Introduction

There is some confusion over the numbering of this instruction. The list in Migne gives it as number 5 and assigns it to the Wednesday of Mid-Pentecost, but in the text it is given as number 6 and described as Ante Mesopentecosten. In the text the feast is said to be ‘at the doors’, which would suggest that the sermon was given before the day itself.

This Instruction contains a number of words that are not attested in the standard lexica, but their meaning is clear, except for the second verb in the allusion to Acts 1.3-4, where the commentators are divided between ‘meet with’, ‘gather’ and ‘eat’. Most English versions of the New Testament give the former, but St John Chrysostom and St Jerome, who has ‘conuescens’, prefer the second.

Catechesis 6

That one must give off a sweet fragrance through acquiring the virtues.

Brethren and fathers, at Christ’s resurrection creation too, putting away its winter gloom, like a deadness puts out fresh shoots and as it were comes to life again. And yes, we see the earth wearing green, the plants flourishing, the animals skipping around,^[fn] the sea tamed and everything being changed for the better.

But I must explain why I have said this. If inanimate and irrational creatures are made radiant and lovely by the resplendent resurrection, how much more ought we, who have been honoured with reason and the image of God, make ourselves bright by our life and give off sweet fragrance by the spirit. For one who strives after virtue is truly the sweet fragrance of Christ, and the Apostle bears witness to this when he says, For we are the sweet fragrance of Christ for God among those who are being saved and those who are perishing, for the latter a scent of death leading to death, for the former an scent of life leading to life [2 Cor. 2.15-16].

And it is possible to say this as well. Before his transgression, Adam too was a sweet fragrance for God, made bright by immortality and incorruption and engrossed in heavenly contemplation. And therefore, like a fragrant meadow filled with flowers, appropriately he dwelt in Paradise, giving off the virtues. The patriarch Isaac also, when he smelt a sweet aroma on his son Jacob, said, See, the scent of my son is like the scent of a fertile field that the Lord has blessed [Gen. 27.27], that is to say the scent that has been received spiritually.

So then, my brothers, let us give off a sweet spiritual fragrance, a perfume that each one produces^[fn] for themselves by a blending of the virtues, as a truly master perfumer. This perfume is blessed. This perfume is sweet to God. This perfume attracts angels, but repels demons. With this perfume women ran behind Jesus, as it says in the Song of Songs [1.4, LXX]. With this perfume too let us also run as we celebrate with sincerity the holy Mid-Pentecost, which is at the doors, since it is written, When it was already the mid-point of the feast, Jesus went up to the Temple and taught, and the Jews marvelled, saying, ‘How does this man know letters, without having learnt?’ [John 7.14-15] But this was before the Passion, while now, after the Resurrection, he appears to and eats [Cf. Acts 1.3-4] with the holy Apostles, initiating them into greater and more ineffable mysteries, and—O what inexpressible condescension!—after the Resurrection he touched food, though his holy flesh had no need to. But nevertheless, so as to confirm his Resurrection, he ate and drank and let his side be handled. And to those who thought that he was a spirit he said, See my hands and feet, that it is I myself. Handle me and see, because a spirit does not have flesh and bones, as you see I have [Luke 24.39]. What do you say to that, enemy of Christ? If he has flesh and bones, does he not have the possibility of being portrayed in an image? So if the latter is impossible, so was the former. But he himself silently bears witness also to his being portrayed, for each of them confirms the other.

But the iconoclasts, who think like the Manicheans, will pay the penalty of everlasting destruction [2 Thess. 1.9], as it is written. Let us though, brethren, who believe with orthodox understanding that we both see and worship our Lord Jesus Christ in an image, display a way of life worthy of the faith, pure, blameless, guiltless, so as not to limp on either account, but well-pleasing on both we may attain the kingdom of heaven, in Christ Jesus our Lord, to whom be glory and might with the Father and the holy Spirit, now and for ever, and to the ages of ages. Amen.

Introduction, translation, and notes by Fr Ephrem Lash.