Homily IX.

Hebrews vi. 1–3

“Therefore leaving the principles of the Doctrine of Christ,200   τὸν λόγον τῆς ἀρχῆς τοῦ Χριστοῦ. Literally, “the discourse of the beginning of Christ” ; but presently St. Chrys. substitutes for this, ἡ ἀρχὴ τοῦ λόγου, “the beginning of the doctrine, ” as the words are translated in our version.let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith toward God; of the doctrine of baptisms, and of laying on of hands; and of resurrection of the dead, and of eternal judgment. And this we will do, if God permit.”

[1.] You have heard how much Paul found fault with the Hebrews for wishing to be always learning about the same things. And with good reason: “For when for the time ye ought to be teachers, ye have need again that some one teach you the elements of the first principles201   τὰ στοιχεῖα τῆς ἀρχῆς of the oracles of God.” ( c. v. 12.)

I am afraid that this might fitly be said to you also, that “when for the time ye ought to be teachers,” ye do not maintain the rank of learners, but ever hearing the same things, and on the same subjects, you are in the same condition as if you heard no one. And if any man should question you, no one will be able to answer, except a very few who may soon be counted.

But this is no trifling loss. For oftentimes when the teacher wishes to go on further, and to touch on higher and more mysterious themes, the want of attention in those who are to be taught prevents.

For just as in the case of a grammar-master, if a boy though hearing continually the first elements does not master them, it will be necessary for him to be continually dinning the same things into the boy, and he will not leave off teaching, until the boy has been able to learn them accurately; for it is great folly to lead him on to other things, without having put the first well into him; so too in the Church, if while we constantly say the same things you learn nothing more, we shall never cease saying the same things.

For if our preaching were a matter of display and ambition, it would have been right to jump from one subject to another and change about continually, taking no thought for you, but only for your applauses. But since we have not devoted our zeal to this, but our labors are all for your profit, we shall not cease discoursing to you on the same subjects, till you succeed in learning them. For I might have said much about Gentile superstition, and about the Manichæans, and about the Marcionists, and by the grace of God have given them heavy blows, but this sort of discourse is out of season. For to those who do not yet know accurately their own affairs, to those who have not yet learned that to be covetous is evil, who would utter such discourses as those, and lead them on to other subjects before the time?

We then shall not cease to say the same things, whether ye be persuaded or not. We fear however, that by continually saying the same things, if ye hearken not, we may make the condemnation heavier for the disobedient.

I must not however say this in regard to you all; for I know many who are benefited by their coming here, who might with justice cry out against those others, as insidiously injuring them202   ἐ νεδοευόντων αὐτοὺς by their ignorance and inattention. But not even so will they be injured. For hearing the same things continually is useful even to those who know them, since by often hearing what we know we are more deeply affected. We know, for instance, that Humility is an excellent thing, and that Christ often discoursed about it; but when we listen to the words themselves and the reflections made upon them, we are yet more affected, even if we hear them ten thousand times.

[2.] It is then a fitting time for us also to say now to you, “Wherefore leaving the beginning of the doctrine of Christ, let us go unto perfection.”

What is “the beginning of the doctrine”?203   ἡ ἀρχὴ τοῦ λόγου He goes on to state it himself, saying, “not laying again” (these are his words) “the foundation of repentance from dead works, and faith toward God, of the doctrine of baptisms and of laying on of hands, of the resurrection of the dead, and of eternal judgment.”

But if this be “the Beginning,” what else is our doctrine save to repent “from dead works,” and through the Spirit to receive “the faith,”204   The Faith; πίστις with the article in this place and a little below means the Creed; as we say “the Belief.” [Yet it would be impossible to substitute the word “Creed” — “Creed in the resurrection.” &c. What is meant is that Christian belief which finds expression in the Creed, as well as elsewhere.—F.G.] in “the resurrection of the dead, and eternal judgment”? But what is “the Beginning”? “The Beginning,” he says, is nothing else than this, when there is not a strict life. For as it is necessary to instruct one who is entering on the study of grammar, in the Elements205   or “the letters.” first, so also must the Christian know these things accurately, and have no doubt concerning them. And should he again have need of teaching, he has not yet the foundation. For one who is firmly grounded ought to be fixed and to stand steady, and not be moved about. But if one who has been catechised and baptized is going ten years afterwards to hear again about the Faith, and that we ought to “believe” in “the resurrection of the dead,” he does not yet have the foundation, he is again seeking after the beginning of the Christian religion. For that the Faith is the foundation, and the rest the building, hear him [the Apostle] saying; “I have laid the foundation and another buildeth thereupon.” ( 1 Cor. iii. 10.) “If any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble.” ( 1 Cor. iii. 12.)

“Not laying again” (he says) “the foundation of repentance from dead works.”

[3.] But what is, “let us go on unto perfection”? Let us henceforth proceed (he means) even to the very roof, that is, let us have the best life. For as in the case of the letters the Alpha206   τὸ ἄλφα involves the whole, and as the foundation, the whole building, so also does full assurance concerning the Faith involve purity of life. And without this it is not possible to be a Christian, as without foundations there can be no building; nor skill in literature without the letters. Still if one should be always going round about the letters, or if about the foundation, not about the building, he will never gain anything.

Do not however think that the Faith is depreciated by being called elementary: for it is indeed the whole power: for when he says, “For every one that useth milk is unskilled in the word of righteousness, for he is a babe” ( c. v. 13 ), it is not this which he calls “milk.” But to be still doubting about these things is [a sign] of a mind feeble, and needing many discourses. For these are the wholesome doctrines. For we call him “a perfect man” [i.e. “of full age”] who with the faith has a right life; but if any one have faith, yet does evil, and is in doubt concerning [the faith] itself, and brings disgrace on the doctrine, him we shall with reason call “a babe,” in that he has gone back again to the beginning. So that even if we have been ten thousand years in the faith, yet are not firm in it, we are babes; when we show a life not in conformity with it; when we are still laying a foundation.

[4.] But besides [their way of] life he brings another charge also against these [Hebrews], as being shaken to and fro, and needing “to lay a foundation of repentance from dead works.” For he who changes from one to another, giving up this, and choosing that, ought first to condemn this, and to be separated from the system, and then to pass to the other. But if he intends again to lay hold on the first, how shall he touch the second?

What then of the Law (he says)? We have condemned it, and again we run back to it. This is not a shifting about, for here also [under the Gospel] we have a law. “Do we then” (he says) “make void the law through faith? God forbid, yea we establish the Law.” ( Rom. iii. 31.) I was speaking concerning evil deeds. For he that intends to pursue virtue ought to condemn wickedness first, and then go in pursuit of it. For repentance cannot prove207   δεῖξαι them clean. For this cause they were straightway baptized, that what they were unable to accomplish by themselves, this might be effected by the grace of Christ. Neither then does repentance suffice for purification, but men must first receive baptism. At all events, it was necessary to come to baptism, having condemned the sins thereby and given sentence against them.

But what is “the doctrine of baptisms”? Not as if there were many baptisms, but one only.208   That is, the Apostle repudiates the teaching of more than one baptism. Why then did he express it in the plural? Because he had said, “not laying again a foundation of repentance.” For if he again baptized them and catechised them afresh, and having been baptized at the beginning209   ἐ ξ ἀρχῆς they were again taught what things ought to be done and what ought not, they would remain perpetually incorrigible.

“And of laying on of hands.” For thus did they receive the Spirit, “when Paul had laid his hands on them” ( Acts xix. 6 ), it is said.

“And of the resurrection of the dead.” For this is both effected in baptism, and is affirmed in the confession.

“And of eternal judgment.” But why does he say this? Because it was likely that, having already believed, they would either be shaken [from their faith], or would lead evil and slothful lives, he says, “be wakeful.”210   νήψατε

It is not open to them to say, If we live slothfully we will be baptized again, we will be catechised again, we will again receive the Spirit; even if now we fall from the faith, we shall be able again by being baptized, to wash away our sins, and to attain to the same state as before. Ye are deceived (he says) in supposing these things.

[5.] Ver. 4, 5. “For it is impossible for those who were once enlightened and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance, crucifying211   St. Chrys.’s exposition requires this literal translation of the participle. He gives two explanations of it, “to renew them by crucifying afresh,” and “seeing they crucify afresh.” to themselves the Son of God afresh, and putting Him to an open shame.”

And see how putting them to shame,212   ἐ ντρεπτικῶς and forbiddingly he begins. “Impossible.” No longer (he says) expect that which is not possible; (For he said not, It is not seemly, or, It is not expedient, or, It is not lawful, but “impossible,” so as to cast [them] into despair), if ye have once been altogether enlightened.

Then he adds, “and have tasted of the heavenly gift. If ye have tasted” (he says) “of the heavenly gift,” that is, of forgiveness. “And been made partakers of the Holy Ghost, and tasted the good word of God” (he is speaking here of the doctrine) “and the powers of the world to come” (what powers is he speaking of? either the working of miracles, or “the earnest of the Spirit”— 2 Cor. i. 22 ) “and have fallen away, to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh and put Him to an open shame.” “Renew them,” he says, “unto repentance,” that is, by repentance, for unto repentance is by repentance. What then, is repentance excluded? Not repentance, far from it! But the renewing again by the laver.213   διὰ λουτροῦ For he did not say, “impossible” to be renewed “unto repentance,” and stop, but added how “impossible, [by] crucifying afresh.”

To “be renewed,” that is, to be made new, for to make men new is [the work] of the laver only: for (it is said) “thy youth shall be renewed as the eagle’s.” ( Ps. ciii. 5.) But it is [the work of] repentance, when those who have been made new, have afterwards become old through sins, to set them free from this old age, and to make them strong.214   στερροὺς καινοὺς, Sav. Ben. To bring them to that former brightness however, is not possible; for there the whole was Grace.

[6.] “Crucifying to themselves,” he says, “the Son of God afresh, and putting Him to an open shame.” What he means is this. Baptism is a Cross, and “our old man was crucified with [Him]” ( Rom. vi. 6 ), for we were “made conformable to the likeness of His death” ( Rom. vi. 5; Philip. iii. 10 ), and again, “we were buried therefore with Him by baptism into death.” ( Rom. vi. 4 .) Wherefore, as it is not possible that Christ should be crucified a second time, for that is to “put Him to an open shame.”215   The common editions add οὕτως οὐδὲ βαπτισθῆναι, “so neither [is it possible] to be baptized [a second time].” The apodosis is wanting in the older text, as it is in several other places. For “if death shall no more have dominion over Him” ( Rom. vi. 9 ), if He rose again, by His resurrection becoming superior to death; if by death He wrestled with and overcame death, and then is crucified again, all those things become a fable and a mockery.216   [The original has a paronomasia hardly to be reproduced in English. The word is, παραδειγματισμός, of which the παραδειγματίσαι = “put to an open shame,” above is the verb.—F.G.] He then that baptizeth217   The later texts add ἑ αυτὸν, “that baptizeth himself.” St. Chrys. however is speaking of a bishop who repeats baptism. a second time, crucifies Him again.

But what is “crucifying afresh”? [It is] crucifying over again. For as Christ died on the cross, so do we in baptism, not as to the flesh, but as to sin. Behold two deaths. He died as to the flesh; in our case the old man was buried, and the new man arose, made conformable to the likeness of His death. If therefore it is necessary to be baptized [again218   S. B. add πάλιν], it is necessary that this same [Christ] should die again. For baptism is nothing else than the putting to death of the baptized, and his rising again.

And he well said, “crucifying afresh unto themselves.” For he that does this, as having forgotten the former grace,219   χάρις. The word is used throughout this passage in the sense of remission, as explained in the next clause. and ordering his own life carelessly, acts in all respects as if there were another baptism. It behooves us therefore to take heed and to make ourselves safe.

[7.] What is, “having tasted of the heavenly gift”? it is, “of the remission of sins”: for this is of God alone to bestow, and the grace is a grace once for all. “What then? shall we continue in sin that grace may abound? Far from it!” ( Rom. vi. 1, 2.) But if we should be always going to be saved by grace we shall never be good. For where there is but one grace, and we are yet so indolent, should we then cease sinning if we knew that it is possible again to have our sins washed away? For my part I think not.

He here shows that the gifts are many: and to explain it, Ye were counted worthy (he says) of so great forgiveness; for he that was sitting in darkness, he that was at enmity, he that was at open war, that was alienated, that was hated of God, that was lost, he having been suddenly enlightened, counted worthy of the Spirit, of the heavenly gift, of adoption as a son, of the kingdom of heaven, of those other good things, the unspeakable mysteries; and who does not even thus become better, but while indeed worthy of perdition, obtained salvation and honor, as if he had successfully accomplished great things; how could he be again baptized?

On two grounds then he said that the thing was impossible, and he put the stronger last: first, because he who has been deemed worthy of such [blessings], and who has betrayed all that was granted to him, is not worthy to be again renewed; neither220   The longer text in Sav. and Ben. adds, δευτέρῳ δὲ ὅτι οὐ, “and secondly because it is not,” &c.: the shorter text has only οὐδὲ, omitting “secondly.” There are many other instances of a similar negligence of style in the genuine text, as also in other works of St. Chrys. is it possible that [Christ] should again be crucified afresh: for this is to “put Him to an open shame.”

There is not then any second laver: there is not [indeed]. And if there is, there is also a third, and a fourth; for the former one is continually disannulled by the later, and this continually by another, and so on without end.

“And tasted,” he says, “the good word of God”; and he does not unfold it; “and the powers of the world to come,” for to live as Angels and to have no need of earthly things, to know that this is the means of our introduction to the enjoyment of the worlds to come; this may we learn through the Spirit, and enter into those sacred recesses.

What are “the powers of the world to come”? Life eternal, angelic conversation. Of these we have already received the earnest through our Faith from the Spirit. Tell me then, if after having been introduced into a palace, and entrusted with all things therein, thou hadst then betrayed all, wouldest thou have been entrusted with them again?221   The common texts add τὰ ἐκεῖ, “the things in heaven.” But St. Chrys. is speaking of present privileges here on earth.

[8.] What then (you say)? Is there no repentance? There is repentance, but there is no second baptism: but repentance there is, and it has great force, and is able to set free from the burden of his sins, if he will, even him that hath been baptized much in sins, and to establish in safety him who is in danger, even though he should have come unto the very depth of wickedness. And this is evident from many places. “For,” says one, “doth not he that falleth rise again? or he that turneth away, doth not he turn back to [God]?” ( Jer. viii. 4.) It is possible, if we will, that Christ should be formed in us again: for hear Paul saying, “My little children of whom I travail in birth again, until Christ be formed in you.” ( Gal. iv. 19.) Only let us lay hold on repentance.

For behold the love of God to man! We ought on every ground to have been punished at the first; in that having received the natural law, and enjoyed innumerable blessings, we have not acknowledged our Master, and have lived an unclean life. Yet He not only has not punished us, but has even made us partakers of countless blessings, just as if we had accomplished great things. Again we fell away, and not even so does He punish us, but has given medicine of repentance, which is sufficient to put away and blot out all our sins; only if we knew the nature of the medicine, and how we ought to apply it.

What then is the medicine of Repentance and how is it made up? First, of the condemnation of our own sins;222   The common texts add καὶ ἀπὸ ἐξαγορεύσεως, “and [of] from confession.” “For” (it is said) “mine iniquity have I not hid” ( Ps. xxxii. 5 ); and again, “I will confess against myself my lawlessness unto the Lord, and Thou forgavest the iniquity of my heart.” And “Declare thou at the first thy sins, that thou mayest be justified.” ( Isa. xliii. 26.) And, “The righteous man is an accuser of himself at the first speaking.” ( Prov. xviii. 17 .)

Secondly, of great humbleness of mind: For it is like a golden chain; if one have hold of the beginning, all will follow. Because if thou confess thy sin as one ought to confess, the soul is humbled. For conscience turning it on itself223   συστρέφον causeth it to be subdued.

Other things too must be added to humbleness of mind if it be such as the blessed David knew, when he said, “A broken and a contrite heart God will not despise.” ( Ps. li. 17.) For that which is broken does not rise up, does not strike, but is ready to be ill-treated and itself riseth not up. Such is contrition of heart: though it be insulted, though it be evil entreated, it is quiet, and is not eager for vengeance.

And after humbleness of mind, there is need of intense prayers, of many tears, tears by day, and tears by night: for, he says, “every night, will I wash my bed, I will water my couch with my tears. I am weary with my groaning.” ( Ps. vi. 6.) And again, “For I have eaten ashes as it were bread, and mingled my drink with weeping.” ( Ps. cii. 9.)

And after prayer thus intense, there is need of much almsgiving: for this it is which especially gives strength to the medicine of repentance. And as there is a medicine among the physicians’ helps which receives many herbs, but one is the essential, so also in case of repentance this is the essential herb, yea, it may be everything. For hear what the Divine Scripture says, “Give alms, and all things shall be clean.” ( Luke xi. 41 .) And again, “By alms-giving and acts of faithfulness224   καὶ πίστεσιν. [These same two words, ἐ λεημοσύναι καί πίστεις, “almsgiving and acts of faithfulness,” are used by the Septuagint to translate “mercy and truth” in Prov. iii. 3 also, as if πίστεις were the distinct acts of faithfulness which go to make up truth, comp. true of heart throughout the Psalms.] sins are purged away.” ( Prov. xvi. 6.) And, “Water will quench a flaming fire, and alms will do away with great sins.” ( Ecclus. iii. 30.)

Next not being angry with any one, not bearing malice; the forgiving all their trespasses. For, it is said, “Man retaineth wrath against man, and yet seeketh healing from the Lord.” ( Ecclus. xxviii. 3.) “Forgive that ye may be forgiven.” ( Mark xi. 25.)

Also, the converting our brethren from their wandering. For, it is said,225   This seems to be an expression of the doctrine of James v. 19, 20 , partially in the language of our Lord, Luke xxii. 33. [Cf. Acts iii. 19.] “Go thou, and convert thy brethren, that thy sins may be forgiven thee.” And from one’s being in close relations with226   ἔ χειν οἰκείως the priests, “and if,” it is said, “a man hath committed sins it shall be forgiven him.” ( Jas. v. 15.) To stand forward in defense of those who are wronged. Not to retain anger: to bear all things meekly.

[9.] Now then, before you learned that it is possible to have our sins washed away by means of repentance, were ye not in an agony, because there is no second laver, and were ye not in despair of yourselves? But now that we have learned by what means repentance and remission is brought to a successful issue, and that we shall be able entirely to escape, if we be willing to use it aright, what forgiveness can we possibly obtain, if we do not even enter on the thought of our sins? since if this were done, all would be accomplished.

For as he who enters the door, is within; so he who reckons up his own evils will also certainly come to get them cured. But should he say, I am a sinner, without reckoning them up specifically,227   κατ̓ εἶδος and saying, This and this sin have I committed, he will never leave off, confessing indeed continually, but never caring in earnest for amendment. For should he have laid down a beginning, all the rest will unquestionably follow too, if only in one point228   εἰς ἓν, or, “once for all.” he have shown a beginning: for in every case the beginning and the preliminaries are difficult. This then let us lay as a foundation, and all will be smooth and easy.

Let us begin therefore, I entreat you, one with making his prayers intense: another with continual weeping: another with downcast229   κατηφεῖν, “seriousness.” countenance. For not even is this, which is so small, unprofitable: for “I saw” (it is said) “that he was grieved and went downcast, and I healed his ways.” ( Isa. lvii. 17, 18.)

But let us all humble our own souls by alms-giving and forgiving our neighbors their trespasses, by not remembering injuries, nor avenging ourselves. If we continually reflect on our sins, no external circumstances can make us elated: neither riches, nor power, nor authority, nor honor; nay, even should we sit in the imperial chariot itself, we shall sigh bitterly: Since even the blessed David was a King, and yet he said, “Every night I will wash my bed,” [&c.] ( Ps. vi. 6 ): and he was not at all hurt by the purple robe and the diadem: he was not puffed up; for he knew himself to be a man, and inasmuch as his heart had been made contrite, he went mourning.

[10.] For what are all things human? Ashes and dust, and as it were spray before the wind; a smoke and a shadow, and a leaf driven here and there; and a flower; a dream, and a tale, and a fable, wind and air vainly puffed out and wasting away; a feather that hath no stay, a stream flowing by, or if there be aught of more nothingness than these.

For, tell me, what dost thou esteem great? What dignity thinkest thou to be great? is it that of the Consul? For the many think no greater dignity than that. He who is not Consul is not a whit inferior to him who is in so great splendor, who is so greatly admired. Both one and the other are of the same dignity; both of them alike, after a little while, are no more.

When was he made [Consul]? For how long a time? tell me: for two days? Nay, this takes place even in dreams. But that is [only] a dream, you say. And what is this? For (tell me) what is by day, is it [therefore] not a dream? Why do we not rather call these things a dream? For as dreams when the day comes on are proved to be nothing: so these things also, when the night comes on, are proved to be nothing. For night and day have received each an equal portion of time, and have equally divided all duration. Therefore as in the day a person rejoices not in what happened at night, so neither in the night is it possible for him to reap the fruit of what is done in the day. Thou hast been made Consul? So was I in the night; only I in the night, thou in the day. And what of this? Not even so hast thou any advantage over me, except haply its being said, Such an one is Consul, and the pleasure that springs from the words, gives him the advantage.

I mean something of this kind, for I will express it more plainly: if I say “Such an one is Consul,” and bestow on him the name, is it not gone as soon as it is spoken? So also are the things themselves; no sooner doth the Consul appear, than he is no more. But let us suppose [that he is Consul] for a year, or two years, or three or four years. Where are they who were ten times Consul? Nowhere.

But Paul is not so. For he was, and also is living continually: he did not live one day, nor two, nor ten, and twenty, nor thirty; nor ten and twenty, nor yet thirty years—and die. Even the four hundredth year is now past, and still even yet is he illustrious, yea much more illustrious than when he was alive. And these things indeed [are] on earth; but the glory of the saints in heaven what word could set forth?

Wherefore I entreat you, let us seek this glory; let us pursue after it, that we may attain it. For this is the true glory. Let us henceforth stand aloof from the things of this life, that we may find grace and mercy in Christ Jesus our Lord: with whom to the Father, together with the Holy Ghost, be glory, power, honor and worship, now and for ever, and world without end. Amen.

ΟΜΙΛΙΑ Θʹ. Διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λό γον, ἐπὶ τὴν τελειότητα φερώμεθα, μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νε κρῶν ἔργων, καὶ πίστεως ἐπὶ Θεὸν, βαπτισμῶν διδαχῆς, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος αἰωνίου. Καὶ τοῦτο ποιήσομεν, ἐάνπερ ἐπιτρέπῃ ὁ Θεός. αʹ. Ἠκούσατε ὅσα Ἑβραίοις ἐνεκάλεσεν ὁ Παῦλος βουλομένοις ἀεὶ μανθάνειν περὶ τῶν αὐτῶν; καὶ εἰκότως. Ὀφείλοντες γὰρ εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς, τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ. Δέδοικα δὲ μὴ καὶ πρὸς ὑμᾶς ταῦτα καιρὸν ἂν ἔχοι λέγεσθαι, ὅτι ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, οὐδὲ μαθητῶν τάξιν ἐπέχετε, ἀλλ' ἀεὶ τὰ αὐτὰ ἀκούοντες, καὶ περὶ τῶν αὐτῶν, ὡς οὐδενὸς ἀκούοντες, οὕτω διάκεισθε: κἂν ἔρηταί τις ὑμᾶς, οὐδεὶς ἀποκρίνασθαι δυνήσεται, πλὴν ὀλίγων σφόδρα καὶ εὐαριθμήτων. Τοῦτο δὲ οὐ μικρὰ ζημία. Πολλάκις γὰρ τὸν διδάσκαλον βουλόμενον προελθεῖν περαιτέρω, καὶ μυστικωτέρων ἅψασθαι, καὶ ὑψηλοτέρων λόγων, οὐκ ἀφίησιν ἡ ἀπροσεξία τῶν μαθητευομένων. Καθάπερ γὰρ ἐπὶ τῶν γραμματιστῶν, ἂν ἀεὶ τὰ στοιχεῖα ἀκούων ὁ παῖς μὴ κρατῇ, ἀεὶ ἔσται αὐτῷ ἀνάγκη τὰ αὐτὰ ἐνηχεῖν τῷ παιδὶ, καὶ οὐ πρότερον ἀποστήσεται διδάσκων, ἕως ἂν ἐκεῖνα μαθεῖν ἀκριβῶς δυνηθῇ: καὶ γὰρ ἀνοίας ἐστὶ πολλῆς, τὰ πρότερα μὴ ἐνθέντα καλῶς, ἐφ' ἕτερα ἄγειν αὐτόν: οὕτω δὴ καὶ ἐπὶ τῆς ἐκκλησίας, ἂν ἀεὶ τὰ αὐτὰ λεγόντων ἡμῶν, μηδὲν πλέον μανθάνετε, οὐδέποτε τὰ αὐτὰ λέγοντες παυσόμεθα. Εἰ μὲν γὰρ ἐπιδείξεως ἦν ἡμῖν ὁ λόγος καὶ φιλοτιμίας, ἐχρῆν ἀεὶ μεταπηδᾷν καὶ μεταβαίνειν, οὐδὲν φροντίζοντας ὑμῶν ἕνεκεν, ἀλλὰ τῶν κρότων μόνον τῶν παρ' ὑμῶν: ἐπειδὴ δὲ οὐ πρὸς τοῦτο τὴν σπουδὴν ἐθέμεθα, ἀλλὰ πάντα ὑπὲρ τῆς ὠφελείας ἡμῖν πονεῖται τῆς ὑμετέρας, οὐ παυσόμεθα περὶ τῶν αὐτῶν ὑμῖν διαλεγόμενοι, ἕως ἂν αὐτὰ κατορθώσητε. Ἐπεὶ ἐνῆν πολλὰ καὶ περὶ Ἑλληνικῆς λέγειν δεισιδαιμονίας, καὶ περὶ Μανιχαίων, καὶ περὶ Μαρκιωνιστῶν, καὶ μεγάλα πλήττειν αὐτοὺς τῇ τοῦ Θεοῦ χάριτι: ἀλλ' οὐκ ἔχει καιρὸν ὁ λόγος. Τοῖς γὰρ οὐδέπω τὰ ἑαυτῶν εἰδόσιν ἀκριβῶς, τοῖς οὐδέπω μεμαθηκόσιν ὅτι τὸ πλεονεκτεῖν κακὸν, τίς ἂν τοὺς τοιούτους εἴποι λόγους, καὶ ἐφ' ἕτερα ἀγάγοι πρὸ καιροῦ; Ἡμεῖς μὲν οὖν οὐ παυσόμεθα τὰ αὐτὰ λέγοντες, ἄν τε πεισθῆτε, ἄν τε μή: δεδοίκαμεν δὲ μὴ τῷ συνεχῶς τὰ αὐτὰ λέγειν, ἐὰν μὴ ἀκούητε, μείζονα τοῖς παρακούουσι τὴν καταδίκην ἐργασώμεθα. Οὐ πρὸς πάντας δέ μοι ταῦτα ῥητέον: οἶδα γὰρ πολλοὺς ὠφελουμένους ἀπὸ τῆς ἐνταῦθα εἰσόδου, οἳ δικαίως ἂν ἐκείνων καταβοήσαιεν ὡς ἐνεδρευόντων αὐτοὺς διὰ τῆς οἰκείας ἀμαθείας καὶ ἀπροσεξίας. Πλὴν ἀλλ' οὐδὲ οὕτως ἐνεδρευθήσονται: τὸ γὰρ συνεχῶς τὰ αὐτὰ ἀκούειν, καὶ τοῖς εἰδόσι χρήσιμον: ὃ γὰρ ἴσμεν πολλάκις ἀκούσαντες, μᾶλλον κατενύγημεν. Οἷόν τι λέγω: Ἴσμεν ὅτι καλὸν ἡ ταπεινοφροσύνη, καὶ ὅτι πολλάκις διελέχθη περὶ αὐτῆς ὁ Χριστός: ἀλλ' ὅταν καὶ αὐτῶν τῶν ῥημάτων ἐπακούσωμεν, καὶ τῶν εἰς αὐτὰ θεωρημάτων, πλέον τι πάσχομεν, κἂν μυριάκις ἀκούσωμεν. Εὔκαιρον οὖν καὶ ἡμᾶς νῦν εἰπεῖν ὑμῖν: Διόπερ ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα. Τί δέ ἐστιν ἡ ἀρχὴ τοῦ λόγου, αὐτὸς ἐφεξῆς ἑρμηνεύει, λέγων: Μὴ πάλιν θεμέλιον, φησὶ, καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως ἐπὶ Θεὸν, βαπτισμῶν διδαχῆς, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος αἰωνίου. Εἰ δὲ τοῦτο ἀρχὴ, τί ἄλλο ἐστὶ τὸ δόγμα τὸ ἡμέτερον, ἢ τὸ μετανοῆσαι ἀπὸ νεκρῶν ἔργων, καὶ διὰ τοῦ Πνεύματος λαβεῖν τὴν πίστιν εἰς ἀνάστασιν νεκρῶν, καὶ κρίματος αἰωνίου; Τί δέ ἐστιν ἀρχή; Οὐδὲν ἄλλο, ἢ τοῦτο ἀρχήν φησιν, ὅταν μὴ βίος ἀκριβὴς παρῇ. Καθάπερ γὰρ τὸν εἰς τὴν μάθησιν τῶν γραμμάτων εἰσερχόμενον, τὰ στοιχεῖα δεῖ πρῶτον ἀκοῦσαι: οὕτω καὶ τὸν Χριστιανὸν ταῦτα εἰδέναι ἀκριβῶς πρῶτον χρὴ, καὶ μηδὲν ἀμφιβάλλειν περὶ αὐτῶν. Εἰ δὲ δέοιτο πάλιν διδασκαλίας, οὔπω τὸν θεμέλιον ἔχει: τὸν γὰρ ἑδραῖον πεπηγέναι προσῆκε καὶ ἑστάναι, καὶ μὴ μετακινεῖσθαι. Εἰ δὲ μέλλοι τις κατηχηθεὶς, καὶ βαπτισθεὶς μετὰ ἔτη δέκα περὶ πίστεως πάλιν ἀκούειν, καὶ ὅτι πιστεῦσαι χρὴ εἰς ἀνάστασιν νεκρῶν: οὔπω τὸν θεμέλιον ἔχει, πάλιν τὴν ἀρχὴν τοῦ Χριστιανισμοῦ ζητεῖ. Ὅτι γὰρ ἡ πίστις θεμέλιον, τὸ δὲ λοιπὸν οἰκοδομὴ, ἄκουε αὐτοῦ λέγοντος: Ἐγὼ θεμέλιον τέθεικα, ἄλλος δὲ ἐποικοδομεῖ. Εἴ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον τοῦτον, χρυσὸν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην. Διὰ τοῦτο ἔλεγε: Μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων. βʹ. Τί δέ ἐστιν, Ἐπὶ τὴν τελειότητα φερώμεθα; Πρὸς αὐτὴν χωρῶμεν λοιπὸν, φησὶ, τὴν ὀροφήν: τουτέστι, βίον ἄριστον ἔχωμεν. Ὥσπερ γὰρ ἐπὶ τῶν στοιχείων τὸ πᾶν ἄλφα συνέχει, καὶ ὁ θεμέλιος τὴν πᾶσαν οἰκοδομήν: οὕτω καὶ τοῦ βίου τὴν καθαρότητα, ἡ περὶ τὴν πίστιν πληροφορία. Ταύτης δὲ ἄνευ οὐκ ἔστιν εἶναι Χριστιανόν: ὥσπερ οὐδὲ θεμελίων ἄνευ οἰκοδομὴν, οὐδὲ στοιχείων χωρὶς ἔμπειρον γραμμάτων εἶναι. Ἀλλ' ὥσπερ ἐάν τις ἀεὶ περὶ τὰ στοιχεῖα καταγίνηται, ἢ εἴ τις περὶ τὸν θεμέλιον στρέφηται, καὶ οὐκ ἀνέρχηται ἐπὶ τὴν οἰκοδομὴν, οὐδέποτε ἔσται αὐτῷ τι πλέον: οὕτω καὶ ἐφ' ἡμῶν: ἂν γὰρ ἀεὶ ἐπὶ τὴν ἀρχὴν τῆς πίστεως μένωμεν, οὐδέποτε πρὸς τὸ τέλειον ταύτης ἀναβησόμεθα. Σὺ δὲ μὴ νομίσῃς ἠλαττῶσθαι τὴν πίστιν διὰ τὸ στοιχεῖον κληθῆναι: ἡ γὰρ πᾶσα δύναμις αὕτη ἐστίν. Ὅταν γὰρ λέγῃ: Πᾶς γὰρ ὁ μετέχων γάλακτος, ἄπειρος λόγου δικαιοσύνης: νήπιος γάρ ἐστιν, οὐ γάλα ταύτην καλεῖ: ἀλλὰ τὸ ἀμφιβάλλειν ἔτι περὶ τούτων, τοῦτό ἐστιν ἀσθενοῦς διανοίας καὶ λόγων δεομένης πολλῶν. Τὰ γὰρ δόγματα ταῦτά ἐστι τὰ ὑγιῆ: τέλειον γὰρ ἐκεῖνον καλοῦμεν τὸν μετὰ τῆς πίστεως βίον ἔχοντα ὀρθόν. Ἐὰν δέ τις πίστιν μὲν ἔχῃ, πράττῃ δὲ πονηρὰ, καὶ περὶ αὐτῆς δὲ ταύτης ἀμφιβάλλῃ, καὶ ὑβρίζῃ τὴν διδασκαλίαν: εἰκότως αὐτὸν φήσομεν νήπιον, ἐπὶ τὴν ἀρχὴν ἀναδραμόντα. Ὥστε κἂν μυρία ἔτη ἐν τῇ πίστει ἔχωμεν, καὶ μὴ βέβαιοι ὦμεν ἐν αὐτῇ, νήπιοί ἐσμεν, ὅταν βίον αὐτῇ μὴ συμβαίνοντα ἐπιδεικνυώμεθα, ὅταν ἔτι θεμέλιον καταβαλλώμεθα. Τούτοις δὲ μετὰ τοῦ βίου καὶ ἄλλο καλεῖ, ὡς παρασαλευθεῖσι, καὶ δεομένοις θεμέλιον καταβάλλειν μετανοίας ἀπὸ νεκρῶν ἔργων. Τὸν γὰρ ἀπό τινος εἰς ἕτερον μετατιθέμενον, καὶ τὸ μὲν ἀφιέντα, τοῦτο δὲ αἱρούμενον, πρότερον αὐτοῦ καταγνῶναι χρὴ, καὶ ἀποστῆναι τῇ διαθέσει, καὶ τότε ἐλθεῖν ἐφ' ἕτερον: εἰ δὲ τοῦ προτέρου πάλιν ἔχεσθαι μέλλοι, πῶς τοῦ δευτέρου ἅψεται; Τί οὖν, φησὶ, περὶ τοῦ νόμου; Κατέγνωμεν αὐτοῦ, καὶ πάλιν ἐπ' αὐτὸν ἀνατρέχομεν. Τοῦτο οὐκ ἔστι μετάθεσις: καὶ γὰρ ἐνταῦθα ἔχομεν νόμον. Νόμον οὖν, φησὶ, καταργοῦμεν διὰ τῆς πίστεως; Μὴ γένοιτο, ἀλλὰ νόμον ἱστῶμεν. Ἐγὼ δὲ περὶ πονηρῶν εἶπον πραγμάτων. Ὁ γὰρ μέλλων ἐπ' ἀρετὴν μετιέναι, πρότερον τῆς κακίας καταγνῶναι ὀφείλει, καὶ τότε αὐτὴν μετελθεῖν: οὐ γὰρ ἴσχυεν ἡ μετάνοια καθαροὺς αὐτοὺς δεῖξαι. Διὰ τοῦτο εὐθέως ἐβαπτίζοντο, ἵν', ὅπερ ἀδυνάτως εἶχον ἐργάσασθαι δι' ἑαυτῶν, τοῦτο διὰ τῆς τοῦ Χριστοῦ γένηται χάριτος. Οὔτε οὖν μετάνοια ἀρκεῖ πρὸς τὸν καθαρισμὸν, ἀλλὰ δεῖ τὸ βάπτισμα παραλαβεῖν. Ἐπὶ γοῦν τὸ βάπτισμα ἔρχεσθαι δεῖ, πρότερον καταγνόντα τῶν ἡμαρτημένων αὐτῷ, καὶ καταψηφισάμενον. Τί δέ ἐστι, Βαπτισμῶν διδαχῆς; Οὐχ ὡς πολλῶν ὄντων τῶν βαπτισμῶν, ἀλλ' ἑνός. Τί οὖν αὐτὸ πληθυντικῶς εἶπε; Διὰ τὸ εἰπεῖν, Μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας. Εἰ γὰρ πάλιν αὐτοὺς ἐβάπτισε, καὶ ἄνωθεν κατήχησε, καὶ πάλιν ἐξ ἀρχῆς βαπτισθέντες ἐδιδάσκοντο τὰ πρακτέα, καὶ τὰ μὴ πρακτέα, διηνεκῶς ἔμελλον ἀδιόρθωτοι μένειν. Καὶ ἐπιθέσεως χειρῶν. Οὕτω γὰρ τὸ Πνεῦμα ἐλάμβανον. Ἐπιθέντος γὰρ αὐτοῖς τοῦ Παύλου τὰς χεῖρας, φησὶν, ἦλθε τὸ Πνεῦμα τὸ ἅγιον. Ἀναστάσεώς τε νεκρῶν. Τοῦτο γὰρ ἔν τε τῷ βαπτίσματι γίνεται, καὶ ἐν τῇ ὁμολογίᾳ βεβαιοῦται. Καὶ κρίματος αἰωνίου. Διὰ τί δὲ ταῦτά φησιν; Ἐπειδὴ εἰκὸς ἦν αὐτοὺς ἢ παρασαλεύεσθαι ἤδη πεπιστευκότας, ἢ κακῶς βιοῦν καὶ ῥᾳθύμως. Λέγει οὖν: Νήψατε. Ἀπάγων οὖν αὐτοὺς τῆς τοιαύτης ῥᾳθυμίας, καὶ προσεκτικωτέρους ποιῶν, τοῦτον τὸν λόγον κινεῖ. Οὐκ ἔνι γὰρ εἰπεῖν, ὅτι Ἂν νῦν ῥᾳθύμως ζήσωμεν, πάλιν βαπτισθησόμεθα, πάλιν κατηχηθησόμεθα, καὶ πάλιν ληψόμεθα τὸ Πνεῦμα: ἢ, ὅτι Ἂν νῦν τῆς πίστεως ἐκπέσωμεν, πάλιν δυνησόμεθα βαπτιζόμενοι τὰ ἁμαρτήματα ἀπολούσασθαι, καὶ τῶν αὐτῶν τυχεῖν ὧνπερ καὶ πρότερον. Σφάλλεσθε, φησὶ, ταῦτα νομίζοντες. Ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου, καὶ μετόχους γενηθέντας Πνεύματος ἁγίου, καὶ καλὸν γευσαμένους Θεοῦ ῥῆμα, δυνάμεις τε μέλλοντος αἰῶνος, καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν Υἱὸν τοῦ Θεοῦ καὶ παραδειγματίζοντας. Καὶ ὅρα πῶς ἐντρεπτικῶς καὶ ἀπαγορευτικῶς ἄρχεται: Ἀδύνατον, φησί: τουτέστι, Μηκέτι προσδόκα τὸ μὴ δυνατόν. Οὐ γὰρ εἶπεν, Οὐ πρέπει, οὐδὲ συμφέρει, οὐδὲ ἔξεστιν, ἀλλ', Ἀδύνατον: ὥστε εἰς ἀπόγνωσιν ἐμβαλεῖν, εἰ ὅλως ἐφωτίσθητε ἅπαξ. γʹ. Εἶτα ἐπάγει, Γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου: τουτέστι, τῆς ἀφέσεως. Καὶ μετόχους γενηθέντας Πνεύματος ἁγίου, καὶ καλὸν γευσαμένους Θεοῦ ῥῆμα. Τὴν διδασκαλίαν ἐνταῦθα λέγει. Δυνάμεις τε μέλλοντος αἰῶνος. Τίνας λέγεις δυνάμεις; Ἢ τὸ θαύματα ἐπιτελεῖν, ἢ τὸν ἀῤῥαβῶνα τοῦ Πνεύματος. Καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν Υἱὸν τοῦ Θεοῦ καὶ παραδειγματίζοντας. Ἀνακαινίζειν, φησὶν, εἰς μετάνοιαν: τουτέστι, διὰ μετανοίας: τί οὖν; ἐκβέβληται ἡ μετάνοια; Οὐχ ἡ μετάνοια, μὴ γένοιτο, ἀλλ' ὁ διὰ λουτροῦ πάλιν ἀνακαινισμός. Οὐ γὰρ εἶπεν, Ἀδύνατον ἀνακαινισθῆναι εἰς μετάνοιαν, καὶ ἐσίγησεν: ἀλλ' εἰπὼν, Ἀδύνατον ἐπήγαγεν, Ἀνασταυροῦντας. Ἀνακαινισθῆναι: τουτέστι, καινὸν γενέσθαι: τὸ γὰρ καινοὺς ποιῆσαι, τοῦ λουτροῦ μόνον ἐστίν: Ἀνακαινισθήσεται γὰρ, φησὶν, ὡς ἀετοῦ ἡ νεότης σου. Τῆς δὲ μετανοίας ἐστὶ τὸ, καινοὺς γενομένους, εἶτα παλαιωθέντας ὑπὸ τῶν ἁμαρτημάτων, ἀπαλλάξαι τῆς παλαιότητος καὶ καινοὺς ἐργάσασθαι: εἰς ἐκείνην μέντοι τὴν λαμπρότητα ἀγαγεῖν οὐκ ἔνι: ἐκεῖ γὰρ τὸ ὅλον ἡ χάρις ἦν. Ἀνασταυροῦντας ἑαυτοῖς, φησὶ, τὸν Υἱὸν τοῦ Θεοῦ καὶ παραδειγματίζοντας. Ὃ δὲ λέγει, τοῦτό ἐστι: Τὸ βάπτισμα σταυρός ἐστι: Συνεσταυρώθη γὰρ ὁ παλαιὸς ἡμῶν ἄνθρωπος. Καὶ πάλιν: Σύμμορφοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ: καὶ πάλιν: Συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον. Ὥσπερ οὖν οὐκ ἔνι δεύτερον σταυρωθῆναι τὸν Χριστόν: τοῦτο γὰρ παραδειγματίσαι αὐτόν ἐστιν: οὕτως οὐδὲ βαπτισθῆναι. Εἰ γὰρ θάνατος αὐτοῦ οὐκέτι κυριεύσει, εἰ ἀνέστη, τῇ ἀναστάσει κρείττων γενόμενος τοῦ θανάτου, εἰ διὰ τοῦ θανάτου τὸν θάνατον κατεπάλαισεν, εἶτα πάλιν σταυροῦται: μῦθος πάντα ἐκεῖνα καὶ παραδειγματισμός. Ὁ τοίνυν δεύτερον ἑαυτὸν βαπτίζων, πάλιν αὐτὸν σταυροῖ. Τί δέ ἐστιν, Ἀνασταυροῦντας; Ἄνωθεν πάλιν σταυροῦντας. Ὥσπερ γὰρ ἀπέθανεν ὁ Χριστὸς ἐν τῷ σταυρῷ, οὕτως ἡμεῖς ἐν τῷ βαπτίσματι, οὐ τῇ σαρκὶ, ἀλλὰ τῇ ἁμαρτίᾳ. Ὅρα θάνατον, καὶ θάνατον: ἐκεῖνος ἀπέθανεν ἐν τῇ σαρκὶ, ἡμεῖς δὲ τῇ ἁμαρτίᾳ. Διὰ τοῦ βαπτίσματος ἡμῶν ὁ παλαιὸς ἄνθρωπος ἐτάφη, καὶ ἀνέστη ὁ καινὸς, ὁ σύμμορφος γενόμενος τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ. Εἰ τοίνυν ἀνάγκη πάλιν βαπτισθῆναι, ἀνάγκη πάλιν αὐτὸν ἀποθανεῖν τοῦτον: τὸ γὰρ βάπτισμα οὐδέν ἐστιν ἄλλο, ἢ ἀναίρεσις τοῦ βαπτιζομένου, καὶ ἔγερσις ἐκείνου. Καὶ καλῶς εἶπεν, Ἑαυτοῖς ἀνασταυροῦντας: ὁ γὰρ τοῦτο ποιῶν, ὡς τῆς προτέρας χάριτος ἐπιλαθόμενος, καὶ ῥᾳθύμως τὸν ἑαυτοῦ βίον οἰκονομῶν, ὡς ὄντος ἑτέρου βαπτίσματος, οὕτω πάντα διαπράττεται. Διόπερ προσέχειν χρὴ καὶ ἀσφαλίζεσθαι. Τί ἐστι, Γευσαμένους τῆς δωρεᾶς τῆς ἐπουρανίου; Τουτέστι, τῆς ἀφέσεως τῶν ἁμαρτημάτων: τοῦτο γὰρ Θεοῦ μόνου χαρίζεσθαι, καὶ ἡ χάρις ἅπαξ ἐστὶ χάρις. Τί οὖν ἐπιμενοῦμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; Μὴ γένοιτο. Εἰ δὲ ἀεὶ μέλλομεν χάριτι σώζεσθαι, οὐδέποτε ἐσόμεθα ἀγαθοί. Ὅπου γὰρ μία ἐστὶ χάρις, καὶ οὕτω ῥᾳθυμοῦμεν: εἰ ᾔδειμεν ὅτι πάλιν ἔστιν ἀπολούσασθαι τὰ ἁμαρτήματα, ἆρα ἂν ἐπαυσάμεθα ἁμαρτάνοντες; Οὐκ ἔγωγε οἶμαι. Πολλὰ ἐνταῦθα δείκνυσι τὰ δῶρα: καὶ ἵνα μάθῃς, ἄκουσον: Κατηξιώθης, φησὶ, τοσαύτης ἀφέσεως, ἐν σκότῳ καθεζόμενος ὁ ἐχθρὸς, ὁ πολέμιος, ὁ ἀπηλλοτριωμένος, ὁ θεοστυγὴς, ὁ ἀπολλύμενος: ὁ τοιοῦτος οὖν ἐξαίφνης φωτισθεὶς, Πνεύματος ἀξιωθεὶς, δωρεᾶς ἐπουρανίου, υἱοθεσίας, βασιλείας οὐρανῶν, τῶν ἄλλων ἀγαθῶν, μυστηρίων ἀποῤῥήτων, καὶ οὐδὲ οὕτω βελτίων γενόμενος, ἀλλ' ἄξιος μὲν ὢν ἀπωλείας, τυχὼν δὲ σωτηρίας καὶ τιμῆς, ὡς τὰ μεγάλα κατωρθωκὼς, πῶς ἂν δύναιτο βαπτισθῆναι πάλιν; Δύο τοίνυν τρόποις τὸ πρᾶγμα ἀδύνατον ἔφησεν εἶναι, καὶ τὸν ἰσχυρότερον ὕστερον ἔθηκεν: ἑνὶ μὲν, ὅτι οὐκ ἄξιος ὁ τοιούτων καταξιωθεὶς, καὶ πάντα προδοὺς τὰ δωρηθέντα αὐτῷ, πάλιν ἀνακαινισθῆναι: δευτέρῳ δὲ, ὅτι οὐ δυνατόν ἐστιν αὐτὸν πάλιν ἀνασταυροῦσθαι: τοῦτο γάρ ἐστι παραδειγματίσαι. Οὐκ ἔστι τοίνυν δεύτερον λουτρὸν, οὐκ ἔστιν: εἰ δὲ ἔστι, καὶ τρίτον ἐστὶ, καὶ τέταρτόν ἐστι, καὶ ὑπὸ τοῦ ὑστέρου ἀεὶ τὸ πρῶτον καταλύεται, καὶ τοῦτο πάλιν ὑπὸ τοῦ ἄλλου, καὶ τοῦτο εἰς ἄπειρον. Εἰπὼν δὲ, Καὶ καλὸν Θεοῦ γευσαμένους Ῥῆμα, δυνάμεις τε αἰῶνος μέλλοντος, οὐκ ἀποκαλύπτει αὐτὸ, ἀλλ' αἰνίττεται, καὶ μονονουχὶ ταῦτα λέγει: ὅτι τὸ ζῇν ὡς ἀγγέλους, τὸ μηδενὸς δεῖσθαι τῶν ἐνταῦθα, τὸ εἰδέναι ὅτι τῆς τῶν μελλόντων αἰώνων ἀπολαύσεως πρόξενος ἡμῖν ἡ υἱοθεσία γίνεται, τὸ εἰς τὰ ἄδυτα ἐκεῖνα εἰσελθεῖν προσδοκᾷν, διὰ τοῦ Πνεύματος ἔστι ταῦτα μαθεῖν. Τί ἐστι, Δυνάμεις τε τοῦ μέλλοντος αἰῶνος; Ἡ ζωὴ ἡ αἰώνιος, ἡ ἀγγελικὴ διαγωγή. Τούτων ἤδη τὸν ἀῤῥαβῶνα ἐλάβομεν διὰ τῆς πίστεως παρὰ τοῦ Πνεύματος. Εἰπέ μοι τοίνυν εἰ εἰς βασίλεια εἰσαχθεὶς, καὶ πάντα ἐμπιστευθεὶς τὰ ἐκεῖ, εἶτα προὔδωκας ἅπαντα, ἆρα ἂν ἐνεπιστεύθης τὰ ἐκεῖ πάλιν; δʹ. Τί οὖν; οὐκ ἔστι μετάνοια, φησίν; Ἔστι μετάνοια, ἀλλὰ βάπτισμα οὐκ ἔστι δεύτερον. Μετάνοια δὲ ἔστι πολλὴν ἔχουσα τὴν ἰσχὺν, καὶ τὸν σφόδρα τοῖς ἁμαρτήμασι βεβαπτισμένον, εἰ βουληθείη, δυναμένη ἀπαλλάξαι τοῦ τῶν ἁμαρτημάτων φορτίου, καὶ τὸν κινδυνεύοντα καταστῆσαι ἐν ἀσφαλείᾳ, κἂν πρὸς αὐτὸν ἔλθῃ τῆς κακίας τὸν πυθμένα. Καὶ τοῦτο πολλαχόθεν δυνατὸν ἀποδεῖξαι. Μὴ ὁ πίπτων γὰρ, φησὶν, οὐκ ἀνίσταται, ἢ ὁ ἀποστρέφων οὐκ ἐπιστρέφει; Ἔστιν, ἐὰν βουλώμεθα, μορφωθῆναι τὸν Χριστὸν ἐν ἡμῖν πάλιν: ἄκουε γὰρ Παύλου λέγοντος, Τεκνία μου, οὓς πάλιν ὠδίνω, ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν: μόνον ἁψώμεθα τῆς μετανοίας. Ὅρα γὰρ Θεοῦ φιλανθρωπίαν: ἔδει ἡμᾶς παντὶ τρόπῳ κολασθῆναι παρὰ τὴν ἀρχὴν, ὅτι καὶ νόμον λαβόντες τὸν φυσικὸν καὶ μυρίων ἀπολαύσαντες ἀγαθῶν, τόν τε Δεσπότην ἠγνοήκαμεν, καὶ βίον ἀκάθαρτον βεβιώκαμεν: ὁ δὲ οὐ μόνον οὐκ ἐκόλασεν, ἀλλὰ καὶ μυρίων μετέδωκεν ἀγαθῶν, ὡς ἂν εἰ μεγάλα κατωρθωκότες ἦμεν. Πάλιν ἐξεπέσομεν, καὶ οὐδὲ οὕτω κολάζει, ἀλλ' ἔδωκε τὸ τῆς μετανοίας φάρμακον, πάντα ἡμῶν τὰ ἁμαρτήματα ἱκανὸν ἀφανίσαι καὶ ἀπαλεῖψαι, μόνον ἐὰν εἰδῶμεν τὸ φάρμακον ὁποῖόν ἐστι, καὶ πῶς αὐτὸ ἐπιτιθέναι δεῖ. Ποῖον οὖν ἐστι τὸ φάρμακον τῆς μετανοίας, καὶ πῶς αὐτὸ κατασκευάζεται; Πρῶτον, ἀπὸ καταγνώσεως τῶν οἰκείων ἁμαρτημάτων, καὶ ἀπὸ ἐξαγορεύσεως. Τὴν ἀνομίαν γάρ μου, φησὶν, ἐγνώρισα, καὶ τὴν ἁμαρτίαν μου οὐκ ἐκάλυψα: καὶ, Ἐξαγορεύσω κατ' ἐμοῦ τὴν ἀνομίαν μου τῷ Κυρίῳ, καὶ σὺ ἀφῆκας τὴν ἀσέβειαν τῆς καρδίας μου: καὶ πάλιν: Λέγε σὺ τὰς ἁμαρτίας σου πρῶτος, ἵνα δικαιωθῇς: καὶ, Δίκαιος ἑαυτοῦ κατήγορος ἐν πρωτολογίᾳ. Δεύτερον, ἀπὸ ταπεινοφροσύνης πολλῆς: ὥσπερ γὰρ σειρά τίς ἐστι χρυσῆ, κἂν ἀρχὴν λάβῃ, πάντα ἕπεται. Ἐὰν γὰρ ὁμολογήσῃς τὴν ἁμαρτίαν ὡς ὁμολογῆσαι χρὴ, ταπεινοῦται ἡ ψυχή: τὸ γὰρ συνειδὸς αὐτὴν συστρέφον, κατεστάλθαι ποιεῖ. Δεῖ δὲ καὶ ἕτερα προσεῖναι τῇ ταπεινοφροσύνῃ, ἵνα τοιαύτη ᾖ οἵαν ὁ μακάριος Δαυῒδ ηὔχετο λέγων: Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεός: καὶ πάλιν: Καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ἐξουδενώσει. Τὸ γὰρ συντριβὲν οὐ διανίσταται, οὐ πλήττει, ἀλλὰ πρὸς τὸ παθεῖν κακῶς ἐστὶν ἕτοιμον, αὐτὸ δὲ οὐ διανίσταται. Τοιοῦτόν ἐστι συντριβὴ καρδίας: κἂν ὑβρισθῇ, κἂν πάθῃ κακῶς, ἡσυχάζει, καὶ οὐχ ὁρμᾷ πρὸς ἄμυναν. Μετὰ δὲ τὴν ταπεινοφροσύνην, εὐχῶν δεῖ ἐκτενῶν, δακρύων πολλῶν, τῶν ἐν ἡμέρᾳ, τῶν ἐν νυκτί: Λούσω γὰρ, φησὶ, καθ' ἑκάστην νύκτα τὴν κλίνην μου: ἐν δὲ δάκρυσί μου τὴν στρωμνήν μου βρέξω: ἐκοπίασα ἐν τῷ στεναγμῷ μου: καὶ πάλιν: Ὅτι σποδὸν ὡσεὶ ἄρτον ἔφαγον, καὶ τὸ πόμα μου μετὰ κλαυθμοῦ ἐκίρνων. Καὶ μετὰ τὴν εὐχὴν τὴν οὕτως ἐκτενῆ, ἐλεημοσύνης δεῖ πολλῆς. Τὸ γὰρ μάλιστα ἰσχυρὸν ἐργαζόμενον τὸ φάρμακον τῆς μετανοίας, τοῦτό ἐστι. Καὶ καθάπερ ἐπὶ τῶν ἰατρικῶν βοηθημάτων ἔστι φάρμακον πολλὰς μὲν λαμβάνον βοτάνας, μίαν δὲ τὴν κυριωτάτην: οὕτω καὶ ἐπὶ τῆς μετανοίας αὕτη ἡ βοτάνη κυριωτέρα, καὶ τὸ πᾶν αὕτη γένοιτο ἄν. Ἄκουε γὰρ τί φησιν ἡ θεία Γραφή: Δότε ἐλεημοσύνην, καὶ πάντα ἔσται καθαρά: καὶ πάλιν: Ἐλεημοσύναις καὶ πίστεσιν ἀποκαθαίρονται ἁμαρτίαι: καὶ πάλιν: Πῦρ φλογιζόμενον ἀποσβέσει ὕδωρ, καὶ ἐλεημοσύνη καταπαύσει ἁμαρτίας μεγάλας. Εἶτα τὸ μὴ ὀργίζεσθαι, μηδὲ μνησικακεῖν, τὸ πᾶσιν ἀφιέναι τὰ ἁμαρτήματα: Ἄνθρωπος γὰρ ἀνθρώπῳ συντηρεῖ ὀργὴν, φησὶ, καὶ παρὰ Κυρίου ζητεῖ ἴασιν. Ἄφετε, ἵνα ἀφεθῇ ὑμῖν. Καὶ τὸ ἐπιστρέφειν ἀδελφοὺς ἀπὸ τῆς πλάνης: Πορεύου γὰρ, φησὶ, καὶ ἐπίστρεφε τοὺς ἀδελφούς σου, ἵνα ἀφεθῶσί σοι αἱ ἁμαρτίαι σου: τὸ πρὸς τοὺς ἱερεῖς ἔχειν οἰκείως. Κἂν γὰρ ἁμαρτίας ᾖ, φησὶ, πεποιηκώς τις, ἀφεθήσεται αὐτῷ: τὸ προΐστασθαι τῶν ἀδικουμένων, τὸ μὴ ἔχειν ὀργὴν, τὸ πάντα πράως φέρειν. εʹ. Ἆρα πρὸ μὲν τοῦ μαθεῖν ὅτι ἔστι διὰ μετανοίας ἀπολούσασθαι τὰ ἁμαρτήματα, οὐκ ἐναγώνιοι ἦτε, γνόντες ὅτι οὐκ ἔστιν ἕτερον λουτρὸν, καὶ ἀπεγινώσκετε ἑαυτῶν; Νυνὶ δὲ μαθόντες δι' ὅσων ἡ μετάνοια καὶ ἡ ἄφεσις κατορθοῦται, καὶ ὅτι δυνησόμεθα τὸ πᾶν ἐκφυγεῖν, ἂν βουληθῶμεν αὐτῇ χρήσασθαι δεόντως, ποίας τύχοιμεν ἂν συγγνώμης, οὐδὲ εἰς νοῦν ἐρχόμενοι τῶν ἡμετέρων ἁμαρτημάτων; Εἰ γὰρ τοῦτο ἦν, πάντα ἤνυστο. Ὥσπερ γὰρ ὁ τὴν θύραν εἰσελθὼν, ἔνδον ἐστίν: οὕτως ὁ τὰ οἰκεῖα λογιζόμενος κακά. Ἂν γὰρ ἀναλογίζηται αὐτὰ καθ' ἑκάστην, καὶ ἐπὶ τὴν θεραπείαν αὐτῶν πάντως ἥξει: ἂν δὲ λέγῃ, Ἁμαρτωλός εἰμι, μὴ ἀναλογίζηται δὲ αὐτὰ κατ' εἶδος, καὶ λέγῃ, ὅτι Τόδε καὶ τόδε ἥμαρτον: οὐδέποτε παύσεται, ἀεὶ μὲν ὁμολογῶν, φροντίζων δὲ οὐδέποτε τῆς διορθώσεως. Ἐὰν γὰρ ἄρξηται, πάντως καὶ τὰ ἄλλα ἕπεται, ἂν εἴσοδον ἐπιδείξηται: πανταχοῦ γὰρ ἡ ἀρχὴ καὶ τὰ προοίμια δύσκολα. Ταῦτα οὖν καταβαλώμεθα, καὶ πάντα εὔκολα ἔσται καὶ ῥᾷστα. Ἀρξώμεθα τοίνυν, παρακαλῶ, ὁ μὲν ἀπὸ τοῦ τὰς εὐχὰς ἐπιτεῖναι, ὁ δὲ ἀπὸ τοῦ δακρύειν συνεχῶς, ὁ δὲ ἀπὸ τοῦ κατηφεῖν: οὐδὲ γὰρ οὐδὲ τοῦτο τὸ οὕτω μικρὸν ἀνόνητον. Εἶδον γὰρ, φησὶν, ὅτι ἐλυπήθη, καὶ ἐπορεύθη στυγνὸς, καὶ ἰασάμην τὰς ὁδοὺς αὐτοῦ. Πάντες δὲ ἀπὸ ἐλεημοσύνης, καὶ τοῦ ἀφιέναι τοῖς πλησίον τὰ ἁμαρτήματα, καὶ ἀπὸ τοῦ μὴ μνησικακεῖν μηδὲ ἀμύνεσθαι, ταπεινώσωμεν ἑαυτῶν τὰς ψυχάς. Ἐὰν ἐννοῶμεν συνεχῶς τὰ ἡμαρτημένα ἡμῖν, οὐδὲν ἡμᾶς ἐπᾶραι τῶν ἔξωθεν δυνήσεται, οὐ πλοῦτος, οὐ δυναστεία, οὐκ ἀρχὴ, οὐ τιμὴ, ἀλλὰ κἂν εἰς αὐτὸ τὸ ὄχημα τὸ βασιλικὸν καθίσωμεν, στενάξομεν πικρόν. Ἐπεὶ καὶ ὁ μακάριος Δαυῒδ βασιλεὺς ἦν, καὶ ἔλεγε: Λούσω καθ' ἑκάστην νύκτα τὴν κλίνην μου: καὶ οὐδὲν ἀπὸ τῆς ἁλουργίδος καὶ τοῦ διαδήματος παρεβλάβη, καὶ οὐκ ἐτυφώθη: ᾔδει γὰρ ἑαυτὸν ἄνθρωπον ὄντα: καὶ ἐπειδὴ συντετριμμένην εἶχε τὴν καρδίαν, ἐθρήνει. Τί γάρ ἐστι τὰ ἀνθρώπινα πράγματα; Τέφρα καὶ κόνις, καὶ ὡσεὶ χνοῦς κατὰ πρόσωπον ἀνέμου, καπνὸς καὶ σκιὰ, καὶ φύλλον περιφερόμενον καὶ ἄνθος, ὄναρ καὶ διήγημα, καὶ μῦθος, ἄνεμος καὶ ἀὴρ χαῦνος ἁπλῶς διαῤῥέων, πτερὸν οὐχ ἱστάμενον, ῥεῦμα παρατρέχον, καὶ εἴ τι τούτων οὐδαμινέστερον: τί γὰρ, εἰπέ μοι, μέγα νομίζεις; ποῖον ἡγῇ μέγα ἀξίωμα εἶναι; τὸ τοῦ ὑπάτου; οὐδὲν γὰρ τούτου τοῦ ἀξιώματος εἶναι μεῖζον νομίζουσιν οἱ πολλοί. Τοῦ ἐν τοσαύτῃ τοίνυν λαμπρότητι γενομένου, τοῦ μεγάλως θαυμασθέντος, ὁ μὴ ὕπατος ἔλαττον ἔχει οὐδέν: ἐν τῷ αὐτῷ καὶ οὗτος κἀκεῖνός ἐστιν ἀξιώματι: ὁμοίως ἑκάτεροι μετ' ὀλίγον οὐκ εἰσί. Πότε ἐγένετο, πόσον χρόνον, εἰπέ μοι; ἡμερῶν δύο; Τοῦτο καὶ ἐν ὀνείροις γίνεται. Ἀλλ' ὄναρ, φησὶν, ἐστί. Καὶ τί τοῦτο; τὸ γὰρ ἐν ἡμέρᾳ, οὐκ ὄναρ; Εἰπέ μοι, διὰ τί μὴ ταῦτα μᾶλλον λέγομεν ὄναρ; Ὥσπερ γὰρ τὰ ὀνείρατα, τῆς ἡμέρας καταλαβούσης, ἐλέγχεται οὐδὲν ὄντα: οὕτω καὶ ταῦτα, τῆς νυκτὸς καταλαβούσης, ἐλέγχεται οὐδὲν ὄντα: τὸ γὰρ ἴσον ἥ τε νὺξ καὶ ἡ ἡμέρα ἀπέλαβον τοῦ χρόνου, καὶ ἐξ ἴσης διενείμαντο τὸν πάντα χρόνον. Ὥσπερ τοίνυν ἐν ἡμέρᾳ τοῖς ἐν νυκτὶ γενομένοις οὐ γάννυταί τις: οὕτως οὐδὲ ἐν νυκτὶ τῶν μεθ' ἡμέραν ἀπολαῦσαι δυνατόν. Γέγονας ὕπατος; κἀγώ. Ἀλλὰ σὺ ἐν ἡμέρα, ἐγὼ δὲ ἐν νυκτί. Καὶ τί τοῦτο; οὐδὲ οὕτω μου πλέον τι ἔχεις, εἰ μὴ ἄρα τὸ λέγεσθαι, Ὁ δεῖνα ὁ ὕπατος, καὶ τὸ τὴν ἀπὸ τῶν ῥημάτων ἔχειν ἡδονὴν πλέον ἔχειν ποιεῖ: οἷόν τι λέγω, σαφέστερον γὰρ αὐτὸ ἐρῶ, ἐὰν εἴπω: Ὁ δεῖνα ὕπατός ἐστι, καὶ χαρίσωμαι τὸ ῥῆμα, οὐχ ἅμα ἐλέχθη, καὶ ἀπῆλθεν; Οὕτω καὶ τὰ πράγματά ἐστιν: ἅμα ἐφάνη ὕπατος, καὶ οὐκέτι ἐστί. Θῶμεν δὲ ἐνιαυτὸν εἶναι, καὶ δύο ἐνιαυτοὺς, καὶ τρεῖς, καὶ τέσσαρας: ποῦ οὖν εἰσιν οἱ δέκα ὕπατοι γενόμενοι; Οὐδαμοῦ. Ἀλλ' ὁ Παῦλος οὐχ οὕτως: ἦν μὲν γὰρ καὶ ζῶν λαμπρὸς διαπαντὸς, οὐ μίαν ἡμέραν, οὐδὲ δύο, οὐδὲ δέκα, οὐκ εἴκοσιν, οὐ τριάκοντα, οὐδὲ ἐνιαυτοὺς δέκα, καὶ εἴκοσι, καὶ τριάκοντα: ἀλλὰ ἐξ οὗ ἐτελεύτησε, τετρακοσιοστὸν λοιπὸν ἔτος παρελήλυθε, καὶ ἔτι καὶ νῦν λαμπρότερός ἐστι, καὶ πολλῷ λαμπρότερος ἢ ὅτε ἔζη. Καὶ ταῦτα μὲν ἐν τῇ γῇ: τὴν δὲ ἐν τοῖς οὐρανοῖς λαμπρότητα τῶν ἁγίων τίς ἂν παραστήσειε λόγος; Διὸ, παρακαλῶ, ταύτην ζητήσωμεν τὴν λαμπρότητα, ταύτην διώξωμεν, ἵνα αὐτῆς τύχωμεν: ἡ γὰρ ὄντως λαμπρότης αὕτη ἐστίν. Ἀποστῶμεν λοιπὸν τῶν βιωτικῶν, ἵνα εὕρωμεν χάριν καὶ ἔλεον ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ καὶ προσκύνησις, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.