Homily VII.

John i. 9

“That was the true Light, which lighteth every man that cometh into the world.”

[1.] The reason, O children greatly beloved, why we entertain you portion by portion with the thoughts taken from the Scriptures, and do not at once pour all forth to you, is, that the retaining what is successively set before you may be easy. For even in building, one who before the first stones are settled lays on others, constructs156   ὑ φαίνει. a rotten wall altogether, and easily thrown down: while one who waits that the mortar may first get hard, and so adds what remains little by little, finishes the whole house firmly, and makes it strong, not one to last for a short time, or easily to fall to pieces. These builders we imitate,157   al. “let us imitate.” and in like manner build up your souls. For we fear lest, while the first foundation is but newly laid, the addition of the succeeding speculations158   θεωρημάτων. may do harm to the former, through the insufficiency of the intellect to contain them all at once.

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

“That was the true Light, which lighteth every man that cometh into the world.” For since above in speaking of John he said, that he came “to bear witness of that Light”; and that he was sent in these our days;159   νῦν. lest any one at hearing this should, on account of the recent coming of the witness, conceive some like suspicion concerning Him, who is witnessed of, he has carried up the imagination, and transported it to that existence which is before all beginning, which has neither end nor commencement.

“And how is it possible,” says one, “that being a Son, He should possess this (nature)?” We are speaking of God, and do you ask how? And do you not fear nor shudder? Yet should any one ask you, “How should our souls and bodies have endless life in the world to come?160   μετὰ ταῦτα” you will laugh at the question, on the ground that it does not belong to the intellect of man to search into such questions, but that he ought only to believe, and not to be over-curious on the subject mentioned, since he has a sufficient proof of the saying, in the power of Him who spake it. And if we say, that He, who created our souls and bodies, and who incomparably excels all created things, is without beginning, will you require us to say “How?” Who could assert this to be the act of a well-ordered soul, or of sound reason? you have heard that “That was the true Light”: why are you vainly and rashly striving to overshoot161   ὑ περακοντίσαι. by force of reasoning this Life which is unlimited? You cannot do it. Why seek what may not be sought? Why be curious about what is incomprehensible? Why search what is unsearchable? Gaze upon the very source of the sunbeams. You cannot; yet you are neither vexed nor impatient at your weakness; how then have you become so daring and headlong in greater matters? The son of thunder, John who sounds162   al. “holds.” the spiritual trumpet, when he had heard from the Spirit the was, enquired no farther. And are you, who share not in his grace, but speak from your own wretched reasonings, ambitious to exceed the measure of his knowledge? Then for this very reason you will never be able even to reach to the measure of his knowledge. For this is the craft of the devil: he leads away those who obey him from the limits assigned by God, as though to things much greater: but when, having enticed us by these hopes, he has cast us out of the grace of God, he not only gives nothing more, (how can he, devil as he is?) but does not even allow us to return again to our former situation, where we dwelt safely and surely, but leads us about in all directions wandering and not having any standing ground. So he caused the first created man to be banished from the abode of Paradise. Having puffed him up with the expectation of greater knowledge and honor, he expelled him from what he already possessed in security. For he not only did not become like a god as (the devil) promised him, but even fell beneath the dominion of death; having not only gained no further advantage by eating of the tree, but having lost no small portion of the knowledge which he possessed, through hope of greater knowledge. For the sense of shame, and the desire to hide himself because of his nakedness, then came upon him, who before the cheat was superior to all such shame; and this very seeing himself to be naked, and the need for the future of the covering of garments, and many other infirmities,163   πάθη. became thenceforth natural to him. That this be not our case, let us obey God, continue in His commandments, and not be busy about anything beyond them, that we may not be cast out from the good things already given us. Thus they have fared (of whom we speak). For seeking to find a beginning of the Life which has no beginning, they lost what they might have retained. They found not what they sought, (this is impossible,) and they fell away from the true faith concerning the Only-Begotten.

Let us not then remove the eternal bounds which our fathers set, but let us ever yield to the laws of the Spirit; and when we hear that “That was the true Light,” let us seek to discover nothing more. For it is not possible to pass beyond this saying. Had His generation been like that of a man, needs must there have been an interval between the begetter and the begotten; but since it is in a manner ineffable and becoming God, give up the “before” and the “after,” for these are the names of points in time, but the Son is the Creator even of all ages.164   αἰώνων.

[2.] “Then,” says one, “He is not Father, but brother.” What need, pray? If we had asserted that the Father and the Son were from a different root, you might have then spoken this well. But, if we flee this impiety, and say the Father, besides being without beginning, is Unbegotten also, while the Son, though without beginning, is Begotten of the Father, what kind of need that as a consequence of this idea, that unholy assertion should be introduced? None at all. For He is an Effulgence: but an effulgence is included in the idea of the nature whose effulgence it is. For this reason Paul has called Him so, that you may imagine no interval between the Father and the Son. ( Heb. i. 3.) This expression165   ἀ παύγασμα. therefore is declaratory of the point; but the following part of the proof quoted, corrects an erroneous opinion which might beset simple men. For, says the Apostle, do not, because you have heard that he is an Effulgence, suppose that He is deprived of His proper person; this is impious, and belongs to the madness of the Sabellians, and of Marcellus’ followers. We say not so, but that He is also in His proper Person. And for this reason, after having called Him “Effulgence,” Paul has added that He is “the express image of His Person” ( Heb. i. 3.), in order to make evident His proper Personality, and that He belongs to the same Essence of which He is also the express image. For, as I before166   Hom. ii. 4. said, it is not sufficient by a single expression to set before men the doctrines concerning God, but it is desirable that we bring many together, and choose from each what is suitable. So shall we be able to attain to a worthy telling of His glory, worthy, I mean, as regards our power; for if any should deem himself able to speak words suitable to His essential worthiness, and be ambitious to do so, saying, that he knows God as God knows Himself, he it is who is most ignorant of God.

Knowing therefore this, let us continue steadfastly to hold what “they have delivered unto us, which from the beginning were eye-witnesses, and ministers of the word.” ( Luke i. 2.) And let us not be curious beyond: for two evils will attend those who are sick of this disease, (curiosity,) the wearying themselves in vain by seeking what it is impossible to find, and the provoking God by their endeavors to overturn the bounds set by Him. Now what anger this excites, it needs not that you who know should learn from us. Abstaining therefore from their madness, let us tremble at His words, that He may continually build us up. For, “upon whom shall I look” ( Isa. lxvi. 2 , LXX.), saith He, “but upon the lowly, and quiet, and who feareth my words?” Let us then leave this pernicious curiosity, and bruise our hearts, let us mourn for our sins as Christ commanded, let us be pricked at heart 167   κατανυγῶμεν. for our transgressions, let us reckon up exactly all the wicked deeds, which in time past we have dared, and let us earnestly strive to wipe them off in all kinds of ways.

Now to this end God hath opened to us many ways. For, “Tell thou first,” saith He, “thy sins, that thou mayest be justified” ( Isa. xliii. 26168   Slightly varied from LXX.); and again, “I said, I have declared mine iniquity unto Thee, and Thou hast taken169   al. “forgiven.” away the unrighteousness of my heart” ( Ps. xxxii. 5 , LXX.); since a continual accusation and remembrance of sins contributes not a little to lessen their magnitude. But there is another more prevailing way than this; to bear malice against none of those who have offended against us, to forgive their trespasses to all those who have trespassed against us. Will you learn a third? Hear Daniel, saying, “Redeem thy sins by almsdeeds, and thine iniquities by showing mercy to the poor.” ( Dan. iv. 27 , LXX.) And there is another besides this; constancy in prayer, and persevering attendance on the intercessions170   ἐ ντεύξεσιν. made with God. In like manner fasting brings to us some, and that not small comfort and release from sins committed,171   λύσιν τῶν ἡμαρτημένων. provided it be attended with kindness to others, and quenches the vehemence of the wrath of God. ( 1 Tim. ii. 1.) For “water will quench a blazing fire, and by almsdeeds sins are purged away.” ( Ecclus. iii. 30 , LXX.)

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

ΟΜΙΛΙΑ Ζʹ. Ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρω πον ἐρχόμενον εἰς τὸν κόσμον. αʹ. Διὰ τοῦτο, ὦ πολυπόθητα τέκνα, κατὰ μέρος ὑμᾶς τοῖς ἀπὸ τῶν Γραφῶν ἑστιῶμεν νοήμασι, καὶ οὐκ ἀθρόον πάντα ἐκχέομεν, ἵνα ῥᾳδία τῶν ἀεὶ καταβαλλομένων ὑμῖν ἡ φυλακὴ γένηται. Καὶ γὰρ ἐπὶ τῆς οἰκοδομίας, ὁ μὲν μηδέπω τῶν προτέρων λίθων σφιγγέντων ἑτέρους ἐπιθεὶς, σαθρὸν ἅπαντα καὶ εὐκατάβλητον ὑφαίνει τὸν τοῖχον: ὁ δὲ ἀναμένων πρότερον παγῆναι τὸν χάλικα, καὶ οὕτω τὸ λεῖπον κατὰ μικρὸν ἐπιτιθεὶς, μετὰ ἀσφαλείας ἅπασαν ἀπαρτίζει τὴν οἰκίαν, οὐκ ὀλιγοχρόνιόν τινα, οὐδὲ εὐδιάλυτον, ἀλλὰ βεβαίαν κατασκευάζων αὐτήν. Τούτους καὶ ἡμεῖς μιμώμεθα τοὺς οἰκοδόμους, καὶ κατὰ τὸν αὐτὸν τρόπον τὰς ὑμετέρας οἰκοδομῶμεν ψυχάς. Καὶ γὰρ δεδοίκαμεν, μήποτε τῆς προτέρας καταβολῆς νεοπαγοῦς ὑπαρχούσης, ἡ τῶν δευτέρων ἐπιθήκη θεωρημάτων καὶ τοῖς προτέροις λυμήνηται, τῆς διανοίας οὐκ ἀρκούσης ἅπαντα ὁμοῦ κατασχεῖν. Τί τοίνυν ἐστὶ τὸ σήμερον ἡμῖν ἀναγνωσθέν; Ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. Ἐπειδὴ γὰρ ἄνω περὶ τοῦ Ἰωάννου διαλεγόμενος ἔλεγεν, ὅτι ἦλθεν, Ἵνα μαρτυρήσῃ περὶ τοῦ φωτὸς, καὶ ὅτι νῦν ἀπεστάλη: ἵνα μή τις ταῦτα ἀκούων, διὰ τὴν τοῦ μαρτυροῦντος πρόσφατον παρουσίαν, καὶ περὶ τοῦ μαρτυρουμένου τοιαύτην τινὰ ὑπόνοιαν λάβῃ, ἀνήγαγε τὴν διάνοιαν, καὶ πρὸς τὴν ἐπέκεινα πάσης ἀρχῆς παρέπεμψεν ὕπαρξιν, τὴν οὐδαμοῦ λήγουσαν οὐδὲ ἱσταμένην. Καὶ πῶς ἔνι τοῦτο, φησὶν, Υἱὸν ὄντα ἔχειν; Περὶ Θεοῦ διαλεγόμεθα, καὶ τὸ πῶς ἐρωτᾷς; καὶ οὐ δέδοικας, οὐδὲ φρίττεις; Εἶτα ἂν μέν σε ἔρηταί τις: Πῶς δὲ ἡμῶν ἀτελεύτητον ἕξουσιν αἱ ψυχαὶ τὴν ζωὴν καὶ τὰ σώματα μετὰ ταῦτα; καταγελάσῃ τῆς πεύσεως, ὡς οὐκ ἂν ἀνθρωπίνης διανοίας ὂν τὰ τοιαῦτα ζητεῖν, ἀλλὰ δεῖν πιστεύειν μόνον καὶ μὴ περιεργάζεσθαι τὸ εἰρημένον, ἀρκοῦσαν ἔχοντα ἀπόδειξιν τοῦ λεχθέντος τὴν δύναμιν τοῦ εἰρηκότος: ἂν δὲ τὸν ψυχὰς καὶ σώματα ἐργασάμενον, καὶ τῆς κτίσεως ἁπάσης ἀσυγκρίτως ὑπερέχοντα, ἄναρχον εἶναι φῶμεν, τὸν τρόπον ἡμᾶς ἀπαιτήσεις; Καὶ τίς ἂν ταῦτα καθεστηκυίας εἶναι φαίη ψυχῆς; τίς δὲ ὑγιαίνοντος λογισμοῦ; Ἤκουσας, ὅτι Ἦν τὸ φῶς τὸ ἀληθινόν. Τί φιλονεικεῖς εἰκῆ καὶ μάτην ὑπερακοντίσαι τῷ λογισμῷ τὴν ἄπειρον ταύτην ζωήν; Οὐδὲ γὰρ οἷόν τε. Τί ζητεῖς τὰ ἀζήτητα; τί περιεργάζῃ τὰ ἀκατάληπτα; τί ἐρευνᾷς τὰ ἀνεξερεύνητα; Κατανόησον τῶν ἡλιακῶν ἀκτίνων τὴν ῥίζαν αὐτήν: ἀλλ' οὐ δυνήσῃ, καὶ ὅμως οὐκ ἀγανακτεῖς, οὐδὲ δυσχεραίνεις ἐπὶ τῇ ἀσθενείᾳ. Πῶς οὖν ἐν τοῖς μείζοσι τολμηρὸς γέγονας καὶ προπετής; Ὁ τῆς βροντῆς υἱὸς Ἰωάννης, ὁ ἀπὸ τῆς σάλπιγγος ἠχῶν τῆς πνευματικῆς, τὸ, Ἦν, ἀκούσας παρὰ τοῦ Πνεύματος, οὐδὲν ἐπεζήτησε πλέον: σὺ δὲ ὁ τῆς χάριτος ἀμοιρῶν τῆς ἐκείνου, καὶ ὁ ἀπὸ τῶν δειλῶν φθεγγόμενος λογισμῶν, ὑπερβῆναι τὸ μέτρον τῆς ἐκείνου γνώσεως φιλονεικεῖς; Διὰ τοῦτο τοιγαροῦν οὐδὲ πρὸς τὸ μέτρον τῆς ἐκείνου γνώσεως ἀφικέσθαι δυνήσῃ. Τοιαύτη γὰρ ἡ τοῦ διαβόλου μεθοδεία: ἐξάγει μὲν τῶν παρὰ τοῦ Θεοῦ δοθέντων ὅρων ἡμῖν τοὺς πειθομένους αὐτῷ, ὡς ἐπὶ πολλῷ μείζοσιν: ὅταν δὲ ταῖς ἐλπίσι ταύταις δελεάσας ἐκβάλῃ τῆς τοῦ Θεοῦ χάριτος, τότε λοιπὸν οὐ μόνον οὐδὲν πλέον προσδίδωσι, (πῶς γὰρ διάβολος ὤν;), ἀλλ' οὐδὲ εἰς τὰ πρότερα, ἔνθα ἀσφαλῶς καὶ βεβαίως διετρίβομεν, ἀφίησιν ἐπανελθεῖν, ἀλλὰ πανταχοῦ περιάγει πλανωμένους, καὶ οὐκ ἔχοντας οὐδαμοῦ στῆναι. Οὕτω καὶ τὸν πρωτόπλαστον ἐκ τῆς τοῦ παραδείσου διαγωγῆς ἐποίησεν ἐκπεσεῖν. Προσδοκίᾳ γὰρ μείζονος γνώσεως καὶ τιμῆς φυσήσας αὐτὸν, καὶ τῶν τότε ὑπαρχόντων αὐτῷ μετὰ ἀδείας ἐξέβαλεν. Οὐ γὰρ μόνον ἰσόθεος οὐ γέγονε, καθὼς ὑπισχνεῖτο αὐτῷ, ἀλλὰ καὶ εἰς τὴν τοῦ θανάτου τυραννίδα ἐξέπεσεν, οὐ μόνον οὐδὲν πλέον ἀπὸ τῆς τοῦ ξύλου βρώσεως προσλαβὼν, ἀλλὰ καὶ τῆς γνώσεως ἧς εἶχεν οὐ μικρὸν ἀπολέσας, ἐλπίδι πλείονος γνώσεως. Τότε γὰρ αἰσχύνεσθαι καὶ καταδύεσθαι ἐπὶ τῇ γυμνότητι, τότε αὐτῷ προσεγένετο, πρὸ τῆς ἀπάτης ἀνωτέρω ταύτης ὄντι τῆς αἰσχύνης. Αὐτό τε γὰρ τὸ ὁρᾷν ἑαυτὸν γυμνὸν ὄντα, καὶ δεῖσθαι λοιπὸν τῆς ἀπὸ τῶν ἱματίων περιβολῆς, καὶ ἕτερα αὐτῷ πλείονα ἐντεῦθεν ἐφύη πάθη τότε. Ὅπερ ἵνα μὴ καὶ ἡμεῖς πάθωμεν, πειθώμεθα τῷ Θεῷ, καὶ μένωμεν ἐν οἷς αὐτὸς ἡμῖν προσέταξε, καὶ μηδὲν περαιτέρω πολυπραγμονῶμεν, ἵνα μὴ καὶ τῶν ἤδη δοθέντων ἡμῖν ἐκπέσωμεν ἀγαθῶν, καθάπερ καὶ οὗτοι πεπόνθασι. Τῆς γὰρ ἀνάρχου ζωῆς ἀρχὴν ἐπιζητοῦντες εὑρεῖν, καὶ ἅπερ ἠδύναντο ἔχειν ἀπώλεσαν. Οὔτε γὰρ τὸ ζητούμενον εὗρον (οὐδὲ γάρ ἐστι δυνατόν), καὶ τῆς ὑγιοῦς περὶ τοῦ Μονογενοῦς ἐξέπεσον πίστεως. Ἀλλ' ἡμεῖς μὴ μεταίρωμεν ὅρια αἰώνια, ἃ ἔθεντο οἱ πατέρες ἡμῶν, ἀλλ' εἴκωμεν πανταχοῦ τοῖς τοῦ Πνεύματος νόμοις, καὶ ἀκούοντες ὅτι, Ἦν τὸ φῶς τὸ ἀληθινὸν, μηδὲν πλέον ἐπιζητῶμεν εὑρεῖν: οὐδὲ γὰρ ἔνι ταύτην ὑπερβῆναι τὴν ῥῆσιν. Εἰ μὲν γὰρ ὡς ἄνθρωπος ἐγέννα, ἀνάγκη μέσον εἶναί τι τοῦ γεννῶντος καὶ τοῦ γεννωμένου: ἐπειδὴ δὲ ἀῤῥήτως καὶ ὡς Θεῷ πρέπον ἐστὶ, τοῦ πρὸ καὶ τοῦ μετὰ ἀναχώρει: τῶν χρόνων γὰρ ταῦτα ὀνόματα: ὁ δὲ Υἱὸς καὶ τῶν αἰώνων πάντων ἐστὶ ποιητής. βʹ. Οὐκοῦν οὐ πατὴρ, φησὶν, ἀλλ' ἀδελφός. Ποία ἀνάγκη, εἰπέ μοι; Εἰ μὲν γὰρ καὶ τὸν Πατέρα καὶ τὸν Υἱὸν ἐξ ἑτέρας ἐλέγομεν εἶναι ῥίζης, καλῶς ἂν ταῦτα ἔφης τότε. Εἰ δὲ ταύτην μὲν φεύγομεν τὴν ἀσέβειαν, λέγομεν δὲ τὸν μὲν Πατέρα πρὸς τὸ ἄναρχον εἶναι, μηδὲ γεγεννῆσθαι: τὸν δὲ Υἱὸν ἄναρχον εἶναι, γεγεννημένον δὲ ἐκ τοῦ Πατρός: ποία ἀνάγκη ἐκ τῆς ἐννοίας ταύτης τὸν ἀσεβῆ λόγον ἐκεῖνον ἐπεισελθεῖν; Οὐδεμία. Ἀπαύγασμα γάρ ἐστι: τὸ δὲ ἀπαύγασμα συνεπινοεῖται τῇ φύσει, ἧς ἐστιν ἀπαύγασμα. Διὰ γὰρ τοῦτο καὶ ὁ Παῦλος τοῦτον οὕτως ἐκάλεσεν, ἵνα μηδὲν μέσον ὑποπτεύσῃς Πατρὸς καὶ Υἱοῦ. Τοῦτο μὲν οὖν τούτου δηλωτικόν: τὸ δὲ ἐφεξῆς τοῦ ὑποδείγματος, τὴν ὑφορμῶσαν τοῖς ἀνοήτοις ἀτοπίαν διορθοῦται. Μὴ γὰρ, ἐπειδὴ ἀπαύγασμα, φησὶν, ἤκουσας, τῆς ἰδίας αὐτὸν ἀπεστερῆσθαι νομίσῃς ὑποστάσεως. Ἀσεβὲς γὰρ τοῦτο, καὶ τῆς τῶν Σαβελλιανῶν καὶ τῶν ἀπὸ Μαρκέλλου μανίας. Ἡμεῖς δὲ οὐχ οὕτως, ἀλλὰ καὶ ἐν ἰδίᾳ αὐτὸν ὑποστάσει εἶναί φαμεν. Διὰ τοῦτο εἰπὼν αὐτὸν ἀπαύγασμα, ἐπήγαγεν, ὅτι Καὶ χαρακτήρ ἐστι τῆς ὑποστάσεως αὐτοῦ, ἵνα τὴν ἰδίαν ὑπόστασιν δηλώσῃ καὶ τῆς αὐτῆς ὄντα αὐτὸν οὐσίας, ἧς ἐστι καὶ χαρακτήρ. Οὐ γὰρ ἀρκεῖ μιᾷ λέξει, καθάπερ ἔφθην εἰπὼν, τὰ περὶ Θεοῦ παραστῆσαι δόγματα τοῖς ἀνθρώποις: ἀλλὰ ἀγαπητὸν, ἂν πολλὰ συμφορήσαντες, ἐξ ἑκάστου τὸ πρέπον ἐπιλεξώμεθα. Οὕτω γὰρ δυνησόμεθα τῆς ἀξίας ἐφικέσθαι δοξολογίας: ἀξίας δὲ λέγω, κατὰ τὴν ἡμετέραν δύναμιν. Εἰ γάρ τις πρὸς αὐτὴν τὴν ὄντως ἀξίαν εἰπεῖν δύνασθαι νομίζοι, καὶ φιλονεικοίη, λέγων οὕτως εἰδέναι τὸν Θεὸν ὡς αὐτὸς οἶδεν ἑαυτὸν, οὗτος μάλιστά ἐστιν ὁ τὸν Θεὸν ἀγνοῶν. Ταῦτ' οὖν εἰδότες, μένωμεν κατέχοντες μετὰ ἀσφαλείας ἃ παρέδοσαν ἡμῖν οἱ ἀπ' ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ Λόγου, καὶ μηδὲν περαιτέρω περιεργαζώμεθα. Δύο γὰρ τοῖς ταύτην νοσοῦσι τὴν νόσον περιέσται τὰ δεινά: τό τε εἰκῆ ταλαιπωρεῖσθαι, ζητοῦντας ἅπερ εὑρεῖν οὐ δυνατόν: τό τε παροξύναι τὸν Θεὸν, τοὺς παρ' αὐτοῦ τεθέντας ὅρους ἀνατρέπειν ἐπιχειροῦντας. Ὅσην δὲ τοῦτο κινεῖ τὴν ὀργὴν, οὐδὲν δεῖ παρ' ἡμῶν μαθεῖν, πάντας εἰδότας ὑμᾶς. Διὸ τῆς ἀπονοίας αὐτῶν ἀφέμενοι, τρέμωμεν αὐτοῦ τοὺς λόγους, ἵνα διηνεκῶς ἡμᾶς τειχίζῃ: Ἐπὶ τίνα γὰρ ἐπιβλέψω, φησὶν, ἀλλ' ἢ ἐπὶ τὸν πρᾶον καὶ ταπεινὸν, καὶ ἡσύχιον, καὶ τρέμοντά μου τοὺς λόγους; Ἀφέντες τοίνυν τὴν ὀλεθρίαν ταύτην πολυπραγμοσύνην, συντρίψωμεν τὰς καρδίας, πενθήσωμεν τὰ ἡμαρτημένα ἡμῖν, καθὼς προσέταξεν ὁ Χριστὸς, κατανυγῶμεν ἐπὶ τοῖς πλημμεληθεῖσιν ἡμῖν, ἀναλογισώμεθα μετὰ ἀκριβείας τὰ κατὰ τὸν ἔμπροσθεν ἡμῖν ἅπαντα τολμηθέντα χρόνον, σπουδάσωμεν αὐτὰ ἀποτρίψασθαι παντοδαπῶς. Πολλὰς γὰρ εἰς τοῦτο ὁ Θεὸς ἀνέῳξεν ἡμῖν ὁδούς. Λέγε γὰρ σὺ, φησὶ, πρῶτος, τὰς ἁμαρτίας σου, ἵνα δικαιωθῇς: καὶ πάλιν, Εἶπα, Τὴν ἀνομίαν μου ἐξαγορεύσω κατ' ἐμοῦ, καὶ σὺ ἀφῆκας τὴν ἀσέβειαν τῆς καρδίας μου. Οὐδὲ γὰρ μικρὸν ἡμῖν συντελεῖ πρὸς τὸ μειῶσαι τῶν ἁμαρτημάτων τὸ μέγεθος ἡ συνεχὴς αὐτῶν κατηγορία καὶ μνήμη. Ἔστι καὶ ἑτέρα ταύτης ἐνεργεστέρα ὁδὸς, τὸ μηδενὶ τῶν εἰς ἡμᾶς ἡμαρτηκότων μνησικακεῖν, τὸ πᾶσι τοῖς εἰς ἡμᾶς πλημμεληθεῖσι συγχωρεῖν τὰ πλημμελήματα. Βούλει καὶ τρίτην μαθεῖν; Ἄκουσον τοῦ Δανιὴλ λέγοντος: Διὸ τὰς ἁμαρτίας σου ἐν ἐλεημοσύναις λύτρωσαι, καὶ τὰς ἀνομίας σου ἐν οἰκτιρμοῖς πενήτων. Ἔστι δὲ καὶ ἑτέρα μετὰ ταύτης, ἡ τῶν εὐχῶν συνέχεια, καὶ τὸ προσεδρεύειν μετὰ καρτερίας ταῖς πρὸς τὸν Θεὸν ἐντεύξεσι. Φέρει τινὰ παραμυθίαν ἡμῖν οὐ μικρὰν καὶ λύσιν τῶν ἡμαρτημένων καὶ νηστεία ὁμοίως, ὅταν μετὰ τῆς εἰς ἑτέρους φιλανθρωπίας γίνηται, καὶ σβέννυσι τὸ σφοδρὸν τῆς ὀργῆς τοῦ Θεοῦ. Πῦρ γὰρ φλογιζόμενον σβέσει ὕδωρ, καὶ ἐλεημοσύναις ἀποκαθαίρονται ἁμαρτίαι. Ταύτας τοίνυν πάσας ὁδεύωμεν τὰς ὁδούς. Ἂν γὰρ ἐν τούτοις ὦμεν διαπαντὸς, ἂν εἰς ταῦτα τὴν σχολὴν ἀναλίσκωμεν, οὐ μόνον τὰ παρελθόντα ἀπονιψόμεθα πλημμελήματα, ἀλλὰ καὶ εἰς τὸ μέλλον τὰ μέγιστα κερδανοῦμεν. Οὐ γὰρ παρέξομεν τῷ διαβόλῳ σχολὴν προσβάλλειν ἡμῖν, οὔτε εἰς ῥᾳθυμίαν βίου, οὔτε εἰς τὴν ὀλεθρίαν περιεργίαν. Καὶ γὰρ καὶ ταῦτα μετὰ τῶν ἄλλων, καὶ ἐντεῦθεν τὰς ἀνοήτους ζητήσεις καὶ τὰς λογομαχίας τὰς ἐπιβλαβεῖς ἐπάγει, ἐκ τοῦ σχολάζοντας ὁρᾷν καὶ ἀργοῦντας, καὶ μηδεμίαν τῆς κατὰ τὸν βίον ἀρετῆς πρόνοιαν ποιουμένους. Ἀλλ' ἡμεῖς αὐτῷ ταύτην τὴν παρείσδυσιν ἀποφράξωμεν, γρηγορήσωμεν, νήψωμεν ἵνα ἐν τῷ βραχεῖ τούτῳ χρόνῳ καμόντες ὀλίγα, τῶν ἀθανάτων ἐν τοῖς ἀπείροις αἰῶσι τύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.