Instructions to Catechumens

By St. John Chrysostom

FIRST INSTRUCTION

To those about to be illuminated; and for what reason the layer 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.

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 dearly, 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 ye 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 thee," 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 hath not seen, and ear hath not heard and which have entered not
into the heart of man, such are the things which God hath prepared for them that love him." Now
Joseph indeed said to that chief butler, "yet three days and Pharaoh will restore thee to thy chief
butlership." But I do not say, yet three days and ye 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, "Thou shalt
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.

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 thou shalt open the heart of him who is lying there,
thou wilt 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 him self, 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?

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 hast thou," saith
He, "that thou didst not receive? but if thou didst receive it, why dost thou glory, as if thou hadst not
received it?" 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 wished to say this to you. But I see that our discourse now constrains us to something
more necessary. For it is necessary to say what baptism is, and for what reason it enters into our life,
and what good things it conveys to us.

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 layer of regeneration. "He saved
us," he saith, "through the laver of regeneration, and renewing of the Holy Ghost." It is called also
illumination, and this St. Paul again has called it, "For call to remembrance the former days in which
after ye were illuminated ye 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 called also, baptism: "For as many of you as were baptized into
Christ did put on Christ." It is called also burial: "For we were buried" saith he, "with him, through
baptism, into death." It is called circumcision: "In whom ye 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 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 lotus finish our discourse by
declaring its meaning; but in the meantime, let us extend our teaching a little further. There is that layer
by means of the baths, common to all men, which is wont to wipe off bodily uncleanness; and there is
the Jewish layer, 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 ease 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 accounteth anything to be common." Dost thou 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 eateth with
offense." Dost thou see that it is not to eat, but to eat with offense, that is the cause of uncleanness?

3. Such is the defilement from which the layer of the Jews cleansed. But the layer 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 dean, 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 thou
mayest not think that what is said is mere vain boasting, hear Paul speaking of the power of the layer,
"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 shah inherit the
kingdom of God." 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 ye were washed, but ye were sanctified, but ye 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 lover 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 "ye were
washed," but also "ye 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 layer take away all our sins, is it called, not a layer 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 fails 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.

4. And speaking darkly of this crushing, and this mystic cleansing, the prophet of old said, "Thou shalt
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 thou art my Son," he says, "to-day have I begotten thee, ask of me
and I will give the heathen for three inheritance, the utmost parts of the earth for thy possession."
Dost thou 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, "Thou shall rule them with a rod of
iron;" not grievous, but strong: "thou shalt break them in pieces like a potter's vessel." Behold then,
the layer 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." 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?" It is possible therefore for God not only to restore those who are
made of clay, through the layer 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 ye are now about to receive, unsullied. In order, then, that ye 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 prac ticed them amongst
ourselves, and having learnt 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." 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." 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 thy mouth," 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?" Dost
thou not see, each one fearing these fails 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." And Christ points to the same thing when he
says, "By thy words thou shalt be condemned, and by thy words thou shalt be justified." For the
tongue stands in the midst ready for use on either hand. "Thou art its master. Thus indeed a sword
lies in the midst, and if thou use it against thine enemies, this organ becomes a means of safety for
thee. But if thou thrust its stroke against thyself, not the nature of the iron, but thine own transgression
becomes the cause of thy 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 thine own sins. Thrust not the stroke against thy 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, dost thou 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.

5. But in order that we may not by saying everything at once to-day, 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 ye 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 thou wilt, 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 thou art
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, saith he, is of the devil), why dost thou bring this person and that person
forward? For not because of the carelessness of thy fellow servants, but from the injunctions of his
own laws, will God record his vote against thee. I have commanded, he says, thou oughtest to obey,
not to shelter thyself behind such and such a person and concern thyself 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. Hast thou a wife, hast thou 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 thou knowest the power of custom, to such an extent study to be freed from
any evil custom, and transfer thyself to any other most useful one. For as that custom is often able to
trip thee up, though thou art careful, and guardest thyself, and takest thought, and consideration, so if
thou transferrest thyself to the good custom of abstaining from oaths, thou wilt 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 thy kindred and acquaintance this favor, that he advise
thee and exhort thee to flee from oaths, and reprove thee, when detected in them. For the watch over
thee 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 sweating 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, thou
wouldest not dare to call upon as witness in the market to such things; but even if thou attemptedst it,
thou wilt pay the penalty of thine insolence. But the King of Heaven, the Lord of Angels, when
disputing both about purchases and money, and what not, thou draggest 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.

SECOND INSTRUCTION

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.

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 ye should hear simply, but in order that ye 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, "To-day if ye 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 thou wilt consider the common name of our race, thou wilt 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," showing that this is a man; even as
therefore another says, "Fear God, and keep his commandments, because this is the whole man." But
if the name man affords such a great incentive to virtue, much rather the term faithful. For thou art
called faithful on this account, because thou hast faith in God, and thyself art entrusted from Him with
righteousness, sanctification, cleansing of soul, adoption, the kingdom of heaven. He entrusted thee
with these, and handed them over to thee. 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 thou
givest him even a cup of cold water, thou shalt 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.

This too he has bidden thee do according to thy power, with what has been entrusted to thee, to
extend the holiness which thou hast received, and to make the righteousness which comes from the
layer 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 thee 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 thou mightest
show thy 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 thy labors for thee, and by what has
been already given may also put thee in good hope for that which is to come. On this account, too,
thou art about to be called newly-enlightened, because thy light is ever new, if thou wilt, 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 shineth 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.

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 thou hast the most excellent of raiment, thou hast a spiritual; table thou
hast the glory from on high, and Christ is become to thee all things, thy table, thy raiment, thy home,
thy head, thy stem. "For as many of you as were baptized into Christ, did put on Christ." See how he
has become raiment for thee. Dost thou wish to learn how he becomes a table for thee? "He who
eateth me," says He, "as I live because of the Father, he also shall live because of me;" and that he
becometh a home for thee, "he that eateth my flesh abideth in me, and I in him; and that He is a stem
He says again, "I am the vine, ye the branches," and that he is brother, and friend, and bridegroom, "I
no longer call you servants: for ye are my friends;" and Paul again, "I espoused you to one husband,
that I might present you as a pure virgin to Christ;" and again, "That he might be the first-born among
many brethren;" and we become not his brethren only, but also his children, "For behold," he says, "I
and the children which God has given me" 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, caring himself besides, our
head. Knowing all these matters, beloved, requite thy benefactor by the best conversation, and
considering the greatness of the sacrifice, adorn the members of thy body; consider what thou
receivest in thine 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 thou receivest in thine hand, and keep it clean from
all covetousness and extortion; think that thou dost not receive this in thy hand, but also puttest it to
thy mouth, and guard thy 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 thy neighbor, but keep thy
thoughts pure from all evil. Thus thou shall be able to keep thine eyes too, and thy hearing safe. For is
it not monstrous, after this mystic voice is borne from heaven--I mean the voice of the Cherubim--to
defile thy hearing with lewd songs,, and dissolute melodies? and does it not deserve the utmost
punishment if, with the same eyes with which thou lookest upon the unspeakable and dread
mysteries, thou lookest upon harlots, and dost commit adultery in thy heart. Thou art 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 thee to buy, but rather there is not even need to purchase, yea he himself who calls thee
gives it thee gratis, in order that thou mayest not be able to plead poverty in excuse. Keep, therefore,
the raiment which thou receivedst. For if thou losest it, thou wilt not be able to use it henceforth, or to
buy it. For this kind of raiment is nowhere sold. Hast thou heard how those who were initiated, in old
time, groaned, and beat their breasts, their conscience thereupon exciting them? Beware then,
beloved, that thou do not at any time suffer like this. But how wilt thou not suffer, if thou 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.

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;" 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." 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 thee, 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 thy soul is the portrait; before therefore
the true coloring of the spirit comes, wipe out habits which have wrongly been implanted in thee,
whether swearing, or falsehood, or insolence, or base talking, or jesting, or whatever else thou hair a
habit of doing of things unlawful. Away with the habit, in order that thou mayest not return to it, after
baptism. The layer causes the sins to disappear. Correct thy habits, so that when the colors are
applied, and the royal likeness is brought out, thou mayest no more wipe them out in the future; and
add damage and scars to the beauty which has been given thee 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 thy substance? He has not
injured thee in regard to thy soul, but thy money. But if thou cherish ill-will against him, thou hast
injured thyself in regard to thy soul. For the money taken away has wrought thee no damage, nay has
even been profitable, but thou by not dismissing thine anger wilt give account in the other world for
this cherishing of ill-will. Has any one reviled thee and insulted thee. He has in no way injured thy
soul, and not even thy body. Hast thou reviled in return and insulted? Thou hast injured thyself in
regard to thy soul, for for the words which thou hast Said thou art 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 hath 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 thou art a prisoner, not even this would be ever any hinderance to thee as regards
virtue. And how this is I proceed to say. Has any of thy household grieved thee and provoked thee?
dismiss thy wrath against him. Have bonds, and poverty, and obscurity been any hinderance to thee
in this respect? and why do I say hinderance? They have both helped and contributed to restrain
pride. Hast thou seen another prospering? do not envy him. For not even in this case is poverty a
bar. Again, whenever thou needest 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 dost thou 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.

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 wanteth not transgression." If indeed then thou hast anything useful to say, open thy lips. But if
there be nothing necessary for thee to say, be silent, for it is better. Art thou a handicraftsman? as
thou sittest at work, sing psalms. Dost thou not wish to sing with thy mouth? do this in thine heart; a
psalm is a great companion. In this case thou shall undergo nothing serious, but shalt be able to sit in
thy 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. 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 thou mayest 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 fight 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. 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 thou mayest wear one pearl drop, countless poor people are pinched with
hunger. What excuse wilt thou hit upon? what pardon?

Dost thou wish to adorn thy face? Do so not with pearls, but with modesty, and dignity. So thy
countenance will be more full of grace in the eyes of thy 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 thy partner to thee 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 thy face then with modesty,
dignity, pity, lovingkindness, charity, affection for thy husband, forbearance, meekness, endurance of
ill. These are the tints of virtue. By means of these thou wilt attract angels not human beings to be thy
lovers. By means of these thou hast God to commend thee, and when God receives thee, he will
certainly win over thy husband for thee. For if the wisdom of a man illuminates his countenance, much
more does the virtue of a woman illuminate her face; and if thou considerest 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 wilt thou be able to state,
what defense, when the Master lays these pearls to thy 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." 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. Dost thou
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 thy wealth for thee, when He shall raise up thy
body with much radiancy. Then He shall invest thee with better wealth and greater ornament, since
this present is mean and absurd. Consider then whom thou wishest to please, and for whose sake
thou puttest on this ornament, not in order that the ropemaker and the coppersmith and the huckster
may admire. Then art thou not ashamed, nor blushest thou when thou showest thyself to them? doing
all on their account whom thou dost not consider worthy of accosting.

How then wilt thou laugh this fancy to scorn? If thou wilt remember that word, which thou sentest
forth when thou wert initiated, I renounce thee, Satan, and thy pomp, and thy service. For the frenzy
about pearls is pomp of Satan. For thou didst receive gold not in order that thou mightest bind it on
to thy body, but in order that thou mightest release and nourish the poor. Say therefore constantly, I
renounce thee, Satan. Nothing is more safe than this word if we shall prove it by our deeds.

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 thee into service, He first
asks if thou wishest to leave that cruel and relentless tyrant, and He receives covenants from thee.
For his service is not forced upon thee. 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, ye were bought with a price. Notwithstanding, not even then does He compel
those who are unwilling, to serve him; but except thou hast grace, He says, and of thine own accord
and will determinest to enroll thyself under my rule, I do not compel, nor force thee. 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 thou sayest it from thy heart. "I renounce thee, Satan, and thy pomp," has included
all. Let us then say this, "I renounce thee, 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?" 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 thou goest forth, then, beware of one
thing--that sin does not meet thee. For this it is which trips us up. And without this the devil will be
able to do us no harm. What sayest thou? Thou seest a man, and shunnest him as an omen, and dost
not see the snare of the devil, how he sets thee at war with him who has done thee no wrong, how he
makes thee the enemy of thy brother on no just pretext; but God has bidden us love our enemies; but
thou art turned away from him who did thee no wrong, having nothing to charge him with, and dost
thou 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 looketh on a woman to desire her, has
already committed adultery with her," 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.

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? Dost thou
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 dost thou not take courage in it? And what wouldest thou be
worthy to suffer, tell me? Thou dost not only have amulets always with thee, but incantations bringing
drunken and half-witted old women into thine house, and art thou not ashamed, and dost thou 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 thee who thou art,
the Holy One of God," and notwithstanding, he rebuked them, and drave 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 thou art about to pass
over the threshold of the gateway, say this word first: I leave thy ranks, Satan, and thy pomp, and thy
service, and I join the ranks of Christ. And never go forth without this word.

This shall be a staff to thee, this thine armor, this an impregnable fortress, and accompany this word
with the sign of the cross on thy 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 thee everywhere appearing with these
weapons; and discipline thyself by these means henceforth, in order that when thou receivest the seal
thou mayest be a well-equipped soldier, and planting thy 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.

Translated with Introduction and Notes by the Rev. W.R.W. Stephens, M.A.
Prebendary of Chichester and Rector of Woolbeding, Sussex
Assisted by the Rev. T.P. Brandram, M.A.
Rector of Rumboldswhyke, Chichester
Online Edition Copyright © 1999 by Kevin Knight