Church Fathers: Nicene Fathers Vol 14: 114.01.03 Homily V-VII

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Church Fathers: Nicene Fathers Vol 14: 114.01.03 Homily V-VII



TOPIC: Nicene Fathers Vol 14 (Other Topics in this Collection)
SUBJECT: 114.01.03 Homily V-VII

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Homily V.

John chapter 1, verse 3.-" All things were made by Him; and without Him was not anything made that was made."

[1.] Moses in the beginning of the history and writings of the Old Testament speaks to us of the objects of sense, and enumerates them to us at length. For, "In the beginning," he says, "God made the heaven and the earth," and then he adds, that light was created, and a second heaven and the stars, the various kinds of living creatures, and, that we may not delay by going through particulars, everything else. But this Evangelist, cutting all short, includes both these things and the things which are above these in a single sentence; with reason, because they were known to his hearers, and because he is hastening to a greater subject, and has instituted all his treatise, that he might speak not of the works but of the Creator, and Him who produced them all. And therefore Moses, though he has selected the smaller portion of the creation, (for he has spoken nothing to us concerning the invisible powers,) dwells on these things;hyperlink while John, as hastening to ascend to the Creator Himself, runs by both these things, and those on which Moses was silent, having comprised them in one little saying, "All things were made by Him." And that you may not think that he merely speaks of all the things mentioned by Moses, he adds, that "without Him was not anything made that was made." That is to say, that of created things, not one, whether it be visiblehyperlink or intelligiblehyperlink was brought into being without the power of the Son.

For we will not put the full stop after "not anything," as the heretics do. They, because they wish to make the Spirit created, say, "What was made, in Him was Life"; yet so what is said becomes unintelligible. First, it was not the time here to make mention of the Spirit, and if he desired to do so, why did he state it so indistinctly? For how is it clear that this saying relates to the Spirit? Besides, we shall find by this argument, not that the Spirit, but that the Son Himself, is created by Himself. But rouse yourselves, that what is said may not escape you; and come, let us read for a while after their fashion, for so its absurdity will be clearer to us. "What was made, in Him was Life." They say that the Spirit is called "Life." But this "Life" is found to be also "Light," for he adds, "And the Life was the Light of men." (Ver. 4.) Therefore, according to them the "Light of men" here means the Spirit. Well, but when he goes on to say, that "There was a man sent from God, to bear witness of that Light" (vers. 6, 7), they needs must assert, that this too is spoken of the Spirit; for whom he above called "Word," Him as he proceeds he calls "God," and "Life," and "Light." This "Word" he says was "Life," and this "Life" was "Light." If now this Word was Life, and if this Word and this Life became flesh, then the Life, that is to say, the Word, "was made flesh, and we beheld" Its "glory, the glory as of the Only-Begotten of the Father." If then they say that the Spirit is here called "Life," consider what strange consequences will follow. It will be the Spirit, not the Son, that was made flesh; the Spirit will be the Only-Begotten Son.

And those who read the passage so will fall, if not into this, yet in avoiding this into another most strange conclusion. If they allow that the words are spoken of the Son, and yet do not stop or read as we do, then they will assert that the Son is created by Himself. Since, if "the Word was Life," and "what was made in Him was Life"; according to this reading He is created in Himself and through Himself. Then after some words between, he has added, "And we beheld His glory, the glory as of the Only-Begotten of the Father." (Ver. 14.) See, the Holy Spirit is found, according to the reading of those who assert these things, to be also an only-begotten Son, for it is concerning Him that all this declaration is uttered by him. See when the word has swervedhyperlink from the truth, whither it is perverted, and what strange consequences it produces!

What then, says one, is not the Spirit "Light"? It is Light: but in this place there is no mention of the Spirit. Since even God (the Father) is called "Spirit," that is to say, incorporeal, yet God (the Father) is not absolutely meant wherever "Spirit" is mentioned. And why do you wonder if we say this of the Father? We could not even say of the Comforter, that wherever "Spirit" (is mentioned), the Comforter is absolutely meant, and yet this is His most distinctive name; still not always where Spirit (is mentioned is) the Comforter (meant). Thus Christ is called "the power of God" (1 Cor. 1. 24), and "the wisdom of God"; yet not always where "the power" and "the wisdom of God" are mentioned is Christ meant; so in this passage, although the Spirit does give "Light," yet the Evangelist is not now speaking of the Spirit.

When we have shut them out from these strange opinions, they who take all manner of pains to withstand the truth, say, (still clinging to the same reading,) "Whatever came into existencehyperlink by him was life, because," says one, "whatever came into existence was life." What then do you say of the punishment of the men of Sodom, and the flood, and hell fire, and ten thousand like things? "But," says one, "we are speaking of the material creation."hyperlink Well, these too belong entirely to the material creation. But that we may out of our abundancehyperlink refute their argument, we will ask them, "Is wood, life," tell me? "Is stone, life?" these things that are lifeless and motionless? Nay, is man absolutely life? Who would say so? he is not pure life,hyperlink but is capable of receiving life.

[2.] See here again, an absurdity; by the same succession of consequences we will bring the argument to such a point, that even hence you may learn their folly. In this way they assert things by no means befitting of the Spirit. Being driven from their other ground, they apply those things to men, which they before thought to be spoken worthily of the Spirit. However, let us examine the reading itself this way also. The creature is now called "life," therefore, the same is "light," and John came to witness concerning it. Why then is not he also "light"? He says that "he was not that light" (ver. 8), and yet he belonged to created things? How then is he not "light"? How was he "in the world, and the world was made by him"? (Ver. 10.) Was the creature in the creature, and was the creature made by the creature? But how did "the world know him not"? How did the creature not know the creature? "But as many as received him, to them gave he power to become the sons of God." (Ver. 12.) But enough of laughter. For the rest I leave it to you to attack these monstrous reasonings, that we may not seem to have chosenhyperlink to raise a laugh for its own sake, and waste the time without cause. For if these things are neither said of the Spirit, (and it has been shown that they are not,) nor of anything created, and yet they still hold to the same reading, that stranger conclusion than any which we before mentioned, will follow, that the Son was made by Himself. For if the Son is the true Light, and this Light was Life, and this Life was made in Him, this must needs be the result according to their own reading. Let us then relinquish this reading, and come to the recognized reading and explanation.hyperlink

And what is that? It is to make the sentence end at "was made," and to begin the next sentence with, "In Him was Life." What (the Evangelist) says is this, "Without Him was not anything made that was made"; whatever created thing was made, says he, was not made without Him. See you how by this short addition he has rectified all the besettinghyperlink difficulties; for the saying, that "without Him was not anything made," and then the adding, "which was made," includes things cognizable by the intellect,hyperlink but excludes the Spirit. For after he had said that "all things were made by Him," and "without Him was not anything made," he needed this addition, lest some one should say, "If all things were made by Him, then the Spirit also was made." "I," he replies, "asserted that whatever was made was made by Him, even though it be invisible, or incorporeal, or in the heavens. For this reason, I did not say absolutely, `all things,' but `whatever was made,' that is, `created things,' but the Spirit is uncreated."

Do you see the precision of his teaching? He has alluded to the creation of material things, (for concerning these Moses had taught before him,) and after bringing us to advance from thence to higher things, I mean the immaterial and the invisible, he excepts the Holy Spirit from all creation. And so Paul, inspired by the same grace, said, "For by Him were all things created." (Col i. 16.) Observe too here again the same exactness. For the same Spirit moved this soul also. That no one should except any created things from the works of God because of their being invisible, nor yet should confound the Comforter with them, after running through the objects of sense which are known to all, he enumerates also things in the heavens, saying, "Whether they be thrones, or dominions, or principalities, or powers"; for the expression "whether" subjoined to each, shows to us nothing else but this, that "by Him all things were made, and without Him was not anything made that was made."

But if you think that the expression "by"hyperlink is a mark of inferiority, (as making Christ an instrument,) hear him say, "Thou, Lord, in the beginning, hast laid the foundation of the earth, and the heavens are the work of Thy hands." (Ps. cii. 25.) He says of the Son what is said of the Father in His character of Creator; which he would not have said, unless he had deemed of Him as of a Creator, and yet not subservient to any. And if the expression "by Him" is here used, it is put for no other reason but to prevent any one from supposing the Son to be Unbegotten. For that in respect of the title of Creator He is nothing inferior to the Father; hear from Himself, where He saith, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will." (c. v. 21.) If now in the Old Testament it is said of the Son, "Thou, Lord, in the beginning hast laid the foundation of the earth," His title of Creator is plain. But if you say that the Prophet spoke this of the Father, and that Paul attributed to the Son what was said of the Father, even so the conclusion is the same. For Paul would not have decided that the same expression suited the Son, unless he had been very confident that between Father and Son there was an equality of honor; since it would have been an act of extremest rashness to refer what suited an incomparable Nature to a nature inferior to, and falling short of it. But the Son is not inferior to, nor falls short of, the Essence of the Father; and therefore Paul has not only dared to use these expressions concerning Him, but also others like them. For the expression "from Whom," which you decide to belong properly to the Father alone, he uses also concerning the Son, when he says, "from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God." (Col. ii. 19.)

[3.] And he is not content with this only, he stops your mouths in another way also, by applying to the Father the expression "by whom," which you say is a mark of inferiority. For he says, "God is faithful, by whom ye were called unto the fellowship of His Son" (1 Cor. i. 9): and again, "By His will" (1 Cor. i. 1, &c.); and in another place, "For of Him, and through Him, and to Him, are all things." (Rom. xi. 26.) Neither is the expression "fromhyperlink whom," assigned to the Son only, but also to the Spirit; for the angel said to Joseph, "Fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost." (Matt. i. 20.) As also the Prophet does not deem it improper to apply to the Father the expression "in whom,"hyperlink which belongs to the Spirit, when he says, "Inhyperlink God we shall do valiantly." (Ps. lx. 12.) And Paul, "Making request, if by any means now at length I might have a prosperous journey, in the will of God, to come unto you." (Rom. i. 10.) And again he uses it of Christ, saying, "In Christ Jesus." (Rom. vi. 11, 23, &c.) In short, we may often and continually find these expressions interchanged;hyperlink now this would not have taken place, had not the same Essence been in every instance their subject. And that you may not imagine that the words, "All things were made by Him," are in this case used concerning His miracles, (for the other Evangelists have discoursed concerning these;) he farther goes on to say, "He was in the world, and the world was made by Him"; (but not the Spirit, for This is not of the number of created things, but of those above all creation.)

Let us now attend to what follows. John having spoken of the work of creation, that "All things were made by Him, and without Him was not anything made that was made," goes on to speak concerning His Providence, where he saith, "In Him was Life." That no one may doubt how so many and so great things were "made by Him," he adds, that "In Him was Life." For as with the fountain which is the mother of the great deeps, however much you take away you nothing lessen the fountain; so with the energy of the Only-Begotten, however much you believe has been produced and made by it, it has become no whit the less. Or, to use a more familiar example, I will instance that of light, which the Apostle himself added immediately, saying, "And the Life was the Light." As then light, however many myriads it may enlighten, suffers no diminution of its own brightness; so also God, before commencing His work and after completing it, remains alike indefectible, nothing diminished, nor wearied by the greatness of the creation. Nay, if need were that ten thousand, or even an infinite number of such worlds be created, He remains the same, sufficient for them all not merely to produce, but also to control them after their creation. For the word "Life" here refers not merely to the act of creation, but also to the providence (engaged) about the permanence of the things created; it also lays down beforehand the doctrine of the resurrection, and is the beginninghyperlink of these marvelous good tidings.hyperlink Since when "life" has come to be with us, the power of death is dissolved; and when "light" has shone upon us, there is no longer darkness, but life ever abides within us, and death cannot overcome it. So that what is asserted of the Father might be asserted absolutely of Him (Christ) also, that "In Him we live and move and have our being." (Col. i. 16, Col i. 17.) As Paul has shown when he says, "By Him were all things created," and "by Him all things consist"; for which reason He has been called also "Root"hyperlink and "Foundation."hyperlink

But when you hear that "In Him was Life," do not imagine Him a compound Being, since farther on he says of the Father also, "As the Father hath Life in Himself, so hath He given to the Son also to have Life" (John v. 26); now as you would not on account of this expression say that the Father is compounded, so neither can you say so of the Son. Thus in another place he says, that "God is Light" (1 John i. 5), and elsewhere (it is said), that He "dwelleth in light unapproachable" (1 Tim. vi. 16); yet these expressions are used not that we may suppose a compounded nature,hyperlink but that by little and little we may be led up to the highest doctrines. For since one of the multitude could not easily have understood how His life was Life Impersonate,hyperlink he first used that humbler expression, and afterwards leads them (thus) trained to the higher doctrine. For He who had said that "He hath given Him (the Son) to have life" (c. v. 26); the Same saith in another place, "I am the Life" (c. xiv. 6); and in another, "I am the Light." (c. viii. 12.) And what, tell me, is the nature of this "light"? This kind (of light) is the object not of the senses, but of the intellect, enlightening the soul herself. And since Christ should hereafter say, that "None can come unto Me except the Father draw him" (c. vi. 44); the Apostle has in this place anticipated an objection, and declared that it is He (the Son) who "giveth light" (ver. 9); that although you hear a saying like this concerning the Father, you may not say that it belongs to the Father only, but also to the Son. For, "All things," He saith, "which the Father hath are Mine." (c. xvi. 15.)

First then, the Evangelist hath instructed us respecting the creation, after that he tells us of the goods relating to the soul which He supplied to us by His coming; and these he has darkly described in one sentence, when he says, "And the Life was the Light of men." (Ver. 4.) He does not say, "was the light of the Jews," but universally "of men": nor did the Jews only, but the Greeks also, come to this knowledge, and this light was a common proffer madehyperlink to all. "Why did he not add `Angels,' but said, `of men'?" Because at present his discourse is of the nature of men, and to them he came bearing glad tidings of good things.

"And the light shineth in darkness." (ver. 5.) He calls death and error, "darkness." For the light which is the object of our senses does not shine in darkness, but apart from it; but the preaching of Christ hath shone forth in the midst of prevailing error, and made it to disappear. And He by enduring deathhyperlink hath so overcome death, that He hath recovered those already held by it. Since then neither death overcame it, nor error, since it is bright everywhere, and shines by its proper strength, therefore he says,

"And the darkness comprehended it not." For it cannot be overcome, and will not dwell in souls which wish not to be enlightened.

[4.] But let it not trouble thee that It took not all, for not by necessity and force, but by will and consenthyperlink does God bring us to Himself. Therefore do not thou shut thy doors against this light, and thou shalt enjoy great happiness.hyperlink But this light cometh by faith, and when it is come, it lighteth abundantly him that hath received it; and if thou displayest a pure life (meet) for it, remains indwelling within continually. "For," He saith, "He that loveth Me, will keep My commandments; and I and My Father will come unto him, and make Our abode with him." (John xiv. 23; slightly varied.) As then one cannot rightly enjoy the sunlight, unless he opens his eyes; so neither can one largely share this splendor, unless he have expanded the eye of the soul, and rendered it in every way keen of sight.

But how is this effected? Then when we have cleansed the soul from all the passions. For sin is darkness, and a deep darkness; as is clear, because men do it unconsciously and secretly. For, "every one that doeth evil hateth the light, neither cometh to the light." (c. iii. 20.) And, "It is a shame even to speak of those things which are done of them in secret." (Eph. v. 12.) For, as in darkness a man knows neither friend nor foe, but cannot perceive any of the properties of objects; so too is it in sin. For he who desires to get more gain, makes no difference between friend and enemy; and the envious regards with hostile eyes the man with whom he is very intimate; and the plotter is at mortal quarrel with all alike. In short, as to distinguishing the nature of objects, he who commits sin is no better than men who are drunk or mad. And as in the night, wood, lead, iron, silver, gold, precious stones, seem to us all alike on account of the absence of the light which shows their distinctions; so he who leads an impure life knows neither the excellence of temperance nor the beauty of philosophy. For in darkness, as I said before, even precious stones if they be displayed do not show their luster, not by reason of their own nature, but because of the want of discernment in the beholders. Nor is this the only evil which happens to us who are in sin, but this also, that we live in constant fear: and as men walking in a moonless night tremble, though none be by to frighten them; so those who work iniquity cannot have confidence, though there be none to accuse them; but they are afraid of everything, and are suspicious, being pricked by their conscience: all to them is full of fear and distress,hyperlink they look about them at everything, are terrified at everything. Let us then flee a life so painful, especially since after this painfulness shall follow death; a deathless death, for of the punishment in that place there will be no end; and in this life they (who sin) are no better than madmen, in that they are dreaming of things that have no existence. They think they are rich when they are not rich, that they enjoy when they are not enjoying, nor do they properly perceive the cheat until they are freed from themadness and have shaken off the sleep. Wherefore Paul exhorts all to be sober, and to watch; and Christ also commands the same. For he who is sober and awake, although he be captured by sin, quickly beats it off; while he who sleeps and is beside himself, perceives not how he is held prisoner of it.

Let us then not sleep. This is not the season of night, but of day. Let us therefore "walk honestlyhyperlink as in the day" (Rom. xiii. 13); and nothing is more indecent than sin. In point of indecency it is not so bad to go about naked as in sin and wrong doing. That is not so great matter of blame, since it might even be caused by poverty; but nothing has more shame and less honor than the sinner. Let us think of those who come to the justice-hall on some account of extortion, or overreaching;hyperlink how base and ridiculous they appear to all by their utter shamelessness, their lies, and audacity.hyperlink But we are such pitiable and wretched beings, that we cannot bear ourselves to put on a garment awkwardly or awry; nay, if we see another person in this state, we set him right; and yet though we and all our neighbors are walking on our heads, we do not even perceive it. For what, say, can be more shameful than a man who goes in to a harlot? what more contemptible than an insolent, a foul-tongued or an envious man? Whence then is it that these things do not seem so disgraceful as to walk naked? Merely from habit. To go naked no one has ever willingly endured; but all men are continually venturing on the others without any fear. Yet if one came into an assembly of angels, among whom nothing of the sort has ever taken place, there he would clearly see the great ridicule (of such conduct). And why do I say an assembly of angels? Even in the very palaces among us, should one introduce a harlot and enjoy her, or be oppressed by excess of wine, or commit any other like indecency, he would suffer extreme punishment. But if it be intolerable hat men should dare such things in palaces, much more when the King is everywhere present, and observes what is done, shall we if we dare them undergo severest chastisement. Wherefore let us, I exhort you, show forth in our life much gentleness, much purity, for we have a King who beholds all our actions continually. In order then that this light may ever richly enlighten us, let us gladly accepthyperlink these bright beams,hyperlink for so shall we enjoy both the good things present and those to come, through the grace and lovingkindness of our Lord Jesus Christ, by whom, and with whom, to the Father, and the Holy Spirit, be glory for ever and ever. Amen.



Footnotes



1 i.e. the visible creation.

2 o9rato\n.

3 nohto\n.

4 e0kkulisqh, lit. "been rolled away."

5 gegone.

6 dhmiourgi/aj.

7 e0k periousi/aj.

8 au0tozwh/.

9 Sav. and Ms. Bodl. proh|sqai.

10 e0ch/ghsin.

11 u9formou=nta, lit. "blockading."

12 i.e. the things of the invisible world, opposed to o9rata;.

13 Or, through dia;.

14 e0k.

15 e0n w\|.

16 e0n.

17 i.e. applied alike to the different Persons in the Holy Trinity.

18 a@rxetai.

19 Or, "Gospels," Acts xvii. 28.

20 Isa. xi. 10, as quoted Rom. xv. 12; Rev. xxii. 16.

21 1 Cor. iii. 11.

22 su/nqesin.

23 e0nupo/statoj.

24 koino\n prou/keito.

25 Lit. "having been in death."

26 boulh/sei kai\ gnw/mh|.

27 trufh=j, "spiritual enjoyment."

28 a0gwni/aj.

29 eu0sxhmo/nwj, "decently."

30 pleoneci/aj.

31 i0tameuo/menoi.

32 e0pispasw/meqa.

33 a0kti=na.



Homily VI.

John chapter 1, verse 6.-"There was a man sent from God, whose name was John."

[1.] Having in the introduction spoken to us things of urgent importancehyperlink concerning God the Word, (the Evangelist) proceeding on his road, and in order, afterwards comes to the herald of the Word, his namesake John. And now that thou hearest that he was "sent from God," do not for the future imagine that any of the words spoken by him are mere man's words; for all that he utters is not his own, but is of Him who sent him. Wherefore he is calledhyperlink "messenger" (Mal. iii. 1), for the excellence of a messenger is, that he say nothing of his own. But the expression "was," in this place is not significative of his coming into existence, but refers to his office of messenger; for "`there was' a man sent from God," is used instead of "a man `was sent' from God."

How then do some say,hyperlink that the expression, "being in the form of God" (Phil. ii. 6) is not used of His invariable likenesshyperlink to the Father, because no article is added?hyperlink For observe, that the article is nowhere added here. Are these words then not spoken of the Father? What then shall we say to the prophet who says, that, "Behold, I send My messenger before Thy face, who shall prepare Thy way" (Mal. iii. 1, as found in Mark i. 2)? for the expressions "My" and "Thy" declare two Persons.

Ver. 7. "The same came for a witness, to bear witness of that Light."

What is this, perhaps one may say, the servant bear witness to his Master? When then you see Him not only witnessed to by His servant, but even coming to him, and with Jews baptized by him, will you not be still more astonished and perplexed? Yet you ought not to be troubled nor confused, but amazed at such unspeakable goodness. Though if any still continue bewilderedhyperlink and confused, He will say to such art one what He said to John, "Suffer it to be so now for thus it becometh us to fulfill all righteousness" (Matt. iii. 15); and, if any be still further troubled, again He will say to him toohyperlink what he said to the Jews, "But I receive not testimony from man." (c. v. 34.) If now he needs not this witness, why was John sent from God? Not as though He required his testimony -this were extremest blasphemy. Why then? John himself informs us, when he says,

"That all men through him might believe."

And Christ also, after having said that "I receive not testimony from man" (c. v. 34), in order that He may not seem to the foolish to clash withhyperlink Himself, by declaring at one time "There is another that beareth witness of Me and I know that hishyperlink witness is true" (c. v. 32) (for He pointed to John;) and at another, "I receive not testimony from man" (c. v. 34); He immediately adds the solution of the doubt, "But these things I say" for your own sake,hyperlink "that ye might be saved." As though He had said, that "I am God, and the really-Begottenhyperlink Son of God, and am of that Simple and Blessed Essence, I need none to witness to Me; and even though none would do so, yet am not I by this anything diminished in My Essence; but because I care for the salvation of the many,hyperlink I have descended to such humility as to commit the witness of Me to a man." For by reason of the groveling nature and infirmity of the Jews, the faith in Him would in this way be more easily received, and more palatable.hyperlink As then He clothed Himself with flesh, that he might not, by encountering men with the unveiled Godhead, destroy them all; so He sent forth a man for His herald, that those who heard might at the hearing of a kindred voice approach more readily. For (to prove) that He had no need of that (herald's) testimony, it would have sufficed that He should only have shown Himself who He was in His unveiled Essence, and have confounded them all. But this He did not for the reason I have before mentioned. He would have annihilatedhyperlink all, since none could have endured the encounter of that unapproachable light.hyperlink Wherefore, as I said, He put on flesh, and entrusted the witness (of Himself) to one of our fellow-servants, since He arrangedhyperlink all for the salvation of men, looking not only to His own honor, but also to what might be readily received by, and be profitable to, His hearers. Which He glanced at when He said, "These things I say" for your sake, "that ye might be saved." (c. v. 34.) And the Evangelist using the same language as his Master, after saying, "to bear witness of that Light," adds,

"That all men through Him might believe." All but saying, Think not that the reason why John the Baptist came to bear witness, was that he might add aught to the trustworthiness of his Master. No; (He came,) that by his means beings of his own classhyperlink might believe. For it is clear from what follows, that he used this expression in his anxiety to remove this suspicion beforehand, since he adds,

Ver. 8. "He was not that Light."

Now if he did not introduce this as setting himself against this suspicion, then the expression is absolutely superfluous, and tautology rather than elucidation of his teaching. For why, after having said that he "was sent to bear witness of that Light," does he again say, "He was not that Light"? (He says it,) not loosely or without reason; but, because, for the most part, among ourselves, the person witnessing is held to be greater, and generally more trustworthy than the person witnessed of; therefore, that none might suspect this in the case of John, at once from the very beginning he removes this evil suspicion, and having torn it up by the roots, shows who this is that bears witness, and who is He who is witnessed of, and what an interval there is between the witnessed of, and the bearer of witness. And after havingdone this, and shown His incomparable superiority, he afterwards proceeds fearlessly to the narrative which remains; and after carefully removing whatever strange (ideas) might secretly harborhyperlink in the minds of the simpler sort, so instills into allhyperlink easily and without impediment the word of doctrine in its proper order.

Let us pray then, that henceforth with the revelation of these thoughts and rightness of doctrine, we may have also a pure life and bright conversation,hyperlink since these things profit nothing unless good works be present with us. For though we have all faith and all knowledge of the Scriptures, yet if we be naked and destitute of the protection derived from (holy) living, there is nothing to hinder us from being hurried into the fire of hell, and burning for ever in the unquenchable flame. For as they who have done good shall rise to life everlasting, so they who have dared the contrary shall rise to everlasting punishment, which never has an end. Let us then manifest all eagerness not to mar the gain which accrues to us from a right faith by the vileness of our actions, but becoming well-pleasing to Him by these also, boldly to look on Christ. No happiness can be equal to this. And may it come to pass, that we all having obtainedhyperlink what has been mentioned, may do all to the glory of God; to whom, with the Only-Begotten Son and the Holy Ghost, be glory for ever and ever. Amen.



Footnotes



1 ta\ katepei/gonta.

2 al. prohgo/reutai, "is foretold."

3 Vid. supra, Hom. iv. 3.

4 a0parallaci/a vid. supra, Hom. iii. 4 ad fin.

5 i.e. to Qeou=.

6 i0liggiw=n, "dizzy."

7 [kai\ pro\j au0to\n], perhaps "and with reference to him (the Baptist), Sav. al. kai\ pro\j se/.

8 peripi/ptein.

9 au0tou=. h#n marturei= peri\ e0mou= G. T.

10 di' u9ma=j (not in G. T.)

11 gnh/sioj, "genuine."

12 tw=n pollw=n.

13 eu0kolwte/ra.

14 h0fa/nise.

15 Lit. "unapproachable encounter of that light."

16 e0pragmateu/sato.

17 o9mo/fuloi.

18 u9formou=n.

19 al. "goes on and instills."

20 politeia.

21 al. "living worthily of."



Homily VII.

John chapter 1, verse 9.-"That was the true Light, which lighteth every man that cometh into the world."

[1.] The reason, O children greatly beloved, why we entertain you portion by portion with the thoughts taken from the Scriptures, and do not at once pour all forth to you, is, that the retaining what is successively set before you may be easy. For even in building, one who before the first stones are settled lays on others, constructshyperlink a rotten wall altogether, and easily thrown down while one who waits that the mortar may first get hard, and so adds what remains little by little, finishes the whole house firmly, and makes it strong, not one to last for a short time, or easily to fall to pieces. These builders we imitate,hyperlink and in like manner build up your souls. For we fear lest, while the first foundation is but newly laid, the addition of the succeeding speculationshyperlink may do harm to the former, through the insufficiency of the intellect to contain them all at once.

What now is it that has been read to us today?

"That was the true Light, which lighteth every man that cometh into the world." For since above in speaking of John he said, that he came "to bear witness of that Light"; and that he wassent in these our days;hyperlink lest any one at hearingthis should, on account of the recent coming of the witness, conceive some like suspicion concerning Him, who is witnessed of, he has carried up the imagination, and transported it to that existence which is before all beginning, which has neither end nor commencement.

"And how is it possible," says one, "that being a Son, He should possess this (nature)?" We are speaking of God, and do you ask how? And do you not fear nor shudder? Yet should any one ask you, "How should our souls andbodies have endless life in the world to come?hyperlink " you will laugh at the question, on the ground that it does not belong to the intellect of man to search into such questions, but that he ought only to believe, and not to be over-curious on the subject mentioned, since he has a sufficient proof of the saying, in the power of Him who spake it. And if we say, that He, who created our souls and bodies, and who incomparably excels all created things, is without beginning, will you require us to say "How?" Who could assert this to be the act of a well-ordered soul, or of sound reason? you have heard that "That was the true Light": why are you vainly and rashly striving to overshoothyperlink by force of reasoning this Life which is unlimited? You cannot do it. Why seek what may not be sought? Why be curious about what is incomprehensible? Why search what is unsearchable? Gaze upon the very source of the sunbeams. You cannot; yet you are neither vexed nor impatient at your weakness; how then have you become so daring and headlong in greater matters? The son of thunder, John who soundshyperlink the spiritual trumpet, when he had heard from the Spirit the was, enquired no farther. And are you, who share not in his grace, but speak from your own wretched reasonings, ambitious to exceed the measure of his knowledge? Then for this very reason you will never be able even to reach to the measure of his knowledge. For this is the craft of the devil: he leads away those who obey him from the limits assigned by God, as though to things much greater: but when, having enticed us by these hopes, he has cast us out of the grace of God, he not only gives nothing more, (how can he, devil as he is?) but does not even allow us to return again to our former situation, where we dwelt safely and surely, but leads us about in all directions wandering and not having any standing ground. So he caused the first created man to be banished from the abode of Paradise. Having puffed him up with the expectation of greater knowledge and honor, he expelled him from what he already possessed in security. For he not only did not become like a god as (the devil) promised him, but even fell beneath the dominion of death; having not only gained no further advantage by eating of the tree, but having lost no small portion of the knowledge which he possessed, through hope of greater knowledge. For the sense of shame, and the desire to hide himself because of his nakedness, then came upon him, who before the cheat was superior to all such shame; and this very seeing himself to be naked, and the need for the future of the covering of garments, and many other infirmities,hyperlink became thenceforth natural to him. That this be not our case, let us obey God, continue in His commandments, and not be busy about anything beyond them, that we may not be cast out from the good things already given us. Thus they have fared (of whom we speak). For seeking to find a beginning of the Life which has no beginning, they lost what they might have retained. They found not what they sought, (this is impossible,) and they fell away from the true faith concerning the Only-Begotten.

Let us not then remove the eternal bounds which our fathers set, but let us ever yield to the laws of the Spirit; and when we hear that "That was the true Light," let us seek to discover nothing more. For it is not possible to pass beyond this saying. Had His generation been like that of a man, needs must there have been an interval between the begetter and the begotten; but since it is in a manner ineffable and becoming God, give up the "before" and the "after," for these are the names of points in time, but the Son is the Creator even of all ages.hyperlink

[2.] "Then," says one, "He is not Father, but brother." What need, pray? If we had asserted that the Father and the Son were from a different root, you might have then spoken this well. But, if we flee this impiety, and say the Father, besides being without beginning, is Unbegotten also, while the Son, though without beginning, is Begotten of the Father, what kind of need that as a consequence of this idea, that unholy assertion should be introduced? None at all. For He is an Effulgence: but an effulgence is included in the idea of the nature whose effulgence it is. For this reason Paul has called Him so, that you may imagine no interval between the Father and the Son. (Heb. i. 3.) This expressionhyperlink therefore is declaratory of the point; but the following part of the proof quoted, corrects an erroneous opinion which might beset simple men. For, says the Apostle, do not, because you have heard that he is an Effulgence, suppose that He is deprived of His proper person; this is impious, and belongs to the madness of the Sabellians, and of Marcellus' followers. We say not so, but that He is also in His proper Person. And for this reason, after having called Him "Effulgence," Paul has added that He is "the express image of His Person" (Heb. i. 3.), in order to make evident His proper Personality, and that He belongs to the same Essence of which He is also the express image. For, as I beforehyperlink said, it is not sufficient by a single expression to set before men the doctrines concerning God, but it is desirable that we bring many together, and choose from each what is suitable. So shall we be able to attain to a worthy telling of His glory, worthy, I mean, as regards our power; for if any should deem himself able to speak words suitable to His essential worthiness, and be ambitious to do so, saying, that he knows God as God knows Himself, he it is who ismost ignorant of God.

Knowing therefore this, let us continue steadfastly to hold what "they have delivered unto us, which from the beginning were eye-witnesses, and ministers of the word." (Luke i. 2.) And let us not be curious beyond: for two evils will attend those who are sick of this disease, (curiosity,) the wearying themselves in vain by seeking what it is impossible to find, and the provoking God by their endeavors to overturn the bounds set by Him. Now what anger this excites, it needs not that you who know should learn from us. Abstaining therefore from their madness, let us tremble at His words, that He may continually build us up. For, "upon whom shall I look" (Isa. lxvi. 2, Isa. lxvi. 2, LXX.), saith He, "but upon the lowly, and quiet, and who feareth my words?" Let us then leave this pernicious curiosity, and bruise our hearts, let us mourn for our sins as Christ commanded, let us be pricked at hearthyperlink for our transgressions, let us reckon up exactly all the wicked deeds, which in time past we have dared, and let us earnestly strive to wipe them off in all kinds of ways.

Now to this end God hath opened to us many ways. For, "Tell thou first," saith He, "thy sins, that thou mayest be justified" (Isa. xliii. 26hyperlink ); and again, "I said, I have declared mine iniquity unto Thee, and Thou hast takenhyperlink away the unrighteousness of my heart" (Ps. xxxii. 5, Ps. xxxii. 5 LXX.); since a continual accusation and remembrance of sins contributes not a little to lessen their magnitude. But there is another more prevailing way than this; to bear malice against none of those who have offended against us, to forgive their trespasses to all those who have trespassed against us. Will you learn a third? Hear Daniel, saying, "Redeem thy sins by almsdeeds, and thine iniquities by showingmercy to the poor." (Dan. iv. 27, Dan. iv. 27 LXX.) And there is another besides this; constancy in prayer, and persevering attendance on the intercessionshyperlink made with God. In like manner fasting brings to us some, and that not small comfort and release from sins committed,hyperlink provided it be attended with kindness to others, and quenches the vehemence of the wrath of God. (1 Tim. ii. 1.) For "water will quench a blazing fire, and by almsdeeds sins are purged away." (Ecclus. iii. 30, Ecclus. iii. 30 LXX.)

Let us then travel along all these ways; for if we give ourselves wholly to these employments, if on them we spend our time, not only shall we wash off our bygone transgressions, but shall gain very great profit for the future. For we shall not allow the devil to assault us with leisure either for slothful living, or for pernicious curiosity, since by these among other means, and in consequence of these, he leads us to foolish questions and hurtful disputations, from seeing us at leisure, and idle, and taking no forethought for excellency of living. But let us block up this approach against him, let us watch, let us be sober, that having in this short time toiled a little, we may obtain eternal goods in endless ages, by the grace and lovingkindness of our Lord Jesus Christ; by whom and with whom to the Father and the Holy Ghost, be glory for ever and ever. Amen.



Footnotes





1 u9fainei.

2 al. "let us imitate."

3 qewrhma/twn.

4 nu=n.

5 meta\ tau=ta

6 u\perakonti/sai.

7 al. "holds."

8 pa/qh.

9 ai0w/nwn.

10 a0pau/gasma.

11 Hom. ii. 4.

12 katanugw=men.

13 Slightly varied from LXX.

14 al. "forgiven."

15 e0nteu/cesin.

16 lu/sin tw=n h9marthme/nwn.