De sancta pentecoste

ON HOLY PENTECOST: And why signs are not now performed, and that what is done and said by us is recorded. Homily 1. 1. Again a festival, and again a solemn assembly, and again the Church exults in the multitude of her children, she who is rich in children and loves her children. But what is the benefit of loving her children, when she sees the beloved faces of her children only at festivals, and not continually? It is as if someone who has a beautiful garment were not permitted to use it continually. For the garment of the Church is the multitude of those who come, just as the prophet also says from of old, speaking to the Church: You shall clothe yourself with them all as with a bridegroom's ornament, and as with a bride's robe. Just as, therefore, a modest and freeborn woman who has her tunic let down to her ankles appears more comely and better, so too the Church shows herself more radiant today, clothed in the multitudes of your bodies, and having her garment let down. For no part of her is to be seen naked today, as in the former days; but the cause of that nakedness is those who have come today only, who do not always clothe their mother. And that it is no small danger to leave the mother naked, let us recall an ancient story; let us recall the one who saw his father naked, and gave punishment for that sight. And yet he did not make his father naked, but only saw his father naked; and not even so did he escape punishment, because he only saw; but those who come today, and did not come before this, do not see their mother naked, but make her naked.

But if the one who saw nakedness did not escape punishment, what forgiveness would those who make nakedness be worthy of? I say these things not wishing to strike, but so that we may flee the punishment, so that we may flee the curse of Ham, so that we may imitate the goodwill of Shem and Japheth, and so that we too may always cover our mother. It is a mark of Jewish thinking to appear before God only three times a year; to those it was said, Three times a year you shall appear before the Lord your God; but God wishes us to appear before him continually. And for them he made the distances between the places such that their gatherings were only so many; for at that time worship was confined to one place; for this reason the times of their assembly and presence were easily numbered; for it was necessary to worship in Jerusalem, and nowhere else. For this reason he commanded them to appear before God three times a year; and the distance of the journey made excuse for them; but for us no manner of excuse will be made. And they were scattered everywhere on the earth. For there were, it says, dwelling in Jerusalem devout Jewish men from every nation under heaven; but we all inhabit one city, we sit under the same walls, and often we are not even separated from the church by a single narrow street, and yet just like those separated by great expanses of sea, so rarely do we meet this sacred assembly. And for them he commanded to celebrate only three seasons, but for you he commanded to do this always; for for us it is always a festival.

And so that you may learn that there is always a festival—I mean the underlying meanings of the festivals—and you will know that every day is a festival. Therefore among us the first festival is the Epiphany. What, then, is the underlying meaning of the festival? Because God appeared on earth and conversed with men; because God the only-begotten Son of God was with us; but this is always. For behold, he says, I am with you all the days until the consummation of the age; therefore it is possible to celebrate the Epiphany all days. What does the festival of Pascha intend? What is its underlying meaning? We proclaim the death of the Lord then; and this is Pascha; but we do not do this at a fixed time either. For Paul, wishing to free us from the constraint of times, and showing that it is possible always to celebrate Pascha, says: For as often as you eat this bread and drink this cup, you proclaim the death of the Lord. Since, then, we can always proclaim the death of the Lord, we can always celebrate Pascha. Do you wish to learn that this present festival also can be fulfilled every day—or rather is every day? Let us see what is the underlying meaning of the present festival, and for whose sake we keep it. That the Spirit has come to us; for just as the only-begotten Son of God is with believing men, so also is the Spirit of God. From where is this clear? He who loves me, he says, will keep my commandments, and I will ask my Father, and he will give you another Paraclete, that he may remain with you forever, the Spirit of truth.

Just as Christ said of himself, "Behold, I am with you all the days until the end of the age," and we can always celebrate the Epiphany, so too he said of the Spirit, "He is with you forever," and we can always celebrate Pentecost. 2. And so that you may learn that it is permitted for us always to celebrate, and that there is no fixed season, nor are we confined to a time by necessity, hear what Paul says: "Therefore let us celebrate the festival." And yet it was not a festival at that time when he wrote these things; it was not Passover, it was not Epiphany, it was not Pentecost; but he was showing that it is not the season that makes a festival, but a pure conscience. For a festival is nothing other than gladness; and nothing else produces spiritual and rational gladness but a conscience of good deeds; and he who has a good conscience and such deeds can always celebrate. This very thing, then, Paul was showing when he said: "Therefore let us celebrate the festival, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." Do you see how he did not bind you by the necessity of seasons, but exhorted you to have a pure conscience? I wished to spend this whole discourse on this point; for those who have received certain things after a long time into their own hands do not easily let them go. Since, then, we too have caught you, who come once a year, within our nets, we do not wish to let you go today, but so that you may not depart empty of words about the festival, we must lead the discourse from this exhortation to the theme of the festival.

Many good things have often come down from heaven to earth for the common race of mankind, but such things as today have never before been brought down. Learn, then, what the former things were and what today's are, so that you may see the difference between them. God rained manna upon the earth and gave them bread from heaven, for man ate the bread of angels—truly great and worthy of God's love for mankind. After that, fire came down and corrected the erring Jewish people and snatched the sacrifice from the altar; again, rain came down when all were wasting away with famine, and it produced great abundance. These things are great and wonderful, but the present things are far greater; for today it was not manna and fire and rain that came down, but a shower of spiritual gifts. Flakes were brought down from above, not rousing the earth to fruitfulness, but persuading human nature to render the fruit of virtue to the farmer of men. And those who received the drops from there immediately forgot their own nature, and suddenly the whole earth was filled with angels—not heavenly angels, but those incorporeal beings in a human body.

displaying the virtue of powers. For those men did not come down below, but—what was more wonderful—those below ascended to their virtue; for they did not cast off the flesh and go about with naked souls, but remaining in their nature, by their choice they became angels. And so that you may learn that even the former punishment was not a punishment, when he said, "Earth you are, and to earth you shall go," for this reason he left you to remain on the earth, so that the power of the Spirit might be shown more greatly, working such things through a body of clay. For one could see a tongue of clay commanding demons; one could see a hand of clay healing diseases; or rather, one could see not only a hand of clay, but—what was far more wonderful—the shadows of clay bodies prevailing over death and over incorporeal powers, I mean the demons. For just as when the sun appears the darkness is driven away, beasts retreat to their own dens, and murderers and robbers and tomb-robbers run up to the peaks of the mountains; so when Peter appeared and uttered his voice, the darkness of error was driven away, the devil withdrew, demons fled, the passions of bodies were destroyed, the diseases of souls were healed, all wickedness was driven away, and virtue was brought back to the earth. And just as from royal treasuries containing gold and precious stones, if someone is able to bring out even a little of what is stored up gloriously, even a single stone only, he produces great wealth for the one who possesses it; so also from the mouths of the apostles—for those mouths were royal treasuries, holding a stored-up treasure of healings—and each word that came out produced great spiritual wealth.

Then one could truly see that the oracles of the Lord are desirable beyond gold and much precious stone; for what gold could not do, nor precious stone, the words of Peter did. For how many talents of gold could have healed the man lame from birth? But the word of Peter had power to abolish that crippling of nature. He said, In the name of Jesus Christ, rise and walk, and the word became deed. Did you see how they are desirable beyond gold and much precious stone? Did you see how those men's mouths were royal treasuries? Truly they were physicians of the world, and farmers, and pilots: physicians, because they healed diseases; farmers, because they sowed the word of piety; pilots, because they stopped the surge of error. Therefore at one time he says, Go, heal the sick, as speaking to physicians; and at another, Behold, I send you to reap what you have not labored for, as speaking to farmers; and again elsewhere, I will make you fishers of men; and to Peter, he says, Fear not, from now on you will be catching men, as conversing with pilots and fishermen; and one could see wonders upon wonders. For our nature ascended to the royal throne ten days ago, and the Holy Spirit came down today to our nature; the Lord carried up our firstfruits, and the Holy Spirit brought them down. Another Lord distributes these gifts; for the Spirit is Lord, and Father and Son and Holy Spirit divided among themselves the dispensation on our behalf.

Christ had not yet been ascended for ten days, and he sent us spiritual gifts, the gifts of that reconciliation. For so that no one might doubt or be at a loss as to what Christ did when he ascended—did he reconcile the Father? Did he make him propitious?—wishing to show us that he reconciled him to our nature, he sent us the gifts of reconciliation immediately. For when enemies are united and reconciled to one another, after the reconciliation the tokens of friendship and the right hands of fellowship and the gifts follow at once. We therefore sent faith, and we received gifts from there; we sent obedience, and we received righteousness. 3. And so that you may learn that the giving of the Holy Spirit is a gift of God's reconciliation, I shall attempt to persuade you from the Scriptures, first making the argument clear from the opposite case, and showing that he withholds the grace of the Spirit whenever he is angry with us; so that when you are persuaded that the absence of the Holy Spirit is a proof of his anger, and you see the Spirit sent down again, you may learn that if he had not been reconciled, he would not have sent the Holy Spirit. From where, then, shall we know this? Eli was an elderly man, in other respects gentle and temperate, but not knowing how to correct the wickedness of his children, rather loving his offspring beyond measure. Hear, all you who have children, so as to keep your affection and your respect measured. For Eli, having provoked God by this, threw him into such great anger that he turned away entirely from the whole nation. The one who wrote these things, then, showing that God had utterly turned away from them, said:

A precious word it was, and there was no vision distinguishing it—calling "precious" here that which is rare; for by these things he showed that the things of prophecy were scarce at that time. Again another, lamenting and bewailing the wrath of God, said: There is no ruler, nor prophet in this time; and again the evangelist says: For the Holy Spirit was not yet, because Jesus was not yet glorified. For since he had not yet been crucified, he says, the Holy Spirit was not yet given among men; for "he was crucified" means "he was glorified." For even if the thing is by nature reproachful, yet since it happened for the sake of those beloved, Christ calls it glory. And for what reason, tell me, was the Spirit not given before the cross? Because the world was in sins, in offenses, and in enmity and dishonor; the Lamb who takes away the sin of the world had not yet been offered. Since, then, Christ had not yet been crucified, reconciliation had not yet taken place; and since reconciliation had not yet taken place, reasonably the Spirit was not sent either, so that the sending of the Spirit is a proof of reconciliation. For this reason Christ also says: It is expedient for you that I go away; for if I do not go away, he will not come; if I do not go away, he says, and reconcile the Father, I do not send you the Paraclete. Do you see through how many things we have demonstrated to you that the absence of the Holy Spirit among men is a sign of the wrath of God? A precious word it was, and there was no vision distinguishing it; for There is no ruler nor prophet in this time; for the Holy Spirit was not yet, because Jesus was not yet glorified. It is expedient for you that I go away; for if I do not go away, he will not come.

Therefore it is a sign of the wrath of God that the Holy Spirit is not present. When you see the Holy Spirit sent down abundantly, then doubt no longer about the reconciliation. And where, he says, is the Holy Spirit now? For then he speaks well, when signs were happening, and the dead were being raised, and all lepers were being cleansed; but now, from where shall we show that the Holy Spirit is present with us? Do not be afraid; for I will demonstrate that even now the Holy Spirit is in us. How, and in what manner? For if the Holy Spirit is not in us, how would these who were enlightened on this sacred night have been released from their sins? For it is not possible to be released from sins without the working of the Spirit. Hear Paul, then, saying: For we ourselves were once foolish, disobedient, led astray, enslaved to various desires; but when the kindness and love of mankind of our Savior God appeared, not by works of righteousness which we ourselves did, but according to his own mercy he saved us through the washing of regeneration and renewal of the Holy Spirit; and again elsewhere: Do not be deceived: neither fornicators, nor idolaters, nor adulterers, nor the soft, nor homosexuals, nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will inherit the kingdom of God. Did you see all the forms of wickedness? And such were some of you, but you were washed, but you were sanctified, but you were justified. How? For this is what is being sought—whether it was through the Holy Spirit that we put away wickedness. Therefore listen:

But you were sanctified, but you were justified in the name of the Lord Jesus, and in the Spirit of our God. Do you see that the Holy Spirit wiped away all that wickedness? 4. Where now are those who blaspheme the dignity of the Spirit? For if he does not forgive sins, he is received into baptism in vain; but if he does forgive sins, he is blasphemed in vain by the heretics. If there were no Holy Spirit, we could not call Jesus Lord; for no one can say Jesus is Lord, except in the Holy Spirit. If there were no Holy Spirit, we the faithful could not call upon God; for we say, Our Father who is in the heavens. Therefore, just as we could not call him Lord, so neither could we call God Father. From what is this clear? From the same apostle saying, And because you are sons, God sent the Spirit of his Son into your hearts, crying, Abba, Father. So when you call upon the Father, remember that it was by the Spirit moving your soul that you were deemed worthy of that name. If there were no Spirit, there would be no word of wisdom and knowledge in the Church; for to one is given through the Spirit a word of wisdom, and to another a word of knowledge. If there were no Holy Spirit, there would be no shepherds and teachers in the Church; for these too come to be through the Spirit, just as Paul also says: In whom the Holy Spirit placed you as shepherds and overseers. Do you see that this too is through the Spirit?

If the Holy Spirit were not in this common father and teacher, he would not, when he recently ascended this sacred bema and gave peace to you all, have had you all say to him in common, "And with your spirit." For this reason you utter this phrase to him not only when he ascends, nor only when he discourses with you, nor only when he prays on your behalf, but when he stands at this sacred table, when he is about to offer that fearful sacrifice—for those who have been initiated know what is meant—he does not first touch the things set before him until he himself has prayed for the grace from the Lord on your behalf, and you have said to him, "And with your spirit," by that very response reminding yourselves that he who is present does nothing of himself, nor are the gifts set before us achievements of human nature, but the grace of the Spirit, present and hovering over all, prepares that mystical sacrifice. For even if the one present is a man, it is God who works through him. Do not, then, attend to the nature of what is seen, but consider the grace that is invisible. Nothing that happens in this sacred bema is human. If the Spirit were not present, the Church would not stand; but if the Church stands, it is evident that the Spirit is present. For what reason, then, he says, are signs not performed now? Here pay close attention to me, for I hear this from many, asked continually and always: why did all who were baptized then speak in tongues, but now no longer? Let us first learn what speaking in tongues is, and then we will state the reason as well. What, then, is speaking in tongues?

The one who was baptized immediately spoke in the language of the Indians, the language of the Egyptians, the language of the Persians, the language of the Scythians, the language of the Thracians, and one man received many tongues; and these men here, if they had been baptized then, you would immediately have heard them speaking in different voices. For indeed Paul, it says, found certain men who had been baptized with the baptism of John, and says to them: "Did you receive the Holy Spirit when you believed?" They say to him: "But we have not even heard whether there is a Holy Spirit." And immediately he ordered them to be baptized; and when Paul laid his hands on them, the Holy Spirit came upon them, and they all spoke in tongues. For what reason, then, has this grace been withdrawn and abolished from among men now? Not because God is dishonoring us, but indeed greatly honoring us. How? I will say. Men were more foolishly disposed then, having recently been delivered from idols, and their mind was still coarser and more insensitive, and they were excited and gaping after all bodily things, and there was not yet any conception in them of incorporeal gifts, nor did they know what ever is the noetic grace that is contemplated by faith alone; for this reason signs came to be. For of the spiritual gifts, some are invisible and are grasped by faith alone, while others display even a perceptible sign for the assurance of the unbelieving. What sort of thing do I mean? Forgiveness of sins is a noetic matter, an invisible gift; for how our sins are cleansed, we do not see with the eyes of the flesh. Why, then? Because it is the soul that is cleansed; and the soul is not seen by the eyes of the body.

The cleansing of sins, then, is an intelligible gift, one that cannot become visible to the eyes of the body. But speaking in different languages is also itself an activity of the intelligible Spirit; yet it provides a perceptible sign, and one easily seen by unbelievers. For when the activity takes place within, in the soul—I mean the invisible activity—the tongue heard outside is a kind of manifestation and proof. This is why Paul also says: To each one the manifestation of the Spirit is given for what is beneficial. I, then, now have no need of signs. For what reason? Because I have learned to believe the Master even without the gift of a sign. For the one who disbelieves needs a pledge; but I, who believe, need no pledge nor sign; but even if I do not speak in a tongue, I know that I have been cleansed from my sins. But those people then did not believe unless they received a sign; this is why signs were given to them, as a pledge of the faith they were coming to believe. So then, signs were given not as to believers but as to unbelievers, so that they might become believers. Thus Paul also says: Signs are not for those who believe, but for unbelievers. Do you see that it is not God dishonoring us but honoring us that he has curtailed the display of signs? For wishing to show our faith—that we believe him without pledges and signs—he has done this. For those people would not have believed him about unseen things unless they had first received a sign and a pledge; but I demonstrate all faith even without this. This, then, is the reason that signs do not occur now.

5. I wished also to speak about the subject of the festival, and to show what Pentecost actually is, and why the gift is given on this festival, and why in tongues of fire, and why after ten days; but I see the teaching extending to great length; therefore, having added a few things, I will bring my discourse to an end. When the day of Pentecost was being fulfilled, there appeared to them tongues divided as if of fire—not of fire, but as if of fire, so that you might suspect nothing perceptible concerning the Spirit. For just as at the streams of the Jordan it was not a dove that descended, but in the form of a dove, so also here it was not fire, but in the form of fire. And again, further above, it says: as of a violent wind being borne along—not of a violent wind, but as of a violent wind being borne along. And for what reason did Ezekiel receive the gift of prophecy not through a likeness of fire, but through a book, while the apostles receive the gifts through fire? For concerning that one it says that he gave into his mouth a roll of a book, and there was written in it a catalogue and a song and a woe, and the back and the front were written on; and he ate it, and it became in his mouth sweet as honey.

But concerning the apostles it was not so; rather, there appeared to them tongues as of fire. For what reason, then, was there a book and letters, but here a tongue and fire? Because that one was going to accuse sins and lament the calamities of the Jews; but these were going out to consume the sins of the world. For this reason that one received a tablet as a reminder of the calamities to come; but these received fire, so as to burn up the sins of the world and destroy them all. For just as fire falling upon thorns will easily destroy them all, so also the grace of the Spirit consumed the sins of men. But the senseless Jews, when these things had happened—though they ought to have been struck with amazement and to tremble and worship the giver of the gift—again display their own folly by accusing of drunkenness the apostles who had been filled with the Spirit: For these men, it says, are full of new wine. Consider the ignorance of men, and observe the good sense of angels. For the angels, when they saw our firstfruits being led up, rejoiced and said: Lift up your gates, you rulers, and be lifted up, you everlasting gates, and the King of glory shall enter in. But men, when they saw the grace of the Spirit descending to us, say that those who received the grace are drunk, and not even the season of the year made them ashamed; for new wine could never be found in the season of spring, and then it was spring. But let those men be dismissed; and let us consider the recompense of the man-loving God. Christ received the firstfruits of our nature, and gave us in return the grace of the Spirit.

And just as happens in a long war, when the battle is ended and peace is made, those who were hostile to one another exchange pledges and hostages with each other; so it also happened between God and human nature. He sent to him pledges and hostages: the firstfruits which Christ offered up. He in turn sent back to us pledges and hostages: the Holy Spirit. And that we have pledges and hostages is clear from this: for pledges and hostages must be of royal stock. For this reason the Holy Spirit was sent down to us, as being of the most royal essence; and the one offered up from our side was also of royal stock, for he was from the seed of David. For this reason I am no longer afraid, because our firstfruits sits above. For this reason, even if someone speaks to me of an unending worm, or unquenchable fire, or other punishments and penalties, I am no longer afraid; or rather, I am afraid, but I do not despair of my own salvation. For if God had not intended great good things for our race, he would not have taken our firstfruits above. Before this, when we looked up to heaven and thought of the incorporeal powers, we saw our own lowliness more clearly by comparison with the powers above; but now, whenever we wish to see our own nobility, we look up to heaven, to the royal throne itself, for there sits the firstfruits from among us. Thus also the Son of God will come from heaven to judge us. Let us therefore prepare ourselves, so as not to fall from that glory; for our common Master will surely come and will not delay.

He will come leading armies, ranks of angels, companies of archangels, brotherhoods of martyrs, choirs of the righteous, assemblies of prophets and apostles, and in the midst of those immaterial armies the King will appear in some ineffable and unutterable glory. Let us therefore do all things so as not to fall away from that glory. Do you wish me to speak also of the fearful things? Not to grieve you, but to correct you. Then a river of fire is drawn along before that judgment seat; then books are opened; a fearful and dreadful tribunal has been set. For this reason, as in a court of law, the records of our life are read aloud, and the prophets say many things about these books. And Moses says: If you forgive them their sin, forgive it; but if not, blot me also out of the book which you have written. And Christ again said to the disciples: Do not rejoice in this, that the demons are subject to you; but rejoice that your names are written in the heavens. And again the prophet David: In

In your book all will be written; days will be formed, and no one in them. And again: Let them be blotted out of the book of the living, and let them not be written with the righteous. Do you see that some are blotted out and others are inscribed? Do you wish to learn that not only the righteous are inscribed in those books, but our sins also are written there? It is the time of a festival; let us learn about matters that are able to deliver us from punishment. The word is fearful, but also useful and profitable, for it delivers us from the experience that comes through deeds. Let us learn, then, that sins are written down, and whatever we utter here is carried over there at once and written down. And from where is this clear? For one must not make assertions about such matters without proof. Micah says to the Jews: Woe to those who provoke the Lord. And how, they say, have we provoked him? By your saying, Everyone who does evil is good before the Lord. These are the words of foolish servants, and in them he himself took pleasure—in the corrupt, he says, in those who have not served him. Behold, we have kept his ordinances, and we call strangers blessed; for we, they say, serve every day, and others enjoy the good things. Such things servants often say about their masters; but for a man to say these things about a man is not so terrible, although it is terrible; but to utter these things about the common Master of the world, the Master who is merciful and loving to mankind, would be greater than any condemnation and worthy of the utmost punishment. But so that you may learn that such words are written down, hear what the prophet says:

Behold, these things are written in the book of the living as a memorial before God. And it is written, not because God needs to be reminded of the day, as though he were bringing the book forward as some proof and accusation. Perhaps I shook your mind with fear—not yours, but my own first. Come then, let me relax the word—or rather, the fear; or rather, I will not relax it, but comfort you. For let it remain, purifying your mind; but let us remove what is unbearable in it. How then shall we be able to remove it? If we show that sins are not only written but also blotted out. For in a court of law, whatever the defendant says is recorded in the minutes and is altogether written down permanently, and it can no longer be blotted out; but in that book, even if you speak certain wicked things, and you wish it, they are blotted out again. From where is this clear? From the Scripture: Turn away your face from my sins, it says, and blot out all my iniquities. But no one blots out what has not been written; so, since they had been written, he begs that they be blotted out. And another teaches also how they are blotted out, saying: By alms and acts of faith sins are cleansed away. They are not only blotted out but also cleansed away, so that not even a remnant of the smearing remains. And not only are sins after baptism blotted out, but also all those things that had been written before the washing were blotted out by the water of baptism and the cross of Christ, as Paul says: Having blotted out the handwriting that was against us, which was opposed to us, and he has taken it out of the way, nailing it to the cross.

Do you see how that handwriting was blotted out? And it was not only blotted out, but also torn apart, the nails of the cross having split it, so that it became useless. But those things were all blotted out by the grace and love of humanity of the power of the crucified Christ; but the sins after baptism need much zeal, so as to be blotted out again. Since there is not even a second washing, but it needs our tears, repentance, confession, almsgiving, prayer, and all the rest of piety; thus even after baptism sins are cleansed with much toil and labor. Let us therefore show all zeal, so as to blot them out from here, and to be delivered from shame and from the punishment there. For even if we have sinned ten thousand times, if we are willing we will be able to lay aside all these burdens of sins. Let us therefore be willing; for it is far better, having toiled a little here, to be delivered from inexorable punishment, than, having been slack for this brief time, to fall into those immortal torments. And now it is time to reckon up what has been said: we rebuked those who come only once a year, because they overlook their mother being stripped bare; we reminded them of ancient history, and of curses and blessings; we discoursed about Jewish festivals, and for what reason God commands the Jews to appear before him three times a year; we said that there is a festival at all times, and Pentecost, and Pascha, and Epiphany; we said that it is a clean conscience that makes a festival, not the cycle of days and times; after that we went on to the gifts brought down from above;

We said that this is a sign of reconciliation; we showed that the Holy Spirit is present through the forgiveness of sins, through the answer given to the shepherd, through the word of wisdom and of knowledge, through the ordinations, through the mystical sacrifice; we said that we hold hostages and pledges of one another; we added the reason why the signs have now been removed from among us; after this we recalled the fearful judgment, and the books that are then opened, and that all our sins are written down; we demonstrated that they are blotted out again, even if we wish it. Remember all these things; but if all of them is not possible, then instead of all of them remember the discourse about the books; and whatever you answer, speak with confidence as those who have the one standing by and writing, and hold fast continually, flourishing in your memory, this word: so that those who are written in the book of the righteous may add to their good deeds, and those who have many sins written down, having blotted them out here with no one knowing, may be delivered from that public proclamation. For it is possible, just as we demonstrated, through zeal and prayer and intensified devotion to blot out all the written sins. Let us therefore strive for this at all times, so that when we depart to that place we may be able to obtain some forgiveness, and all escape the inexorable punishments.

May it be granted to us all, having been delivered from these things, to be deemed worthy of the kingdom of the heavens, by the grace and love for humanity of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, honor, now and always, and unto the ages of ages. Amen. HOMILY 2, ON HOLY PENTECOST. 1. Great, beloved, and surpassing every human word are the gifts today bestowed on us by the God who loves humanity; for this reason let us all rejoice together, and leaping for joy let us hymn our Master. For today is a feast and a solemn assembly for us. For just as in the change of the seasons and the times one succeeds another, so also in the Church, feast succeeding feast, they send us on to one another. The other day we celebrated the cross, the passion, the resurrection, and after these the ascent of our Lord Jesus Christ into heaven; but today at last we have come to the very end of the good things, we have reached the very metropolis of the feasts, we have arrived at the very fruit of the promise of the Lord. For if I depart, he says, I will send you another Comforter, and I will not leave you orphans.

Did you see the providence? Did you see the ineffable love for humanity? Before these days he ascended into heaven, he took up the royal throne, he received the seat at the right hand of the Father, and today he grants us the visitation of the Holy Spirit, and through him he supplies us from the heavens with countless good things. For tell me, which of the things that pertain to our salvation has not been accomplished for us through the Spirit? Through him we are set free from slavery, we are called to freedom, we are brought to adoption as sons, and, so to speak, we are remolded from above, we lay aside the heavy and foul burden of sins; through the Holy Spirit we see choirs of priests, we have ranks of teachers; from this fountain here come both gifts of revelations and graces of healings; and all the rest, whatever customarily adorns the Church of God, has its supply from here. And Paul cries out, saying: All these things the one and the same Spirit works, distributing to each one individually just as he wills. Just as he wills, he says, not just as he is commanded; distributing, not being distributed; exercising authority, not subject to authority. For the same authority that he attested to the Father, this same he also ascribes to the Holy Spirit. And just as he says of the Father: But God is the one who works all things in all, so also of the Holy Spirit: But all these things, he says, the one and the same Spirit works, distributing to each one individually just as he wills. Did you see the complete authority? For those whose essence is one, it is clear that their authority is also one; and those whose worth is of equal honor, their power and authority is also one.

Through him we have found release from sins; through him we have washed away every stain; through his gift we have become angels out of men—we who have run to grace, not changed in nature, but—what is far more wonderful—while remaining in human nature we display the citizenship of angels. For such is the power of the Holy Spirit; and just as this perceptible fire, when it takes hold of clay that has been dissolved, makes it a strong potsherd, so too the fire of the Spirit, when it takes hold of a grateful soul, even if it finds it more dissolved than clay, makes it harder than iron; and the one who a little before was defiled by the mire of sins, it suddenly shows forth brighter than the sun. Teaching us this, the blessed Paul cried out, saying: Do not be deceived: neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor homosexuals, nor the covetous, nor thieves, nor drunkards, nor revilers, nor robbers will inherit the kingdom of God.

And having enumerated, so to speak, all the forms of wickedness, and having taught that those liable for such sins become strangers to the kingdom, he immediately added: And such were some of you, but you were washed, but you were sanctified, but you were justified. How and in what manner? Tell me, for this is what is being sought. In the name of the Lord Jesus Christ, he says, and in the Spirit of our God. Did you see the power of the Holy Spirit, beloved? Did you see that the Holy Spirit has made all this wickedness vanish, and has suddenly raised to the highest honor those who were previously handed over by their own sins? 2. Who then could worthily lament and bewail those who attempt to blaspheme the dignity of the Spirit, who, like men gone mad, do not even restrain their own senselessness in the face of the greatness of his benefactions, but dare to do everything against their own salvation, alienating him—as far as lies in them—from his masterly dignity, and attempting to drag him down to the rank of created things? I would wish to ask them: for what reason, O you men, do you display such great war against the dignity of the Spirit—or rather against your own salvation,

And do you not even wish to grasp the things spoken by the Savior to his disciples? Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. Do you see the equal honor? Do you see the exact agreement? Do you see the indivisibility of the Trinity? Is there any difference, or interchange, or subtraction? Why do you dare to add your own ordinances to the words of the Master? Or do you not know that even in human affairs, if anyone should ever attempt it, or proceed to such audacity as to add anything to the king's letters, or to take anything away, he who shares our kindred and the same nature undergoes the ultimate penalty, and nothing will be able to rescue him from the punishment? If, then, there is such danger in the case of a man, what forgiveness could there ever be for those who display such great madness, and attempt to corrupt the things spoken by our common Savior, and are not even willing to listen to Paul, who has Christ speaking in him, crying out with a clear voice and saying: Eye has not seen, and ear has not heard, and it has not entered into the heart of man, the things which God has prepared for those who love him? If, then, neither eye has seen, nor ear has heard, nor has the heart been able to receive the knowledge of the things prepared for those who love him, from where, O blessed Paul, are we able to obtain the knowledge of these things? Wait a little, and you will hear him making this clear as well; for he added, saying: But God has revealed them to us through his Spirit. And he did not stop even there;

But to show both the greatness of his power and that he is of the same essence as the Father and the Son, he says: For the Spirit searches all things, even the deep things of God. Then, wishing to implant in us a more exact teaching from human examples, he added: For who among men knows the things of a man, except the spirit of the man that is in him? So also no one knows the things of God, except the Spirit of God. Do you see the teaching brought to completion? Just as, he says, it is not possible for anyone else to know the things in a man's mind, but he alone knows his own things, so also no one knows the things of God, except the Spirit of God—which is the greatest and most sufficient proof of the Spirit's worth. For he brought forward an example, almost saying in so many words that it is not possible for any man ever to be ignorant of the things in his own mind. Just as, then, this is impossible, so also, he says, the Holy Spirit knows the things of God with equal exactness. But I do not know how this blessed man, even saying these things, fails to reach those who, through their own preconception, display so great a war against their own salvation and against the worth of the Spirit, alienating him, as far as lies in them, from the master's worth and bringing him down to the cheapness of created things. But even if those men are disposed to contention, standing opposed to what has been said by the divine Scripture, let us, receiving the divine teachings as oracles brought down from above, send up the fitting doxology, displaying the exactness of the truth together with the right faith.

What has been said is sufficient to address those who attempt to teach things contrary to what has been spoken by the Spirit. But it is necessary to say to your love why the Lord did not bestow on us the cause of so many good things immediately after his ascension, but allowed the disciples to remain a few days beforehand and to be by themselves, and only then sent down the grace of the Spirit. This too did not happen simply, nor at random, nor without purpose. For since he knew that the human race does not admire goods in hand in the same way, nor value them according to their worth—those things that appear pleasant and great—unless the entrance of their opposites also slips in. What I mean is this (for it must be stated more clearly): the one who is healthy and in good bodily condition does not perceive, nor can he know precisely how many good things health has granted him, unless he also experiences sickness when weakness slips in; and again, the one who sees the day does not admire the light in the same way unless the darkness of night succeeds it. For the experience of opposites always becomes a clear teacher of those things in the enjoyment of which we previously happened to be.

For this reason, then, since the disciples had enjoyed countless good things at his coming, and from being with him were in great prosperity—for all the inhabitants of Palestine looked upon their faces as upon certain luminaries, since they raised the dead, cleansed lepers, cast out demons, healed diseases, and displayed many other wonders—since, then, they were so conspicuous and illustrious, for this reason he allowed them to be separated for a short time from the power of the one who fought alongside them, so that when they were in the wilderness they might learn how great was the gift of his goodness that had been granted to them, and coming to a sense of the good things that had passed, they might receive the gift of the Paraclete with greater eagerness. For he encouraged them when they were disheartened, and when they were downcast because of the departure of the Teacher and filled with dejection, he illumined them with his own light, and raised them up when they were all but laid low, and scattered the cloud of despondency, and resolved their perplexity. For since they had heard the Master's voice, "Go, make disciples of all nations," but were then at a loss and did not know where each one ought to turn, and to what region of the world he ought to proclaim the word, the Holy Spirit comes in the form of tongues, distributing to each the regions of teaching throughout the world, and by the tongue given to each, as by a tablet, making known to each the boundary of the authority and teaching entrusted to him.

For this reason the Spirit came in the form of tongues; and not for this reason only, but also that he might remind us of an ancient event. For since in ancient times men, having slipped into folly, wished to build a tower reaching to heaven, and through the division of tongues he divided their evil concord; for this reason even now the Holy Spirit flies down upon them in the form of fiery tongues, so that through this he might join together the inhabited world that had been divided. And a new and wondrous thing came to pass; for just as then, in ancient times, tongues cut the inhabited world to pieces and brought the evil concord into division, so also now tongues joined the inhabited world together and gathered the things that stood apart into harmony. In the form of tongues, then, for this reason, and as of fire were the tongues, because of the thorn of sin that has grown wild within us. For just as the earth, when it happens to be rich and fat, but is not cultivated, displays a great crop of thorns; so also our nature, being good because of the one who brought it forth, and being fitly disposed toward the fruit of virtue, because it did not receive the plough of piety, nor the seed of the knowledge of God, brought forth impiety like so many thorns and other useless matter.

And just as the face of the earth is often not visible because of the multitude of thorns and worthless plants, so also the noble and pure part of our soul was not shown forth, until the husbandman of human nature came, and applying the fire of the Spirit, he both cleansed it and prepared it to become fit to receive the heavenly seed. 3. So many goods, and more than these, have been ours because of the present day. Therefore I exhort you, in a manner worthy of the good things given to us, that we also celebrate the feast, not crowning the gate, but adorning our souls; not decorating the marketplace with hangings, but making the soul bright with the garments of virtue, so that in this way we may be able both to receive the grace of the Spirit and to welcome its fruits from this. And what is the fruit of the Spirit? Let us hear Paul saying: The fruit of the Spirit, he says, is love, joy, peace. Observe the precision of his wording, the sequence of his teaching: he set love first, and then mentioned the things that follow; he laid down the root, and then pointed out the fruit; he laid the foundation, and then brought on the building; he began from the fountain, and then came to the rivers. For the occasion of joy cannot enter in first, unless we first reckon the prosperity of others to be our own, and count the good things of our neighbor as our own; and these things would never appear from anything else, unless the sovereignty of love surpass. Love is the root and fountain and mother of all good things.

For as a root it sends forth countless branches of virtue, and as a spring it gives birth to many streams, and as a mother it enfolds within its own bosom those who flee to it. This indeed the blessed Paul also perceived, and called it the fruit of the Spirit; and elsewhere he granted it such preeminence as even to call it the fulfillment of the law: For the fulfillment of the law, he says, is love. But the Master of all things, setting before us no other sufficient boundary and trustworthy mark by which his disciples might be shown forth, than that which comes from love, said: By this all will know that you are my disciples, if you have love for one another. Therefore, I beseech you, let us all flee to it, and embrace it, and with it receive this feast; for where love is, the defects of the soul are idle; where love is, the irrational impulses of the mind have ceased. Love, he says, does not boast, is not puffed up, does not behave indecently. Love does no evil to its neighbor; where love dwells, there is no Cain murdering his brother. Remove the source of envy, and you have removed the river of all evils; cut off the root, and you have cut off the fruit with it.

I say these things out of care for those who envy rather than for those who are envied; for it is those who suffer the greatest loss and bring great destruction upon themselves. Since envy itself, if they were willing, is a ground for crowns for those who are envied. And observe how Abel the righteous is celebrated and proclaimed each day, and the occasion of his slaughter became for him a starting point of glory. And he, even after death, through his blood speaks with boldness and with a clear voice accuses the murderer; but the one who seemingly prevailed received the fruit of his deeds through the requital of his deeds, and he lived on earth groaning and trembling; but the one who was slain and lies upon the earth showed greater boldness after death. And just as sin made that man, even while alive, live more wretched than the dead, so virtue made this man shine forth more even after death. For this reason we too, in order that we may gain greater boldness both here and there, in order that we may reap greater gladness from the festival, let us remove all the filthy garments of the soul, and above all let us strip off the cloak of envy. For even if we seem to accomplish countless good things, we shall fall from all of them, since this bitter and savage plague troubles us; may it be granted to us all to escape it, and especially to those who today through the grace of the bath have put off the old garment of sins and are able to shine back against the rays of the sun.

I exhort you, therefore, who today have been enrolled into adoption, who have put on this radiant garment, to preserve with all vigilance the brightness in which you now stand, walling off on every side the devil's entrance, so that, having enjoyed more abundantly the grace of the Spirit, you may be able to bear fruit, some thirtyfold, some sixtyfold, and some a hundredfold, and may be counted worthy to meet with boldness the King of the heavens when he is about to come, and to distribute the hidden good things to those who have completed the present life with virtue, in Christ Jesus our Lord, to whom be the glory and the might now and always, and unto the ages of ages. Amen.