XIX.

With such like doctrines and saving words did Barlaam instruct the king's son, and fit him for holy Baptism, charging him to fast and pray, according to custom, several days: and he ceased not to resort unto him, teaching him every article of the Catholick Faith and expounding him the holy Gospel. Moreover he interpreted the Apostolick exhortations and the sayings of the Prophets: for, taught of God, Barlaam had alway ready on his lips the Old and New Scripture; and, being stirred by the Spirit, he enlightened his young disciple to see the true knowledge of God. But on the day, whereon the prince should be baptized, he taught him, saying, "Behold you are moved to receive the seal of Christ, and be signed with the light of the countenance of the Lord: and you becomest a son of God, and temple of the Holy Ghost, the giver of life. Believe you therefore in the Father, and in the Son, and in the Holy Ghost, the holy and life-giving Trinity, glorified in three persons and one Godhead, different indeed in persons and personal properties, but united in substance; acknowledging one God unbegotten, the Father; and one begotten Lord, the Son, light of light, very God of very God, begotten before all worlds; for of the good Father is begotten the good Son, and of the unbegotten light shone forth the everlasting light; and from very life came forth the life-giving spring, and from original might shone forth the might of the Son, who is the brightness of his glory and the Word in personality, who was in the beginning with God, and God without beginning and without end, by whom all things, visible and invisible, were made: knowing also one Holy Ghost, which proceedeth from the Father, perfect, life-giving and sanctifying God, with the same will, the same power, coeternal and impersonate. Thus therefore worship you the Father, and the Son, and the Holy Ghost, in three persons or properties and one Godhead. For the Godhead is common of the three, and one is their nature, one their substance, one their glory, one their kingdom, one their might, one their authority; but it is common of the Son and of the Holy Ghost that they are of the Father; and it is proper of the Father that he is unbegotten, and of the Son that he is begotten, and of the Holy Ghost that he proceedeth.

"This therefore be your belief; but seek not to understand the manner of the generation or procession, for it is incomprehensible. In uprightness of heart and without question accept the truth that the Father, and the Son, and the Holy Ghost, are in all points one except in the being unbegotten, and begotten, and proceeding; and that the only begotten Son, the Word of God, and God, for our salvation came down upon earth, by the good pleasure of the Father, and, by the operation of the Holy Ghost, was conceived without seed in the womb of Mary the holy Virgin and Mother of God, by the Holy Ghost, and was born of her without defilement and was made perfect man and that he is perfect God and perfect man, being of two natures, the Godhead and the manhood, and in two natures, endowed with reason, will, activity, and free will, and in all points perfect according to the proper rule and law in either case, that is in the Godhead and the manhood, and in one united person. And do you receive these things without question, never seeking to know the manner, how the Son of God emptied himself, and was made man of the blood of the Virgin, without seed and without defilement; or what is this meeting in one person of two natures. For by faith we are taught to hold fast those things that have been divinely taught us out of Holy Scripture; but of the manner we are ignorant, and cannot declare it.

"Believe you that the Son of God, who, of his tender mercy was made man, took upon him all the affections that are natural to man, and are blameless (he hungered and thirsted and slept and was weary and endured agony in his human nature, and for our transgressions was led to death, was crucified and was buried, and tasted of death, his Godhead continuing without suffering and without change; for we attach no sufferings whatsoever to that nature which is free from suffering, but we recognize him as suffering and buried in that nature which he assumed, and in his heavenly glory rising again from the dead, and in immortality ascending into heaven); and believe that he shall come again, with glory, to judge quick and dead, and by the words which himself knoweth, of that diviner body, and to reward every man by his own just standards. For the dead shall rise again, and they that are in their graves shall awake: and they that have kept the commandments of Christ, and have departed this life in the true faith shall inherit eternal life, and they, that have died in their sins, and have turned aside from the right faith, shall go away into eternal punishment. Believe not that there is any true being or kingdom of evil, nor suppose that it is without beginning, or self-originate, or born of God: out on such an absurdity! but believe rather that it is 'the work of us and the devil, come upon us through our heedlessness, because we were endowed with free-will, and we make our choice, of deliberate purpose, whether it be good or evil. Beside this, acknowledge one Baptism, by water and the Spirit, for the remission of sins.

"Receive also the Communion of the spotless Mysteries of Christ, believing in truth that they are the Body and Blood of Christ our God, which he has given unto the faithful for the remission of sins. For in the same night in which he was betrayed he ordained a new testament with his holy disciples and Apostles, and through them for all that should believe on him, saying, 'Take, eat: this is my Body, which is broken for you, for the remission of sins.' After the same manner also he took the cup, and gave unto them saying, 'Drink ye all of this: this is my Blood, of the new testament, which is shed for you for the remission of sins: this do in remembrance of me.' He then, the Word of God, being quick and powerful, and, working all things by his might, makes and transformeth, through his divine operation, the bread and wine of the oblation into his own Body and Blood, by the visitation of the Holy Ghost, for the sanctification and enlightenment of them that with desire partake thereof.

"Faithfully worship, with honour and reverence, the venerable likeness of the features of the Lord, the Word of God, who for our sake was made man, thinking to behold in the Image your Creator himself. 'For the honour of the Image, says one of the Saints, passes over to the original.' The original is the thing imaged, and from it comes the derivation. For when we see the drawing in the Image, in our mind's eye we pass over to the true form of which it is an Image, and devoutly worship the form of him who for our sake was made flesh, not making a god of it, but saluting it as an image of God made flesh, with desire and love of him who for us men emptied himself, and even took the form of a servant. Likewise also for this reason we salute the pictures of his undefiled Mother, and of all the Saints. In the same spirit also faithfully worship and salute the emblem of the life-giving and venerable Cross, for the sake of him that hung thereon in the flesh, for the salvation of our race, Christ the God and Saviour of the world, who gave it to us as the sign of victory over the devil; for the devil trembleth and quaketh at the virtue thereof, and endureth not to behold it. In such doctrines and in such faith shalt you be baptized, keeping your faith unwavering and pure of all heresy until your latest breath. But all teaching and every speech of doctrine contrary to this blameless faith abhor, and consider it an alienation from God. For, as says the Apostle, 'Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.' For there is none other Gospel or none other Faith than that which has been preached by the Apostles, and established by the inspired Fathers at divers Councils, and delivered to the Catholick Church."

When Barlaam had thus spoken, and taught the king's son the Creed which was set forth at the Council of Nicaea, he baptized him in the name of the Father, and of the Son, and of the Holy Ghost, in the pool of water which was in his garden. And there came upon him the grace of the Holy Spirit. Then did Barlaam come back to his chamber, and offer the holy Mysteries of the unbloody Sacrifice, and communicate him with the undefiled Mysteries of Christ: and Ioasaph rejoiced in spirit, giving thanks to Christ his God.

Then said Barlaam unto him, "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy has begotten you again unto a lively hope, to an inheritance incorruptible and undefiled, that fadeth not away, reserved in heaven in Christ Jesus our Lord by the Holy Ghost; for to-day you hast been made free from sin, and hast become the servant of God, and hast received the earnest of everlasting life: you hast left darkness and put on light, being enrolled in the glorious liberty of the children of God. For he says, 'As many as received him, to them gave he power to become the sons of God, even to them that believe on his name.' Wherefore you are no more a servant, but a son and an heir of God through Jesus Christ in the Holy Ghost. Wherefore, beloved, give diligence that you mayest be found of him without spot and blameless, working that which is good upon the foundation of faith: for faith without works is dead, as also are works without faith; even as I remember to have told you afore. Put off therefore now all malice, and hate all the works of the old man, which are corrupt according to the deceitful lusts; and, as new-born babe, desire to drink the reasonable and sincere milk of the virtues, that you mayest grow thereby, and attain unto the knowledge of the commandments of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: that you mayest henceforth be no more a child in mind, tossed to and fro, and carried about on the wild and raging waves of your passions: or rather in malice be a child, but have your mind settled and made steadfast toward that which is good, and walk worthy of the vocation wherewith you wast called, in the keeping of the commandments of the Lord, casting off and putting far from you the vanity of your former conversation, henceforth walking not as the Gentiles walk in the vanity of their mind, having their understanding darkened, alienated from the glory of God, in subjection to their lusts and unreasonable affections. But as for you, even as you hast approached the living and true God, so walk you as a child of light; for the fruit of the Spirit is in all goodness and righteousness and truth; and no longer destroy by the works of the old man the new man, which you hast to-day put on. But day by day renew thyself in righteousness and holiness and truth: for this is possible with every man that willeth, as you hearest that unto them that believe on his name he has given power to become the sons of God; so that we can no longer say that the acquiring of virtues is impossible for us, for the road is plain and easy. For, though with respect to the buffeting of the body, it has been called a strait and narrow way, yet through the hope of future blessings is it desirable and divine for such as walk, not as fools but circumspectly, understanding what the will of God is, clad in the whole armour of God to stand in battle against the wiles of the adversary, and with all prayer and supplication watching thereunto, in all patience and hope. Therefore, even as you hast heard from me, and been instructed, and hast laid a sure foundation, do you abound therein, increasing and advancing, and warring the good warfare, holding faith and a good conscience, witnessed by good works, following after righteousness, godliness, faith, charity, patience, meekness, laying hold on eternal life whereunto you wast called. But remove far from you all pleasure and lust of the affections, not only in act and operation, but even in the thoughts of your heart, that you mayest present your soul without blemish to God. For not our actions only, but our thoughts also are recorded, and procure us crowns or punishments: and we know that Christ, with the Father and the Holy Ghost, dwelleth in pure hearts. But, just as smoke drives away bees, so, we learn, do evil imaginations drive out of us the Holy Spirit's grace. Wherefore take good heed hereto, that you blot out every imagination of sinful passion from your soul, and plant good thoughts therein, making thyself a temple of the Holy Ghost. For from imaginations we come also to actual deeds, and every work, advancing from thought and reflection, catcheth at small beginnings, and then, by small increases, arriveth at great endings.

"Wherefore on no account suffer any evil habit to master you; but, while it is yet young, pluck the evil root out of your heart, lest it fasten on and strike root so deep that time and labour be required to uproot it. And the reason that greater sins assault us and get the mastery of our souls is that those which appear to be less, such as wicked thoughts, unseemly words and evil communications, fail to receive proper correction. For as in the case of the body, they that neglect small wounds often bring mortification and death upon themselves, so too with the soul: thus they that overlook little passions and sins bring on greater ones. And the more those greater sins grow on them, the more cloth the soul become accustomed therto and think light of them. For he says, 'When the wicked comes to the depth of evil things, he thinketh light of them': and finally, like the hog, that delighteth to wallow in mire, the soul, that has been buried in evil habits, doth not even perceive the stink of her sin, but rather delighteth and rejoiceth therein, cleaving to wickedness as it were good. And even if at last she issue from the mire and come to herself again, she is delivered only by much labour and sweat from the bondage of those sins, to which she has by evil custom enslaved herself.

"Wherefore with all your might remove thyself far from every evil thought and fancy, and every sinful custom; and school thyself the rather in virtuous deeds, and form the habit of practising them. For if you labour but a little therein, and have strength to form the habit, at the last, God helping you, you shalt advance without labour. For the habit of virtue, taking its quality from the soul, seeing that it has some natural kinship therewith and claimeth God for an help-mate, becomes hard to alter and exceeding strong; as you see, courage and prudence, temperance and righteousness are hard to alter, being deeply seated habits, qualities and activities of the soul. For if the evil affections, not being natural to us, but attacking us from without, be hard to alter when they become habits, how much harder shall it be to shift virtue, which has been by nature planted in us by our Maker, and has him for an help-mate, if so be, through our brief endeavour, it shall have been rooted in habit in the soul?"

XIX

Τοῖς τοιούτοις οὖν δόγμασι καὶ λόγοις σωτηρίοις κατηχήσας ὁ Βαρλαὰμ τὸν τοῦ βασιλέως υἱὸν καὶ πρὸς τὸ θεῖον βάπτισμα εὐτρεπίσας, νηστεύειν τε καὶ εὔχεσθαι ἐντειλάμενος, κατὰ τὸ ἔθος, ἐφ' ἱκανὰς ἡμέρας, οὐ διέλιπε συχνάζων πρὸς αὐτόν, καὶ πᾶσαν δογματικὴν φωνὴν τῆς ὀρθοδόξου πίστεως ἐκδιδάσκων καὶ τὸ θεῖον Εὐαγγέλιον ὑπαγορεύων αὐτῷ, πρὸς δὲ καὶ τὰς ἀποστολικὰς παραινέσεις καὶ τὰς προφητικὰς ῥήσεις ἑρμηνεύων: θεοδίδακτος γὰρ ὢν ὁ ἀνὴρ πᾶσαν ἐπὶ στόματος Παλαιάν τε καὶ Καινὴν Γραφὴν ἔφερε, καί, τῷ θείῳ κινούμενος Πνεύματι, ἐφώτισεν αὐτὸν πρὸς τὴν ἀληθῆ θεογνωσίαν. ἐν αὐτῇ δὲ τῇ ἡμέρᾳ ὅτε βαπτισθῆναι ἔμελλε, διδάσκων αὐτόν, ἔλεγεν: Ἰδοὺ τὴν τοῦ Χριστοῦ ἐπείγῃ λαβεῖν σφραγῖδα, καὶ τῷ φωτὶ σημειωθῆναι τοῦ προσώπου Κυρίου. καὶ υἱὸς μὲν γίνῃ Θεοῦ, ναὸς δὲ τοῦ ἁγίου καὶ ζωοποιοῦ Πνεύματος. πίστευε τοίνυν εἰς Πατέρα, καὶ Υἱόν, καὶ Ἅγιον Πνεῦμα, τὴν ἁγίαν καὶ ζωαρχικὴν Τριάδα ἐν τρισὶν ὑποστάσεσι καὶ μιᾷ θεότητι δοξαζομένην, διαιρετὴν μὲν ταῖς ὑποστάσεσι καὶ ταῖς ὑποστατικαῖς ἰδιότησιν, ἡνωμένην δὲ τῇ οὐσίᾳ: ἕνα μὲν γινώσκων Θεὸν ἀγέννητον, τὸν Πατέρα, ἕνα δὲ γεννητὸν Κύριον, τὸν Υἱόν, φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα πρὸ πάντων τῶν αἰώνων: ἀγαθοῦ γὰρ Πατρὸς ἀγαθὸς ἐγεννήθη Υἱός, φωτὸς δὲ τοῦ ἀγεννήτου φῶς ἐξέλαμψε τὸ ἀΐδιον, καὶ ἐκ τῆς ὄντως ζωῆς ἡ ζωοποιὸς προῆλθε πηγή, καὶ ἐκ τῆς αὐτοδυνάμεως ἡ τοῦ Υἱοῦ δύναμις ἐξεφάνη, ὅς ἐστιν ἀπαύγασμα τῆς δόξης καὶ Λόγος ἐνυπόστατος, ἐν ἀρχῇ ὢν πρὸς τὸν Θεὸν καὶ Θεὸς ἄναρχός τε καὶ ἀΐδιος: δι' οὗ τὰ πάντα ἐγένετο τὰ ὁρατὰ καὶ τὰ ἀόρατα: καὶ ἓν εἰδὼς Πνεῦμα Ἅγιον, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, Θεὸν τέλειον, καὶ ζωοποιόν, καὶ ἁγιασμοῦ παρεκτικόν, ταυτοθελές, ταυτοδύναμον, συναΐδιον, ἐνυπόστατον. οὕτως οὖν προσκύνει τὸν Πατέρα καὶ τὸν Υἱὸν καὶ τὸ Ἅγιον Πνεῦμα ἐν τρισὶν ὑποστάσεσιν, εἴτ' οὖν ἰδιότησι, καὶ θεότητι μιᾷ: κοινὸν μὲν γὰρ τῶν τριῶν ἡ θεότης, καὶ μία αὐτῶν ἡ φύσις, μία οὐσία, μία δόξα, μία βασιλεία, μία δύναμις, μία ἐξουσία: κοινὸν δὲ Υἱῷ καὶ Ἁγίῳ Πνεύματι τὸ ἐκ τοῦ Πατρός, ἴδιον δὲ τοῦ Πατρὸς μὲν ἡ ἀγεννησία, Υἱοῦ δὲ ἡ γέννησις, Πνεύματος δὲ ἡ ἐκπόρευσις.

Οὕτω μὲν οὖν ταῦτα πίστευε: καταλαβεῖν δὲ τὸν τρόπον τῆς γεννήσεως ἢ τῆς ἐκπορεύσεως μὴ ἐπιζήτει (ἀκατάληπτος γάρ): ἐν εὐθύτητι καρδίας ἀπεριέργως προσδέχου ὅτι ὁ Πατὴρ καὶ ὁ Υἱὸς καὶ τὸ Ἅγιον Πνεῦμα κατὰ πάντα ἕν εἰσι, πλὴν τῆς ἀγεννησίας καὶ τῆς γεννήσεως καὶ τῆς ἐκπορεύσεως, καὶ ὅτι ὁ μονογενὴς Υἱὸς καὶ Λόγος τοῦ Θεοῦ καὶ Θεὸς διὰ τὴν ἡμετέραν σωτηρίαν κατῆλθεν ἐπὶ τῆς γῆς εὐδοκίᾳ τοῦ Πατρὸς καὶ συνεργίᾳ τοῦ ἁγίου Πνεύματος, ἀσπόρως συλληφθεὶς ἐν τῇ μήτρᾳ τῆς ἁγίας Παρθένου καὶ Θεοτόκου Μαρίας διὰ Πνεύματος Ἁγίου, καὶ ἀφθόρως ἐξ αὐτῆς γεννηθείς, καὶ ἄνθρωπος τέλειος γενόμενος, καὶ ὅτι αὐτὸς Θεὸς τέλειός ἐστι καὶ ἄνθρωπος τέλειος, γενόμενος ἐκ δύο φύσεων, θεότητός τε καὶ ἀνθρωπότητος, καὶ ἐν δύο φύσεσι νοεραῖς, θελητικαῖς τε καὶ ἐνεργητικαῖς καὶ αὐτεξουσίοις, καὶ κατὰ πάντα τελείως ἐχούσαις κατὰ τὸν ἑκάστῃ πρέποντα ὅρον τε καὶ λόγον, θεότητι, φημί, καὶ ἀνθρωπότητι, μιᾷ δὲ συνθέτῳ ὑποστάσει. καὶ ταῦτα ἀπεριέργως δέχου, μηδόλως τὸν τρόπον μαθεῖν ἐκζητῶν, πῶς ἑαυτὸν ἐκένωσεν ὁ Υἱὸς τοῦ Θεοῦ καὶ ἄνθρωπος γέγονεν ἐκ παρθενικῶν αἱμάτων ἀσπόρως τε καὶ ἀφθάρτως, ἢ τίς ἡ τῶν δύο φύσεων ἐν μιᾷ ὑποστάσει συνέλευσις; πίστει γὰρ ταῦτα ἐδιδάχθημεν κατέχειν τὰ θειώδως ἡμῖν ἐκ τῆς θείας Γραφῆς εἰρημένα: τὸν δὲ τρόπον καὶ ἀγνοοῦμεν καὶ λέγειν οὐ δυνάμεθα.

Πίστευε τὸν Υἱὸν τοῦ Θεοῦ, τὸν διὰ σπλάγχνα ἐλέους γενόμενον ἄνθρωπον, πάντα τε ἀναδέξασθαι τὰ τῆς ἀνθρωπότητος φυσικὰ καὶ ἀδιάβλητα πάθη (ἐπείνησε γάρ, καὶ ἐδίψησε, καὶ ὕπνωσε, καὶ ἐκοπίασε, καὶ ἠγωνίασε φύσει τῆς ἀνθρωπότητος, καὶ ὑπὲρ τῶν ἀνομιῶν ἡμῶν ἤχθη εἰς θάνατον, ἐσταυρώθη, καὶ ἐτάφη, θανάτου γευσάμενος, τῆς θεότητος ἀπαθοῦς καὶ ἀτρέπτου διαμεινάσης: οὐδὲν γὰρ ὅλως τῶν παθῶν τῇ ἀπαθεῖ προσάπτομεν φύσει: ἀλλὰ τῷ προσλήμματι γινώσκομεν αὐτὸν παθόντα καὶ ταφέντα, καὶ τῇ θείᾳ δόξῃ ἐκ νεκρῶν ἀναστάντα, ἐν ἀφθαρσίᾳ τε εἰς οὐρανοὺς ἀνεληλυθότα), καὶ ἥξειν πάλιν μετὰ δόξης κρῖναι ζῶντας καὶ νεκροὺς οἷς αὐτὸς οἶδε λόγοις θεοειδεστέρου σώματος, καὶ ἀποδώσειν ἑκάστῳ τοῖς δικαίοις αὐτοῦ σταθμοῖς. ἀναστήσονται γὰρ οἱ νεκροὶ καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις: καὶ οἱ μὲν τὰς τοῦ Χριστοῦ φυλάξαντες ἐντολὰς καὶ τῇ ὀρθῇ συναπελθόντες πίστει κληρονομήσουσι ζωὴν αἰώνιον, οἱ δ' ἐν ἁμαρτίαις καταφθαρέντες καὶ τῆς ὀρθῆς ἐκκλίναντες πίστεως εἰς κόλασιν αἰώνιον ἀπελεύσονται. πίστευε μὴ οὐσίαν τινὰ εἶναι τοῦ κακοῦ ἢ βασιλείαν, μηδὲ ἄναρχον αὐτὴν ὑπολάμβανε ἢ παρ' ἑαυτῆς ὑποστᾶσαν, ἢ παρὰ τοῦ Θεοῦ γενομένην: ἄπαγε τῆς ἀτοπίας: ἀλλ' ἡμέτερον ἔργον τοῦτο καὶ τοῦ διαβόλου, ἐκ τῆς ἡμετέρας ἀπροσεξίας ἐπεισελθὸν ἡμῖν διὰ τὸ αὐτεξουσίους ἡμᾶς γεγενῆσθαι, καὶ αὐτοπροαιρέτῳ βουλήσει τοῦτο ἐκλέγεσθαι, εἴτε ἀγαθόν, εἴτε καὶ φαῦλον. πρὸς τούτοις ὁμολόγει ἓν βάπτισμα ἐξ ὕδατος καὶ Πνεύματος εἰς ἄφεσιν ἁμαρτιῶν.

Δέχου καὶ τὴν μετάληψιν τῶν ἀχράντων τοῦ Χριστοῦ μυστηρίων, πιστεύων ἐν ἀληθείᾳ σῶμα καὶ αἷμα ὑπάρχειν Χριστοῦ τοῦ Θεοῦ ἡμῶν, ἃ δέδωκε τοῖς πιστοῖς εἰς ἄφεσιν ἁμαρτιῶν. ἐν τῇ νυκτὶ γὰρ ᾗ παρεδίδοτο, διαθήκην καινὴν διέθετο τοῖς ἁγίοις αὐτοῦ μαθηταῖς καὶ ἀποστόλοις, καὶ δι' αὐτῶν πᾶσι τοῖς εἰς αὐτὸν πιστεύουσιν, εἰπών: Λάβετε; φάγετε: τοῦτό ἐστι τὸ σῶμά μου ὑπὲρ ὑμῶν κλώμενον εἰς ἄφεσιν ἁμαρτιῶν. ὁμοίως δὲ καὶ τὸ ποτήριον λαβὼν δέδωκεν αὐτοῖς, λέγων: Πίετε ἐξ αὐτοῦ πάντες: τοῦτό ἐστι τὸ αἷμά μου, τὸ τῆς καινῆς διαθήκης, τὸ ὑπὲρ ὑμῶν: ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν: τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. αὐτὸς οὖν ὁ Λόγος τοῦ Θεοῦ ὁ ζῶν, καὶ ἐνεργής, καὶ πάντα ποιῶν τῇ δυνάμει αὐτοῦ, ποιεῖ καὶ μετασκευάζει διὰ τῆς θείας ἐνεργείας τὸν ἄρτον καὶ τὸν οἶνον τῆς προσφορᾶς σῶμα αὐτοῦ καὶ αἷμα, τῇ ἐπιφοιτήσει τοῦ Ἁγίου Πνεύματος, εἰς ἁγιασμὸν καὶ φωτισμὸν τῶν πόθῳ μεταλαμβανόντων.

Προσκύνει πιστῶς τιμῶν καὶ ἀσπαζόμενος τὸ σεβάσμιον ἐκτύπωμα τοῦ Δεσποτικοῦ χαρακτῆρος τοῦ δι' ἡμᾶς ἐνανθρωπήσαντος Θεοῦ Λόγου, αὐτὸν δοκῶν τὸν Κτίστην ὁρᾶν ἐν τῇ εἰκόνι. Ἡ τιμὴ γὰρ τῆς εἰκόνος, φησί τις τῶν ἁγίων, ἐπὶ τὸ πρωτότυπον διαβαίνει: πρωτότυπον δέ ἐστι τὸ εἰκονιζόμενον, ἐξ οὗ τὸ παράγωγον γίνεται. τὴν γὰρ ἐν εἰκόνι βλέποντες γραφήν, τοῖς τοῦ νοὸς ὀφθαλμοῖς πρὸς τὴν ἀληθινὴν διαβαίνομεν ἰδέαν οὗ ἐστιν ἡ εἰκών, εὐσεβῶς προσκυνοῦντες τὴν τοῦ δι' ἡμᾶς σαρκωθέντος μορφήν, οὐ θεοποιούμενοι, ἀλλ' ὡς εἰκόνα τοῦ σαρκωθέντος Θεοῦ κατασπαζόμενοι, πόθῳ καὶ ἀγάπῃ τοῦ κενώσαντος ἑαυτὸν δι' ἡμᾶς μέχρι καὶ δούλου μορφῆς: ὁμοίως καὶ τῆς ἀχράντου Μητρὸς αὐτοῦ καὶ πάντων τῶν ἁγίων τὰ ἐκτυπώματα τούτῳ τῷ λόγῳ περιπτυσσόμενοι. ὡσαύτως δὲ καὶ τὸν τύπον τοῦ ζωοποιοῦ καὶ σεβασμίου σταυροῦ πίστει προσκυνῶν κατασπάζου διὰ τὸν κρεμασθέντα ἐν αὐτῷ σαρκὶ ἐπὶ σωτηρίᾳ τοῦ γένους ἡμῶν Χριστὸν τὸν Θεὸν καὶ Σωτῆρα τοῦ κόσμου, καὶ δόντα ἡμῖν τοῦτον σύμβολον τῆς κατὰ τοῦ διαβόλου νίκης: φρίττει γὰρ καὶ τρέμει, μὴ φέρων καθορᾶν αὐτοῦ τὴν δύναμιν. ἐν τοῖς τοιούτοις δόγμασι καὶ μετὰ τοιαύτης πίστεως βαπτισθήσῃ, ἄτρεπτον ταύτην καὶ ἀμιγῆ πάσης αἱρέσεως φυλάττων μέχρις ἐσχάτης ἀναπνοῆς. πᾶσαν δὲ διδασκαλίαν καὶ πᾶσαν δογματικὴν φωνήν, ταύτῃ τῇ ἀμωμήτῳ ἀνθισταμένην πίστει, βδελύσσου, καὶ ἀλλοτρίωσιν λογίζου εἶναι Θεοῦ. φησὶ γὰρ ὁ Ἀπόστολος, ὅτι Κἂν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται ὑμῖν παρ' ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω. οὐκ ἔστι γὰρ ἄλλο Εὐαγγέλιον καὶ ἄλλη πίστις, πλὴν ἡ διὰ τῶν ἀποστόλων κηρυχθεῖσα, καὶ διὰ τῶν θεοφόρων Πατέρων ἐν διαφόροις συνόδοις βεβαιωθεῖσα, καὶ τῇ καθολικῇ Ἐκκλησίᾳ βεβαιωθεῖσα.

Ταῦτα εἰπὼν ὁ Βαρλαάμ, καὶ τὸ τῆς πίστεως σύμβολον τὸ ἐκτεθὲν ἐν τῇ κατὰ Νίκαιαν συνόδῳ διδάξας τὸν τοῦ βασιλέως υἱόν, ἐβάπτισεν αὐτὸν εἰς τὸ ὄνομα τοῦ Πατρός, καὶ τοῦ Υἱοῦ, καὶ τοῦ Ἁγίου Πνεύματος εἰς τὴν κολυμβήθραν τοῦ ὕδατος τὴν οὖσαν ἐν τῷ παραδείσῳ αὐτοῦ. καὶ ἦλθεν ἐπ' αὐτὸν ἡ χάρις τοῦ Ἁγίου Πνεύματος. ἐπανελθὼν δὲ εἰς τὸν αὐτοῦ κοιτῶνα, καὶ τὴν ἱερὰν ἐπιτελέσας μυσταγωγίαν τῆς ἀναιμάκτου θυσίας, μετέδωκεν αὐτῷ τῶν ἀχράντων τοῦ Χριστοῦ μυστηρίων, καὶ ἠγαλλιάσατο τῷ Πνεύματι, δόξαν ἀναπέμπων Χριστῷ τῷ Θεῷ.

Εἶπε δὲ πρὸς αὐτὸν ὁ Βαρλαάμ: Εὐλογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ κατὰ τὸ πολὺ ἔλεος αὐτοῦ ἀναγεννήσας σε εἰς ἐλπίδα ζῶσαν, εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον, καὶ ἀμάραντον, τετηρημένην ἐν οὐρανοῖς, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν διὰ Πνεύματος ἁγίου. σήμερον γὰρ ἐλευθερωθεὶς ἀπὸ τῆς ἁμαρτίας ἐδουλώθης τῷ Θεῷ, τὸν ἀρραβῶνα δεξάμενος τῆς αἰωνίου ζωῆς, καί, τὸ σκότος ἀπολιπών, φῶς ἐνεδύσω, καταταγεὶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ Θεοῦ: Ὅσοι γάρ, φησίν, ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ: ὥστε οὐκέτι εἶ δοῦλος, ἀλλ' υἱὸς καὶ κληρονόμος Θεοῦ διὰ Ἰησοῦ Χριστοῦ ἐν Πνεύματι Ἁγίῳ. διό, ἀγαπητέ, σπούδασον ἄσπιλος καὶ ἀμώμητος αὐτῷ εὑρεθῆναι, ἐργαζόμενος τὸ ἀγαθὸν ἐπὶ τῷ θεμελίῳ τῆς πίστεως: πίστις γὰρ χωρὶς ἔργων νεκρά ἐστιν, ὥσπερ καὶ ἔργα δίχα πίστεως, καθὼς καὶ πρότερον μέμνημαι λαλήσας σοι. ἀποθέμενος οὖν λοιπὸν πᾶσαν κακίαν, καὶ πάντα τὰ ἔργα τοῦ παλαιοῦ ἀνθρώπου μισήσας τὰ φθειρόμενα κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, ὡς ἀρτιγέννητον βρέφος τὸ λογικὸν καὶ ἄδολον γάλα τῶν ἀρετῶν ἐπιπόθησον πιεῖν, ἵνα ἐν αὐτῷ αὐξηθῇς, καὶ φθάσῃς εἰς τὴν ἐπίγνωσιν τῶν ἐντολῶν τοῦ Υἱοῦ τοῦ Θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ, μηκέτι νήπιος ὢν ταῖς φρεσί, κλυδωνιζόμενος καὶ περιφερόμενος τῇ ζάλῃ καὶ τρικυμίᾳ τῶν παθῶν, ἀλλὰ τῇ μὲν κακίᾳ νηπιάζων, πρὸς δὲ τὸ ἀγαθὸν στερέμνιον καὶ πεπαγιωμένον ἔχων τὸν νοῦν, καὶ ἀξίως περιπατῶν τῆς κλήσεως ἧς ἐκλήθης ἐν φυλακῇ τῶν ἐντολῶν τοῦ Κυρίου, ἀποσεισάμενος ἑαυτοῦ καὶ ἀλλοτριώσας τὴν ματαιότητα τῆς προτέρας ἀναστροφῆς, καθὼς τὰ ἔθνη περιπατεῖ ἐν τῇ ματαιότητι τοῦ νοὸς αὐτῶν, ἐσκοτισμένοι τῇ διανοίᾳ καὶ ἀπηλλοτριωμένοι τῆς δόξης τοῦ Θεοῦ, ὑποτεταγμένοι ταῖς ἐπιθυμίαις αὐτῶν καὶ ἀλόγοις ὁρμαῖς. σὺ δέ, ὥσπερ προσῆλθες Θεῷ ζῶντι καὶ ἀληθινῷ, οὕτω δὴ καὶ ὡς υἱὸς φωτὸς περιπάτησον. ὁ γὰρ καρπὸς τοῦ Πνεύματος ἐν πάσῃ ἀγαθοσύνῃ, καὶ δικαιοσύνῃ, καὶ ἀληθείᾳ, καὶ τὸν ἐνδυθέντα σοι σήμερον νέον ἄνθρωπον μηκέτι τῇ προτέρᾳ καταφθείρῃς παλαιότητι: ἀλλ' ἀνακαινίζου καθ' ἑκάστην ἐν δικαιοσύνῃ, καὶ ὁσιότητι, καὶ ἀληθείᾳ: δυνατὸν γὰρ τοῦτο παντὶ τῷ βουλομένῳ, καθάπερ ἀκούεις ὅτι ἐξουσίαν δέδωκε τέκνα Θεοῦ γενέσθαι τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, ὥστε οὐκέτι δυνάμεθα λέγειν ὅτι ἀδύνατος ἡμῖν ἡ κτῆσις τῶν ἀρετῶν: εὔκολος γὰρ ἡ ὁδὸς καὶ ῥᾳδία. εἰ γὰρ καὶ στενή πως καὶ τεθλιμμένη κέκληται διὰ τὸν ὑπωπιασμὸν τοῦ σώματος, ἀλλ' ὅμως ποθεινή ἐστι καὶ θεία διὰ τὴν ἐλπίδα τῶν μελλόντων ἀγαθῶν τοῖς μὴ ἀσόφως περιπατοῦσιν, ἀλλ' ἀκριβῶς συνιοῦσι τί τὸ θέλημα τοῦ Θεοῦ, καὶ τὴν πανοπλίαν αὐτοῦ ἀμπεχομένοις εἰς παράταξιν τῶν μεθοδειῶν τοῦ ἀντικειμένου, καὶ ἐν προσευχῇ καὶ δεήσει εἰς αὐτὸ τοῦτο ἀγρυπνοῦσιν ἐν πάσῃ ὑπομονῇ καὶ ἐλπίδι. σὺ οὖν, καθὼς ἤκουσας παρ' ἐμοῦ καὶ ἐδιδάχθης, καὶ βεβαίαν κατεβάλου κρηπῖδα, ἐν αὐτῇ περισσεύου, αὐξανόμενος καὶ προκόπτων, καὶ τὴν καλὴν στρατευόμενος στρατείαν, ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν δι' ἔργων ἀγαθῶν μαρτυρουμένην, καὶ διώκων δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραότητα, ἐπιλαβόμενος τῆς αἰωνίου ζωῆς εἰς ἣν ἐκλήθης. πᾶσαν δὲ ἡδονὴν καὶ ἐπιθυμίαν τῶν παθῶν μὴ μόνον τῇ κατὰ πρᾶξιν ἐνεργείᾳ μακρύνῃς ἀπὸ σοῦ, ἀλλὰ καὶ ταῖς κατ' ἔννοιαν ἐνθυμήσεσιν, ὡς ἂν ἀμόλυντόν σου τὴν ψυχὴν τῷ Θεῷ ὑποδείξῃς. οὐ μόνον γὰρ αἱ πράξεις, ἀλλὰ καὶ αἱ ἐνθυμήσεις ἡμῶν, ἀνάγραπτοι οὖσαι, στεφάνων ἢ τιμωριῶν πρόξενοι γίνονται: ταῖς καθαραῖς δὲ καρδίαις ἐνοικεῖν τὸν Χριστὸν ἅμα Πατρὶ καὶ Ἁγίῳ Πνεύματι ἐπιστάμεθα. ὡς δ' αὖ πάλιν καπνὸς μελίσσας, οὕτω τοὺς πονηροὺς λογισμοὺς ἐκδιώκειν ἡμῶν τὴν τοῦ θείου Πνεύματος χάριν μεμαθήκαμεν. διὸ ἐπιμελῶς πρὸς τοῦτο ἔχων πάντα διαλογισμὸν ἐμπαθείας ἀπαλείψας τῆς ψυχῆς, τὰς ἀρίστας ἐμφύτευσον ἐννοίας, ναὸν σεαυτὸν ποιῶν τοῦ Ἁγίου Πνεύματος. ἐκ τῶν διαλογισμῶν γὰρ καὶ πρὸς τὰς κατ' ἐνέργειαν πράξεις ἐρχόμεθα: καὶ πᾶν ἔργον, ἀπὸ ἐννοίας καὶ ἐνθυμήσεως προκόπτον, μικρᾶς ἐπιλαμβάνεται ἀρχῆς, εἶτα ταῖς κατὰ μικρὸν αὐξήσεσιν εἰς μεγάλα καταλήγει.

Διὰ τοῦτο μηδὲ ὅλως σου κυριεῦσαι συνήθειαν ἐάσῃς κακήν, ἀλλὰ νεαρᾶς ἔτι οὔσης, ἔξελέ σου τῆς καρδίας τὴν πονηρὰν ῥίζαν, ἵνα μή, ἐμφυεῖσα καὶ ἐν τῷ βάθει τὰς ῥίζας ἐμπήξασα, χρόνου καὶ κόπου δεηθῇ τοῦ ἐκριζωθῆναι. διὰ τοῦτο γὰρ ἀεὶ τὰ μείζονα τῶν ἁμαρτημάτων ἐπεισέρχεται ἡμῖν καὶ καταδυναστεύει τῶν ἡμετέρων ψυχῶν, ὅτι τὰ ἐλάττονα δοκοῦντα εἶναι, οἷον ἐνθυμήσεις πονηραί, λόγοι ἀπρεπεῖς, ὁμιλίαι κακαί, τῆς προσηκούσης οὐ τυγχάνει διορθώσεως. ὥσπερ γὰρ ἐν τοῖς σώμασιν οἱ μικρῶν καταφρονήσαντες τραυμάτων σηπεδόνας πολλάκις καὶ θάνατον ἑαυτοῖς προεξένησαν, οὕτω καὶ τῶν ψυχῶν, οἱ τῶν μικρῶν ὑπερορῶντες παθῶν καὶ ἁμαρτημάτων, τὰ μείζονα ἐπεισάγουσι: καθ' ὅσον δὲ τὰ μείζονα ἐπεισέρχεται αὐτοῖς, ἐν ἕξει γινομένη ἡ ψυχὴ καταφρονεῖ. Ἀσεβὴς γάρ, φησίν, ἐλθὼν εἰς βάθος κακῶν καταφρονεῖ, καὶ λοιπὸν ὥσπερ ὗς ἐγκυλινδούμενος βορβόρῳ ἥδεται, οὕτω καὶ ἡ ψυχὴ ἐκείνη, ταῖς κακαῖς συνηθείαις καταχωσθεῖσα, οὐδὲ αἴσθησιν λαμβάνει τῆς τῶν ἁμαρτημάτων δυσωδίας, ἀλλὰ τέρπεται μᾶλλον αὐταῖς καὶ ἐνηδύνεται, ὡς ἀγαθοῦ τινος τῆς κακίας ἀντεχομένη: κἂν ὀψὲ δή ποτε ἀνανεύουσα εἰς αἴσθησιν ἔλθῃ, κόπῳ πολλῷ καὶ ἱδρῶτι ἐλευθεροῦται, οἷς ἐθελοντὶ κατεδούλευσεν ἑαυτὴν τῇ πονηρᾷ συνηθείᾳ.

Διὰ τοῦτο πάσῃ δυνάμει μάκρυνον ἑαυτὸν ἀπὸ πάσης ἐννοίας καὶ ἐνθυμήσεως πονηρᾶς καὶ πάσης ἐμπαθοῦς συνηθείας: μᾶλλον δὲ ταῖς ἀρεταῖς ἔθιζε ἑαυτὸν καὶ ἐν ἕξει τῆς τούτων γενοῦ ἐργασίας. εἰ γὰρ μικρὸν κοπιάσεις ἐν αὐτοῖς καὶ ἐν ἕξει γενέσθαι ἰσχύσεις, ἀκόπως λοιπὸν τῇ τοῦ Θεοῦ συνεργείᾳ προκόψεις. ἡ γὰρ ἕξις τῆς ἀρετῆς τῇ ψυχῇ ποιωθεῖσα, ὡς ἅτε φυσικὴν συγγένειαν πρὸς αὐτὴν ἔχουσα καὶ τὸν Θεὸν συνεργὸν κεκτημένη, δυσμετάβλητος γίνεται καὶ λίαν ἀσφαλεστάτη, καθὼς ὁρᾷς ὅτι ἡ ἀνδρεία καὶ φρόνησις, σωφροσύνη τε καὶ δικαιοσύνη δυσμετάβληταί εἰσιν, ἕξεις οὖσαι τῆς ψυχῆς καὶ ποιότητες καὶ ἐνέργειαι διὰ βάθους κεχωρηκυῖαι. εἰ γὰρ τὰ πάθη τῆς κακίας, οὐ φυσικὰ ἡμῖν ὄντα, ἀλλ' ἔξωθεν ἐπεισελθόντα, ἡνίκα ἐν ἕξει γένωνται, δυσμετάβλητά εἰσι, πόσῳ μᾶλλον ἡ ἀρετή, καὶ φυσικῶς ἡμῖν ἐμφυτευθεῖσα ὑπὸ τοῦ Δημιουργοῦ καὶ αὐτὸν ἐπίκουρον ἔχουσα, εἰ, μικρὸν ἀγωνισαμένων ἡμῶν, ἐν ἕξει ῥιζωθῇ τῇ ψυχῇ, δυσμετάβλητος ἔσται;