John Chrysostom, Homilies on the Gospel of John

[1.] Moses in the beginning of the history and writings of the Old Testament speaks to us of the objects of sense, and enumerates them to us at length. For, “In the beginning,” he says, “God made the heaven and the earth,” and then he adds, that light was created, and a second heaven and the stars, the various kinds of living creatures, and, that we may not delay by going through particulars, everything else. But this Evangelist, cutting all short, includes both these things and the things which are above these in a single sentence; with reason, because they were known to his hearers, and because he is hastening to a greater subject, and has instituted all his treatise, that he might speak not of the works but of the Creator, and Him who produced them all. And therefore Moses, though he has selected the smaller portion of the creation, (for he has spoken nothing to us concerning the invisible powers,) dwells on these things;102 i.e. the visible creation. while John, as hastening to ascend to the Creator Himself, runs by both these things, and those on which Moses was silent, having comprised them in one little saying, “All things were made by Him.” And that you may not think that he merely speaks of all the things mentioned by Moses, he adds, that “without Him was not anything made that was made.” That is to say, that of created things, not one, whether it be visible103 ὁ ρατὸν. or intelligible104 νοητὸν. was brought into being without the power of the Son.

For we will not put the full stop after “not anything,” as the heretics do. They, because they wish to make the Spirit created, say, “What was made, in Him was Life”; yet so what is said becomes unintelligible. First, it was not the time here to make mention of the Spirit, and if he desired to do so, why did he state it so indistinctly? For how is it clear that this saying relates to the Spirit? Besides, we shall find by this argument, not that the Spirit, but that the Son Himself, is created by Himself. But rouse yourselves, that what is said may not escape you; and come, let us read for a while after their fashion, for so its absurdity will be clearer to us. “What was made, in Him was Life.” They say that the Spirit is called “Life.” But this “Life” is found to be also “Light,” for he adds, “And the Life was the Light of men.” ( Ver. 4.) Therefore, according to them the “Light of men” here means the Spirit. Well, but when he goes on to say, that “There was a man sent from God, to bear witness of that Light” ( vers. 6, 7 ), they needs must assert, that this too is spoken of the Spirit; for whom he above called “Word,” Him as he proceeds he calls “God,” and “Life,” and “Light.” This “Word” he says was “Life,” and this “Life” was “Light.” If now this Word was Life, and if this Word and this Life became flesh, then the Life, that is to say, the Word, “was made flesh, and we beheld” Its “glory, the glory as of the Only-Begotten of the Father.” If then they say that the Spirit is here called “Life,” consider what strange consequences will follow. It will be the Spirit, not the Son, that was made flesh; the Spirit will be the Only-Begotten Son.

And those who read the passage so will fall, if not into this, yet in avoiding this into another most strange conclusion. If they allow that the words are spoken of the Son, and yet do not stop or read as we do, then they will assert that the Son is created by Himself. Since, if “the Word was Life,” and “what was made in Him was Life”; according to this reading He is created in Himself and through Himself. Then after some words between, he has added, “And we beheld His glory, the glory as of the Only-Begotten of the Father.” ( Ver. 14.) See, the Holy Spirit is found, according to the reading of those who assert these things, to be also an only-begotten Son, for it is concerning Him that all this declaration is uttered by him. See when the word has swerved105 ἐ κκυλίσθη, lit. “been rolled away.” from the truth, whither it is perverted, and what strange consequences it produces!

What then, says one, is not the Spirit “Light”? It is Light: but in this place there is no mention of the Spirit. Since even God (the Father) is called “Spirit,” that is to say, incorporeal, yet God (the Father) is not absolutely meant wherever “Spirit” is mentioned. And why do you wonder if we say this of the Father? We could not even say of the Comforter, that wherever “Spirit” (is mentioned), the Comforter is absolutely meant, and yet this is His most distinctive name; still not always where Spirit (is mentioned is) the Comforter (meant). Thus Christ is called “the power of God” ( 1 Cor. i. 24 ), and “the wisdom of God”; yet not always where “the power” and “the wisdom of God” are mentioned is Christ meant; so in this passage, although the Spirit does give “Light,” yet the Evangelist is not now speaking of the Spirit.

When we have shut them out from these strange opinions, they who take all manner of pains to withstand the truth, say, (still clinging to the same reading,) “Whatever came into existence106 γεγονε. by him was life, because,” says one, “whatever came into existence was life.” What then do you say of the punishment of the men of Sodom, and the flood, and hell fire, and ten thousand like things? “But,” says one, “we are speaking of the material creation.”107 δημιουργίας. Well, these too belong entirely to the material creation. But that we may out of our abundance108 ἐ κ περιουσίας. refute their argument, we will ask them, “Is wood, life,” tell me? “Is stone, life?” these things that are lifeless and motionless? Nay, is man absolutely life? Who would say so? he is not pure life,109 αὐτοζωή. but is capable of receiving life.

[2.] See here again, an absurdity; by the same succession of consequences we will bring the argument to such a point, that even hence you may learn their folly. In this way they assert things by no means befitting of the Spirit. Being driven from their other ground, they apply those things to men, which they before thought to be spoken worthily of the Spirit. However, let us examine the reading itself this way also. The creature is now called “life,” therefore, the same is “light,” and John came to witness concerning it. Why then is not he also “light”? He says that “he was not that light” ( ver. 8 ), and yet he belonged to created things? How then is he not “light”? How was he “in the world, and the world was made by him”? ( Ver. 10.) Was the creature in the creature, and was the creature made by the creature? But how did “the world know him not”? How did the creature not know the creature? “But as many as received him, to them gave he power to become the sons of God.” ( Ver. 12.) But enough of laughter. For the rest I leave it to you to attack these monstrous reasonings, that we may not seem to have chosen110 Sav. and ms. Bodl. προῃρῆσθαι. to raise a laugh for its own sake, and waste the time without cause. For if these things are neither said of the Spirit, (and it has been shown that they are not,) nor of anything created, and yet they still hold to the same reading, that stranger conclusion than any which we before mentioned, will follow, that the Son was made by Himself. For if the Son is the true Light, and this Light was Life, and this Life was made in Him, this must needs be the result according to their own reading. Let us then relinquish this reading, and come to the recognized reading and explanation.111 ἐ ξήγησιν.

And what is that? It is to make the sentence end at “was made,” and to begin the next sentence with, “In Him was Life.” What (the Evangelist) says is this, “Without Him was not anything made that was made”; whatever created thing was made, says he, was not made without Him. See you how by this short addition he has rectified all the besetting112 ὑ φορμοῦντα, lit. “blockading.” difficulties; for the saying, that “without Him was not anything made,” and then the adding, “which was made,” includes things cognizable by the intellect,113 i.e. the things of the invisible world, opposed to ὁ ρατὰ. but excludes the Spirit. For after he had said that “all things were made by Him,” and “without Him was not anything made,” he needed this addition, lest some one should say, “If all things were made by Him, then the Spirit also was made.” “I,” he replies, “asserted that whatever was made was made by Him, even though it be invisible, or incorporeal, or in the heavens. For this reason, I did not say absolutely, ‘all things,’ but ‘whatever was made,’ that is, ‘created things,’ but the Spirit is uncreated.”

Do you see the precision of his teaching? He has alluded to the creation of material things, (for concerning these Moses had taught before him,) and after bringing us to advance from thence to higher things, I mean the immaterial and the invisible, he excepts the Holy Spirit from all creation. And so Paul, inspired by the same grace, said, “For by Him were all things created.” ( Col. i. 16.) Observe too here again the same exactness. For the same Spirit moved this soul also. That no one should except any created things from the works of God because of their being invisible, nor yet should confound the Comforter with them, after running through the objects of sense which are known to all, he enumerates also things in the heavens, saying, “Whether they be thrones, or dominions, or principalities, or powers”; for the expression “whether” subjoined to each, shows to us nothing else but this, that “by Him all things were made, and without Him was not anything made that was made.”

But if you think that the expression “by”114 Or, through διὰ. is a mark of inferiority, (as making Christ an instrument,) hear him say, “Thou, Lord, in the beginning, hast laid the foundation of the earth, and the heavens are the work of Thy hands.” ( Ps. cii. 25.) He says of the Son what is said of the Father in His character of Creator; which he would not have said, unless he had deemed of Him as of a Creator, and yet not subservient to any. And if the expression “by Him” is here used, it is put for no other reason but to prevent any one from supposing the Son to be Unbegotten. For that in respect of the title of Creator He is nothing inferior to the Father; hear from Himself, where He saith, “As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will.” ( c. v. 21.) If now in the Old Testament it is said of the Son, “Thou, Lord, in the beginning hast laid the foundation of the earth,” His title of Creator is plain. But if you say that the Prophet spoke this of the Father, and that Paul attributed to the Son what was said of the Father, even so the conclusion is the same. For Paul would not have decided that the same expression suited the Son, unless he had been very confident that between Father and Son there was an equality of honor; since it would have been an act of extremest rashness to refer what suited an incomparable Nature to a nature inferior to, and falling short of it. But the Son is not inferior to, nor falls short of, the Essence of the Father; and therefore Paul has not only dared to use these expressions concerning Him, but also others like them. For the expression “from Whom,” which you decide to belong properly to the Father alone, he uses also concerning the Son, when he says, “from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.” ( Col. ii. 19.)

[3.] And he is not content with this only, he stops your mouths in another way also, by applying to the Father the expression “by whom,” which you say is a mark of inferiority. For he says, “God is faithful, by whom ye were called unto the fellowship of His Son” ( 1 Cor. i. 9 ): and again, “By His will” ( 1 Cor. i. 1 , &c.); and in another place, “For of Him, and through Him, and to Him, are all things.” ( Rom. xi. 26.) Neither is the expression “from115 ἐ κ. whom,” assigned to the Son only, but also to the Spirit; for the angel said to Joseph, “Fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost.” ( Matt. i. 20.) As also the Prophet does not deem it improper to apply to the Father the expression “in whom,”116 ἐ ν ᾧ. which belongs to the Spirit, when he says, “In117 ἐ ν. God we shall do valiantly.” ( Ps. lx. 12.) And Paul, “Making request, if by any means now at length I might have a prosperous journey, in the will of God, to come unto you.” ( Rom. i. 10.) And again he uses it of Christ, saying, “In Christ Jesus.” ( Rom. vi. 11, 23 , &c.) In short, we may often and continually find these expressions interchanged; 118 i.e. applied alike to the different Persons in the Holy Trinity. now this would not have taken place, had not the same Essence been in every instance their subject. And that you may not imagine that the words, “All things were made by Him,” are in this case used concerning His miracles, (for the other Evangelists have discoursed concerning these;) he farther goes on to say, “He was in the world, and the world was made by Him”; (but not the Spirit, for This is not of the number of created things, but of those above all creation.)

Let us now attend to what follows. John having spoken of the work of creation, that “All things were made by Him, and without Him was not anything made that was made,” goes on to speak concerning His Providence, where he saith, “In Him was Life.” That no one may doubt how so many and so great things were “made by Him,” he adds, that “In Him was Life.” For as with the fountain which is the mother of the great deeps, however much you take away you nothing lessen the fountain; so with the energy of the Only-Begotten, however much you believe has been produced and made by it, it has become no whit the less. Or, to use a more familiar example, I will instance that of light, which the Apostle himself added immediately, saying, “And the Life was the Light.” As then light, however many myriads it may enlighten, suffers no diminution of its own brightness; so also God, before commencing His work and after completing it, remains alike indefectible, nothing diminished, nor wearied by the greatness of the creation. Nay, if need were that ten thousand, or even an infinite number of such worlds be created, He remains the same, sufficient for them all not merely to produce, but also to control them after their creation. For the word “Life” here refers not merely to the act of creation, but also to the providence (engaged) about the permanence of the things created; it also lays down beforehand the doctrine of the resurrection, and is the beginning119 ἄ ρχεται. of these marvelous good tidings.120 Or, “Gospels,” Acts xvii. 28. Since when “life” has come to be with us, the power of death is dissolved; and when “light” has shone upon us, there is no longer darkness, but life ever abides within us, and death cannot overcome it. So that what is asserted of the Father might be asserted absolutely of Him (Christ) also, that “In Him we live and move and have our being.” ( Col. i. 16, 17.) As Paul has shown when he says, “By Him were all things created,” and “by Him all things consist”; for which reason He has been called also “Root”121 Isa. xi. 10 , as quoted Rom. xv. 12; Rev. xxii. 16. and “Foundation.”122 1 Cor. iii. 11.

But when you hear that “In Him was Life,” do not imagine Him a compound Being, since farther on he says of the Father also, “As the Father hath Life in Himself, so hath He given to the Son also to have Life” ( John v. 26 ); now as you would not on account of this expression say that the Father is compounded, so neither can you say so of the Son. Thus in another place he says, that “God is Light” ( 1 John i. 5 ), and elsewhere (it is said), that He “dwelleth in light unapproachable” ( 1 Tim. vi. 16 ); yet these expressions are used not that we may suppose a compounded nature,123 σύνθεσιν. but that by little and little we may be led up to the highest doctrines. For since one of the multitude could not easily have understood how His life was Life Impersonate,124 ἐ νυπόστατος. he first used that humbler expression, and afterwards leads them (thus) trained to the higher doctrine. For He who had said that “He hath given Him (the Son) to have life” ( c. v. 26 ); the Same saith in another place, “I am the Life” ( c. xiv. 6 ); and in another, “I am the Light.” ( c. viii. 12.) And what, tell me, is the nature of this “light”? This kind (of light) is the object not of the senses, but of the intellect, enlightening the soul herself. And since Christ should hereafter say, that “None can come unto Me except the Father draw him” ( c. vi. 44 ); the Apostle has in this place anticipated an objection, and declared that it is He (the Son) who “giveth light” ( ver. 9 ); that although you hear a saying like this concerning the Father, you may not say that it belongs to the Father only, but also to the Son. For, “All things,” He saith, “which the Father hath are Mine.” ( c. xvi. 15.)

First then, the Evangelist hath instructed us respecting the creation, after that he tells us of the goods relating to the soul which He supplied to us by His coming; and these he has darkly described in one sentence, when he says, “And the Life was the Light of men.” ( Ver. 4.) He does not say, “was the light of the Jews,” but universally “of men”: nor did the Jews only, but the Greeks also, come to this knowledge, and this light was a common proffer made125 κοινὸν προύκειτο. to all. “Why did he not add ‘Angels,’ but said, ‘of men’?” Because at present his discourse is of the nature of men, and to them he came bearing glad tidings of good things.

“And the light shineth in darkness.” ( ver. 5.) He calls death and error, “darkness.” For the light which is the object of our senses does not shine in darkness, but apart from it; but the preaching of Christ hath shone forth in the midst of prevailing error, and made it to disappear. And He by enduring death126 Lit. “having been in death.” hath so overcome death, that He hath recovered those already held by it. Since then neither death overcame it, nor error, since it is bright everywhere, and shines by its proper strength, therefore he says,

“And the darkness comprehended it not.” For it cannot be overcome, and will not dwell in souls which wish not to be enlightened.

[4.] But let it not trouble thee that It took not all, for not by necessity and force, but by will and consent127 βουλήσει καὶ γνώμῃ. does God bring us to Himself. Therefore do not thou shut thy doors against this light, and thou shalt enjoy great happiness.128 τρυφῆς, “spiritual enjoyment.” But this light cometh by faith, and when it is come, it lighteth abundantly him that hath received it; and if thou displayest a pure life (meet) for it, remains indwelling within continually. “For,” He saith, “He that loveth Me, will keep My commandments; and I and My Father will come unto him, and make Our abode with him.” ( John xiv. 23 ; slightly varied.) As then one cannot rightly enjoy the sunlight, unless he opens his eyes; so neither can one largely share this splendor, unless he have expanded the eye of the soul, and rendered it in every way keen of sight.

But how is this effected? Then when we have cleansed the soul from all the passions. For sin is darkness, and a deep darkness; as is clear, because men do it unconsciously and secretly. For, “every one that doeth evil hateth the light, neither cometh to the light.” ( c. iii. 20.) And, “It is a shame even to speak of those things which are done of them in secret.” ( Eph. v. 12.) For, as in darkness a man knows neither friend nor foe, but cannot perceive any of the properties of objects; so too is it in sin. For he who desires to get more gain, makes no difference between friend and enemy; and the envious regards with hostile eyes the man with whom he is very intimate; and the plotter is at mortal quarrel with all alike. In short, as to distinguishing the nature of objects, he who commits sin is no better than men who are drunk or mad. And as in the night, wood, lead, iron, silver, gold, precious stones, seem to us all alike on account of the absence of the light which shows their distinctions; so he who leads an impure life knows neither the excellence of temperance nor the beauty of philosophy. For in darkness, as I said before, even precious stones if they be displayed do not show their luster, not by reason of their own nature, but because of the want of discernment in the beholders. Nor is this the only evil which happens to us who are in sin, but this also, that we live in constant fear: and as men walking in a moonless night tremble, though none be by to frighten them; so those who work iniquity cannot have confidence, though there be none to accuse them; but they are afraid of everything, and are suspicious, being pricked by their conscience: all to them is full of fear and distress,129 ἀ γωνίας. they look about them at everything, are terrified at everything. Let us then flee a life so painful, especially since after this painfulness shall follow death; a deathless death, for of the punishment in that place there will be no end; and in this life they (who sin) are no better than madmen, in that they are dreaming of things that have no existence. They think they are rich when they are not rich, that they enjoy when they are not enjoying, nor do they properly perceive the cheat until they are freed from the madness and have shaken off the sleep. Wherefore Paul exhorts all to be sober, and to watch; and Christ also commands the same. For he who is sober and awake, although he be captured by sin, quickly beats it off; while he who sleeps and is beside himself, perceives not how he is held prisoner of it.

Let us then not sleep. This is not the season of night, but of day. Let us therefore “walk honestly130 εὐσχημόνως, “decently.” as in the day” ( Rom. xiii. 13 ); and nothing is more indecent than sin. In point of indecency it is not so bad to go about naked as in sin and wrong doing. That is not so great matter of blame, since it might even be caused by poverty; but nothing has more shame and less honor than the sinner. Let us think of those who come to the justice-hall on some account of extortion, or overreaching; 131 πλεονεξίας. how base and ridiculous they appear to all by their utter shamelessness, their lies, and audacity.132 ἰ ταμευόμενοι. But we are such pitiable and wretched beings, that we cannot bear ourselves to put on a garment awkwardly or awry; nay, if we see another person in this state, we set him right; and yet though we and all our neighbors are walking on our heads, we do not even perceive it. For what, say, can be more shameful than a man who goes in to a harlot? what more contemptible than an insolent, a foul-tongued or an envious man? Whence then is it that these things do not seem so disgraceful as to walk naked? Merely from habit. To go naked no one has ever willingly endured; but all men are continually venturing on the others without any fear. Yet if one came into an assembly of angels, among whom nothing of the sort has ever taken place, there he would clearly see the great ridicule (of such conduct). And why do I say an assembly of angels? Even in the very palaces among us, should one introduce a harlot and enjoy her, or be oppressed by excess of wine, or commit any other like indecency, he would suffer extreme punishment. But if it be intolerable that men should dare such things in palaces, much more when the King is everywhere present, and observes what is done, shall we if we dare them undergo severest chastisement. Wherefore let us, I exhort you, show forth in our life much gentleness, much purity, for we have a King who beholds all our actions continually. In order then that this light may ever richly enlighten us, let us gladly accept133 ἐ πισπασώμεθα. these bright beams,134 ἀ κτῖνα. for so shall we enjoy both the good things present and those to come, through the grace and lovingkindness of our Lord Jesus Christ, by whom, and with whom, to the Father, and the Holy Spirit, be glory for ever and ever. Amen.

ΟΜΙΛΙΑ Εʹ. Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονεν. αʹ. Μωϋσῆς μὲν ἀρχόμενος τῆς ἱστορίας καὶ τῆς συγγραφῆς τῆς ἐν τῇ Παλαιᾷ, περὶ τῶν αἰσθητῶν ἡμῖν διαλέγεται, καὶ ταῦτα ἀπαριθμεῖται διὰ πολλῶν: Ἐν ἀρχῇ γὰρ, φησὶν, ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν: εἶτα ἐπάγει ὅτι καὶ φῶς ἐγένετο, καὶ δεύτερος οὐρανὸς, καὶ ἀστέρων φύσις, καὶ παντοδαπὰ γένη ζώων, καὶ τὰ ἄλλα πάντα, ἵνα μὴ καθ' ἕκαστον ἐπεξιόντες παρέλκωμεν. Ὁ δὲ εὐαγγελιστὴς οὗτος, ἅπαντα συντεμὼν, ἐν ῥήματι περιλαμβάνει ἐκεῖνά τε καὶ τὰ ἐκείνων ἀνώτερα: εἰκότως, ἅτε καὶ γνώριμα ὄντα τοῖς ἀκούουσι, καὶ ἐπὶ μείζονα ἐπειγόμενος ὑπόθεσιν, καὶ πᾶσαν τὴν πραγματείαν ἐνστησάμενος, οὐ περὶ τῶν ἔργων, ἀλλὰ περὶ τοῦ Δημιουργοῦ καὶ πάντα παραγαγόντος εἰπεῖν. Διά τοι τοῦτο ἐκεῖνος μὲν, καίτοι γε τὸ ἔλαττον μέρος τῆς κτίσεως ἀπολαβὼν (οὐδὲν γὰρ ἡμῖν περὶ τῶν ἀοράτων διελέχθη δυνάμεων), τούτοις ἐνδιατρίβει: οὗτος δὲ, ἅτε πρὸς αὐτὸν σπεύδων τὸν Ποιητὴν ἀνελθεῖν, εἰκότως ἅπαντα παρατρέχει, καὶ ταῦτα καὶ τὰ ἐκείνῳ σεσιγημένα, ἑνὶ καὶ βραχεῖ λόγῳ περιλαβὼν, τῷ, Πάντα δι' αὐτοῦ ἐγένετο. Καὶ ἵνα μὴ νομίσῃς πάντα ἐκεῖνα λέγειν μόνον αὐτὸν τὰ καὶ Μωϋσεῖ εἰρημένα, ἐπάγει, ὅτι Καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονε: τουτέστι, τῶν γενητῶν κἂν ὁρατόν τι ᾖ, κἂν νοητὸν, οὐδὲν χωρὶς τῆς τοῦ Υἱοῦ δυνάμεως εἰς τὸ εἶναι παρήχθη. Οὐ γὰρ δὴ τὴν τελείαν στιγμὴν τῷ, Οὐδὲ ἓν, ἐπιθήσομεν κατὰ τοὺς αἱρετικούς. Ἐκεῖνοι γὰρ βουλόμενοι τὸ Πνεῦμα κτιστὸν εἰπεῖν, φασίν: Ὃ γέγονεν, ἐν αὐτῷ ζωὴ ἦν. Ἀλλ' οὕτως ἀπερινόητον γίνεται τὸ λεγόμενον. Πρῶτον μὲν γὰρ οὐδὲ καιρὸς ἦν ἐνταῦθα τοῦ Πνεύματος ἐπιμνησθῆναι: εἰ δὲ καὶ ἐβούλετο, τίνος ἕνεκεν οὕτως ἀσαφῶς αὐτὸ τέθεικε; πόθεν γὰρ δῆλον, ὅτι περὶ τοῦ Πνεύματος τοῦτο εἴρηται; Ἄλλως δὲ εὑρήσομεν κατὰ τὸν λόγον τοῦτον, οὐ τὸ Πνεῦμα, ἀλλ' αὐτὸν τὸν Υἱὸν δι' ἑαυτοῦ γινόμενον. Ἀλλὰ διανάστητε, ὥστε μὴ διαφυγεῖν ὑμᾶς τὸ λεγόμενον: καὶ φέρε κατὰ τὸν ἐκείνων τέως ἀναγνῶμεν τρόπον: οὕτω γὰρ ἡμῖν φανερώτερον τὸ ἄτοπον ἔσται: Ὃ γέγονεν, ἐν αὐτῷ ζωὴ ἦν. Τὸ Πνεῦμά φασιν εἰρῆσθαι τὴν ζωήν. Ἀλλ' ἡ ζωὴ αὕτη καὶ φῶς εὑρίσκεται: ἐπάγει γὰρ, Καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων. Οὐκοῦν κατ' αὐτοὺς τὸ φῶς τῶν ἀνθρώπων ἐνταῦθα τὸ Πνεῦμα λέγει. Τί οὖν; Ὅταν ἐπάγῃ καὶ λέγῃ, ὅτι Ἐγένετο ἄνθρωπος παρὰ τοῦ Θεοῦ ἀπεσταλμένος, ἵνα μαρτυρήσῃ περὶ τοῦ φωτὸς, ἀνάγκη περὶ τοῦ Πνεύματος αὐτοὺς λέγειν καὶ τοῦτο εἰρῆσθαι. Ὃν γὰρ ἄνω Λόγον εἶπε, τοῦτον προϊὼν καὶ Θεὸν, καὶ ζωὴν, καὶ φῶς ὀνομάζει. Ζωὴ γὰρ ἦν, φησὶν, ὁ Λόγος οὗτος, καὶ ἡ ζωὴ αὕτη φῶς ἦν. Εἰ τοίνυν ὁ Λόγος ἡ ζωὴ, ὁ δὲ Λόγος οὗτος καὶ ἡ ζωὴ σὰρξ ἐγένετο, ἡ ζωὴ ἐγένετο σὰρξ, τουτέστιν, ὁ Λόγος: καὶ αὐτῆς ἐθεασάμεθα τὴν δόξαν, ὡς Μονογενοῦς παρὰ Πατρός. Ἂν τοίνυν τὸ Πνεῦμα λέγωσιν ἐνταῦθα τὴν ζωὴν εἰρῆσθαι, ὅρα πόσα ἕψεται τὰ ἄτοπα. Ἔσται γὰρ αὐτὸ σαρκωθὲν, οὐχ ὁ Υἱός: ἔσται μονογενὴς Υἱὸς τὸ Πνεῦμα. Εἰ δὲ μὴ τοῦτο, εἰς ἕτερον πάλιν ἀτοπώτατον τοῦτο φεύγοντες ἐμπεσοῦνται οὕτως ἀναγινώσκοντες. Εἰ γὰρ δὴ ὁμολογήσαιεν, ὅτι περὶ τοῦ Υἱοῦ εἴρηται, καὶ μὴ στίξαιεν μηδὲ ἀναγνοῖεν ὥσπερ ἡμεῖς, αὐτὸν ἀφ' ἑαυτοῦ τὸν Υἱὸν γεγενῆσθαι ἐροῦσιν. Εἰ δὲ ἡ ζωὴ ὁ Λόγος, ὃ δὲ γέγονεν, ἐν αὐτῷ ζωὴ ἦν: αὐτὸς ἐν αὐτῷ καὶ δι' ἑαυτοῦ γέγονε κατὰ τὴν ἀνάγνωσιν ταύτην. Εἶτά τινα εἰπὼν ἐν τῷ μέσῳ ἐπήγαγε: Καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς Μονογενοῦς παρὰ Πατρός. Ἰδοὺ καὶ μονογενὴς Υἱὸς εὑρίσκεται κατὰ τὴν ἀνάγνωσιν τῶν ταῦτα λεγόντων τὸ Πνεῦμα τὸ ἅγιον. Περὶ γὰρ αὐτοῦ πᾶσα αὐτῷ αὕτη ἡ διήγησις εἴρηται. Ὁρᾶτε ὅταν ἐκκυλισθῇ ὁ λόγος τῆς ἀληθείας, ποῦ παρατρέπεται, καὶ πόσα τίκτει τὰ ἄτοπα; Τί οὖν; οὐκ ἔστι τὸ Πνεῦμα φῶς, φησί; Ἔστι μὲν φῶς: ἀλλ' ἐνταῦθα οὐ περὶ τούτου εἴρηται: ἐπεὶ καὶ ὁ Θεὸς λέγεται Πνεῦμα, τουτέστιν, ἀσώματος: ἀλλ' οὐ πάντως, εἴ που Πνεῦμα εἴρηται, ὁ Θεὸς δηλοῦται. Καὶ τί θαυμάζεις, εἰ περὶ τοῦ Πατρὸς τοῦτό φαμεν; Οὐδὲ γὰρ ἐπὶ τοῦ Παρακλήτου τοῦτο εἴποιμεν ἄν: ὅτι εἴ που Πνεῦμα, πάντως ὁ Παράκλητος δηλοῦται: καίτοι γε τοῦτο αὐτοῦ μάλιστα γνωριστικόν ἐστιν ὄνομα: ἀλλ' οὐ πάντως, εἴ που Πνεῦμα, ὁ Παράκλητος. Καὶ γὰρ καὶ ὁ Χριστὸς Θεοῦ δύναμις καὶ Θεοῦ σοφία λέγεται, ἀλλ' οὐ πάντως, εἴ που Θεοῦ δύναμις καὶ σοφία, ὁ Χριστός. Οὕτω δὴ καὶ ἐνταῦθα, εἰ καὶ φωτίζει τὸ Πνεῦμα, ὅμως νῦν οὐ περὶ αὐτοῦ φησιν ὁ εὐαγγελιστής. Ἀλλ' ὅταν αὐτοὺς τούτων ἀποκλείσωμεν τῶν ἀτόπων, οἱ δὲ πάλιν πανταχοῦ σπουδάζοντες κατὰ τῆς ἀληθείας ἑστάναι, λέγουσιν, ἔτι τῆς αὐτῆς ἀναγνώσεως ἐχόμενοι: Ὃ γέγονεν, ἐν αὐτῷ ζωὴ ἦν. Τουτέστιν, ὃ γέγονε ζωὴ ἦν. Τί οὖν; Καὶ τὰ Σοδομηνῶν πάθη, καὶ ὁ κατακλυσμὸς καὶ ἡ γέεννα, καὶ μυρία ὅσα τοιαῦτα; Ἀλλὰ περὶ δημιουργίας ὁ λόγος ἡμῖν, φησί. Μάλιστα μὲν οὖν κἀκεῖνα δημιουργίας ἐστίν. Ἀλλ' ἵνα ἐκ περιουσίας τὸν λόγον αὐτῶν ἐλέγξωμεν, ἐρώμεθα αὐτούς: Τὸ ξύλον, εἰπέ μοι, ζωή; καὶ ὁ λίθος, ζωὴ, τὰ ἄψυχα ταῦτα καὶ ἀκίνητα; ἀλλ' ὁ ἄνθρωπος ὅλον ζωή; Καὶ τίς ἂν τοῦτο εἴποι; Οὐ γὰρ αὐτοζωὴ ὁ ἄνθρωπος, ἀλλὰ ζωῆς δεκτικός. βʹ. Ὅρα δὲ πάλιν κἀνταῦθα τὸ ἄτοπον: κατὰ γὰρ τὴν αὐτὴν ἀκολουθίαν καὶ ἐνταῦθα τὸν λόγον προάξομεν, ὥστε μαθεῖν τὴν ἄνοιαν αὐτῶν κἀντεῦθεν. Οὕτω γὰρ οὐδαμῶς οὐδὲν ἁρμόττοντα λέγουσι τῷ Πνεύματι. Ὅταν γὰρ ἐκπέσωσιν ἐκεῖθεν, ἀνθρώποις αὐτὰ περιάπτουσιν, ἃ τοῦ Πνεύματος ἐνόμισαν ἀξίως εἰρῆσθαι. Πλὴν ἀλλὰ καὶ οὕτως αὐτὴν ἐξετάσωμεν τὴν ἀνάγνωσιν. Ζωὴ ἡ κτίσις λέγεται νῦν: οὐκοῦν καὶ φῶς ἡ αὐτή: καὶ περὶ αὐτῆς ἦλθε μαρτυρήσων ὁ Ἰωάννης. Διὰ τί οὖν μὴ καὶ αὐτός ἐστι φῶς; Οὐκ ἦν γὰρ ἐκεῖνος τὸ φῶς, φησί. Καίτοι καὶ αὐτὸς τῆς κτίσεως ἦν. Πῶς οὖν οὐκ ἔστιν οὗτος φῶς; πῶς δὲ Ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο; ἡ κτίσις ἐν τῇ κτίσει ἦν, καὶ ἡ κτίσις διὰ τῆς κτίσεως γέγονε; πῶς δὲ Καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω; τὴν κτίσιν ἡ κτίσις οὐκ ἔγνω; Ὅσοι δὲ ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι. Ἀλλ' ἅλις τοῦ γέλωτος. Ὑμῖν γὰρ ἀφίημι λοιπὸν ἐπεξελθεῖν τῇ τῶν λόγων τούτων τερατείᾳ, ἵνα μὴ αὐτοὶ τοῦτο δόξωμεν προῃρῆσθαι, τὸ γελωτοποιεῖν ἁπλῶς, καὶ τὸν χρόνον εἰκῆ παραναλώσωμεν. Εἰ γὰρ μήτε περὶ τοῦ Πνεύματος ταῦτα εἴρηται (ὥσπερ οὖν οὐδὲ εἴρηται, καθὼς ἀποδέδεικται), μήτε περὶ τῆς κτίσεως, ἔχοιντο δὲ ἔτι τῆς αὐτῆς ἀναγνώσεως: τὸ πάντων ἀτοπώτερον ἐκεῖνο ἕψεται, ὅπερ ἔμπροσθεν εἰρήκαμεν, τὸ τὸν Υἱὸν δι' ἑαυτοῦ γεγενῆσθαι. Εἰ γὰρ τὸ φῶς τὸ ἀληθινὸν ὁ Υἱός ἐστι, τὸ δὲ φῶς τοῦτο ζωὴ ἦν, ἡ δὲ ζωὴ γέγονεν ἐν αὐτῷ: ἀνάγκη πᾶσα τοῦτο συνενεχθῆναι κατὰ τὴν ἐκείνων ἀνάγνωσιν. Διὸ ταύτην ἀφέντες, ἐπὶ τὴν νενομισμένην ἔλθωμεν ἀνάγνωσίν τε καὶ ἐξήγησιν. Τίς δέ ἐστιν αὕτη; Τὸ μέχρι τοῦ, Ὃ γέγονεν, ἀναπαῦσαι τὸν λόγον: εἶτα ἀπὸ τῆς ἑξῆς λέξεως ἄρξασθαι τῆς λεγούσης, Ἐν αὐτῷ ζωὴ ἦν. Ὃ γὰρ λέγει, τοιοῦτόν ἐστι: Χωρὶς αὐτοῦ γέγονεν οὐδὲ ἓν ὃ γέγονεν. Εἴ τι γέγονε τῶν γενητῶν, φησὶν, οὐκ ἐγένετο χωρὶς αὐτοῦ. Ὁρᾷς πῶς τῇ βραχεία ταύτῃ προσθήκῃ πάντα διωρθώσατο τὰ ὑφορμοῦντα ἄτοπα; Τῷ γὰρ ἐπαγαγεῖν, ὅτι Χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν, καὶ προσθεῖναι, Ὃ γέγονε, τά τε νοητὰ περιέλαβε, καὶ τὸ Πνεῦμα ὑπεξεῖλεν. Ἐπειδὴ γὰρ εἶπεν, ὅτι Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν: ἵνα μή τις εἴπῃ: Οὐκοῦν εἰ πάντα δι' αὐτοῦ, καὶ τὸ Πνεῦμα γέγονε, τῆς προσθήκης ἐδεήθη ταύτης. Ἐγὼ γὰρ, φησὶν, εἴ τι γενητόν ἐστι, τοῦτο εἶπον δι' αὐτοῦ γεγενῆσθαι, κἂν ἀόρατον ᾖ, κἂν ἀσώματον, κἂν ἐν τοῖς οὐρανοῖς. Διὰ τοῦτο οὐχ ἁπλῶς εἶπον πάντα, ἀλλ' εἴ τι γέγονε, τουτέστι, τὰ γενητά. Τὸ δὲ Πνεῦμα οὐ γενητόν. Εἶδες διδασκαλίαν ἠκριβωμένην; Ἀνέμνησε τῆς δημιουργίας τῶν αἰσθητῶν: προλαβὼν γὰρ αὐτὰ Μωϋσῆς ἐδίδαξεν: εἶτα ἐκεῖθεν προκόψαντας, ἐπὶ τὰ ὑψηλότερα ἀγαγὼν, τὰ ἀσώματα λέγω καὶ τὰ ἀόρατα, ὑπεξεῖλε τῆς κτίσεως ἁπάσης τὸ Πνεῦμα τὸ ἅγιον. Οὕτω καὶ Παῦλος ἀπὸ τῆς χάριτος ταύτης ἐμπνεόμενος ἔλεγεν: Ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα. Καὶ ὅρα πάλιν καὶ ἐνταῦθα τὴν αὐτὴν ἀκρίβειαν. Τὸ γὰρ αὐτὸ Πνεῦμα ταύτην ἐκίνει τὴν ψυχήν. Ἵνα γὰρ μήτε ὑπεξέλῃ τις τῶν γενητῶν τι τῆς τοῦ Θεοῦ δημιουργίας, διὰ τὸ ἀόρατα αὐτὰ εἶναι: μήτε τούτοις ἐγκαταμίξῃ τὸν Παράκλητον, παραδραμὼν καὶ αὐτὸς τὰ αἰσθητὰ καὶ πᾶσι γνώριμα, τὰ ἐν τοῖς οὐρανοῖς ἀπαριθμεῖται λέγων: Εἴτε θρόνοι, εἴτε κυριότητες, εἴτε ἀρχαὶ, εἴτε ἐξουσίαι. Τὸ γὰρ, Εἴτε, ἐφ' ἑκάστου κείμενον, οὐδὲν ἄλλο ἡμῖν ἐμφαίνει, ἢ τοῦτο, τὸ, Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν, ὃ γέγονεν. Εἰ δὲ τὸ, Διὰ, νομίζεις ἐλαττώσεως εἶναι, ἄκουσον αὐτοῦ λέγοντος: Σὺ καταρχὰς, Κύριε, τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σου εἰσὶν οἱ οὐρανοί: ὃ περὶ τοῦ Πατρὸς ὡς δημιουργοῦ εἴρηται, τοῦτο περὶ τοῦ Υἱοῦ λέγων: οὐκ ἂν εἰπὼν, εἰ μὴ ὡς περὶ δημιουργοῦ, ἀλλ' οὐχ ὑπουργοῦντός τινι τὴν δόξαν εἶχε. Εἰ δὲ ἐνταῦθα τὸ, Δι' αὐτοῦ, εἴρηται, δι' οὐδὲν ἕτερον τέθειται, ἀλλ' ἵνα μὴ ἀγέννητον ὑποπτεύσῃ τις τὸν Υἱόν. Ἐπεὶ ὅτι κατὰ τὸ τῆς δημιουργίας ἀξίωμα οὐδὲν ἔλαττον ἔχει τοῦ Πατρὸς, ἄκουσον αὐτοῦ λέγοντος: Ὥσπερ ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ: οὕτω καὶ ὁ Υἱὸς οὓς θέλει ζωοποιεῖ. Εἰ μὲν οὖν περὶ τοῦ Υἱοῦ καὶ ἐν τῇ Παλαιᾷ τὸ, Καταρχὰς σὺ, Κύριε, τὴν γῆν ἐθεμελίωσας, εἴρηται, σαφὲς τὸ τῆς δημιουργίας ἀξίωμα: εἰ δὲ περὶ τοῦ Πατρὸς τοῦτο τὸν Προφήτην εἰρηκέναι λέγεις, τὸν δὲ Παῦλον τῷ Υἱῷ προσνενεμηκέναι τὸ περὶ ἐκείνου λεχθὲν, καὶ οὕτω τὸ αὐτὸ γίνεται πάλιν. Οὐδὲ γὰρ ἂν καὶ τῷ Υἱῷ πρέπειν αὐτὸ ὁ Παῦλος ἐνομοθέτησεν, εἰ μὴ σφόδρα ἐθάῤῥει, ὅτι τὰ τῆς ἀξίας ὁμότιμα ἦν. Καὶ γὰρ ἦν τόλμης ἐσχάτης, τὰ τῇ ἀσυγκρίτῳ πρέποντα φύσει, ἐπὶ τὴν ἐλάττω καὶ ἀποδέουσαν ἐκείνης ἀγαγεῖν. γʹ. Ἀλλ' οὔτε ἐλάττων ἐστὶν, οὔτε ἀποδέει τῆς τοῦ Πατρὸς οὐσίας ὁ Υἱός. Διόπερ οὐ ταῦτα μόνον ἐθάῤῥησεν εἰπεῖν ὁ Παῦλος περὶ αὐτοῦ, ἀλλὰ καὶ ἕτερα τοιαῦτα. Τὸ γὰρ, Ἐξ οὗ, ῥῆμα, ὅπερ ὡς ἄξιόν τινα μόνου τοῦ Πατρὸς ἀπονέμεις κλῆρον, καὶ περὶ τοῦ Υἱοῦ φησιν, οὕτω λέγων: Ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἀφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συμβιβαζόμενον αὔξει εἰς τὴν αὔξησιν τοῦ Θεοῦ. Καὶ οὐκ ἀρκεῖται τούτῳ μόνῳ, ἀλλὰ καὶ ἑτέρωθεν ὑμῖν ἀποφράττει τὰ στόματα, τὸ, Δι' οὗ, τοῦτο ὅπερ ἐλαττώσεως εἶναι λέγεις, τῷ Πατρὶ προσνέμων. Πιστὸς γὰρ ὁ Θεὸς, φησὶ, δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ: καὶ πάλιν, Διὰ τοῦ θελήματος αὐτοῦ: καὶ ἀλλαχοῦ, Ὅτι ἐξ αὐτοῦ, καὶ δι' αὐτοῦ, καὶ εἰς αὐτὸν τὰ πάντα. Ὥστε οὐ τῷ Υἱῷ μόνῳ τὸ, Ἐξ οὗ, ἀλλὰ καὶ τῷ Πνεύματι προσνενέμηται. Καὶ γὰρ τῷ Ἰωσὴφ ὁ ἄγγελος ἔλεγε: Μὴ φοβηθῇς παραλαβεῖν Μαριὰμ τὴν γυναῖκά σου: τὸ γὰρ ἐν αὐτῇ γεννηθὲν, ἐκ Πνεύματός ἐστιν ἁγίου: ὥσπερ οὖν καὶ τὸ, Ἐν ᾧ, τοῦ Πνεύματος ὂν, οὐκ ἀπαξιοῖ καὶ τῷ Θεῷ προσνέμειν ὁ Προφήτης, οὕτω λέγων: Ἐν τῷ Θεῷ ποιήσομεν δύναμιν. Καὶ ὁ Παῦλος, Δεόμενος. φησὶν, εἴ πως ἤδη ποτὲ εὐοδωθήσομαι ἐν τῷ θελήματι τοῦ Θεοῦ ἐλθεῖν πρὸς ὑμᾶς. Καὶ ἐπὶ τοῦ Χριστοῦ δὲ πάλιν τοῦτο τίθησι λέγων: Ἐν Χριστῷ Ἰησοῦ. Καὶ ὅλως πολλάκις καὶ συνεχέστερον εὕροιμεν ἂν μεθισταμένας ταύτας τὰς λέξεις: ταῦτα δὲ οὐκ ἂν συνέβη μὴ πανταχοῦ τῆς αὐτῆς οὐσίας ὑποκειμένης. Ἵνα δὲ τὸ, Πάντα δι' αὐτοῦ ἐγένετο, μὴ περὶ τῶν σημείων ὑποπτεύσῃς νῦν λέγεσθαι (περὶ γὰρ τούτων οἱ λοιποὶ διελέχθησαν εὐαγγελισταί), ἐπάγει μετὰ ταῦτα λέγων: Ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο: ἀλλ' οὐ τὸ Πνεῦμα: οὐδὲ γὰρ τῶν γενητῶν τοῦτο, ἀλλὰ τῶν ὑπὲρ τὴν κτίσιν ἅπασαν. Ἀλλὰ τέως ἐχώμεθα τῶν ἑξῆς. Εἰπὼν γὰρ περὶ τῆς δημιουργίας ὁ Ἰωάννης, οἷον, ὅτι Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονεν: ἐπάγει καὶ τὸν περὶ τῆς προνοίας λόγον, Ἐν αὐτῷ ζωὴ ἦν, λέγων. Καὶ γὰρ ἵνα μηδεὶς ἀπιστήσῃ, πῶς τὰ τοσαῦτα καὶ τηλικαῦτα δι' αὐτοῦ γέγονεν, ἐπήγαγεν, ὅτι Ἐν αὐτῷ ζωὴ ἦν. Καθάπερ οὖν ἐπὶ τῆς πηγῆς τῆς τικτούσης ἀβύσσους, ὅσον ἂν ἀφέλῃς, οὐδὲν ἠλάττωσας τὴν πηγήν: οὕτω καὶ ἐπὶ τῆς ἐνεργείας τοῦ Μονογενοῦς, ὅσα ἂν πιστεύσῃς παρῆχθαι δι' αὐτῆς καὶ πεποιῆσθαι, οὐδὲν ἐλάττων αὕτη γέγονε: μᾶλλον δὲ, ἵν' οἰκειοτέρῳ χρήσωμαι παραδείγματι, τὸ τοῦ φωτὸς ἐρῶ, ὃ καὶ αὐτὸς ἐπήγαγεν εὐθέως, εἰπών: Καὶ ἡ ζωὴ ἦν τὸ φῶς. Ὥσπερ οὖν τὸ φῶς, ὅσας ἂν φωτίσῃ μυριάδας, οὐδὲν εἰς τὴν οἰκείαν ἐλαττοῦται λαμπρότητα: οὕτω καὶ ὁ Θεὸς, καὶ πρὸ τοῦ ἐργάσασθαι, καὶ μετὰ τὸ ποιῆσαι, ὁμοίως ἀνελλιπὴς μένει, μηδὲν ἐλαττούμενος, μηδὲ ἀτονῶν ἐκ τῆς δημιουργίας τῆς πολλῆς: ἀλλὰ κἂν μυρίους δέῃ γενέσθαι κόσμους τοιούτους, κἂν ἀπείρους, ὁ αὐτὸς μένει πᾶσιν ἀρκῶν, οὐ πρὸς τὸ παραγαγεῖν αὐτοὺς μόνον, ἀλλὰ καὶ πρὸς τὸ συγκρατῆσαι μετὰ τὴν δημιουργίαν αὐτούς. Τὸ γὰρ τῆς ζωῆς ὄνομα ἐνταῦθα οὐ τῆς δημιουργίας μόνον ἐστὶν, ἀλλὰ καὶ τῆς προνοίας τῆς κατὰ τὴν διαμονήν. Καὶ τὸν περὶ τῆς ἀναστάσεως δὲ λόγον προκαταβάλλεται ἡμῖν, καὶ τῶν θαυμαστῶν τούτων εὐαγγελίων ἄρχεται. Τῆς γὰρ ζωῆς παραγενομένης πρὸς ἡμᾶς, λέλυται τοῦ θανάτου τὸ κράτος, καὶ τοῦ φωτὸς λάμψαντος ἡμῖν, οὐκ ἔτι τὸ σκότος ἐστὶν, ἀλλὰ μένει διαπαντὸς ἐν ἡμῖν τὸ ζῇν, καὶ θάνατος αὐτοῦ περιγενέσθαι οὐ δύναται. Ὥστε ὃ περὶ τοῦ Πατρὸς εἴρηται, καὶ περὶ τούτου κυρίως ἂν λεχθείη, ὅτι Ἐν αὐτῷ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμέν. Ὃ καὶ Παῦλος δηλῶν ἔλεγεν Ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα, καὶ τὰ πάντα ἐν αὐτῷ συνέστηκε. Διὸ καὶ ῥίζα καὶ θεμέλιος εἴρηται. Ὅταν δὲ ἀκούσῃς, ὅτι Ἐν αὐτῷ ζωὴ ἦν, μὴ σύνθετον ὑπολάβῃς: καὶ γὰρ προϊὼν καὶ περὶ τοῦ Πατρός φησιν: Ὥσπερ ὁ Πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως ἔδωκε καὶ τῷ Υἱῷ ζωὴν ἔχειν. Ἀλλ' ὥσπερ τὸν Πατέρα οὐκ ἂν εἴποις διὰ τοῦτο συγκεῖσθαι, οὕτω μηδὲ τὸν Υἱόν. Καὶ γὰρ καὶ ἀλλαχοῦ φησιν, ὅτι Φῶς ἐστιν ὁ Θεός: καὶ πάλιν, ὅτι Φῶς οἰκεῖ ἀπρόσιτον. Ταῦτα δὲ πάντα εἴρηται, οὐχ ἵνα σύνθεσιν ὑπολάβωμεν, ἀλλ' ἵνα κατὰ μικρὸν ἀναχθῶμεν πρὸς τὸ τῶν δογμάτων ὕψος. Ἐπειδὴ γὰρ οὐκ ἂν εὐκόλως ἐνόησέ τις τῶν πολλῶν, πῶς ἐστιν αὐτοῦ ἐνυπόστατος ἡ ζωὴ, πρότερον μὲν ἐκεῖνο εἶπε τὸ ταπεινότερον, ἔπειτα δὲ παιδευθέντας πρὸς τὸ ὑψηλότερον ἄγει. Ὁ γὰρ εἰπὼν, ὅτι Ἔδωκεν αὐτῷ ζωὴν ἔχειν, οὗτος πάλιν φησὶν, Ἐγώ εἰμι ἡ ζωή: καὶ πάλιν, Ἐγώ εἰμι τὸ φῶς. Καὶ ποταπὸν, εἰπέ μοι, τοῦτο τὸ φῶς; Οὐ τοιοῦτον αἰσθητὸν, ἀλλὰ νοητὸν, τὴν ψυχὴν φωτίζον αὐτήν. Ἐπειδὴ γὰρ μέλλει λέγειν ὁ Χριστὸς, ὅτι Οὐδεὶς δύναται ἐλθεῖν πρός με, ἐὰν μὴ ὁ Πατὴρ ἑλκύσῃ αὐτὸν, διὰ τοῦτο προλαβὼν ἐνταῦθα ὁ εὐαγγελιστὴς ἔφησεν, ὅτι αὐτός ἐστιν ὁ φωτίζων, ἵνα κἂν περὶ τοῦ Πατρὸς ἀκούσῃς τι τοιοῦτον, μὴ τοῦ Πατρὸς εἶναι λέγῃς αὐτὸ μόνου, ἀλλὰ καὶ τοῦ Υἱοῦ. Πάντα γὰρ, φησὶν, ὅσα ἔχει ὁ Πατήρ μου, ἐμά ἐστι. Πρῶτον μὲν οὖν περὶ τῆς δημιουργίας ἡμᾶς ἐδίδαξεν: ἔπειτα λέγει καὶ τὰ κατὰ ψυχὴν ἀγαθὰ, ἅπερ παρέσχεν ἡμῖν ἐλθὼν, καὶ δι' ἑνὸς ῥήματος ᾐνίξατο αὐτὰ ὁ εὐαγγελιστὴς, εἰπών: Καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων. Καὶ οὐκ εἶπεν, Ἦν τὸ φῶς τῶν Ἰουδαίων, ἀλλὰ καθόλου, Τῶν ἀνθρώπων. Οὐδὲ γὰρ Ἰουδαῖοι μόνον, ἀλλὰ καὶ Ἕλληνες πρὸς ταύτην ἦλθον τὴν γνῶσιν, καὶ κοινὸν ἅπασι προὔκειτο τοῦτο τὸ φῶς. Τίνος δὲ ἕνεκεν οὐχὶ καὶ τοὺς ἀγγέλους προσέθηκεν, ἀλλὰ Τῶν ἀνθρώπων, εἶπεν; Ὅτι νῦν αὐτῷ περὶ τῆς φύσεως ταύτης ὁ λόγος ἐστὶ, καὶ τούτοις ἦλθεν εὐαγγελιζόμενος τὰ ἀγαθά. Καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει. Σκοτίαν καὶ τὸν θάνατον καὶ τὴν πλάνην φησί. Τὸ μὲν γὰρ φῶς τοῦτο τὸ αἰσθητὸν οὐκ ἐν τῇ σκοτίᾳ φαίνει, ἀλλ' ἐκείνης χωρίς. Τὸ δὲ κήρυγμα μεταξὺ τῆς πλάνης κρατούσης ἔλαμψε, κἀκείνην ἠφάνισε. Καὶ ἐν τῷ θανάτῳ γενόμενος αὐτὸς, οὕτως αὐτοῦ περιεγένετο, ὡς καὶ τοὺς ἤδη προκατεχομένους ἀναγαγεῖν. Ἐπεὶ οὖν οὔτε ὁ θάνατος αὐτοῦ περιεγένετο, οὔτε ἡ πλάνη, ἀλλ' ἔστι φαιδρὸν πανταχοῦ, καὶ λάμπει μετὰ τῆς οἰκείας ἰσχύος: διὰ τοῦτό φησι: Καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβε. Καὶ γάρ ἐστιν ἀκαταγώνιστον, οὐκ ἐμφιλοχωροῦν ταῖς μὴ φωτισθῆναι βουλομέναις ψυχαῖς. δʹ. Εἰ δὲ μὴ πάντας εἷλε, μή σε τοῦτο θορυβείτω: οὐδὲ γὰρ ἀνάγκῃ καὶ βίᾳ, ἀλλὰ βουλήσει καὶ γνώμῃ προσάγεται ἡμᾶς ὁ Θεός. Μὴ δὴ τὰς θύρας ἀποκλείσῃς τῷ φωτὶ τούτῳ, καὶ πολλῆς ἀπολαύσῃ τῆς τρυφῆς. Παραγίνεται δὲ τοῦτο τὸ φῶς διὰ πίστεως, καὶ παραγενόμενον καταλάμπει λοιπὸν μετὰ πολλῆς τῆς δαψιλείας τὸν ὑποδεξάμενον: κἂν βίον αὐτῷ παρέχῃς καθαρὸν, μένει διηνεκῶς ἐνοικῶν ἔνδον: Ὁ γὰρ ἀγαπῶν με, τὰς ἐντολάς μου τηρήσει, καὶ ἐλευσόμεθα ἐγὼ καὶ ὁ Πατὴρ πρὸς αὐτὸν φησὶ, καὶ μονὴν παρ' αὐτῷ ποιησόμεθα. Ὥσπερ οὖν ἡλιακῆς ἀκτῖνος ἀπολαύειν ὡς χρὴ οὐκ ἔνι, μὴ διανοίγοντα τοὺς ὀφθαλμούς: οὕτως οὐδὲ ταύτης μετασχεῖν τῆς λαμπρότητος δαψιλῶς, μὴ σφόδρα ἀναπετάσαντα τὸ τῆς ψυχῆς ὄμμα, καὶ ὀξυδερκὲς αὐτὸ πάντοθεν κατασκευάσαντα. Πῶς δὲ γίνεται τοῦτο; Ὅταν πάντων ἐκκαθάρωμεν τῶν παθῶν τὴν ψυχήν. Ἡ γὰρ ἁμαρτία σκότος ἐστὶ, καὶ σκότος βαθύ: καὶ δῆλον ἐκ τοῦ ἀσυνειδότως καὶ λανθανόντως πράσσειν αὐτήν. Πᾶς γὰρ ὁ τὰ φαῦλα πράσσων, μισεῖ τὸ φῶς, καὶ οὐκ ἔρχεται πρὸς τὸ φῶς: καὶ, Τὰ κρυφῇ γινόμενα, αἰσχρόν ἐστι καὶ λέγειν. Καθάπερ οὖν ἐν σκότῳ, οὐ φίλον, οὐκ ἐχθρόν τις οἶδεν, ἀλλὰ πάσας ἀγνοεῖ τῶν πραγμάτων τὰς φύσεις: οὕτω καὶ ἐν τῇ ἁμαρτίᾳ. Καὶ γὰρ ὁ πλεονεκτῆσαι βουλόμενος, οὐ διαιρεῖ τὸν φίλον ἀπὸ τοῦ πολεμίου: καὶ ὁ βασκαίνων, καὶ τὸν σφόδρα ᾠκειωμένον ὡς ἐχθρὸν ὁρᾷ: καὶ ὁ ἐπιβουλεύων ὁμοίως πρὸς πάντας ἐκπεπολέμωται; καὶ ἁπλῶς ἅπας ὁ τὴν ἁμαρτίαν ποιῶν, τῶν μεθυόντων οὐδὲν διενήνοχε καὶ μαινομένων, πρὸς τὸ τῶν πραγμάτων μὴ ἐπιγνῶναι τὴν φύσιν. Καὶ καθάπερ ἐν νυκτὶ, καὶ ξύλον, καὶ μόλυβδον, καὶ σίδηρον, καὶ ἄργυρον, καὶ χρυσὸν, καὶ λίθον τίμιον, πάντα ὁμοίως ὁρῶμεν, τοῦ διακρίνοντος αὐτὰ φωτὸς οὐ παρόντος: οὕτω καὶ ὁ βίον ἀκάθαρτον ἔχων, οὐκ οἶδε τῆς σωφροσύνης τὴν ἀρετὴν, οὐ τῆς φιλοσοφίας τὸ κάλλος. Ἐν γὰρ σκότῳ, καθάπερ ἔφθην εἰπὼν, κἂν λίθοι κέωνται τίμιοι, τὸ κάλλος οὐκ ἐμφαίνουσιν, οὐ παρὰ τὴν οἰκείαν φύσιν, ἀλλὰ παρὰ τὴν ἄγνοιαν τῶν ὁρώντων. Οὐ τοῦτο δὲ μόνον ἡμῖν τὸ δεινὸν τοῖς ἐν ἁμαρτίαις οὖσι συμβαίνει, ἀλλ' ὅτι καὶ φόβῳ συζῶμεν διηνεκεῖ: καὶ καθάπερ οἱ διὰ νυκτὸς ἀσελήνου βαδίζοντες τρέμουσι, κἂν μηδεὶς ὁ φοβῶν παρῇ: οὕτω καὶ οἱ τὴν ἁμαρτίαν ἐργαζόμενοι, θαῤῥεῖν οὐκ ἔχουσι, κἂν μηδεὶς ὁ ἐλέγχων ᾖ, ἀλλὰ πάντα δεδοίκασι, καὶ ὑποπτεύουσιν, ὑπὸ τοῦ συνειδότος κεντούμενοι, καὶ πάντα αὐτοῖς δέους καὶ ἀγωνίας ἐστὶ μεστὰ, πάντα περιβλέπονται, πάντα φοβοῦνται. Φύγωμεν τοίνυν τὴν οὕτως ὀδυνηρὰν ζωήν. Καὶ γὰρ μετὰ τὴν ὀδύνην ταύτην θάνατος ἕψεται, θάνατος ἀθάνατος: οὐδὲ γάρ ἐστι τῆς ἐκεῖ κολάσεως τέλος: καὶ ἐνταῦθα δὲ τῶν παραπαιόντων οὐδὲν διενηνόχασιν οἱ πράγματα ὀνειροπολοῦντες οὐχ ὑφεστῶτα. Καὶ γὰρ δοκοῦσι πλουτεῖν οὐ πλουτοῦντες, καὶ νομίζουσι τρυφᾷν οὐ τρυφῶντες, καὶ οὐ πρότερον αἰσθάνονται τῆς ἀπάτης ὡς χρὴ ταύτης, ἕως ἂν τῆς μανίας ἀπαλλαγῶσιν, ἕως ἂν τὸν ὕπνον ἀποτινάξωνται. Διὸ νήφειν καὶ ἐγρηγορέναι πᾶσιν ὁ Παῦλος παρακελεύεται: καὶ ὁ Χριστὸς τὰ αὐτὰ πάλιν. Ὁ νήφων καὶ ἐγρηγορὼς, κἂν ὑπὸ τῆς ἁμαρτίας ἁλῷ, ταχέως αὐτὴν ἀποκρούεται: ὁ δὲ καθεύδων καὶ ἐξεστηκὼς, οὐκ αἰσθάνεται πῶς ὑπ' αὐτῆς κατέχεται. Μὴ τοίνυν καθεύδωμεν. Οὐ γὰρ νυκτὸς ὁ καιρὸς, ἀλλ' ἡμέρας. Ὡς ἐν ἡμέρᾳ τοίνυν εὐσχημόνως περιπατήσωμεν. Οὐδὲν γὰρ ἁμαρτίας ἀσχημονέστερον. Ἔλαττον κακὸν εἰς ἀσχημοσύνης λόγον, γυμνοὺς, ἢ ἁμαρτάνοντας ἢ πλημμελοῦντας περιέρχεσθαι. Ἐκεῖνο μὲν γὰρ οὐ τοσοῦτον ἔγκλημα: πολλάκις γὰρ καὶ ἀπὸ πενίας γένοιτ' ἄν: τοῦ δὲ ἁμαρτάνοντος οὐδὲν αἰσχρότερον καὶ ἀτιμότερον. Ἐννοήσωμεν οὖν τοὺς εἰς δικαστήριον ἀπιόντας ἁρπαγῆς ἕνεκα καὶ πλεονεξίας, πῶς αἰσχροὶ καὶ καταγέλαστοι φαίνονται, πάντα ἀναισχυντοῦντες, ψευδόμενοι καὶ ἰταμευόμενοι. Ἡμεῖς δὲ οὕτως ἐσμὲν ἐλεεινοὶ καὶ ταλαίπωροι, ὡς ἱμάτιον μὲν μὴ ἂν ὑπομεῖναι ἁπλῶς περιβαλέσθαι καὶ διεστραμμένως, ἀλλὰ κἂν ἕτερον ἴδωμεν τοῦτο πάσχοντα, διορθούμεθα: πάντων δὲ καὶ ἡμῶν καὶ τῶν πλησίον κατὰ κεφαλῆς περιπατούντων, μηδὲ ἐπαισθάνεσθαι. Τί γὰρ αἰσχρότερον, εἰπέ μοι, ἀνδρὸς πρὸς γυναῖκα πόρνην εἰσιόντος; τί δὲ ὑβριστοῦ, τί δὲ λοιδόρου καὶ βασκάνου καταγελαστότερον γένοιτ' ἄν; πόθεν οὖν οὐ δοκεῖ ταῦτα οὕτως εἶναι αἰσχρὰ, ὡς τὸ γυμνοὺς περιπατεῖν, Ἀπὸ τῆς συνηθείας μόνης. Τοῦτο μὲν γὰρ οὐδεὶς οὐδέποτε ἑκὼν ἔπαθεν: ἐκεῖνο δὲ ἅπασιν ἀεὶ τολμᾶται μετὰ ἀδείας. Ἐπεὶ εἴ τις εἰς ἀγγέλων πλῆθος ἦλθε, παρ' οἷς οὐδὲν οὐδέποτε τοιοῦτον ἐγένετο, εἶδεν ἂν τότε ἀκριβῶς τὸν πολὺν γέλωτα. Καὶ τί λέγω πλῆθος ἀγγέλων; Ἐν γὰρ τοῖς βασιλείοις αὐτοῖς τοῖς παρ' ἡμῖν, εἴ τις ἂν πόρνην εἰσαγαγὼν χρῷτο αὐτῇ, ἢ μέθῃ οἴνου κατασχεθείη, ἢ ἄλλο τι τοιοῦτον ἀσχημονήσειε, τὴν ἐσχάτην δίδωσι δίκην. Εἰ δὲ ἐν βασιλείοις οὐκ ἀνεκτὸν τὰ τοιαῦτα τολμᾷν, πολλῷ μᾶλλον, τοῦ πανταχοῦ βασιλέως παρόντος καὶ τὰ γινόμενα θεωμένου, ἂν τοιαῦτα τολμῶμεν, τὴν ἐσχάτην ὑποστησόμεθα κόλασιν. Διὸ, παρακαλῶ, πολλὴν ἐν τῷ βίῳ τὴν ἡσυχίαν ἐπιδειξώμεθα, πολλὴν τὴν καθαρότητα Καὶ γὰρ ἔχομεν βασιλέα πάντα ὁρῶντα διηνεκῶς τὰ ἡμέτερα. Ἵν' οὖν ἡμᾶς ἀεὶ τοῦτο δαψιλῶς φωτίζῃ τὸ φῶς, ἐπισπασώμεθα ταύτην τὴν ἀκτῖνα. Οὕτω γὰρ καὶ τῶν ἐνταῦθα καὶ τῶν μελλόντων ἀπολαύσομεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ ἡ δόξα ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.