Christ The King

On Prayer

For even the Pharisee prayed thus with himself, but not with God; for, given over to the sin of pride, he thought only of himself. Because of this the Saviour says: And when you are praying, speak not much, as the heathens; for they think that in their much speaking they may be heard (Mt. vi. 7), and that: In the multitude of words there shall not want sin (Prov. x. 19). This was the cause of God’s turning away His eyes: when they stretch forth their hands in prayer. For the very symbols of their supplication are the occasion of His resentment. It is as if someone should kill the beloved son of another, and then stretch forth to the afflicted father their hands still stained with blood; asking for the right hand of fellowship. Would not the blood of his son, visible on the hand of his slayer, provoke him rather to just anger? And such are the prayers of the Jews. For when they stretch forth their hands in prayer, they but remind God the Father of their sin against His Son. And at every stretching forth of their hands they but make manifest that they are stained with the blood of Christ. For they who persevere in their blindness inherit the blood guilt of their fathers. For they cried out: His blood be upon us, and upon our children (Mt. xxvii. as).

Source. Lectionary Central – Translated by M.F. Toale, D.D. From PG 32, Sermon 9.

De Spiritu Sancto

Chapter 15

35. The dispensation of our God and Saviour concerning man is a recall from the fall and a return from the alienation caused by disobedience to close communion with God. This is the reason for the sojourn of Christ in the flesh, the pattern life described in the Gospels, the sufferings, the cross, the tomb, the resurrection; so that the man who is being saved through imitation of Christ receives that old adoption. For perfection of life the imitation of Christ is necessary, not only in the example of gentleness, lowliness, and long suffering set us in His life, but also of His actual death. So Paul, the imitator of Christ, says, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead. Philippians 3:10-11 How then are we made in the likeness of His death? Romans 6:4-5 In that we were buried with Him by baptism. What then is the manner of the burial? And what is the advantage resulting from the imitation? First of all, it is necessary that the continuity of the old life be cut. And this is impossible less a man be born again, according to the Lord’s word; John 3:3 for the regeneration, as indeed the name shows, is a beginning of a second life. So before beginning the second, it is necessary to put an end to the first. For just as in the case of runners who turn and take the second course, a kind of halt and pause intervenes between the movements in the opposite direction, so also in making a change in lives it seemed necessary for death to come as mediator between the two, ending all that goes before, and beginning all that comes after. How then do we achieve the descent into hell? By imitating, through baptism, the burial of Christ. For the bodies of the baptized are, as it were, buried in the water. Baptism then symbolically signifies the putting off of the works of the flesh; as the apostle says, you were circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ; buried with him in baptism. Colossians 2:11-12 And there is, as it were, a cleansing of the soul from the filth that has grown on it from the carnal mind, as it is written, You shall wash me, and I shall be whiter than snow. On this account we do not, as is the fashion of the Jews, wash ourselves at each defilement, but own the baptism of salvation to be one. For there the death on behalf of the world is one, and one the resurrection of the dead, whereof baptism is a type. For this cause the Lord, who is the Dispenser of our life, gave us the covenant of baptism, containing a type of life and death, for the water fulfils the image of death, and the Spirit gives us the earnest of life. Hence it follows that the answer to our question why the water was associated with the Spirit is clear: the reason is because in baptism two ends were proposed; on the one hand, the destroying of the body of sin, that it may never bear fruit unto death; on the other hand, our living unto the Spirit, and having our fruit in holiness; the water receiving the body as in a tomb figures death, while the Spirit pours in the quickening power, renewing our souls from the deadness of sin unto their original life. This then is what it is to be born again of water and of the Spirit, the being made dead being effected in the water, while our life is wrought in us through the Spirit. In three immersions, then, and with three invocations, the great mystery of baptism is performed, to the end that the type of death may be fully figured, and that by the tradition of the divine knowledge the baptized may have their souls enlightened. It follows that if there is any grace in the water, it is not of the nature of the water, but of the presence of the Spirit. For baptism is not the putting away of the filth of the flesh, but the answer of a good conscience towards God. 1 Peter 3:21 So in training us for the life that follows on the resurrection the Lord sets out all the manner of life required by the Gospel, laying down for us the law of gentleness, of endurance of wrong, of freedom from the defilement that comes of the love of pleasure, and from covetousness, to the end that we may of set purpose win beforehand and achieve all that the life to come of its inherent nature possesses. If therefore any one in attempting a definition were to describe the gospel as a forecast of the life that follows on the resurrection, he would not seem to me to go beyond what is meet and right. Let us now return to our main topic.

Chapter 21

52. But why get an unfair victory for our argument by fighting over these undignified questions, when it is within our power to prove that the excellence of the glory is beyond dispute by adducing more lofty considerations? If, indeed, we repeat what we have been taught by Scripture, every one of the Pneumatomachi will perhaps raise a loud and vehement outcry, stop their ears, pick up stones or anything else that comes to hand for a weapon, and charge against us. But our own security must not be regarded by us before the truth. We have learned from the Apostle, the Lord direct your hearts into the love of God and into the patient waiting for Christ for our tribulations. Who is the Lord that directs into the love of God and into the patient waiting for Christ for tribulations? Let those men answer us who are for making a slave of the Holy Spirit. For if the argument had been about God the Father, it would certainly have said, ‘the Lord direct you into His own love,’ or if about the Son, it would have added ‘into His own patience.’ Let them then seek what other Person there is who is worthy to be honoured with the title of Lord. And parallel with this is that other passage, and the Lord make you to increase and abound in love one toward another, and toward all men, even as we do towards you; to the end He may establish your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints. 1 Thessalonians 3:12-13 Now what Lord does he entreat to establish the hearts of the faithful at Thessalonica, unblamable in holiness before God even our Father, at the coming of our Lord? Let those answer who place the Holy Ghost among the ministering spirits that are sent forth on service. They cannot. Wherefore let them hear yet another testimony which distinctly calls the Spirit Lord. The Lord, it is said, is that Spirit; and again even as from the Lord the Spirit. But to leave no ground for objection, I will quote the actual words of the Apostle;— For even unto this day remains the same veil untaken away in the reading of the Old Testament, which veil is done away in Christ….Nevertheless, when it shall turn to the Lord, the veil shall be taken away. Now the Lord is that Spirit. Why does he speak thus? Because he who abides in the bare sense of the letter, and in it busies himself with the observances of the Law, has, as it were, got his own heart enveloped in the Jewish acceptance of the letter, like a veil; and this befalls him because of his ignorance that the bodily observance of the Law is done away by the presence of Christ, in that for the future the types are transferred to the reality. Lamps are made needless by the advent of the sun; and, on the appearance of the truth, the occupation of the Law is gone, and prophecy is hushed into silence. He, on the contrary, who has been empowered to look down into the depth of the meaning of the Law, and, after passing through the obscurity of the letter, as through a veil, to arrive within things unspeakable, is like Moses taking off the veil when he spoke with God. He, too, turns from the letter to the Spirit. So with the veil on the face of Moses corresponds the obscurity of the teaching of the Law, and spiritual contemplation with the turning to the Lord. He, then, who in the reading of the Law takes away the letter and turns to the Lord, — and the Lord is now called the Spirit — becomes moreover like Moses, who had his face glorified by the manifestation of God. For just as objects which lie near brilliant colors are themselves tinted by the brightness which is shed around, so is he who fixes his gaze firmly on the Spirit by the Spirit’s glory somehow transfigured into greater splendour, having his heart lighted up, as it were, by some light streaming from the truth of the Spirit. And, this is being changed from the glory of the Spirit into His own glory, not in niggard degree, nor dimly and indistinctly, but as we might expect any one to be who is enlightened by the Spirit. Do you not, O man, fear the Apostle when he says You are the temple of God, and the Spirit of God dwells in you? 1 Corinthians 3:16 Could he ever have brooked to honour with the title of temple the quarters of a slave? How can he who calls Scripture God-inspired, 2 Timothy 3:16 because it was written through the inspiration of the Spirit, use the language of one who insults and belittles Him?

Chapter 24

57. Now it is urged that the Spirit is in us as a gift from God, and that the gift is not reverenced with the same honour as that which is attributed to the giver. The Spirit is a gift of God, but a gift of life, for the law of the Spirit of life, it is said, has made us free; Romans 8:2 and a gift of power, for you shall receive power after that the Holy Ghost has come upon you. Acts 1:8 Is He on this account to be lightly esteemed? Did not God also bestow His Son as a free gift to mankind? He that spared not His own Son, it is said, but delivered Him up for us all, how shall He not with Him also freely give us all things? Romans 8:32 And in another place, that we might truly know the things that are freely given us of God, 1 Corinthians 2:12 in reference to the mystery of the Incarnation. It follows then that the maintainers of such arguments, in making the greatness of God’s loving kindness an occasion of blasphemy, have really surpassed the ingratitude of the Jews. They find fault with the Spirit because He gives us freedom to call God our Father. For God has sent forth the Spirit of His Son into our hearts crying Abba, Father, Galatians 4:6 that the voice of the Spirit may become the very voice of them that have received him.

Source. New Advent – Translated by Blomfield Jackson. From Nicene and Post-Nicene Fathers, Second Series, Vol. 8. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1895.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/3203.htm>.

Hexaemeron (Homily 9)

6. Beasts bear witness to the faith. Have you confidence in the Lord? Thou shall walk upon the asp and the basilisk and you shall trample under feet the lion and the dragon. With faith you have the power to walk upon serpents and scorpions. Do you not see that the viper which attached itself to the hand of Paul, while he gathered sticks, did not injure him, because it found the saint full of faith? If you have not faith, do not fear beasts so much as your faithlessness, which renders you susceptible of all corruption. But I see that for a long time you have been asking me for an account of the creation of man, and I think I can hear you all cry in your hearts, We are being taught the nature of our belongings, but we are ignorant of ourselves. Let me then speak of it, since it is necessary, and let me put an end to my hesitation. In truth the most difficult of sciences is to know one’s self. Not only our eye, from which nothing outside us escapes, cannot see itself; but our mind, so piercing to discover the sins of others, is slow to recognise its own faults. Thus my speech, after eagerly investigating what is external to myself, is slow and hesitating in exploring my own nature. Yet the beholding of heaven and earth does not make us know God better than the attentive study of our being does; I am, says the Prophet, fearfully and wonderfully made; that is to say, in observing myself I have known Your infinite wisdom. And God said Let us make man. Genesis 1:26 Does not the light of theology shine, in these words, as through windows; and does not the second Person show Himself in a mystical way, without yet manifesting Himself until the great day? Where is the Jew who resisted the truth and pretended that God was speaking to Himself? It is He who spoke, it is said, and it is He who made. Let there be light and there was light. But then their words contain a manifest absurdity. Where is the smith, the carpenter, the shoemaker, who, without help and alone before the instruments of his trade, would say to himself; let us make the sword, let us put together the plough, let us make the boot? Does he not perform the work of his craft in silence? Strange folly, to say that any one has seated himself to command himself, to watch over himself, to constrain himself, to hurry himself, with the tones of a master! But the unhappy creatures are not afraid to calumniate the Lord Himself. What will they not say with a tongue so well practised in lying? Here, however, words stop their mouth; And God said let us make man. Tell me; is there then only one Person? It is not written Let man be made, but, Let us make man. The preaching of theology remains enveloped in shadow before the appearance of him who was to be instructed, but, now, the creation of man is expected, that faith unveils herself and the dogma of truth appears in all its light. Let us make man. O enemy of Christ, hear God speaking to His Co-operator, to Him by Whom also He made the worlds, Who upholds all things by the word of His power. But He does not leave the voice of true religion without answer. Thus the Jews, race hostile to truth, when they find themselves pressed, act like beasts enraged against man, who roar at the bars of their cage and show the cruelty and the ferocity of their nature, without being able to assuage their fury. God, they say, addresses Himself to several persons; it is to the angels before Him that He says, Let us make man. Jewish fiction! A fable whose frivolity shows whence it has come. To reject one person, they admit many. To reject the Son, they raise servants to the dignity of counsellors; they make of our fellow slaves the agents in our creation. The perfect man attains the dignity of an angel; but what creature can be like the Creator? Listen to the continuation. In our image. What have you to reply? Is there one image of God and the angels? Father and Son have by absolute necessity the same form, but the form is here understood as becomes the divine, not in bodily shape, but in the proper qualities of Godhead. Hear also, you who belong to the new concision Philippians 3:2 and who, under the appearance of Christianity, strengthen the error of the Jews. To Whom does He say, in our image, to whom if it is not to Him who is the brightness of His glory and the express image of His person, Hebrews 1:3 the image of the invisible God? Colossians 1:15 It is then to His living image, to Him Who has said I and my Father are one, John 10:30 He that has seen me has seen the Father, John 14:9 that God says Let us make man in our image. Where is the unlikeness in these Beings who have only one image? So God created man. Genesis 1:27 It is not They made. Here Scripture avoids the plurality of the Persons. After having enlightened the Jew, it dissipates the error of the Gentiles in putting itself under the shelter of unity, to make you understand that the Son is with the Father, and guarding you from the danger of polytheism. He created him in the image of God. God still shows us His co-operator, because He does not say, in His image, but in the image of God.

If God permits, we will say later in what way man was created in the image of God, and how he shares this resemblance. Today we say but only one word. If there is one image, from whence comes the intolerable blasphemy of pretending that the Son is unlike the Father? What ingratitude! You have yourself received this likeness and you refuse it to your Benefactor! You pretend to keep personally that which is in you a gift of grace, and you do not wish that the Son should keep His natural likeness to Him who begot Him.

But evening, which long ago sent the sun to the west, imposes silence upon me. Here, then, let me be content with what I have said, and put my discourse to bed. I have told you enough up to this point to excite your zeal; with the help of the Holy Spirit I will make for you a deeper investigation into the truths which follow. Retire, then, I beg you, with joy, O Christ-loving congregation, and, instead of sumptuous dishes of various delicacies, adorn and sanctify your tables with the remembrance of my words. May the Anomœan be confounded, the Jew covered with shame, the faithful exultant in the dogmas of truth, and the Lord glorified, the Lord to Whom be glory and power, world without end. Amen.

Letter 45

2. And what is the end of all this? My ears are wounded by a charge of adultery, flying swifter than an arrow, and piercing my heart with a sharper sting. What crafty wiliness of wizard has driven you into so deadly a trap? What many-meshed devil’s nets have entangled you and disabled all the powers of your virtue? What has become of the story of your labours? Or must we disbelieve them? How can we avoid giving credit to what has long been hid when we see what is plain? What shall we say of your having by tremendous oaths bound souls which fled for refuge to God, when what is more than yea and nay is carefully attributed to the devil? You have made yourself security for fatal perjury; and, by setting the ascetic character at nought, you have cast blame even upon the Apostles and the very Lord Himself. You have shamed the boast of purity. You have disgraced the promise of chastity; we have been made a tragedy of captives, and our story is made a play of before Jews and Greeks. You have made a split in the solitaries’ spirit, driving those of exacter discipline into fear and cowardice, while they still wonder at the power of the devil, and seducing the careless into imitation of your incontinence. So far as you have been able, you have destroyed the boast of Christ, Who said, Be of good cheer I have overcome the world, John 16:33 and its Prince. You have mixed for your country a bowl of ill repute. Verily you have proved the truth of the proverb, Like a hart stricken through the liver.

But what now? The tower of strength has not fallen, my brother. The remedies of correction are not mocked; the city of refuge is not shut. Do not abide in the depths of evil. Do not deliver yourself to the slayer of souls. The Lord knows how to set up them that are dashed down. Do not try to flee afar off, but hasten to me. Resume once more the labours of your youth, and by a fresh course of good deeds destroy the indulgence that creeps foully along the ground. Look to the end, that has come so near to our life. See how now the sons of Jews and Greeks are being driven to the worship of God, and do not altogether deny the Saviour of the World. Never let that most awful sentence apply to you, Depart from me, I never knew you. Luke 13:27

Letter 92

By what action you can then help matters, and how you are to show sympathy for the afflicted, you do not want to be told by us; the Holy Ghost will suggest to you. But unquestionably, if the survivors are to be saved, there is need of prompt action, and of the arrival of a considerable number of brethren, that those who visit us may complete the number of the synod, in order that they may have weight in effecting a reform, not merely from the dignity of those whose emissaries they are, but also from their own number: thus they will restore the creed drawn up by our fathers at Nicæa, proscribe the heresy, and, by bringing into agreement all who are of one mind, speak peace to the Churches. For the saddest thing about it all is that the sound part is divided against itself, and the troubles we are suffering are like those which once befell Jerusalem when Vespasian was besieging it. The Jews of that time were at once beset by foes without and consumed by the internal sedition of their own people. In our case, too, in addition to the open attack of the heretics, the Churches are reduced to utter helplessness by the war raging among those who are supposed to be orthodox. For all these reasons we do indeed desire your help, that, for the future all who confess the apostolic faith may put an end to the schisms which they have unhappily devised, and be reduced for the future to the authority of the Church; that so, once more, the body of Christ may be complete, restored to integrity with all its members. Thus we shall not only praise the blessings of others, which is all we can do now, but see our own Churches once more restored to their pristine boast of orthodoxy. For, truly, the boon given you by the Lord is fit subject for the highest congratulation, your power of discernment between the spurious and the genuine and pure, and your preaching the faith of the Fathers without any dissimulation. That faith we have received; that faith we know is stamped with the marks of the Apostles; to that faith we assent, as well as to all that was canonically and lawfully promulgated in the Synodical Letter.

Letter 190

3. Philo, on the authority of some Jewish tradition, explains the manna to have been of such a nature that it changed with the taste of the eater: that of itself it was like millet seed boiled in honey; it served sometimes for bread, sometimes for meat, either of birds or beasts; at other times for vegetables, according to each man’s liking; even for fish so that the flavour of each separate kind was exactly reproduced in the eater’s mouth.

Letter 224

2. Now as to the point that the writings going the round as mine are not mine at all, the angry feeling felt against me so confuses their reason that they cannot see what is profitable. Nevertheless, if the question were put to them by yourselves, I do think that they would not reach such a pitch of obstinate perversity as to dare to utter the lie with their own lips, and allege the document in question to be mine. And if it is not mine, why am I being judged for other men’s writings? But they will urge that I am in communion with Apollinarius, and cherish in my heart perverse doctrines of this kind. Let them be asked for proof. If they are able to search into a man’s heart, let them say so; and do you admit the truth of all that they say about everything. If on the other hand, they are trying to prove my being in communion on plain and open grounds, let them produce either a canonical letter written by me to him, or by him to me. Let them show that I have held intercourse with his clergy, or have ever received any one of them into the communion of prayer. If they adduce the letter written now five and twenty years ago, written by layman to layman, and not even this as I wrote it, but altered (God knows by whom), then recognise their unfairness. No bishop is accused if, while he was a layman, he wrote something somewhat incautiously on an indifferent matter; not anything concerning the Faith, but a mere word of friendly greeting. Possibly even my opponents are known to have written to Jews and to Pagans, without incurring any blame. Hitherto no one has ever been judged for any such conduct as that on which I am being condemned by these strainers-out of gnats. God, who knows men’s hearts, knows that I never wrote these things, nor sanctioned them, but that I anathematize all who hold the vile opinion of the confusion of the hypostases, on which point the most impious heresy of Sabellius has been revived. And all the brethren who have been personally acquainted with my insignificant self know it equally well. Let those very men who now vehemently accuse me, search their own consciences, and they will own that from my boyhood I have been far removed from any doctrine of the kind.

Letter 226

4. If any one in Syria is writing, this is nothing to me. For it is said By your words you shall be justified, and by your words you shall be condemned. Matthew 12:37 Let my own words judge me. Let no one condemn me for other men’s errors nor adduce letters written twenty years ago in proof that I would allow communion to the writers of such things. Before these things were written, and before any suspicion of this kind had been stirred against them, I did write as layman to layman. I wrote nothing about the faith in any way like that which they are now carrying about to calumniate me. I sent nothing but a mere greeting to return a friendly communication, for I shun and anathematize as impious alike all who are affected with the unsoundness of Sabellius, and all who maintain the opinions of Arius. If any one says that Father, Son, and Holy Ghost are the same, and supposes one thing under several names, and one hypostasis described by three persons, I rank such an one as belonging to the faction of the Jews. Similarly, if any one says that the Son is in essence unlike the Father, or degrades the Holy Ghost into a creature, I anathematize him, and say that he is coming near to the heathen error. But it is impossible for the mouths of my accusers to be restrained by my letter; rather is it likely that they are being irritated at my defense, and are getting up new and more violent attacks against me. But it is not difficult for your ears to be guarded. Wherefore, as far as in you lies, do as I bid you. Keep your heart clear and unprejudiced by their calumnies; and insist on my rendering an account to meet the charges laid against me. If you find that truth is on my side do not yield to lies; if on the other hand you feel that I am feeble in defending myself, then believe my accusers as being worthy of credit. They pass sleepless nights to do me mischief. I do not ask this of you. They are taking to a commercial career, and turning their slanders against me into a means of profit. I implore you on the other hand to stop at home, and to lead a decorous life, quietly doing Christ’s work. I advise you to avoid communication with them, for it always tends to the perversion of their hearers. I say this that you may keep your affection for the uncontaminated, may preserve the faith of the Fathers in its integrity, and may appear approved before the Lord as friends of the truth.

Letter 235

3. Let them tell me in what sense Paul says, Now we know in part; 1 Corinthians 13:9 do we know His essence in part, as knowing parts of His essence? No. This is absurd; for God is without parts. But do we know the whole essence? How then When that which is perfect has come, then that which is in part shall be done away. 1 Corinthians 13:10 Why are idolaters found fault with? Is it not because they knew God and did not honour Him as God? Why are the foolish Galatians Galatians 3:1 reproached by Paul in the words, After that you have known God, or rather are known of God, how turn ye again to the weak and beggarly elements? Galatians 4:9 How was God known in Jewry? Was it because in Jewry it was known what His essence is? The ox, it is said, knows his owner. Isaiah 1:3 According to your argument the ox knows his lord’s essence. And the ass his master’s crib. Isaiah 1:3 So the ass knows the essence of the crib, but Israel does not know me. So, according to you, Israel is found fault with for not knowing what the essence of God is. Pour out your wrath upon the heathen that have not known you, that is, who have not comprehended your essence. But, I repeat, knowledge is manifold — it involves perception of our Creator, recognition of His wonderful works, observance of His commandments and intimate communion with Him. All this they thrust on one side and force knowledge into one single meaning, the contemplation of God’s essence. You shall put them, it is said, before the testimony and I shall be known of you thence. Is the term, I shall be known of you, instead of, I will reveal my essence? The Lord knows them that are his. 2 Timothy 2:19 Does He know the essence of them that are His, but is ignorant of the essence of those who disobey Him? Adam knew his wife. Genesis 4:1 Did he know her essence? It is said of Rebekah She was a virgin, neither had any man known her, Genesis 24:16 and How shall this be seeing I know not a man? Luke 1:34 Did no man know Rebekah’s essence? Does Mary mean I do not know the essence of any man? Is it not the custom of Scripture to use the word know of nuptial embraces? The statement that God shall be known from the mercy seat means that He will be known to His worshippers. And the Lord knows them that are His, means that on account of their good works He receives them into intimate communion with Him.

Letter 240

2. Is the trial heavy, my brethren? Let us endure the toil. No one who shuns the blows and the dust of battle wins a crown. Are those mockeries of the devil, and the enemies sent to attack us, insignificant? They are troublesome because they are his ministers, but contemptible because God has in them combined wickedness with weakness. Let us beware of being condemned for crying out too loud over a little pain. Only one thing is worth anguish, the loss of one’s own self, when for the sake of the credit of the moment, if one can really call making a public disgrace of one’s self credit, one has deprived one’s self of the everlasting reward of the just. You are children of confessors; you are children of martyrs; you have resisted sin unto blood. Use, each one of you, the examples of those near and dear to you to make you brave for true religion’s sake. No one of us has been torn by lashes; no one of us has suffered confiscation of his house; we have not been driven into exile; we have not suffered imprisonment. What great suffering have we undergone, unless perhaps it is grievous that we have suffered nothing, and have not been reckoned worthy of the sufferings of Christ? But if you are grieved because one whom I need not name occupies the house of prayer, and you worship the Lord of heaven and earth in the open air, remember that the eleven disciples were shut up in the upper chamber, when they that had crucified the Lord were worshipping in the Jews‘ far-famed temple. Peradventure, Judas, who preferred death by hanging to life in disgrace, proved himself a better man than those who now meet universal condemnation without a blush.

Letter 263

4. Next comes Apollinarius, who is no less a cause of sorrow to the Churches. With his facility of writing, and a tongue ready to argue on any subject, he has filled the world with his works, in disregard of the advice of him who said, Beware of making many books. In their multitude there are certainly many errors. How is it possible to avoid sin in a multitude of words? And the theological works of Apollinarius are founded on Scriptural proof, but are based on a human origin. He has written about the resurrection, from a mythical, or rather Jewish, point of view; urging that we shall return again to the worship of the Law, be circumcised, keep the Sabbath, abstain from meats, offer sacrifices to God, worship in the Temple at Jerusalem, and be altogether turned from Christians into Jews. What could be more ridiculous? Or, rather, what could be more contrary to the doctrines of the Gospel? Then, further, he has made such confusion among the brethren about the incarnation, that few of his readers preserve the old mark of true religion; but the more part, in their eagerness for novelty, have been diverted into investigations and quarrelsome discussions of his unprofitable treatises.

Letter 265

2. I have been specially moved to desire union with you by the report of the zeal of your reverences in the cause of orthodoxy. The constancy of your hearts has been stirred neither by multiplicity of books nor by variety of ingenious arguments. You have on the contrary, recognised those who endeavoured to introduce innovations in opposition to the apostolic doctrines, and you have refused to keep silence concerning the mischief which they are causing. I have in truth found great distress among all who cleave to the peace of the Lord at the various innovations of Apollinarius of Laodicea. He has all the more distressed me from the fact that he seemed at the beginning on our side. A sufferer can in a certain sense endure what comes to him from an open enemy, even though it be exceedingly painful, as it is written, For it was not an enemy that reproached me; then I could have borne it. But it is intolerable, and beyond the power of comfort, to be wronged by a close and sympathetic friend. Now that very man whom I have expected to have at my right hand in defense of the truth, I have found in many ways hindering those who are being saved, by seducing their minds and drawing them away from direct doctrine. What rash and hasty deed has he not done? What ill considered and dangerous argument has he not risked? Is not all the Church divided against herself, specially since the day when men have been sent by him to the Churches governed by orthodox bishops, to rend them asunder and to set up some peculiar and illegal service? Is not ridicule brought upon the great mystery of true religion when bishops go about without people and clergy, having nothing but the mere name and title, and effecting nothing for the advancement of the Gospel of peace and salvation? Are not his discourses about God full of impious doctrines, the old impiety of the insane Sabellius being now renewed by him in his writings? For if the works which are current among the Sebastenes are not the forgery of foes, and are really his composition, he has reached a height of impiety which cannot be surpassed, in saying that Father, Son, and Spirit are the same, and other dark pieces of irreverence which I have declined even to hear, praying that I may have nothing to do with those who have uttered them. Does he not confuse the doctrine of the incarnation? Has not the œconomy of salvation been made doubtful to the many on account of his dark and cloudy speculations about it? To collect them all, and refute them, requires long time and much discussion. But where have the promises of the Gospel been blunted and destroyed as by his figments? So meanly and poorly has he dared to explain the blessed hope laid up for all who live according to the Gospel of Christ, as to reduce it to mere old wives’ fables and doctrines of Jews. He proclaims the renewal of the Temple, the observance of the worship of the Law, a typical high priest over again after the real High Priest, and a sacrifice for sins after the Lamb of God Who takes away the sin of the world. John 1:29 He preaches partial baptisms after the one baptism, and the ashes of a heifer sprinkling the Church which, through its faith in Christ, has not spot or wrinkle, or any such thing; Ephesians 5:27 cleansing of leprosy after the painless state of the resurrection; an offering of jealousy when they neither marry nor are given in marriage; show-bread after the Bread from heaven; burning lamps after the true Light. In a word, if the law of the Commandments has been done away with by dogmas, it is plain that under these circumstances the dogmas of Christ will be nullified by the injunctions of the law. At these things shame and disgrace have covered my face, and heavy grief has filled my heart. Wherefore, I beseech you, as skilful physicians, and instructed how to discipline antagonists with gentleness, to try and bring him back to the right order of the Church, and to persuade him to despise the wordiness of his own works; for he has proved the truth of the proverb in the multitude of words there wants not sin. Proverbs 10:19 Put boldly before him the doctrines of orthodoxy, in order that his amendment may be published abroad, and his repentance made known to his brethren.

EXHORTATION TO BAPTISM

The wise Solomon, distinguishing the times for the various affairs of life, and assigning to each one what is suitable, said: “There is a time for all, and a time for every thing; a time to be born, and a time to die.” But, making a slight change in the sentence of the wise man, in proclaiming to you the saving Gospel, I say to you; there is a time to die, and a time to be born. What reason is there for this inversion? Solomon treating of birth, and dissolution, in conformity with the nature of bodies, spoke of birth before death, (for it is impossible to die without being born): but as I am about to treat of spiritual regeneration,¹ I place death before life: since it is by dying to the flesh, that we come to be born in the Spirit; as even the Lord says: “I will kill, and I will make to live.” Let us then die, that we may live. Let us mortify the carnal feeling, which cannot be subject to the law of God, that a strong spiritual affection may arise in us, through which we may enjoy life and peace. Let us be buried together with Christ, who died for us, that we may arise again with Him, who proffers new life to us. For other matters there is a time peculiarly appropriate: a time for sleeping and for waking, a time for war and for peace: but the whole period |226 of man’s life is the time for baptism.² For as the body cannot live unless it breathe : neither can the soul live unless she know the Creator: for ignorance of God. is death to the soul: and he that is not baptized, is not enlightened; and without light neither can the eye perceive sensible objects, nor the soul contemplate God.³ All time, then, is opportune to receive salvation through baptism—night or day, hour or minute, even the least conceivable space of time. But it is just to regard as more suitable, the time which is more nearly connected with it: and what time is more closely connected with baptism than Easter day, since the day itself is a memorial of the resurrection, and baptism is the powerful means for our resurrection?⁴ On resurrection day, then, let us receive the grace by which we rise again. On this account the Church with a loud voice calls from afar her catechumens, that as she already has conceived them, she may at length usher them into life, and weaning them from the milk of catechetical instruction, give them to taste of the solid food of her dogmas. John preached a baptism of penance, and all Judea went forth to him: the Lord proclaims a baptism whereby we are adopted as children; and which of those who hope in Him, will refuse to obey his call? That baptism was introductory: this is perfective: that separated from sin: this unites with God.⁵ The preaching of John was of one man, and he |227 drew all to penance: and you, instructed by the prophets: “Wash yourselves: be clean:”—admonished by the Psalmist: “Come ye to Him, and be enlightened:”— having the joyful proclamation of the Apostles: “Do penance and be baptized, every one of you, in the name of the Lord Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Ghost:”—invited by the Lord Himself, who says: “Come to me all you that labour and are burdened, and I will refresh you:” (for all these passages have occurred in to-day’s lesson)—you, I say, tarry, and hesitate, and put off. Although instructed in the divine word from your infancy, have you still not yet yielded to truth?⁶ always learning, have you not yet attained to knowledge? through life an inquirer, a seeker even to old age, when will you become a Christian? when shall we recognize you as our own? Last year you awaited the present time, and now again you put off to a future season. Take care that your promises extend not beyond the term of your life. You know not what the morrow will bring forth. Do not make promises concerning things not subject to your control. We call you, O man, |228 to life: why do you shun the call? We invite you to partake of blessings: why do you disregard the gift? The kingdom of heaven lies open to you: he that invites you cannot deceive: the path is easy: there is no need of length of time, of expense, of toil: why do you delay? why do you refuse? why do you fear the yoke, as a heifer that never has borne it? It is sweet: it is light: it does not hurt the neck; but it ornaments it: it is not a yoke put on forcibly: it must be cheerfully assumed. Do you perceive that Ephraim is styled a wanton heifer, because, spurning the yoke of the Law, she wanders far away? Bend then your stubborn neck: submit to the yoke of Christ, lest rejecting the yoke, and leading a loose life, you become an easy prey to wild beasts. “O taste and see that the Lord is sweet.” How shall I make those who know it not, sensible of the sweetness of honey? “Taste and see.” Experience is more convincing than any reasoning. The Jew does not delay circumcision, being mindful of the threat, that “every soul that,is not circumcised on the eighth day, shall be destroyed out of her people:” and you delay the circumcision—not that which is made by hands, in the stripping of the flesh, but that which is accomplished in baptism, while you hear the Lord Himself: “Amen, amen, I say to you, unless a man be born of water and the Spirit, he cannot enter into the kingdom of God.” And in that ceremony pain was endured, and an ulcer was caused: but in this the soul is refreshed with heavenly dew, and the ulcers of the heart are healed. Do you adore Him who died for you? Suffer then yourself to be buried with him by baptism. Unless you be planted together with him in the likeness of his death, how will you become partner in his resurrection? Israel was baptized in Moses |229 in the cloud, and in the sea, presenting therein types for your instruction, and sensibly exhibiting the truth which was to be shown in the latter days: and you shun baptism, not as typified in the sea, but really perfected: not in the cloud, but in the Spirit: not in Moses, a fellow-servant, but in Christ, our Creator. Had not Israel passed the sea, he would not have escaped Pharaoh; and if you pass not through the water, you will not be delivered from the sad tyranny of the devil. Israel would not have drunk of the spiritual rock, had he not been typically baptized: nor will any give you true drink, unless you are truly baptized. He ate the bread of angels after baptism ; and how will you eat the living bread, unless you receive baptism previously? He entered into the land of promise, on account of his baptism: how can you enter into paradise, if you are not sealed by baptism? Do you not know, that an angel with a flaming sword is placed to guard the way to the tree of life—an awful and burning sword for unbelievers; but easily approached, and shining with mild radiance to believers? For according to the will of the Lord it turns: and its glittering side is presented to the faithful: its burning edge to the unsealed.

Source. Tertullian.org – Translated by Francis Patrick Kenrick. Basil the Great,Sermon 13: In Sanctum Baptismum(1843) pp.225-241.