Instructions to Catechumens
By St. John Chrysostom
SECOND INSTRUCTION

To those about to be illuminated; and concerning women who adorn themselves with plaiting of hair, and gold, and concerning those who have used omens, and amulets, and incantations, all which are foreign to Christianity.

1. I have come to ask first of all for some fruit in return for the words lately said out of brotherly love to you. For we do not speak in order that ye should hear simply, but in order that ye should remember what has been said, and may afford us evidence of this, by your works. Yea, rather, not us, but, God, who knows the secrets of the heart. On this account indeed instruction is so called, in order that even when we are absent, our discourse may instruct your hearts. And be not surprised if, after an interval of ten days only, we have come asking for fruit from the seed sown. For in one day it is possible at once to let the seed fall, and to accomplish the harvest. For strengthened not by our own power alone, but by the influence which comes from God, we are summoned to the conflict. Let as many therefore as have received what has been spoken, and have fulfilled it by their works, remain reaching forth to the things which are before. But let as many as have not yet arrived at this good achievement, arrive at it straightway, that they may dispel the condemnation which arises out of their sloth by their diligence for the future. For it is possible, it is indeed possible for him who has been very slothful, by using diligence for the future to recover the whole loss of the time that is past. Wherefore, He says, "To-day if ye will hear his voice, harden not your hearts, as in the day of provocation." And this, He says, exhorting and counselling us; that we should never despair, but so long as we are here, should have good hopes, and should lay hold on what is before us, and hasten towards the prize of our high calling of God. This then let us do, and let us inquire into the names of this great gift. For as ignorance of the greatness of this dignity makes those who are honored with it more slothful, so when it is known it renders them thankful, and makes them more earnest; and anyhow it would be disgraceful and ridiculous that they who enjoy such glory and honors from God, should not even know what the names of it are intended to show forth. And why do I speak about this gift, for if thou wilt consider the common name of our race, thou wilt receive the greatest instruction and incentive to virtue. For this name "Man," we do not define according as they who are without define it, but as the Divine Scripture has bidden us. For a man is not merely whosoever has hands and feet of a man, nor whosoever is rational only, but whosoever practices piety and virtue with boldness. Hear, at least, what he says concerning Job. For in saying that "there was a man in the land of Ausis," he does not describe him in those terms in which they who are without describe him, nor does he say this because he had two feet and broad nails, but he added the evidences of his piety and said, "just, true, fearing God, eschewing every evil deed," showing that this is a man; even as therefore another says, "Fear God, and keep his commandments, because this is the whole man." But if the name man affords such a great incentive to virtue, much rather the term faithful. For thou art called faithful on this account, because thou hast faith in God, and thyself art entrusted from Him with righteousness, sanctification, cleansing of soul, adoption, the kingdom of heaven. He entrusted thee with these, and handed them over to thee. Thou in turn hast entrusted, and handed over other things to him, almsgiving, prayers, self-control and every other virtue. And why do I say almsgiving? If thou givest him even a cup of cold water, thou shalt not indeed lose this, but even this he keeps with care against that day, and will restore it with overflowing abundance. For this truly is wonderful, that he does not keep only that which has been entrusted to him, but in recompensing it increases it.

This too he has bidden thee do according to thy power, with what has been entrusted to thee, to extend the holiness which thou hast received, and to make the righteousness which comes from the layer brighter, and the gift of grace more radiant; even as therefore Paul did, increasing all the good things which he received by his subsequent labors, and his zeal, and his diligence. And look at the carefulness of God; neither did he give the whole to thee then, nor withhold the whole, but gave part, and promised part. And for what reason did he not give the whole then? In order that thou mightest show thy faith about Him, believing, on his promise alone, in what was not yet given. And for what reason again did he not there dispense the whole, but did give the grace of the Spirit, and righteousness and sanctification? In order that he might lighten thy labors for thee, and by what has been already given may also put thee in good hope for that which is to come. On this account, too, thou art about to be called newly-enlightened, because thy light is ever new, if thou wilt, and is never quenched. For this light of day, whether we will or no, the night succeeds, but darkness knows not that light's ray. "For the light shineth in the darkness, and the darkness apprehended it not." Not so bright at least is the world, when the sunbeams come forth, as the soul shines and becomes brighter when it has received grace from the Spirit and learns more exactly the nature of the case. For when night prevails, and there is darkness, often a man has seen a coil of rope and has thought it was a serpent, and has fled from an approaching friend as from an enemy, and being aware of some noise, has become very much alarmed; but when the day has come, nothing of this sort could happen, but all appears just as it really is; which thing also occurs in the case of our soul. For when grace has come, and driven away the darkness of the understanding, we learn the exact nature of things, and what was before dreadful to us becomes contemptible. For we no longer fear death, after learning exactly, from this sacred initiation, that death is not death, but a sleep and a seasonable slumber; nor poverty nor disease, nor any other such thing, knowing that we are on our way to a better life, undefiled and incorruptible, and free from all such vicissitudes.