Instructions to Catechumens

⁴ And not only is this the wonderful thing that he remits our sins, but that he not even reveals them nor makes them manifest and patent, nor compels us to come forward into the midst, and to tell out our errors, but bids us make our defense to him alone, and to confess ourselves to him. And yet among secular judges, if any tell any of the robbers or grave-riflers, when they are arrested, to tell their errors and be quit of their punishment, they would accede to this with all readiness, despising the shame through desire of safety. But in this case there is nothing of this kind, but he both remits the sins, nor compels us to marshal them in array before any spectators. But one thing alone he seeks, that he who enjoys this remission should learn the greatness of the gift. How is it not, therefore, absurd that in case where he does us service, he should be content with our testimony only, but in those where we serve him we seek for others as witnesses, and do a thing for ostentation's sake? While we wonder then at his kindliness, let us show forth our doings, and before all others let us curb the vehemence of our tongue, and not always be giving utterance. “For in the multitude of words there wants not transgression.” If indeed then you have anything useful to say, open your lips. But if there be nothing necessary for you to say, be silent, for it is better. Are you a handicraftsman? As you sit at work, sing psalms. Do you not wish to sing with your mouth? Do this in your heart; a psalm is a great companion. In this case you shall undergo nothing serious, but shall be able to sit in your workshop as in a monastery. For not suitableness of place, but strictness of morals will afford us quiet. Paul, at least, pursuing his trade in a workshop suffered no injury to his own virtue. Do not thou therefore say, How can I, being a handicraftsman and a poor man, be a philosopher? This is indeed the very reason why you may be a philosopher. For poverty is far more conducive to piety for us than wealth, and work than idleness; since wealth is even a hinderance to those who do not take heed. For when it is needful to dismiss anger, to extinguish envy, to curb passion, to offer prayer, to exhibit forbearance and meekness, kindliness and charity, when would poverty be a bar? For it is not possible by spending money to accomplish these things, but by exhibiting a right disposition; almsgiving especially needs money, but even it shines forth in greater degree through poverty. For she who spent the two mites was poorer than all men, and yet surpassed all. Let us not then consider wealth to be anything great, nor gold to be better than clay. For the value of material things is not owing to their nature, but to our estimate of them. For if any one would inquire carefully, iron is much more necessary than gold. For the one contributes to no need of our life, but the other has furnished us with the greater part of our needs, ministering to countless arts; and why do I speak of a comparison between gold and iron? For these stones are more necessary than precious stones. For of those nothing serviceable could be made, but out of these, houses and walls and cities are erected. But do thou show me what gain could be derived from these pearls, rather what harm would not happen? For in order that you may wear one pearl drop, countless poor people are pinched with hunger. What excuse will you hit upon? What pardon?

Do you wish to adorn your face? Do so not with pearls, but with modesty, and dignity. So your countenance will be more full of grace in the eyes of your husband. For the other kind of adorning is wont to plunge him into a suspicion of jealousy, and into enmity, quarrelsomeness and strife, for nothing is more annoying than a face which is suspected. But the ornament of compassion and modesty casts out all evil suspicion, and will draw your partner to you more strongly than any bond. For natural beauty does not impart such comeliness to the face as does the disposition of him who beholds it, and nothing is so wont to produce that disposition as modesty and dignity; so that if any woman be comely, and her husband be ill affected towards her, she appears to him the most worthless of all women; and if she do not happen to be fair of face, but her husband be well affected towards her, she appears more comely than all. For sentence is given not according to the nature of what is beheld, but according to the disposition of the beholders. Adorn your face then with modesty, dignity, pity, lovingkindness, charity, affection for your husband, forbearance, meekness, endurance of ill. These are the tints of virtue. By means of these you will attract angels not human beings to be your lovers. By means of these you have God to commend you, and when God receives you, he will certainly win over your husband for you. For if the wisdom of a man illuminates his countenance, much more does the virtue of a woman illuminate her face; and if you consider this to be a great ornament, tell me what will be the advantage of the pearls in that day? But why is it necessary to speak of that day, since it is possible to show all this from what happens now. When, then, they who thought fit to revile the emperor were dragged to the judgment hall, and were in danger of extreme measures being taken, then the mothers, and the wives, laying aside their necklaces, and their golden ornaments, and pearls, and all adornment, and golden raiment, wearing a simple and mean dress, and besprinkled with ashes, prostrated themselves before the doors of the judgment hall and thus won over the judges; and if in the case of these earthly courts of justice, the golden ornaments, and the pearls, and the variegated dress would have been a snare and a betrayal, but forbearance, and meekness, and ashes, and tears, and mean garments persuaded the judge, much more would this take place in the case of that impartial and dread tribunal. For what reason will you be able to state, what defense, when the Master lays these pearls to your charge, and brings the poor who have perished with hunger into the midst? On this account Paul said, “not with braided hair, or gold, or pearls, or costly raiment.” For therein would be a snare. And if we were to enjoy them continually, yet we shall lay them aside with death. But arising out of virtue there is all security, and no vicissitude and changeableness, but here it makes us more secure, and also accompanies us there. Do you wish to possess pearls, and never to lay aside this wealth? Take off all ornament and place it in the hands of Christ through the poor. He will keep all your wealth for you, when He shall raise up your body with much radiancy. Then He shall invest you with better wealth and greater ornament, since this present is mean and absurd. Consider then whom you wish to please, and for whose sake you put on this ornament, not in order that the ropemaker and the coppersmith and the huckster may admire. Then are you not ashamed, nor do you blush when you show yourself to them? Doing all on their account whom you do not consider worthy of accosting.

How then will you laugh this fancy to scorn? If you will remember that word, which you sent forth when thou were initiated, I renounce you, Satan, and your pomp, and your service. For the frenzy about pearls is a pomp of Satan. For you received gold not in order that you might bind it on to your body, but in order that you might release and nourish the poor. Say therefore constantly, I renounce you, Satan. Nothing is more safe than this word if we shall prove it by our deeds.