Homilies on the Gospel of John 7

There was the true Light, which enlightens every man that comes into the world.

For this reason, O dearly longed-for children, we feed you piece by piece with the thoughts drawn from the Scriptures, and do not pour out everything all at once, so that the guarding of what is continually laid before you may become easy for you.

For indeed in building, he who lays other stones before the earlier ones have been firmly set, weaves the whole wall unsound and easily overthrown;

but he who waits first for the mortar to set firm, and thus adds the remaining part little by little, completes the whole house with security, constructing it not as something short-lived nor easily dissolved, but as something firm.

Let us too imitate these builders, and in the same manner build up your souls.

For indeed we are afraid, lest, while the earlier foundation is still newly set, the addition of the second set of doctrines may injure also the former, since the mind is not sufficient to grasp everything together at once.

What then is that which was read to us today? There was the true Light, which enlightens every man that comes into the world.

For since above, discoursing about John, he said that he came in order to bear witness concerning the Light, and that he was now sent;

so that no one, hearing these things, might on account of the recent coming of the witness form some such suspicion concerning the One witnessed to as well, he lifted up the mind and directed it toward that existence which is beyond every beginning, which nowhere ceases nor stands still.

And how is this possible, someone says, for one who is a Son to be so? We are discoursing about God, and do you ask 'how'? And are you not afraid, do you not shudder? Then, if someone should ask you:

But how shall our souls have life without end, and our bodies too after this? you will laugh at the question, as though such things were not for a human mind to inquire into, but rather that one ought only to believe and not to meddle curiously with what is said, having as a sufficient proof of what is spoken the power of the One who spoke it;

but if we say that the One who made souls and bodies, and who incomparably surpasses all creation, is without beginning, will you demand of us the manner? And who would say that these things belong to a well-ordered soul? Who to a sound reasoning? You heard that There was the true Light.

why do you contend vainly and to no purpose to overshoot with your reasoning this boundless life? For it is not even possible.

Why do you seek out the things that are not to be sought? Why do you meddle with the things incomprehensible? Why do you search out the things unsearchable? Consider the very root of the sun's rays;

but you will not be able to, and yet you are not indignant, nor are you vexed at your weakness.

How then in the greater things have you become audacious and

rash? The son of thunder, John, who sounds forth from the spiritual trumpet, having heard the word 'was' from the Spirit, sought nothing further;

but you, who have no share in his grace, and who speak from timid reasonings, do you contend to overstep the measure of his knowledge? For this very reason, therefore, you will not even be able to attain to the measure of his knowledge.

For such is the devil's stratagem:

he leads out from the boundaries given us by God those who obey him, as though toward things far greater;

but when, having enticed them with these hopes, he has cast them out of the grace of God, then thereafter he not only gives them nothing more (for how could he, being the devil?), but he does not even permit them to return to their former state, where we abode safely and firmly, but leads them about everywhere, wandering and having nowhere to stand.

Thus also he caused the first-formed man to fall from his abode in Paradise.

For having puffed him up with the expectation of greater knowledge and honour, he cast him out with impunity from the things which then belonged to him.

For not only did he not become equal to God, as was promised him, but he also fell into the tyranny of death, not only having gained nothing more from the eating of the tree, but also having lost no small part of the knowledge which he had, through the hope of greater knowledge.

For then to be ashamed and to shrink away at his nakedness, then this came upon him, though before the deception he had been above this shame.

For the very seeing of himself to be naked, and his needing henceforth the covering of garments, and many other passions besides sprang up in him from that time.

That we too may not suffer this, let us obey God, and abide in the things He has commanded us, and let us not be over-curious about anything beyond, lest we too fall from the good things already given to us, just as those also suffered.

For seeking to find a beginning for the life that is without beginning, they also lost the things they were able to keep.

For neither did they find what was sought (for it is not even possible), and they fell away from the sound faith concerning the Only-begotten.

But let us not remove the everlasting boundaries which our fathers set, but let us yield everywhere to the laws of the Spirit, and, hearing that There was the true Light, let us seek to find nothing further;

for it is not possible to go beyond this saying.

For if He begot as a man begets, there must necessarily be some interval between the one begetting and the one begotten;

but since it is ineffable and as befits God, the 'before' and the 'after' retreat;

for these are names of times;

but the Son is the Maker even of all the ages.

Then not a Father, he says, but a brother.

What necessity, tell me? For if we said that both the Father and the Son were from another root, you would then rightly say these things.

But if we flee this impiety, and say that the Father is, in respect of being without beginning, also not begotten;

and that the Son is without beginning, yet begotten of the Father;

what necessity is there for that impious argument to enter in from this notion? None whatever.

But the radiance is conceived together with the nature of which it is the radiance.

For this very reason Paul also called Him thus, so that you might suspect no interval between Father and Son.

This then is declaratory of this;

but the next part of the illustration corrects the absurdity that lurks with the foolish.

For do not, because you heard 'radiance,' he says, suppose Him to be deprived of His own subsistence.

For this is impious, and belongs to the madness of the Sabellians and of those following Marcellus.

But we are not so; rather, we say that He also exists in His own subsistence.

For this reason, having called Him radiance, he added that He is also the express image of His subsistence, in order to declare His own subsistence, and that He is of the same essence of which He is also the express image.

For it does not suffice, as I said before, by one word to set forth to men the doctrines concerning God;

but it is well if, having gathered many together, we may select from each what is fitting.

For thus we shall be able to attain to a worthy doxology;

and by 'worthy' I mean according to our capacity.

For if anyone should think that he is able to speak in accordance with the truly worthy measure itself, and should contend, saying that he knows God as God knows Himself,

this man is above all the one who is ignorant of God.

Knowing these things, therefore, let us abide, holding fast with security the things which they delivered to us who from the beginning were eyewitnesses and ministers of the Word, and let us not be over-curious about anything beyond.

For two grievous things will befall those who are sick with this disease:

both to labour in vain, seeking the things which it is not possible to find;

and to provoke God, by attempting to overturn the boundaries set by Him.

And how great is the wrath which this stirs up, you need learn nothing from us, since you all know it.

Wherefore, letting go of their madness, let us tremble at His words, that He may continually wall us about;

For upon whom shall I look, He says, but upon the meek and lowly, and quiet, and him that trembles at My words? Letting go, therefore, of this destructive curiosity, let us break our hearts, let us mourn over the things wherein we have sinned, as Christ commanded, let us be pricked in conscience over our transgressions, let us reckon up with exactness all the things daringly done by us throughout the former time, let us be zealous to wipe them away by every means.

For God has opened for us many ways unto this.

For 'declare thou first thy transgressions,' He says, 'that thou mayest be justified.'

And again: 'I said, I will confess my iniquity against myself, and Thou forgavest the ungodliness of my heart.'

For the continual accusation and remembrance of our sins contributes to us in no small measure toward lessening the magnitude of those sins.

There is yet another way more effective than this: to bear no grudge against any who have sinned against us, and to forgive all who have transgressed against us their transgressions.

Do you wish to learn a third way also? Hearken to Daniel, who says:

'Therefore redeem thy sins by almsgiving, and thine iniquities by compassion toward the poor.'

And there is yet another besides this: the constancy of prayers, and to wait with perseverance upon our supplications to God.

Fasting likewise brings us no small consolation and release from our sins, when it is done together with kindness toward others, and it quenches the vehemence of God's wrath.

For 'water shall quench a blazing fire, and by almsgiving sins are purged away.'

Let us therefore travel along all these ways.

For if we are engaged in these things continually, if we spend our leisure upon them, we shall not only wash away our past transgressions, but shall also gain the greatest advantages for the time to come.

For we shall give the devil no leisure to assail us, neither toward slothfulness of life, nor toward that destructive meddlesomeness.

For these too, along with the rest, are what bring in the foolish questionings and the harmful disputes of words, arising from seeing men at leisure and idle, taking no thought for virtue in their manner of life.

But let us block against him this means of entrance; let us watch, let us be sober, that having labored a little in this brief span of time, we may attain the immortal blessings throughout the boundless ages, by the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom to the Father, together with the Holy Spirit, be glory unto the ages of ages.