Catechetical Lectures · Part 6

28. Then Manes answers him: "And what sort of God causes blindness? For it is Paul who saith, In whom the God of this world hath blinded the minds of them that believe not, lest the light of the Gospel should shine unto them." But Archelaus made a good retort, saying, "Read a little before: But if our Gospel is veiled, it is veiled in them that are perishing. Seest thou that in them that are perishing it is veiled? For it is not right to give the things which are holy unto the dogs. Again, Is it only the God of the Old Testament that hath blinded the minds of them that believe not? Hath not Jesus Himself said, For this cause speak I unto them in parables, that seeing they may not see? Was it from hating them that He wished them not to see? Or because of their unworthiness, since their eyes they had closed. For where there is wilful wickedness, there is also a withholding of grace: for to him that hath shall be given; but from him that hath not shall be taken even that which he seemeth to have.

29. "But if some are right in their interpretation, we must say as follows (for it is no unworthy expression)--If indeed He blinded the thoughts of them that believe not he blinded them for a good purpose, that they might look with new sight on what is good. For he said not, He blinded their soul, but, the thoughts of them that believe not. And the meaning is something of this kind: Blind the lewd thoughts of the lewd, and the man is saved: blind the grasping and rapacious thought of the robber, and the man is saved.' But wilt thou not understand it thus? Then there is yet another interpretation. The sun also blinds those whose sight is dim: and they whose eyes are diseased are hurt by the light and blinded. Not that the sun's nature is to blind, but that the substance of the eyes is incapable of seeing. In like manner unbelievers being diseased in their heart cannot look upon the radiance of the Godhead. Nor hath he said, He hath blinded their thoughts, that they should not hear the Gospel:' but, that the light of the glory of the Gospel of our Lord Jesus Christ should not shine unto them. For to hear the Gospel is permitted to all: but the glory of the Gospel is reserved for Christ's true children only. Therefore the Lord spoke in parables to those who could not hear: but to the Disciples he explained the parables in private: for the brightness of the glory is for those who have been enlightened, the blinding for them that believe not." These mysteries, which the Church now explains to thee who art passing out of the class of Catechumens, it is not the custom to explain to heathen. For to a heathen we do not explain the mysteries concerning Father, Son, and Holy Ghost, nor before Catechumens do we speak plainly of the mysteries: but many things we often speak in a veiled way, that the believers who know may understand, and they who know not may get no hurt.

30. By such and many other arguments the serpent was overthrown: thus did Archelaus wrestle with Manes and threw him. Again, he who had fled from prison flees from this place also: and having run away from his antagonist, he comes to a very poor village, like the serpent in Paradise when he left Adam and came to Eve. But the good shepherd Archelaus taking forethought for his sheep, when he heard of his flight, straightway hastened with all speed in search of the wolf. And when Manes suddenly saw his adversary, he rushed out and fled: it was however his last flight. For the officers of the King of Persia searched everywhere, and caught the fugitive: and the sentence, which he ought to have received in the presence of Archelaus, is passed upon him by the king's officers. This Manes, whom his own disciples worship, is arrested and brought before the king. The king reproached him with his falsehood and his flight: poured scorn upon his slavish condition, avenged the murder of his child, and condemned him also for the murder of the gaolers: he commands him to be flayed after the Persian fashion. And while the rest of his body was given over for food of wild beasts, his skin, the receptacle of his vile mind, was hung up before the gates like a sack. He that called himself the Paraclete and professed to know the future, knew not his own flight and capture.

31. This man has had three disciples, Thomas, and Baddas, and Hermas. Let none read the Gospel according to Thomas: for it is the work not of one of the twelve Apostles, but of one of the three wicked disciples of Manes. Let none associate with the soul-destroying Manicheans, who by decoctions of chaff counterfeit the sad look of fasting, who speak evil of the Creator of meats, and greedily devour the daintiest, who teach that the man who plucks up this or that herb is changed into it. For if he who crops herbs or any vegetable is changed into the same, into how many will husbandmen and the tribe of gardeners be changed? The gardener, as we see, has used his sickle against so many: into which then is he changed? Verily their doctrines are ridiculous, and fraught with their own condemnation and shame! The same man, being the shepherd of a flock, both sacrifices a sheep and kills a wolf. Into what then is he changed? Many men both net fishes and lime birds: into which then are they transformed?

32. Let those children of sloth, the Manicheans, make answer; who without labouring themselves eat up the labourers' fruits: who welcome with smiling faces those who bring them their food, and return curses instead of blessings. For when a simple person brings them anything, "Stand outside a while," saith he, "and I will bless thee." Then having taken the bread into his hands (as those who have repented and left them have confessed), "I did not make thee," says the Manichee to the bread: and sends up curses against the Most High; and curses him that made it, and so eats what was made. If thou hatest the food, why didst thou look with smiling countenance on him that brought it to thee? If thou art thankful to the bringer, why dost thou utter thy blasphemy to God, who created and made it? So again he says, "I sowed thee not: may he be sown who sowed thee! I reaped thee not with a sickle: may he be reaped who reaped thee! I baked thee not with fire: may he be baked who baked thee!" A fine return for the kindness!

33. These are great faults, but still small in comparison with the rest. Their Baptism I dare not describe before men and women. I dare not say what they distribute to their wretched communicants....Truly we pollute our mouth in speaking of these things. Are the heathen more detestable than these? Are the Samaritans more wretched? Are Jews more impious? Are fornicators more impure? But the Manichee sets these offerings in the midst of the altar as he considers it. And dost thou, O man, receive instruction from such a mouth? On meeting this man dost thou greet him at all with a kiss? To say nothing of his other impiety, dost thou not flee from the defilement, and from men worse than profligates, more detestable than any prostitute?

34. Of these things the Church admonishes and teaches thee, and touches mire, that thou mayest not be bemired: she tells of the wounds, that thou mayest not be wounded. But for thee it is enough merely to know them: abstain from learning by experience. God thunders, and we all tremble; and they blaspheme. God lightens, and we all bow down to the earth; and they have their blasphemous sayings about the heavens. These things are written in the books of the Manichees. These things we ourselves have read, because we could not believe those who told of them: yes, for the sake of your salvation we have closely inquired into their perdition.

35. But may the Lord deliver us from such delusion: and may there be given to you a hatred against the serpent, that as they lie in wait for the heel, so you may trample on their head. Remember ye what I say. What agreement can there be between our state and theirs? What communion hath light with darkness? What hath the majesty of the Church to do with the abomination of the Manichees? Here is order, here is discipline, here is majesty, here is purity: here even to look upon a woman to lust after her is condemnation. Here is marriage with sanctity, here steadfast continence, here virginity in honour like unto the Angels: here partaking of food with thanksgiving, here gratitude to the Creator of the world. Here the Father of Christ is worshipped: here are taught fear and trembling before Him who sends the rain: here we ascribe glory to Him who makes the thunder and the lightning.

36. Make thou thy fold with the sheep: flee from the wolves: depart not from the Church. Hate those also who have ever been suspected in such matters: and unless in time thou perceive their repentance, do not rashly trust thyself among them. The truth of the Unity of God has been delivered to thee: learn to distinguish the pastures of doctrine. Be an approved banker, holding fast that which is good, abstaining from every form of evil. Or if thou hast ever been such as they, recognise and hate thy delusion. For there is a way of salvation, if thou reject the vomit, if thou from thy heart detest it, if thou depart from them, not with thy lips only, but with thy soul also: if thou worship the Father of Christ, the God of the Law and the Prophets, if thou acknowledge the Good and the Just to be one and the same God. And may He preserve you all, guarding you from falling or stumbling, stablished in the Faith, in Christ Jesus our Lord, to Whom be glory for ever and ever. Amen.

Lecture VII.

The Father.

Ephesians iii. 14, 15

For this cause I bow my knees unto the Father,...of whom all fatherhood in heaven and earth is named, &c.

1. Of God as the sole Principle we have said enough to you yesterday: by "enough" I mean, not what is worthy of the subject, (for to reach that is utterly impossible to mortal nature), but as much as was granted to our infirmity. I traversed also the bye-paths of the manifold error of the godless heretics: but now let us shake off their foul and soul-poisoning doctrine, and remembering what relates to them, not to our own hurt, but to our greater detestation of them, let us come back to ourselves, and receive the saving doctrines of the true Faith, connecting the dignity of Fatherhood with that of the Unity, and believing In One God the Father: for we must not only believe in one God; but this also let us devoutly receive, that He is the Father of the Only-begotten, our Lord Jesus Christ.

2. For thus shall we raise our thoughts higher than the Jews, who admit indeed by their doctrines that there is One God, (for what if they often denied even this by their idolatries?); but that He is also the Father of our Lord Jesus Christ, they admit not; being of a contrary mind to their own Prophets, who in the Divine Scriptures affirm, The Lord said unto me, Thou art My Son, this day have I begotten thee. And to this day they rage and gather themselves together against the Lord, and against His Anointed, thinking that it is possible to be made friends of the Father apart from devotion towards the Son, being ignorant that no man cometh unto the Father but by the Son, who saith, I am the Door, and I am the Way. He therefore that refuseth the Way which leadeth to the Father, and he that denieth the Door, how shall he be deemed worthy of entrance unto God? They contradict also what is written in the eighty-eighth Psalm, He shall call Me, Thou art my Father, my God, and the helper of my salvation. And I will make him my first-born, high among the kings of the earth. For if they should insist that these things are said of David or Solomon or any of their successors, let them shew how the throne of him, who is in their judgment described in the prophecy, is as the days of heaven, and as the sun before God, and as the moon established for ever. And how is it also that they are not abashed at that which is written, From the womb before the morning-star have I begotten thee: also this, He shall endure with the sun, and before the moon, from generation to generation. To refer these passages to a man is a proof of utter and extreme insensibility.

3. Let the Jews, however, since they so will, suffer their usual disorder of unbelief, both in these and the like statements. But let us adopt the godly doctrine of our Faith, worshipping one God the Father of the Christ, (for to deprive Him, who grants to all the gift of generation, of the like dignity would be impious): and let us Believe in One God the Father, in order that, before we touch upon our teaching concerning Christ, the faith concerning the Only-begotten may be implanted in the soul of the hearers, without being at all interrupted by the intervening doctrines concerning the Father.

4. For the name of the Father, with the very utterance of the title, suggests the thought of the Son: as in like manner one who names the Son thinks straightway of the Father also. For if a Father, He is certainly the Father of a Son; and if a Son, certainly the Son of a Father. Lest therefore from our speaking thus, In One God, the Father Almighty, Maker of Heaven and Earth, and of All Things Visible and Invisible, and from our then adding this also, And in One Lord Jesus Christ, any one should irreverently suppose that the Only-begotten is second in rank to heaven and earth,--for this reason before naming them we named God the Father, that in thinking of the Father we might at the same time think also of the Son: for between the Son and the Father no being whatever comes.

5. God then is in an improper sense the Father of many, but by nature and in truth of One only, the Only-begotten Son, our Lord Jesus Christ; not having attained in course of time to being a Father, but being ever the Father of the Only-begotten. Not that being without a Son before, He has since by change of purpose become a Father: but before every substance and every intelligence, before times and all ages, God hath the dignity of Father, magnifying Himself in this more than in His other dignities; and having become a Father, not by passion, or union, not in ignorance, not by effluence, not by diminution, not by alteration, for every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow of turning. Perfect Father, He begat a perfect Son, and delivered all things to Him who is begotten: (for all things, He saith, are delivered unto Me of My Father:) and is honoured by the Only-begotten: for, I honour My Father, saith the Son; and again, Even as I have kept My Father's commandments, and abide in His love. Therefore we also say like the Apostle, Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies, and God of all consolation: and, We bow our knees unto the Father from whom all fatherhood in heaven and on earth is named: glorifying Him with the Only-begotten: for he that denieth the Father, denieth the Son also: and again, He that confesseth the Son, hath the Father also; knowing that Jesus Christ is Lord to the glory of God the Father.

6. We worship, therefore, as the Father of Christ, the Maker of heaven and earth, the God of Abraham, Isaac, and Jacob; to whose honour the former temple also, over against us here, was built. For we shall not tolerate the heretics who sever the Old Testament from the New, but shall believe Christ, who says concerning the temple, Wist ye not that I must be in My Father's house? and again, Take these things hence, and make not my Father's house a house of merchandise, whereby He most clearly confessed that the former temple in Jerusalem was His own Father's house. But if any one from unbelief wishes to receive yet more proofs as to the Father of Christ being the same as the Maker of the world, let him hear Him say again, Are not two sparrows sold for a farthing, and not one of them shall fall on the ground without My Father which is in heaven; this also, Behold the fowls of the heaven that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them; and this, My Father worketh hitherto, and I work.

7. But lest any one from simplicity or perverse ingenuity should suppose that Christ is but equal in honour to righteous men, from His saying, I ascend to My Father, and your Father, it is well to make this distinction beforehand, that the name of the Father is one, but the power of His operation manifold. And Christ Himself knowing this has spoken unerringly, I go to My Father, and your Father: not saying to our Father,' but distinguishing, and saying first what was proper to Himself, to My Father, which was by nature; then adding, and your Father, which was by adoption. For however high the privilege we have received of saying in our prayers, Our Father, which art in heaven, yet the gift is of loving-kindness. For we call Him Father, not as having been by nature begotten of Our Father which is in heaven; but having been transferred from servitude to sonship by the grace of the Father, through the Son and Holy Spirit, we are permitted so to speak by ineffable loving-kindness.

8. But if any one wishes to learn how we call God "Father," let him hear Moses, the excellent schoolmaster, saying, Did not this thy Father Himself buy thee, and make thee, and create thee? Also Esaias the Prophet, And now, O Lord. Thou art our Father: and we all are clay, the works of Thine hands. For most clearly has the prophetic gift declared that not according to nature, but according to God's grace, and by adoption, we call Him Father.

9. And that thou mayest learn more exactly that in the Divine Scriptures it is not by any means the natural father only that is called father, hear what Paul says:--For though ye should have ten thousand tutors in Christ, yet have ye not many fathers: for in Christ Jesus I begat you through the Gospel. For Paul was father of the Corinthians, not by having begotten them after the flesh, but by having taught and begotten them again after the Spirit. Hear Job also saying, I was a father of the needy: for he called himself a father, not as having begotten them all, but as caring for them. And God's Only-begotten Son Himself, when nailed in His flesh to the tree at the time of crucifixion, on seeing Mary, His own Mother according to the flesh, and John, the most beloved of His disciples, said to him, Behold! thy mother, and to her, Behold! thy Son: teaching her the parental affection due to him, and indirectly explaining that which is said in Luke, and His father and His mother marvelled at Him: words which the tribe of heretics snatch up, saying that He was begotten of a man and a woman. For like as Mary was called the mother of John, because of her parental affection, not from having given him birth, so Joseph also was called the father of Christ, not from having begotten Him (for he knew her not, as the Gospel says, until she had brought forth her first-born Son ), but because of the care bestowed on His nurture.

10. Thus much then at present, in the way of a digression, to put you in remembrance. Let me, however, add yet another testimony in proof that God is called the Father of men in an improper sense. For when in Esaias God is addressed thus, For Thou art our Father, though Abraham be ignorant of us, and Sarah travailed not with us, need we inquire further on this point? And if the Psalmist says, Let them be troubled from His countenance, the Father of the fatherless, and Judge of the widows, is it not manifest to all, that when God is called the Father of orphans who have lately lost their own fathers, He is so named not as begetting them of Himself, but as caring for them and shielding them. But whereas God, as we have said, is in an improper sense the Father of men, of Christ alone He is the Father by nature, not by adoption: and the Father of men in time, but of Christ before all time, as He saith, And now, O Father, glorify Thou Me with Thine own self, with the glory which I had with Thee before the world was.

11. We believe then In One God the Father the Unsearchable and Ineffable, Whom no man hath seen, but the Only-begotten alone hath declared Him. For He which is of God, He hath seen God: whose face the Angels do alway behold in heaven, behold, however, each according to the measure of his own rank. But the undimmed vision of the Father is reserved in its purity for the Son with the Holy Ghost.

12. Having reached this point of my discourse, and being reminded of the passages just before mentioned, in which God was addressed as the Father of men, I am greatly amazed at men's insensibility. For God with unspeakable loving-kindness deigned to be called the Father of men,--He in heaven, they on earth,--and He the Maker of Eternity, they made in time,--He who holdeth the earth in the hollow of His hand, they upon the earth as grasshoppers. Yet man forsook his heavenly Father, and said to the stock, Thou art my father, and to the stone, Thou hast begotten me. And for this reason, methinks, the Psalmist says to mankind, Forget also thine own people, and thy father's house, whom thou hast chosen for a father, whom thou hast drawn upon thyself to thy destruction.

13. And not only stocks and stones, but even Satan himself, the destroyer of souls, have some ere now chosen for a father; to whom the Lord said as a rebuke, Ye do the deeds of your father, that is of the devil, he being the father of men not by nature, but by fraud. For like as Paul by his godly teaching came to be called the father of the Corinthians, so the devil is called the father of those who of their own will consent unto him.

For we shall not tolerate those who give a wrong meaning to that saying, Hereby know we the children of God, and the children of the devil, as if there were by nature some men to be saved, and some to be lost. Whereas we come into such holy sonship not of necessity but by choice: nor was the traitor Judas by nature a son of the devil and of perdition; for certainly he would never have cast out devils at all in the name of Christ: for Satan casteth not out Satan. Nor on the other hand would Paul have turned from persecuting to preaching. But the adoption is in our own power, as John saith, But as many as received Him, to them gave He power to become the children of God, even to them that believe in His name. For not before their believing, but from their believing they were counted worthy to become of their own choice the children of God.

14. Knowing this, therefore, let us walk spiritually, that we may be counted worthy of God's adoption. For as many as are led by the Spirit of God, they are the sons of God. For it profiteth us nothing to have gained the title of Christians, unless the works also follow; lest to us also it be said, If ye were Abraham's children, ye would do the works of Abraham. For if we call on Him as Father, who without respect of persons judgeth according to every man's work, let us pass the time of our sojourning here in fear, loving not the world, neither the things that are in the world: for if any man love the world, the love of the Father is not in him. Wherefore, my beloved children, let us by our works offer glory to our Father which is in heaven, that they may see our good works, and glorify our Father which is in heaven. Let us cast all our care upon Him, for our Father knoweth what things we have need of.

15. But while honouring our heavenly Father let us honour also the fathers of our flesh: since the Lord Himself hath evidently so appointed in the Law and the Prophets, saying, Honour thy father and thy mother, that it may be well with thee, and thy days shall be long in the land. And let this commandment be especially observed by those here present who have fathers and mothers. Children, obey your parents in all things: for this is well pleasing to the Lord. For the Lord said not, He that loveth father or mother is not worthy of Me, lest thou from ignorance shouldest perversely mistake what was rightly written, but He added, more than Me. For when our fathers on earth are of a contrary mind to our Father in heaven, then we must obey Christ's word. But when they put no obstacle to godliness in our way, if we are ever carried away by ingratitude, and, forgetting their benefits to us, hold them in contempt, then the oracle will have place which says, He that curseth father or mother, let him die the death.

16. The first virtue of godliness in Christians is to honour their parents, to requite the troubles of those who begat them, and with all their might to confer on them what tends to their comfort (for if we should repay them ever so much, yet we shall never be able to return their gift of life ), that they also may enjoy the comfort provided by us, and may confirm us in those blessings which Jacob the supplanter shrewdly seized; and that our Father in heaven may accept our good purpose, and judge us worthy to shine amid righteous as the sun in the kingdom of our Father: To whom be the glory, with the Only-begotten our Saviour Jesus Christ, and with the Holy and Life-giving Spirit, now and ever, to all eternity. Amen.

Lecture VIII.

Almighty.

Jeremiah xxxix. 18, 19 (Septuagint).

The Great, the strong God, Lord of great Counsel, and mighty in His works, the Great God, the Lord Almighty and of great name.

1. By believing In One God we cut off all misbelief in many gods, using this as a shield against Greeks; and every opposing power of heretics; and by adding, In One God the Father, we contend against those of the circumcision, who deny the Only-begotten Son of God. For, as was said yesterday, even before explaining the truths concerning our Lord Jesus Christ, we made it manifest at once, by saying "The Father," that He is the Father of a Son: that as we understand that God is, so we may understand that He has a Son. But to those titles we add that He is also "Almighty;" and this we affirm because of Greeks and Jews together, and all heretics.

2. For of the Greeks some have said that God is the soul of the world: and others that His power reaches only to heaven, and not to earth as well. Some also sharing their error and misusing the text which says, "And Thy truth unto the clouds," have dared to circumscribe God's providence by the clouds and the heaven, and to alienate from God the things on earth; having forgotten the Psalm which says, If I go up into heaven, Thou art there, if I go down into hell, Thou art present. For if there is nothing higher than heaven, and if hell is deeper than the earth, He who rules the lower regions reaches the earth also.

3. But heretics again, as I have said before, know not One Almighty God. For He is Almighty who rules all things, who has power over all things. But they who say that one God is Lord of the soul, and some other of the body, make neither of them perfect, because either is wanting to the other. For how is he almighty, who has power over the soul, but not over the body? And how is he almighty who has dominion over bodies, but no power over spirits? But these men the Lord confutes, saying on the contrary, Rather fear ye Him which is able to destroy both soul and body in hell. For unless the Father of our Lord Jesus Christ has the power over both, how does He subject both to punishment? For how shall He be able to take the body which is another's and cast it into hell, except He first bind the strong man, and spoil his goods?

4. But the Divine Scripture and the doctrines of the truth know but One God, who rules all things by His power, but endures many things of His will. For He rules even over the idolaters, but endures them of His forbearance: He rules also over the heretics who set Him at nought, but bears with them because of His long-suffering: He rules even over the devil, but bears with him of His long-suffering, not from want of power; as if defeated. For he is the beginning of the Lord's creation, made to be mocked, not by Himself, for that were unworthy of Him, but by the Angels whom He hath made. But He suffered him to live, for two purposes, that he might disgrace himself the more in his defeat, and that mankind might be crowned with victory. O all wise providence of God! which takes the wicked purpose for a groundwork of salvation for the faithful. For as He took the unbrotherly purpose of Joseph's brethren for a groundwork of His own dispensation, and, by permitting them to sell their brother from hatred, took occasion to make him king whom He would; so he permitted the devil to wrestle, that the victors might be crowned; and that when victory was gained, he might be the more disgraced as being conquered by the weaker, and men be greatly honoured as having conquered him who was once an Archangel.

5. Nothing then is withdrawn from the power of God; for the Scripture says of Him, for all things are Thy servants. All things alike are His servants, but from all these One, His only Son, and One, His Holy Spirit, are excepted; and all the things which are His servants serve the Lord through the One Son and in the Holy Spirit. God then rules all, and of His long-suffering endures even murderers and robbers and fornicators, having appointed a set time for recompensing every one, that if they who have had long warning are still impenitent in heart, they may receive the greater condemnation. They are kings of men, who reign upon earth, but not without the power from above: and this Nebuchadnezzar once learned by experience, when he said; For His kingdom is an everlasting kingdom, and His power from generation to generation.

6. Riches, and gold, and silver are not, as some think, the devil's: for the whole world of riches is for the faithful man, but for the faithless not even a penny. Now nothing is more faithless than the devil; and God says plainly by the Prophet, The gold is Mine, and the silver is Mine, and to whomsoever I will I give it. Do thou but use it well, and there is no fault to be found with money: but whenever thou hast made a bad use of that which is good, then being unwilling to blame thine own management, thou impiously throwest back the blame upon the Creator. A man may even be justified by money: I was hungry, and ye gave Me meat: that certainly was from money. I was naked, and ye clothed Me: that certainly was by money. And wouldest thou learn that money may become a door of the kingdom of heaven? Sell, saith He, that thou hast, and give to the poor, and thou shalt have treasure in heaven.