Not that which is brought to an end, but that which remains. Are transformed into the same image from glory to glory, even as from the Lord the Spirit. Do you see how again he places the Spirit in the rank of God, (vide infra) and raises them up to the rank of the Apostles. For he said before, You are the Epistle of Christ; and here, But we all with open face. Yet they came, like Moses, bringing a law. But like as we, he says, needed no veil, so neither ye who received it. And yet, this glory is far greater, for this is not of our countenance, but of the Spirit; but nevertheless you are able as well as we to look steadfastly upon it. For they indeed could not even by a mediator, but you even without a mediator can [look steadfastly on] a greater. They were not able to look upon that of Moses, you even upon that of the Spirit. Now had the Spirit been at all inferior, He would not have set down these things as greater than those. But what is, we reflecting as a mirror the glory of the Lord, are transformed into the same image. This indeed was shown more clearly when the gifts of miracles were in operation; howbeit it is not even now difficult to see it, for one who has believing eyes. For as soon as we are baptized, the soul beams even more than the sun, being cleansed by the Spirit; and not only do we behold the glory of God, but from it also receive a sort of splendor. Just as if pure silver be turned towards the sun's rays, it will itself also shoot forth rays, not from its own natural property merely but also from the solar lustre; so also does the soul being cleansed and made brighter than silver, receive a ray from the glory of the Spirit, and send it back. Wherefore also he says, Reflecting as a mirror we are transformed into the same image from glory, that of the Spirit, to glory, our own, that which is generated in us; and that, of such sort, as one might expect from the Lord the Spirit. See how here also he calls the Spirit, Lord. And in other places too one may see that lordship of His. For, says he, As they ministered and fasted unto the Lord, the Spirit said, Separate me Paul and Barnabas. Acts 13:2 For therefore he said, as they ministered unto the Lord, Separate me, in order to show the [Spirit's] equality in honor. And again Christ says, The servant knows not what his lord does; but even as a man knows his own things, so does the Spirit know the things of God; not by being taught [them,] for so the similitude holds not good. Also the working as He wills shows His authority and lordship. This transforms us. This suffers not to be conformed to this world; for such is the creation of which This is the Author. For as he says, Created in Christ Jesus, Ephesians 2:10 so says he, Create in me a clean heart, O God, and renew a right spirit in my inward parts. Psalm 51:10, Septuagint 6. Will you that I show you this also from the Apostles more obviously to the sense. Consider Paul, whose garments wrought: Peter, whose very shadows were mighty. Acts 19:12; 5:15 For had they not borne a King's image and their radiancy been unapproachable, their garments and shadows had not wrought so mightily. For the garments of a king are terrible even to robbers. Would you see this beaming even through the body? Looking steadfastly, said he, upon the face of Stephen, they saw it as it had been the face of an angel. Acts 6:15 But this was nothing to the glory flashing within. For what Moses had upon his countenance, that did these carry about with them on their souls, yea 'rather' even far more. For that of Moses indeed was more obvious to the senses, but this was incorporeal. And like as fire-bright bodies streaming down from the shining bodies upon those which lie near them, impart to them also somewhat of their own splendor, so truly does it also happen with the faithful. Therefore surely they with whom it is thus are set free from earth, and have their dreams of the things in the heavens. Woe is me! For well is it that we should here even groan bitterly, for that we who enjoy a birth so noble do not so much as know what is said, because we quickly lose the reality, and are dazzled about the objects of sense. For this glory, the unspeakable and awful, remains in us for a day or two, and then we quench it, bringing over it the winter of worldly concerns, and with the thickness of those clouds repelling its rays. For worldly things are a winter, and than winter more lowering. For not frost is engendered thence nor rain, neither does it produce mire and deep swamps; but, things than all these more grievous, it forms hell and the miseries of hell. And as in severe frost all the limbs are stiffened and are dead, so truly the soul shuddering in the winter of sins also, performs none of its proper functions, stiffened, as it were, by a frost, as to conscience. For what cold is to the body, that an evil conscience is to the soul, whence also comes cowardice. For nothing is more cowardly than the man that is rivetted to worldly things; for such an one lives the life of Cain, trembling every day. And why do I mention deaths, and losses, and offenses, and flatteries, and services? For even without these he is in fear of ten thousand vicissitudes. And his coffers indeed are full of gold, but his soul is not freed from the fear of poverty. And very reasonably. For he is moored as it were on rotten and swiftly shifting things, and even though in his own case he experienced not the reverse, yet is he undone by seeing it happen in others; and great is his cowardice, great his unmanliness. For not only is such an one spiritless as to danger, but also as to all other things. And if desire of wealth assail him, he does not like a free man beat off the assault; but like a bought slave, does all [it bids], serving the love of money as it were a severe mistress. If again he have beheld some comely damsel, down he crouches at once made captive, and follows like a raging dog, though it behooves to do the opposite. For when you have beheld a beautiful woman, consider not how you may enjoy your lust, but how be delivered from your lust. 'And how is this possible,' says one? 'for loving is not my own doing.' Whose then? Tell me. It is from the Devil's malice. You are quite convinced that that which plots against you is a devil; wrestle then and fight with a distemper. But I cannot, he says. Come then, let us first teach you this, that what happens is from your own listlessness, and that thou at the first gavest entrance to the Devil, and now if you have a mind, with much ease may drive him off. They that commit adultery, is it from lust they commit it, or simply from desire of dangers? Plainly from lust. Do they then therefore obtain forgiveness? Certainly not. Why not? Because the sin is their own. 'But,' says one, 'why, pray, string syllogisms? For my conscience bears me witness that I wish to repel the passion; and cannot, but it keeps close, presses me sore, and afflicts me grievously.' O man, thou dost wish to repel it, but thou dost not the things repellers should do; but it is with you just as with a man in a fever, who drinking of cold streams to the fill, should say, 'How many things I devise with the wish to quench this fever, and I cannot; but they stir up my flame the more.' Let us see then whether at all thou too dost the things that inflame, yet thinkest you are devising such as quench. 'I do not,' he says. Tell me then, what have you ever essayed to do in order to quench the passion? And what is it, in fine, that will increase the passion? For even supposing we be not all of us obnoxious to these particular charges; (for more may be found who are captivated by the love of money than of beauty;) still the remedy to be proposed will be common to all, both to these and to those. For both that is an unreasonable passion, and this, is keener and fiercer than that. When then we have proved victorious over the greater, it is very plain that we shall easily subdue the less also. 'And how is it,' says one, 'that if this be keener, all persons are not made captive by the vice, but a greater number are mad after money?' Because in the first place this last desire appears to be unattended with danger: next, although that of beauty be even fiercer, yet it is more speedily extinguished; for were it to continue like that of money, it would wholly destroy its captive. 7. Come then, let us discourse to you on this, the love of beauty, and let us see whereby the mischief is increased; for so we shall know whether the fault be ours, or not ours. And if ours, let us do everything to get the better of it; whereas if not ours, why do we afflict ourselves for nought? And why do we not pardon, but find fault, with those who are made captive by it? Whence then is this love engendered? 'From comeliness of feature,' says one, 'when she that wounds one is beautiful and of fair countenance.' It is said idly and in vain. For if it were beauty that attracted lovers, then would the maiden who is such have all men for her lovers; but if she has not all, this thing comes not of nature nor from beauty, but from unchaste eyes. For it was when by eyeing too curiously , you admired and become enamored, that you received the shaft. 'And who,' says one, 'when he sees a beautiful woman, can refrain from commending her he sees? If then admiring such things comes not of deliberate choice, it follows that love depends not on ourselves.' Stop, O man! Why do you crowd all things together, running round and round on every side, and not choosing to see the root of the evil? For I see numbers admiring and commending, who yet are not enamored. 'And how is it possible to admire and not be enamored?' Clamor not, (for this I am coming to speak of,) but wait, and you shall hear Moses admiring the son of Jacob, and saying, And Joseph was a goodly person, and well favored exceedingly. Genesis 39:6, Septuagint Was he then enamored who speaks this? By no means. 'For,' says he, 'he did not even see him whom he commended.' We are affected, however, somewhat similarly towards beauties also which are described to us, not only which are beheld. But that thou cavil not with us on this point:— David, was he not comely exceedingly, and ruddy with beauty of eyes? So 1 Samuel 16:12 and 17:42, Septuagint and indeed this beauty of the eyes, is even especially, a component of beauteousness of more despotic power than any. Was then any one enamored of him? By no means. Then to be also enamored comes not [necessarily] with admiring. For many too have had mothers blooming exceedingly in beauty of person. What then? Were their children enamored of them? Away with the thought! But they admire what they see, yet fall not into a shameful love. 'No, for again this good provision is Nature's.' How Nature's? Tell me. 'Because they are mothers,' he says. Then do you not hear that Persians, and that without any compulsion, have intercourse with their own mothers, and that not one or two individuals, but a whole nation? But independent of these, it is hence also evident that this distemper comes not from bloom of person nor from beauty merely, but from a listless and wandering soul. Many at least it is certain, oftentimes, having passed over thousands of well-favored women, have given themselves to such as were plainer. Whence it is evident that love depends not on beauty: for otherwise, surely, those would have caught such as fell into it, before these. What then is its cause? 'For,' says he, 'if it be not beauty that causes love, whence has it its beginning and its root? From a wicked Demon?' It has it indeed, thence also, but this is not what we are inquiring about, but whether we ourselves too be not the cause. For the plot is not theirs only, but along with them our own too in the first place. For from no other source is this wicked distemper so engendered as from habit, and flattering words, and leisure, and idleness, and having nothing to do. For great, great is the tyranny of habit, even so great as to be moulded into a necessity of nature. Now if it be habit's to gender it, it is very evident that it is also [habit's] to extinguish it. Certain it is at least that many have in this way ceased to be enamored, from not seeing those they were enamored of. Now this for a little while indeed appears to be a bitter thing and exceedingly unpleasant; but in time it becomes pleasant, and even were they to wish it, they could not afterwards resume the passion. 8. How then, when without habit one is taken captive at first sight? Here also it is indolence of body, or self-indulgence, and not attending to one's duties, nor being occupied in necessary business. For such an one, wandering about like some vagabond, is transfixed by any wickedness; and like a child let loose, any one that likes makes such a soul his slave. For since it is its wont to be at work, when you stop its workings in what is good, seeing it cannot be unemployed, it is compelled to engender what is otherwise. For just as the earth, when it is not sown nor planted, sends up simply weeds; so also the soul, when it has nought of necessary things to do, being desirous by all means to be doing, gives herself unto wicked deeds. And as the eye never ceases from seeing, and therefore will see wicked things, when good things are not set before it; so also does the thought, when it secludes itself from necessary things, busy itself thereafter about such as are unprofitable. For that even the first assault occupation and thought are able to beat off, is evident from many things. When then you have looked on a beautiful woman, and were moved towards her, look no more, and you are delivered. 'And how shall I be able to look no more,' says he, 'when drawn by that desire?' Give yourself to other things which may distract the soul, to books, to necessary cares, to protecting others, to assisting the injured, to prayers, to the wisdom which considers the things to come: with such things as these bind down your soul. By these means, not only shall you cure a recent wound, but shall wear away a confirmed and inveterate one easily. For if an insult according to the proverb prevails with the lover to give over his love, how shall not these spiritual charms much rather be victorious over the evil, if only we have a mind to stand aloof. But if we are always conversing and associating with those who shoot such arrows at us, and talking with them and hearing what they say, we cherish the distemper. How then do you expect the fire to be quenched, when day by day you stir up the flame? And let this that we have said about habit be our speech unto the young; since to those who are men and taught in heavenly wisdom, stronger than all is the fear of God, the remembrance of hell, the desire of the kingdom of heaven; for these are able to quench the fire. And along with these take that thought also, that what you see is nothing else than rheum, and blood, and juices of decomposed food. 'Yet a gladsome thing is the bloom of the features,' says one. But nothing is more gladsome than the blossoms of the earth, and these too rot and wither. Do not then in this either give heed to the bloom, but pass on further inward in your thought, and stripping off that beauteous skin in your thought, scan curiously what lies beneath it. For even the bodies of the dropsical shine brightly, and the surface has nothing offensive; but still, shocked with the thought of the humor stored within we cannot love such persons. 'But languishing is the eye and glancing, and beautifully arched the brow, and dark the lashes, and soft the eyeball, and serene the look.' But see how even this itself again is nothing else than nerves, and veins, and membranes, and arteries. Think too, I pray, of this beautiful eye, when diseased and old, wasting with despair, swelling with anger, how hateful to the sight it is, how quickly it perishes, how sooner even than pictured ones, it is effaced. From these things make your mind pass to the true beauty. 'But,' says he, ' I do not see beauty of soul.' But if you will choose, you shall see it: and as the absent beautiful may be with the mind admired, though with one's eyes unseen, so it is possible to see without eyes beauty of soul. Have you not often sketched a beauteous form, and felt moved unto the drawing? Image also now beauty of soul, and revel in that loveliness. 'But,' says he, 'I do not see things incorporeal.' And yet we see these, rather than the corporeal, with the mind. Therefore it is, for instance, that although we see them not, we admire angels also and archangels, and habits of character, and virtue of soul. And if you see a man considerate and moderate, you will more admire him than that beautiful countenance. And if you see one insulted, yet bearing it; wronged, yet giving way, admire and love such, even though they be striken in age. For such a thing is the beauty of the soul; even in old age it has many enamored of it, and it never fades, but blooms for ever. In order then that we also may gain this beauty, let us go in quest of those that have it, and be enamored of them. For so shall we too be able, when we have attained this beauty, to obtain the good things eternal, whereof may all we partake, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory and might, for ever and ever. Amen.
