Gregory Nazianzen



2. Again My Jesus, and again a mystery; not deceitful nor disorderly, nor belonging to Greek error or drunkenness (for so I call their solemnities, and so I think will every man of sound sense); but a mystery lofty and divine, and allied to the Glory above. For the Holy Day of the Lights, to which we have come, and which we are celebrating to-day, has for its origin the Baptism of my Christ, the True Light That lightens every man that cometh into the world,(Jn 1:9) and effects my purification, and assists that light which we received from the beginning from Him from above, but which we darkened and confused by sin.	Α. Πάλιν Ἰησοῦς ὁ ἐμὸς͵ καὶ πάλιν μυστήριον μυστήριον οὐκ ἀπατηλὸν͵ οὐδ΄ ἄκοσμον͵ οὐδὲ τῆς Ἑλ ληνικῆς πλάνης͵ καὶ μέθης (οὕτω γὰρ ἐγὼ καλῶ τὰ ἐκείνων σεμνὰ͵ οἶμαι δὲ͵ καὶ τῶν εὐφρονούντων ἕκα στος)͵ ἀλλὰ μυστήριον ὑψηλόν τε καὶ θεῖον͵ καὶ τῆς ἄνω λαμπρότητος πρόξενον. Ἡ γὰρ ἁγία τῶν Φώτων ἡμέρα͵ εἰς ἣν ἀφίγμεθα͵ καὶ ἣν ἑορτάζειν ἠξιώμεθα σήμερον͵ ἀρχὴν μὲν τὸ τοῦ ἐμοῦ Χριστοῦ βάπτισμα λαμβάνει͵ τοῦ ἀληθινοῦ φωτὸς͵ τοῦ φωτίζοντος πάν τα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον· ἐνεργεῖ δὲ τὴν ἐμὴν κάθαρσιν͵ καὶ βοηθεῖ τῷ φωτὶ͵ ὃ παρ΄ αὐ τοῦ λαβόντες ἄνωθεν ἀπ΄ ἀρχῆς͵ ἐκ τῆς ἁμαρτίας ἐζοφώσαμέν τε καὶ συνεχέαμεν.


2. Therefore listen to the Voice of God, which sounds so exceeding clearly to me, who am both disciple and master of these mysteries, as would to God it may sound to you; I Am The Light Of The World.(Jn 8:12) Therefore approach ye to Him and be enlightened, and let not your faces be ashamed, (Ps. 34:5) being signed with the true Light. It is a season of new birth,(Jn 3:3) let us be born again. It is a time of reformation, let us receive again the first Adam. Let us not remain what we are, but let us become what we once were. The Light Shineth In Darkness,(Job. 1:5) in this life and in the flesh, and is chased by the darkness, but is not overtaken by it:—I mean the adverse power leaping up in its shamelessness against the visible Adam, but encountering God and being defeated;—in order that we, putting away the darkness, may draw near to the Light, and may then become perfect Light, the children of perfect Light. See the grace of this Day; see the power of this mystery. Are you not lifted up from the earth? Are you not clearly placed on high, being exalted by our voice and meditation? and you will be placed much higher when the Word shall have prospered the course of my words.	Β. Τοιγαροῦν ἀκούσατε θείας φωνῆς͵ ἐμοὶ μὲν καὶ λίαν σφοδρῶς ἐνηχούσης͵ τῷ μύστῃ καὶ μυστα γωγῷ τῶν τοιούτων͵ εἴη δὲ καὶ ὑμῖν· Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. Καὶ διὰ τοῦτο͵ Προσέλθετε πρὸς αὐτὸν͵ καὶ φωτίσθητε͵ καὶ τὰ πρόσωπα ὑμῶν οὐ μὴ καταισχυνθῇ͵ τῷ ἀληθινῷ φωτὶ σημειούμενα. Καιρὸς ἀναγεννήσεως γεννηθῶμεν ἄνωθεν. Και ρὸς ἀναπλάσεως· τὸν πρῶτον Ἀδὰμ ἀναλάβω μεν. Μὴ μείνωμεν ὅπερ ἐσμὲν͵ ἀλλ΄ ὅπερ ἦμεν γε νώμεθα. Τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει͵ τῷ βίῳ τούτῳ͵ καὶ τῷ σαρκίῳ καὶ ὑπὸ τῆς σκοτίας διώκε ται μὲν͵ οὐ καταλαμβάνεται δὲ͵ τῆς ἀντικειμένης λέγω δυνάμεως͵ τῷ φαινομένῳ μὲν Ἀδὰμ προσπη δώσης ἐξ ἀναιδείας͵ τῷ Θεῷ δὲ περιπιπτούσης καὶ ἡττωμένης ἵν΄ ἡμεῖς τὸ σκότος ἀποθέμενοι͵ τῷ φω τὶ πλησιάζωμεν͵ εἶτα καὶ φῶς γενώμεθα τέλειον͵ τελείου φωτὸς γεννήματα. Ὁρᾶτε τῆς ἡμέρας τὴν χάριν; ὁρᾶτε τοῦ μυστηρίου τὴν δύναμιν; οὐκ ἀπὸ γῆς ἤρθητε; οὐκ ἄνω τέθεισθε σαφῶς ὑψωθέντες ὑπὸ τῆς ἡμετέρας φωνῆς καὶ ἀναγωγῆς; Καὶ ἔτι μᾶλλον τεθήσεσθε͵ ἐπειδὰν εὐοδώσῃ τὸν λόγον ὁ Λόγος.


3. Is there any such among the shadowy purifications of the Law, aiding as it did with temporary sprinklings, and the ashes of an heifer sprinkling the unclean; or do the gentiles celebrate any such thing in their mysteries, every ceremony and mystery of which to me is nonsense, and a dark invention of demons, and a figment of an unhappy mind, aided by time, and hidden by fable? For what they worship as true, they veil as mythical. But if these things are true, they ought not to be called myths, but to be proved not to be shameful;(Heb. 7:13) and if they are false, they ought not to be objects of wonder; nor ought people so inconsiderately to hold the most contrary opinions about the same thing, as if they were playing in the market-place with boys or really ill-disposed men, not engaged in discussion with men of sense, and worshippers of the Word, though despisers of this artificial plausibility.	Γ. Μή τις τοιαύτη κάθαρσις νομικὴ καὶ σκιώδης͵ προσκαίροις ῥαντίσμασιν ὠφελοῦσα͵ καὶ σποδῷ δαμά λεως ῥαντίζουσα τοὺς κεκοινωμένους; μή τι τοιοῦτο μυσταγωγοῦσιν Ἕλληνες; ὧν λῆρος ἐμοὶ πᾶσα τελε τὴ καὶ μυστήριον͵ δαιμόνων εὕρημα σκοτεινὸν͵ 36.337 καὶ διανοίας ἀνάπλασμα κακοδαίμονος͵ χρόνῳ βοη θούμενον͵ καὶ μύθῳ κλεπτόμενον. Ἃ γὰρ ὡς ἀληθῆ προσκυνοῦσιν͵ ὡς μυθικὰ συγκαλύπτουσιν· δέον͵ εἰ μὲν ἀληθῆ͵ μὴ μύθους ὀνομάζεσθαι͵ ἀλλ΄ ὅτι μὴ αἰσχρὰ δείκνυσθαι· εἰ δὲ ψευδῆ͵ μὴ θαυμάζεσθαι͵ μηδ΄ οὕτως ἰταμῶς ἐναντιωτάτας ἔχειν δόξας περὶ τοῦ αὐτοῦ πράγματος· ὥσπερ ἐν ἀγορᾷ μειρακίων παίζοντας͵ ἢ ἀνδρῶν κακοδαιμόνων ὡς ἀληθῶς͵ ἀλλ΄ οὐκ ἀνδράσι διαλεγομένους νοῦν ἔχουσι͵ καὶ Λόγου προσκυνηταῖς· κἂν τὴν ἔντεχνον ταύτην͵ καὶ ῥυπα ρὰν πιθανότητα διαπτύωσιν.


4. We are not concerned in these mysteries with birth of Zeus and thefts of the Cretan Tyrant (though the Greeks may be displeased at such a title for him), nor with the name of Curetes, and the armed dances, which were to hide the wailings of a weeping god, that he might escape from his father’s hate. For indeed it would be a strange thing that he who was swallowed as a stone should be made to weep as a child. Nor are we concerned with Phrygian mutilations and flutes and Corybantes, and all the ravings of men concerning Rhea, consecrating people to the mother of the gods, and being initiated into such ceremonies as befit the mother of such gods as these.	Δ. Οὐ Διὸς ταῦτα γοναὶ καὶ κλοπαὶ͵ τοῦ Κρη τῶν τυράννου͵ κἂν Ἕλληνες ἀπαρέσκωνται· οὐ δὲ Κουρήτων ἦχοι͵ καὶ κρότοι͵ καὶ ὀρχήσεις ἔν οπλοι͵ Θεοῦ κλαίοντος ἠχὴν συγκαλύπτουσαι͵ ἵνα πα τέρα λάθῃ μισότεκνον· δεινὸν γὰρ ἦν ὡς παιδίον κλαυθμυρίζεσθαι͵ τὸν ὡς λίθον καταποθέντα· οὐδὲ Φρυγῶν ἐκτομαὶ͵ καὶ αὐλοὶ͵ καὶ Κορύβαν τες͵ καὶ ὅσα περὶ τὴν Ρέαν ἄνθρωποι μαίνον ται͵ τελοῦντες τῇ μητρὶ τῶν Θεῶν͵ καὶ τελούμενοι͵ ὅσα τῇ μητρὶ τῶν τοιούτων εἰκός·
Nor have we any carrying away of the Maiden, nor wandering of Demeter, nor her intimacy with Celei and Triptolemi and Dragons; nor her doings and sufferings for I am ashamed to bring into daylight that ceremony of the night, and to make a sacred mystery of obscenity. Eleusis knows these things, and so do those who are eyewitnesses of what is there guarded by silence, and well worthy of it.	οὐδὲ κόρη τις ἡμῖν ἁρπάζεται͵ καὶ Δημήτηρ πλανᾶται͵ καὶ Κελεούς τινας ἐπεισάγει͵ καὶ Τριπτολέμους͵ καὶ δράκοντας͵ καὶ τὰ μὲν ποιεῖ͵ τὰ δὲ πάσχει. Αἰσχύνο μαι γὰρ ἡμέρᾳ δοῦναι τὴν νυκτὸς τελετὴν͵ καὶ ποιεῖν τὴν ἀσχημοσύνην μυστήριον. Οἶδεν Ἐλευσὶς ταῦτα͵ καὶ οἱ τῶν σιωπωμένων͵ καὶ σιωπῆς ὄντως ἀξίων ἐπόπται.
Nor is our commemoration one of Dionysus, and the thigh that travailed with an incomplete birth, as before a head had travailed with another; nor of the hermaphrodite god, nor a chorus of the drunken and enervated host; nor of the folly of the Thebans which honours him; nor the thunderbolt of Semele which they adore. Nor is it the harlot mysteries of Aphrodite, who, as they themselves admit, was basely born and basely honoured; nor have we here Phalli and Ithyphalli, shameful both in form and action; nor Taurian massacres of strangers; nor blood of Laconian youths shed upon the altars, as they scourged themselves with the whips; and in this case alone use their courage badly, who honour a goddess, and her a virgin. For these same people both honour effeminacy, and worship boldness.	Οὐδὲ Διόνυσος ταῦτα͵ καὶ μηρὸς͵ ὠδίνων ἀτελὲς κύημα͵ ὥσπερ ἄλλο τι κεφαλὴ πρότερον· καὶ Θεὸς ἀνδρόγυνος͵ καὶ χορὸς μεθυόν των͵ καὶ στρατὸς ἔκλυτος͵ καὶ Θηβαίων ἄνοια τοῦ τον τιμῶσα͵ καὶ Σεμέλης κεραυνὸς προσκυνούμενος. Οὐδὲ Ἀφροδίτης πορνικὰ μυστήρια͵ τῆς αἰσχρῶς͵ ὡς αὐτοὶ λέγουσι͵ καὶ γεννωμένης καὶ τιμωμένης. Οὐδὲ Φαλλοί τινες καὶ Ἰθύφαλλοι͵ αἰσχροὶ καὶ τοῖς σχήμασι καὶ τοῖς πράγμασιν· οὐδὲ Ταύρων ξενο κτονίαι͵ καὶ Λακωνικῶν ἐφήβων ἐπιβώμιον αἷμα͵ 36.340 ξαινομένων ταῖς μάστιξι͵ καὶ τοῦτο μόνον κακῶς ἀνδριζομένων οἷς τιμᾶται θεὰ͵ καὶ ταῦτα παρθένος. Οἱ γὰρ αὐτοὶ͵ καὶ μαλακίαν ἐτίμησαν͵ καὶ θρασύτητα ἐσεβάσθησαν.


5. And where will you place the butchery of Pelops, which feasted hungry gods, that bitter and inhuman hospitality? Where the horrible and dark spectres of Hecate, and the underground puerilities and sorceries of Trophonius, or the babblings of the Dodonæan Oak, or the trickeries of the Delphian tripod, or the prophetic draught of Castalia, which could prophesy anything, except their own being brought to silence?	Ε. Ποῦ δὲ θήσεις τὴν Πέλοπος κρεουργίαν͵ πεινῶντας θεοὺς ἑστιῶσαν͵ καὶ φιλοξενίαν πικρὰν καὶ ἀπάνθρωπον; ποῦ δὲ Ἑκάτης τὰ φοβερὰ καὶ σκοτεινὰ φάσματα͵ καὶ Τροφωνίου κατὰ γῆς παί γνια καὶ μαντεύματα͵ ἢ Δωδωναίας δρυὸς ληρή ματα͵ ἢ τρίποδος Δελφικοῦ σοφίσματα͵ ἢ Καστα λίας μαντικὸν πόμα; Τοῦτο μόνον οὐ μαντευσά μενα͵ τὴν ἑαυτῶν σιωπήν.
Nor is it the sacrificial art of Magi, and their entrail forebodings, nor the Chaldæan astronomy and horoscopes, comparing our lives with the movements of the heavenly bodies, which cannot know even what they are themselves, or shall be. Nor are these Thracian orgies, from which the word Worship (θρησκεία) is said to be derived; nor rites and mysteries of Orpheus, whom the Greeks admired so much for his wisdom that they devised for him a lyre which draws all things by its music.	Οὐδὲ Μάγων θυτικὴ͵ καὶ πρόγνωσις ἔντομος· καὶ Χαλδαίων ἀστρονο μία καὶ γενεθλιαλογία͵ τῇ τῶν οὐρανίων κινήσει συμ φέρουσα τὰ ἡμέτερα͵ τῶν μηδὲ ἑαυτοὺς ὅ τί πο τε εἰσὶν͵ ἢ ἔσονται͵ γνῶναι δυναμένων· οὐδὲ Θρᾳκῶν ὄργια ταῦτα͵ παρ΄ ὧν καὶ τὸ θρησκεύειν͵ ὡς λό γος· οὐδὲ Ὀρφέως τελεταὶ καὶ μυστήρια͵ ὃν τοσοῦτον ῞ελληνες ἐπὶ σοφίᾳ ἐθαύμασαν͵ ὥστε καὶ λύραν αὐ τῷ ποιοῦσι͵ πάντα τοῖς κρούμασιν ἔλκουσαν·
Nor the tortures of Mithras which it is just that those who can endure to be initiated into such things should suffer; nor the manglings of Osiris, another calamity honoured by the Egyptians; nor the ill-fortunes of Isis and the goats more venerable than the Mendesians, and the stall of Apis, the calf that luxuriated in the folly of the Memphites, nor all those honours with which they outrage the Nile, while themselves proclaiming it in song to be the Giver of fruits and corn, and the measurer of happiness by its cubits.	οὐδὲ Μίθρου κόλασις ἔνδικος. κατὰ τῶν μυεῖσθαι τὰ τοιαῦτα ἀνεχομένων· οὐδὲ Ὀσίριδος σπαραγμοὶ͵ ἄλλη συμφορὰ τιμωμένη παρ΄ Αἰγυπτίοις· οὐδὲ Ἴσιδος ἀτυχήματα͵ καὶ τράγοι Μενδησίων αἰδεσιμώτε ροι͵ καὶ Ἄπιδος φάτνη͵ μόσχου κατατρυφῶντος τῆς Μεμφιτῶν εὐηθείας· οὐδ΄ ὅσα τὸν Νεῖλον ταῖς τι μαῖς καθυβρίζουσι͵ τὸν καρποδότην͵ ὡς ἀνυμνοῦσιν αὐτοὶ͵ καὶ εὔσταχυν͵ καὶ μετροῦντα τὴν εὐδαιμο νίαν τοῖς πήχεσιν.


VI. I pass over the honours they pay to reptiles, and their worship of vile things, each of which has its peculiar cultus and festival, and all share in a common devilishness; so that, if they were absolutely bound to be ungodly, and to fall away from honouring God, and to be led astray to idols and works of art and things made with hands, men of sense could not imprecate anything worse upon themselves than that they might worship just such things, and honour them in just such a way; that, as Paul says, they might receive in themselves that recompense of their error which was meet,(Rom. 1:27) in the very objects of their worship; not so much honouring them as suffering dishonour by them; abominable because of their error, and yet more abominable from the vileness of the objects of their adoration and worship; so that they should be even more without understanding than the objects of their worship; being as excessively foolish as the latter are vile.	. Ἐῶ γὰρ λέγειν ἑρπετῶν καὶ κνωδάλων τιμὰς καὶ τὸ τῆς ἀσχημοσύνης φιλότιμον· ὧν καθ΄ ἕκαστον ἰδία τις τελετὴ καὶ πανήγυρις͵ καὶ κοινὸν τὸ τῆς ^36.341 κακοδαιμονίας ἐφ΄ ἅπασιν· ὡς εἴπερ ἀσεβεῖν αὐτοὺς ἔδει πάντως͵ καὶ τῆς τοῦ Θεοῦ δόξης ἀποπεσεῖν͵ εἰς εἴδωλα κατενεχθέντας καὶ τέχνης ἔργα͵ καὶ χειρῶν πλάσματα͵ μὴ ἂν ἄλλο τι κατ΄ αὐτῶν εὔξασθαι τούς γε νοῦν ἔχοντας͵ ἢ τοιαῦτα σεβασθῆναι͵ καὶ οὕτω τι μῆσαι͵ ἵνα τὴν ἀντιμισθίαν͵ ἣν ἔδει τῆς πλάνης͵ ὥς φησι Παῦλος͵ ἀπολαμβάνωσιν͵ ἐν οἷς σέβονται· οὐ μᾶλλον τιμῶντες͵ ἢ δι΄ ἐκείνων ἀτιμαζόμενοι. Βδελυκτοὶ τῆς πλάνης͵ βδελυκτότεροι τῆς εὐτελείας τῶν προσκυνουμένων καὶ σεβομένων͵ ἵνα καὶ αὐ τῶν τῶν τιμωμένων ὦσιν ἀναισθητότεροι͵ τοσοῦτον ὑπερβάλλοντες ἀνοίᾳ͵ ὅσον εὐτελείᾳ τὰ προσκυνού μενα.


VII. Well, let these things be the amusement of the children of the Greeks and of the demons to whom their folly is due, who turn aside the honour of God to themselves, and divide men in various ways in pursuit of shameful thoughts and fancies, ever since they drove us away from the Tree of Life, by means of the Tree of Knowledge unseasonably(Rom. 1:28) and improperly imparted to us, and then assailed us as now weaker than before; carrying clean away the mind, which is the ruling power in us, and opening a door to the passions. For, being of a nature envious and man-hating, or rather having become so by their own wickedness, they could neither endure that we who were below should attain to that which is above, having themselves fallen from above upon the earth; nor that such a change in their glory and their first natures should have taken place. This is the meaning of their persecution of the creature. For this God’s Image was outraged; and as we did not like to keep the Commandments,(Eph. 2:10; Phil. 1:11) we were given over to the independence of our error. And as we erred we were disgraced by the objects of our worship. For there was not only this calamity, that we who were made for good works to the glory and praise of our Maker, and to imitate God as far as might be, were turned into a den of all sorts of passions, which cruelly devour and consume the inner man; but there was this further evil, that man actually made gods the advocates of his passions, so that sin might be reckoned not only irresponsible, but even divine, taking refuge in the objects of his worship as his apology.	Ζ. Ταῦτα μὲν οὖν παιζέτωσαν Ἑλλήνων παῖδες͵ καὶ δαίμονες͵ παρ΄ ὧν ἐκείνοις ἡ ἄνοια͵ τὴν τοῦ Θεοῦ τιμὴν εἰς ἑαυτοὺς μεθελκόντων͵ καὶ ἄλλους ἄλλως κατατεμνόντων εἰς αἰσχρὰς δόξας καὶ φαντασίας͵ ἀφ΄ οὗ τοῦ ξύλου τῆς ζωῆς ἐκβαλόντες ἡμᾶς͵ τῷ ξύλῳ τῆς γνώσεως οὐ κατὰ καιρὸν͵ οὐδ΄ ἐπιτηδείως μετα ληφθείσης͵ ὡς ἀσθενεστέρους ἤδη κατέδραμον͵ τὸν ἡγεμόνα νοῦν συναρπάσαντες͵ καὶ τοῖς πάθεσι θύραν ἀνοίξαντες. Οὐ γὰρ ἔφερον͵ φύσις ὄντες φθο νερὰ καὶ μισάνθρωπος͵ μᾶλλον δὲ διὰ τὴν ἑαυτῶν κακίαν γενόμενοι͵ τοὺς κάτω τῶν ἄνω τυχεῖν͵ αὐτοὶ πεσόντες ἐπὶ γῆς ἄνωθεν͵ οὐδὲ τοσαύτην μετάστασιν γενέσθαι τῆς δόξης͵ καὶ τῶν πρώτων φύσεων. Τοῦτό ἐστιν ὁ διωγμὸς τοῦ πλάσματος· διὰ τοῦτο ἡ εἰκὼν τοῦ Θεοῦ καθυβρίσθη· καὶ καθὼς οὐκ ἐδοκιμάσαμεν φυλάξαι τὴν ἐντολὴν͵ παρεδόθημεν τῇ αὐτονομίᾳ τῆς πλάνης· καὶ καθὼς ἐπλανήθημεν͵ ἠτιμάσθημεν ἐν οἷς ἐσεβάσθημεν. Οὐ γὰρ τοῦτο μόνον δεινὸν͵ τὸ πεποιημένους ἐπ΄ ἀγαθοῖς ἔργοις͵ εἰς δόξαν καὶ ἔπαινον τοῦ πεποιηκότος͵ καὶ Θεοῦ μίμησιν͵ ὅσον ἐφικτὸν͵ ὁρμητήριον γενέσθαι παντοίων παθῶν͵ βο σκομένων κακῶς καὶ δαπανώντων τὸν ἐντὸς ἄνθρω πον· ἀλλὰ τὸ καὶ θεοὺς στήσασθαι συν ηγόρους τοῖς πάθεσιν͵ ἵνα μὴ μόνον ἀνεύθυνον τὸ ἁμαρτάνειν͵ ἀλλὰ καὶ θεῖον νομίζηται͵ εἰς τοιαύτην καταφεῦγον ἀπολογίαν͵ τὰ προσκυνού μενα.


VIII. But since to us grace has been given to flee from superstitious error and to be joined to the truth and to serve the living and true God, and to rise above creation, passing by all that is subject to time and to first motion; let us look at and reason upon God and things divine in a manner corresponding to this Grace given us. But let us begin our discussion of them from the most fitting point. And the most fitting is, as Solomon laid down for us; us; The beginning of wisdom, he says, is to get wisdom.(Prov. 4:7) And what this is he tells us; the beginning of wisdom is fear.(Job. 1:7 ff) For we must not begin with contemplation and leave off with fear (for an unbridled contemplation would perhaps push us over a precipice), but we must be grounded and purified and so to say made light by fear, and thus be raised to the height. For where fear is there is keeping of commandments; and where there is keeping of commandments there is purifying of the flesh, that cloud which covers the soul and suffers it not to see the Divine Ray. And where them is purifying there is Illumination; and Illumination is the satisfying of desire to those who long for the greatest things, or the Greatest Thing, or That Which surpasses all greatness.	Η. Ἡμῖν δὲ ὥσπερ ἐχαρίσθη τὸ φυγοῦσι τὴν δει σιδαίμονα πλάνην͵ μετὰ τῆς ἁληθείας γενέσθαι͵ καὶ δουλεύειν Θεῷ ζῶντι καὶ ἀληθινῷ͵ καὶ τὴν κτίσιν ὑπεραναβῆναι͵ πάντα περάσασιν͵ ὅσα ὑπὸ χρόνον καὶ πρώτην κίνησιν· οὕτω καὶ εἴδωμεν͵ καὶ φιλο σοφήσωμεν τὰ περὶ Θεοῦ καὶ τὰ θεῖα. Φιλοσοφήσω μεν δὲ͵ ἀρχόμενοι͵ ὅθεν ἄρχεσθαι ἄμεινον· ἄμει ^36.344 νον δὲ͵ ὅθεν Σολομὼν ἡμῖν ἐνομοθέτησεν· Ἀρχὴ σο φίας͵ φησὶ͵ κτῆσαι σοφίαν· τί τοῦτο λέγων ἀρχὴν σοφίας; Τὸν φόβον. Οὐ γὰρ ἀπὸ θεωρίας ἀρξαμένους. εἰς φόβον χρὴ καταλήγειν (θεωρία γὰρ ἀχαλίνωτος τάχα ἂν καὶ κατὰ κρημνῶν ὤσειεν)· ἀλλὰ φόβῳ στοι χειουμένους͵ καὶ καθαιρομένους͵ καὶ͵ ἵν΄ οὕτως εἴπω͵ λεπτυνομένους͵ εἰς ὕψος αἴρεσθαι. Οὗ γὰρ φόβος͵ ἐντολῶν τήρησις· οὗ δὲ ἐντολῶν τήρησις͵ σαρκὸς κάθαρσις͵ τοῦ ἐπιπροσθοῦντος τῇ ψυχῇ νέφους͵ καὶ οὐκ ἐῶντος καθαρῶς ἰδεῖν τὴν θείαν ἀκτῖνα· οὗ δὲ κάθαρσις͵ ἔλλαμψις· ἔλλαμψις δὲ͵ πόθου πλήρωσις͵ τοῖς τῶν μεγίστων͵ ἢ τοῦ μεγίστου͵ ἢ ὑπὲρ τὸ μέγα ἐφιεμένοις.


IX. Wherefore we must purify ourselves first, and then approach this converse with the Pure; unless we would have the same experience as Israel,(Ex. 34:30) who could not endure the glory of the face of Moses, and therefore asked for a veil; (2 Cor. 3:7) or else would feel and say with Manoah “We are undone O wife, we have seen God,” (Jdg. 13:23) although it was God only in his fancy; or like Peter would send Jesus out of the boat, as being ourselves unworthy of such a visit; and when I say Peter, I am speaking of the man who walked upon the waves;	Θ. Διὰ τοῦτο καθαρτέον ἑαυτὸν πρῶτον͵ εἶτα τῷ καθαρῷ προσομιλητέον· εἴπερ μὴ μέλλοιμεν τὸ τοῦ Ἰσραὴλ πείσεσθαι͵ μὴ φέροντος τὴν δόξαν τοῦ προσώπου Μωσέως͵ καὶ διὰ τοῦτο δεομένου καλύμ ματος· ἢ τὸ τοῦ Μανωὲ͵ καὶ πείσεσθαι͵ καὶ λέξειν· Ἀπολώλαμεν͵ ὦ γῦναι. Θεὸν ἑωράκαμεν͵ ἐν φαν τασίᾳ Θεοῦ γενομένου· ἢ͵ ὡς Πέτρος͵ τοῦ πλοίου τὸν Ἰησοῦν ἀποπέμψασθαι͵ ὡς οὐκ ἄξιοι τοιαύτης ἐπι δημίας. Πέτρον δὲ ὅταν εἴπω͵ τίνα λέγω; Τὸν κατὰ κυμάτων πεζεύσαντα.
or like Paul would be stricken in eyes, as he was before he was cleansed from the guilt of his persecution, when he conversed with Him Whom he was persecuting—or rather with a short flash of That great Light; or like the Centurion would seek for healing, but would not, through a praiseworthy fear, receive the Healer into his house. Let each one of us also speak so, as long as he is still uncleansed, and is a Centurion still, commanding many in wickedness, and serving in the army of Cæsar, the World-ruler of those who are being dragged down; “I am not worthy that thou shouldest come under my roof.” But when he shall have looked upon Jesus, though he be little of stature like Zaccheus(Lk 19:3) of old, and climb up on the top of the sycamore tree by mortifying his members which are upon the earth,(Col. 3:5) and having risen above the body of humiliation, then he shall receive the Word, and it shall be said to him, This day is salvation come to this house. (Lk 19:9) Then let him lay hold on the salvation, and bring forth fruit more perfectly, scattering and pouring forth rightly that which as a publican he wrongly gathered.	῍Η͵ ὡς Παῦλος͵ τὴν ὄψιν πλη γήσεσθαι͵ πρὶν καθαρθῆναι τῶν διωγμῶν͵ τῷ διωκο μένῳ προσομιλήσας͵ μᾶλλον δὲ βραχείᾳ τοῦ μεγά λου φωτὸς λαμπηδόνι· ἢ͵ ὡς ὁ ἐκατόνταρχος͵ τὴν μὲν θεραπείαν ἐπιζητήσειν͵ τῇ οἰκίᾳ δὲ τὸν θεραπευτὴν οὐκ εἰσδέξασθαι διὰ δειλίαν ἐπαινουμέ νην. Λεγέτω τις καὶ ἡμῶν͵ ἕως οὔπω καθαίρεται͵ ἀλλ΄ ἔστιν ἑκατόνταρχος ἔτι͵ πλειόνων ἐν κακίᾳ κρα τῶν͵ καὶ στρατεύεται Καίσαρι͵ τῷ κοσμοκράτορι τῶν κάτω συρομένων· Οὐκ εἰμὶ ἰκανὸς͵ ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς. Ὅταν δὲ Ἰησοῦν θεάσηται͵ καίτοι μικρὸς ὢν τὴν πνευματικὴν ἡλικίαν͵ ὡς ὁ Ζακχαῖος ἐκεῖνος͵ καὶ ὑπὲρ τὴν συκομωραίαν ἀρθῇ͵ νεκρώσας τὰ μέλη τὰ ἐπὶ τῆς γῆς͵ καὶ ὑπεραναβὰς τὸ σῶμα τῆς ταπεινώσεως͵ τότε καὶ εἰσδεχέσθω τὸν Λόγον͵ καὶ ἀκουέτω· Σήμερον σωτηρία τῷ οἴκῳ τού τῳ͵ καὶ λαμβανέτω τὴν σωτηρίαν͵ καὶ καρποφορείτω τὰ τελεώτερα͵ σκορπίζων καὶ διαχέων καλῶς͵ ἃ κα κῶς ἐτελώνησεν.


X. For the same Word is on the one hand terrible through its nature to those who are unworthy, and on the other through its loving kindness can be received by those who are thus prepared, who have driven out the unclean and worldly spirit from their souls, and have swept and adorned their own souls by self-examination, and have not left them idle or without employment, so as again to be occupied with greater armament by the seven spirits of wickedness … the same number as are reckoned of virtue (for that which is hardest to fight against calls for the sternest efforts) … but besides fleeing from evil, practise virtue, making Christ entirely, or at any rate to the greatest extent possible, to dwell within them, so that the power of evil cannot meet with any empty place to fill it again with himself, and make the last state of that man worse than the first, by the greater energy of his assault, and the greater strength and impregnability of the fortress. But when, having guarded our soul with every care, and having appointed goings up in our heart,(Ps. 84:5) and broken up our fallow ground,(Jer. 4:3) and sown unto righteousness, (Prov. 11:18) as David and Solomon and Jeremiah bid us, let us enlighten ourselves with the light of knowledge, and then let us speak of the Wisdom of God that hath been hid in a mystery,(2 Cor. 2:6) and enlighten others. Meanwhile let us purify ourselves, and receive the elementary initiation of the Word, that we may do ourselves the utmost good, making ourselves godlike, and receiving the Word at His coming; and not only so, but holding Him fast and shewing Him to others.	Ι. Ὁ γὰρ αὐτὸς Λόγος͵ καὶ φοβερὸς τοῖς οὐκ ἀξίοις διὰ τὴν φύσιν͵ καὶ χωρητὸς διὰ φιλανθρωπίαν τοῖς οὕτως ηὐτρεπισμένοις· ὅσοι τὸ ἀκάθαρτον καὶ ὑλικὸν πνεῦμα τῶν ψυχῶν ἀπελάσαντες͵ καὶ τὰς ἑαυτῶν ψυχὰς τῇ ἐπιγνώσει σαρώσαντες καὶ κοσμή 36.345 σαντες͵ μηδὲ ἀργὴν͵ μηδὲ ἄπρακτον εἴασαν͵ ὥστε μετὰ πλείονος τῆς παρασκευῆς͵ αὖθις καταληφθῆναι ὑπὸ τῶν ἑπτὰ τῆς κακίας πνευμάτων͵ ὅσα καὶ τῆς ἀρετῆς ἀπηρίθμηται (τὸ γὰρ δυσμαχώτερον͵ περι σπουδαστότερον)· ἀλλὰ πρὸς τῷ φεύγειν τὴν κακίαν͵ καὶ τὴν ἀρετὴν ἐργάζονται͵ ὅλον τὸν Χριστὸν͵ ἢ ὅτι μάλιστα͵ ἑαυτοῖς εἰσοικίσαντες͵ ὥστε μηδενὶ κενῷ τὴν πονηρὰν δύναμιν ὁμιλήσασαν͵ ἑαυ τῆς πάλιν πληρῶσαι͵ καὶ γενέσθαι τὰ ἔσχατα χεί ρονα τῶν πρώτων͵ διὰ τὸ τῆς καταδρομῆς σφο δρότερον͵ καὶ τὸ τῆς φρουρᾶς ἀσφαλέστερον καὶ δυσ αλωτότερον. Ὅταν δὲ πάσῃ φυλακῇ τηρήσαντες τὴν ἑαυτῶν ψυχὴν͵ καὶ ἀναβάσεις ἐν τῇ καρδίᾳ δια θέμενοι͵ καὶ νεώσαντες ἑαυτοῖς νεώματα͵ καὶ σπεί ραντες εἰς δικαιοσύνην͵ ὡς Σολομῶντι͵ καὶ Δαβὶδ͵ καὶ Ἱερεμίᾳ δοκεῖ͵ φωτίσωμεν ἑαυτοῖς φῶς γνώσεως· τηνικαῦτα λαλῶμεν Θεοῦ σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην͵ καὶ τοῖς ἄλλοις ἐκλάμπωμεν. Τέως δὲ καθαιρώμεθα καὶ προτελώμεθα τῷ Λόγῳ͵ ἵν΄ ὅτι μάλιστα αὐτοὺς ἡμᾶς εὐεργετῶμεν͵ θεοειδεῖς ἐρ γαζόμενοι͵ καὶ ἥκοντα τὸν Λόγον ὑποδεχόμενοι· οὐ μόνον δὲ͵ ἀλλὰ καὶ κρατοῦντες͵ καὶ τοῖς ἄλλοις προ φαίνοντες.


XI. And now, having purified the theatre by what has been said, let us discourse a little about the Festival, and join in celebrating this Feast with festal and pious souls. And, since the chief point of the Festival is the remembrance of God, let us call God to mind. For I think that the sound of those who keep Festival There, where is the dwelling of all the Blissful, is nothing else than this, the hymns and praises of God, sung by all who are counted worthy of that City. Let none be astonished if what I have to say contains some things that I have said before; for not only will I utter the same words, but I shall speak of the same subjects, trembling both in tongue and mind and thought when I speak of God for you too, that you may share this laudable and blessed feeling.	ΙΑ. Ἐπεὶ δὲ ἀνεκαθήραμεν τῷ λόγῳ τὸ θέα τρον͵ φέρε τι περὶ τῆς ἑορτῆς ἤδη φιλοσοφήσωμεν͵ καὶ συνεορτάσωμεν ταῖς φιλεόρτοις καὶ φιλοθέοις ψυ χαῖς. Ἐπεὶ δὲ κεφάλαιον ἑορτῆς μνήμη Θεοῦ͵ Θεοῦ μνημονεύσωμεν. Καὶ γὰρ τὸν ἐκεῖθεν τῶν ἑορταζόν των ἦχον͵ ἔνθα εὐφραινομένων πάντων ἡ κατοι κία͵ οὐκ ἄλλο τι ἢ τοῦτο εἶναι νομίζω͵ Θεὸν ὑμνούμενόν τε καὶ δοξαζόμενον τοῖς τῆς ἐκεῖσε πο λιτείας ἠξιωμένοις. Εἰ δέ τι τῶν ἤδη προειρημένων ὁ νῦν ἕξει λόγος͵ θαυμαζέτω μηδείς. Οὐ γὰρ τὰ αὐτὰ καὶ φθέγξομαι μόνον͵ ἀλλὰ καὶ περὶ τῶν αὐτῶν͵ φρίττων καὶ γλῶσσαν͵ καὶ νοῦν͵ καὶ διάνοιαν͵ ὅταν περὶ Θεοῦ φθέγγωμαι καὶ ὑμῖν ταυτὸ τοῦτο συνευχόμενος τὸ ἐπαινετὸν πάθος καὶ μακάριον.
And when I speak of God you must be illumined at once by one flash of light and by three. Three in Individualities or Hypostases, if any prefer so to call them, or persons, for we will not quarrel about names so long as the syllables amount to the same meaning; but One in respect of the Substance—that is, the Godhead. For they are divided without division, if I may so say; and they are united in division. For the Godhead is one in three, and the three are one, in whom the Godhead is, or to speak more accurately, Who are the Godhead. Excesses and defects we will omit, neither making the Unity a confusion, nor the division a separation. We would keep equally far from the confusion of Sabellius and from the division of Arius, which are evils diametrically opposed, yet equal in their wickedness. For what need is there heretically to fuse God together, or to cut Him up into inequality?	Θεοῦ δὲ ὅταν εἴπω͵ ἑνὶ φωτὶ περιαστράφθητε καὶ τρισί· τρισὶ μὲν͵ κατὰ τὰς ἰδιότητας͵ εἴτουν ὑποστάσεις͵ εἴ τινι φίλον καλεῖν͵ εἴτε πρόσωπα (οὐδὲν γὰρ περὶ τῶν ὀνομάτων ζυγομαχήσομεν͵ ἕως ἂν πρὸς τὴν αὐτὴν ἔννοιαν αἱ συλλαβαὶ φέρωσιν)· ἑνὶ δὲ͵ κατὰ τὸν τῆς οὐσίας λόγον͵ εἴτουν θεότητος. Διαιρεῖται γὰρ ἀδιαι ρέτως͵ ἵν΄ οὕτως εἴπω͵ καὶ συνάπτεται διῃρημένως. Ἓν γὰρ ἐν τρισὶν ἡ θεότης͵ καὶ τὰ τρία ἕν. τὰ ἐν οἷς ἡ θεότης͵ ἢ͵ τό γε ἀκριβέστερον εἰπεῖν͵ ἂ ἡ θεότης. Τὰς δὲ ὑπερβολὰς καὶ ἐλλείψεις ἐλλείψω 36.348 μεν· οὔτε τὴν ἕνωσιν σύγχυσιν ἐργαζόμε νοι͵ οὔτε τὴν διαίρεσιν͵ ἀλλοτρίωσιν· Ἀπέστω γὰρ ἡμῶν ἐξ ἴσου͵ καὶ ἡ Σαβελλίου συναίρεσις͵ καὶ ἡ Ἀρείου διαίρεσις͵ τὰ ἐκ διαμέτρου κακὰ͵ καὶ ὁμότιμα τὴν ἀσέβειαν· τί γὰρ δεῖ Θεὸν͵ ἢ συναλείφειν κακῶς͵ ἢ κατατέμνειν εἰς ἀνισότητα;


XII. For to us there is but One God, the Father, of Whom are all things, and One Lord Jesus Christ, by Whom are all things; and One Holy Ghost, in Whom are all things;(2 Cor. 8:6) yet these words, of, by, in, whom, do not denote a difference of nature (for if this were the case, the three prepositions, or the order of the three names would never be altered), but they characterize the personalities of a nature which is one and unconfused. And this is proved by the fact that They are again collected into one, if you will read—not carelessly—this other passage of the same Apostle, “Of Him and through Him and to Him are all things; to Him be glory forever, Amen.”(Rom. 11:36) The Father is Father, and is Unoriginate, for He is of no one; the Son is Son, and is not unoriginate, for He is of the Father. But if you take the word Origin in a temporal sense, He too is Unoriginate, for He is the Maker of Time, and is not subject to Time. The Holy Ghost is truly Spirit, coming forth from the Father indeed, but not after the manner of the Son, for it is not by Generation but by Procession (since I must coin a word for the sake of clearness); for neither did the Father cease to be Unbegotten because of His begetting something, nor the Son to be begotten because He is of the Unbegotten (how could that be?), nor is the Spirit changed into Father or Son because He proceeds, or because He is God—though the ungodly do not believe it. For Personality is unchangeable; else how could Personality remain, if it were changeable, and could be removed from one to another? But they who make “Unbegotten” and “Begotten” natures of equivocal gods would perhaps make Adam and Seth differ in nature, since the former was not born of flesh (for he was created), but the latter was born of Adam and Eve. There is then One God in Three, and These Three are One, as we have said.	ΙΒ. Ἡμῖν δὲ͵ εἰς Θεὸς ὁ Πατὴρ͵ ἐξ οὗ τὰ πάντα͵ καὶ εἷς Κύριος Ἰησοῦς Χριστὸς͵ δι΄ οὗ τὰ πάντα͵ καὶ ἓν Πνεῦμα ἅγιον͵ ἐν ᾧ τὰ πάντα· τοῦ ἐξ οὗ͵ καὶ δι΄ οὗ͵ καὶ ἐν ᾧ͵ μὴ φύσεις τεμνόντων (οὐδὲ γὰρ ἂν μετέπιπτον αἱ προθέσεις͵ ἢ αἱ τάξεις τῶν ὀνομά των)͵ ἀλλὰ χαρακτηριζόντων μιᾶς καὶ ἀσυχύτου φύ σεως ἰδιότητας. Καὶ τοῦτο δῆλον͵ ἐξ ὧν εἰς ἒν συν άγονται πάλιν͵ εἴ τῳ μὴ παρέργως ἐκεῖνο ἀναγινώ σκεται παρὰ τῷ αὐτῷ ἀποστόλῳ͵ τὸ͵ Ἐξ αὐτοῦ͵ καὶ δι΄ αὐτοῦ͵ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν. Πατὴρ ὁ πατὴρ͵ καὶ ἄναρχος· οὐ γὰρ ἔκ τινος. Υἱὸς ὁ υἱὸς͵ καὶ οὐκ ἄναρχος· ἐκ τοῦ Πατρὸς γάρ. Εἰ δὲ τὴν ἀπὸ χρόνου λαμβάνοις ἀρχὴν͵ καὶ ἄναρχος· ποιητὴς γὰρ χρόνων͵ οὐχ ὑπὸ χρόνον. Πνεῦμα ἅγιον ἀληθῶς τὸ πνεῦμα͵ προϊὸν μὲν ἐκ τοῦ Πατρὸς͵ οὐχ ὑϊκῶς δὲ͵ οὐδὲ γὰρ γεννητῶς͵ ἀλλ΄ ἐκπορευτῶς· εἰ δεῖ τι καὶ καινοτο μῆσαι περὶ τὰ ὀνόματα σαφηνείας ἕνεκεν. Οὔτε τοῦ Πατρὸς ἐκστάντος τῆς ἀγεννησίας͵ διότι γεγέννηκεν· οὔτε τοῦ Υἱοῦ τῆς γεννήσεως͵ ὅτι ἐκ τοῦ ἀγεννήτου. Πῶς γάρ; οὔτε τοῦ Πνεύματος͵ ἢ εἰς Πατέρα μετα πίπτοντος͵ ἢ εἰς Υἱὸν͵ ὅτι ἐκπεπόρευται͵ καὶ ὅτι Θεὸς͵ κἂν μὴ δοκῇ τοῖς ἀθέοις· ἡ γὰρ ἰδιότης ἀκίνη τος. ῍Η πῶς ἂν ἰδιότης μένοι͵ κινουμένη καὶ μετα πίπτουσα; Οἱ δὲ τὴν ἀγεννησίαν͵ καὶ τὴν γέννησιν φύσεις Θεῶν ὁμωνύμων τιθέμενοι͵ τάχα ἂν καὶ τὸν Ἀδὰμ͵ καὶ τὸν Σὴθ ὅτι ὁ μὲν οὐκ ἀπὸ σαρκός· πλάσμα γάρ· ὁ δὲ ἀπὸ τοῦ Ἀδὰμ καὶ τῆς Εὔας) ἀλ λήλων κατὰ τὴν φύσιν ἀλλοτριώσουσιν. Εἷς οὖν Θεὸς ἐν τρισὶ͵ καὶ τὰ τρία ἓν͵ ὥσπερ ἔφαμεν.


XIII. Since then these things are so, or rather since This is so; and His Adoration ought not to be rendered only by Beings above, but there ought to be also worshippers on earth, that all things may be filled with the glory of God (forasmuch as they are filled with God Himself); therefore man was created and honored with the hand and Image of God. But to despise man, when by the envy of the Devil and the bitter taste of sin he was pitiably severed from God his Maker—this was not in the Nature of God. What then was done, and what is the great Mystery that concerns us? An innovation is made upon nature, and God is made Man. “He that rideth upon the Heaven of Heavens in the East”(Ps. 68:4) of His own glory and Majesty, is glorified in the West of our meanness and lowliness.	ΙΓ. Ἐπεὶ δὲ οὕτω ταῦτα͵ ἢ τοῦτο͵ ἔδει δὲ μὴ τοῖς ἄνω μόνον τὴν προσκύνησιν περιγράφεσθαι͵ ἀλλ΄ εἶ ναί τινας καὶ κάτω προσκυνητὰς͵ ἵνα πληρωθῇ τὰ πάντα δόξης Θεοῦ͵ ἐπεὶ καὶ Θεοῦ· καὶ διὰ τοῦτο κτίζεται ἄνθρωπος͵ χειρὶ Θεοῦ τιμηθεὶς καὶ εἰκόνι. Τοῦτον δὲ φθόνῳ διαβόλου͵ καὶ πικρᾷ γεύσει τῆς ἁμαρτίας͵ Θεοῦ τοῦ πεποιηκότος ἐλεεινῶς χω ριζόμενον παριδεῖν͵ οὐ Θεοῦ. Τί γίνεται; καὶ τί τὸ μέγα περὶ ἡμᾶς μυστήριον; Καινοτομοῦνται φύσεις͵ καὶ Θεὸς ἄνθρωπος γίνεται· καὶ ὁ ἐπιβεβηκὼς ἐπὶ τὸν οὐρανὸν τοῦ οὐρανοῦ κατὰ ἀνατολὰς τῆς ἰδίας ^36.349 δόξης τε καὶ λαμπρότητος͵ ἐπὶ δυσμῶν δοξάζεται τῆς ἡμετέρας εὐτελείας καὶ ταπεινότητος͵
And the Son of God deigns to become and to be called Son of Man; not changing what He was (for It is unchangeable); but assuming what He was not (for He is full of love to man), that the Incomprehensible might be comprehended, conversing with us through the mediation of the Flesh as through a veil; since it was not possible for that nature which is subject to birth and decay to endure His unveiled Godhead. Therefore the Unmingled is mingled; and not only is God mingled with birth and Spirit with flesh, and the Eternal with time, and the Uncircumscribed with measure; but also Generation with Virginity, and dishonour with Him who is higher than all honour; He who is impassible with Suffering, and the Immortal with the corruptible. For since that Deceiver thought that he was unconquerable in his malice, after he had cheated us with the hope of becoming gods, he was himself cheated by God’s assumption of our nature; so that in attacking Adam as he thought, he should really meet with God, and thus the new Adam should save the old, and the condemnation of the flesh should be abolished, death being slain by flesh.	καὶ ὁ Υἱὸς τοῦ Θεοῦ δέχεται καὶ υἱὸς ἀνθρώπου γενέσθαι τε καὶ κληθῆναι· οὐχ ὃ ἦν μεταβαλὼν (ἄτρεπτον γὰρ)͵ ἀλλ΄ ὃ οὐκ ἦν προσλαβὼν (φιλάνθρωπος γὰρ)͵ ἵνα χωρηθῇ ὁ ἀχώρητος͵ διὰ μέσης σαρκὸς͵ ὁμιλή σας ἡμῖν͵ ὡς παραπετάσματος· ἐπειδὴ καθα ρὰν αὐτοῦ τὴν θεότητα φέρειν͵ οὐ τῆς ἐν γενέσει καὶ φθορᾷ φύσεως. Διὰ τοῦτο τὰ ἄμικτα μίγνυται· οὐ γενέσει μόνον Θεὸς͵ οὐδὲ σαρκὶ νοῦς͵ οὐδὲ χρόνῳ τὸ ἄχρονον͵ οὐδὲ μέτρῳ τὸ ἀπερίγραπτον· ἀλλὰ καὶ παρθενίᾳ γέννησις͵ καὶ ἀτιμίᾳ τῷ καὶ τιμῆς ἁπάσης ὑψηλοτέρῳ͵ καὶ πάθει τὸ ἀπαθὲς͵ καὶ τῷ φθαρτῷ τὸ ἀθάνατον. Ἐπειδὴ γὰρ ᾤετο ἀήττητος εἶναι τῆς κα κίας ὁ σοφιστὴς͵ θεότητος ἐλπίδι δελεάσας ἡμᾶς͵ σαρκὸς προβλήματι δελεάζεται· ἵν΄ ὡς τῷ Ἀδὰμ προσβαλὼν͵ τῷ Θεῷ περιπέσῃ͵ καὶ οὕτως ὁ νέος Ἀδὰμ τὸν παλαιὸν ἀνασώσηται͵ καὶ λυθῇ τὸ κατά κριμα τῆς σαρκὸς͵ σαρκὶ τοῦ θανάτου θανατωθέν τος.


24. At His birth we duly kept Festival, both I, the leader of the Feast, and you, and all that is in the world and above the world. With the Star we ran, and with the Magi we worshipped, and with the Shepherds we were illuminated, and with the Angels we glorified Him, and with Simeon we took Him up in our arms, and with Anna the aged and chaste we made our responsive confession. And thanks be to Him who came to His own in the guise of a stranger, because He glorified the stranger. Now, we come to another action of Christ, and another mystery. I cannot restrain my pleasure; I am rapt into God. Almost like John I proclaim good tidings; for though I be not a Forerunner, yet am I from the desert.	ΙΔ. Τῇ μὲν οὖν γεννήσει τὰ εἰκότα προεορ τάσαμεν͵ ἐγώ τε ὁ τῆς ἑορτῆς ἔξαρχος͵ καὶ ὑμεῖς͵ καὶ πᾶν ὅσον ἐγκόσμιον τε καὶ ὑπερκό σμιον. Μετὰ ἀστέρος ἐδράμομεν͵ καὶ μετὰ Μάγων προσεκυνήσαμεν͵ μετὰ ποιμένων περιελλάμ φθημεν͵ καὶ μετὰ ἀγγέλων ἐδοξάσαμεν͵ μετὰ Συ μεὼν ἐνηγκαλισάμεθα͵ καὶ μετὰ Ἄννης ἀνθωμολο γησάμεθα͵ τῆς γεραιᾶς καὶ σώφρονος· καὶ χά ρις τῷ εἰς τὰ ἴδια ἐλθόντι ἀλλοτρίως͵ ὅτι τὸν ξένον ἐδόξασεν. Νυνὶ δὲ πρᾶξις ἄλλη Χριστοῦ͵ καὶ ἄλλο μυστήριον. Οὐ δύναμαι κατέχειν τὴν ἡδονὴν͵ ἔν θεος γίνομαι͵ μικροῦ καὶ͵ ὡς Ἰωάννης͵ εὐαγ γελίζομαι͵ εἰ καὶ μὴ πρόδρομος͵ ἀλλ΄ ἀπὸ τῆς ἐρημίας.
The Office of Readings - The Baptism of Christ
CHRIST is illumined, let us shine forth with Him. Christ is baptized, let us descend with Him that we may also ascend with Him. Jesus is baptized; but we must attentively consider not only this but also some other points. Who is He, and by whom is He baptized, and at what time? He is the All-pure; and He is baptized by John; and the time is the beginning of His miracles. What are we to learn and to be taught by this? To purify ourselves first; to be lowly minded; and to preach only in maturity both of spiritual and bodily stature. The first has a word especially for those who rush to Baptism off hand, and without due preparation, or providing for the stability of the Baptismal Grace by the disposition of their minds to good. For since Grace contains remission of the past (for it is a grace), it is on that account more worthy of reverence, that we return not to the same vomit again.	Χριστὸς φωτίζεται͵ συναναστράψωμεν· Χριστὸς βαπτίζεται͵ συγκατέλθωμεν͵ ἵνα καὶ συνανέλ θωμεν. Βαπτίζεται Ἰησοῦς· τοῦτο μόνον; ἢ καὶ τὰ ἄλλα τηρεῖν ἐπιμελῶς ἀναγκαῖον; Τίς ὤν; καὶ παρὰ τίνος; καὶ κατὰ πηνίκα; Ὁ καθαρὸς͵ καὶ παρὰ Ἰωάννου͵ καὶ τῶν σημείων ἀρχόμενος; Ἵνα τί μάθωμεν͵ καὶ τί παιδευθῶμεν; Προκαθαίρεσθαι͵ καὶ ταπεινοφρονεῖν͵ καὶ κηρύσσειν ἐν τελειότητι͵ καὶ τῆς πνευματικῆς͵ καὶ τῆς σωματικῆς ἡλικίας. Ἐκεῖνο πρὸς τοὺς τὸ βάπτισμα σχεδιάζοντας͵ καὶ μὴ προευτρεπιζομένους͵ μηδὲ τὸ ἀσφαλὲς τῇ λυτρώσει ^36.352 χαριζομένους͵ διὰ τῆς εἰς τὸ καλὸν ἕξεως. Καὶ γὰρ εἰ ἄφεσιν ἔχει τῶν παρελθόντων τὸ χάρισμα (χάρισμα γὰρ)͵ ἀλλὰ τότε μᾶλλον εὐλαβείας ἄξιον͵ μὴ πρὸς τὸν αὐτὸν ἔμετον ἐπανέλθωμεν.
The second speaks to those who rebel against the Stewards of this Mystery, if they are their superiors in rank.	Τοῦτο πρὸς τοὺς ἐπαιρο μένους κατὰ τῶν οἰκονόμων τοῦ μυστηρίου͵ ἂν ἀξίᾳ τινὶ προέχωσιν.
The third is for those who are confident in their youth, and think that any time is the right one to teach or to preside. Jesus is purified, and dost thou despise purification?… and by John, and dost thou rise up against thy herald?… and at thirty years of age, and dost thou before thy beard has grown presume to teach the aged, or believe that thou teachest them, though thou be not reverend on account of thine age, or even perhaps for thy character? But here it may be said, Daniel, and this or that other, were judges in their youth, and examples are on your tongues; for every wrongdoer is prepared to defend himself. But I reply that that which is rare is not the law of the Church. For one swallow does not make a summer, nor one line a geometrician, nor one voyage a sailor.	Τὸ τρίτον πρὸς τοὺς θαῤῥοῦντας νεό τητι͵ καὶ πάντα καιρὸν οἰομένους εἶναι διδασκαλίας͵ ἢ προεδρίας. Ἰησοῦς καθαίρεται· καὶ σὺ καταφρο νεῖς τῆς καθάρσεως; Ὑπὸ Ἰωάννου· καὶ σὺ κατ εξανίστασαι τοῦ σοῦ κήρυκος; Τριακονταέτης ὤν· καὶ σὺ πρὸ τῆς γενειάδος διδάσκεις τοὺς γέροντας͵ ἢ τὸ διδάσκειν πιστεύεις͵ οὔτε παρὰ τῆς ἡλικίας͵ οὔτε παρὰ τοῦ τρόπου τυχὸν ἔχων τὸ αἰδέσιμον; Εἶτα ὁ Δανιὴλ ἐνταῦθα͵ καὶ ὁ δεῖνα͵ νέοι κριταὶ͵ καὶ τὰ παραδείγματα ἐπὶ γλώσσης. Πᾶς γὰρ ἀδικῶν εἰς ἀπολογίαν ἕτοιμος. Ἀλλ΄ οὐ νόμος Ἐκκλησίας͵ τὸ σπάνιον· εἴπερ μηδὲ μία χελιδὼν ἔαρ ποιεῖ͵ μηδὲ γραμμὴ μία τὸν γεωμέτρην͵ ἢ πλοῦς εἷς τὸν θαλάττιον.


25. But John baptizes, Jesus comes to Him(Mt. 3:14) … perhaps to sanctify the Baptist himself, but certainly to bury the whole of the old Adam in the water; and before this and for the sake of this, to sanctify Jordan; for as He is Spirit and Flesh, so He consecrates us by Spirit and water. (Jn 5:35) John will not receive Him; Jesus contends. “I have need to be baptized of Thee” (Mt. 3:17) says the Voice to the Word, the Friend to the Bridegroom;(Jn 3:29) he that is above all among them that are born of women,(Mt. 11:11) to Him Who is the Firstborn of every creature; he that leaped in the womb, to Him Who was adored in the womb; he who was and is to be the Forerunner to Him Who was and is to be manifested.	ΙΕ. Πλὴν Ἰωάννης βαπτίζει͵ πρόσεισιν Ἰησοῦς· ἁγιάσων τυχὸν μὲν καὶ τὸν βαπτιστήν· τὸ δὲ πρόδη λον͵ πάντα τὸν παλαιὸν Ἀδὰμ͵ ἵν΄ ἐνθάψῃ τῷ ὕδατι· πρὸ δὲ τούτων καὶ διὰ τούτους͵ τὸν Ἰορδάνην· ὥσπερ ἦν πνεῦμα καὶ σὰρξ͵ οὕτω Πνεύματι τελειῶν καὶ ὕδατι. Οὐ δέχεται ὁ Βαπτιστής· ὁ Ἰησοῦς ἀγω νίζεται· Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι͵ ὁ λύχνος τῷ Ἡλίῳ φησὶν͵ ἡ φωνὴ τῷ Λόγῳ͵ ὁ φί λος τῷ Νυμφίῳ͵ ὁ ἐν γεννητοῖς γυναικῶν ὑπὲρ ἅπαν τας͵ τῷ Πρωτοτόκῳ πάσης κτίσεως͵ ὁ προσκιρτήσας ἀπὸ γαστρὸς͵ τῷ ἐν γαστρὶ προσκυνηθέντι͵ ὁ προ δραμὼν καὶ προδραμούμενος͵ τῷ φανέντι καὶ φανησομένῳ.
“I have need to be baptized of Thee;” add to this “and for Thee;” for he knew that he would be baptized by Martyrdom, or, like Peter, that he would be cleansed not only as to his feet. “And comest Thou to me?” This also was prophetic; for he knew that after Herod would come the madness of Pilate, and so that when he had gone before Christ would follow him. But what saith Jesus? “Suffer it to be so now,” for this is the time of His Incarnation; for He knew that yet a little while and He should baptize the Baptist. And what is the “Fan?” The Purification. And what is the “Fire?” The consuming of the chaff, and the heat of the Spirit. And what the “Axe?” The excision of the soul which is incurable even after the dung.(Lk 13:8) And what the Sword? The cutting of the Word, which separates the worse from the better, (Heb. 4:12) and makes a division between the faithful and the unbeliever;(Mt. 10:35) and stirs up the son and the daughter and the bride against the father and the mother and the mother in law,(Mic. 7:6) the young and fresh against the old and shadowy. And what is the Latchet of the shoe, which thou John who baptizest Jesus mayest not loose?(Jn 1:27) thou who art of the desert, and hast no food, the new Elias,(Lk 7:26) the more than Prophet, inasmuch as thou sawest Him of Whom thou didst prophesy, thou Mediator of the Old and New Testaments. What is this? Perhaps the Message of the Advent, and the Incarnation, of which not the least point may be loosed, I say not by those who are yet carnal and babes in Christ, but not even by those who are like John in spirit.	Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτι σθῆναι· πρόσθες καὶ τὸ͵ ὑπὲρ σοῦ. ῎Ηδει γὰρ τῷ μαρτυ ρίῳ βαπτισθησόμενος· ἢ͵ ὡς Πέτρος͵ μὴ τοὺς πό δας μόνον καθαρθησόμενος. Καὶ σὺ ἔρχῃ πρὸς μέ; Καὶ τοῦτο προφητικόν. ῎Ηδει γὰρ ὡς μετὰ Ἡρώ δην͵ Πιλᾶτον μανησόμενον͵ οὕτως αὐτῷ προαπελ θόντι Χριστὸν ἑψόμενον. Τί δὲ Ἰησοῦς; Ἄφες ἄρτι· τοῦτο γὰρ ἡ οἰκονομία. ῎Ηδει γὰρ μετ΄ ὀλίγον͵ αὐ τὸς βαπτίσων τὸν Βαπτιστήν. Τί δὲ τὸ πτύον; Ἡ κάθαρσις. Τί δὲ τὸ πῦρ; Ἡ τοῦ κούφου δαπάνη͵ καὶ ἡ ζέσις τοῦ Πνεύματος. Τί δὲ ἡ ἀξίνη; Τῆς ἀθερα πεύτου ψυχῆς ἡ ἐκτομὴ͵ καὶ μετὰ τὴν κόπρον. Τί δὲ ἡ μάχαιρα; Ἡ τομὴ τοῦ Λόγου͵ ἡ διαιροῦσα τὸ χεῖρον ἀπὸ τοῦ κρείττονος͵ καὶ διχοτομοῦσα τὸν πι στὸν καὶ τὸν ἄπιστον͵ καὶ ἐπεγείρουσα τὸν υἱὸν͵ καὶ τὴν θυγατέρα͵ καὶ τὴν νύμφην͵ τῷ πατρὶ͵ καὶ τῇ 36.353 μητρὶ͵ καὶ τῇ πενθερᾷ͵ τὰ νέα καὶ πρόσφατα. τοῖς παλαιοῖς καὶ σκιώδεσι. Τί δὲ ὁ σφαιρωτὴρ τοῦ ὑποδήματος͵ ὃν οὐ λύεις ὁ βαπτίζων Ἰη σοῦν͵ ὁ τῆς ἐρημίας καὶ ἄτροφος͵ ὁ νέος Ἡλίας͵ ὁ προφήτου περισσότερος͵ ὅσῳ καὶ τὸν προφη τευόμενον εἶδες͵ ὁ Παλαιᾶς καὶ Νέας μεσίτης; Τί τοῦτο; Τυχὸν ὁ τῆς ἐπιδημίας λόγος͵ καὶ τῆς σαρ κὸς͵ οὗ μηδὲ τὸ ἀκρότατον εὐδιάλυτον͵ μὴ ὅτι τοῖς σαρκικοῖς ἔτι͵ καὶ νηπίοις ἐν Χριστῷ͵ ἀλλ΄ οὐδὲ τοῖς κατὰ Ἰωάννην τῷ Πνεύματι.


XVI. But further—Jesus goeth up out of the water … for with Himself He carries up the world … and sees the heaven opened which Adam had shut against himself and all his posterity, (Gen. 3:24) as the gates of Paradise by the flaming sword. And the Spirit bears witness to His Godhead, for he descends upon One that is like Him, as does the Voice from Heaven (for He to Whom the witness is borne came from thence), and like a Dove, for He honours the Body (for this also was God, through its union with God) by being seen in a bodily form; and moreover, the Dove has from distant ages been wont to proclaim the end of the Deluge. (Job. 8:11) But if you are to judge of Godhead by bulk and weight, and the Spirit seems to you a small thing because He came in the form of a Dove, O man of contemptible littleness of thought concerning the greatest of things, you must also to be consistent despise the Kingdom of Heaven, because it is compared to a grain of mustard seed; and you must exalt the adversary above the Majesty of Jesus, because he is called a great Mountain, and Leviathan and King of that which lives in the water, whereas Christ is called the Lamb, and the Pearl, and the Drop and similar names.	Ι. Ἀλλὰ καὶ ἄνεισιν Ἰησοῦς ἐκ τοῦ ὕδατος. Συν αναφέρει γὰρ ἑαυτῷ τὸν κόσμον͵ καὶ ὁρᾷ σχιζομέ νους τοὺς οὐρανοὺς͵ οὓς ὁ Ἀδὰμ ἔκλεισεν ἑαυτῷ τε καὶ τοῖς μετ΄ αὐτὸν͵ ὥσπερ καὶ τῇ φλογίνῃ ῥομφαίᾳ τὸν παράδεισον. Καὶ τὸ Πνεῦμα μαρτυρεῖ τὴν θεό τητα· τῷ γὰρ ὁμοίῳ προστρέχει· καὶ ἡ ἐξ οὐρανῶν φωνή· ἐκεῖθεν γὰρ ὁ μαρτυρούμενος· καὶ ὡς περι στερὰ͵ τιμᾷ γὰρ τὸ σῶμα͵ ἐπεὶ καὶ τοῦτο τῇ θεώσει Θεὸς͵ σωματικῶς ὁρωμένη. Καὶ ἅμα πόῤῥωθεν εἴ θισται περιστερὰ κατακλυσμοῦ λύσιν εὐαγγελίζε σθαι. Εἰ δὲ ὄγκοις καὶ σταθμοῖς κρίνεις θεότητα͵ καὶ διὰ τοῦτο μικρόν σοι τὸ Πνεῦμα͵ ὅτι ἐν εἴδει περιστε ρᾶς͵ ὦ μικρόλογε περὶ τὰ μέγιστα͵ ὥρα σοι καὶ βα σιλείαν οὐρανῶν ἀτιμάζειν͵ ὅτι κόκκῳ σινάπεως ἀπεικάζεται· καὶ τῆς Ἰησοῦ μεγαλειότητος ὑπερ αίρειν τὸν ἀντικείμενον͵ ὅτι ὁ μὲν ὄρος μέγα καλεῖ ται͵ καὶ λευϊαθὰν͵ καὶ βασιλεὺς τῶν ἐν τοῖς ὕδασιν· ὁ δὲ ἀμνὸς͵ καὶ μαργαρίτης͵ καὶ σταγὼν͵ καὶ τὰ τοιαῦτα προσαγορεύεται.


XVII. Now, since our Festival is of Baptism, and we must endure a little hardness with Him Who for our sake took form, and was baptized, and was crucified; let us speak about the different kinds of Baptism, that we may come out thence purified. Moses baptized but it was in water, and before that in the cloud and in the sea. This was typical as Paul saith; the Sea of the water, and the Cloud of the Spirit; the Manna, of the Bread of Life; the Drink, of the Divine Drink.	ΙΖ. Ἐπεὶ δὲ βαπτίσματος ἡ πανήγυρις͵ καὶ δεῖ μικρόν τι προσκακοπαθῆσαι τῷ δι΄ ἡμᾶς μορ φωθέντι͵ καὶ βαπτισθέντι͵ καὶ σταυρωθέντι͵ φέρε͵ τὶ περὶ διαφορᾶς βαπτισμάτων φιλοσοφήσωμεν͵ ἵν΄ ἀπέλθωμεν ἐντεῦθεν κεκαθαρμένοι. Ἐβάπτισε Μωϋ σῆς͵ ἀλλ΄ ἐν ὕδατι· καὶ πρὸ τούτου͵ ἐν νεφέλῃ καὶ ἐν θαλάσσῃ. Τυπικῶς δὲ τοῦτο ἦν͵ ὡς καὶ Παύλῳ δοκεῖ· ἡ θάλασσα͵ τοῦ ὕδατος· ἡ νεφέλη͵ τοῦ Πνεύ ματος· τὸ μάννα͵ τοῦ τῆς ζωῆς ἄρτου· τὸ πόμα͵ τοῦ θείου πόματος.
John also baptized; but this was not like the baptism of the Jews, for it was not only in water, but also “unto repentance.” Still it was not wholly spiritual, for he does not add “And in the Spirit.” Jesus also baptized, but in the Spirit. This is the perfect Baptism. And how is He not God, if I may digress a little, by whom you too are made God? I know also a Fourth Baptism—that by Martyrdom and blood, which also Christ himself underwent:—and this one is far more august than all the others, inasmuch as it cannot be defiled by after-stains. Yes, and I know of a Fifth also, which is that of tears, and is much more laborious, received by him who washes his bed every night and his couch with tears; whose bruises stink through his wickedness; and who goeth mourning and of a sad countenance; who imitates the repentance of Manasseh and the humiliation of the Ninerites upon which God had mercy; who utters the words of the Publican in the Temple, and is justified rather than the stiff-necked Pharisee; who like the Canaanite woman bends down and asks for mercy and crumbs, the food of a dog that is very hungry.	Ἐβάπτισε καὶ Ἰωάννης͵ οὐκ ἔτι μὲν Ἰουδαϊκῶς· οὐ γὰρ ἐν ὕδατι μόνον͵ ἀλλὰ καὶ εἰς μετάνοιαν· οὔπω δὲ ὅλον πνευματικῶς· οὐ γὰρ προστίθησι τὸ͵ ἐν Πνεύματι. Βαπτίζει καὶ Ἰησοῦς͵ ἀλλ΄ ἐν Πνεύματι. Τοῦτο ἡ τελειότης. Καὶ πῶς οὐ Θεὸς͵ ἵνα τι παραθαῤῥήσω μικρὸν͵ ἐξ οὗ καὶ σὺ 36.356 γίνῃ Θεός; Οἶδα καὶ τέταρτον βάπτισμα͵ τὸ διὰ μαρ τυρίου καὶ αἵματος͵ ὃ καὶ αὐτὸς Χριστὸς ἐβαπτί σατο͵ καὶ πολύ γε τῶν ἄλλων αἰδεσιμώτερον͵ ὅσῳ δευτέροις ῥύποις οὐ μολύνεται. Οἶδα καὶ πέμπτον ἔτι͵ τὸ τῶν δακρύων· ἀλλ΄ ἐπιπονώτερον͵ ὡς ὁ λούων καθ΄ ἑκάστην νύκτα τὴν κλίνην αὐτοῦ καὶ τὴν στρωμνὴν τοῖς δάκρυσιν͵ ᾧ τῆς κακίας προσώζε σαν καὶ οἱ μώλωπες· ὃς πενθῶν καὶ σκυθρω πάζων πορεύεται͵ καὶ ὃς μιμεῖται τὴν ἐπιστρο φὴν Μανασσῆ͵ καὶ τὴν τῶν Νινευϊτῶν ἠλεη μένην ταπείνωσιν· ὃς φθέγγεται τὰς τοῦ τελώ νου φωνὰς ἐν τῷ ἱερῷ͵ καὶ δικαιοῦται παρὰ τὸν με γάλαυχον Φαρισαῖον· ὃς συγκύπτει κατὰ τὴν Χανα ναίαν͵ καὶ ζητεῖ φιλανθρωπίαν͵ καὶ ψίχας͵ κυνὸς τροφὴν ἄγαν λιμώττοντος.


XVIII. I, however, for I confess myself to be a man,—that is to say, an animal shifty and of a changeable nature,—both eagerly receive this Baptism, and worship Him Who has given it me, and impart it to others; and by shewing mercy make provision for mercy. For I know that I too am compassed with infirmity, and that with what measure I mete it shall be measured to me again. But what sayest thou, O new Pharisee pure in title but not in intention, who dischargest upon us the sentiments of Novatus, though thou sharest the same infirmities? Wilt thou not give any place to weeping? Wilt thou shed no tear? Mayest thou not meet with a Judge like thyself? Art thou not ashamed by the mercy of Jesus, Who took our infirmities and bare our sicknesses;(Mt. 7:17) Who came not to call the righteous but sinners to repentance;(Job. 9:13) Who will have mercy rather than sacrifice; who forgiveth sins till seventy times seven. (Job. 18:22) How blessed would your exaltation be if it really were purity, not pride, making laws above the reach of men, and destroying improvement by despair. For both are alike evil, indulgence not regulated by prudence, and condemnation that will never forgive; the one because it relaxes all reins, the other because it strangles by its severity. Shew me your purity, and I will approve your boldness. But as it is, I fear that being full of sores you will render them incurable. Will you not admit even David’s repentance, to whom his penitence preserved even the gift of prophecy? nor the great Peter himself, who fell into human weakness at the Passion of our Saviour? Yet Jesus received him, and by the threefold question and confession healed the threefold denial.(Jn 21:15. ff) Or will you even refuse to admit that he was made perfect by blood (for your folly goes even as far as that)? Or the transgressor at Corinth? But Paul confirmed love towards him when he saw his amendment, and gives the reason, “that such an one be not swallowed up by overmuch sorrow,” (2 Cor. 2:7) being overwhelmed by the excess of the punishment. And will you refuse to grant liberty of marriage to young widows on account of the liability of their age to fall? Paul ventured to do so; but of course you can teach him; for you have been caught up to the Fourth heaven, and to another Paradise, and have heard words more unspeakable, and comprehend a larger circle in your Gospel.	ΙΗ. Ἐγὼ μὲν οὖν (ἄνθρωπος εἶναι γὰρ ὁμο λογῶ͵ ζῶον τρεπτὸν καὶ ῥευστῆς φύσεως)͵ καὶ δέχο μαι τοῦτο προθύμως͵ καὶ προσκυνῶ τὸν δεδωκότα͵ καὶ τοῖς ἄλλοις μεταδίδωμι͵ καὶ προεισφέρω τοῦ ἐλέου τὸν ἔλεον. Οἶδα γὰρ καὶ αὐτὸς ἀσθένειαν πε ρικείμενος͵ καὶ ὡς ἂν μετρήσω͵ μετρηθησόμενος. Σὺ δὲ τί λέγεις͵ τί νομοθετεῖς͵ ὦ νέε Φαρισαῖε͵ καὶ καθαρὲ τὴν προσηγορίαν͵ οὐ τὴν προαίρεσιν͵ καὶ φυ σῶν ἡμῖν τὰ Ναυάτου μετὰ τῆς αὐτῆς ἀσθενείας; Οὐ δέχῃ μετάνοιαν; οὐ δίδως ὀδυρμοῖς χώραν; οὐ δακρύεις δάκρυον; Μὴ σύ γε τοιούτου κριτοῦ τύχοις. Οὐκ αἰδῇ τὸ Ἰησοῦ φιλάνθρωπον͵ τοῦ τὰς ἀσθενείας ἡμῶν λαβόντος͵ καὶ τὰς νόσους βα στάσαντος͵ τοῦ μὴ δικαίοις ἐλθόντος͵ ἀλλ΄ ἁμαρτω λοῖς εἰς μετάνοιαν͵ τοῦ ἔλεον θέλοντος μᾶλλον ἢ θυσίαν͵ τοῦ ἑβδομηκοντάκις ἑπτὰ συγχωροῦντος τὰ ἁμαρτήματα; Ὡς μακάριόν σου τὸ ὑψηλὸν͵ εἰ καθα ρότης ἦν͵ ἀλλὰ μὴ τῦφος͵ νομοθετῶν ὑπὲρ ἄνθρω πον͵ καὶ λύων τῇ ἀπογνώσει τὴν ἐπανόρθωσιν. Ὁμοί ως γάρ ἐστι κακὸν͵ καὶ ἄνεσις ἀσωφρόνιστος͵ καὶ κατάγνωσις ἀσυγχώρητος· ἡ μὲν ὅλην ἐφιεῖσα τὴν ἡνίαν͵ ἡ δὲ τῷ σφοδρῷ κατάγχουσα. Δεῖξόν μοι τὴν καθαρότητα͵ καὶ δέχομαί σου τὴν θρασύτητα. Νῦν δὲ δέδοικα͵ μὴ βρύων ἕλκεσιν͵ εἰσάγῃς τὸ ἀνιάτρευ τον. Οὐδὲ τὸν Δαβὶδ δέχῃ μετανοοῦντα͵ ᾧ καὶ τὸ προφητικὸν χάρισμα ἡ μετάνοια συνετήρησεν; Οὐδὲ Πέτρον τὸν μέγαν παθόντα τι ἀνθρώπινον περὶ τὸ σωτήριον πάθος; Ἰησοῦς δὲ ἐδέξατο͵ καὶ τῷ τρισσῷ τῆς ἐρωτήσεως καὶ τῆς ὁμολογίας͵ τὸ τρισσὸν τῆς ἀρνήσεως ἐθεράπευσεν. ῍Η οὐδὲ τελειωθέντα δέχῃ δι΄ αἵματος; Ἔστι γὰρ καὶ τοῦτο τῆς σῆς ἀπο 36.357 νοίας. Οὐδὲ τὸν ἐν Κορίνθῳ παρανομήσαντα; Παῦλος δὲ καὶ ἀγάπην ἐκύρωσεν͵ ἐπειδὴ τὴν διόρ θωσιν εἶδε· καὶ τὸ αἴτιον· Ἵνα μὴ τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος͵ βαρηθεὶς τῇ ἀμετρίᾳ τῆς ἐπιπλήξεως. Οὐδὲ τὰς νέας γαμίζεις χήρας͵ διὰ τὸ τῆς ἡλικίας εὐάλωτον; Παῦλος δὲ τοῦτο ἐτόλμησεν͵ οὗ σὺ δηλαδὴ διδάσκαλος͵ ὡς ἐπὶ τέταρ τον οὐρανὸν φθάσας͵ καὶ ἄλλον παράδεισον͵ καὶ ἀποῤῥητοτέρων ἀκούσας ῥημάτων͵ καὶ μείζονα κύκλον τῷ Εὐαγγελίῳ περιλαβών.


XIX. But these sins were not after Baptism, you will say. Where is your proof? Either prove it—or refrain from condemning; and if there be any doubt, let charity prevail. But Novatus, you say, would not receive those who lapsed in the persecution. What do you mean by this? If they were unrepentant he was right; I too would refuse to receive those who either would not stoop at all or not sufficiently, and who would refuse to make their amendment counterbalance their sin; and when I do receive them, I will assign them their proper place; but if he refused those who wore themselves away with weeping, I will not imitate him. And why should Novatus’s want of charity be a rule for me? He never punished covetousness, which is a second idolatry; but he condemned fornication as though he himself were not flesh and body. What say you? Are we convincing you by these words? Come and stand here on our side, that is, on the side of humanity. Let us magnify the Lord together. Let none of you, even though he has much confidence in himself, dare to say, Touch me not for I am pure, and who is so pure as I? Give us too a share in your brightness. But perhaps we are not convincing you? Then we will weep for you. Let these men then if they will, follow our way, which is Christ’s way; but if they will not, let them go their own. Perhaps in it they will be baptized with Fire, in that last Baptism which is more painful and longer, which devours wood like grass,(1 Cor. 3:12–19) and consumes the stubble of every evil.	ΙΘ. Ἀλλ΄ οὐ μετὰ τὸ βάπτισμα ταῦτα. Τίς ἡ ἀπόδειξις; ἢ δεῖξον͵ ἢ μὴ κατάκρινε. Εἰ δὲ ἀμφίβολον͵ νικάτω τὸ φιλάνθρωπον. Ἀλλὰ Ναυάτος͵ φησὶν͵ οὐκ ἐδέξατο τοὺς ἐν τῷ διωγμῷ παραπεσόν τας. Τί τοῦτο; Εἰ μὲν οὐ μεταγνόντας͵ δικαίως· οὐδὲ ἐγὼ δέχομαι τοὺς͵ ἢ μὴ καμπτομένους͵ ἢ μὴ ἀξίως͵ μηδὲ ἀντισηκοῦντας τῷ κακῷ τὴν διόρθωσιν· καὶ ὅταν δέξωμαι͵ τὴν προσήκουσαν αὐτοῖς ἀπονέμω χώραν. Εἰ δὲ τοὺς ἐκτακέντας τοῖς δάκρυσιν͵ οὐ μιμή σομαι. Καὶ τίς μοι νόμος ἡ Ναυάτου μισανθρωπία͵ ὃς πλεονεξίαν μὲν οὐκ ἐκόλασε͵ τὴν δευτέραν εἰδω λολατρείαν· πορνείαν δὲ οὕτω πικρῶς κατεδίκασεν͵ ὡς ἄσαρκος καὶ ἀσώματος; Τί φατε; Πείθομεν ὑμᾶς τοῖς λόγοις τούτοις; Δεῦρο͵ στῆτε μεθ΄ ἡμῶν τῶν ἀνθρώπων. Μεγαλύνωμεν ἅμα τὸν Κύριον. Μή τις ὑμῶν εἰπεῖν τολμήσῃ͵ μηδὲ εἰ λίαν ἑαυτῷ τεθάῤῥηκε· Μή μου ἅπτου͵ καθαρὸς γάρ εἰμι͵ καὶ τίς οὕτως ὥσπερ ἐγώ; μετάδοτε καὶ ἡμῖν τῆς λαμπρότητος. Ἀλλ΄ οὐ πείθομεν; καὶ ὑπὲρ ὑμῶν δακρύσομεν. Οὗτοι μὲν οὖν͵ εἰ μὲν βούλοιντο͵ τὴν ἡμετέραν ὁδὸν καὶ Χριστοῦ͵ εἰ δὲ μὴ͵ τὴν ἑαυτῶν πορευέσθωσαν. Τυχὸν ἐκεῖ τῷ πυρὶ βαπτισθήσονται͵ τῷ τελευταίῳ βαπτίσματι͵ τῷ ἐπιπονωτέρῳ τε καὶ μακρο τέρῳ͵ ὃ ἐσθίει ὡς χόρτον τὴν ὕλην͵ καὶ δαπανᾷ πάσης κακίας κουφότητα.


XX. But let us venerate to-day the Baptism of Christ; and let us keep the feast well, not in pampering the belly, but rejoicing in spirit. And how shall we luxuriate? “Wash you, make you clean.”(Isa. 1:17, 18) If ye be scarlet with sin and less bloody, be made white as snow; if ye be red, and men bathed in blood, yet be ye brought to the whiteness of wool. Anyhow be purified, and you shall be clean (for God rejoices in nothing so much as in the amendment and salvation of man, on whose behalf is every discourse and every Sacrament), that you may be like lights in the world, a quickening force to all other men; that you may stand as perfect lights beside That great Light, and may learn the mystery of the illumination of Heaven, enlightened by the Trinity more purely and clearly, of Which even now you are receiving in a measure the One Ray from the One Godhead in Christ Jesus our Lord; to Whom be the glory and the might for ever and ever. Amen.	Κ. Ἡμεῖς δὲ τιμήσωμεν τὸ Χριστοῦ βάπτισμα σήμερον͵ καὶ καλῶς ἑορτάσωμεν͵ μὴ γαστρὶ τρυ φῶντες͵ ἀλλὰ πνευματικῶς εὐφραινόμενοι. Τρυφή σωμεν δὲ πῶς; Λούσασθε͵ καθαροὶ γίνεσθε. Εἰ μὲν φοινικικοὶ τὴν ἁμαρτίαν ἐστὲ͵ καὶ ἧττον αἱ ματώδεις͵ λευκάνθητε ὡς χιών· εἰ δὲ κόκκινοι καὶ ἄνδρες αἱμάτων τέλειοι͵ κἂν εἰς ἐρίου λευκότητα φθάσατε. Πάντως δὲ καθάρθητε καὶ καθαίρεσθε. Ὡς ^36.360 οὐδενὶ τοσοῦτον χαίρει Θεὸς͵ ὅσον ἀνθρώπου διορθώ σει καὶ σωτηρίᾳ͵ ὑπὲρ οὗ λόγος ἅπας καὶ ἅπαν μυσ τήριον· ἵνα γένησθε ὡς φωστῆρες ἐν κόσμῳ͵ ζω τικὴ τοῖς ἄλλοις ἀνθρώποις δύναμις͵ ἵνα φῶτα τέ λεια τῷ μεγάλῳ φωτὶ παραστάντες͵ καὶ τὴν ἐκεῖσε μυηθῆτε φωταγωγίαν͵ ἐλλαμπόμενοι τῇ Τριάδι κα θαρώτερον καὶ τρανότερον͵ ἧς νῦν μετρίως ὑποδέ δεχθε τὴν μίαν αὐγὴν ἐκ μιᾶς τῆς θεότητος͵ ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν͵ ᾧ ἡ δόξα͵ καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

xcxxcxxc F ” “ This Webpage was created for a workshop held at Saint Andrew's Abbey, Valyermo, California in 1999....x.... ’ “”.