Catechesis IX
CA TECHESIS IX
On God the Creator "Who is this that conceals counsel from me, and keeps words in his heart and thinks to hide from me?"l
(1) It is impossible to see God with the eyes of the flesh, for what is incorporeal cannot fall under bodily sight. The Only-begotten Son of God bears witness to this when He says: "No one has at any time seen God."2 One might gather from a passage in Ezechiel that Ezechiel saw him, but what does Scripture actually say? He saw "the likeness of the glory of the Lord";3 not the Lord Himself, but the "likeness of His glory" merely, not the glory itself as it really is. Yet, on beholding the likeness of His glory, and not the glory itself, he fell to the earth in fear. But if the vision of the likeness of the glory inspired the prophets with fear and trepidation, any man attempting to look upon God Himself would surely lose his life, according to the text: "No man shall see my face and live."4 Therefore, God in His great loving-kindness has spread the heavens as a veil before His own Godhead, that we might not perish. This assertion is not mine, but the prophet's: "If you shall rend the heavens, trembling will seize the mountains before you, and they shall melt away."5 But why wonder that Ezechiel fell down on seeing the likeness of the glory? For when Gabriel, the 1 Job 38.2, 3 (Sept.).
2 John 1.18.
3 Ezech. 1.28.
4 Exod. 33.20 (Sept.).
5 Isa. 63.19.
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servant of God, appeared to Daniel,6 Daniel was struck with fear at once and fell on his face; and the prophet did not dare to speak until the angel had taken a form like a man.
Now, if the sight of Gabriel caused the prophet to tremble, if God had been seen as He is, would not all have perished?
(2) It is impossible, then, to perceive the Divine Nature with bodily eyes; but from His divine works we may gain some impression of His power, according to the words of Solomon: "For from the greatness and the beauty of created things their original author, by analogy, is seen."7 Now he did not say that from created things the creator is seen, but he added "by analogy." For so much the greater does God seem to each man, as the man achieves a loftier concept of creatures; and when by deeper contemplation he has elevated his heart, he gains a loftier concept of God.
(3) Learn, then, that it is impossible to comprehend God's nature. The three children in the fiery furnace, singing the praises of God, say: "Blessed are you who look into the depths from your throne upon the cherubim."B Tell me what is the nature of the cherubim, and then consider Him who has His throne upon them. But Ezechiel the prophet has produced a description of them, as far as that is possible, saying that everyone has four faces,9 one of a man, another of a lion, a third of an eagle, and a fourth of a calf; and that each one has six wings and eyes on every side; and that beneath each is a wheel of four parts. Yet, after this description of the prophet, we still cannot comprehend as we read.
But, if we cannot comprehend the throne which he has described, how will we be able to comprehend Him who sits thereon, the invisible and ineffable God? It is impossible to examine closely into the nature of God; but, for His works which we see, we can offer Him praise and glory.
6 Cf. Dan. 10.5-18.
7 Wisd. 13.5.
8 Dan. 3.55.
9 Cf. Ezech. 1.6ff.
CA TECHESIS IX
(4) I say these things to you because of the sequence of the Creed, and because we say: "We believe in One God,
Father Almighty, Creator of heaven and earth, of all things visible and invisible"; that we may remember that He who is the Father of our Lord Jesus Christ is the very same who made heaven and earth;lO that we may be made secure against the aberrations of the impious heretics, who have dared to speak ill of the All-wise Artificer of all this world; they see with eyes of flesh, but the eyes of their understanding are blinded.
(5) For what have they to blame in this vast creation of God? They ought to have been struck with wonder on contemplating the vaulted expanses of the heavens, and to have worshiped Him who established the sky as a dome, who from naturally fluid waters formed the stable substance of the heavens. For God said: "Let there be a firmament in the midst of the waters."ll God spoke once and it stands and does not fall. The heaven is water, but the bodies fixed therein, sun, moon, and the stars, are of fire. How do the fiery bodies run in the water? If any man has doubts because of the contrary natures of fire and water, let him remember the fire which in Moses' time in Egypt flamed in the hail.12 Let him consider also the all-wise disposition of God in creation. Since there was to be need of water for the tilling of the soil, He prepared the watery heavens above, that when the region of the earth should need showers to irrigate it, the heavens of their nature would be ready for this very purpose.
(6) What then? Should not a man marvel as he contemplates the sun's structure? For though it appears a small body, it encompasses tremendous power, appearing in the east and sending forth its light even to the west. Its morning rising the Psalmist describes: [the sun] "which comes forth
10 These words are directed against the old heretics who asserted the world was created by angels, or a demiurge, or by the devil.
II Gen. 1.6.
12 Cf. Exod. 9.23, 24.
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like the groom from his bridal chamber."13 This is a description of its gently beaming and temperate state as it first appears to men, for we often flee its fiery heat when it rides at high noon. But at its rising it is a delight to all, as a bridegroom to look upon. Consider the apt disposition of the sun, or rather of Him whose ordering determined its course; how in summer it is higher in the heavens and makes the days longer, thereby giving men good time for their works, while in winter it contracts its course, that the cold season might not be too long and that the nights, becoming longer, might serve as the repose of men and for the fruitfulness of the earth's products. See too how the days give way to each other in due order, lengthening in summer, growing shorter in winter, but in spring and autumn affording mutually equal intervals; and the nights likewise, so that the Psalmist says: "Day pours out the word to day, and night to night imparts knowledge."14 For to the heretics, who have no ears, they all but shout, and by their good order they say that there is no other God save their Creator, who fixed their bounds and laid out the universe.
(7) Let no man tolerate those who say that the Creator of light is one, but that of darkness another; for let him remember Isaia saying: "I am the God who made the light, and created the darkness."15 Why be vexed at this? Why take ill the time given for your rest? A servant would receive no rest from his masters did not the darkness bring a necessary respite. How often, when wearied from the toil of the day, are we refreshed in the night, and he who was yesterday toilworn comes forth vigorous in the morning because of the night's rest. What is more conducive to wisdom than the night, during which we often ponder the things of God, and devote ourselves to the reading and contemplation of the 13 Ps. 18.6.
14 Ibid. 18.3. Some of the arguments would hardly appeal to those not living in temperate climates.
15 Cf. Isa. 45.7.
CA TECHESIS IX
sacred Scriptures? When does our mind tend more towards psalmody and prayer? Is this not at night? When do we come oftener to the remembrance of our own sins? Is it not at night? Therefore let us not perversely entertain the thought that God is not the author of darkness; for experience shows that this too is good and most useful.
(8) Men ought to have been astonished and amazed, not only at the structure of the sun and moon, but also at the well-ordered movements of the stars and their unfettered courses, and the timely risings of each of them; how some are signs of summer, others of winter; how some indicate the time for sowing, others the beginning of navigation; and man, sitting in his ship and sailing amid the boundless waves, guides his ship by observing the stars. For concerning these things Scripture well says: "Let them serve as signs and for the fixing of seasons, days, and years,"16 not for astrological fables of birth. Again, notice how kind God has been to us in gradually increasing the light of day; for we do not see the sun rising at once, but a little light runs up beforehand, that the pupil of the eye by previous trial may be able to look upon its stronger rays. Consider also how He has cheered the darkness of the night by the bright rays of the moon.
(9) "Has the rain a father; or who has begotten the drops of dew?"17 Who has condensed the air into clouds and bid them support the waters of the rain showers, sometimes bringing the gleaming golden clouds from the north, sometimes making them uniform in appearance, and again changing them into various types of circles and other shapes? "Who can count the clouds in his wisdom?"18 Therefore Job says of Him: "He knows the differences of the clouds,"19 "and has bent the heaven to earth";20 and "who counts the clouds in 16 Gen. 1.15.
17 Job 38.28.
18 Cf. Ibid. 38.37.
19 Job 37.16 (Sept.).
20 Job 38.37 (Sept.).
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his wisdom,"21 and "the cloud is not rent beneath him."22 For though so many measures of water rest upon the clouds, they are not rent, but with all due order they come down upon the earth. Who is He who brings forth the winds from their stores?23 Who is He, as we said above, "who has begotten the drops of dew"? "Out of whose womb comes the ice?"24
For though its substance is watery, it has the property of stone. Sometimes the water becomes "snow like wool" ;25 sometimes it serves Him who "strews frost like ashes";26 sometimes it is changed into a stony substance, since "He governs the water as he wi11."27 In nature it is uniform, but in operation manifold. Water in vines becomes wine, that gladdens men's hearts;28 and in the olives, oil, which causes the face of man to shine; it is transformed also into bread which "fortifies the hearts of men,"29 and into all kinds of created fruits.
(10) What should have followed from these marvels? That the Creator be blasphemed or rather that He be worshiped?
And so far I have not spoken of the secrets of His wisdom.
Just consider the spring, and the various kinds of flowers, so like and yet so diverse, the deep red of the rose and the pure white of the lily. Yet these come from the same rain and the same earth; who makes them differ? Who forms them?
Just observe the neat precision: from the one substance of the tree, there is a part for shelter and a part for divers fruits, and the Artificer is One. A part of the vine is for burning, another for shoots, another for foliage, another for tendrils, another, finally, for clusters. Marvel too at the thickness of the knots that circle the reed, the work of the Artificer.
21 Ibid.
22 Job 26.8 (Sept.).
23 Cf. Ps. 134.7.
24 Job 38.29.
25 Ps. 147.16.
26 Cf. Ibid.
27 Job 37.10 (Sept.).
28 Cf. Ps. 103.15.
29 Ibid.
CA TECHESIS IX
From the same earth come forth creeping things, wild beasts, cattle, trees, food, gold, silver, brass, iron, stone. From the one nature of the waters comes the substance of swimming things and of birds, and as the fish swim in the waters so the birds fly in the air.
(11) "This great and wide sea; in it there are creeping things without number."30 Who can describe the beauty of the fishes therein? Who can describe the greatness of the whales and the nature of the amphibious animals, how they live on the dry land and in the waters? Who can describe the depth and breadth of the sea or the shock of its tumultuous waves? The sea stays within its confines because of Him who said: "This far shall you come but no farther, and here shall your proud waves be stilled!"31 It clearly reveals the decree imposed upon it, when running out it leaves on the sands a distinct line marked by its waves, as though to signify to those who see it that it has not transgressed its appointed bounds.
(12) Who can explore the nature of the birds of the air, how some are equipped with melodious song, how others have varicolored wings; and others, flying aloft into mid· air, like the hawk stay motionless? For by the Divine command: "The hawk spreading his wings, stays motionless, looking down towards the south."32 What man can observe the eagle's lofty flight? But if you cannot comprehend the flight of the most senseless of the birds, how will you comprehend the Maker of all things?
(13) What man knows even the names of all wild beasts?
Who can discern the nature of each of them? But if we do not know the mere names of the wild beasts, how shall we comprehend their Maker? God's command was but one which said: "Let the earth bring forth all kinds of living creatures: cattle, crawling creatures and wild animals" ;33 and different
30 Ps. 103.25 (Sept.).
31 Job 38.11.
32 Job 39.26 (Sept.).
33 Gen. 1.24.
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natures of animals sprang forth from the one earth at a single command-the gentle sheep and the carnivorous lionand the various tendencies of irrational animals that resemble various human characteristics. Thus the fox typifies the craftiness of men, the snake the venomous treachery of friends, and the neighing horse the wanton young man.
There is the busy ant to rouse the indolent and sluggish; for when a man spends an idle youth, then he is instructed by the irrational creatures, being chided by the sacred
Scripture which says: "Go to the ant, 0 sluggard, and considering her ways, emulate her and become wiser than she."34
For when you observe her treasuring up food for herself in good season, imitate her, and treasure up for yourself the fruits of good works for the world to come. And again: "Go to the bee and learn how industrious she is";35 how, hovering about flowers of all kinds, she gathers the honey for your use, that you also, by ranging over the sacred Scriptures, may lay hold of salvation for yourself, and, sated with the Scriptures, you may say: "How sweet to my palate are your promises, sweeter than honey to my mouth!"36
(14) Does not, then, the Artificer deserve rather to be glorified? Granted you do not know the nature of all things, are the created things thereby useless? Can you know the efficacy of all herbs, or the benefit coming from every animal?
Already even from poisonous vipers have come antidotes for the safety of men. But you will say: "The snake is terrible"; fear the Lord and he will not be able to harm you. "A scorpion has power to sting"; fear the Lord and it will not sting you. "A lion is bloodthirsty"; fear the Lord and he will lie down beside you, as by Daniel. 37 Yet the powers of the animals are truly wonderful; some, like the scorpion, have their attack in their sting; the strength of others is in their
34 Provo 6.6 (Sept.).
35 Ibid. 6.8 (Sept.).
36 Ps. 118.103.
37 Cf. Dan. 6.18 (Sept.).
CA TECHESIS IX
fangs; still others fight with their claws, and the might of the basilisk is in its aspect. From the variety of His workmanship, therefore, learn the power of the Creator.
(15) But perhaps you do not know these things; you have nothing in common with the creatures outside of you. Then enter into yourself, and gain knowledge of the Creator from your own nature. What is there to blame in the constitutioI;l of your body? Be master of yourself and no evil proceeds from your members. From the beginning Adam was unclothed in paradise with Eve; but it was not because of his members that he deserved to be cast out. Therefore, the members are not the cause of sin, but they who abuse their members; and the Maker of the members is wise. Who prepared the recesses of the womb for child-bearing? Who gave life to the lifeless thing within it? "Who has knit us together with sinews and bones, and clothed us with skin and flesh"38 and as soon as the child is born brings forth fountains of milk from the breasts? How does the babe grow into a boy, and the boy into a youth, and then into a man, and being the same, pass into an old man, though no one perceives the precise change from day to day? How is our food partly changed into blood, partly separated into waste matter, partly transformed into flesh? Who causes the heart to beat incessantly? Who so wisely guarded the soft eyes with the covering of eyelids? Regarding the intricate and marvelous structure of the eyes, the voluminous books of physicians hardly give an adequate explanation. Who imparts one and the same breath to the whole body? You see, then, the Artificer; you see the wise Creator.
(16) My discourse has dwelt at length on these points (passing over many, indeed countless, other matters, especially things incorporeal and invisible), that you may loathe those who blaspheme the wise and good Artificer; and further, from what has been said and read and from what you can
38 Cf. Job 11.11.
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discover and ponder, that by analogy from the greatness and the beauty of created things,39 you may have a concept of the Creator; and devoutly bending the knee before the Maker of the universe, of things sensible and intelligible, visible and invisible, with grateful and pious tongue, with unwearied lips you may praise God, saying: "How manifold are your works, 0 Lord! In wisdom you have wrought them all":40 for to Thee is due honor, glory, and majesty, now and forever and ever. Amen.
39 Cf. Wisd. 13.5.
40 Ps. 103.24.
CA TECHES1S X
On One Lord, Jesus Christ "For even if there are what are called gods, whether in heaven or earth ... yet for us there is only one God, the Father from whom are all things, and we unto him; and one Lord, Jesus Christ, through whom are all things and we through him."!
(1) Those who have been taught to believe in One God Father Almighty ought to believe also in His Only-begotten
Son. For he that denies the Son has not the Father.2 "I am the door,"3 Jesus says; "no one comes to the Father, but through me."4 If you deny the Door, the knowledge of the Father is closed to you. "No one knows the Father, except the Son, and him to whom the Son chooses to reveal him."5
If you deny Him who reveals, you remain in ignorance. Then there is the Gospel text: "He who is unbelieving towards the Son shall not see life, but the wrath of God rests upon him."6 For the Father is wrathful when His Only-begotten
Son is disregarded. The dishonorable treatment of a mere soldier is a grievous matter for his king; when a nobler attendant or friend is treated dishonorably, then his anger becomes stiIl greater; but if anyone should treat with contumely the king) only-begotten son, who wiIl appease the father's ensuing indignation?
1 1 Cor. 8.5, 6.
2 Cf. 1 John 2.23.
3 John 10.9.
4 John 14.6.
5 Cf. Matt. 11.27.
6 John 3.36.
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(2) If anyone wishes to serve God piously, let him worship the Son; otherwise, the Father will not accept his service. The Father spoke aloud from heaven, saying: "This is my beloved
Son, in whom 1 am well pleased."7 The Father was well pleased in His Son; unless you also are well pleased, you will not have life. Do not be led astray by the Jews who say guilefully: "There is one God alone." But with the knowledge that God is One, know that there is also an Only-begotten
Son of God. 1 am not the first to say this, but the Psalmist in the person of the Son says: "The Lord said to me, 'You are my son.' "8 Therefore attend not to what the Jews say, but to what the Prophets say. Are you surprised if they who stoned and killed the Prophets disregard the words of the Prophets?
(3) Believe in One Lord Jesus Christ, the Only-begotten Son of God.9 We say, "One Lord Jesus Christ," that His
Sonship may be "Only-begotten"; we say "One," that you may not suppose another; we say "One," that you may not impiously distribute among many sons the many names of His power. For He is called a Door; regard this not as meaning a wooden door, but rather a spiritual, living Door, distinguishing those who enter. He is called a Way,lO but not that trodden by men's feet, but one which leads to the Father in heaven. He is called a Sheep;l1 not a senseless one, but that which cleanses the world from sin by its precious blood, and when led before its shearer knows when to be silent. This
Sheep again is called a Shepherd, who says: "I am the [good] shepherd";12 a Sheep because of His human nature, a Shepherd because of the loving-kindness of His Godhead. Know
7 Matt. 3.17.
8 Ps.2.7.
9 Cyril stresses the oneness of Christ under His many titles not only to combat heretics but to strengthen the faith of his hearers. He explains that Christ is not divided in any way, but that His many titles reflect our needs.
10 John 14.6.
11 Acts 8.32; Isa. 53.7.
12 Cf. John 10.11.