son, and we are Your people and the sheep of Your pasture.

Chapter 60. Prayer Continued.

You made the lasting structure of the world appear through the works of Your hand; You, Lord, created the earth on which we live—You, who are faithful in all generations, just in judgments, wonderful in strength and majesty, creating with wisdom and establishing with understanding the things that were made, who are good among those who are being saved and faithful among those whose trust is in You; O merciful and Compassionate One, forgive us our iniquities and offenses and transgressions and trespasses. Do not count every sin of Your servants and handmaids, but purify us with the purification of Your truth; and guide our steps so that we may walk in holiness of heart and do what is good and pleasing in Your sight and in the sight of our rulers. Yes, Lord, make Your face shine upon us for good in peace, so that we may be protected by Your mighty hand and delivered from every sin by Your uplifted arm, and deliver us from those who hate us wrongfully. Give harmony and peace to us and all who live on the earth, just as You gave to our fathers when they called upon You in faith and truth, submissive as we are to Your almighty and all-excellent Name.

You made to appear the enduring fabric of the world by the works of Your hand; You, Lord, created the earth on which we dwell — You, who is faithful in all generations, just in judgments, wonderful in strength and majesty, with wisdom creating and with understanding fixing the things which were made, who art good among them that are being saved and faithful among them whose trust is in You; O merciful and Compassionate One, forgive us our iniquities and offenses and transgressions and trespasses. Reckon not every sin of Your servants and handmaids, but You will purify us with the purification of Your truth; and direct our steps that we may walk in holiness of heart and do what is good and well-pleasing in Your sight and in the sight of our rulers. Yea, Lord, make Your face to shine upon us for good in peace, that we may be shielded by Your mighty hand and delivered from every sin by Your uplifted arm, and deliver us from those who hate us wrongfully. Give concord and peace to us and all who dwell upon the earth, even as You gave to our fathers, when they called upon You in faith and truth, submissive as we are to Your almighty and all-excellent Name.

Chapter 61. Prayer Continued — For Rulers and Governors. Conclusion.

You, Lord, gave our earthly rulers and governors the power of the kingdom through Your glorious and unspeakable might, so that we may recognize the glory and honor You have given them and submit to them, not resisting Your will in anything. Grant them, Lord, health, peace, harmony, and stability, so they may exercise the authority given to them without giving offense. For You, heavenly Lord and eternal King, give glory, honor, and power over earthly things to human beings. Lord, direct their decisions according to what is good and pleasing in Your sight, so that by exercising the power You gave them devoutly in peace and gentleness, they may find You gracious. You alone have the power to do these things and even greater good for us. We praise You through the High Priest and Guardian of our souls, Jesus Christ, through whom be glory and majesty to You both now and from generation to generation forever. Amen.

To our rulers and governors on the earth — to them You, Lord, gave the power of the kingdom by Your glorious and ineffable might, to the end that we may know the glory and honour given to them by You and be subject to them, in nought resisting Your will; to them, Lord, give health, peace, concord, stability, that they may exercise the authority given to them without offense. For You, O heavenly Lord and King eternal, givest to the sons of men glory and honour and power over the things that are on the earth; do Thou, Lord, direct their counsel according to that which is good and well-pleasing in Your sight, that, devoutly in peace and meekness exercising the power given them by You, they may find You propitious. O Thou, who only has power to do these things and more abundant good with us, we praise You through the High Priest and Guardian of our souls Jesus Christ, through whom be glory and majesty to You both now and from generation to generation and for evermore. Amen.

Chapter 62. Summary and Conclusory — Concerning Godliness.

Regarding the matters of our religious practice that are most beneficial for a good life to those who want to follow a godly and righteous path, we have written to you at sufficient length, brothers. For concerning faith and repentance and true love and self-control and moderation and patience, we have addressed every relevant passage, reminding you that you ought to please Almighty God in righteousness and truth and endurance with holiness, being united in mind—not holding grudges—in love and peace with sincere gentleness, just as our ancestors mentioned earlier found favor through the humility of their attitude toward the Father and God and Creator and all humanity. We remind you of these things with even greater pleasure, since we were confident that we were writing to men who are faithful and highly respected and who have studied deeply the scriptural teachings of God's instruction.

Concerning the things pertaining to our religious observance which are most profitable for a life of goodness to those who would pursue a godly and righteous course, we have written to you, men and brethren, at sufficient length. For concerning faith and repentance and true love and continence and soberness and patience, we have touched upon every passage, putting you in mind that you ought in righteousness and truth and long-suffering to be well-pleasing to Almighty God with holiness, being of one mind — not remembering evil — in love and peace with instant gentleness, even as also our fathers forementioned found favour by the humility of their thoughts towards the Father and God and Creator and all mankind. And of these things we put you in mind with the greater pleasure, since we were well assured that we were writing to men who were faithful and of highest repute and had peered into the oracles of the instruction of God.

Chapter 63. Hortatory, Letter Sent by Special Messengers.

It is right, therefore, to follow such good and numerous examples and to submit ourselves and fulfill the duty of obedience, so that, undisturbed by pointless division, we may reach the goal set before us in complete freedom from blame and in truth. You will bring us joy and gladness if you obey the words we have written and, through the Holy Spirit, uproot the unlawful anger of your jealousy in accordance with the appeal we have made for peace and unity in this letter. We have sent faithful and prudent men whose conduct from youth to old age has been blameless among us—these same men will serve as witnesses between you and us. We have done this so that you may know that our entire concern has been and continues to be that you may quickly be at peace.

Right is it, therefore, to approach examples so good and so many, and submit the neck and fulfil the part of obedience, in order that, undisturbed by vain sedition, we may attain unto the goal set before us in truth wholly free from blame. Joy and gladness will you afford us, if you become obedient to the words written by us and through the Holy Spirit root out the lawless wrath of your jealousy according to the intercession which we have made for peace and unity in this letter. We have sent men faithful and discreet, whose conversation from youth to old age has been blameless among us — the same shall be witnesses between you and us. This we have done, that you may know that our whole concern has been and is that you may be speedily at peace.

Chapter 64. Blessings Sought for All that Call Upon God.

May God, who sees all things and is the Ruler of all spirits and the Lord of all flesh—who chose our Lord Jesus Christ and us through Him to be a special people—grant to every soul that calls upon His glorious and holy name faith, fear, peace, patience, long-suffering, self-control, purity, and sobriety, so that His name may be pleased, through our High Priest and Protector, Jesus Christ, through whom be to Him glory, majesty, power, and honor, both now and forever. Amen.

May God, who sees all things, and who is the Ruler of all spirits and the Lord of all flesh — who chose our Lord Jesus Christ and us through Him to be a peculiar Titus 2:14 people — grant to every soul that calls upon His glorious and holy name, faith, fear, peace, patience, long-suffering, self-control, purity, and sobriety, to the well-pleasing of His name, through our High Priest and Protector, Jesus Christ, by whom be to Him glory, and majesty, and power, and honour, both now and for evermore. Amen.

Chapter 65. The Corinthians are Exhorted Speedily to Send Back Word that Peace Has Been Restored. The Benediction.

Send these messengers back to us quickly in peace and joy: Claudius Ephebus, Valerius Bito, and Fortunatus. This way they can report to us as soon as possible about the peace and harmony among you that we so deeply want and hope for, and we can rejoice more quickly over the restoration of good order among you. May the grace of our Lord Jesus Christ be with you and with all people everywhere who are called by God through Him. Through Him, may glory, honor, power, majesty, and eternal rule belong to God forever and ever. Amen.

Send back speedily to us in peace and with joy these our messengers to you: Claudius Ephebus and Valerius Bito, with Fortunatus; that they may the sooner announce to us the peace and harmony we so earnestly desire and long for [among you], and that we may the more quickly rejoice over the good order re-established among you. The grace of our Lord Jesus Christ be with you, and with all everywhere that are the called of God through Him, by whom be to Him glory, honour, power, majesty, and eternal dominion, from everlasting to everlasting. Amen.


Letters — Letter to Polycarp

Ignatius’ counsel to the young bishop of Smyrna on the duties of a shepherd.

Source: Translated by Alexander Roberts and James Donaldson. From Ante-Nicene Fathers , Vol. 1. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. ( Buffalo, NY: Christian Literature Publishing Co., 1885. ) Revised and edited for New Advent by Kevin Knight. <https://www.newadvent.org/fathers/0110.htm>.

Contents · 9 chapters
  1. Greeting
  2. Chapter 1. Commendation and exhortation
  3. Chapter 2. Exhortations
  4. Chapter 3. Exhortations
  5. Chapter 4. Exhortations
  6. Chapter 5. The duties of husbands and wives
  7. Chapter 6. The duties of the Christian flock
  8. Chapter 7. Request that Polycarp would send a messenger to Antioch
  9. Chapter 8. Let other churches also send to Antioch

Greeting

Ignatius, who is also called Theophorus, to Polycarp, Bishop of the Church of the Smyrnaeans, or rather, who has God the Father and the Lord Jesus Christ as his own bishop: I wish you abundant happiness.

Ignatius, who is also called Theophorus, to Polycarp, Bishop of the Church of the Smyrnæans, or rather, who has, as his own bishop, God the Father, and the Lord Jesus Christ: [wishes] abundance of happiness.

Chapter 1. Commendation and exhortation

I have received convincing evidence that your mind is firmly established in God as if on an unshakable rock, and I enthusiastically praise His name that I have been considered worthy to see your blameless character, which I hope always to benefit from in God. I urge you, by the grace you have been given, to keep advancing in your spiritual journey and to encourage everyone so they may be saved. Guard your role carefully, both physically and spiritually. Make it your priority to preserve unity, since nothing is better than that. Put up with everyone, just as the Lord puts up with you. Sustain everyone in love, as you already do. Devote yourself to constant prayer. Ask for greater understanding beyond what you already possess. Stay alert, maintaining a vigilant spirit. Speak to each person individually, as God empowers you. Carry the weaknesses of everyone, as one who is a complete athlete in the Christian life: where the effort is greatest, the reward is even greater.

Having obtained good proof that your mind is fixed in God as upon an immoveable rock, I loudly glorify [His name] that I have been thought worthy [to behold] your blameless face, which may I ever enjoy in God! I entreat you, by the grace with which you are clothed, to press forward in your course, and to exhort all that they may be saved. Maintain your position with all care, both in the flesh and spirit. Have a regard to preserve unity, than which nothing is better. Bear with all, even as the Lord does with you. Support all in love, as also you do. Give yourself to prayer without ceasing. 1 Thessalonians 5:17 Implore additional understanding to what you already have. Be watchful, possessing a sleepless spirit. Speak to every man separately, as God enables you. Bear the infirmities of all, as being a perfect athlete [in the Christian life]: where the labour is great, the gain is all the more.

Chapter 2. Exhortations

If you love the good disciples, you deserve no special credit for that. Instead, try through gentleness to win over the more difficult ones. Not every wound is healed with the same treatment. Calm violent outbreaks with gentle remedies. Be wise as a serpent in all things, and harmless as a dove. You are made of both flesh and spirit for this reason: so you can deal gently with the troubles that appear visibly before you. As for those things that are unseen, pray that God would reveal them to you, so that you may lack nothing but may overflow with every gift. The times demand you, as ship captains need the winds, and as someone tossed by a storm longs for the harbor, so that both you and those in your care may reach God. Be disciplined like an athlete of God: the prize waiting for you is immortality and eternal life, which you already believe in. In everything, may my soul be devoted to yours, and my chains too, which you have cherished.

If you love the good disciples, no thanks are due to you on that account; but rather seek by meekness to subdue the more troublesome. Every kind of wound is not healed with the same plaster. Mitigate violent attacks [of disease] by gentle applications. Be in all things wise as a serpent, and harmless as a dove. Matthew 10:16 For this purpose you are composed of both flesh and spirit, that you may deal tenderly with those [ evils] that present themselves visibly before you. And as respects those that are not seen, pray that [God] would reveal them unto you, in order that you may be wanting in nothing, but may abound in every gift. The times call for you, as pilots do for the winds, and as one tossed with tempest seeks for the haven, so that both you [and those under your care] may attain to God. Be sober as an athlete of God: the prize set before you is immortality and eternal life, of which you are also persuaded. In all things may my soul be for yours, and my bonds also, which you have loved.

Chapter 3. Exhortations

Let not those who seem trustworthy but teach strange doctrines fill you with fear. Stand firm, like an anvil that is struck. It is the mark of a noble athlete to be wounded and yet still win. And above all, we ought to endure all things for God's sake, so that He also may bear with us. Keep becoming more zealous than you already are. Consider carefully the times. Look for Him who is above all time, eternal and invisible, yet who became visible for our sakes; impalpable and impassible, yet who became passible on our account; and who suffered for our sakes in every kind of way.

Let not those who seem worthy of credit, but teach strange doctrines, 1 Timothy 1:3, 1 Timothy 6:3 fill you with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble athlete to be wounded, and yet to conquer. And especially, we ought to bear all things for the sake of God, that He also may bear with us. Be ever becoming more zealous than what you are. Weigh carefully the times. Look for Him who is above all time, eternal and invisible, yet who became visible for our sakes; impalpable and impassible, yet who became passible on our account; and who in every kind of way suffered for our sakes.

Chapter 4. Exhortations

Don't neglect widows. After the Lord, be their protector and friend. Let nothing be done without your consent, and don't do anything without God's approval—which you already practice, since you are steadfast. Meet together frequently, and seek out everyone by name. Don't look down on slaves, whether male or female, but don't let them become arrogant either. Instead, they should serve even more faithfully for God's glory, so they may receive from God a better freedom. They should not seek to be freed from slavery at public expense, so they won't end up enslaved to their own desires.

Let not widows be neglected. Be, after the Lord, their protector and friend. Let nothing be done without your consent; neither do anything without the approval of God, which indeed you do not, inasmuch as you are steadfast. Let your assembling together be of frequent occurrence: seek after all by name. Do not despise either male or female slaves, yet neither let them be puffed up with conceit, but rather let them submit themselves the more, for the glory of God, that they may obtain from God a better liberty. Let them not long to be set free [from slavery] at the public expense, that they be not found slaves to their own desires.

Chapter 5. The duties of husbands and wives

Avoid evil practices, but speak about them even more in public. Tell my sisters that they should love the Lord and be content with their husbands in both body and spirit. Likewise, urge my brothers, in the name of Jesus Christ, to love their wives just as the Lord loves the Church. If anyone can remain in purity to honor Him who is Lord of the flesh, let him do so without boasting. If he begins to boast, he is lost; and if he considers himself greater than the bishop, he is destroyed. But it is fitting for both men and women who marry to form their union with the bishop's approval, so that their marriage may be according to God and not according to their own desire. Let everything be done for the honor of God.

Flee evil arts; but all the more discourse in public regarding them. Speak to my sisters, that they love the Lord, and be satisfied with their husbands both in the flesh and spirit. In like manner also, exhort my brethren, in the name of Jesus Christ, that they love their wives, even as the Lord the Church. Ephesians 5:25 If any one can continue in a state of purity, to the honour of Him who is Lord of the flesh, let him so remain without boasting. If he begins to boast, he is undone; and if he reckon himself greater than the bishop, he is ruined. But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to God, and not after their own lust. Let all things be done to the honour of God. 1 Corinthians 10:31

Chapter 6. The duties of the Christian flock

Pay attention to the bishop, so that God may also pay attention to you. I pledge my soul for those who submit to the bishop, to the presbyters, and to the deacons, and may I share their portion with them in God! Work together with one another; struggle together; run together; suffer together; sleep together; and wake together, as God's stewards, partners, and servants. Please Him under whom you serve as soldiers, and from whom you receive your pay. Let none of you be found a deserter. Let your baptism remain as your weapons; your faith as your helmet; your love as your spear; your patience as your full armor. Let your works be the assignment given to you, so that you may receive a worthy reward. Therefore, be patient with one another in gentleness, just as God is toward you. May I have joy in you forever!

Give heed to the bishop, that God also may give heed to you. My soul be for theirs that are submissive to the bishop, to the presbyters, and to the deacons, and may my portion be along with them in God! Labour together with one another; strive in company together; run together; suffer together; sleep together; and awake together, as the stewards, and associates, and servants of God. Please Him under whom you fight, and from whom you receive your wages. Let none of you be found a deserter. Let your baptism endure as your arms; your faith as your helmet; your love as your spear; your patience as a complete panoply. Let your works be the charge assigned to you, that you may receive a worthy recompense. Be long-suffering, therefore, with one another, in meekness, as God is towards you. May I have joy of you for ever!

Chapter 7. Request that Polycarp would send a messenger to Antioch

I've been informed that the church in Antioch, Syria, is now at peace because of your prayers. This news has encouraged me greatly, and I can rest calmly in God without worry, hoping that through suffering I may reach God, so that through your prayers I may be proven to be a true disciple of Christ. Polycarp, you are greatly blessed in God, and it's appropriate for you to call together a very important council and choose someone you deeply love and know to be an energetic person. This person should be appointed as God's messenger and given the honor of traveling to Syria to bring glory to your tireless love, for the praise of Christ. A Christian does not have authority over himself but must always be ready to serve God. This task belongs to both God and you, and when you complete it, it will be to His glory. I'm confident that by grace you are ready for every good work that belongs to God. Knowing how energetically you love the truth, I've urged you to do this through this short letter.

Seeing that the Church which is at Antioch in Syria is, as report has informed me, at peace, through your prayers, I also am the more encouraged, resting without anxiety in God, if indeed by means of suffering I may attain to God, so that, through your prayers, I may be found a disciple [of Christ]. It is fitting, O Polycarp, most blessed in God, to assemble a very solemn council, and to elect one whom you greatly love, and know to be a man of activity, who may be designated the messenger of God; and to bestow on him this honour that he may go into Syria, and glorify your ever active love to the praise of Christ. A Christian has not power over himself, but must always be ready for the service of God. Now, this work is both God's and yours, when you shall have completed it to His glory. For I trust that, through grace, you are prepared for every good work pertaining to God. Knowing, therefore, your energetic love of the truth, I have exhorted you by this brief Epistle.

Chapter 8. Let other churches also send to Antioch

Since I have not been able to write to all the churches, because I must suddenly sail from Troas to Neapolis, as the emperor's will requires, I ask that you, since you understand God's purpose, write to the nearby churches so that they also may do the same thing. Those churches that are able should send messengers, and the others should send letters through the people you send, so that you may be honored by a work that will be remembered forever, as you truly deserve to be. I greet everyone by name, and especially the wife of Epitropus, along with all her household and children. I greet Attalus, my beloved. I greet the one who will be considered worthy to go from you into Syria. Grace will be with him forever, and with Polycarp who sends him. I pray for your continual happiness in our God, Jesus Christ, through whom you should remain in unity and under God's protection. I greet Alce, my dearly beloved. Farewell in the Lord.

Inasmuch as I have not been able to write to all the Churches, because I must suddenly sail from Troas to Neapolis, as the will [of the emperor] enjoins, [I beg that] you, as being acquainted with the purpose of God, will write to the adjacent Churches, that they also may act in like manner, such as are able to do so sending messengers, and the others transmitting letters through those persons who are sent by you, that you may be glorified by a work which shall be remembered for ever, as indeed you are worthy to be. I salute all by name, and in particular the wife of Epitropus, with all her house and children. I salute Attalus, my beloved. I salute him who shall be deemed worthy to go [from you] into Syria. Grace shall be with him for ever, and with Polycarp that sends him. I pray for your happiness for ever in our God, Jesus Christ, by whom continue in the unity and under the protection of God. I salute Alce, my dearly beloved. Fare well in the Lord.