John Chrysostom, On John

the only-begotten Son of God, did not disdain even tax-collectors, and magi, and slaves, and the most dishonored of all, and many crippled in their bodies, and having countless blemishes, to enroll in the choir of his children. So great is the strength of faith in him; so great the abundance of his grace. And just as the nature of fire, having come into contact with ore-bearing earth, immediately made it gold from earth; so indeed, and much more, baptism makes those who have been washed golden 59.76 instead of clay, the Spirit at that time falling like fire upon our souls; and burning up the image of the earthy, but bringing forth the image of the heavenly, newly-formed and bright, and gleaming as if from a furnace. And why did he not say, that he made them children of God, but, He gave them power to become children of God? Showing that much diligence is needed, so that the image of adoption impressed upon us in baptism, may be kept wholly spotless and untouched; and at the same time signifying, that no one will be able to take this power from us, unless we first take it from ourselves. For if those who have received authority in certain matters from men, possess as much strength as, almost, those who gave it; much more shall we who have obtained this honor from God, if we do nothing unworthy of this power, be more powerful than all, because He who entrusted this honor to us is greater and better than all. At the same time he wishes to show, that grace does not simply come, but to those who are willing and diligent; for it lies also in their own power to become children. For if they themselves do not choose first, the gift does not come, nor does it accomplish anything. 3. Everywhere, then, casting out what is compelled, and showing what is voluntary and of free will; this he has also said now. For even in these very mysteries one part is God's, to give grace; the other part is man's, to provide faith. And in the time that follows, much diligence is needed henceforth. For it is not enough for the preservation of our purity, to be baptized and to believe only; but it is necessary, if we are to enjoy this brightness continually, to live a life worthy of it. And this God has made our part. For to be born the mystical birth, and to be cleansed of all our former sins, comes from baptism; but to remain pure thereafter, and to receive no stain again after this, is of our own power and diligence. For this very reason he also reminded us of the manner of the birth, and showed its excellence by a comparison with carnal pangs, saying: Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And this he did, that having learned the cheapness and lowliness of the former birth, that of blood and the will of the flesh, and having recognized the loftiness and nobility of the second birth, that through grace, we might from this receive a great conception of it, and a gift worthy of Him who has begotten us, and might show much diligence after this. For there is no small fear, lest ever, having defiled this beautiful robe, by subsequent sloth and transgressions, we be cast out of the bridal chamber, like those five foolish virgins, or like the one not having a wedding garment. For he too was one of the guests; for he too was called; but because after the call and so great an honor he insulted the one who had called him, hear what a penalty he pays, how pitiable, and worthy of many tears. For having come to partake of that splendid table, not only is he barred from the feast, but also, with his hands and feet bound alike, he is led into the outer darkness, to endure the eternal and endless lamentation, and the gnashing of teeth. Let us not therefore, 59.77 beloved, think that faith is sufficient for our salvation. For if

μονογενὴς τοῦ Θεοῦ Παῖς, οὐκ ἀπηξίωσε καὶ τελώνας, καὶ μάγους, καὶ δούλους, καὶ τοὺς πάντων ἀτιμοτέρους, πολλοὺς δὲ καὶ τὰ σώματα ἀναπήρους, καὶ μυρίαν ἔχοντας λώβην, εἰς τὸν τῶν τέκνων καταλέξαι χορόν. Τοσαύτη τῆς εἰς αὐτὸν πίστεως ἡ ἰσχύς· τοσαύτη τῆς χάριτος ἡ ὑπερβολή. Καὶ καθάπερ ἡ τοῦ πυρὸς φύσις τῇ τῶν μετάλλων ὁμιλήσασα γῇ, χρυσὸν αὐτὸν ἀπὸ γῆς εὐθέως ἐποίησεν· οὕτω δὴ, καὶ πολλῷ μᾶλλον ἀντὶ πηλίνων χρυ 59.76 σοῦς τὸ βάπτισμα ἐργάζεται τοὺς λελουμένους, τοῦ Πνεύματος πυρὸς δίκην κατ' ἐκεῖνον τὸν καιρὸν εἰς τὰς ἡμετέρας ἐμπεσόντος ψυχάς· καὶ τὴν μὲν εἰκόνα τοῦ χοϊκοῦ κατακαίοντος, τὴν δὲ εἰκόνα τοῦ ἐπουρανίου νεοπαγῆ καὶ λαμπρὰν, καὶ ὡς ἀπὸ χωνευτηρίου στίλβουσαν ἀναφέροντος. Καὶ τί δήποτε οὐκ εἶπεν, ὅτι ἐποίησεν αὐτοὺς τέκνα Θεοῦ, ἀλλ', Ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι; ∆εικνὺς ὅτι πολλῆς δεῖ τῆς σπουδῆς, ὥστε τὴν ἐν τῷ βαπτίσματι τῆς υἱοθεσίας ἡμῖν ἐντυπωθεῖσαν εἰκόνα, ἀκηλίδωτον δι' ὅλου διατηρῆσαι καὶ ἀνέπαφον· ἅμα δὲ καὶ ἐμφαίνων, ὅτι τὴν ἐξουσίαν ταύτην οὐδεὶς ἡμᾶς ἀφελέσθαι δυνήσεται, ἂν μὴ προλαβόντες ἑαυτοὺς ἀφελώμεθα. Εἰ γὰρ οἱ παρὰ ἀνθρώπων κῦρος τινῶν πραγμάτων λαβόντες, τοσαύτην ἔχουσι τὴν ἰσχὺν, ὅσην σχεδὸν οἱ δεδωκότες αὐτοί· πολλῷ μᾶλλον οἱ παρὰ τοῦ Θεοῦ ταύτης τυχόντες τῆς τιμῆς, ἂν μηδὲν τῆς ἐξουσίας ταύτης ἀνάξιον πράξωμεν, πάντων ἐσόμεθα δυνατώτεροι, διὰ τὸ καὶ πάντων εἶναι μείζω τε καὶ ἀγαθώτερον τὸν ταύτην ἡμῖν ἐγχειρίσαντα τὴν τιμήν. Ἅμα δὲ καὶ ἐνδείξασθαι βούλεται, ὅτι οὐχ ἁπλῶς οὐδὲ ἡ χάρις ἔπεισιν, ἀλλὰ τοῖς βουλομένοις καὶ ἐσπουδακόσι· καὶ γὰρ καὶ ἐν τῇ ἐξουσίᾳ κεῖται τῇ τούτων, τὸ γενέσθαι τέκνα. Ἂν γὰρ μὴ ἕλωνται αὐτοὶ πρότερον, οὐκ ἔπεισιν ἡ δωρεὰ, οὐδὲ ἐργάζεταί τι. γʹ. Πανταχοῦ τοίνυν τὸ μὲν κατηναγκασμένον ἐκβαλὼν, τὸ δὲ αὐθαίρετον καὶ αὐτεξούσιον δεικνύς· τοῦτο καὶ νῦν εἴρηκε. Καὶ γὰρ ἐν αὐτοῖς τούτοις τοῖς ἀποῤῥήτοις τὸ μέν ἐστι τοῦ Θεοῦ, τὸ δοῦναι τὴν χάριν· τὸ δὲ τοῦ ἀνθρώπου, τὸ παρασχεῖν τὴν πίστιν. Καὶ ἐν τῷ μετὰ ταῦτα δὲ χρόνῳ, πολλῆς δεῖ λοιπὸν τῆς σπουδῆς. Οὐ γὰρ ἀρκεῖ πρὸς τὴν τῆς καθαρότητος ἡμῖν φυλακὴν, τὸ βαπτισθῆναι καὶ πιστεῦσαι μόνον· ἀλλὰ δεῖ, εἰ μέλλοιμεν ταύτης διαπαντὸς ἀπολαύσεσθαι τῆς φαιδρότητος, ἄξιον αὐτῆς παρέχεσθαι βίον. Τοῦτο δὲ ἐφ' ἡμῖν ἐποίησεν ὁ Θεός. Τὸ μὲν γὰρ γεννηθῆναι τὴν μυστικὴν γέννησιν, καὶ πάντων ἐκκαθαρθῆναι τῶν πρότερον ἡμαρτημένων ἡμῖν, ἀπὸ τοῦ βαπτίσματος γίνεται· τὸ δὲ μεῖναι εἰς τὸ ἑξῆς καθαροὺς, καὶ μηδεμίαν μετὰ ταῦτα δέξασθαι κηλῖδα πάλιν, τῆς ἡμετέρας ἐστὶν ἐξουσίας τε καὶ σπουδῆς. ∆ιά τοι τοῦτο καὶ τοῦ τρόπου τῆς γεννήσεως ἡμᾶς ἀνέμνησε, καὶ ἀπὸ συγκρίσεως τῶν σαρκικῶν ὠδίνων τὴν ὑπεροχὴν ἔδειξεν εἰπών· Οἳ οὐκ ἐξ αἱμάτων, οὐδὲ ἐκ θελήματος σαρκὸς, οὐδὲ ἐκ θελήματος ἀνδρὸς, ἀλλ' ἐκ Θεοῦ ἐγεννήθησαν. Τοῦτο δὲ ἐποίησεν, ἵνα τὸ εὐτελὲς καὶ ταπεινὸν τοῦ προτέρου τόκου καταμαθόντες, τοῦ δι' αἱμάτων καὶ θελήματος σαρκὸς, καὶ τὸ ὑψηλὸν καὶ εὐγενὲς τοῦ δευτέρου τοῦ διὰ τῆς χάριτος ἐπιγνόντες, μεγάλην τινὰ κἀντεῦθεν περὶ αὐτοῦ λάβωμεν ἔννοιαν, καὶ τῆς τοῦ γεγεννηκότος ἀξίαν δωρεᾶς, καὶ πολλὴν μετὰ ταῦτα ἐπιδειξώμεθα σπουδήν. ∆έος γὰρ οὐ μικρὸν, μήποτε τὴν καλὴν ταύτην μολύναντες στολὴν, τῇ μετὰ ταῦτα ῥᾳθυμίᾳ καὶ τοῖς πλημμελήμασιν ἐκβληθῶμεν τῆς παστάδος καὶ τοῦ νυμφῶνος, κατὰ τὰς πέντε παρθένους ἐκείνας τὰς μωρὰς, ἢ κατὰ τὸν οὐκ ἔχοντα ἔνδυμα γάμου. Καὶ γὰρ κἀκεῖνος τῶν δαιτυμόνων ἦν· ἐκλήθη γὰρ καὶ αὐτός· ἀλλ' ἐπειδὴ μετὰ τὴν κλῆσιν καὶ τὴν τοσαύτην τιμὴν ἐξύβρισεν εἰς τὸν κεκληκότα, ἄκουσον οἵαν δίδωσι δίκην, πῶς ἐλεεινὴν, καὶ πολλῶν ἀξίαν δακρύων. Παραγενόμενος γὰρ ἐπὶ τὸ τῆς λαμπρᾶς ἐκείνης τραπέζης μετασχεῖν, οὐ μόνον εἴργεται τῆς εὐωχίας, ἀλλὰ καὶ τὰς χεῖρας δεθεὶς καὶ τοὺς πόδας ὁμοίως, εἰς τὸ σκότος ἄγεται τὸ ἐξώτερον, τὸν αἰώνιον καὶ ἄπειρον ὀλοφυρμὸν, καὶ τὸν βρυγμὸν τῶν ὀδόντων ὑποστησόμενος. Μὴ τοίνυν, ἀγα 59.77 πητοὶ, μηδὲ ἡμεῖς νομίζωμεν ἀρκεῖν ἡμῖν πρὸς σωτηρίαν τὴν πίστιν. Ἂν γὰρ