Leontius, Bishop of Neapolis

for his kingdom is an eternal kingdom, and his dominion shall not fail for ever and ever.

16. I, Hesychius, a priest of Jerusalem, after much searching, was able with great labor to find the testimony of the holy Longinus the Centurion, who at the cross of Christ said: *Truly this was the Son of God.* I found his martyrdom written in a booklet in the library of the Holy Resurrection, and I composed his confession together with a panegyric. Therefore, let all who fear the Lord be assured that this is truly holy Longinus the Centurion, who confessed Him beneath the cross of Christ; may all who read and hear this be protected by his intercession and patronage, in Christ Jesus our Lord, to whom is the glory and the power, and the kingdom of the Father, and of the Son, and of the Holy Spirit, now and always, and for ever and ever. Amen.

ANNO DOMINI DCXX.

LEONTIUS NEAPOLITANUS BISHOP

NOTITIA. (FABRIC. Biblioth. Græca, t. VIII, 320.)

Leontius, Bishop of Neapolis (or Hagiopolis) on the island of Cyprus, flourished at the beginning of the seventh century, during the reign of Emperor Maurice. A *Sermon on Simeon, when he received the Lord into his arms*. In Greek from the Seguierian codex, with the Latin version of Combefisius, in vol. I of the *Auctarium novum Bibliothecae Patrum*, Paris, 1648, p. 681. *On the festival day of Mid-Pentecost*. In Greek and Latin, ibid., p. 701. *On the same festival, and on the man born blind, and also on that which is written: "Judge not according to appearance"* (John 7:24), in Greek and Latin, with the version and notes of Combefisius, ibid., p. 719; also in Latin in the *Bibliotheca concionatoria* of Combefisius and in vol. IX of the *Bibl. patrum Lugd.*, p. 718. In the seventh synod, act 4, it is recorded that Leontius, Bishop of Cyprus, wrote many panegyrics.

NOTES

Regarding the date 594, Constantia of Cyprus. Regarding other codices in which the minor works of this Leontius are said to be found, it is difficult to provide information. They are not always distinguished. In the catalogue of the codices of England, etc. I, p. 32, n. 234, at the end, and p. 34, n. 241, in the Baroccian codex, there are requested Homilies of Leontius the priest on Mid-Pentecost, p. 28; among the Baroccian codices n. 199, Homilies of Leontius the priest on the feast of Palms; on Job; on the betrayal of the Lord, and on Mid-Pentecost, and the three former ones in vol. II, p. 435, n. 5859, among the Gale codices, where he is called Leontius of Constantinople. In vol. I, p. 150, among the Bodleian codices n. 2877, 28, is a short *Apology* of Leontius, Archbishop of Cyprus, demonstrating [something] regarding the painting of images of Christ and the saints. Among the Gale codices, vol. II, Cat. n. 5959, is Leontius, *On Images*. In the Vatican Library are the *Minor Works* of Leontius, Bishop of Cyprus (Montfauc. Bibl. mss.-1, p. 134. B.). In the Escorial codex, a sermon on Mid-Pentecost, on the man born blind, and on that which is written, "Judge not according to appearance," according to Pluerus in *Itin. per Hisp.*, p. 180. The Moscow codex in the synodal library, cod. 5, contains works of Leontius, priest of Constantinople, on Mid-Pentecost, on the man born blind, and on Peter delivered from prison by Herod: beginning "To those who love," etc., and at the end of the same volume a *Logos* on Pentecost: beginning... [Matthæi Notit. cod. Mosq. p. 8]. Read this among the *Opera* of Leontius the Byzantine in vol. LXXXVI of this Patrologia.

^A and festive orations and a sermon *On the Transfiguration of our Savior*. In the Allatian index, the *Laudatio S. Jobi* is attributed to Leontius (it is twofold under the name of Leontius, but it is by a Constantinopolitan presbyter, a homily on Job in MS in the Vienna library; see Lambecius, vol. IV, pp. 68, 69). FABR. In codex 116, n. 6, of Leontius, CPolit. presbyter, an *Oratio on Job*, delivered on the second day of Holy and Great Week; and again n. 10, an *Oratio on Job*, delivered on the Wednesday of the same week; n. 10, another *Oratio on the Betrayal of Christ and on the Wife of Job*, delivered on the fifth day of Holy Week; and n. 13, another *Oratio on the Passion of Christ and on Job*, delivered on Great Friday; Kollar believes these four orations have not yet been published in note B, p. 160, and n. 19, a homily *On Pentecost and on the Man Born Blind*; where Lambecius, p. 164 seq., inveighs bitterly against Combefis, and complains that he published it in vol. I of the *Auctarium Bibl. Patrum*, etc., pp. 719-798, of Paris, with various inane conjectures and harmful and entirely unnecessary emendations, and he asserts that the whole of that edition by Combefis should be diligently and carefully collated with this very ancient Imperial codex; and he brings forward certain examples: but regarding the spirit and the pen, he is unfair and biting toward Combefis. V. Kollar, note p. 169. — In codex Coislin. 105, of Leontius, bishop of Neapolis, in Cyprus, a *Sermon on Simeon* (V. Montfauc. Bibl. Coislin. p. 180, n. 34). HARL. *On Great Friday and on the Passion of Christ*. (Lambec. ibid. page 69 seq.) [p. 162, ed. Kollar.] *On Peter*. *On the Betrayal of Christ and the Wife of Job*. (Lambec. p. 69.) [p. 162, Koll.] *On the Resurrection of the Lord*. *On the Prophotismata, on the Palms, and on the Raising of Lazarus*. This is the one which is read among the Homilies of Saint Chrysostom, vol. VII, edited by Savile, p. 334. It begins: *Hon the pneumatikos panegyros*. (4*) FABR. In Milan in the Ambrosian Library, of Leontius of Constantinople, an *Oratio on Lazarus and an Encomium on the Synaxis of the Blessed Virgin Mary*. V. Montfauc. B. biblioth. mss. 1, p. 500, D. HARL. ^B In the same Seventh Synod, vol. III of Binnius, page 560, Leontius, bishop of Cyprus, is affirmed to have written the *Life of John the Almsgiver, Archbishop of Alexandria*, who died in the year of Christ 616 (See Pagius for the year of Christ 620), which exists in Greek MS in the Imperial library, as Nessel testifies in part V, page 16 (5), and in the Colbertine codex 505, which Du Cange consulted. It is cited by Allatius, *Book on Purgatory*, p. 732; it exists interpolated and only in Latin in Rosweyd, Book I, *On the Lives of the Fathers*; and Surius and Bollandus, January 23. And the *Life of Simeon the Holy Fool or Simple One*, which is likewise available in Greek in the Imperial library, as the same Nessel testifies, part V, p. 43 (6). It is in Latin in Surius, July 1. But the *Life of Saint Gregory, Bishop of Agrigentum*, has as its author Leontius, presbyter and abbot of the monastery, *Life and Miracles of our Holy Father Gregory of Agrigentum* (7). It exists in Greek in the Colbertine codex 1677, and in Latin and interpolated, without the author's name, it is found in the same Surius, Nov. 22. FABR. In the Colbertine codex, 1677, according to Montfaucon, *B. Bibl. mss.* t. II, p. 952 A, another book is contained, written in French. In Montfaucon's *Bibl. Coislin.* I did not find it: for the things said on p. 186 about codex 112, or the *Collection of Moral Matters*, do not pertain here. But to inquire further, there is no leisure. It is in the Parisian codices, of which above, and in the Escorial codex, as Pluerus testifies in his *Itinerary through Spain*, p. 180, and as Montfaucon testifies in *Bibl. bibl. mss.* I, p. 143 A; in the Vatican codex 4767. — In Rome in the Basilian library, codex 701 (I, page 199 A). HARL. A fragment is also brought forward in the aforementioned Seventh Synod, from the *Logos of Leontius, the Cypriot, Against the Jews, in Defense of the Christian Apology*, in Greek and Latin, in vol. VII of the *Concilia*, edited by Labbe, page 236; vol. III of Binnius, page 556. The same fragment is in the MS codex of the library.

1563 LEONTII NEAPOLITANI EPISCOPI 1564 a Greek version exists, as Lambecius testifies, vol. V, p. 137. You also have it in James Gretser's *Hortus Crucis*. Another version in Latin is found at the beginning of the second supplement of the Morellian *Bibliotheca Patrum*, Paris 1639, from Canisius' *Antiquæ Lectiones*, vol. V, part 1, pp. 200–202. John of Damascus ^A also mentions this work of Leontius against the Jews in his *Oration on Images*, as does Euthymius in the *Panoplia*. Two books of these *Commonplaces* or theological *Loca communia* of Leontius of Cyprus, one of divine things, another of human things, have not yet been brought to light, although the one on divine things was in the possession of Francisco Torres, as he himself testifies in book I, *On the Hierarchical Ordinations of the Ministers of the Church*, c. 12; and in book V of his *Defense of the Epistles of the Popes*, cap. 20, a fact observed by the most learned Colomiès in his *Paralipomena on Ecclesiastical Writers*, who also thinks that John of Damascus made use of these *Commonplaces* of Leontius in his *Parallels*, which Michael Le Quien brought to light in his distinguished edition of Damascenus, which he published. Sirmond praises Leontius in his *Commonplaces* concerning the origin of souls, vol. II, *Opera*, p. 456. Besides Leontius and Damascenus, Saint Maximus and Antonius, called Melissa, wrote *Commonplaces* gleaned from the Holy Scripture and the ancient doctors of the Church. Among the Latins, Bede (vol. VII, pp. 370–458, and the Anglo-Saxon codex in the Bodleian Library) as well as a certain Defensor in his *Scintillae*, written and printed for the sake of his nourisher Ursinius at Antwerp in 1550, Venice 1552, and thence at Cologne. Then John, an abbot, whom John Mabillon relates he ^B transcribed from a codex in the library of Monte Cassino in his *Museum Italicum*, p. 123. I omit Thomas Hibernicus and other more recent ones. Maldonatus mentions Leontius’ manuscript *Commentaries on John* at John VII, where he reports that the history of the adulteress was in that codex, but marked with an obelus. The *Oration in Praise of Saint Epiphanius* is mentioned by Theodore the Studite in his second *Antirrheticus*, p. 130, vol. V of Sirmond’s *Opera*.

OBSERVATION BY JAMES BASNAGE ON LEONTIUS

Although Leontius of Cyprus should have been most famous for his many works, learned men have nevertheless erred concerning the episcopal see he held, the time in which he lived, and the works he brought to light. Both Baronius and Possevinus first make him the bishop of Salamis, which is the metropolis of the entire island; but these most erudite men had not observed Sigebert of Gembloux nor the Second Council of Nicaea; for the legates of Pope Adrian say in the Council of Nicaea that they themselves have at hand the book of Leontius, prelate of Neapolis in Cyprus, and they ask that it be read: "We have in our hands the book of the blessed Leontius, bishop of Neapolis in Cyprus, and we request that it be read." Sigebert, however, confirms him as bishop of the Neapolis of the Cypriots, by testimony which it is not permitted to refute. The error was given room because the episcopal see of that writer is frequently indicated only by the ambiguous phrase "in one of the cities of Cyprus"; but from this, Critics should rather have concluded that a see other than Salamis was indicated, since the prelate of the latter held the primacy of the island. The time in which he lived is incorrectly referred by many to the Emperor Maurice, or to the end of the sixth century; for he reached as far as Heraclius, and therefore to the year 630, or thereabouts. Scholars have erred much worse concerning his works. In the first place, although Sigebert was silent about the *Life of Salus the Fool*, which Leontius had written, and which makes the Council of Nicaea indubitable, wonder at this: Anastasius, librarian of the Roman Church, not understanding the word *salou*, which he rendered variously from Greek into Latin, interpreted it as *Turbatio* (Disturbance), and what is much worse, he asserts that Leontius wrote *Disturbances in the Church* which had occurred in the Church around that time; add that Baronius lamented the lost work; for who else could have tracked the events under Maurice, as you have in the acts of the Council of Nicaea? But until now the work unknown to us either lies hidden or has perished unknown. I regret that so many blunders have escaped the famous annalist; for first he makes one bishop of Salamis and primate of the island who was only bishop of Neapolis in Cyprus; second, he wished to defend his opinion by the authority of the Council of Nicaea, in which Leontius is expressly called bishop of Neapolis; finally, because he lamented as lost a *History of the Calamities of the Church* under Maurice, which never existed; for the *Life of the Fool* or *Insane One*, which Leontius described, is quite different from a *History of the Calamities of the Church*. Secondly, Leontius wrote the *Life of John the Almsgiver*, prelate of Alexandria. Concerning this *Life*, two things are to be observed: first, that it is preserved in codex 19 of the Imperial Library not only in the Latin idiom...

[1565] On the twelfth day of the same month, the work of Leontius, Archbishop of Neapolis in the island of Cyprus, on the remaining life of our Father among the saints and Archbishop of Alexandria, John the Almsgiver. Our purpose in this narrative regarding the life of this celebrated man is one: that a god-pleasing imitation and profit may be obtained by all, and that glory and majesty may be rendered to the holy and adorable Trinity. Of Leontius of Neapolis in Cyprus, from the discourse against the Jews regarding the adoration of the cross of Christ, and the icons of the saints, and regarding the relics of the saints. “If you reproach me again, O Jew, by saying that I worship the wood of the cross as God…”

OF LEONTIUS, BISHOP OF NEAPOLIS IN CYPRUS, SERMONS.

^A Leontius, Bishop of Neapolis in Cyprus, Sermon on Symeon, when he received the Lord into his arms.

“Let the heavens rejoice, and let the earth exult.” It is fitting, indeed, in this divine and Lordly solemnity, to take our starting point from the Davidic words, or rather divine ones; since the prophet David, not moved by himself, but by the Holy Spirit, spoke the words of the sweet canticle. David invites us to joy and spiritual exultation: by saying “heavens,” he signifies the angelic and heavenly powers; by the “earth,” he signifies men scattered throughout the whole compass of the earth. The following words declare this: “The fields shall rejoice, and all that is in them.” Therefore, we must altogether understand these fields also in a spiritual and anagogical sense. For what joy can senseless earth bring forth, and furthermore that which is contained in it, such as trees of every kind and the many species of herbs? Or, it might be better to say now that he calls “fields” the [human] races that are, as it were, more gentle ^B and adapted to the spiritual seed, or even those from Israel, because of the…

way they are, in a manner, smoothed and leveled by the legal and prophetic teachings; even if they did not receive the evangelical seed because of their own perversity. Then he adds: ^A *Then shall all the trees of the wood rejoice*: which trees we must understand to be all those from the Gentiles who have believed in the Savior Christ, who in fact were not long ago, as it were, wild and woody trees because of their infidelity, until at last, as the admirable Paul says, they were grafted from the wild olive into the good olive tree. But for whose sake does he call upon heaven and earth, the fields and what is in them, and all the trees of the wood to gladness and exultation? For Christ’s sake, of course; for, he says, *at the presence of the Lord, for he comes*. Rightly and justly, indeed, does the prophet exhort all creation, heavenly and earthly, to spiritual gladness and exultation. For when an earthly and mortal king is about to enter a city, the whole city is decked with veils, crowns, and perfumes; and everyone, so to speak, both small and great, changing into various garments, goes forth to meet the king; and they despise every other business, preferring this above all work. How much more, then, when the heavenly God and King arrives, should all creation, visible and invisible, which was made by him, rejoice and exult, and with great joy and reverence fulfill this meeting?

^B But let us see, beloved, when the heavenly and great God and King arrives. When, indeed? It is when, without any change, alteration, or sin, he became man and was made like us. For because the divine nature is incorporeal and uncircumscribed, and is in heaven, and fills the earth, according to the prophet who says it; for this reason, I say, God, as he was before he became man, is neither absent from any place, so that he might travel to it, nor again, as we have already said, is he circumscribed by distances, since he fills all things equally and is present to all in the same way. How then does the prophet say, *at the presence of the Lord, for he comes*? It is clear that the prophecy was fulfilled at the time of Christ's advent in the flesh.

^C Indeed, we have already celebrated the most wonderful, transcendent, and ineffable birth of the Savior Christ in the flesh, by delighting in the words of the God-bearing Fathers; we have sung hymns with the angels; we have glorified him with the shepherds; we have offered gifts with the Magi—even if not gold, frankincense, and myrrh, but in their place, faith in Christ, which is more precious than gold, more fragrant than incense, and more efficacious than the myrrh that preserves dead bodies. For it does not preserve our dead bodies, but renders our souls immortal. Now, however, another advent of Christ, and another meeting, provides a cause for us. Come then, beloved,

^A casting away all sloth from our souls, let us meet the King of the ages, the Savior Christ, brightly and gloriously. For the evangelist Luke says, after the circumcision of the Lawgiver according to the law on the eighth day: "When the days of their purification according to the law of Moses were completed"—meaning the purification, that is, of Mary, and of the infant, and of him who was considered to be the father, namely Joseph. But, being struck with wonder at these words, I might say to the wondrous evangelist: "What are you saying, O blessed Luke? You seem to me to have forgotten the things you wrote earlier, for what is now said by you is inconsistent with those things. Do you not introduce the divine Gabriel in the Gospels saying to the Mother of God and all-holy Virgin: 'The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you'? By what reason then does she who conceived by the Holy Spirit and the power of the Most High, and not according to the law of human conception, have need of purification? And how does she who was filled by Him who sanctifies all creation, both visible and invisible, exist void of the Holy Spirit? And how, she whom the power of the Most High overshadowed, is she not full of all purity and holiness? But the words of the archangel that follow are more fearful than those said; for he says: 'Therefore also the Holy One who is born shall be called the Son of God.' Who then, having recently heard these things from you, and now hearing you again proclaiming: ^B 'When the days of their purification were completed,' would not justly be struck with wonder and accuse you? For if the Holy Spirit filled the Virgin, and the power of the Most High overshadowed her, and2 that which was born of her is indeed the Son of the God who is before the ages—and now also, because of the dispensation, shall be called so—how does she who has become a partaker of the divine and consubstantial Trinity not only not lack holiness and purification, but rather why will she not also be the author of holiness and purification for all creation?"

What, then, does the evangelist say to these things? "I have not," he says, "become forgetful of the things said by me earlier, nor are the things said at present inconsistent with what preceded. For if the divine ^C Word had remained altogether in the divine heights, and had not of His own will deigned to humble Himself to our lowliness, what is said by me would rightly have troubled you now; but if, being God and incorporeal, He for our sake was clothed in a body animated by a rational and intelligent soul from an unwed maiden, and He who fills all things dwells uncircumscribedly in a virginal womb; and He who is older than the ages, or rather the Creator of the ages, is born in time for the sake of those who are under time; and He who has the Cherubim as His throne ^D is encompassed by the arms of a Virgin Mother; and He who grants life to all creation is nourished by milk; and He who struck the firstborn of Egypt and submerged the tyrant Pharaoh flees to Egypt from Herod; and He is subject to His parents

in the manner of an infant, He who has all things subject to Him; He is baptized by John, He who grants the remission of sins; He is tempted, He who is above all temptation, for my sake, that He might defeat the one who tempted me and cast me out of paradise; and, to speak simply, after all the miracles performed, the One who is impassible accepts passions; and the Immortal endures death and burial in the flesh, that He might make me, who was put to death, immortal through His own resurrection. What is strange, then, if, together with all those things, the Pure and Undefiled One accepts the purification prescribed by the law, along with the undefiled and ever-virgin Mother? This He does that, having been made under the law, as the Apostle said, He might redeem those who were under the law.

^B But, beloved, I have unknowingly let myself go into the boundless sea of the Savior’s dispensation, drawn by the momentum of my speech. For it is easier for one to encompass the breadth of the sea with the palm of his hand than to express in oral discourse the many modes of the divine condescension. But let us return to the raised fire of the evangelical height, and direct the cargo ship of our words toward it, under the guidance of the Holy Spirit.

"And when," he says, "the days of their purification according to the law of Moses were fulfilled, they brought the child to Jerusalem, to present Him to the Lord." The evangelist explained this well. For it is by way of dispensation that He accepts all things ordained by the law for us, for our sake. For behold, He who fills both heaven and earth ^C is subjected to the change from place to place. And to which Lord, O most holy Virgin, do you hasten to present the infant? Did you not hear clearly from Gabriel that He who is in your womb is the Son of God? If, therefore, He is the Son of God, how is He not, beyond all doubt, also Lord? I know, says the blessed Virgin, that He is both Son of God and Lord, my Creator at the same time and Son, whom, as an infant, I embrace because of His clemency and kindness; but I hasten to present Him to that Lord of whom my forefather David sang by the inspiration of the divine Spirit, saying: "The Lord said to my Lord, Sit at my right hand, until I make your enemies your footstool." Behold, the Lord the Father; ^D behold also the Lord the Son; of these there is one lordship, just as there is one divinity. To that Lord, then, I hasten to present my Lord, from whom, as regards His divinity, He will never be separated—neither of old before He was conceived in my womb, nor now, nor ever at any time.

Then the evangelist adds: "As it is written in the law of the Lord: That every male that opens the womb shall be called holy to the Lord." My Creator and Lawgiver and Lord rightly ordained concerning those males that open the womb. But the Lawgiver is not subject to the laws, since His birth even without seed is above the manner of human birth.

^A For He did not open the womb at His birth like the rest of men; but He even left the gate of virginity closed, according to the prophet Ezekiel who said: *And the Lord said to me: Son of man, this gate shall be closed. No one shall enter through it, and shall go out; and it shall be closed* (Ezech. xliv, 2). By what reasoning, then, can that which is established for those who open the womb proceed in Him, who did not open it but left the gate closed? And He will not need to be called holy for the first time now, who even before conception was holy, and the Son of God, testified to by both the Father and the Holy Spirit. But it is consistent, and these things befit the economy of the Savior.

^B *And to give a sacrifice according to what is said in the law of the Lord: a pair of turtledoves, or two young pigeons* (Luke ii, 24). Everything is appropriate to the economic condescension of the Savior. For there were indeed other, more expensive sacrifices ordained for those giving birth, such as those by sheep and certain other animals; but since the whole mystery of the Incarnation took place through an indescribable condescension, it follows that the prescriptions concerning the turtledoves and pigeons are now observed. And well did the admirable Paul, embracing all things in his mind, exclaim with awe: *Who for our sakes became poor, being rich, that we through his poverty might become rich* (II Cor. viii, 9). ^C Furthermore, even the visible offering of the Lord was not useless to the mystery. For the turtledoves signified the modesty and chastity of the ever-virgin Mother of God, while the pigeons signified the ineffable philanthropy toward us, and the economy of the conception from the Holy Spirit.

*And behold there was a man in Jerusalem, whose name was Symeon; and this man was just and devout* (Luke ii, 25). The words of the Evangelist are sufficient to set forth the holiness of Symeon. *Waiting for the consolation of Israel*—which I think means the philanthropy that was about to come from God to Israel. Or also in another way: since Israel is interpreted as "mind seeing God," and every mind devoted to contemplation was ^D spiritually mourning on account of the error and ignorance by which the human race was held, Symeon, being just and looking forward with prophetic insight, was naturally awaiting the consolation that was to come to the intellectual Israel through the coming of the Savior. *And the Holy Spirit was upon him.* Blessed are you, O elder, that you were deemed worthy to become a habitation of the Holy Spirit.

*And he had received an answer from the Holy Spirit that he would not see death, before he should see the Christ of the Lord* (Luke ii, 26). Did I not say above that the elder was awaiting by a prophetic eye the consolation from the Savior? Behold a clear proof of what was said before this. For it was revealed to the prophet, he says, that he would not reach the end of his life,

^A before he should see the Christ of the Lord. You have truly attained, O Simeon, an attainment such as none of the prophets of old has been able to attain. Blessed are you in truth, that you have been preserved by God for such a time.

And he came in the Spirit into the temple. For the saints do not act as if by their own impulse, but are moved by the Holy Spirit. And when his parents brought in the child Jesus, to do for him according to the custom of the law. O child, who is older than the mother who bore you—nay, rather, older than all the ages! O child, not yet possessing a fluent tongue for speech, and yet sounding forth the word to the prophets through the Spirit! O you who fashioned Moses, and through your kindness bowed yourself to his law—or rather, bowed yourself even more than you had brought him to do! O Maker of the law, and Legislator of the New Testament! For just as a king, when commanding a law to be written, confirms it with his own signature, and then again, when it pleases him, annuls the first law—that is to say, fulfills it—and in its place introduces another, higher law; so too the Lord, having set forth the old law through Moses, as one who knows that it brought nothing to perfection, fulfills it himself, doing all things lawfully. ^B But he made an introduction to a better law, through which we draw near to God, as the apostle Paul says.

And Simeon took the child in his arms. Again I shall call you blessed, O Simeon. For you are truly worthy to be called blessed. For behold, you received into your arms the one who is carried upon the Cherubim. Behold, you take delight in seeing with elderly eyes the one who is invisible to the Seraphim. Behold, you clasp in your hands as an infant the one whom Ezekiel once saw raised on a four-formed throne. How then are you not blessed, having been deemed worthy of such and so great good things?

And he blessed God, and said: Now you dismiss your servant, Lord, according to your word, in peace. I am weary, Lord, of dwelling in the prison of the present age. My sojourn has been prolonged, and I will gladly depart to where the dwelling of all who rejoice is found. ^C Release me, Lord. For I am eager to be freed from the things subject to the eyes. The prophecy has already drawn near. Behold, the Savior is present. For my eyes have seen your salvation, concerning which Isaiah cried out: Behold, Zion the city of our salvation. And Zion is the Church, in which the salvation—that is to say, Christ—dwells. And again he says: My salvation shall burn as a lamp. For, appearing in the manner of a lamp, the Savior illumined the ends of the world.

Which you have prepared before the face of all peoples. It is no longer of the one ungrateful people, I mean Israel, but of all peoples, according to the sacred Psalmist who says: Praise the Lord, all nations; praise him, all you peoples. And Daniel also says: All peoples, tribes, and tongues shall serve him. ^D

^A A light to the revelation of the Gentiles. Which is to say, for the enlightenment and the sight of those sitting in darkness and the shadow of death, the Gentiles; and for the glory of your people Israel. For although not all who were of Israel believed, yet the remnant has been saved, among whom were the blessed apostles of Christ and certain other believers. And not only this, but the Lord himself has sprung up for us from the tribe of Judah. For the Savior himself, speaking of himself, said: Because salvation is from the Jews. For this reason he says: And the glory of your people Israel.

And his father and mother were wondering at those things which were spoken concerning him. For although they had been initiated, both Mary and Joseph, into the mystery concerning the infant—she indeed instructed by the voice of Gabriel, and not least also taught by the Spirit concerning the divinity of the One being born; and he instructed by the archangel saying: Do not fear to take Mary your wife. For that which is begotten in her is of the Holy Spirit—nevertheless, even though they were thus initiated, they marveled and were struck with wonder at the things being said about him. ^B And Simeon blessed them. We acknowledge, O Simeon, your most fervent intention arising from divine love. For although the Mother who gave birth and the Infant were equally superior to every blessing, yet he offered it in place of glorification, just as, indeed, the three youths in Babylon also did. For they, not only having exhorted the angelic powers and all humanity, but also the lifeless and insensate creation to bless God, fulfilled the blessing, as it is said, by pursuing divine praises with their words. In this manner, therefore, ^C Simeon also blessed them on the present occasion, and said to Mary his mother. For what reason did Simeon—not to the supposed father—speak the words of prophecy, but rather direct them to Mary his mother? Because, as one filled with the Spirit, he knew that Mary was truly the mother of the infant, and that Joseph enjoyed the title of father in name only, because the conception of the unwed and holy Virgin did not occur from the seed of a man, but from the Holy Spirit. For this reason, Simeon, having left behind the one who was father by appearance and name, directed his discourse to the true mother, ^D saying: Behold, this one is set for the fall and rising of many in Israel; and for a sign that is contradicted. For the fall of the unbelievers, and for the rising of the believers; not that the infant himself was the cause of the fall for some and the rising for others, but rather the individual free will of each, as it is permitted to prove from many testimonies. For the multitudes of the Jews, seeing the miracles that were taking place, ran to the Savior; but the foolish high priests said: He has a demon. Why do you listen to him? Are not these, on the one hand, rising up of their own accord, and the others, in turn, not only falling by their own will, but

also dragging others with them into ruin? Again, the blind man, having miraculously enjoyed the use of sight, was proclaiming the greatness of his benefactor with a grateful mind; but the utterly audacious chief priests and elders said: Give glory to God; we know that this man is a sinner. ^A And again, concerning the daughter of the archisynagogue, the father of the girl, drawn by faith, sends for Jesus; but the Life, knowing clearly that death would be put to flight by His arrival, called the state of death sleep, and not death; but those foolish men did not hesitate to mock Him who puts death to flight and restores to life. And even upon the saving cross itself, one of the robbers was reproaching Him, saying: If you are the Son of God, save yourself and us; but the other, on the contrary, rebuked the other as was fitting, and turning to the Lord, said: Remember me when you come into your kingdom. Therefore, deservedly, he receives Paradise as a reward for that confession, which was a mark of a grateful soul. Do you see how they fall of their own will from unbelief, and rise again of their own will through faith? Furthermore, the prophecy of Simeon was fulfilled in another way also. For the dispensation of the Savior in the flesh became a fall for the devil ^B and the unclean spirits, but a resurrection for those whom he had cast down and who had been subjected to the tyranny of death. Do you see how the child is set for the fall and rising of many, and also for a sign that is spoken against? And the things spoken of above will also fit this. For those who do not believe contradict in every way; but those who believe, clearly give their assent. Those who invent perverse heresies also contradict, interpreting the mystery of the incarnation rashly and otherwise than it is.

On the Prophecy of Simeon

And a sword, He says, shall pierce through your own soul also. By the sword, I suppose, is meant the trial that befell the holy Virgin at the cross through sorrow. For it passed through her without harm, as if in passing, without wounding her severely. And: That thoughts out of many hearts may be revealed. ^C For the saving passion of the Lord revealed the thoughts of all by way of a test. For those who believed firmly, even if they were perhaps troubled in a human manner, did not yet despair entirely; for they were awaiting the resurrection of the Savior; just as, indeed, the women who came to the tomb, and the divine disciples. But those who had a wavering faith, like those sown upon the rocky ground, not bearing the heat of the temptations, lost the little remnant of faith they had through smallness of soul. Thus, then, let the prophecy of Simeon have its end. ^D And at this very hour, the text says, the chaste prophetess, Anna, who was constant in fasting and prayer in the temple, came up—an old woman in body, but vigorous in faith—and she in turn was confessing God, also giving thanks herself that she had been granted such and so great a grace, so as even

^A to behold the Christ of the Lord. And Anna encouraged others to this as well: "For she spoke," he says, "of him to all who were awaiting redemption in Jerusalem." And they were awaiting the redemption which the divine David, foretelling in song, proclaimed, saying: "He sent redemption to His people." And again: "You redeemed with your rod your inheritance." Who, indeed, is the one who redeemed, and what is the redemption, if not our Lord Jesus Christ himself, through whom we were all redeemed from error and corruption?

"The child," it says, "grew and became strong in spirit, being filled with wisdom, and the grace of God was upon him." How, then, did he grow—he who bestows life and growth upon all humans, living creatures, and plants—if not evidently in the growth of his body? And how was he strengthened in Spirit—he who bestows the inspiration and participation of this same Spirit upon all prophets and righteous men, and whose God-bearing flesh was fashioned by the same Spirit from the womb itself—if not indeed by being strengthened in spirit in such a way that the marks of the divine nature shone forth in the child ^B in a manner exceeding the age of the body? For although the Creator of nature, out of his own love for mankind, clothed himself in our nature indivisibly and at the same time inconfusibly, yet in this way too, the greatness of the Godhead shone forth with an exceeding brilliance upon the humility of human nature.

How, again, was he "being filled with wisdom and grace," in whom "are hidden all the treasures of wisdom and knowledge"? And also, the writer of Proverbs says: "Wisdom built a house for herself." But Wisdom is the Word of God; for he himself "became for us wisdom from God," according to the blessed Paul. If, then, this very Wisdom, in the womb of the holy and ever-virgin one, built for himself, through the Spirit, a spotless and holy body, how is it now said that he is being filled with wisdom and grace? Is it not entirely according to the interpretation frequently stated in the foregoing, namely, that the Savior and our Lord appropriately arranged all things in the advent of his incarnation? With whom, to God and the Father, be glory and power, and the kingdom without end, together with the all-holy and good and life-giving Spirit, now and ever, and unto the ages of ages. Amen.

Of Leontius, Bishop of Neapolis in Cyprus, on the Day of the Holy Mid-Pentecost

^D All things that were performed by our Master and Savior Jesus Christ during his incarnate dispensation, and while [he was] [index: entries preserved]

living among men, did not take place in vain or to no purpose, nor idly; but rather they were done for the sake of certain hidden mysteries which needed to be revealed, for the benefit of those for whom the whole dispensation was fashioned—I mean, of course, those who have believed in Christ, and those who are to believe. So much so that the deeds of the Lord and Savior at that time are [a law] as it were unwritten; one that excels the Mosaic [law] by an immeasurable degree, as much as a Master excels a servant, and as the Apostle said, as much as he who has prepared the house excels the house itself. ^B Whence the saints who delivered the ordinances to the holy Church, and the successors of the apostles, looking toward the end of the saving dispensations that were fulfilled at that time, have consequently decreed that the divine feasts be celebrated hereafter, leading us into the remembrance of the things that then took place. What, then, is the intention of the preface to this discourse? It is time to show that even the present day of the holy Mid-Pentecost is not delivered to be celebrated idly or as it happens by chance, but that it rests upon a certain divine tradition, even if it is not deprived of the title of a feast. For it is both a pre-feast and a post-feast. For after the universal Sunday of the resurrection, or rather the renewal of the resurrection, this day receives us; and according to this, it is naturally a post-feast. But after itself, it leads on to the day of the Lord’s Ascension, and the coming of the Holy Spirit; and thus it functions also as a pre-feast. ^C So it is worthy to be honored by us under both titles, as it possesses within itself both the post-feast ornaments of the life-giving resurrection, and the pre-feast matters of the divine celebrations that follow after it. For it is necessary that what stands as a medium between certain things should share in the nature of both, of which it is the middle. The present feast, therefore, being in the middle, communicates with the Resurrection, as it is the middle leading from that [feast] to the final one; and it likewise communicates with the holy Pentecost, as it sends us forward toward it, and from it, in turn, finds itself as the middle point for those who step back to the day of the resurrection. But such honors of the venerable Mid-Pentecost were not [invented] spontaneously, nor as it happened, and let no one think that this was devised in such a way. For this gift is not of human ambition, but is a dignity of divine legislation, and not of one legislation—that is to say, of the old without the new, or the new without the old—but of both the old and the new [legislation]. ^D

For the law of Moses said to the Israelite people: "In the middle of the feast, you shall offer a sacrifice to the Lord your God," and so forth. But since, as the Lord Himself said to the Jews: "If you believed Moses, you would believe me; for he wrote of me," it is necessary, therefore, that all things written typically in that [law] should be referred allegorically—or rather, truly—to the Lord; and this part, having been written about Him, had to be honored by Him as well. For He did not come to destroy the law, but to fulfill it, and to render it, from being elementary and imperfect, spiritual and perfect.

The feast therefore being in the middle, as John the evangelist says, Jesus went up into the temple and taught. For even if it was the feast of Tabernacles, when Jesus went up into the temple in the middle of it, my purpose now in this is to show that the "middle" is honored in many places of the Old and New Testament, as the discourse having progressed to the end will also show ^B. Jesus, therefore, went up into the temple and taught. The presence of Christ is always useful and saving to all. In the temple He teaches, enlightening those who hear; in the squares He performs miracles, healing the infirm; in feasts He saves sinners who are converted; in toll-booths He snatches the plunderers for discipleship; in boats, while sleeping, He lulls the storm by His rebuke; those who are fishermen of fish, He reveals as fishermen of the world; so in every place the presence of Christ is always useful and saving to all.

But let us see the ungrateful Jews, what profit they had from the teaching of the Savior; or rather, the leaders of the Jews, who, loving the glory of men more than the glory of God—that is, the being called Rabbi ^C—deprived themselves of the truly inalienable glory, I say, the faith in Christ. For that not a few from that multitude believed, the evangelist afterward clarifies, saying: "And of the crowd, many believed in Him." Those, therefore, who were considering improper thoughts about the teacher—that was the council of the chief priests and scribes and the rest of the rulers, an assembly hateful to God—who, when the Lord was teaching, said: "How does this man know letters, having not learned?" ^D Such a voice and thought accuses the disobedience of the Jews, how they have always been opposed to the legal and prophetic commands. For their saying, "How does this man know letters, having not learned?" shows that the Savior was then weaving His teaching from the legal, that is to say, prophetic scriptures. Therefore, as one teaching from writings, although He had not learned letters, they, moved by envy (for it was not with admiration), were amazed and said: "How does this man know letters, having not learned?" For if this were not so

^A but taught a new teaching, and one not yet known, which was written down, their astonishment at his not knowing letters would have been superfluous. Yet they might have said to them, setting aside this notion: "We know that God has spoken to Moses; but as for this man, we do not know where he is from." For every manner of lawlessness is beneath them; wherefore, they remained in both respects unbelieving toward Christ, offering slanders against him when he set forth legal or prophetic teachings, as if he possessed the knowledge without letters through some sort of magic; and when he set forth his own teachings, they spoke against him: "Do you bear witness of yourself? Your testimony is not true."

From every side, therefore, they are inexcusable, and those who have obtained the role of leaders of the Jews are not willing to be helped at all. But nevertheless the Savior, overcome by his innate love for mankind, did not immediately turn away from those who said these things, but answered them and said: "My teaching is not mine, but his who sent me." For since he knew them—that they were setting aside the Law and ^B teaching as doctrines the commandments of men, and had thrust aside the prophets, saying to one, "You shall not name the name of the Lord," and to another, "Depart, you who see, and go to your land, and live there, and prophesy there; but you shall not prophesy at Bethel"—indeed, that they had even become slayers of prophets; and that they did not accept the teaching of Christ himself at all, swaying the crowds by saying, "Why do you listen to him? He is insane and has a demon"—with good and proper reason, omitting his own mention, as well as that of the Law and the prophets, in his rebuke to them, he refers the power of his teaching to God, so that either, struck with reverence and restraining their deceitful tongue, they might be helped and saved, or, clearly warring against God, they might be convicted.

"For whether the things ^C that I teach are legal or prophetic, know that they are of God, who spoke to those men and sent me." For the time being, he keeps to the measure of human nature, that they might not immediately meet him by saying, boldly, what they also said later: "Why do you, being a man, make yourself God?" Since we who have believed know that the things of the prophets and the Law are foretellings of Christ. For the Savior himself said: "All things that the Father has are mine." And again, through the prophet he says: "I who was speaking, behold, I am here."

Thereupon, he adds to what was said: "If anyone wishes to do his will—I mean, the will of him who sent me—he shall know concerning the teaching, whether it is from God, or whether I speak from myself." What he says is of this sort: "He who does not seek ^D his own will, but the will of God, by all means applies himself to the divine Scriptures; for in them the will of God is hidden. And the divine Scriptures foretell concerning me, and proclaim me to be God the Word, who came forth from the Father, and prophesy that the same one would without change become man in the last times. He, therefore, who diligently strives to do the will of God will recognize me from the divine Scriptures; and afterward, he will return from me to the Father, and thus, confessing my teaching to be the teaching of the Father, he will prepare salvation for himself." "He who speaks from himself," he says, "seeks his own glory; but he who seeks the glory of him who sent him, this one is truthful, and there is no injustice in him." By these things, he tacitly signifies the teaching of the Scribes and Pharisees.

^A For they, being injurious to the law, spoke from themselves. For they removed those things which contributed to God, and added their own, compelling their followers to walk along deviant paths, just as the holy Gospels say: "Baptisms of cups and pitchers, and washing of hands," these they frequently handed down; but the weightier things of the law, as if they were not even written, they passed over: namely, true judgment and mercy toward their neighbors. Whence they also brought upon themselves that "woe" so often repeated over such iniquities. "Woe to you" (not only once, but also frequently), this, "Scribes and Pharisees, hypocrites," says the Savior, "who have made void the commandment of God because of your tradition." And not only do you make it void, but you also commit injustice against it, as you pretend that the inventions of your own wills come from it; and you cause the divine legislation to be blasphemed by your absurd counterfeits and additions. ^B This very thing even now the heretics also do, who, emulating the impropriety of the Jews and their contempt for divine things, either falsify and adulterate the sentences of the God-bearing Doctors, or, which is no less wicked, publish what is of the heretics under the false name of the holy Fathers, and smear their venerable names with their corrupt and impious writings; ascribing the impious dogmas of Apollinaris, at one time to the divine Athanasius, at another to Julius, bishop of elder Rome, or to Gregory Thaumaturgus, or to some other approved Father; and attributing other things to others, which are of the orthodox to the heretics, and which are of the heretics to the orthodox. Whence they also draw that "woe" upon their own heads, who proffer to their neighbor a turbid subversion, by saying, "Bitter is sweet," and the reverse; "who put darkness for light, and light for darkness." But leaving behind the ^C bitter perversion and adulteration of the Scribes and Pharisees, and indeed of the heretics as well, let us return to the saving teaching.

For the Lord says to the Jews: "Did not Moses give you the law? And no one among you does the law." Behold clearly by these things, know more accurately, beloved, that as we said above, the Lord was then constructing his teaching to the Jews from the legal and prophetic writings, when they, goaded by envy, said: "How does this man know letters, having never learned?" For clearly now he reminds them of the law itself and of Moses who gave it, thereby closing to them every excuse from that point on. Then, he also reveals the snare hidden and lurking deep within their murderous heart, saying: "Why do you seek to kill me?" But those most bold men, and foster-children of iniquity, when upon hearing the secrets of the heart they ought to have recognized God as well, who searches hearts and reins,

^A they were invited by the Word to change and repent, yet they answered: "You have a demon; who seeks to kill you?" O the godless soul of the Jews! O the most audacious madness of the Christ-killers! O the blasphemous tongue of those who always resist the Holy Spirit! "You have a demon," they say to Him who healed those of them who were possessed by a demon; they themselves being truly demoniacs in their souls, and always doing the will of their father, the devil. "And who seeks to kill you?" they add, fearing neither Him who is witness to their secret thoughts, nor even feeling shame at the reproofs.

But Jesus, sympathetic and truly merciful by nature, does not persist in the reproofs, nor does He grow heated in speech, exposing their murderous intent, but passes on to another narrative, instructing everyone that when we rebuke certain adversaries, if they attempt to ward off the charge, we should not by any means persist in the reproach; for we would often lead ^B those who have sinned into greater impudence; but we should give place to those who have indeed been detected, but who wish to ward off and excuse the crime. For it often happens that, converted by repentance, they become better. It is known that the Lord did this at that time: for He answered and said to them: "I have done one work, and you all marvel." Do you see a discourse full of kindness? Do you see an inexhaustible treasure of goodness? Do you see the fountain of that ineffable wisdom? For, omitting the rebuke of them as murderers, He comes close to treating them as if they were marveling at the miracle that had been performed, and [He] accepts it, He who cares for the salvation of all. "For I have done," He says, "one work, and you all marvel." Although indeed not all were straightway struck with wonder at what had happened—yet considering the matter, that to perform such miracles is proper to God and not to men, they are ^C justifiably amazed—the high priests and Pharisees, on the contrary, did not cease reviling Jesus, not only regarding the other miracles performed by Him, but also regarding this one of which we are now speaking. For our subject is the paralytic healed at the Probatica pool, against whom the Jewish princes, being indignant, said: "It is the Sabbath, and it is not lawful for you to take up your bed," casting many insults against Him who had ordered this to be done. Yet although they were thus impiously disposed in their souls, the Savior nevertheless attributes to all that which they might admire as a work [of God].

But beyond this, He attempts to sway them not only by declaring their thoughts, but also by examples, and to lead them back to what is right; for this reason saying: "Therefore Moses gave you circumcision, not because it is of Moses, but ^D of the fathers." For, He says, why do you wish to seem so zealous for the law, although you are always doing things contrary to the law? For this circumcision, that first sign of faith after faith, which is in uncircumcision, was given to your forefathers, not from Moses, but from the fathers.

And, he says, you circumcise a man on the Sabbath. ^A If a man receives circumcision on the Sabbath, so that the law of Moses may not be broken, are you angry with me because I made a whole man healthy on the Sabbath? Do not judge by appearances, but judge with righteous judgment. You do not decline, he says, to circumcise a man on the Sabbath, even though that itself is work. But nevertheless, because the law commands this to be done, if a child happens to be born on a Sabbath, you circumcise him on the eighth day—that is, on the following Sabbath—even though the law says, "Do no work on the Sabbath," or else the one who does so will be cut off from the people, which is what happened to the man in the desert who was gathering sticks on the day of the Sabbath and was stoned. But you circumcise without fear, treating the law lightly in a material way for the sake of a part of circumcision. For the one who has offended in one thing, he says, has become guilty of all. Therefore, do not judge by appearances, but judge with righteous judgment. Do not be angry at what I have done, just because you are held by the presumption of the law even as you put aside the rest. For if, for the sake of what is done partially to a man through circumcision, you in effect make the law void so that the law of Moses may not, as it were, be broken, why are you angry at me because I made a whole man healthy on the Sabbath? Do not judge by appearances, but judge with righteous judgment. For if one who heals only a part of a man is to be praised, the one who restores a whole man to health is even more worthy, not of reproach, but of being praised. But I think the words of the Lord signify something deeper than what first presents itself to the mind. ^C For by saying, "I made a whole man healthy on the Sabbath," he does not imply only that we should understand the body which was broken by paralysis; rather, he means that he also cured him who was suffering in his soul from sins, and thus He healed both. For, he says, "I made the whole man healthy." Yet the body, even if it is perfect and without blemish, is not the whole man; for the whole man is rather the one who consists of soul and body, whom the Lord declared that he had healed entirely, which certainly pertains to the soul and the body. That these things are so, we can easily learn from the very words of the Savior to the one who had formerly been paralyzed. For having found him, he says, Jesus said to him: "Behold, you have become healthy; sin no more, lest something worse happen to you." Therefore, having healed both the soul from sins and the body from paralysis, he made the whole man healthy. Do not therefore judge by appearances, O Pharisees, but judge with righteous judgment. When Christ had said these words, some, ^D he says, of the Jerusalemites were marveling at the boldness of his words and the silence of the Pharisees, saying: "Is this not he whom they seek to kill? And behold, he speaks boldly, and they say nothing to him. Have the rulers perhaps learned that this is truly the Christ?" To which he adds: "Therefore, many of the crowd believed in him after he had said these things," thinking prudently that the leaders would not have endured it, who in this way...

the frankness of his reproofs, had they not realized he was truly Christ; nor would they have silently accepted what was said; nor, being so quick to shed blood, would they have shown themselves so slow to anger. ^A Hence, having recognized what was necessary and having deeply admired his teaching, many believed. Do you see, beloved, the purpose of Christ's presence in the temple? Do you see the fruit of the doctrine he proposed? Do you see what he achieved—he who wills that all men be saved? For this reason, He who knows all things before they come to pass, hurried to reach the temple when that feast was halfway through, which was the Feast of Tabernacles, having already, with the prophetic dragnet of his divinity, gathered those who were to be saved before he even entered the temple.

Let us also, in this way, celebrate the present day of Mid-Pentecost, accepting the Savior's teaching, turning away from the wickedness of the leaders of the Jews, and imitating instead those who believed in Christ the Lord. But so that we may know even more the day of Mid-Pentecost to be worthy of honor, ^B after we have said a few words about "the middle," we shall bring our discourse to a close.

David therefore says to God: "In the midst of the Church I will praise you." And, "He has worked salvation in the midst of the earth." Solomon also says he learned from Wisdom: "The beginning, and the end, and the middle of times." And Habakkuk in his canticle: "In the midst of two living creatures you shall be known." Another prophet says: "Behold, I come and I will dwell in the midst of you, says the Lord." And again: "I will be for glory in the midst of her." And the Lord himself: "I am in the midst of you as one who serves." He himself, too, when the disciples were gathered, stood in the midst of them; ^C and not once, but also a second time. And John the Baptist: "In the midst of you stands one whom you do not know." By this he signifies not merely that Jesus was in the midst of the crowd, but, he says, that he is in the midst of you and of God, in both substances in which he exists, of divinity and of humanity, embracing both with equal power; and as the Apostle says: "One God, and one mediator of God and men, the man Christ Jesus." Therefore, he is God. For he would not be a mediator if he were only man; nor conversely, if he were only God. But he is a mediator because he is both God and man; or rather, God become man. Wherefore he also shares with both those for whom he serves as mediator: with God, as he exists as God ^D by the nature of his divinity; and with men, as he exists as man by the substance of his humanity. But here we must stop our discourse, so that we may maintain moderation, having sufficiently shown from the divine Scriptures that the day of Mid-Pentecost is worthy of being honored. Moreover, the teachers say that virtue also consists in the middle. Therefore, adorning ourselves with every virtue, now...

... decorating [ourselves], let us now celebrate the venerable feast of Mid-Pentecost; but let us ourselves prepare to be fit vessels, cleansed from every defilement, so that, having reached the feast of Pentecost in a manner pleasing to God, we may celebrate it and be deemed worthy of the presence and indwelling of the Holy Spirit, by the grace and love for mankind of our Lord Jesus Christ, to whom is the glory for ever and ever. Amen.

III.

(MANSI Conc. L. XIII, p. 45.)

Come then, let us now make an apology for the venerably painted images, so that the mouths of those speaking unjustly may be stopped. For this tradition is also legal. Hear God saying to Moses: "Construct two images of golden carved Cherubim, overshadowing the mercy-seat." And again, according to the temple which God showed to Ezekiel: "Faces," he said, "of palm trees, and lions, and men, and Cherubim, from the ground thereof even unto the ceiling of the roof." Truly terrible is the command which charges Israel not to make any carved thing, nor an image, nor any likeness of whatsoever is in heaven, and whatsoever is upon the earth; and yet He Himself commands Moses to make carved animals, Cherubim, and shows to Ezekiel a temple full of the likenesses of carved things, lions, palms, and men. Whence also Solomon, having taken the pattern from the law, made the temple full of brazen, ^B and carved, and molten lions, and oxen, and palms, and men; and yet he was not reproved for this by God. If, therefore, you wish to reprove me concerning images, reprove God, who commanded these things to be made so that they might be in our midst for a remembrance of Him. The Jew said: "But those likenesses were not worshipped as gods, but were made for the sake of remembrance only." The Christian said: "You have spoken well; for neither among us are the characters, and images, and forms of the saints worshipped as gods. For if I worshipped the wood of an image as God, I would certainly worship the rest of the wood as well. For if I worshipped wood as God, I would by no means burn the image once the character has been effaced. And again, so long as the two pieces of wood of the cross are joined together, I worship the form because of Christ, who was crucified upon it; but once they have been separated from one another, I cast them away and burn them. And just as one who has received the command of the emperor, and has kissed the seal, has not worshipped the clay, or the paper, or the lead, but has rendered the worship and honor to the emperor; so also we, the children of the Christians, ^C in worshipping the form of the cross, do not worship the nature of the wood, but [we venerate it] as a seal...

and character of Christ, seeing it, and through it we embrace and worship Him who was crucified upon it. ^A And just as true children, when some father has gone abroad for a time, are moved from the soul with great affection toward him, and even if they see his staff in the house, or his cloak, they embrace these by kissing them with tears; and they do not honor those things, but they yearn for and honor the father; so also we, all the faithful, as the staff of Christ, we worship the cross; and as his throne and bed, the most holy monument; and as his house, the manger and Bethlehem, and the rest of His holy tabernacles; and as his friends, His apostles and holy martyrs and the rest of His saints; and as His city, we revere Sion; and as His country, we greet Nazareth; and as His divine bath, we embrace the Jordan.

For truly with great and ineffable affection toward Him, wherever He ^B ascended, or sat, or appeared, or touched, or utterly overshadowed, we revere and worship as a place of God: not honoring the place, nor the house, nor the region, nor the city, or the stones; but Him who conversed in them and appeared and became known in the flesh, and who delivered us from error, Christ our God; and for the sake of Christ and the things that are Christ’s, we represent His suffering in churches, and in houses, and in squares, and in images, and in shrouds, and in inner rooms, and in vestments, and in every place: so that, seeing these things incessantly, we may be reminded and not forget, as you have forgotten the Lord your God. And just as you, in worshipping the book of the law, do not worship the nature of the skins and the ink that are in it, but the words of God that lie therein; ^C so also I, in worshipping the image of God, do not worship the nature of wood and colors—far be it!—but grasping the inanimate character of Christ, through it I hope to grasp and worship Christ. And just as Jacob, having received from his sons the variegated and blood-stained tunic of Joseph, kissed it with tears and laid it upon his own eyes, and did not do this out of love or honor for the garment, but believing that through it he was kissing Joseph and holding him in his hands; so also all Christians, holding or greeting with the flesh an image of Christ, or an apostle, or a martyr, we believe in our soul that we are holding Christ Himself or His martyr. Tell me then, you who think that nothing made by hand, or anything created at all, should be worshipped, have you never ^D many times, when your wife or children have died, kissed their tunic or ornament when seen in your room, and bedewed it with tears, and were not condemned for this? For you did not worship the garments as God, but you showed through the kiss the love you had for the one who had once been clothed in them. For indeed, we ourselves often greet our own children and fathers, who are created beings and sinners, and we are not condemned for this; for we do not greet them as gods, but we show the affection of our nature toward them through the kiss. As I have therefore often said, the intention

^A is examined in every greeting and in every act of adoration. If you reproach me, saying that I adore the wood of the Cross as God, why do you not reproach Jacob, who adored upon the top of Joseph’s staff?

But it is manifest that he did not adore seeing the wood, but through the wood he adored Joseph, just as we, through the Cross, adore Christ. For Abraham also adored impious men who sold him the tomb, and bowed his knee to the earth, but he did not adore them as gods. And again, Jacob blessed Pharaoh, who was impious and an idolater, but he did not bless him as God. And again, falling down, he adored Esau, but not as God. Have you seen how many greetings and acts of adoration we have demonstrated to you from the Scriptures, which have no reproach in them? And you, indeed, ^B perhaps kiss your own wife every day—even if she be immodest and passionate—and are not condemned, although nowhere has God commanded you to offer a bodily kiss to a woman; but me, when you see me greeting an icon of our Lord Jesus Christ, or of his all-immaculate Mother, or of any other righteous person, you are indignant and immediately depart blaspheming, and call us idolaters. Are you not then ashamed, tell me? Do you not shudder? Do you not tremble? Do you not blush, seeing me every day destroying the temples of idols throughout the whole world, and building temples for the martyrs? If I adored idols, why should I honor the martyrs, who destroyed the idols? If I honor and glorify wood as gods, how do I honor and glorify the martyrs, who destroyed the wooden images? If I glorify stones as gods, how do I honor and adore the martyrs and apostles, who crushed and destroyed the stone figurines? How do I honor, and praise, and raise up temples, and celebrate festivals for the three youths who in Babylon did not adore the golden image?

Truly great is the hardening of the lawless, truly great is the blindness of the Jews, great is the impiety. Truth is abused by them. God suffers insults from the tongue of ungrateful Jews. ^C Demons are often driven away by the relics of martyrs and by icons; and yet filthy men, insulting these things, distort them, and mock them, and deride them. How many, tell me, overshadowings, how many emanations, and often even flows of blood have occurred from the icons and relics of the martyrs? And those who are senseless in heart see these things and do not believe, but consider them fables and ravings; seeing, in this way, day by day throughout almost the entire world, impious and lawless men—worshippers of idols, and murderers, and fornicators, and thieves—suddenly being pricked in their hearts through Christ and his Cross, and coming to the recognition of the truth, and renouncing the whole world, and practicing every virtue. Tell me, how are we idolaters, we who treat even the very bones, and the ashes, and the garments, and the blood, and the tomb of the martyrs ^D

^A with veneration and honor, because they did not sacrifice to the idols?» The Jew said: "And how does God in all the Scripture command not to worship any creature?" The Christian said: "Tell me, are the earth and the mountains creatures of God?" He said: "Certainly." The Christian: "How then does He teach, saying: *Exalt the Lord our God and worship at His footstool, for He is holy*? And again: *Worship at His holy mountain*? And again He Himself says: *Heaven is My throne, but the earth is the footstool of My feet.*" The Jew said: "But not as gods, but through these you worship Him who made them." The Christian said: "The word is faithful. Therefore, know that I too, through heaven, and earth, and sea, and wood, ^B and stones, and relics, and temples, and the cross, and through angels and men, and through the whole of creation both visible and invisible, offer adoration and worship to the one Creator, Master, and Maker of all. For creation does not worship the Maker directly by itself, but through me the heavens declare the glory of God, through me the moon worships God, through me the stars glorify God, through me the waters, rains, dews, and all creation worship and glorify God through me."

And just as those who are genuinely loyal to a certain kind king, who has prepared for himself a varied and precious crown with his own hand, salute and honor the crown—honoring not the gold and the pearl, but honoring the head of that king ^C and his all-wise hands which fashioned the crown—so, O man, the peoples of the Christians, as many as salute figures of the cross and icons, do not offer worship to the woods or the stones themselves, or to the gold, or to the corruptible image, or to the casket, or to the remains, but through them they offer glory, salutation, and worship to God, the Creator of them and of all. For the honor which is paid to His saints reverts to Him: just as, on the other hand, those who demolished imperial images offended the prince, and not the board itself. Therefore, man, who was made in the image of God, is an image of God, ^D and especially because he has received the Holy Spirit as his habitation. Therefore, I justly honor and worship the image of God's servants, and I glorify the house of the Holy Spirit. *For I will dwell in them*, He says, *and I will walk among them.* Let the Jews be confounded, who have worshiped their own and foreign kings, rather than calling Christians idolaters. For we Christians, throughout every city and region, and throughout every day and hour, arm ourselves against idols, against idols we sing psalms, against idols we write, against idols and demons we pray. And how do the Jews call us idolaters? For where now are the sacrifices of sheep and oxen and children presented to idols by them? Where are the burnt offerings, where are the altars and the pourings of blood? Furthermore, we Christians have neither altar, nor sacri-

sacrifice ^A nor do we understand what it is. For the Greeks indeed used to name temples and idols after adulterous, murderous, unclean, and petty men, and they used to deify them, but they never named a temple or altar after prophets or holy martyrs. Just as the Israelites who were in Babylon had instruments, harps, and other things, even as the Babylonians did—some things to the glory of God, and others to the worship of demons—so let us also think about the images of the pagans and of the Christians, that they indeed [used them] for the service of the devil, but we for the glory of God and for remembrance. Nevertheless, God also caused many wonders to be heard through wood, naming the wood of life and the wood of knowledge; and naming another plant Sabec, He posits it as a sign of forgiveness. Then with a rod He covered Pharaoh, ^B split the sea, made the water sweet, exalted the serpent, rent the rock, brought forth water, and by the budding wood in the tabernacle, He confirmed the priesthood of Aaron. Thus also Solomon says: "Blessed is the wood through which righteousness comes." Thus also Elisha, having cast wood into the Jordan, brought up the iron as if from Hades, a type of Adam. Thus he commands his own servant to raise the son of the Shunammite by the rod. Since, therefore, God has performed wonders through so many woods, can He not, tell me, perform wonders also through the precious wood of the holy Cross? If it is impious to honor bones, why did they carry away the bones of Joseph from Egypt with all honor? How did a dead man, touching the bones of Elisha, rise again? If God performs wonders through bones, it is clear that He can also [do so] through images, through stones, and through many other things. For Abraham did not permit ^C the body of Sarah to be buried in another’s tomb, but in his own sepulcher, for the sake of honor. For Jacob also honors God through a stone, setting it up and anointing it as a type of Christ, the cornerstone. And again, he named a heap of stones at Laban as a witness. Joshua, the son of Nun, also bears witness, having set up twelve stones in remembrance of God. If, O Jew, those two cherubim which overshadowed the mercy seat, the graven ones, were in your temple, and some pagan idol-worshiper had entered your temple and, having seen these things, reproached the Jews as if they too were worshiping idols, what, tell me, would you have to answer him concerning the two molten cherubim, and the oxen, and the palms, and the lions which were then carved in the temple? You would have nothing true to say to him, except this: that we do not have these in the temple as gods, but we have these cherubim in the temple for ^D the remembrance and glory of God. If, therefore, these things are so, how do you accuse me regarding images? But you will say to me that God commanded Moses to make graven things in the temple. And I say this too; but Solomon, being directed from there, constructed even more in the temple which neither God had commanded him, nor did the tabernacle of testimony have, nor the temple which Ezekiel contemplated from God, and it is not in this Sa-

Solomon who is reprehended: for he constructed forms to the glory of this God, just as we do. ^A

But you, O Jew, also had other things for the memory and glory of God, namely the rod of Moses, the tablets fashioned by God, the unburnt bush, the dry and watered rock, the urn bearing manna, the ark, the altar, the plate of the name of God, the ephod manifesting God, the tabernacle habitable for God. Would that you had previously occupied yourself in worshipping these, and in calling upon Him who is God over all, and that you had memorialized Him through these minor icons and figures, and did not have a calf and flies over the tablets fashioned by God. Would that you had also desired the holy and golden altar, and not the heifers of Samaria. Would that you had desired the rod that budded, and not Astarte, who laid waste your city. Would that you had greeted the rock that divinely gave rain, and not Baal, your god. But for this reason, O ancient Israel, you do not worship all these things, because you did not love the God with all your heart. ^B For he who loves his friend, or an emperor, and especially his own benefactor, whether he sees his son, or his rod, or his seat, or his crown, or his house, or his servant, he holds, kisses, and honors the well-deserver through these things, and most of all God. When, therefore, you see Christians worshipping the cross, know that they offer adoration to the crucified Christ, and not to the wood. For if they worshipped the nature of wood, they would certainly have worshipped trees and groves too, just as you, O Israel, once worshipped these things, saying to the tree and the wood: You are my God, and you gave birth to me. But we, on the other hand, do not say thus to the cross, nor to the figures of the saints: You are our gods; for they are not our gods, but likenesses and images of Christ and His saints, set forth for remembrance and honor and for the adornment of the churches, ^C and are worshipped. For he who honors the martyr, honors God; and he who worships His Mother, brings the honor to Him. And he who honors an apostle, honors Him who sent him. Would that you too made Mosaic and prophetic icons, and every day worshipped through them the Lord and their God, and not the gold image of Nebuchadnezzar. And how are you not ashamed, being stirred up against me and carried away in your calumny against the images and the cross? If Abraham worshipped idolaters, and Moses Jethro an idolater, and Jacob Pharaoh, and Daniel Nebuchadnezzar: if those men, while being prophets and righteous, because of certain benefits worshipped those who were idolaters upon the earth, do you exalt yourself against me who worship the cross and the characters of the saints, from which I receive ten thousand goods from God through them? ^D For he who has feared the king does not dishonor his son; and he who fears God, honors, worships, and indeed adores as the Son of God Christ our Lord, and the figure of His cross,

and the markings of His saints. For to Him is due glory with the Father and the Holy Spirit, now and always, and unto the ages of ages. Amen.

NOTES. * These follow in Mansi: Constantine, most holy bishop of Constantia of Cyprus, said: This Father who has been read, shone forth in a most sacred manner in one of the cities of Cyprus: and we possess many of his eulogies and festive sermons, among which is also his sermon on the Transfiguration of our Savior. Moreover, he wrote the life of the holy John, archbishop of Alexandria, surnamed the Eleemosynary, that is, the merciful: and indeed also of holy Simeon the Fool, and certain other things: and in all his sermons he is discerned to be orthodox. He flourished in the times of the emperor Maurice.

FRAGMENT

OF LEONTIUS, BISHOP OF CYPRUS, AGAINST THE JEWS.

“Show me,” he says, “the signs of Christ’s advent in Micah.” *“Nation shall not lift up sword against nation”*; and that word in Jeremiah: *“For they,”* he says, *“shall no longer teach every man his neighbor, saying, know the Lord; for all shall know me, from the least of them to the greatest of them”*; and that in Isaiah: *“The wolf,”* he says, *“shall feed with the lamb, and the leopard shall rest together with the kid; and the calf, and the bull, and the lion shall feed together; and their young ones shall be together, and the lion and the ox shall eat straw together; and a nursing child shall put his hand on the hole of asps, and on the den of the young of asps, and they shall not hurt.”* For this is the common question of the Jews. But let them pay attention to the fact that all things have been accomplished and brought to their end. For when Christ was about to come, an edict immediately went out from Caesar Augustus that the whole world should be enrolled, then, with every nation reduced under the power of the Romans, all made peace, and, no longer waging wars among themselves, inasmuch as they were under one head, they turned themselves to agriculture.

But if some nations were left who were warring, it is the idiom of Scripture, that is, its proper custom, to speak universally of the greater part. Of this kind is that of the three children: *“There is not in this time prince, and prophet”*; for Daniel and Ezekiel were with them; and Jeremiah was in Jerusalem: and there are many of this kind. Or the prophecy is about the nations that believed. ^B But according to the anagoge: The nation of demons shall not lift up the sword of idolatry against the nation of men, which kills souls, and tears away the sense of the knowledge of God. For where the Gospel was preached, all became one body, and had one head, Christ, and they brought terror to the demons. For that saying: *“I came not to send peace, but a sword,”* was not said concerning a worldly sword; for the sword that Christ sent is the preaching, and the faith of the preaching, dividing the believer from the unbeliever, and cutting away the base association and agreement with him, that is, the affection of vice, and consent with it. Thus regarding that passage of Micah.

Let us see next that passage in Jeremiah. For when Christ was performing many and great signs, all, from the least to the great, had teachers of the knowledge of God, and when they considered the virtues which befitted God, they quickly recognized by themselves that He was God, so that it is possible to understand not only from the Scripture of the Gospels, but from the Annals of the Hebrews, and the Histories of the Gentiles. It remains therefore that we speak of the sign of the advent of Christ in Isaiah. This prophet, out of the difference between the wildness and the tameness of beasts, declared the diverse manners of men: and from their union in feeding, he signified in an enigma one fold of them, and that the Churches were to be constituted from these. He called indeed the wolf, swift to seize; the lamb ^C

^A even him, who is easy to harass and slander; the leopard indeed *ton poikilognōmon*, that is, versatile (crafty); but the kid, simple; the calf, tame; the bull, bold; the lion, proud; whom, he says, a man, old in prudence but a child in innocence and humility, shall lead and feed; a man great in virtue, but small in apparent vileness and poverty. Such are the leaders of the Churches, by whom those who differ in character are tempered and ^B fitted together. And again, he calls the ox a worker, but the bear a glutton; likewise the lion a prince and leader, but the ox one living under the yoke of servitude and subject, whose food—the chaff—is base and thin, to him who is under the yoke. For he who subjects others eats with the subject because of the unity of the faith. A young child, moreover, is every prelate, as it has been said, "a little one in malice," whose teaching, because of its great readiness, is called a hand, which is moved and cast upon the infidels, who are the holes, and dens, and resting-places, and dwellings of spiritual asps, that is, of venomous and deadly demons, whose offspring and progeny are the passions.

Those who live according to Christ also lay their hand upon demons, when, bringing the sign of the cross to them, they do not permit those they obsess to be harmed by the demons inhabiting them. Now, that Scripture frequency calls the nations ^C beasts or wild animals, God says through Hosea: "I will make a covenant for them in that day with the beasts of the field, and with the birds of the air, and with the serpents of the ground." By a more general term, he names the wild and savage ones the beasts of the field; the more haughty, the birds; the more humble, the serpents; or rather, the birds those puffed up by astrology, and the serpents those defiled by the passions; and again through Isaiah: "Bless me, all the beasts of the field"; and again through Jeremiah: "I have given all the land to Nebuchadnezzar the king of Babylon, so that it might serve him, and the beasts of the field, so that they might work for him"; and in Ezekiel: "I will destroy the evil beasts from the earth." To omit for now what is found in Daniel, there is also this: "Man, though endowed with mind, has been compared," he says, "to senseless beasts, and has been made like unto them."