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

"There was a man sent from God; his name is John" (John 1:6).

The Evangelist, having first told us about God the Word what was especially necessary, then proceeds sequentially and in order to the preacher of the Word, John, who bears the same name as him. But you, hearing that he was sent from God, do not take his words for human ones. He did not speak from himself, but from Him who sent him. That is why he is also called an angel (messenger), since the work of the messenger is not to say anything of himself. The word "was" here does not mean his origin, but his message, "was sent from God," that is, God sent him. How is it said that the words, "being in the image of God" (Phil. 2:6), do not express the equality of the Son with the Father, because (to the word God) a member is not added? And here[1] there is no penis at all. Meanwhile, is it not about the Father? And what can be said about the words of the prophet: "Behold, I send my angel, and he will prepare the way before me" (Mal. 3:1)? The words, "I send" and "he will prepare" refer to two persons. "He came to bear witness, to bear witness of the Light" (John 1:7). What, someone will say, does the servant bear witness to the Lord? But will you not be even more amazed and perplexed when you see that the Lord not only receives a testimony from a servant, but also comes to him and receives baptism from him together with the Jews? However, one should not be confused or wavered by thought, but be amazed at His ineffable goodness. But if anyone remains perplexed and confused, then the Lord will say to him the same thing as He said to John: "Leave it now, for thus it becometh us to fulfill all righteousness" (Matt. 3:15). And whoever is troubled even after this, He will say to him the same thing that He said to the Jews: "I do not receive testimony from man" (John 5:34). But if He has no need of such a testimony, why was John sent from God? Not because he needed his testimony (to say that would be utter blasphemy). And for what? This is explained to us by the Evangelist when he says: "That all may believe through him" (John 1:7). And if Christ Himself says: "I do not receive testimony from man," then let not the foolish think that He contradicts Himself when He says this here, and in another place like this: "There is another who bears witness to Me; and I know that the testimony with which he bears witness of Me is true" (John 5:32). In the latter case, he understood John, and having said: "I do not receive testimony from man," he immediately adds an explanation of his words, namely: "I say this that you may be saved" (5:34). As if he were saying: "I am God and the true Son of God, one (with the Father) immortal and blessed being, and therefore I have no need of any witness. Even though no one wants to bear witness to Me, I am not in the least humbled in my nature. And since the salvation of people is the object of My care, I have condescended to such self-abasement that I leave even man to bear witness to Me." Therefore, just as He clothed Himself with flesh, so that, appearing to people in His divinity without a covering, He would not destroy them all, so He sent a man as a preacher about Himself, so that the hearers of that time, hearing a voice that was dear to Himself, would all the more easily follow Him. And that the Son of God had no need of John's testimony, it would have been enough for Him to prove Himself as He is in His essence, and to strike everyone with terror. But He did not do this, because, as I have said, He would have destroyed everyone in this way, since no one would have been able to bear the admixture of this unapproachable light. For this reason, I say, He also puts on the flesh and entrusts the witness of Himself to one of our fellow servants, arranging everything for the salvation of people, and having in mind not only His own dignity, but also the acceptability and benefit of His hearers. He expressed this Himself when He said, "I say these things that you may be saved." And the Evangelist, repeating the saying of the Lord, after the words: "To bear witness to the Light," adds: "That all may believe through it." As if he were saying: do not think that John the Baptist came to testify in order to give credibility to the teaching of the Lord; No; but that his fellow-countrymen might believe through him. That the Evangelist was in a hurry to prevent such a thought, is evident from the following words, which he adds: "He was not light" (v. 8). And if he had not added this to remove such a thought, then it would have been only an unnecessary extension of words, and would have been an identity rather than an explanation of doctrine. For when he says that John was sent "to bear witness to the Light," why else does he say, "He was not the light"? Not without a purpose and not in vain. With us, the witness is usually greater than the one about whom he testifies, and is often considered more worthy of trust. Therefore, in order that no one should think the same of John, the Evangelist immediately, from the very beginning, destroys this thought and, uprooting it, shows who this witness is, and who is the One of Whom he bears witness, and what difference there is between the two. Having done this, and having shown the incomparable superiority of the latter over the former, the Evangelist passes on without fear to the following story; and if there was anything absurd in the thoughts of foolish people, having carefully eliminated all this, he proceeds without any difficulty and without hindrance to continue the discourse. And so, let us pray that in the revelation of such lofty truths, in the teaching of righteousness, our life may be pure and our conduct irreproachable, since teaching does not profit us when we have no good works. If we had both complete faith and an understanding of the Scriptures, but if we do not have a good direction in life, then nothing will save us from the fire of Gehenna and the flame that cannot be quenched in eternity. Just as people who do good deeds will be resurrected into eternal life, so people who dare to do evil deeds will be resurrected for eternal and endless punishment. Therefore, let us apply all our care so that in evil deeds we do not destroy the fruits of the right faith, but in a good life with boldness contemplate Christ – and there can be nothing higher than this blessedness – which we can achieve, doing everything for the glory of God, to Whom be glory, with the Only-begotten Son and the Holy Spirit, forever and ever. Amen.

[1] In the words: there was a man sent from God.

CONVERSATION 7

"There was a true Light, which enlighteneth every man that cometh into the world" (John 1:9).

1. We nourish you, beloved children, with the teaching of the Scriptures only in parts, and we do not set forth everything all at once, so that you may more easily preserve what is offered to you. Whoever, in building a house, before the first stones are fastened, lays others on them, builds a wall that is weak and destructible. And whoever waits until some stones are fastened with lime, and then, little by little, adds others to them, builds a building that is solid, of no short duration, indestructible, strong. Such builders will we also imitate, and in like manner we will begin to build up your souls. I am afraid that, while the first foundations are not yet established, the application of further teaching will not harm the beginnings, since reason is not yet strong enough to hold everything. What has been read to us today? "There was a true Light that enlightens every man that cometh into the world." The Evangelist, speaking above of John, remarked that he had come "to bear witness to the Light," and that it was at that time that he was sent to bear witness. And so that, hearing this, someone, in connection with the recent appearance of a witness, does not have a similar suspicion about the person who is being witnessed, the Evangelist raises the thought higher and directs it to a being without beginning, never ending and unceasing. But how, you will say, can He Who is the Son have such a being

And you ask us, how is this possible, when we say that He Who created souls and bodies is without beginning, and infinitely surpasses all creation? Who in his right mind would say this? You've heard that "there was a true Light." Why then do you strive in vain to embrace this endless life with your mind? It's impossible. Why do you investigate the unsearchable? Why do you experience the incomprehensible? Why do you know the unknown? Consider the source of the sun's rays itself. You cannot do this, yet in this case you do not grieve or grieve over your powerlessness. Why are you so bold and rash in matters of much greater importance? The Son of Thunders, John, shouting through the spiritual trumpet, when he heard from the Spirit that "there was light," experienced nothing more. And you, not having his grace, reasoning only according to your weak conclusions, do you try to step even beyond the line of his knowledge? For this you will not be able to attain the measure of his conduct. Such is the cunning of the devil: he takes those who trust him beyond the limits set for us by God, as if we could have much more. And, having deceived us with such hopes and deprived us of the grace of God, he not only tells us nothing more (and how can he, the devil, do this?), but also does not allow us to return to the former boundaries in which we were safe, but everywhere he makes us wander and does not allow us to stop anywhere. In this way, he brought the primordial man to exile from paradise. Endowing him with the hope of greater knowledge and honor, the devil deprived him of that which he had previously quietly used. Man not only did not become equal to God, as the devil promised him, but also fell under the yoke of death; not only did he receive nothing more through eating of the tree, but in the hope of great knowledge he lost much of his former knowledge. He began to be ashamed of his nakedness and to hide it, whereas before the deception he was above such shame. Even the fact that he began to see his nakedness and felt the need to cover himself with clothes - these and other even greater sorrows were the consequences of deception. In order that we may not suffer the same, let us obey God and abide in His commandments, experiencing nothing more; otherwise we will be deprived of the blessings granted to us, just as these (heretics) are punished. As soon as they began to seek the beginning of a life without beginning, they also lost what they could have. Nor did they find what they were looking for; And this is impossible. And yet they fell away from the true faith in the Only-begotten. But we will not transgress the eternal boundaries set by our fathers, but in all things we will follow the laws of the Spirit, and when we hear that "there was the true Light," we will investigate nothing more; and it is impossible for anyone to extend beyond this saying. If God begot like a man, then there would have been some kind of separation between the begetter and the begotten. But since this birth is ineffable and peculiar only to God, then leave aside the usual concepts: before and after. This is the expression of time, and the Son is the creator of all ages.