Shorter Works — Instructions to Catechumens

To those who are about to be illuminated; and for what reason the laver is called the laver of regeneration and not of remission of sins; and that it is a dangerous thing not only to swear falsely, but also to take an oath, even when we swear truthfully.

To those about to be illuminated; and for what reason the laver is said to be of regeneration and not of remission of sins; and that it is a dangerous thing not only to forswear oneself, but also to take an oath, even though we swear truly.

How delightful and lovable our group of young brothers and sisters is! I call you brothers and sisters even now, before you have been brought forth, and before your birth I welcome this relationship with you. For I know—I know clearly—to how great an honor you are about to be led, and to how great a dignity. Everyone is accustomed to honor those who are about to receive dignity, even before the dignity is conferred, storing up for themselves beforehand through their attention goodwill for the future. And this is what I myself am doing now. For you are not about to be led to an empty dignity, but to an actual kingdom—and not simply to a kingdom, but to the kingdom of the heavens itself. Therefore I beg and plead with you to remember me when you come into that kingdom. Just as Joseph said to the chief cupbearer, "Remember me when it is well with you" (Genesis 40:14), so I also now say to you: remember me when it is well with you. I do not ask this in return for interpreting your dreams, as he did, for I have not come to interpret dreams for you, but to speak of heavenly matters and to bring you good news of such good things as eye has not seen, and ear has not heard, and which have not entered into the heart of man—such are the things that God has prepared for those who love him (1 Corinthians 2:9-10). Now Joseph said to that chief cupbearer, "In three days Pharaoh will restore you to your position as chief cupbearer." But I do not say, "In three days you will be appointed to pour out the wine of a tyrant," but rather, "In thirty days," and not Pharaoh but the King of Heaven will restore you to the country that is above, to Jerusalem, which is free—to the city that is in the heavens. And he said, "You will give the cup into Pharaoh's hands." But I do not say that you will give the cup into the king's hands, but that the King will give the cup into your hand—that awesome cup, full of much power and more precious than anything created. The initiated know the power of this cup, and you yourselves will know it a little while from now. Remember me, therefore, when you come into that kingdom, when you receive the royal robe, when you are clothed with the purple dipped in the Master's blood, when you are crowned with the diadem that has brilliance leaping forth from it on all sides, more brilliant than the rays of the sun. Such are the gifts of the Bridegroom—greater indeed than your worth, but worthy of his loving-kindness.

1. How delightful and lovable is our band of young brethren! For brethren I call you, even now before you have been brought forth, and before your birth I welcome this relationship with you: For I know, I know clearly, to how great an honour you are about to be led, and to how great a dignity; and those who are about to receive dignity, all are wont to honor, even before the dignity is conferred, laying up for themselves beforehand by their attention good will for the future. And this also I myself now do. For you are not about to be led to an empty dignity, but to an actual kingdom: and not simply to a kingdom, but to the kingdom of the Heavens itself. Wherefore I beseech and entreat you that you remember me when you come into that kingdom, and as Joseph said to the chief butler Remember me when it shall be well with you, Genesis 40:14 this also I say now to you, do ye remember me when it is well with you. I do not ask this in return for interpreting your dreams, as he; for I have not come to interpret dreams for you, but to discourse of matters celestial, and to convey to you glad tidings of such good things as eye has not seen, and ear has not heard and which have entered not into the heart of man, such are the things which God has prepared for them that love him. 1 Corinthians 2:9-10 Now Joseph indeed said to that chief butler, yet three days and Pharaoh will restore you to your chief butlership. But I do not say, yet three days and you shall be set to pour out the wine of a tyrant, but yet thirty days, and not Pharaoh but the king of Heaven shall restore you to the country which is on high, Jerusalem, which is free — to the city which is in the heavens; and he said indeed, You shall give the cup into the hands of Pharaoh. But I say not that you shall give the cup into the hands of the king, but that the king shall give the cup into your hand — that dread cup, full of much power, and more precious than any created thing. The initiated know the virtue of this cup, and you yourselves shall know it a little while hence. Remember me, therefore, when you come into that kingdom, when you receive the royal robe, when you are girt with the purple dipped in the master's blood, when you will be crowned with the diadem, which has lustre leaping forth from it on all sides, more brilliant than the rays of the sun. Such are the gifts of the Bridegroom, greater indeed than your worth, but worthy of his lovingkindness.

Therefore, I already count you blessed even before those sacred nuptials, and I not only count you blessed, but I praise your wisdom in that you have not come to your illumination as the most lazy people do, at your last breath, but already, like wise servants prepared with much goodwill to obey your master, you have brought the neck of your soul with great humility and readiness under the bonds of Christ, and you have received His easy yoke and taken up His light burden. For even if the grace given is the same both for you and for those who are initiated at their last hour, still the matter of intention is not the same, nor is the matter of preparation for the rite. For they receive it on their bed, but you in the embrace of the Church, which is the common mother of us all. They receive it with mourning and weeping, but you rejoicing and exceedingly glad. They receive it sighing, you giving thanks. They are drowsy with high fever, you are filled with great spiritual pleasure. Therefore in your case everything is in harmony with the gift, but in theirs everything works against it. For there is wailing and much mourning from the one being initiated, and children stand around crying, a wife tearing her cheeks, friends dejected and servants in tears. The whole appearance of the house resembles some wintry and gloomy day. And if you could open the heart of the one lying there, you would find it more downcast than all these. For just as winds meeting each other with many contrary blasts break up the sea into many parts, so too the thought of the terrors preying upon him assail the soul of the sick man and distract his mind with many anxieties. Whenever he sees his children, he thinks of their orphaned state. Whenever he looks from them to his wife, he considers her widowhood. When he sees the servants, he sees the desolation of the whole household. When he returns to himself, he recalls his present life, and being about to be torn from it, experiences a great cloud of despair. Such is the soul of the one about to be initiated. Then in the midst of its tumult and confusion, the priest enters, more frightening than the fever itself and more distressing than death to the relatives of the sick man. For the entrance of the presbyter is thought to be a greater reason for despair than the voice of the physician giving up hope for his life, and that which suggests eternal life seems to be a symbol of death. But I have not yet put the finishing touch on these troubles. For in the midst of relatives making a tumult and making preparations, the soul has often taken its flight, leaving the body desolate. And in many cases, while it was present it was useless, for when it neither recognizes those who are present, nor hears their voice, nor is able to answer those words by which it will make that blessed covenant with the common master of us all, but lies there like a useless log or a stone, and the one about to be illuminated lies there no different from a corpse, what is the benefit of initiation in such a state of insensibility?

Wherefore, I count you blessed already before those sacred nuptials, and I do not only count you blessed, but I praise your prudence in that you have not come to your illumination as the most slothful among men, at your last breath, but already, like prudent servants, prepared with much goodwill to obey your master, have brought the neck of your soul with much meekness and readiness beneath the bands of Christ, and have received His easy yoke, and have taken His light burden. For if the grace bestowed be the same both for you and for those who are initiated at their last hour, yet the matter of the intention is not the same, nor yet the matter of the preparation for the rite. For they indeed receive it on their bed, but you in the bosom of the Church, which is the common mother of us all; they indeed with lamentation and weeping, but you rejoicing, and exceeding glad: they sighing, you giving thanks; they indeed lethargic with much fever, you filled with much spiritual pleasure; wherefore in your case all things are in harmony with the gift, but in theirs all are adverse to it. For there is wailing and much lamentation on the part of the initiated, and children stand around crying, wife tearing her cheeks, and dejected friends and tearful servants; the whole aspect of the house resembles some wintry and gloomy day. And if you shall open the heart of him who is lying there, you will find it more downcast than are these. For as winds meeting one another with many a contrary blast, break up the sea into many parts, so too the thought of the terrors preying upon him assail the soul of the sick man, and distract his mind with many anxieties. Whenever he sees his children, he thinks of their fatherless condition; whenever he looks from them to his wife, he considers her widowhood; when he sees the servants, he beholds the desolation of the whole house; when he comes back to himself, he calls to mind his own present life, and being about to be torn from it, experiences a great cloud of despondency. Of such a kind is the soul of him who is about to be initiated. Then in the midst of its tumult and confusion, the Priest enters, more formidable than the fever itself, and more distressing than death to the relatives of the sick man. For the entrance of the Presbyter is thought to be a greater reason for despair than the voice of the physician despairing of his life, and that which suggests eternal life seems to be a symbol of death. But I have not yet put the finishing stroke to these ills. For in the midst of relatives raising a tumult and making preparations, the soul has often taken its flight, leaving the body desolate; and in many cases, while it was present it was useless, for when it neither recognizes those who are present, nor hears their voice, nor is able to answer those words by which it will make that blessed covenant with the common master of us all, but is as a useless log, or a stone, and he who is about to be illuminated lies there differing nothing from a corpse, what is the profit of initiation in a case of such insensibility?

Anyone who is about to receive these holy and awesome mysteries must be awake and alert, must be clean from all the cares of this life, full of much self-control and much readiness. He must banish from his mind every thought that has nothing to do with the mysteries, and thoroughly cleanse and prepare his home on all sides, as if he were about to receive the king himself. Such is the preparation of your mind, such are your thoughts, such is the purpose of your soul. Therefore expect a reward worthy of this most excellent decision from God, who overwhelms with His recompense those who show obedience to Him. But since it is necessary for his fellow servants to contribute from their own resources, then we will contribute from our own—or rather, not even these things are our own, but these too belong to our Master. For what do you have, He says, that you did not receive? But if you received it, why do you boast as if you had not received it? (1 Corinthians 4:7) I wanted to say this first of all: why in the world did our fathers, passing by the whole year, decide that the children of the Church should be initiated at this season? And for what reason, after the instruction from us, do they remove your shoes and clothing, and unclad and unshod, with only one garment on, lead you to hear the words of the exorcists? For they have not planned this dress and this season for us thoughtlessly and carelessly. Both these things have a certain mystical and hidden reason. And I want to explain this to you. But I see that our discussion now requires us to say something more necessary: what baptism is, for what reason it enters into our life, and what good things it brings to us.

2. For he who is about to approach these holy and dread mysteries must be awake and alert, must be clean from all cares of this life, full of much self-restraint, much readiness; he must banish from his mind every thought foreign to the mysteries, and on all sides cleanse and prepare his home, as if about to receive the king himself. Such is the preparation of your mind: such are your thoughts; such the purpose of your soul. Await therefore a return worthy of this most excellent decision from God, who overpowers with His recompense those who show forth obedience to Him. But since it is necessary for his fellow servants to contribute of their own, then we will contribute of our own; yea rather not even are these things our own, but these too are our Master's. For what have you, says He, that thou did not receive? But if you received it, why do you glory, as if you had not received it? 1 Corinthians 4:7 I wished to say this first of all, why in the world our fathers, passing by the whole year, settled that the children of the Church should be initiated at this season; and for what reason, after the instruction from us, removing your shoes and raiment, unclad and unshod, with but one garment on, they conduct you to hear the words of the exorcisers. For it is not thoughtlessly and rashly that they have planned this dress and this season for us. But both these things have a certain mystic and secret reason. And I wish to say this to you. But I see that our discourse now constrains us to something more necessary to say what baptism is, and for what reason it enters into our life, and what good things it conveys to us.

If you wish, let us discuss the name that this mystical cleansing carries, for it has not just one name, but very many and various ones. This purification is called the laver of regeneration. As Scripture says, "He saved us through the laver of regeneration and renewing of the Holy Spirit." It is also called illumination, and Paul again uses this term: "Call to remembrance the former days in which, after you were illuminated, you endured a great conflict of sufferings," and again, "For it is impossible for those who were once illuminated and have tasted of the heavenly gift, and then fell away, to renew them again unto repentance." It is also called baptism: "For as many of you as were baptized into Christ did put on Christ." It is also called burial: "For we were buried with him through baptism into death." It is called circumcision: "In whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh." It is called a cross: "Our old man was crucified with him that the body of sin might be done away." It is possible to speak of other names besides these, but so that we do not spend all our time on the names of this free gift, come, let us return to the first name and finish our discussion by explaining its meaning. But for now, let us extend our teaching a little further. There is the washing by means of baths, common to all people, which usually wipes off bodily uncleanness. And there is the Jewish washing, more honorable than the other but far inferior to that of grace. It too wipes off bodily uncleanness, but not simply uncleanness of body, since it even reaches to the weak conscience. For there are many things which by nature are not unclean, but which become unclean because of the weakness of the conscience. Just as with little children, masks and other frightening things are not alarming in themselves but seem alarming to little children because of the weakness of their nature, so it is with the things I am speaking about. For instance, to touch dead bodies is not naturally unclean, but when this comes into contact with a weak conscience, it makes the person who touches them unclean. That this thing is not naturally unclean, Moses himself, who established this law, showed when he carried off the entire corpse of Joseph and yet remained clean. For this reason Paul also, speaking to us about this uncleanness that does not come naturally but because of the weakness of the conscience, says something like this: "Nothing is common of itself except to him who considers anything to be common." Do you not see that uncleanness does not arise from the nature of the thing but from the weakness of one's thinking about it? And again: "All things indeed are clean, but it is evil to that person who eats with offense." Do you see that it is not eating, but eating with offense, that is the cause of uncleanness?

But, if you will, let us discourse about the name which this mystic cleansing bears: for its name is not one, but very many and various. For this purification is called the laver of regeneration. He saved us, he says, through the laver of regeneration, and renewing of the Holy Ghost. Titus 3:5 It is called also illumination, and this St. Paul again has called it, For call to remembrance the former days in which after you were illuminated ye endured a great conflict of sufferings; Hebrews 10:32 and again, For it is impossible for those who were once illuminated, and have tasted of the heavenly gift, and then fell away, to renew them again unto repentance. Hebrews 6:4-6 It is called also, baptism: For as many of you as were baptized into Christ did put on Christ. Galatians 3:27 It is called also burial: For we were buried says he, with him, through baptism, into death. Romans 6:4 It is called circumcision: In whom you were also circumcised, with a circumcision not made with hands, in the putting off of the body of the sins of the flesh. Galatians 2:11 It is called a cross: Our old man was crucified with him that the body of sin might be done away. Romans 6:6 It is also possible to speak of other names besides these, but in order that we should not spend our whole time over the names of this free gift, come, return to the first name, and let us finish our discourse by declaring its meaning; but in the meantime, let us extend our teaching a little further. There is that laver by means of the baths, common to all men, which is wont to wipe off bodily uncleanness; and there is the Jewish laver, more honorable than the other, but far inferior to that of grace; and it too wipes off bodily uncleanness but not simply uncleanness of body, since it even reaches to the weak conscience. For there are many matters, which by nature indeed are not unclean, but which become unclean from the weakness of the conscience. And as in the case of little children, masks, and other bugbears are not in themselves alarming, but seem to little children to be alarming, by reason of the weakness of their nature, so it is in the case of those things of which I was speaking; just as to touch dead bodies is not naturally unclean, but when this comes into contact with a weak conscience, it makes him who touches them unclean. For that the thing in question is not unclean naturally, Moses himself who ordained this law showed, when he bore off the entire corpse of Joseph, and yet remained clean. On this account Paul also, discoursing to us about this uncleanness which does not come naturally but by reason of the weakness of the conscience, speaks somewhat in this way, Nothing is common of itself save to him who accounts anything to be common. Romans 14:14 Do you not see that uncleanness does not arise from the nature of the thing, but from the weakness of the reasoning about it? And again: All things indeed are clean, howbeit it is evil to that man who eats with offense. Romans 14:20 Do you see that it is not to eat, but to eat with offense, that is the cause of uncleanness?

The Jewish ceremonial washing cleansed people from that kind of defilement. But the washing of grace does not deal with such things, but with real uncleanness that has brought defilement into the soul as well as the body. It does not make clean those who have touched dead bodies, but those who have put their hand to dead works. If any man is effeminate, or a fornicator, or an idolater, or does any other evil you can name, or if he is full of all the wickedness there is among men—should he fall into this pool of waters, he comes up again from the divine fountain purer than the sun's rays. And so you do not think that what is said is mere empty boasting, hear Paul speaking of the power of the washing: "Be not deceived: neither idolaters, nor fornicators, nor adulterers, nor effeminate, nor abusers of themselves with men, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God." And what does this have to do with what has been said? someone asks, for prove the question whether the power of the washing thoroughly cleanses all these things. Hear therefore what follows: "And such were some of you, but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the spirit of our God." We promise to show you that those who approach the washing become clean from all fornication, but the passage has shown more—that they have become not only clean, but both holy and just, for it does not say only "you were washed," but also "you were sanctified and were justified." What could be more remarkable than this, when without toil, and effort, and good works, righteousness is produced? For such is the lovingkindness of the divine gift that it makes men just without this effort. For if a letter of the Emperor, by adding a few words, sets free those who are liable to countless accusations and brings others to the highest honors, how much more will the Holy Spirit of God, who is able to do all things, free us from all evil and grant us much righteousness, and fill us with much confidence. And as a spark falling into the wide sea would immediately be quenched, or would become invisible, being overwhelmed by the mass of waters, so also all human wickedness, when it falls into the pool of the divine fountain, is more swiftly and easily overwhelmed and made invisible than that spark. And for what reason, someone asks, if the washing takes away all our sins, is it called not a washing of remission of sins, nor a washing of cleansing, but a washing of regeneration? Because it does not simply take away our sins, nor simply cleanse us from our faults, but does so as if we were born again. For it creates and fashions us anew—not forming us again out of earth, but creating us out of another element, namely, the nature of water. For it does not simply wipe the vessel clean, but entirely remolds it again. For that which is wiped clean, even if it is cleaned with care, has traces of its former condition and bears the remains of its defilement, but that which falls into the new mold and is renewed by means of the flames, laying aside all uncleanness, comes forth from the furnace and sends forth the same brilliance as things newly formed. As therefore anyone who takes and recasts a golden statue which has been tarnished by time, smoke, dust, and rust, restores it to us thoroughly cleansed and glistening, so too this nature of ours, rusted with the rust of sin and having gathered much smoke from our faults and having lost the beauty which He had from the beginning bestowed upon it from himself, God has taken and cast anew, and throwing it into the waters as into a mold, and instead of fire sending forth the grace of the Spirit, then brings us forth with much brightness, renewed and made afresh to rival the beams of the sun, having crushed the old man and having fashioned a new man, more brilliant than the former.

3. Such is the defilement from which the laver of the Jews cleansed. But the laver of grace, not such, but the real uncleanness which has introduced defilement into the soul as well as into the body. For it does not make those who have touched dead bodies clean, but those who have set their hand to dead works: and if any man be effeminate, or a fornicator, or an idolator, or a doer of whatever ill you please, or if he be full of all the wickedness there is among men: should he fall into this pool of waters, he comes up again from the divine fountain purer than the sun's rays. And in order that you may not think that what is said is mere vain boasting, hear Paul speaking of the power of the laver, Be not deceived: neither idolators, nor fornicators, nor adulterers, nor effeminate, nor abusers of themselves with men, nor covetous, not drunkards, not revilers, not extortioners shall inherit the kingdom of God. 1 Corinthians 6:9-10 And what has this to do with what has been spoken? Says one, for prove the question whether the power of the laver thoroughly cleanses all these things. Hear therefore what follows: And such were some of you, but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the spirit of our God. We promise to show you that they who approach the laver become clean from all fornication: but the word has shown more, that they have become not only clean, but both holy and just, for it does not say only you were washed, but also you were sanctified and were justified. What could be more strange than this, when without toil, and exertion, and good works, righteousness is produced? For such is the lovingkindness of the Divine gift that it makes men just without this exertion. For if a letter of the Emperor, a few words being added, sets free those who are liable to countless accusations, and brings others to the highest honors; much rather will the Holy Spirit of God, who is able to do all things, free us from all evil and grant us much righteousness, and fill us with much assurance, and as a spark falling into the wide sea would straightway be quenched, or would become invisible, being overwhelmed by the multitude of the waters, so also all human wickedness, when it falls into the pool of the divine fountain, is more swiftly and easily overwhelmed, and made invisible, than that spark. And for what reason, says one, if the laver take away all our sins, is it called, not a laver of remission of sins, nor a laver of cleansing, but a laver of regeneration? Because it does not simply take away our sins, nor simply cleanse us from our faults, but so as if we were born again. For it creates and fashions us anew not forming us again out of earth, but creating us out of another element, namely, of the nature of water. For it does not simply wipe the vessel clean, but entirely remoulds it again. For that which is wiped clean, even if it be cleaned with care, has traces of its former condition, and bears the remains of its defilement, but that which falls into the new mould, and is renewed by means of the flames, laying aside all uncleanness, comes forth from the furnace, and sends forth the same brilliancy with things newly formed. As therefore any one who takes and recasts a golden statue which has been tarnished by time, smoke, dust, rust, restores it to us thoroughly cleansed and glistening: so too this nature of ours, rusted with the rust of sin, and having gathered much smoke from our faults, and having lost its beauty, which He had from the beginning bestowed upon it from himself, God has taken and cast anew, and throwing it into the waters as into a mould, and instead of fire sending forth the grace of the Spirit, then brings us forth with much brightness, renewed, and made afresh, to rival the beams of the sun, having crushed the old man, and having fashioned a new man, more brilliant than the former.

Speaking mysteriously about this crushing and this mystical cleansing, the prophet of old said, "You shall dash them in pieces like a potter's vessel." What comes before this passage shows us clearly enough that these words refer to the faithful: "For you are my Son, today have I begotten you. Ask of me and I will give the heathen for your inheritance, the utmost parts of the earth for your possession." Do you see how he has mentioned the church of the Gentiles and has spoken of Christ's kingdom extending in all directions? Then he says again, "You shall rule them with a rod of iron"—not painful, but strong—"you shall break them in pieces like a potter's vessel." Notice then how the laver is presented here in a more mystical way. He does not say earthen vessels, but vessels of the potter. Pay attention to this: earthen vessels, when crushed, cannot be reshaped because of the hardness they gained from the fire. But the vessels of the potter are not earthen—they are made of clay. Therefore, when they are distorted, they can easily be brought back to their original shape by the craftsman's skill. When God speaks of an incurable calamity, he does not say vessels of the potter, but an earthen vessel. For instance, when he wanted to teach the prophet and the Jews that he was delivering up the city to an incurable calamity, he told him to take an earthen wine-vessel, crush it before all the people, and say, "Thus shall this city be destroyed, be broken in pieces." But when he wants to give them good hope, he brings the prophet to a pottery and does not show him an earthen vessel but shows him a vessel of clay that was in the potter's hands, falling to the ground. He brings him to it saying, "If this potter has taken up and remodeled his vessel which has fallen, shall I not much more be able to restore you when you have fallen?" Therefore it is possible for God not only to restore those who are made of clay through the laver of regeneration, but to bring back again to their original state those who have received the power of the Spirit and have lapsed, if they repent carefully. But this is not the time for you to hear words about repentance. May the time never come when you fall into need of these remedies. May you always keep the beauty and the brightness you are now about to receive, unspoiled. So that you may always remain this way, come and let us speak to you a little about your manner of life. In the wrestling schools, falls of the athletes involve no danger. The wrestling is with friends, and they practice all their exercises on their teachers. But when the time of the contest comes, when the lists are open, when the spectators are seated above, when the president has arrived, then the combatants, if they become careless, necessarily fall and retire in great disgrace. But if they are serious, they win the crowns and prizes. So in your case these thirty days are like a wrestling school, both for exercise and practice. Let us learn from there to get the better of that evil demon. For it is to contend with him that we have to strip ourselves. It is with him that we have to box and fight after baptism. Let us learn from there already his grip, on what side he is aggressive, on what side he can easily threaten us, so that when the contest comes we may not feel strange or become confused at seeing new forms of wrestling. Rather, having already practiced them among ourselves and learned all his methods, we may engage in these forms of wrestling against him with courage. He is accustomed to threaten us in all ways, but especially by means of the tongue and the mouth. There is no organ so convenient for him for our deception and our destruction as an undisciplined tongue and an unchecked way of speaking. Many of our mistakes come from this. Many serious accusations against us come from this. Someone showed the ease of these falls through the tongue when he said, "Many fell by the sword, but not so many as by the tongue." The same person shows us again the gravity of the fall when he says, "To slip upon a pavement is better than to slip with the tongue." What he is saying is this: it is better that the body should fall and be crushed than that such a word should go forth as destroys the soul. He does not speak only of falls. He also advises us that much forethought should be exercised so that we should not be tripped up, saying, "Make a door and bars for your mouth"—not that we should actually prepare doors and bars, but that we should shut the tongue off from outrageous words with much security. Again in another place, showing that we need influence from above both accompanying and preceding our own effort to keep this wild beast within, the prophet stretched forth his hands to God and said, "Let the lifting up of my hands be an evening sacrifice, set a watch, O Lord, before my mouth, keep the door of my lips." The one who before gave advice himself says again, "Who shall set a watch before my mouth, and a seal of wisdom upon my lips?" Do you not see how each one, fearing these falls and bewailing them, both gives advice and prays that the tongue may have the benefit of much watchfulness? Why, someone says, if this organ brings us such ruin, did God originally place it within us? Because it is indeed of great use, and if we are careful, it is only useful and brings no ruin. Hear, for example, what he who spoke the former words says: "Death and life are in the power of the tongue." Christ points to the same thing when he says, "By your words you shall be condemned, and by your words you shall be justified." The tongue stands in the middle ready for use on either hand. You are its master. A sword lies in the middle, and if you use it against your enemies, this organ becomes a means of safety for you. But if you thrust its stroke against yourself, not the nature of the iron but your own transgression becomes the cause of your slaughter. Let us then take this view of the tongue. It is a sword lying in the middle. Sharpen it for the purpose of accusing your own sins. Do not thrust the stroke against your brother. For this reason God surrounded it with a double fortification—with the fence of the teeth and the barrier of the lips—so that it may not rashly and without circumspection utter words which are not convenient. Well, do you say it will not endure this? Bridle it therefore within. Restrain it by means of the teeth, as though handing over its body to these executioners and making them bite it. For it is better that when it sins now it should be bitten by the teeth than that one day when it seeks a drop of water and is parched with heat, it should be unable to obtain this consolation. It is accustomed to sin in many other ways as well—by mockery and blasphemy, by uttering foul words, by slander, swearing, and perjury.

4. And speaking darkly of this crushing, and this mystic cleansing, the prophet of old said, You shall dash them in pieces like a potter's vessel. For that the word is in reference to the faithful, what goes before sufficiently shows us, For you are my Son, he says, today have I begotten you, ask of me and I will give the heathen for three inheritance, the utmost parts of the earth for your possession. Do you see how he has made mention of the church of the Gentiles, and has spoken of the kingdom of Christ extended on all sides? Then he says again, You shall rule them with a rod of iron; not grievous, but strong: you shall break them in pieces like a potter's vessel. Behold then, the laver is more mystically brought forward. For he does not say earthen vessels: but vessels of the potter. But, give heed: For earthen vessels when crushed would not admit of refashioning, on account of the hardness which was gained by them from the fire. But the fact is that the vessels of the potter are not earthen, but of clay; wherefore, also, when they have been distorted, they can easily, by the skill of the artificer, be brought again to a second shape. When, therefore, God speaks of an irremediable calamity, he does not say vessels of the potter, but an earthen vessel; when, for instance, he wished to teach the prophet and the Jews that he delivered up the city to an irremediable calamity, he bade him take an earthen wine-vessel, and crush it before all the people, and say, Thus shall this city be destroyed, be broken in pieces. Jeremiah 19:11 But when he wishes to hold out good hopes to them, he brings the prophet to a pottery, and does not show him an earthen vessel, but shows him a vessel of clay, which was in the hands of the potter, falling to the ground: and brings him to it saying, If this potter has taken up and remodelled his vessel which has fallen, shall I not much rather be able to restore you when you have fallen? Jeremiah 18:6 It is possible therefore for God not only to restore those who are made of clay, through the laver of regeneration, but to bring back again to their original state, on their careful repentance, those who have received the power of the Spirit, and have lapsed. But this is not the time for you to hear words about repentance, rather may the time never come for you to fall into the need of these remedies, but may you always remain in preservation of the beauty and the brightness which you are now about to receive, unsullied. In order, then, that you may ever remain thus, come and let us discourse to you a little about your manner of life. For in the wrestling schools falls of the athletes are devoid of danger. For the wrestling is with friends, and they practice all their exercises on the persons of their teachers. But when the time of the contest has come, when the lists are open, when the spectators are seated above, when the president has arrived, it necessarily follows that the combatants, if they become careless, fall and retire in great disgrace, or if they are in earnest, win the crowns and the prizes. So then, in your case these thirty days are like some wrestling school, both for exercise and practice: let us learn from thence already to get the better of that evil demon. For it is to contend with him that we have to strip ourselves, with him after baptism are we to box and fight. Let us learn from thence already his grip, on what side he is aggressive, on what side he can easily threaten us, in order that, when the contest comes on, we may not feel strange, nor become confused, as seeing new forms of wrestling; but having already practiced them among ourselves, and having learned all his methods, may engage in these forms of wrestling against him with courage. In all ways, therefore, is he accustomed to threaten us, but especially by means of the tongue, and the mouth. For there is no organ so convenient for him for our deception and our destruction as an unchastened tongue and an unchecked utterance. Hence come many slips on our part: hence many serious accusations against us. And the ease of these falls through the tongue a certain one showed, when he said, Many fell by the sword, but not so many as by the tongue. Sirach 28:22 Now the gravity of the fall the same person shows us again when he says: To slip upon a pavement is better than to slip with the tongue. Sirach 20:18 And what he speaks of is of this kind. Better it is, says he, that the body should fall and be crushed, than that such a word should go forth as destroys the soul; and he does not speak of falls merely; he also admonishes us that much forethought should be exercised, so that we should not be tripped up, thus saying Make a door and bars for your mouth, Sirach 20:25 not that we should prepare doors and bars, but that with much security, we should shut the tongue off from outrageous words; and again in another place, after showing that we need influence from above, both as accompanying and preceding our own effort so as to keep this wild beast within: stretching forth his hands to God, the prophet said, Let the lifting up of my hands be an evening sacrifice, set a watch, O Lord, before my mouth, keep the door of my lips; and he who before admonished, himself too says again Who shall set a watch before my mouth, and a seal of wisdom upon my lips? Sirach 22:27 Do you not see, each one fearing these falls and bewailing them, both giving advice, and praying that the tongue may have the benefit of much watchfulness? And for what reason, says one, if this organ brings us such ruin, did God originally place it within us? Because indeed, it is of great use, and if we are careful, it is of use only, and brings no ruin. Hear, for example, what he says who spoke the former words, Death and life are in the power of the tongue. Proverbs 18:21 And Christ points to the same thing when he says, By your words you shall be condemned, and by your words you shall be justified. Mark 12:27 For the tongue stands in the midst ready for use on either hand. You are its master. Thus indeed a sword lies in the midst, and if you use it against your enemies, this organ becomes a means of safety for you. But if you thrust its stroke against yourself, not the nature of the iron, but your own transgression becomes the cause of your slaughter. Let us then take this view of the tongue. It is a sword lying in the midst; sharpen it for the purpose of accusing your own sins. Thrust not the stroke against your brother. For this reason God surrounded it with a double fortification; with the fence of the teeth and the barrier of the lips, that it may not rashly and without circumspection utter words which are not convenient. Well, do you say it will not endure this? Bridle it therefore within. Restrain it by means of the teeth, as though giving over its body to these executioners and making them bite it. For it is better that when it sins now it should be bitten by the teeth, than one day when it seeks a drop of water and is parched with heat, to be unable to obtain this consolation. In many other ways indeed it is wont to sin, by raillery and blasphemy, by uttering foul words, by slander, swearing, and perjury.

To avoid confusing your minds today by saying everything at once, we present to you one practice: the avoidance of oaths. Let me say this much as a preface, speaking plainly—if you do not avoid oaths, and I mean not only perjury but even oaths sworn in the cause of justice, I will not continue teaching on any other subject. It would be absurd for teachers of letters to refuse to give their students a second lesson until they see the first one firmly fixed in their memory, yet for us to teach new lessons before the first ones are completed, unable even to express our first lessons clearly. This would be nothing other than pouring into a perforated jar. Therefore, take great care not to silence our teaching. For this error is serious, and it is especially serious because it does not seem to be serious, and for this reason I fear it, because no one fears it. Because of this, the disease is incurable—because it does not seem to be a disease. Just as ordinary speech is not a crime, so this also does not seem to be a crime, and people commit this transgression with great boldness. If anyone questions it, what follows immediately is laughter and much ridicule—not of those who are questioned about their oaths, but of those who wish to correct the disease. For this reason I extend my teaching on these matters at length. I want to uproot a deep root and wipe out a long-standing evil. I am speaking not only of perjury but even of honest oaths. But someone says, "So-and-so, a patient man, consecrated to the priesthood, living in much self-control and piety, takes oaths." Do not speak to me of this patient, self-controlled, pious man who is consecrated to the priesthood. If you wish, you may even add that this man is Peter, or Paul, or even an angel descended from heaven. Not even in such a case do I regard the dignity of their persons. For the law I read concerning oaths is not from a servant but from the King, and when the edicts of a king are read, every claim of the servants must be silent. But if you are able to say that Christ commanded us to use oaths, or that Christ did not punish the doing of this, show me and I am persuaded. But if he forbids it with such care and takes so much thought about the matter as to place the one who takes an oath with the evil one—for "whatsoever is more than these," namely, more than yes and no, he says, "is of the devil" (Matthew 5:35)—why do you bring forward this person and that person? For God will judge you not because of your fellow servants' carelessness, but according to the requirements of his own laws. "I have commanded," he says. You ought to obey, not to shelter yourself behind such and such a person and concern yourself with other people's evil. Even though the great David sinned a grievous sin, does that make it safe for us to sin? Tell me. For this reason we ought to make sure of this point and only imitate the good works of the saints. If there is carelessness and transgression of the law anywhere, we ought to flee from it with great care. For our reckoning is not with our fellow servants but with our Master, and to him we shall give account for all done in our life. Let us therefore prepare ourselves for this tribunal. For even if the one who transgresses this law is exceedingly revered and great, he shall certainly pay the penalty attached to the transgression, for God is no respecter of persons. How then and in what way is it possible to flee from this sin? For one ought not only to show that the crime is serious but also to give counsel on how we may escape from it. Do you have a wife, a servant, children, friends, acquaintances, neighbors? To all these give instruction on these matters. Custom is a serious thing, terrible to uproot and hard to guard against, and it often attacks us unwillingly and unknowingly. Therefore, to the extent that you know the power of custom, study that much more to be freed from any evil custom and transfer yourself to another most useful one. For just as that custom is often able to trip you up, even though you are careful and guarding yourself and taking thought and consideration, so also if you transfer yourself to the good custom of abstaining from oaths, you will not be able, either involuntarily or carelessly, to fall into the fault of oaths. For custom is truly powerful and has the power of nature. Therefore, so that we do not continually distress ourselves, let us transfer ourselves to another custom, and ask each one of your relatives and acquaintances this favor: that he advise you and exhort you to flee from oaths and reprove you when detected in them. For the watch over you that takes place on their part is to them also counsel and a suggestion toward what is right. For the one who reproves another for oaths will not himself easily fall into this pit. Much swearing is no ordinary pit, not only when it is about little matters but even about the greatest. And we, whether buying vegetables, or quarreling over two coins, or in a rage with our servants and threatening them, always call upon God as our witness. But a free man possessing some empty dignity you would not dare to call as witness in the marketplace to such things. Even if you attempted it, you would pay the penalty for your insolence. Yet the King of Heaven, the Lord of Angels—when disputing about purchases and money and whatnot—you drag in as a witness. How can these things be tolerated? How then should we escape from this evil custom? After setting around us those guards I spoke of, let us fix for ourselves a specified time for amendment, and add to it condemnation if, when the time has passed, we have not amended this. How much time will suffice for this purpose? I do not think those who are very careful, alert, and watchful about their own salvation should need more than ten days to be completely free from the evil custom of oaths. But if after ten days we are detected swearing, let us add a penalty due to ourselves, and let us fix upon the greatest punishment and condemnation for the transgression. What then is this condemnation? This I do not fix upon but will allow you yourselves to determine the sentence. In this way we arrange matters in our own case, not only regarding oaths but regarding other faults. By fixing a time for ourselves with the most serious punishments if at any time we have fallen into them, we shall come clean to our Master and shall escape the fire of hell and shall stand before the judgment seat of Christ with boldness, which may we all attain by the grace and lovingkindness of our Lord Jesus Christ, with whom be glory to the Father together with the Holy Spirit forever and ever. Amen.

5. But in order that we may not by saying everything at once today, confuse your minds, we put before you one custom, namely, about the avoidance of oaths, saying this much by way of preface, and speaking plainly — that if you do not avoid oaths, I say not perjury merely, but those too which happen in the cause of justice, we shall not further discourse upon any other subject. For it is monstrous that teachers of letters should not give a second lesson to their children until they see the former one fixed well in their memory, but that we, without being able to express our first lessons clearly, should inculcate others before the first are completed. For this is nothing else than to pour into a perforated jar. Give great care, then, that you silence not our mouth. For this error is grave, and it is exceedingly grave because it does not seem to be grave, and on this account I fear it, because no one fears it. On this account the disease is incurable, because it does not seem to be a disease; but just as simple speech is not a crime, so neither does this seem to be a crime, but with much boldness this transgression is committed: and if any one call it in question, straightway laughter follows, and much ridicule, not of those who are called in question for their oaths, but of those who wish to rectify the disease. On this account I largely extend my discourse about these matters. For I wish to pull up a deep root, and to wipe out a long-standing evil: I speak not of perjury alone, but even of oaths in good faith. But so and so, says one, a forbearing man, consecrated to the priesthood, living in much self-control and piety, takes an oath. Do not speak to me of this forbearing person, this self-controlled, pious man who is consecrated to the priesthood; but if you will, add that this man is Peter, or Paul, or even an angel descended out of heaven. For not even in such a case do I regard the dignity of their persons. For the law which I read upon oaths, is not that of the servant, but of the King: and when the edicts of a king are read, let every claim of the servants be silent. But if you are able to say that Christ bade us use oaths, or that Christ did not punish the doing of this, show me, and I am persuaded. But if he forbids it with so much care, and takes so much thought about the matter as to class him who takes an oath with the evil one (for whatsoever is more than these, namely, than yea and nay, says he, is of the devil), Matthew 5:35 why do you bring this person and that person forward? For not because of the carelessness of your fellow servants, but from the injunctions of his own laws, will God record his vote against you. I have commanded, he says, you ought to obey, not to shelter yourself behind such and such a person and concern yourself with other persons' evil. Since the great David sinned a grievous sin, is it then safe for us to sin? Tell me: on this account then we ought to make sure of this point, and only to emulate the good works of the saints; and if there is carelessness, and transgression of the law anywhere, we ought to flee from it with great care. For our reckoning is not with our fellow-servants, but with our Master, and to him we shall give account for all done in our life. Let us prepare ourselves therefore for this tribunal. For even if he who transgresses this law be beyond everything revered and great, he shall certainly pay the penalty attaching to the transgression. For God is no respecter of persons. How then and in what way is it possible to flee from this sin? For one ought to show not only that the crime is grievous, but to give counsel how we may escape from it. Have you a wife, have you a servant, children, friends, acquaintance, neighbors? To all these enjoin caution on these matters. Custom is a grievous thing, terrible to supplant, and hard to guard against, and it often attacks us unwilling and unknowing; therefore in so far as you know the power of custom, to such an extent study to be freed from any evil custom, and transfer yourself to any other most useful one. For as that custom is often able to trip you up, though you are careful, and guardest yourself, and takest thought, and consideration, so if you transfer yourself to the good custom of abstaining from oaths, you will not be able, either involuntarily or carelessly, to fall into the fault of oaths. For custom is really great and has the power of nature. In order then that we do not continually distress ourselves let us transfer ourselves to another custom, and ask thou each one of your kindred and acquaintance this favor, that he advise you and exhort you to flee from oaths, and reprove you, when detected in them. For the watch over you which takes place on their part, is to them too counsel and a suggestion to what is right. For he who reproves another for oaths, will not himself easily fall into this pit. For much swearing is no ordinary pit, not only when it is about little matters but about the greatest. And we, whether buying vegetables, or quarrelling over two farthings, or in a rage with our servants and threatening them, always call upon God as our witness. But a freeman, possessed of some barren dignity, you would not dare to call upon as witness in the market to such things; but even if you attempted it, you will pay the penalty of your insolence. But the King of Heaven, the Lord of Angels, when disputing both about purchases and money, and what not, you drag in for a testimony. And how can these things be borne? Whence then should we escape from this evil custom? After setting those guards of which I spoke round us, let us fix on a specified time to ourselves for amendment, and adding thereto condemnation if, when the time has passed, we have not amended this. How long time will suffice for the purpose? I do not think that they who are very wary, and on the alert, and watchful about their own salvation, should need more than ten days, so as to be altogether free from the evil custom of oaths. But if after ten days we be detected swearing, let us add a penalty due to ourselves, and let us fix upon the greatest punishment and condemnation of the transgression; what then is this condemnation? This I do not fix upon, but will suffer you yourselves to determine the sentence. So we arrange matters in our own case, not only in respect of oaths but in respect of other defects, and fixing a time for ourselves, with most grievous punishments, if at any time we have fallen into them, shall come clean to our Master, and shall escape the fire of hell, and shall stand before the judgment seat of Christ with boldness, to which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom be glory to the Father together with the Holy Spirit for ever and ever: Amen.

To those who are about to be illuminated; and concerning women who adorn themselves with braided hair and gold, and concerning those who have used omens, amulets, and incantations, all of which are foreign to Christianity.

To those about to be illuminated; and concerning women who adorn themselves with plaiting of hair, and gold, and concerning those who have used omens, and amulets, and incantations, all which are foreign to Christianity.

I want to begin by asking for some fruit in return for the words I spoke to you recently out of brotherly love. We don't speak simply so you can hear, but so you will remember what has been said and give us proof of this through your actions. Actually, not to us, but to God, who knows the secrets of the heart. This is why instruction is called instruction—so that even when we are not present, our teaching may instruct your hearts. Don't be surprised that after only ten days we have come asking for fruit from the seed that was sown. In a single day it's possible both to plant the seed and to gather the harvest. Strengthened not by our own power alone, but by the help that comes from God, we are called to this struggle. So let those who have received what was spoken and have carried it out through their actions remain, pressing forward to what lies ahead. But let those who have not yet reached this good accomplishment reach it immediately, so they may remove the condemnation that comes from their laziness by being diligent from now on. For it is possible, truly possible, for someone who has been very lazy to recover all the lost time of the past by being diligent in the future. This is why He says, "Today if you will hear his voice, harden not your hearts, as in the day of provocation." He says this to encourage and advise us never to despair, but as long as we are here, to have good hope, to grasp what lies before us, and to hurry toward the prize of our high calling of God. Let us do this, then, and let us examine the names of this great gift. Just as ignorance of the greatness of this dignity makes those who are honored with it more lazy, so knowledge of it makes them thankful and more earnest. It would be shameful and ridiculous if those who enjoy such glory and honors from God didn't even know what the names of this gift are meant to show. Why do I speak only about this gift? If you consider even the common name of our race, you will receive the greatest instruction and motivation toward virtue. We do not define this name "Man" the way outsiders define it, but as the Divine Scripture has instructed us. A man is not simply whoever has human hands and feet, nor whoever is merely rational, but whoever practices piety and virtue with boldness. Listen, at least, to what Scripture says about Job. When it says there was a man in the land of Uz, it doesn't describe him using the terms outsiders use, nor does it say this because he had two feet and broad nails, but it added the evidence of his piety and said, "just, true, fearing God, avoiding every evil deed," showing that this is a man. Just as another passage says, "Fear God, and keep his commandments, because this is the whole man." But if the name "man" provides such great motivation toward virtue, how much more does the term "faithful." You are called faithful because you have faith in God, and you yourself have been entrusted by Him with righteousness, sanctification, cleansing of soul, adoption, and the kingdom of heaven. He entrusted these things to you and handed them over to you. You in turn have entrusted and handed over other things to Him: almsgiving, prayers, self-control, and every other virtue. Why do I mention almsgiving? If you give Him even a cup of cold water, you will not lose even this, but He keeps even this carefully for that day, and will return it with overflowing abundance. This is truly wonderful: that He doesn't just keep what has been entrusted to Him, but when He repays it, He increases it.

1. I have come to ask first of all for some fruit in return for the words lately said out of brotherly love to you. For we do not speak in order that you should hear simply, but in order that you should remember what has been said, and may afford us evidence of this, by your works. Yea, rather, not us, but, God, who knows the secrets of the heart. On this account indeed instruction is so called, in order that even when we are absent, our discourse may instruct your hearts. And be not surprised if, after an interval of ten days only, we have come asking for fruit from the seed sown. For in one day it is possible at once to let the seed fall, and to accomplish the harvest. For strengthened not by our own power alone, but by the influence which comes from God, we are summoned to the conflict. Let as many therefore as have received what has been spoken, and have fulfilled it by their works, remain reaching forth to the things which are before. But let as many as have not yet arrived at this good achievement, arrive at it straightway, that they may dispel the condemnation which arises out of their sloth by their diligence for the future. For it is possible, it is indeed possible for him who has been very slothful, by using diligence for the future to recover the whole loss of the time that is past. Wherefore, He says, Today if you will hear his voice, harden not your hearts, as in the day of provocation. And this, He says, exhorting and counselling us; that we should never despair, but so long as we are here, should have good hopes, and should lay hold on what is before us, and hasten towards the prize of our high calling of God. This then let us do, and let us inquire into the names of this great gift. For as ignorance of the greatness of this dignity makes those who are honored with it more slothful, so when it is known it renders them thankful, and makes them more earnest; and anyhow it would be disgraceful and ridiculous that they who enjoy such glory and honors from God, should not even know what the names of it are intended to show forth. And why do I speak about this gift, for if you will consider the common name of our race, you will receive the greatest instruction and incentive to virtue. For this name Man, we do not define according as they who are without define it, but as the Divine Scripture has bidden us. For a man is not merely whosoever has hands and feet of a man, nor whosoever is rational only, but whosoever practices piety and virtue with boldness. Hear, at least, what he says concerning Job. For in saying that there was a man in the land of Ausis, he does not describe him in those terms in which they who are without describe him, nor does he say this because he had two feet and broad nails, but he added the evidences of his piety and said, just, true, fearing God, eschewing every evil deed, Job 1:1 showing that this is a man; even as therefore another says, Fear God, and keep his commandments, because this is the whole man. Ecclesiastes 12:13 But if the name man affords such a great incentive to virtue, much rather the term faithful. For you are called faithful on this account, because you have faith in God, and yourself art entrusted from Him with righteousness, sanctification, cleansing of soul, adoption, the kingdom of heaven. He entrusted you with these, and handed them over to you. Thou in turn hast entrusted, and handed over other things to him, almsgiving, prayers, self-control and every other virtue. And why do I say almsgiving? If you give him even a cup of cold water, you shall not indeed lose this, but even this he keeps with care against that day, and will restore it with overflowing abundance. For this truly is wonderful, that he does not keep only that which has been entrusted to him, but in recompensing it increases it.

God has commanded you to do this according to your ability: with what has been entrusted to you, extend the holiness you have received, make the righteousness that comes from the baptismal washing brighter, and make the gift of grace more radiant—just as Paul did, increasing all the good things he received through his later labors, zeal, and diligence. Notice how carefully God acts. He neither gave you everything at once nor withheld everything, but gave you part and promised part. Why didn't he give everything at once? So that you might demonstrate your faith in him by believing in what was not yet given based on his promise alone. And why didn't he give everything there, but did give the grace of the Spirit, righteousness, and sanctification? So that he might lighten your labors and, through what has already been given, also put you in good hope for what is still to come. This is also why you are about to be called newly-enlightened: because your light is always new, if you choose, and never goes out. For this light of day, whether we want it or not, is followed by night, but that light's ray knows no darkness. For the light shines in the darkness, and the darkness did not grasp it. The world is not nearly as bright when the sun's rays come forth as the soul shines and becomes brighter when it receives grace from the Spirit and learns more precisely the true nature of things. For when night prevails and there is darkness, a person often sees a coil of rope and thinks it is a serpent, flees from an approaching friend as from an enemy, and becomes very frightened by some noise. But when day comes, nothing like this can happen—everything appears just as it really is. The same thing happens with our soul. When grace comes and drives away the darkness of the understanding, we learn the exact nature of things, and what was previously frightening to us becomes trivial. We no longer fear death, having learned precisely from this sacred initiation that death is not death but a sleep and a timely rest. Nor do we fear poverty, disease, or any other such thing, knowing that we are traveling toward a better life—undefiled, incorruptible, and free from all such changes.

This too he has bidden you do according to your power, with what has been entrusted to you, to extend the holiness which you have received, and to make the righteousness which comes from the laver brighter, and the gift of grace more radiant; even as therefore Paul did, increasing all the good things which he received by his subsequent labors, and his zeal, and his diligence. And look at the carefulness of God; neither did he give the whole to you then, nor withhold the whole, but gave part, and promised part. And for what reason did he not give the whole then? In order that you might show your faith about Him, believing, on his promise alone, in what was not yet given. And for what reason again did he not there dispense the whole, but did give the grace of the Spirit, and righteousness and sanctification? In order that he might lighten your labors for you, and by what has been already given may also put you in good hope for that which is to come. On this account, too, you are about to be called newly-enlightened, because your light is ever new, if you will, and is never quenched. For this light of day, whether we will or no, the night succeeds, but darkness knows not that light's ray. For the light shines in the darkness, and the darkness apprehended it not. Not so bright at least is the world, when the sunbeams come forth, as the soul shines and becomes brighter when it has received grace from the Spirit and learns more exactly the nature of the case. For when night prevails, and there is darkness, often a man has seen a coil of rope and has thought it was a serpent, and has fled from an approaching friend as from an enemy, and being aware of some noise, has become very much alarmed; but when the day has come, nothing of this sort could happen, but all appears just as it really is; which thing also occurs in the case of our soul. For when grace has come, and driven away the darkness of the understanding, we learn the exact nature of things, and what was before dreadful to us becomes contemptible. For we no longer fear death, after learning exactly, from this sacred initiation, that death is not death, but a sleep and a seasonable slumber; nor poverty nor disease, nor any other such thing, knowing that we are on our way to a better life, undefiled and incorruptible, and free from all such vicissitudes.

We should not keep craving the things of this life, whether luxurious food or expensive clothing. You have the best clothing, you have a spiritual table, you have glory from above, and Christ has become everything to you—your table, your clothing, your home, your head, your stem. As many of you as were baptized into Christ put on Christ. See how he has become clothing for you. Do you want to learn how he becomes a table for you? He who eats me, he says, as I live because of the Father, will also live because of me. And that he becomes a home for you: whoever eats my flesh abides in me, and I in him. And that he is stem, he says again: I am the vine, you are the branches. And that he is brother and friend and bridegroom: I no longer call you servants, for you are my friends. And Paul says again: I have betrothed you to one husband, to present you as a pure virgin to Christ. And again: that he might be the firstborn among many brothers. And we become not only his brothers but also his children. For look, he says, I and the children God has given me. And not only this, but his members and his body. As if what has already been said were not enough to show the love and goodwill he has shown toward us, he has added something still greater and closer, calling himself our head. Knowing all these things, beloved, repay your benefactor with the best way of life. Considering the greatness of the sacrifice, honor the members of your body. Consider what you receive in your hand and never let it strike anyone, and do not shame what has been honored with such a great gift by the sin of hitting someone. Consider what you receive in your hand and keep it clean from all greed and theft. Remember that you not only receive this in your hand but also put it to your mouth, and guard your tongue in purity from vulgar and insulting words, blasphemy, perjury, and all other such things. For it is terrible that what is ministered to by such awesome mysteries, and has been dyed red with such blood and has become a golden sword, should be perverted to mockery, insult, and clowning. Respect the honor with which God has honored it, and do not bring it down to the vileness of sin. Remember again that after the hand and tongue, the heart receives this awesome mystery, so do not ever plot against your neighbor but keep your thoughts pure from all evil. This way you will be able to keep your eyes and your hearing safe too. Is it not outrageous that after this mystical voice is carried from heaven—I mean the voice of the Cherubim—you defile your hearing with lewd songs and dissolute music? And does it not deserve the greatest punishment if with the same eyes with which you look upon the unspeakable and awesome mysteries, you look upon prostitutes and commit adultery in your heart? You are called to a marriage, beloved. Do not enter wearing filthy clothes, but take a robe suitable to the marriage. For if when people are called to an earthly marriage, even though they are poorer than everyone else, they often obtain or buy clean clothing and go to meet those who called them, you too who have been called to a spiritual marriage and to a royal banquet should consider what kind of clothing it would be right for you to obtain. But actually there is no need to purchase it—the one who calls you gives it to you free, so that you cannot plead poverty as an excuse. Therefore keep the clothing you received. For if you lose it, you will not be able to use it again or buy it. For this kind of clothing is not sold anywhere. Have you heard how those who were initiated in ancient times groaned and beat their chests, their conscience troubling them? Beware then, beloved, that you never suffer like this. But how will you avoid suffering, if you do not cast off the wicked habit of evil people? For this reason I said before, and say now, and will not stop saying: if anyone has not corrected the defects in his character and not equipped himself with easily acquired virtue, let him not be baptized. For the laver can forgive former sins, but there is considerable fear and serious danger that we might return to them, and our remedy would become a wound. For the greater the grace is, the greater is the punishment for those who sin after these things.

2. Let us not therefore remain craving after the things of this life, neither after the luxury of the table, or costliness of raiment. For you have the most excellent of raiment, you have a spiritual table you have the glory from on high, and Christ has become to you all things, your table, your raiment, your home, your head, your stem. For as many of you as were baptized into Christ, did put on Christ. Galatians 3:27 See how he has become raiment for you. Do you wish to learn how he becomes a table for you? He who eats me, says He, as I live because of the Father, he also shall live because of me; and that he becomes a home for you, he that eats my flesh abides in me, and I in him; John 6:56 and that He is stem He says again, I am the vine, you the branches, John 15:5 and that he is brother, and friend, and bride-groom, I no longer call you servants: for you are my friends; John 15:15 and Paul again, I espoused you to one husband, that I might present you as a pure virgin to Christ; 2 Corinthians 11:2 and again, That he might be the first-born among many brethren; Romans 8:29 and we become not his brethren only, but also his children, For behold, he says, I and the children which God has given me Isaiah 8:18 and not this only, but His members, and His body. For as if what has been said were not enough to show forth the love and the good will which He has shown forth towards us, He has added another thing greater and nearer still, calling himself besides, our head. Knowing all these matters, beloved, requite your benefactor by the best conversation, and considering the greatness of the sacrifice, adorn the members of your body; consider what you receive in your hand, and never suffer it to strike any one, nor shame what has been honored with so great a gift by the sin of a blow. Consider what you receive in your hand, and keep it clean from all covetousness and extortion; think that thou dost not receive this in your hand, but also puttest it to your mouth, and guard your tongue in purity from base and insolent words, blasphemy, perjury, and all other such things. For it is disastrous that what is ministered to by such most dread mysteries, and has been dyed red with such blood, and has become a golden sword, should be perverted to purposes of raillery, and insult, and buffoonery. Reverence the honor with which God has honoured it, and bring it not down to the vileness of sin, but having reflected again that after the hand and the tongue, the heart receives this dread mystery, do not ever weave a plot against your neighbor, but keep your thoughts pure from all evil. Thus you shall be able to keep your eyes too, and your hearing safe. For is it not monstrous, after this mystic voice is borne from heaven — I mean the voice of the Cherubim — to defile your hearing with lewd songs, and dissolute melodies? And does it not deserve the utmost punishment if, with the same eyes with which you look upon the unspeakable and dread mysteries, you look upon harlots, and dost commit adultery in your heart. You are called to a marriage, beloved: enter not in clad in sordid raiment, but take a robe suitable to the marriage. For if when men are called to a material marriage, though they be poorer than all others, they often possess themselves of or buy clean raiment, and so go to meet those who called them. Do thou too who hast been called to a spiritual marriage, and to a royal banquet, consider what kind of raiment it would be right for you to buy, but rather there is not even need to purchase, yea he himself who calls you gives it you gratis, in order that you may not be able to plead poverty in excuse. Keep, therefore, the raiment which you received. For if you lose it, you will not be able to use it henceforth, or to buy it. For this kind of raiment is nowhere sold. Have you heard how those who were initiated, in old time, groaned, and beat their breasts, their conscience thereupon exciting them? Beware then, beloved, that you do not at any time suffer like this. But how will you not suffer, if you dost not cast off the wicked habit of evil men? For this reason I said before, and speak now and will not cease speaking, if any has not rectified the defects in his morals, nor furnished himself with easily acquired virtue, let him not be baptized. For the laver is able to remit former sins, but there is no little fear, and no ordinary danger lest we return to them, and our remedy become a wound. For by how much greater the grace is, by so much is the punishment more for those who sin after these things.

So that we don't return to our former vomit, let us from now on discipline ourselves. That we must repent beforehand and stop our former evil ways, and then come forward for grace—hear what John says, and what the leader of the apostles says to those who are about to be baptized. For the one says, "Bring forth fruit worthy of repentance, and do not begin to say within yourselves, 'We have Abraham as our Father'" (Luke 3:8); and the other says again to those who question him, "Repent and be baptized every one of you in the name of the Lord Jesus Christ" (Acts 2:38). Now the person who repents no longer touches the same things of which he repented. For this reason we are also commanded to say, "I renounce you, Satan," so that we may never again return to him. Just as happens in the case of painters who paint from life, so let it happen in your case. For they arrange their boards and trace white lines upon them, sketching the royal likeness in outline. Before they apply the actual colors, they rub out some lines and change some for others, correcting mistakes and altering what is wrong with complete freedom. But when they put on the coloring permanently, it is no longer in their power to rub out again and change one thing for another, since they damage the beauty of the portrait, and the result becomes an eyesore. Consider that your soul is the portrait. Therefore, before the true coloring of the Spirit comes, wipe out habits that have been wrongly implanted in you—whether swearing, or lying, or insolence, or foul speech, or jesting, or whatever else you habitually do that is unlawful. Away with the habit, so that you may not return to it after baptism. The washing makes the sins disappear. Correct your habits, so that when the colors are applied and the royal likeness is brought out, you may no more wipe them out in the future and add damage and scars to the beauty that has been given you by God. Therefore restrain anger, extinguish passion. Do not be vexed, be sympathetic, do not be exasperated, and do not say, "I have been injured in regard to my soul." No one is injured in regard to the soul if we do not injure ourselves in regard to the soul. And how this is, I now explain. Has anyone taken away your property? He has not injured you in regard to your soul, but only your money. But if you harbor ill-will against him, you have injured yourself in regard to your soul. For the money taken away has caused you no damage—indeed it has even been profitable—but you, by not letting go of your anger, will give an account in the other world for this cherishing of ill-will. Has anyone insulted and abused you? He has in no way injured your soul, and not even your body. Have you insulted and abused in return? You have injured yourself in regard to your soul, for you are about to give an account there for the words you have spoken. And this I want you to know above all: that no one is able to injure the Christian and faithful person in regard to the soul, not even the devil himself. And not only is it wonderful that God has made us inaccessible to all his schemes, but He has also made us capable of practicing virtue, and there is no obstacle, if we are willing—even if we are poor, weak in body, outcast, nameless, or slaves. For neither poverty, nor physical weakness, nor deformity of body, nor slavery, nor any other such thing could ever become an obstacle to virtue. And why do I speak of being poor, a slave, and nameless? Even if you are a prisoner, not even this would ever be any obstacle to you regarding virtue. And how this is, I will now explain. Has one of your household grieved and provoked you? Let go of your anger against him. Have chains, poverty, and obscurity been any obstacle to you in this respect? And why do I say obstacle? They have both helped and contributed to restraining pride. Have you seen another prospering? Do not envy him. For not even in this case is poverty a barrier. Again, whenever you need to pray, do so with a sober and watchful mind, and nothing shall be a barrier even in that case. Show all meekness, forbearance, self-restraint, and seriousness. For these things need no external helps. And this especially is the chief point about virtue: that it has no need for wealth, power, glory, or anything of that kind, but only a sanctified soul, and it seeks nothing more. And see, the same thing also happens with respect to grace. For if anyone is lame, if he has had his eyes put out, if he is maimed in body, if he has fallen into the last extremity of weakness, grace is not hindered from coming by any of these things. For it only seeks a soul that receives it with readiness, and all these external things it passes over. For in the case of worldly soldiers, those who are about to enlist them for the army look for height of body and healthy condition, and it is not only necessary that the person who is about to become a soldier should have these alone, but he must also be free. For if anyone is a slave, he is rejected. But the King of Heaven seeks for nothing of this kind. He receives slaves into his army, and aged people, and those weak in limb, and is not ashamed. What is more merciful than this? What could be more kind? For He seeks what is in our own power, but they seek what is not in our power. For to be a slave or free is not our doing. To be tall or short is not in our own power, or to be old or young, and such like. But to be forbearing and kind, and so forth, are matters of our own choice. And God demands of us only those things that we control. And quite reasonably. For He does not call us to grace because of His own need, but to do us kindness. But kings call men because of services they require. And they carry men off to an outward and material warfare, but He to a spiritual combat. And it is not only in the case of pagan wars, but in the case of the games also that one may see the same pattern. For those who are about to be brought into the theatre do not descend to the contest until the herald himself takes them beneath the gaze of all and leads them around, shouting and saying, "Has anyone a charge against this person?"—although in that case the struggle concerns not the soul but the body. Why then do you demand proofs of nobility? But in this case there is nothing of the kind; all is different. Our contest does not consist of hand locked in hand, but in philosophy of soul and excellence of mind. The president of our conflicts does the opposite. For he does not take us and lead us around and say, "Has anyone a charge against this man?" but cries out: Though all men, though demons, stand up with the devil and accuse him of extreme and unspeakable crimes, I do not reject him or abhor him. Rather, I remove him from his accusers and free him from his wickedness, and thus I bring him to the contest. And this is very reasonable. For there indeed the president contributes nothing toward the victory of the combatants, but stands still in the midst. But here, the President of the contests for holiness becomes a fellow-combatant and helper, sharing with them the conflict against the devil.

3. In order, therefore, that we return not to our former vomit, let us henceforward discipline ourselves. For that we must repent beforehand, and desist from our former evil, and so come forward for grace, hear what John says, and what the leader of the apostles says to those who are about to be baptized. For the one says, Bring forth fruit worthy of repentance, and begin not to say within yourselves, we have Abraham to our Father; Luke 3:8 and the other says again to those who question him, Repent ye and be baptized every one of you in the name of the Lord Jesus Christ. Acts 2:38 Now he who repents, no longer touches the same matters of which he repented. On this account, also, we are bidden to say, I renounce you, Satan, in order that we may never more return to him. As therefore happens in the case of painters from life, so let it happen in your case. For they, arranging their boards, and tracing white lines upon them, and sketching the royal likeness in outline, before they apply the actual colors, rub out some lines, and change some for others, rectifying mistakes, and altering what is amiss with all freedom. But when they put on the coloring for good, it is no longer in their power to rub out again, and to change one thing for another, since they injure the beauty of the portrait, and the result becomes an eyesore. Consider that your soul is the portrait; before therefore the true coloring of the spirit comes, wipe out habits which have wrongly been implanted in you, whether swearing, or falsehood, or insolence, or base talking, or jesting, or whatever else you have a habit of doing of things unlawful. Away with the habit, in order that you may not return to it, after baptism. The laver causes the sins to disappear. Correct your habits, so that when the colors are applied, and the royal likeness is brought out, you may no more wipe them out in the future; and add damage and scars to the beauty which has been given you by God. Restrain therefore anger, extinguish passion. Be not thou vexed, be sympathizing, be not exasperated, nor say, I have been injured in regard to my soul. No one is injured in regard to the soul if we do not injure ourselves in regard to the soul; and how this is, I now say. Has any one taken away your substance? He has not injured you in regard to your soul, but your money. But if you cherish ill-will against him, you have injured yourself in regard to your soul. For the money taken away has wrought you no damage, nay has even been profitable, but thou by not dismissing your anger will give account in the other world for this cherishing of ill-will. Has any one reviled you and insulted you. He has in no way injured your soul, and not even your body. Have you reviled in return and insulted? You have injured yourself in regard to your soul, for for the words which you have said you are about to render account there; and this I wish you to know chiefly of all, that the Christian, and faithful man, no one is able to injure in regard to the soul, not even the devil himself; and not only is this wonderful, that God has made us inaccessible to all his designs, but that he has constituted us fit for the practice of virtue, and there is no hinderance, if we will, even though we be poor, weak in body, outcast, nameless, bondservants. For neither poverty, nor infirmity, nor deformity of body, nor servitude, nor any other of such things could ever become a hinderance to virtue; and why do I say, poor, and a bondservant, and nameless? Even if you are a prisoner, not even this would be ever any hinderance to you as regards virtue. And how this is I proceed to say. Has any of your household grieved you and provoked you? dismiss your wrath against him. Have bonds, and poverty, and obscurity been any hinderance to you in this respect? And why do I say hinderance? They have both helped and contributed to restrain pride. Have you seen another prospering? Do not envy him. For not even in this case is poverty a bar. Again, whenever you need to pray, do so with a sober and watchful mind, and nothing shall be a bar even in that case. Show all meekness, forbearance, self-restraint, gravity. For these things need no external helps. And this especially is the chief point about virtue, that it has no necessity for wealth, power, glory, nor anything of that kind, but of a sanctified soul alone, and it seeks for nothing more. And behold, also, the same thing happening in respect of grace. For if any one be lame, if he has had his eyes put out, if he be maimed in body, if he has fallen into the last extremity of weakness, grace is not hindered from coming by any of these things. For it only seeks a soul receiving it with readiness, and all these external things it passes over. For in the case of worldly soldiers, those who are about to enlist them for the army seek for stature of body and healthy condition, and it is not only necessary that he who is about to become a soldier should have these alone, but he must also be free. For if anybody be a slave, he is rejected. But the King of Heaven seeks for nothing of this kind, but receives slaves into his army, and aged people, and the languid in limb, and is not ashamed. What is more merciful than this? What could be more kind? For he seeks for what is in our own power, but they seek for what is not in our power. For to be a slave or free is not our doing. To be tall, again, or short is not in our own power, or to be aged, or well grown, and such like. But to be forbearing and kind, and so forth, are matters of our own choice; and God demands of us only those things of which we have control. And quite reasonably. For He does not call us to grace because of his own need, but because of doing us kindness; but kings, because of services required by them; and they carry men off to an outward and material warfare, but He to a spiritual combat; and it is not only in the case of heathen wars, but in the case of the games also that one may see the same analogy. For they who are about to be brought into the theatre, do not descend to the contest until the herald himself takes them beneath the gaze of all, and leads them round, shouting out and saying, Has any one a charge against this person? although in that case the struggle is not concerned with the soul, but with the body. Wherefore then do you demand proofs of nobleness? But in this case there is nothing of the kind, but all is different, our contest not consisting of hand locked in hand, but in philosophy of soul, and excellence of mind. The president of our conflicts does the opposite. For he does not take us, and lead us round and say, Has any one a charge against this man? but cries out, Though all men, though demons, stand up with the devil and accuse him of extreme and unspeakable crimes, I reject him not, nor abhor him, but removing him from his accusers, and freeing him from his wickedness, thus I bring him to the contest. And this is very reasonable. For there indeed the president contributes nothing towards the victory, in the case of the combatants, but stands still in the midst. But here, the President of the contests for holiness becomes a fellow-combatant, and helper, sharing with them the conflict against the devil.

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And not only is it wonderful that he forgives our sins, but also that he does not reveal them or make them public and obvious, nor does he force us to come forward into the middle and confess our errors. Instead, he tells us to defend ourselves to him alone and to confess to him only. Yet with ordinary judges, if someone told any of the robbers or grave-robbers, when they are arrested, to confess their errors and be free from punishment, they would eagerly accept this, despising the shame because they desire safety. But in this case there is nothing like that. He both forgives the sins and does not force us to line them up before any spectators. He seeks only one thing: that the person who receives this forgiveness should understand the greatness of the gift. How is it not absurd, then, that in cases where he does us a service, he is content with our testimony alone, but in those where we serve him, we look for others as witnesses and do something for show? While we marvel at his kindness, let us demonstrate our actions, and above all else let us control the force of our tongue and not always be speaking. For in a multitude of words, sin is not lacking. If you have something useful to say, then open your lips. But if there is nothing necessary for you to say, be silent, for that is better. Are you a craftsman? As you sit at work, sing psalms. Do you not want to sing aloud? Do it in your heart; a psalm is a great companion. In this way you will suffer nothing serious and will be able to sit in your workshop as if in a monastery. For it is not the suitability of the place but the strictness of your character that will give us peace. Paul, at least, while working at his trade in a workshop, suffered no harm to his own virtue. So do not say, "How can I, being a craftsman and a poor man, be a philosopher?" This is actually the very reason why you can be a philosopher. For poverty is far more helpful to godliness for us than wealth, and work more than idleness, since wealth is even a hindrance to those who are not careful. For when it is necessary to put away anger, to extinguish envy, to control passion, to offer prayer, to show patience and gentleness, kindness and love, how would poverty be an obstacle? For it is not possible to accomplish these things by spending money, but by showing the right attitude. Almsgiving especially needs money, but even it shines more brightly through poverty. For the woman who gave the two coins was poorer than everyone else, yet she surpassed them all. Let us not consider wealth to be anything great, or gold to be better than clay. For the value of material things does not come from their nature but from our opinion of them. For if anyone would investigate carefully, iron is much more necessary than gold. The one contributes nothing to any need in our life, but the other has provided the greater part of our needs, serving countless crafts. And why do I speak of a comparison between gold and iron? For these ordinary stones are more necessary than precious stones. From precious stones nothing useful could be made, but from these, houses and walls and cities are built. But show me what benefit could come from these pearls—or rather, what harm would not result? For so that you may wear one pearl earring, countless poor people go hungry. What excuse will you come up with? What pardon?

4. And not only is this the wonderful thing that he remits our sins, but that he not even reveals them nor makes them manifest and patent, nor compels us to come forward into the midst, and to tell out our errors, but bids us make our defense to him alone, and to confess ourselves to him. And yet among secular judges, if any tell any of the robbers or grave-riflers, when they are arrested, to tell their errors and be quit of their punishment, they would accede to this with all readiness, despising the shame through desire of safety. But in this case there is nothing of this kind, but he both remits the sins, nor compels us to marshal them in array before any spectators. But one thing alone he seeks, that he who enjoys this remission should learn the greatness of the gift. How is it not, therefore, absurd that in case where he does us service, he should be content with our testimony only, but in those where we serve him we seek for others as witnesses, and do a thing for ostentation's sake? While we wonder then at his kindliness, let us show forth our doings, and before all others let us curb the vehemence of our tongue, and not always be giving utterance. For in the multitude of words there wants not transgression. Proverbs 10:19 If indeed then you have anything useful to say, open your lips. But if there be nothing necessary for you to say, be silent, for it is better. Are you a handicraftsman? As you sit at work, sing psalms. Do you not wish to sing with your mouth? Do this in your heart; a psalm is a great companion. In this case you shall undergo nothing serious, but shall be able to sit in your workshop as in a monastery. For not suitableness of place, but strictness of morals will afford us quiet. Paul, at least, pursuing his trade in a workshop suffered no injury to his own virtue. Acts 18:3 Do not thou therefore say, How can I, being a handicraftsman and a poor man, be a philosopher? This is indeed the very reason why you may be a philosopher. For poverty is far more conducive to piety for us than wealth, and work than idleness; since wealth is even a hinderance to those who do not take heed. For when it is needful to dismiss anger, to extinguish envy, to curb passion, to offer prayer, to exhibit forbearance and meekness, kindliness and charity, when would poverty be a bar? For it is not possible by spending money to accomplish these things, but by exhibiting a right disposition; almsgiving especially needs money, but even it shines forth in greater degree through poverty. For she who spent the two mites was poorer than all men, and yet surpassed all. Luke 21:2-4 Let us not then consider wealth to be anything great, nor gold to be better than clay. For the value of material things is not owing to their nature, but to our estimate of them. For if any one would inquire carefully, iron is much more necessary than gold. For the one contributes to no need of our life, but the other has furnished us with the greater part of our needs, ministering to countless arts; and why do I speak of a comparison between gold and iron? For these stones are more necessary than precious stones. For of those nothing serviceable could be made, but out of these, houses and walls and cities are erected. But do thou show me what gain could be derived from these pearls, rather what harm would not happen? For in order that you may wear one pearl drop, countless poor people are pinched with hunger. What excuse will you hit upon? What pardon?

Do you want to adorn your face? Then do so not with pearls, but with modesty and dignity. In this way your appearance will be more graceful in your husband's eyes. For the other kind of adornment tends to plunge him into suspicious jealousy, and into hostility, quarrelsomeness, and conflict, since nothing is more troublesome than a face that is under suspicion. But the ornament of compassion and modesty drives away all evil suspicion and will bind your partner to you more strongly than any chain. For natural beauty does not give as much attractiveness to the face as does the disposition of the one who looks at it, and nothing produces that disposition as readily as modesty and dignity. So if a woman is beautiful but her husband is ill-disposed toward her, she appears to him the most worthless of all women. And if she is not fair of face but her husband is well-disposed toward her, she appears more beautiful than all. For judgment is given not according to the nature of what is seen, but according to the disposition of those who see it. So adorn your face with modesty, dignity, compassion, loving-kindness, charity, affection for your husband, patience, gentleness, and endurance of hardship. These are the colors of virtue. Through these you will attract angels, not human beings, to be your admirers. Through these you will have God to commend you, and when God receives you, he will certainly win over your husband for you. For if the wisdom of a man illuminates his face, how much more does the virtue of a woman illuminate hers? And if you consider this to be a great ornament, tell me what advantage will the pearls have on that day? But why is it necessary to speak of that day, when it is possible to demonstrate all this from what happens now? When those who thought it right to insult the emperor were dragged to the judgment hall and were in danger of extreme punishment, then the mothers and wives laid aside their necklaces and golden ornaments and pearls and all adornment and golden clothing, wearing simple and humble dress and covered with ashes, and prostrated themselves before the doors of the judgment hall and thus won over the judges. And if in these earthly courts the golden ornaments and pearls and elaborate dress would have been a trap and a betrayal, but patience and gentleness and ashes and tears and humble garments persuaded the judge, how much more would this be true at that impartial and fearful tribunal? For what reason will you be able to give, what defense, when the Master charges you with these pearls and brings forward the poor who have perished from hunger? For this reason Paul said, not with braided hair, or gold, or pearls, or expensive clothing. For in these things there would be a trap. And even if we were to enjoy them continually, we will still lay them aside at death. But what arises from virtue brings complete security and no change or instability, but here it makes us more secure and also accompanies us there. Do you wish to possess pearls and never to lay aside this wealth? Take off all ornament and place it in the hands of Christ through the poor. He will keep all your wealth for you when he raises up your body with great radiance. Then he will clothe you with better wealth and greater ornament, since what we have now is mean and absurd. Consider then whom you wish to please and for whose sake you put on this ornament—not so that the ropemaker and the coppersmith and the shopkeeper may admire you. Are you not ashamed, do you not blush when you display yourself to them? You do everything for the sake of those whom you do not consider worthy of speaking to.

Do you wish to adorn your face? Do so not with pearls, but with modesty, and dignity. So your countenance will be more full of grace in the eyes of your husband. For the other kind of adorning is wont to plunge him into a suspicion of jealousy, and into enmity, quarrelsomeness and strife, for nothing is more annoying than a face which is suspected. But the ornament of compassion and modesty casts out all evil suspicion, and will draw your partner to you more strongly than any bond. For natural beauty does not impart such comeliness to the face as does the disposition of him who beholds it, and nothing is so wont to produce that disposition as modesty and dignity; so that if any woman be comely, and her husband be ill affected towards her, she appears to him the most worthless of all women; and if she do not happen to be fair of face, but her husband be well affected towards her, she appears more comely than all. For sentence is given not according to the nature of what is beheld, but according to the disposition of the beholders. Adorn your face then with modesty, dignity, pity, lovingkindness, charity, affection for your husband, forbearance, meekness, endurance of ill. These are the tints of virtue. By means of these you will attract angels not human beings to be your lovers. By means of these you have God to commend you, and when God receives you, he will certainly win over your husband for you. For if the wisdom of a man illuminates his countenance, Ecclesiastes 8:1 much more does the virtue of a woman illuminate her face; and if you consider this to be a great ornament, tell me what will be the advantage of the pearls in that day? But why is it necessary to speak of that day, since it is possible to show all this from what happens now. When, then, they who thought fit to revile the emperor were dragged to the judgment hall, and were in danger of extreme measures being taken, then the mothers, and the wives, laying aside their necklaces, and their golden ornaments, and pearls, and all adornment, and golden raiment, wearing a simple and mean dress, and besprinkled with ashes, prostrated themselves before the doors of the judgment hall and thus won over the judges; and if in the case of these earthly courts of justice, the golden ornaments, and the pearls, and the variegated dress would have been a snare and a betrayal, but forbearance, and meekness, and ashes, and tears, and mean garments persuaded the judge, much more would this take place in the case of that impartial and dread tribunal. For what reason will you be able to state, what defense, when the Master lays these pearls to your charge, and brings the poor who have perished with hunger into the midst? On this account Paul said, not with braided hair, or gold, or pearls, or costly raiment. 1 Timothy 2:9 For therein would be a snare. And if we were to enjoy them continually, yet we shall lay them aside with death. But arising out of virtue there is all security, and no vicissitude and changeableness, but here it makes us more secure, and also accompanies us there. Do you wish to possess pearls, and never to lay aside this wealth? Take off all ornament and place it in the hands of Christ through the poor. He will keep all your wealth for you, when He shall raise up your body with much radiancy. Then He shall invest you with better wealth and greater ornament, since this present is mean and absurd. Consider then whom you wish to please, and for whose sake you put on this ornament, not in order that the ropemaker and the coppersmith and the huckster may admire. Then are you not ashamed, nor do you blush when you show yourself to them? Doing all on their account whom you do not consider worthy of accosting.

How then will you laugh at this foolish idea? If you remember those words you spoke when you were initiated: "I renounce you, Satan, and your pomp, and your service." For the obsession with pearls is part of Satan's pomp. You received gold not so that you might fasten it to your body, but so that you might help and feed the poor. Therefore say constantly, "I renounce you, Satan." Nothing is safer than these words if we prove them through our actions.

How then will you laugh this fancy to scorn? If you will remember that word, which you sent forth when thou were initiated, I renounce you, Satan, and your pomp, and your service. For the frenzy about pearls is a pomp of Satan. For you received gold not in order that you might bind it on to your body, but in order that you might release and nourish the poor. Say therefore constantly, I renounce you, Satan. Nothing is more safe than this word if we shall prove it by our deeds.

I think it's important for those of you who are about to be initiated to understand this. This word is a covenant with the Master. Just as we, when we buy slaves, first ask those being sold if they are willing to be our servants, Christ does the same. When He is about to receive you into service, He first asks if you want to leave that cruel and relentless tyrant, and He receives covenants from you. His service is not forced on you. And see the lovingkindness of God. We, before we pay the price, ask those being sold, and when we learn they are willing, then we pay the price. But Christ does not do this. He even paid the price for all of us—His precious blood. For, He says, you were bought with a price. Nevertheless, even then He does not compel those who are unwilling to serve Him. Unless you have grace, He says, and of your own accord and will decide to enroll yourself under my rule, I do not compel or force you. We would not have chosen to buy wicked slaves. But if we ever did choose to do so, we buy them with a perverted choice and pay a corresponding price for them. But Christ, buying ungrateful and lawless slaves, paid the price of a first-quality servant—indeed, much more, so much greater that neither speech nor thought can express its greatness. For He did not give heaven, or earth, or sea, but gave up what is more valuable than all these—His own blood. That is how He bought us. And after all this, He does not require witnesses or registration from us, but is content with a single word, if you say it from your heart. "I renounce you, Satan, and your pomp" includes everything. Let us then say this—"I renounce you, Satan"—as people who will have that word demanded of them in that world on that day, and let us keep it so that we may then return this deposit safely. Satan's pomps are theaters, the circus, all sin, observance of days, incantations, and omens.

5. This I think it right that you who are about to be initiated should learn. For this word is a covenant with the Master. And just as we, when we buy slaves, first ask those who are being sold if they are willing to be our servants: So also does Christ. When He is about to receive you into service, He first asks if you wish to leave that cruel and relentless tyrant, and He receives covenants from you. For his service is not forced upon you. And see the lovingkindness of God. For we, before we put down the price, ask those who are being sold, and when we have learned that they are willing, then we put down the price. But Christ not so, but He even put down the price for us all; his precious blood. For, He says, you were bought with a price. 1 Corinthians 7:25 Notwithstanding, not even then does He compel those who are unwilling, to serve him; but unless you have grace, He says, and of your own accord and will determinest to enroll yourself under my rule, I do not compel, nor force you. And we should not have chosen to buy wicked slaves. But if we should at any time have so chosen, we buy them with a perverted choice, and put down a corresponding price for them. But Christ, buying ungrateful and lawless slaves, put down the price of a servant of first quality, nay rather much more, and so much greater that neither speech nor thought can set forth its greatness. For neither giving heaven, nor earth, nor sea, but giving up that which is more valuable than all these, his own blood, thus He bought us. And after all these things, he does not require of us witnesses, or registration, but is content with the single word, if you say it from your heart. I renounce you, Satan, and your pomp, has included all. Let us then say this, I renounce you, Satan, as men who are about in that world at that day to have that word demanded of them, and let us keep it in order that we may then return this deposit safe. But Satan's pomps are theatres, and the circus, and all sin, and observance of days, and incantations and omens.

And what are omens, someone asks? Often when leaving his house, a person sees a one-eyed or lame man and avoids him as an omen. This is a pomp of Satan. Meeting the man does not make the day turn out badly, but living in sin does. When you go out, then, watch out for one thing—that sin does not meet you. For this is what trips us up. Without this, the devil will be able to do us no harm. What are you saying? You see a man and avoid him as an omen, and do not see the snare of the devil, how he sets you at war with someone who has done you no wrong, how he makes you the enemy of your brother without any just reason? But God has commanded us to love our enemies, yet you turn away from someone who did you no wrong, having nothing to accuse him of, and do you not consider how great is the absurdity, how great the shame, or rather how great is the danger? Can I speak of anything more absurd? I am ashamed, indeed, and I blush, but for the sake of your salvation, I am compelled to speak of it. If a virgin meets him, he says the day becomes unsuccessful, but if a prostitute meets him, it is favorable and profitable and full of much good fortune. Are you ashamed? And do you strike your foreheads and bend to the ground? But do not do this because of the words I have spoken, but because of the deeds that have been done. See then, in this case, how the devil hid his snare, so that we might turn away from the modest but greet and befriend the unchaste. For since he has heard Christ saying that whoever looks at a woman to desire her has already committed adultery with her, and has seen many overcome unchastity, wishing to cast them again into sin by another wrong, through this superstitious observance he gladly persuades them to pay attention to whorish women.

And what are omens? says one. Often when going forth from his own house he has seen a one-eyed or lame man, and has shunned him as an omen. This is a pomp of Satan. For meeting the man does not make the day turn out ill, but to live in sin. When you go forth, then, beware of one thing — that sin does not meet you. For this it is which trips us up. And without this the devil will be able to do us no harm. What do you say? You see a man, and shunnest him as an omen, and dost not see the snare of the devil, how he sets you at war with him who has done you no wrong, how he makes you the enemy of your brother on no just pretext; but God has bidden us love our enemies; but you are turned away from him who did you no wrong, having nothing to charge him with, and do you not consider how great is the absurdity, how great the shame, rather how great is the danger? Can I speak of anything more absurd? I am ashamed, indeed, and I blush: But for your salvation's sake, I am, I am compelled to speak of it. If a virgin meet him he says the day becomes unsuccessful; but if a harlot meet him, it is propitious, and profitable, and full of much business; are you ashamed? And do you smite your foreheads, and bend to the ground? But do not this on account of the words which I have spoken, but of the deeds which have been done. See then, in this case, how the devil hid his snare, in order that we might turn away from the modest, but salute and be friendly to the unchaste. For since he has heard Christ saying that He who looks on a woman to desire her, has already committed adultery with her, Matthew 5:28 and has seen many get the better of unchastity, wishing by another wrong to cast them again into sin, by this superstitious observance he gladly persuades them to pay attention to whorish women.

What should we say about those who use charms and amulets, and wrap their heads and feet with golden coins bearing the image of Alexander of Macedon? Tell me, are these our hopes — that after the cross and death of our Master, we should place our hopes of salvation on the image of a Greek king? Don't you know what great things the cross has accomplished? It has abolished death, extinguished sin, made Hades useless, undone the power of the devil — and is it not worthy of trust for the health of the body? It has raised up the whole world, and do you not take courage in it? Tell me, what punishment would you deserve? You not only carry amulets with you always, but you bring drunken and half-witted old women into your house to perform incantations, and are you not ashamed? Do you not blush, after receiving so great a philosophy, to be terrified by such things? And there is something more serious than this error. For when we give these warnings and try to lead them away, they think they are defending themselves and say that the woman who performs these incantations is a Christian and utters nothing else than the name of God. For this very reason I especially hate and turn away from her, because she uses the name of God for mockery. For even the demons uttered the name of God, but they were still demons. They used to say to Christ, "We know who you are, the Holy One of God" (Mark 1:24), and yet he rebuked them and drove them away. For this reason, then, I beg you to cleanse yourselves from this error and to hold fast to this word as a staff. Just as none of you would choose to go down to the marketplace without sandals and cloak, so never enter the marketplace without this word. Before you cross the threshold of the gateway, say this word first: I leave your ranks, Satan, and your pomp and your service, and I join the ranks of Christ. Never go out without this word. This shall be a staff to you, this your armor, this an impregnable fortress. Accompany this word with the sign of the cross on your forehead. For in this way, not only any person who meets you, but even the devil himself, will be unable to hurt you at all when he sees you appearing everywhere with these weapons. Discipline yourself by these means from now on, so that when you receive the seal you may be a well-equipped soldier. Plant your trophy against the devil and receive the crown of righteousness, which may it be the lot of us all to obtain, through the grace and lovingkindness of our Lord Jesus Christ, with whom be glory to the Father and to the Holy Spirit forever and ever. Amen.

And what is one to say about them who use charms and amulets, and encircle their heads and feet with golden coins of Alexander of Macedon. Are these our hopes, tell me, that after the cross and death of our Master, we should place our hopes of salvation on an image of a Greek king? Do you not know what great result the cross has achieved? It has abolished death, has extinguished sin, has made Hades useless, has undone the power of the devil, and is it not worth trusting for the health of the body? It has raised up the whole world, and do you not take courage in it? And what would you be worthy to suffer, tell me? Thou dost not only have amulets always with you, but incantations bringing drunken and half-witted old women into your house, and are you not ashamed, and do you not blush, after so great philosophy, to be terrified at such things? And there is a graver thing than this error. For when we deliver these exhortations, and lead them away, thinking that they defend themselves, they say, that the woman is a Christian who makes these incantations, and utters nothing else than the name of God. On this account I especially hate and turn away from her, because she makes use of the name of God, with a view to ribaldry. For even the demons uttered the name of God, but still they were demons, and thus they used to say to Christ, We know you who you are, the Holy One of God, Mark 1:24 and notwithstanding, he rebuked them, and drove them away. On this account, then, I beseech you to cleanse yourselves from this error, and to keep hold of this word as a staff; and just as without sandals, and cloak, no one of you would choose to go down to the market-place, so without this word never enter the market-place, but when you are about to pass over the threshold of the gateway, say this word first: I leave your ranks, Satan, and your pomp, and your service, and I join the ranks of Christ. And never go forth without this word. This shall be a staff to you, this your armor, this an impregnable fortress, and accompany this word with the sign of the cross on your forehead. For thus not only a man who meets you, but even the devil himself, will be unable to hurt you at all, when he sees you everywhere appearing with these weapons; and discipline yourself by these means henceforth, in order that when you receive the seal you may be a well-equipped soldier, and planting your trophy against the devil, may receive the crown of righteousness, which may it be the lot of us all to obtain, through the grace and lovingkindness of our Lord Jesus Christ, with whom be glory to the Father and to the Holy Spirit for ever and ever — Amen.