Chapter XXIV.

It would therefore be to their profit, for the young to refrain from laying down176    The negative (μὴ νομοθετεῖν) is found in Codd. Reg. and Morell.for themselves their future course in this profession; and indeed, examples of holy lives for them to follow are not wanting in the living generation177    τὴν ζωὴν. So βίος also is used in Greek after 2nd century. “They (the monks) make little show in history before the reign of Valens (a.d. 364). Paul of Thebes, Hilarion of Gaza, and even the great Antony, are only characters in the novels of the day. Now, however, there was in the East a real movement towards monasticism. All parties favoured it. The Semi-arians were busy inside Mt. Taurus; and though Acacians and Anomœans held more aloof, they could not escape an influence which even Julian felt. But the Nicene party was the home of the ascetics.” Gwatkin’s Arians.. Now, if ever before, saintliness abounds and penetrates our world; by gradual advances it has reached the highest mark of perfectness; and one who follows such footsteps in his daily rounds may catch this halo; one who tracks the scent of this preceding perfume may be drenched in the sweet odours of Christ Himself. As, when one torch has been fired, flame is transmitted to all the neighbouring candlesticks, without either the first light being lessened or blazing with unequal brilliance on the other points where it has been caught; so the saintliness of a life is transmitted from him who has achieved it, to those who come within his circle; for there is truth in the Prophet’s saying178    Ps. xviii. 25, 26 (LXX.)., that one who lives with a man who is “holy” and “clean” and “elect,” will become such himself. If you would wish to know the sure signs, which will secure you the real model, it is not hard to take a sketch from life. If you see a man so standing between death and life, as to select from each helps for the contemplative course, never letting death’s stupor paralyze his zeal to keep all the commandments, nor yet placing both feet in the world of the living, since he has weaned himself from secular ambitions;—a man who remains more insensate than the dead themselves to everything that is found on examination to be living for the flesh, but instinct with life and energy and strength in the achievements of virtue, which are the sure marks of the spiritual life;—then look to that man for the rule of your life; let him be the leading light of your course of devotion, as the constellations that never set are to the pilot; imitate his youth and his gray hairs: or, rather, imitate the old man and the stripling who are joined in him; for even now in his declining years time has not blunted the keen activity of his soul, nor was his youth active in the sphere of youth’s well-known employments; in both seasons of life he has shown a wonderful combination of opposites, or rather an exchange of the peculiar qualities of each; for in age he shows, in the direction of the good, a young man’s energy, while, in the hours of youth, in the direction of evil, his passions were powerless. If you wish to know what were the passions of that glorious youth of his, you will have for your imitation the intensity and glow of his godlike love of wisdom, which grew with him from his childhood, and has continued with him into his old age. But if you cannot gaze upon him, as the weak-sighted cannot gaze upon the sun, at all events watch that band of holy men who are ranged beneath him, and who by the illumination of their lives are a model for this age. God has placed them as a beacon for us who live around; many among them have been young men there in their prime, and have grown gray in the unbroken practice of continence and temperance; they were old in reasonableness before their time, and in character outstripped their years. The only love they tasted was that of wisdom; not that their natural instincts were different from the rest; for in all alike “the flesh lusteth against the spirit179    Gal. v. 17.;” but they listened to some purpose to him who said that Temperance “is a tree of life to them that lay hold upon her180    Prov. iii. 18; but said of Wisdom.;” and they sailed across the swelling billows of existence upon this tree of life, as upon a skiff; and anchored in the haven of the will of God; enviable now after so fair a voyage, they rest their souls in that sunny cloudless calm. They now ride safe themselves at the anchor of a good hope, far out of reach of the tumult of the billows; and for others who will follow they radiate the splendour of their lives as beacon-fires on some high watch-tower. We have indeed a mark to guide us safely over the ocean of temptations; and why make the too curious inquiry, whether some with such thoughts as these have not fallen nevertheless, and why therefore despair, as if the achievement was beyond your reach? Look on him who has succeeded, and boldly launch upon the voyage with confidence that it will be prosperous, and sail on under the breeze of the Holy Spirit with Christ your pilot and with the oarage of good cheer181    τῷ πηδαλί& 251· τῆς εὐφροσύνης. For those who “go down to the sea in ships and occupy their business in great waters” do not let the shipwreck that has befallen some one else prevent their being of good cheer; they rather shield their hearts in this very confidence, and so sweep on to accomplish their successful feat. Surely it is the most absurd thing in the world to reprobate him who has slipped in a course which requires the greatest nicety, while one considers those who all their lives have been growing old in failures and in errors, to have chosen the better part. If one single approach to sin is such an awful thing that you deem it safer not to take in hand at all this loftier aim, how much more awful a thing it is to make sin the practice of a whole life, and to remain thereby absolutely ignorant of the purer course! How can you in your full life obey the Crucified? How can you, hale in sin, obey Him Who died to sin? How can you, who are not crucified to the world, and will not accept the mortification of the flesh, obey Him Who bids you follow after Him, and Who bore the Cross in His own body, as a trophy from the foe? How can you obey Paul when he exhorts you “to present your body a living sacrifice, holy, acceptable unto God182    Rom. xii. 1, 2; vi. 4.,” when you are “conformed to this world,” and not transformed by the renewing of your mind, when you are not “walking” in this “newness of life,” but still pursuing the routine of “the old man”? How can you be a priest unto God183    Gregory alludes to Rev. i. 16: ἐποίησεν ἡμᾶς βασιλεῖς καὶ ἱερεῖς τῷ θεῷ καὶ πατρὶ αὐτοῦ., anointed though you are for this very office, to offer a gift to God; a gift in no way another’s, no counterfeited gift from sources outside yourself, but a gift that is really your own, namely, “the inner man184    Eph. iii. 16.,” who must be perfect and blameless, as it is required of a lamb to be without spot or blemish? How can you offer this to God, when you do not listen to the law forbidding the unclean to offer sacrifices? If you long for God to manifest Himself to you, why do you not hear Moses, when he commands the people to be pure from the stains of marriage, that they may take in the vision of God.185    Exod. xix. 15. If this all seems little in your eyes, to be crucified with Christ, to present yourself a sacrifice to God, to become a priest unto the most high God, to make yourself worthy of the vision of the Almighty, what higher blessings than these can we imagine for you, if indeed you make light of the consequences of these as well? And the consequence of being crucified with Christ is that we shall live with Him, and be glorified with Him, and reign with Him; and the consequence of presenting ourselves to God is that we shall be changed from the rank of human nature and human dignity to that of Angels; for so speaks Daniel, that “thousand thousands stood before him186    Dan. vii. 10..” He too who has taken his share in the true priesthood and placed himself beside the Great High Priest remains altogether himself a priest for ever, prevented for eternity from remaining any more in death. To say, again, that one makes oneself worthy to see God, produces no less a result than this; that one is made worthy to see God. Indeed, the crown of every hope, and of every desire, of every blessing, and of every promise of God, and of all those unspeakable delights which we believe to exist beyond our perception and our knowledge,—the crowning result of them all, I say, is this. Moses longed earnestly to see it, and many prophets and kings have desired to see the same: but the only class deemed worthy of it are the pure in heart, those who are, and are named “blessed,” for this very reason, that “they shall see God187    S. Matt. v.” Wherefore we would that you too should become crucified with Christ, a holy priest standing before God, a pure offering in all chastity, preparing yourself by your own holiness for God’s coming; that you also may have a pure heart in which to see God, according to the promise of God, and of our Saviour Jesus Christ, to Whom be glory for ever and ever. Amen.

Οὐκοῦν λυσιτελὲς ἂν εἴη μὴ νομοθετεῖν ἑαυτοῖς τοὺς νέους τὴν τοῦ βίου τούτου ὁδόν: οὐ γὰρ ἐπιλέλοιπε τὴν ζωὴν ἡμῶν τὰ τῶν ἀγαθῶν ὑποδείγματα, ἀλλὰ καὶ σφόδρα νῦν, εἴπερ ποτέ, ἡ σεμνότης ἤνθησε καὶ ἐπιχωριάζει τῷ βίῳ ἡμῶν πρὸς τὸ ἀκρότατον ταῖς κατ' ὀλίγον προσθήκαις ἀκριβωθεῖσα, ἧς ἔξεστι μετασχεῖν τὸν τοῖς τοιούτοις ἴχνεσι περιπατοῦντα καὶ τῆς ὀσμῆς τοῦ μύρου τούτου κατόπιν ἑπόμενον «τῆς εὐωδίας τοῦ Χριστοῦ» ἀναπίμπλασθαι. Καθάπερ γὰρ μιᾶς ἐξαφθείσης λαμπάδος εἰς πάντας τοὺς προσεγγίζοντας λύχνους ἡ τῆς φλογὸς διάδοσις γίνεται, οὔτε τοῦ πρώτου φωτὸς ἐλαττουμένου καὶ τοῖς διὰ μεταλήψεως φωτιζομένοις κατὰ τὸ ἴσον προσγινομένου, οὕτω καὶ ἡ τοῦ βίου τούτου σεμνότης ἀπὸ τοῦ κατωρθωκότος αὐτὴν ἐπὶ τοὺς προσεγγίζοντας διαδίδοται: ἀληθὴς γὰρ ὁ προφητικὸς λόγος, «τὸν μετὰ ὁσίου καὶ ἀθῴου καὶ ἐκλεκτοῦ διάγοντα τοιοῦτον γίνεσθαι».
Εἰ δὲ ζητεῖς τὰ γνωρίσματα, δι' ὧν οὐκ ἔστιν ἁμαρτεῖν τοῦ ἀγαθοῦ ὑποδείγματος, εὔκολος ἡ ὑπογραφή.
Ἐὰν ἴδῃς βίον ἀνδρὸς ἐν μέσῳ θανάτου καὶ ζωῆς ἐνδεικνύμενον, μήτε παντελῶς πρὸς τὸν θάνατον τετραμμένον, μήτε ὅλῳ τῷ ποδὶ ἐπὶ τῆς ζωῆς βεβηκότα, ἀλλ' ἐν οἷς μὲν σαρκὸς ζωὴ δοκιμάζεται τοῖς νεκροῖς ἐναρίθμιον, πρὸς δὲ τὰ τῆς ἀρετῆς ἔργα, δι' ὧν οἱ «τῷ πνεύματι ζῶντες» ἐπιγινώσκονται, ἀληθῶς ἔμψυχον καὶ ἐνεργὸν καὶ ἰσχύοντα, πρὸς τοῦτον βλέπε τὸν κανόνα τοῦ βίου: τοῦτον τέθεικε σκοπὸν ὁ θεὸς τῇ ἡμετέρᾳ ζωῇ. Ὄψει δὲ οὐχ ἕνα μόνον, ἀλλὰ χορὸν ἁγίων ὑπὸ καθηγεμόνι τῷ κορυφαίῳ ταττόμενον, τοὺς μίμησιν τοῦ κατωρθωκότος ποιουμένους.
Ἐν οἷς πολλοὶ ταῖς ἡλικίαις νεάζοντες ἐν τῷ καθαρῷ τῆς σωφροσύνης ἐπολιώθησαν, φθάσαντες τῷ λογισμῷ τὸ γῆρας καὶ τρόπῳ τὸν χρόνον ὑπερβαλλόμενοι, οἳ τὸν τῆς σοφίας ἔρωτα σφοδρότερον καὶ βιαιότερον τῶν σωματικῶν ἡδονῶν ἐπεδείξαντο, οὐχ ὅτι φύσεως ἑτέρως εἶχον_ἐν ἅπασι γὰρ «ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος»_, ἀλλ' ἐπειδὴ καλῶς ἤκουσαν τοῦ εἰπόντος, ὅτι ἡ σωφροσύνη «ξύλον ἐστὶ ζωῆς πᾶσι τοῖς ἀντεχομένοις αὐτῆς». Ἐπὶ τούτου τοῦ ξύλου τὸν τῆς νεότητος κλύδωνα ὥσπερ ἐπὶ σχεδίας τινὸς διαπλεύσαντες εἰς τὸν λιμένα τοῦ θελήματος τοῦ θεοῦ καθωρμίσθησαν, καὶ νῦν ἐν εὐδίᾳ καὶ γαλήνῃ τὴν ψυχὴν ἀκύμαντον ἔχουσι, μακαριστοὶ τῆς εὐπλοΐας, οἳ τὸ καθ' ἑαυτοὺς ἐπὶ τῆς ἀγαθῆς ἐλπίδος ὥσπερ ἐπί τινος ἀσφαλοῦς ἐβεβαίωσαν ἀγκύρας, οἳ πόρρω τῆς τῶν κυμάτων ταραχῆς ἀτρεμοῦσι, καθάπερ πυρσούς τινας ἀπὸ ὑψηλῆς φρυκτωρίας τὴν τῶν ἰδίων βίων λαμπρότητα τοῖς ἑπομένοις προέθηκαν. Οὐκοῦν ἔχομεν πρὸς ὃν ἀποβλέψαντες ἀσφαλῶς τὸν κλύδωνα τῶν πειρασμῶν διαπλεύσωμεν.
Τί μοι πολυπραγμονεῖς, εἴ τινες τῶν ταῦτα διανοηθέντων ἡττήθησαν, καὶ διὰ τοῦτο ἀπογινώσκεις ὡς ἀμηχάνου τοῦ πράγματος; Πρὸς τὸν κατωρθωκότα βλέπε, καὶ θαρρῶν κατατόλμησον τῆς ἀγαθῆς ναυτιλίας τῇ ἐπιπνοίᾳ τοῦ ἁγίου πνεύματος ὑπὸ κυβερνήτῃ τῷ Χριστῷ εὐθυνόμενος. Οὐδὲ γὰρ «οἱ καταβαίνοντες εἰς τὴν θάλασσαν ἐν πλοίοις καὶ ποιοῦντες ἐργασίαν ἐν ὕδασι πολλοῖς» τὸ συμβάν τινι ναυάγιον κώλυμα τῶν ἐλπίδων πεποίηνται, ἀλλὰ τὴν ἀγαθὴν ἐλπίδα ἑαυτῶν προβαλλόμενοι ἐπὶ τὸ πέρας τοῦ κατορθώματος σπεύδουσιν. Ἦ οὐχὶ πάντων ἀτοπώτατον ἂν εἴη τὸ μὲν σφαλῆναί τινα ἐν τῷ διηκριβωμένῳ βίῳ πονηρὸν τίθεσθαι, ὅλον δὲ τὸν βίον καταγηρῶντας ἐν σφάλμασιν ἄμεινον ἡγεῖσθαι βουλεύεσθαι; Εἰ γὰρ δεινόν ἐστιν ἅπαξ προσεγγίσαι τῇ ἁμαρτίᾳ, καὶ διὰ τοῦτο ἀσφαλὲς εἶναι νομίζεις τὸ μηδὲ ἐγχειρεῖν τῷ ὑψηλοτέρῳ σκοπῷ, πόσῳ χαλεπώτερόν ἐστιν ἐπιτήδευμα βίου τὴν ἁμαρτίαν ποιήσασθαι καὶ διὰ τοῦτο ἀμέτοχον καθόλου τῆς καθαρωτέρας διαμεῖναι ζωῆς; Πῶς ἀκούεις τοῦ ἐσταυρωμένου, ὁ ζῶν, τοῦ ἀποθανόντος τῇ ἁμαρτίᾳ, ὁ κατ' αὐτὴν ὑγιαίνων, τοῦ κελεύοντος τὴν ἀκολούθησιν ὀπίσω αὐτοῦ, ὥσπερ τι τρόπαιον κατὰ τοῦ ἀντικειμένου τὸν σταυρὸν ἐπὶ τοῦ σώματος φέροντος, ὁ μὴ σταυρούμενος τῷ κόσμῳ καὶ τὴν νέκρωσιν τῆς σαρκὸς μὴ δεχόμενος; Πῶς πείθῃ τῷ παρακαλοῦντί σε Παύλῳ «παραστῆσαι τὸ σῶμά σου θυσίαν ζῶσαν ἁγίαν εὐάρεστον τῷ θεῷ», «ὁ συσχηματιζόμενος τῷ αἰῶνι τούτῳ καὶ μὴ μεταμορφούμενος τῇ ἀνακαινώσει τοῦ νοός σου» μηδὲ «περιπατῶν ἐν τῇ καινότητι τῆς ζωῆς ταύτης», ἀλλ' ἔτι τὴν ἀκολουθίαν τῆς τοῦ παλαιοῦ ἀνθρώπου ζωῆς περιέπων; Πῶς ἱερατεύεις θεῷ καίτοι εἰς αὐτὸ τοῦτο χρισθείς, εἰς τὸ προσφέρειν δῶρον τῷ θεῷ, δῶρον δὲ οὐκ ἀλλότριόν τι πάντως οὐδὲ ὑποβολιμαῖον ἐκ τῶν ἔξωθέν σοι παρεπομένων, ἀλλὰ τὸ ἀληθῶς σόν, ὅπερ ἐστὶν ὁ ἔσω σου ἄνθρωπος, τέλειός τε καὶ ἄμωμος εἶναι ὀφείλων κατὰ τὸν περὶ τοῦ ἀμνοῦ νόμον, πάσης κηλίδος τε καὶ λώβης ἀπηλλαγμένος; Πῶς οὖν ταῦτα προσοίσεις θεῷ, ὁ μὴ ἀκούων τοῦ νόμου τοῦ κωλύοντος ἱερᾶσθαι τὸν ἄναγνον; Εἰ δὲ καὶ τὸν θεὸν ἐπιφανῆναί σοι ποθεῖς, τί οὐκ ἀκούεις τοῦ Μωϋσέως καθαρεύειν ἀπὸ γάμου τῷ λαῷ παραγγέλλοντος, ἵνα χωρήσωσι τοῦ θεοῦ τὴν ἐμφάνειαν; Εἰ δὲ μικρά σοι ταῦτα δοκεῖ, τὸ «συσταυρωθῆναι Χριστῷ», τὸ «παραστῆσαι ἑαυτὸν θυσίαν τῷ θεῷ», τὸ «ἱερέα γενέσθαι τοῦ θεοῦ τοῦ ὑψίστου», τὸ τῆς μεγάλης τοῦ θεοῦ ἐπιφανείας ἀξιωθῆναι, τί σοι τούτων ἐπινοήσωμεν ὑψηλότερον, εἴ πού σοι μικρὰ καὶ τὰ ἀπὸ τούτων δόξει; Ἐκ μὲν γὰρ τοῦ συσταυρωθῆναι, καὶ συζῆσαι καὶ συνδοξασθῆναι καὶ συμβασιλεῦσαι προσγίνεται: ἐκ δὲ τοῦ ἑαυτὸν παραστῆσαι τῷ θεῷ, ἀπὸ τῆς ἀνθρωπίνης φύσεως καὶ ἀξίας εἰς τὴν ἀγγελικήν ἐστι μετατάξασθαι: οὕτω γάρ φησι ὁ Δανιὴλ ὅτι «Χίλιαι χιλιάδες παρειστήκεισαν αὐτῷ.» Ὁ δὲ τῆς ἀληθινῆς ἱερωσύνης λαβόμενος καὶ τῷ μεγάλῳ ἀρχιερεῖ ἑαυτὸν συντάξας «μένει πάντως καὶ αὐτὸς ἱερεὺς εἰς τὸν αἰῶνα, οὐκέτι θανάτῳ παραμένειν εἰς τὸ διηνεκὲς κωλυόμενος». Τοῦ δὲ τὸν θεὸν αὐτὸν καταξιωθῆναι ἰδεῖν οὐκ ἄλλος τίς ἐστιν ὁ καρπὸς ἢ αὐτὸ τοῦτο τὸ καταξιωθῆναι τὸν θεὸν ἰδεῖν: πάσης γὰρ ἐλπίδος ἡ κορυφὴ καὶ πάσης ἐπιθυμίας κατόρθωμα, εὐλογίας τε θεοῦ καὶ ἐπαγγελίας πάσης καὶ τῶν ἀρρήτων ἀγαθῶν τῶν ὑπὲρ αἴσθησίν τε καὶ γνῶσιν εἶναι πεπιστευμένων τὸ πέρας καὶ τὸ κεφάλαιον τοῦτό ἐστιν, ὃ καὶ Μωϋσῆς ἰδεῖν ἐπεπόθησε καὶ πολλοὶ προφῆται καὶ βασιλεῖς ἐπεθύμησαν: ἀξιοῦνται δὲ μόνοι οἱ καθαροὶ τῇ καρδίᾳ, οἱ διὰ τοῦτο ὄντως μακάριοι καὶ ὄντες καὶ ὀνομαζόμενοι, ὅτι αὐτοὶ τὸν θεὸν ὄψονται, ὧν ἕνα καὶ σὲ βουλόμεθα γενέσθαι, «συσταυρωθέντα Χριστῷ», παραστάντα θεῷ ἁγνὸν ἱερέα καὶ καθαρὸν θῦμα γενόμενον ἐν πάσῃ καθαρότητι διὰ τῆς ἁγνείας ἑαυτὸν ἑτοιμάσαντα τῇ τοῦ θεοῦ παρουσίᾳ, ἵνα καὶ αὐτὸς «ἴδῃς τὸν θεὸν ἐν καθαρᾷ τῇ καρδίᾳ» κατὰ τὴν ἐπαγγελίαν τοῦ θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.