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CONVERSATION 1

(The present discourses were delivered by the saint in Constantinople in the year 400 or 401.)

DISCOURSE I

"The first book I wrote to you, Theophilus, concerning all that Jesus did and taught from the beginning until the day in which he ascended, having given commandments by the Holy Spirit to the apostles whom he had chosen" (Acts 1:1,2). The meaning of the Book of the Acts of the Apostles. Why is the divinity of Christ not clearly spoken of in Acts? – Why baptism during the time of Chrysostom was not performed at Pentecost. – About those who postpone baptism. – Baptism should not be postponed. Many do not even know that this book exists, neither the book itself, nor the one who wrote and compiled it. That is why I have made up my mind to take up this work in particular, in order to teach those who do not know, and not to allow such a treasure to be hidden and remain in obscurity. This book can be of no less use to us than the Gospel itself: it is filled with such wisdom, such purity of dogmas, and such an abundance of miracles, especially those performed by the Holy Spirit. Let us not ignore it, but let us examine it thoroughly. Here one can see the fulfillment in practice of those prophecies which Christ proclaims in the Gospels, the truth shining in the events themselves, and the great change for the better in the disciples, brought about in them by the Holy Spirit. Christ said to His disciples: "Whosoever believeth on Me, the works which I do, he shall do also, and greater than these" (John 14:12), and predicted to them that "they will bring you before governors and kings," that they will be beaten "in judgment seats and in their synagogues" (Matt. 10:17,18), that they will be subjected to the most severe torments and triumph over everything, and that "this gospel of the kingdom will be preached" in all the world (Matt. 24:14): all this, as well as even more, which He said to His disciples, is presented in this book as having been fulfilled with all exactness. Here you will also see how the apostles themselves, as it were, flowed around the earth and the sea on wings, how they, fearful and unwise, suddenly became different people, began to despise wealth, became insensitive to glory, inaccessible to anger or lust, and found themselves decidedly above all things; (you will see) that they had great unanimity, and that there was never, as before, envy among them, nor dispute about primacy, but, on the contrary, every perfect virtue dwelt in them, and especially love began to shine forth, of which (Christ) he commanded them many times, saying: "By this shall all men know that ye are my disciples, if ye have love one to another" (John 13:35). One can also find here dogmas which, if it were not for this book, would not be so well known to anyone; and even that which constitutes the foundation of our salvation, both in relation to life and in relation to dogmas, would be obscure and unclear. But it is mainly here that the deeds of Paul, who labored more than anyone else, are described. This is because the compiler of the book was his disciple, Blessed Luke, whose virtue can be discerned both from many other things, and especially from the fact that he was inseparable from his teacher and constantly followed him. Thus, when Demas and Hermogenes left Paul, and one went to Galatia, and the other to Dalmatia, listen to what the Apostle says about him: "Luke alone is with me" (2 Timothy 4:10). And in the Epistle to the Corinthians he says of him: "In all the churches he is praised for the gospel" (2 Corinthians 8:18). Likewise, when he tells us that (Christ) "appeared to Cephas," then to the twelve, and says, "According to the gospel which ye also received" (1 Corinthians 15:1,5), he means the Gospel of Luke. Therefore, he who ascribes this creation to him will not sin; and when I say, to him, I mean Christ. But if anyone says, Why did not (Luke) describe everything, remaining with Paul to the end? – then I answer that this was enough for those who wanted to be attentive, that (the apostles) were always busy with the most necessary things, and that their main concern was not to write books, since they communicated much also by means of unwritten tradition. Thus, everything that is contained in this book is worthy of wonder, but especially the condescension of the apostles, which the Holy Spirit inspired in them, preparing them to serve the word about the economy of salvation. For this reason, having reported so much about Christ, they said little about His birth, but spoke more about His humanity, suffering, resurrection and ascension. Now they first had to prove that He had risen and ascended to heaven. Therefore, just as Christ Himself tried above all things to prove that He came from the Father, so Luke (especially proves) that He rose and ascended, and departed to the Father, and came from Him. If they did not believe this before, how much more now, when the resurrection and the ascension were added, the whole teaching (about Christ) seemed incredible to the Jews. That is why it gradually and little by little raises them to the highest. And in Athens, Paul even called Him just a man (Acts 17:31), without saying anything more, and he did the right thing. For if (the Jews) often attempted to stone Christ Himself, when He spoke of His equality with the Father, and called Him a blasphemer for this, they would hardly have received a word about it from the fishermen, and especially when the cross had already preceded it. 2. But why speak of the Jews, when the disciples themselves, heeding the higher dogmas, were then often confused and offended? That is why Christ said: "I have yet many things to say to you; but now ye cannot bear it" (John 16:12). If, however, they could not, in spite of the fact that they had treated Him for so long, had been participants in so many mysteries, and had seen so many miracles, then how could people, who had just lagged behind temples, idols, and sacrifices, cats and crocodiles (such was the pagan worship of God) and other defilements, immediately accept lofty speeches about dogmas? And the Jews themselves, whom the law daily teaches and inspires: "Hear, O Israel, the Lord our God, the Lord is one," and besides Him there is none else (Deuteronomy 6:4), who saw Christ nailed to the tree of the cross, who even crucified Him and buried Him, but did not see Him resurrected, the Jews, hearing that He is God and that He is equal (to the Father), shouldn't they have retreated and departed as soon as possible? For this reason (the Apostles) gradually and little by little raise them to higher concepts, and, on the one hand, show great condescension, and on the other hand, they make use of the most abundant grace of the Spirit, and in the name (of Christ) they perform miracles even greater than those which He Himself has performed, in order to raise up those who lie in the valley and to certify the word of the resurrection. The present book contains in itself mainly this, namely the proofs of the resurrection, since it was already easy for the believer in the latter to accept everything else. This, then, is this, generally speaking, is chiefly the content and the whole purpose of this book. Let us now listen to its very introduction. "The first book I wrote to you, Theophilus, concerning all that Jesus did and taught from the beginning" (v. 1). Why does (Luke) remind Theophilus of the Gospel? To show his accuracy, for at the beginning of that book he says: "It has been decided for me, after careful examination of all things from the beginning, to describe to you in order, venerable Theophilus" (Luke 1:3), and is not content with his testimony alone, but traces everything back to the apostles, saying: "Until the day in which he ascended, having given commandments by the Holy Spirit to the apostles whom he had chosen" (v. 2). For this reason, having made his word authentic there, he does not need a new certificate here, since he had already gained the confidence of Theophilus and by that work he showed him his accuracy and truth. And he who was worthy of the faith, and who was really believed, when he wrote what he heard, is all the more justified to believe, when he sets forth not what he received from others, but what he himself saw and heard. If, he says, you have received (my story) about Christ, how much more (will you accept the story) about the apostles. What then? Is his work (the Gospel) only (ordinary) history, and his word does not partake of the Spirit? Far from it. Why? Because what was delivered to him "by those who were eyewitnesses and ministers of the Word from the beginning" was of the Spirit. But why did he not say, "As those who were worthy of the Holy Spirit handed down to us," but, "Who were eyewitnesses and ministers of the Word from the beginning"? Because this, that is, knowledge from self-seers, gives credibility (to the narration), otherwise to foolish people it would even seem pride and boasting. That is why John also said: "And I have seen and testified that this is the Son of God" (John 1:34). And Christ also says to Nicodemus, when he was still rude: "We speak of what we know, and bear witness of what we have seen, but ye receive not Our testimony" (John 3:11). And again, proving that many things can be testified to on the basis of the data of sight, He said to His disciples: "Ye also shall bear witness, for ye are with Me from the beginning" (John 15:27). And the Apostles themselves often say: "We are witnesses, and the Holy Spirit, Whom God has given to them that obey Him" (Acts 2:32). And Peter afterwards, in order to assure of the resurrection, said: "They ate and drank with Him" (Acts 10:41). In general, (Jews and Gentiles) rather accepted the testimony of people who had dealt with (Christ), because they were still very far from knowing the Spirit. That is why John in his Gospel, speaking of blood and water, says that he himself saw it (John 19:35), presenting his vision to them as the most reliable testimony. Of course, the promptings of the Spirit are more certain than (evidence) of sight, but not with the unbelievers. And that Luke was a partaker of the Spirit is evident from many things: from the signs that are now performed, from the fact that at that time they were simple: people received the Holy Spirit, from the testimony of Paul, who says of him: "In all churches he is praised for the gospel" (2 Corinthians 13:18), and finally, from the fact that he was worthy of ordination, since Paul, having said these words, He added: "And moreover, he who was chosen from the churches to accompany us for this benevolence, which we serve to the glory of the Lord Himself, and according to your diligence" (v. 19), 3. And see how far he is from boasting. He does not say, "The first gospel which I preached," but "I wrote the first book," considering the name of the gospel too lofty for himself. The Apostle (Paul) glorifies it precisely for the gospel, saying: "In all the churches he is praised for the gospel"; but he himself humbly says: "The first book I wrote to you, Theophilus, about all that Jesus did and taught from the beginning." He does not simply say, "Of all," but (of all) from beginning to end, "Until the day in which He ascended." But John explains that it was impossible to describe everything, and in order to reveal this, he says: "But if I were to write about it in detail, I think the world itself could not contain" (adds) "the books that have been written" (John 21:25). How, you say, does Luke speak of everything? But he did not say: all, but: "about everything", which also means that – in general and abbreviated; or in other words: he speaks about everything that is especially important and necessary. Further, he shows what exactly all this consists of; "what Jesus did and taught" – which indicates His miracles and teachings, as well as what He taught by His own deeds. Notice also how loving his apostolic soul was, if even for one man he labored so much that he wrote the whole Gospel: "That thou mayest know," he says, "the sure foundation of the doctrine in which he was instructed" (Luke 1:4), since he heard the words of Christ: "It is not the will of your Father which is in heaven that one of these little ones should perish" (Matt. 18:14). But why did he not compile one book, while he sent it to Theophilus alone, but divided it into two parts? For clarity, and also to give the listener an opportunity to rest; moreover, these writings are different in their very content. But see how Christ gave credibility to His words by His works. He instructed in meekness and said: "Learn from me, for I am meek and lowly in heart" (Matt. 11:29). He taught to be non-acquisitive and showed this by His very deeds: "The Son of Man," He said, "hath not where to lay His head" (Matt. 8:20). Again, He commanded us to love our enemies, and instructed us to do so, praying on the cross for the crucifiers. He said: "And whosoever will sue thee, and take thy shirt, give him also thy outer garment" (Matt. 5:40), and He Himself gave not only His garments, but also His blood. He commanded the disciples to do the same. That is why Paul also said: "In the image which ye are in us" (Phil. 3:17). In fact, there is nothing more useless than a teacher who is inquisitive only in words. This is characteristic not of a teacher, but of a hypocrite. That is why the apostles first taught by life, and then by words; and they did not even need words, because their deeds spoke loudly. Nor will he be mistaken who calls the very suffering of Christ an action: for through suffering He did a great and wonderful deed – He destroyed death and accomplished all the rest. "Until the day that He was taken up, having given commandments by the Holy Ghost to the apostles whom He had chosen" (v. 2). "By giving commandments by the Holy Spirit," that is, by speaking spiritual words to them, (in which there was) nothing human. Either these words should be understood in this way, or in such a way that He commanded them by the inspiration of the Spirit. Do you see how humiliation (Luke) is expressed about Christ? Thus Christ Himself said of Himself: "If I cast out demons by the Spirit of God" (Matt. 12:28), – since the Holy Spirit also worked in that temple. What did He command? "Go ye therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you" (Matthew 28:19-20). It is a great praise for the apostles that they were entrusted with such a task, that is, the salvation of the universe, that they were entrusted with words filled with the Spirit, as Luke points out when he says: "By the Holy Spirit," meaning (the words of Christ): "The words that I speak to you are spirit" (John 6:63). And he says this in order to arouse in the listener a desire to know the commandments, and to make the apostles trustworthy, since they will proclaim the words of the Spirit and the commandments of Christ. "Having given commands," he says, "ascended" (ανελήφθη). He did not say (Luke), He ascended (ανέβη), because he still speaks of Him as a man. Thus, Christ taught His disciples after the Resurrection, but no one has given us a detailed account of all that happened at that time. John and the writer of this book tell about this more than others, but no one has told everything clearly, because everyone was concerned about something else. We learned about this from the apostles, since they reported what they heard. "Whom he has chosen, to whom he also manifested himself alive" (v. 3). Having first spoken of the ascension, he now speaks of the resurrection. After He had said, "He was lifted up," so that you would not think that He was lifted up by others, He added, "By whom He also manifested Himself alive." For if He Himself did a greater deed, how much more could He have done less. 4. Do you see how imperceptibly (the narrator) instills these great dogmas? "Appearing unto them for forty days," v. 3. At that time, Christ was no longer constantly with the apostles – not as before the resurrection. Note, he did not say, "Forty days," but, "For forty days appearing unto them," since Christ appeared and was again hidden. Why is this so? In order to elevate the thoughts of the disciples and prevent them from treating Him as before. And it was not without reason that He did this, but because He was carefully concerned about the arrangement of two things: that people should believe in the resurrection, and that they should think of Him more highly than of the common man. Though these (two works) were contrary to each other, since many human things had to happen for the assurance of the resurrection, and on the contrary for the assurance of that He is higher than man, nevertheless, both happened at the proper time. Why did He not appear to everyone, but only to the apostles? Because to the people, who did not know the ineffable mystery, He would have seemed like a ghost. If the disciples themselves did not believe at first, were confused, and needed to be touched with their hands and to commune with the table, then what was naturally to be expected from the people? That is why the resurrection is irrefutable and is proved by miracles, so that it would be indubitable not only for the people of that time, but also for all subsequent generations. What happened to the first because they saw miracles, all those who followed had to come from faith. Hence we borrow proofs against the unbelievers also. In fact, if He is not resurrected, but remains dead. how did the apostles perform signs in His name? Or did they not perform signs? In this case, how did our (Christian) race come into being? This, of course, the unbelievers will no longer reject, and will not argue against what they see; wherefore, when they say that there were no signs, they dishonor themselves all the more. Indeed, it would be a great miracle if, without miracles, the whole universe were to run (to Christ), being caught by twelve poor and unlearned people. It was not by a great deal of wealth, nor by the wisdom of words, nor by anything else of the kind, that the fishermen were victorious, so that it must be admitted that there was Divine power in them, since it is improbable that human power could ever do so much. For this reason (Christ) Himself remained (on earth) after the resurrection for forty days, allowing Himself to be seen for a long time, so that (the disciples) would not consider what He saw to be a ghost. And even this He was not satisfied with, but added a meal, of which Luke goes on to say, "And he ate with them" (v. 4). The Apostles always considered this to be a proof of the resurrection, saying: "Who ate and drank with Him" (Acts 10:41). And what Christ did at His appearances is shown in the following words: "appearing to them, and speaking of the kingdom of God" (v. 3). And since the apostles were grieved and terrified by what had already been accomplished, and yet they had to go forth to great feats, He, encouraging them with words about the future, "having gathered them together, He commanded them, Do not depart from Jerusalem, but wait for the promise of the Father, which you have heard from Me" (v. 4). At first, when they were still afraid and afraid, He led them into Galilee so that they could hear His words without fear. Then, when they had heard and spent forty days with Him, He commanded them, Do not depart from Jerusalem. Why is that? As soldiers intending to attack the enemy, no one will allow them to march before they have armed; just as horses are not allowed to run out into the lists before they have a charioteer, so (the Lord) did not allow them to go out to fight before the descent of the Holy Spirit. The Spirit, so that a multitude (of enemies) may not easily overcome and captivate them. And not only for this reason (he commands not to depart from Jerusalem), but also because there were many who had to believe. Moreover, lest anyone should say that they, having left their acquaintances, went to boast among the foreigners, – for this purpose they present before the very people who killed (Christ) the proofs of His resurrection – before the very people who crucified and buried Him, in the very city in which this iniquitous deed was boldly committed, so that through this the mouths of all foreigners were stopped. In fact, if those who crucified Him themselves appear among those who believe, then, obviously, this will be a clear sign of the cross, and the iniquity of the deed (of the Jews), and a great proof of the resurrection. And so that the disciples do not say: how can we, when we are so few and so insignificant, be able to live among so many people who are wicked and breathe murder? – see how He delivers them from this fear by saying: "But wait for the promise of the Father, which you have heard from Me" (v. 4). When, you say, did they hear? Then, when He said, "It is better for you that I go; for if I do not go, the Comforter will not come to you" (John 16:7). And again: "I will pray the Father, and he will give you another Comforter, that He may be with you forever" (John 14:16). 5. But why did (the Holy Spirit) not come when Christ was still (on earth), and not immediately after His departure, but while Christ ascended on the fortieth day, the Holy Spirit came, "at the coming of the day of Pentecost" (Acts 2:1)? And how, when the Spirit was not yet there, did Christ say: "Receive ye the Holy Spirit" (John 20:22)? This is to prepare the disciples and make them capable of receiving Him. For if Daniel was exhausted because he was to see an angel (Dan. 8:17), how much more would they, who had received so great a grace. Either in this sense these words must be understood, or in such a way that Christ spoke of the future as having already been accomplished, just as He said: "tread on serpents and scorpions, and on all the power of the enemy" (Luke 10:19). But why did not the Holy Spirit come immediately then? The apostles had to be inflamed with the desire for this event, and then receive grace. Therefore, the Holy Spirit came when Christ departed. And if He had come at a time when (Christ) was still (on earth), there would not have been such an expectation in them. For the same reason, He came, and not immediately after the ascension of Christ, but eight or nine days later. In the same way, we turn especially to God when we are placed in some kind of need. That is why John especially sends his disciples to Christ when they should have needed Jesus, since he himself was already in prison. And on the other hand, it was necessary that first our nature should appear in heaven, and reconciliation should be fully accomplished, and then the Spirit should come, and (the disciples) should be filled with pure joy. If, after the coming of the Holy Spirit, Christ had departed, and the Holy Spirit had remained (on earth), then there would not have been so much consolation for them, since they were very attached to Christ – which is why He said, comforting them: "It is better for you that I should go" (John 16:7). For this reason He postpones for a few days (the sending of the Holy Spirit), so that they, having experienced a little sorrow and feeling, as I have said, need, may enjoy full and pure joy. And if the Spirit were less than Him, then this consolation would not be enough. And how could He say, "Better for you"? For this purpose it is granted to the Holy Spirit. the greater part of the teaching, lest they consider Him less. Notice how necessary it was to be in Jerusalem that Christ appointed the disciples by promising to give the Spirit there. So that they do not flee again after His ascension, – by this expectation, as if by some kind of bonds, He keeps them all there. And when he said, "But wait for the promise of the Father, which ye have heard from me," he added, "For John baptized with water, but ye shall be baptized with the Holy Ghost in a few days after this" (v. 5). Here, finally, He shows the difference between Himself and John, and no longer in a hidden way, as before. First He greatly obscured His speech, saying: "But the least in the kingdom of heaven is greater than he" (Matt. 11:11); but now he says much more clearly: "John baptized with water, but you will be baptized with the Holy Spirit." He no longer cites his testimony itself (Matt. 3:11,12), but only points to his face and thereby reminds us of what was said to them, and shows that they had already become higher than John, since they themselves had the baptism of the Spirit. And He did not say, "But I baptize you with the Holy Spirit," but, "Ye shall be baptized," teaching us humility. And what exactly He baptized was already evident from the testimony of John, who said: "He shall baptize you with the Holy Spirit and with fire" (Luke 3:16), which is why Christ mentioned him alone. Thus, the Gospels tell about what Christ did and said, and the Acts tell about what another Comforter said and did. Of course, the Holy Spirit. I have done many things before, just as Christ works now, as (acted) before; but before – through the temple, and now – through the apostles. Then He entered into the virgin womb and formed a temple, and now into the souls of the apostles; then (descended) in the form of a dove, and now in the form of fire. Why is that? There he showed meekness, and here severity, and reminding him of judgment in good time. When it was necessary to forgive sins, great meekness was needed; and as soon as we have received this gift, it is already a time of judgment and trial. But why does Christ say, "Ye shall be baptized," when there was no water in the upper room? Because the more important thing (in baptism) is the Spirit, through Whom the water also works. In the same way, Christ Himself is said to have been anointed, although He was never anointed with oil, but received the Holy Spirit. However, it can be found that they were baptized both with water and (baptized) at different times. With us, both (baptism, i.e., by water and the Spirit) are together, but then (was) separate. In the beginning they were baptized by John, and this is not surprising. For if prostitutes and publicans went to that baptism, then all the sooner (came) those who were to be baptized with the Holy Spirit after that (came). Then, lest they should say, "This is still only a promise," as He had spoken much about it before, and lest they should think that this action was not realizable, He deflects them from such a supposition by saying, "In a few days." When, exactly, he did not declare it, that they should always be awake; He said that it would be soon, so that they would not weaken, but did not add when, so that they would always be vigilant. And not only by this He assures them, that is, not only by the brevity of time, but also by the words, "What ye have heard from Me," v. 4. His words mean: Not only have I told you now, but I have already promised these things before, which I will surely fulfill. Why, then, do you wonder that He did not say the day of the end (of the world), when He did not wish to announce this day, which is so near? And this He did quite naturally, so that they would always be watchful, waiting, and careful. 6. It is impossible, indeed impossible, to be vouchsafed grace to one who is not awake. Do you not know what Elijah is saying to his disciple? "If thou seest that I shall be taken from thee, it shall be so unto thee" (2 Kings 2:10), that is, what thou askest shall be unto thee. And Christ always said to those who came to Him: Do you believe? – because if we do not become accustomed to what is given, then we will not strongly feel the beneficence. In the same way, grace did not immediately descend upon Paul, but three days passed beforehand, during which he remained blind, tormented by fear, and prepared. As those who dye the scarlet robe first prepare the matter to be dyed with certain other substances, so that the color does not fade, so here God first prepares the waking soul, and then pours out grace. That is why He did not send the Spirit immediately, but at Pentecost. But if anyone should say, Why do we not also baptize at this time? – then I will answer that grace is one and the same both at Pentecost and now; but the mind is now more exalted, because it is prepared by fasting. And the time of Pentecost also has a certain significance that is not incongruous with this. What exactly? Our fathers considered baptism to be a sufficient bridle for evil lust and a great lesson – to live chastely and during the very time of rejoicing. Therefore, as if partaking with Christ Himself and participating in His meal, let us do nothing simply, but remain in fasting, prayer, and great abstinence.

For this reason many immediately after receiving returned to "their vomit" (2 Peter 2:22), became worse and brought upon themselves the most grievous punishment.   They were freed from their former sins, but for this reason they especially angered the Judge, because, having been freed from such an illness, they did not reform, but endured what Christ threatened the paralytic with, saying: "Behold, you are healed; sin no more, lest something worse happen to you" (John 5:14), and that He predicted about the Jews, showing that they would suffer incurably for their ingratitude: "If I had not come and spoken to them, they would not have had sin" (John 15:22). Thus, sins committed after (baptism) become twice and four times heavier. Why? Because, having been vouchsafed honor, we are ungrateful and evil. That is why the font (of baptism) does not in the least ease the punishment for us. Note: whether anyone has had grave sins (before baptism), whether he has committed, for example, murder, or adultery, or anything else, even more grievous, – all this is absolved through the baptismal font. In fact, no, there is truly no sin or impiety that is not inferior to this gift and is not inferior to it, because it is divine grace. But if someone falls into adultery again and commits murder, then, although the former adultery is permitted and that murder is forgiven, and is no longer remembered, since "the gifts and calling of God are without repentance" (Romans 11:29), nevertheless, for these sins committed after baptism, we are subjected to the same punishment as if the former ones had been taken into account, and even much greater. This is no longer just a sin, but a double and triple sin. And what greater condemnation awaits for these sins, listen to what Paul says: "If he who rejects the law of Moses, in the presence of two or three witnesses, without mercy is punished with death, how much more grievous punishment do you think he will be guilty of who tramples on the Son of God, and does not count the blood of the covenant as holy, whereby he was sanctified, and offends the Spirit of grace?" (Hebrews 10:28,29). Perhaps I have now distracted many from being baptized? But I have said this not for this purpose, but so that those who have received (baptism) may remain in chastity and vigorously lead an honest life. But I'm afraid, someone will say? If you were afraid, you would accept it and keep it. But for this reason, you will say, I do not accept that I am afraid (not to preserve)? And so (without baptism) are you not afraid to depart? God, you say, is a lover of mankind? Therefore accept baptism, because He loves mankind and helps us. But you, when you should take care (of baptism), do not imagine this love for mankind; and when you want to put it aside, then you remember it, whereas this philanthropy takes place in the first case, and it will be manifested to us especially when we bring what is necessary on our part. Whoever trusts in God in all things, even if he sins, as is proper for man, after baptism, through repentance he will be vouchsafed love for mankind; and whoever, as if philosophizing about God's love for mankind, departs (from here) a stranger to grace, will be subjected to inevitable punishment. Why then do you do this against your own salvation? It is impossible, absolutely impossible, as I at least think, that a person who postpones (baptism), deceiving himself with such hopes, will do anything sublime and good. Why do you take on such fear and hide behind the uncertainty of the future? Why do you not exchange this fear for labor and effort to become great and worthy of wonder? Which is better – to be afraid, or to work? If someone were to sit you idle in a crumbling house and say, "Expect that the ceiling may fall on your head, for it is already rotten (it may or may not fall); but if you do not want this, then work and live in a safer building," then what would you prefer? Is it idleness combined with fear, or is this labor with the certainty of security? Do the same now. The unknown future is like a decayed house, always threatening to fall; and this work, combined with fatigue, promises security. 7. God forbid, then, that we should be subjected to such a great misfortune – to sin after the font. But even if something like this were to happen, let us not despair under such circumstances. God loves mankind and has provided us with many ways to receive forgiveness after (baptism). And just as those who sin after the font are punished for this very reason more than the catechumens, so also those who know; What is the medicine of repentance, and they do not want to use it, they will be subjected to the most grievous punishment, because the more God's love for mankind increases, the more the punishment is increased if we do not make proper use of it. You were filled with so many evils, you were without any hope of salvation, and suddenly you became a friend (of God) and were elevated to the highest honor, not for your feats, but by the gift of God. You have returned to your former shameful deeds, for which you would have deserved a heavy punishment; but the Lord did not turn away from you, but gave you innumerable means of salvation, through which (again) you can become His friend. This is how (it does)

Then is the time not of sacraments, but of testaments; and the time of the sacraments is a sound state of mind and chastity of the soul. Tell me: if no one dares to write a will in such a state, and if he does, he will thereby give an opportunity to refute it later, which is why the wills begin with these words: "I, while I am alive, being in full and sound sense, make the disposition of my property," then how is it possible for one who has lost consciousness to be rightly initiated into the sacraments? If the laws of the world do not permit a man who does not fully possess reason to make wills about the things of this world, even though he would dispose of his property here, then how can you, who are instructed (in teaching) about the heavenly kingdom and about those ineffable blessings, be able to know everything clearly, when you often lose your reason from illness? And how can you say those words to Christ, when you are buried with Him, when you are already departing? For both in deeds and in words it is necessary to show affection for Him. And you do the same, as if someone wanted to enlist among the soldiers when the war was already over, or as if a wrestler began to take off his clothes when those who were at the spectacle had already risen. You do not take a weapon in order to retreat immediately, but in order to gain victory over the enemy by taking it. Let no one consider it inopportune to say this, because now is not the forty days. That is why I regret that you observe time in such matters. After all, that eunuch (Acts 8:27), despite the fact that he was a barbarian, that he traveled and was in the middle of the highway, did not reason about time. The jailer (Acts 16:29) did the same, although he was among the prisoners, saw the teacher beaten and bound, and believed that he would still remain in prison. And now many, despite the fact that they do not live in prison and are not on the road, postpone (their baptism), and postpone until their last breath. 8. Therefore, if you still doubt that Christ is God, then stand outside (the church), do not listen to the divine words, and do not count yourself among the catechumens. But if you do not doubt and know this clearly, then why tarry? Why do you evade and delay? I am afraid, you say, lest you sin. And you are afraid of that which is more terrible, lest you go there with such a heavy burden? For it is not the same not to accept the grace offered and, having decided to live virtuously, to sin. Tell me: if they accuse you, why did you not approach (baptism), why did you not live virtuously, what will you say? There you can perhaps still refer to the heaviness of the commandments and virtues; but there is nothing of the kind here, here is grace that freely gives freedom. But are you afraid of sinning? Say this after baptism, then have this fear, in order to preserve the boldness that you have received, and not to avoid such a gift. Otherwise, before baptism you are pious, but after baptism you are frivolous. But you are waiting for the time of the Forty Days? For what? Does that time have anything special? The Apostles were not vouchsafed grace at Pascha, but at another time; nor was it the time of Pascha, when three thousand and five thousand were baptized, as well as Cornelius, the eunuch, and very many others. Therefore, let us not wait for time, lest, through slowness and delay, we be deprived of such great blessings and depart without them. How, you think, I grieve every time I hear that someone has departed from here without being initiated into the sacraments, and every time I imagine those intolerable torments and inevitable punishment! How again I am crushed when I see others who have reached their last breath, but even so do not come to their senses! That is why many things happen that are unworthy of this gift. One should rejoice, rejoice, rejoice, and adorn oneself with wreaths when someone is initiated into the sacraments; and (among us) the wife of a sick man, when she hears that the doctor has advised this, laments and weeps as for some misfortune; everywhere in the house there are wails and lamentations, as if for the condemned who are being taken to execution. Yes, in turn, the sick person himself is then especially sad; and if he recovers, he is even more crushed, as if a great evil had been done to him. Since he was not prepared for virtue, he is lazy and evades the following feats. Do you see what snares the devil arranges, what shame, what ridicule? Let us free ourselves from this ridicule! Let us live as Christ commanded! He did not give baptism so that we, having received it, would depart (into eternity), but so that, having lived, we might show fruits. How can you say: "Bear fruit" to him who is already departing, who is already cut off? Have you not heard that "the fruit of the Spirit is love, joy, peace" (Galatians 5:21)? How does the opposite happen? A wife stands in tears when she should have rejoiced; children weep when they should be merry; The sick man himself lies gloomy, in fear and confusion, when he should have triumphed: he is in great sorrow at the thought of the orphanhood of his children, the widowhood of his wife, the desolation of the house.

Therefore, I beseech you, let us leave everything, turn to ourselves and approach baptism with all zeal, so that, having shown great zeal in this life, we may also receive future boldness, which we may all be vouchsafed by the grace and love of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen. [1] Here the Slavonic text: "with them and poisoned" (Acts 1:4) fully corresponds to the interpretation of Chrysostom, in contrast to the synodal one: "and having gathered them together". – i.N.