John 1:1

1. Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.

1. At the beginning of time the Word already was; and God had the Word abiding with him, and the Word was God.

1. In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum.

Blue Letter Bible Reference

John Chrysostom (c.346-407)
=== Homily 2 on the Gospel of John === “In the beginning was the Word.”

Were John about to converse with us, and to say to us words of his own, we needs must describe his family, his country, and his education. But since it is not he, but God by him, that speaks to mankind, it seems to me superfluous and distracting to enquire into these matters. And yet even thus it is not superfluous, but even very necessary. For when you have learned who he was, and from whence, who his parents, and what his character, and then hear his voice and all his heavenly wisdom, then you shall know right well that these (doctrines) belong not to him, but to the Divine power stirring his soul.

From what country then was he? From no country; but from a poor village, and from a land little esteemed, and producing no good thing. For the Scribes speak evil of Galilee, saying, “Search and look, for out of Galilee arises no prophet.” (John 7:52) And “the Israelite indeed” speaks ill of it, saying, “Can any good thing come out of Nazareth?” And being of this land, he was not even of any remarkable place in it, but of one not even distinguished by name. Of this he was, and his father a poor fisherman, so poor that he took his sons to the same employment. Now you all know that no workman will choose to bring up his son to succeed him in his trade, unless poverty press him very hard, especially where the trade is a mean one. But nothing can be poorer, meaner, no, nor more ignorant, than fishermen. Yet even among them there are some greater, some less; and even there our Apostle occupied the lower rank, for he did not take his prey from the sea, but passed his time on a certain little lake. And as he was engaged by it with his father and his brother James, and they mending their broken nets, a thing which of itself marked extreme poverty, so Christ called him.

As for worldly instruction, we may learn from these facts that he had none at all of it. Besides, Luke testifies this when he writes not only that he was ignorant, but that he was absolutely unlettered. (Acts 4:13) As was likely. For one who was so poor, never coming into the public assemblies, nor falling in with men of respectability, but as it were nailed to his fishing, or even if he ever did meet any one, conversing with fishmongers and cooks, how, I say, was he likely to be in a state better than that of the irrational animals? How could he help imitating the very dumbness of his fishes?

2. This fisherman then, whose business was about lakes, and nets, and fish; this native of Bethsaida of Galilee; this son of a poor fisherman, yes, and poor to the last degree; this man ignorant, and to the last degree of ignorance too, who never learned letters either before or after he accompanied Christ; let us see what he utters, and on what matters he converses with us. Is it of things in the field? Is it of things in rivers? On the trade in fish? For these things, perhaps, one expects to hear from a fisherman. But fear not; we shall hear nought of these; but we shall hear of things in heaven, and what no one ever learned before this man. For, as might be expected of one who speaks from the very treasures of the Spirit, he has come bringing to us sublime doctrines, and the best way of life and wisdom, [as though just arrived from the very heavens; yea, rather such as it was not likely that all even there should know, as I said before. ] Do these things belong to a fisherman? Tell me. Do they belong to a rhetorician at all? To a sophist or philosopher? To every one trained in the wisdom of the Gentiles? By no means. The human soul is simply unable thus to philosophize on that pure and blessed nature; on the powers that come next to it; on immortality and endless life; on the nature of mortal bodies which shall hereafter be immortal; on punishment and the judgment to come; on the enquiries that shall be as to deeds and words, as to thoughts and imaginations. It cannot tell what is man, what the world; what is man indeed, and what he who seems to be man, but is not; what is the nature of virtue, what of vice.

3. Some of these things indeed the disciples of Plato and Pythagoras enquired into. Of the other philosophers we need make no mention at all; they have all on this point been so excessively ridiculous; and those who have been among them in greater esteem than the rest, and who have been considered the leading men in this science, are so more than the others; and they have composed and written somewhat on the subject of polity and doctrines, and in all have been more shamefully ridiculous than children. For they have spent their whole life in making women common to all, in overthrowing the very order of life, in doing away the honor of marriage, and in making other the like ridiculous laws. As for doctrines on the soul, there is nothing excessively shameful that they have left unsaid; asserting that the souls of men become flies, and gnats, and bushes, and that God Himself is a soul; with some other the like indecencies.

And not this alone in them is worthy of blame, but so is also their ever-shifting current of words; for since they assert everything on uncertain and fallacious arguments, they are like men carried here and there in Euripus, and never remain in the same place.

Not so this fisherman; for all he says is infallible; and standing as it were upon a rock, he never shifts his ground. For since he has been thought worthy to be in the most secret places, and has the Lord of all speaking within him, he is subject to nothing that is human. But they, like persons who are not held worthy even in a dream to set foot in the king's palace, but who pass their time in the forum with other men, guessing from their own imagination at what they cannot see, have erred a great error, and, like blind or drunken men in their wandering, have dashed against each other; and not only against each other, but against themselves, by continually changing their opinion, and that ever on the same matters.

4. But this unlettered man, the ignorant, the native of Bethsaida, the son of Zebedee, (though the Greeks mock ten thousand times at the rusticity of the names, I shall not the less speak them with the greater boldness.) For the more barbarous his nation seems to them, and the more he seems removed from Grecian discipline, so much the brighter does what we have with us appear. For when a barbarian and an untaught person utters things which no man on earth ever knew, and does not only utter, (though if this were the only thing it were a great marvel,) but besides this, affords another and a stronger proof that what he says is divinely inspired, namely, the convincing all his hearers through all time; who will not wonder at the power that dwells in him? Since this is, as I said, the strongest proof that he lays down no laws of his own. This barbarian then, with his writing of the Gospel, has occupied all the habitable world. With his body he has taken possession of the center of Asia, where of old philosophized all of the Grecian party, shining forth in the midst of his foes, dispersing their darkness, and breaking down the stronghold of devils: but in soul he has retired to that place which is fit for one who has done such things.

5. And as for the writings of the Greeks, they are all put out and vanished, but this man's shine brighter day by day. For from the time that he (was) and the other fishermen, since then the (doctrines) of Pythagoras and of Plato, which seemed before to prevail, have ceased to be spoken of, and most men do not know them even by name. Yet Plato was, they say, the invited companion of kings, had many friends, and sailed to Sicily. And Pythagoras occupied Magna Græcia, and practiced there ten thousand kinds of sorcery. For to converse with oxen, (which they say he did,) was nothing else but a piece of sorcery. As is most clear from this. He that so conversed with brutes did not in anything benefit the race of men, but even did them the greatest wrong. Yet surely, the nature of men was better adapted for the reasoning of philosophy; still he did, as they say, converse with eagles and oxen, using sorceries. For he did not make their irrational nature rational, (this was impossible to man,) but by his magic tricks he deceived the foolish. And neglecting to teach men anything useful, he taught that they might as well eat the heads of those who begot them, as beans. And he persuaded those who associated with him, that the soul of their teacher had actually been at one time a bush, at another a girl, at another a fish.

Are not these things with good cause extinct, and vanished utterly? With good cause, and reasonably. But not so the words of him who was ignorant and unlettered; for Syrians, and Egyptians, and Indians, and Persians, and Ethiopians, and ten thousand other nations, translating into their own tongues the doctrines introduced by him, barbarians though they be, have learned to philosophize. I did not therefore idly say that all the world has become his theater. For he did not leave those of his own kind, and waste his labor on the irrational creatures, (an act of excessive vainglory and extreme folly,) but being clear of this as well as of other passions, he was earnest on one point only, that all the world might learn somewhat of the things which might profit it, and be able to translate it from earth to heaven.

For this reason too, he did not hide his teaching in mist and darkness, as they did who threw obscurity of speech, like a kind of veil, around the mischiefs laid up within. But this man's doctrines are clearer than the sunbeams, wherefore they have been unfolded to all men throughout the world. For he did not teach as Pythagoras did, commanding those who came to him to be silent for five years, or to sit like senseless stones; neither did he invent fables defining the universe to consist of numbers; but casting away all this devilish trash and mischief, he diffused such simplicity through his words, that all he said was plain, not only to wise men, but also to women and youths. For he was persuaded that the words were true and profitable to all that should hearken to them. And all time after him is his witness; since he has drawn to him all the world, and has freed our life when we have listened to these words from all monstrous display of wisdom; wherefore we who hear them would prefer rather to give up our lives, than the doctrines by him delivered to us.

6. From this then, and from every other circumstance, it is plain, that nothing of this man's is human, but divine and heavenly are the lessons which come to us by this divine soul. For we shall observe not sounding sentences, nor magnificent diction, nor excessive and useless order and arrangement of words and sentences, (these things are far from all true wisdom,) but strength invincible and divine, and irresistible force of right doctrines, and a rich supply of unnumbered good things. For their over-care about expression was so excessive, so worthy of mere sophists, or rather not even of sophists, but of silly striplings, that even their own chief philosopher introduces his own master as greatly ashamed of this art, and as saying to the judges, that what they hear from him shall be spoken plainly and without premeditation, not tricked out rhetorically nor ornamented with (fine) sentences and words; since, says he, it cannot surely be becoming, O men, that one at my age should come before you like a lad inventing speeches. And observe the extreme absurdity of the thing; what he has described his master avoiding as disgraceful, unworthy of philosophy and work for lads, this above all he himself has cultivated. So entirely were they given up to mere love of distinction.

And as, if you uncover those sepulchers which are whitened without you will find them full of corruption, and stench, and rotten bones; so too the doctrines of the philosopher, if you strip them of their flowery diction, you will see to be full of much abomination, especially when he philosophizes on the soul, which he both honors and speaks ill of without measure. And this is the snare of the devil, never to keep due proportion, but by excess on either hand to lead aside those who are entangled by it into evil speaking. At one time he says, that the soul is of the substance of God; at another, after having exalted it thus immoderately and impiously, he exceeds again in a different way, and treats it with insult, making it pass into swine and asses, and other animals of yet less esteem than these.

But enough of this; or rather even this is out of measure. For if it were possible to learn anything profitable from these things, we must have been longer occupied with them; but if it be only to observe their indecency and absurdity, more than requisite has been said by us already. We will therefore leave their fables, and attach ourselves to our own doctrines, which have been brought to us from above by the tongue of this fisherman, and which have nothing human in them.

7. Let us then bring forward the words, having reminded you now, as I exhorted you at the first, earnestly to attend to what is said. What then does this Evangelist say immediately on his outset?

“In the beginning was the Word, and the Word was with God.” (John 1:1) Do you see the great boldness and power of the words, how he speaks nothing doubting nor conjecturing, but declaring all things plainly? For this is the teacher's part, not to waver in anything he says, since if he who is to be a guide to the rest require another person who shall be able to establish him with certainty, he would be rightly ranked not among teachers, but among disciples.

But if any one say, “What can be the reason that he has neglected the first cause, and spoken to us at once concerning the second?” we shall decline to speak of “first” and “second,” for the Divinity is above number, and the succession of times. Wherefore we decline these expressions; but we confess that the Father is from none, and that the Son is begotten of the Father. Yes, it may be said, but why then does he leave the Father, and speak concerning the Son? Why? Because the former was manifest to all, if not as Father, at least as God; but the Only-Begotten was not known; and therefore with reason did he immediately from the very beginning hasten to implant the knowledge of Him in those who knew Him not.

Besides, he has not been silent as to the Father in his writings on these points. And observe, I beg of you, his spiritual wisdom. He knows that men most honor the eldest of beings which was before all, and account this to be God. Wherefore from this point first he makes his beginning, and as he advances, declares that God is, and does not like Plato assert, sometimes that He is intellect, sometimes that He is soul; for these things are far removed from that divine and unmixed Nature which has nothing common with us, but is separated from any fellowship with created things, I mean as to substance, though not as to relation.

And for this reason he calls Him “The Word.” For since he is about to teach that this “Word” is the only-begotten Son of God, in order that no one may imagine that His generation is passible, by giving Him the appellation of “The Word,” he anticipates and removes beforehand the evil suspicion, showing that the Son is from the Father, and that without His suffering (change).

8. Do you see then that as I said, he has not been silent as to the Father in his words concerning the Son? And if these instances are not sufficient fully to explain the whole matter, marvel not, for our argument is God, whom it is impossible to describe, or to imagine worthily; hence this man nowhere assigns the name of His essence, (for it is not possible to say what God is, as to essence,) but everywhere he declares Him to us by His workings. For this “Word” one may see shortly after called “Light,” and the “Light” in turn named “Life.”

Although not for this reason only did he so name Him; this was the first reason, and the second was because He was about to declare to us the things of the Father. For “all things,” He says, “that I have heard from my Father, I have made known unto you.” (John 15:15) He calls Him both “Light” and “Life,” for He has freely given to us the light which proceeds from knowledge, and the life which follows it. In short, one name is not sufficient, nor two, nor three, nor more, to teach us what belongs to God. But we must be content to be able even by means of many to apprehend, though but obscurely, His attributes.

And he has not called Him simply “Word,” but with the addition of the article, distinguishing Him from the rest in this way also. Do you see then that I said not without cause that this Evangelist speaks to us from heaven? Only see from the very beginning whither he has drawn up the soul, having given it wings, and has carried up with him the mind of his hearers. For having set it higher than all the things of sense, than earth, than sea, than heaven, he leads it by the hand above the very angels, above cherubim and seraphim, above thrones and principalities and powers; in a word, persuades it to journey beyond all created things.

9. What then? When he has brought us to such a height as this, is he in truth able to stop us there? By no means; but just as one by transporting into the midst of the sea a person who was standing on the beach, and looking on cities, and beaches, and havens, removes him indeed from the former objects, yet does not stay his sight anywhere, but brings him to a view without bound; so this Evangelist, having brought us above all creation, and escorted us towards the eternal periods which lie beyond it, leaves the sight suspended, not allowing it to arrive at any limit upwards, as indeed there is none.

For the intellect, having ascended to “the beginning,” enquires what “beginning”; and then finding the “was” always outstripping its imagination, has no point at which to stay its thought; but looking intently onwards, and being unable to cease at any point, it becomes wearied out, and turns back to things below. For this “was in the beginning,” is nothing else than expressive of ever being and being infinitely.

Do you see true philosophy and divine doctrines? Not like those of the Greeks, who assign times, and say that some indeed of the gods are younger, some elder. There is nothing of this with us. For if God Is, as certainly He Is, then nothing was before Him. If He is Creator of all things, He must be first; if Master and Lord of all, then all, both creatures and ages, are after Him.

10. I had desired to enter the lists yet on other difficulties, but perhaps our minds are wearied out; when therefore I have advised you on those points which are useful to us for the hearing, both of what has been said, and of what is yet to be said, I again will hold my peace. What then are these points? I know that many have become confused by reason of the length of what has been spoken. Now this takes place when the soul is heavy laden with many burdens of this life. For as the eye when it is clear and transparent is keen-sighted also, and will not easily be tired in making out even the minutest bodies; but when from some bad humor from the head having poured into it, or some smoke-like fumes having ascended to it from beneath, a kind of thick cloud is formed before the ball, this does not allow it clearly to perceive even any larger object; so is naturally the case with the soul. For when it is purified, and has no passion to disturb it, it looks steadfastly to the fit objects of its regard; but when, darkened by many passions, it loses its proper excellence, then it is not easily able to be sufficient for any high thing, but soon is wearied, and falls back; and turning aside to sleep and sloth, lets pass things that concern it with a view to excellence and the life thence arising, instead of receiving them with much readiness.

And that you may not suffer this, (I shall not cease continually thus to warn you,) strengthen your minds, that you may not hear what the faithful among the Hebrews heard from Paul. For to them he said that he had “many things to say, and hard to be uttered” (Hebrews 5:11); not as though they were by nature such, but because, says he, “you are dull of hearing.” For it is the nature of the weak and infirm man to be confused even by few words as by many, and what is clear and easy he thinks hard to be comprehended. Let not any here be such an one, but having chased from him all worldly care, so let him hear these doctrines.

For when the desire of money possesses the hearer, the desire of hearing cannot possess him as well; since the soul, being one, cannot suffice for many desires; but one of the two is injured by the other, and, from division, becomes weaker as its rival prevails, and expends all upon itself.

And this is wont to happen in the case of children. When a man has only one, he loves that one exceedingly. But when he has become father of many, then also his dispositions of affection being divided become weaker.

If this happens where there is the absolute rule and power of nature, and the objects beloved are akin one with another, what can we say as to that desire and disposition which is according to deliberate choice; especially where these desires lie directly opposed to each other; for the love of wealth is a thing opposed to the love of this kind of hearing. We enter heaven when we enter here; not in place, I mean, but in disposition; for it is possible for one who is on earth to stand in heaven, and to have vision of the things that are there, and to hear the words from thence.

11. Let none then introduce the things of earth into heaven; let no one standing here be careful about what is at his house. For he ought to bear with him, and to preserve both at home and in his business, what he gains from this place, not to allow it to be loaded with the burdens of house and market. Our reason for entering in to the chair of instruction is, that thence we may cleanse ourselves from the filth of the outer world; but if we are likely even in this little space to be injured by things said or done without, it is better for us not to enter at all. Let no one then in the assembly be thinking about domestic matters, but let him at home be stirring with what he heard in the assembly. Let these things be more precious to us than any. These concern the soul, but those the body; or rather what is said here concerns both body and soul. Wherefore let these things be our leading business, and all others but occasional employments; for these belong both to the future and the present life, but the rest neither to the one nor the other, unless they be managed according to the law laid down for these. Since from these it is impossible to learn not only what we shall hereafter be, and how we shall then live, but how we shall rightly direct this present life also.

For this house is a spiritual surgery, that whatever wounds we may have received without, here we may heal, not that we may gather fresh ones to take with us hence. Yet if we do not give heed to the Spirit speaking to us, we shall not only fail to clear ourselves of our former hurts, but shall get others in addition.

Let us then with much earnestness attend to the book as it is being unfolded to us; since if we learn exactly its first principles and fundamental doctrines, we shall not afterwards require much close study, but after laboring a little at the beginning, shall be able, as Paul says, to instruct others also. (Romans 15:14) For this Apostle is very sublime, abounding in many doctrines, and on these he dwells more than on other matters.

Let us not then be careless hearers. And this is the reason why we set them forth to you little by little, so that all may be easily intelligible to you, and may not escape your memory. Let us fear then lest we come under the condemnation of that word which says, “If I had not come and spoken unto them, they had not had sin.” (John 15:22) For what shall we be profited more than those who have not heard, if even after hearing we go our way home bearing nothing with us, but only wondering at what has been said.

Allow us then to sow in good ground; allow us, that you may draw us the more to you. If any man has thorns, let him cast the fire of the Spirit among them. If any has a hard and stubborn heart, let him by employing the same fire make it soft and yielding. If any by the wayside is trodden down by all kind of thoughts, let him enter into more sheltered places, and not lie exposed for those that will to invade for plunder: that so we may see your cornfields waving with grain. Besides, if we exercise such care as this over ourselves, and apply ourselves industriously to this spiritual hearing, if not at once yet by degrees, we shall surely be freed from all the cares of life.

Let us therefore take heed that it be not said of us, that our ears are those of a deaf adder. (Psalm 58:4) For tell me, in what does a hearer of this kind differ from a beast? And how could he be otherwise than more irrational than any irrational animal, who does not attend when God is speaking? And if to be well-pleasing to God is really to be a man, what else but a beast can he be who will not even hear how he may succeed in this? Consider then what a misfortune it would be for us to fall down of our own accord from (the nature of) men to (that of) beasts, when Christ is willing of men to make us equal to angels. For to serve the belly, to be possessed by the desire of riches, to be given to anger, to bite, to kick, become not men, but beasts. Nay, even the beasts have each, as one may say, one single passion, and that by nature. But man, when he has cast away the dominion of reason, and torn himself from the commonwealth of God's devising, gives himself up to all the passions, is no longer merely a beast, but a kind of many-formed motley monster; nor has he even the excuse from nature, for all his wickedness proceeds from deliberate choice and determination.

May we never have cause to suspect this of the Church of Christ. Indeed, we are concerning you persuaded of better things, and such as belong to salvation; but the more we are so persuaded, the more careful we will be not to desist from words of caution. In order that having mounted to the summit of excellencies, we may obtain the promised goods. Which may it come to pass that we all attain to, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory world without end. Amen.

=== Homily 3 on the Gospel of John === ''“In the beginning was the Word.”''

1. On the subject of attention in hearkening it is superfluous to exhort you any more, so quickly have you shown by your actions the effects of my advice. For your manner of running together, your attentive postures, the thrusting one another in your eagerness to get the inner places, where my voice may more clearly be heard by you, your unwillingness to retire from the press until this spiritual assembly be dissolved, the clapping of hands, the murmurs of applause; in a word, all things of this kind may be considered proofs of the fervor of your souls, and of your desire to hear. So that on this point it is superfluous to exhort you. One thing, however, it is necessary for us to bid and entreat, that you continue to have the same zeal, and manifest it not here only, but that also when you are at home, you converse man with wife, and father with son, concerning these matters. And say somewhat of yourselves, and require somewhat in return from them; and so all contribute to this excellent banquet.

For let no one tell me that our children ought not to be occupied with these things; they ought not only to be occupied with them, but to be zealous about them only. And although on account of your infirmity I do not assert this, nor take them away from their worldly learning, just as I do not draw you either from your civil business; yet of these seven days I claim that you dedicate one to the common Lord of us all. For is it not a strange thing that we should bid our domestics slave for us all their time, and ourselves apportion not even a little of our leisure to God; and this too when all our service adds nothing to Him, (for the Godhead is incapable of want,) but turns out to our own advantage? And yet when you take your children into the theaters, you allege neither their mathematical lessons, nor anything of the kind; but if it be required to gain or collect anything spiritual, you call the matter a waste of time. And how shall you not anger God, if you find leisure and assign a season for everything else, and yet think it a troublesome and unseasonable thing for your children to take in hand what relates to Him?

Do not so, brethren, do not so. It is this very age that most of all needs the hearing these things; for from its tenderness it readily stores up what is said; and what children hear is impressed as a seal on the wax of their minds. Besides, it is then that their life begins to incline to vice or virtue; and if from the very gates and portals one lead them away from iniquity, and guide them by the hand to the best road, he will fix them for the time to come in a sort of habit and nature, and they will not, even if they be willing, easily change for the worse, since this force of custom draws them to the performance of good actions. So that we shall see them become more worthy of respect than those who have grown old, and they will be more useful in civil matters, displaying in youth the qualities of the aged.

For, as I before said, it cannot be that they who enjoy the hearing of such things as these, and who are in the company of such an Apostle, should depart without receiving some great and remarkable advantage, be it man, woman, or youth, that partakes of this table. If we train by words the animals which we have, and so tame them, how much more shall we effect this with men by this spiritual teaching, when there is a wide difference between the remedy in each case, and the subject healed as well. For neither is there so much fierceness in us as in the brutes, since theirs is from nature, ours from choice; nor is the power of the words the same, for the power of the first is that of the human intellect, the power of the second is that of the might and grace of the Spirit. Let then the man who despairs of himself consider the tame animals, and he shall no longer be thus affected; let him come continually to this house of healing, let him hear at all times the laws of the Spirit, and on retiring home let him write down in his mind the things which he has heard; so shall his hopes be good and his confidence great, as he feels his progress by experience. For when the devil sees the law of God written in the soul, and the heart become tablets to write it on, he will not approach any more. Since wherever the king's writing is, not engraved on a pillar of brass, but stamped by the Holy Ghost on a mind loving God, and bright with abundant grace, that (evil one) will not be able even to look at it, but from afar will turn his back upon us. For nothing is so terrible to him and to the thoughts which are suggested by him as a mind careful about Divine matters, and a soul which ever hangs over this fountain. Such an one can nothing present annoy, even though it be displeasing; nothing puff up or make proud, even though it be favorable; but amidst all this storm and surge it will even enjoy a great calm.

2. For confusion arises within us, not from the nature of circumstances, but from the infirmity of our minds; for if we were thus affected by reason of what befalls us, then, (as we all sail the same sea, and it is impossible to escape waves and spray,) all men must needs be troubled; but if there are some who stand beyond the influence of the storm and the raging sea, then it is clear that it is not circumstances which make the storm, but the condition of our own mind. If therefore we so order the mind that it may bear all things contentedly, we shall have no storm nor even a ripple, but always a clear calm.

After professing that I should say nothing on these points, I know not how I have been carried away into such a length of exhortation. Pardon my prolixity; for I fear, yes, I greatly fear lest this zeal of ours should ever become weaker. Did I feel confident respecting it, I would not now have said to you anything on these matters, since it is sufficient to make all things easy to you. But it is time in what follows to proceed to the matters proposed for consideration today; that you may not come weary to the contest. For we have contests against the enemies of the truth, against those who use every artifice to destroy the honor of the Son of God, or rather their own. This remains for ever as it now is, nothing lessened by the blaspheming tongue, but they, by seeking eagerly to pull down Him whom they say they worship, fill their faces with shame and their souls with punishment.

What then do they say when we assert what we have asserted? “That the words, 'in the beginning was the Word,' do not denote eternity absolutely, for that this same expression was used also concerning heaven and earth.” What enormous shamelessness and irreverence! I speak to you concerning God, and do you bring the earth into the argument, and men who are of the earth? At this rate, since Christ is called Son of God, and God, Man who is called Son of God must be God also. For, “I have said, You are Gods, and all of you are children of the Most High.” (Psalm 82:6) Will you contend with the Only-Begotten concerning Sonship, and assert that in that respect He enjoys nothing more than thou? “By no means,” is the reply. And yet you do this even though thou say not so in words. “How?” Because you say that thou by grace art partaker of the adoption, and He in like manner. For by saying that He is not Son by nature, thou only makest him to be so by grace.

However, let us see the proofs which they produce to us. “In the beginning,” it is said, “God made the Heaven and the earth, and the earth was invisible and unformed.” (Genesis 1:2) And, “There 'was' a man of Ramathaim Zophim.” (1 Samuel 1:1) These are what they think strong arguments, and they are strong; but it is to prove the correctness of the doctrines asserted by us, while they are utterly powerless to establish their blasphemy. For tell me, what has the word “was” in common with the word “made”? What has God in common with man? Why do you mix what may not be mixed? Why confound things which are distinct, why bring low what is above? In that place it is not the expression “was” only which denotes eternity, but that One “was in the beginning.” And that other, “The Word was”; for as the word “being,” when used concerning man, only distinguishes present time, but when concerning God, denotes eternity, so “was,” when used respecting our nature, signifies to us past time, and that too limited, but when respecting God it declares eternity. It would have been enough then when one had heard the words “earth” and “man,” to imagine nothing more concerning them than what one may fitly think of a nature that came into being, for that which came to be, be it what it may, has come to be either in time, or the age before time was, but the Son of God is above not only times, but all ages which were before, for He is the Creator and Maker of them, as the Apostle says, “by whom also He made the ages.” Now the Maker necessarily is, before the thing made. Yet since some are so senseless, as even after this to have higher notions concerning creatures than is their due, by the expression “He made,” and by that other, “there was a man,” he lays hold beforehand of the mind of his hearer, and cuts up all shamelessness by the roots. For all that has been made, both heaven and earth, has been made in time, and has its beginning in time, and none of them is without beginning, as having been made: so that when you hear that he made the earth, and that “there was a man,” you are trifling to no purpose, and weaving a tissue of useless folly.

For I can mention even another thing by way of going further. What is it? It is, that if it had been said of the earth, “In the beginning was the earth,” and of man, “In the beginning was the man,” we must not even then have imagined any greater things concerning them than what we have now determined. For the terms “earth” and “man” as they are presupposed, whatever may be said concerning them, do not allow the mind to imagine to itself anything greater concerning them than what we know at present. Just as “the Word,” although but little be said of It, does not allow us to think (respecting It) anything low or poor. Since in proceeding he says of the earth, “The earth was invisible and unformed.” For having said that “He made it,” and having settled its proper limit, he afterwards declares fearlessly what follows, as knowing that there is no one so silly as to suppose that it is without beginning and uncreated, since the word “earth,” and that other “made,” are enough to convince even a very simple person that it is not eternal nor increate, but one of those things created in time.

3. Besides, the expression “was,” applied to the earth and to man, is not indicative of absolute existence. But in the case of a man (it denotes) his being of a certain place, in that of the earth its being in a certain way. For he has not said absolutely “the earth was,” and then held his peace, but has taught how it was even after its creation, as that it was “invisible and unformed,” as yet covered by the waters and in confusion. So in the case of Elkanah he does not merely say that “there was a man,” but adds also whence he was, “of Armathaim Zophim.” But in the case of “the Word,” it is not so. I am ashamed to try these cases, one against the other, for if we find fault with those who do so in the case of men, when there is a great difference in the virtue of those who are so tried, though in truth their substance be one; where the difference both of nature and of everything else is so infinite, is it not the extremest madness to raise such questions? But may He who is blasphemed by them be merciful to us. For it was not we who invented the necessity of such discussions, but they who war against their own salvation laid it on us.

What then do I say? That this first “was,” applied to “the Word,” is only indicative of His eternal Being, (for “In the beginning,” he says, “was the Word,”) and that the second “was,” (“and the Word was with God,”) denotes His relative Being. For since to be eternal and without beginning is most peculiar to God, this he puts first; and then, lest any one hearing that He was “in the beginning,” should assert, that He was “unbegotten” also, he immediately remedies this by saying, before he declares what He was, that He was “with God.” And he has prevented any one from supposing, that this “Word” is simply such a one as is either uttered or conceived, by the addition, as I beforesaid, of the article, as well as by this second expression. For he does not say, was “in God,” but was “with God”: declaring to us His eternity as to person. Then, as he advances, he has more clearly revealed it, by adding, that this “Word” also “was God.”

“But yet created,” it may be said. What then hindered him from saying, that “In the beginning God made the Word”? At least Moses speaking of the earth says, not that “in the beginning was the earth,” but that “He made it,” and then it was. What now hindered John from saying in like manner, that “In the beginning God made the Word”? For if Moses feared lest any one should assert that the earth was uncreated, much more ought John to have feared this respecting the Son, if He was indeed created. The world being visible, by this very circumstance proclaims its Maker, (“the heavens,” says the Psalmist, “declare the glory of God” [Psalm 19:1]), but the Son is invisible, and is greatly, infinitely, higher than all creation. If now, in the one instance, where we needed neither argument nor teaching to know that the world is created, yet the prophet sets down this fact clearly and before all others; much more should John have declared the same concerning the Son, if He had really been created.

“Yes,” it may be said, “but Peter has asserted this clearly and openly.” Where and when? “When speaking to the Jews he said, that 'God has made Him both Lord and Christ.'” (Acts 2:36) Why do you not add what follows, “That same Jesus whom you have crucified”? Or do you not know that of the words, part relate to His unmixed Nature, part to His Incarnation? But if this be not the case, and you will absolutely understand all as referring to the Godhead, then you will make the Godhead capable of suffering; but if not capable of suffering, then not created. For if blood had flowed from that divine and ineffable Nature, and if that Nature, and not the flesh, had been torn and cut by the nails upon the cross, on this supposition your quibbling would have had reason; but if not even the devil himself could utter such a blasphemy, why do you feign to be ignorant with ignorance so unpardonable, and such as not the evil spirits themselves could pretend? Besides the expressions “Lord” and “Christ” belong not to His Essence, but to His dignity; for the one refers to His Power, the other to his having been anointed. What then would you say con cerning the Son of God? For if he were even, as you assert, created, this argument could not have place. For He was not first created and afterwards God chose Him, nor does He hold a kingdom which could be thrown aside, but one which belongs by nature to His Essence; since, when asked if He were a King, He answers, “To this end was I born.” (John 18:37) But Peter speaks as concerning one chosen, because his argument wholly refers to the Dispensation.

4. And why do you wonder if Peter says this? For Paul, reasoning with the Athenians, calls Him “Man” only, saying, “By that Man whom He has ordained, whereof He has given assurance to all men, in that He has raised Him from the dead.” (Acts 17:31) He speaks nothing concerning “the form of God” (Philippians 2:6), nor that He was “equal to Him,” nor that He was the “brightness of His glory.” (Hebrews 1:3) And with reason. The time for words like these was not yet come; but it would have contented him that they should in the meanwhile admit that He was Man, and that He rose again from the dead. Christ Himself acted in the same manner, from whom Paul having learned, used this reserve. For He did not at once reveal to us His Divinity, but was at first held to be a Prophet and a good man; but afterwards His real nature was shown by His works and words. On this account Peter too at first used this method, (for this was the first sermon that he made to the Jews;) and because they were not yet able clearly to understand anything respecting His Godhead, he dwelt on the arguments relating to His Incarnation; that their ears being exercised in these, might open a way to the rest of his teaching. And if any one will go through all the sermon from the beginning, he will find what I say very observable, for he (Peter) calls Him “Man,” and dwells on the accounts of His Passion, His Resurrection, and His generation according to the flesh. Paul too when he says, “Who was born of the seed of David according to the flesh” (Romans 1:3), only teaches us that the word “made” is taken with a view to His Incarnation, as we allow. But the son of thunder is now speaking to us concerning His Ineffable and Eternal Existence, and therefore he leaves the word “made” and puts “was”; yet if He were created, this point he needs must most especially have determined. For if Paul feared that some foolish persons might suppose that He shall be greater than the Father, and have Him who begot Him made subject to Him, (for this is the reason why the Apostle in sending to the Corinthians writes, “But when He says, All things are put under Him,” it is manifest that “He is excepted which did put all things under Him,” yet who could possibly imagine that the Father, even in common with all things, will be subject to the Son?) if, I say, he nevertheless feared these foolish imaginations, and says, He is excepted that did put all things under Him; much more if the Son of God were indeed created, ought John to have feared lest any one should suppose Him uncreated, and to have taught on this point before any other.

But now, since He was Begotten, with good reason neither John nor any other, whether apostle or prophet, has asserted that He was created. Neither had it been so would the Only-Begotten Himself have let it pass unmentioned. For He who spoke of Himself so humbly from condescension would certainly not have been silent on this matter. And I think it not unreasonable to suppose, that He would be more likely to have the higher Nature, and say nothing of it, than not having it to pass by this omission, and fail to make known that He had it not. For in the first case there was a good excuse for silence, namely, His desire to teach mankind humility by being silent as to the greatness of His attributes; but in the second case you can find no just excuse for silence. For why should He who declined many of His real attributes have been, if He were created, silent as to His having been made? He who, in order to teach humility, often uttered expressions of lowliness, such as did not properly belong to Him, much more if He had been indeed created, would not have failed to speak of this. Do you not see Him, in order that none may imagine Him not to have been begotten, doing and saying everything to show that He was so, uttering words unworthy both of His dignity and His essence, and descending to the humble character of a Prophet? For the expression, “As I hear, I judge” (John 5:30); and that other, “He has told Me what I should say, and what I should speak” (John 12:49), and the like, belong merely to a prophet. If now, from His desire to remove this suspicion, He did not disdain to utter words thus lowly, much more if He were created would He have said many like words, that none might suppose Him to be uncreated; as, “Think not that I am begotten of the Father; I am created, not begotten, nor do I share His essence.” But as it is, He does the very contrary, and utters words which compel men, even against their will and desire, to admit the opposite opinion. As, “I am in the Father, and the Father in Me” (John 14:11); and, “Have I been so long time with you, and yet have you not known Me, Philip? He that has seen Me, has seen the Father.” (John 14:9) And, “That all men should honor the Son, even as they honor the Father.” (John 5:23) “As the Father raises up the dead and quickens them, even so the Son quickens whom He will.” (John 5:21) “My Father works hitherto, and I work.” (John 5:17) “As the Father knows Me, even so know I the Father.” (John 10:15) “I and My Father are One.” (John 10:30) And everywhere by putting the “as,” and the “so,” and the “being with the Father,” He declares His undeviating likeness to Him. His power in Himself He manifests by these, as well as by many other words; as when He says, “Peace, be still.” (Mark 4:39) “I will, be thou clean.” (Matthew 8:3) “Thou dumb and deaf spirit, I charge you, come out of him.” (Mark 9:25) And again, “You have heard that it was said by them of old time, You shall not kill; but I say unto you, That whosoever is angry with his brother without a cause, shall be in danger.” (Matthew 5:21-22) And all the other laws which He gave, and wonders which He worked, are sufficient to show His power, or rather, I should say, a very small part of them is enough to bring over and convince any, except the utterly insensate.

5. But vainglory is a thing powerful to blind even to very evident truths the minds of those ensnared by it, and to persuade them to dispute against what is allowed by others; nay, it instigates some who know and are persuaded of the truth to pretended ignorance and opposition. As took place in the case of the Jews, for they did not through ignorance deny the Son of God, but that they might obtain honor from the multitude; “they believed,” says the Evangelist, but were afraid, “lest they should be put out of the synagogue.” (John 12:40) And so they gave up their salvation to others. For it cannot be that he who is so zealous a slave to the glory of this present world can obtain the glory which is from God. Wherefore He rebuked them, saying, “How can you believe, which receive honor of men, and seek not the honor which comes from God?” (John 5:44) This passion is a sort of deep intoxication, and makes him who is subdued by it hard to recover. And having detached the souls of its captives from heavenly things, it nails them to earth, and lets them not look up to the true light, but persuades them ever to wallow in the mire, giving them masters so powerful, that they have the rule over them without needing to use commands. For the man who is sick of this disease, does of his own accord, and without bidding, all that he thinks will be agreeable to his masters. On their account he clothes himself in rich apparel, and beautifies his face, taking these pains not for himself but for others; and he leads about a train of followers through the market-place, that others may admire him, and all that he does he goes through, merely out of obsequiousness to the rest of the world. Can any state of mind be more wretched than this? That others may admire him, he is ever being precipitated to ruin.

Would you learn what a tyrannous sway it exercises? Why surely, the words of Christ are sufficient to show it all. But yet listen to these further remarks. If you will ask any of those men who mingle in state affairs and incur great expenses, why they lavish so much gold, and what their so vast expenditure means; you will hear from them, that it is for nothing else but to gratify the people. If again you ask what the people may be; they will say, that it is a thing full of confusion and turbulent, made up for the most part of folly, tossed blindly to and fro like the waves of the sea, and often composed of varying and adverse opinions. Must not the man who has such a master be more pitiable than any one? And yet strange though it be, it is not so strange that worldly men should be eager about these things; but that those who say that they have started away from the world should be sick of this same disease, or rather of one more grievous still, this is the strangest thing of all. For with the first the loss extends only to money, but in the last case the danger reaches to the soul. For when men alter a right faith for reputation's sake, and dishonor God that they may be in high repute themselves, tell me, what excess of stupidity and madness must there not be in what they do? Other passions, even if they are very hurtful, at least bring some pleasure with them, though it be but for a time and fleeting; those who love money, or wine, or women, have, with their hurt, a pleasure, though a brief one. But those who are taken captives by this passion, live a life continually embittered and stripped of enjoyment, for they do not obtain what they earnestly desire, glory, I mean, from the many. They think they enjoy it, but do not really, because the thing they aim at is not glory at all. And therefore their state of mind is not called glory, but a something void of glory, vaingloriousness, so have all the ancients named it, and with good reason; inasmuch as it is quite empty, and contains nothing bright or glorious within it, but as players' masks seem to be bright and lovely, but are hollow within, (for which cause, though they be more beautiful than natural faces, yet they never draw any to love them,) even so, or rather yet more wretchedly, has the applause of the multitude tricked out for us this passion, dangerous as an antagonist, and cruel as a master. Its countenance alone is bright, but within it is no more like the mask's mere emptiness, but crammed with dishonor, and full of savage tyranny. Whence then, it may be asked, has this passion, so unreasonable, so devoid of pleasure, its birth? Whence else but from a low, mean soul? It cannot be that one who is captivated by love of applause should imagine readily anything great or noble; he needs must be base, mean, dishonorable, little. He who does nothing for virtue's sake, but to please men worthy of no consideration, and who ever makes account of their mistaken and erring opinions, how can he be worth anything? Consider; if any one should ask him, What do you think of the many? He clearly would say, “that they are thoughtless, and not to be regarded.” Then if any one again should ask him, “Would you choose to be like them?” I do not suppose he could possibly desire to be like them. Must it not then be excessively ridiculous to seek the good opinion of those whom you never would choose to resemble?

6. Do you say that they are many and a sort of collective body? This is the very reason why you ought most to despise them. If when taken singly they are contemptible, still more will this be the case when they are many; for when they are assembled together, their individual folly is increased by numbers, and becomes greater. So that a man might possibly take a single one of them and set him right, but could not do so with them when together, because then their folly becomes intense, and they are led like sheep, and follow in every direction the opinions of one another. Tell me, will you seek to obtain this vulgar glory? Do not, I beg and entreat you. It turns everything upside down; it is the mother of avarice, of slander, of false witness, of treacheries; it arms and exasperates those who have received no injury against those who have inflicted none. He who has fallen into this disease neither knows friendship nor remembers old companionship, and knows not how to respect any one at all; he has cast away from his soul all goodness, and is at war with every one, unstable, without natural affection.

Again, the passion of anger, tyrannical though it be and hard to bear, still is not wont always to disturb, but only when it has persons that excite it; but that of vainglory is ever active, and there is no time, as one may say, when it can cease, since reason neither hinders nor restrains it, but it is always with us not only persuading us to sin, but snatching from our hands anything which we may chance to do aright, or sometimes not allowing us to do right at all. If Paul calls covetousness idolatry, what ought we to name that which is mother, and root, and source of it, I mean, vainglory? We cannot possibly find any term such as its wickedness deserves. Beloved, let us now return to our senses; let us put off this filthy garment, let us rend and cut it off from us, let us at some time or other become free with true freedom, and be sensible of the nobility which has been given to us by God; let us despise vulgar applause. For nothing is so ridiculous and disgraceful as this passion, nothing so full of shame and dishonor. One may in many ways see, that to love honor, is dishonor; and that true honor consists in neglecting honor, in making no account of it, but in saying and doing everything according to what seems good to God. In this way we shall be able to receive a reward from Him who sees exactly all our doings, if we are content to have Him only for a spectator. What need we other eyes, when He who shall confer the prize is ever beholding our actions? Is it not a strange thing that, whatever a servant does, he should do to please his master, should seek nothing more than his master's observation, desire not to attract other eyes (though they be great men who are looking on) to his conduct, but aim at one thing only, that his master may observe him; while we who have a Lord so great, seek other spectators who can nothing profit, but rather hurt us by their observation, and make all our labor vain? Not so, I beseech you. Let us call Him to applaud and view our actions from whom we shall receive our rewards. Let us have nothing to do with human eyes. For if we should even desire to attain this honor, we shall then attain to it, when we seek that which comes from God alone. For, He says, “Them that honor Me, I will honor.” (1 Samuel 2:30) And even as we are best supplied with riches when we despise them, and seek only the wealth which comes from God (“Seek,” he says, “the kingdom of God, and all these things shall be added to you” [Matthew 6:33]); so it is in the case of honor. When the granting either of riches or honor is no longer attended with danger to us, then God gives them freely; and it is then unattended with danger, when they have not the rule or power over us, do not command us as slaves, but belong to us as masters and free men. For the reason that He wishes us not to love them is, that we may not be ruled by them; and if we succeed in this respect, He gives us them with great liberality. Tell me, what is brighter than Paul, when he says, “We seek not honor of men, neither of you, nor yet of others.” (1 Thessalonians 2:6) What then is richer than him who has nothing, and yet possesses all things? For as I said, when we are not mastered by them, then we shall master them, then we shall receive them. If then we desire to obtain honor, let us shun honor, so shall we be enabled after accomplishing the laws of God to obtain both the good things which are here, and those which are promised, by the grace of Christ, with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.

=== Homily 4 on the Gospel of John === ''“In the beginning was the Word, and the Word was with God.”''

1. When children are just brought to their learning, their teachers do not give them many tasks in succession, nor do they set them once for all, but they often repeat to them the same short ones, so that what is said may be easily implanted in their minds, and they may not be vexed at the first onset with the quantity, and with finding it hard to remember, and become less active in picking up what is given them, a kind of sluggishness arising from the difficulty. And I, who wish to effect the same with you, and to render your labor easy, take little by little the food which lies on this Divine table, and instill it into your souls. On this account I shall handle again the same words, not so as to say again the same things, but to set before you only what yet remains. Come, then, let us again apply our discourse to the introduction.

“In the beginning was the Word, and the Word was with God.” Why, when all the other Evangelists had begun with the Dispensation ; (for Matthew says, “The Book of the generation of Jesus Christ, the Son of David”; and Luke too relates to us in the beginning of his Gospel the events relating to Mary; and in like manner Mark dwells on the same narratives, from that point detailing to us the history of the Baptist;) why, when they began with these matters, did John briefly and in a later place hint at them, saying, “the Word was made flesh” (John1:14); and, passing by everything else, His conception, His birth, His bringing up, His growth, at once discourse to us concerning His Eternal Generation?

I will now tell you what the reason of this is. Because the other Evangelists had dwelt most on the accounts of His coming in the flesh, there was fear lest some, being of grovelling minds, might for this reason rest in these doctrines alone, as indeed was the case with Paul of Samosata. In order, therefore, to lead away from this fondness for earth those who were like to fall into it, and to draw them up towards heaven, with good reason he commences his narrative from above, and from the eternal subsistence. For while Matthew enters upon his relation from Herod the king, Luke from Tiberius Cæsar, Mark from the Baptism of John, this Apostle, leaving alone all these things, ascends beyond all time or age. Thither darting forward the imagination of his hearers to the “was in the beginning,” not allowing it to stay at any point, nor setting any limit, as they did in Herod, and Tiberius, and John.

And what we may mention besides as especially deserving our admiration is, that John, though he gave himself up to the higher doctrine, yet did not neglect the Dispensation; nor were the others, though intent upon the relation of this, silent as to the subsistence before the ages. With good cause; for One Spirit It was that moved the souls of all; and therefore they have shown great unanimity in their narrative. But you, beloved, when you have heard of “The Word,” do not endure those who say, that He is a work; nor those even who think, that He is simply a word. For many are the words of God which angels execute, but of those words none is God; they all are prophecies or commands, (for in Scripture it is usual to call the laws of God His commands, and prophecies, words; wherefore in speaking of the angels, he says, “Mighty in strength, fulfilling His word”) (Psalm 103:20), but this Word is a Being with subsistence, proceeding without affection from the Father Himself. For this, as I before said, he has shown by the term “Word.” As therefore the expression, “In the beginning was the Word,” shows His Eternity, so “was in the beginning with God,” has declared to us His Co-eternity. For that you may not, when you hear “In the beginning was the Word,” suppose Him to be Eternal, and yet imagine the life of the Father to differ from His by some interval and longer duration, and so assign a beginning to the Only-Begotten, he adds, “was in the beginning with God”; so eternally even as the Father Himself, for the Father was never without the Word, but He was always God with God, yet Each in His proper Person.

How then, one says, does John assert, that He was in the world, if He was with God? Because He was both with God and in the world also. For neither Father nor Son are limited in any way. Since, if “there is no end of His greatness” (Psalm 145:3), and if “of His wisdom there is no number” (Psalm 147:5), it is clear that there cannot be any beginning in time to His Essence. You have heard, that “In the beginning God made the heaven and the earth” (Genesis 1:1); what do you understand from this “beginning”? Clearly, that they were created before all visible things. So, respecting the Only-Begotten, when you hear that He was “in the beginning,” conceive of him as before all intelligible things, and before the ages.

But if any one say, “How can it be that He is a Son, and yet not younger than the Father? Since that which proceeds from something else needs must be later than that from which it proceeds”; we will say that, properly speaking, these are human reasonings; that he who questions on this matter will question on others yet more improper; and that to such we ought not even to give ear. For our speech is now concerning God, not concerning the nature of men, which is subject to the sequence and necessary conclusions of these reasonings. Still, for the assurance of the weaker sort, we will speak even to these points.

2. Tell me, then, does the radiance of the sun proceed from the substance itself of the sun, or from some other source? Any one not deprived of his very senses needs must confess, that it proceeds from the substance itself. Yet, although the radiance proceeds from the sun itself, we cannot say that it is later in point of time than the substance of that body, since the sun has never appeared without its rays. Now if in the case of these visible and sensible bodies there has been shown to be something which proceeds from something else, and yet is not after that from whence it proceeds; why are you incredulous in the case of the invisible and ineffable Nature? This same thing there takes place, but in a manner suitable to That Substance. For it is for this reason that Paul too calls Him “Brightness” (Hebrews 1:3); setting forth thereby His being from Him and His Co-eternity. Again, tell me, were not all the ages, and every interval created by Him? Any man not deprived of his senses must necessarily confess this. There is no interval therefore between the Son and the Father; and if there be none, then He is not after, but Co-eternal with Him. For “before” and “after” are notions implying time, since, without age or time, no man could possibly imagine these words; but God is above times and ages.

But if in any case you say that you have found a beginning to the Son, see whether by the same reason and argument you are not compelled to reduce the Father also to a beginning, earlier indeed, but still a beginning. For when you have assigned to the Son a limit and beginning of existence, do you not proceed upwards from that point, and say, that the Father was before it? Clearly you do. Tell me then, what is the extent of the Father's prior subsistence? For whether you say that the interval is little, or whether you say it is great, you equally have brought the Father to a beginning. For it is clear, that it is by measuring the space that you say whether it is little or great; yet it would not be possible to measure it, unless there were a beginning on either side; so that as far as you are concerned you have given the Father a beginning, and henceforth, according to your argument, not even the Father will be without beginning. See you that the word spoken by the Saviour is true, and the saying everywhere discovers its force? And what is that word? It is “He that honors not the Son, honors not the Father.” (John 5:23)

And I know indeed that what now has been said cannot by many be comprehended, and therefore it is that in many places we avoid agitating questions of human reasonings, because the rest of the people cannot follow such arguments, and if they could, still they have nothing firm or sure in them. “For the thoughts of mortal men are miserable, and our devices are but uncertain.” (Wisdom 9:14) Still I should like to ask our objectors, what means that which is said by the Prophet, “Before Me there was no God formed, nor is there any after Me”? (Isaiah 43:10) For if the Son is younger than the Father, how, says He, “Nor is there any after me”? Will you take away the being of the Only-Begotten Himself? You either must dare this, or admit one Godhead with distinct Persons of the Father and Son.

Finally, how could the expression, “All things were made by Him,” be true? For if there is an age older than He, how can that which was before Him have been made by Him? Do you see to what daring the argument has carried them, when once the truth has been unsettled? Why did not the Evangelist say, that He was made from things that were not, as Paul declares of all things, when he says, “Who calls those things which be not as though they were”; but says, “Was in the beginning”? (Romans 4:17) This is contrary to that; and with good reason. For God neither is made, nor has anything older; these are words of the Greeks. Tell me this too: Would you not say, that the Creator beyond all comparison excels His works? Yet since that which is from things that were not is similar to them, where is the superiority not admitting of comparison? And what mean the expressions, “I am the first and I am the last” (Isaiah 44:6); and, “before Me was no other God formed”? (Isaiah 43:10) For if the Son be not of the same Essence, there is another God; and if He be not Co-eternal, He is after Him; and if He did not proceed from His Essence, clear it is that He was made. But if they assert, that these things were said to distinguish Him from idols, why do they not allow that it is to distinguish Him from idols that he says, “the Only True God?” (John 17:3) Besides, if this was said to distinguish Him from idols, how would you interpret the whole sentence? “After Me,” He says, “is no other God.” In saying this, He does not exclude the Son, but that “After Me there is no idol God,” not that “there is no Son.” Allowed, says he; what then? And the expression, “Before Me was no other God formed,” will you so understand, as that no idol God indeed was formed before Him, but yet a Son was formed before Him? What evil spirit would assert this? I do not suppose that even Satan himself would do so.

Moreover, if He be not Co-eternal with the Father, how can you say that His Life is infinite? For if it have a beginning from before, although it be endless, yet it is not infinite; for the infinite must be infinite in both directions. As Paul also declared, when he said, “Having neither beginning of days, nor end of life” (Hebrews 7:3); by this expression showing that He is both without beginning and without end. For as the one has no limit, so neither has the other. In one direction there is no end, in the other no beginning.

3. And how again, since He is “Life,” was there ever when He was not? For all must allow, that Life both is always, and is without beginning and without end, if It be indeed Life, as indeed It is. For if there be when It is not, how can It be the life of others, when It even Itself is not?

“How then,” says one, “does John lay down a beginning by saying, 'In the beginning was'?” Tell me, have you attended to the “In the beginning,” and to the “was,” and do you not understand the expression, “the Word was”? What! When the Prophet says, “From everlasting and to everlasting You are” (Psalm 90:2), does he say this to assign Him limits? No, but to declare His Eternity. Consider now that the case is the same in this place. He did not use the expression as assigning limits, since he did not say, “had a beginning,” but “was in the beginning”; by the word “was” carrying you forward to the idea that the Son is without beginning. “Yet observe,” says he, “the Father is named with the addition of the article, but the Son without it.” What then, when the Apostle says, “The Great God, and our Saviour Jesus Christ” (Titus 2:13); and again, “Who is above all, God?” (Romans 9:5) It is true that here he has mentioned the Son, without the article; but he does the same with the Father also, at least in his Epistle to the Philippians (Philippians 2:6), he says, “Who being in the form of God, thought it not robbery to be equal with God”; and again to the Romans, “Grace to you, and peace, from God our Father, and the Lord Jesus Christ.” (Romans 1:7) Besides, it was superfluous for it to be attached in that place, when close above it was continually attached to “the Word.” For as in speaking concerning the Father, he says, “God is a Spirit” (John 4:24), and we do not, because the article is not joined to “Spirit,” yet deny the Spiritual Nature of God; so here, although the article is not annexed to the Son, the Son is not on that account a less God. Why so? Because in saying “God,” and again “God,” he does not reveal to us any difference in this Godhead, but the contrary; for having before said, “and the Word was God”; that no one might suppose the Godhead of the Son to be inferior, he immediately adds the characteristics of genuine Godhead, including Eternity, (for “He was,” says he, “in the beginning with God,”) and attributing to Him the office of Creator. “For by Him were all things made, and without Him was not anything made that was made”; which His Father also everywhere by the Prophets declares to be especially characteristic of His own Essence. And the Prophets are continually busy on this kind of demonstration, not only of itself, but when they contend against the honor shown to idols; “Let the gods perish,” says one “who have not made heaven and earth” (Jeremiah 10:11): and again, “I have stretched out the heaven with My hand” (Isaiah 44:24); and it is as declaring it to be indicative of Divinity, that He everywhere puts it. And the Evangelist himself was not satisfied with these words, but calls Him “Life” too and “Light.” If now He was ever with the Father, if He Himself created all things, if He brought all things into existence, and keeps together all things, (for, this he meant by “Life,”) if He enlightens all things, who so senseless as to say, that the Evangelist desired to teach an inferiority of Divinity by those very expressions, by which, rather than by any others, it is possible to express its equality and not differing? Let us not then confound the creation with the Creator, lest we too hear it said of us, that “they served the creature rather than the Creator” (Romans 1:25); for although it be asserted that this is said of the heavens, still in speaking of the heavens he positively says, that we must not serve the creature, for it is a heathenish thing.

4. Let us therefore not lay ourselves under this curse. For this the Son of God came, that He might rid us from this service; for this He took the form of a slave, that He might free us from this slavery; for this He was spit upon, for this He was buffeted, for this He endured the shameful death. Let us not, I entreat you, make all these things of none effect, let us not go back to our former unrighteousness, or rather to unrighteousness much more grievous; for to serve the creature is not the same thing as to bring down the Creator, as far at least as in us lies, to the meanness of the creature. For He continues being such as He is; as says the Psalmist, “You are the same, and Your years shall not fail.” (Psalm 102:27) Let us then glorify Him as we have received from our fathers, let us glorify Him both by our faith and by our works; for sound doctrines avail us nothing to salvation, if our life is corrupt. Let us then order it according to what is well-pleasing to God, setting ourselves far from all filthiness, unrighteousness, and covetousness, as strangers and foreigners and aliens to the things here on earth. If any have much wealth and possessions, let him so use them as one who is a sojourner, and who, whether he will or not, shall shortly pass from them. If one be injured by another, let him not be angry forever, nay rather not even for a time. For the Apostle has not allowed us more than a single day for the venting of anger.

“Let not,” says he, “the sun go down upon your wrath” (Ephesians 4:26); and with reason; for it is matter for contentment that even in so short a time nothing unpleasant take place; but if night also overtake us, what has happened becomes more grievous, because the fire of our wrath is increased ten thousand times by memory, and we at our leisure enquire into it more bitterly. Before therefore we obtain this pernicious leisure and kindle a hotter fire, he bids us arrest beforehand and quench the mischief. For the passion of wrath is fierce, fiercer than any flame; and so we need much haste to prevent the flame, and not allow it to blaze up high, for so this disease becomes a cause of many evils. It has overturned whole houses, it has dissolved old companionships, and has worked tragedies not to be remedied in a short moment of time. “For,” says one, “the sway of his fury shall be his destruction.” (Sirach 1:22) Let us not then leave such a wild beast unbridled, but put upon him a muzzle in all ways strong, the fear of the judgment to come. Whenever a friend grieves you, or one of your own family exasperates you, think of the sins you have committed against God, and that by kindness towards him you make that judgment more lenient to yourself, (“Forgive,” says He, “and you shall be forgiven”) (Luke 6:37), and your passion shall quickly skulk away.

And besides, consider this, whether there has been a time when thou were being carried away into ferocity, and controlled yourself, and another time when you have been dragged along by the passion. Compare the two seasons, and you shall gain thence great improvement. For tell me, when did you praise yourself? Was it when you were worsted, or when you had the mastery? Do we not in the first case vehemently blame ourselves, and feel ashamed. even when none reproves us, and do not many feelings of repentance come over us, both for what we have said and done; but when we gain the mastery, then are we not proud, and exult as conquerors? For victory in the case of anger is, not the requiting evil with the like, (that is utter defeat,) but the bearing meekly to be ill treated and ill spoken of. To get the better is not to inflict but to suffer evil. Therefore when angry do not say, “certainly I will retaliate, certainly I will be revenged”; do not persist in saying to those who exhort you to gain a victory, “I will not endure that the man mock me, and escape clear.” He will never mock you, except when you avenge yourself; or if he even should mock you he will do so as a fool. Seek not when you conquer honor from fools, but consider that sufficient which comes from men of understanding. Nay, why do I set before you a small and mean body of spectators, when I make it up of men? Look up straight to God: He will praise you, and the man who is approved by Him must not seek honor from mortals. Mortal honor often arises from flattery or hatred of others, and brings no profit; but the decision of God is free from this inequality, and brings great advantage to the man whom He approves. This praise then let us follow after.

Will you learn what an evil is anger? Stand by while others are quarreling in the forum. In yourself you cannot easily see the disgrace of the thing, because your reason is darkened and drunken; but when you are clear from the passion, and while your judgment is sound, view your own case in others. Observe, I pray you, the crowds collecting round, and the angry men like maniacs acting shamefully in the midst. For when the passion boils up within the breast, and becomes excited and savage, the mouth breathes fire, the eyes emit fire, all the face becomes swollen, the hands are extended disorderly, the feet dance ridiculously, and they spring at those who restrain them, and differ nothing from madmen in their insensibility to all these things; nay, differ not from wild asses, kicking and biting. Truly a passionate man is not a graceful one.

And then, when after this exceedingly ridiculous conduct, they return home and come to themselves, they have the greater pain, and much fear, thinking who were present when they were angry. For like raving men, they did not then know the standers by, but when they have returned to their right mind, then they consider, were they friends? Were they foes and enemies that looked on? And they fear alike about both; the first because they will condemn them and give them more shame; the others because they will rejoice at it. And if they have even exchanged blows, then their fear is the more pressing; for instance, lest anything very grievous happen to the sufferer; a fever follow and bring on death, or a troublesome swelling rise and place him in danger of the worst. And, “what need” (say they) “had I of fighting, and violence, and quarreling? Perish such things.” And then they curse the ill-fated business which caused them to begin, and the more foolish lay on “wicked spirits,” and “an evil hour,” the blame of what has been done; but these things are not from an evil hour, (for there is no such thing as an evil hour,) nor from a wicked spirit, but from the wickedness of those captured by the passion; they draw the spirits to them, and bring upon themselves all things terrible. “But the heart swells,” says one, “and is stung by insults.” I know it; and that is the reason why I admire those who master this dreadful wild beast; yet it is possible if we will, to beat off the passion. For why when our rulers insult us do we not feel it? It is because fear counterbalances the passion, and frightens us from it, and does not allow it to spring up at all. And why too do our servants, though insulted by us in ten thousand ways, bear all in silence? Because they too have the same restraint laid upon them. And think thou not merely of the fear of God, but that it is even God Himself who then insults you, who bids you be silent, and then you will bear all things meekly, and say to the aggressor, How can I be angry with you? There is another that restrains both my hand and my tongue; and the saying will be a suggestion of sound wisdom, both to yourself and to him. Even now we bear unbearable things on account of men, and often say to those who have insulted us, “Such an one insulted me, not you.” Shall we not use the same caution in the case of God? How else can we hope for pardon? Let us say to our soul, “It is God who holds our hands, who now insults us; let us not be restive, let not God be less honored by us than men.” Did you shudder at the word? I wish you would shudder not at the word only, but at the deed. For God has commanded us when buffeted not only to endure it, but even to offer ourselves to suffer something worse; and we withstand Him with such vehemence, that we not only refuse to offer ourselves to suffer evil, but even avenge ourselves, nay often are the first to act on the offensive, and think we are disgraced if we do not the same in return. Yes, and the mischief is, that when utterly worsted we think ourselves conquerors, and when lying undermost and receiving ten thousand blows from the devil, then we imagine that we are mastering him. Let us then, I exhort you, understand what is the nature of this victory, and this kind of nature let us follow after. To suffer evil is to get the crown. If then we wish to be proclaimed victors by God, let us not in these contests observe the laws of heathen games, but those of God, and learn to bear all things with longsuffering; for so we may get the better of our antagonists, and obtain both present and promised goods, through the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom to the Father and the Holy Spirit be glory, power, and honor, now and ever, and world without end. Amen.

Rev. George Haydock (1774-1849)
Haydock's Catholic Bible Commentary

''In the beginning was the word:'' or rather, ''the word was in the beginning. The eternal word, the increated[uncreated?] wisdom, the second Person of the blessed Trinity, the only begotten Son'' of the Father, as he is here called (ver. 14.) of the same nature and substance, and the same God, with the Father and Holy Ghost. This wordwas always; so that it was never true to say, ''he was not,'' as the Arians blasphemed. This word was in the beginning.Some, by the beginning, expound the Father himself, in whom he was always. Others give this plain and obvious sense, that the word, or the Son of God, was, when all other things began to have a being; he never began, but was from all eternity. --- ''And the word was with God; i.e. was with the Father; and as it is said, (ver. 18) in the bosom of the Father;''which implies, that he is indeed a ''distinct person,'' but the same in nature and substance with the Father and the Holy Ghost. This is repeated again in the second verse, as repetitions are very frequent in St. John. --- And the word was God. This without question is the construction; where, according to the letter we read, and God was the word.(Witham) --- The Greek for the word is Logos, which signifies not only the exterior word, but also the interior word, or thought; and in this latter sense it is taken here. (Bible de Vence) --- Philo Judæus, in the apostolic age, uses the word Logos, p. 823, to personify the wisdom and the power of God. ''Logos estin eikon Theou di ou sumpas o Kosmos edemiourgeito.'' By a similar metonymy, Jesus Christ is called the way, the truth, the life, the resurrection. --- And the word was God. Here the eternity and the divinity of the second Person are incontrovertibly established; or, we must say that language has no longer a fixed meaning, and that it is impossible to establish any point whatever from the words of Scripture. (Haydock)