[3] Here St. Chrysostom has in mind the expression of the Arians about the Son of God: "it was when He was not."

[4] In the original text of the Gospel: "ο λογος ην προς τον θεον και θεος ην ο λογος". First: "τον θεον" refers to the Father; and the last: "θεος" - to the Son. The Arians and Anomoeans therefore objected that the Son does not have one divine nature with the Father.

[5] Here the name of God is repeated twice without a member.

CONVERSATION 5

"All things were made through Him, and without Him was not anything made that was made" (John 1:3).

1. Moses, at the beginning of the Genesis of the Old Testament, tells us about sensible objects and enumerates them in detail. Having said, "In the beginning God created the heavens and the earth," he then adds that there was light, firmament,1 the nature of the stars, all kinds of animals, and all the rest; Let us not dwell on each creation, so as not to delay. And the Evangelist John, encapsulating everything in one utterance, embraces with it both everything visible and that which is above the visible. Leaving what is known to his listeners, and elevating his thought to higher objects and embracing all creativity – in general, he speaks not of creatures, but of the Creator, Who produced everything from non-existence into being. Thus Moses touches only the smaller part of the creation (since he has told us nothing about the invisible powers), and to that he confines himself. And the Evangelist, hastening to ascend to the Creator Himself, justly bypasses all the rest, and Moses concludes what was said, as well as what was silent, in one short saying: "All things were made through Him." But lest you think that he speaks only of what is also said by Moses, he adds: "And without Him nothing was made that was made," i.e., nothing created, seen, or contemplated by the mind received existence except by the power of the Son. After the word "nothing" we will not put an end to it, as heretics do. They, wishing to prove that the Holy Spirit. is a creature, it is read thus: "That which was made, in him was life" (v. 4). But there is no point in such reading. And, in the first place, it was inappropriate to mention the Spirit here; and if the Evangelist wanted to mention, then why did he use such a vague expression about Him? And how can we see what is said about the Spirit? Otherwise, from this exposition of the words, we may conclude that it was not the Spirit, but the Son, who came into being through himself. But stop at this saying, so that it does not pass you by. Let us read as they did; In this way, the absurdity will be even more obvious to us: "That which was made, in him was life." They say that here the "life" is called the Spirit. But, as we can see, this very "life" is at the same time "light," because the Evangelist adds: "And the life was the light of men" (v. 4). Thus, in their opinion, "and the light of men" in the Evangelist means the Spirit. What then? When the Evangelist continues: "There was a man sent from God; in order to bear witness to the Light" (v. 6, 7), they must already admit that the Spirit is also spoken of here. Whoever is above called the Word, is afterwards called God, life and light. Life, says the Evangelist, was the Word, and this same life was light. Thus, if the Word was "life" and the Word "was made flesh," then the life also "became flesh," and we have seen his glory, the glory as the only begotten of the Father. Consequently, as soon as they say that the Spirit is here called "life," see what absurdities arise from this: it follows that it is not the Son who was incarnate, but the Spirit, and that the Spirit is the only-begotten Son. And if this is not so, then, avoiding this absurdity, they can fall into an even greater absurdity in their reading. If they agree that the Son is spoken of here, and yet do not punctuate us, and do not read as we do, they will have to say that the Son came from himself, for if the Word is "life," and "that which was made was in him was life," then, as a result of their reading, the Word came from itself and through itself. Further, the Evangelist adds, among other things: "And we saw His glory, the glory of the Only-begotten of the Father." Behold, according to their reading, the Holy Spirit also becomes the only-begotten Son, because all this narration refers to one and the same person. Do you see how a thought is perverted when it deviates from the truth, and how many absurdities arise from this? So, what then? Is not the Spirit light, you say? Of course, it is light; but it is not spoken of Him here. Thus God is called spirit, i.e., incorporeal; but not everywhere where the spirit is spoken of, of course, God. And why are you surprised if we say this about the Father? Nor will we assert about the Comforter that wherever the spirit is spoken of, the Comforter is invariably there. Although this is His most distinctive name, it is not necessary to understand the Comforter wherever the word "spirit" occurs. Likewise, Christ is called "the power of God" and "the wisdom of God"; but not everywhere where the power and wisdom of God is spoken of, Christ is understood. So it is here: although the Spirit enlightens, now the Evangelist does not speak of the Spirit. However, when we bring them to such absurdities, they again try to oppose the truth, and still cling to their reading: "What was made, in him was life," they explain it in such a way that all created things were life. What then? And the plague of the Sodomites, and the flood, and hell, and the like, are all these life? But we, they say, mean creation. But what we have now indicated also applies to creation, of course. However, in order to fully expose them, let us ask them: Tell me, is the tree life? Stone – life? Are these soulless and immovable objects life? And man is a perfect life? Who will say that? Man is not an original life, but only a being who participates in life.

2. But look here too, what absurdities again. Let us draw conclusions in the same order in order to find out all the nonsense. Thus they ascribe to the Spirit that which is never in the least proper to Him. And having begun with this, they already attribute to people what they think is really said about the Spirit. Let's consider this reading again. The creature is here called life; therefore, it is also light, and it was about it that John came to bear witness. Why is he not the light himself? It is said, "He was not light." But he was one of the creatures, wasn't he? Why is it not light? How was he "in the world, and the world was made through him"? Was the creature in the creature, and the creature came through the creature? How is it that "the world did not know Him"? Did the creature not know the creature? "And to those who received Him He gave power to become children of God" (v. 12). But enough laughter; I leave it to you to follow all these monstrous thoughts for yourself, lest it be thought that I have said this merely for amusement, and so as not to waste time. If those words are not spoken of the Spirit (as indeed they have not been spoken, and as I have already shown), nor are they spoken of the creature, and yet they still hold to their reading, then at last there must come a still more absurd consequence from this, that, as we have said before, the Son came into being through Himself. If the "true light" is the Son, and this light is both "life" and the life was in Himself, then from their reading such a conclusion is necessary. Let us, therefore, leave it and turn to a proper reading and explanation. What is the correct reading? With the words, "That which was made," it is necessary to end the previous thought, and then to begin the following words: "In Him was life." These words mean the same as the previous ones: "Without Him nothing was made that was made." Of all that exists, he says, nothing happened without Him. Do you see how, with this brief addition, the Evangelist removes all the inconsistencies that may arise? Having said: "Without Him was nothing made" and adding: "That which was made," he thus embraced all creatures, even intelligible ones, and excluded from them the Holy Spirit. Spirit. Such an addition was necessary, so that in response to his words, "All things were made through Him, and without Him was not anything made," someone would say, "If all things came through Him, then also through Him came the Spirit." I, he says, said that everything that was created came through Him, whether it be invisible, or incorporeal, or heavenly. That is why I did not simply say, "everything," but "all that was made," that is, all created things. But the Spirit is not created. Do you see how accurate the teaching is? The Evangelist only mentioned the creation of visible creatures, as Moses had already taught about it; The Evangelist, who have already been instructed in this subject, raises people to higher creatures, i.e., incorporeal and invisible, and completely excludes the Holy Spirit from their number. Paul, inspired by grace, said in a similar way: "For by Him all things were created" (Col. 1:16). Here again the same exactness, because the same Spirit ruled Paul's soul. And so, lest anyone exclude anything created from God's creation, since there are invisible creatures, and on the other hand, lest anyone include the Comforter among them, Paul, bypassing the sensual and well-known creatures, enumerates the creatures of heaven and says: "Thrones, dominions, principalities, powers" (Col. 1:16). The particle "li" expresses nothing else, as well as those words: "all things were made through Him, and without Him was not anything made that was made." And if it seems to you that the expression, "through Him," as it were, diminishes His dignity, then listen to what Paul says: "In the beginning, O Lord, Thou didst founded the earth, and the heavens are the work of Thy hands" (Hebrews 1:10). Thus, what is said in the prophet (Psalm 101:26) about the Father as the Creator, Paul speaks of the Son, depicting Him as the Creator, and not as if He had the meaning of a purely servant being. And if it is said here, "through Him," it is so expressed only so that someone would not consider the Son unborn. But that in relation to creation belongs to Him a dignity no less than the Father, listen to Him Himself: "As the Father," says He, "raises the dead and gives life, so also the Son gives life to whom He will" (John 5:21). Thus, if in the Old Testament it is said of the Son: "In the beginning, O Lord, Thou didst found the earth," then His dignity as Creator is obvious. But if you say that the prophet spoke these words about the Father proper, and Paul only ascribed to the Son what was said about the Father, then the same thing happens. And Paul would not have dared to attribute this to the Son, if he had not been absolutely sure of the equality of honor (of the Father and the Son). It would be extremely bold to attribute what belongs to nature, incomparable with anything, to a nature that is smaller and subordinate.

3. But the Son is neither less nor inferior to the Father in essence. Therefore, Paul dared to say about Him not only the above words, but also something else. The expression, "of him," which you acknowledge to be exclusively worthy of the Father alone, Paul also uses of the Son, saying: "And not holding on to the head, from which the whole body, being joined and fastened together by compounds and bonds, groweth in the stature of God" (Col. 2:19). But he is not satisfied with this; and on the other hand, they close your mouth, applying the expression: "by whom" to the Father, an expression which, according to your words, means a lesser dignity: "God is faithful," he says, "by whom you were called into the fellowship of His Son" (1 Cor. 1:9). Also: "by his will." And again: "For all things are from Him, by Him, and to Him" (Romans 11:36). But it is not only of the Son that it is said, "of these," but also of the Spirit. Thus the angel said to Joseph: "Do not be afraid to receive Mary your wife, for that which is born[2] in her is of the Holy Spirit." In the same way, the prophet does not refuse to apply the expression "about him," which refers to the Spirit, to God (the Father), saying: "In God we shall create power, and He will despise them that oppress us" (Psalm 59:14). And Paul said: "Always asking in my prayers, that the will of God may one day please me to come to you" (Romans 1:10); and to Christ he also applies the expression: "In Christ Jesus." Such expressions, used indifferently, we can find many and often in the Scriptures; which could not be the case if the same being were not assumed everywhere. Do not think that the words, "all things were made through Him," speak here of miracles: they were narrated by the other Evangelists. And John, after these words, adds, "He was in the world, and the world was made through Him" (v. 10), the world, and not the Spirit, because He is not a creature, but above all creation. But let's hurry further. Having said of creation: "All things were made through Him, and without Him was not anything made that was made," John adds to this the doctrine of providence in the following words: "In Him was life." And He added these words: "In Him was life" – so that no one would doubt how everything came about through Him. As in a bottomless spring, no matter how much water you draw, you will not diminish the spring, so the creative power of the Only-begotten, no matter how much it creates or produces, does not diminish in the least. Or rather, I will use a more characteristic comparison of this power, namely, I will call it light, as the Evangelist himself says further: "And life was the light of men."

The name of life used here refers not only to creation, but also to the design of preserving what has been created. In addition, speaking of life, the Evangelist lays the foundation for the teaching of the resurrection and precedes the wondrous gospel that, with the coming of life to us, the power of death is destroyed, that, after we have been illumined by light, there is no darkness, but life always dwells in us, and death can no longer overcome it. Thus, it is quite possible to say about the Son what is said about the Father: "For in Him we live, and move, and have our being" (Acts 17:25). This is also expressed by Paul in the following words: "For by Him was created all things that are in heaven and that are on earth, visible and invisible; and He is before all things, and in Him all things stand" (Col. 1:16,17). Therefore the Son is called both the root and the foundation.

But when you hear that "in Him was life," do not imagine Him to be complicated, because later He also says of the Father: "For as the Father has life in Himself, even so did He give the Son to have life in Himself" (John 5:26). You will not say of the Father that He is complex; do not speak of the Son either. In another place it is said that "God is light" (1 John 1:5), and also that He "dwells in unapproachable light" (1 Tim. 6:16). But all this is said not in order to give us an idea of complexity, but in order to raise us little by little to the height of dogmas. For since it was not easy for the people to understand how He has life in Himself, he spoke first of what is not so high, and then, having taught them, he leads them to higher truths. He who said that He (the Father) "gave Him to have life" then says, "I am life," and again, "God is light." And what kind of light is it? The light is not sensual, but spiritual, enlightening the soul. Since Christ said: "No man can come to me, except the Father draw him" (John 6:44), the Evangelist, prefacing these words, said that He is He who enlightens, so that when you hear something like this about the Father, you do not attribute it only to the Father, but also to the Son, "all things," He says, "whatsoever the Father hath is Mine" (John 16:15). Thus, the Evangelist first teaches us about creation, then speaks about the spiritual blessings given to us with the coming of the Savior, and signifies them in one word: "life was the light of men." He did not say, "There was light" to the Jews, but to all people, because not only the Jews, but also the Gentiles received the knowledge of Him, and this light is added to the communion of all. But why did the Evangelist not add angels here, but spoke only about people? Because the Evangelist now has a word about the human race, and because the Savior came to him to preach the good news. "And the light shineth in the darkness" (v. 5). Darkness here is called both death and error. Sensual light shines not in darkness, but when there is no darkness; but the preaching of the Gospel shone in the darkness of error, which enveloped everything, and scattered it. This light penetrated into death itself and conquered it, so that it delivered those who were already possessed by death from it. And so, since neither death nor error has overcome this light, but it shines everywhere and shines with its own power, the Evangelist says: "And darkness did not overtake it." And he is irresistible and does not like to dwell in souls that do not want enlightenment.

4. But if it does not embrace everyone, you should not be embarrassed by it. God does not approach us with compulsion, not against our will, but according to our desire and benevolence. Do not close the doors for this light, and you will receive much pleasure. And this light comes to us through faith, and when it comes, it enlightens in abundance the one who receives it. And if you present him with a pure life, he will always dwell in you. "He that loveth Me shall keep My word," says the Saviour, "and We shall come unto him (I and my Father), and make our abode with him" (John 14:23). Just as no one can use the light of the sun without opening his eyes, so no one can participate in this enlightenment without fully opening the eyes of the soul and refining them in all respects. And how can this be done? Cleansing the soul from all passion. Sin is darkness and deep darkness; and this is evident from the fact that it is done recklessly and secretly. "Everyone who does evil hates the light, and does not come to the light" (John 3:20). "For what they do in secret is shameful even to speak" (Ephesians 5:12). Just as in darkness we do not recognize either friend or enemy, and do not recognize the properties of things at all, so in sin. A covetous person does not distinguish between friend and foe; an envious person looks upon the most well-disposed person as an enemy; The slander is equally armed against all, in a word: everyone who commits sin does not differ in any way from people who get drunk and are possessed, in that he does not recognize the properties of objects. And just as at night before our eyes it is all the same whether it is wood, or lead, or iron, or silver, or gold, or a precious stone, because there is not enough light to distinguish these objects, so a man who leads an unclean life comprehends neither the valor of chastity nor the beauty of wisdom. For in darkness, as I have said, even precious stones do not reveal their beauty, not by themselves, but through the ignorance of those who look. But it is not this one misfortune that befalls us when we live in sins; We also live in constant fear at that time. As those who are on a journey on a moonless night feel fear, even if there is nothing terrible, so sinners cannot have boldness, even if no one rebukes them; but, feeling remorse, they are afraid of everything, they suspect everything, everything strikes fear and terror into them, they look around at everything with fear, they tremble at everything. Let us flee from such a painful life. And such torment will be followed by death, immortal death; then there will be no end to the punishment. Here, however, those are no different from deliberate ones who, as if in a dream, imagine unprecedented things. Thus one imagines oneself to be rich without being rich; they think to live luxuriously, without having any pleasure; and it is not before they know such a delusion as they ought, until they are freed from insanity, or until they shake off their sleep. That is why Paul commands everyone to be sober and watchful; Christ also commands. Whoever is sober and awake, even if carried away by sin, immediately repels it; and whoever is asleep or mad does not feel what power sin has over him. Let's not sleep. Now it is not night, but day; therefore, "as in the daytime, let us behave decently" (Romans 13:13). There is nothing more shameful than sin. In this respect, it is not so bad to walk in nakedness as in sins and crimes. Nudity is not such a crime, but often comes from poverty; but there is nothing more shameful and contemptible than sin. Let us imagine those who are led to the judgment seat for theft and forgery: what shame and laughter covers them, as shameless, deceitful, and insolent people! It is unpleasant and painful for us to endure that our outer garments are worn carelessly or upside down; even when we see this in others, we correct it; but when all of us and our neighbors walk on our heads, we do not notice it. Tell me, what can be more shameful when a man enters a profligate woman? Who deserves more ridicule than a quarrelsome, slanderous and envious person? Why does all this seem not so shameful as walking in nakedness? Only from habit. No one has ever allowed himself this of his own free will; but everyone always dares to sin, without any fear. Of course, if anyone were to enter into the assembly of angels, in which nothing like this had ever happened, he would see how worthy of ridicule it is. But what do I say about the host of angels? If anyone in the king's palaces, having brought in a harlot, took advantage of her, or got drunk on wine, or allowed himself any other dishonorable act, he would be subjected to the most severe punishment. If such insolence is not tolerated in the royal palaces, how much more should we be subjected to extreme punishment if we dare to do such things in the presence of the King, omnipresent and all-seeing. Therefore, I beseech you, let us show modesty and purity in our way of life. We have a King Who constantly sees all our deeds. And in order that we may always be illumined in abundance by the upper light, let us attract its ray to ourselves. Then we will enjoy both present and future blessings, according to the grace and love of our Lord Jesus Christ, through Whom and with Whom be glory to the Father and the Holy Spirit forever and ever. Amen.

[1] ) In the original of St. Chrysostom: the second heaven.

[2] More precisely: "that which was born in her."

CONVERSATION 6