Catechetical homilies

1. Homilia “Ad illuminandos catechesis 2 (Τῶν πρώην εἰρημένων).” It is assumed that the homily “Ad illuminandos catechesis 2 (Τῶν πρώην εἰρημένων)” was pronounced by St. John Chrysostom in Antioch in 387. The full Russian title of this conversation: “To those preparing for enlightenment, and about wives who adorn themselves with braided hair and gold, and about those who are carried away by signs, or amulets, or spells - that all this is alien to Christianity.” Belongs to the series of homilies “On Statues”. At the beginning of the conversation, the saint gives the meaning of the words “catechumen”, “man”, “faithful”, “newly enlightened”. He talks about repentance and the need for moral preparation for Baptism. Those who are baptized are warriors and fighters of Christ in the spiritual field. St. John calls on women to adorn themselves not with gold and pearls, but with chastity, modesty, almsgiving, philanthropy, love, friendliness to their husbands, meekness, humility, and patience. He opposes omens, omens, spells and the wearing of amulets. 2. Four public conversations (series by A.I. Papadopoulo-Keramevs). Four public conversations included in the series by A.I. Papadopoulo-Keramevsa (according to a Greek manuscript of the 10th century) were probably pronounced by St. John Chrysostom in Antioch during Lent and Easter 388. In the first announcement (a month before Easter), St. John talks about the various names of the sacrament of Baptism (“bath”, “rebirth”, “enlightenment”, etc.), about its regenerating and cleansing power, thanks to which a person is born again and freed from all previous sins. The saint warns that those preparing to accept Baptism will face a difficult struggle with the devil, who influences a person through temptations, passions and bad habits, among which is the uttering of an oath. In the second announcement (20 days before Easter) St. John Chrysostom again returns to the topic of the oath, citing the example of Herod’s oath to prove the negative impact of which. The establishment of the ancient practice of performing Baptism at Easter is then explained. The saint discusses in detail the meaning of the sacrament of Baptism, in which the co-crucifixion and co-death of the old man and the co-resurrection of the new man with Christ take place, about exorcisms, their purpose and benefits. The third catechumen (Great Wednesday) contains the final instructions before baptism. Just as the groom comes to the bride, so God, thanks to the economy, descends according to the flesh to human nature. St. John explains why the baptized are called faithful, and also talks about the rite of renunciation of Satan and the conclusion of a covenant with Christ, which took place on Good Friday and the anointing of oil that accompanies this rite. The conversation ends with an explanation of the “kissing the world” ritual. The fourth announcement was made on Easter night, after Epiphany. St. John warns that the newly baptized will have to fight the devil. However, now they have invincible weapons - faith, righteousness, the Word of God and the sacrament of the Eucharist. 3. Seven public conversations (series by A. Wenger). The seven catechetical homilies included in the series of A. Wenger (the Athonite manuscript of the Stavronikita monastery) were probably pronounced by St. John Chrysostom in Antioch during Lent and Easter week 390 or 391. In the first clarification conversation with those preparing for enlightenment (the beginning of Lent), St. John calls Baptism the spiritual marriage of a person to Christ. In chapters 20-23, the saint provides a brief summary of the Christian faith, and also gives instructions in Christian life. The second announcement (the end of Lent) begins with a discussion about Adam’s ungrateful behavior and the love of mankind shown to him by God. St. John also speaks about the meaning of the sacrament of Baptism and about the preceding rites of renunciation of Satan, union with Christ and anointing, about the performance of the sacrament of Baptism, ending with the participation of the newly baptized in the sacrament of the Eucharist. In the third catechumen (Easter or Holy Monday) St. John Chrysostom speaks about the numerous gifts of Baptism, explains why it is a new creation and how the grace of God in it transforms souls. It reminds us of the need to keep the vows made to Christ in Baptism and lead a righteous life. In the fourth announcement (Bright Tuesday), the saint speaks of the need for Christians to observe true fasting - abstinence from sin. He talks about the fight against passions, calls for maintaining sobriety and spiritual vigilance, and notes that those who were baptized a long time ago can, through sincere repentance, again acquire the purity of the newly baptized. The fifth announcement (Bright Wednesday) begins with the denunciation of Christians who went to the races instead of church. Then St. John Chrysostom explains what the words mean: “do everything for the glory of God” and how a Christian can remain newly enlightened throughout his life. The sixth announcement (Bright Friday) speaks of the benefits of venerating the relics of martyrs, imitating their example and striving only for heavenly blessings. St. John emphasizes the need to preserve the spiritual garments received in Baptism in brightness and purity through prayer, almsgiving and other virtues. The seventh announcement was pronounced on Bright Saturday, when Syriac-speaking monks came to the church from the outskirts of Antioch for the holiday. The saint praises their simple working life as an example of a truly Christian (“angelic”) life. He talks about the futility of earthly blessings, calls on the newly baptized to go to church more often and, above all, to take care of the soul and leave everyday worries to God. *The title of the work in Greek is ῾Ομιλίαι κατηχητικα πρὸς τοὺς μέλλοντας φωτίζεσθαι. *The title of the work in Latin is Catecheses ad illuminandos. A. Catechetical homilies of St. John Chrysostom St. John Chrysostom preached for eleven years of his priesthood in Antioch, from 386 to 397, and then for five years, from 398 to 403, in Constantinople, already in the rank of Patriarch of Constantinople. During Lent, he gave instructions to those who were preparing to be baptized on Easter night. In the early Christian era, baptism was performed almost always in adulthood, and a person who wanted to be baptized on Easter night, “catechumen” (κατηχούμενος) or “uninitiated” (ἀμύητος) attended special groups of “those intending to be baptized” (οἱ μέλλοντες φωτίζεσθαι ). The registration of candidates for baptism took place at the beginning of Lent, lasted several days and ended thirty days before Easter. Future baptized people had to fast, attend daily conversations, as well as public conversations that were held especially for them. These conversations were devoted mainly to an explanation of the Creed, church sacraments, rituals and symbolism, as well as Christian ethics. In the history of Christian literature, they are known as catechetical homilies, that is, conversations (ὁμιλίαι κατηχητικαί) or secret catecheses, that is, catechumens (μυσταγωγικαὶ κατηχήσεις). Chrysostom himself more than once mentions the word “catechumen” in his homilies and even plays on the meaning of this word in one place, saying that in the absence of a mentor, his catechumen word should be “reflected”, “echoed” (ἐνηχῇ) in the hearts of the listeners 1. In Antioch at the end of the 4th century. the number of such catechumens was apparently smaller compared to other churches or to an earlier period. In Jerusalem, for example, in the second half of the 4th century, St. Cyril of Jerusalem pronounced nineteen catechetical homilies. A few years later, in 381, in Antioch, Theodore of Mopsuestia pronounced sixteen homilies. From the catechetical homilies of St. Only twelve 2 of John Chrysostom are currently known, although, apparently, there were many more. Moreover, the belonging of one of them to the catechetical homilies is currently being questioned (see below about the homilies Ad illuminandos catechesis 2). The first catechetical homily under the name of Chrysostom was published in Latin. It was a word called Sermo ad neophytos: “Benedictus Deus...”, translated at the beginning of the 5th century by Anian of Keled, which was well known in the West and was included in all Latin editions of Chrysostom’s works in the 16th century. In Greek, the first catechetical homily of Chrysostom was published in 1609 in the edition of the Fronto Duques under the title: μέλλοντας φωτίζεσθαι (Latin: Catechesis prima ad illuminandos, incipit: Ώς ποθεινός). From this edition until the end of the 17th century. Only this homily was known in Greek. In 1718, B. de Montfaucon, in his edition of Chrysostom's works, republished this catechetical homily, placing after it another homily under the title: Κατήχησις β' πρὸς τοὺς μέλλοντας φωτίζεσθαι (incipit: Τῶν πρώην εἰρημένων). He suggested that this homily could have been delivered during the same Lent as the first, and belonged to the same cycle of sermons. This text, in which Chrysostom actually addresses part of the catechumens, was known from the very first editions of Chrysostom and belonged to the series of homilies “On Statues.” However, Montfaucon separated it from this series and presented it as a separate homily, addressed only to the newly baptized. At present, this homily is referred, as before, to the series of homilies “On Statues” and is not considered as a homily addressed specifically to “those intending to be baptized.” Abbot J.P. Min, when publishing his Patrology - the last complete edition of Chrysostom's works - essentially republished the text of B. Montfaucon. Therefore it also contains two catechetical homily: PG 49, 223–232; PG 49, 231–240. These two homilies can also be found in the Russian translation of the works of Chrysostom 3, completed at the end of the 19th century. St. Petersburg Theological Academy, since the translators used Min's publication as the original. In 1909 in St. Petersburg, the Byzantine scholar A. Papadopoulo-Keramevs discovered four more catechetical homilies belonging to Chrysostom among the manuscripts of the Synodal Library (Mosquensis 129, 10th century). The first of these conversations (inc.: Ὡς ποθεινός) was already known from the edition of Min (PG 49, 223–232) and his predecessors. Therefore, the scientist published the text of the three following homilies: Papadopoulo-Keramevs A. Varia Graeca Sacra. Collection of Greek unpublished theological texts of the 4th–15th centuries, St. Petersburg, 1909, XX–XXV, p. 154–183. The fourth homily of this series was also known in the above-mentioned 5th century Latin translation by Anian of Keled (Sermo ad neophytos: “Benedictus Deus...”), but the Greek text had not previously been published. Finally, in 1955, the French scientist, Abbot A. Wenger, traveling through the Athonite monasteries, discovered in the Stavronikita monastery a previously unknown series of eight catechetical homilies of Chrysostom (Athous Stavronikita 6, 11th century), which he published several years later: Wenger A. Jean Chrysostome. Huit Catéchèses baptismales // SCh No. 50, Paris, 1957, 1970. The third homily of this series was previously known in an early Latin translation and coincided with the fourth homily of the Papadopoulo-Keramevs series (hereinafter P-K). Currently, this homily is classified as a cycle of homilies P-K (cat. II/4). In 1990, the P-K series was republished in SCh, with the exception of the fourth homily of this cycle, published in the Wenger series: Piédagnel A. – Doutreleau L. Trois catéchèses baptismales // SCh 366, Paris, 1990. Thus, from the point of view of the history of the text and its publication, three series of catechetical homilies are distinguished, the relationship of which is conveniently depicted in the form of a table: Location of public conversations in publications and series 2. Homilia Ad illuminandos catechesis 2 (Τῶν πρώην εἰρημένων) Chrysostom's homilia Τῶν πρώην εἰρημένων was first published at the end of the 16th century in the cycle of homilies “On Statues” 4. The first publishers of Chrysostom's works, F. Duke and E. Saviliy, also attributed it to this cycle (No. 21). Under the name “catechumenia,” it first appears at the beginning of the 18th century in the publication of B. de Montfaucon, who excluded it from the homily “On Statues,” considering it a separate sermon addressed directly to “those preparing for baptism.” He suggested that it could belong to the same catechetical cycle as the first catechetical discourse 5 (incipit: Ὡς ποθεινός), and was delivered during the same fast ten days later, as follows from the text of the sermon itself 6. Therefore, he added number B' (Κατήχησις Β΄ πρὸς τοὺς μέλλοντας φωτίζεσθαι) to it and placed it after the first homily. In the same form, she also appears in the XLIX volume of Minya Patrolology 7. Thus, starting from the edition of Montfaucon, two homilies "Ad illuminandos" (Ὡς ποθεινός, Τῶν πρώην εἰρημένων) appear. Western researchers of Chrysostom in the first third of the 20th century, such as Rauschen, Goebel and Meyer 8, did not question Montfaucon's arrangement. Montfaucon's statements regarding the place of the homilies “Τῶν πρώην” were first revised by A. Papadopoulo-Keramevs in 1909. In the introduction, he notes that “Montfaucon allowed himself a strange innovation in this regard...: this conversation is listed as the 21st in the series of homilies “On Statues” in all manuscripts without exception” 9 . On the other hand, he points out that the content of this homily has nothing in common with the first catechetical homily. In 1983, at the IX Congress of Patristic Studies in Oxford, Van de Paverd proposed to restore again this catechesis B' of Montfaucon in the series of homilies “On Statues”, returning to it the number (No. 21) that it had in the edition of F. Dukas, and not to consider it as a catechetical homily addressed only to “those intending to be baptized” 10. His arguments are: The first catechetical homilia (Ὡς ποθεινός) was pronounced thirty days before Easter (ἔτι τριάκοντα ἡμέραι, § 2). If the homily Τῶν πρώην followed it ten days later, as noted above, then it must be assumed that it was pronounced twenty days before Easter. However, such a dating seems unlikely, since a significant place in the homily is devoted to explaining the rite of renunciation of Satan (Ἀποτάσσομαί σοι σατανᾶ), which was usually performed on Good Friday. Accordingly, it should be assumed that this homily was most likely pronounced in the first days of Holy Week, preparing listeners for the performance of this rite. On the other hand, in the homily Τῶν πρώην the speaker addresses a mixed audience of Christians and catechumens, while in the homily Ὡς ποθεινός the instructions are addressed from beginning to end only to the catechumens. Homilies “On Statues” are known to have been pronounced during Lent of 387, when crowds of townspeople, both Christians and catechumens, out of fear of imperial repression, rushed to the Church to hear the instructions of Chrysostom. Further, the tone and content of the homily Τῶν πρώην reveal much in common with the previous homily “On Statues”. Thus, in the 20th homily, Πρὸς τὸ τέλος, Chrysostom persistently asks his listeners to benefit from Fasting in order to bear the fruits of purification; and in the homily Τῶν πρώην, recalling in general terms what was said ten days ago, he demands the fruits of this instruction. Another similarity is that in both sermons Chrysostom warns listeners with equal severity that they should not approach the sacrament without prior moral preparation. In the homily Τῶν πρώην he notes: “If anyone has not reformed, let him not be baptized” 11, and in the homily Πρὸς τὸ τέλος he says: “Let him remain at the door and not enter until he is cleansed of his sins” 12 - and further: “there will be no one to come to him.” condescension... I will certainly punish them and forbid them to approach the holy mysteries” 13. The chronological indications contained in these homilies and analyzed by V. de Paverd suggest that Lent in Antioch in this year 387 lasted not six, but eight weeks. In 387 Easter was April 25th. At the end of the homily Πρὸς τὸ τέλος Chrysostom reports that “forty days have elapsed” since the beginning of Lent, but says nothing about the approach of Easter (§ 9). On the other hand, the homily Τῶν πρώην, which he pronounced ten days after the previous one, also does not say anything about the celebration of Easter. On Easter, upon the return of Bishop Flavian, he pronounced the homily Ἀπὸ τῆς ῥήσεως. Thus, the fast apparently began this year on February 28th. Van de Paverd proposes the following arrangement of homilies “On Statues”: April 9 (41st day before Easter) homily Πρὸς τὸ τέλος, homily Κατετρυφήσατε April 12; homily Τῶν πρώην April 21 (Great Wednesday); April 25 (Easter Sunday, end of the 8th week) homilia Ἀπὸ τῆς ῥήσεως, in the presence of Bishop Flavian. Location of homily in publications This hypothesis of an eight-week fast is confirmed in other sources. From the “Pilgrimage of Egeria,” dating from 381–384, it is known that in Jerusalem Lent lasted eight weeks at that time 14 . Since Jerusalem and Antioch were, at least until the Council of Chalcedon (451), part of the same patriarchate, it is not surprising that the Paschals of these two Churches could be similar. The same opinion about the eight-week continuation of Lent was shared by many researchers of the 20th century, such as Deconinck, Bludau, Baumstark, Grodidier de Mathon, Renu 15. Thus, despite the length of Lent, the homilia Τῶν πρώην may well refer to the homilies “On Statues.” Further, V. de Paverd offers another argument in favor of this affiliation: c) According to the historical situation in Antioch Among the homilies “On Statues” one can name only a couple of homilies that do not contain a hint of the events that took place in Antioch in the spring of 387. After the overthrow of the imperial statues, the threat of reprisals from Theodosius hung over the city, and the echoes of city anxiety are clearly heard in all the sermons of Chrysostom. Could Montfaucon and others after him before Papadopoulo-Keramevs not have noticed the logical connection of the homilies Τῶν πρώην with the preceding and subsequent homilies, as well as a clear allusion to the “real events” of which Chrysostom speaks (§ 4, ἀπὸ τῆς ῥήσεως)? Most likely not. However, he considered the word Κατήχησις in the titles of both homilies to be a more compelling argument and therefore put them on the same page. So, the homily Τῶν πρώην, obviously, should be recognized as a pseudo-catechesis and considered as the 21st homily “On Statues,” although it is actually partly devoted to the explanation of baptism. 3. Catechetical homilies of the series by A. Papadopoulo-Keramevs (1909) a) The first three pre-baptismal homilies The homilies discovered by A. Papadopoulo-Keramevs represent a cycle of four sermons delivered in Antioch. These four catechetical homilies constitute a single cycle of conversations, each of which was delivered on a separate day. The 1st, 2nd and 3rd homily were pronounced during Lent and were addressed to those who were about to be baptized. The first was pronounced thirty days before Easter, as follows from the text itself: the speaker, recalling Joseph’s request to the cupbearer, addresses the catechumens with the words: “I do not say: “Three more days, and you will pour wine to the ruler,” but “30 more days, and not Pharaoh, but the Heavenly King will return you to the mountainous fatherland, to free Jerusalem, to the heavenly city” 16. The second homily was apparently pronounced ten days later. At the end of the first homily (§ 23), Chrysostom remarks: “I do not think that those who show great sobriety ... will need more than ten days to ... get rid of the bad habit of swearing,” and the second homily begins with the words: “Have you driven out the bad habit of swearing from your lips? After all, I have not forgotten either what I myself told you, or what you promised me on this matter.” The third homilia, the last one before baptism, was pronounced on Great Wednesday, as is clear from the text itself: “The day after tomorrow, Friday, at the ninth hour, you will be required to [say] some words and conclude an agreement with the Lord” 17. b) Fourth catechetical homilia As for the IVth homily (Εὐλογητὸς ὁ Θεός), unlike other homilies it had a rich subsequent history. This sermon was preserved in the Latin translation of Anian of Keled and was well known in the West under the name Sermo ad neophytos. Traces of this sermon in Greek are attested in various florilegia, including five fragments contained in the Sacra Parallela 18. The Greek text was known to Bl. Augustine (Contra Julianum, PL 44, 655, 658) and, as established by ο. A. Wenger, to all major publishers, starting from the 16th century, since its incipit is mentioned more than once in the alphabetical list of Chrysostom’s works. For example, Montfaucon “was well aware of the Greek text of this homily, but “he considered it a “trifle”, “quisquilia”, ... becoming a victim of his own overly strict judgment” 19. The source of the text, known to Montfaucon, was later discovered by Wenger in the National Library of Paris (Parisinus 700, 9th/10th century). The homilia Εὐλογητὸς ὁ Θεός, as we noted above, formed part of both the four homilies discovered by Papadopoulo-Keramevs in the Synodal Library and the eight homilies discovered by Wenger in the Stavronikita monastery. The question arises: to which cycle of conversations should this homily be attributed? Analysis of the handwritten data of this homily does not allow us to answer this question. In none of the three manuscripts (Mosquensis 129, Athous Stavronikita 6 and Parisinus 700) does this homily contain the name Κατήχησις, while the first three homilies of Papadopoulos-Kerameus and the first of Wenger do contain it. In Wenger's series it is called ὁ μιλία, while other sermons do not have this title. Thus, although the word in the title might serve as some clarification, it does not help in this case to resolve the difficulty. We should turn to the contents of this catechesis and compare it with other homily of the two series known to us. The first thing that attracts attention is the similarity of the comparisons found in the two catecheses of the P-K: the comparison of the baptized person with an athlete and the preparation for baptism with exercises in the gymnasium 20. “This place, due to the striking similarity of style,” notes O. A. Wenger, - is almost the decisive factor in order to attribute the catechesis Εὐλογητὸς ὁ Θεός initially to the P-K series, and not to the new series of eight catecheses” 21. In addition, one can point to the passage about the fight against demons 22 and to the discussion about the gifts of baptism 23. Nevertheless, these similarities in themselves do not at all oblige us to attribute this homily to the P-K cycle, since Chrysostom himself could well have used a certain number of comparisons and expressions, which he repeated, somewhat varying, from one Lent to another. On the other hand, if we assume that this homilia belongs to the Wenger series, then it should be recognized that in this cycle two homilies - the third (Εὐλογητὸς ὁ Θεός) and the fourth (Φαιδρότερον σήμερον) - were pronounced in one day. Both sermons are dedicated to the celebration of Easter. In view of this difficulty ο. A. Wenger suggested that two Easter services could take place: one on the night from Saturday to Sunday, and the other on Easter morning, or Easter evening 24, or even on Easter Monday 25. The Easter evening service is indeed attested to by Chrysostom 26. During this service, passages from the Gospel dedicated to the Resurrection were read. However, from Wenger’s IV catechesis itself it does not at all follow that it was pronounced after Easter or on Easter evening. On the contrary, Chrysostom constantly emphasizes the solemnity of this day “today”, σήμερον. “I see a more brilliant assembly today”; “that’s how many children this spiritual mother immediately gave birth to in one night” (§ 1); “those who yesterday and before were slaves of sin... today were received into the rank of sons” (§ 3); “Let us also embrace these [brothers] today” (§ 4); “you, new soldiers of Christ, enrolled today in heavenly citizenship” (§ 6); “You heard today blessed Paul” (§ 12). These repeated “today” signify rather the general joy of Easter day, on which baptism took place. It is therefore unlikely that this sermon was preached on Easter evening or the next day. In addition, in this IV catechesis of the Wenger series, Chrysostom speaks of the first communion of the newly baptized as an upcoming event. “But you, new soldiers of Christ, enlisted today in the heavenly city, called to this spiritual banquet and about to partake of the royal meal” (§ 6). This phrase leaves no doubt that the conversation took place on Easter morning. Therefore, it seems more plausible that initially Wenger’s third homily belonged specifically to the GT-K cycle. However, the high quality of its edition, as well as the theological and liturgical significance, which attracted attention in some monastic circle, made it possible to isolate or remove it from the original series and add it to the seven other catechetical homilies. Thus, the IVth homily of the PapadopouloKerameus series (Εὐλογητὸς ὁ Θεός) was a solemn conclusion pronounced on Easter morning, and was addressed to those who had just been baptized. c) Place and time of utterance The four homily P-K were apparently pronounced in Antioch. The sermon itself contains some hints of this. At the end of the third homily (§ 5) Chrysostom mourns his sins committed after baptism, which is more suitable for an Antiochian priest than for a Constantinople bishop. In addition, the constant appeal to the topic of oaths, which so worried Chrysostom, brings these homilies closer to the homilies On the statues pronounced in Antioch, in which he also more than once raises the question of the abuse of this habit by listeners. Finally, a more compelling argument in favor of this assumption is found at the end of the third homily (§ 9), where the preacher speaks of himself as one of the priests who accompanied the bishop at the performance of baptism: “Pray therefore for the universal Mother [the Church], that she may be unshakable and immovable, and for the bishop, by whose hands and words you receive these benefits.” This situation corresponds only to the period of presbyteral ministry in Antioch. As for the time of pronouncing these homilies, the most likely date seems to be 388. From the Second Homily for the Beginning of Acts (PG 51, 77) it is known that this year Chrysostom remained in Antioch. On the other hand, the theme of the oaths is close to the homilies On the statues, pronounced in 387, and the similarity of several passages of these sermons with the homilies on Genesis 27, spoken in 388, allows us to date this series to this year. 4. Catechetical homilies of the series by A. Wenger (1957) a) Pre-baptismal and post-baptismal announcements Eight cataclysmic discourses of St. John Chrysostom, discovered by Wenger in the library of the Athos monastery of Stavronikita, was a cycle of sermons that were delivered before and after baptism on Holy and Bright Weeks. The first two homilies of this series were recited before baptism for “those who were preparing to receive enlightenment” during Lent; the third homilia, as was later proven (see section 36 above), originally belonged to another cycle; the fourth was recited at Easter Matins; and homilies from the fifth to VIII - on Bright Week. Thus, the cycle apparently consisted of seven homilies. The post-baptismal homilies of this series cannot be called actual occult catechumens, such as, for example, the catechumens of Cyril of Jerusalem 28, dedicated to the explanation of the sacraments, since greater importance was given in them to the instructions of a moral and spiritual nature that the newly baptized were to follow. b) Place and time of delivering the VIII clarification talks There are no direct indications in the text of the place and time of these conversations. This issue has been explored in detail by the publisher 29 . According to his assumption, the real homilies were pronounced in Antioch in the period from 389 to 397; perhaps several years after the discourses on Genesis written in 388, as indicated by the significant similarity in the language of these homilies and the large number of common passages. His argument is as follows: Chrysostom pronounced these homilies when he was still a priest of Antioch, since the bishop of the capital, due to the large number of affairs, could not devote himself to preaching ministry as in Antioch. In 401, Chrysostom was absent from the capital during the Easter holidays, and many catechumens of that year complained that they could not receive baptism from the hands of the bishop 30. In 404, the bishop remained in his residence and the Easter holidays were overshadowed by the bloody events reported by Palladium 31. If the homilies were pronounced in Constantinople, it was only between 398 and 400, in 402 or 403. However, the data of internal criticism, according to A. Wenger, do not confirm this assumption. In these eight homilies, Chrysostom's speech bears little resemblance to the speech of a bishop. In many places the preacher speaks of sins committed after baptism and asks his listeners not to imitate his example, so as not to follow the path of tears and repentance 32 . Such self-deprecation and friendly intonation are more suitable for a priest of Antioch than for a bishop of Constantinople. But there is other, more compelling evidence in favor of the fact that the homilies were pronounced in Antioch. In the VIIth homily (§ 1–6), delivered on Saturday of Easter week, Chrysostom mentions the presence at the holiday of people who came from the surrounding area (ἀπὸ τῆς περιοικίδος), who speak a different language. It is difficult to imagine that any people who did not speak Greek lived in the immediate vicinity of Constantinople. This linguistic situation was more suitable for Antioch. Greek was spoken in the city, while Syriac was spoken in the surrounding area. Chrysostom depicts their simple, working life as an example of Christian life, calling their life “angelic.” This expression usually means monastic life. Thus, we can even say that we are talking about Syrian monks who lived in the vicinity of Antioch. “Therefore, with a high degree of probability,” notes A. Wenger, “it can be argued that the eight catechetical homilies date back to the period of Chrysostom’s Antiochian ministry” 33. Dates of pronouncing the catechetical homilies of the P-K and Wenger series B. Catechesis and the rite of baptism in Antioch at the end of the 4th century 33 The state of the Christian community in Antioch or Constantinople at the end of the 4th century - the beginning of the 5th century was very similar to that which we know from the works of Bl. Augustine or St. Ambrose in the West. Along with the baptized - full members of the Church - a fairly large group were the catechumens, or catechumens. The first were called "faithful", πιστοί, "Christians", χριστιανοί, "dedicated", μεμυημενοι, μυηθέντες, and the second - "catechumens", or "catechumens", κατηχούμενοι, and “uninitiated”, ἀμύητοι. In some cases, baptism was accepted in infancy, at the request of Christian parents. Chrysostom testifies to this practice in cat. II/4, § 6: “That is why we baptize children, although they have no sins.” The majority of believers were baptized as adults, preparing for baptism during the forty days of Lent. On the other hand, there were also so-called “clinics”, which accepted baptism in case of mortal danger, without appropriate spiritual preparation, but were then able to recover 34. The Church considered, on the one hand, children of Christian parents to be catechumens 35 . The other part of the catechumens were converted pagans who asked to be enrolled in the catechumenate. But often the request for this enrollment was aimed at obtaining the right to be baptized at death, and the catechumens constantly postponed baptism. The fight against the baptism of “clinics” was a constant concern for Chrysostom 36 . The catechumens referred to the fear of falling into sins after baptism. However, according to Chrysostom, this fear is extremely insane, because God gives strength to remain faithful and has provided new ways of correction in the event of human failures: confession, prayer, alms and good deeds 37 . Such lukewarmness of the catechumens and their hesitation in accepting baptism became the reason for temptation and ridicule from the pagans. “If your wisdom, they will say, has power, then explain what this multitude of uninitiated means?” 38 Death, according to Chrysostom, is not the time for accepting the sacraments of a new life, but for testaments. And if even to draw up wills, according to human law, it is necessary to be in full consciousness, so that wills begin with the words: “I, while alive, being in full and sound mind, make an order about my property” 39 , then is it possible for someone who has lost consciousness and cannot utter a word to be initiated into the sacrament? Chrysostom compares a person who endlessly postpones baptism until the hour of death to a soldier who wants to enroll as a warrior when the war is already over, or to an athlete who is preparing for a competition when the spectators have already risen from their seats 41 . In the event of a mass epidemic, war or earthquake, a large number of catechumens wanted to receive baptism, and the priests were often forced to allow them to receive the sacrament without prior sacramental initiation. Chrysostom relates a similar story about what happened to one of his acquaintances: “One day the wrath of God fell. He [my acquaintance] was still very young, and was only in the rank of deacon. The bishop was absent at that time, and none of the presbyters showed zeal, but immediately in one night they allowed many thousands to receive enlightenment, and they were baptized indiscriminately, without knowing anything. He, having taken these people to himself in groups of a hundred and two hundred, talked with them about nothing else but the sacraments, so that he did not allow the uninitiated to begin” 42. Chrysostom's ardent exhortations undoubtedly reflected the concern of the Church, which constantly asks God in its prayers for the grace of baptism for catechumens. Thus, in the divine liturgy there is “the time of the catechumens” (ἐν τῷ καιρῷ τῶν κατηχουμένων) and “the time of the faithful” (ἐν τῷ καιρῷ τῶν πιστῶν) 43 . In the first part, the general prayer of the Church for the salvation of the catechumens was performed. “For not for the walls,” as Chrysostom says, “the deacon proclaims: “Let us pray for the catechumens” 44. In one place, the preacher interprets to the listeners the prayer of the Antiochian Church for the catechumens, conveying to us the content of this ancient prayer, which we can try to restore. First, the deacon calls the entire congregation of believers to prayer: He then lists the petitions of the faithful regarding the catechumens: After this prayer of the Church for the catechumens, in which petitions are first sent for spiritual benefits, and then for worldly ones, the deacon calls on the catechumens themselves to pray for themselves. During the prayer of the faithful, they lay prostrate on the ground, after which the deacon asks them to rise and say the following prayer: After this prayer, the catechumens left the service. At the end of the 4th century, the disciplina arcana was still in force. Catechumens were instructed in the truths of the faith, the history of the Old and New Testaments, but did not have the right to attend the liturgy of the faithful during the celebration of the sacrament of the Eucharist and were not supposed to hear the Eucharistic prayers, although in the era of Chrysostom there was no longer any danger of denunciations or false interpretations. The catechumens were not allowed to the “Royal Table” and the benefits it contains, because they had not yet become sons of God. Chrysostom insists throughout on this fundamental difference between the catechumens and the faithful. “The catechumen is alien to the faithful. He does not have the same head, nor the same father, nor the same city, nor food, nor clothing, nor home; but they are all separate. One has everything on earth, the other has everything in heaven. This one has Christ as a king, that one has rottenness and corruption. And this one’s clothing is the Lord of Angels, that one’s is the work of worms” 47 . The catechumen cannot call God Father, because only baptism makes us children of God in the true sense, and therefore cannot say the Christian prayer “Our Father”: “And that this prayer belongs to the faithful is shown both by the statutes of the Church and by the beginning of the Lord’s Prayer itself. He who is not enlightened by faith cannot call God Father." 48 The church laws that Chrysostom speaks of here reflect both the liturgical practice of removing the catechumens before reading the Lord's Prayer, and the sequence of Christian initiation, in which the recitation of this prayer was performed by the newly baptized only upon leaving the font. The angelic doxology was also not disclosed to the uninitiated, since only Christians are included in the family of angels who constantly praise the Most Holy Trinity. The honor that the catechumens will soon receive by uttering these words should make them more careful to keep their tongues from bad songs 49 . Such a great difference in grace must naturally be reflected in behavior. It was not permissible for a Christian to lead the same lifestyle as the catechumens. True, Chrysostom complains that too often a Christian differs from the catechumen only in that the latter leaves the church, while the faithful remain to take communion 50 . 2. Registration of catechumens for baptism Guarantors Preliminary instructions Although the catechumenate itself was supposed to lead to baptism, this did not always happen. A large number of people remained catechumens throughout their lives. As Chrysostom put it, “although [such a] catechumen fasts every year, he never celebrates Easter, because he does not partake of the Holy Gifts” 51. The preacher often laments this state of affairs, but in his conversations with would-be Christians he sharply condemns accepting baptism without serious moral and spiritual preparation 52 . Therefore, catechumens who wished to be baptized on Easter night had to undertake certain obligations and enroll in the group of “those who are to be enlightened” (οἱ μέλλοντες φωτίζεσθαι), as follows from the titles of the first two homilies of Wenger’s series. Registration in such large cities as Antioch and Constantinople was carried out in the first days of Lent and lasted about ten days. It is known that the first sermon after the cessation of recording was preached thirty days before Easter. In large centers, priests could not know the moral state of all those wishing to be baptized. Therefore, the practice of attracting guarantors, or recipients, arose, which is attested in the “Catechetical Discourses” of Theodore of Mopsuestia and in Pseudo-Dionysius in the “Church Hierarchy”: “Whoever loves the sacred communion of these truly supermundane things, writes Pseudo-Dionysius, comes to one of the initiates, convinces him to guide him on the path to the hierarch, and he himself promises to fully and completely follow everything that will be taught, and asks him to take care of both bringing [him to faith] and the whole subsequent life. He plausibly agrees to fulfill the request and, taking him, brings him to the person named in the hierarchy (i.e., the bishop) 53.” And then Dionysius describes in detail the sequence of recording the catechumens. For Theodore of Mopsuestia, the receiver, or guarantor, also plays a very important role. He is responsible not only for the moral state of the ward, but also takes part in all stages of initiation 54. Chrysostom himself does not provide any details of this record, but constantly calls the catechumen “enrollment for military service” 55, and the catechumens – “new soldiers of Christ, enrolled in heavenly citizenship” 56. In addition, in one place he also addresses the perceivers 57, mentioning their official name - ἀναδεχόμενος, “perceiver”. This name echoes the Latin word suscepti, “received,” which Tertullian 58 used to designate the newly baptized. Obviously, what was meant was that the guarantor “received” the newly baptized person when leaving the font. However, Chrysostom's texts also offer a different interpretation of this name. The speaker often resorts to comparisons borrowed from legal practice. Ἀ ναδεχόμενος also meant a surety or guarantor who provided guarantee to a third party for borrowing any amount of money from him. Thus, the baptismal guarantor acted as a guarantor that his ward would properly use the spiritual benefits bestowed upon him by the Church and respect the obligations assumed by him at baptism. In everyday speech, this legal term was often replaced by another, more common expression. The godparents were called πατέρες πνευματικοί, “spiritual fathers,” which corresponds to the current name “godfathers,” and their charges were called τέκνα πνευματικά, spiritual children 59, which corresponds to the current “godchildren.” After being included in the list of “those intending to be baptized,” the catechumen had to follow all the instructions regarding fasting: fasting, attending daily classes and catechumen conversations. Regarding the last point, it can be assumed with a high degree of probability that this custom in Antioch gradually fell out of use during the time of Chrysostom. The fact is that the known cycles of Chrysostom’s catechetical homilies are much shorter than the cycles of his famous predecessors or contemporaries. For example, Cyril of Jerusalem compiled 19 catechetical (catechetical) homilies and 5 secret (mystagogical) 60; Theodore of Mopsuestia – 16 catechetical and 5 secret 61. The cycles of Chrysostom's catechetical homilies consist of one of four and the other of seven homilies. The cycle published by Papadopoulo-Keramevs consists of four homilies, three of which, as stated above, were spoken during Lent, and the last on Easter night. In Wenger's collection, the cycle of instructions before baptism is even more shortened and consists only of the first two homilies, and the remaining sermons were preached during Bright Week and contained mainly moral and ascetic instruction in the Christian way of life, the goal of which is to excel in virtue. Regarding the number of catechumens preparing to be baptized on Easter night in such large cities as Antioch and Constantinople, it is likely that their number could reach a thousand people. Palladius in his Dialogue notes that in 404 there were about three thousand catechumens in the capital 62. Chrysostom does not give any instructions of this kind, however, in the LXXXVth homily on Matthew, pronounced in Antioch in 390 or 391, he reports that the number of Orthodox Christians in Antioch (not counting Arians and various kinds of schismatics) reached one hundred thousand, and in the XIth homily Against the Anomeans he says that in Antioch Christians were more numerous than in Constantinople. So the number of those baptized in Antioch could easily reach a thousand or more people. The first preparatory rite for baptism, which Chrysostom mentions, is the rite of exorcism, that is, “spell” (from the Greek ἐ ξορκίζω, “to conjure”, “to bind with an oath”). It was intended to drive out demons from the catechumen and prepare the person to receive the Lord. The speaker explains this ritual, starting from the very first conversations 63. So, in cat. III/2 he says: “After daily instruction, we direct you to those who conjure you with their cries.” From this passage we can conclude that the exorcism took place every day after the evening instruction, which could, apparently, be replaced by a public conversation on the days when it was held. Thus, after each announcement, “those intending to be baptized” were entrusted to exorcists. This service in the Church was performed by individual clergy, “ordained for this,” οἱ εἰς τοῦτο τεταγμένοι 64. Chrysostom clearly distinguishes two types of ministry in preparation for baptism: the ministry of preachers, to which he himself belonged, and the ministry of exorcists 65. The catechumens, covered with one tunic of penitents 66, approached the exorcists barefoot and with their hands raised to the sky, reminding themselves with their appearance of the slavish position in which they still remained, and depicting a prayer to God for deliverance. At the same time, any social inequality of the catechumens here disappeared, and Chrysostom glorifies the Church for not looking at the difference in ranks 67 . Noble and simple people, rich and poor, free and slave - all were enslaved by sin and became captives of the devil. They do not yet have the seal of the Lord, because the catechumen is an “unmarked ram,” πρόβατον ἀ σφράγιστον 68 . But this captivity must soon end: the exorcists, terrible for the demon, will put him to flight with their cries and prepare the house for the coming of the King, and the captives will find their true homeland, heavenly Jerusalem, and our common mother - the Church 69. The rite of exorcism itself consisted of pronouncing terrible words of a spell, “reminiscent of the universal Master, punishment, punishment and hell" 70 to cleanse the mind of the catechumen, cause heartfelt contrition, cast out demons and prepare the soul to receive the Lord 71. Neither Chrysostom nor Theodore of Mopsuestia mentions the content of these prayers. Most likely, the exorcists varied their content. 4. Renunciation of Satan and union with Christ After the rite of exorcism, Chrysostom mentions the solemn ceremony of renunciation of Satan and union with Christ. From cat. II/3, § 4, we learn that this ceremony took place on Good Friday at three o’clock in the afternoon, about which Chrysostom directly says: “The day after tomorrow, on Friday, at the ninth hour, you will be required to [say] some words and conclude an agreement with the Lord.” None of the homilies in Wenger's series gives a direct indication of the time when this rite was performed, but Homily II contains a hint that, rather, this ceremony took place on Holy Saturday in the afternoon, since no time interval separated this rite from the subsequent ones: anointing first the forehead, and then, with the onset of night, the whole body - and baptism itself 72 . Thus, initially the renunciation of Satan and union with Christ took place, apparently, immediately before baptism, which took place on Holy Saturday. This was the situation even during the baptism of Chrysostom himself (372), which he mentions 73 . Subsequently, in view of the ever-increasing number of people wishing to be baptized and in order to emphasize the significance of this ceremony, it was moved a day earlier and began to be performed on Good Friday. The choice of the hour - three o'clock in the afternoon - was supposed to recall the death of Christ on the cross, which took place at this time, when the thief was awarded for his confession to be the first to enter heaven 74. The service was solemn. The priests led future Christians into the Church and ordered them to kneel. The catechumens, barefoot and dressed, as during the exorcism, in one tunic, knelt and extended their hands to heaven in order to confess with their appearance the sovereignty of Christ, to whom they devote themselves 75. The priests walked in front of those to be baptized and asked each individual to pronounce the oath formula. Chrysostom cites the following text of the oath: “I renounce you, Satan, and your retinue and your service and your deeds,” καὶ τῇ λατρείᾳ σου καὶ τοῖς ἔργοις σου 76. Immediately after the renunciation of Satan, there was an oath of allegiance to Christ: “And I will unite with You, Christ” 77. Chrysostom attached great importance to this ceremony. It could not be omitted even in the case of baptism of “clinics” 78. Symbolically, renunciation of Satan and union with Christ meant the conclusion of a marriage contract with Christ. Chrysostom returns to the theme of this treaty more than once. It should be preserved throughout life, because angels, invisible spectators, accept our words and enter them into heavenly books, which will be revealed on the Day of Judgment. 1. Anointing of the Catechumens Chrysostom's rite of renunciation of Satan and union with Christ is followed by the anointing of the catechumens, an explanation of which he repeatedly turns to. The catechumen renounced Satan, united with Christ and became a new warrior of Christ, who must be sealed with anointing. From cat. III/2 we learn the sequence of this anointing. Chrysostom clearly distinguishes two stages of anointing: the first anointing on the forehead followed immediately after the oath of allegiance to Christ, that is, on Good Friday or Saturday (see above). And with the onset of Easter night, immediately before baptism, the whole body was anointed 79 . The same practice of two anointings is clearly evidenced by Theodore of Mopsuestia 80 . These two anointings were performed with oil mixed with myrrh. Neither Chrysostom nor Theodore of Mopsuestia report that this oil was previously consecrated or blessed. But, most likely, such a practice existed in Antioch, since we have evidence of this for other Churches 81. The first anointing consisted of drawing a cross with this oil on the catechumen’s forehead and saying: “So-and-so will be anointed in the name of the Father, and the Son, and the Holy Spirit” 82 . It is not entirely clear who performed this anointing. More often, Chrysostom calls the person performing this rite ἱερεύς, priest, or priest, and several times - ἀ ρχιερεύς, bishop, or bishop. In one place he clearly says that this rite was performed by the bishop, accompanied by the priests: “Pray,” Chrysostom addresses the catechumens, “for the bishop, with whose hands and words you receive these benefits. Say a few words in your conversation with Him (i.e., the Lord - Translator's note) for the priests sitting next to us" 83 . The second anointing took place near the baptistery. The priest removed the catechumen's clothes, 84 but the anointing itself was apparently performed by deacons and clergy of lower rank. The anointing of women may have been carried out by deaconesses 85 . Nudity symbolically depicted the state of man in heaven. “So, why does the priest [bring you down] naked? He reminds you of your former nakedness, when you were in paradise and were not ashamed, for it is said: Adam and Eve were naked and were not ashamed (Gen. 2:25) until they took on the garment of sin, filled with great shame. Therefore, do not be ashamed here either, for the font is much better than heaven. There is no serpent here, but here there is Christ, leading you to the mystery of rebirth from water and the Spirit. There are no beautiful or pleasing trees here, but there are spiritual gifts here. Here there is no tree of the knowledge of good and evil, there is no law and commandments, but there is grace and gifts” 86 . On the other hand, anointing the body is compared to anointing the body of an athlete before a competition: it makes the body and soul of the person being baptized less vulnerable to the attacks of the devil. After anointing their entire body with oil, the catechumens descended naked into the baptismal font. The bishop, or in his absence the priest, laid his hand on the head of the person being baptized and immersed him three times in the “sacred waters,” saying: “So-and-so is baptized in the name of the Father and the Son and the Holy Spirit.” Theodore of Mopsuestia adds that this formula was pronounced only once. With each mention of one of the persons of the Holy Trinity, the priest immersed the head of the person being baptized in water and raised it, and the person being baptized expressed his consent by bowing his head 87. Chrysostom especially emphasizes the ministerial role of the priest. In the Commentary on Matthew he says: “At baptism, it is not the priest who baptizes you, but God holds your head with invisible power, and neither an angel, nor an archangel, nor anyone else dares to approach or touch” 88 . He talks about the same thing in cat. 111/2, § 26: “After all, not only the priest touches the head [of the person being baptized], but also the right hand of Christ. And this follows from the very words of the baptizer, for he does not say: “I baptize so-and-so,” but “so-and-so is baptized,” showing that he is only a servant of grace, who lends his hand, having been appointed for this purpose by the Spirit. And the Father, the Son and the Holy Spirit, the indivisible Trinity, do everything.” Chrysostom gives the same explanation of baptism in cat. II/3, § 3: “Therefore, the priest, when baptizing, does not say: “I baptize such and such,” but “So and so is baptized in the name of the Father and the Son and the Holy Spirit,” showing that it is not he who baptizes, but the Father, the Son and the Holy Spirit, whose name is invoked.” As for the person being baptized, then, according to the teachings of Chrysostom, he immediately, at one moment, receives all possible benefits (see below section IV. 2 c)) Gifts of Baptism). On the other hand, the preacher insists on renewing the life of the newly baptized. Baptism is a new creation, incomparably better than the first. During the creation of the first man, God γοβορητ: “Let us make him a helper,” but here there is nothing like that. What help might someone who receives the grace of the Holy Spirit need? The first man was created in the image of God, and the new man is united with God. The first man ruled over the animals, and the new one ascended to heaven. The first man was given heaven, and the new man heaven. The first man was created on the sixth day, and the new man was created on the first day, at the same time as the light 89. Chrysostom reports very little about what followed baptism. The only post-baptismal rite that Chrysostom mentions is the so-called kiss of peace, or peaceful kissing. He reports that immediately after leaving the font, all those present congratulated the newly baptized, hugged and kissed them, after which they were immediately led to the Eucharistic meal 90. From the words of Chrysostom it follows that this kiss was exchanged before the start of the Anaphora: “Whenever we are about to touch the sacred Table, we are commanded to kiss each other and greet each other with a holy greeting” 91. As for the symbolic meaning of this kiss, the preacher offers two explanations. First of all, this kiss means fraternal reconciliation and complete spiritual unity. With the help of this kiss, we forgive each other mutual offenses before approaching the altar and taking communion, according to the commandment given by Christ: “If you bring your gift to the altar and there you will remember” (Matthew 5:23-24), etc. Both Theodore of Mopsuestia and Cyril of Jerusalem offer the same interpretation with reference to the same place in the Gospel 92. In addition, Chrysostom gives another mysterious explanation for this kiss: “The Holy Spirit has made us churches of Christ. Therefore, when we kiss each other’s lips, we kiss the vestibule of the church. And let no one do this with an evil conscience, with insidious intent, for this kissing is holy: “Greet one another,” says [the apostle], “with a holy kiss” 93 . After baptism and the holy kiss, the newly baptized were brought to the Eucharistic meal, the source of all good things, and partook of the Body and Blood of the Lord 94 . Communion was apparently preceded by the bishop's exclamation: Τὰ ἅγια τοῖς ἁγίοις, “Holy to holies.” Chrysostom does not mention him in the catechetical homilies. However, we find evidence of this formula and its explanation in Theodore of Mopsuestia 95. Some hint of it is contained in Chrysostom's Commentary on Hebrews 96, suggesting that this formula also existed in Constantinople. Cyril of Jerusalem also clearly mentions it 97. The communion of the Holy Mysteries was performed under two types. Sometimes Chrysostom speaks separately about the communion of the Body of Christ: “I would show you not a wooden ark with tablets and the law, but the immaculate and holy flesh of the Lawgiver himself. I would show there not a blameless slain ram, but a sacrificed Lamb of God” 98, and the sacrament of the Blood of Christ: “If only he (i.e. the demon - Note per.) sees you returning from the Lord’s supper, then, as if he sees a lion emitting fire from his mouth, he runs away faster than the wind itself. And if you show him your tongue, stained with the most honorable blood, he will not even be able to resist. If you show your bloody lips, then, like a pitiful beast, you will run away." 99 And sometimes he speaks about the sacrament as a whole: “After that... they are immediately led to this terrible Table, full of countless blessings, where they partake of the Body and Blood of the Lord and become the dwelling place of the Spirit” 100. According to the custom widespread in the ancient Church, those receiving communion took the Body of Christ in their hands and then brought it to their lips. In one passage from the homily Τ ῶ ν πρώην Chrysostom mentions this gesture: “Think about what you receive with your hand, and never allow it to hit someone and do not disgrace the hand honored by such a gift” 101 . As for the Antiochian Church, Theodore of Mopsuestia even points to the corresponding position of the hands: “Make your left hand a throne for your right, because it must receive the King, and in the palm of your hand you receive the body of Christ, saying: Amen” 102. Chrysostom compares those who received these sacraments to the morning stars: “Blessed be God! So the stars shine from the earth, the stars are brighter than the heavenly ones. The stars are on earth thanks to Him who appeared from heaven to earth. And not only on earth there are stars, but even during the day there are stars. This is the second miracle. During the day the stars are brighter than at night" 103. III. Rituals that Chrysostom does not mention It should be noted that in comparison with other fathers of the Eastern and Western Churches, who described and interpreted the baptismal liturgy of the same time, Chrysostom omits some rites. In these catechesis, he does not mention either the confession of faith, or the saying of the Lord’s Prayer, which followed immediately after the newly baptized emerged from the font, or that the newly baptized put on white robes, and says nothing about confirmation after baptism. How can these omissions be explained? Obviously, Chrysostom, addressing the catechumens, did not consider it necessary to mention absolutely all the rituals and formulas of this initiation, much less describe them in detail. He explained what he considered most important, and sometimes omitted this or that ritual or only mentioned it in passing. In addition, one should take into account the fact that not all of Chrysostom’s catechetical homilies have survived. In the present homilies, Chrysostom does not mention the confession of faith before baptism, attested, for example, in the so-called “Constantinople missal” 104, which dates back to the beginning of the 5th century and which, as we know, was significantly influenced by the traditions brought by Chrysostom from Antioch. In cat. III/1, the speaker briefly outlines the basic rules of faith to the catechumens, but when describing the rites of the sacrament of baptism, he does not mention anywhere the confession of faith: after anointing the whole body with oil, the catechumen, according to Chrysostom, immediately descended into the font to receive baptism. However, upon careful examination, one passage in the catechumen homily II/3, pronounced on Great Wednesday, attracts attention. Immediately after explaining the baptismal formula: “So-and-so is baptized in the name of the Father and the Son and the Holy Spirit,” he adds the following phrase: “Therefore, our present proclamation is called faith, and we do not allow you to say anything else until you say: “I believe” 105. Perhaps Chrysostom has in mind here precisely the redditio symboli, “return of the symbol,” which consists in the pronunciation by those being baptized of the creed of the Antiochian Church. In addition, this confession of faith was made in the presence of a bishop, since Chrysostom says a little lower: “But let us give the word about faith to the teacher (τῷ διδασκάλῳ)” 106. In this context, the term διδάσκαλο ς, used in the singular, can only mean Bishop Flavian, who himself explained to the catechumens such an important topic as the content of this symbol. Thus, these lines suggest that this redditio symboli took place in Antioch either on Holy Wednesday, after the announcement, or, more likely, on Good Friday, after the rite of renunciation of Satan and union with Christ. On the other hand, in cat. III/2 (§ 26) immediately after mentioning the formula pronounced by the priest at the moment of baptism of the catechumen, Chrysostom adds: “And the Father, the Son and the Holy Spirit, the indivisible Trinity, do everything. Faith in Her grants us remission of sins, and this very confession merits us adoption.” The terms faith, πίστις, and confession, ὁ μολογία, in this context seem to indicate that at the moment of baptism the catechumens made another short confession of faith 107 . Moreover, in one passage of Chrysostom's commentary on the First Epistle to the Corinthians, dating from the Antiochian period, 108 there is also an allusion to this double profession of faith. At the beginning of the fifteenth homily, Chrysostom mentions some rituals preceding baptism: “After the proclamation of those mysterious and terrible words and after the awe-inspiring rules of the dogmas brought down from heaven, we, finally, approaching baptism, add these words, commanding us to say: “I believe in the resurrection of the dead,” and in such faith we are baptized. In fact, after confessing this along with other things, we descend into the source of those sacred waters” 109. Thus, the second profession of faith was made immediately before or at the time of baptism. Chrysostom quotes here, apparently, only the last words of this confession 110. Thus, from these different passages it can be concluded that the baptismal liturgy at Antioch, in the era of Chrysostom, contained two different professions of faith: the first was celebrated on Good Friday after the rite of renunciation of Satan and union with Christ and consisted of the utterance of a symbol; and the second directly accompanied or preceded baptism. 2. Saying the Lord’s Prayer and dressing the newly baptized in white robes In some Churches, baptism was immediately followed by two more rites: saying the Lord's Prayer and dressing the newly baptized in white robes. As for the first, the recitation of the “Our Father” in this era in the baptismal liturgy in Antioch does not find unequivocal confirmation in the sources. Chrysostom mentions it only once in his Commentary on the Epistle to the Colossians, dating back to the Constantinople period: “Immediately rising [from those sacred waters], the newly baptized one pronounces these words: “Our Father, who art in heaven” 111 . For the Antioch period, there is no indication of the utterance of this prayer either from Chrysostom or from Theodore of Mopsuestia. As for the custom of dressing the newly baptized in white clothes, although Chrysostom does not specifically talk about it, we find many allusions to it in the text of the homilies. A similar practice in the Antiochian church is clearly attested to by Theodore of Mopsuestia: “When you have risen [from the font], you are clothed in completely shining clothes” 112 . Chrysostom in the post-baptismal homilies of Wenger’s series indirectly mentions this: “And just as now a bright dress attracts the eyes of everyone and the lightness of clothes shows the abundant purity of your soul, so it is right that in subsequent times those who have just been awarded this gift, and all who have already [long] tasted the same honor, should become known to everyone by their best life and illuminate all who look like light” 113. One more question remains unclear: Chrysostom nowhere mentions confirmation after baptism. In many Western churches at the end of the 4th century, the newly baptized before the first presence at the liturgy of the faithful and the first communion received another anointing. It was often performed by the bishop himself, and was sometimes preceded by the laying on of hands. We find evidence of this practice in Tertullian, Cyprian of Carthage, Hippolytus of Rome and Ambrose of Milan 114. In the Syrian churches, as B. Bott established, initially, apparently, only the custom of pre-baptismal anointings existed 115. The first of them, anointing on the forehead, symbolized the complete dedication to the Lord of the baptized person, expecting to receive a new birth and the gift of the Holy Spirit in baptism. If we turn to the catechesis and other works of Chrysostom to learn about the existence of this practice in such a large city as Antioch at the end of the 4th century, we will be forced to admit that this post-baptismal anointing apparently did not exist here, because Chrysostom does not even hint at this custom anywhere. On the other hand, at the same time, Theodore of Mopsuestia mentions and describes the anointing after baptism: “When you rose from there, you put on completely shining clothes. The bishop comes up, he puts a sign on your forehead and says: “So-and-so is sealed in the name of the Father and the Son and the Holy Spirit.” And he further explains that this post-baptismal anointing symbolizes the gift of the Holy Spirit, which descended on Jesus at baptism and now descends on all those who are baptized: “so that you may have a sign that the Holy Spirit has also descended on you, you are anointed by Him and received Him by grace” 116 . Thus, the absence of any hints about this custom in Chrysostom and its confirmation in Theodore suggests that by the end of the 4th century the practice of this anointing was not yet widespread in all Syrian churches. In Jerusalem, in the 4th–5th centuries, Cyril of Jerusalem in his “Mystery Catechumens” clearly reports this anointing with holy chrism (τὸ ἅγιον μύρον), performed sequentially on the forehead, ears, nostrils and chest 117, which bestows the grace of the Holy Spirit on the baptized person. How can one explain the fact that Chrysostom does not mention this post-baptismal anointing anywhere in his works? As noted above, his silence does not mean that he was unfamiliar with this ritual. However, noteworthy is the lack of mention of it in Proclus 118 in relation to the baptismal liturgy in Constantinople. Two assumptions can be made. On the one hand, it is possible that this custom was introduced into the Antiochian Church relatively late and either it was still absent in the years 380–390 as a permanent practice, or, otherwise, Chrysostom simply continued to describe and comment on the rites of the baptismal liturgy as he knew them before. On the other hand, it is possible that he omitted this custom because he considered baptism itself and the Eucharist to be the most important moments of the baptismal liturgy. Chrysostom clearly shows that the very moment of baptism is a new creation, that at this moment the Holy Spirit descends into the heart of a person and transforms it. In this regard, it is enough to quote a passage from cat. II/1, § 12-13: “Baptism does not simply remit our sins, and not simply cleanse us from sins, but as if we were born again. It really creates and arranges us from above, creating not from the earth, as before, but creating from another element, from the watery nature. It not only cleanses the vessel, but completely melts it anew. God, having taken our nature, rusted with the rust of sin, having absorbed the smoke of sins and having lost its pristine beauty, melted it from above and then, immersing it in the waters, as if in a furnace, and touching it with the grace of the Spirit instead of a flame, majestically raises it from there pristine, renewed and shining from now on with the very rays of the sun, for He crushed the old man and created a new one, brighter than the former.” IV. Theological meaning of baptism 1. The sacraments of baptism and the Eucharist In the ancient Church there was no concept of Christian initiation as the reception of three separate sacraments: baptism, confirmation and the Eucharist. Initiation was a longer process, including the preparatory stage of catechesis, baptism itself, and post-baptismal instructions in Christian life, which were delivered to the newly baptized during Bright Week. Baptism was understood primarily as an Easter event. The celebration of Christian Easter, the earliest evidence of which dates back to the middle of the 1st century. 119, consisted of remembering the “night of watching the Lord” associated with the slaughter of the lamb for the removal of the Israelites from the land of Egypt (Ex. 12:42). The Eucharist was celebrated early in the morning as the New Testament fulfillment of the Old Testament Easter, and all Christians were required to take part in this Easter meal as the most important divine service of the annual cycle. Probably, a little later, the practice of accepting newly converted members into the Christian community on Easter night arose. From about the 4th century. Easter night becomes the main baptismal night of the year. The Old Testament prototype of this event was the memory of the salvation of Israel in the Red Sea 120. However, Chrysostom does not refer to this event in his catechesis. According to him, “the fathers, leaving the rest of the year, decreed that our souls should be dedicated to the sacrament at this time,” because it was then that the Lord won the war with demons, crushed sin, destroyed death and conquered the devil. In memory of that victorious triumph, we celebrate Easter 121. The main content of the catechetical instruction was baptism and the Eucharist. Therefore, Chrysostom's catechetical conversations were mainly devoted to explaining the sacrament of baptism as the most important event of Christian initiation and the Eucharist that follows it 122. Usually the preacher speaks about them in the same context, emphasizing the inseparability of these sacraments 123. Chrysostom sees in the “water and blood” that flowed from the side of Christ on the cross 124 (he quotes in this order) a symbol of baptism and the Eucharist, and in the pierced side of the Crucified One - the emergence of the Church 125. By sacraments (μυστήρια) he means either the sacraments of baptism and the Eucharist in their unity 126, or even all the festive services related to dedication 127, or the sacraments of the Eucharist 128 and baptism 129 separately. Accordingly, the expression “secret teaching” (μυσταγωγία) and words derived from it mean in Chrysostom both the “civic” introduction to the sacraments of baptism and the Eucharist, or introduction to all rites associated with baptism, that takes place in Antioch during Great Lent 130, and the introduction to the sacrament of baptism and the Eucharist separately 131. 2. Baptism is the main sacrament of Christian initiation Since Chrysostom speaks rather restrainedly 132 about the Eucharist in the presence of catechumens not yet participating in church life, and admonishes the newly baptized first of all to lead a Christian lifestyle, the main place in his conversations is occupied by an explanation of the conditions for receiving baptism and its consequences for the daily life of a Christian. a) Baptism as a sacrament performed by God Chrysostom constantly explains to his listeners, many of whom decided to become members of the Church after a long time, that their entry into the Church is an undeserved gift of God's mercy, and there is no sin that is not destroyed in baptism. “There is no such sin,” says the preacher, “that could surpass the generosity of the Master. But even if someone is a fornicator, an adulterer, an adulterer, a sodomite, a libertine, a robber, a covetous person, a drunkard, an idolater, so great is the power of the gift and the Lord’s love for mankind that He erases all this and makes the one who showed only good intentions brighter than the rays of the sun itself” 133 . Chrysostom compares baptism with birth 134 and, according to John 3:3–7 and Titus 3:5, calls it “the bath of regeneration” 135 . The Church becomes the mother who gave birth to these newly baptized: “Today I see a meeting more brilliant than usual, and the Church of God rejoicing over her children. For this is how many children this spiritual mother immediately gave birth to in one night” 136. Baptism itself, according to Chrysostom, is performed not by a person, but by the Only Begotten Son of God 137. While bodily eyes see the priest who places his right hand on the baptized, spiritual eyes contemplate that this birth is accomplished by the grace of the Holy Spirit, Who works through water and the priest, and they look at the High Priest, who invisibly extends His right hand from heaven and touches the head of the baptized. Likewise, the anointing of oil, imprinted in the form of a cross on the forehead of the catechumen, in the spiritual sense is performed not by the bishop, but according to 2 Cor. 1:21 by God Himself 138 . b) Names and images of baptism To explain to his listeners the meaning of baptism, Chrysostom uses different names and images of baptism. All names of baptism are borrowed from the text of Holy Scripture. The preacher calls baptism “the washing of regeneration” (λουτρὸν παλιγγενεσίας, see Titus 3:5), “enlightenment” (φώτισμα, see Heb. 6:4, 10:32), “immersion”, or “baptism” (βάπτισμα, Gal.3:27), “burial” (ταφή, see Rom.6:4), “circumcision” (περιτομή, see Col.2:11) And the cross (σταυρός, see Rom.6:6). Sometimes he gives more detailed explanations of these names. Thus, baptism is called not only the “bath of regeneration,” but also the “bath of remission of sins” and the “bath of cleansing,” because through it a person is reborn and completely transformed 139 . Baptism is the cross and death: the cross for the old man and death for sin 140; and this is not only death, but also burial (ταφή, τάφος) and resurrection (ἀ νάστασις) 141. In order to make his instructions more visual and convincing, Chrysostom uses a variety of metaphors and comparisons. Thus, he compares the period of the catechumen and the personal efforts of the catechumen with preparations for a wedding, and baptism and Easter holidays with the days Spiritual marriages (τῶν πνευματικῶν γάμων ἡμέραι). Christ becomes the groom at this spiritual wedding, and the bride is the soul of the person being baptized 142. On the other hand, baptism is compared to enlistment in the army, and those baptized are compared to soldiers. Only this army is spiritual, and enrollment in it occurs in heaven 143. Baptism is also similar to receiving “heavenly citizenship”, so that the newly baptized one seems to live in heaven 144. Baptism is also called enlightenment. Therefore, Chrysostom calls the newly baptized newly enlightened 145 and compares them to stars, “shining brighter than the heavenly ones” 146. In his conversations, Chrysostom also lists the gifts that are awarded to those catechumens in baptism. First of all, this is complete cleansing from all sins, from all uncleanness 147, even if a person has committed the most terrible crimes 148, justification 149, forgiveness of sins without public repentance 150. However, baptism grants not only the remission of sins, but also the grace of the Holy Spirit, which transforms the baptized and makes him a new creation 151. Moreover, it honors those who are baptized to become Christ's property 152 so that Christ becomes everything to them: food, clothing, home, head, brother, friend and bridegroom, and they become not only His brothers, but also His children, heirs, brethren, joint heirs, church and instrument of the Holy Spirit 153 . Baptism also grants sanctification and adoption 154 . A believer in the Holy Trinity receives forgiveness of sins, and confession of the Holy Trinity grants adoption 155. The titles received in baptism: adoption, sanctification, grace of the Spirit - are given to those baptized only once and forever 156. d) Conditions for receiving baptism and subsequent lifestyle Although Chrysostom explains baptism to the catechumens as an undeserved gift of God's love for mankind, he demands from each of them individually to utter words of renunciation from Satan, from his retinue, from serving him and his affairs, by which the preacher means, first of all, theatrical shows with obscene performances and horse racing, as well as various kinds of superstitions, observing signs and omens, wearing amulets and practicing magic 157 . After renouncing Satan and his works, the catechumens expressed their desire to unite with Christ, after which the sign of the cross was depicted on their foreheads with oil, like a seal (σφραγίς), sealing these obligations 158 . In order to make these promises, the catechumens had to first renounce all evil deeds and bad habits and turn all their thoughts to the Lord 159. This turning to the Lord is manifested in faith in the Trinity 160 and in a moral lifestyle consistent with the Christian calling 161. In his post-baptismal sermons, Chrysostom explains in detail to the newly baptized what kind of life they should lead after being baptized. Baptism is given to a person once and for all. And although subsequently, in case of sin, repentance and remission of sins are possible, there will be no second baptism 162. Therefore, after baptism, a Christian must leave his previous habits and not become like the Israelites, who, after leaving Egypt, thought about returning back 163. Chrysostom preaches a new spiritual fast to the baptized and explains its necessity by the fact that human nature is never so weak and susceptible to sin as when it is in a relaxed state and loses spiritual sobriety 164. On the other hand, the devil never attacks so fiercely as when he sees a human soul abounding in so many gifts. Therefore, Chrysostom tirelessly preaches sobriety and wakefulness of the spirit (ἐγρηγορέναι χρὴ καὶ διεγηγέρθαι) 165, contempt for earthly goods, lust and contemplation of heavenly goods. Citing examples of the righteous from biblical and church history - either the Apostle Paul and the centurion Cornelius 166, or Abraham and the holy martyrs 167 - Chrysostom ends his sermon with the same thought: one should beware of carelessness (ῥ αθυμία), which for many becomes the source of all kinds of sins. Let the newly baptized know that it is much easier to preserve the spiritual purity received in baptism unsullied than to regain it after sins through tears and repentance. I. Homilia Ad illuminandos catechesis 2 (387). To those preparing for enlightenment, and about wives who adorn themselves with braided hair and gold, and about those who are carried away by signs, or amulets, or spells - that all this is alien to Christianity 168 The meaning of the word “announcement” and a reminder of what was said ten days ago 1. I have come to demand from you, first of all, the fruits of what was recently said to your love, for we speak not so that you only listen, but also remember what was said, and give us proof of this through deeds, and better not to us, but to God, who knows secret thoughts. That is why [our word] is called a catechumen (κατήχησις), so that even in our absence it would be heard (ἐνηχῇ) in your thoughts. And do not be surprised that we came to demand fruits from the seeds only after ten days, for in one day it is possible to simultaneously sow the seeds and reap the harvest, because we are called to competition, strengthened not only by our strength, but also by the help of God. So, let those who have learned what was said and put it into practice continue to strive forward, and those who have not yet begun this good deed, let them begin now, so that with subsequent diligence they can ward off condemnation for carelessness. Yes, it is possible, it is possible for one who has been very careless to make up for all the loss of past time by subsequent diligence. Therefore, says [the psalmist], today, if you hear His voice, do not harden your hearts, as in irritation 169. With these words he exhorts and advises never to despair, but while we are here to have good hopes, to strive forward and to seek “the honor of the high calling of God” (Phil. 3:14). 2. Let us do this and examine the names of this great gift. For just as ignorance of the greatness of the dignity makes those who are honored by it careless, so knowledge makes them grateful and disposes them to greater zeal. Moreover, it would be shameful and ridiculous, having tasted such glory and honor from God, not to know what its names mean. But what am I saying about this gift? If you think about the common name of our family, you will receive the greatest teaching and exhortation to virtue. After all, we define this name - “man” not as externally 170, but as commanded by Divine Scripture. Indeed, a person is not one who simply has human hands and feet, and not one who is only endowed with reason, but who boldly exercises piety and virtue. So, listen to what Scripture says about Job. Having said that “there was a man in the land of Austidia” 171, it does not describe him with those external definitions that [describe a person], and does not say that he had two legs and flat nails, 172 but, combining the distinctive features of his piety, [Scripture] says: “righteous, true, fearing God and shuns every evil deed” 173, expressing that this is man. So another says: “Fear God and keep His commandments, for this is all for man” (Eccl. 12:13). 3. If the name “man” contains such an exhortation to virtue, how much more so the name “faithful”? After all, you are called faithful because you believe in God and He believes in you, giving justification, sanctification, purity of soul, adoption, the Kingdom of Heaven. He entrusted and provided all this to you, and you, for your part, entrust and provide Him with other things: alms, prayers, chastity and all other virtues. And what am I saying – alms? If you give Him at least “a cup of cold water” (Matthew 10:42), and it will not be lost, but He will carefully preserve it until that day and reward it with great abundance. For what is surprising is that He not only preserves what is entrusted, but also multiplies it with rewards. He commands you to do the same, according to your strength, with what has been entrusted to you: to grow in the holiness that you have received, to make the righteousness received in Baptism more brilliant, to make this gift brighter, as Paul did, who with subsequent labors, zeal and zeal multiplied all the benefits he received. And note the care of God: He did not give you everything here, and He did not deprive you of everything, but He gave one thing and promised another. Why didn't He give everything here? In order for you to show faith in Him, by His promise alone, believing in what has not yet been given. And why, on the other hand, did He not postpone everything until that life, but bestow the grace of the Spirit, and righteousness, and sanctification? In order to make your work easier and, thanks to the benefits already given, to give you good hope for the future. The meaning of the name "newly enlightened" That is why you are to be called newly enlightened (νεοφώτιστος), because you will always have, if you want, a new light (νέον φῶς), which never fades away. After all, this light, whether we wish it or not, gives way to night, otherwise the radiance knows no darkness: “The light shines in the darkness, and the darkness did not overcome it” (John 1:5). Indeed, the world is not as bright in the rays of the rising sun as the soul that has received the grace of the Spirit is illuminated and bright. And learn more carefully the nature of things: at night in the darkness, someone, seeing a rope, often mistakes it for a snake, and runs away from an approaching friend as if from an enemy, and, hearing some noise, is seized with fear, and during the day nothing like this happens, but everything appears as it is. The same thing happens with our soul. After all, when descending grace expels darkness from thoughts, then we learn the exact meaning of things and former fears become insignificant for us. We are no longer afraid of death, having truly learned from this sacred secret teaching that death is not death, but sleep and temporary rest; we are not afraid of poverty, or illness, or anything else like that, knowing that we are moving towards a better life, pure, incorruptible and free from all such disorder. In Baptism Christ becomes everything to us 5. So, let us no longer lust after the things of this life: neither a luxurious meal, nor expensive clothing, for you have the best clothing, you have a spiritual meal, you have the highest glory, and Christ becomes everything to you - your meal, your clothing, your home, your head, and your root. “As many of you as were baptized into Christ have put on Christ” (Gal. 3:27) - this is how He became clothing for you. Do you want to know how He becomes your meal? “Whoever eats Me,” He says, “as I live through the Father, so he will also live through Me” (John 6:57). He becomes for you both a home: “He who eats My Flesh and drinks My Blood abides in Me, and I in him” (John 6:56), and a root: “I am the vine,” he says, “and you are the branches” (John 15:5). He is your brother, and friend, and Bridegroom: “I no longer call you servants, for... you are My friends” (John 15:15, 14). And Paul says: “I have betrothed you to one husband, that I may present you to Christ as a pure virgin” (2 Cor. 11:2). And again: “That He might be the firstborn among many brethren” (Rom. 8:29). And we become not only His brothers, but also children: “Here am I,” he says, “and the children whom God has given me” (Isa. 8:18). And not only children, but also His members and His body (See 1 Cor. 12:27). For, finding everything mentioned as insufficient to express the love and favor that He shows towards us, He offered another, greater than this and closest [name], calling Himself ours. “head” (Eph. 1:22). We are members and the body of Christ, therefore we will not defile ourselves with sin 6. Knowing all this, beloved, repay your Benefactor in the best way of life and, thinking about the greatness of the sacrifice, adorn the members of your body. Think about what you take with your hand, and never allow it to hit someone and do not disgrace the hand, honored by such a gift, with the sin of beating. Think about what you receive with your hand, and keep it clean from covetousness and all theft. Think that you are receiving [the Holy Mysteries] not only with your hand, but also bringing them closer to your lips, and keep your tongue clean from obscene and impudent words, from blasphemy, perjury and everything else like that. For it is disastrous for the tongue, which serves such terrible Sacraments, is stained with such Blood and has become a golden sword, to be turned into a weapon of abuse, insults and ridicule. Be ashamed of the honor that God has bestowed upon him, and do not reduce him to the dishonor of sin. But pay attention also to the fact that after the hand and the tongue, the heart still receives this terrible Sacrament, and never plot against your neighbor, but keep your mind pure from all malicious intent; in the same way you can protect both your eyes and your ears. Indeed, is it not absurd, after that mysterious voice descending from heaven, that is, from the Cherubim 174, to defile the ears with prodigal songs and depraved melodies? Is it not worthy of extreme punishment - with the same eyes with which you contemplate the ineffable and terrible Mysteries, look at harlots and mentally commit adultery? On the need for moral preparation for Baptism 7. You, beloved, are called to marriage; Do not enter dressed in dirty clothes, but take clothes suitable for marriage. After all, if people invited to sensual marriages, even if they were the poorest of all, often borrow or buy clean clothes and thus appear to those who invited them, then you, invited to a spiritual marriage and a royal feast, think about what kind of clothes you should buy, or rather you don’t need to buy, but the Caller Himself gives it to you freely, so that you cannot even plead poverty. Keep the clothes that you have received; after all, if you lose it, you will no longer be able to borrow it or buy it, because such clothes are not sold anywhere. Have you heard how those once initiated into the Mysteries groaned and beat their chests from remorse? Take care, beloved, that you too someday endure this; But how can you not endure if you do not give up the bad habit of evil? Therefore, I said before, and now I say, and I will not stop saying, that whoever has not corrected his moral shortcomings and has not prepared himself for virtues should not be baptized. For this font can forgive past sins; but the fear is not small and the danger is not insignificant, lest we return to them again, and the medicine does not become an ulcer for us. After all, the greater the grace, the more severe the punishment will be for those who subsequently sin. 8. So, let us learn from here not to return to the same vomit (See 2 Peter 2:22). And about the fact that you must first repent and abandon former vices, and thus approach grace, listen to what John says, and what the chief of the apostles says to those intending to be baptized. The first says: “Create fruit worthy of repentance and do not think of saying to yourself, “We have Abraham as our father” (Luke 3:8), and the second said to those who asked him: “Repent, and let each of you be baptized in the name of the Lord Jesus Christ” (Acts 2:38). The repentant no longer takes up the deeds for which he repented; Therefore, we are commanded to say: “I renounce you, Satan,” so that we no longer return to him. As it happens with painters, so let it be now: they, having laid boards in front of them, drawn white lines on them and sketched out the royal images, before applying real paints, with all the freedom they erase one, and write another instead, correcting errors and redoing what was not well done, but when they finally apply the paints, they no longer have the power to erase and rewrite again, since they will damage the beauty of the image, and the work will turn out bad. Do the same: imagine that your soul is an image. So, before the true paint of the Spirit is applied, erase the bad habits that are in you: swearing or lying, or insulting, or swearing, or mocking, or, if you have the habit of doing something else inappropriate, destroy this habit, so that after Baptism you do not return to it again. The font destroys sins, and you correct your habit, so that when the colors have already been applied and the royal image has shone, you will no longer erase it and the beauty given to you from God will not cause wounds and scars. External circumstances cannot harm the soul or hinder virtue 9. So, tame your anger, quench your rage; and if someone has offended you or insulted you, mourn him, and do not be indignant, have compassion, and do not be irritated, and do not say that my soul has been harmed. No one can harm the soul unless we ourselves harm it. And how, I will tell you. Has anyone taken your fortune? He did not harm your soul, but your money; if you hold a grudge, you yourself will harm your soul. The money taken does not cause her any harm, but even benefits her; and you, without leaving anger, will give account there for this rancor. Has anyone scolded or insulted you? He did not cause any harm to your soul or body. What if you started swearing back and insulting him? You yourself have caused harm to your soul, because you will have to give an account of the words you uttered. 10. And I want you to know mainly that no one can harm the soul of a Christian and believer, not even the devil himself. And not only is it amazing that God has made us invincible to any intrigues, but also that He has created us capable of performing virtues, despite any obstacles - if only we want - whether we are poor, or weak in body, or outcast, or ignorant, or slaves. For neither poverty, nor illness, nor bodily injury, nor slavery, nor anything like that can ever be an obstacle to virtue. And what do I say about the poor, and the slave, and the lowly? Even if you were a prisoner, this would not be an obstacle to virtue for you. And how, I will tell you. Has anyone at home upset you or annoyed you? Leave your anger at him. Do bonds, and poverty, and dishonor prevent you from doing this? And what am I saying: they interfere? They even help and contribute to curbing arrogance. Have you seen another prosper? Do not envy, for here too poverty does not become an obstacle. Also, when you need to pray, do it with a sober and cheerful mind, and there will be no obstacle. Show all meekness, modesty, chastity and sedateness, for even this does not require external help. The greatness of virtue lies primarily in the fact that it has no need for wealth, power, fame, or anything else like that, but only a sanctified soul, and it requires nothing else. Look, the same thing happens with grace: whether someone is lame, or has no eyes, or is crippled in body, or is extremely weak in health, grace has no obstacles to coming to any of them. For it requires only one soul, which accepts it with zeal, and leaves all this external things aside. Those who are baptized are like soldiers and fighters of Christ in the spiritual field 11. Those who intend to enroll them in the army require both a [certain] measure of growth and physical health from worldly warriors; and not only must one who intends to become a warrior have this, but also be free, and whoever is in a slave state is rejected. The Heavenly King does not demand anything of the kind, but accepts slaves, elders, and those with paralytic limbs into His army, and is not ashamed of anyone. What could be more humane than this? What is more merciful? He demands only what depends on us, and those - what does not depend on us. For slavery and freedom are not in our power, just as tall and short stature, old age and blooming age, and all the like do not depend on us. But to be meek and kind, and the like depends on our will. And God requires from us only that over which we have power; and this is quite natural, because He calls us to His grace not for His own need, but for good deeds, while kings call us to serve themselves; Moreover, they lead to a sensual war, and He leads to a spiritual fight. 12. And not only in foreign wars, but also in [sports] competitions one can see the same example. Those who intend to enter this arena do not enter into competition before the herald, having taken them, circles them before the eyes of everyone, exclaiming and saying: “Does anyone accuse him?” Although the struggle there is not spiritual, but physical. Why do you demand proof of nobility? But here there is nothing like that, but everything is different, for our struggle is not in hand-to-hand combat, but in the wisdom of the soul and the valor of the mind. And the Judge of the competition acts differently: He does not take the ascetic, does not circle him and does not say: “Doesn’t anyone accuse him?”, but exclaims: “Even if all the people gathered, even if the demons and the devil accused him of extreme and unspeakable horrors, I do not reject him and do not turn away, but, delivering him from his accusers and freeing him from vices, I lead him to exploits.” And this is quite natural, because there the judge of the competition does not help those competing for victory in any way, but stands in the middle, but here the Judge of the competition becomes a companion and assistant in the deeds of piety, assisting the ascetics in the fight against the devil. God forgives the sins of penitents without requiring public confession 13. And not only is it surprising that God forgives us our sins, but also that he does not reveal them, does not make them obvious and publicly known, does not force us to go out into the middle and declare our sins, but commands us to give an account to Him alone and confess to Him. After all, if one of the worldly judges invited one of the caught robbers or grave diggers to tell about their crimes and thus get rid of punishment, they would readily agree to this, despising shame for the sake of their desire to be saved. But here nothing like that happens, but God forgives sins and does not force them to disclose them in the presence of others, but demands only one thing - that the one receiving the remission recognizes the greatness of the gift. Therefore, isn’t it absurd that while He benefits us, being content with our testimony alone, we, while serving Him, look for other witnesses to this and do other things for show? So, marveling at His favor, let us do our due, and above all else, let us curb the frenzy of the tongue and not speak incessantly, for “by speaking too much, sin cannot be avoided” (Proverbs 10:19). If you have something useful to say, open your lips; if there is nothing necessary, remain silent, for it is better. Poverty is not an obstacle to wisdom 14. Are you a craftsman? Sing psalms while sitting. But don't you want to sing with your lips? Do it with a thought, a psalm is a great interlocutor. From this you will not be exposed to anything dangerous, but you will also be able to sit in the workshop as in a monastery, because it is not the convenience of the places, but the severity of morals that gives us peace. Thus, Paul, while practicing his craft in the workshop, did not suffer any harm to his virtue. So, do not say: “How can I, a craftsman and a poor man, be wise?” This is the main reason why you will be able to philosophize that for piety poverty is more suitable for us than wealth and activity is more suitable for us than idleness, and for the inattentive wealth even becomes an obstacle. When it is necessary to tame anger, extinguish envy, curb rage, perform prayer, show modesty and meekness, benevolence and love, how can poverty be an obstacle? For in order to fulfill this, one must not waste money, but show good will. Mainly alms need money, but it also shone more in poverty: after all, the one who gave two obols was the poorest of all people, but she surpassed everyone (See Luke 21: 2-4). 15. So, let us not consider wealth to be something great and think that gold is better than clay; for the value of a substance does not depend on its nature, but on our opinion of it. Whoever carefully examines [he will find] that iron is much more necessary than gold, because the latter does not bring any benefit in life, but the former has brought us much benefit, helping us in countless crafts. But why do I compare iron and gold? After all, simple stones are more needed than precious ones, since nothing useful can be made from the latter, but houses, walls, and cities are made from the former. Show me what benefit these pearls can have, or better yet, what harm there can be? After all, in order for you to carry one grain, thousands of poor people suffer from hunger. What kind of justification will you receive, what kind of forgiveness? Advice to women about true adornment 16. Do you want to decorate your face? Decorate it not with pearls, but with chastity and modesty; then it will be more pleasant for your husband to look at you. That decoration usually gives rise to jealousy, enmity, quarrels and fights, and there is nothing more unpleasant than an appearance that arouses suspicion. Decoration with alms and chastity drives away all evil suspicion and attracts a spouse stronger than any bonds. For it is not so much nature that makes appearance beautiful as the disposition of the one who looks at it; and favor is usually acquired by nothing more than chastity and modesty. Therefore, even if another was beautiful, if her husband hates her, she will seem to him the ugliest of all. And [on the contrary], even if the other one was not beautiful, if the husband is well disposed towards her, she will seem to him the most beautiful of all, because the opinion does not depend on the nature of the visible, but on the disposition of those looking on. So, decorate your face with chastity, modesty, almsgiving, philanthropy, love, friendliness to your husband, meekness, humility, patience - these are the colors of virtue. With them you will attract the love of not only people, but also Angels, and God Himself will praise you for them. And when God favors you, He will certainly bind your husband to you. For if “a man’s wisdom enlightens his face” (Eccl. 8:1), then how much more will virtue enlighten the wife’s face. If you consider your jewelry great, then tell me, what use will these pearls be to you on that day? And is it necessary to talk about the day when it will be possible to show all this in relation to real [events]? Thus, when some, accused of insulting the king, were brought to court and were exposed to extreme danger, then their mothers and wives, taking off their necklaces and gold things, and pearls, and all ornaments, and golden clothes, and putting on simple and poor clothes, covering themselves with ashes and prostrating themselves before the doors of the court, thus bowed [to the mercy] of the judges. 17. If in these courts gold jewelry, pearls and patterned clothing could seem like treachery and betrayal, and modesty, meekness, ash, tears and poor clothes are more likely to sway the judge, then all the more will this be at that incorruptible and Last Judgment. What answer, tell me, can you give, what justification, when the Lord begins to reproach you for these pearls and brings the poor who died of hunger into the middle? Therefore Paul said: “Not with braided hair, nor with gold, nor with pearls, nor with costly clothing” (1 Tim. 2:9). For there may be deceit on this side. And even if we constantly used them, we would certainly lose them when we died. And from virtue comes all security; and there is no betrayal and falling away, but it makes us safer here too, and it follows us there. Do you want to buy pearls and never lose this wealth? Take off all your jewelry and pass them through the poor into the hands of Christ. He will save all wealth for you, and when your body is resurrected with great lordship, then He will put on you better wealth and greater adornment than this present one - insignificant and ridiculous. Think about who you want to please and for whom you are wearing this jewelry - so that the ropemaker, coppersmith and shopkeeper, looking at you, will be surprised? And after that you are not ashamed and do not blush, showing yourself to those whom you do not consider worthy even of your greeting, and doing all this for their sake? Christ redeemed us from death, content in return only with our renunciation of Satan 18. How can you laugh at all this imaginary splendor? If you remember the exclamation that you uttered during the celebration of the Sacrament: “I renounce you, Satan, and your retinue, and your service.” For the passion for decorating with pearls is a satanic retinue. You received gold not to bind your body with it, but to free and feed the poor. So, constantly repeat: “I renounce you, Satan.” There is nothing more reliable than this exclamation if we prove it with deeds. 19. I wish that you, who intend to accept the Sacrament, learn about it, because this exclamation is an agreement with the Lord. Just as we, when buying slaves, first ask those who are being sold whether they wish to be our slaves, so does Christ: intending to accept you into service, He first asks whether you want to leave that ferocious and cruel tyrant, and accepts a contract from you, because His dominion is not under compulsion. And look at God’s love for mankind! Before we pay the price, we ask those who are selling, and when we find out their desire, then we give the payment; but Christ is not so, but He has already paid the price for all of us - His precious Blood. For “you were bought,” it is said, “at a price” (1 Cor. 7:23). And yet He does not force those who do not want to serve Him. He says: “If you do not want to, you of your own accord and voluntarily do not want to enroll under My dominion, I do not force or compel.” Moreover, we by no means dare to buy bad slaves, and if we do decide, we buy them with a bad intention and pay such a price for them. Christ, redeeming the ungrateful and lawless slaves, paid the price for them as for the best slave, and even much greater, and so great that neither word nor thought can imagine its greatness. After all, He did not give heaven, earth and sea, but that which is more precious than all this - He paid with His Blood and thus redeemed us. And after all this, He does not require from us either witnesses or receipts, but is content with one exclamation, and if you say from [all] thoughts: “I renounce you, Satan, and your retinue,” then He received everything. Therefore, let us say: “I renounce you, Satan,” as those who are going there on that day will give an account of these words, and let us keep them in order to then return this pledge intact. And the satanic retinue consists of theatrical [spectacles], horse races and every sin, as well as the observation of days, omens and omens. 20. What, you say, are omens? Often someone, leaving his house, sees a one-eyed or lame person and takes this for an omen. This is Satan's retinue, because it is not a meeting with a person that makes a bad day, but a sinful life. Therefore, when you go out, beware of only one thing - lest you encounter sin; for sin exposes us to fall, and without it the devil cannot harm us in the least. What are you saying? You see a man and take it as an omen, and do not see the snare of the devil, how he incites you to war against someone who has not done you any harm, how he makes you an enemy to your brother without any just cause? God commanded to love even your enemies, and you turn away from someone who has not offended you in any way, having nothing to blame him for, and you don’t think how funny, how shameful, and even more so how dangerous this is? 21. Should I say something else, something funnier? I am ashamed and blushing, but I am forced to say for your salvation. If a girl is encountered, then they say: “The day will be useless,” and if a harlot is encountered, then: “favorable, successful and very profitable.” Do you close yourself off, hit yourself on the forehead and lower your gaze to the ground? But this must be done not when words are spoken, but when deeds are done. Look here too how the devil covers up his intrigues so that we turn away from a chaste woman and welcome and love a dissolute one. After all, since he heard the words of Christ: “Everyone who looks at a woman with lust has already committed adultery with her in his heart” (Matthew 5:28) and saw that many overcame debauchery, then he, wanting to lead them into sin again in another way, inspired them through this sign to look with pleasure at hetaeras. Against spells and wearing amulets 22. What can we say about those who are carried away by spells and amulets and tie the copper coins of Alexander the Great to their heads and feet? Are these, tell me, our hopes, so that after the Cross and the death of the Master we should have hopes of salvation in the image of the Hellenic king? Don't you know what the Cross has done? He has destroyed death, curbed sin, abolished hell, crushed the power of the devil, and is he not worthy of faith in regard to bodily health? He restored the entire universe and you don't trust him? What, tell me, are you worthy of? And you use not only amulets, but also spells, bringing old women drunk and out of your mind into your house, and are you not ashamed and blushing after such wisdom to get carried away with such things? And this is what is most difficult in this seduction: when we admonish and reject it, those who think to justify themselves say that the woman speaking in this way is a Christian and does not pronounce anything other than the name of God. That is why I especially hate her and turn away from her, because she uses the name of God to insult Him, and because, calling herself a Christian, she commits pagan deeds. And the demons pronounced the name of God, but remained demons, and they said to Christ: “We know You, who You are, the Holy One of God” (Mark 1:24), but He forbade them and drove them out. 23. Therefore, I ask you to be clean from this deception and to carry this saying with you like a rod. And just as none of you dares to go out into the square without shoes and clothes, so never go out into the square without this saying, but when you intend to cross the threshold of the house, first say these words: “I renounce you, Satan, and your retinue, and your service, and unite with You, Christ.” And never go out without this saying, it will be a rod, a weapon, and an invincible stronghold for you. Along with these words, imprint a cross on your forehead. Then not only the person you meet, but also the devil himself will not be able to harm you, seeing you everywhere with this weapon. Accept all this for yourself now, so that when you receive the seal, you will be a ready warrior and, having erected a trophy over the devil, receive the crown of righteousness, which may we all be worthy of by the grace and love of our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory forever and ever. Amen. II. Four catechumens (388) 175 (series by L. Papadopoulo-Keramevs) 1. How desirable and dear to us is the host of our new brothers 176! For I call you brothers even before birth, and before birth I greet you as relatives. After all, I know, I know for certain, what honor you will receive and what power. And those who are about to assume power are usually given honors by everyone even before [receiving] this power, by obliging them in advance acquiring their favor for the future. This is what I do now. After all, you are about to be rewarded not with ordinary power, but with the kingdom itself, and moreover, not just with a kingdom, but with the very Kingdom of Heaven 177 . 2. Therefore, I ask and plead with you that you remember me when you come to that Kingdom (cf. Luke 23:42), and as Joseph said to the chief butler: “Remember... me when it goes well with you” (Gen. 40:14), so I say to you now: “Remember me when it goes well with you.” It is not for [the interpretation of] dreams that I ask for this reward, like Joseph, for I did not come to interpret dreams for you, but to tell you about heavenly things and to deliver good news about those blessings 178 that “no eye has seen, no ear has heard, and which has not entered the heart of man.” For such good things “God has prepared for those who love Him” (1 Cor. 2:9). So, Joseph said to that butler: “Three more days, and Pharaoh will return you to your place as chief butler.” 179 I don’t say: “Three more days, and you will pour wine to the ruler,” but: “Thirty more days 180, and not Pharaoh, but the Heavenly King will return you to your mountainous fatherland, to free Jerusalem, to the Heavenly City.” And he said that “you will put the cup into the hands of Pharaoh” (Gen. 40:13), I’m not saying that you will put the cup into the hands of the king, but the King Himself will give you this Terrible Cup 181, full of great power and more precious than any creation. The initiates know the power of this Chalice, and you will soon know too. So, remember me when you come to that Kingdom, when you receive royal clothes, when you put on purple, stained with the Sovereign Blood, when you are crowned with a diadem radiating radiance in all directions, brighter than the rays of the sun 182 . These are the marriage gifts of the Bridegroom, exceeding our dignity, but worthy of His love for mankind. The plight of those who are baptized at death 3. That is why I please you now, even before entering] those sacred bridal chambers 183. And I not only congratulate you, but also praise you for your prudence, because you turned to enlightenment not as the most careless of people, at your last breath, but as prudent servants, having prepared to obey the Master with great good will, you have already, with great meekness and zeal, placed the neck of your souls under the yoke of Christ, accepted the good yoke and found a light burden (Cf. Matthew 11:30). For although grace is equal for you and for those who are initiated into this Sacrament at death, the will and preparation for this event are not equal. After all, they receive [the Sacrament] on their bed, but you are in the bosom of the Church, the mother common to us all 184: those mourn and cry, but you rejoice and have fun, those groan, you give thanks, those are enveloped in intense heat, but you are filled with great spiritual joy. Therefore, here everything corresponds to the gift, and there everything is opposite to the gift: great sorrow and grief for those baptized, around them there are sobbing children, a wife tearing her cheeks, sad friends, servants shedding tears, and their whole house resembles in its appearance a stormy winter day 185. 4. And if you penetrate into the very heart of the one lying, you will find that it is even darker than theirs. For just as gusts of wind, rushing forcefully at each other, cut the sea into many parts, so thoughts of the misfortunes that surround then, taking possession of the soul of the sufferer, tear his mind apart with many worries. When he looks at children, he imagines their orphanhood; when he looks at his wife, he thinks about her widowhood; when he sees the servants, he thinks about the desolation of the whole house; when he turns to himself, remembers his real life and [realizing that he] is destined to be torn out of it, he plunges into the darkness of despair. Such is the soul of the one who is to receive Baptism. Then, amid this noise and confusion, a priest enters, more terrible than the fever itself and more terrible than death for the relatives of the sufferer. For the arrival of the presbyter causes them greater despair than the word of the doctor, who despairs of his recovery, and the basis of eternal life seems to them a symbol of death. 5. But I have not yet reached the pinnacle of these troubles. Often, amid the noise and preparations of loved ones, the soul leaves the body, leaving it alone, and for many, its presence is no longer of any use. After all, when the one who is about to be enlightened no longer recognizes those close to him, does not hear the voice, cannot answer the words with which this blessed agreement is concluded with the Lord common to us all, 186 but lies like a worthless log or stone, no different from a dead person, what benefit will there be from receiving the Sacrament in such an insensitive state? Moral preparation for Baptism 6. In fact, the one who is to begin these sacred and terrible Sacraments must be sober and cheerful, freed from all worldly cares, filled with great chastity, great zeal, purge from the mind every thought alien to these Sacraments, and keep his home in complete purity, since he is about to receive the King Himself. This should be the disposition of your spirit, such should be your thoughts, such is the will of your soul. After all, for this great prudence you expect a truly worthy reward from God, Who surpasses in rewards those who have shown obedience to Him. And since it is appropriate for fellow servants to bring what they have, we will also bring what we have; besides, it is not ours, but it is also from the Master. For it is said: “What do you have that you did not receive? And if you received it, why do you boast as if you didn’t receive it?” (1 Cor. 4:7). 7. First of all, I wanted to say why our fathers, leaving the rest of the year, decreed that the children of the Church should receive the Sacrament at this time, and why, after our instruction, they convey you, barefoot and undressed, naked and barefoot, in one short tunic to those who conjure [you] with their exclamations 187. For it was not just by chance that they gave us this appearance and determined this time, but both have a certain mysterious and ineffable meaning. And I wanted to tell you about this, but now I see that our conversation calls us to another, more important topic. 8. For it is necessary to say what Baptism is, why it entered our lives and what benefits it brings us. But first, perhaps, let's talk about the name of this mysterious cleansing. After all, it has not one, but many different names. This rite of cleansing is called the washing of regeneration, for it is said: “He has saved us... by the washing of regeneration and renewing of the Holy Spirit” (Titus 3:5). It is also called enlightenment, as Paul himself again called it: “Remember your former days, when you were enlightened and endured a great struggle of suffering” (Heb. 10:32), and in another place: “For it is impossible for those who were once enlightened, and have tasted the heavenly gift, ... and have fallen away, to be renewed again to repentance” (Heb. 6:4, 6). It is also called baptism: “As many of you as were baptized into Christ have put on Christ” (Gal.3:27). It is also called burial, for it is said: “You were buried with Him through baptism into death” 188 . It is also called circumcision: “In this you were circumcised with a circumcision made without hands, by putting off the body of the sins of the flesh” (Col. 2:11). It is also called the cross: “Our old man was crucified with Him, so that the body of sin might be done away with” (Rom. 6:6). Many other names can be indicated, but in order not to spend all the time [listing] the names of this gift, let's turn to the first name and, having explained its meaning, stop there. In the meantime, let’s give an interpretation of what was said just above. Baptism - the font of cleansing 9 . There is a common practice among all people in the baths, which cleanses the body of dirt. There is also a Jewish ablution 189, which, although more elevated than the first, is lower than the blessed one. For it also cleanses bodily dirt, but not only bodily dirt, but also that which depends on a weak consciousness. After all, there are many things that are not unclean by nature, but become unclean due to the weakness of consciousness. And just as in the case of children, masks and other scarecrows, which by their nature are not scary, seem scary to children due to the weakness of their nature, so in this case that I spoke about. For example, touching a dead body cannot be impure in nature, but when it touches a weak consciousness, it makes the toucher impure. After all, the fact that a thing cannot be unclean by nature was demonstrated by the founder of this law, Moses, who carried Joseph’s body with him unharmed and remained clean 190 . Therefore, Paul, speaking about this uncleanness, which comes not from nature, but from the weakness of consciousness, says this: “There is nothing unclean in itself; Only to him who regards anything as unclean, it is unclean for him” (Rom. 14:14). You see that impurity does not arise from the nature of a thing, but from the weakness of the mind. And again: “Everything is pure, but it is bad for the man who eats because he is tempted” (Rom. 14:20). This is the cause of impurity. 10. So, this is the kind of filth that Jewish washing cleansed from. The washing of grace cleanses not from such, but from real uncleanness, which, together with the body, produces great defilement in the soul. For it makes clean not those who touched dead bodies, but those who touched dead works (cf. Heb. 9:14). Whether someone is a libertine or a fornicator, or an idolater, or has committed any other evil, or carries all human vices within himself, having immersed himself in the waters of this font, he emerges from these Divine streams brighter than the rays of the sun. And lest you think that these are empty words, listen to what Paul says about the power of this washing: “Do not be deceived: neither idolaters, nor fornicators, nor adulterers, nor effeminate, nor homosexuals, ... nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God” (1 Cor. 6:9-10). 11. But how does this relate to what was said, someone will ask. Show us what we want to know: is all this erased by the power of this ablution? So listen further: “And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of our Lord Jesus Christ and by the Spirit of our God” (1 Cor. 6:11). We promise to show you that those who approach this ablution become clean from all vice, and the words [of the apostle] proved more: not only clean, but holy and righteous. For he did not say only “washed,” but also “sanctified” and “justified.” What could be more surprising than when, without effort, labor or good deeds, you see righteousness being born? For such is the philanthropy of this Divine gift that it makes one righteous without effort. If the king's message, consisting of a few letters, releases those guilty of many crimes, and raises others to the greatest honors, then how much more can the Holy and Almighty Spirit of God deliver us from all evil, grant us great righteousness and fill us with great boldness. And just as a small spark, falling into the endless sea, immediately goes out and disappears, absorbed by the abundance of waters, so all human depravity, when immersed in the font of Divine waters, is absorbed and disappears faster and easier than that spark. 12. Why, someone will ask, if the washing forgives us all our sins, is it not called the “washing of remission” or the “washing of purification”, but the “washing of regeneration” (cf. Titus 3:5)? Because it does not just forgive us our sins, and not just cleanse us from our sins, but as if we were born again (cf. John 3:3,7). It really creates and arranges us from above, creating not from the earth, as before (cf. Gen. 2:7), but creating from another element, from the watery nature. It not only cleanses the vessel, but completely melts it anew. For even if we thoroughly clean the dishes, traces of grease and stains will still remain on them, and having entered the crucible and renewed in the flame, it is cleansed of all dirt and, coming out of the oven, radiates the same radiance as newly made 191 . 13. So, just as someone, taking a golden statue, polluted by a long time, smoke, dust and rust, and melting it down, returns it to us purest and shining, so God, taking our nature, rusted by the rust of sin, having absorbed the smoke of sins and having lost its pristine beauty, melted it from above and then, immersing it in the waters, as if in a crucible, and touching the grace of the Spirit instead of the flame, he majestically raises it from there pristine, renewed and shining from now on with the very rays of the sun, for He crushed the old man and created a new one, brighter than the former (cf. Rom. 6:6). The old man is broken like a potter's vessel 14. And, pointing out to us this contrition and mysterious cleansing, the prophet once said: “You will crush them like a potter’s vessel” (Ps. 2:9). And what this [is said] about the faithful is clearly shown to us by the preceding words, for it is said: “You are My Son; Today I have given birth to You; “Ask of Me, and I will give the nations” 192 for Your inheritance and the ends of the earth for Your possession (Ps. 2:7-8). Did you notice that he mentioned the Church of the Gentiles and pointed to the Kingdom of God spreading everywhere? Then he says again: “You will strike them with an iron rod, not heavy, but formidable, you will crush them like a potter’s vessel” (Ps. 2:9). This is where this mysterious washing appears, for he did not just say “pottery vessels,” but “potter’s vessels.” 15. But please note: broken ceramic vessels can no longer be repaired, since they have been hardened once and for all in the fire, and the potter's vessels are clay and have not yet become ceramic, so if they are damaged, they can easily be restored to their previous form by the wisdom of the artisan. Therefore, when [God] speaks of an irreparable disaster, he does not say “potter’s vessels,” but “ceramic vessel.” So, when He wanted to inform the prophet and the Jews that he had plunged the city into irreparable disaster, He ordered to take a ceramic jug, break it in front of all the people and say that “in this way the city will perish and be crushed” (Compare Jer. 19:10-11). When He wants to inspire them with good hope, He brings the prophet to the pottery workshop and shows him not a ceramic vessel, but shows him an earthenware vessel that was in the hands of the potter and then fell, and adds, saying: “If this potter again neatly restored the fallen vessel, how much more will I be able to correct you who have fallen?” (Cf. Jer. 18:1-6). Truly, God can not only correct us, the clay, “by the washing of regeneration” (Titus 3:5), but also, upon accepting the power of the Spirit, bring those who have stumbled through strict repentance 193 to their original state. However, now is not the time to listen to you words about repentance, but rather let the time never come when you need those medicines, but forever you will keep intact the beauty and radiance that you have to take now. The state of the baptized is a struggle 16. And in order for you to keep them forever, let's talk a little with you about lifestyle. In the palaestra 194, falls are not dangerous for wrestlers, for they fight with friends and practice on the bodies of mentors. When the time for the competition comes, when the stadium opens, when the spectators sit at the top, when the judge appears, then inevitably [we] will either fall through negligence and retire in great disgrace, or, having shown diligence, receive crowns and awards. The same will happen to you. These thirty days 195 are like a certain palaestra, gymnasiums and exercises. Let us now learn to overcome that evil demon, because we will have to prepare to fight him after Baptism, fight and compete with him. So, let us now learn his tricks, what his strength is and where he can easily harm us, so that when the competition begins, we will not be embarrassed and confused in the face of an unusual battle, but, having already practiced with each other and having learned all his tricks, boldly begin the battle with him. 17. And indeed, he usually harms us in every possible way, but especially through the tongue and lips. For no organ suits him so [well] for our deception and destruction as an intemperate tongue and an unbridled mouth. That's why we have a lot of falls, that's why we have serious crimes. And showing how easy it is to fall through the tongue, someone said: “Many have fallen by... the sword, but not as many as those who have fallen by the tongue” (Sir.28:21). And again showing the severity of this fall, he said: “A stumbling block from the ground is better than [a stumbling block] from the tongue” (Sir.20:18). And the meaning of his words is this: “It is better to fall and break the body than to utter such a word that destroys our soul.” And he speaks not only about falling, but exhorts to show great prudence so as not to stumble, saying this: “Make... for your mouth... a door and a bolt” (Sir. 28:29), and not so that we build doors and bolts, but so that with great care we keep our tongues from indecent words. And in another place the prophet, showing that with our zeal and before it, we need help from above in order to keep this beast inside, stretching out his hands to God 196, said: “The lifting of my hands is like the evening sacrifice. Set a guard, O Lord, for my lips, and guard the doors of my mouth” (Ps. 140:2-3). Also, the one whose admonitions are given above says: “Who will give me a guard on my lips and a seal of prudence on my lips” (Sir.22:31). Do you see that both are afraid of falls of this kind, grieve, give advice and pray that the tongue will be vigilantly guarded? 18. But why, someone might ask, if this organ does us so much harm, did God give it to us at all? Because it brings great benefit, and if we make an effort, it brings only benefit and no harm. And in fact, listen to what the one whose words we cited above says: “Death and life are in the power of the tongue” 197. And Christ expresses the same [thought], saying: “By your words you will be justified, and by your words you will be condemned” (Matthew 12:37). For language occupies an intermediate position and you have the power to use it for good or harm. Likewise, the sword lies in the middle: if you use it against the enemy, it will become an instrument of your salvation, but if you strike yourself, then not the nature of the iron, but your iniquity will become the cause of this wound. Let’s talk about language the same way: it’s a sword lying in the middle. So, sharpen it (cf. Ps. 139:4) to expose your sins, and not to strike a blow to your brother. Therefore, God surrounded him with a double wall: a barrier of teeth and a covering of lips, so that he would not easily and thoughtlessly utter obscene words. Rein him while he's inside. What if he can't hold back? Then admonish him with the help of your teeth, giving his flesh to these executioners and commanding them to bite him, because it is better for him to now be bitten by teeth for his sins than to then thirst for a drop of water and fry without finding peace (cf. Luke 16:24). Oaths must be avoided 19. And indeed, the tongue usually becomes the cause of many other sins: slander, blasphemy, foul language, slander, oaths, perjury. But in order not to burden your head by talking about everything at once today, for now we offer you one law on abstinence from oaths. I warn you and declare that if you do not avoid oaths, I am talking not only about perjury, but also about oaths pronounced in an honest deed, if you do not avoid them, we will no longer talk with you on another topic. For if grammar teachers do not teach children the second lesson until they see that they have memorized the first well, it is absurd for us, without being able to explain the first lessons in detail to you, to add others. This is nothing more than drawing water with a sieve 198 . So, so that you do not block our lips, show great zeal in this matter. After all, this sin is truly grave, even very grave, and therefore it is very grave that it does not seem grave, and therefore I am afraid of it, because no one is afraid of it; and therefore this disease is incurable because it does not seem like a disease. But just as simple conversation is not a crime, so it does not seem to be a crime, but this lawlessness is committed with great audacity. And if someone begins to reproach, then laughter and much ridicule will immediately arise, and not even at those who are accused of oaths, but at those who want to correct this disease. That is why I have devoted so much time to this issue, because I want to pull out the deep root and erase the old evil. I am not talking only about oath-breaking, but also about loyalty to these oaths. 20. But someone will say: “So and so is a virtuous man, has the rank of priesthood, lives chastely and piously, but he swears.” Do not tell me about this virtuous, prudent, pious and holding the priesthood, but, if you wish, imagine in his place even Peter, or Paul, or an Angel who descended from Heaven, and even then I will not look at the dignity of the persons. For I read not the slave, but the royal law on oaths; when the royal decrees are read, let every servile title be silenced. If you really want to say that Christ commanded to take oaths, or that Christ does not forbid it, prove it, and I will believe it. But if He so zealously warns against this, and pays so much attention to this issue, so much so that He puts the one who swears on an equal footing with the evil one, saying: “And what is beyond this, that is, “yes” and “no,” is from the evil one” (cf. Matt. 5:37), why do you bring this or that as a judge to me? And of course, God will pronounce judgment on you, based not on the negligence of slaves like you, but according to the dictates of His laws. “I commanded,” He will say, “and it was necessary to obey, and not refer to someone and not be concerned with the sins of others.” And if the great David committed a grave sin, is it therefore safe to sin, tell me? That is why one should beware of this and imitate only the exploits of saints. If at one time they showed carelessness and broke the law, they should avoid this with great haste. For we must answer not before slaves like us, but before the Master, and to Him we will give an account for all the deeds of our lives. So, let us prepare for that judgment, because no matter how amazing and great the one who transgresses this law is, he will still certainly suffer the punishment prescribed for this crime, for “God is no respecter of persons” (Acts 10:34). You need to fight the habit 21. So how and in what way can you avoid this sin? For, of course, it is necessary not only to show the gravity of the crime, but also to give advice on how we can get rid of it. You have a wife, you have a servant, you have children, a friend, a relative and a neighbor. Tell them all to keep a watchful eye on this. Habit is dangerous, it insidiously lies in wait for us and it is difficult to protect ourselves from it; often it knocks us down against our will and consciousness. So, the more you know the power of habit, the more try to get rid of a bad habit and replace it with another, more useful one. And just as now, despite your diligence, vigilance, care and concern, it can often carry you away, so if you replace it with the good habit of not swearing, you will never be able to fall, against your will or through carelessness, into the disasters of these oaths. For habit has truly great power, equal to the power of nature. So, so that we don't suffer endlessly, let's get into another habit; and ask each of your relatives and friends for a favor, so that they advise and admonish you to avoid oaths, and disgrace you if they catch you in this. And their attentiveness to you will be for them advice and exhortation to the same virtue. For he who reproaches another for his oaths will not so easily fall into this abyss himself. 22. It is no coincidence that this swearing [can be called] an abyss, and not only when we are talking about trifles, but also about important things. We, buying vegetables, arguing over two obols, being angry with servants and threatening them, everywhere call on God as a witness, although in such a matter you would not dare to call a free person invested with some [most] humble rank as a witness in the square, but if you dared, you would be punished for insolence 199 . And you involve the King of Heaven and the Lord of Angels as witnesses in conversations about shopping, money and all sorts of nonsense. How can this be tolerated? How can we get rid of this bad habit? Let us place the guards around us that I mentioned, set ourselves a certain period for correction, and impose punishment if, after this period, we do not correct ourselves. 23. How long will it take us to do this? I do not think that it will take more than ten days for those who exercise great sobriety, vigilance and vigilant care for their salvation (Compare 1 Thess. 5:6, 1 Peter 1:13, 2 Peter 1:13) to completely get rid of the bad habit of swearing. If, after ten days, we are caught in an oath, then we will impose punishment on ourselves and assign the greatest punishment and penalty for the crime. What will be the punishment? It is no longer I who determine it, but I place this right at your disposal. If we do this to ourselves, not only in relation to oaths, but also in relation to other sins, setting a term and condemning ourselves to severe punishments when we fall into these sins, then we will go clean to our Master, we will be delivered from fiery hell and we will boldly stand before the judgment seat of Christ (cf. Rom. 14:10). May we all achieve this boldness, by the mercy and love of our Lord Jesus Christ, with Him to the Father, glory with the Holy Spirit forever and ever. Amen. Have you gotten rid of the habit of swearing? 1. So, have you banished the bad habit of swearing from your lips? After all, I have not forgotten either what I myself told you, or what you promised me on this occasion 200. And indeed, I said, and you made a promise, although not in words, but by praising what was said. And such a promise is more reliable than a verbal one. After all, often the one who promises in words agrees with the tongue, but does not agree with the thought, but the one who praises what is said approves with all his soul. So, have you washed your tongue from this terrible filth? Have you gotten rid of the desecration of your holy soul? I hope they washed it. After all, you have to accept the great King and taste the great spiritual teaching of wiser fathers 201. Enough time has passed, and finally the time allotted to you for correction has expired 202, and now you are meek and obedient: “Obey your leaders and be submissive (Heb. 13:17), says the apostle, “and obey them in everything.” Based on all this, I think you are completely reformed. The original intention of the instruction is initiation into the Sacraments of Baptism and the Eucharist But I would like not to assume and think, but to know for sure. For I would have proceeded more zealously to [explain] the mysterious 203 words, without worrying about oaths, and with more confidence I would have initiated you into this terrible mystery, led you into this sanctuary and shown you the Holy of Holies and everything that is there: not the golden vessel with manna (cf. Ex. 16:33-34), but the Sovereign Body, the Heavenly bread. I would show you not a wooden ark with tablets and the law, but the immaculate and holy Flesh of the Lawgiver Himself. I would show there not the blameless slain ram (cf. Ex. 12:1-11), but the sacrificed Lamb of God, a secret Sacrifice, at the sight of which the Angels themselves tremble. I would not show you Aaron entering in a golden robe (cf. Ex. 28:6), but the Only Begotten [Son] entering, having the firstfruits of our nature and showing the Father Himself the greatness of His feat. For it is said: “Christ did not enter into the sanctuary made with hands, which was built in the image of the true, but into heaven itself, now to appear for us” (Heb. 9:24). There is a veil there, not like the one in the Jewish church (cf. Ex. 26:31), but more terrible. Listen, then, to what this veil is, so that you may know what that Holy of Holies means and what this one means. “Having,” it is said, “having boldness to enter into the sanctuary through the blood of Jesus Christ, in a new and living way, which He again revealed to us through the veil, that is, His flesh” (Heb. 10:19-20). Have you seen that this veil is worse than that? I wanted to introduce you to all this today 204. Returning to the topic of pronouncing vows 2. But what about me? The thought of vows does not leave me, tormenting my soul. However, I know that many will reproach me for exaggeration when they hear that it torments my soul. For they consider this sin to be insignificant, and therefore I lament even more. After all, other sins are grave and are considered grave: for example, murder and adultery are grave sins and are considered grave; an oath is a grave sin, but is not considered grave. Therefore, I lament and fear this sin. This, truly, is the cunning of the devil - to draw us into hidden sin, and as if mixing poison into ordinary food, he insidiously plots to shroud the oath 205 in such human prejudice. So what? Shall we devote our entire lesson to vows? Of course not, because I hope that at least someone has improved. After all, when the sower went out, not all the grain fell among the thorns, and not all on the stones, but many fell into the good ground (cf. Matt. 13:5-8). So it is now: it cannot be that after such an instruction [pronounced] in the presence of so many people 206 there was no one who could imagine the fruit. So, since many have corrected themselves, although not all yet, we will also share our speech. Indeed, those who have not reformed should not listen to the words about the Sacraments at all, but in order not to harm others, we will show mercy to the careless for the sake of the zealous: for it is much better to show mercy to these for the sake of those than to harm the zealous because of the careless. 3. I want to remind you of the debt that I took upon myself during the last conversation, but have not yet repaid, since we were forced to talk about more important things. What kind of debt is this? I asked why our fathers, leaving the rest of the year, decreed that our souls should be consecrated to the Sacrament at this time, and I said that it was not by chance that this time was chosen. After all, if grace is always the same, and the season is not an obstacle to it, since it is Divine, then the choice of time has some secret meaning. So, why did the fathers now establish this holiday? Now our Tsar has won the war with the barbarians. For all demons are barbarians, and even more ferocious than barbarians. Now He has crushed sin, now He has destroyed death, subdued the devil and taken captives (Cf. Eph.4:8, Ps.67:19). So, in remembrance of that victorious triumph, we celebrate this day. Therefore, the fathers decreed the distribution of royal gifts, for such is the law of triumph. This is what the kings of this world do: they honor the days of triumph with many honors. Only the type of these honors is full of dishonor, for what honor is there in theatrical spectacles, in what is performed and pronounced in theaters? Isn’t all this full of shame, isn’t it a great mockery? And this honor is worthy of the great gift of the One who honored us with this honor. Therefore, they have now decreed that this very time should remind you of the victory of the Lord, so that at this triumph there will be those dressed in light dresses who come to honor the Tsar, and not only for this reason, but also so that at the same time you will join the Lord. It is said: “He was crucified on the tree” (Cf. 1 Cor. 1:23, Gal. 3:13, Col. 2:12), be crucified through Baptism, for Baptism is a cross and death, but the death of sin, and the cross of the old man (Cf. Rom. 6:6). Baptism - cross and death 4. So, listen to what Paul says, how he calls Baptism by this and that word, [explaining] that it is the death of sin and the cross: “Do you not know that as many of you as were baptized into Christ were baptized into His death?” (Rom.6:3) - and further: “our old man was crucified with Him, so that the body of sin might be done away with” (Rom.6:6). And so that you would not be afraid when you hear about death and the cross, I added that the cross is the death of sin. Have you seen how Baptism is a cross 208? Find out that Christ also called the cross Baptism, offering you a choice and replacing these words. He called your Baptism a cross: “My cross,” he says, “I call baptism.” Where does He talk about this? “I must be baptized with baptism (Luke 12:50), which you do not know.” How is it clear that He is talking about Baptism? The sons of Zebedee (Mk. 10:35), or rather, the mother of the sons of Zebedee (Matt. 20:20), came to Him, saying: “Tell that these ... sit at Your right hand, and the other on Your left in Your kingdom” (Matt. 20:21). The mother's request, although unreasonable! What about Christ? “Can you drink the cup that I will drink, and be baptized with the baptism with which I was baptized” (Matthew 20:22; Mark 10:38)? You see that He called the Cross baptism. How is this clear? “Can you,” he says, “drink the cup that I will drink?” He calls His suffering a cup and therefore says: “My Father! if it is possible, let this cup pass from Me” (Matthew 26:39). Did you see how He called the Cross and suffering baptism? He called them that not because He Himself was cleansed - for how [is this possible for] Him Who “committed no sin, and no deceit was found in His mouth” (1 Pet. 2:22)? - but because He Himself cleansed the entire universe with the Blood that flowed from there. That is why Paul says: “If we are united to Him through baptism in the likeness of His death” (Rom. 6:5). He did not say “death,” but “in the likeness of His death” (Rom. 6:5). In both cases, death is spoken of, but different things are meant: in one case, the death of the body, and in the other, of sin, therefore [it is said]: “the likeness of death” 209 . Baptism – burial and resurrection 5. So what? Do we only die with the Lord and commune with Him only in sorrow? Truly, there is nothing sad in communing with the Lady of Death. However, wait a little, and you will see how you yourself commune with Him in joy, for it is said: “If... we died with Him, then we believe that we will also live with Him” (Rom. 6:8). After all, both the tomb and the resurrection are present in Baptism at the same time: [the person being baptized] rejects the old man, accepts the new and is resurrected, “as Christ was raised by the glory of the Father” (Rom. 6:4). Do you see that He is talking about the Resurrection again? But why do we have resurrection, grave and death at the same time, for we are immediately buried and resurrected, but there was a delay in the Resurrection of the Master? After all, He rose again on the third day. So, why is our resurrection immediate, and the Master’s resurrection later? So that you know that the delay is not due to impotence, [look that] He who could resurrect a slave 210 in a short moment of time, was even more able to resurrect Himself. So why this delay? Why three days? So that after some time has passed after death and thanks to this time, the proof of the Resurrection becomes indisputable. Indeed, even now, after such proof, there are people who claim that He suffered only ghostly 211. If there had not been such a delay, what would they have said then? For the devil wanted to cast doubt not only on the story of the Resurrection, but also on faith in the death of Christ, since he knew, knew well, that the death of the Savior was a cure for the entire universe, and tried to destroy human faith in it in order to abolish salvation. Therefore, the Lord delays the Resurrection, and the Jews come, saying: “Give us soldiers to guard the tomb” 212. What shamelessness! When have you seen, O Jew, a guarded dead man? After all, if the Crucified One was an ordinary dead man and a simple man, why are you doing such strange and absurd things? Why are you afraid, trembling and calling the guard? However, God did not prevent this, but allowed a guard to be placed so that “the wicked would be caught in the works of his hands” (Ps. 9:17). After all, they said: “Give us soldiers so that His disciples do not steal Him and say that He has risen” (cf. Matthew 27:64). The opposite happened: they took soldiers so that when Christ was resurrected it could no longer be said that His disciples stole Him and He was not resurrected (cf. Matt. 28:13). And what was planned against the Resurrection turned out to be in favor of the Resurrection, and Christ made the attackers themselves witnesses of the Resurrection in order to deprive them of any justification on that day (cf. Matthew 28:4, 11-15). What does the appearance of catechumens during an exorcism ritual mean? 6. So, we have said enough - at least it seems to me - to show why the fathers commanded initiation into the Sacrament at this time. And, if you are not tired of listening, I want to pay you one more debt and tell you why we then escort you naked and barefoot to those who conjure you with exclamations 213. And here again there will be the same reason - because the Tsar, having won the war, took prisoners 214. And this is the appearance of prisoners. Listen to what God says to the Jews: “As my servant Isaiah walked naked and barefoot (Is. 20:3), so the children of Israel will go into captivity naked and barefoot.” So, wanting to remind you by sight of the former tyranny of the devil, He leads you to the memory of the ancient slave state. Therefore, you stand not only naked and barefoot, but also with your hands raised up, so that after this you confess the sovereignty of God, to whom you are now approaching. You are all armor and prey, and Isaiah mentions this armor, long ago foreshadowing the outcome of events: “He will divide the armor of the mighty one” 215, and also: “He came to preach liberation to the captives” (Is. 61:1). And David, prophesying at the same time about this captivity, said: “You have ascended on high, you have taken captivity captive” (Ps. 67:19). But do not be embarrassed when you hear about captivity, for there is nothing more blessed than this captivity. Human captivity leads from freedom to slavery, and this captivity leads from slavery to freedom, human captivity deprives one of the fatherland and leads to a foreign land, and this captivity drives away from a foreign land and leads to the fatherland 216, the heavenly Jerusalem. Human captivity deprives you of a mother, but this one leads you to our universal mother 217. This one separates relatives and citizens, but this one leads to the highest citizens, for “you,” says the apostle, “are fellow citizens with the saints” (Eph. 2:19). So that's the meaning of this view. 7. Why those terrible and terrifying exclamations of exorcists, reminiscent of the universal Lord, punishment, punishment, Gehenna? Because of the shamelessness of demons. And indeed, the catechumen is an unmarked 218 ram, an empty inn, a passage yard, a refuge for robbers, a haven for wild animals, a dwelling place for demons. When the Tsar, out of His great love for mankind, decided to turn this empty, pass-through inn, a haven of robbers, into a royal palace, He sent us, mentors, and those spellcasters to do this in order to put this inn in order in advance. And we, teachers, with our instruction make the rotten walls strong, for “everyone,” says Christ, “who hears My words... and does them, I will liken him to a wise man, who built his house on the rock” (Matthew 7:24). Let us therefore lay a sure foundation before the King comes. And if we notice any dirt and filth, we will destroy them, for this is the property of sin: stench and uncleanness. Listen to what David says about the nature of sin: “Like a heavy burden weighed me down, my wounds stank and festered” (Ps. 37:5-6). We destroy the stench and apply spiritual ointment 219, and those who conjure with those terrible exclamations watch so that no wild beast, snake, viper or scorpion appears somewhere, for no matter how fierce the beast is, having heard that terrible exclamation, it can no longer bury itself or hide in a hole, but comes out and runs away, even against its will 220. Once again about the need to fight vows 8. I wanted to say something else that I didn’t promise. It would be necessary to say why we are the faithful, and the uninitiated are the catechumens 221. For it is truly shameful and ridiculous to receive honor without even knowing its name. But what about me? The thought of vows worries me again and urges me not to rush and return to this topic. Therefore, postponing that conversation until tomorrow, let us now turn to the instruction regarding oaths. The oath is terrible, beloved, terrible and dangerous: a harmful poison, a terrible poison, a hidden wound, an invisible abscess, a hidden ulcer that infects the soul with its poison; a satanic sting, a fiery spear, a double-edged saber, a sharpened sword, an unforgivable sin, lawlessness that has no justification, a deep abyss, a steep cliff, a formidable trap, an extended net, unbreakable shackles, an inevitable snare. So, is this enough, do you believe that an oath is more terrible and more terrible than all sins? Listen to me, listen, I ask you. And if anyone has doubts, I will immediately provide proof. For this sin has something that no sin has. After all, without violating other commandments, we get rid of punishment, but as for the oath, often, whether we keep it or break it, we are still subject to punishment. Perhaps you did not understand what was said? Therefore, we need to express this more clearly. Often someone swears to commit an illegal deed and falls into an indissoluble network: after all, then one must either break the law by keeping the oath, or, failing to keep it, be caught in perjury, but in both cases the abyss is deep, in both cases death is inevitable both for those who kept the commandment and for those who did not keep it. So is there really anything more harmful than this sin, whether an oath is kept or not? 9 . And so that you know that all this is so, and often many, who not only did not break the oath, but also kept the oath, subjected themselves to punishment 222, I will tell you this story. One day, Herod celebrated his Christmas and celebrated the day on which he was born 223. And, wanting to give it shine, he invited the queen’s daughter to dance, not knowing that by doing so he had dishonored this day a lot. For he should have thanked the Humane-loving God for creating him from nothingness, giving him a soul, introducing him into this honest theater of creation, making him a spectator of this most beautiful and wonderful creation, he should have honored this day in songs and thanksgivings to the Master, but he honored him with dishonor. For what dishonor can surpass dancing 225? On this day, the daughter of Herodias danced! Listen to all of you, husbands and wives, who decorate your best time with such dances and songs. This is no small evil, although it seems harmless, and therefore it is a great evil because it seems harmless, because they do not attach much importance to it. We take care of a dangerous disease, and it fades away; and that disease, which seems harmless, becomes dangerous because of this very neglect. What are you saying? Someone dares to organize dances in the house of a faithful man, and isn’t he afraid that lightning will fall from the sky and burn everything 226? I also appeal to wives to admonish their husbands and turn them away from this kind of pleasure. On this day the queen's daughter came in and danced 227. Blessed be God! To what chastity He turned our lives. Listen, faithful ones, to which Bridegroom 228 you are approaching: He adorned our life, hitherto indecent, with modesty, chastity and piety, for what the princess was not ashamed to do then, now even a simple maid would not agree to endure. So, she danced and after dancing she committed another more serious sin: she convinced that madman to take an oath to give her what she asked. Do you see how an oath deprives even the mind? He easily swore to give whatever she asked (cf. Matt. 14:7). What if she asked for your head? What if the whole kingdom (cf. Mark 6:23)? But this man did not notice anything like that. For the devil stood nearby, having laid a formidable trap, and having finished with the oath, he removed the trap and spread the net in all directions; and then he makes that request so that it will no longer be possible to escape from his snare. “Give me,” she says, “the head of John the Baptist on a platter” (Matthew 14:8). A shameful request, an insane and destructive gift. The oath is to blame for both. So what should you do? Remember, I said that whether we keep a commandment or break it, we are still subject to punishment. Should the prophet's head be given away? Kara is unbearable. What if you don’t give it back? He will be guilty of perjury. Did you see that there was an abyss on all sides? “Give me,” he says, “here on a platter is the head of John the Baptist.” Oh damn request! However, he listened, believing that he would silence that holy tongue that cries even now, since every day, moreover, in all the churches you hear in the Gospel how John cries out (cf. John 1:23) and says: “You must not have your brother’s wife (Philip)” (Mark 6:18; cf. Matt. 14:4). [The king] cut off the head (cf. Matthew 14:10), but did not cut off the voice; he silenced the tongue, but did not silence the reproof. Conclusion. Call to Wake 10. Do you see what an oath can lead to? She cuts off the heads of the prophets. Did you see the bait? Fear death. Did you see the network? Be careful not to get caught. From now on one should avoid it so that the wound does not become even deeper, from now on one should restrain the hand and the bloody sword, and after the wounds inflicted by perjury, one should remain silent. Remember this and you will never sin, because whether you keep an oath or not, you will still be punished. Where are those now who say: “What if I swear truthfully?” Where is the truth when you break the law (cf. Matthew 5:37)? Where is the truth when God forbids, but you do? But be patient now when we bandage wounds, for even bandaging has something painful. The punishment is terrible both for perjury and for fidelity to the oath even before our instruction, but it is even more terrible after our instruction. For [Christ] says: “If I had not come and spoken to them, they would not have had sin; but now they have no excuse for sin” (John 15:22). The same can be said about you, that from now on there is no justification for your crimes. And now [let us return] to Baptism: if it reveals even perjury, even fidelity to an oath, even fornication, even adultery, even any other vice, it washes away and cleanses everything with great care. May you continue to preserve this purity, getting rid of all filth, so that through your prayers we too can share to some extent your boldness. From now on, you can pray for mentors, because after a while you will shine for us from heaven, sparkling brighter than the stars themselves 229. So, may we all, through your prayers, gain boldness before the judgment of Christ, 230 through whom and with whom be glory to the Father, together with the Holy Spirit, now and ever and unto ages of ages. Amen. 1. Today is the last day of the announcement, so I, the last of all, came for the last 231 [instructions]. I have come for the last time to announce to you that after two days 232 the Bridegroom is coming. But [now] arise, light the lamps 233 and greet the Heavenly King with bright light. Rise up and stay awake 234 , for the Bridegroom is coming to you not by day, but at midnight 235 : for the custom of the marriage ceremony is to present the brides to the grooms late in the evening. But, having heard that the Bridegroom is coming, do not ignore this word, for it is truly important and filled with great love for mankind. He did not command human nature to return to Him, but He Himself came to us. For the marriage law is such that the groom comes to the bride, even if he is very rich, and she is simple and outcast. However, it is not surprising that this happens in people. Even if the difference of dignity is great, there is no difference of nature; even if the groom is rich and the bride is poor and simple, they both have the same nature. This is marvelous in relation to Christ and the Church: being God, [possessing] a blessed and pure essence (and you know how great the difference is between God and people 236), He deigned to descend to our nature and, leaving the Father's house, not by virtue of change, but thanks to the dispensation according to the flesh, hastened to the bride. Knowing this, Blessed Paul himself, marveling at such an excess of care and honor, cried out loudly and said: “For this reason a man will leave his father and mother and cleave to his wife... This mystery is great; I speak in relation to Christ and to the Church” (Eph. 5:31–32). 2. And what is surprising if He came to the bride when he did not refuse to lay down even his soul for her? After all, of course, not a single groom laid down his soul for his bride, for no one, not a single lover, even if he is greatly overwhelmed by passion, is inflamed for his beloved as much as God desires the salvation of our souls. “Let me be given over to spitting,” He says, “and scourging, to ascend to the very Cross, I will even agree to be crucified in order to receive a bride” 237. He endured and endured this without being at all amazed by her beauty, for hitherto there had been nothing more shameful and unpleasant than her. Listen to how Paul describes its ugliness and obscenity: “For we also were once foolish, disobedient, erring, slaves of lusts and various pleasures, living in malice and envy, being vile, hating one another” (Titus 3:3). We hated each other, such was the abundance of malice! God did not hate us, who hated each other, but saved us who were in such obscenity, in such an ugly state of soul. And coming and finding that the bride was about to be brought to Him naked and indecent, 238 He covered her with a pure robe, the radiance and glory of which no word or mind can imagine. How can I tell? He covered us with Himself as with a robe: “As many of you as were baptized into Christ have put on Christ” (Gal.3:27). Seeing this robe from above with prophetic eyes, David exclaimed in these words: “The queen has stood at Your right hand” (Ps. 44:10). The poor and despised woman immediately became a queen and became close to the King. And the prophet represents the Church and Christ, like the Bride and Groom in the sacred bridal chamber 239: “Clad in a golden robe, adorned” 240. So he told you about the robe. Then, so that, having heard about gold, you do not fall into sensual [ideas], the prophet raises your thought and turns it to the contemplation of intelligible things, adding the following words: “All the glory of the daughter is within the King” (Ps. 44:14). Would you like to see her shoes too? It is not sewn from sensual material and made not from ordinary leather, but from the gospel and peace, for it is said: “Shod your feet with the readiness of the gospel of peace” (Eph. 6:15). Do you want me to show you the very appearance of the bride, shining like lightning and filled with indescribable beauty, surrounded by a great many Angels and Archangels? However, let us once again take the hand of the bridegroom Paul, and through this multitude he will be able to lead us to her. So what is he saying? “Husbands, love your wives, just as Christ loved the church and gave himself for her, that he might sanctify her, cleansing her with the washing of water through the word” (Eph. 5:25–26). Did you see her clean and shining body? Did you see her beautiful, shining brighter than the sun's rays? Then he adds, “That she might be holy and without blemish, ... not having spot, or wrinkle, or any such thing” (Eph. 5:27). Have you seen the very flower of youth, the very peak of youth? Do you also want to know her name? She is called faithful and holy. For it is said: “Paul,...an apostle of Jesus Christ, to the saints who are at Ephesus and faithful in Christ Jesus” (Eph. 1:1). The mysterious meaning of Baptism 3. But, hearing the name of the bride, I remembered my old duty: after all, I promised to tell you why we are called faithful 241. Why are we called that? We, the faithful, have been entrusted with matters that our bodily eyes cannot see, they are so great, they inspire awe and surpass our nature. For neither thought can comprehend them, nor human words can explain them; only the teaching of faith knows them well. Therefore, God created for us two eyes: the eyes of the flesh and the eyes of faith 242. When you begin sacred secret teaching, the eyes of the flesh see water, but the eyes of faith see the Spirit. Those contemplate the baptized body, and these - the old man being buried, 243 those - the washed flesh, these - the cleansed soul, those see the body rising from the waters, these - the new shining man 244, rising in illumination from this holy cleansing. Those see the priest placing his right hand on top and touching the head, 245 and these contemplate the Great Bishop extending his invisible right hand from heaven and touching the head. For it is not man who baptizes then, but the Only Begotten Son of God Himself. And what happened to the Master’s Flesh is also happening to ours. For just as John visibly touched the head, God the Word descended into the streams of the Jordan and baptized, and the Father’s voice pronounced from above: “This is My beloved Son” (Matthew 3:17), so the Holy Spirit [acted] by His influx. This also happens to your flesh, for baptism is performed in the name of the Father and the Son and the Holy Spirit 246. Therefore, John, instructing us, said that it is not man who baptizes us, but God: “He who is mightier than I is coming after me, whose sandal strap I am not worthy to untie; He will baptize you with the Holy Spirit and fire” (Luke 3:16, John 1:27). Therefore, when baptizing, the priest does not say: “I baptize such and such,” but: “such and such is baptized in the name of the Father and the Son and the Holy Spirit,” 247 showing that it is not he who baptizes, but the Father, the Son and the Holy Spirit, whose name is invoked. Therefore, our present proclamation is called faith, and we do not allow you to say anything else until you say: “I believe.” This word is an unshakable foundation, having an unshakable structure from above. That is why Paul says: “For he who comes to God must believe that He exists” (Heb. 11:6). Therefore, when you come to God, you first believe and then pronounce this word 249. Otherwise you could neither say nor understand anything else. And, having kept silent about that ineffable and unwitnessed birth 250, I will talk about this, which happened on earth, to which there were many witnesses, and by the very presentation of what happened I will lead you to the conviction that without faith it is impossible to ever comprehend even this. The Incontainer, Preserver and Container of 251 universes entered the virgin womb. How, tell me, and in what way? It is impossible to prove this, but if you begin to believe, it may well convince you. For that which exceeds the weakness of our thoughts must be left to the doctrine of faith. Even Matthew, who himself wrote about it, does not know about this image of birth. After all, he said: “It turned out that She was with child from the Holy Spirit” (Matthew 1:18), but he did not explain the very image of birth. And Gabriel does not understand [this], for even he only says: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you” (Luke 1:35). But how and in what way, he does not understand this. Time of the Sacrament 4. But let’s give the word about faith to the teacher 252, and we can talk to you another time, when there will be many uninitiated 253. Today we should talk about what only you need to hear now and what cannot be told in the presence of those. About what? The day after tomorrow, Friday, at the ninth hour, you will be required to [say] certain words and enter into an agreement 254 with the Lord. It is no coincidence that I reminded you of this day and hour: after all, you can learn a certain secret from them. On Friday, at the ninth hour, the thief entered Paradise 255; the darkness which was from the sixth hour to the ninth 256 disappeared, and the sensible and intelligible Light was then sacrificed for the universe. After all, then Christ said: “Father! Into Your hands I will commend My spirit." 257 Then this sensual sun, seeing the Sun of Truth 258 shining from the Cross, hid the rays 259. So, when you are about to begin around the ninth hour [to Baptism], remember the greatness of [Christ’s] exploits and consider what has been given to you. After all, from now on you will no longer be on earth, but you will be resurrected and your soul will reach heaven itself. It is also necessary for you to proceed [to Baptism] then all together. For note that everything is given to you all together, so that neither the rich despise the poor, nor the poor consider that he has something less than the rich. For in Christ Jesus there is neither male nor female, nor Scythian, nor barbarian, nor Jew, nor Greek, 260 but inequality is destroyed not only of age and nature, but also of all dignity: we all have one dignity, one gift, we have the same bonds of brotherhood, one and the same grace 261. So, you should then, having approached, all kneel together, and not stand upright, and, stretching out your hands to heaven, thank God for this gift. The sacred laws command us to kneel down in order to confess the sovereignty of [the Lord] with our appearance. And about the fact that bowing the knees is characteristic of those who profess submission [to the Lord], listen to what Paul says: “To him every knee will bow, in heaven, on earth, and under the earth” (Phil. 2:10). So, the secret leaders command those who kneel to say the following words: “I renounce you, Satan.” Contrition for sins committed after Baptism 5. Now the time has come for me to cry, my mind is in turmoil, and I groan bitterly. Why did I remember that sacred evening when I, too, was honored to utter this blessed saying, when I was brought to the terrible and holy secret teaching? I remembered the purity and sins that I subsequently accumulated until this day 262. Just as some wives, who, after wealth and prosperity, fall into extreme poverty and, looking at other virgins, how they become brides, are married to rich grooms, enjoy great honors and are taken in a solemn procession to [the groom], are tormented and grieved not because they envy someone else’s happiness, but because with the well-being of others they become even more aware of their own misfortune; I too am now experiencing something similar. But so that, by now telling about my sorrows, I do not further darken this word, let us turn to you again. Renunciation of Satan and union with Christ 6. "I renounce you, Satan." What happened? What are these strange and unusual words? Have you, fearful and trembling, rebelled against the tyrant? Do you despise his cruelty? Who inspired you to do such madness? Where did your boldness come from? “I have a strong weapon,” he says. What weapons, what help? - Tell me. “I am united with You, Christ,” he says. “Therefore I dare and rebel, because I have a safe refuge. It made me, who was previously afraid and trembling, stronger than the demon. Therefore, I renounce not only him alone, but also his entire retinue” 263. Every kind of sin serves as the devil's retinue: lawless shows, horse racing, meetings filled with laughter and foul language 264; The devil's retinue is sorcery and fortune-telling, predictions and observation of times 265, signs 266, amulets and spells. The cross is a wondrous amulet and the greatest spell, and blessed is the soul that pronounces the name of the crucified Jesus Christ. Call upon him, and every disease will flee, every satanic evil will depart from you. So, remember these words, this is an agreement with the Groom. For just as during a marriage agreements are certainly concluded regarding marriage gifts and dowries, the same thing happens today before marriage. The groom found you naked, poor and ugly and did not pass by, because all that was needed was your will. Therefore, instead of a dowry, bring these words, and Christ will count them as great wealth if you keep them forever, for His wealth is the salvation of our souls. Listen to what Paul says: “He is rich to all and to all who call on Him.” 267 7. After these words, after renouncing the devil, after uniting with Christ, when from now on you have become [His] own and have nothing in common with the other, He commands that you be immediately sealed and depicts a cross on your forehead. And since it is natural that that beast, having heard these words, becomes even more ferocious - for it knows no shame - and wants to rush into your very face, [the priest], depicting a cross on your face with anointing, restrains all his madness. For he no longer dares to look directly into this face, but, seeing the rays emanating from there, the blinded one retreats. The cross is depicted through anointing, and oil and ointment serve as anointing at the same time: ointment as a bride, oil as a fighter. And again, about the fact that it is not man, but God Himself who anoints you with the hands of a priest, listen to the words of Paul: “He who confirms us with you in Christ and anoints us is God” (2 Cor. 1:21). And since all the members 268 are anointed with this anointing, you will be able to safely contain this serpent and not succumb to any fears. 8. So, after this anointing, all that remains is to proceed to the font with holy water. Then the priest, having taken off your clothes, himself brings you down to the springs. Why naked? He reminds you of your former nakedness, when you were in Paradise and were not ashamed, for it is said: “Adam and Eve were naked and not ashamed” (Gen. 2:25), until they took on the robe of sin, filled with great shame. Therefore, do not be ashamed here either, for the font is much better than Paradise. There is no serpent here, but here there is Christ, leading you to the Sacrament of rebirth from water and the Spirit 269. There are no trees here that are beautiful or pleasing to the eye, 270 but there are spiritual gifts here. There is no tree of the knowledge of good and evil 271, no law and commandments 272, but there is grace and gifts [of the Holy Spirit]. “Sin must not have dominion over you, for you are not under law, but under grace” (Rom. 6:14). Please pray for mentors and priests 9 . However, after you have listened to my words with such joy, I will ask you for one reward for this joy, which I already asked you for at the beginning 273. When you go into the pool of that water, remember my insignificance. I recently asked you about this when I remembered Joseph, who said to the chief butler: “Remember me when it goes well with you” (Gen. 40:14). And I told you at the beginning: “Remember me when things go well for you.” Now I don’t say: “Remember me when you feel good,” but “Remember me, because you feel good.” And he said: “Remember that I did nothing wrong” 274. I say: “Remember me, because I have done a lot of bad things through my own wickedness.” Now the boldness of all of you to the King is great: we send you together as intercessors for human nature. You are not offering Him a crown of gold, but a crown of faith, and He will receive you with great favor. Therefore, pray for the universal mother [the Church], that she may be unshakable and unshakable, and for the bishop, with whose hands and words you receive these benefits. Say a few words in conversation with Him for the priests sitting next to us, for the human race, so that not monetary debts, but sins, may be forgiven us. Let your successes become common, for your boldness towards the Master is great, and He will receive you with a kiss. 10. But since I remembered the kissing, I want to tell you about it too. Whenever we are about to touch the Sacred Table, we are commanded to kiss each other and greet each other with a holy greeting. For what? While we are separated in bodies, at the same time we unite our souls with a kiss, so that our meeting becomes the same as it was with the apostles, when all believers had one heart and one soul 275. For this is how one must approach the Sacred Mysteries, in conjunction with each other. Listen to what Christ says: “If you are bringing your gift to the altar and there you remember that your brother has something against you, leave your gift there before the altar, and go first and be reconciled to your brother, and then come and offer your gift” (Matthew 5:23-24). He did not say “first bring it,” but “first be reconciled... and then... bring it.” Therefore, when we are going to offer a gift, we first make peace with each other and only then approach the sacrifice. There is another mysterious explanation for this kissing. The Holy Spirit has made us churches of Christ 276. Therefore, when we kiss each other’s lips, we kiss the vestibule of the church. And let no one do this with an evil conscience, with insidious intent, for this kissing is holy: “Greet one another,” says the apostle, “with a holy kiss” (1 Cor. 16:20). Remembering all this, let us forever preserve this union [with Christ], renunciation [of the devil] and boldness that the Master now gives us, and let us keep ourselves pure and blameless, so that with great glory we may meet the Heavenly King, be worthy to be caught up in the clouds 277 and appear worthy of the Kingdom of Heaven. May we all be worthy to achieve it through the grace and love of our Lord Jesus Christ, to Him be glory forever. Amen. The newly baptized shine brighter than the stars of heaven 1. Blessed be God 278! So the stars shine from the earth, the stars are brighter than the heavenly ones. The stars are on earth thanks to Him who appeared from Heaven to earth. And not only on earth there are stars, but even during the day there are stars. This is the second miracle. During the day the stars are brighter than at night. For those disappear with the appearance of the sun, and these sparkle even more brightly with the appearance of the Sun of Truth 279. Have you ever seen stars shining along with the sun? 2. Those fade away at the end [of centuries], and these shine even brighter with its onset. And about those the Gospel says that “the stars will fall from the sky, as leaves fall from the vine” (Matthew 24:29; Isaiah 34:4). And about these - that “the righteous will shine like the sun in the Kingdom of Heaven” (Matthew 13:43). 3. What does it mean “as the leaves fall from the vine, so the stars will fall from the sky”? Just as a grapevine, while it is nourishing its clusters, needs leaf protection, but when it sheds fruit, then it sheds its leaves; so is the whole world, as long as it contains the human race, and the sky holds up the stars, like a grapevine holding up its leaves. When there is no night, there will be no need for the stars. 4. The nature of those stars is fiery, the essence of these stars is also fiery. But there the fire is sensual, and here it is intelligible. For it is said: “He will baptize you with the Holy Spirit and fire” (Matthew 3:11). Do you want to know the names of these and other stars? Those are called Orion, Arcturus, Hesperus and Phosphorus. Among these same stars there is not a single evening star, but all are morning stars. Countless Gifts of Baptism 5. “Blessed is God,” we say again, “the only one who works miracles” (Ps. 71:18), who creates and transforms everything! Yesterday's captives are now free and citizens of the Church; formerly clothed with the shame of sins, now in boldness and righteousness. Indeed, they are not only free, but also holy, not only holy, but also righteous, not only righteous, but also sons, not only sons, but also heirs, not only heirs, but also brothers of Christ, not only brothers of Christ, but also joint heirs, not only joint heirs, but also members, not only members, but also the church, not only the church, but also instruments of the Spirit 280 . 6. “Blessed be God, the only one who works miracles”! Have you seen how great the gifts of Baptism are? Although it seems to many that the gift [of Baptism] consists only of the remission of sins. We counted ten honors 281. That is why we baptize children, although they have no sins, 282 so that they may receive sanctification, righteousness, adoption, inheritance, brotherhood, become members of Christ, become the dwelling place of the Holy Spirit. 7. But, beloved brothers, if only I am allowed to call you brothers, I was also a participant in the same birth as you, but then through negligence I destroyed this perfect and true relationship. Yet let me call you brothers in great love, and urge you to be more zealous the more honor you enjoy. The newly baptized will face a battle with the devil 8. The time before Epiphany was school and exercise, and mistakes were forgiven. From now on the hairdryer is open, there is a competition ahead, spectators are sitting above you, not only the human race, but also the angelic host is looking at your struggle 283, and Paul exclaims, in the Epistle to the Corinthians: “We have become a spectacle for the world, not only for men, but also for angels” (1 Cor. 4:9). So, the Angels are spectators, and the Lord of the Angels is the Judge of the competition. This is not only revenge, but also protection. After all, when the competition is judged by the One who laid down His soul for us, isn’t this a great honor, isn’t it a reliable defense? 9 . At Olympic competitions, the judge stands among the competitors, not inclined to one or the other, but awaits the outcome. And that is why he stands in the middle, because in judgment he is in the middle. In our [battle] with the devil, Christ stands not in the middle, but completely for us 284. And the fact that He is not in the middle, but completely with us, see from here. He anointed us who were about to compete, but He bound him. He anointed us with the oil of joy, He bound us with indestructible fetters to prevent his tricks 285 . And if I happen to stumble, He stretches out His hand, lifts up the fallen one and encourages him to advance again, for it is said: “Tread on snakes and scorpions and all the power of the enemy” (Luke 10:19). 10. After the victory He threatened him with Gehenna. If I win, I will be crowned. If he wins, he will be punished. And so that you know that the enemy bears great punishment when he gains the upper hand, I will show you this with an example. He outwitted Adam and won. What is the reward for victory? On your breast and belly you will walk... and you will eat dust all the days of your life (Gen. 3:14). If God punished the physical serpent in this way, with what punishment will He punish the spiritual one? If this is the sentence for the weapon, then, obviously, a much greater punishment awaits the master. But just as a loving father, having found the murderer of his son, not only takes revenge on him, but also destroys the sword itself, so Christ, having found the devil, the murderer of a man, not only punished him himself, but also crushed the sword itself 286. 11. So, boldly, let us prepare for the fight, for [Christ] has clothed us with weapons brighter than gold itself, stronger than steel, hotter and stronger than any fire, lighter than any air. And the nature of this weapon does not burden the knees, but gives wings to the members, lifts them into the air; and if you want to fly into the sky with this weapon, nothing will hinder you. For the nature of this weapon is new, since the method of this battle is new. After all, being a man, I am forced to fight with demons, clothed with flesh, to fight with incorporeal forces. Therefore, God made me a shell not of iron, but of righteousness. Therefore he provided me with a shield not of brass, but of faith. I also have a sharpened sword, the word of the Spirit. He shoots arrows at me, and I have a sword. He is an archer, I am a hoplite. Find out his plan from this: the shooter does not dare to come close, but throws arrows from afar. 12. So what? Was it only weapons that [God] provided you with? No, but He also prepared a Table stronger than any weapon, so that you could fight tirelessly, so that you could defeat the evil one with contentment. For if he sees you returning from the Lord's Supper, then, as if he sees a lion emitting fire from his mouth, he is carried away faster than the wind itself. And if you show him your tongue, stained with the most honorable Blood, he will not even be able to resist. If you show your bloody lips, then, like a pitiful beast, you will run away. 13. So, do you want to know the power of this Blood? Let us turn to its prototype, to the ancient stories about Egypt. God intended to bring the tenth plague on the Egyptians, for He wanted to destroy their firstborn, because they were holding back His people - the firstborn. What was needed to avoid confusing the Jews and Egyptians, since they lived in the same place? Know the power of the type in order to know the power of the truth. The God-sent punishment had to fall from above, and the destroying [Angel] went around the houses. 14. What about Moses? “Sacrifice,” he said, “a lamb without blemish and anoint the doors with its blood” (Ex. 12:21–22). What are you saying? Could the blood of an unreasonable [creature] save intelligent people? “Yes,” says Moses, “not because it is blood, but because it is a type of the Blood of the Lord.” For just as royal statues, being soulless and insensitive, save people 287 who come running to them, endowed with soul and feelings, not because they are made of copper, but because they show the image of the king, so that blood, devoid of feelings and soul, saved people with souls, not because it was blood, but because it was a prototype of this Blood [of the Lord] 288 . 15.Then the destroyer saw the doors anointed with blood and did not dare to enter; now, if the devil sees not the doors anointed with the blood of the prototype, but the lips of the faithful, anointed with the Blood of Truth, the doors of the Christ-bearing church, will he not restrain himself much more? For if the Angel, seeing this type, was afraid, then much more will the devil, having seen the Truth, turn to flight. The Church was created from the rib of Christ 16. Do you want to know from another example the power of this Blood? Look where it came from in the beginning and where it took its source: from above, from the Cross, from the side of the Lord. For it is said that when Christ died and was still on the Cross, a soldier approached and pierced his side with a spear, and then “water and blood flowed out” 289. And one was a symbol of Baptism, and the other - the [Holy] Mysteries. Therefore it is not said: “Blood and water flowed out,” but first the water flowed out, and then the blood, because first Baptism and then the [Holy] Mysteries 290. So, that warrior pierced the rib, broke through the wall of the holy church, and I found the treasure and received wealth. This is what happened with the Lamb: the Jews slaughtered the sheep, and I enjoyed salvation, the fruit of this Sacrifice. 17. “Water and blood flowed out of the rib.” Do not pass by this Sacrament so easily, beloved. For I want to talk about another mysterious meaning. I said that that Blood and water is a symbol of Baptism and the [Holy] Mysteries. And from these two [Sacraments] the Church was born “by the washing of regeneration and renewal of the Holy Spirit” (Titus 3:5), through Baptism and the [Holy] Mysteries. The symbols of Baptism and the [Holy] Mysteries are made from rib. Therefore, from a rib Christ created the Church, just as from Adam’s rib he created Eve 291. 18. Therefore, Moses, speaking about the first man, says: “Bone of my bones and flesh of my flesh” (Gen. 2:23), hinting to us at the rib of the Master. For just as God then took a rib and created a woman, so [now] He gave us Blood and water from His rib and again created the Church. Just as He then took a rib from Adam in the frenzy of sleep, so now after death He gave Blood and water, first water and then Blood. But what was then frenzy has now become death, so that you know that this death is now just a dream 292. 19. Did you see how Christ was united with the bride? Have you seen what kind of food He feeds us all? We are made from this food and we feed on it. For just as a woman nourishes her child with her own blood and milk, so Christ continually nourishes those whom he gave birth to with his own Blood. 20. So, now that we have tasted such a great gift, let us be diligent and remember the covenants we made with Him 293 . I speak to you and to the initiates now, long ago and many years ago, for [I have] a common word to all of you, since we all made agreements with Him, which we wrote not with ink, but with the spirit, not with a reed, but with the tongue. For with such a “reed” contracts with God are written. That’s why David says: “My tongue is the reed of a scribe” (Ps. 44:2). We confessed His sovereignty, renounced the devil's tyranny; it became a receipt, it became an agreement, it became a charter. 21. See to it that we don’t find ourselves under the power of this letter again. One day Christ came and found our father’s receipt, which Adam had written. He started the debt, we increased the loan with subsequent sins. Then there was curse, sin, death and the condemnation of the law. Christ took all this upon Himself and forgave. And Paul exclaims, saying: “The handwriting of our sins which was against us, and He took it out of the middle, nailing it to the cross” (Col. 2:14). He did not say “erasing it”, did not say “crossing it out”, but “nailing it to the cross” so that not a trace of it remained. Therefore He did not erase it, but tore it apart. For the nails of the Cross tore it apart and destroyed it, so that henceforth it would be useless. 22. And not secretly and secretly, but before the whole universe, on a high platform, He accomplished this dissolution. Let the Angels see, He says, let the Archangels see, let the powers above see; let the evil demons and the devil himself see that they have made us debtors, responsible to our creditors. The receipt is torn up so that from now on they will not attack us. Baptism is like the Exodus from Egypt 23. So, since the first receipt was torn, we will try to ensure that there is not another receipt again, for there is no second cross, no second absolution in the font of “regeneration” (Titus 3:5). For there is remission, but there is no second remission in the font. But please, let's not be careless. You came out of Egypt, O man, do not look again for Egypt and the misfortunes of Egypt. Remember no more about clay and bricks, for clay and bricks are the works of real life, since even gold itself, before becoming gold, is nothing more than earth. 24. The Jews saw miracles, but now you will see more and much more brilliant than when the Jews left Egypt 294. You did not see Pharaoh drowning with weapons, but you saw the devil drowning with weapons. They crossed the sea, you crossed death. They got rid of the Egyptians, you got rid of the demons. The Jews threw off the barbaric yoke, but you are a much more difficult slavery of sin. 25. Do you want to find out from another [example] that you have been awarded more? The Jews then could not see the glorified face of Moses, although he shared slavery with them and was their kinsman. You saw the face of Christ in His glory. And Paul exclaims, saying: “But we... with open face... behold the glory of the Lord” (2 Cop. 3:18). They then had Christ who accompanied them, but much more He accompanies us now. For the Lord then accompanied them by the mercy of Moses, but with us not only by the mercy of Moses, but also by our own obedience. After Egypt, the desert awaited them, but after the exodus, Heaven awaited you. They had the best leader and leader Moses, but we have another Moses - God, who leads us. 26. What is the sign of that Moses? “Moses was,” it is said, “the meekest of all people on earth” (Numbers 12:3). And he who says the same about this [New] Moses will not be mistaken. After all, the meekest Spirit was also with Him, as Consubstantial and Akin to Him. Then Moses stretched out his hands to heaven and sent down the angelic bread - manna. And this Moses, stretching out his hands to heaven, brings eternal food. He struck the rock, and rivers of water flowed; This one touches the Table, strikes the intelligible table and causes the springs of the Spirit to flow. Therefore, the Meal is in the center, like a source, so that flocks from everywhere flock to this source in order to taste the saving waters 295. 27. So, since here is such a source, such a life, the Table is filled with thousands of good things and spiritual gifts abound for us from everywhere, let us approach with a sincere heart, with a clear conscience, to accept grace and mercy for timely help through the mercy and love of mankind of the Only Begotten Son, our Lord and Savior Jesus Christ, through Him and with Him be glory, honor and power to the Father and the Life-giving Spirit, now and ever. forever and ever. Amen. III. Seven catechumen conversations (between 389 and 397) 296 (A. Wenger series) 1st public conversation with those preparing for enlightenment The catechumen is called to spiritual marriage 1. The time has come for joy and spiritual fun! The long-desired and dear days of spiritual marriages have finally arrived. After all, what is happening now can safely be called a marriage, and not only a marriage, but also an amazing and unique enlistment for military service. And let no one think that there is a contradiction in these words, but listen to Blessed Paul, the teacher of the universe, who uses both of these images, saying in one place: “I have betrothed you to one Man, that I may present you to Christ as a pure virgin” (2 Cor. 11:2), and in another, as if arming soldiers preparing to go to war, he also says: “Put on the whole armor of God, that you may be able to stand against the wiles of the devil” ( Eph.6:11). 2. Today is truly joy in heaven and on earth! After all, if there is such great rejoicing over one sinner who repents (Luke 15:7), how great is the joy among the Angels, Archangels, all the highest and all earthly powers at once over such a multitude who mocked the snares of the devil, hastening to be included in the flock of Christ. 3. Let us, therefore, talk to you as to the bride who is about to enter the sacred bridal chamber, 297 and, revealing to you the immeasurable wealth of the Bridegroom and the ineffable love that He shows to the bride, we will show her what she is getting rid of and what she is to enjoy. And first, perhaps, let’s take a look at the bride and see what she is and in what state the Groom receives her. For in this way the boundless love for mankind of the universal Lord will be best seen. After all, He accepted her not because he was captivated by her good looks, beauty or bodily charm. On the contrary, she was completely ugly, ugly and obscene, she was covered in dirt on all sides and wallowed, so to speak, in the very swamp of sins. This is how He brought her into the bridal chamber. 4. But let no one who hears these words attribute them to the gross body, for we are talking about the soul and its salvation. And when blessed Paul, exalted in soul to heaven 298, said: “I have betrothed you to one man, that I may present you to Christ as a pure virgin” (2 Cor. 11:2), he meant nothing other than the souls who had entered the path of piety, whom he betrothed to Christ as a pure virgin. 5. So, knowing this firmly, let us clearly imagine its former ugliness in order to be even more amazed at the Lord’s philanthropy. For what could be more uglier than a soul that has abandoned its due primacy and forgotten the nobility bestowed on it from above, worships stones, trees, animals and even more shameful things and disfigures itself with fat, pools of blood and the child of sacrifices. And hence, in the future, a swarm of all kinds of passions, orgies, drunkenness, debauchery and all sorts of other shameful activities, which delight the demons, to whom honor is thus given. 6. But the Good Lord, seeing that she was in such a state and had fallen, so to speak, into the very abyss of sin, showed His immeasurable love for mankind 299 and accepted her indecent and naked, regardless of her ugly appearance, extreme poverty, or the magnitude of her sins. And through the mouth of the prophet 300 He announces the following command: “Hear, daughter, and see, and incline your ear, and forget your people and your father’s house, and the King will desire your beauty” 301. 7. Note that from the very beginning He demonstrates His inherent goodness, deigning to call her daughter who had abandoned Him and given herself over to unclean demons. And that's not all. He does not even demand an answer for sins and does not impose punishment, but only exhorts, persuades to listen, heed admonitions and instructions, and convinces them to consign their deeds to oblivion. 8. Have you seen the indescribable love for humanity? Have you seen the abundance of care? Blessed David once spoke about this, as if addressing the entire universe, which was in a deplorable state. Now is the time for us to proclaim this to those who desired the yoke of Christ and hastened to enter this spiritual service, and to say this to each of those present here, changing the prophetic saying a little: “Forget, young warriors of Christ, everything that happened before, consign to oblivion the bad way of life, listen and incline your ear and receive the best instruction.” “Hear,” it says, “daughter, and look, and incline your ear, and forget your people and your father’s house” (Ps. 44:11). 9 . You see that the prophet called the entire universe to the same thing to which we call your love today. After all, when he says: “Forget your people,” he means idolatry, delusion and the worship of demons. “And your father’s house,” it is said, that is, forget your previous way of life, which led you to such indecency. Consign all this to oblivion and purge all previous concepts from your mind. After all, if you do at least this and leave your people and your father’s house, that is, the old leaven and vice in which you have wasted and exhausted the best forces of your soul and body, then the King will desire your beauty. 10. Do you see, beloved, that we are talking about the soul? For the ugliness of the body, inherent in it by nature, can never be transformed into beauty, since the Lord commanded that nature be motionless and unchanging. It is convenient and very easy for the soul. Why is this and why? Because everything depends on our will 302 and not on nature. Therefore, an ugly and very unseemly soul can, at will, immediately change, rise to the pinnacle of goodness and again become good-looking and comely, while a careless soul, [on the contrary], can fall into extreme ugliness. So, “the King will desire your beauty,” if you forget all the past, your people,” says the psalmist, “and your father’s house.” 11. Have you seen the goodness of the Lord? So, it was not in vain and not by chance that at the beginning of the conversation I called what was happening a spiritual marriage. After all, even in a physical marriage, it is impossible for a girl to marry her husband if she has not forgotten her parents and those who raised her, and has not turned all her thoughts to the groom, who should become her husband. Therefore, blessed Paul, touching on this topic, called this event a mystery, saying: “For this reason a man will leave his father... and mother and be united to his wife, and the two will become one flesh” (Eph. 5:31); and, realizing the significance of what was happening, he exclaimed in amazement: “This mystery is great” (Eph. 5:32). 12. And truly, truly great. For what human mind can comprehend the essence of what is happening? And who will understand that a girl, fed with her mother’s milk and raised in a home, whom her parents have honored with so much care and concern, when she reaches marriageable age, immediately forgets her mother’s torment, and all other care, and all affections, and bonds of love, and everything else, and directs all her thoughts to the one whom she had never seen before this evening 304? And finally, such a great change takes place that he becomes everything to her, and she considers him father, mother, and husband, and other words can be found [for this]. She no longer remembers those who raised her for so many years; and such a union of spouses occurs that they are no longer two, but one. 13. Seeing this with prophetic eyes, the primordial [man] said: “She will be called woman, for she was taken from man... Therefore a man will leave his father and his mother and cleave to his wife; and the two will become one flesh” (Gen. 2:23–24). The same can be said about my husband. And he forgets his parents and his father’s house in order to unite and cleave to the one who is combined with him that evening. And to show us the depth of this relationship, the Divine Scripture does not [simply] say that “he will unite with his wife,” but “he will cleave to his wife.” But this was not enough, which is why it was added: “And the two will become one flesh.” Therefore, Christ, citing this testimony, said: “So they are no longer two, but one flesh” (Matthew 19:6). This, He says, is a connection and such a deep connection that the two are one flesh. Tell me, what mind can investigate this, what mind can comprehend what is happening? Was it not true that the blessed teacher of the universe said that this is a mystery? And he didn’t just say, “a mystery,” but, “This mystery is great” (Eph. 5:32). 14. So, if physical marriage is a mystery, and a “great mystery,” what can be said worthwhile about this spiritual marriage? So, look carefully at how, because everything here is spiritual, what happens is opposite to what is physical. In a physical marriage, no one would ever agree to take a wife until he found out about her good looks, physical beauty, and not only this, but above all about her financial well-being. 15. There is nothing like that here. Why? Because what is happening here is spiritual, and our Bridegroom, moved by love for mankind, hastens to save our souls. For even if someone is ugly and deformed in appearance, if he is extremely poor and rootless, if he is a slave and rejected [by people], if he is mutilated and burdened with the burden of sins, He does not inquire, does not go into detail and does not demand any answer. For from the Lord 305 - gift, generosity and mercy; and He asks from us only one thing - oblivion of the past and prudence in the future. What does dowry and wedding gifts mean in a spiritual marriage? 16. Have you seen abundant mercy? Have you seen with which Bridegroom those who obey the call are united? But let's take a look at what follows this spiritual marriage. When [concluding] physical marriages, dowry agreements are drawn up and marriage gifts are given, and one is brought by the groom, and the other by the future wife 306. Something similar should happen here too. And indeed, you just need to raise your thoughts from the physical to the Divine and spiritual. For what does dowry mean here? Nothing more than obedience and vows for the future given to the Groom. What are these marriage gifts that the Groom brings before the wedding? Listen to Blessed Paul, who explains this to us, saying this: “Husbands, love your wives, just as Christ loved the church and gave himself up for her, that he might sanctify her, cleansing her with the washing of water by the word, so that he might present her to himself as a glorious church, not having spot or wrinkle or any such thing” (Eph. 5:25-27). 17. Have you seen the magnitude of these marriage gifts? Have you seen the indescribable power of His love? “Just as Christ loved the Church and gave Himself for her”! No one would ever agree to shed blood for the bride with whom he should marry. But the Humane-loving Master, following the attraction of His inherent goodness 307, agreed to this great and amazing [sacrifice] out of his concern for the bride, in order to sanctify her with His own Blood, so that, having “cleansed her with the bath” of Baptism, “to present... Himself as a glorious Church.” Therefore, He shed His Blood and endured the Cross, so that through this He might grant us sanctification and cleanse us with the “wash of regeneration” (Titus 3:5), and present to Himself those previously rejected and lacking in boldness glorious, not having “spot, or wrinkle, or any such thing” (Eph. 5:25-27). 18. Do you see that when he said: “in order to cleanse her and present her to Himself as a glorious Church, without spot or wrinkle,” he showed us the uncleanness in which she was before? Keeping all this in mind, young warriors of Christ, do not look at the magnitude of your sins and do not think about the countless number of sins. But, having accurately judged everything, better put aside [all] doubts and, knowing the Lord’s generosity, immeasurable mercy, great gift, approach Him with great prudence. You have been honored to become citizens of His city, so renounce all your previous deeds and show a complete change of consciousness. Summary of the Creed 19. And since you know well what you are and what state you are in when you are received by the Master, who does not punish for sins and does not investigate sins, bring on your part 308 a confession [of faith] in Him, confirming it not only with your lips, but also with your mind. “For with the heart,” it is said, “one believes unto righteousness, and with the mouth confesses unto salvation” (Rom. 10:10). And it is indeed necessary that your mind should be firmly established in the piety of the faith, and your lips in confession should proclaim what is rooted in the mind. 20. Since the foundation of a godly life is faith, let us talk with you a little about it, so that, having laid an indestructible foundation, we can then boldly erect the entire building. So, those who are numbered among this unique spiritual army must believe in the God of all, the Father of our Lord Jesus Christ, the Author of everything, Ineffable, Incomprehensible, Inexplicable by word or thought, who created everything through philanthropy and goodness. 21. And in our Lord Jesus Christ, His Only Begotten Son, in everything similar and equal to the Father and having an unchangeable likeness to Him, Consubstantial and knowable in His own Hypostasis, ineffably descended from Him, transcending time, the Creator of all ages, who in recent times, for the sake of our salvation, took on the “form of a servant” (Phil. 2:7), and became a man, and lived in human nature, and crucified, and on the third day rose again. 22. It is necessary that all this is firmly rooted in your mind. Then you will be completely immune to the devil's seductions. And if the adherents of Arius 309 want to confuse you, you must firmly know that you need to close your ears [and not listen] to what they say, boldly answering them and proving that the Son is like the Father in essence. For He Himself said: “As the Father raises the dead and gives them life, so the Son gives life to whomever He will” (John 5:21), and in every possible way shows that He has power equal to the Father. If, on the other hand, Sabellius wants to damage sound teaching by confusing the Hypostases, also cover your ears, beloved, and instruct him that the Father, the Son and the Holy Spirit have one essence, but three Hypostases. For the Father cannot be called the Son, nor the Son the Father, nor the Holy Spirit in any other way than this name, but each, being in his own Hypostasis, has equal power. 23. It should also be firmly rooted in your mind that the Holy Spirit has the same dignity 310 about which Christ spoke to his disciples: “Go and teach all nations, baptizing them in the name of the Father, the Son and the Holy Spirit” (Matthew 28:19). 24. Have you seen the perfect confession? Have you seen a teaching devoid of any ambiguity? Let no one in the future confuse you by replacing the teachings of the Church with the researches of their own reason and wishing to distort the correct and sound teaching. Avoid the company of such people as if they were poison, for they are even more dangerous than poison. Poison harms the body, and they interfere with the salvation of the soul itself. Therefore, at first, at first, you need to avoid such conversations with them, until in time, having well defended yourself with the testimonies of Divine Scripture, like a spiritual weapon, you can curb their wicked tongue. Instruction in the Christian life. Yoke of Christ 25. We want you to strictly adhere to the teachings of the Church so that they become firmly ingrained in your mind. Those who profess this faith must be distinguished in life by [good] deeds, therefore it is necessary to instruct in this also those who should be worthy of the royal gift, so that you know that there is no sin that could surpass the generosity of the Master. But even if someone is a fornicator, an adulterer, an arm-fornicator, a homosexual, a libertine, a robber, a covetous person, a drunkard, an idolater, so great is the power of the gift and the love of the Lord that He erases all this and makes the one who showed only good intentions brighter than the rays of the sun themselves. 26. So, remembering the immeasurable gift of the Human-loving God, prepare yourself in advance to abstain from evil and do good deeds. For the prophet also calls for this, saying: “Turn away from evil and do good” (Ps. 36:27). And Christ Himself, addressing the entire human race, said: “Come to Me, all you who labor and are heavy laden, and I will give you rest; take My yoke upon you and learn from Me, for I am meek and lowly in heart, and you will find rest for your souls” 311. 27. Have you seen the abundance of goodness? Did you see the generosity of the call? “Come,” he says, “to Me, all you who labor and are heavy laden.” A philanthropic call, ineffable goodness! “Come to me, all of you,” not only the rulers, but also the ruled, not only the rich, but also the poor, not only the free, but also the slaves, not only men, but also women, not only the young, but also the old, not only the healthy in body, but also the crippled and maimed. “Everyone,” he says, “come.” For such are the gifts of the Master: He makes no distinction between slave and free, between rich and poor, but all such inequality is rejected. “Come... all,” he says, “you who labor and are heavy laden.” 28. Look who He calls? Those who have given themselves over to iniquities, burdened with sins, who can no longer rise, covered in shame, deprived of boldness. And why does He call them? Not in order to demand an answer and arrange a trial. Why? To make work easier, to remove a heavy burden. For what could be worse than sin? After all, even if we are insensitive a thousand times and want to hide from people, he will still erect a conscience against us, an incorruptible judge who, constantly rebelling against us, will continuously cause us pain, like some kind of executioner, tormenting and tormenting our mind and pointing out the magnitude of sin. “Those who are burdened with sin,” says Jesus, “and those who are bent as if under some burden, I will calm, granting remission of sins, just come to Me.” Who is so petrified, who is so stubborn, that he does not heed such a philanthropic call? 29. Then, explaining to us the method of this peace, He added: “Take My yoke upon you.” “Submit,” he says, “to My yoke.” But do not be alarmed when you hear about the yoke, for it does not rub the neck and does not force us to bow our heads, but teaches us to think about things above, this yoke cultivates true wisdom in us. “Take My yoke upon you and learn.” Just submit to my yoke and you will learn. “Learn” - that is, promise obedience so that you can learn from Me. After all, I do not require anything difficult from you. You, slaves, imitate Me, the Master. You, being earth and dust, take your example from the Creator of heaven and earth, your Creator. “Learn from Me, for I am meek and lowly in heart” (Matthew 11:29). The image of a meek and humble-hearted man 30. Have you seen the Lord's condescension? Have you seen incredible humanity? He did not demand anything heavy or beyond our strength, for He did not say: “Learn from Me this, that I performed signs, raised the dead, showed wonders,” which only He could do. But what? “Learn from Me that I am gentle and lowly in heart, and you will find rest for your souls” (Matthew 11:29). Have you seen how great the benefit is from this yoke, how great the benefit? So, the one who was worthy to submit to this yoke and was able to learn from the Lord to be meek and humble in heart will find complete peace of mind. After all, this is the most important thing [in the matter] of our salvation. He who has acquired this virtue will be able, even when bound by his body, to compete with incorporeal forces and have nothing to do with the present. 31. For the one who imitates the meekness of the Master will not become angry and will not rebel against his neighbor. And if someone hits him, he will say: “If I said something bad, show me what is bad; and if it is good that you beat Me” (John 18:23). And if someone calls him demon-possessed, he will answer: “I have no demon” (John 8:49), and nothing that is brought against him will be able to hurt him. Such a one will despise all the glory of this life, and not a single visible good will attract him, for from now on he will acquire different eyes. After all, one who has become humble in heart can never envy the blessings of his neighbor. He will not rob, will not deceive, will not covet someone else’s goods, but will give his own, showing great compassion for his own kind; he won't ruin someone else's marriage. For the one who has submitted to the yoke of Christ and learned to be meek and humble in heart will demonstrate all virtue and follow in the footsteps of the Master. 32. So let us submit to this good yoke and take on a light burden so that we too can find peace. He who submits to this yoke must consign to oblivion all old habits and keep [his] eyes strict, for “everyone who looks,” it is said, “at a woman with lust, has already committed adultery with her in his heart” (Matthew 5:28). Therefore, one must strictly monitor visual impressions so that death does not enter through them. And not only the eyes, but also the tongue must be kept in the greatest severity, for “many have fallen by the edge of the sword, but not as many as those who have fallen by the tongue” (Sir.28:21). We must also curb other emerging passions and bring our minds to peace, eradicate rage, anger, resentment, enmity, slander, unseemly desires, all licentiousness and all the works of the flesh, which, as it is said, are adultery, fornication, uncleanness, lasciviousness, idolatry, sorcery, enmity, quarrels, envy, drunkenness, gluttony 312 . 33. It would behoove us to uproot all this and try to acquire the fruit of the Spirit: love, joy, peace, long-suffering, goodness, kindness, meekness, self-control 313. If we thus purify our minds by chanting 314 pious teachings, we can henceforth, having prepared ourselves in advance, imagine ourselves worthy to accept the great gift and preserve the benefits bestowed. A woman's true adornment 34. And from now on let me have no concern for external decorations, for luxurious clothes, let all zeal be directed towards the beauty of the soul, so that its beauty shines brighter. I do not need silk clothes and yarn of worms, nor gold necklaces. And the teacher of the universe, knowing well the malleability of the female soul and weakness of the will, was not slow in giving instructions about this. What should I say when he did not refuse us this edification? Exhorting, he talks about braiding hair and exclaims: “Do you really want to adorn yourself with braided hair, or gold, or pearls, or costly clothing (1 Tim. 2:9), O woman, so that you can hear the praise of those who look at you? I urge you to gain the praise and approval not only of people like you, but also of the Lord of all.” 35. And since the apostle rejected these ornaments: braided hair, gold, pearls and expensive dresses, let us see what kind of ornament he offers to a woman? After all, gold jewelry and dresses, even if they please their owner for a while, eventually become unusable. But why should I say “they fall into disrepair”? After all, even before their destruction by time, they tease the eyes of envious people and encourage evildoers to steal. And the decoration that the apostle offers cannot be stolen or worn out, it lasts forever. Remaining with us in this life and following into the future, it gives us great boldness. 36. But you need to listen to the words of the apostle themselves. What is he saying? [One should adorn oneself] “with good works, as becomes women devoting themselves to godliness” (1 Tim. 2:10). Conduct yourself, he says, worthy of your confession, adorn yourself with good deeds. Let doing good imitate confession. You devote yourself to honoring God, do what pleases Him - good deeds. What does “good deeds” mean? “The totality of all virtues,” says [the apostle], “contempt of present goods, hope for future ones, disdain for money, generosity to the poor, modesty, meekness, wisdom, a peaceful and serene disposition of the soul, lack of desire for the glory of this life, aspiration of the gaze to the highest, unceasing concern for the things there and the desire for the glory there.” 37. But since I am now speaking specifically to women, I want to give them some more instructions. Let them, among other things, refrain from the bad habit of painting their faces, as if by doing this they make up for the lack of creation, and let them not offend the Creator. What are you doing, woman? Can you, with the help of ointments and paints 315, add anything to natural beauty or change natural ugliness? You will not add anything with the help of these [means], but you will destroy the beauty of the soul. For this empty activity testifies to inner idleness. In addition, by doing this you are fanning a great fire against yourself, seducing the eyes of young people and attracting the views of the dissolute. You make them complete adulterers and bring [responsibility for] their fall onto your own head. 38. So, it is decent and healthy to completely abstain from cosmetics. But if, enslaved by this bad habit, they do not want this, then let them not do this, at least by coming to the house of prayer 316. Why, tell me, when going to church, do you behave this way? Is He really looking for such beauty, Whom you come to worship and confess your sins? He seeks inner beauty, doing good deeds, almsgiving, chastity, repentance, strict faith. But you, having abandoned this, try even in church to seduce the frivolous. How much thunder and lightning is this worth? You land at the harbor and cause yourself a shipwreck 317. You come to the Doctor to heal your wounds, and you leave with more wounds. And what forgiveness will you have after this? But if previously some were so frivolous about their salvation, then let them at least now listen and get rid of this filth, for if [the apostle] forbade the wearing of expensive clothes, much less the wearing of makeup and smearing. Against observation signs, oaths and spectacles 39. Now I ask both men and women to avoid divination and fortune-telling in every possible way. This is the empty chatter of the Hellenes and those who are in the grip of delusion: examine the cry of a crow, the rustle of a mouse, the creaking of wood; to rejoice in meetings with people of shameful life and to avoid, as the cause of thousands of troubles, meetings with those living piously and righteously. Look how great are the machinations of the devil, for he not only wants us to lose virtue and lean towards evil, but also invents ways to instill in us hatred of virtue and contempt for those who follow it. And again, he not only wants to direct us along the paths of evil, but tries to make us friends with evil, inspiring us to joyfully accept it. 40. Don't think that these are trifles and trifles. They are capable of drowning the soul and bringing it down to the very abyss of evil. For such, such is the plan of the evil demon, to tempt us even through little things. But you, young warriors of Christ, both men and women - for the army of Christ knows no difference between the sexes - now eradicate every habit of this kind and completely cleanse your mind so that no dirt darkens your thoughts, for you are looking forward to meeting the King of all. 41. If anyone has an enemy, let him make peace with him, thinking about what he hopes to receive from the Lord, immersed in such a multitude of sins, and let him forgive his neighbor the sins against him. “None of you,” it is said, “let any of you think evil in his heart against his neighbor” (Zechariah 8:17). So, if anyone has promissory notes and letters of borrowing, let him tear them up. “Tear apart,” it is said, “every unrighteous scripture 318.” Simply put, let [everyone] do everything in his power in advance to deserve greater generosity from the Master. 42. And first of all, train your tongue not to utter oaths, I do not say false oaths, but oaths in general, given in vain and in vain, which bring harm to those who swear. “For it is said,” says the Lord, “do not break an oath... But I say to you, do not swear at all” (Matthew 5:33–34). You have heard: “Do not swear at all,” and from now on, stop talking idle talk about the Lord’s instructions, but obey the One who prescribed them and cleanse your mind in every possible way. 43. Also abandon all thoughts of horse racing and the spectacles of wicked theaters, for these are sources of corruption, and [do not look] at the cruel pleasure of animals. Tell me, what is the pleasure of watching someone like you, who has the same nature as you, be tormented by wild beasts? And aren’t you afraid, don’t you tremble, that lightning will strike from the sky and burn your head to ashes? After all, you sharpen, so to speak, the teeth of a predator, you participate with your voice and commit murder yourself, if not with your hand, then with your tongue. You should honor your title as a Christian 44. I ask you, don't be, don't be so frivolous about your salvation. Think about your rank and be ashamed. For if someone is proud of a human title and often refuses to do something so as not to offend this title, shouldn’t you, who are about to acquire such a great title, already now show yourself worthy of respect? For your calling is such that it accompanies you in the present age and follows you into the next. So what is this title? From now on, according to God's love for mankind, you will be called a Christian and faithful 319. This is not one advantage, but two. You are soon to put on Christ, so you must think and act in all things as if He were with you everywhere. 45. Or do you not see how proud state dignitaries are when they put on clothes bearing the imperial insignia, and for this reason they want to be given great honors and surround themselves with bodyguards? So, if those who have the sign imprinted on their clothing therefore want respect, then you have a much greater reason, who is about to put on Christ Himself. “For I will live among you,” it is said, “and I will walk among you and will be your God” 320. 46. So, avoid all these evil wiles of the devil, and let nothing be preferable to you than going to church. Together with abstinence from food and abstinence from evil, let us strive with all our might for virtue. Let's allocate all the time of the day: one for prayer and confession, another for reading and spiritual contrition, and with all our might we will try to talk only about spiritual things. We must be very careful not to fall into the snare of the evil one. For if we are asked to answer for an idle word, then even more so for inappropriate chatter and everyday talk. 47. So, if you take such care and concern for the health of your soul, you will gain greater favor from God, you yourself will taste greater boldness, and we will be very willing to teach you further teaching, knowing that we are throwing these spiritual seeds into [the hearts of] grateful listeners, into rich and fertile soil. May you also be rewarded with a generous gift from God, and may we be honored with His love for mankind, with the mercy and generosity of His Only Begotten Son, with Whom to the Father and the Holy Spirit be glory, power and honor, now and ever and unto ages of ages. Amen. Announcement 2. Continuation of it [St. John Chrysostom] conversations with those preparing for enlightenment and an explanation of what is symbolically and figuratively accomplished in Divine Baptism 321 1. Let us talk again a little with those who have decided to become part of the heritage of Christ, and show them the power of the weapon which they are preparing to accept, and the ineffable goodness of the Humane God, which He pours out on the human race, so that, approaching with great faith and full confidence, they will enjoy [His] bounty. Look, beloved, at the boundless goodness already at the very beginning. After all, if He honors such a gift to those who have not yet worked or done anything good, and forgives the sins of a lifetime, then what reward will you receive from the Humane God if, feeling grateful for such great generosity, you want to bring something of yourself. 2. Nothing like this ever happens in human actions. On the contrary, many [people] many times, after the many labors 322 and the calamities that they endure, hoping for a reward, return home empty-handed, because those from whom they expected this reward treated them ungratefully, despite their labors, or they were taken away prematurely [by death] and were unable to carry out their plans. With our Master it is not only impossible to imagine anything like this, but even before we began to work and showed ourselves in practice, He precedes us with His generosity in order to attract us with numerous benefits to the care of our own salvation. God's Relation to the First Man 3. Thus, from time immemorial, from the very beginning, God has constantly shown benefits to the human race. In fact, as soon as He created the first man 323, immediately at that very moment He settled him in Paradise and gave him a carefree life, providing him with food for everything that was in Paradise, except for one tree. But due to intemperance, he was deceived by his wife, trampled upon the commandment given to him and neglected such a great honor. 4. But look now at the great love for mankind. After all, the one who showed such ingratitude for undeserved benefits was unworthy of any forgiveness and should have been deprived of Divine Providence. God didn't do that. Moreover, just as a loving father, who has a negligent son and is moved by natural love, does not punish for sin, but also does not give complete forgiveness to his son, admonishing him appropriately so that he does not fall into even greater trouble; in the same way, the Good God, when a person showed great disobedience, on the one hand, deprived him of that [blessed] life, and on the other, henceforth restrained his mental exaltation so that he would not deviate even further, and condemned him to labor and misfortune, telling him something like this: 5. Complete serenity and freedom led you to this disobedience and made you forget My commandments, and the absence of the need to work taught you to think more about your nature, “for idleness has taught you many evil things” (Sir.33:28). Therefore, I condemn you to labor and hardship, so that, while cultivating the land, you constantly remember disobedience and the insignificance of your nature. And since you have imagined a lot about yourself and did not want to stay within your borders, I command you to return again “to the ground from which you were taken, for you are dust and to dust you will return” (Gen. 3:19). 6. And in order to make him suffer more and feel his sin more acutely, He settled him not far, but close to Paradise, blocking the entrance there with a wall, so that, hourly seeing what he had lost through negligence, he would constantly receive admonition and take more seriously the observance of the commandments given to him. After all, when we enjoy benefits, we do not adequately feel the benefit, but when we are deprived of them, then, having lost them, we feel this benefit more acutely and experience greater suffering. This is what happened to primordial man. 7. And so that you know the cunning of the evil demon and the wisdom and resourcefulness of our Master, pay attention to what the devil tried to inflict on a person through deception and what kindness the Master and Intercessor showed. That crafty demon, envious of the man’s heavenly life, deprived him of those he had with the promise of great benefits. By inspiring him to imagine equality with God, he led him to the punishment of death. Such are his machinations, and he not only takes away from us the blessings that we have, but seeks to plunge us into an even greater abyss. However, the Humane God, even then, did not despise the human race, but through death gave him immortality, showing the devil how useless his tricks were, and to man how much care He showed for him. And indeed, look: he deprived a man of Paradise, the Lord elevated him to Heaven. The reward is greater than the punishment! 8. But, as I said at the beginning - which prompted me to make this digression - if God again showed such great love of His for mankind to the one who ungratefully reacted to so many of His benefits, then if you, soldiers of Christ, treat prudently these ineffable gifts you have received and vigilantly observe what was given to you, tell me what kind of bounties you will not receive from [God] by preserving [His] gifts]? For He said: “To him who has, more will be given and he will have abundance” (Matthew 25:29), since he who has shown himself worthy of what has already been given to him will justly receive even more. 9 . All those who are worthy to be inscribed in this heavenly book, show abundant faith and strong judgment. For what is happening here requires faith and the eyes of the soul in order to listen not only to the visible, but [having renounced] the visible, to imagine the invisible 324. Such are the eyes of faith. Just as the eyes of the body can see only what is subject to feeling, so the eyes of faith, on the contrary, do not see anything visible, but see the invisible as if it were before the eyes. For this is faith - to attend to the invisible as to the visible. “Now faith,” it is said, “is the substance of things hoped for and the evidence of things not seen” (Heb. 11:1). 10. What do my words mean, and why did I say not to pay attention to what is visible, but to acquire spiritual eyes? [I said this so that] when you see a font of water and the hand of a priest touching your head, you would not think that it is just ordinary water and just the hand of a bishop reclining on your head. After all, what is happening is not done by man, but by the grace of the Spirit, which sanctifies the water element and, together with the hand of the priest, touches your head 325. Was it not true that I said that we need eyes of faith to believe in the invisible, so that we do not imagine anything sensible? 11. Baptism is truly both a tomb and a resurrection, for the old man is buried with sin, and the new man is raised, “who is renewed... in the image of Him who created him” (Col. 3:10). We put off [one thing] and put on [another]. We put off old clothes, defiled by many sins, and put on new clothes, clean from all filth. What do I mean? We put on Christ Himself. “For as many of you,” it is said, “have been baptized into Christ, have put on Christ” (Gal. 3:27). The meaning and symbolism of spells 12. As we stand on the threshold of that moment when you are about to enjoy so many gifts, let us now explain to you, as best we can, the reasons for all this, so that you will leave here with greater knowledge and confidence. So, you should know why, after daily instruction, we direct you to those who conjure you with their cries. This is not just like that and not in vain. You are about to receive the Heavenly King who will dwell in you. Therefore, after our instruction, you are accepted by those assigned to this [service]. As if arranging some kind of dwelling for the King, who will soon enter there, they purify your mind through these terrible words, crushing all the machinations of the evil one and preparing this dwelling to become worthy of the royal presence. For how can a demon, even though he is angry and ferocious, not leave you with great haste after these terrible cries and invocations of the Universal Lord? At the same time, what is happening itself inspires great reverence in the soul and leads it to great contrition. 13. It is also surprising and strange that all inequality and differences of ranks are erased here. The one who is respected in this world or enjoys wealth, the one who is proud of his origin or the glory of this life - they all stand on a par with the poor and clothed in rags, and often on a par with the blind and crippled, and are not burdened by what happens, because they know that in the spiritual life all this is rejected, and only the prudence of the soul is required. 14. This is the benefit these exclamations and terrible and amazing invocations bring. But the sight of naked legs and outstretched arms 326 shows us something else. Those who endure bodily captivity show by their appearance sadness from the misfortune that has befallen them. In the same way, those who have become captives of the devil, 327 when they want to free themselves from his tyranny and submit to the good yoke, first remind themselves by their appearance of their previous position in order to understand what they have gotten rid of and what they are striving for, and so that this becomes the basis for greater gratitude and appreciation. Instruction to the recipients 15. Now, with your permission, let us turn to your successors, so that they know what rewards they will receive if they show great care for you, and what condemnation their negligence will entail. Note, beloved, that the one who acts as someone’s guarantor in financial matters takes on more work than the one who took the money. And indeed, if the borrower turns out to be prudent, he will ease the burden of the guarantor, but if he behaves unreasonably again, he will cause him great trouble. Therefore, one sage 328 said, advising: “If you guarantee, take care as one obligated to pay” (Sir.8:16). If guarantors in monetary matters expose themselves to responsibility, then even more so those who guarantee for others in spiritual matters where virtue is involved should show great vigilance, edifying and advising, correcting and showing fatherly love. 16. And let them not think that this is a trifle, but they know for sure that they will become partners in glory if by their instruction they lead those entrusted to them to the path of virtue; and, on the contrary, if they treat this carelessly, they will be subject to severe condemnation. Therefore, there is a custom to call them spiritual fathers, so that they actually know what kind of love they should have for their charges, giving them spiritual instructions. After all, if it is commendable to instill a zeal for virtue in those who have nothing to do with us, then all the more should we fulfill this injunction in relation to those whom we perceive under the name of spiritual children. So, you, the recipients, have learned that you are in great danger if you are careless. 17. Let us now talk with you about the Sacraments themselves and about the agreements that you have to conclude with the Lord. Just as in the affairs of this life, when someone wants to entrust their property to someone, it is necessary to draw up a letter between the trustor and the recipient, so now [this should be done], since the Lord of all will entrust to you not transitory, perishable and destructible, but spiritual and heavenly goods. That is why we talk about faith, for we are not talking about what is visible, but about everything that is contemplated with spiritual eyes. So, it is necessary to draw up a contract, not with ink on parchment, but in God through the Spirit. For the words that you now pronounce are written in Heaven and the vows you made in words remain unforgettable with the Lord. 18. Now look at the image of captivity. The priests who lead you in first command you to bend your knees, raise your hands to the sky and pray like this, reminding yourself with this look who you have gotten rid of and to whom you want to devote yourself 329 . Then, approaching each of you, the priest demands vows and confessions and calls on you to say those terrible words, full of trembling: “I renounce you, Satan.” 19. Here it is fitting for me to sob and groan loudly 330. For I remembered the day when I myself was worthy to utter these words; and, having weighed the burden of sins that I have accumulated from that day to this day, I lose my mind and am tormented in my soul, looking at such shameful deeds that I have committed since that day through my negligence. So I ask you all to show me a little [mental] generosity. You are preparing to meet the King, and He will receive you with great joy, clothe you in royal clothing and give you many different gifts that you desire, if only we ask for spiritual things. Ask for mercy for me too, so that He does not demand an answer for sins, but grants forgiveness and grants me His help for the future. And I have no doubt that you, loving your mentors, will do so. 20. But let's continue our conversation. So, then the priest calls you to say: “I renounce you, Satan, and your retinue, and your service, and your works.” A few words, but their power is great. For the approaching Angels and invisible powers, rejoicing at your conversion, receive these exclamations from your lips and lift them up to the Universal Master, and they are written in the heavenly books. 21. Have you seen what obligations this agreement consists of? After renouncing the evil one and all the deeds that please him, the priest again calls us to say: “And I will be united with You, Christ.” Have you seen immeasurable goodness? Accepting only words from you, He entrusts you with such a great treasure of blessings and, forgetting about all your previous ingratitude and not reminding you of the past, is content with these short words. Anointing, Baptism and Eucharist 22. Then, after this agreement, renunciation and combination, after you have confessed the Sovereignty of Christ and united yourself with Him with the words of your mouth, [the priest] anoints you, like a warrior called to the spiritual lists, placing the seal [of the cross] on your forehead and saying: “So-and-so will be anointed in the name of the Father and the Son and the Holy Spirit.” 23. For he knows that from now on the enemy is raging, gnashing his teeth and rushing about like a roaring lion, who sees that those who were previously under his tyranny in an instant rebelled against him, renounced him, went over to Christ and were united with Him. Therefore he anoints your forehead and puts a seal 331 so that you turn away your gaze. And indeed, he no longer dares to openly look at you, seeing the bright radiance emanating from this anointing and blinding his eyes. And from this moment the battle and confrontation begins, for through this anointing [the priest] brings us, like some fighters of Christ, into the spiritual arena. 24. Then at night [the priest], taking off all your clothes and as if intending to introduce you through what is happening to Heaven itself, prepares the body for the anointing with spiritual oil, so that all members are strengthened by this anointing and become invulnerable to arrows sent by the enemy. 25. After this anointing, he immerses you in sacred waters, simultaneously burying the old man and raising up “the new man, who is renewed... in the image of Him who created him” (Col. 3:10). Then, through the words of the priest and his hands, the visitation of the Holy Spirit descends and another person rises, washed from all filthiness of sins, having taken off the old clothes of sin and put on the royal robe. 26. And so that you learn from this that the essence of the Father, the Son and the Holy Spirit is one, [see] how Baptism is transmitted. When the priest exclaims: “So-and-so is baptized in the name of the Father and the Son and the Holy Spirit,” he lowers and raises the head [of the baptized person] three times, preparing him with this Sacrament to receive the descending [Holy Spirit]. After all, not only the priest touches the head, but also the right hand of Christ. And this follows from the very words of the baptizer, for he does not say: “I baptize so-and-so,” but: “so-and-so is baptized,” showing that he is only a servant of grace, who lends his hand, having been appointed for this purpose by the Spirit. And everything is accomplished by the Father, the Son and the Holy Spirit, the Indivisible Trinity. Faith in Her grants us remission of sins, and this very confession merits us adoption. 27. What happens after this can show us what we got rid of and what those who were worthy of initiation into this Sacrament received. As soon as they rise from those sacred waters, everyone present hugs them, greets them, kisses them, congratulates them, rejoices with them, because before they were slaves and captives, and now in an instant they became free sons, called to the royal Table. After they have emerged [from these waters], they are immediately led to this awe-inspiring Table, full of countless blessings, where they partake of the Body and Blood of the Lord and become the dwelling place of the Spirit. As if clothed in Christ Himself, they walk like some earthly angels, everywhere shining and shining with the rays of the sun. Final Instructions 28. It was not in vain and not in vain that I taught all this to your love in advance. This is so that even before eating, already inspired by hope, you could enjoy great joy, perceive a thought worthy of what is happening, and, as blessed Paul advised, think about things above, directing your thoughts from earth to heaven, from the visible to the invisible. With spiritual eyes we see this more clearly than with sensory eyes. 29. Since you are standing at the royal threshold and are about to approach the Throne itself, where the King sits, distributing gifts, show selflessness in your requests, not asking for anything worldly, nothing human, but making a request worthy of the Giver. So, rising from those Divine waters and by this ascent revealing the image of the resurrection, ask Him for help in order to firmly preserve what has been given to you and become inaccessible to the wiles of the evil one. Ask for peace in the churches, pray for those still in error, fall at your feet, begging for those who are in sin, so that we may be worthy of mercy. For He who gave you such boldness, counted you among His best friends and gave you sonship, you, former captives and slaves who do not have boldness, He will not refuse your requests, but will grant everything, following the attraction of His inherent goodness. 30. By doing this you will gain His greater favor for yourself. For when He sees that you show such concern for those who, like you, are members [of His body], and care for the salvation of others, He will honor you with great boldness for this. After all, nothing pleases Him more than to see us compassionate for those who, like us, are members [of His body], showing great love for our brothers and having great concern for the salvation of their neighbor. 31. So, knowing this, prepare, beloved, with joy and spiritual joy to receive grace, so that you too may enjoy the generous gift, and we all together, having demonstrated behavior worthy of grace, will be worthy to receive eternal and ineffable benefits, by the mercy and love of our Lord Jesus Christ, and with Him to the Father, together with the Holy Spirit, glory, power, honor, now and ever and to the ages of ages. Amen. Announcement 3. His same to the newly enlightened and to the words of the Apostle: “If anyone is in Christ, he is a new creation; old things have passed away, and behold, all things have become new” (2 Cor. 5:17). Newly Baptized – Rejoicing of the Church 1. Today I see a meeting more brilliant than usual and the Church of God rejoicing over its children. For, just as a loving mother, seeing her children surrounding her, rejoices, is cheerful and inspired by this joy, in the same way this spiritual mother, looking at her children, rejoices and triumphs, seeing herself like a prolific field flaunting these spiritual ears of corn. Pay attention, my beloved, to the abundance of grace. For this is how many children 332 this spiritual mother 333 immediately gave birth to in one night. And do not be surprised, for this is what these spiritual births are like: they do not require time and alternation of months. 2. So, let us rejoice with her and join in this joy. For if there is joy in Heaven over one repentant sinner, 334 then it is much more fitting for us to rejoice and rejoice over such a multitude and glorify the Humane-loving God for His ineffable gift. And truly, the greatness of God’s gifts exceeds every word. What mind, what reason, what thought can comprehend the abundance of God’s love for mankind and the greatness of the unspeakable gifts with which He has endowed the human race? 3. For those who yesterday and before were slaves of sin, devoid of boldness, and who were under the tyranny of the devil, drawn like captives here and there, today have been accepted into the rank of sons and, throwing off the burden of sins and putting on the royal robe, shine, perhaps, in the sky itself and, sparkling brighter than these stars, illuminate the eyes of those who look at them with light. They shine only at night, but cannot shine during the day. These same ones shine equally at night and during the day, 335 for they are spiritual stars and compete with the sunlight itself, and even surpass it many times over. And if the Lord Christ used this image, showing the radiance of the righteous in the next century, and said: “Then the righteous will shine like the sun” (Matthew 13:43), then not only because He likened the lot of the righteous to this image, because they shine so much, but because it was impossible to find another clear example brighter than this. 4. Let us also today embrace these [brothers] who are capable of shining brighter than the stars and rival the light of the sun’s rays, and embrace them not only with these bodily arms, but also with this spiritual exhortation we will show them love and call them to think about the abundance of the Master’s generosity and about the radiance of the dress in which they were honored to be clothed. For “those who were baptized into Christ have put on Christ” (Gal.3:27). Let them from now on do and accomplish everything as if they had as their resident the Creator of all things and the Lord of our nature - Christ. And when I say: “Christ,” I am talking about both the Father and the Holy Spirit. For He Himself promised, saying: “Whoever loves Me will keep My commandments; I and the Father... will come... and make our abode with him” (John 14:23). 5. Such a person, walking on earth, will henceforth remain in such a state as if he were living in heaven, thinking about the above, imagining the above and no longer fearing the machinations of the evil demon. For when the devil sees such a great change and [understands] that those who were previously under his dominion have ascended to such a height and have been rewarded with so much love for mankind from the Master, then the disgraced one will leave, no longer daring to look in the face, for he can no longer bear the radiance emitted from there, but, blinded by the brilliance of the light emanating from there, he leaves, turning his back. 6. But you, new warriors of Christ 336, enlisted today in the Heavenly City, called to this spiritual feast and about to taste the royal Table, 337 show a zeal worthy of the greatness of the gifts in order to gain even greater grace from above. For, being a lover of mankind, our Master, when he sees that we are grateful for what has already been given to us and show great concern for preserving the greatness of the gifts, then generously increases grace, and even if we contribute something insignificant, He honors us with great gifts. Paul is a perfect example for the newly baptized 7. And Paul, the teacher of the universe, formerly persecuted the Church, prowling everywhere and seizing men and women, throwing everything into confusion and disorder and showing great madness. But, having tasted the love of mankind from the Master and being enlightened by the intelligible light, he rejected the darkness of error, was led to the truth and immediately, without delay, washed away all his previous sins in Baptism. He who had previously done everything for the sake of the Jews and destroyed the Church, immediately threw the Jews living in Damascus into confusion by proclaiming that this Crucified One was the Son of God. 8. Have you seen prudence? Have you seen how he shows us through his actions what he did in the past out of ignorance? You saw how, through this test of deeds, he taught us all that he was rightly awarded the highest love for mankind and led to the path of truth. For the good God, when he sees a prudent, but ignorantly erring soul, does not despise it and does not condemn it to great rashness, but does everything possible on his part and does not miss anything that is aimed at our salvation, only if we prepare ourselves worthily to acquire the highest grace in abundance, like blessed Paul. 9 . For all that he had done before, he had done in ignorance, and, believing that he was zealously defending the law, he became the cause of confusion and fear for everyone. Having learned from the Lawgiver Himself that he was following the wrong path and rushing into the abyss 338, without noticing it himself, he did not delay, did not hesitate; but immediately, as soon as this intelligible light illuminated him, he, abandoning all error, became the herald of the truth and wanted to be the first to lead to the path of piety those to whom he delivered letters, taking them from the high priests, as he himself said in his speech to the multitude of Jews: “Just as the high priest testifies of me and the whole presbytery, that I, having received letters from them, went to Damascus to the high priests, so that they also who live there bring him to Jerusalem in chains” (Acts 22:5). 10. Did you see that he was like a ferocious lion prowling everywhere? Look how, again, he immediately turns into a meek sheep; and the one who previously imprisoned, cast into prison, persecuted and persecuted all those who believe in Christ, suddenly, for the sake of Christ, descends in a basket along the wall to avoid the snares of the Jews. And another time at night he goes to Caesarea and from there is sent to Tarsus, so as not to be torn to pieces by the Jews in their madness 339. Have you seen, beloved, how great the change is? Have you seen how great the transformation has taken place? You saw how, having tasted the highest generosity, he brought in abundance from himself; I mean zeal, ardor, faith, courage, patience, greatness of spirit, unbending will. Therefore, he was awarded even greater help from above. That’s why he said in his message: “I labored more than all of them, but not I..., but the grace of God, which is with me (1 Cor. 15:10). 11. I ask you to imitate him, those who are now worthy to enter under the yoke of Christ and taste adoption as sons, and from the very beginning show the same great ardor and faith in Christ in order to gain greater grace from above, make the robe given to you more brilliant and taste the abundant favor from the Master. For if He has honored you, who have not yet done anything good, but who bear the burden of so many sins, with so many gifts, imitating His own love for mankind - after all, He not only freed you from sins and bestowed righteousness, but also sanctified you and gave you adoption - so, if He gave all this in advance, then if you try to bring something on your part after so many gifts and, preserving what has already been given, show a strict lifestyle, how will you not be awarded again with even greater bounties 340? Faith in Christ and Baptism - a new creation 12. For you have heard today 341 Blessed Paul, the leader of the Church, who writes and says: “So if anyone is in Christ, he is a new creation” (2 Cor. 5:17). And so that we would not think that he was talking about this sensory creation, he added: “if anyone is in Christ,” teaching us that if someone has joined faith in Christ, he shows us a new creation. Otherwise, tell me, what is the benefit of seeing such a new heaven and other parts of creation, what is the benefit of seeing a person who has turned from vice to virtue and has moved from error to truth. For this is what this blessed apostle called a new creation, and therefore he immediately added: “The old has passed away, now everything has become new,” 342 - as if showing that those who, thanks to faith in Christ, threw off the burden of sins, like an old garment, put on this new and bright robe and royal clothing, freed from error and enlightened by the light of righteousness. That is why the apostle said: “If anyone is in Christ, he is a new creation; the old has passed away, now everything is new.” 13. After all, how is it not new and strange when someone who yesterday and before spent time in luxury and gluttony immediately fell in love with abstinence and simplicity of life? Isn’t all this new and strange, when someone who was previously unbridled and wasted himself in the pleasures of this life, suddenly rising above the passions, as if not clothed with a body, thus strives for chastity and purity? 14. Have you seen that what has been accomplished is truly a new creation? For the grace of God, having descended, transformed and remade souls, and instead of some created others, without changing the essence, but rearranging the will, not allowing the judgment of spiritual eyes from now on to have an opposite opinion about things, but, as if removing some pus from the eyes, allowed us to clearly see the ugliness and ugliness of sin and the great beauty and radiance of truth 343. 15. Have you seen how every day the Lord creates a new creation? For who else, tell me, convinced the one who often squandered his whole life on the pleasures of life, worshiped stones and trees and considered them gods, to immediately rise to such a height of virtue that he despised all this and began to mock him and saw that stones are [just] stones, just as trees are [just] trees, began to worship the Creator of all things and prefer faith in Him to everything in this life? 16. Have you seen that faith in Christ and the ascent to virtue is called a new creation? So, let us listen, I ask you, both those who have long been consecrated, and those who have just tasted this Master’s generosity, to the apostolic exhortation, which says: “The old things have passed away, and now all things have become new” (2 Cor. 5:17), and, forgetting all the former things, as citizens of the new life, let us rebuild our way of life and, thinking about the dignity of Him who dwells in us, let us speak and act accordingly. The newly baptized should shine with the perfection of his lifestyle for as long as possible 17. For people who perform the services of this life and often wear on the clothes in which they are clothed the sign of imperial images 344 and therefore seem venerable to everyone else, would never allow themselves to do anything that would be unworthy of these clothes having imperial images. And if they try [to do something unworthy], many will prevent them. If someone else wanted to treat them badly, then they have a worthy protection, so as not to suffer anything unpleasant, the cover of a dress. Much more, those who, not in dress, but in their souls, have Christ Himself and His Father as a resident and the visitation of the Holy Spirit, can demonstrate, being righteous, their great inviolability and, by their strict life and care for life, make it obvious to everyone that they bear the royal image. 18. For just as those who display the images of the emperor on their clothes, worn on their chests, are recognized by everyone, so we, if we wish, having once put on Christ and being worthy to have Him Dwelling in us, can, through the severity of life, even in silence, show everyone the power of the Dwelling in us. And just as now the appearance of your clothes and the radiance of your dress attracts everyone’s gaze, 345 so all the time, if you want, you will be able, preserving the radiance of the royal vestments more carefully than now, thanks to living according to God and greater diligence, to attract those looking at you to similar zeal and praise to the Master. 19. After all, that’s why Christ said: “Let your light shine before people, so that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16). Do you see how He admonishes [us] that the light in us should shine not from clothing, but from deeds? For, saying “let your light shine,” He added: “so that they may see your good works.” This light does not stop within the confines of the bodily senses, but illuminates the souls and minds of those who see it and, having dispelled the darkness of evil, attracts everyone it meets to shine with its own light and imitate virtue. 20. “Let your light shine,” he says, “before people.” And well He said “before men.” Let your light be so great, he says, that it illuminates not only you, but shines “before the people” who need his help. So, just as this sensual light drives out darkness and encourages those who follow this sensual path to walk straight, so the intelligible light, acquired by a righteous life, illuminates those whose eyes of understanding are clouded by the darkness of error and are unable to clearly see the path of virtue, and cleanses the eyes of the mind from pus, leading [them] to the right path and encouraging them to walk henceforth along this path of virtue. 21. “So that they may see your good deeds and glorify your Father in heaven.” Let your virtue, he says, the severity of your lifestyle and the performance of good deeds encourage those who look at you to praise the universal Lord. So, I ask you, let each of you try to live with such diligence that the praise of the Master will rise from all who look at you. 22. Therefore, this blessed imitator of Christ, the teacher of perfect life, who went around [the whole world] and does everything for the sake of saving people, wrote: “If anyone is in Christ, he is a new creation, the old has passed away, now everything has become new,” as if exhorting and saying: “You have taken off your old vestments, received a new one and having such great splendor that you shine with the very rays of the sun. Try to preserve the beauty of the vestment in the same splendor.” For while that crafty demon and enemy of our salvation sees our spiritual vestment sparkling, he does not even dare to approach, so afraid is he of its shine. His eyes are blinded by lightning flashing from there. 23. Therefore, I ask you, immediately and from the very beginning, enter into the great battle, show the great radiance, in every way making the beauty of this vestment lighter and more radiant, and let not a single frivolous and thoughtless word leave the tongue, but first let us see whether it has anything useful and can bring any edification to the listeners, and only then with great fear will we begin to pronounce the words, as if someone were standing nearby and writing them down, and we will remember in the words of the Lord: “I tell you... that for every idle word that people speak, they will give an account for it on the day of judgment” (Matthew 12:36). 24. So, let us not have earthly and useless conversations that are of no use. For from now on we have chosen a new and completely different way of life, and it behooves us to act in accordance with this way of life, so as not to become unworthy of it. Do you not see how in earthly ranks those who aspire to become members of the so-called Senate are prohibited by human laws from doing what is freely allowed to other people 346? In the same way, we who are now initiated, and those who have previously been worthy of this grace, can be righteous if, once enrolled in this spiritual Senate, we do not strive for what others strive for, but show severity in speech and purity of reason and teach each of our members to engage only in what is of great benefit to the soul. 25. What do I want to say? And so that our language is occupied only with chants, praise, reading Divine words and spiritual conversations. For it is said: “[Yes... come out of your mouth] only good [words] for edification in the faith, so that it may give grace to those who hear. And do not grieve... the Spirit of God, with whom you are sealed” (Eph. 4:29–30). Have you seen that failure to do this grieves the Holy Spirit? Therefore, I ask you, let us try not to do anything that can grieve the Holy Spirit, but if we need to go [somewhere], then let us not go to destructive meetings and meaningless gatherings full of empty chatter, but let nothing be more important for us, first of all, the Church of God, houses of prayer and meetings in which spiritual conversations are held. 26. And may our every action be distinguished by great decency. For it is said: “The man’s clothing and the grinning of his teeth and gait... show his character” (Sir.19:27). After all, appearance, perhaps, accurately reflects the state of mind, and the movement of the limbs very well shows the goodness of our soul. And if we go to the square, then let our gait be so full of calm and confidence that it turns the eyes of those we meet to us, and let our eyes not wander, and our legs do not walk erratically, and our tongue pronounce words with calmness and meekness, and, simply put, let everything external express the inner goodness of the soul. And let our whole way of life from now on be unusual and changed, since we have been given a new and unusual life, as Blessed Paul also shows when he says: “If anyone is in Christ, he is a new creation.” 27. And so that you know that what was given is new and strange, we, who were previously more despicable than clay and were drawn, so to speak, downward, immediately became brighter than gold and exchanged earth for Heaven. Therefore, everything given to us is spiritual. For our clothing is spiritual, our food is spiritual, and our drink is spiritual. Accordingly, all our deeds and actions from now on should be spiritual. For they are the fruit of the Spirit, as Paul also says: “The fruit... of the Spirit is love, joy, peace, long-suffering, kindness, goodness, faith, meekness, self-control. Against such there is no law” (Gal. 5:22–23). He said this correctly, for the following virtues are above the law and are not subject to the law, since it is said: “The law is not made for the righteous” (1 Tim. 1:9). 28. Then, having explained to us [what] the fruit of the Spirit means, he added: “Those who are Christ’s have crucified the flesh with its passions and lusts” (Gal. 5:24), as someone would say: “They made it incapable of committing evil, they made it inactive, so subdued it that it became above the passions and lusts.” After all, this is what the apostle meant when he said “crucified.” For just as someone who is nailed to the cross and pierced by those nails, tormented by pain and tormented in every way, so to speak, can no longer be troubled by carnal lusts, but all passions and all bad lusts are driven out, since pain leaves no room for those passions, in the same way those who dedicated themselves to Christ nailed themselves to Him in the same way and mocked their bodily needs, as if they had crucified themselves with passions and lusts. 29. So, we, who have become Christ’s, have clothed ourselves with Him and have been made worthy of His spiritual food and drink, let us arrange ourselves in such a way that we have nothing to do with the affairs of this life. For we have become citizens of another city, Jerusalem above 347. Therefore, I ask you, let us show deeds worthy of this citizenship, so that through them we ourselves can follow virtue, and we can call others to praise the Lord and gain great favor from above. For when our Master is glorified, then with great generosity He Himself pours out His gifts on us, because, having accepted our gratitude, He knows that He does not extend His benefits to the ungrateful and unappreciative. A reminder of the agreement made with Christ at Baptism 30. I know I talked for a long time. But forgive me, my great love for you has delayed my instructions. For, seeing your spiritual wealth and knowing the madness of the evil demon, and also that now you especially need great caution and attentiveness, therefore every day I instructed you in this, so that you would maintain sobriety and wakefulness and show continuous vigilance and concern for this spiritual treasure of yours, so that the enemy of your salvation could not find any loophole. 31. So, keeping strong and unchangeable the agreements that you have concluded with the Lord, writing them not in ink and on paper, but by faith and confession, try to remain in the same radiance all the time of your life. For if we want to constantly bring our [good deeds], then it is possible not only to remain in the same splendor, but to give even greater radiance to the cover of these spiritual clothes, since Paul, after the grace of Baptism, the more time passed, the more light and radiant he became with the power of the grace that blossomed in him. 32. So, let us also try to look carefully every day so that this bright robe of ours does not receive any stain or defilement, but let us show great care even in what is considered insignificant, so that we can avoid great sins. For if we begin to neglect some things as insignificant, then gradually, following this path, we will reach great sins. Therefore, I ask [you] to always remember these agreements with your mind and always avoid the defilement of what you have renounced, I mean the devil’s retinue 348 and all other tricks of the evil one, and keep the agreements with Christ inviolable, so that, constantly enjoying this spiritual Table 349 and being strengthened by this food, you become impenetrable to the wiles of the devil. 33. And through a perfect life, acquire so much grace from the Spirit that you yourself become invincible, and the Church of God rejoices and rejoices at your success, and the Master of us all is glorified, and we are all made worthy of the Kingdom of Heaven by the mercy and generosity and love of mankind of His Only Begotten Son and our Lord Jesus Christ, with Him to the Father, together with the Holy Spirit, be glory, power, now and ever and ever. Amen. Announcement 4. His admonition to the newly enlightened to abstain from luxury, wastefulness and drunkenness and to prefer moderation to everything 350 True fasting is abstinence from sin 1. Although the fast has passed, beloved, let reverence continue. Although the time of the Holy Pentecost has passed, let us not abandon its memory. However, I ask you, let no one be annoyed by this admonition, for I am not saying this in order to force [you] to fast again, but, on the contrary, wanting you to rest and now show a more perfect, true fast. After all, you can fast without fasting. How is this possible? I will tell [you]: when we eat food, but abstain from sin. For this is fasting, which brings benefits, and for the sake of it abstinence from food is performed, so that it will be easier for us to strive along the path of virtue 351. So, if we want to take proper care of the body and keep our soul clean from sins, let’s obey and do this. 2. After all, this kind of fasting will be even easier for us, 352 because about that fast, I mean abstaining from food, I have heard many say that they can hardly bear the hardships of malnutrition, complain about bodily weakness, cry about many other things, and say that they are dying because they do not wash and drink only water. And this post cannot be contrasted with anything like that. After all, you can enjoy all this, provide proper care to the body and take proper care of the soul. Indeed, I do not now call for abstaining from what I previously 353 did. Give up only sin and observe constant abstinence from it. And then you will be able to perform true fasting throughout your life. For the moderate use of what we have listed is not forbidden, but sin is absolutely prohibited. He is not born out of nowhere, but only from luxury, gluttony and great debauchery. Therefore, I ask you, knowing this well, let us not commit lawlessness because of [our] carelessness. 3. For what I have said more than once, I will say now: just as necessary and moderate eating brings great benefits to bodily health and the state of the soul, so, on the contrary, excess destroys a person in two ways: gluttony and drunkenness weaken bodily strength and destroy mental health. Therefore, let us avoid excess and not be careless about our salvation. But knowing that [this] is the root of all troubles, let us decisively cut it off. After all, just as from a certain source, so from luxury and drunkenness, all types of sins flow, and just as wood for the fire, so luxury and drunkenness lead to sin, and just as there the abundance of wood kindles the fire more strongly and raises the flame upward, so here the tendency to debauchery and drunkenness contributes to the flaring of the sinful fire. Intoxication and passion should be avoided 4. I know that you are prudent and, after our admonition, you will not allow yourself to go beyond what is necessary. Now I admonish you in good time to turn away not only from this [bodily] drunkenness, but also from that which arises even without wine. Because it is even more dangerous. And don’t be surprised by my words that you can be drunk without wine. About the fact that you can be drunk without wine, listen to the words of the prophet: “Woe to the drunk not from wine” 356. So, what is this intoxication not from wine? It is diverse and varied: anger intoxicates, and vanity, and arrogance, 357 and every destructive passion that arises in us seems to produce a kind of intoxication and satiety in us and darkens our mind. For intoxication is nothing more than the exit of the mind from its natural [state], deviation of the mind and loss of consciousness. 5. So, tell me, are those who are angry, drunk with rage, and displaying such excesses, in a less wretched condition than those drunk with wine? They attack everyone indiscriminately, do not spare words and do not know the difference between faces. Those who are angry and overcome by rage are like madmen and frenzied people who, rushing into the abyss, do not notice [anything]. Therefore, one sage, wanting to imagine the destructiveness of such intoxication, says: “For the very movement of anger is a fall for a person” 358. Did you see how he showed us in a few words the extreme destructiveness of this passion? 6. And vanity and arrogance, in turn, are other [types of] intoxication, and even more painful than drunkenness. After all, the prisoner of these passions loses, so to speak, the criterion of [correct] perception and again finds himself in a state no less disastrous than the insane. For, tormented every day by these passions, he does not notice [them] until he falls into the very abyss of vice, surrounding himself with incurable troubles. So, let us avoid, I ask you, both intoxication from wine and [intoxication] arising in us from inappropriate passions that darken [our] mind, and let us listen to the words of the universal teacher of the universe: “Do not get drunk with wine, from which comes debauchery” (Eph. 5:18). 7. Did you see how clearly he showed us with this saying that there is another kind of intoxication? After all, if there were no other intoxication, then why, having said: “don’t get drunk” 359, did he add: “wine”? And notice his abundant wisdom and thoroughness of teaching in this addition. For having said: “Do not get drunk with wine,” he added: “from which comes debauchery,” showing us in some way that excess is the cause of all our troubles. “From which,” it is said, “there is debauchery,” that is, because of which we lose the wealth of virtue. 8. And so that you know that this is what he means, I will try to explain it to you from [his] very words 360. We usually call libertines those young men who, every time before our eyes, wastefully and in vain ruin their father’s estate, without any need, knowing neither the time to spend, nor the measure in their extravagance, but soon, having spent all their father’s wealth, they reach extreme poverty. Such are those who are obsessed with drunkenness from wine. For they can no longer properly dispose of the wealth of their minds, but, like dissolute youths, and they, drowned in drunkenness, if it is necessary to utter words and even utter something obscene and bringing great destruction, they all fearlessly speak and do, and worse than those libertines who squander their monetary property, they plunge themselves into the extreme poverty of virtue. Often they do not even notice that they are divulging the secrets of their mind, and, having ruined all the possessions of their mind, they suddenly find themselves naked and devoid of all fear and conscience. Drunkenness is the result of one’s own intemperance 9 . A drunkard does not know how to sensibly control his words, 361 but, like a house with doors wide open, into which intruders can easily enter, the drunkard’s mind is torn open and given over to destructive passions. For drunkenness is nothing more than a betrayal of [one’s] mind, a misfortune that is ridiculed, a disease that is mocked. Drunkenness is a voluntarily chosen demon, drunkenness is a clouding of the mind, drunkenness is a loss of common sense, drunkenness is the incitement of carnal passions. We often even feel sorry for the one who is tormented by the demon, but we are indignant and angry at this one. Why? Because there is the harmful influence of the demon, and here is the result of negligence and great intemperance, there are the machinations of the devil, and here are the machinations of one’s own thoughts. 10. And so that you know that this is so, see that a drunkard undergoes the same thing as a raging person, or even more terrible. After all, just as a raging person foams at the mouth, falls, often remains [lying] motionless on the ground and does not recognize those standing near him, but rolls the pupils of his eyes, so does a drunk, when the excess of drunk wine impairs the ability to think, he in the same way foams at the mouth and lies motionless, like a dead man, and often even spews rotten juices from his mouth. And therefore he becomes disgusting to his friends, and hated by his wife, and ridiculous to his children, and despised by his servants, in a word, for everyone who looks at him he turns out to be an object of shame and ridicule. 11. Have you seen that drunkards are in an even more miserable situation than those who are raging? Do you want to know, in addition to all this, the most important of these misfortunes? After all, having said so much, I have not yet reached the top: a drunkard becomes alien to the Kingdom of God 362. Listen to blessed Paul, who says: “Do not be deceived: neither fornicators, nor idolaters, nor adulterers, ... nor homosexuals, ... nor drunkards... will inherit the kingdom of God” (1 Cor. 6:9-10). But maybe someone will say: “What? Are the idolaters, the adulterers, and the drunkards equally outside the Kingdom?” Beloved, don't expect me to answer this. For I read it in the Divine law. Therefore, do not study whether a drunkard receives the same punishment as others, but look at the fact that drunkenness equally deprives him of the Kingdom, and what consolation will he have if he finds himself outside the Kingdom? 12. I’m not talking about this now to blame those present, in no case. For I am convinced that by God’s grace you are clean from this passion, and as the main proof of [my] words I will cite you [yourself], who have willingly gathered here and zealously listened to this spiritual teaching. After all, it is impossible for someone who has lost sobriety and wakefulness to thirst for Divine words. But I say this, wishing that through you everyone else would learn this, and you yourself would become more steadfast, so that you would never be captives of this passion. 13. For such would be more unreasonable than irrational animals. How? I'll tell you. When animals are thirsty, they balance their desire with their need and never allow themselves to exceed the need. And people endowed with reason strive not only to quench their thirst, but also get drunk, creating a terrible shipwreck for themselves. Just as an overloaded ship quickly sinks, so a man who has exceeded the limits of necessity and overloaded his stomach has sunk his mind and desecrated the nobility of his soul. 14. Therefore, you should take great care, beloved, to correct your neighbors and deliver them from this misfortune, in order to receive a great reward for saving not only your own, but also others. So Paul said: “No one seeks his own, but each one seeks the benefit of another” (1 Cor. 10:24). And again: “Edify one another” (1 Thess. 5:11). Therefore, do not look at the fact that you yourself are healthy and free from this disease, but show great care and concern so that your joints are free from this harm and avoid this disease. “We are members of each other; and if one member suffers, all the members suffer with it; If one member is glorified, all the members rejoice with it” (Eph. 4:25; 1 Cor. 12:25-26). The Danger of Carelessness Illustrated by the Jews 15. You needed such admonition and advice not so much during the Holy Pentecost as now. After all, then [the] event of fasting admonished you even against your will, but now I fear and tremble at your peace and the carelessness resulting from it. For human nature is not so inclined to anything unsuitable as to peace. Therefore, the Humane-loving Lord immediately, from the very beginning, as if imposing a bridle on the human race, condemned man to labor and misfortune, showing great concern for our salvation. 16. We constantly need a bridle in order to walk in order, because the Jews also incurred wrath from above because of this. When they tasted complete peace and found themselves in safety, freed from the hard slavery of Egypt, they should have given even greater thanks, with greater zeal they should have praised the Master and shown gratitude to the One who had shown them so many benefits. They did just the opposite, and this complete peace destroyed them. Therefore, the Divine Scripture denounces them with these words: “And Jacob ate, and became fat, and became fat, and grew fat; and the beloved [God] rejected” 363. 17. After those numerous miracles, amazing signs, crossing the sea, the death of the Egyptians, strange and new food - manna, still having good deeds in their fresh memory, they, having tasted complete peace, consigned it all to oblivion and, having created a calf, began to worship him, saying: “These are your gods, O Israel, who brought you out of the land of Egypt” (Ex. 32:4). O ingratitude, oh great insensibility! Their custom has always been this: having received relief, they quickly rush down and forget the Benefactor, but having experienced even the slightest oppression, they lose heart and humble themselves. Therefore, blessed David, showing this, said: “When He killed them, they sought Him” (Ps. 77:34). 18. But such were the customs of ungrateful servants and insensitive Jews. And we, I ask you, endlessly turning our minds to the gifts of God and remembering the greatness and multitude of His benefits, we will be grateful and will always honor the Author of our blessings, will demonstrate a lifestyle worthy of these benefits and will take care of the health of our soul every day. And especially you, who have just been awarded the Divine Mystery, have laid aside the burden of sins and put on light clothes. And what am I talking about light clothes? You have clothed yourself with Christ Himself and become the dwelling place of the Lord of all. Show a life worthy of Him who lives in you, in order to gain even greater mercy from above and try to become imitators of the one who was first a persecutor and then became an apostle. The example of Paul and Simon the Magus 19. When Paul was baptized and illuminated with the light of truth, he immediately became great 364 and became even greater as time passed. Since he brought on his part what he had: jealousy, zeal, noble thoughts, fiery love, contempt for real [goods], then the [gifts] of God's grace were poured out on him with great generosity. And the one who had previously shown uncontrollable rage, prowling everywhere and fighting in every way against the word of piety, when he learned the way of truth, immediately began to confuse the ungrateful Jews 365 and “was lowered in a basket from the window” 366 to avoid the rage of the raging Jews. Did you see a sudden change? Have you seen how the grace of the Spirit transformed his soul, how it changed his thoughts, how, like fire that fell among the thorns, the grace of the Spirit descended, destroyed the thorns of sins and made him stronger than steel? 20. And you imitate him, I ask you; then you will be able to be called newly enlightened not for two, three, ten or twenty days, but also after ten, twenty and thirty years and, generally speaking, be worthy of this name throughout your entire life 367 . For if by doing good deeds we try to make the light [shining] in us brighter, I mean the grace of the Spirit, so that it never fades away, then we will always enjoy this name. Just as someone who is sober, watchful and displays a worthy life can always be newly enlightened, so, on the contrary, having shown carelessness even once, he can become unworthy of this name. 21. And blessed Paul, having acquired, thanks to the virtue that he later showed, even greater favor from above, retained this radiance forever, making the light of virtue even brighter in himself. And that Simon the sorcerer, after repentance, rushed to the gift accepted in Baptism, tasted the grace and Master’s generosity, but did not bring a worthy consciousness, but showed great negligence, immediately losing such a great gift, for which he received advice from the first of the apostles to heal the magnitude of his sin by repentance: “Repent,” he says, “of this sin of yours, ... perhaps, the thoughts of your heart will be forgiven you” (Acts 8:22). 22. But may not even one of those gathered here ever decide to do anything like this, but following the example of Blessed Paul, may you all succeed in that virtue in order to be rewarded with even more abundant generosity from the Master. For what we have been awarded is not unimportant, beloved! It surpasses every human thought and captivates our minds with the greatness of what is given. After all, consider what power has been entrusted to you, and what dignity you have received from the King of all. For once a slave, a captive, oppressed, you were immediately exalted to adoption. So, do not be careless, do not allow this dignity to be taken away from you and this spiritual wealth to be deprived. After all, if you want, no one can take away what God has given you. 21. In a human state this is impossible 368. But when someone receives some title from an earthly king, it is not his decision to take it away, but whoever has been honored with this rank has the power to take it away, and, when he wishes, he deprives the one who received [it] of this rank, immediately makes him a common man and removes him from power. But with our King it’s the other way around: once given to us by His love for mankind, I mean adoption, sanctification, the grace of the Spirit - if we are not careless - no one can ever take it away from us. And what I say is to take away, because if [the Master] sees that we are grateful for what He has already given us, He will give us more and with great generosity will increase His gifts. Those who have been baptized for a long time can, through sincere repentance, again acquire the integrity of the newly baptized 24. So, knowing that after the grace of God everything depends on us and our zeal, let us be grateful for what has already been given in order to show ourselves worthy of even more. Therefore, I ask you, those who have just been awarded the Divine gift, show great care and keep the spiritual dress given to you clean and unsullied, and [we] - those who [have already] received this gift a long time ago, will show a great change in life. For if we want, then it is possible, truly possible, to return and it is achievable to return to the former goodness and enlightenment, if only we bring on our part what we have. 25. As for bodily beauty, it is impossible for a body, once disfigured either from old age, or from illness, or from some other bodily condition and having lost its former beauty, to return again to a flourishing state. For this distortion occurs [according to the law of] nature, and therefore it is impossible to return to the former lordship of goodness. As for the soul, if we want, this is also possible due to God’s ineffable love for mankind, and the soul, which was once defiled and became ugly and disgusting due to many sins, [can] quickly return to its former goodness if we show great and strict repentance. 26. But I say this for myself and for those who have long been worthy of Baptism. You, young warriors of Christ, listen to me and try in every possible way to keep your dress clean, since it is much better now to show care and concern for [his] lordship, all the time staying clean and not accepting any filth, than, having shown negligence, later cry and lament in order to wash away the resulting stain. May you not suffer the same as we did, I ask you, but let the negligence of [your] predecessors be a reason for you to persevere. 27. And, like spiritual warriors, valiant and vigilant, polish your spiritual weapons every day, so that the enemy, seeing the shine of the weapon, gets away and does not even think of approaching. After all, when he sees not only the shine of the weapon, but also you, fully clothed in armor, and the treasure of your mind, carefully guarded, like some kind of dwelling, he will turn away and leave, knowing that he will achieve nothing, even if he makes his attacks a thousand times. And despite the fact that he is shameless, bold and fiercer than any beast, if he sees your spiritual armor and the strength bestowed upon you by the Spirit, then, realizing more clearly his own weakness, he will retreat with great shame, severely condemning himself and knowing that [all] his undertakings are in vain. 28. So, let us all maintain sobriety, I ask you: and those who were awarded this gift long ago, so that you can ascend to your former good looks and be cleansed of the stain you have received; and those who have lately enjoyed the royal bounty, exercise great vigilance and steadfastness, so as to remain in continual purity and not receive any blemish or stain 369 due to the devil's trick. But, as if he were [here], standing nearby and sharpening the arrows of malice, let us protect ourselves on all sides and resist him with great zeal, showing great concern for our own salvation, so that we can avoid his tricks and, remaining invulnerable, obtain help from above. By the grace and love of our Lord Jesus Christ, with Him to the Father, together with the Holy Spirit, be glory, power, honor, now and ever and unto ages of ages. Amen. Announcement 5. His censure of those who left the meeting and rushed to races and shows, and about the care that should be shown for careless brothers; [exhortation] to the newly enlightened Christians left the church to go to the spectacles 1. Again satanic races and spectacles, and our congregation becomes smaller 370. That is why I, fearing [your] negligence from peace and carelessness, admonished in advance and called on your love not to waste the wealth accumulated during fasting, and not to cause yourself defilement from satanic spectacles; but, it seems to me, this admonition was of no use to us. For behold, some of those who listened to our instruction, carried away, left this spiritual edification today and rushed there, at once tearing everything out of their thoughts: the memory of the Holy Pentecost, the saving holiday of the Day of Resurrection 371 [of the Lord], the terrible and ineffable communion of the Divine Mysteries, the continuation of our instruction. 2. Therefore, tell me, in what mood will I begin my usual instruction, seeing that my words are of no use to you, but the [further] the matter of our instruction extends, the [more] the carelessness, so to speak, increases. This causes us quite a lot of pain, and it brings them great condemnation. Or rather, not only pain, but we also experience great despair. When a farmer, after much effort and labor, sees that the earth does not bring anything worthy of [his] labors, but is like a barren stone, he loses interest in work, seeing that his labors are vain and useless. In the same way, a teacher, when after great care and long instruction sees that his students remain just as careless, can no longer continue spiritual instruction with the same mood, although in this case the reward for his labors is not diminished by the negligence of the listeners. 3. For what can be observed regarding the earth does not happen with spiritual instruction. There, when the land does not live up to expectations, the farmer returns home empty-handed, finding no consolation in his labors, but here everything is different: even if the disciples remain just as careless and even if no one benefits from his words, the teacher, if he has not neglected anything that was appropriate [to say], receives a reward for his labors in abundance, because the Humane God does not diminish the reward for labor due to the negligence of the listeners, but whether they heed or not, He gives a generous reward. 4. But since we look not only to whether our rewards and rewards will remain intact, but we also care about your benefit and benefit, considering your negligence as our punishment, therefore we believe that our joy is being clipped, especially when we think that our instruction becomes the cause of greater condemnation for those who, after so many admonitions, remain just as careless and do not want to benefit from further instruction. 5. And what Christ said about the Jews: “If I had not come and spoken to them, they would not have had sin; but now they have no excuse for their sin” (John 15:22), and it would be appropriate for us to say the same about those who preferred worldly entertainments, harmful gatherings, horse races and devilish shows to our assembly. If we taught admonition without first teaching all the time, without begging like little children, thus daily inclining with continuous instruction to the path of virtue, without showing the filth of vice, without encouraging the correction of [committed] sins; so, if we had not done all this in advance, then perhaps someone would have honored them with an apology. 6. Now what excuse will they have? Who will excuse them when not only they themselves suffer great harm from such negligence, but also give others a reason to be tempted, and when even the old man does not think about his age, or his imminent death, or the great burden of sins committed, but every day he increases his sins and becomes a teacher of negligence for young men? When, tell me, will such a person be able to correct a careless child and bring some sense into a disorderly youth, if he himself is not brought to reason by his age? He will have to give an account not only for his [behavior], but also for the fact that he has become a teacher of negligence for others. But even then he does not abstain from this bad habit. 7. After all, just as the one who acts virtuously expects reward not only for his own labors, but also receives a reward for helping others, leading many to jealousy and imitation of his own virtue, in the same way those who act viciously give all the more account for the fact that they give others a reason for negligence 373. So, why should we reproach the young men, when the old men have given themselves over to such carelessness and do not heed the admonition of the Apostle, who says: “Do not give offense to the Jews, nor to the Greeks, nor to the Church of God” 374 . What do the words mean: do everything for the glory of God? 8. Did you see what advice the apostle gave out of his mercy, greatly fearing and trembling for those whom we harm by our negligence, and knowing that no small danger threatens those who cause the negligence of others? Therefore, exhorting in every possible way to take care of the virtue of others, he said: “Whether you eat, drink, or whatever you do, do everything to the glory of God” (1 Cor. 10:31). Look at the greatest severity of this admonition. “Everything,” he says, “what you do and what you do, let it have this root and foundation: the desire for the glory of God; and let nothing come from you that does not have this basis.” So, “whether you eat or drink or whatever you do, do everything to the glory of God.” 9 . But what do the words “eat and drink to the glory of God” mean? Whenever, sitting at a meal, you thank the One who gave [it], when you express gratitude to the Giver, when you do not indulge in any worldly reasoning, but with great abstinence, having fulfilled the need of the body and avoiding immoderation and satiety, you rise and thank the One who sent down this food for our dispensation, then you have done everything for the glory of God. For “whether you eat, whether you drink, ... whatever you do, do everything to the glory of God.” 10. Look how in this short phrase he embraced our entire life. After all, when he said “Are you doing anything,” he concluded in one word our entire life, wanting us to in no way commit acts of virtue, looking back at human glory. In addition, having said: “Whatever you do, do everything to the glory of God,” he also means [something] else: to completely abstain from evil deeds and not to do anything that does not bring glory to the universal Lord 375. Therefore, if we act virtuously, we will look first of all at gaining the praise of God alone, and we will not attach any importance to human glory; and if we are careless, let this frighten us and humble our minds, I am talking about incorruptible judgment, the onset of that terrible day and the fact that by our behavior we bring blasphemy against God. So, just as it is said about those who act virtuously: “I will glorify those who glorify Me” (1 Samuel 2:30), and vice versa, listen to the words of the prophet: “Woe to you, for for your sake...My name is blasphemed among the Gentiles” (Rom.2:24; Is.52:5). 11. Do you see how much indignation there is in this word? But how is it possible to glorify God? Living for the glory of God so that our lives shine, as he said elsewhere: “Let your light shine before men, so that they may see your good works and glorify your Father in heaven” (Matthew 5:16). For nothing glorifies our Master more than good living. After all, just as the light of the sun illuminates the faces of those looking at it with its rays, so virtue, attracting all those looking at it to its contemplation, encourages the prudent to praise the Lord. Therefore, no matter what we do, we will do so as to encourage everyone who looks [at us] to praise, for it is said: “Whatever you do, do everything to the glory of God” (1 Cor. 10:31). 12. What do I mean? If you suddenly want to meet someone, do not strive to visit the prosperous and noble of this world, but those who are in sorrow, in misfortune, in prison, who are deprived of everything and do not receive any consolation. Value their company above all else, for you will receive great benefit from this, you will become more wise and you will do everything for the glory of God. And if you need to visit [someone], prefer orphans, widows and the simplest people to the famous and famous. For God said: “I am a father of the fatherless and a judge of widows” (Ps. 67:6). And again: “Defend the orphan, stand up for the widow, then come and let us reason together, says the Lord” (Is. 1:17-18). 13. And even if you just want to go to the square, remember the apostolic exhortation that says: “Whatever you do, do everything to the glory of God,” do not waste time on useless and harmful gatherings, but direct your way to the house of God, so that both body and soul will benefit at the same time. And even if we talk to someone, we will do it with meekness and great humility, and we will not support everyday conversations that have no use, but we will talk about what brings great benefit to those listening and will free us from all censure. Do not give rise to temptation and remember the duty of fraternal exhortation 14. And it is not for nothing that I have disturbed your love with this today, but so that you know what kind of attentiveness we need if we want to show at least some concern for our salvation, and what condemnation are worthy of those who prefer worldly entertainment, useless and harmful gatherings, horse races and satanic destructive spectacles to a real meeting and this spiritual instruction and do not heed the word of blessed Paul: “Give no offense to the Jews or Greeks, nor the Church of God" (1 Cor. 10:32). 15. For what excuse, what justification will they have when a Christian, who shared [with you] our instruction, tasted the terrible and ineffable Mysteries, spends time with Jew and Greek and rejoices in what amuses both 376? Will we ever be able, tell me, to lead this lost one to the truth and attract such a careless one to piety? Would it not be appropriate for us to say to such people what Blessed Paul said to the Corinthians visiting churches of idolatry after accepting the word of piety: “If anyone sees you, having knowledge, sitting at a table in a church...” (1 Cor. 8:10). 16. We, slightly changing these words, will say: “If anyone sees that you, having the knowledge of piety, spend your days in those useless and destructive gatherings, will not his weak consciousness be encouraged to indulge in such activities even more zealously?” For what the blessed apostle said, restraining those who, after the knowledge of piety, thoughtlessly rush to the church and become a cause of temptation for others, we will now say at the right time to those who rush to those lawless meetings and prefer worldly entertainment to the local meeting. 17. But what is the use of these reproaches when the culprits do not hear these words and they are not even here? All the same, our admonition will not be useless. For, thanks to your prudence, they will be able to find out everything exactly, avoid the devil’s deception and return to spiritual food. Doctors do the same: when visiting the sick, they discuss treatment not only with them, but also give instructions to the healthy, to the relatives of the sufferer, who stand nearby, entrusting them with the care of the sick, and leave only when everything has been completed. Therefore, despite the absence of the afflicted, we entrust to you, the healthy ones, the care of their healing and reveal [to you] the sorrow of our soul, so that from now on you take care of the salvation of your own members and actually fulfill the apostolic instruction, which reads: “Whether you eat, whether you drink, ... whatever you do, do everything to the glory of God” (1 Cor. 10:31). 18. For when, having left here, you take up the task of saving your brother, not only blaming and reproaching, but also instilling, convincing and showing the harmfulness of worldly entertainment, and on the other hand, the benefits and benefits of our instruction, you did everything for the glory of God and prepared for yourself a double reward: for having brought such great benefit to your own salvation, and for showing concern for the healing of your members. This is the praise of the Church, this is the command of the Savior - to think not only about your own [salvation], but also about the [salvation] of your neighbor. 19. Consider the dignity to which he exalts himself who attaches great importance to the salvation of his brother: as far as is possible for man, he imitates God. Indeed, listen to what is said through the prophet: “He who brings worth out of worthless things will be like My mouth” 377 . “He who tries to save a careless brother and snatch him from the jaws of the devil,” says [the Master], “imitates Me as far as is possible for man.” What can compare to this? This is more important than all success, this is the pinnacle of all virtue. 20. And this is quite natural. After all, if Christ shed His blood for our salvation, and Paul, speaking of those who cause temptation and harm the conscience of those who look at them, exclaims that “by your knowledge the weak brother will perish” (1 Cop. 8:11), the one for whom Christ died; So, if your Lord shed blood for his sake, is it not fair that each of us should bring at least a verbal admonition and extend a hand to those who, through negligence, have fallen into the snare of the devil? And I am absolutely confident that you will do this, nourishing love for your members, and with all zeal, return your brothers to [our] universal mother, since I know that by the grace of God you are reasonable and will be able to bring others to their senses 378. Those who receive Baptism must remain newly enlightened throughout their lives. 21. Finally, I want to address the newly enlightened. I call newly enlightened [now] not those who have just been awarded a spiritual gift, but also those who [have been awarded it] a year ago or even earlier. After all, if they want, they will be able to constantly enjoy this name. Because this newness does not know old age, is not subject to illness, is not captivated by despair, is not darkened by time, does not submit to anything, is not overcome by anything except sin. For the severity of old age for her is a sin. 22. And so that you know that sin is the heaviest of all, listen to the words of the prophet: “Like a heavy burden [sins] weighed down on me.” And it is not only heavy, but also fetid, since the prophet added: “My wounds stank and rot.” Have you seen that sin is not only grave, but also stinking? Find out also from his subsequent words where he comes from, for it is said: “From my madness” (Ps. 37:5-6). Therefore, madness is the cause of all our troubles. Therefore, even in old bodily age one can be young and newly enlightened at the height of grace, and in bodily youth one can grow old from many sins. For as soon as sin gains access, it causes great defilement and great vice. 23. Therefore, I ask both those who have just received Baptism and those who have previously acquired this gift 379: some - to wash away the stain they have received with confession, tears and the strictest repentance, and others - to preserve the radiance of the soul in all its color and carefully monitor its beauty so that it does not receive a single drop that could cause defilement. Do not look at how those dressed in luxurious clothes, walking through the square, show great zeal so that splashes of dirt do not desecrate the beauty of the dress, although this will not cause any harm to the soul. After all, the dress is destroyed by moths and wears out over time, and if it gets dirty, it is easily washed with water. If something happens to the soul (which may never happen), and it receives some stain either because of the tongue, or because of the thoughts arising in our mind, immediately there arises a great defilement, a great burden, a great stench. 24. That is why, fearing the enemy’s tricks, I constantly teach you instructions so that you keep your wedding garment clean and always enter into this spiritual marriage in it. After all, what is happening here is a spiritual marriage! Look, just as in human marriages the wedding celebrations last up to seven days, so we extend this spiritual wedding celebration by the same number of days, offering you a mysterious Meal filled with thousands of blessings. And what am I saying – seven days? If you choose to be sober and watchful, these wedding celebrations will last forever for you, if only you keep your wedding garment spotless and bright. 25. After all, then you will gain greater love from the Bridegroom, and over time you yourself will shine brighter and brighter, because grace is multiplied by doing good deeds. May we all be able to show worthy care for the gift we have already received and be worthy of the highest love for mankind, by the grace and generosity of the Only Begotten Son, our Lord Jesus Christ Himself, with Him to the Father with the Holy Spirit be glory, power, honor, now and ever and unto the ages of ages. Amen. Announcement 6. His [word] to the newly enlightened that the relics of the holy martyrs become for us the basis of the greatest benefit and that we should despise everything worldly and cling to the spiritual and how great is prayer and almsgiving 212 The relics of the martyrs are God's gift to people 1. The humane God, demonstrating His great and varied Providence for the human race, not only created all creation, spread out the sky, spread out the sea, kindled the sun, commanded the moon to shine, gave the earth for habitation and gave everything from the earth for the nourishment and structure of our bodies, but also gave us the relics of the holy martyrs. He Himself, having taken [their] souls - for “the souls of the righteous are in the hand of God” (Wis. 3:1), - left us for now [their] bodies as sufficient consolation and encouragement, so that, coming to the tombs of these saints, we would be encouraged to jealousy and imitation and, contemplating them, would create a memory of their exploits and the rewards prepared for these exploits 380. 2. For our souls will benefit greatly from this if we are sober. After all, the word cannot teach and lead to philosophy and contempt for the present, like the suffering of martyrs, emitting a voice louder than a trumpet and by their deeds showing everyone the great reward for those sorrows and the abundant reward. For as far as the word is from the deed, so what we have said [is] from the teaching of these saints. 3. So, when you come here, beloved, and think about the fact that all this people are flocking with such zeal and haste in order to embrace the ashes and gain blessings from them 381, how are you not then inspired by your mind and do not hasten to show the zeal equal to a martyr in order to receive the same rewards yourself? For think, if our fellow slaves enjoy such honor there, then how much and what kind of boldness they will enjoy from the Master on that terrible day when they shine brighter than the rays of the sun. “Then,” it is said, “the righteous will shine like the sun” (Matthew 13:43). 4. So, knowing their great boldness, let us always resort to them and accept help from them. For if people who have boldness before the earthly king can, by resorting to them, bring many great benefits, then much more these saints, who have acquired boldness before the Heavenly King, will, thanks to their sufferings, be our greatest helpers, only if we also make our [efforts]. After all, then their patronage will especially be able to bring us benefit if we are not negligent, but we ourselves try through diligent prayer and care for [our] life to acquire for ourselves the Master’s love for mankind. Martyrs are spiritual doctors who heal diseases of the soul and body 5. Let us continually resort to them as spiritual doctors 382. The Good Lord left us their bodies so that, by coming there and embracing them with spiritual disposition, we would receive from there the greatest healing for both mental and physical ailments. After all, if we come with faith and have, whether it be a mental or a physical illness, we will return having received proper healing. 6. In case of bodily ailments, they often go on a long journey in order to find the hands of a doctor, and pay money, and invent many other things that can persuade him to apply the knowledge of his art and find relief for this illness. Here we don’t need anything like that: no long journey, no exhaustion, no long-term treatment, no waste of money, but it is enough to bring sincere faith and shed hot tears with a sober soul, so that the soul immediately finds healing and the body receives healing. 7. Have you seen the power of these doctors? Did you see the generosity? Have you seen art that is invincible to disease? In case of bodily ailments, the severity of the illness often overcomes the skill of the doctor. Nothing like this can be imagined here, but if we approach in faith, we immediately benefit. And do not be surprised, beloved, for the Humane-loving Master, - since for His sake and for the sake of confessing faith in Him, the martyrs endured all this and resisted sin, stripping [everything] from themselves unto the blood, - wished to reveal their radiance and even more magnify their glory in this mortal life; and generously bestows gifts on those who approach [them] with faith, to their honor. 8. What we have said are not empty words, but the experience itself testifies to this. And I know well that you yourself will confirm and testify to this. Indeed, what wife, having a husband on a journey and grieving in separation, coming here and offering prayer to the Lord of all through the holy martyrs, would not soon return [him] from a long journey? And another, seeing her child besieged by a serious illness, and tormented, so to speak, and torn with all her heart, arriving here and shedding hot tears, would not have raised up these saints, I’m talking about [these] crown bearers of Christ, to pray for her, would not immediately drive away the disease and not help her regain health 383? 9 . And many, having found themselves in difficult circumstances and seeing that imminent danger loomed over them, arrived here and made fervent prayer, and escaped the test of all those misfortunes. And what should I say about bodily ailments and difficult circumstances? Many, overcome even by the tyranny of the devil himself and besieged by mental illnesses, having approached these spiritual doctors, remembering their own sins and exposing, so to speak, their sores, received such consolation from here that they immediately came to their senses, eased their conscience and returned home with great assurance [of forgiveness]. 10. The Lord gives us the tombs of the holy martyrs, like spiritual springs capable of pouring out abundant streams. And just like the sources of water, which are freely accessible to everyone who wants to draw from those streams, and as much as the size of the vessel can hold, so much does the person who wants to draw in and leave, the same can be seen with regard to these spiritual sources. For these sources are provided to everyone and there is no distinction of persons, but, whether rich or poor, slave or free, husband or wife, [everyone] receives from those Divine streams according to the greatness of the zeal that he is ready to bring 384. 11. After all, what is there - vessels for containing water, here is [our] thought, ardent zeal and sober approach. For he who approaches in this way immediately receives thousands of benefits, since the grace of God invisibly eases his conscience, and gives great assurance, and encourages him to free himself from the earth and rush to Heaven. After all, it is possible for someone clothed with a body to have nothing in common with the earth, but to imagine everything that is in heaven and to constantly contemplate the things there. One should strive only for heavenly blessings 12. That is why Paul, in his epistles, said to people clothed with flesh, moving in this world and thinking about their wife and children: “Set your mind on things above” 385 . Then, so that we might know what he wants [to say] with this exhortation and what it means to think on things above, he added: “Where Christ sits at the right hand of God” 386. “I want,” he says, “for you to think about what can move your thoughts there; about what separates you from earthly affairs. For “our... citizenship is in heaven” (Phil. 3:20). “There,” he says, “you are enrolled, there you strive to direct all your mind and decide to do what can show you worthy of living there.” 13. And so that we do not think that he is demanding something impossible and exceeding our nature, he once again repeats his admonition and says: “Set your mind on things above, and not on earthly things” (Col. 3:2). What does he want to teach us? “Think not about what is worthy of the earth,” he says. What does “worthy of the earth” mean? That which has nothing permanent, which flies away before it appears, which has nothing durable and immovable, which is destroyed along with real life, which fades before it flourishes, which is subject to decay. For such is everything human: whether you talk about wealth, about power, about glory, about bodily beauty, about all the prosperity of this life. 14. That is why the apostle used such an expression, saying: “not about earthly things,” wanting to show by the name earth the great insignificance of what is on it. So, do not think about this, he says, but about things above. Instead of earthly, insignificant and transitory things, think, he says, about things above, things in heaven, things that do not move, things that extend throughout the constant age, things that are visible with the eyes of faith, things that know no end, things that know no alternation, things that have no limit. I want your thoughts to always revolve around those [goods]. For caring for these [goods] frees us from earth and transfers us to Heaven. 15. That is why Christ said: “Where a man’s treasure is, there is his heart also” (Matthew 6:21). Because the soul, when it reflects on those ineffable blessings, seems to get rid of the shackles of the body and seems to take off and, every day imagining the enjoyment of those blessings, can no longer think about earthly things, but leaves all this as a dream and a shadow, constantly directing its thoughts there and deeming it [necessary] to look with the eyes of faith only at those blessings and hasten every moment to enjoy them. 16. Therefore, let us listen to the admonition of this blessed, wondrous teacher of the universe, the good mentor, the cultivator of our souls, and let us meditate on what he advised. For in this way we will be able to enjoy present benefits and acquire future ones. After all, if we first seek those benefits, we will receive these in addition. For it is said: “Seek the kingdom of God and His righteousness, and all these things will be added to you” 387. So, let us first seek something other than what [the Lord] promised to give us in addition, so that, by acting contrary to the Master’s admonition, we do not lose both. Does the Lord wait for our reminder and only then gives us His gifts? He “knows what” we “need” before we “ask Him” (Matthew 6:8). Therefore, if He sees that we care about those blessings, He will grant us the enjoyment of them and generously give us those that He promised to give in addition. Therefore, let us first seek, I ask you, spiritual things and think about things above, and not about earthly things, so that we can acquire those blessings and enjoy these. One should imitate the example of the holy martyrs 17. So these holy martyrs, because they thought about things above, despised earthly things and sought those blessings, therefore they generously received those blessings, and here they enjoy honor every day. Although they do not need it, having once despised it, yet for our benefit they accept from us the veneration that they do not need, so that we can reap the fruits of their blessing. 18. And so that you know that they despised all the blessings of this life and were able to acquire those immortal blessings, think about this, my beloved, that they, seeing with their bodily eyes a tyrant spewing out flames and gnashing his teeth, and raging stronger than a lion, and preparing fire, and heating frying pans and cauldrons, and doing everything to overcome and crush their reason, they left everything earthly, in order to contemplate with the eyes of faith the King of Heaven and the angelic people standing [before Him], and imagined those ineffable blessings. 19. And, having directed [their] thoughts there, they no longer turned to anything visible, but, looking at the hands of the executioners tearing their flesh, looking at this kindled sensual fire and the flying coals, they imagined the fire of Gehenna and, thereby strengthening their mind, from now on seemed to be eager for suffering, thinking not about the real sorrow inflicted on the body, but striving for eternal repose. And according to the admonition of this blessed [apostle], thinking about things above, they spent their lives where “Christ sits at the right hand of God.” Nothing they saw depressed them, but they overcame everything, considering it as if it were a dream and a shadow, since the desire for future [goods] inspired their minds. 20. Therefore, this blessed [apostle], knowing the power of such advice, said: “Set your mind on things above, where Christ sits at the right hand of God” (Col. 3:1). Look at the good intentions of the teacher, where he immediately led those who obeyed him. For, having separated all the Angels, Archangels, Thrones, Dominions, Principalities, Powers, all those invisible forces, Cherubim, Seraphim, he established the thoughts of the faithful near the Royal Throne itself and convinced those who walk on earth with his teaching to free themselves from the bonds of the body, soar with the mind and mentally stand near the Lord of all. 21. And so that those who hear this do not think again that this advice is superior to them, that these commands are impossible [to fulfill] and to accept such a thought beyond human strength, the apostle, having said: “Set your mind on things above, and not on earthly things,” added: “for you are dead” (Col. 3:2-3). O fiery soul with great love for God. “For you are dead,” he said, as if to say: “What have you to do with this life from now on? Why do you boast about earthly things? You died, that is, you became dead to sin, you renounced real life once and for all.” 22. Then, so that those who heard: “you are dead” would not be embarrassed, he quickly added: “and your life is hidden with Christ in God” (Col. 3:3). “Your life,” he says, “is not visible now, for it is hidden.” Therefore, in the affairs of this life, do not act as the living do, but treat them as if they were dead and dead. After all, tell me, can someone who died for this life really act in any way in the affairs of this [life]? No way. So you too, he says, having died once and for all and been mortified to sin by Baptism, should accordingly have nothing to do with carnal passions and earthly things. For “our old man,” he says, “was crucified with Him” (Rom. 6:6) and buried by Baptism. So, do not do anything earthly and do not act like the living in real matters. For your life is now hidden and unnoticeable to unbelievers, but the time will come when it will become visible. Now is not your time. So, having died once and for all, do not strive to think about earthly things. For the greatness of your virtue will be revealed especially when, having overcome the carnal mind and becoming as if dead to this life, you treat everything in life in this way. 23. Let those who have recently received the gift of Baptism hear this, and all of us who have long received this grace; and let us accept the advice of the teacher of the universe and think about what [disposition] he desires from those who have once partaken of the ineffable Mysteries: so that they are alien to real life, not in order to move beyond the boundaries of this world to some distance, but so that, revolving in the very center [of the world], they are in no way different from those who are far away, but shine like luminaries, and by deeds show the infidels that they have moved to another state and have nothing to do with the earth and earthly affairs. Prayer and almsgiving can keep the baptismal robe bright 24. And just as now a bright dress attracts the eyes of everyone and the lightness of clothes shows the abundant purity of your soul, so it is right that in the future, those who have just been awarded this gift, and all who have already tasted the same honor, should become known to everyone by their best life and illuminate all who look like light. For this spiritual dress, if we want to preserve its brightness, radiates with the passage of time an even brighter radiance and great radiance, whereas with sensual clothes this can never happen 388 . And even if we take care of them a thousand times over, over time they wear out and decay from decay, and, after lying for a long time, they are destroyed by moths, and many other things spoil these sensual clothes. And the robe of virtue, if we try to make our [efforts], will never receive a stain or experience wear and tear, but over time reveals an ever brighter and more blooming beauty and radiant light. 25. Have you seen the power of clothes? Have you seen the lightness of the dress, not subject to time, not darkened by old age? Have you seen unprecedented beauty? So, let us try, I ask [you], to preserve this blooming beauty and carefully find out what can preserve the brightness of this beauty? What is this? First of all, fervent prayer, thanksgiving for what has already been delivered and petition for the inviolability of what has been given 389. For this is our salvation, this is the medicine of our souls, this is the hospital for the passions that arise in the soul. Prayer is the stronghold of the faithful, prayer is our irresistible weapon, prayer is the cleansing of our soul, prayer is the atonement of our sins, prayer is the foundation of thousands of blessings. After all, prayer is nothing more than a conversation with God and a conversation with the Lord of all. So what could be more blessed than the one who is awarded an unceasing conversation with the Lord? 26. And so that you know how great this good is, think with me about those who are passionate about real things and are no better than a shadow. When they see someone constantly conversing with an earthly king, they consider him so great that they proclaim him blessed and treat him as an extraordinary person awarded the highest honor. So, if such a person, talking only with his own kind, a fellow being of an equal nature with him, reasoning about everyday and mortal things, is considered so glorious, then what can be said about the one who is worthy to talk with God not about earthly matters, but about the forgiveness of sins, about the remission of sins, about the preservation of what has already been given, about the granting of future eternal blessings? Such a one would be more blessed than the one wearing a diadem, if through prayer he would gain the highest favor. 27. Prayer, first of all, can constantly preserve for us the lightness of this spiritual dress, and with it generous alms 390, the head of our blessings, the salvation of our souls. This couple can bring us thousands of blessings from above, extinguish the sinful fire of our souls and give us great boldness. Cornelius, taking advantage of these two [virtues], sent prayers to Heaven. That’s why I heard from the Angel: “Your prayers and your alms have come as a memorial before God” (Acts 10:1–4). 28. Did you see how great boldness this man gained from this, who spent his whole life in a tunic and with a military belt? Let those who are called to military service listen to this and learn that there is no obstacle to virtue for one who wishes to be sober, but it is possible for one who is clothed with a tunic and a military belt, and has a wife, and cares for children, and has care for servants, and for one who is entrusted with power, to show great care for virtue. For here is this wondrous man, clothed with a chlanis and a belt and in command of the soldiers - for he was a centurion - because he wished, he was sober and vigilant, which is worthy of the care from above. And so that you know for sure that grace from above descends on us when we ourselves first make our [efforts], listen to the story itself. Since he had previously given abundant and generous alms and remained in fervent prayers, “about the ninth hour,” it is said, an angel appeared to him during prayer and said: Cornelius, “your prayers and your alms have come as a memorial before God” (Acts 10:1-4). 29. Let us not simply ignore what has been said, but let us think carefully about the virtue of this man, and then we will comprehend the Lord’s love for mankind, how He does not despise anyone, but where He sees a sober soul, there He generously bestows His grace. A military man who had not tasted any teaching, who was bound by everyday affairs, who had thousands of [concerns] daily that disturbed and distracted him, did not waste his life on feasts, drunkenness and gluttony, but showed on his own such zeal for prayer and alms, was so zealous in prayers and gave generous alms, that he turned out to be worthy of such a vision. 30. Where are now those who offer sumptuous meals, pour out streams of pure wine, spend whole days in drinking parties and often do not want to pray either before or after dinner, who do not offer thanksgiving, but believe that they are allowed to do anything without fear, because they are in power, enlisted in the military ranks, clothed with a tunic and a belt 391? Let them look at the fervent prayers of this Cornelius, the generous alms, and close themselves in shame. 31. Perhaps this teacher will become a reliable [example] not only for them, but also for all of us, both for those who have chosen monastic life 392 and for those who have devoted themselves to church service. For which of us will ever be able to boast that he showed such great zeal in prayer or turned out to be so generous in alms that he was awarded such a vision? Therefore, I ask [you], if we have not [done this] before, then at least now we will all imitate him: both those called up for military service, those leading civil life, and those awarded so many gifts, and we will not turn out to be worse than the one who in a tunic and with a military belt showed such virtue. For then we can preserve the blooming beauty of our spiritual clothing if we carefully demonstrate this pair of virtues. If you wish, let us add to them others that can serve to preserve and incorrupt this clothing, I mean chastity and holiness. For the apostle says: “Be diligent to have peace... and holiness, without which no one will see the Lord” (Heb. 12:14). So, let us carefully follow this admonition, examining our thoughts hourly and not allowing our souls to receive any stain or blemish due to evil thoughts. 33. For if we purify our mind in this way and have zealous care for it, we will more easily overcome other passions, so we will gradually reach the very pinnacle of virtue and, having already prepared ourselves with this great spiritual guidance, we will be able to be rewarded with those ineffable blessings in store for those who love Him. May we all acquire them, by the grace and love of our Lord Jesus Christ, with Him to the Father with the Holy Spirit be glory, power, honor, now and ever and unto ages of ages. Amen. Announcement 7. His own approval and praise to those who came from the area; and that all the righteous, having received the promises of the sensible, instead of the sensible, represented the intelligible, and we, on the contrary, having received the promise of the intelligible, set our sights on the sensible; and that it is appropriate to go to church from morning until evening to make prayers and confessions; and [admonition] to the newly enlightened 393 Praise to the listeners who came from the surrounding areas 1. Good mentors 394 have comforted you enough over the past days, and you have endlessly tasted their spiritual instruction, partaking of the generous blessing from the relics of the holy martyrs. Let us today, since those who have flocked to us from the surrounding places have presented us with a more brilliant spectacle, and we will offer them a more generous spiritual meal, filled with the great love that they have shown us. So, having rewarded them and accepted their goodwill toward us, let us try to show them great hospitality. For if they did not hesitate to make such a long journey in order to bring us great joy with their presence, then it is all the more fair for us to offer them this spiritual food more generously today, so that, having received sufficient parting words, they would then go home from here. 2. After all, they are our brothers and members of the body of the Church 395. Therefore, having declared them as our members, let us show such sincere love for them and let us not look at the fact that their speech is different from ours, but let us think with care about the wisdom of their souls; not because they have a barbaric language, but we recognize their inner understanding: what we, philosophizing in words, try to teach, they demonstrate in their actions, fulfilling in practice the apostolic law, which commands us to provide ourselves with daily food through the labor of our hands. 3. For they heard the words of blessed Paul: “And we labor, working with our own hands” (1 Cor. 4:12). And again: “That these hands have served my needs and the needs of those who were with me” (Acts 20:34). And trying to fulfill these words in practice, they speak in a more sublime language than verbal, showing themselves by deeds to be worthy even of the blessedness that Christ [announced]: “For blessed,” he says, “is he who did and taught” (cf. Matt. 5:19). After all, when learning by deeds precedes, there is no longer a need for verbal instruction. And you can see that each of them now stands at the sacred throne, reads the Divine laws and instructs those under [him], and tomorrow he works and [shows] care for the earth: either he drags a plow, cuts furrows in the earth, throws seeds and entrusts them to its depths, then he takes the plow of teaching in his hands and puts the seed of Divine sciences into the souls of those taught. 4. Therefore, let us not, looking only at their appearance and verbal speech, lose sight of their virtue, but carefully recognize their angelic life 396 and wise behavior. In fact, they drove out all luxury and gluttony, and not only this, but also other debauchery living in the cities. They feed only on what is enough for them to sustain life, and the rest of the time they occupy their minds with praises and unceasing prayers, and in this imitating the life of the angels. 5. For just as those incorporeal powers have only this one thing: to constantly glorify the Creator of all things, in exactly the same way these wondrous men, although they calm the needs of the body, since they are clothed with the body, spend all other time in praises and prayers, completely abandoning worldly ideas, and with their perfect living they try to lead those under their control to their own imitation. So who can truly praise them? Without using any external teaching, they learned true wisdom, demonstrating to those fulfilled in practice the apostolic word: “For the foolish things of God are wiser than men” (1 Cor. 1:25). 6. When you see this simple peasant, who knows nothing else except agricultural labors and care for the land, who attaches no importance to real things, but who ascends in his mind to the blessings prepared in heaven, and is able to philosophize about those ineffable blessings and knows exactly what the philosophers, proud of their beard and staff, could never even imagine, 397 how will you not receive obvious proof God's power? For why else, tell me, do they have such philosophy of virtue and inattention to visible things, but preference for the invisible, unknown and expected over the obvious and in their hands? This is faith, when someone considers God’s promises, even though they are invisible to these bodily eyes, to be more reliable than what is visible and lying before our eyes. The example of Abraham, who preferred spiritual goods to earthly goods 7. Thus all the righteous were pleased and were rewarded with those ineffable blessings. Thus, Patriarch Abraham 398 was exalted by the Lord because he did not look at the weakness of human nature and directed all his thoughts towards the power of the Promised One. Therefore, he is exalted by the Divine Scripture: “Abraham believed,” it says, “to God, and it was counted to him as righteousness.” Therefore, having heard at the beginning: “Get out of your land, from your kindred and from your father’s house, and go to the land that I will show you” (Gen. 12:1), he heeded [this] with great zeal and carried out the commandment, and left his land, where he happened to pitch his tents, and left, not knowing where he would stop. But he preferred the commandment of God to obvious and recognized benefits and not only did not discuss this commandment and was not confused in his mind, but, looking at the dignity of the Commander, having overcome all human obstacles, he cared only about one thing: not to miss anything from the commandment. 8. This happened not only for the sake of the righteous man himself, so that the greatness of his faith would be revealed, but so that we too would become zealots of the patriarch. For when God saw the prudence of his soul, like a hidden and hidden lamp, He wanted to resettle him in the land of Canaan in order to lead to the path of piety those who were lost in that country and who had a mind still damaged by the darkness of ignorance 399 . This is what happened, and through Abraham, from now on, not only the inhabitants of Palestine, but also the inhabitants of Egypt learned both God’s Providence about him and the virtue of this righteous man. Indeed, look at the abundant generosity, how, inspired by the love of God, he did not stop at what was visible and did not listen only to what was promised, but imagined the future. God promised one land instead of another, saying: “Get out of your land... and go to the land that I will show you” (Gen. 12:1); and he, leaving the sensible, rushed to the intelligible. 9.Perhaps what has been said will seem mysterious to you. But don't worry. I will give an explanation so that you will know how this righteous man, having received the promise of the sensible, desired the intelligible. How do we know for sure about this? Let us listen to his words, or better yet to Blessed Paul, the teacher of the universe, who knows all this exactly, who speaks about him, and not only about him, but about all the righteous. Wanting one day to recall the list of righteous people, such as Abraham, Isaac, Jacob, he says: “All these died in faith, not receiving the promises, but only saw them from afar, and rejoiced, and said about themselves that they were strangers and strangers on the earth” (Heb. 11:13). 10. What are you saying, blessed Paul? Have they not received the promises? Didn't they take over all of Palestine? They did not begin to dominate the earth? Yes, answers [Paul]. They received Palestine and took possession of the land, but with the eyes of faith they wanted something else. Therefore, he added the following words: “For those who say this show that they are looking for the fatherland. And if they had in their thoughts the fatherland from which they came, they would have time to return; but they sought what was better, that is, what was heavenly” (Heb. 11:14–16). Have you seen their desire? Did you see their desire? Did you see how, despite the fact that God gave the promise of the sensual in everything and spoke about the earth, they sought that homeland and strived for that heavenly one? That is why the apostle added: “Whose artist and builder is God” (Heb. 11:10). Did you see how he desired intelligible things and imagined them, invisible with bodily eyes, but conceivable by faith? 11. But here my mind is confused and my reason becomes confused when I think that we are doing the opposite of all of them. For just as those righteous people, having received the promise of tangible things, desired intelligible things, so we, having received the promise of intelligible things, are carried away by sensible things and do not hear blessed Paul, who says: “For what is seen is temporary, but what is invisible is eternal” (2 Cor. 4:18). And in another place, showing that these are the [goods] prepared for those who love God, he says: “Eye has not seen, nor ear heard, nor has it entered the heart of man” (1 Cor. 2:9). And we, even after all this, covet the present: I mean wealth, the glory of real life, luxury, honors from people, for this seems to be the splendor of real life. I said “seems” because [all this] is no different from shadows and ghosts. 12. And, in fact, wealth is often not preserved until evening by those who think of owning it, but, like an ungrateful runaway slave, it passes from one to another and, with great zeal, leaves those who covet it naked and poor. And the fact that it often even exposes those who have a great desire for it to unbearable dangers is taught to everyone by the experience itself. The same is true of human glory, for the one who today seems to everyone to be glorious and famous suddenly becomes inglorious and despised by everyone 400. 13. Therefore, what could be more insignificant than these [goods], I mean those that disappear before they appear, never stop, but so quickly elude those attracted to them? For just as a wheel can never be seen remaining on the same part of the rim, but is constantly rotating and turning up and down, the same can be seen with regard to these [cases]. For the changeability of human affairs is swift and the vicissitudes are quick, because they have nothing solid and immovable, but are easily reversible and have a great tendency to the opposite. Therefore, what could be more ridiculous than those who set their sights on real [goods] and cling to them, preferring them to those that are immutably existing and eternally abiding? 14. Therefore, the prophet, making a strong denunciation of those who are carried away by them, says: “They considered [them] as standing, and not running” 401. Look how in one word he wanted to represent their insignificance. He didn’t say “as transitory,” he didn’t say “as changeable,” he didn’t say “as fleeting,” but what? “Like those who run,” wanting to show their speed and great and sudden changeability and teach us never to cling to what is visible, but to rely and trust only in what God has promised. 15. After all, even if a thousand obstacles arise, God’s promises can never fail to come true. For just as He is Immutable, Unchangeable and Eternally and Constantly Abiding, so His promises are unbreakable and unshakable, unless we prevent them from being fulfilled. But in human affairs everything happens differently. For just as human nature is perishable and mortal, so the gifts of people are perishable and doomed to destruction. And rightly so, since all of us humans are perishable, and the nature of human gifts imitates our nature. And regarding God’s promises, nothing like this can ever be imagined, but only those promises have constancy, inviolability, strength and reliability. Daily routine of the newly enlightened 16. Therefore, I ask you, let us seek those [goods] that last forever and do not accept change. For I brought this speech precisely in order to create a common exhortation for all: both for those who have long been initiated into the Sacraments, and for those who have recently been awarded the gift of Baptism. So, since over the past days, constantly coming to the tombs of the holy martyrs, we have acquired from there the fruit of a great blessing, have tasted generous instruction, and now we have to interrupt the continuation of our meetings, I need to remind your love that this important instruction [always] resounds vividly in your memory and that you prefer everything spiritually to everyday things. 17. With great zeal, come here at dawn to offer all kinds of prayers and confessions to God, to give thanks for what has already been given and to ask to be worthy of great help in preserving this in the future. Thus, after leaving here, let everyone take up the deeds that are due to him with all reverence. Let one hasten to the labors of his hands, let another hasten to the military formation, and the third to state affairs. But let everyone get down to business with fear and trembling and spend the daytime [with the thought] that in the evening he must come here again, give the Lord an account for the whole day and ask for forgiveness for his sins. For it is impossible, even if we are careful a thousand times, not to find ourselves responsible for many and various sins: whether we said something inappropriate, or listened to empty conversations, or raised an inappropriate thought in our thoughts, or looked incontinently, or wasted time without any sense. 18. And therefore, every evening it is appropriate for us to ask the Lord for forgiveness for all this and to resort and appeal to God’s love for mankind. Spending the night time with sobriety, in this way we again [should] prepare for the morning confession, so that each of us, by managing our lives, can safely cross the sea of ​​real life and be worthy of the Master’s love for mankind. And when the time of assembly calls, we should prefer spiritual [things] and presence in the church to everything, so that we can safely manage what is in our hands. Last instruction: first of all, it is appropriate to take care of the soul, and leave everyday worries to God 19. For if they are our leaders, we will not have any difficulties with them, because the Humane-loving God gives them to us with great ease; If, neglecting spiritual [things], we strive only for this other thing and, without attaching any importance to the soul, we constantly occupy ourselves with worldly things, then we will suffer loss in the spiritual and gain nothing in the worldly. So, let us not, I ask you, violate the order 403 [established by God], but, knowing the goodness of our Master, let us leave everything to Him and will not waste our strength on everyday worries. After all, He who brought us from non-existence into existence out of His own love for mankind, will all the more show all other care for us, “because your Heavenly Father,” it is said, “knows that you need all this before you ask Him” (Matthew 6:32, 8). 20. Therefore, He wants us to completely free ourselves from this concern and engage only in spiritual things. “You seek spiritual things,” He says, “and I will generously give you everything bodily.” This pleased all the righteous. For at the beginning of the above discussion we spoke about their virtue: that they, having received the promise of sensible things, sought intelligible things, while we do the opposite and, having the promise of intelligible things, set our sights on sensible things. 21. Therefore, I ask you, let us at least now, [endowed] with grace, imitate those who of themselves, before the law, were able, with the help of the teaching inherent in nature, to reach such a height of virtue, and let us direct all [our] zeal to the care of the soul, change our thoughts and share concerns: we will take care of the soul upon ourselves, since this is the main thing in us, and we will yield every thought and concern for the body to the general Lord. 22. For this is the greatest proof of His wisdom and ineffable love for mankind, that He entrusted us with the care of what is most important in us, I mean the soul, teaching us by these very deeds that He created us autocratic and left it to us and our will to either choose virtue or go over to the side of vice. And He promised to provide care for all bodily things Himself, 404 wanting to shame human nature too, so that it would not rely [only] on its own strengths and would not think that it could somehow contribute to the organization of real life. 23. Therefore, He encourages us, honored by reason and honored with such an advantage, to imitate those devoid of reason and says: “Look at the birds of the air: they neither sow, nor reap, nor gather into barns; and your Father in heaven feeds them. Are you not much better than them” (Matthew 6:26). As if I wanted to say: “If I show such zeal for [unreasonable] cattle and birds that I give them everything without sowing or cultivating, then all the more will I show great care for you, endowed with reason, if you want to prefer the spiritual to the carnal. For if for your sake I made this and all creation and show such great Providence about it, then how much great care I will honor you, for whose sake I made all this! 24. So, let us trust, I ask you, God’s promise and with all our thoughts strive to desire spiritual goods, and consider everything else secondary in comparison with the enjoyment of future [goods], so that we generously acquire the present ones, can be rewarded with the benefits promised to us and be freed from punishment in Gehenna. Let us again not waste all the time of the day in idleness, senseless amusements, depraved gatherings, drinking bouts and daily drunkenness, let us not allow what we have collected so beautifully to slip away from us due to subsequent negligence, but let us firmly preserve everything that has been given to us by God’s love for mankind. 25. And especially you, who have recently put on Christ and have welcomed the coming of the Spirit, every day, I ask you, watch the brightness of your clothing, so that you do not receive any spot or blemish (Compare Eph. 5:27), neither from inappropriate words, nor from empty [conversations] that you listen to, nor from evil thoughts, nor from eyes that aimlessly and in vain are directed at those who pass by. So, let us all be protected on all sides by constant remembrance of that terrible day, so that, having remained in clarity [of spirit] and keeping the incorruptibility dress immaculate and undefiled, we may be rewarded with those indescribable gifts, which may we all be worthy of by the mercy and love of our Lord Jesus Christ, with Him to the Father, together with the Holy Spirit, be glory, power, honor, now and ever and unto the ages of ages. Amen. Application. Citation for Holy Easter Citation for Holy Easter For the second millennium, this homily, classified by J.P. Min in his Patrologia Graeca to the category of Spuria under the title “Κατηχητικὸς εἰς τὸ ῞Αγιον Πάσχα” 405, is read in Orthodox Easter Matins. According to the rite of the Colored Triodion, it follows the Easter canon immediately after the stichera of Easter. St. John Chrysostom was considered the author of this homily, at least since the 9th century, when in the Studite monastery in Constantinople the liturgical books of the Octoechos, Lenten and Colored Triodion, the basis of which were the works of St. Studites edited by the Studites, were finally formed. Andrei Kritsky, Rev. John of Damascus, Rev. Kosma Mayumsky, as well as the monks of the monastery of St. Savva the Sanctified. However, reliable information about the time of creation of this sermon, as well as about its original author, has not been preserved. All we can say with certainty is that this homily influenced the authors of Easter hymns or was itself created under their influence. This is indicated by a large number of textual coincidences between this word and other chants of the Colored Triodion 406. The present homily is an excellent example of applying the rhetorical tools of the Second Sophistry to Christian preaching. The richness and variety of rhetorical devices, the biblical context and the same theological themes that are presented in Easter hymns fully explain its popularity in the Orthodox world over the centuries. Abbreviations and abbreviations Aldama = Repertorium pseudochrysostomicum. CCG = Codices Chrysostomici graeci. CCL = Corpus Christianorum series Latina (Turnhout). PG = Patrologiae Cursus Completus. Series Graeca. PL = Patrologiae Cursus Completus. Series Latina. SCh = Sources Chrétiennes. St. e Testi = Studi e Testi. Baur = Der heilige Johannes Chrysostomus und seine Zeit. I–II. Munich, 1929–1930. Wenger = Jean Chrysostome: Huit Catéchèses baptismales // SCh 50. P-K = Papadopoulo-Keramevs A. 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Harkins P.W. Chrysostom's Post-Baptismal Instructions // The Heritage of the Early Church. Essays in honor... Georges Florovsky, Rom, 1973. Jeremias J. Le baptême des enfants pendant les quatre premiers siècles, Le Puy, 1967. Kaczinski R. Johannes Chrysost., Katecheses baptismales // Fontes Christiani VI, 1–2, I–II, Freiburg, 1992. Kavanagh A. The Shape of Baptism: The Rite of Christian Initiation, New-York, 1989. Kelly H.A. The Devil at Baptism: Ritual, Theology and Drama. Ithaca: Cornell University press, 1985. Lilla S. La fonte inedita di un omelia greca sulla Pasqua // Byzantion 40 (1970), p. 67–74. Leroy F.J. L' homilétique de Proclus de Constantinople // St. e Testi 247, Vatican, 1967. Ligier L. La confirmation, sens et conjoncture oecuménique hier et aujourd’hui // Théol. Hist. 23, Paris, 1973. Martimort A.G. Les diaconesses, Essai historique, Rome, 1982. Orbe A. Ordo initiationis christianae adultorum, Rome, 1972. Papageorgiou Fr. P. The Paschal Cathedral Homily of St. John Chrysostom: A Rhetorical and Contextual Study // GOTR, Vol. 43, 1998, p. 93–104. Pasquato O. Catechesi dottrinale e catechesi morale in Giovanni Crisostome. Croce e iniziazione cristiana // Sangue e anthropologia, V: Riti e culto, a cura di Vattione F: Roma, 1987. Quesnel M. Baptisés dans l’Esprit, baptême et Esprit dans les Actes des Apôtres, Paris, 1985. Riley H.M. Christian initiation: a comparative study of Cyril of Jerusalem, John Chrysostom, Theodore of Mopsuestia and Ambrose of Milan // Studies in Christian Antiquity 17, Washington, 1974. Sartore D. Il mistero del battesimo nelle catechesi di S. Giovanni Crisostomo // Lateranum 50, Vaticano, 1984. Weaver J.A. Catechetical Themes in the Post-Baptismal Teaching of St. John Chrysostom [Diss.], Washington, 1964. Ameringer T.E. The Stylistic Influence of the Second Sophistic on the Panegyrical Sermons of St. John Chrysostom, Washington, 1921. Attwater D. John Chrysostom, Pastor and Preacher, London, 1958. Baur P.Chr. Der heilige Johannes Chrysostomus und seine Zeit, I–II, Münich, 1929–1930. Buager D.Cl. Complete Bibliography of the Scholarship on the Life and Works of S.J. Chrysostom, Evanston, 1964. Chambers T.W. The Homilies of Saint John Chrysostom. The Nicene and Post-Nicene Fathers. Second Series. T. 12 Edinburgh 1989. Degeorge G. Syrie, Art, Histoire, Architecture, Paris, 1983. Devreesse R. Le patriarchat d’Antioche depuis la paix de l’Église à la conquête arabe, Paris, 1945. Downey G.A. History of Antioch in Syria. From Seleucus to the Arab Conquest, Princeton, 1961. Festugière A.J. Antioch paienne et chrétienne, Paris, 1959. Haddad G. Aspects of social life in Antioch in the Hellenistic-Roman period, Chicago, 1949. Kelly J.N.D. Golden Mouth: The Story of John Chrysostom, Ascetic, Preacher, Bishop. Ithaca: Cornell Univesity Press, 1995. Janin R. La géographie ecclésiastique de l'empire byzantin I, Le siège de Constantinople et le patriarcat, T. III, Les Eglises et les Monastères, Paris, 1969. Khatchatrian A. Les baptistères paléochrétiens, Paris, 1962. Khatchatrian A. Origine et typologie des baptistères paléochrétiens, Mulhouse, 1982. Liebeschuetz J.H.W.G. Antioch. City and Imperial Administration in the Later Roman Empire. Oxford, 1972. Liebeschuetz J.H.W.G. Barbarians and Bishops: Army, Church and the State in the Age of Arcadius and Chrysostom, Oxford, 1990. Maat W.A. A Rhetorical Study of St. John Chrysostom's De sacerdotio, Washington, 1944. Petit P. Libanius et la vie municipale à Antioche au IV siècle, Paris, 1955. Puech A. Saint Jean Chrysostome, Paris, 1905. Van de Paverd F. Zur Geschichte Messliturgie in Antiocheia und Konstantinopel gegen Ende des vierten Jahrhunderts. Analyze der Quellen bei Johannes Chrysostomos // OCA 187, Rome 1970. Gom. Τῶν πρώην (PG 49, 231). See also cat. II/Z, § 1. Under the name of Chrysostom, two forged catechetical discourses of an unknown author in a Latin translation, attested in the early Latin editions of Chrysostom, have also been preserved: 1. Universalis ecclesia gaudet and 2. Super fabricam totius ecclesiae. He is also credited with two speeches, which in the history of his texts are called “civil speeches.” These are: Catechetical discourse on Matthew 20:1 (In illud: Simile est regnum, PG 59, 577–589) and Catechetical discourse on Easter (Sermo catecheticus in pascha, PG 59, 721–724; Lila S. // Byzantion 40, 1970, p. 67–74). Creations of St. our father John Chrysostom, Archbishop of Constantinople, St. Petersburg, 1898, vol. II, book I, p. 251–272. De Statuis, ed. Harmar J., Londres, 1590. In the edition of the Fronton Duc, the homilia Ὡς ποθεινός had the title: Κατήχησις Á, which apparently became the reason for Montfaucon’s error. Rauschen G. Jahrbücher der christlichen Kirche unter dem Theodosius dem Grossen, S. 512–520, Freiburg, 1897. – Goebel R. De Johannis Chrysostomi et Libanii Orationibus quae sunt de seditione Antiochiensium, p. 51–55, Gottingen, 1910. – Meyer L. Saint Jean Chrysostome, Maitre de perfection chrétienne, p. XXV–XXVI, XXX, Paris, 1934. For a discussion on this issue, see. Van de Paverd F. The homilies of the Statues of John Chrysostom, Introduction // OCA, 187, Rome, 1970; Piédagnel A. Trois catéchfeses baptismales // SCh 366, p. 20–32, Paris, 1990. Τῶν πρώην, PG 49, 234 (§ 2). Πρὸς τὸ τέλος, PG 49, 197. Égérie, Journal de voyage // SCh 296, 1982, § 27, p. 257. Deconink J. Discussion of G. Meister “De Itinerario Egeriae”... // Rev. Bibi. 19 (1910), p. 435. Bludau A Die Pilgerreise der Aetheria, Paderborn 1927, p. 94 ff. Baumstark A. Liturgie comparée, Chevetogne 1953, p. 216 ff. Grosdidier de Matons J. Romanos le Mélode, Hymnes V // SCh 283, 1981, p. 210 ff. Renoux A. Le Codex Arménien Jérusalem 121 // P.O., XXXVI, 2, no. 168, p. 45 and 183 ff. Haidacher S. Eine unbeachtete Rede des hg. Chrysostomos an Neugetaufte // Zeitschrift für katholische Theologie, 28 (1904), S. 168–186, Haidacher S. Chrysostomos-Fragmente im Maximos-Florilegium und in den Sacra Parallela // Byzant. Zeitschrift, 16 (1907), pp. 172–173. Cat. II/1, § 16; cat. II/4, § 8. Cat. II/4, § 11; cat. II/1, § 16. Cat. II/4, § 6; cat. II/3, § 4. Hom. LXXXVII in Math., Wenger, p. 41–42. Hom. XII, XXXIII in Gen (PG 53, 98 and 305). See Piédagnel A. Cyrille de Jérusalem, Catéchèses mystagogiques // SCh 126 bis, Paris, 1988. This homily is known only in the Old Latin version (PG 52, 421,424). Palladius, Dialogus IX (PG 47, 34); Baur P. Chr. Der heilige Johannes Chrysostomus und seine Zeit. Miinich, 1929–1930, pp. 244–248. Cat. III/2, 29, cat. III/4, 26. This section is based on the works of: Wenger A. Huit Catécheses baptismales // SCh 50, Paris, 1957, p. 66–104; Piédagnel A. Doutreleau L. Trois Catéchèses baptismales // SCh 366, Paris 1990, p. 41–72; Kaczinski R. Johannes Chrysost., Katechese Baptismales (Fontes Christiani 6, 1–2), I, Freiburg 1992. See hom. XXIII in Acta apost. (PG 60, 182): “Of the baptized, some received baptism in childhood, others in illness, because they did not have the zeal to live for God, and others accepted it in a healthy state.” See hom. XVIII in Johannem (PG 59, 115): “Is it not extremely foolish to postpone such a gift? Let the catechumens hear this, putting off their salvation until their last breath.” See hom. I in Acta apost. (PG 60, 23–24). This refers to the pronouncing of the formulas of renunciation of Satan and union with Christ, to which Chrysostom attaches especially great importance. cat. II/1, § 5; cat. II/3, § 4, 5, 6. Hom. XLVI in Acta apost. (PG 60, 325). Hom. II in ep. II ad Cor. (PG 61, 404). Hom. II in ep.ii ad Cor. (PG 61, 399–403). Hom. II in ep. II ad Cor. (PG 61.403–404). Hom. XXV in Johannem (PG 59, 151). Hom. XIX in Math. (PG 57, 280). Hom. Τῶν πρώην, § 6 (PG 49, 234). Cp. hom. IV in Math.(PG 57, 48–49). Or. Ill Adversus ludaeos (PG 48, 868). Hom. Τῶν πρ ώ ην (PG 49, 234) “Therefore, I said before, and I say now, and I will not stop saying, that whoever has not corrected his moral shortcomings and has not prepared himself for virtues should not be baptized.” Tonneau R. et Devreesse R. Theodore de Mopsueste, Homelies catëchétiques // St. e Testi 145, Vatican, 1949, p. 343–349. Tertullian, De corona, III, 3 (PL 2, 99). Piédagnel A. Cyrille de Jerusalem, Catecheses mystagogiques // SCh 126 bis, Paris 1988. Tonneau R. et Devreesse R. Theodore de Mopsueste, Homélies catèchétiques // St. e Testi 145, Vatican, 1949. Dialogus, 9 (PG 47, 33–34) Cm. cat. II/1, § 7, cat. 11/2, § 6, cat. III/2, § 12. Cm. cat. II/1, § 7: “First of all, I wanted to say why, after our instruction, you, barefoot and stripped, naked and barefoot, in one short tunic, are escorted to the conjurers with their exclamations.” Cm. cat. III/2, § 19, 22: “Then after this agreement, renunciation and combination, after you have confessed the Sovereignty of Christ and have been united with Him with the words of your mouth, [the priest] anoints you, putting a seal on your forehead and saying: “So-and-so will be anointed in the name of the Father and the Son and the Holy Spirit.” Cat. II/Z, § 4: “It is no coincidence that I reminded you of this day and hour: after all, you can learn a certain secret from them. For on Friday, at the ninth hour, the thief entered paradise, the darkness that was from the sixth hour to the ninth disappeared, and the sensory and intelligible Svet was then sacrificed for the universe.” Cat. III/2, § 20, hom. Τῶν πρώην (PG 49, 239), cat. II/3, § 4. Hom. Τῶν πρώην (PG 49, 240), cat. III/2, § 20, cat. II/3, § 4. Chrysostom asks how an unconscious patient can answer questions and utter these terrible words, cat. 11/1, § 5: “After all, when the one who is about to be enlightened no longer recognizes those close to him, does not hear the voice, cannot answer the words with which this blessed agreement is concluded with the Lord common to us all, but lies, no different from a dead person, what benefit will there be from receiving the sacrament in such an insensitive state?” Cat. 111/2, § 22–24, Cat. II/Z, § 7. On the separation of these two anointings, see also Green N. The significance of the Pre-Baptismal seal in St. John Chrysostom // Studia Patristica VI, 4, 1962, p. 84–90; Finn Th. M. The liturgy of baptism in the baptismal Instructions of John Chrysostom // St. in christ. ant. 15, Washington, 1967, p. 121–122. Horn. II, 17–19; hom. III, 8. In Jerusalem, see Cyril of Jerusalem, II myst. hom., 3 // SCh 126, p. 106–109; in Rome cm. Tradition apostolique, § 21 // SCh II bis, p. 82 ff; Riedel W. Canones Basilii 103 // Die Kirchenrechtsquellen des Patriarchats Alexandrien, Leipzig 1968 (repr.), p. 279; Constitutions apostoliques, VII, 42 // SCh 329. Cat. III/2, § 24: “Then at night [the priest], having removed all the skin from you, prepares the body for anointing with spiritual oil.” Wed. cat. II/Z, § 8. Some hint of this can be seen in hom. VI in ep. ad Col (PG 62, 342), hom. XI in ep. ad 1 Tim. (PG 62, 553). However, clear indications of this are not found either in Chrysostom, or in Theodore of Mopsuestia, or in Cyril of Jerusalem. Mention of the participation of deaconesses in the crestal liturgy is found in Epiphanius of Cyprus (Panarion haer. LXXIX, 3 // GCS III, 1985, p. 478), but without reference to this church. The Apostolic Constitutions III, 16 (Constitutions Apostoliques // SCh 329) contains a mention of deaconesses during baptism. However, due to the use of documents of different origins, it is difficult to draw any conclusions regarding the Antiochian Church. see Martimort A. G. Les Diaconesses, Essai historique // Edizioni liturgiche, Rome 1982, p. 33, 38ff, 57–71, 110ff, 126–133. Cm. also Baur Chr. Der heilige Johannes Chrysostomus und seine Zeit. I. Miinich, 1929–1930, S. 65. Horn. L in Math. (PG 58, 507). Cm. Hom. XXV in Johannem (PG 59, 150). Cat. II/3, § 10. φιλεῖν ἀλλήλους κελευόμεθα καὶ ἀσπάζεσθαι ἀσπασμὸν ἅγιον. Theodore of Mopsuestia, hom. I, 39–41; Cyril of Jerusalem, Cat. mystag., horn. V, 3. Cat. mystag., hom. V, 19. Goar Jacques, Euchologion, sive Rituale Graecorum, Paris, 1647. p. 340344 (codex Barberini); Conybeare F.C. Rituale Armenorum, Oxford, 1905, p. 438442 (codex Barberini); Dmitrievsky A. Description of liturgical manuscripts preserved in the libraries of the Orthodox East, volume II, Euholothia, Kyiv, 1901, p. 59. (codex Sinaiticus graecus 958). Feron E., BattagUni F. Codices manuscripti graeci Ottoboniani Bibliothecae Vaticanae, Rome, 1893, p. 98 (codex Ottoboni graecus 175). Cat. II/3, § 3: καὶ οὐδὲν ἔτερον ὑμῖν ἐπιτρέπομεν εἰπεῖν πρότερον, ἕως ἂν εἴπητε ὅτι "Πιστεύω". This second confession of faith is clearly attested to the baptism at Constantinople. Wed. Leroy F.J. L'homilétique de Proclus, hom. 27//St. e Testi 247. p. 193 ff. Hom. XL in ep. I ad Cor (PG 61, 347–349). Ibid., PG 61, 349: “therefore, having first said: remission of sins, then you confess the resurrection of the dead.” See also hom. IV in ep. ad Col. (PG 62, 342). Nom. VI in ep. ad Col. (PG 62, 342). Theodore of Mopsuestia, hom. III, 20. In the West, this practice is attested to by Tertullian: De anima 1, 4, De pudicitia 9, 9 // CCL 2, De baptismo 6–8 // SCh 35, p. 75; Cyprian of Carthage: Ep. 70, 2, 2 // CUF t. II; Hippolyta of Rome: La Tradition apostolique // SCh 11 bis, p. 86; Ambrose of Milan, De sacram. II, 24 // SCh 25 bis. Botte B. La Tradition Apostolique // SCh 1 1 bis, p. 29; L'onction postbaptismale dans Tancien patriarcat d' Antioche // in Miscellanea liturgica in onore di S.E. il Cardinale G. Lcrcaro, t. II, Roma, 1967, p. 795–808. Cat. mystag.,hom. III, 3, 7. Leroy F.J., L’ homilétique de Proclus de Constantinople // St. e Testi 247; Mystagogie baptismale, p. 194. See Epistula apostolorum, Äthiopischer Text // TU 43, 52–56. See Ambrosius, De sacramentis 1, 12. Hom. Τ ῶ ν πρώην, § 5; cat. II/1, §2; cat. II/2, §1; cat. 11/4, § 12–15, 26; cat. III/2, § 27; cat. III/3, § 6, 27, 29. Hom. Τ ῶ ν πρώην, §5; cat. II/2, § 1; cat. III/2, §27; cat. III/3, 22. Cat. II/3, § 10; cat. II/4, 16. Cat. II/1, § 6; cat. 111/6, § 23. Cat. II/2, § 1; cat. II/3, § 4, 5. Cat. II/1, § 3–5; cat. 11/3, § 8. Cat. III/1, § 25f; Wed hom. Τ ῶ ν πρώην. § 2; cat. III/4, § 22. Cat. II/1, § 1; cat. III/3, § 1. Cat. II/1, § 8, 12; cat. II/3, § 8. Cat. II/3, § 3, 8; cat. III/2, 26. Cat. II/2, § 5; cat. III/2, § 11. Hom. Τῶν πρώην, § 7; cat. II/3, § 1, 6; cat. III/1, § 1–10, 16–18. Hom. Τῶν πρώην, § 11; cat. III/1, § 8, 18, 40; cat. III/2, § 8; cat. III/3, § 6; cat. III/4, § 26. Hom. Τ ῶ ν πρώην, § 4; cat. III/4, § 20; cat. III/5, § 21. Cat. II/4, § 1–4; cat. III/3, § 3; cat. III/1, § 25. Cat. II/2, § 10; cat. III/2, § 26. Cat. II/1, § 10; cat. III/1, § 25. Cp. 2Kop.5:17; cat. III/3, § 12–16. Hom. Τ ῶ ν πρώην, § 5, cat. II/4, § 5. Hom. Τ ῶ ν πρώην, § 18–23; cat. II/3, § 4. 6; cat. III/2, § 17–20. Cat. II/3, § 6–7; 1II/2, § 21–22. Hom. Τ ῶ ν πρώην, § 8–10; cat. II/1, § 17–23; cat. III/1, § 32–43. Cat. II/1, § 6; cat. III/1, § 25, 30–47. Cat. III/3, § 18; cat. III/6, § 23. Cat. III/4, § 1–3, 15–18. Cat. III/4, § 19–20; cat. III/6, § 27–28. Cat. III/6, § 1–4; cat. III/7. § 7–10. Translation based on the publication: Migne J.-P., Sancti Johannes Chrysostomi opera omnia // Patrologiae cursus completus. Series graeca, Vol. 49, Col. 231–240. Breakdown into paragraphs and paragraphs according to the edition: Kaczinski R. Johannes Chrysostomus, Katechese Raptismales (Fontes Christiani 6, 1–2), I–II, Freiburg 1992. S. 110–149. Ps.94:7–8. To the synod. translation: “Oh, if you would now listen to His voice: “Do not harden your hearts, as at Meribah...”. That is, pagan philosophers. Job. 1:1. To the synod. translation: “There was a man in the land of Uz.” Wed. Aristotle, Metaphysics 1038 a-b, Topeka 134 a. Right there. To the synod. translation: “blameless, just and fearful of God and shunned evil.” Obviously, this refers to the angelic praise sung during the anaphora. The translation of the first three conversations is based on the publication: Piedagnel A. Trois Catecheses baptismales // SCh 366, Paris, 1990, p. 112–242. The fourth conversation is translated from the publication: Wenger A. Huit Catechfeses baptismales // SCh 50, Paris, 1957, p. 151–167. Wed. similar expression in cat. II/4, § 7. Baptism bestows upon the Christian the spiritual and Heavenly Kingdom, cf. Rev. 1:6. Chrysostom in his catechumen homilies often refers to this spiritual Kingdom, which is bestowed in the Baptism of the Holy Spirit: the catechumen “is to receive the great King” (cat. 2, § 1), “to become a royal palace” (cat. 2, § 7), the Christian soul “becomes a queen and stands next to the King” (cat. 3, § 2), the catechumens “put on the royal robe” (cat. III/3, § 3) and they will have to taste the royal meal (cat. 3, § 6). For the richness of the gifts of Baptism, see cat. 1, § 10–12, 13; cat. 2, § 4–5; cat. 3, § 2; cat. 4, § 5. In other homilies: hom. XIV in Math. (PG 61, 219), hom. XXI De statuis (PG 49, 213), etc. Gen.40:13; to the synod. trans: “In three days Pharaoh will lift up your head.” – Approx. lane This catechetical homilia was pronounced during Great Lent, thirty days before Easter Matins, when Baptism took place. The word φρικτός, “awe-inspiring,” “terrible,” and words of the same root often refer to the Sacrament of the Eucharist, emphasizing the reverent attitude towards it and its boundless holiness. Wed. Nom. X in Johannem (PG 59, 76), Nom. XVIII in Ep.I ad Cor (PG 61, 148). Chrysostom speaks of the “Kingdom of Heaven,” which Christ bestows in Baptism. The “royal robe” is symbolized by the white robe that those baptized wore after leaving the font before entering the church to participate in the Eucharistic meal. “Porphyra” apparently means the first communion of the newly baptized. The sparkling “diadem” recalls the spiritual royal power of the baptized. The word παστάς, one of the meanings of which is “bridal chamber,” is often found in Chrysostom as a metaphor depicting the spiritual union of the Bridegroom-Christ and the bride-soul of a Christian in Eucharistic communion, see cat. 3, § 2; in the Wenger series – cat. 1, § 3; 5, § 24. The image of the Mother Church, appearing already in Gal.4:26, was actively developed by Tertullian, see Adv. Marc., V, 4, 8. This theme is found in Irenaeus, Clement of Alexandria, Basil the Great, Cyril of Jerusalem. Chrysostom constantly emphasizes the importance of the Church as the spiritual mother of all believers, see Adversus Iud. , or. I (PG 48, 856); cat. III/5, § 20. B cat. II/4, § 19 he says that Christ gives birth to us, see also hom. L in Math. (PG 58, 507). Thus, in Baptism, God becomes the Father of the regenerated person, and the Church becomes the mother. §§ 3.11–5.10 is a striking example of ekphrasis, one of the favorite techniques of the speakers of the Second Sophistry. We are talking about the oath of renunciation of Satan and union with Christ, which was taken by those announced before Baptism. In Antioch this happened on Good Friday at three o'clock in the afternoon: a renunciation of Satan and a confession of one's devotion to Christ. Chrysostom says that this is a marriage contract that we conclude with Christ even before spiritual marriage (cat. II/3, § 6) and which is necessary for us before immersing ourselves in the “font of rebirth” (cat. II/3, § 5–6, cat. III/2, § 17, 20, 21). By “naked,” apparently, one should understand “in light clothing,” as indicated by the word χιτωνισκος, “short tunic.” The word φωναί means “loud voices”, “screams”. Chrysostom repeats three times in this homily (§ 7) that these screams were terrible and terrifying, apparently wanting to emphasize the severity of the struggle with the demon, see also cat. 2, § 12–14. Rom.6:4; to the synod. transl.: “We are buried...” - Approx. lane On the ritual washings of the Jews, see Lev.22:6, Num.19:9, 13, and also Mk.7:1–5. Wed. Exodus 13:19. The injunction of Moses prohibiting touching corpses so as not to become defiled applies to the priests (Lev.21:1, 4; 22:4), the high priest (Lev.21:11), the Nazarenes (Num.6:6-11) and the Jews in general (Num.5:2, 9:6-10, 19:11-20). The image of a crucible in which metal is melted, that is, in which God cleanses a person from sins, Chrysostom probably borrowed from Ezek.22:18–22. Greek ἔφνη means both “nations” and “pagans”. Explaining this verse, Chrysostom means pagans. Strict repentance can return believers to the original state given to them after Baptism. In hom. II De diabolo tent. (PG 49, 263) Chrysostom names five ways of repentance: condemnation of one’s sins, forgiveness of offenses, fervent prayer, almsgiving and humility. Palaestra literally means "place for learning to fight." This word usually meant a set of buildings that simultaneously housed a gymnasium with training grounds, baths and a stadium where games were held. The Antioch "palestra" was located on the eastern outskirts of the city and was known to every listener of Chrysostom. Thirty days that remained until Epiphany on Easter night. The Jews had the custom of praying with their hands raised to the sky (see Ps.63:5, Ps.134:2). This advice is given by the ap. Paul (1 Tim. 2:8). This custom passed into the Orthodox and Catholic liturgy. In Chrysostom, this prayer is likened by the psalmist to the evening sacrifice, often mentioned in the Old Testament. Proverbs 18:22. Several of the preceding quotations are taken from the deuterocanonical book of the Wisdom of Jesus, son of Sirach. In the time of Chrysostom, this book was attributed to Solomon, so Chrysostom here identifies the author of Proverbs and the author of the Wisdom of Jesus, son of Sirach. A proverb known since ancient times that literally means “filling a leaky barrel.” See Xenophon, Oeconomicus 7, 40, Basil the Great, De jejunio, PG 31, 184. Chrysostom did not cease in every possible way and with all his oratorical talent to inspire his listeners to stop swearing. He returned to this theme many times during his Antioch ministry. Further in this and the next homily, he vividly depicts the disasters brought by oaths, and gives advice on how to prevent and cure this disease. In the ancient world, imperial dignitaries were treated with great respect, and any insult to their dignity was strictly punished. Chrysostom and his listeners knew this well, since for the overthrow of the statues of Theodosius and Plaquilla in February 387, the inhabitants of the city were subjected to severe persecution and the city itself barely escaped complete destruction. Chrysostom addresses the same catechumens with whom he spoke in the previous homily, and continues the conversation about oaths begun ten days ago (see cat. 1, § 19–24). This is confirmed by the fact that both of these homilies constitute a single series and were pronounced during the same Lent. We are talking about the spiritual understanding of the Sacrament of Baptism and the Eucharist through the images of the Old and New Testaments, which will be discussed further. This teaching is sanctified by tradition and attributed to previous generations, the “wiser fathers” (συνετωτέρων), who are mentioned here and further, at the end of § 3. These words refer us to the end of cat. 1 (§ 23), where Chrysostom says: “I do not think that those who show great sobriety... will need more than ten days to... get rid of the bad habit of swearing.” From cat. 1 (§2) we know that it was pronounced thirty days before Easter. However, it cannot be said that Gom. II was pronounced exactly ten days later, that is, twenty days before Easter. In § 8, Chrysostom says that he leaves “for tomorrow” the explanation of the name “faithful” given to those baptized, and from the next cat. 3 (§ 4) it is known that it was pronounced on Great Wednesday. The original uses the comparative degree μυστικωτέρων, “more mysterious.” This word refers here to the explanation of the Sacraments of Baptism and the Eucharist; and, apparently, Chrysostom intended to explain all the rites of Baptism, including the most sacred: immersion of those baptized in the font and communion. However, his worry about the vows will prevent him from carrying out his original plan. At first glance, this phrase seems strange, because “initiation into the Sacrament,” μυσταγωγία, ends only in cat. 3, delivered on Great Wednesday. However, it is known that the number of catechetical homilies varied in different years. So, for example, in Wenger’s series, pronounced, apparently, a year later, Chrysostom spoke only two homilies dedicated directly to “secret teaching” (see Huit Catecheses baptismales. SCh 50, p. 41), and the second ended with an explanation of the meaning of immersion in the font. Thus Chrysostom says that at first he wanted to devote this homily to an explanation of all the rites of Baptism, but a more important topic forced him to postpone their explanation for another time. Initially intending to explain the rites of Baptism, Chrysostom constantly returns, with the exception of § 3–7, to the topic of oaths. The main reasons why he condemns the utterance of oaths: 1. The constant utterance of oaths is a legacy of paganism, which must be gotten rid of as soon as possible. 2. The Gospel commandment (Matthew 5 ff.) is more important than the Old Testament institutions (cf. cat. 1, § 20, hom. XVII in Matth, PG 57, 259–262). 3. He who swears in the name of God in all sorts of trifles insults God (cf. cat. 1, § 23; hom. VII De statuis, PG 49, 96). 4. There are oaths that cannot be fulfilled without breaking the law, the example of Herod and Herodias (cat. 2, § 9; hom. XIV De statuis, PG 49, 143). 5. An oath seems like a minor sin, and this is where its danger lies (cf. cat. 1, § 19). The eradication of this vice among the Antiochian Christians, apparently, particularly worried Chrysostom. Almost all the homily “On Statues” also preserves comments on this matter. The number of those receiving baptism in Antioch could reach up to a thousand people. Palladius in his “Dialogue on the Life of Chrysostom” mentions that, for example, in 404 in the capital the number of baptisms reached three thousand. In hom. LXXXV in Matth (PG 57, 763–764), delivered around 390/391 in Antioch, Chrysostom says that there were approximately one hundred thousand Christians in the city. Оἱ ἔξωθεν βασιλεῖς, lit. “external kings,” that is, those outside the Church, pagan kings. The involuntary play on words “Baptism is a cross” in the Russian translation is absent in the original. The words βάπτισμα, lit., “washing,” “baptism,” and σταυρός, “cross,” are etymologically unrelated. A similar thought is found in Cyril of Jerusalem (Cat. mystag. II, 7). Until 451, Jerusalem and Antioch belonged to the same patriarchate, so they have many common features in the rite of Baptism and liturgy. Wed. John 11:43–44. Apparently, this refers to the resurrection of Lazarus, although in the Gospel he is not called a slave. Docetism arose in the 1st century in some areas of Gnosticism and clearly manifested itself by the middle of the 2nd century, especially in Rome, in the teachings of Valentinus and Marcion. Irenaeus and Tertullian actively fought against this heresy, see Irenaeus (Adv. haer., III, 16, 18); Tertullian (Adv. Marc., IV, 19, 40). In the 4th century, Docetism was revived in the teachings of the Manichaeans, see Augustine (Contra Faustum Manichaeum, II, 4), Epiphanius (Adv. haer. I, 26, 31); Athanasius the Great (De incarn. Verbi, III, 14–15, IV, 20); Cyril of Jerusalem (Cat. Mystag. II, 5, 7, III, 2). Wed. Matthew 27:64. The Gospel only mentions that the high priests and Pharisees asked Pilate for guards, but the actual words of this request are not there. The words of this request, similar to those cited by Chrysostom, are found in the apocryphal Gospel of Peter, 30: “Give us soldiers so that we can guard his grave for three days” (See Apocrypha of Ancient Christians. M., 1989, p. 95, trans. I. Sventsitskaya). Wed. Eph.4:8, Col.2:15, Ps.67:19. Isa.53:12; to the synod. translation: “And he will share the spoils with the strong.” The word ἀσθρἀγιστος, “not marked with a seal,” implies a catechumen who has not yet received the seal of Baptism, which will liken him to the crucified and risen Christ. Chrysostom tries to vividly and clearly depict the reality and power of the demon, its cruelty and attacks on humans. We saw the same vivid comparisons in cat. 1, § 16. The explanation of the word πιστοί, “faithful,” referring to the baptized, and κατηχούμενοι, “catechumed,” is found only in cat. 3, § 3, delivered the next day, where Chrysostom will speak about the faith necessary to accept Christ. Var.: “became guilty of punishment.” Wed. Matthew 14:6–12, Mark 6:21–29. Chrysostom often sharply condemns dancing. He condemned the custom of inviting dancers, many of whom were hetaeras, to a wedding feast, see hom. XII in ep. ad Col (PG 62, 387). In hom. XLVIII in Math (PG 58, 491) he directly says: “Where there is dancing, there is the devil.” Chrysostom believes that sudden misfortune can be God's punishment for an ungodly act or behavior. It is known that the church of Apollo in Antioch burned down from a lightning strike on the night of October 22, 362. The same mention of the radiance of the baptized serves as an introduction to cat. 4, § 1 of this series, spoken on Easter morning: “Blessed be God! So stars appeared on earth, stars brighter than those in heaven. The stars are on earth thanks to Him who appeared from heaven to earth. And not only on earth there are stars, but even during the day there are stars... During the day the stars are brighter than at night.” This homily does not complete the cycle of public discourses for this year, but is the last one pronounced before Epiphany. It is addressed to those “preparing for enlightenment” and contains the last instructions before Epiphany. From the text itself (§ 4) it is clear that it was pronounced on Great Wednesday. The next homily, completing this cycle, was pronounced after Baptism. We are talking about Holy Saturday, when baptism took place, which Chrysostom compares with the marriage of the Heavenly Bridegroom-Christ and the bride-baptized. Chrysostom discusses in detail about the Divine essence and its incomprehensibility for humans in hom. I-V De incomprehensibili Dei natura (SCh 28 bis, 1970). Wed. Matthew 20:19, Mark 10:34, Luke 18:32–33. Chrysostom, wanting to give liveliness and expressiveness to his speech, uses the figure of personification, putting into the mouth of Christ words that are not in the text of the Gospel. However, they are close in meaning to the words of Jesus when He for the third time predicted His death and suffering on the cross to the apostles. Chrysostom uses here the image of the biblical prophets, cf. Isaiah 47:2–3, Jer. 13:22, Ezek.16:31. The sacramental marriage of the Bridegroom-Christ and the bride-Church or the baptized person is concluded in compliance with three main customs: union with Christ (§ 6), immersion in the font (§ 9) and Communion (hom. Τῶν πρώην, § 2). Chrysostom speaks about this in detail in cat. III/1, § 14–17. Ps.44:10, in the synod. translation: “The queen stood at Your right hand in Ophir gold.” See cat. 2, § 8. Chrysostom explains the name “faithful” also in the homily Τῶν πρώην, § 1 (PG 49, 232). Chrysostom develops in detail the idea of ​​the eyes of the flesh and the eyes of faith in cat. 111/2, § 9–10. Chrysostom indicates the exact sequence of gestures of the priest performing baptism at the moment of immersion. First, he places his right hand on the head of the person being baptized, then immerses it in water, invoking the name of the Holy Trinity (see cat. III/2, § 10). In cat. III/2, § 10 Chrysostom mentions that baptism is performed by the bishop, although he further speaks of the priest. It is known that the bishop began the baptismal liturgy, which was also attended by priests, since usually a large number of those being baptized required several priests to perform the Sacrament. However, the word ῖερεύς can mean both priest and bishop in Chrysostom (see De sacerdotio, II, 3). Cyril of Jerusalem (Cat. mystag. V, 2, 4, 5, 19), for example, calls the bishop ῖερεύς, and the priests πρεσβύτεροι. Wed. cat. III /2, § 22, 26. Perhaps these words contain a hint of the confession of faith that could be pronounced by those baptized on Great Wednesday. Those. the eternal birth of the Son from the Father. Most likely, we are talking about the Antiochian bishop Flavian, who was the teacher of both Chrysostom and the entire Christian community of Antioch. He occupied this see in 388, when these homilies were pronounced. Wed. hom. Τῶν πρώην, § 1 (PG 49, 231–233). The bishop, apparently, had to address the catechumens later in order to complete their instructions. Obviously, we are talking about those uninitiated (ἀμύητοι) who have not yet been enrolled in groups of catechumens and have not prepared for the upcoming Baptism. The word συνθήκη, agreement, is borrowed from legal terminology. The obligations assumed by a Christian before God are fixed by this agreement, which the Christian is obliged to observe, just as God observes them. In cat. III/2, § 20, Chrysostom says that the words spoken by those being baptized are recorded in heavenly books. Luke 23:46, form παραθήσομαι, “I will deliver,” appears in several ancient manuscripts of the New Testament; to the synod. translation: “...I commend My spirit.” Wed. Col.3:11, Gal.3:28. Wed. cat. III/2, §13, hom. X in Johannem (PG 59, 75–76). Addressing listeners in the form of a question and immediately giving an answer to it (one of the figures of argumentation is the so-called “dialecticon”) or talking with a fictitious interlocutor in the second person were techniques common in judicial eloquence and the genre of diatribe, which were often used by speakers of the Second Sophistry. These figures give the speech the features of a dialogue, enlivening the speech and making it visual and more convincing. For condemnation of theatrical spectacles, see cat. II/2, § 3. Visiting hippodromes is also sharply condemned by the Church Fathers, see hom. Τῶν πρώην, § 5, hom. LVIII in lohannem (PG 59, 320), in Cyril of Jerusalem (Cat. mystagog. I, 6). In hom. VI in Gen (PG 53, 56) Chrysostom says that it is not the racing itself that is worthy of reproach, but the riots that accompany it: “screams, blasphemies and an abyss of indecent words, obscene women and effeminate youths.” Wed. Gal.4:10. We are most likely talking about Jewish holidays, against the observance of which Chrysostom warned, following the Apostle Paul. See also Adversus Iud., III, 4, 6 (PG 48, 866, 870). Chrysostom gives several examples of signs in hom. Τῶν πρώην, § 5: thus, it was considered a bad omen to meet a maiden when leaving the house, and a harlot was considered a good omen. See also cat. III/1, § 39. Rom.10:12, cf. Rom.3:22. Chrysostom distinguishes between two anointings before Baptism: on Good Friday, after pronouncing words about union with Christ, the forehead of the person being baptized was anointed, and the next day, on the evening of Holy Saturday, the whole body was anointed (cf. cat. 111/2, § 22, 23). Here we are talking about the second anointing of the body, which took place immediately before Baptism. Exclamation: “Blessed be God!” - the usual introduction to homiletics of the 4th-5th centuries. Chrysostom begins with these words about twenty homilies. In hom. XXI De statuis (PG 49, 211) he himself speaks of his preference for such a beginning: “I will begin my speech today with the same words with which I usually began my speech during disasters, and I will say with you: Blessed is God!” In ascending order, Chrysostom lists the ten gifts of Baptism. Despite the strong rhetorical tone of this passage (the figure of “gradation”), it does not shy away from the text of Scripture. All of the listed gifts of Baptism can be found in the text of the Gospel or the letters of Paul: “free” – John 8:36, “saints” – Rom.1:7, “righteous” – Rom.2:17, “sons” – Rom.8:14, “heirs” – Rom.8:17, “brothers” – Matt.12:50, “joint heirs” – Rom.8:17, “members” – 1 Cor.6:15, “church” – 1 Cor.3:16. Only the last name - “instrument of the Spirit” is not found in Scripture. Chrysostom often lists the various aspects of the grace of Baptism, in this series of homily see cat. I, § 11. In hom. Τῶν πρώην, § 1 he says: “You are called faithful because you believe in God, and He believes in you, giving justification, sanctification, purity of soul, adoption, the Kingdom of Heaven.” In hom. XI in Math. (PG 57, 197) he says: “He will baptize you with the Holy Spirit. This means remission of sins, taking away punishment, justification, sanctification, redemption, adoption, brotherhood, sharing in the inheritance and the abundant outpouring of the Holy Spirit,” see also hom. III in ep. ad Rom. (PG 51, 160). Chrysostom says that children have no sins. One can understand the plural of “sins” in the sense of personal sins, as Augustine understood it. However, listing the gifts of Baptism that children are awarded, Chrysostom repeats everything he spoke about above, except for “liberation from sins,” apparently assuming that they are free from all sin. In general, Chrysostom’s teaching on original sin remains completely unclear. In hom. XIX and XXI in Gen. (PG 53, 162, 180) he says that Cain's sin was greater than Adam's, and that Enoch, thanks to his perfect virtue, gained immortality, which he lost because of Adam's sin. The soul of the newly baptized is as pure as at birth - hom. XL in er. I ad Cor. (PG 61, 349). Finally, about children killed in the womb, Chrysostom says: “The souls of the righteous are in the hands of God, and if this happens to the souls of the righteous, the same happens to the souls of children, since their souls are devoid of vice” (hom. XXVIII in Matth., PG 57, 353). On the other hand, he often explicitly speaks of the debt acquired by the human race due to the sin of Adam. Despite his frequent condemnation of sports and horse racing, Chrysostom constantly uses images borrowed from this area. Such comparisons were closest to his listeners who were passionate about games. Before the start of the Olympic Games, athletes trained for thirty days, followed by the opening ceremony of the games and the athletes were introduced, see hom. I In princ. Act. (PG 51, 76). The period of preparation of the catechumens lasted thirty days, see cat. II/1, § 2. At the Olympic Games, spectators sat in the circus, on stone benches, separated from the arena where the athletes competed, by a barrier so that fans could not break into the stadium. Only the judge stood in the center of the stadium between the two athletes. The judge could not judge any of the athletes. In the spiritual struggle between a Christian and the devil, the Judge is Christ, and He is completely on our side against the demon and actively supports us, cf. hom. Τῶν πρώην § 3. In some manuscripts, the end of this paragraph ends differently: “Christ bound the devil with indestructible chains to prevent his tricks. I saw Satan fall from the sky like lightning. Step on it. But even if we fall, He raises us up and says: “He who has fallen will not rise?” And if we sleep, it awakens us, for it is said: “Arise, you who sleep.” Want to see more? After our victory, God prepared Heaven for us.” God punishes not only the devil, but also the serpent, which was the instrument of his deception. Wed. horn XVII in Gen. (PG 53, 141). Chrysostom speaks here about the right of asylum. In 386, according to the law of Theodosius, this privilege extended to imperial statues. A person who sought refuge at the statue of the emperor remained immune for ten days. See Codex Theodosius, IX, 44, 1; Baur, S. 215. Wed. John 19:33–34. The text of the Gospel says: “And blood and water flowed out.” In these words, Chrysostom sees a representatively indicated order of the Sacraments: water symbolizes Baptism, and blood symbolizes the Eucharist. Perhaps Chrysostom had a different handwritten reading. He quotes the same text in his commentary on John. hom. LXXXV (PG 59, 463). Or he contaminates the words of John 5:6: “Not with water only, but with water and blood” with the words of John 19:34. On the other hand, there is also a correct quotation, see Encomium Maximus (Quales ducendae sint uxores) (PG 51, 229, 25–26). The sacrament of the Eucharist is called here by the word “mysteries” - τὰ μυστήρια. Chrysostom also uses the word “Communion” - ἡ κοινωνία, see hom. VI in Isaiam (PG 56, 139) and “Eucharist” – ἡ εὐχαριστία, see hom. XXV in Math. (PG 57, 331). The Water and Blood of Christ symbolize not only Baptism and the Eucharist, but also the birth of the Church, the wife of the New Adam, created from His rib during His death on the cross, just as Eve was created from the rib of the sleeping Adam. Adam's dream corresponds to Jesus' death on the cross. From this, Chrysostom draws the unexpected conclusion that “death is now just a dream.” Wed. hom. Τῶν πρώην, § 1 (PG 49, 223), hom. LIV in Math. (PG 58, 528). By “contracts,” συνθῆκαι, is meant renunciation of Satan and union with Christ. See cat. 3, § 4, 6. The Fathers of the Church often compare Baptism to the exit of the Jews from Egypt. In Chrysostom, see hom. XXXIX in Math. (PG 57, 437), hom. XXIII in ep. ad Eph. (PG 62, 185). Chrysostom reports that the throne was located in the center of the church. He compares the Eucharistic meal to a spring pouring out its waters on the faithful, who, like flocks, come to quench their thirst. Wed. hom. XLVI in Iohannem (PG 59, 261), where Chrysostom says that the springs in Paradise poured out sensual waters, and this source gives birth to spiritual waters. Translation based on the publication: Wenger A. Jean Chrysostome. Huit Catecheses baptismales // SCh 50 bis, 1970, p. 108–167, 182–260. Chrysostom compares Baptism to a spiritual marriage. The spouse of Christ is the Church, created from the side of Christ on the Cross. On a personal level, each soul in Baptism becomes the spouse of Christ and enters the Church. Wed. cat. II/1, § 2, hom. Τῶν πρώην (PG 49, 234). Chrysostom develops this theme in cat. II/3, § 1: “After two days the Bridegroom comes,” where he moves from the personal plan to the church plan. According to wedding custom, he explains, the groom comes to look for the bride, but “this is marvelous in relation to Christ and the Church: being God, [possessing] a blessed and pure essence ... He deigned to descend to our nature and ... hastened to the bride.” Thus, Chrysostom unites the Church, human nature and each individual person in a common perspective. St. John Chrysostom, who wrote a commentary on all the epistles of St. Paul, constantly applies laudatory epithets to him. The most frequent epithets: διδάσκαλος τῆς οίκουμένης, teacher of the universe (cat. I, § 34) and μακάριος, blessed (§ 4, § 11, § 16), οὐρανομήκης ἐκείνη ψυχή, finished: “that soul is as high as the sky.” St. John Chrysostom describes in a variety of ways the love of mankind, φιλανθρωπία, of God. It is ὐπερβάλλουσα “surpassing everything” (§ 6); ἄπειρος “limitless” (§ 1); ἄφατος “ineffable” (§ 8); ἀμήχανος “extraordinary” (§ 30). Chrysostom often calls King David a prophet. Ps.44:11–12. The explanation of this verse is also contained in the large commentary of St. John Chrysostom on the book of Psalms (PG 55, 199–202). There he explains in detail how the wife could have been a daughter first. Chrysostom formulates here one of the main ideas of his moral teaching. The laws of nature are immutable, while human will is free. While a person’s soul remains in this world, he can fall spiritually and rise again. In his sermon, Chrysostom constantly addresses the sinner and without hesitation asserts that his conversion depends entirely on himself. However, Chrysostom does not deny the role of Divine grace in the matter of conversion, which he calls alliance, help, support, συμμαχία, βοήθεια, ῥοπή. In one homily, delivered on Bright Week, Chrysostom mentions that many catechumens, saying that they rely on the will of God in everything, thus postpone Baptism. They say: “When God wills, He will convince me and I will be converted.” Chrysostom adds: “You are right in trusting in the will of God. It is clear: He wants all people to be saved, but He does not force anyone. Consequently, this realization of God’s will depends on us.” See hom. III De mutatione nominum, (PG 51, 141–144). Wed. also hom. XIX in Gen (PG 53, 157–159). Chrysostom compares αἰσθητός γάμος, “sensual” or “bodily marriage,” with πνευματικὸς γάμος, “spiritual marriage.” Chrysostom depicts the marriage customs of his time. The groom matched the bride, often without seeing her until the wedding evening. All negotiations about marriage were conducted with the bride's parents. With the onset of darkness, the groom came to the bride’s house with a solemn ceremony and, according to the wedding ritual, looked for her, and then took her to his place. Therefore, for a young girl, marriage truly represented a complete life change. Wed. cat. II/3, § 1, hom. XII in ep. I ad Cor (PG 61.103–105). St. John Chrysostom often prefers to call Jesus Christ with the word δεσπότης, Lord (§ 6, 15, 17, 18, 19, 25, 27, 30, 31, 34, 42), and the word κύριος, Lord, is found quite rarely (§ 21, 42). According to the norms of Roman and later Byzantine law, marriage was accompanied by certain legal formalities. A written agreement was concluded between the relatives or guardians of the bride and groom on the material support of the future family (Dig XXIII 2.2, cf. Dig XXIII 1.7, XXXV 1.15), which stipulated the size of the bride's dowry (τὰ προικῷα γραμματεῖα) and marriage gifts the bride and her parents on the groom's side (τὰ ἔδνα) (Nov. lust. 74.4). Тὴν οῖκείαν μιμούμενος ἁγαθότητα – literally, “imitating one’s own goodness,” “following the attraction of His inherent goodness.” This expression refers here to Christ, but this does not mean in St. John Chrysostom, that Christ, as a man, acts by imitating His goodness, inherent in Him as God. To think this way would mean dividing the Divinity and humanity in Him, or moreover, separating the human personality in Him from the Divine. Most likely, we are talking about the fact that Christ, being eternally Good by his Divine nature, i.e. possessing goodness as an unchangeable and inalienable property, in the matter of Divine economy he manifests this internal natural goodness ad extra. Moreover, this happens not only during His coming to earth, but starting from the very creation of the world. Wed. hom. XVII in Gen (PG 53, 136), XVIII (PG 53, 151, 156), XIX (PG 53, 158), etc. Тὰ παῤ ἑαυτοῦ εἰσφέρειν - this expression is often found in St. John Chrysostom. By this he wants to emphasize the active participation and collaboration of man with God in the work of his salvation. At the end of the 4th century, the debate about the Divinity of the Son, which occupied almost the entire century, gradually weakened. Arianism, which considered the Son to be a creature, was defeated, but a more sophisticated form of this error remained among the Anomeans and Homiusians, who denied the consubstantiality of the Son with the Father. St. John Chrysostom is not arguing with them here. He simply states that the Son is like the Father in essence. He also warns listeners against the error of Sabellius, who confused the Hypostases of the Holy Trinity. The divinity of the Holy Spirit is based on the baptismal formula itself. This is a classic patristic argument. Matthew 11:28–29. Wed. hom. XXXVIII in Math (PG 57, 431–434). Var.: “bewitching [him] with pious teachings.” The word κατεπᾴωδ in classical language means “to charm”, “to bewitch”. But in the time of St. For John Chrysostom, it apparently simply meant “to sing.” See Lampe G.W.H. A patristic Greek Lexicon, Oxford, 1995, p. 729. The Fathers of the Church always condemned the use of cosmetics. It is destructive to correct the creation of the Creator and become a cause of fall for others. Wed. hom. XXX in Math. (PG 57, 369–374). The words ἐπίτριμμα “rubbing” and ὐπογραφή “summing, tinting” are often used together. In hom. XXX in Math. (PG 57, 368) Chrysostom gives a detailed description of the paints and colors of cosmetics. 'O εὐκτήριος οἷκος, “house of prayer,” is a synonym for the word - ἡ ἐκκλησία, church, often found in Chrysostom. ναυαγεῖν ἐν λιμένι, “to be shipwrecked in the pier,” is a proverb known from ancient times. Wed. hom. XXVI in Math. (PG 57, 342), XV (PG 57, 235). In the Christian communities of Antioch and Constantinople at the end. IV – beginning In the 5th century, baptized believers were called: “faithful”, πιστοί, “faithful”, χριστιανοί, “Christians”, μεμυημένοι, μυηθέντες, “dedicated”, and catechumens preparing for acceptance of the Sacrament of Baptism, - κατηχούμενοι “catechumens” or ἀμύητοι “uninitiated.” The word "Christian" first appeared in Antioch (Acts 11:26), where these homilies were pronounced, Christians in Antioch were very proud of this - see hom. VIII in Math. (PG 57, 81) or hom. XVII De statuis (PG 49, 176). The headings of the homilies most likely do not belong to the author, but were compiled either by a cursive writer who indicated a summary of the conversation, or by the publisher, or by later scribes. Pun: πολλοὶ πολλάκις μετὰ τούς πολλούς πόνους, “many times after many labors.” St. John Chrysostom develops his idea about the goodness of God, illustrating it with a story from Genesis about the crime of Adam and God’s mercy towards him. Catechetical homilies were pronounced during Lent. It was at this time that the Church Fathers usually preached sermons devoted to the interpretation of the book of Genesis. Chrysostom delivered his commentary on the book of Genesis in 388. The actual homilies were most likely delivered several years later. Therefore, it is not surprising that in his public conversations he returns to this topic. Wed. hom. XXXIII in Gen (PG 53, 303). In cat. 1, § 32, Chrysostom already said that faith gives us other eyes, capable of seeing what is inaccessible to the senses. Here a difficulty arises as to who performs the baptism. It is said twice ῖερεύς, priest, and once ἀρχιερεύς, bishop. Most likely, we are talking about the bishop. The word ῖερεύς (as well as its Latin equivalent sacerdos) can mean either priest or bishop. See hom. XXI De statuis (PG 49, 211 D), where Flavian is repeatedly called ῖερεύς, although in the treatise De sacerdotio the word ῖερεύς usually means priest. Chrysostom describes here the pose that those being baptized took. In cat. II/2, § 6, he also mentions the following details: “You stand not only naked and barefoot, but also with your arms raised.” In cat. II/1, §7, there is an addition that the body is covered only with a chiton. In this homily, Chrysostom speaks only of captivity to the devil. In cat. II/ 2, § 6, he also speaks of the captivity of Christ, which is contrasted with earthly captivity. The usual way for Chrysostom to introduce a quotation from the Book of Wisdom of Jesus, son of Sirach, or Ecclesiastes. Chrysostom mentions these same three details in cat. II/3, § 4. In cat. II/3, § 5, Chrysostom also remembers the day of his Baptism and laments the sins committed after it. The anointing was performed in the form of a cross. Chrysostom repeatedly mentions this in other places. See cat. II/3, § 7, hom. Τῶν πρώην (PG 49, 240), hom. LIV in Gen (PG 58, 537). The baptism took place on Easter night. The number of newly baptized people reached several hundred, and in large cities it could reach several thousand. For more details, see the introduction (section 1.2). Chrysostom often calls the Church “our common Mother”, see cat. II/ 4, § 9; cat. III/5, § 20; hom. I Adversus Iud. (PG 48, 856). For a comparison of the newly baptized with stars that shine not only at night, but also during the day, see cat. II/4, § 2–5. Chrysostom develops a quote from Matthew 13:43: “The righteous will shine like the sun,” and considers it necessary to explain this image. Wed. hom. LVI in Math. (PG 58, 555). “New warriors of Christ” is Chrysostom’s favorite expression, which he uses throughout all the catechetical homilies, see cat. 1, §§ 1, 8, 18, 40; cat. 2, § 8. The “Royal Meal” refers to the Eucharist. Κατὰ κρημνῶν φέρεσθαι or κατακρημνιζεσθαι - “rush into the abyss” OR “throw into the abyss” - an expression characteristic of Chrysostom, see cat. 4, § 5 and § 17; hom. XVII in Gen. (PG 53, 145), XVIII (PG 53, 156); hom. VI, 1 in Isaiam (PG 56, 114). According to Acts 9:25–30, Paul fled by night from Damascus to Jerusalem, not from Jerusalem to Caesarea. This paragraph is closely related to the previous homily. In cat. 1 Chrysostom presented the new life of the baptized as acceptance of the good yoke of Christ. In cat. 2, § 1 and § 8, he expresses the same moral principle as here: God precedes us with his benefits, showing us ineffable generosity. Here we also encounter the expression: “imitating one’s own goodness,” see cat. 1, § 17, and cat. 2, § 29. This refers to the reading from 2 Corinthians 5:17, as follows from the following quotation. Unfortunately, the lectionary of the Antiochian Church of the 4th century, with the help of which it would be possible to accurately establish the day of the pronouncement of the homily, has not survived. Chrysostom here turns to another principle of his ethical teaching: grace does not create violence over a person and does not change his nature, but enlightens free will and allows the eyes of the soul to be freed from false concepts that the soul had before. See also hom. Τῶν πρώην (PG 49, 233 V). Dignitaries who wear robes decorated with imperial images must show respect for this vestment, which makes them venerable in the eyes of the people. The newly baptized who have put on Christ should do the same. Chrysostom, who often mentions this royal emblem, does not specify what it is. Here Chrysostom first mentions the clothing of the newly enlightened. During the first seven days after Baptism, the newly baptized wore white clothes, which they put on immediately after leaving the font. See Palladium. Dialogus, 9 (PG 47, 34B). Those invested with the senatorial title cannot do what others are allowed to do. This passage is made clear by a parallel passage from hom. LVI in Math (PG 58, 557), in which Chrysostom reports that senators were prohibited from borrowing interest. This catechetical homily is close in content to the homily De rcssurectione (PG 50, 433–442). Chrysostom preaches spiritual fasting. Parallel place see hom. De ressurectione (PG 50, 433), sermo I De Anna (PG 54, 633). For the fact that spiritual fasting is easier than physical fasting, see hom. De ressurectione (PG 50, 433). Chrysostom also lists the most common excuses of those who do not want to fast: “I’m itching all over, I can’t refrain from taking baths, I can’t stand drinking just water.” In the homily De ressurectione (PG 50, 433) Chrysostom expresses his thought even more clearly: “Take baths, sit at the table, drink wine, but in moderation; if you want to eat meat, no one is stopping you. Enjoy it all, just abstain from sin.” Condemnation of drunkenness is a common place in Chrysostom’s sermons. But every time he emphasizes that wine as such is not evil, because God did not create anything bad. See, for example, hom. In martyres (PG 50, 663), hom. I De statuis (PG 49, 22). Chrysostom constantly mentions intoxication, but not from wine. This type of drunkenness stems from the passions of the soul: anger, vanity, arrogance. Isa.29:9. To the synod. translation: “They are drunk, but not from wine.” The word ἀπόνοια here should obviously be understood as “arrogance,” self-confidence,” since Chrysostom often uses this word as a synonym for the word ὑπερηφανία, “pride.” See, for example, hom. III in Isaiam (PG 56, 116). Sir.1:22. With the expression σοφός τις, “one wise man,” Chrysostom usually introduces a quotation from the Book of Wisdom of Jesus, son of Sirach. Wed. cat. 2, §15. Literally: “don’t get drunk.” Chrysostom again here turns to the sin of drunkenness, which, according to the above quotation from the Apostle Paul, is the source of debauchery. Using this definition, he likens drunkenness to debauchery and wastefulness. Exactly the same expression occurs in hom. De ressurectione (PG 50, 434): “A drunken person does not know how to sensibly control his words.” In this homily, Chrysostom gives the same definition of drunkenness: “Drunkenness is a voluntary frenzy, drunkenness is a misfortune that is ridiculed, a disease that is made fun of, a voluntarily chosen demon, something worse than madness.” An even more complete listing is given in hom. I De statuis (PG 49, 22). With this argument, Chrysostom usually concludes his admonishment against drunkenness. See hom. De ressurectione (PG 50, 434), hom. In martyres (PG 50, 664). Deut.32:15; to the synod. translation: “And Jacob ate, and Israel grew fat, and became stubborn, and grew fat, and became fat and fat, and he forsook God.” Warning the newly baptized with the example of “ungrateful Jews,” Chrysostom calls on them to imitate the example of the Apostle Paul, who after Baptism showed a genuine change. An almost literal coincidence occurs in hom. De ressurectione (PG 50, 442). 2 Cor. 11:33, cf. Acts 9:25. In the catechumen homilies, Chrysostom more than once dwells on the purity and radiance of the dress of the newly baptized, which symbolizes the purity of the soul and enlightenment by grace. See cat. 4, § 20; 5, § 21. Chrysostom shows the greatness of Baptism by the example of human titles and honors. The emperor shows mercy and bestows titles on whomever he wants, as well as deprives them. Examples of disgraced dignitaries were apparently before everyone’s eyes, so Chrysostom’s listeners vividly perceived such a comparison. Meanwhile, no one has the power to take away the gifts of God, but it is up to man to preserve the grace of Baptism forever. Chrysostom often complains about the carelessness of his listeners. Many Christians leave their duties and preaching and rush to various shows. During major holidays, such as Easter or Pentecost, the church could not accommodate the large number of believers, and on subsequent days it became too large for the modest number of zealous believers. See also hom. VII Contra Anomaeos (PG 48, 755), hom. VII De Lazaro (PG 48, 1043–1046), sermo IV De Anna (PG 54, 660–662). Easter, originally called πάσχα, then Resurrection, ἀναστασις, is here called Resurrection Day, ἡ ἀναστάσιμος ἡμέρα. The expression ἀκρωτηριάξεσθαι τὰ τῆς εὐφροσύνης literally means “to trim” or “to cripple the [wings] of joy.” It is often found in Chrysostom, and almost always in the same context. See, for example, hom. XII in Gen. (PG 53, 98) or hom. LXII in Math. (PG 58, 599). Just as a virtuous person receives a double reward: for a good deed and a good example to follow, so, on the contrary, a careless Christian deserves a double punishment: for the deed itself and for a bad example. The guilt of old people is especially strong, because instead of setting an example of a virtuous life, their behavior gives temptation to the youth. Wed. sermo IV De Anna (PG 54, 661B). 1 Corinthians 10:32. Starting from this place, Chrysostom quotes 1 Cor. 10:31–32. This passage in Paul is part of a meaningful passage about eating something sacrificed to idols. It is unlikely that commentary on these verses was part of the author’s original intentions as a topic for a sermon. In Chrysostom, verse 10:32, which demands not to give temptation to anyone, serves as the natural conclusion of an invective against those who set a bad example. It apparently entails the previous verse 31 (“whether you eat or drink...”), which becomes the theme of the new sermon. Thus, Chrysostom, starting with a quotation from Paul, deviates from his original plan and begins another sermon. In the context of the interpretation of the Epistle to the Corinthians, hom. XXV (PG 61, 208) verse 10 refers in meaning to the discussion about meals offered to idols. Doing everything for the glory of God means, first of all, not doing anything that dishonors God. The sin of Christians brings the blasphemy of unbelievers, just as a virtuous life motivates them to praise God, according to Matthew 5:16. For similar instructions see hom. In Kalendas (PG 48, 957–958), in commentary on Matthew 5 and 1 Cor. 10:31. Chrysostom returns again to Christians who left the church in order to go to the races and theaters. Although the apostle calls not to give temptation to either Jews or Greeks, Christians participate in their sins. See hom. VII De Lazaro (PG 48, 1046 AB). Jeremiah 15:19; to the synod. translation: “And if you bring the precious out of the worthless, you will be like My mouth.” – Approx. lane The importance of fraternal correction is demonstrated by a rare quotation from the prophet Jeremiah. To take care of your brother's salvation is to make your lips pure and holy, like the lips and word of God. Wed. hom. VIII Adv. ludaeos (PG 48, 933), hom. III in Gen. (PG 53, 36). Chrysostom often ends a request with the confidence that it will be fulfilled, since he does not doubt the prudence of his listeners. See cat. 2, §12; hom. In sanctum Pascha (PG 52, 770D). The title briefly but accurately summarizes the content of this conversation. Chrysostom pronounced about 30 homilies in the genre of panegyric, dedicated to the holy martyrs (PG 50, 515–712); and many themes of the present homily have something in common with them. God's providence lies not only in the creation of the world, but also in giving us the relics of the martyrs. Their souls remain near God and enjoy eternal blessings, while their bodies are left to us as sources of spiritual and material benefits and an example encouraging us to imitate their virtue. See also hom. In martyres (PG 50, 648). Chrysostom repeatedly speaks of the blessing that comes from the tombs of martyrs (cat. I, §3, cat. 7, §1, 15). Perhaps this blessing means not just a spiritual blessing, but some kind of special rite. In the homily In martyres (PG 50, 664) Chrysostom speaks of the holy oil that was burned on the tombs of martyrs and with which the faithful were anointed: “Not only the bones of the martyrs, but also their tombs and urns exude great blessing. Take holy oil and anoint your whole body, tongue, lips, neck, eyes and you will never fall into the shipwreck of drunkenness. For this oil, with its fragrance, reminds you of the exploits of these martyrs... and conquers the illnesses of the soul.” Martyrs are spiritual doctors who heal diseases of the soul and body and effortlessly give us healing and help. In hom. XX in Gen. (PG 53, 170) Chrysostom uses the same images, saying that confession is a medicine that does not require large expenses and a long journey, but it is enough just to shed hot tears to receive healing. Chrysostom turns to the testimony of the listeners themselves. Perhaps the case of the woman who, thanks to fervent prayer, brought back her husband from a long journey, and the mother who prayed for healing for her child were specific facts known to the listeners, which the preacher uses as a classic exemplum. Chrysostom does not miss the opportunity to emphasize that the Church does not make any distinction between persons in the distribution of spiritual gifts. See also cat. 2, § 13. Col. 3:1. To the synod. translation: “seek the things above.” Col. 3:1. After the introduction dedicated to the martyrs, the speaker now moves on to the topic of the speech: “Seek the things above.” The reading from the third chapter of Colossians may have been a reading from the Apostle of that day. According to A. Wenger's assumption (SCh 50 bis, 1970, p. 46, 235), it was Friday of Bright Week. Matthew 6:33. The commentary on Col. 3 draws on the text of Matthew 6 and 6:31. Chrysostom develops the thoughts outlined here in more detail in his “Commentary on Matthew”, see hom. XX (PG 57, 289) and hom. XXII (PG 57, 302). Spiritual dress does not age. Chrysostom already spoke about this in cat. 5 and 6, also see hom. De ressurectione (PG 50, 441). Chrysostom points out here ways to protect yourself from spiritual aging. First of all, it is prayer. “There is nothing stronger than prayer, nothing compares to it,” see hom. VII Contra Anomaeos (PG 48, 766). “Prayer is a conversation with God,” see hom. XXX in Gen. (PG 53, 280). “Prayer is a haven for the overwhelmed, an anchor for those tossed by the waves, a reed for the weak, a treasure for the poor, a stronghold for the rich, a destroyer of disease, a preserver of health, a banisher of sorrow, a source of complacency and eternal joy, the mother of wisdom,” see hom. VII Contra Anomaeos (PG 48, 768). The second way is almsgiving, a constant companion to prayer. As an example of these two virtues, Chrysostom cites the centurion Cornelius from the Acts, which were read on Easter week, when this homily was pronounced. The military should heed the example of the centurion Cornelius, give up drunkenness and pray before and after meals. Chrysostom often mentions this Christian rule, inherited from the Lord Himself. In hom. XLIX in Matth (PG 58, 498) the speaker says: “Before the multiplication of the loaves, Christ lifted up his eyes to heaven, to show us that we should never sit down to table without giving thanks to Him who gives us food,” see also hom. LXXXII in Math. (PG 58, 740), hom. LV (PG 58, 545–548). The mountains in the vicinity of Antioch were the place of hermitage for many monks. Chrysostom, who spent several years among them in his youth, often recalls this time with nostalgia, see hom. LV in Math. (PG 58, 545–550). Monks came to the city on the occasion of great holidays. They also descended to encourage the inhabitants during the persecution that the city suffered after the overthrow of the emperor's statues. See hom. XVII De statuis (PG 49, 172–175). The title accurately reflects the content of the last homily, which can be divided into three parts: 1) a word of praise to the monks who came from the environs of Antioch, 2) the main theme of the sermon, 3) moral instructions (daily attendance at church) with a final exhortation to the newly baptized. 'O διδάσκαλος, “mentor”, “teacher”, singular. number indicates the Antiochian Bishop Flavian. In hom. In martyres (PG 50, 646) Flavian is called “our common shepherd and mentor,” see also hom. In ascensionem (PG 50, 443). Chrysostom speaks at length about Bishop Flavian in Sermo, cum presbyter fuit ordinatus, (ed. A.-M. Malingrey, SCh 272 (1980), pp. 388–418) and in hom. XXI De statuis (PG 49, 211–222). In plural In addition, this word can mean the local bishop and priests who were engaged in instructing converts, or visiting bishops, of whom there were always many in the metropolis of the East, especially on Easter days. In the body of the Church, as in Christ, there is neither Greek nor barbarian. All are brothers and members of one body. Chrysostom often tries to "rehabilitate" ethnic minorities. Here he is talking about Syrian peasants. In Constantinople he would take an interest in the Gothic colony, taking their church (St. Paul the Confessor, Bishop of Constantinople) under his protection and appointing their priests. The expression “angelic life” is usually used by Chrysostom to designate monastic life. Therefore, these people most likely should be understood as monks who lived by peasant labor in the vicinity of Antioch. Polemics with pagan philosophers are common among Chrysostom. He often contrasts Christian wisdom, which consists in a virtuous life according to the Gospel, with pagan, or “external” philosophy. In hom. XVII De statuis (PG 49, 189-190) he notes that the so-called philosophers fled from the city at the time of disaster, while the true “lovers,” by which he means the monks, descended into the city to encourage the inhabitants. Here Chrysostom, among the distinctive features of philosophers, names a cloak, a long beard and a staff. See also hom. V in er. ad Titum (PG 62, 694A), De virginitate (PG 48, 537), hom. IV De mutatione nominum (PG 51, 152), hom. IV in ep. I ad Cor (PG 61, 29–49). After this introduction, the speaker begins the topic of the homily: the righteousness of Abraham. The choice of this plot may have been influenced by the Old Testament reading of this day. Chrysostom develops the idea that he paid attention to in the previous homily: “Seek the good from above.” This is exactly what Abraham did, even though he received earthly promises from God. This passage has many parallels with hom. XXX in Gen. (PG 53, 282–292) and with sermo IX in Gen. (PG 54, 623–627). God's providential plans for Abraham are expressed almost verbatim in hom. XXXII in Gen. (PG 54, 297): “For God removed him, like a hidden lamp, from there to the land of the Chaldeans, in order to lead those sitting in the darkness of error to the path of truth.” The impermanence of earthly wealth and glory is described in exactly the same terms in sermo IX in Gen. (PG 54, 625), then, as here, there is a comparison with a wheel (PG 54, 626). In the ancient image system, the wheel was an indispensable attribute of the goddess of chance and luck Tyche (lat. Fortuna) or the goddess of retribution Nemesis, symbolizing the variability and impermanence of human happiness. Am.6 (LXX). To the synod. translation: “You sing to the sounds of the harp, thinking that you own a musical instrument, like David.” A rare quotation from the prophet also appears in hom. I in Gen. (PG 53, 25) with exactly the same comment. The final part of the homily consists of moral teachings. Since this is the last appeal to the newly baptized, Chrysostom reminds them of the need to forever keep in memory the instructions they received and sets out to them the daily routine of a Christian. The day should begin in the church with morning prayer. During the day, during various labors, it is necessary to remember the presence of God and avoid sin. In the evening, return to church to ask for forgiveness for your sins. At night, when the body is asleep, the soul must remain awake. And finally, under no circumstances should the newly baptized avoid the liturgical assembly. Let us not violate the order established by God. This idea is often found in Chrysostom. Wed. hom. XXII in Math. (PG 57, 305), hom. I In princ. Act. (PG 51, 69). The speaker sets out here his sublime doctrine of man, endowed with reason and free will. Free from material concerns, because the whole world has been given to him and God takes care of all his needs, man should concern himself only with spiritual things. The expression “the most important thing in us” to denote the soul is often found in other works of Chrysostom, see, for example, hom. LV in Math. (PG 58, 544). Sermo catecheticus in pascha, PG 59, 721–724. A comparative analysis of this catechetical word and Orthodox Easter hymnology is given in the article by Papageorgiou Fr. P. The Paschal Cathedral Homily of St. John Chrysostom: A Rhetorical and Contextual Study // GOTR, Vol. 43, 1998, p. 98–99. The Greek text is given according to the edition: Η ΜΕΓΑΛΗ ΕΒΔΟΜΑΣ, Αθήνα, 1991, σ. 445–447. From the first lines, the homily attracts attention with the abundance of rhetorical devices characteristic of the period of the Second Sophistry. Thus, here and further the “epanaphora” technique is found: εἴ τις (1–8), μηδείς (24–26), ἐπικράνθη (31–35), ἔλαβε (36–38), ἀνέστη Χριστός (41–45). Homilia is replete with “antitheses”: τὸν ἔσχατον … τὸν πρῶτον (9), τὸν ὕστερον … τὸν πρῶτον (11), ? νηστεύσαντες (19), γῆν… οὐρανῷ (37), ἔβλεπε… οὐκ ἔβλεπε (38). Matthew 25:21, 23. Lines 1 to 15 are based on the parable of the workers in the vineyard (Matthew 20:1–16). The work here is Lent, and the reward is the Eucharist. “Assonances” and “homeotelevts” give the musical sound of speech: εἰσέλθετε ... ἀπολαύετε, χορεύσατε ... τιμήσατε (15–18), ... καθηρέσθη, ἐπικράνθη ... ἐδεσμεύθη (31–35). Wed. Mark 2:18–20; Luke 5:33–35. Throughout the word, the author uses “metaphors” of the Eucharist. He calls her ἡ τράπεζα (20), ὁ μόσχος (21), τὸ συμπόσιον τῆς πίστεως (22), ὁ πλοῦτος τῆς χρηστότητος (23). This feast of faith for every believer echoes, on the one hand, the story of the multiplication of the loaves (Matthew 14:13–21, 15:32–38; Mark 6:30–44; 8:1–9; Luke 9:10–17; John 6:1–14). Just as the Lord then fed many people in the desert, so today He feeds all believers at the Eucharistic meal. On the other hand, this feast can be compared with the parable of those invited to the supper (Luke 14:16ff.), in which the Lord sent His servants to call everyone they could find to fill His house. The motif of the approach of the Kingdom of God runs through the entire Gospel of Matthew (Matthew 3:1, 4:17). And the word “common” indicates the universality of the salvation announced by Christ. The author of the homily emphasizes that the “common Kingdom” is manifested in the Resurrection and Eucharist and is now available to all believers. Here and further there are figures of “oxymoron” and “prosopopoeia”: ἐπίκρανεν αὐτὸν (i.e. τὸν ᾅδην) γευσάμενον τῆς σαρκὸς αὐτοῦ (29), ἔλαβε σῶμα καὶ Θεῷ περιέτυχεν (36). 1 Corinthians 15:55; Os.13:14. The “dialecticon” and “irony” found in these lines give a lively sound to speech: ποῦ σου, θάνατε, τὸ κέντρον; ποῦ σου, ᾅδη, τὸ νῖκος; Wed. Matthew 28:6; Mark 16:6; Luke 24:6.