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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.519
| 519 Catechism, or oral instruction, “Catechesis,”
in Greek is called by that name. Chrysostom says, a word derived
from ἠχἠ, a
sound, in order that it may “resound” in your minds ἐνηχῆ. It is
impossible to preserve the play upon words in the translation
consistently with an exact rendering. | 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.”520
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,”521
| 521 This is the Septuagint word for Uz, the situation
of which is a matter of great uncertainty. A curious note at the
end of the book of Job in the Septuagint states that it was on the
borders of the Euphrates. | 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,”522
showing that this is a man; even as
therefore another says, “Fear God, and keep his commandments,
because this is the whole man.”523
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 laver brighter, and the gift of grace more radiant; even
as therefore Paul did, increasing all the good things which he
received by his
subsequent labors, and his zeal, and his diligence. And look at the
carefulness of God; neither did he give the whole to 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.”524
| 524 John i.
5. οὐ
κατ™λαβεν, overcame 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.”525
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;”526
and that he becometh a home for
thee, “he that eateth my flesh abideth in me, and I in him;”527
and that He
is stem He says again, “I am the vine, ye the branches,”528
and that he
is brother, and friend, and bride-groom, “I no longer call you
servants: for ye are my friends;”529
and Paul again, “I espoused you
to one husband, that I might present you as a pure virgin to
Christ;”530
and again,
“That he might be the first-born among many brethren;”531
and we
become not his brethren only, but also his children, “For
behold,” he says, “I and the children which God has given
me”532
and not this
only, but His members, and His body. For as if what has been said
were not enough to show forth the love and the good will which He
has shown forth towards us, He has added another thing greater and
nearer still, calling himself besides, our head. Knowing all these
matters, beloved, requite 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 shalt 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;”533
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.”534
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.535
| 535 Alluding to the vow of renunciation made by
converts at baptism. A specimen of this vow may be read in the
so-called Apostolic Constitutions, vii. c. 42. “I renounce Satan
and his works, and his pomps, and his service, and his angels, and
his inventions, and all things that belong or are subject to
him.” This vow of renunciation was uttered by the catechumens in
the porch or ante-chamber of the baptistery with outstretched
hands, and faces turned westwards. See below in Chapter V. | 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 hast a habit of doing of things unlawful. Away
with the habit, in order that thou mayest not return to it, after
baptism. The laver 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.536
| 536 The illustration is that of a portrait-painter
making a likeness of the emperor, and there seems to be an allusion
also to the divine image in which man was originally made. | 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.”537
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 shalt 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.538
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 right disposition;
almsgiving especially needs money, but even it shines forth in
greater degree through poverty. For she who spent the two mites was
poorer than all men, and yet surpassed all.539
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 stones540
| 540 Alluding probably to the stones of the building in
which he was speaking. | 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,541
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.”542
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 a 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.543
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,”544
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,”545
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 seal546
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.E.C.F. INDEX & SEARCH
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