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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, constructs 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, 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 speculations 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; 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?" 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 overshoot 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 sounds 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, 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.
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 expression
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 before 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 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. 26); and again, "I said, I have declared mine
iniquity unto Thee, and Thou hast taken 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 intercessions
made with God. In like manner fasting brings to us some, and that
not small comfort and release from sins committed, 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.
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