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To those about to be illuminated; and concerning women who adorn
themselves with plaiting of hair, and gold, and concerning those who
have used omens, and amulets, and incantations, all which are foreign
to Christianity.
1. I have come to ask first of all for some fruit in return for the
words lately said out of brotherly love to you. For we do not speak in
order that ye should hear simply, but in order that ye should remember
what has been said, and may afford us evidence of this, by your
works. Yea, rather, not us, but, God, who knows the secrets of
the heart. On this account indeed instruction is so called, in order
that even when we are absent, our discourse may instruct your hearts.
And be not surprised if, after an interval of ten days only, we have
come asking for fruit from the seed sown. For in one day it is
possible at once to let the seed fall, and to accomplish the harvest.
For strengthened not by our own power alone, but by the influence
which comes from God, we are summoned to the conflict. Let as many
therefore as have received what has been spoken, and have fulfilled it
by their works, remain reaching forth to the things which are before.
But let as many as have not yet arrived at this good achievement,
arrive at it straightway, that they may dispel the condemnation which
arises out of their sloth by their diligence for the future. For it is
possible, it is indeed possible for him who has been very slothful, by
using diligence for the future to recover the whole loss of the time
that is past. Wherefore, He says, "To-day if ye will hear his
voice, harden not your hearts, as in the day of provocation." And
this, He says, exhorting and counselling us; that we should never
despair, but so long as we are here, should have good hopes, and
should lay hold on what is before us, and hasten towards the prize of
our high calling of God. This then let us do, and let us inquire
into the names of this great gift. For as ignorance of the greatness
of this dignity makes those who are honored with it more slothful, so
when it is known it renders them thankful, and makes them more
earnest; and anyhow it would be disgraceful and ridiculous that they
who enjoy such glory and honors from God, should not even know what
the names of it are intended to show forth. And why do I speak about
this gift, for if thou wilt consider the common name of our race, thou
wilt receive the greatest instruction and incentive to virtue. For
this name "Man," we do not define according as they who are without
define it, but as the Divine Scripture has bidden us. For a man is
not merely whosoever has hands and feet of a man, nor whosoever is
rational only, but whosoever practices piety and virtue with boldness.
Hear, at least, what he says concerning Job. For in saying that
"there was a man in the land of Ausis," he does not describe him in
those terms in which they who are without describe him, nor does he say
this because he had two feet and broad nails, but he added the
evidences of his piety and said, "just, true, fearing God,
eschewing every evil deed," showing that this is a man; even as
therefore another says, "Fear God, and keep his commandments,
because this is the whole man." But if the name man affords such a
great incentive to virtue, much rather the term faithful. For thou
art called faithful on this account, because thou hast faith in God,
and thyself art entrusted from Him with righteousness,
sanctification, cleansing of soul, adoption, the kingdom of heaven.
He entrusted thee with these, and handed them over to thee. Thou in
turn hast entrusted, and handed over other things to him, almsgiving,
prayers, self-control and every other virtue. And why do I say
almsgiving? If thou givest him even a cup of cold water, thou shalt
not indeed lose this, but even this he keeps with care against that
day, and will restore it with overflowing abundance. For this truly
is wonderful, that he does not keep only that which has been entrusted
to him, but in recompensing it increases it.
This too he has bidden thee do according to thy power, with what has
been entrusted to thee, to extend the holiness which thou hast
received, and to make the righteousness which comes from the layer
brighter, and the gift of grace more radiant; even as therefore Paul
did, increasing all the good things which he received by his subsequent
labors, and his zeal, and his diligence. And look at the carefulness
of God; neither did he give the whole to thee then, nor withhold the
whole, but gave part, and promised part. And for what reason did he
not give the whole then? In order that thou mightest show thy faith
about Him, believing, on his promise alone, in what was not yet
given. And for what reason again did he not there dispense the whole,
but did give the grace of the Spirit, and righteousness and
sanctification? In order that he might lighten thy labors for thee,
and by what has been already given may also put thee in good hope for
that which is to come. On this account, too, thou art about to be
called newly-enlightened, because thy light is ever new, if thou
wilt, and is never quenched. For this light of day, whether we will
or no, the night succeeds, but darkness knows not that light's ray.
"For the light shineth in the darkness, and the darkness apprehended
it not." Not so bright at least is the world, when the sunbeams come
forth, as the soul shines and becomes brighter when it has received
grace from the Spirit and learns more exactly the nature of the case.
For when night prevails, and there is darkness, often a man has seen
a coil of rope and has thought it was a serpent, and has fled from an
approaching friend as from an enemy, and being aware of some noise,
has become very much alarmed; but when the day has come, nothing of
this sort could happen, but all appears just as it really is; which
thing also occurs in the case of our soul. For when grace has come,
and driven away the darkness of the understanding, we learn the exact
nature of things, and what was before dreadful to us becomes
contemptible. For we no longer fear death, after learning exactly,
from this sacred initiation, that death is not death, but a sleep and
a seasonable slumber; nor poverty nor disease, nor any other such
thing, knowing that we are on our way to a better life, undefiled and
incorruptible, and free from all such vicissitudes.
2. Let us not therefore remain craving after the things of this
life, neither after the luxury of the table, or costliness of
raiment. For thou hast the most excellent of raiment, thou hast a
spiritual; table thou hast the glory from on high, and Christ is
become to thee all things, thy table, thy raiment, thy home, thy
head, thy stem. "For as many of you as were baptized into Christ,
did put on Christ." See how he has become raiment for thee. Dost
thou wish to learn how he becomes a table for thee? "He who eateth
me," says He, "as I live because of the Father, he also shall
live because of me;" and that he becometh a home for thee, "he that
eateth my flesh abideth in me, and I in him; and that He is a stem
He says again, "I am the vine, ye the branches," and that he is
brother, and friend, and bridegroom, "I no longer call you
servants: for ye are my friends;" and Paul again, "I espoused you
to one husband, that I might present you as a pure virgin to
Christ;" and again, "That he might be the first-born among many
brethren;" and we become not his brethren only, but also his
children, "For behold," he says, "I and the children which God
has given me" and not this only, but His members, and His body.
For as if what has been said were not enough to show forth the love and
the good will which He has shown forth towards us, He has added
another thing greater and nearer still, caring himself besides, our
head. Knowing all these matters, beloved, requite thy benefactor by
the best conversation, and considering the greatness of the sacrifice,
adorn the members of thy body; consider what thou receivest in thine
hand, and never suffer it to strike any one, nor shame what has been
honored with so great a gift by the sin of a blow. Consider what thou
receivest in thine hand, and keep it clean from all covetousness and
extortion; think that thou dost not receive this in thy hand, but also
puttest it to thy mouth, and guard thy tongue in purity from base and
insolent words, blasphemy, perjury, and all other such things. For
it is disastrous that what is ministered to by such most dread
mysteries, and has been dyed red with such blood, and has become a
golden sword, should be perverted to purposes of raillery, and
insult, and buffoonery. Reverence the honor with which God has
honoured it, and bring it not down to the vileness of sin, but having
reflected again that after the hand and the tongue, the heart receives
this dread mystery, do not ever weave a plot against thy neighbor, but
keep thy thoughts pure from all evil. Thus thou shall be able to keep
thine eyes too, and thy hearing safe. For is it not monstrous, after
this mystic voice is borne from heaven--I mean the voice of the
Cherubim--to defile thy hearing with lewd songs,, and dissolute
melodies? and does it not deserve the utmost punishment if, with the
same eyes with which thou lookest upon the unspeakable and dread
mysteries, thou lookest upon harlots, and dost commit adultery in thy
heart. Thou art called to a marriage, beloved: enter not in clad in
sordid raiment, but take a robe suitable to the marriage. For if when
men are called to a material marriage, though they be poorer than all
others, they often possess themselves of or buy clean raiment, and so
go to meet those who called them. Do thou too who hast been called to
a spiritual marriage, and to a royal banquet, consider what kind of
raiment it would be right for thee to buy, but rather there is not even
need to purchase, yea he himself who calls thee gives it thee gratis,
in order that thou mayest not be able to plead poverty in excuse.
Keep, therefore, the raiment which thou receivedst. For if thou
losest it, thou wilt not be able to use it henceforth, or to buy it.
For this kind of raiment is nowhere sold. Hast thou heard how those
who were initiated, in old time, groaned, and beat their breasts,
their conscience thereupon exciting them? Beware then, beloved, that
thou do not at any time suffer like this. But how wilt thou not
suffer, if thou dost not cast off the wicked habit of evil men? For
this reason I said before, and speak now and will not cease speaking,
if any has not rectified the defects in his morals, nor furnished
himself with easily acquired virtue, let him not be baptized. For the
laver is able to remit former sins, but there is no little fear, and
no ordinary danger lest we return to them, and our remedy become a
wound. For by how much greater the grace is, by so much is the
punishment more for those who sin after these things.
3. In order, therefore, that we return not to our former vomit,
let us henceforward discipline ourselves. For that we must repent
beforehand, and desist from our former evil, and so come forward for
grace, hear what John says, and what the leader of the apostles says
to those who are about to be baptized. For the one says, "Bring
forth fruit worthy of repentance, and begin not to say within
yourselves, we have Abraham to our Father;" and the other says
again to those who question him, "Repent ye and be baptized every one
of you in the name of the Lord Jesus Christ." Now he who repents,
no longer touches the same matters of which he repented. On this
account, also, we are bidden to say, "I renounce thee, Satan,"
in order that we may never more return to him? As therefore happens in
the case of painters from life, so let it happen in your case. For
they, arranging their boards, and tracing white lines upon them, and
sketching the royal likeness in outline, before they apply the actual
colors, rub out some lines, and change some for others, rectifying
mistakes, and altering what is amiss with all freedom. But when they
put on the coloring for good, it is no longer in their power to rub out
again, and to change one thing for another, since they injure the
beauty of the portrait, and the result becomes an eyesore. Consider
that thy soul is the portrait; before therefore the true coloring of
the spirit comes, wipe out habits which have wrongly been implanted in
thee, whether swearing, or falsehood, or insolence, or base
talking, or jesting, or whatever else thou hair a habit of doing of
things unlawful. Away with the habit, in order that thou mayest not
return to it, after baptism. The layer causes the sins to disappear.
Correct thy habits, so that when the colors are applied, and the
royal likeness is brought out, thou mayest no more wipe them out in the
future; and add damage and scars to the beauty which has been given
thee by God. Restrain therefore anger, extinguish passion. Be not
thou vexed, be sympathizing, be not exasperated, nor say, "I have
been injured in regard to my soul." No one is injured in regard to
the soul if we do not injure ourselves in regard to the soul; and how
this is, I now say. Has any one taken away thy substance? He has
not injured thee in regard to thy soul, but thy money. But if thou
cherish ill-will against him, thou hast injured thyself in regard to
thy soul. For the money taken away has wrought thee no damage, nay
has even been profitable, but thou by not dismissing thine anger wilt
give account in the other world for this cherishing of ill-will. Has
any one reviled thee and insulted thee. He has in no way injured thy
soul, and not even thy body. Hast thou reviled in return and
insulted? Thou hast injured thyself in regard to thy soul, for for
the words which thou hast Said thou art about to render account there;
and this I wish you to know chiefly of all, that the Christian, and
faithful man, no one is able to injure in regard to the soul, not even
the devil himself; and not only is this wonderful, that God hath made
us inaccessible to all his designs, but that he has constituted us fit
for the practice of virtue, and there is no hinderance, if we will,
even though we be poor, weak in body, outcast, nameless,
bondservants. For neither poverty, nor infirmity, nor deformity of
body, nor servitude, nor any other of such things could ever become a
hinderance to virtue; and why do I say, poor, and a bondservant,
and nameless? Even if thou art a prisoner, not even this would be
ever any hinderance to thee as regards virtue. And how this is I
proceed to say. Has any of thy household grieved thee and provoked
thee? dismiss thy wrath against him. Have bonds, and poverty, and
obscurity been any hinderance to thee in this respect? and why do I
say hinderance? They have both helped and contributed to restrain
pride. Hast thou seen another prospering? do not envy him. For not
even in this case is poverty a bar. Again, whenever thou needest to
pray, do so with a sober and watchful mind, and nothing shall be a bar
even in that case. Show all meekness, forbearance, self-restraint,
gravity. For these things need no external helps. And this
especially is the chief point about virtue, that it has no necessity
for wealth, power, glory, nor anything of that kind, but of a
sanctified soul alone, and it seeks for nothing more. And behold,
also, the same thing happening in respect of grace. For if any one be
lame, if he has had his eyes put out, if he be maimed in body, if he
has fallen into the last extremity of weakness, grace is not hindered
from coming by any of these things. For it only seeks a soul receiving
it with readiness, and all these external things it passes over. For
in the case of worldly soldiers, those who are about to enlist them for
the army seek for stature of body and healthy condition, and it is not
only necessary that he who is about to become a soldier should have
these alone, but he must also be free. For if anybody be a slave, he
is rejected. But the King of Heaven seeks for nothing of this kind,
but receives slaves into his army, and aged people, and the languid in
limb, and is not ashamed. What is more merciful than this? What
could be more kind? For he seeks for what is in our own power, but
they seek for what is not in our power. For to be a slave or free is
not our doing. To be tall, again, or short is not in our own power,
or to be aged, or well grown, and such like. But to be forbearing
and kind, and so forth, are matters of our own choice; and God
demands of us only those things of which we have control. And quite
reasonably. For He does not call Us to grace because of his own
need, but because of doing us kindness; but kings, because of
services required by them; and they carry men off to an outward and
material warfare, but He to a spiritual combat; and it is not only in
the case of heathen wars, but in the case of the games also that one
may see the same analogy. For they who are about to be brought into
the theatre, do not descend to the contest until the herald himself
takes them beneath the gaze of all, and leads them round, shouting out
and saying, "Has any one a charge against this person?" although in
that case the struggle is not concerned with the soul, but with the
body. Wherefore then dost thou demand proofs of nobleness? But in
this case there is nothing of the kind, but all is different, our
contest not consisting of hand locked in hand, but in philosophy of
soul, and excellence of mind. The president of our conflicts does the
opposite. For he does not take us, and lead us round and say, "Has
any one a charge against this man?" but cries out, "Though all
men, though demons, stand up with the devil and accuse him of extreme
and unspeakable crimes, I reject him not, nor abhor him, but
removing him from his accusers, and freeing him from his wickedness,
thus I bring him to the contest. And this is very reasonable. For
there indeed the president contributes nothing towards the victory, in
the case of the combatants, but stands still in the midst. But here,
the President of the contests for holiness becomes a
fellow-combatant, and helper, sharing with them the conflict against
the devil.
4. And not only is this the wonderful thing that he remits our sins,
but that he not even reveals them nor makes them manifest and patent,
nor compels us to come forward into the midst, and to tell out our
errors, but bids us make our defense to him alone, and to confess
ourselves to him. And yet among secular judges, if any tell any of
the robbers or grave-riflers, when they are arrested, to tell their
errors and be quit of their punishment, they would accede to this with
all readiness, despising the shame through desire of safety. But in
this case there is nothing of this kind, but he both remits the sins,
nor compels us to marshal them in array before any spectators. But one
thing alone he seeks, that he who enjoys this remission should learn
the greatness of the gift. How is it not, therefore, absurd that in
case where he does us service, he should be content with our testimony
only, but in those where we serve him we seek for others as witnesses,
and do a thing for ostentation's sake? While we wonder then at his
kindliness, let us show forth our doings, and before all others let us
curb the vehemence of our tongue, and not always be giving utterance.
"For in the multitude of words there wanteth not transgression." If
indeed then thou hast anything useful to say, open thy lips. But if
there be nothing necessary for thee to say, be silent, for it is
better. Art thou a handicraftsman? as thou sittest at work, sing
psalms. Dost thou not wish to sing with thy mouth? do this in thine
heart; a psalm is a great companion. In this case thou shall undergo
nothing serious, but shalt be able to sit in thy workshop as in a
monastery. For not suitableness of place, but strictness of morals
will afford us quiet. Paul, at least, pursuing his trade in a
workshop suffered no injury to his own virtue. Do not thou therefore
say, How can I, being a handicraftsman and a poor man, be a
philosopher? This is indeed the very reason why thou mayest be a
philosopher. For poverty is far more conducive to piety for us than
wealth, and work than idleness; since wealth is even a hinderance to
those who do not take heed. For when it is needful to dismiss anger,
to extinguish envy, to curb passion, to offer prayer, to exhibit
forbearance and meekness, kindliness and charity, when would poverty
be a bar? For it is not possible by spending money to accomplish these
things, but by exhibiting a fight disposition; almsgiving especially
needs money, but even it shines forth in greater degree through
poverty. For she who spent the two mites was poorer than all men, and
yet surpassed all. Let us not then consider wealth to be anything
great, nor gold to be better than clay. For the value of material
things is not owing to their nature, but to our estimate of them. For
if any one would inquire carefully, iron is much more necessary than
gold. For the one contributes to no need of our life, but the other
has furnished us with the greater part of our needs, ministering to
countless arts; and why do I speak of a comparison between gold and
iron? For these stones are more necessary than precious stones. For
of those nothing serviceable could be made, but out of these, houses
and walls and cities are erected. But do thou show me what gain could
be derived from these pearls, rather what harm would not happen? For
in order that thou mayest wear one pearl drop, countless poor people
are pinched with hunger. What excuse wilt thou hit upon? what
pardon?
Dost thou wish to adorn thy face? Do so not with pearls, but with
modesty, and dignity. So thy countenance will be more full of grace
in the eyes of thy husband. For the other kind of adorning is wont to
plunge him into a suspicion of jealousy, and into enmity,
quarrelsomeness and strife, for nothing is more annoying than a face
which is suspected. But the ornament of compassion and modesty casts
out all evil suspicion, and will draw thy partner to thee more strongly
than any bond. For natural beauty does not impart such comeliness to
the face as does the disposition of him who beholds it, and nothing is
so wont to produce that disposition as modesty and dignity; so that if
any woman be comely, and her husband be ill affected towards her, she
appears to him the most worthless of all women; and if she do not
happen to be fair of face, but her husband be well affected towards
her, she appears more comely than all. For sentence is given not
according to the nature of what is beheld, but according to the
disposition of the beholders. Adorn thy face then with modesty,
dignity, pity, lovingkindness, charity, affection for thy husband,
forbearance, meekness, endurance of ill. These are the tints of
virtue. By means of these thou wilt attract angels not human beings to
be thy lovers. By means of these thou hast God to commend thee, and
when God receives thee, he will certainly win over thy husband for
thee. For if the wisdom of a man illuminates his countenance, much
more does the virtue of a woman illuminate her face; and if thou
considerest this to be a great ornament, tell me what will be the
advantage of the pearls in that day? But why is it necessary to speak
of that day, since it is possible to show all this from what happens
now. When, then, they who thought fit to revile the emperor were
dragged to the judgment hall, and were in danger of extreme measures
being taken, then the mothers, and the wives, laying aside their
necklaces, and their golden ornaments, and pearls, and all
adornment, and golden raiment, wearing a simple and mean dress, and
besprinkled with ashes, prostrated themselves before the doors of the
judgment hall and thus won over the judges; and if in the case of these
earthly courts of justice, the golden ornaments, and the pearls, and
the variegated dress would have been a snare and a betrayal, but
forbearance, and meekness, and ashes, and tears, and mean garments
persuaded the judge, much more would this take place in the case of
that impartial and dread tribunal. For what reason wilt thou be able
to state, what defense, when the Master lays these pearls to thy
charge, and brings the poor who have perished with hunger into the
midst? On this account Paul said, "not with braided hair, or
gold, or pearls, or costly raiment." For therein would be a snare.
And if we were to enjoy them continually, yet we shall lay them aside
with death. But arising out of virtue there is all security, and no
vicissitude and changeableness, but here it makes us more secure, and
also accompanies us there. Dost thou wish to possess pearls, and
never to lay aside this wealth? Take off all ornament and place it in
the hands of Christ through the poor. He will keep all thy wealth for
thee, when He shall raise up thy body with much radiancy. Then He
shall invest thee with better wealth and greater ornament, since this
present is mean and absurd. Consider then whom thou wishest to
please, and for whose sake thou puttest on this ornament, not in order
that the ropemaker and the coppersmith and the huckster may admire.
Then art thou not ashamed, nor blushest thou when thou showest thyself
to them? doing all on their account whom thou dost not consider worthy
of accosting.
How then wilt thou laugh this fancy to scorn? If thou wilt remember
that word, which thou sentest forth when thou wert initiated, I
renounce thee, Satan, and thy pomp, and thy service. For the
frenzy about pearls is pomp of Satan. For thou didst receive gold not
in order that thou mightest bind it on to thy body, but in order that
thou mightest release and nourish the poor. Say therefore constantly,
I renounce thee, Satan. Nothing is more safe than this word if we
shall prove it by our deeds.
5. This I think it right that you who are about to be initiated
should learn. For this word is a covenant with the Master. And just
as we, when we buy slaves, first ask those who are being sold if they
are willing to be our servants: So also does Christ. When He is
about to receive thee into service, He first asks if thou wishest to
leave that cruel and relentless tyrant, and He receives covenants from
thee. For his service is not forced upon thee. And see the
lovingkindness of God. For we, before we put down the price, ask
those who are being sold, and when we have learned that they are
willing, then we put down the price. But Christ not so, but He
even put down the price for us all; his precious blood. For, He
says, ye were bought with a price. Notwithstanding, not even then
does He compel those who are unwilling, to serve him; but except thou
hast grace, He says, and of thine own accord and will determinest to
enroll thyself under my rule, I do not compel, nor force thee. And
we should not have chosen to buy wicked slaves. But if we should at
any time have so chosen, we buy them with a perverted choice, and put
down a corresponding price for them. But Christ, buying ungrateful
and lawless slaves, put down the price of a servant of first quality,
nay rather much more, and so much greater that neither speech nor
thought can set forth its greatness. For neither giving heaven, nor
earth, nor sea, but giving up that which is more valuable than all
these, his own blood, thus He bought us. And after all these
things, he does not require of us witnesses, or registration, but is
content with the single word, if thou sayest it from thy heart. "I
renounce thee, Satan, and thy pomp," has included all. Let us
then say this, "I renounce thee, Satan," as men who are about in
that world at that day to have that word demanded of them, and let us
keep it in order that we may then return this deposit safe. But
Satan's pomps are theatres, and the circus, and all sin, and
observance of days, and incantations and omens.
"And what are omens?" says one. Often when going forth from his
own house he has seen a one-eyed or lame man, and has shunned him as
an omen. This is a pomp of Satan. For meeting the man does not make
the day turn out ill, but to live in sin. When thou goest forth,
then, beware of one thing--that sin does not meet thee. For this it
is which trips us up. And without this the devil will be able to do us
no harm. What sayest thou? Thou seest a man, and shunnest him as an
omen, and dost not see the snare of the devil, how he sets thee at war
with him who has done thee no wrong, how he makes thee the enemy of thy
brother on no just pretext; but God has bidden us love our enemies;
but thou art turned away from him who did thee no wrong, having nothing
to charge him with, and dost thou not consider how great is the
absurdity, how great the shame, rather how great is the danger? Can
I speak of anything more absurd? I am ashamed, indeed, and I
blush: But for your salvation's sake, I am, I am compelled to
speak of it. If a virgin meet him he says the day becomes
unsuccessful; but if a harlot meet him, it is propitious, and
profitable, and full of much business; are you ashamed? and do you
smite your foreheads, and bend to the ground? But do not this on
account of the words which I have spoken, but of the deeds which have
been done. See then, in this case, how the devil hid his snare, in
order that we might turn away from the modest, but salute and be
friendly to the unchaste. For since he has heard Christ saying that
"He who looketh on a woman to desire her, has already committed
adultery with her," and has seen many get the better of unchastity,
wishing by another wrong to cast them again into sin, by this
superstitious observance he gladly persuades them to pay attention to
whorish women.
And what is one to say about them who use charms and amulets, and
encircle their heads and feet with golden coins of Alexander of
Macedon. Are these our hopes, tell me, that after the cross and
death of our Master, we should place our hopes of salvation on an
image of a Greek king? Dost thou not know what great result the cross
has achieved? It has abolished death, has extinguished sin, has made
Hades useless, has undone the power of the devil, and is it not worth
trusting for the health of the body?
It has raised up the whole world, and dost thou not take courage in
it? And what wouldest thou be worthy to suffer, tell me? Thou dost
not only have amulets always with thee, but incantations bringing
drunken and half-witted old women into thine house, and art thou not
ashamed, and dost thou not blush, after so great philosophy, to be
terrified at such things? and there is a graver thing than this error.
For when we deliver these exhortations, and lead them away, thinking
that they defend themselves, they say, that the woman is a Christian
who makes these incantations, and utters nothing else than the name of
God. On this account I especially hate and turn away from her,
because she makes use of the name of God, with a view to ribaldry.
For even the demons uttered the name of God, but still they were
demons, and thus they used to say to Christ, "We know thee who thou
art, the Holy One of God," and notwithstanding, he rebuked them,
and drave them away. On this account, then, I beseech you to
cleanse yourselves from this error, and to keep hold of this word as a
staff; and just as without sandals, and cloak, no one of you would
choose to go down to the market-place, so without this word never
enter the market-place, but when thou art about to pass over the
threshold of the gateway, say this word first: I leave thy ranks,
Satan, and thy pomp, and thy service, and I join the ranks of
Christ. And never go forth without this word.
This shall be a staff to thee, this thine armor, this an impregnable
fortress, and accompany this word with the sign of the cross on thy
forehead. For thus not only a man who meets you, but even the devil
himself, will be unable to hurt you at all, when he sees thee
everywhere appearing with these weapons; and discipline thyself by
these means henceforth, in order that when thou receivest the seal thou
mayest be a well-equipped soldier, and planting thy trophy against the
devil, may receive the crown of righteousness, which may it be the lot
of us all to obtain, through the grace and lovingkindness of our Lord
Jesus Christ, with whom be glory to the Father and to the Holy
Spirit for ever and ever--Amen.
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