Oration XXXIX. Oration on the Holy Lights.

 I.  Again My Jesus, and again a mystery not deceitful nor disorderly, nor belonging to Greek error or drunkenness (for so I call their solemnities, a

 II.  Therefore listen to the Voice of God, which sounds so exceeding clearly to me, who am both disciple and master of these mysteries, as would to Go

 III.  Is there any such among the shadowy purifications of the Law, aiding as it did with temporary sprinklings, and the ashes of an heifer sprinkling

 IV.  We are not concerned in these mysteries with birth of Zeus and thefts of the Cretan Tyrant (though the Greeks may be displeased at such a title f

 V.  And where will you place the butchery of Pelops, which feasted hungry gods, that bitter and inhuman hospitality?  Where the horrible and dark spec

 VI.  I pass over the honours they pay to reptiles, and their worship of vile things, each of which has its peculiar cultus and festival, and all share

 VII.  Well, let these things be the amusement of the children of the Greeks and of the demons to whom their folly is due, who turn aside the honour of

 VIII.  But since to us grace has been given to flee from superstitious error and to be joined to the truth and to serve the living and true God, and t

 IX.  Wherefore we must purify ourselves first, and then approach this converse with the Pure unless we would have the same experience as Israel, who

 X.  For the same Word is on the one hand terrible through its nature to those who are unworthy, and on the other through its loving kindness can be re

 XI.  And now, having purified the theatre by what has been said, let us discourse a little about the Festival, and join in celebrating this Feast with

 XII.  For to us there is but One God, the Father, of Whom are all things, and One Lord Jesus Christ, by Whom are all things and One Holy Ghost, in Wh

 XIII.  Since then these things are so, or rather since This is so and His Adoration ought not to be rendered only by Beings above, but there ought to

 XIV.  At His birth we duly kept Festival, both I, the leader of the Feast, and you, and all that is in the world and above the world.  With the Star w

 XV.  But John baptizes, Jesus comes to Him …perhaps to sanctify the Baptist himself, but certainly to bury the whole of the old Adam in the water and

 XVI.  But further—Jesus goeth up out of the water…for with Himself He carries up the world…and sees the heaven opened which Adam had shut against hims

 XVII.  Now, since our Festival is of Baptism, and we must endure a little hardness with Him Who for our sake took form, and was baptized, and was cruc

 XVIII.  I, however, for I confess myself to be a man,—that is to say, an animal shifty and of a changeable nature,—both eagerly receive this Baptism,

 XIX.  But these sins were not after Baptism, you will say.  Where is your proof?  Either prove it—or refrain from condemning and if there be any doub

 XX.  But let us venerate to-day the Baptism of Christ and let us keep the feast well, not in pampering the belly, but rejoicing in spirit.  And how s

Oration XXXIX. Oration on the Holy Lights.

TheOration on the Holy Lights was preached on the Festival of the Epiphany 381, and was followed the next day by that on Baptism.  In the Eastern Church this Festival is regarded as more particularly the commemoration of our Lord’s Baptism, and is accordingly one of the great days for the solemn ministration of the Sacrament.  It is generally called Theophania, and the Gospel in the Liturgy is S. Matthew iii. 13–17.  The Sunday in the Octave is called μετὰ τὰ φῶτα(After The Lights), pointing to a time when the Feast was known as the “Holy Lights,” as seems to have been the case in S. Gregory’s day.

ΛΟΓΟΣ ΙΖʹ.Εἰς τὰ ἅγια Φῶτα.