Homily I.

 1. It is right that any one beginning to narrate the formation of the world should begin with the good order which reigns in visible things. I am abou

 2. “In the beginning God created the heaven and the earth.” I stop struck with admiration at this thought. What shall I first say? Where shall I begin

 3. Do not then imagine, O man! that the visible world is without a beginning and because the celestial bodies move in a circular course, and it is di

 4. One day, doubtless, their terrible condemnation will be the greater for all this worldly wisdom, since, seeing so clearly into vain sciences, they

 5. It appears, indeed, that even before this world an order of things existed of which our mind can form an idea, but of which we can say nothing, bec

 6. Such being the different senses of the word beginning, see if we have not all the meanings here. You may know the epoch when the formation of this

 7. Among arts, some have in view production, some practice, others theory. The object of the last is the exercise of thought, that of the second, the

 8. “In the beginning God created the heaven and the earth.” If we were to wish to discover the essence of each of the beings which are offered for our

 9. Do you suppose that a heavier body prevents the earth from falling into the abyss? Then you must consider that this support needs itself a support

 10. There are inquirers into nature who with a great display of words give reasons for the immobility of the earth. Placed, they say, in the middle of

 11. We might say the same thing of the heavens. With what a noise of words the sages of this world have discussed their nature! Some have said that he

 Homily II.

 1. In the few words which have occupied us this morning we have found such a depth of thought that we despair of penetrating further. If such is the f

 2. But the corrupters of the truth, who, incapable of submitting their reason to Holy Scripture, distort at will the meaning of the Holy Scriptures, p

 3. God created the heavens and the earth, but not only half —He created all the heavens and all the earth, creating the essence with the form. For He

 4. “Darkness was upon the face of the deep.” A new source for fables and most impious imaginations if one distorts the sense of these words at the wil

 5. Do not then go beyond yourself to seek for evil, and imagine that there is an original nature of wickedness. Each of us, let us acknowledge it, is

 6.  And the Spirit of God was borne upon the face of the waters  .

 7.  And God said, Let there be light  .

 8. “  And God called the light Day and the darkness he called Night  .”

 Homily III.

 1. We have now recounted the works of the first day, or rather of one day. Far be it from me indeed, to take from it the privilege it enjoys of having

 2. And God said “Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.” Yesterday we heard God’s decree,

 3. In the second place, does the firmament that is called heaven differ from the firmament that God made in the beginning? Are there two heavens? The

 4. “  And God said, let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and

 5. But let us continue our explanation: “  Let it divide the waters from the waters  .”

 6. Survey creation you will see the power of heat reigning over all that is born and perishes. On account of it comes all the water spread over the e

 7. Therefore we read: “  Let there be a firmament in the midst of the waters, and let it divide the waters from the waters  .” I have said what the wo

 8. “  And God called the firmament heaven  .”

 9. But as far as concerns the separation of the waters I am obliged to contest the opinion of certain writers in the Church who, under the shadow of h

 10. “  And God saw that it was good  .” God does not judge of the beauty of His work by the charm of the eyes, and He does not form the same idea of b

 Homily IV.

 1. There are towns where the inhabitants, from dawn to eve, feast their eyes on the tricks of innumerable conjurors. They are never tired of hearing d

 2. “  And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear, and it was so  .” And the water

 3. “Let the waters be gathered together.” It was ordered that it should be the natural property of water to flow, and in obedience to this order, the

 4. To say that the waters were gathered in one place indicates that previously they were scattered in many places. The mountains, intersected by deep

 5. And God said: “  Let the waters be gathered together unto one place and let the dry land appear  .” He did not say let the earth appear, so as not

 6. “  And God saw that it was good  .”

 7. Thus, in the eyes of God, the sea is good, because it makes the under current of moisture in the depths of the earth. It is good again, because fro

 Homily V.

 1. “  And God said Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself 

 2. “  Let the earth bring forth grass yielding seed after his kind  .” So that although some kind of grass is of service to animals, even their gain i

 3. Up to this point, the order in which plants shoot bears witness to their first arrangement. Every herb, every plant proceeds from a germ. If, like

 4. What shall I say? What shall I leave unsaid? In the rich treasures of creation it is difficult to select what is most precious the loss of what is

 5. “  Let the earth bring forth grass  .” What spontaneous provision is included in these words,—that which is present in the root, in the plant itsel

 6. “  Let the earth  ,” the Creator adds, “  bring forth the fruit tree yielding fruit after his kind, whose seed is in itself 

 7. But let us return to the examination of the ingenious contrivances of creation. How many trees then arose, some to give us their fruits, others to

 8. Plants reproduce themselves in so many different ways, that we can only touch upon the chief among them. As to fruits themselves, who could review

 9. But what need is there to continue, when in the same fig tree we have the most opposite flavours, as bitter in the sap as it is sweet in the fruit?

 10. “  Let the earth bring forth  .” This short command was in a moment a vast nature, an elaborate system. Swifter than thought it produced the count

 Homily VI.

 1. At the shows in the circus the spectator must join in the efforts of the athletes. This the laws of the show indicate, for they prescribe that all

 2. “  And God said, Let there be lights in the firmament of the heaven to give light upon the earth, and to divide the day from the night  .”

 3. And let no one suppose it to be a thing incredible that the brightness of the light is one thing, and the body which is its material vehicle is ano

 4. “  And let them be for signs, and for seasons, and for days and years  .”

 5. But those who overstep the borders, making the words of Scripture their apology for the art of casting nativities, pretend that our lives depend up

 6. But what effects are produced? Such an one will have curly hair and bright eyes, because he is born under the Ram such is the appearance of a ram.

 7. They do not, however, stop here even our acts, where each one feels his will ruling, I mean, the practice of virtue or of vice, depend, according

 8. Let us return to the words which follow. “Let them be for signs and for seasons and for days and years.” We have spoken about signs. By times, we u

 9. “  And God made two great lights  .”

 10. See again another evident proof of its greatness. Although the heaven may be full of stars without number, the light contributed by them all could

 11. On its variations depends also the condition of the air, as is proved by sudden disturbances which often come after the new moon, in the midst of

 Homily VII.

 1. “  And God said, Let the waters bring forth abundantly the moving creature that hath life  ” after their kind, “  and fowl that may fly above the e

 2. “Let the waters bring forth moving creatures after their kind.” God caused to be born the firstlings of each species to serve as seeds for nature.

 3. The food of fish differs according to their species. Some feed on mud others eat sea weed others content themselves with the herbs that grow in w

 4. It is not thus with us. Why? Because we incessantly move the ancient landmarks which our fathers have set. We encroach, we add house to house, fiel

 5. I myself have seen these marvels, and I have admired the wisdom of God in all things. If beings deprived of reason are capable of thinking and of p

 6. Let husbands listen as well: here is a lesson for them. The viper vomits forth its venom in respect for marriage and you, will you not put aside t

 Homily VIII.

 1. And God said “  Let the earth bring forth the living creature after his kind, cattle and creeping things, and beast of the earth after his kind an

 2. “  Let the earth bring forth a living soul  .” Why did the earth produce a living soul? so that you may make a difference between the soul of cattl

 3. There are also innumerable kinds of birds. If we review them all, as we have partly done the fish, we shall find that under one name, the creatures

 4. What a variety, I have said, in the actions and lives of flying creatures. Some of these unreasoning creatures even have a government, if the featu

 5. How shall we make an exact review of all the peculiarities of the life of birds? During the night cranes keep watch in turn some sleep, others mak

 6. It is said that the turtle-dove, once separated from her mate, does not contract a new union, but remains in widowhood, in remembrance of her first

 7. “  Let the waters bring forth the moving creatures that have life, and fowl that may fly above the earth in the open firmament of heaven  .” They r

 8. If we simply read the words of Scripture we find only a few short syllables. “Let the waters bring forth fowl that may fly above the earth in the o

 Homily IX.

 1. How did you like the fare of my morning’s discourse? It seemed to me that I had the good intentions of a poor giver of a feast, who, ambitious of h

 2. “  Let the earth bring forth the living creature  .”

 3. “  Let the earth bring forth the living creature  .” Thus when the soul of brutes appeared it was not concealed in the earth, but it was born by th

 4. Virtues exist in us also by nature, and the soul has affinity with them not by education, but by nature herself. We do not need lessons to hate ill

 5. But let us return to the spectacle of creation. The easiest animals to catch are the most productive. It is on account of this that hares and wild

 6. Beasts bear witness to the faith. Hast thou confidence in the Lord? “Thou shalt walk upon the asp and the basilisk and thou shalt trample under fee

8. “  And God called the light Day and the darkness he called Night .”  36  Gen. i. 5. Since the birth of the sun, the light that it diffuses in the air, when shining on our hemisphere, is day; and the shadow produced by its disappearance is night. But at that time it was not after the movement of the sun, but following this primitive light spread abroad in the air or withdrawn in a measure determined by God, that day came and was followed by night.

“  And the evening and the morning were the first day .”  37  Gen. i. 5. Evening is then the boundary common to day and night; and in the same way morning constitutes the approach of night to day. It was to give day the privileges of seniority that Scripture put the end of the first day before that of the first night, because night follows day: for, before the creation of light, the world was not in night, but in darkness. It is the opposite of day which was called night, and it did not receive its name until after day. Thus were created the evening and the morning.  38  lxx. The Heb.=literally “And evening happened and morning happened, one day.” On the unique reckoning of the day from evening to morning, see the late Dr. McCaul in Replies to Essays and Reviews. Scripture means the space of a day and a night, and afterwards no more says day and night, but calls them both under the name of the more important: a custom which you will find throughout Scripture. Everywhere the measure of time is counted by days, without mention of nights. “The days of our years,”  39  Ps. xc. 10. says the Psalmist. “Few and evil have the days of the years of my life been,”  40  Gen. xlvii. 9. said Jacob, and elsewhere “all the days of my life.”  41  Ps. xxiii. 6, LXX. Thus under the form of history the law is laid down for what is to follow. And the evening and the morning were one day.  42  Gen. i. 5, LXX. and Heb. Why does Scripture say “one day the first day”? Before speaking to us of the second, the third, and the fourth days, would it not have been more natural to call that one the first which began the series? If it therefore says “one day,” it is from a wish to determine the measure of day and night, and to combine the time that they contain. Now twenty-four hours fill up the space of one day—we mean of a day and of a night; and if, at the time of the solstices, they have not both an equal length, the time marked by Scripture does not the less circumscribe their duration. It is as though it said: twenty-four hours measure the space of a day, or that, in reality a day is the time that the heavens starting from one point take to return there. Thus, every time that, in the revolution of the sun, evening and morning occupy the world, their periodical succession never exceeds the space of one day. But must we believe in a mysterious reason for this? God who made the nature of time measured it out and determined it by intervals of days; and, wishing to give it a week as a measure, he ordered the week to revolve from period to period upon itself, to count the movement of time, forming the week of one day revolving seven times upon itself: a proper circle begins and ends with itself. Such is also the character of eternity, to revolve upon itself and to end nowhere. If then the beginning of time is called “one day” rather than “the first day,” it is because Scripture wishes to establish its relationship with eternity. It was, in reality, fit and natural to call “one” the day whose character is to be one wholly separated and isolated from all the others. If Scripture speaks to us of many ages, saying everywhere, “age of age, and ages of ages,” we do not see it enumerate them as first, second, and third. It follows that we are hereby shown not so much limits, ends and succession of ages, as distinctions between various states and modes of action. “The day of the Lord,” Scripture says, “is great and very terrible,”  43  Joel ii. 11. and elsewhere “Woe unto you that desire the day of the Lord: to what end is it for you? The day of the Lord is darkness and not light.”  44  Amos v. 18. A day of darkness for those who are worthy of darkness. No; this day without evening, without succession and without end is not unknown to Scripture, and it is the day that the Psalmist calls the eighth day, because it is outside this time of weeks.  45  The argument here is due to a misapprehension of the meaning of the term eighth in Psalm vi. and xi. title. cf. n. on De Sp. S. § 66. Thus whether you call it day, or whether you call it eternity, you express the same idea. Give this state the name of day; there are not several, but only one. If you call it eternity still it is unique and not manifold. Thus it is in order that you may carry your thoughts forward towards a future life, that Scripture marks by the word “one” the day which is the type of eternity, the first fruits of days, the contemporary of light, the holy Lord’s day honoured by the Resurrection of our Lord.  And the evening and the morning were one day .”

But, whilst I am conversing with you about the first evening of the world, evening takes me by surprise, and puts an end to my discourse. May the Father of the true light, Who has adorned day with celestial light, Who has made the fire to shine which illuminates us during the night, Who reserves for us in the peace of a future age a spiritual and everlasting light, enlighten your hearts in the knowledge of truth, keep you from stumbling, and grant that “you may walk honestly as in the day.”  46  Rom. xiii. 13. Thus shall you shine as the sun in the midst of the glory of the saints, and I shall glory in you in the day of Christ, to Whom belong all glory and power for ever and ever. Amen.

36 Gen. i. 5.
37 Gen. i. 5.
38 lxx. The Heb.=literally “And evening happened and morning happened, one day.” On the unique reckoning of the day from evening to morning, see the late Dr. McCaul in Replies to Essays and Reviews.
39 Ps. xc. 10.
40 Gen. xlvii. 9.
41 Ps. xxiii. 6, LXX.
42 Gen. i. 5, LXX. and Heb.
43 Joel ii. 11.
44 Amos v. 18.
45 The argument here is due to a misapprehension of the meaning of the term eighth in Psalm vi. and xi. title. cf. n. on De Sp. S. § 66.
46 Rom. xiii. 13.

Καὶ ἐκάλεσεν ὁ Θεὸς τὸ φῶς ἡμέραν, καὶ τὸ σκότος ἐκάλεσε νύκτα. Νῦν μὲν λοιπὸν μετὰ τὴν ἡλίου γένεσιν ἡμέρα ἐστὶν, ὁ ὑπὸ ἡλίου πεφωτισμένος ἀὴρ, ἐν τῷ ὑπὲρ γῆν ἡμισφαιρίῳ λάμποντος, καὶ νὺξ σκίασμα γῆς ἀποκρυπτομένου ἡλίου γινόμενον. Τότε δὲ οὐ κατὰ κίνησιν ἡλιακὴν, ἀλλ' ἀναχεομένου τοῦ πρωτογόνου φωτὸς ἐκείνου, καὶ πάλιν συστελλομένου κατὰ τὸ ὁρισθὲν μέτρον παρὰ Θεοῦ, ἡμέρα ἐγένετο, καὶ νὺξ ἀντεπῄει. Καὶ ἐγένετο ἑσπέρα, καὶ ἐγένετο πρωῒ, ἡμέρα μία. Ἑσπέρα μὲν οὖν ἐστι κοινὸς ὅρος ἡμέρας καὶ νυκτός: καὶ πρωΐα ὁμοίως ἡ γειτονία νυκτὸς πρὸς ἡμέραν. Ἵνα τοίνυν τὰ πρεσβεῖα τῆς γενέσεως ἀποδῷ τῇ ἡμέρᾳ, πρότερον εἶπε τὸ πέρας τῆς ἡμέρας, εἶτα τὸ τῆς νυκτὸς, ὡς ἐφεπομένης τῆς νυκτὸς τῇ ἡμέρᾳ. Ἡ γὰρ πρὸ τῆς γενέσεως τοῦ φωτὸς ἐν τῷ κόσμῳ κατάστασις, οὐχὶ νὺξ ἦν, ἀλλὰ σκότος: τὸ μέντοι ἀντιδιασταλὲν πρὸς τὴν ἡμέραν, τοῦτο νὺξ ὠνομάσθη: ὅπερ νεωτέρας καὶ τῆς προσηγορίας μετὰ τὴν ἡμέραν τετύχηκεν. Ἐγένετο οὖν ἑσπέρα, καὶ ἐγένετο πρωΐ. Τὸ ἡμερονύκτιον λέγει. Καὶ οὐκέτι προσηγόρευσεν, ἡμέρα καὶ νὺξ, ἀλλὰ τῷ ἐπικρατοῦντι τὴν πᾶσαν προσηγορίαν ἀπένειμε. Ταύτην ἂν καὶ ἐν πάσῃ τῇ Γραφῇ τὴν συνήθειαν εὕροις, ἐν τῇ τοῦ χρόνου μετρήσει ἡμέρας ἀριθμουμένας, οὐχὶ δὲ καὶ νύκτας μετὰ τῶν ἡμερῶν. Αἱ ἡμέραι τῶν ἐτῶν ἡμῶν, ὁ ψαλμῳδός φησιν. Καὶ πάλιν ὁ Ἰακώβ: Αἱ ἡμέραι τῆς ζωῆς μου μικραὶ καὶ πονηραί. Καὶ πάλιν, Πάσας τὰς ἡμέρας τῆς ζωῆς μου. Ὥστε τὰ νῦν ἐν ἱστορίας εἴδει παραδοθέντα νομοθεσία ἐστὶ πρὸς τὰ ἑξῆς. Καὶ ἐγένετο ἑσπέρα, καὶ ἐγένετο πρωῒ, ἡμέρα μία. Τίνος ἕνεκεν οὐκ εἶπε πρώτην, ἀλλὰ μίαν; καίτοιγε ἀκολουθότερον ἦν τὸν μέλλοντα ἐπάγειν δευτέραν καὶ τρίτην καὶ τετάρτην ἡμέραν, τὴν κατάρχουσαν τῶν ἐφεξῆς πρώτην προσαγορεῦσαι. Ἀλλὰ μίαν εἶπεν, ἤτοι τὸ μέτρον ἡμέρας καὶ νυκτὸς περιορίζων, καὶ συνάπτων τοῦ ἡμερονυκτίου τὸν χρόνον, ὡς τῶν εἰκοσιτεσσάρων ὡρῶν μιᾶς ἡμέρας ἐκπληρουσῶν διάστημα, συνυπακουομένης δηλονότι τῇ ἡμέρᾳ καὶ τῆς νυκτὸς, ὥστε κἂν ἐν ταῖς τροπαῖς τοῦ ἡλίου συμβαίνῃ τὴν ἑτέραν αὐτῶν ὑπερβάλλειν, ἀλλὰ τῷ γε ἀφωρισμένῳ χρόνῳ ἐμπεριγράφεσθαι πάντως ἀμφοτέρων τὰ διαστήματα: ὡς ἂν εἰ ἔλεγε, τὸ τῶν τεσσάρων καὶ εἴκοσιν ὡρῶν μέτρον, μιᾶς ἐστιν ἡμέρας διάστημα: ἢ, ἡ τοῦ οὐρανοῦ ἀπὸ τοῦ αὐτοῦ σημείου ἐπὶ τὸ αὐτὸ πάλιν ἀποκατάστασις ἐν μιᾷ ἡμέρᾳ γίνεται: ὥστε ὁσάκις ἂν ἑσπέρα καὶ πρωΐα κατὰ τὴν τοῦ ἡλίου περιφορὰν ἐπιλαμβάνῃ τὸν κόσμον, μὴ ἐν πλείονι χρόνῳ, ἀλλ' ἐν μιᾶς ἡμέρας διαστήματι τὴν περίοδον ἐκπληροῦσθαι. Ἢ κυριώτερος ὁ ἐν ἀπορρήτοις παραδιδόμενος λόγος, ὡς ἄρα ὁ τὴν τοῦ χρόνου φύσιν κατασκευάσας Θεὸς, μέτρα αὐτῷ καὶ σημεῖα τὰ τῶν ἡμερῶν ἐπέβαλε διαστήματα, καὶ ἑβδομάδι αὐτὸν ἐκμετρῶν, ἀεὶ τὴν ἑβδομάδα εἰς ἑαυτὴν ἀνακυκλοῦσθαι κελεύει, ἐξαριθμοῦσαν τοῦ χρόνου τὴν κίνησιν. Τὴν ἑβδομάδα δὲ πάλιν ἐκπληροῦν τὴν ἡμέραν μίαν, ἑπτάκις αὐτὴν εἰς ἑαυτὴν ἀναστρέφουσαν, τοῦτο δὲ κυκλικόν ἐστι τὸ σχῆμα, ἀφ' ἑαυτοῦ ἄρχεσθαι, καὶ εἰς ἑαυτὸ καταλήγειν. Ὃ δὴ καὶ τοῦ αἰῶνος ἴδιον, εἰς ἑαυτὸν ἀναστρέφειν, καὶ μηδαμοῦ περατοῦσθαι. Διὰ τοῦτο τὴν κεφαλὴν τοῦ χρόνου οὐχὶ πρώτην ἡμέραν, ἀλλὰ μίαν ὠνόμασεν: ἵνα καὶ ἐκ τῆς προσηγορίας τὸ συγγενὲς ἔχῃ πρὸς τὸν αἰῶνα. Τοῦ γὰρ μοναχοῦ ἀκοινωνήτου πρὸς ἕτερον ἡ τὸν χαρακτῆρα δεικνύουσα, οἰκείως καὶ προσφυῶς προσηγορεύθη μία. Εἰ δὲ πολλοὺς ἡμῖν αἰῶνας παρίστησιν ἡ Γραφὴ, αἰῶνα αἰῶνος, καὶ αἰῶνας αἰώνων πολλαχοῦ λέγουσα, ἀλλ' οὖν κἀκεῖ οὐχὶ πρῶτος, οὐδὲ δεύτερος, οὐδὲ τρίτος ἡμῖν αἰὼν ἀπηρίθμηται: ὥστε μᾶλλον καταστάσεων ἡμῖν καὶ πραγμάτων ποικίλων διαφορὰς, ἀλλ' οὐχὶ περιγραφὰς καὶ πέρατα καὶ διαδοχὰς αἰώνων ἐκ τούτου δείκνυσθαι. Ἡμέρα γὰρ Κυρίου, φησὶ, μεγάλη καὶ ἐπιφανής. Καὶ πάλιν, Ἵνα τί ὑμῖν ζητεῖν τὴν ἡμέραν τοῦ Κυρίου; Καὶ αὕτη ἐστὶ σκότος καὶ οὐ φῶς. Σκότος δὲ, δηλονότι τοῖς ἀξίοις τοῦ σκότους. Ἐπεὶ ἀνέσπερον καὶ ἀδιάδοχον καὶ ἀτελεύτητον τὴν ἡμέραν ἐκείνην οἶδεν ὁ λόγος, ἣν καὶ ὀγδόην ὁ ψαλμῳδὸς προσηγόρευσε, διὰ τὸ ἔξω κεῖσθαι τοῦ ἑβδοματικοῦ τούτου χρόνου. Ὥστε κἂν ἡμέραν εἴπῃς, κἂν αἰῶνα, τὴν αὐτὴν ἐρεῖς ἔννοιαν. Εἴτε οὖν ἡμέρα ἡ κατάστασις ἐκείνη λέγοιτο, μία ἐστὶ καὶ οὐ πολλαί: εἴτε αἰὼν προσαγορεύοιτο, μοναχὸς ἂν εἴη καὶ οὐ πολλοστός. Ἵνα οὖν πρὸς τὴν μέλλουσαν ζωὴν τὴν ἔννοιαν ἀπαγάγῃ, μίαν ὠνόμασε τοῦ αἰῶνος τὴν εἰκόνα, τὴν ἀπαρχὴν τῶν ἡμερῶν, τὴν ὁμήλικα τοῦ φωτὸς, τὴν ἁγίαν κυριακὴν, τὴν τῇ ἀναστάσει τοῦ Κυρίου τετιμημένην. Ἐγένετο οὖν ἑσπέρα, φησὶ, καὶ ἐγένετο πρωΐ, ἡμέρα μία. Ἀλλὰ γὰρ καὶ οἱ περὶ τῆς ἑσπέρας ἐκείνης λόγοι ὑπὸ τῆς παρούσης ἑσπέρας καταληφθέντες, ἐνταῦθα ἡμῖν τὸν λόγον ὁρίζουσιν. Ὁ δὲ Πατὴρ τοῦ ἀληθινοῦ φωτὸς, ὁ τὴν ἡμέραν κοσμήσας τῷ οὐρανίῳ φωτὶ, ὁ τὴν νύκτα φαιδρύνας ταῖς αὐγαῖς τοῦ πυρὸς, ὁ τοῦ μέλλοντος αἰῶνος τὴν ἀνάπαυσιν εὐτρεπίσας τῷ νοερῷ καὶ ἀπαύστῳ φωτὶ, φωτίσειεν ὑμῶν τὰς καρδίας ἐν ἐπιγνώσει τῆς ἀληθείας, καὶ ἀπρόσκοπον ὑμῶν διατηρήσειε τὴν ζωὴν, παρεχόμενος ἡμῖν, ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατεῖν, ἵνα ἐκλάμψητε, ὡς ὁ ἥλιος ἐν τῇ λαμπρότητι τῶν ἁγίων, εἰς καύχημα ἐμοὶ, εἰς ἡμέραν Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.