John 1:9
The reason, dearly beloved children, why we share with you the thoughts taken from the Scriptures portion by portion, and do not pour everything out to you all at once, is to make it easy for you to retain what is successively set before you. For even in building, someone who lays additional stones before the first ones are settled constructs a wall that is completely rotten and easily knocked down, while someone who waits for the mortar to harden first and then adds what remains little by little finishes the whole house firmly and makes it strong—not one that will last only a short time or easily fall apart. We imitate these builders and build up your souls in the same way. For we fear that while the first foundation has only recently been laid, adding the subsequent teachings might harm what came before, since the mind is insufficient to contain them all at once.
1. The reason, O children greatly beloved, why we entertain you portion by portion with the thoughts taken from the Scriptures, and do not at once pour all forth to you, is, that the retaining what is successively set before you may be easy. For even in building, one who before the first stones are settled lays on others, constructs a rotten wall altogether, and easily thrown down: while one who waits that the mortar may first get hard, and so adds what remains little by little, finishes the whole house firmly, and makes it strong, not one to last for a short time, or easily to fall to pieces. These builders we imitate, and in like manner build up your souls. For we fear lest, while the first foundation is but newly laid, the addition of the succeeding speculations may do harm to the former, through the insufficiency of the intellect to contain them all at once.
What is it that has been read to us today?
What now is it that has been read to us today?
That was the true Light, which lights every man that comes into the world. Since earlier when speaking of John he said that John came to bear witness of that Light, and that he was sent in our own time, someone hearing this might suspect that the one being testified about also came recently, just because his witness did. To prevent this, he has lifted up our understanding and carried it to that existence which is before all beginning, which has neither end nor commencement.
That was the true Light, which lights every man that comes into the world. For since above in speaking of John he said, that he came to bear witness of that Light; and that he was sent in these our days; lest any one at hearing this should, on account of the recent coming of the witness, conceive some like suspicion concerning Him, who is witnessed of, he has carried up the imagination, and transported it to that existence which is before all beginning, which has neither end nor commencement.
Someone might ask, "How is it possible that being a Son, He should possess this nature?" We are speaking of God, and you ask how? Don't you fear or tremble? Yet if anyone asked you, "How will our souls and bodies have endless life in the world to come?" you would laugh at the question, believing it doesn't belong to human intellect to investigate such matters. You would say we should only believe and not be overly curious about this subject, since we have sufficient proof in the power of the One who spoke it. And if we say that He who created our souls and bodies, and who incomparably surpasses all created things, is without beginning, will you demand that we explain how? Who could claim this comes from a well-ordered soul or sound reasoning? You have heard that this was the true Light—why are you pointlessly and rashly trying to exceed by force of reasoning this unlimited Life? You cannot do it. Why seek what must not be sought? Why be curious about what is incomprehensible? Why search what is unsearchable? Try gazing directly at the source of sunbeams. You cannot, yet you are neither troubled nor frustrated by your weakness. How then have you become so bold and reckless in greater matters? The son of thunder, John who sounds the spiritual trumpet, when he heard from the Spirit "was," inquired no further. And are you, who do not share his grace but speak from your own miserable reasonings, ambitious to exceed the measure of his knowledge? For this very reason you will never even reach the measure of his knowledge. This is the devil's tactic: he leads those who obey him away from the limits God has set, as though to much greater things. But when he has enticed us with these hopes and cast us out from God's grace, he not only gives nothing more (how can he, being the devil?), but doesn't even allow us to return to our former situation where we lived safely and securely. Instead, he leads us wandering in all directions without any firm ground. This is how he caused the first created man to be banished from Paradise. Having inflated him with the expectation of greater knowledge and honor, he expelled him from what he already possessed securely. For he not only did not become like a god as the devil promised him, but even fell under the dominion of death. He gained no advantage by eating from the tree, but actually lost a significant portion of the knowledge he possessed through hoping for greater knowledge. The sense of shame and the desire to hide because of his nakedness then came upon him—he who before the deception was above all such shame. This very awareness of being naked, the need from then on for clothing to cover himself, and many other weaknesses became natural to him. To prevent this from happening to us, let us obey God, remain in His commandments, and not concern ourselves with anything beyond them, so that we won't be cast out from the good things already given to us. This is what has happened to those we are speaking of. By seeking to find a beginning of the Life that has no beginning, they lost what they could have kept. They didn't find what they sought (this is impossible), and they fell away from the true faith concerning the Only-Begotten.
And how is it possible, says one, that being a Son, He should possess this (nature)? We are speaking of God, and do you ask how? And do you not fear nor shudder? Yet should any one ask you, How should our souls and bodies have endless life in the world to come? you will laugh at the question, on the ground that it does not belong to the intellect of man to search into such questions, but that he ought only to believe, and not to be over-curious on the subject mentioned, since he has a sufficient proof of the saying, in the power of Him who spoke it. And if we say, that He, who created our souls and bodies, and who incomparably excels all created things, is without beginning, will you require us to say How? Who could assert this to be the act of a well-ordered soul, or of sound reason? You have heard that That was the true Light: why are you vainly and rashly striving to overshoot by force of reasoning this Life which is unlimited? You cannot do it. Why seek what may not be sought? Why be curious about what is incomprehensible? Why search what is unsearchable? Gaze upon the very source of the sunbeams. You cannot; yet you are neither vexed nor impatient at your weakness; how then have you become so daring and headlong in greater matters? The son of thunder, John who sounds the spiritual trumpet, when he had heard from the Spirit the was, enquired no farther. And are you, who share not in his grace, but speak from your own wretched reasonings, ambitious to exceed the measure of his knowledge? Then for this very reason you will never be able even to reach to the measure of his knowledge. For this is the craft of the devil: he leads away those who obey him from the limits assigned by God, as though to things much greater: but when, having enticed us by these hopes, he has cast us out of the grace of God, he not only gives nothing more, (how can he, devil as he is?) but does not even allow us to return again to our former situation, where we dwelt safely and surely, but leads us about in all directions wandering and not having any standing ground. So he caused the first created man to be banished from the abode of Paradise. Having puffed him up with the expectation of greater knowledge and honor, he expelled him from what he already possessed in security. For he not only did not become like a god as (the devil) promised him, but even fell beneath the dominion of death; having not only gained no further advantage by eating of the tree, but having lost no small portion of the knowledge which he possessed, through hope of greater knowledge. For the sense of shame, and the desire to hide himself because of his nakedness, then came upon him, who before the cheat was superior to all such shame; and this very seeing himself to be naked, and the need for the future of the covering of garments, and many other infirmities, became thenceforth natural to him. That this be not our case, let us obey God, continue in His commandments, and not be busy about anything beyond them, that we may not be cast out from the good things already given us. Thus they have fared (of whom we speak). For seeking to find a beginning of the Life which has no beginning, they lost what they might have retained. They found not what they sought, (this is impossible,) and they fell away from the true faith concerning the Only-Begotten.
Let us not remove the eternal boundaries that our fathers established, but let us always submit to the laws of the Spirit. When we hear that He was the true Light, let us not seek to discover anything more, for it is not possible to go beyond this statement. If His generation had been like that of a human being, there would necessarily have been an interval between the one who begets and the one begotten. But since it is ineffable and fitting for God, give up the ideas of before and after, for these are names of points in time, but the Son is the Creator even of all ages.
Let us not then remove the eternal bounds which our fathers set, but let us ever yield to the laws of the Spirit; and when we hear that That was the true Light, let us seek to discover nothing more. For it is not possible to pass beyond this saying. Had His generation been like that of a man, needs must there have been an interval between the begetter and the begotten; but since it is in a manner ineffable and becoming God, give up the before and the after, for these are the names of points in time, but the Son is the Creator even of all ages.
Then someone says, "He is not Father, but brother." What need is there for that? If we had claimed that the Father and the Son came from a different root, you might have spoken this rightly. But if we flee from this impiety and say that the Father, besides being without beginning, is also Unbegotten, while the Son, though without beginning, is Begotten of the Father, what kind of need is there that this unholy assertion should follow as a consequence? None at all. For He is an Effulgence, but an effulgence is included in the idea of the nature whose effulgence it is. For this reason Paul has called Him so, so that you may imagine no interval between the Father and the Son. This expression therefore declares the point, but the following part of the proof corrects an erroneous opinion which might trap simple people. For, says the Apostle, do not, because you have heard that He is an Effulgence, suppose that He is deprived of His proper hypostasis—this is impious and belongs to the madness of the Sabellians and of Marcellus' followers. We do not say this, but that He exists also in His proper hypostasis. And for this reason, after having called Him Effulgence, Paul has added that He is the express image of His hypostasis, in order to make evident His proper hypostasis, and that He belongs to the same ousia of which He is also the express image. For, as I said before, it is not sufficient by a single expression to set before people the doctrines concerning God, but it is necessary that we bring many together and choose from each what is suitable. In this way we shall be able to attain a worthy telling of His glory—worthy, I mean, as regards our power. For if anyone should think himself able to speak words suitable to His essential worthiness and be ambitious to do so, saying that he knows God as God knows Himself, he is the one who is most ignorant of God.
2. Then, says one, He is not Father, but brother. What need, pray? If we had asserted that the Father and the Son were from a different root, you might have then spoken this well. But, if we flee this impiety, and say the Father, besides being without beginning, is Unbegotten also, while the Son, though without beginning, is Begotten of the Father, what kind of need that as a consequence of this idea, that unholy assertion should be introduced? None at all. For He is an Effulgence: but an effulgence is included in the idea of the nature whose effulgence it is. For this reason Paul has called Him so, that you may imagine no interval between the Father and the Son. Hebrews 1:3 This expression therefore is declaratory of the point; but the following part of the proof quoted, corrects an erroneous opinion which might beset simple men. For, says the Apostle, do not, because you have heard that he is an Effulgence, suppose that He is deprived of His proper person; this is impious, and belongs to the madness of the Sabellians, and of Marcellus' followers. We say not so, but that He is also in His proper Person. And for this reason, after having called Him Effulgence, Paul has added that He is the express image of His Person Hebrews 1:3, in order to make evident His proper Personality, and that He belongs to the same Essence of which He is also the express image. For, as I before said, it is not sufficient by a single expression to set before men the doctrines concerning God, but it is desirable that we bring many together, and choose from each what is suitable. So shall we be able to attain to a worthy telling of His glory, worthy, I mean, as regards our power; for if any should deem himself able to speak words suitable to His essential worthiness, and be ambitious to do so, saying, that he knows God as God knows Himself, he it is who is most ignorant of God.
Knowing this, let us continue to hold firmly to what those who were eyewitnesses and ministers of the word from the beginning have delivered to us. And let us not be overly curious beyond this, for two evils will afflict those who suffer from this disease of curiosity: they will weary themselves in vain by seeking what is impossible to find, and they will provoke God by trying to overturn the boundaries He has set. Now, you who already know need not learn from us what anger this provokes. Therefore, avoiding their madness, let us tremble at His words so that He may continually build us up. For He says, "Upon whom shall I look, but upon the lowly and quiet, and who fears my words?" Let us then abandon this destructive curiosity and bruise our hearts. Let us mourn for our sins as Christ commanded, let us be pierced in our hearts for our transgressions, let us carefully reckon up all the wicked deeds we have dared to commit in the past, and let us earnestly strive to wipe them away in every possible way.
Knowing therefore this, let us continue steadfastly to hold what they have delivered unto us, which from the beginning were eye-witnesses, and ministers of the word. Luke 1:2 And let us not be curious beyond: for two evils will attend those who are sick of this disease, (curiosity,) the wearying themselves in vain by seeking what it is impossible to find, and the provoking God by their endeavors to overturn the bounds set by Him. Now what anger this excites, it needs not that you who know should learn from us. Abstaining therefore from their madness, let us tremble at His words, that He may continually build us up. For, upon whom shall I look Isaiah 66:2, Septuagint, says He, but upon the lowly, and quiet, and who fears my words? Let us then leave this pernicious curiosity, and bruise our hearts, let us mourn for our sins as Christ commanded, let us be pricked at heart for our transgressions, let us reckon up exactly all the wicked deeds, which in time past we have dared, and let us earnestly strive to wipe them off in all kinds of ways.
God has opened many ways for us to accomplish this purpose. First, He says, "Tell your sins, that you may be justified" (Isaiah 43:26), and again, "I said, I have declared my iniquity to You, and You have taken away the unrighteousness of my heart" (Psalm 32:5, Septuagint), since continually accusing ourselves and remembering our sins contributes greatly to reducing their severity. But there is another way more powerful than this: to bear no ill will against anyone who has wronged us, and to forgive the offenses of all who have sinned against us. Do you want to learn a third way? Listen to Daniel, who says, "Redeem your sins by almsdeeds, and your iniquities by showing mercy to the poor" (Daniel 4:27, Septuagint). And there is yet another way beyond these: persistence in prayer and faithful attendance at the intercessions made to God. Likewise, fasting brings us some—and not insignificant—comfort and release from committed sins, provided it is accompanied by kindness to others, and it quenches the intensity of God's wrath (1 Timothy 2:1). For water will put out a blazing fire, and sins are purged away by almsdeeds (Sirach 3:30, Septuagint).
Now to this end God has opened to us many ways. For, Tell you first, says He, your sins, that you may be justified Isaiah 43:26; and again, I said, I have declared mine iniquity unto You, and You have taken away the unrighteousness of my heart Psalm 32:5, Septuagint; since a continual accusation and remembrance of sins contributes not a little to lessen their magnitude. But there is another more prevailing way than this; to bear malice against none of those who have offended against us, to forgive their trespasses to all those who have trespassed against us. Will you learn a third? Hear Daniel, saying, Redeem your sins by almsdeeds, and your iniquities by showing mercy to the poor. Daniel 4:27, Septuagint And there is another besides this; constancy in prayer, and persevering attendance on the intercessions made with God. In like manner fasting brings to us some, and that not small comfort and release from sins committed, provided it be attended with kindness to others, and quenches the vehemence of the wrath of God. 1 Timothy 2:1 For water will quench a blazing fire, and by almsdeeds sins are purged away. Sirach 3:30, Septuagint
Let us then travel along all these ways. If we give ourselves completely to these activities and spend our time on them, we will not only wash away our past sins but also gain very great profit for the future. We will not allow the devil to attack us when we have leisure time for lazy living or for harmful curiosity. Through these means and as a result of them, he leads us to foolish questions and destructive arguments, seeing us at leisure, idle, and taking no thought for excellence in living. But let us block this approach against him. Let us watch and let us be sober, so that having toiled a little in this short time, we may obtain eternal goods in endless ages, by the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom to the Father and the Holy Spirit be glory forever and ever. Amen.
Let us then travel along all these ways; for if we give ourselves wholly to these employments, if on them we spend our time, not only shall we wash off our bygone transgressions, but shall gain very great profit for the future. For we shall not allow the devil to assault us with leisure either for slothful living, or for pernicious curiosity, since by these among other means, and in consequence of these, he leads us to foolish questions and hurtful disputations, from seeing us at leisure, and idle, and taking no forethought for excellency of living. But let us block up this approach against him, let us watch, let us be sober, that having in this short time toiled a little, we may obtain eternal goods in endless ages, by the grace and lovingkindness of our Lord Jesus Christ; by whom and with whom to the Father and the Holy Ghost, be glory for ever and ever. Amen.