Part One: Theological

LEO THE PHILOSOPHER OPERA, PART ONE. THEOLOGICAL WORKS. HOMILIES AND PANEGYRICS. ORATION I. On the birth which blossomed forth from sterile loins for the salvation of mankind, the ever-virgin Mother of God.

^A This is the day of the Lord; let us exult and rejoice in it. For it is fitting that we should begin the praise of the Queen with a royal canticle; and not for this reason only, because she who is being praised is a Queen, but also because she proceeded from his loins; and furthermore, because there is now given to us a pledge of the total release from that ancestral disgrace, produced from the peaceful bosoms of Joachim and Anna, as if from certain treasures—those bosoms, I say, which formerly bore the reproach of infertility among their kin, but now have multiplied the glory of fruitfulness for the whole world; from which the King draws up the scroll of freedom, by which he will proclaim the ransom from long-standing servitude.

^B Now the preludes of joy have been made known to the world; for she has appeared, by whom the curse is to be abolished. Already, rest has been foreshadowed from the toils and labor by which we, emaciated by the thorn, were suffering; for she has arrived, from whom that all-wise husbandman will come to us. Now the manifestation of the great mystery approaches, and the dispensation of God's condescension toward men is taking its beginning. For the Son, who is without a mother before the ages, and in the last days without a father, has been born of a mother who knew no man; and she who nurtures him who feeds every breath is herself being nurtured; and the bridal chamber of the Beloved and Only-Begotten is being prepared. Now, because of the bowels of his mercy, the Lover of mankind, no longer bearing to see his own creation oppressed by tyrannical force, brings forth from a sterile womb the womb in which he will dwell in a manner surpassing nature. For it was fitting that miracle should be preceded by miracle; for the greater

^A part—or if not actually greater, at least beyond hope—it was necessary that the one who was to dissolve the new pangs under the sun, should herself not be brought forth by common pangs, nor be of the will of flesh and blood, but should have something of a power superior to what is customary.

Late, therefore, does the offspring proceed, a mother without seed, born of barren loins, so that the parents, surrounded on all sides by the reproaches of childlessness as by a hunting-net, might restrain their minds from the straitness of that fleshly wandering and lift them up to the Giver of fruit; and thence might bring down the gift of fruit. For this reason they were pricked by the stings of childlessness, so that with their whole mind they might draw near to God; ^B for grievous things are by nature apt to lead not only those around Joachim and Anna toward divine closeness, but also to lay hold of those who wish to flee away, and to bring them near to God; just as things that are pleasant and diffusive do not only drive those who are distant, but even those who are already near, further away from Him.

But Joachim and Anna, struck by the reproach of childlessness by their fellow-servants living on the ground, ascend in their minds to the Master and Maker of nature above; hoping that He would be the physician of their diseased loins, He who alone, as Creator, knew accurately the cause of their lack of fruit for so long a time. For whether the womb were void of the power of procreation, and as it were dead, they hoped that He would implant it with vital force ^C who had gifted with soul the animal fashioned from clay; or whether something else were hindering the birth, they believed that He would prove a helper, He who had set up this second and similar animal, in order that it might be a helper, and might grow, as it were, like a field, the ear of human generation. For He beheld what was to be, to whom even things that are not are as present as those that are.

Furthermore, that heavenly Father was drawing to Himself the holy parents of the most sacred maiden, in this manner by the reproaches with which they were assailed, for a long span of time having beforehand cultivated their prolific loins, while they cultivated their souls with fastings and prayers. Furthermore, it is a matter of doubt to me whether it is proper to blame on account of childlessness a womb so honored with a happy offspring, and to call those unfit for the procreation of children who were altogether destined to receive one who would surpass all births. Indeed, I say that Anna was fit to bear. For how could she be reckoned among the barren, from whom salvation was to flower? ^D Truly, she was well and excellently prepared for the bringing forth of fruit, but the hour had not yet arrived which that most wise determiner of times had, before all the ages, ordained for the bringing forth of the sprout. But let each think as he pleases; meanwhile, holding fast to better hopes, let them stand firm by that heaven-reaching ladder, fasting

and made with prayer and contrition of heart, ^A and they rise up to the Father of mercies; and to Him, with a strong cry, and to Him who knows even before they call, they declare the darts of insults, and their own pain and anguish; and they besought Him to loose the grievous punishment from men, and to loosen also the distress arising from within, if no one else were reproaching them.

God, the worker of wonders, hears the prayer of His servants, and He nods assent and grants, in exchange for the offering of their groans and their assiduity in prayer, a gift exceeding all hope—a gift such as no one from the beginning of time has been seen to receive. For He gives fruit, which not only delivers the one who bears it, but also ^B the ancient foremother of the race from insults. And Anna carries in her arms a child, who will carry in her arms, as one who has bestowed upon her this offspring, the Dispenser of her birth, as a place of her own. A child, who will produce as a child God who is over all. The womb of Anna, deemed barren until now, bears a sprout, the fragrance of whose flower will scent the ends of the earth. Out of gates once closed, and in a way that defies understanding, comes forth the gate sealed by virginity, and kept for the King alone for His passage; having come forth from which in an ineffable and supernatural manner, He will turn to Himself those who had wandered and turned away in their wickedness.

In times past, Joachim, you were somber; not only enduring this from within, in that you saw ^C Anna destitute of offspring, and for this reason bearing a gloomy and downcast eye; and in that you yourself had no fruit of your labors to carry in your arms. For what is a sweeter sight to those joined in the fellowship of marriage than the shoot that comes from their own bowels? But you were encompassed by a mist of gloom greater than the reproaches that came from outside—those through which your fellow tribesmen mocked your seedlessness and childlessness; but now you see, radiant yourself, the radiant cultivation of your seeds, through which the gloom is driven from all eyes. You see now the venerable Anna, modestly adorned by the fruit of her womb. You were ashamed in times past, with the mouth of your kinsmen bruiting about your childlessness; but now you are a sweet subject of hearing and story to all tongues, with your childlessness being whispered about. And in times past, as is natural, you even shrank from going out of your house, and were even cautious of being seen simply; but now ^D the entire chorus of saints, and the hosts of angels, dance around you as the father of the Mother of God, rejoicing with you. You have become a father of a child, who will restore the debt to the forefather which he was forced to spend from his side for the formation of the foremother. She will fulfill this, without seed, by lending him flesh of her own blood for the new Adam, and for the Maker of the old. You were slow to be called a father; but you hold the honors among the fathers; for you begat the mother of the Father of all. Abraham also begets

you have among the fathers: but you have brought forth the Mother of the Father of all things. Abraham, too, though well on in years [7a], begot against hope the heir of the promises, from whom, as the stars of heaven and as the sand of the sea, the people were multiplied, and he possessed a small portion of the earth; but what is this in comparison to your offspring? For you have brought forth One from whom not only are peoples multiplied in the birth pangs of incorruptibility, nor do they occupy all the earth, but they receive the inheritance of heaven, becoming sons of the Most High.

Come then, call for me Anna, and those songs of ancient lamentation which she sang to God in solitude, as if changing a well-tuned lyre into a hymn of good omen, and assist me as I echo your glorious birth. For it is yours to provide and prepare a discourse worthy of those from whom the most holy fruit was born. Come, show the fruit of the womb, you who have cast off the old ignominy, through which you now glory in what has been done. The barren earth of the womb has passed into a fertile field. Sorrow has ceded to you into joy, a joy such as no one from the beginning of time has experienced. From those reproaches, an indissoluble crown of glory has been woven. The fruitful seed was tardy, but its glory eclipsed the seed of all nature. The flower was wanting to the field, but it filled the whole world with its harvest. You were mourning, therefore, stung by the reproaches of childlessness; but who has ever been so delighted by such noble and abundant offspring? You nurture the Maiden, by whose works the whole world will possess the riches of gladness. You have surpassed all mothers.

Another Anna also brings forth ^C, when she too, having received a son as a gift of prayer; but a servant, but a minister, although he excelled in prophetic unction; but you bring forth the Queen of heaven and earth: her, I say, whom every nature endowed with reason celebrates with songs: you alone bring forth the Mother of God; you alone exist as the grandmother of God. O blessed birth! O loins, whose dwelling God chose when He wished to dwell among us! O conception, and birth, and infant, by whom the destructive birth of sin has languished, and the rich progeny of salvation has become known! O infant, through whom nature, which had grown old in the squalor of malice and vice, is gloriously adorned, having put on a new beauty! O infant, through whom, casting off the rags of a life of poverty, we have put on that first robe of divine dignity, through whom God is reconciled to us, dissolving the enmities, which we, having been made His enemies, had established against Him, into an incomparable bond of paternal love. For God and Father ^D chose a Bride for the Only-Begotten, and, as a pledge of future nuptials, concedes her so that He might be reconciled to the related human race; and He does not merely do away with enmities, or grant the remission of debt: or even tear up the record of debt which we ourselves wrote against Him; but He even makes us co-heirs of the Beloved; and He sends Him to us in the war as an auxiliary, that He might labor alongside us and avenge us of the enemy.

Indeed, pay the penalty now, O wise architect of malice, because of the wiles of those full of stratagems, by which you...

have labored to bring forth evil against my ancestors—or rather, by which you have contrived destruction for the whole of nature. You shall no longer depart free from sorrow, nor take pride in your mockery. For already, even now, the evil you devised against us has turned back upon your own malicious head. A girl has been born to Eve, through whom her defeat is called back, and gloom turns into joy; but upon you shall an irreconcilable defeat and deep sorrow descend. A paradise has been cultivated from which an immortal plant will spring forth, dissolving the fatal poisons of that plant whose tasting you instigated—the very thing by which he who was deceived by error and consigned to death might be restored to immortality. By theft and deceit, you entangled the mother in evils; await now, for a little while, the just desserts of your evil machinations, which will come upon you when the Child comes to that most pure place. You shall behold as truly endowed with divinity ^B Him whom you once deluded with the promise of false godhead, and whom you rendered an exile from divine communion; and that envy by which you have wasted away from the beginning—now that He, against whom you have brought forth your machinations, treads upon your head—you shall have that envy consuming you all the more.

You suggested godhead to the woman, and drawing her away from a life free of sorrow, you introduced a life full of pain; and this not only through those myriad other evils that beset human life, but also by making the very thing that ought to have been an occasion for joy—the human being emerging into the light from the dark recesses of the womb—a cause of sorrow. For it was decreed in the heavy sentence against us to bear children in sorrow. But now a birth is delivered that prevails over the painful sentence and procures joy for the ends of the earth. You tripped up the parent of the race by deceiving the woman, and persuaded her to accept the death-dealing word of your counsel to our own destruction; but a girl has been born to us, of the same composition as Eve, yet the correction of her fall and the stumbling-block to your malice, through whom He will ineffably and beyond understanding receive the life-giving Word of God. ^C

Hear, old progenitor, and turn toward better hopes; for you shall no longer live out your days in helplessness, affliction, and distress; for He has arrived through whom the Mighty One in His power will extend a helping hand and deliver us from wretchedness. No longer will the corruption that spreads through eating despoil the creature made in the image of the Creator; for the Creator, having moved Himself in His own depths of compassion, has made for Himself a holy tabernacle; and He has resolved to dwell together with those living in corruption, so that He might transform them into incorruption. Let us cry out to God, for the burden of the long-standing tyranny begins to be lightened; or rather, the apostate tyrant, having exchanged his pursuit for flight, retreats, for the royal scepter has appeared. No longer will he find a place for his attack against us ^D.

^B. For a horn of power arises for us from the house of David; a horn in which the horn of those who have reigned in malice until now shall be crushed.

But to me, David, you come at the right time; and sing to the maiden born from your loins: sing the sweet-sounding songs of your wisdom, modulating the ark of the sanctuary 17; glorifying her in golden fringes; the mountain in which He was pleased to dwell 18, He who carries the ends of the earth in His hand. Come then, and even now dance before the divine ark, a dance free of all blame. A little later you will conduct her as she enters into the Holy of Holies, gathering that delightful choir of maidens; but for now, honor her, shown to you, with your own dance. For there is no one who would dare to blame this; no one, like the daughter of Saul, will cast his tongue in an evil spirit 19; but they will be pleased, both seeing the mystic ark of God honored, and rejoicing with you because of the intimacy she has with you. Behold, the end of what was sworn to you, ^C has arrived: for He who is to sit on the throne of the kingdom for eternity, from the fruit of the womb 20, is already rising from the virginal throne.

But you, O Virgin and Mother, who have shown these things, which are far apart, united in yourself 21; you, I say, born against hope, and who have brought forth a child by a birth higher than reason, do not cease to appease your Son and God for the inheritance which the Father has given Him; over which He has also set us as shepherds, that He may keep us unharmed from all the snares of ravening beasts, as many as bring danger, both hidden and manifest, and which are seen by the eyes themselves: and that He may nourish and train us, now ^D indeed in the life-giving mansions of piety; but when it shall be necessary to depart from here, that He may make us recline in the courtyards and stables of salvation, where there is no fear, nor disturbance, nor anxiety of snares: but all is relief, tranquility, and exultation; because we are His people, and to Him alone we bring glory and adoration, now and unto the ages of ages. Amen.

ORATION II

On the virgin Mother of God, brought and offered into the Holy of Holies from barren loins.

(Combefis, vol. 1, p. 1619.)

Who is this who rises like a lily 22 amid the thorns of human confusion in vice? What are these new and unwonted first-fruits? For they are not customary, but appear very glorious and supreme, and are consecrated to the temple for a most new purpose. Who is this entering with glory into the King's palace? And who is this choir of maidens, whose chorus rings out most modestly, who, like a bride adorned with seemly apparel, arrives in gladness toward the bridal chamber? Who is this who in humility...

^A of our lowest abjection has breathed in the fragrance of the robe of virtues, he who soars in infinite heights? Who is this who is truly the first-fruit of things most precious? For ground that was once thorn-bearing because of the curse, having been transformed into a fruitful one, brings forth a fruit, not one that is bitter according to common custom, but one that displays the sweetness of blessing, and offers it as a precious first-fruit to the Giver of fruits to give thanks. She is truly the one who is enriched with bridal beauty and is chosen as the Bride of the Only-Begotten. For this reason she also dwells in the divine bridal chamber with the Godhead; and the beautiful choir of maidens—this one leads the procession in honor, and this one, as virgins, rejoice with the Virgin.

What then of us? Shall we permit only these fair maidens to delight in such divine pleasure? Is it not permitted for us to partake of the choir, or to enjoy the gladness? Or shall we not rather join our efforts and weave together our praise, and become partakers of this sacred procession, both honoring her whom we serve and rejoicing for ourselves? For it is altogether holy to contribute whatever belongs to the honor of the Virgin; and if any glory redounds to us from those things by which she is glorified, it is certainly reasonable to aim for this also, to complete the choir and the praise. ^B Indeed, the endeavor will not be utterly without profit for us; but [we shall receive] the rewards that will be carried over to us from thence, along with the glory that will abound for her in this manner. For those to whom she is chosen as a most precious gift, we shall attain the fruits of our ambitious service toward her. But where is the gift of those for whom this precious gift was found? And where are they whose great excellence this is? For it would be well to address them first, so that we may rejoice together with the daughter. And it is also fitting to learn from them the cause of the joy.

Come then, you who have brought forth this fair child, whoever you may be, invite us as participants in the joy and the choir that is being held for the young daughter. ^C And what then? You go to give thanks for the birth—these are indeed the customs, and to mark the daughter with sacred rites as with seals; concerning her whose sprout you cultivated with prayers, you entrust to them her growth and completion. Or, through whom you yourselves obtained as parents to be, you repay the Giver as best you can for the benefit, offering your precious things to His house by which the debt may be discharged; or you magnanimously consecrate your noble offspring, offering to the Giver of fruits all the produce that has grown in your field. ^D This, indeed, the inclination of those who have suffered allows us to understand. Yet the offering seems to bring about and provide some great things; and what is now taking place signifies the joy that will come from it. But Joachim and Anna, where have you hidden until now this wonderful good fortune? Where have you kept the divine birth hidden? And how from such sorrowful bosoms has continued in next page...〗

^A shone forth? How is your land so barren, and yet by giving fruit, has it surpassed all the wealth of the harvest? But why do I inquire into these things, when I ought to be rejoicing and celebrating along with you, instead of being overly inquisitive?

Nevertheless, why do you escort the little daughter with entreaties, honoring the offering with this ceremony alone? Or is this clear—that even if she seems to be offered by you, yet she is offered as a common propitiation for all, and offered through a common litany? Even if she comes forth from your storehouses, yet she is bestowed for the goodwill of all. O, the power of this gift! O, this gift, by which God, desiring to be bribed, and to extinguish the wrath which we had kindled against ourselves, brought forth from your bosoms as if from some golden storehouse! A gift which the Maker, receiving, will grant the restoration; a gift through which He will bring into effect the consolation which He, in His own compassion, promised Himself. For long ago, indeed, God, seeing the man whom He had created suffering from the perversity of the demons—even if it were logical that he should be worn away in wickedness (for what else ought he to have gained, he who had ignored the Lord’s command and had followed the counsel of the demons?)—yet He could not bear to see in evils him whom He created in order that he might enjoy good things; but the All-Good One devises a plan to defend him. And since this also belonged to the Lord's wisdom and goodness, not only to desire to grant aid gratuitously from Himself, but also to provide an opportunity for those being pitied, so that the help might not seem to be a matter of mere favor, but that they might have something to contribute to this from themselves;—yet they were at a loss for how, from their own resources, they might welcome Him who is above all exaltation, and so He grants this very thing ^B Himself. Thus, not only might the wrath against us, for which we were justly liable, be dissolved by the fact that He seemingly allowed Himself to be "bribed" by those who have no need, but He also Himself, because of the excess of His love, allowed Himself to be bribed. He does something similar, being the lover of the human race in a surpassing way—if one must express it thus, conjecturing about things unlike one another—just as those who, by reason of an excess of love, when they are at a loss for how to welcome those they love, provide the necessities from their own household; so that they might seem to be welcomed, and it might redound to the glory of the beloved as if they were giving something themselves. The Lover of Mankind does such a thing: He gives indeed, in appearance, the child to Joachim and Anna, but He takes, from those ^C

^A who are human, so that we may not be at a loss for a gift.

But O you who have brought this most rich gift to us, who also, by the grace which you first received and gave, have become richer than all! O blessed treasury from which it has come forth! O blessed pangs! O late-bearing birth, that obscured the entire glory of a vast and virtuous offspring! O maiden, who will release her mother from that ancient debt and will veil her parent’s nakedness; by whom she is about to lend a tunic of flesh to the Creator; from whom the new Adam will receive a compact body, receiving the debt of the rib ^B from the ancient one! O maiden, to whom He who is above the heavens will show Himself as Lover! O you through whom God will converse with the earthy nature! O you through whom that dignity will be procured for us, which, because we wished to take it inopportunely, we lost among the advantages we possessed! But let us proceed to the old and inanimate temple, to dedicate the new and animate one to the temple; let us settle into the place for which the place was intended, in whom will dwell the entire fullness of the Godhead; let us join the tabernacle of glory to the holy tabernacle; let us deposit the throne of the King in the palace. Let us go together with the ^C virgins, who are escorting the ever-virgin to the bridal chamber. Let us accord honor to the common honor of our race; let us lead the dance with common applause to the common exultation of our race; let us leap for joy together around the ark of our salvation.

Come now, David, make use of your leaping. For you would be the best leader of the dance; especially because the one being honored is born from your blood; and because long ago, even in a figure, you practiced the dancing and pre-sang the song which related to the present circumstances. For now, with the keen eye of the mind, you were foreseeing the daughter, whom ^D you were also instructing with paternal counsel to forget her father’s house, now revealed from your loins to us. Now, adorned with a robe of gold, she has drawn the King and Christ into a desire for her beauty. Therefore, as for a Queen, young maidens will supplicate before her countenance with devoted service. Come then, wherever you may be, and show yourself present at the sacred rites which are being performed. For we are in need of your well-ordered dance and leaping; and those things which you sang of beforehand, singing them now again, fulfill a fitting ministry. For you see your daughter, as they supplicate her in reality, whom you alone supplicated through mystical understanding and contemplation. You see the ark of sanctification sprung from your loins, rising for the common rest of those who have labored. You see the most holy propitiatory being consecrated. I say this, but rather, say it yourself; we yield, not [index: entries preserved]

as to a king—for we share in this with Him—but as to the father of the maiden. ^A

“Hear, O daughter, and incline your ear.” You alone from eternity were chosen to be the bride of the Most High; you alone exist as a vessel capable of Him who fills all things. “Hear, O daughter, and forget your father’s house and your people”; for you have been taken up into the house by Him who sits upon the Cherubim. Go into the holy temple, since you exist as the temple of God. “Hear, O daughter, and forget your people”; for an innumerable multitude of those in heaven and on earth shall be seen to have obtained mastery in you. Many daughters have performed acts of virtue; many have obtained glory; many have acquired honor; but you excel them all, you surpass them in glory and majesty, and you exceed them all in holiness. Make these, O David, while praising your daughter, join with me in composing a song, and enjoy this festive light with me; for the greater part belongs to you. For while you formerly desired to erect a temple to God, it was not granted that you should bring your soul’s desire to fruition; but now, a temple better than the heavens has been raised for you—a temple that has need of neither sacrifices nor ^B the odor of incense. For the end of these things is already at hand, as the heavenly High Priest sanctifies the temple which is from you. But these things will recur in their own time; for now, let us minister to the things being performed, and let us connect what follows to our continuous prayer.

“The virgins shall not be brought” who sing; for you formerly foresaw this while uttering your psalm. But behold, virgins in exultation dance in circles, leading you as a queen going into the temple of the King. Behold, they bring you as an immaculate victim to the divine bridal chamber. Behold, they plant you, the divinely-planted root from which a branch shall flourish, under whose shadow the ends of the earth shall rest, in the meadow of glory. Behold, they surround you on every side, the joy of the race, and settle you in the place of exultation. And indeed, these are so far the beginnings of your joy; a short while later, your bridegroom from heaven will bring you more perfect, joyful tidings, when he comes to announce joy to you, the one full of grace; when with a joyful and auspicious message he tells you that He ^C who is everywhere present is with you—I mean that bridegroom who, serving that hidden mystery, will announce to you the seedling without seed; who will announce in advance the birth of the Son without a father, the Parent of all; who now, as if gathering the sweetness of aromatics, will later, coming forth from your loins, diffuse the fragrance of ointment throughout the entire world; who now, receiving the sacred flower into his own house, shall hereafter bloom from your untouched womb.

Ah, Virgin, the glory of our salvation, you who have obtained a sacred birth, and have been nourished and raised in an even more sacred manner; in whom we have fixed the anchors of our hope, both I and he whom [you...]

have entrusted the stewardship, bring us to a safe harbor ^A from the waves of sin; and grant that we may also overcome the storm of our enemies, as many as rise up against us, whether they be strangers or of our own kin. And, offering your own protection to us like a rudder, bring all, those who are governed and him to whom you have entrusted the task of governing, into the waveless harbor of your Son; where there is every brightness, joy, and peace; where there is the sound of all who celebrate, and the dwelling-place of all who rejoice—in Christ Jesus our Lord, to whom with the Father, together with the Holy Spirit, be glory, power, and honor, now and unto the ages of ages. Amen.

ORATION III. On the Annunciation, when the Virgin received the auspicious message of joy, and the curse was abolished.

^B The Sun, Christ our God, who rose from the virginal womb and today has shone upon the region of our heart, grants us to bring you words like certain flowers. And I wish that you would open your hearts like hands to pluck them, if you should see anything useful appearing, giving thanks in turn to God, from whom we pluck all the most beautiful things for common use; this, I say, that we may honor the solemnity, and that we may pay the debt of the love of spiritual affection that clings to our hearts toward you. But come to me, you leader and prince of the hosts above, leaving behind the heavenly vaults, and minister to the Virgin. ^C For it is permitted to you even now, not having come down to Nazareth, a Jewish village, but truly into the city of the King and Lord, to crown His divine palace of glory with acclamations. It is present for you to proclaim even now to the station of the Only-Begotten that joy which you formerly announced to her, or rather, through her, to the whole inhabited world. Now most especially, with a clear and penetrating voice, say to the graceful one, "Hail," through whom God and Father fulfilled what He had planned before the ages—the reconciliation of men—by the arrival of His beloved Son in the Holy Spirit. For formerly, when the message of the Gospels was met with suspicion by the Virgin (for it seemed paradoxical and beyond all logic of nature), ^D it was fitting that you should speak the "Hail" with caution; but now, nothing cuts off your boldness. Therefore, you shall not disturb nor stun the Virgin with your speech, as she clearly sees your tidings fulfilled in the events themselves. Approach and speak, not those ancient words: "You shall conceive in your womb and bear a son"—for that has already come to pass—but what then? "You have conceived in your womb Him who holds all; you have contained Him whom the heavens do not contain; you have carried Him by whose nod all things are borne. You have given birth in these last days to Him whom the Father begat before all ages."

Add, if you wish, that encomiastic voice of the woman: *Blessed is the womb that bore you.* ^A For truly blessed is she who gave birth to Him who brought forth all things by His word; who kneaded that heavenly bread; through whom the handwriting of the exile, written against those condemned by disobedience, has been abolished, and the decree has been written that the power to return to the ancient fatherland might be granted. Nor will you bring up the question of what you are to call His name; rather you shall say, "Behold, in very deed, those things about which you once doubted, the good tidings, are clearly celebrated through the whole world." For all the ends of the earth glory in the invocation of your Son, in whom alone they have found salvation.

Shall you then silently pass by the throne of David who prepared *[the way]* for the progenitor, or will you make mention of his face among the very first? ^B Do you see, O Virgin, what I once announced to you? Do you see with how much glory your Son sits upon the paternal throne? For He does not rule only one nation, nor one province bounded by narrow limits; but He holds dominion equally over all things heavenly, and earthly, and subterranean. What then? Shall you, O heavenly herald, still join your own praise with ours? Or, because you are not unaware of those things by which you might adorn our proclamation far more excellently, will you by no means permit yourself to be brought down by the participation of our humility? For you would bring forth other things, which do not easily fall into our understanding, surely suffused as it is with earthly gloom; but you, freed from all darkness and illuminated by the first light, from whose participation no material concretion keeps you away, easily contemplate these things. But let us allow the prince of the angels to conduct his praise in the manner he wishes. What of us? Shall we stop our progress here, and entrust to him alone, on account of the excellence of his dignity by which he surpasses us, the task of honoring with praises the Queen who is sprung from our own stock? Or shall we too, as much as it is permitted to attain, loosen our mouths into praises? Indeed, I think so. For although he is a more learned craftsman of weaving praise, nevertheless the Queen will receive no less willingly from those whose kinship she enjoys. They know what I say, as many as keep the love of kinship undefiled and whole. ^C

Therefore, let us also sing a wedding song for the bridal chamber. Furthermore, nothing prevents us from establishing the voice of the angel as a sort of head of that whole wedding song. For Gabriel will not start a dispute with us on this account, since he had received it from the Son of the Queen, who is himself joined to us by kinship; and he received it to the end that he might sing it into our ears. Let us therefore acclaim, "Hail," gracefully to Him; *the Lord is with us through you.* Let us cry out "Hail" with a slightly changed voice; you, I say, who like a lily ^D bloomed in the midst of the most confused and turbulent field of the passions of human nature; wherefore the King, descending from His own height without suffering any diminution, dwelt with the earth-born; having established for Himself a house from your fragrance. Hail, you who for us have brought forth the heavenly

^A pearl, by which we have been delivered from our ancestral poverty. Hail, you by whom, for the renewal of the world to a better state, the seed of salvation was preserved for the human race which was being submerged. Hail, rod, which the second Moses—or rather, He who is older than the ancient one and is Lord—having taken hold of, sinks the pursuers, but saves those who are worn out by the clay and brick of sin. Hail, paradise, by whose fruit being nourished, we have cast off the death-bringing rust that had sprouted upon us, and have been transformed into a flourishing and ageless form. Would that you might permit us, O immaculate Bride, to use for the weaving of your praises those things which the Father, as an earnest of your nuptials, has granted through the interpreters and messengers of the Spirit? It is permitted, and she does permit it. Hail, therefore, let us cry out, O bush, by which the heavenly mystery was manifested: how the unbearable fire of the Deity, having laid hold of human matter, was indeed to impart the communion of light, yet not burn nor consume the nature which the flame of the Deity had seized. ^B Hail, lampstand, from which the splendor of the Father, shining forth, dedicating the world as a temple to the Begetter, illumined it with the light of His own knowledge. Hail, hard rock, from which the torrent of life having sprung, not only did it revive with a life-bringing drink those who were about to die of thirst for the things pertaining to salvation, but also allowed them to wash away all the filth which they had contracted from the path of vices. Hail, cloud, from which the Sun of justice, having arisen, dispelled the darkness of unbelief spread over all the ends of the earth, having caused the light of the knowledge of God to shine upon those whose eyes are not blinded to the reception of divine light. ^C For while you were still contained in the paternal loins, your progenitor was calling out to you: "Hear, O daughter, and see, and incline your ear; and forget your people, and your father's house." (Ps. XLIV, 2). You heard truly, O wise daughter, the command, and you forgot your people, and the inheritance, and the paternal house: that inheritance, I say, and lot, which the foremother Eve distributed to the whole race, having bequeathed a countless burden of passions. None of these things did you bring into your house. For this reason the King was enamored of your soul’s beauty, and chose you as His Bride.

For this reason, we now serve you as Queen, and supplicate your countenance, having abundantly obtained the riches of your glory. Behold, all generations, according to your prediction, call you blessed. For He who is mighty has done great things for you, coming forth from you by taking on flesh as a veil, and pulling down the mighty, and exalting the humble. He has done great things for you, not only in the generations of men, but also by elevating your glory in the heavens. ^D For now, it is even sweet to the very crowds of angels to offer you praise; and they call you blessed as the Mother of the King, counting it above all things to serve you, as

^A they know full well that the service rendered to you redounds to the Son. They call you blessed, you the only blessed one, by whose sweet birth the bitter birth of disobedience—namely, the curse—was wiped away. They call you blessed, for they are lovers of mankind, seeing that he who had fallen from the height of blessedness through deceit has not only been raised back to it, but is seated, they see, upon the divine throne. And who could attempt to measure the magnitude of your glory? I think it is easier to count the stars of heaven than to grasp this in speech. But, O Virgin and Mother, you who alone have been enriched with these supernatural gifts, those things which you suggested to be spoken have indeed been said by us. For nothing is mine; but both my tongue, and my kingdom, and whatever else there may be, I consider all to be a gift of your care. Therefore, claiming your own for yourself, now grant that I may guide your flock to the pastures of salvation, so that through any ignorance of the art of pastorship (for you see how small I am) no harmful beast may leap upon the flock, and that no danger to the soul may befall any of my—or rather, your—sheep. But now, ^B guide both me, the new shepherd, and the flock, keeping us superior to all snares, and as we depart from this world, lead us to those mansions of immortality, that we may enjoy your protection even there, through the grace and love for mankind of your firstborn Son, our Lord Jesus, to whom be glory for ever and ever. Amen.

ORATION IV

We honor the solemn day of Christ, who was the author of all things being well honored. We celebrate the sacred festival of Christ, through whom profane rites have been extinguished, and sacred celebrations have arisen. Let us rejoice with the light risen in the cave, which even now illuminates the present day with its rays. For again He, by whose benefit we who sat in the darkness of tribulation beheld the light of exultation, extends the joy of a glad festival: not in such a way that He shines forth from the cave, but as if borne by a cloud, the Virgin Mother, and enters into His paternal house. He who of old had brought forth the earth, the mother of man, by His word, having fashioned a mother for Himself, innovated the laws of nature—for He proceeded from the womb without being fertilized by seed, which is contrary to the law; but now, according to the common ^D rule of the law of those from whose seed He assumed flesh, He who had written this law on Mount Sinai is fulfilling that one’s ordinance, as if subject to the law; He, I say, the glory of Israel and the light of the Gentiles. All you nations, praise Him! For behold, God has become a child, and He lives under the law, so that He may help those who are under the law, fulfilling what is lacking in it, and that He may reveal the wealth of His own goodness to the nations living without the law.

[NOTE.] (6) We have it from the royal treasury, most brilliant, partly festive, partly polemical, and which especially defends the divinity of the Son and Word in the humility by which He subjected Himself to the law. A work certainly elegant and pious, and worthy to be finally brought into the public domain.

^A For since the law written by the finger of God was not powerful enough to recall to sobriety the reason which had been disturbed and, by the first evil prompting, turned aside, nor could it, as an instrument that had strayed from its own harmony, tune itself again to its own melody, nor teach how to set things to right; but rather, through the suggestions of worse things, the previous transgressions increased, and we, not content with the boldness of our disobedience, had cast off at once both the commandment and the Lord—just like a colt that has bitten through the bridle and rushed headlong into the precipice of total destruction of the mind; because, I say, the law written by the divine hand could not hold back a soul that had gone so far astray, nor bend it, the Word Himself, the supersubstantial Wisdom, the Hypostasis of all things, in the density of the creature, converses with the creature; and He becomes both Law and admonition, correcting those who are disorderly by Himself; and the immutable Character of the Father is seen in a mutable form; and He acts as mediator between the Father and us, having dissolved in His flesh the enmity of the partition.

^B Let not the Jew play the madman, nor like the birds of night, let him turn away from the day; but rather, with eyes not impaired by envy, let him see the splendor of the divine incarnation from those things which are with him. Let no Gentile mock the truth, he who deifies his own shameful deeds, and constructs for himself populations of gods out of passions and vices. For to us there is one God: Father, Son, and Holy Spirit; not with names laid upon one person, but upon three united by the identity of nature. For let the father of this insanity weep, who shifts the one person by his titles; nor does this man of a deranged mind understand that, while he ambitiously attributes the names to one hypostasis, he does not even allow that to be said which he has called, nor does he grant that what he calls is firm and established: for only those things are truly firm and established which do not admit of succession. By what reason, then, will he call that one person of his "Father," when he loses that notion by the appellation of "Son"? To omit for now by what reasoning He is called Father, or by what He is called Son, if He has moved over into the appellation of the Spirit? Our God, therefore, is one, in three persons; not that the singular Godhead is divided by ^C divisions of differing nature through the threeness, nor that the persons are confused through the oneness of the nature; but the three are always existing, and neither the Son is from non-being, nor the Spirit—so that the Godhead, not being deficient, might not appear to have later put aside its deficiency, but existing together with the Cause, the Father, those who are from Him exist simultaneously, so that nevertheless both the Father and the Spirit have retained their simplicity; but the Son, by the assumption of our flesh, has become composite.

^D For it was fitting that, when God, through the bowels of His mercy, had determined to restore to Himself our rational nobility, which had flowed away in our nature, this work should be accomplished through the Son: not only because that which He was eternally,

^A hearing afterward, He was not about to depart in any way from His own, but also because it stood to reason that He should, by His own association with us, take away our irrational affections and habits. For this reason, the Creator of the ages Himself accepted an origin more recent than the age; with an undefiled birth He honors my birth; and, as is done in the rituals of the present day, He is offered in the flesh in the temple, vindicating and consecrating me from an unholy and unclean life led in godlessness. This is what He, who for our sake became an infant, does providentially today. This is the theme of today’s festival: namely, the offering of the infant in the temple, to whom praise is offered by fiery mouths. Who does not shudder? Who is not amazed? Who does not melt into thanksgiving? He who, as God, perfects all things, is seen in the imperfect stature of the formation of mortals. He who sits with the Father is carried by maternal hands. He, at whose word light was called forth, proceeds into the mist of our life. Blind eyes of the nations sitting in the black night of death, be enlightened, you who may behold the luminous day of life. For the darkness of ignorance, by which we were held apart from God, has been cut away, the supreme Father of mercies Himself having stooped down and brought in the true light to those perishing in darkness. Sorrow has been dissolved, the splendor of the Godhead shining upon us. Let those who are darkened by the obscurity of sin behold the salvation. For lo, the Maiden, carrying in pure hands Him who is borne ^B towards the shadowy temple, enters, offering Him to the hands of the priest. O the depth of this condescension! He who chose Aaron for the ministry, and prior to this had spoken with Moses—to whom even now He makes known the mysteries in the showing of His back (for God, signifying in an enigma to men His future association with them in later times, grants to Moses, His servant, to see His back)—is offered to the priest as if in need of a priestly blessing; surely, wishing in this way to repair what I had committed in offending the Law.

What is this great kindness and ineffable mercy? I, from a servile condition, having been honored with the privileges of masters, and living as a master, have pushed away the law that is the guardian of my own glory. But the Master, who possesses mastership by right of eternal inheritance, does not refuse life together with His servants, and obeys the law that was laid down for servants. To what end? That He might provide me with an excuse for my desertion of order, and might dissolve the crime of my disobedience: just as a father, full of the bowels of love, might see his ^C grandson subject to penalties, and then transfer the cause of the evil to someone far more clever, to be dissolved by his own work. What is this dreadful work, surpassing all that God has wrought!

Great indeed is the heaven extended, and the earth founded upon nothing; and the light obeying the word, so that it might shine far and wide over the whole world; ^D and, before this,

^A other hosts coming together for ministry. But for God to be contained and fashioned within a womb is a work greater and more wondrous; this is more divine and loftier, that God for our sake should be suckled and carried by hands. Even if it becomes an occasion for those who speak iniquity on high to reject the Only-Begotten—as if a skilled craftsman ought to be despised because of his more excellent works, or as if one should strive to tear down someone’s power from the very source whence testimony of his excellent power accrues to him—what are you saying? Because the light has shone upon you who were buried in darkness, do you defame the light? And because the King, taking pity on your misery and calamity, comes to you Himself, and does not entrust the matter to another, but Himself administers the kindness to you, do you, because of the surpassing excellence of the benefit, move toward contempt of the Benefactor’s glory? And because of His humility toward you, do you think to humble His loftiness? And yet, for this very reason you ought to honor His greatness. But you, because you hear of an infant, and swaddling clothes, and the hands that tend Him, and all the other things that are ordered for your salvation, you deprive the Word of His pre-eternal glory; just as if you were to wish to despoil a king of his diadem because he had come to you himself to lift the burdens of the distress by which you were afflicted. Because He is created for your sake and is called the Son of a mother, do you therefore tear apart His union with the Father and count Him among the creatures, even though not even His birth upon earth can be grasped by the curious? For a cloud ^B impenetrable—which is a hiding place—has been spread over this also. But you, with intense pupils, as the saying goes, out of impudence, grasp even those things which precede the ages, and prescribe to the Son the order that your intellect desires! How blind is that sharpness of your vision, and how foolish your wisdom! But let us leave aside the madness of the senseless and hold fast to the present, and celebrate the mysteries of the day, looking with holy eyes toward the Consolation of the world as He enters the temple.

and yet you call Him Lord? You hold an infant only three days advanced into life, and you address Him as if He held dominion over life? How, in such deep poverty, do you weave together great and wondrous things, and call Him the glory of Israel, and name Him the light of the Gentiles, a little child of a lowly mother? But add also the rest of your praise to the Light, hidden as though by a veil in our flesh. What shall He accomplish? What shall He work? He will surely bring about a twofold state of affairs, existing as the resurrection of some and the ruin of others; Him whom you, O elder, behold as twofold, He shall raise up those who have been cast down; but the exalted He shall cast down and depress; and by His own affliction and suffering He shall settle the affairs of mortals into a better state, when the sword of sorrow shall pierce even the soul of the Virgin Mother.

^B For he knew the crime of the Christ-killers, and how hands dripping with blood would be armed against Him who was being carried in hands: that even now, while He is in swaddling clothes and in the cradle, the raging Herod would persecute Him, and Egypt would receive in hospitality Him who, requiring the penalty for broken law of hospitality, had once smitten Egypt: so that, finally, the swords might be stained with the slaughter of infants, by which they would attempt the slaughter of the Infant. For it was meet that, God having been born on earth from virginal blood, his contemporaries should be born into the heavens through shed blood; and that that former age should taste the fruit of the Lord’s arrival, which had seen it first kindled in the infants; and then that benefit should accrue to all, when He who is the cause of the regeneration of all is killed: when that great Messenger of the Father, having finished the work of which He is the consummator, is to open the bosom of heaven equally to all.

^C Do not again, on account of the mission, lower the glory of the Only-Begotten, nor drag His dominion down into servitude, pronouncing Him a stranger to the intimacy which touches Him who generates; but when you hear of a mission, learn to recognize the dispensation—the association of Him who sent with Him who was sent in the works, and the assistance of the One in those things which the Word transacts. For you too, when you say that you have sent a word, do not divide it from the mind that generates it, nor do you clothe it in a servile habit; but you say that your word has been sent as being present with the mind, and as ordering things precisely as the mind orders them. Let these things be said against those who, instead of returning benefits, display ungrateful and wicked habits, and who, therefore, because they have been honored and exalted by the humility of the Word, dishonor Him by whom they were affected with honor, and in return, as a reward for their exaltation, induce their own abasement. But indeed, let us return to that wise elder. For when, in the depth of abasement, he beheld the sublimity of majesty, and in the earthen vessel assumed from us found the pearl of divinity, being delighted in his soul by its beauty, he sets his holy, learned tongue and prophetic language more eagerly in motion: and when, in exchange for the embrace of his reception, ^D he received his departure from life, he goes forth to announce to those in Hades the wealth he has seen; to whom, having drawn near, and...

having shaken off the numbness of his withered flesh, and blooming again in his senses through the Spirit, he shall minister the things of the Spirit. ^B

Olim sane ostensa sunt prophetæ oculis earum rerum symbola, quæ geruntur. ^C Long ago, therefore, symbols were shown to the prophetic eye of the things that are now coming to pass. The tongs and the coal were an enigma: the one holding, the other touching the prophetic lips and drawing out the prophetic inspiration. These, then, were the things that are now reality, but were formerly enigmas—namely, the woman nursing and yet remaining a virgin; the inaccessible One who is yet held. The maiden holds the coal of the Godhead like a pair of tongs, by whose touch also the hands of the priest are sanctified and his mouth is filled with the prophecy of the Spirit; material arms embrace Him whom the incorporeal and absolute eyes of the angels dare not look upon; He who, uniting our material nature to His own substance, causes His own untameable essence to be carried by our earthly frame. And He is held in swaddling clothes, yet He loosens the swaddling clothes of the flesh for the priest who carries Him, since he saw with his eyes the newly manifested salvation of Israel. For it was necessary that the paradoxical events above should be announced to those below, and that the arrival of the world’s salvation be heralded: that it might ring in the ears of those in Hades that God wears flesh, and that He who is more ancient than the ages has become a boy; that He who provides food is Himself nourished; and that He who is to come as a deliverer from labors and pains is the one who will Himself endure these labors. For this reason Simeon receives the answer that he would not depart and be released from the bonds of the flesh before he should see the Liberator who had arrived. He will open the ears of Adam, stopped up by grief, with a word full of joy, and announcing that he had held the Creator in his own hands, he will fill with good hope the old man who was failing in hope. Learning that a woman had borne God, Eve will bear more lightly the curse of childbirth, which she had brought upon herself by her own transgression. Hearing that He who was fulfilling the law—the same law that he had received written by God’s finger—had come, Moses will also learn the outcome of the things he had seen in the fire and the burning bush. ^D All those below, living in sorrow, will welcome the joyful herald. For this, too, was a sign of God’s infinite love for the human race: that He should not only arrive as a Comforter for those in affliction and distress, but that a messenger of this benefit should go before Him—so that in the hope of good things the labor might be lighter, and the flame of suffering might be quenched by this, like dew.

The priest, having grown old with age, offering his ministering hands to the infant who had come, who is the ancient of days, and having praised the future salvation with the canticle he had offered, receives as his reward his release from the bonds of the flesh. But what of us, who have laid aside our own old age? We who have been regenerated through birth, we who have been offered to the Father through the ministry of His only-begotten Son in a body like our own—what ministry, what service...

and perform we that worship? Truly, by offering ourselves to Him, for whose oblation there was such great emptying and condescension, that we might keep the image whole, and not bury the flower of the Lord's portrait; but rather that we might not perfunctorily cleanse it, but add to it a new flower with beautiful colors. Let us become sons of the most high Father, for the sake of Him who, out of our extreme vileness, acknowledged a mother. Let us become the temple of God: for this is the fulfillment of God’s coming to men. Let us adorn ourselves with the ornaments and trophies of virtues, and let us, with all our might, chase away the reptiles of passions and disturbances that lurk in our souls. Let us render our hands pure by doing good to our fellow-servants, we who have ourselves received glorious benefits from the Lord. Let us show kindness and clemency, we who have ourselves been treated with kindness and clemency. Let us promote the growth of our spiritual age, reverencing Him who, for our sake, lived in the imperfect age of flesh because of our imperfection. Let us cleanse our lips with fire; for it is permitted to us, too, to touch the purifying coal; indeed, granted the capacity is given to us by Him, let us not despise the cleansing that comes from thence. Thus, as sacred persons, approaching Him who is offered today in the temple, we shall, in turn with the aged and chaste Anna, offer our confession; we shall address the ever-virgin Mother, not with those things which the Synagogue is about to plot against her firstborn Son, nor indeed with the words, "A sword shall pierce your own soul," but we shall discourse of the benefit which the ends of the earth will inherit; of the joy, the riches of which we have obtained. ^C

We magnify you, the all-blameless—let us not cry out with unworthy voice—through whom the great Architect accomplished the greatest and most fearful of His works. You who held in your womb the One who holds all things; from whose breasts was nourished He who produces food from the earth for all; you who alone are blessed among women, and who have bequeathed the blessing to our race, the hateful inheritance of our ancestors having been removed from us through you. Ancient enigmas prefigured you as the mother who would bear Him without pain; the throne, and the tongs, and the house full of glory, and whatever else of that kind—seeing eyes that had until now beheld only the shadow, were contemplating your mysteries; but now you, being present, show them clearly, the things that were of the shadows having been exchanged for the clarity that grace possesses. Now we see you clearly as the Cherubic throne, or rather, as a throne more honorable than it. Now we learn that you are the tongs carrying fire, and the sanctuary full of holiness. For the Lord rested in you as on a throne, and the One who cannot be contained was held by you as if by tongs, and He who can be contained nowhere was contained in a house. You alone are truly blessed among women, and have made us partakers of your own prosperity and beatitude. ^D

But, O Virgin and Mother, whose immaculate blood, in your formation, was like a book in which the Word was…

^A written, offer this gift of our words to your offspring: and although it is not worthy enough, yet for the sake of the honor I pay to the one who provides all things today, accept this finished labor. For it was with a confidence conceived through you as my helper that I undertook this work. You who, from my childhood and unto this present measure of my life, have been my helper, I pray, always be present, and do not remove your protection from us: nay, rather, do you who from the beginning have cherished and protected us with your wings, order our life for our benefit; and together guard the empire which you made worthy of being governed by your intercession, preserving for me that great inheritance of your Son: which to me is more precious than all things, accomplishing the salvation of your chosen people, of that holy nation. Stand for them and intercede, that because I am a debtor and subject to sin, they may not suffer the danger of calamity. You have those whom you may implore; you have those whom you may persuade and by whom you may obtain your request: namely, the hands with which you ^B carried him, the breasts with which you suckled him. Bring to mind the swaddling clothes; the rest of the upbringing from infancy of him who, that he might acquire a people for himself unto glory, became an infant. Mingle your own things with his — the cross, the blood, the wounds through which we have been saved; and the peculiar people will be glorified, enjoying even now his care, to whom belongs glory and power, now and always, and unto the ages of ages. Amen.

ORATIO V. On Christ’s nativity, or on the departure of Christ himself, the King of glory, from the sealed Gate, offering himself in the form of a servant.

(MARACCI, *Leonis Mariale*, p. 53.)

We celebrate the nativity of God in the flesh, let every spirit celebrate it. We honor him who proceeds from the Virgin Mother, him who was born of the Father before the morning star; let heaven and earth join together for this cause. Let us sing with one voice, crying: Glory to God in the highest, and on earth peace, because the Most High visited him who lay in the darkness and descended even unto him from the height of his own East, because he humbled himself that, raising those who were depressed, he might lift them up to his own ^C height. O wondrous thing, and new from all eternity! He who founded the ages begins to exist in that which is founded. The Ancient of Days shows himself as one of recent time. The Creator is formed in the matter of the creature. The unchangeable image of the Father lets himself down to the image that had fallen into evil, that it might again resume its form. He assumed the form of a servant, that he might bring joy to those lying in sorrow and distress. Come, all you who inhabit heaven, all you who inhabit the earth, let us rejoice in a shared joy. Let us jubilate for the coming Savior, who, lost in our misery, we needed. For God has now had mercy on him whom he formed at the beginning by his own immaculate finger out of his own goodness. He comes to grant a return to those long exiled from their homeland, having swallowed up the crime of transgression in the amplitude of grace. I am no longer a debtor to the tree, as I was when, having tasted that evil fruit, I was a debtor. For the Creator delivers us from debt, having become a partaker of my creation; nor am I compelled to be miserable because of the loss caused by the woman. For the woman, the origin of gain, ^D transposed life to me.

^A The holy and pure Virgin, who gave birth to the Son from her own blood, lifted up the needy Adam, uniting to herself the progeny of the most opulent Adam—that which externally appears to be poverty, but which by its own riches lifts up that poverty. For because it pleased God to make known His mercy, He poured out this goodness abundantly so that He might show Himself not only to be moved by the perception of our evils, but also to be humbled in the condition of a sinner, whereby He might bring a remedy for error through His virtues, and by His own innocence might erase the debt of guilt. For this reason the womb takes Him who is taken by nothing, and He is wrapped in swaddling clothes who is free from touch and blemish. And God dwells familiarly with the wanderer and exile, so that He may lead him back to His own, rightly and egregiously transferring the cause which cast me out of my own dwellings. Do not boast, you who by fraud have subjected the human race and have rendered subject to you him who was created to reign. With us is God, the helper of the needy, the strength of the powerless, the liberator of those delivered into slavery, through whom it shall even come to pass that the nefarious tormentor shall suffer the loss of his own power in place of the many forces against us, while those whom he had most haughtily boasted would be grasped by his own powerful hand like a nest are liberated by the hand of the Creator—He who appeared as an infant and scrutinized the holes of the wicked asp, and killed the deadly offspring, and brought life to the whole world. Know, every race of men, that God was made man in order to make those who had fallen away from His kinship His own; so that the human mind, prone to evils, and suffering not only from that evil but not even feeling that it is being drawn to evils, nor establishing itself as master of its own motion, but drawing all the reins upward, casting aside like an idle weight and burden, led around through the fields of evils by the flesh (of which it ought to be the charioteer); this mind, I say, united to the divine mind, might feel in it what it had suffered, and through the voice of this mind, which would be heard by the Parent out of reverence, might experience the aid of divine goodness. And indeed, even without flesh, it was easy for Him who is established in perils to provide aid. For what does not happen when God wills it? Yet because there was a need for him who had sinned to recognize that he had sinned, and to expiate his sin with voices imploring mercy, which the human mind could not do, as it was submerged in the sea of a life lacking reason; for this reason, the divine mind, having been united, draws it out of the absurd state of irrational life, and sending forth a voice interceding for it, brings it about through the reverence of Himself that the series of our evils vanishes into works of mercy. For this reason (I believe), the intolerable fire of the Divinity ^B of its Maker is formed from the Virgin Mary's womb. Although other causes might also offer themselves, by which the consideration of this matter would not be done perfunctorily. But now understand—or rather, let us understand—the Word lying in a manger of animals, we who, with error leading us away from the state of reason, had wandered far from the knowledge of God. Away with the error that has hitherto separated man from his Creator and persuaded him to offer the honor of the Creator to a creature. It drew the creature away from the one true God and subjected it to throngs of gods, since not only were other creatures wrongly raised to divine dignity by men, but they even attributed divinity to themselves, and consequently forged six hundred gods, and bestowed divinity upon whomever they pleased. As if it were fitting for us not only to be far from God, but even tyrannically to oppress God. O, the deviser of such wickedness! He, from the beginning, contrived this—that he might become like the Most High. He not only rendered man, the clear likeness of the divine right hand, an enemy to the one who loves him through the transgression of the commandment, but also by establishing an adversary for him, he made him a mimic of himself, by persuading him to snatch for himself divine dignity. And this one was indeed a god, because, having used a heavy hand, by the force of tyranny he proved to be more excellent than others. But the other version of a god—because he was bloodthirsty and distinguished for the slaughter of men—prepared his hand for shedding blood. Another god, too, because he possessed a sharp intelligence and was the author of some invention, earned admiration. Let a little woman be honored because she twists her hair in an appropriate coiffure, and another because with elegant beauty she has deceived and attracted lecherous lovers, and for the sake of the reward of prostitution and lasciviousness has received from them to be numbered among the gods. Another is ascribed to the list of gods for yet another reason. Thus Saturn, rising with a tyrannical hand against his father, not only stripped him of his empire but also robbed him of his natural parts, cutting off those things through which he was brought into the light, and consequently was raised from the dignity of a tyrant to the majesty of a god. Thus Jupiter, born from him, heir to his father's spirit, in a similar way obtained the name of a god. And Mars likewise, because he was the author of the slaughter of mortals, was co-opted into the order of the gods. And Mercury, because he excelled the rest in the art of discourse, was himself also inserted among the deities. Dionysus, too, because he was the inventor of dew that softens the heart (as a certain pagan illustrious in wisdom said), was considered worthy of divine honors. Indeed, let not the pagans attempt to cover these things with allegories, receiving Saturn as Time, and introducing the fabulous rulers of things, who, when they were men yesterday and recently, were translated into gods: for thus even the things that are brought forward are too absurd. Yet they do not flee to these as if they were more honest, but without coverings...

[Notes: index: entries preserved]

^A of persons, a distinction of natures also follows, so that they may invent for themselves what is inherent in each nature, that thus, fleeing from the Trinity, they may multiply it. But if even those things which are of different natures have clearly wherewith to be distinguished from one another, it will be the task of the wisdom of God, balancing nature, to give also that whereby they discern His one nature into three. For there is no reason why they should propose the unbegotten and the begotten for a distinction of natures: since even in composite things, and those which admit of division, these do not distinguish natures, nor do they cut into diverse parts what is one.

But let them dally in their trifles; let us approach Bethlehem, to behold the Angel of the great counsel of the Father, clad in our form, whom the Mother brought forth, born from her womb before the Morning Star, now having pity on us, and wishing to converse with the needy and the lowly, as the heir of His own glory and riches. Let us consider the things that are there: the Mother ^B under the new law of childbirth, the Infant older than nature itself, God lying in swaddling clothes, the Word lingering in the manger of brute beasts, so that I, saying "farewell" to the manner of living like the brutes, may recognize the Word, and rest together with Him. For because the nobility of my reason had been reduced to vileness, subjugated by motions devoid of reason, and lay under the ponderous flesh which was conjoined to it, the Creator Word united flesh to Himself that He might raise it on high, so that reason might be restored to its nobility, so that flesh might not be borne entirely to the depths, but, obeying reason, might not drag it down with itself, but, with it, seeking higher things, might ascend simultaneously. To this end looks the extreme poverty of Him who founded the earth, yet had no place in which to dwell after He wished to live upon it, but was received by the hospitality of a cave, offering solace to [His] need. O things which permit neither mind nor words to perform their office! There is no place on earth for Him at His birth, who brought it forth by His word! The manger receives in its bosom Him who expands the heavenly bosoms. But the earth, indeed, gives a meager hospitality, but the heaven announces that the Lord is present, using the star in place of a trumpet, when it saw the King bereft of the service of attendants, and shining only with the retinue of His Mother. It calls the Magi, most ready to obey and coming for this very purpose, so that they may offer honor ^C. Therefore, the star calls them by its crying; but the shepherds also run about seeking the Newborn, and are warned concerning Him from thence. For it is fitting that the Pastor should appear to the shepherds, He who came so that He might carry back the lost sheep, having placed it upon His shoulders, which He came now to seek, having gone forth through the sealed gate. He will, in truth, arrive even as far as the gates of the underworld, when with death... ^D

Since, therefore, this had to be done, there is given to us a Child older than eternity, and the splendor of glory illuminates the darkness of our life, so that, by His rays, the darkness of many gods being dispelled, we may behold the one light of the Deity in the Father, and the Son, and the Holy Spirit; neither leading us astray by the distinction of persons into a multitude of gods, nor compelling us by the unity of light to confound the persons. For it is not necessary that, according to the vain words of some, one should follow from the two, or that unity be multiplied with the ternary, or certainly that the ternary be reduced to unity. For not unity, but the persons hold [that] they should bear a distinction, through which, as we adore the Trinity, it happens that we do not wander anywhere outside the one dominion; or certainly, those things which on account of [their] distinctions...

^A are to be fought against with that all-devouring ferocity. But these [matters] for later. Now, however, [it] must be fled from in [His] very swaddling clothes, in the greatest self-emptying, not without his remaining in his own self-emptying. For Herod is already seized with fury, and he will make the infants of Bethlehem victims for the sake of the newborn infant; and with the age so tender [that they] do not even know what is happening, he will draw the sword, and the kingdom will be the crime of those slain. O mind, even more cruel in [its] ferocity than a wild beast! For will the infant immediately assume imperial power for himself, and deprive him of the kingdom? Therefore, fearing, he rejoices in the blood shed. But does he not think about this, or does he think that he should slay [those of] immature age to guard against the future, [thinking] that by mowing down for his own ruin he will not mow down him whom he seeks? If he had awaited the opportune time which might perhaps have given him [the chance] to seize him whom he was seeking, then he would have removed him from the midst. But now, since it would be a marvel if he who was sought had not remained hidden—by the obscurity of the affair nevertheless it is made plain to all that he is delirious—because he persecuted all infants indiscriminately, just as rabid dogs attack all whom they meet. Most foolish of men, now you promise that you will go to adore, and now you desire to drink blood! But let us omit [him] in his insanity, and let us be concerned that the Lamb, who is to be sacrificed for the whole world, should not even have the tender age of infants exempt from the offering of the gift, but that it also should offer blood to God, [who had] arisen from virginal blood; and [why] the enemies of God, laboring under a childish madness, who neither hear the sounds of flutes nor lamentations, as it is written, ^B in their own blood prefigured the destruction which they would go to meet of their own accord, once the King of glory had been slain out of the fury of those rioting, and [they] suffered the loss of their own souls: although not for him, but for their own madness, which they used against him, they endured both death and destruction. And these things indeed one may consider regarding the slaughter of the infants offering their own blood. But let the Magi duly honor the King [they] have recognized, offering gifts congruent to the circumstances, as to a King and God, [and] to a mortal [serving] for the offering of life to the world, filling out the honor with gold, incense, and myrrh. But beyond these, I also see another signification underlying the gifts to be noted. For it seems to me that, beyond that which they point out in the newborn Infant, they are also harbingers of the inheritance of the Gentiles which will very soon be his. Therefore, no kinsman is there, [but] one established under the Law, [who] offers gifts to the infant King of the universe; but, anticipating the others with adoration, the Magi—aliens by blood, and [from] a nation separating itself from others by [its] law—give these things, prefiguring in themselves that the Gentiles would anticipate the observers of the Law, and through the proximity of the streams of blood [would draw near] the Hebrews, in recognizing and adoring that King ^C who now, in order to enrich [others], has come to the greatest poverty. And from them he will receive both sincerity of faith and the grateful odor of pious works, and the suppression of the movements of the flesh, like gold, and incense, and myrrh, to whom the brilliant Orient, shining forth with [his] preaching, will be the guide to adoration, now denoted by the star of the Magi. For now he will flee the wrath-pervaded Herod, and he will be received by Egypt, then that it might receive [him] as a benefactor, whom it once had as a punisher, then that another mystery might be noted by this presence, namely, that those who served in the spiritual Egypt are to be visited, and those who will follow him as guide—who is seen as an infant—are to be freed from there. Perhaps also the flight of the infant into Egypt was a symbol of the evangelical doctrine that was about to migrate to the Gentiles. For just as the judge [and] king goes insane over the born boy, so those related to him, the Jews, because of [their] madness, will be seized with fury at the preaching of the Gospel springing up through the tongue of the disciples, and they will indeed set out with bloody minds to compress the course of the preaching, but they will accomplish nothing. Nevertheless, in the present [moment], fleeing the wicked Herod, he makes for Egypt. But afterwards, [in the time of] the audacity of wicked hands, he will be numbered among the dead, when the troop of Scribes and Pharisees will extend [their] snares toward him who came to bring salvation. Which, in so far as they will have gone into operation, will cause the signification of the gift of the doctors' offerings to reach its own end, when he himself is perfumed with myrrh, so that, as mortal, so as true God, he might diffuse the grateful odor of incorruption to the world, and receive the offerings of the Gentiles of the nations. ^D But these things will happen in their own time. Now, however, let us do what belongs to the present, and let us treat of what is proposed to us. Let us honor the Nativity of the Lord; let us hasten to see him who is guest in the cave. Let us recognize such great depression of him who is higher than every height. Let us recognize for the sake of what thing such a mystery comes to pass, that he who enriches all may be reduced to poverty, and Creator, that he may be created, and God, that he may be born as man, although in human fashion: that he may, namely, [restore] the broken...

so that the earth which was buried may be cleansed, and the drachma which was found may be replaced in the bridal chamber, that we may no longer lie in vileness, nor serve shamefully, but, looking upon our own nobility, through the virtue of his sublime emptying, may exchange our vileness, having been raised from the place of servitude into dominion, acquiring, in place of poverty, wealth—which are the acquisitions of him who made our own things his own, and came here to bestow these things. He rejoices in these honors; let us adore him through this nativity. Let us put on, brethren, the mind of him who was not ashamed to become our brother, nor scorned us lying in the vilest place, lest we, too, in a similar situation, should disdain our fellow servants. We who experience much of God’s kindness even in this part, since we possess more than those whose equals he was in his entrance into life. Do not let it sneak into you to be horrified at the scars of a fellow servant, when you yourself have been abominable, not by scars inflicted against your will, but by those you brought upon yourself voluntarily, while yet having the King approaching you. Do not crush the humble with a heavy hand, mindful of the distress you endured when oppressed by a tyrannical hand, and of the help which you obtained. Do not hate the image of the Creator; do not envy, you who have suffered evils on account of envy, the mind of the ill-omened demon, the one who first cast an envious eye upon the image of God. Nor make yourself like a vessel in which poison is placed, which brings harm to whoever receives it unknowingly. Let us not indulge the flesh, nor permit that which is inferior ^B to have dominion over what is stronger. Let us not gather bitterness from soothing pleasure. In sum, let us cast off the skins of beasts, for it was because we were clothed with them that the Lord is wrapped in swaddling clothes. Let us become gods in very truth, receiving this from the true God, not desiring to thrust ourselves into such great dignity as the apostate demon did. Let us become sons of the Highest through him who was made the Son of man. Thus, rendering our honor, let us honor him who became man so that man might attain honor. Being thus affected, let us render glory with the angels, and let us run together with the shepherds, and with the Magi let us adore the expectation of the nations. For there is nothing by which he is more honored than by the honor and glory which we offer, for those whose blood he took up, and became a brother. But, O you who descended from the height of your glory to our humility, yet did not leave behind your height! O Savior of those whom you emptied yourself to convert when they were wandering miserably away from you! O new Man, and Word surpassing eternity, let this prayer be for you and for us as a birthday gift. Do you guide us, so that you may govern and administer, together with those to whom you have entrusted the rudders, the ship of the world, so that under you as helmsman, we may complete our navigation above every storm, with the force of the waves ceasing, and may arrive at the safe harbor: where those placed [before], enjoying tranquility, were carried off by impetuous and violent winds. Thither may you lead us, once we have arrived, after the crossing of this life, praising and glorifying you forever and ever. Amen.

ORATION VI.

On the Nativity of Christ, when, having been carried from the immaculate cloud into aged hands, the Sun of glory entered the temple of shadows.

Christ’s solemnity we honor, he who rightly established ^C honor to be shown to all. We celebrate the sacred feast of Christ, through whom the profane celebrations of the rites were extinguished, and the sacred observances of the feast days have arisen. By which light, born in a cave, he illustrates the day present to us, and we too shine. For again, he through whom we beheld the light of exultation, we who sat in the darkness of troubles, brings forth the joy of the solemnity: not diffusing rays from a cave, but as carried by a cloud, the Virgin Mother; nor lying in a manger, but entering his paternal home. He who created the earth, the parent of man, by the Word, making the Mother for himself long ago, was innovating the laws of nature, emerging from the womb without seed. But now, according to the common law of those from whose seed he assumed flesh, he who established it at Sinai, like a debtor fulfills his own commands, the Glory of Israel, the Light of the gentiles. All nations, bring praise, for behold God has been made a child and lives under the law, so that he might bring help to those under the law, supplying what was lacking to them, and make the riches of his kindness known to the nations living without the law. For because the law written by the finger of God was not strong enough to set straight a perverted mind—the work of him who first led it away with wicked persuasions—it could not lead it back to good fruit, nor, like an instrument devoid of harmony, could it adapt its own tunings, nor teach how to manage its affairs well: but evils grew with the addition of worse things, since it was not enough that we had dared disobedience, but along with the commandment we had rejected even the Lord, [our] mind, like a colt biting the bridle and acting precipitously, rushing toward total ruin. Since therefore the law written by the hand of God could not restrain such precipitousness, the very author of the law, the super-essential Word, the wisdom that brings forth all things, is united to the creature through ^D the crudeness of the creature: and he himself becomes law and percept, correcting the disordered by himself, and is seen immutable.

^A becoming, as it were, a mediator between the Father and us, once the wall of partition has been dissolved. Let not the Jew remain foolish in his mad state of mind, nor turn away from the day like those creatures that wander by night, but with eyes not darkened by envy, let him gaze upon the luminescence of the divine incarnation in those things which are at his hand. Let not the Gentile mock the truth—he who bestows divinity upon his own filth, and honors with laughter, and with fables; he who fashions for himself throngs of gods from the passions of a depraved mind and venerates their unspeakable deeds; and he who celebrates things that ought to be buried in deep silence; and, to use their own words, things to be covered with the helmet of Pluto and the darkness of the underworld. For he believes that God is one who walks among men not only in human form, but also in the form of bulls, birds, dolphins, and other beasts, and that the gods are changed into all things by the goad of base desire. For instance, Neptune, so that he might sport with a young lad near the seashore, puts on the guise of a dolphin, and swims with his favorite, and gradually slipping into the bosom of the boy, he drags him into the deep, destroys him, and gives death as the reward of obscene love; then, as a lover, he offers abundant tears to the funeral of his bitterly acquired prize, honoring the deceased with the lamentation of the Nereids; and on account of his immense grief of soul, casting aside the administration of the sea—and not even blushing with shame for the deed of his wife Pelias—he himself, more effeminate, laments his son with a little weeping, and ceases to grieve. And these things, indeed, refer to Neptune. But then Mercury, that he might possess a little woman who was pasturing her cattle, becomes a beast; and by dancing, he delights Dione, and pretends to flee, and is captured by the running maiden, and receives her as she leaps upon his back (and we shall pass over the rest of the foulness in silence), truly imitating the bull, that prince of gods, upon whose back Europa sat. Were not such filthinesses to be cast out from the opinion of divinity, and should we not think of them—inasmuch as they are gods—as those to whom such great foulness is ascribed? But these things are truly to be abhorred; as for the rest, what has it of honesty? How is it not full of dignity? Apollo weeping, both because the maiden he desired had slipped from his hands, and because he had unluckily killed the youth he loved with a discus, and that this had befallen him out of foul love, so that he miserably lost his life; and Phoebus had been ignorant of what was to happen from the game, even though he sat prophesying the future to others? And that other matter, how is it entirely divine? That all the celestial ones together fled into Egypt, and were changed into the forms of beasts because they could not withstand the terrible Typhoeus, who, having recently sprung from the blood of the giants, put the ranks of the gods to flight single-handedly? Moreover, that adultery of Venus with Mars, and again those unions with Adonis, whom she also bathes with the tears of a lover after he was killed by the blow of a boar? Why does Juno hang from heaven, whom Jupiter, her spouse, suspended with a heavy chain because she was suffering from jealousy on account of Hercules? But where shall we put those ^B who, while competing against Thamyris, who vied with them in their art, proposed to prostitutes that the prize of the contest be—where, I ask, shall we put them? And what of the progenitor of the gods himself, by whom the sons are treated badly, and who is treated badly by his own offspring—how does he not suffer? How does he not act in a way unworthy of God? For what reason does he not declare the majesty of God, and why does he not establish magnificent solemnities, which among them have such an origin at their source? Like Jove, after the labor of his battle with the giants, [falling] into a Venereal sleep upon a rock, where he nearly fell asleep, and which begat for him a fiery god.

But enough of these most foul matters. Let the Gentiles fare well who fabricate these monsters, and by the honor of [these] disgraces, spreading abroad both the foulness of those whom they thought were to be honored by them, and their own folly, and through the multitude of gods, slipping into the denial of God. But for us, there is one God, Father, Son, and Holy Spirit, with titles not adapted to one person, but with three persons joined in the unity of nature. Let the author of this madness go to the bad cross, who changes one person with three appellations; or, as a stupid man, not noticing that while he wishes to honor one person with these names, he does not allow it to be called by the name which he himself imposed upon it, nor does he permit that which he has bestowed to be considered as established; if they were truly bestowed, and do not admit of succession, how then will he call that person of his "the Father," if this title passes into the title of "the Son"? So that I might not only say that he cannot be called a father at all, unless he be the father of someone? How also will he call him "the Son," who is the ^C Spirit? For us, therefore, there is one God in the Trinity of persons, so that neither is the unity of the Godhead divided because of the ternary by the sections of diverse natures, nor are the persons confounded because of the unity of nature; but they are always three, with the Son in no way emerging from nothing—for the Father would [likewise] emerge from nothing—and not even the Spirit [emerging from nothing], lest God be seen to be imperfect before, and shedding his defects afterwards; but along with the producer, the Father, let there be those things which are produced—the Father, indeed, and the Spirit remaining in their own simplicity, while the Son assumes our nature. For it was fitting, after it pleased God, out of the bowels of mercy, to recall to himself the nobility of our reason which had flowed away, together with our form, that it should be the Son who would accomplish this, not only because, remaining in that which he had eternally, he was to make no loss of his own; but also because it was [the work of] the Word to remove from us the detriments of our reason through his own commerce. Therefore, he who founded the ages takes a beginning later than eternity, and honors my procreation with an immaculate birth; and that which we celebrate today, he is offered in the temple in the flesh, sanctifying me from the profane and impure custom of living in impiety. This is what he effects today by the dispensation, he who was made an infant for us. This we celebrate: the oblation in the temple of the infant, to whom the praise of fiery tongues is offered. Who would not shudder? Who would not be struck with awe? Who would not give thanks? He who accomplishes all things as God, [while] the age of imperfect mortals...

being formed is seen as small. He who is the co-assessor ^A of the Father is carried in maternal hands. He, at whose word light was called forth, comes forth cloaked in the darkness of our life. O obscured eyes of the nations, sitting in the gloomy night of death, be enlightened, seeing the bright day of life; for the shadows of ignorance, by which we were held divided from God, have been swept away; the Father of mercies Himself, moving toward this, showed the true light to those perishing in darkness. Sorrow has departed as the splendor of glory shines upon us. Let those who are blinded by the darkening of sin see the salvation. For see, the maid, carrying Him who sits upon her pure hands, proceeds into the temple of shadows, offering Him to the hands of the priest. [(13)] O the profound condescension of God toward us! He who had chosen Aaron to minister, and had previously spoken to Moses—whom He also taught mysteries through His presence, while He was showing him His back parts (for truly, by showing His back parts to the servant, He was obscurely prefiguring God, when He was about to have His conversation with men)—is offered to the priest as if in need of the priestly blessing. Thus it pleased Him to correct the error which I, sinning against the law, committed. What great clemency! What ineffable piety! Therefore the servant, adorned with the privileges of the master, and living almost as a master, did not refuse to share a common life with the servants, and for that reason he obeys the law laid down for the servants. But for what end is this? Doubtless so that He might instruct me in how I am to have a defense of my disordered behavior, and be freed ^C from the crime of disobedience. Just as if the most loving father of children, seeing his son liable to pay penalties, should take away the cause of the evils for his son by some work of his own which is far more excellent. What is this formidable work, more excellent than all things that have been made by God? The heaven extended is indeed a great thing, and the earth resting on no foundation, and the light obeying the word for the adornment of the universe, and before this the multitude free from matter, prompt for service. But God, received into the womb and formed, is something greater and more admirable. This is divine and more sublime, God suckled for my sake and carried in hands; even if this becomes a pretext for those speaking iniquity in the height [*] to dishonor the Only-Begotten, as if for the sake of more excellent works He should be entirely despised; or from that to attempt to deny the powers of anyone, from whence the proof of excellent strength ought to come. What do you say? Because light has shone upon you, buried in darkness, do you therefore despise the light? And because the King, moved by mercy for your miseries, comes to you, and does not entrust this to another, but Himself exhibits piety by His own ministry, do you undervalue the glory of the benefit on account of the magnitude of the benefit? Do you think His height is to be brought low because He humbled Himself to you? Certainly for that reason He was rather to be magnified. But you, because you hear of an infant, and swaddling clothes, and hands embracing, and whatever is done economically for the cause of your salvation, do you deprive the Word of His eternal glory? Just as if you thought a king should also be deprived of his crown because he himself comes to you to free you from labors and sorrows. Because for your sake He is created, while He becomes the Son of the Mother, do you for that reason separate Him from the paternal union, and number Him among creatures, when not even His lower generation can be grasped by the curious [(14)]? For that, too, is covered in the wrappings of impenetrable darkness. But you, with eyes fixed, as they say, because of your shamelessness, do you grasp things that are before the ages, and make decrees concerning the Son as your meditation pleases, as if your eye of the mind were sightless and sharp, and your wisdom dull?

But, casting aside the madness of the demented, let us return to those things which are present, and let us reverence the mystery of God, beholding with healthy eyes the consolation of the world, when He enters the temple. Just recently, as the King was dwelling in a cave, the retinue from the royal court of heaven was arriving, the heavenly hosts singing in chorus. The star, showing itself a guide to the kings, bringing adorers to the Lord lying in the manger, and He was hedged about by lack of possessions through His lordship, with divine riches indicating the voluntary poverty of one lacking a roof and a home.

^A What then is this presence? The Mother, who did not bear offspring according to the common law of mothers, proceeds to present her first-born to God; she offers the infant, wrapped in vile swaddling clothes, to the priest; the priest receives him. What happens next? He receives the infant in his arms, and just as he sings a hymn to the Lord, he accepts the newly-born germ of nature, and asks to be dismissed from life as the Creator. What are you saying? What is this novelty, O priest? Your words do not agree with those things which are seen. Where is the pride of lordship? Where are the satellites of your majesty running about, preceding you? Do you see what a lack of things there is, and do you call Him Lord? You hold an infant newly brought into the light of life, and you speak words as if he were possessing the empire of life? How do you adapt great and admirable things to matters so small and thin? And you call the Infant of a destitute Mother the glory of Israel and the light of the Gentiles ^B? But add, what remains, to the praise of Him who lies hidden as light beneath the veil of our flesh. What, in the end, will He do? What is He contriving? Will He accomplish those two things—as one who is to be the resurrection of some and the ruin of others—who is seen by you, O elder, consisting of two natures, to place the rejected in a good state, to depress the puffed up: when also the Mother of integrity of virginity will feel her soul transfixed by the sword of sorrow [(16)]? For He knew the crime of the god-killers, and that bloody hands would be armed against Him who was carried in sacred hands. Now indeed the raging Herod pursues Him in swaddling clothes. And Egypt will receive Him, by whom it was once struck because of guests poorly received, and swords will be stained in the slaughter of infants, so that the Infant might not be harmed. For it was necessary for God, born on earth from the blood of the Virgin, that those equal to Him through blood should be born in the heavens; and that that first age should receive the fruit from the presence of the Lord, which first held Him in its own: with Him sustaining the slaughter for the sake of regenerating all, when the great Apostle of the Father, with the work for which He was sent finished, will reveal the celestial bosoms to all at once. But beware again, lest on account of the name of the apostolate, you diminish the glory of the Only-Begotten, and do not reduce lordship to servitude; constituting Him as alien from the paternal nature. But hearing "apostolate," consider equality. These things are to those who, affected by benefits, are ungrateful, and though increased and sublimated in honor through the humility of the Word, dishonor the One who honors them, and in return for the summit of the heights, they return depression. But let us return ^D to the wise elder, who in the depth of humility looked upon the height of greatness, and under the earthen covering of our nature found the Pearl of the Deity; by whose beauty he was greatly delighted, and he moves his tongue more nimbly to modulate the sacred song. From which name of reward, because the elder received Him into his arms, obtaining his departure from life, he went off to the underworld, to announce to the needy detained there what riches he himself saw. Approaching them, laying aside the torpor of his flaccid flesh, and reflourishing in his senses, he performs his spiritual ministry in the spirit. For truly it was prefigured by prophetic eyes through symbols, what comes to pass, and the pincers and the coal [(17)] were the enigma, with Him containing it, with the prophet touching his lips, and inflaming his prophetic mind. Therefore, the things which are now reality were then enigmas: nourishing with milk and remaining a Virgin, inaccessible and borne, the Maiden as pincers holding the coal of divinity, by which even the hands of the priest, touching, are sanctified, and his mouth is filled with the prophecy of the Spirit; the arms of the body embracing Him, whom immaterial eyes do not dare to look upon. He who, uniting our material substance to His own essence, makes it so that His intolerable majesty may be carried in our material: and He is indeed bound in swaddling clothes, but He looses the priest who carries Him from corporal swaddling clothes, just as he saw with his wrinkled eyes, what lately appeared, the Salvation of Israel. For it behooved that those dwelling in subterranean places should learn what admirable things were happening above the earth, and that they too should know that the salvation of the world had arrived, and that God was bearing flesh, and was a boy, who is before the ages: and that though He was supplying nourishment, He was sucking milk: and that He was to come to free the afflicted from their troubles, and was meanwhile to be a bestower of patience to those staying there. Therefore, a response is given to Simeon that he will not exit from the ergastulum of the flesh unless he sees the coming of the Savior 38. Adam will open his ears, oppressed with sorrow, to the news of joy, and telling that the Creator is carried in hands, with sorrow put aside, he will make the elder cheerful with hope. Eve, when she has learned that He is born from a woman, will not bear with difficulty the curse of the birth-pains, which she transmitted to her posterity by way of inheritance. Moses will know from Him that the law is fulfilled 39, of which he received it written by His fingers, and that those things are now rendered as effects, which he had seen in the fire and the bush. All those detained in the netherworld, and lying in sorrow, will receive the joyous herald. For it was furthermore the immense.

^A love toward men, not only to bring to those afflicted and suffering distress a consolation, but also to announce to them a benefit, so that by the hope of good things the weight of evils might be lighter, and the flame of sorrows might soften as if by dew. But the old man, decrepit indeed, and a priest, offered his own hands as ministers to receive the infant who was older than he, and he receives his reward by singing the hymn of future salvation, that he might fly away from the bonds of the body. For what, furthermore, shall we do, who have put off the old self, having been regenerated by the generation, we who were offered to the Father by the human ministry of his beloved Son—what ministry, what service shall we offer as a sample? Shall we perhaps offer ourselves, for whose sake there was such an emptying and such condescension, that we might preserve the image whole, and not overwhelm with vices the living colors with which the Lord adorned his painting? Or, if not, should we not slothfully cleanse it, but rather adorn it again with beautiful colors? May we become children of the Father most high, for the sake of him who recognized a Mother from the lowest place of our condition. May we become the temple of God; for this is what the arrival of God to men looks toward. Let us adorn ourselves with the gifts of the virtues, and let us cast out with all effort our base affections, which lie hidden as if in dens. Let us open our hands in kindness to our fellow servants, since we have received all good things from the Lord. Let us be humane and kind, since we have experienced kindness. Let us ascend to the increase of spiritual age, for the reverence of him who was of imperfect age, so that we might reach unto a perfect state. Let our lips be purged with fire, for it is permitted to us also to touch the purging coal. But indeed, since we have already happened to enjoy God's benefit with that, let us not despise the purging which followed from it. Thus, approaching pure to him who is offered in the temple today, let us confess with the aged and chaste Anna to the Lord; let us receive him into our arms with the priest full of days. Let us salute the Mother, ever virgin, not bearing that ^B which the wicked Synagogue schemes against her firstborn; nor that saying: "A sword shall pierce your own soul"; but let us bring joyful things, benefits by which, as a kind of inheritance, the ends of the earth enjoy, recounting the Virgin, by whose joy we have been enriched. Let us cry out to the immaculate Virgin fundamentally with a voice not unworthy: We magnify you, for he who works great things has accomplished the greatest and most astounding of his works; you who held in your bosom him who contains the heavens, by whose breast he is nourished who produces food for all from the earth, who among women are alone blessed, and have poured forth the blessing in place of an inheritance upon the whole race, through whom the hated inheritance of our parents has been rightly taken away from us. Ancient enigmas signified you as Mother, distinguished by the happiness of childbirth. The Throne, and the Tongs, and the House full of glory, and whatever else. The eyes indeed saw, yet in the meantime they saw a shadow, seeing in you, they beheld the mysteries. But now, you going forth display these tasks as open and manifest, having changed the shadows into the light of grace. Now we see you clearly as a Cherubic, or rather a more noble throne. Now we recognize you as the fire-bearing tongs, and a temple full of holiness. For in you, as if on a throne, rested the Lord, and was taken as if by tongs, whom nothing can bear; and he was received as in a house, who can nowhere be contained. But blessed are you alone among women, who have made us also partakers of your most happy beatitude. But, O Virgo, and Mother, from whose immaculate blood the formation was made, as in a codex we read the Word, and have put off the loss of reason. Do you yourself offer the gift of our speech to your Son, an unworthy one indeed, yet one elaborated by me honoring what he performed today for our salvation. Accept this; for relying on you as my helper, I undertook the labor; you who have protected me from boyhood to this age, and I pray that you always protect me. Do not leave us destitute of your defense, but...

direct our course to the best end; at the same time administering the empire, which I entrust to you to be administered; preserving for me the excellent inheritance of your Son; and bringing to perfection (which I prefer above all things) the salvation of the people of your holy chosen race. Never cease to pour forth prayers for these things; nor, because I deserve punishment, let many things befall them. You have those whom you may persuade: hands which you have extended, breasts which you have given milk. Recall to mind the swaddling clothes for Him, and whatever you did while nursing the Infant, who, in order to acquire for Himself a glorious people, willed to be an Infant. The cross, the blood, the wounds, through which we have obtained salvation, and through which we have obtained glory—and may we obtain it—are the people of the acquisition, and now enjoying His providence, and unto the ages. Amen.

NOTE

^A ...our fasts through this faithful Little Ship to our Judge, that when we come we may find Him propitious. And again in the Marian Bible, at the beginning of the book of Leviticus, she is called the Queen of the world, the Opening of presentation, at which every sinner must be presented. Lev. ch. 1, *Homo qui obtulerit* [A man who shall offer], Gloss: *voluntarily*, a sacrifice to God to appease the Lord for himself, he shall offer first at the opening of the tabernacle, that is, to Mary. Richard of Saint Lawrence favors this in lib. II *De laud. Virg.*, col. 86, when he writes: "Gifts cannot displease the Most Holy Trinity, whatever is committed to the hands of so worthy a bearer, namely, Mary." And St. Sabas does not deny her suffrage in the *Menaea* of the Greeks, day 3 of January, Ode 9, when he cries out: "Come, and let us all with pure minds and unstained lips gloriously praise her, the untouched Mother of Emmanuel and more pure than all virgins, offering sacrifices to God, born from her through her." St. John Damascene also, in the *Ecclesiastical Canticles* of the Greeks, looking to this, sang: "O Virgin, do not scorn the prayers of the faithful who supplicate, but admit them, and offer them to your Son, chaste Virgin, to God, who alone is kind, for you are our advocate."

^B Nor shall I remain silent regarding Henry Suso in his *Commendation and Eulogy of the most illustrious Queen of heaven*, speaking with Mary in these words: "When I rise in the morning, my soul looks to you first, and when I go to sleep in the evening, it contemplates you last; certain, indeed, that whatever has been offered and commended to your most pure hands is rendered pleasing and acceptable before God, even if in itself it be vile and meager, and that because of the dignity of you who present it to God." For in no way can that be rejected or spurned which she herself, as most pure, has presented to her most dear Son. Nor shall I allow Philip, Abbot of Bonne-Espérance, in his lib. IV *in Cant.*, ch. v, to pass by, using these words to those verses: *A litter King Solomon made for himself*: "The litter is the Virgin, whom the Spouse willed to be prepared for Himself for this very purpose, that through her those who could not be presented by themselves might merit to be presented. Who, therefore, were previously odious due to their forest-bitterness, having been accepted by the Litter, become pleasing by the merit of the one receiving; nor is there anyone who deserves to please Solomon’s banquet unless he is congratulated as being offered to him by the Virgin, as if from a propitiatory table." So he says. Furthermore, just as Reuben once, as we read in Gen. xxx, brought the found mandrakes to his mother Leah, so we ought to bring our good things, and other works of piety, to the blessed Virgin, and through her offer them to God, that they may happen to be more pleasing to Him. For this reason the *Ave Maria* is rung in the evening, so that if we have done any good things on that day, we may offer them through Mary's virginal hands to her Son, our Lord Jesus Christ, so that they may not suffer rejection. The Magi offered gifts to the Lord, gold, frankincense, and myrrh, but through the mediation of the Virgin, as Novatus of Emin, *Deip.* ch. 12, q. 2, proves, to signify that whatever good work we intend to offer to God must be offered through the hands of Mary. For Mary is the golden censer (Apoc. ch. viii), through which not only the incense of prayers, but of all good works, must be offered so that they may be pleasing to God. She herself, the heavenly Arch, receiving our petitions, vows, desires, groans, and tears as arrows, that she may shoot them into heaven and fix them firmly in the breast of God. She is the spiritual priest, through whose most pure hands the sacrifices of our good works, so that they may not be rejected, are to be presented to God the Best and Greatest. ^C Although, as the Idiot says in the prologue of his *Contemplation*, Mary represents the prayers and sacrifices of her servants, and especially those which are exhibited to her, before the sight of the divine majesty, nevertheless, as William the Silent well admonishes in ch. III of *Cant.*, among the Delrios, "The Mother does not offer rejected petitions to the Son, nor does she undertake to offer them."

^D Leo rightly seeks the prayers of the blessed Virgin; since in no way can they be ineffective before the Son, or even be so; and they alone avail more before God than all the prayers of men and angels combined. And certainly the same Leo asserts in the following oration *on the Assumption* that Mary's prayers are never ineffective before the Son, while speaking to Mary he says: "He refuses nothing to you, but grants all things through you, He who brought you into this light for the good of creatures." George of Nicomedia in his *oration on the SS. martyrs Cosmas and Damian*; Theophanes in the *Menaea* of the Greeks, day 18 of January, ode 5; Bonaventure in volume III, sermon 3 *On the blessed Virgin*; Bernard in the sermon inscribed *The Virgin's Deprecation*; Geoffrey of Vendôme, sermon *on every feast of blessed Mary*; Amadeus of Lausanne, homily 7 *On the praises of the Virgin*; and others, whose words I have cited in the *Mariale* of St. Germanus, Patriarch of Constantinople, in the notes to oration 1 *On the dormition of the SS. Mother of God*, no. 7. That Mary alone avails more with her prayers before God than all men and angels together, Richard of St. Victor testifies in that verse of the *Canticle* [Cant. 7:3], *Thy two breasts are like two young roes*, when he says: "To these two roes are the breasts of blessed Mary compared, because although both angels and saints are solicitous for sinners, and help them both by merits and by intercession, it must be believed that the blessed Virgin is as powerful in this as either creature alone, nay rather, she is judged more powerful than both." George of Nicomedia testifies to this in the above-cited *oration on the SS. martyrs Cosmas and Damian*, when he writes: "You have the Mother of the Giver favoring you, and the queen of creatures; you have that intercession, easy to be heard, of a woman, I say, who, as she is of incomparable glory, so also in the efficacy of her supplications, with all minds removed from matter, is preferred to the servants of God." Peter of Blois testifies in his sermon *on St. Mary Magdalene* (volume XII of the *Great Library of the ancient Fathers*), when he places these words in the same sermon: "Singular is the help of the blessed Virgin, because the Mother can do more before the Son than all others." Finally, St. Bonaventure testifies in his *Speculum*, when, calling the Virgin most powerful above all saints, he cites Augustine, bringing forward these words: "Nor is there doubt, for she who merited to offer the price for the liberation of all, can spend more suffrages than all who have been liberated." That is, more than all combined, as Salazar explains in chapter xxxi of *Proverbs*, no. 199. For the dignity of the Mother of God demands such grace and merit from her own decency, that by it the Mother of God is more worthy to be heard by God than all men and angels combined. Whence Albert the Great, *on the Missus est*, ch. 80, says: "The prayer of other saints does not rely on any right, on their own part, but only on the mercy on the part of God."

ORATION VII — ON THE FEAST OF PALMS

^A In the feast of Palms, on which the multitude of the whole world, having begun their exultation, celebrated the victor of death with palm branches.

The royal tongue once before celebrated the present solemnity, and with the flowers of speech, plucked from higher wisdom, adorned its splendor and majesty. For he, seeing in the Spirit the delightful choir of children, with the tongue of the Spirit uttered in advance what had to be performed by that same choir. But at that time, seeing with the most perceptive eye of the mind only what was to happen thereafter, he alone occupied himself in celebrating the mystery of the feast. Now, when the eyes of all are exhilarated by the most joyful spectacle of this festival, all also resolve their lips into praises, even though the fountains of eloquence do not flow for all in the same way. I, too, am resolved, as far as possible, to contribute something to the joy of this day. For I think that, even if I do not attain to the eloquence of that king ^B of old, it is nevertheless fitting and right that this most joyful day should be lauded and proclaimed by a king as well. For it is right that the King of the universe should be celebrated by all, but especially by those whom He has deigned to favor beyond others, and who have received power and honor in some way akin to the divine. Although we do not play hymns to the cithara, as that great king so practiced in divine praises used to do; yet in another way let Jesus, who is both my King and my God, be extolled by us with praises: to whom, though fiery lips bring forth songs of praise, He does not despise the intent of clay-born ones. For He does not hold in contempt the speech of those whose form He assumed so that He might be familiar with them; I mean that work of reason, especially since this is His gift from the beginning, and that prerogative of honor, that He adorned the animal which He had fashioned with His own hand. Yea, and furthermore, in order to restore and re-establish that which had been cast down into a similar senseless condition by the brutes, He Himself ^C undertakes to do so. And this is the very thing which we celebrate in this present assembly. Truly, He who ascends above the heaven of heavens (Ps. LXVII, 34), He ascends upon the foal of an ass; and He who sits upon the Cherubim (Ps. LXXIX, 2), He is carried on the back of a brute.

For when He had already brought as much help and aid as was sufficient to those living in the present age—having deserved well of the creature both by deeds and by words, and having delivered it from the wickedness of the demons, while they also had need of those lower

^A guards of the wretched, were waiting for the Liberator who had come from the heavenly thrones for the salvation of the whole world; He, acting to effect the release of those held captive below, and wishing to extend His beneficent hand even to those who were dwelling in the lowest bounds of the earth, came to Jerusalem—which rejoiced in the slaughter of the righteous—He, the God of the righteous, to destroy death by His own death. He knew the workers of death to be none other than those who were always thirsting for holy blood; they who had closed both their eyes and their minds through envy, and having emptied all gratitude from their senseless hearts, always became worse through His benefits, and were sharpened toward deicide by works worthy of God; proceeding from there to war against God, when it was reasonable that, having been led by the hand to the knowledge of God, they should keep the utmost reverence and devotion toward the Author of such miraculous works.

^B And formerly, indeed, there was an excuse for their anger in the man who, having been anointed with clay and spittle, had recovered his sight, being one who had been deprived of it from his mother's womb; and likewise the one whose leprous scales He had wiped away with a word; and he from whose hand a state of drought had been shaken off like a heavy burden, and other things of that kind. But now the flame of their madness is rekindled, since a dead man, having appeared at His command, was seen to have spurned the laws of hell and death, and leaped from the tomb with his very grave-clothes—and because the tongues of children, babbling through the imperfection of their age, but made clear by the Spirit, were singing hymns with theological voices to the Victor over death; and those oracles which they were continually rehearsing with polluted mouths, seeing them fulfilled in their works, they did not wish to see, as if afraid to be sobered; nor to settle into reverence for their Benefactor, a matter that was easy from what was taking place; nor, while the remedy was present, to accept the gift of healing at the same time as their drunkenness. But from the beginning, they had turned all their counsels to that one end—to inflict death upon Him who was benefiting their nation; nor did they cease until, over the blood of the prophets for which they were already guilty, they added ^C the slaughter of the Lord. They were vexed there, where, even if not willingly, they might at least have been forced by a color of shame to change their insolence. But envy is unadmonishable, and, as the proverb says, lacks ears; and such a disease surpasses every method of healing. Even now, the Hebrew leaders labor irremediably with it; meanwhile, infants with articulate and right-speaking tongues proclaim God, while they themselves revile Him with slanderous tongues. And infants, with no teacher, recognize the King and honor Him; but the elders, and those who had spent their whole lives in meditating upon the oracles of the prophets, are ignorant of Him and contrive destruction for the Author of salvation, as if they had learned the Scriptures for this purpose: not that they might recognize the One prophesied when He arrived, but that, having acquired a more murderous disposition, they might be swifter ^D to run toward their plot. "Truly, their feet are swift to shed blood" for the lawless, but slow and lame to walk according to the counsel of the Superior. And having blinded their own eyes and their understanding—

^A why do you lightly pass over signs and other things worthy of wonder? Do you not see the praise being perfected from the mouths of sucklings, which was foretold of old to the King and Prophet? ^B Or because you were long ago taught by Him chanting in the Spirit, that it might be for you like certain most evident signs to recognize the King who is present, do you have these things audible to your ears and visible to your eyes, even though they do not see? Is it possible that even these things come to pass as a favor, or do the infants, deceived by error, weave a hymn? But such praise is not of a kind to proceed from a deceived mind, nor is the age such that it knows how to serve the ears. By what reason, therefore, do infants still hanging at the breast bring forth songs full of wisdom, if not moved and stirred by the divine Spirit’s breath and instinct, with which your wickedness has no association?

O you who from the beginning have been drunken with evil, by which you laid violent hands upon those into whom He breathed through the prophets; now, as if boasting that you are insulting Him more insolently, you rail at Him, attributing His power to Beelzebub; and him, to whom He bears witness through His works as being present with Him as one of the same kin, you strive to make a work of your own murderous desire. You, therefore, having once gathered the lethal seeds of envy, will not cease to be straitened until you bring forth the travail that kills. For you will soon lay your foul palm upon Him, and once you have laid it, all the righteous blood which you have shed will cry out against you. And when you have added the slaughter of the Master as the crowning stroke to your murders, ^C the summit of all evils will overtake you. Your reputation will indeed shift to disgrace for you, and your prosperity, for which you were admired by all, will shift to a shameful misfortune; you will be deprived not only of kingdom and priesthood, but of the very land which you have stained with righteous blood; and you will truly grow gloomy forever, pondering over these calamities—for which, having acted with difficulty and having preferred to be wicked, when you ought to have been gladdened by the presence of the King, you, instead, devising his death, have grown gloomy. ^D You, therefore, Jew, having acted lawlessly against Him against whom you least ought to have, will inherit such things, no longer being honored by God as a people or as a son; but you will be driven from the house together with your ignoble and base intent. But the Only-Begotten will receive the nations from the Father, asking for them as His inheritance, who will also be called a people and will obtain the rights of sons, born to the Father by a noble and free birth; which the sitting upon the foal today signifies, that the hitherto unclean and unsubdued nations will in the future be subjected to God.

ORATION VII. ON THE FEAST OF PALMS

^A Verily, the Lord proclaimed that these things would come to pass in their own time by the silent testimony of the work itself. But the Hebrews, desiring to admit nothing into their minds, nor to understand them, whether you call them past or present events, but striving only to act with impudence, as if the Savior had procured these praises for himself and gathered together those who praised him, approach him and break out into murmuring: "Do you not hear," they say, "what these are saying?" You, rather, question them: "Who is the mover? Who the teacher?" Since you have voted for the oblivion of all divine oracles and works, and have banished every human reason and thought from your wicked heart. For while He proceeds with a modest and temperate demeanor, they greet Him with salutations suitable for royal majesty: inquire of them what they have learned, that they do not think according to the reason of the appearance they see with their eyes, but rather bestow such eminent honors. Alas, although you are very stupid and slow in sense toward what is honorable, you are nevertheless very swift and ready in seizing opportunities for doing evil! And you appear to bring no trouble to those who have honor for the King, for you know they have been taught and moved by no other power than the higher one; and you refrain from them, not out of a desire to spare them, but because you know it is not in your power to check the force that divinely inspires them; and lest, if you attempt to hinder them and then accomplish nothing, you yourself be forced to testify that this praise for the Savior was fashioned by the Holy Spirit. ^B For that tender age, which your rustic ferocity was never going to frighten, nor was it going to cut off their intent by any reasoning, was compelling you, even against your will, to acknowledge these things which I have mentioned. And you, perceiving this very craftily, pass by those children, but approach with murmurs the One who was riding in humble gear, yet was recognized as King by the straight-seeing eyes of the crowd who praised Him, and you turn the hymn into an accusation against Him. But He hears the children, He who ordained that these very things should happen before they were even formed in the womb; He hears, and as He did in many other things, so He confirms this also by the outcome. O you who surpass even the deaf adder in stopping your ears, and who have used your hearing now for this sole purpose—that you might become angry! Compare for me these things that are taking place with that Scripture which testifies that praise is to be perfected out of the mouths of infants and sucklings: and unless you find the event itself to agree with it, then you may be angry. But if you see that all things harmonize, command your murmuring lips to be silent. ^D Nor is that other thing clear to you, which already lies before your feet; namely, the stone which became the head of the corner, in that indissoluble and never-to-fall building—the stone which you ignorantly rejected, not being able, because of the blindness of your mind, to perceive it as fitting and in all parts prepared, and for that reason you cast it away from your house, the rotten foundation of which the next collapse will convict; while that other precious and elect stone is being taken for an eternal and truly divine building—the stone which, having also brightened [the...]

^A with the liquid of his own blood, will perfect it into a holy house for God and the Father—things which were once cast away and of no use, having been gathered together and beautifully joined in him, while you indeed are broken and cast down to the depths, but these are raised up and, like a bride, are fitted to the beautiful Bridegroom. To whom the words of the prophet appearing today [* Zach. ix, 9.] very much apply, exhorting them to rejoice at the coming of the meek King, and to honor his presence with joyful splendor. Indeed, they also understand the voice of the herald, and gladly receiving him who has come to save, they delight with a delight that is truly most sweet and never-ending; and with clear tongue and voice they cry out what was foretold in times past by the divine interpreters for the present time: "Blessed are you, who come in the name of the Lord; hosanna in the highest [** Luc. xix, 38.]." ^B Blessed are you, who with a word split the belly of Hades, and awakened your friend of four days as if from sleep. Blessed are you, who above are borne in heaven-befitting manner on a Cherubic chariot, yet below are seen as a man sitting on the foal of an ass in lowly appearance. Blessed are you, whose voice even Hades trembled to hear just now; yet it will presently be destroyed, when it receives you as one dead. Blessed are you, the slayer of death, the one flashing forth the splendors of life, who gave aid to his own creature with drops of blood; who healed with your own passions him whose disease and affliction were incurable. Blessed are you, who were once celebrated by children in Bethany, but are now ^C sung throughout all the domains of the earth; who deigned to assume our deformed form, that by your splendor you might transform our deformity back to its former beauty. You who, having long ago prefigured our restoration and reconciliation by the symbols of the foal and the children—sitting on the one and impelling the others to sing praises to you—adumbrated by both these things the mystery that you were about to reconcile us who were living the life of a brute, and to nourish us with the milk of piety. But O most beautiful choir of infant theologians, you who stand by the Spirit, join in the feast and work together in the hymn. For long ago, by the public madness of the murdering elders who were being reprimanded, because you were honoring ^D the meek King riding upon the foal, it appeared that you were provoking the slayers to fight against God with your sweet songs, as their bitter hearts were straitened; but now there is no murmurer, nor anyone bitten by these hymns, nor anyone insulting the joy of the feast with a gloomy expression; but rather, showing yourselves a gathering truly befitting the Master, and running with a joyful heart and tongue to the conqueror of death and the pursuer of gloom; rejoicing with him who but now cast off the stench of the grave from his friend Lazarus, and who brings the common incorruptibility of the race to its completion.

pne, and to the victor over death and the expeller of all sorrow, they run with both joyful heart and tongue, congratulating their friend Lazarus, who, laying aside the stench contracted in the sepulchre, breathes forth the ointments of the incorruption of our common nature: but [they also] congratulate ^A Him who, through the depths of His mercy, extinguished sadness by His own labors and planted joy in the world; and honoring with much awe and wonder those things which are performed by the dispensation, and drinking in the melodies of your chant with the sweetest hearing, of which the perverse Synagogue understood nothing at that time—but when they saw ^B the underworld shaken with terror, and, even before the words were uttered, the dead man brought forth by His very command, they contended to be all the more audacious. And indeed, he was leaping forth from the sepulchre with his grave-clothes, but they, bound by the indissoluble knots of a malicious mind, were weaving bonds for the Liberator, and with words poured forth from milk-dropping lips, their foul hearts were being cut through by the superabundance of their wickedness. Be present, and be adorned with the beauty and splendor of the Church, ^C of the desired, I say, and equally desiring and beloved immaculate bride, whom the Father joined to the dearest Son, separating the fierce and ungrateful Synagogue from the most gentle spouse; because, forsooth, violating the rights of so great a betrothal, it held its spouse in contempt, pursuing with hatred Him by whom it had been loved, and counting as nothing Him whom it had exalted with honor: when finally, it possessed an abundance of things through His benefit, and lived happily, it remunerated [Him] in ways clearly contrary. Wherefore, now rejected and deserted by you, and bereft of all festive joy, ^D it dwells wealthy in calamities instead of happiness; dressed in deformity, in place of that beauty which formerly shone at its doors; and drinking the lees of the vintage which it had gathered for itself. But indeed the new and dearest bride, full of all joy on account of the most excellent betrothal, and glued to her most beautiful spouse with chaste love, enjoys his delights, but also perceives the pleasure of the present day, in which, although she institutes praise with branches of Palms while preserving the form and manner of that ancient honor here, nevertheless, with eyes fixed on things above, she glorifies Him together with the angels, as one who reigns both in heaven and on earth. For in place of the obedience even unto passion and death, the Father gave Him power over all things, both those which are in heaven and those which are on the earth. He gave the power, subjecting to His feet even His unwilling enemies, as many as had rejected His kingdom. For He glorified the Only-Begotten with that glory which He had before the world was, and before the Creator of times appeared subject to time: rejoicing, of course, on account of that great work designed by Him; on account of the men, that is, who were asserted into liberty and reconciled; because, I say, having overcome him who seemed invincible, and who boasted that he would grasp the ends of the earth like a nest, He snatched them from the hands of the tyrant, and offered them to God and the Father, and reconciled them to Him.

^A It was therefore fitting that the Son should carry out the mystery of this beneficence, He who had no need to change the name—of which we are the heirs—nor to depart from His own nature. For He was destined, just as He was born impassibly from the Father as Son, so also to be born impassibly from a mother, to exist as Son and our brother—we who are called to the inheritance—having been made and having taken up as co-heirs that which is fitting for brothers from the paternal goods. Moreover, it was not reasonable for the Mind [Nous] or the Spirit to be circumscribed by our density; rather, it was proper for the Word [Logos], as if through the scroll of fleshly density, to converse with those who are being introduced into the inheritance. He came, therefore, without having been separated from the source from which He set forth. For neither does distance define Him who fills all things, nor is the Word cut off from the generating Mind. Accordingly, He did not deprive the generating bosom, nor did He Himself undergo loss in that emptying [kenosis] of the glory He possessed, because of the ignominy of the assumed [nature]. But if one must say that there was a certain addition to the Fullness, it was the addition of glory received from the dispensation concerning us; as compensation for those who could not otherwise be well-formed, just as in a scroll, being seen in the density of those [the flesh], He became at once the messenger of the great counsel and its agent, and fulfills the work surpassing all wonder, deifying man, and causing him to sit upon the paternal throne. ^B

ORATION VII — ON THE FEAST OF THE PALMS

^A strength granted by You, we have wrought this gift in honor and praise of the One God worshiped in Trinity, in a triduum of days; for to You is fitting honor and glory unto the ages. Amen.

ORATION VIII. On the extraction of the venerable and most holy nails, which were fixed into the body of our Lord Jesus Christ, and on the burial of His divine body. On Holy and Great Friday.

^B O tremendous mystery to all creation, as much to that which is heavenly as to that which is earthly! O mystery exceeding all things, whatever wondrous event has occurred since the foundation of the world, surpassing them all by its own marvelous nature! It is truly a thing worthy of astonishment that God should be contained in the womb of a woman, and converse with men, and all the other things that were ordained for our salvation; but that He should deign to converse with death—this is as lowly in its condescension as it is sublime in its power to astonish. What shall we render to Him who has so loved us? It was not enough for His goodness to have created us from nothing with His own hand, nor to have attempted in a thousand ways to draw to Himself those who had offered insult and passed over to the side of the adversary, nor that He should have so ^C mildly endured those provoked to wrath against Him, despite the reward of such great goodness bestowed upon us: but He even deigns to descend to torments and death. And in order that those who should have been punished—not by one kind of death, but by countless ones for their guilt—might be delivered from death, the Lord engages in battle with death: He engages, yet He is not conquered nor held captive. For although He descends into the arena with death, which was pursuing the human race, He does so with this intent: that, having bound it with indissoluble chains, He might restrain it from further oppression and persecution, without His divine power suffering any harm therefrom. This, too, the God-inspired lips of the prophets once proclaimed: "For the sins of my people I was led to death." The Creator for the creature; the just for the unjust; the Lord for the slaves; the King for those under judgment. And not only this, but He is wounded by those for whom He is procuring salvation. For that man might be made immortal, God tastes death; and yet men dare to commit the deed! The Redeemer arrived for the captives; and the ungrateful bind their Deliverer. The Physician stood before the sick; and instead of showing gratitude for the healing, they reveal their Wounded One. The Savior came to those who had perished through the tree; and they stretch Him out upon the tree. And not even after this do they cease their unjust wrath; but they are enraged ^D even against Him who has died, though He brings gentleness to His enemies.

ORATION VIII. — ON THE DEPOSITION OF THE BODY OF CHRIST.

^A Long ago, Moses, the leader of the people of Israel—foreshadowing our Lord, or rather, His own Lord—who by his rod made the sea passable for the afflicted people and drowned their pursuers within it, looking to the events now being accomplished with the eye of spiritual understanding, and by many other things, tried to restrain them from the impulse with which they were resisting God. This was most especially the case when he said that they would see their life hanging on the tree, expressing the truth of the matter as if in an image by the bronze serpent. ^B But this was fitting to the blindness of the Jews, that they should not only fail to recognize the image, but should also fail to turn their minds to the thing itself when it was being enacted. For although all creation shuddered at the Lord’s passion and all but gave voice to rebuke the audacity of the sacrilegious parricides—for the foundations of the earth trembled, the rocks were split, and the luminaries of heaven exchanged their light for darkness—yet even so, the Jews, drunk and buried in the frenzy of their madness, did not perceive the enormity of their crime, but heaped rage upon rage.

For after Joseph had laid the divine body in the place of immortality, what do those vain lips utter? "We have remembered that that deceiver said, while still alive, 'After three days I will rise again.'" ^C O, the dullness and stupor of a heart! Such as you would not find even in inanimate things! Heaven and earth felt the injury inflicted upon the Lord and shuddered; and yet the people of the Hebrews rage all the more with a desperate insanity. O Jew, did He not predict before it happened that you would scourge Him, strike Him with your palms, and hang Him upon a tree? How is it that you did not then call to mind the outcome of these predictions, but instead performed everything, taking no account of the prophecy? Why, then, does the mention of the resurrection disturb you now? Since you held the events leading up to the cross in contempt, this matter should not have caused you trouble either. But the thirst with which you were most ardently thirsting for the Lord’s blood did not allow you to revolve in your mind what He Himself had predicted; ^D you played your part in the deed. For the rabid fury with which you were carried away to commit the slaughter of the Innocent did not admit any sound reflection. But after that thirst for the Lord’s blood had somewhat abated, both what He predicted and what you perpetrated come into your mind; and seeing the truth as if peering at you, you fear its entire manifestation greatly, and are perturbed in your soul at the mention of the resurrection. "We have remembered that that deceiver said, while still alive..." What are you saying? How, while calling Him a deceiver, can you remember the resurrection He predicted, yet not simultaneously call to mind the things you committed against Him—since He predicted those as well—and thereby stop your wicked mouth? But He is a "deceiver." And why do you care so much about Him? You have achieved what you were striving for. You have dissolved the cause of the deception by His death. The people do not hear the lips of Him whom you, as if for the sake of easy deception, put under a curse. They do not see the wonders of the miracles.

Whence, in truth, is ^A deception to take its occasion? "Lest," you say, "the disciples come and steal Him, and say to the people that He has risen from the dead." The disciples to steal Him, who did not even follow Him in the slightest degree when He was being dragged away? Will they be so concerned about the dead man, they who, when He was alive, could not even endure the pressure of your presence—or at least, to the extent of watching from afar to see by what death the Master was delivered up? Now, with Him buried, will they disregard your assault and attempt a theft of the corpse? It is not likely; judging from their cowardice, if they were attempting nothing new, they might have been able to escape notice, but would they provoke men who are thirsting for inquiry and vengeance? Furthermore, to what end should they steal Him? Not so that they might hide Him away somewhere and enjoy the consolation of their affection and honor the body, but so that they might proclaim the resurrection? A thing such as the sun has never seen: a dead man coming to life by his own power; as if they were about to concoct something of an everyday occurrence! ^B Indeed, it was reasonable for them to do the exact opposite, insofar as human reason can grasp it; for they ought rather to have wished that the earth would open up for them, to have sought hiding places everywhere out of fear, and to have exerted every effort not to enter your minds. Nay, even their former love for the seducer should have been turned into implacable hatred. For I ask, for what reason were they to show such great concern for the Master? Was it because, while living with Him, they were living in luxury? But the meager possessions they even had, they had cast away in obedience to His words, and were wasting away from hunger, thirst, and other hardships. What then? Was it because, by fabricating the resurrection, they were immediately to live a happy and pleasant life? But even more would the grief of their souls have tortured them, since they could by no means trust in what they had fabricated. For whose sake, therefore, would they have cast themselves into such danger? ^C There is absolutely nothing of the sort as you, true seducer, say; nay, even against your will you shall see the splendor of the resurrection illuminating the whole world, even if you carry a still heavier veil upon your heart. Meanwhile, what is this security you are devising for the tomb? You set seals, and you station guards around it. What are you doing, Jew? Do you not notice that you are more and more blocking for yourself the path to excuse your own folly? For if, as you think, the discourse that is bandied about concerning the resurrection is false and fabricated, why are you occupied with such vain effort around the tomb? But if, as is the truth, you fear it, why do you undermine yourself with the weapons by which you fight against Him? For perhaps, if you had not applied ^D so much effort in fortifying and guarding the tomb, the impudence moving toward denying the resurrection would have been less of a disgrace.

But let the Hebrews be gone with their trifles: the immaculate Church of Christ shall, with Moses, venerate the holy day of rest, of which he was saying: And

^A God blessed the seventh day, in which He rested from all His works. For although this signifies a rest from the works by which the world was founded, this day is nevertheless truly a day of rest, during which the only-begotten Son of God rested from the works He had designated in the human flesh He assumed, willingly conceding to death: on this day that eternal tyranny of death was dissolved, and those who were oppressed under it found rest; on which day nature, having escaped from the rocks and shoals [(27)] of sin—whereon it had been shipwrecked into corruption—was brought into the harbor of incorruption; on which that Potent One, having as if by sleep slumbered from the wounds He received for our sake, wounded the proud enemy and delivered those held captive from their long-standing prison. What are these riches of divine compassion toward me? What is this immense inclination toward my own use and measure? I had tasted a sweet food, which made me liable to death; and God tastes of death, so that He might pluck me from death. Dust, by the height of goodness, was led up to divine glory, and I did not cherish the honor or gladly possess it; yet God descends to my innermost vileness, so that He might not only raise up the fallen, but also, by enduring my corruption, grant me the riches of incorruption. And Life endures being laid with the dead, so that my mortality may be transferred to life; and He is wrapped in shrouds fit for the dead, so that I may be clothed in the garment of salvation; and He is buried by muddy hands so that I may sit upon the shoulders of the Cherubim. By the hands, I say, of the most honorable ^B Joseph. For he, when all his acquaintances had abandoned Him, takes up for burial the One who, through the bowels of mercy, had acknowledged us as His own. Where now is the boldness of Peter for me? Where is the alacrity of Thomas? Where is the love of the other disciples? Just now you were saying: "Let us also go, that we may die with Him"; yet now there is not one found to accompany their Master as He goes to His death. And indeed, the women—though from a distance—stand and lament; but the disciples do not even show the boldness of women. Why has fear so deeply extinguished your flame of love? Does the Master, through all that He said and did, not raise your spirits in the slightest? But are you so dismayed by terror that you have no regard for anything: not for such great love; not for the supernatural miracles which you enjoyed through Him; not for the subjection of the demons which He placed under your feet? But having cast all this aside, are you occupied only with gloom? Does even the Mother not concern you, she of whom it is credible that, on account of such an only-begotten Son so suspended on the wood, her innermost bowels were racked with inconsolable grief? Even a stranger would have been moved by mercy to ^C help her, and would have gladly attempted to assuage her pain with the medicine of words. For with what varied passions was the immaculate one then divided? With what thoughts was she being tossed, now reflecting on that supernatural birth, and now on the other—

^A contemplating at once the throne of David, which Gabriel had pledged as a betrothal, and now beholding the cross, and the Son hanging naked upon it, and then likewise with the thieves! For this reason, she utters no final words, nor does she cry out as a mother is wont to for a dying child; but she stands in stupefaction, as one planted in the earth, bathing only in tears. The vehemence of her suffering, having swallowed her up whole in helplessness, took away her voice. Or would you then utterly abandon the Virgin mother in such mourning, or would you even deign to approach her after these things? And how could you look upon her, having thus left the Son alone as He was led to his death? He, who for the sake of love toward the human race, did not depart from the bosom of the Father, but descended to earth—He likewise preferred you to maternal affection, saying: *These are my Mother and my brothers.* ^B Why have you changed your counsel so much? Did He not, while He dwelt with you, preach these very things to you—that the Son of Man must be delivered to the impious, and be lifted up on the wood, and be in the heart of the earth? What then? Did the prophecy have its end in these things? Does it not contain another addition for the fullness of exultation? Did He not say: *And on the third day He shall rise again*? How do you not dispel the fear conceived from His passion with the hope of the resurrection? Be it so, that you did not follow when He was being led to death; why now do you yield the palm to women going to the tomb? Moreover, they indeed rise at the break of dawn, while for you, not only is no such thing done, but even hearing the tidings of joy, you count the gospels as idle talk. And while the Jews say regarding you that you would steal the dead and proclaim the resurrection as if it had occurred; you, hearing that it has already been accomplished, sit in disbelief and gloom. Do you hear, ^C Jew, how the disciples—the very ones who were sitting and failing to believe even after it had happened—are claimed to have stolen the dead and spread the word of the resurrection?

But Joseph entombs the Lord; he hides the Sun in a tomb. O tomb, that mimics heaven! For He who sits in heaven as on a throne, rested in you as in a bridal chamber. O tomb, through which all tombs are purged of their filth; and through which those who had rotted within them come forth more vigorously and with a nature more vibrant than from the maternal womb! O tomb, through which I cast off the garments of skin and put on my ancient beauty! O tomb, containing the most opulent treasure of life, even if Joseph hides Him within you as one breathless! ^D Yet he, with fear and love, composes the Lord’s body in the tomb with such reverence as was permitted; and the Jews seal it. Yet the seals do not hold Him, whom the gates of death cannot contain. But the women, as if about a dead man, go up with myrrh to the Lord and Dispenser of life: women of grave character; praiseworthy is their resolve; virtuous is their zeal; it is good that you hasten to the tomb—but why with myrrh? They go in a manner similar to the disciples of the resurrection.

Are you, then, forgetful of the words? For them, forgetfulness might reasonably occur, when their minds were confused by the expectation of the attack of the murderers; but you—whence comes this forgetfulness? For the Jews are not, surely, plotting evil against you as well. Why then do you forget, bringing myrrh to the Dead One who is even now raising the dead to life? ^A But even if there is no expectation of suffering evil, grief seems to have caused the resurrection to escape your notice. For this reason, tears wash your cheeks. But do not weep. The fountain of grace does not accept drops of tears; nor is it fitting to pour out burial myrrh upon the place that breathes forth the fragrance of immortality. Behold the guards shining in white raiment. These have struck dead the soldiers who were keeping watch, and they announce the resurrection of the One you seek. Hear them crying out: "He is not here; He has risen from the dead," and let your tears cease. ^B Come to me, you wicked Synagogue of the Jews! Come to me, you people who have raged in vain! Examine the seals which you placed; question the guard which you ordered to watch. Where is the treasure which you secured? Investigate the theft which you invented. You have sitting with you those whom you accuse of theft; they were so eager to spread the word of the resurrection after having committed the theft that, even when others announced it, they were still downcast, not perceiving the words of exultation because of their great fear. Do you spread the report that the soldiers were asleep, hoping by this reason to slander the resurrection? You yourself are truly sleeping the destructive sleep, not wishing to see the rays of salvation. ^C But let us leave the Jews to stumble in their own darkness; for so the story has been spread among them to this very day. Let us, however, honor the divine burial. Yet we shall honor it, not by wrapping the dead in linen, nor by laying Him away in a tomb—for this had to happen once so that Hades might be despoiled, and it has happened—but by adorning ourselves with virtues. For the Lord has made us a body through the body that was buried and rose again, and has written us into His own members, and has fashioned us into a temple for Himself. ^D Let us, therefore, adorn the temple of God, which we are. As many as at the time of the fast fashioned for themselves a robe of the precious wool of virtues, and have kept it clean of stain with a watchful mind, blessed are they in their raiment—not only because of the glory there, but also because of those things by which they shine in the world here as light. As many of us, however, as have not been able to keep it undefiled by worldly stains, let us at least cleanse ourselves today. Cleansing is ready for those who desire it; the streams are with us; you will not need to look for these from another. Clothe the naked, for whose sake He who is clothed with light as a garment appeared naked; give food to the hungry, you who are nourished by the bread that came down from heaven; release that which is under...

the enmity of a neighbor, remembering that the Master of us unruly servants broke down the middle wall of enmity with His own wounds. ^A And if any have become so accustomed to the rags of sin that they have neglected the robe of virtue—yet may there be no one such, O Thou who wast sacrificed for us sinners—let not even these despair when they see that the time for action has passed. For it is possible, if they will, even in this one day of the present time, to fashion a robe not unworthy of the resurrection. Let us only arise; let us only take up the thought of virtue; let us only put our hand to this noble work. He Himself who suffered for us will be our Helper, and with little effort and no labor will He perfect for us the blessed garment. By all means, ^B let us all, even if the same capacity for wealth is not possessed by all, take up the robe so that, appearing as a body worthy of our Lord Jesus Christ, we may share in His glory, now and always, and unto the ages of ages. Amen.

ORATION IX. On the exaltation of the life-saving cross, through which we were restored from the fall of the first parent.

(Gretser. ed. Ratisbon. t. II, p. 102.)

Prius while men lived in perpetual and holy ^C exultation and pleasure, a tree provided the cause of pain and mourning. But now a most holy festival, consecrated by the tree, like a morning star rising upon the world, drives away and puts to flight all the gloom of sadness. And formerly, man was stripped of his divine dignity by a tree; but now, through a tree, he receives back that divine dignity and returns to his homeland. Previously, the fruit of the tree provided the cause of death. But since the cross has shone forth, death and corruption have been trampled underfoot; incorruption reigns. And the wicked demon makes use of the tree as bait, and plunders the creature, who was not yet strong in the use and experience of things, by fraud, and miserably drags him out of paradise. But the most merciful Lord gives us the tree as armor for salvation, and through it places the enemy within our reach, and gives us not only paradise, but heaven itself to inhabit.

Now the bitterness of the cross, which a little while before ^D troubled us, has been turned into sweetness, but for the demon who circumvented us, it has truly turned into bitterness. Now the delight in which he boasted—as if he had, as he persuaded himself, afflicted us with an incurable harm—has been turned into gall for him. For he rejoiced when he saw me expelled from paradise, and the earth cultivating...

^A thorns for me as a wage; but now the earth will no longer yield thistles and thorns to me, nor will it be cursed in my works. For the nature of the wood, through which those things were supplied, has supplied me with the fertility of excellent fruits. Everything has been changed: sorrow into joy, the curse into blessing, the thorn into a most sweet fruit. This alone has remained unchangeable: the penalty with which the enemy was punished for those things that he had wickedly wrought against me. For the crooked serpent still creeps upon his belly. Since he of his own will fell from that divine height, he will never refrain from the malice that creeps upon the ground. He still eats the dust, that heavy and crushing sorrow, for the sake of which he attempted to drag down into the dust again him who, through the bowels of mercy, had been raised from the dust of the earth to heavenly beatitude. These, then, are the things—the enemy’s sharp sorrow remains unbroken, that inconsolable anguish of his; but the things that made us anxious have passed into a spacious relief. ^B But this, too, was a matter of divine providence: not only to pity the one who had suffered wickedly, and not only to give freedom from the troublesome things that hemmed us in, but also to transform into a cause of gladness that which was the occasion of sorrow, and through that very thing with which the enemy had wounded us, to return in turn a fatal blow to him, who now wanders mourning and lamenting because of the wood by which he had formerly rendered me a fugitive. For I fled from the presence of God, feeling my nakedness; now I see him being driven from every creature, and whereas I was then in need of leaves for help, he now wanders naked and deprived of all help. But now I have cast off both the leaves and the skins, for I no longer have need of these, having received back again the ancient robe, which those hands—which had bestowed my existence from the earth—restored to me through the wood, after it had been corrupted by the wood, being stretched out on it. Those hands, I say, the extension and power of which Moses once prefigured by the extension of his own hands—Moses, who set up a trophy while pursuing the hostile nation of the Amalekites, ^C when his people had first been reconciled to God.

These things, indeed, were accomplished by Moses of old; but we exult in the fulfillment of the types, as at once the Amalekites and the prince of darkness fall, together with all his invisible army, for whose destruction the cross was previously fashioned, and is now exalted, driving him away from the ends of the earth by its radiance like a certain darkness. An is exalted that blessed wood on which, in times past, God was lifted up and mocked by bloodstained hands, He who had come to free those insulting and ungrateful ones from their mockery. An is exalted that wood which in times past the wicked synagogue had fashioned with murderous hands, intending to deliver life to death; but meanwhile those wicked ^D husbandmen deprived themselves of life, who, having taken up the audacity to lay impious hands upon the heir, and who, though they confessed him to be the heir, were drunk with envy and madness and did not understand his glory, as the holy Scripture testifies: For if they had known, they would not...

have crucified the Lord of glory ^A. They did not know, because they did not wish to know, having inclined their whole mind toward envy and refusing to recognize the majesty of his glory, even though it was manifest. They gave no room to reason to understand, so as to restrain such madness, having become keen only to shed the Master's blood. Yet they did see and did understand the heir. They understood him, but not in order to honor him as the Lord of glory, but to deliver him to a shameful death. For such is the nature of envy: it does not accept what it confesses, nor does it wish to see what is visible, nor to assent to those things which cannot be denied. Occupied by this, the ungrateful people stretched out upon the wood the heir, the Lord of glory, whom they knew (for how was it possible for those among whom he shone with so many and such great miracles to be ignorant of his divine majesty?) as though he were unknown; a rod whose power and efficacy formerly overwhelmed the wicked Pharaoh with his chariots and riders in the deep, opening a way of liberty for the people who had been afflicted with clay and brickwork. Therefore, I shall no longer be afflicted with the clay and heavy brickwork of sin. For already the life-bringing rod of the world has overwhelmed the enemy most hostile to us with all the power and tyranny of sin; and to me, ^B miserable and destitute, it opens a way of salvation. The persecutor truly pursued me violently, but he was checked in his rush by a fearsome obstacle placed in the way. He saw the divine armor, and his power collapsed. Its rays shone forth and dispelled the encroaching and pursuing darkness. The wicked spirit, that apostate tyrant, saw the royal scepter and, seized with horror, was brought into the direst straits. What then? Do you, O inventor and craftsman of all wickedness, still speak loftily to the heights, and will you boast magnificently, as if you were about to stretch out your hands and snatch up the whole world, as if they were eggs stripped of their shells? By no means. Rather, you pay a fearsome penalty for that grandiloquence. Thus, it is not given to you not only to stretch out your hands, but not even to move them. For they are now dissolved and rendered ineffectual, since the cross has been extended to the ends of the earth.

Long ago indeed, God left man, who had obeyed your perverse persuasions, ^C not so that he might be prey to you, O most wicked one (for the most benign Father is not so much angered by my error), but he leaves him only so far as to have some taste and sense of his fall, and that he might understand all the more by what means he ought to avoid the insidious plotter; or, to speak more correctly, he does not abandon him at all. Because when I, by my own malice, had cast myself out of the paternal bosom, he permitted for a brief space the assault and pressure of you, O wicked beast, so that I, pressed by calamity, might again take refuge in the paternal embrace. You, indeed, thought that when I had been snatched away by fraud, I was altogether cast off from paternal care and providence, and that no consolation or hope of return remained for me, ^D and that he who was thus honored with the image of God was once and for all seized by you as prey.

^A But learn now that in vain was your wicked craft regarding your trap designed, and in vain did you lead me away from the region of Eden, having enticed me with the tree of knowledge. In vain, too, did you walk about haughtily, boasting and priding yourself on those deceptions of yours over what I had suffered.

For look at what has happened to me, or rather, look and bear about with you the incurable sting of pain. For behold, on Calvary, the wood of life has arisen for me, through which I recover both paradise and immortality, and familiarity with the Creator, and my ancient wealth. Now a more burning envy consumes you than before, especially since you see yourself utterly at a loss. For every machine of your craftiness has been cut away, nor is there any longer any means by which you might find an occasion for deception. For you not only dare not whisper, ^B but you cannot in any way endure the virtue and efficacy which is sent forth from this divine plant. Behold, the Lord delivers the royal scepter as if to a beloved son, through which, having killed you, O wily serpent, He has granted me life. Now I have been equipped with that great weapon of safety, through which I become superior to every trap. But O only wood from all plants, fattened by the irrigation of the divine stream! O wood, grown indeed in Calvary, but which has encompassed the whole world with your shade, in which I have been delivered from the sin that afflicted me! O plant, germinating indeed in the earth, but transcending heaven, ^C whose ineffable fruit the angels, while gazing upon, are struck with wonder at the immense wisdom of its Sower! They gaze upon the fruit—the salvation of men, the dissolution of death, the return of men to their homeland, the retreat of the flaming sword, the defeat and trembling of the devil, and his withering and flight at the mere sight of it.

ORATION IX — ON THE EXALTATION OF THE HOLY CROSS

These things, holy assembly, once shadowed forth and prefigured the power and divinity of the Cross: ^D now, by the prophetic rod that devoured the Egyptian illusions and led the people out of Egyptian slavery; and now, by the rod that with its blow brought forth streams of water from the rock and relieved the pressing need of thirst when the people were exhausted by their journey through the wilderness. And now the rod blossoms and confers the grace of the priesthood by its budding. Now it is worshipped by an aged patriarch, although it is called the rod of a king, yet also of a son. This then was the case, since it was destined that the saving rod of the cross would be worshipped not only by the nations whom the Father gives to the Son as an inheritance, but also by that aged Israel himself, who was seen to be the father according to the flesh of Him who was born without a father. Nor does it contradict my argument that they delay until now in coming to the knowledge of the truth, because according to the divine oracles, if the number of the sons of Israel should be as the sand of the sea, the remnant shall be saved. But salvation is not in any other than in the crucified Begotten One. Furthermore,

^A these ancient things, and whatever others there may be, it is not easy to grasp with the mind, much less to express in words, which served as types and images of the cross. But as for the new things, what are they?

By this, martyrs, being armed, overthrew the principalities and powers of the prince of this world; by this, women, mortified, held him who is powerful in iniquity as a base slave, by this very act repairing the ruin brought upon our nature by a woman. By this, moreover, divine shepherds, driving away the wild beasts from the sheepfold, keep their flock safe from snares. By this, men, having forgotten that they are weighed down by the burden of the flesh, are raised up to the fellowship of the angels, living a life without flesh upon the earth. This is the foundation of the Churches, the glory of priests, the crown of kings, the bulwark of cities, the overthrow of hostile nations, the alliance of the faithful. This is the safeguard of the whole world; this gathered together things that were separated, broke down the middle wall of enmity, and bestowed peace upon things on earth and in heaven. ^B But, O Word of God, who didst create man in Thy goodness, but who, having been destroyed by envy and fallen through the tree to the depths from the higher life, wast again restored through the tree to initial impassibility; who by the drops of Thy precious blood didst ransom those who had of their own accord submitted to the servitude of sin, and didst establish for Thyself a flock and a peculiar people, the care and guardianship of which Thou hast entrusted to us, although we are unworthy: grant to us Thy cross, that salutary armor, as an inexpugnable aid, so that it may destroy to the end the invisible enemies; and as for those whom Thy right hand made to be fellow-servants, but whom a diversity of opinions has distracted, instruct them through the cross to such a degree that they may be reconciled and enter into friendship with those who acknowledge Thee, ^C because for the salvation of all Thou didst undergo the cross, so that we may all with one mouth and one heart praise Thy holy name, for Thine is the kingdom and the glory, now and ever, and unto ages of ages. Amen.

ORATION X. On the great and salutary trophy raised against death

The resurrection of my Jesus and God, and the recall to life of dead Adam. In the cheerfulness of life, let us celebrate the festival of life. Christ is risen, having led Hades into captivity and proclaimed liberty to the captives; let us extol the Liberator with praises. Death has been swallowed up by death in victory, ^D

^A a ruin and destruction, and incorruption reigns: *Shout with joy to God, all the earth* 76; with the high-sounding proclamation of your voice, set forth his power: the adversary is prostrate: the proud is humbled; he who formerly held the captives is now held bound in chains: he who was destroying and extinguishing the human race has himself perished. Christ is present from the nether world as a victor; who would not go forth to meet such a victory, with feet and voices worthy of the Conqueror? Let heaven above, and earth below, chant the songs of victory. Now let the angels utter hymns of glory; now let mankind lead the dance, for an enduring peace has been granted to them. For he abolished the enmity in his flesh, 77 having slain together with it its parent and author; he, of course, who today proceeded from the sepulchre as from a bridal chamber, having become more powerful than those eternal bonds and gates of death. ^B Of all our solemnities, whether those which visible men celebrate or those which the invisible spirits celebrate, today’s festival has shone forth more divine and more sublime. For if there is any other super-celestial exultation which the Virtues standing by God celebrate with constant festivity, it must be considered that even that yields to this joy of ours: not only because of Him who rose, but also because of those whom He raised up with Himself. For if there is joy for them in the resurrection of one, what are we to suppose happens to them today, when the whole world is rising? Today we celebrate our exodus from the grievous Egypt, by which we were freed from the painful slavery of the clay, and left behind the harsh Pharaoh, and were deemed worthy to be and to be called the people of God, and set foot upon the way that leads to the good land of the inheritance, following our admirable lawgiver and guide, who works wonders with the rod of the cross. Formerly Israel celebrated the feast of the exodus, but the things of the feast were confined within a narrow compass. They celebrated a festival, I say, but what is the use of mentioning it, saying that it had nothing in common with those who celebrate in the heavens? Since not even to those who were dispersed at a small interval from them, and were below, did the radiance reach; ^C reasonably, then, it did not reach at all to those above; for the things being performed were bodily, and there was no turn toward the immaterial for the others.

The Greeks also once had feasts; but what was the most beautiful of the feasts among them? It was a manifestation of baseness, and a publication of the foolishness of the mind under the guise of what seemed brilliant. For what less does it have in the way of shame or any excess of folly than the one who, according to them, is the highest of the gods, becoming a bull, and carrying his beloved on his back, and the god-bull cutting a path through the water, luring the Maiden with a gentle lowing, and persuading her to mount as if upon a carriage? Or the love-sick passion of the youth-seeker, so that Ganymede, having been carried off in such a way, might pour the nectar for him; or the licentious love of women, now changing himself into gold, and the chain that threatens to draw up all the gods, ^D and [alt-version omitted]

bringing it down into the lap of Danae; or just now showing himself as a swan, so that, as it seems, Leda might be charmed by his song? ^A And how is that not a truly splendid festival, where the father Saturn, suffering misfortune at the hands of his son, and still being stripped of his status as father, produces yet a final offspring from there, born shamefully and affecting those he knows? Let us add similar things to similar: namely that Pan who, as the most serious of the Greeks’ wise men maintain, is born from the commingling of all seeds, and for that reason is called Pan; and that weapon-bearing virgin who emerged from the summit of Jove’s head; whose mother, that vehement and burning lover having devoured, he himself endured the birth pangs in an unusual manner and mode, so that, as I was saying, he might pour out an armed offspring from his head: ^B truly so that the daughter might also bear a symbol consistent with her parent, because he had used his own progenitor with hostility, having cast him down from empire and shut him up in Tartarus. Worthy rewards, indeed, did those born of gods pay back to their parents for the life and the use of the light they had received!

What now shall I relate, about how Neptune, struck by the gadfly of madness, raged for the Phrygian youth, whom he too, following the example of his brother, carries off for a shameful and wicked service? ^C For thus it seems to the followers of the Greeks’ disciplines, who study to correct dishonorable things with more dishonorable ones; to whom it is a matter of religion to admit that some god is given over to gluttony and the belly; and for that use, they acknowledge Pelops was snatched by Neptune, so that, as they say in the proverb, while they flee the coals, they fall into the flame. But who could explain in speech in what manner that same god, likewise burning for little women, transformed himself into one shape after another? Add to these Apollo, who was desperately in love with Daphne; who, while revealing hidden things to others, could not bring help to himself, for he did not know that his beloved would flee from him, and would weep to no avail over a plant, with nothing more than what served as fuel for his pain; even though he exposes the adulterous Mars and binds him all around with chains. ^D What, indeed, is the point of recounting the transformations of all the gods together into other forms, so that there might be no rest from the wandering for Demeter, who is searching for the Maiden, having no one from whom she might learn, while all of them have together exchanged their own shapes, and into others that are not recognizable

I do not know what to say: ^A that they were hiding the theft of the marriage from Pluto, or were unaware of it, and for this reason were struggling with the search and undergoing transformations? But these [gods of theirs], even as they precariously discovered those whom they call deities, so also regarding the [ceremonies] being performed, they presumed emptily, and were unable to understand that their festivals end in shame for them, and they are celebrating their own senselessness.

But for us, just as it is noble—or rather, to be known by Him—to know God, so too is it [noble] to celebrate the festival. For this reason, today the entire universe celebrates with us; all good things come together: liberty, incorruptibility, the glory of Him who for the sake of mercy has recognized us, the joy of those who rejoice at the finding of the royal drachma; [there is] sadness for those who are cast down to the end, Hades and death, and the hateful demons, whom the Greeks, having acknowledged them shamefully, honored and worshipped even more shamefully. ^B But let us move on to things that are truly divine and ours, lifting up our discourse as if to a holy watchtower, and contemplating with a pious eye the glory [which He possessed] in the beginning, the Author of this festival for us, and thus proceed to the economy manifested in the final times.

The God whose festival we celebrate today existed from eternity and was with the Father, "not counting it a prize," as the Scripture says, "to be equal to God," but having his being from Him; and as He is a partaker of the same substance and eternity, so also of the glory and of all things that the Father has. For it was fitting that from the beginning there should be equality of glory ^C and of sovereignty or power for the Son, because He, perfect, is begotten of the perfect; and that by this same reasoning His glory is the more established—He from whom "every fatherhood descends"—in that He begat a Son who is in no way less than the Father in glory or honor. For men, since they are in no way perfect, and being deficient, beget those who are deficient; but He, being perfect, or rather super-perfect, begets without need, so that the birth may be in accordance with the magnificence of God, and not unworthy of His nature. And since, being heir of all things that belong to the Begetter, He was good from the Good; and it was necessary that the wealth of His goodness should be manifested, not only in having fashioned the dust as an image of God, nor because the one honored was exceedingly rich; but since through his own inclinations [man] had been enslaved to death, and his redemption was impossible, it was [decreed] that this too should be a gift of that goodness from above. But He desired, as it were, to surpass Himself in the excess of His love for mankind; for this reason He deigns to grant liberty, not without His own labors. And this was ready for Him who willed it; for all things yield to God; but by participating with the condemned in their way of life, and thus [experiencing] the trial of the... ^D

as he were to free himself from those bonds, it was available to him to loose the maltreatment. But since ^B this could in no other way come to pass than by the Creator himself being fashioned into my own clay, the whole mystery is accomplished—a mystery hidden and arcane; and the Word, who was in the beginning, begins to assume a form akin to mine; and the Angel of the great counsel of the Father arrives in our form, manifesting through himself the height of the love with which the Father loved us, and by his own flesh bestowing justification, so that the power which seemed to have a just claim upon us through death might be released. For those who presumed to exert their tyranny against him who had received no sin within himself, these forfeited the legal ground they had against him who had sinned; and through the one sin—according to the word—he had established his tyranny, but through one act of justification it is overthrown. For imagining that in the likeness of the sinner Adam he would hold the Adam who had not known sin, he was unaware that he was engaging with the destroyer of his long-standing tyranny.

This is the head and sum of our present festival: God, not elected by human suffrages, but glorified by his own divine power, moved by mercy toward men, assumed human nature and delivered his own flesh to gloomy death, that we might be illuminated by the light of immortality. ^C For it was not possible that he who had been created by him should be despised while wallowing in calamities—the one, I say, whom he had created out of nothing in his own image—or that he should be allowed to be perpetually tormented by the malady contracted from the eating of the wood, or that the citizen of paradise should be allowed to be consumed by perpetual imprisonment. But when he saw him destitute of help, he extended his hand—his hand, of which man was the work—as an aid; and he who is most just becomes a respecter of persons, and by his innate compassion, as if overcome by a gift, he obliterates and expunges that decree which had been legally written against him who had violated the commandment, and by his own death he prevents the assault of death upon us. O immense goodness! O bowels of mercy! O power of love, with which ^D God thus yearns for man! You fashion him out of dust of the earth; you bestow a soul by your own inspiration; you destine a home entirely full of all manner of delights. But I did not weigh such immense goodness; I did not show myself grateful for the magnitude of such a gift; nor did I value the dignity with which I was endowed. By the eating of the wood I betrayed the divine proclamation, which promised me a life free from all destruction. And this, finally, is the greivousness of my crimes: I did not know the right hand by which I was formed; I bestowed upon created things the honor which should have been pursued for the Creator. But what

^A is the paradoxical manner of your love for mankind? The Daystar who rose in the morning fell from heaven, and darkness ensued; I fell from divine life, and you endure every species of insult, that you might restore in me a form more divine than the first. Why did you set the flaming sword to guard the tree of life, lest, having eaten of it, I should live forever—or was it so that, by drawing death upon yourself for my sake, you might thus grant me eternal life? And why do you turn me back to the earth on account of my desire for deification? But indeed, you were overcome by your own mercies, and could not bear to see the masterpiece of your hand being consumed by death, nor did you judge it consistent with your love for me to leave me without help; but you were well-pleased to give yourself as a ransom for my salvation, and you descend to my lowest depths ^B so that I, who had fallen to this place through guile, might not only be called back from the depths, but might be settled in heaven, where I did not dwell before. In this way, you turn the guile by which I was deceived into a profit for me; you bear my infirmity, and you receive my pains, so that I might migrate to a life devoid of all pain.

A disciple betrays, and you are not angered; murderous hands strike, and you do not take vengeance; Pilate judges, and you remain silent, as if you were a culprit; they spit upon you, and you do not turn your face away; they drag you to slaughter as a lamb, and you do not open your mouth; they nail you to the wood, and you pray for them. Now they mock the King: ^C If he is the King of Israel, let him come down from the cross; now they shout that "Aha!" with polluted mouths; but you cover all things with the abyss of your immense love, as if you had fashioned man from clay for this very purpose, so that he might omit no form of injury or insult against you, while you would omit no manner of beneficence by which to win over the one who offers insult. For you look not to the madness, but to the salvation of your most ungrateful servants. But these things are plotted by the God-killing Synagogue; yet the people who are truly of God celebrate the divine and saving Pascha, both by the immolation and by the venerable unction, kept secure from the exterminator who was about to strike, freed from all the hardships by which they were vexed, and translated to heavenly promises. For of old, Moses, in freeing the Hebrew race ^D from that harsh servitude of the Egyptians, designated the present state as if by a shadow and in obscure outlines of realities; and while he strikes Egypt with other plagues, with a heavier blow at the end, the death of the first-born, he gives freedom to those being ill-treated, and shortly after he cuts a path, or a tomb for the [Egyptians].

These things antiquity was bidden to commemorate as a monument of the benefit, and to pursue with honor. But after the shadow had lasted long enough, and the time had arrived for the truth itself to be honored, and not just one nation, but the whole human race to celebrate the benefit of recovered liberty; this great Pascha of the world is performed, not by the sacrificing and immolating of many annual lambs, but by the one and unique Lamb being slain, he who bore the burdens of all upon his shoulders. And it is anointed with precious blood, not the lintel of decaying houses, but the indissoluble work of immortal wisdom: namely, that structure which is through faith, to which it is not permitted for the exterminator to approach: which he holds and sustains, as a cornerstone, upon himself as foundation, built up as if in the lowest place, because of its supernal power, by which he contains and preserves all things: which he sanctifies with his precious blood, as a victim offered for us: and as Redeemer, he makes it safe, initiating a new way, not indeed through the divided and, as it were, rent depth of the sea, for the Redeemer does not lead his own along the path of that deep; but [he leads them] to the heights, where it is impossible for the persecutors to pass; he himself, no other, leads us into the promised inheritance, where no Canaanite, nor any other of those who are hated, dwells; but only those who recognize the giver of the inheritance, and those whom he introduces for the purpose of dwelling, that they may receive the inheritance from the Father, instead of the wounds and the blood which he himself offered. For he offers the blood to the Father, just as he also commends his soul. For although these things are said to be given as a ransom for us (for they are truly the price of redemption, because he redeemed us by undergoing death for our sake): nevertheless, the Son makes the offering to his own Father.

Come then, just as we have contemplated with the mystical eye the supernal ascent and inheritance, ^B so let us also gaze upon those things which are performed in these lower places: for the spiritual understanding of those things which are performed is twofold. For Christ bestows the supernal; for from there he came to us, and in order to transfer us there, he traverses also these lowest things, yet he contracts nothing humble or sordid from them, so that from them, too, the salvation of God may shine forth. When you hear him crying out: *My God, my God, why hast thou forsaken me*? ^C (Matt. xxvii, 46) do not be carried away. ^D

But the veil of the paternal house is rent, showing how the Father is angry at the Suffering Only-Begotten. And just as, because they dared to unmake for him the temple of his body, he would rend them from his house, so too would he rend them from that providential and divine care which protects through its surveillance. ^A He is pierced in the side; but look at the fountains of immortality, the blood and the water, gushing forth from there. He is wrapped in funeral shrouds, and hidden in the earth, and dwells with the dead; but he willingly yields to the trial of Hades, so that by his own short detention there he might lead forth those who were held there forever. Yet Hades actually took [him]—hoping for an addition, and having suffered the loss of those he held before; he took [him], thinking to retain Life in his own keeping, [but] he emptied the dead from his bowels. For there appeared to those who sat in darkness and the shadow of death the setting-less East, and they ran out to the light of life. The gatekeepers could not endure his sudden presence as he came to avenge the afflicted. ^B They saw their immortal storehouses being plundered, and they shuddered at the blooming of incorruption, and [saw] corruption withering away, and they withered away along with it. They saw monuments opening, and the dead stepping forth from the inescapable gates with brisk step, and dancing in liberty, and they were confounded among themselves. Hades saw that bitter sting, with which transgression had pierced the human race, being removed, and nature [being] restored to its former state, and recreated from the disease by which it was afflicted; and realizing that it would no longer be able to reap its overflowing fruit, it filled its insatiable belly with huge torment. The tomb hosts Him who is above the heavens; but those who had rotted there, putting off the putrefaction of the tombs, put on a new robe of life. ^C Nay, even women receive from the tomb the tidings of joy, for whom the task before had been mourning and dwelling by the tomb. For this too was consistent with the whole work of our salvation, that from that very place they should hear: *Do not weep* (Luke viii, 52); [the place] where, because of the sentence issued (35), a flood of tears had been gushing forth; and that there they should receive signs of life, where death had previously besieged. But, O blessed women, both for your coming to the monument at the very first light of dawn, and for that most beautiful discourse and spectacle, since you were indeed the first to reach that place of immortality with lovely foot, and the first to [receive] the great trophy...

of the victory you have heard of—namely, the plundered underworld, death put to death, and corruption plunged into the deep. No longer is the female sex to be called to account for the Fall, since it is through them that the resurrection is announced. No longer are they covered in shame because of the first mother of the human race; for these women, with radiant countenances and tongues, are the first to announce the joy. O blessed ears, which before all others received the hearing of such a thing! O blessed eyes, which just now saw Life shining forth from the grave like the sun from the East! O blessed hands, which touched the feet by which death was trampled underfoot! But go, and do not enjoy this alone! Go, and give the signal for the beginning of exultation to that fine company now steeped in sadness. Perhaps they will not believe your words, fearing the ancient deception; but they will believe their own eyes. Perhaps they will deem you unworthy of receiving credence, but they will respect you, not only because they themselves stood in the position of disciples in your service and honor, but also because you hold the first place as bearers of this auspicious news. Go, and advise them to run to the Shepherd, for when he was struck, the sheep were scattered; he is already intent on seeking them out. The atrocity of those who struck him scattered them; the power of him who, by the very means he was struck, destroyed his enemies, will gather them together. They hid themselves when they saw their King wounded, and for a short while, due to their distress, fallen into the sleep of exhaustion; now let them come forth. For he has risen, and having shown the adversaries wounded, he goes before as a trophy-bearer.

^B Come hither, Virgin Mother, draw forth the sword that pierced your heart as you saw your Son hanging [on the cross]; now look upon what has been accomplished, and partake of the joy and the glory. The bars and gates that refused to yield have been shattered. He who attempted to bind the Deliverer in his own chains has himself been bound. Those who were in chains have been led forth from the house of prison. He who preserved the purity and integrity of your womb when he was born has come forth from the tomb impassible; so that, just as in his beginning, so in his consummation, he transcends the laws of nature in this ineffable work undertaken for our salvation—even if he also keeps to the time of formation there, so that he might not appear to assume flesh only in appearance; and here he permits the three-day sojourn of the sepulcher, dispensed by a more divine counsel. For I think that since the state of human life is triple from the time we were cast out of our native land—some having lived before the Law, some under the Law, and others after the Law and having attained the life that is in grace—that he who chose to undergo death for the salvation of all initiated a three-day resurrection for the world, sealing the freedom of each portion of the race, adding a portion to the corruption of the one who had already descended there. And if it pleases anyone to bring the renewal of the race as a cause for the Master’s resurrection, and because of this being worked by the life-giving Trinity, death was dissolved by the Master of all in three days, then even the things of our part in relation to him... ^{C D}

^A will be found not to be contrary to what has been said. For what reason is the four-day-old friend called back to life, if indeed Jesus, by his own resurrection, was the figure of the reformation and regeneration of the whole world? It is plain that when the Creator and friend raises him again from the dead, he does not return him to that mortal life which He himself established with so many elemental principles. He emerged from dark places, because the light risen before the sun had shone forth, and he bestowed both everlasting solution and a tie of sorrow. For to some, that is, to the apostate powers and to those who, leaning toward them, did not wish to recognize the Master who had come to save them, he brought everlasting ruin and grief; but those who recognized the benefactor, he raised up with himself and glorified. ^B He saved Adam; he exchanged Eve's grief for joy; he renewed the whole of creation; nothing was left to remain in the same state, except for those things which brand the madness of the Jews with the seal of infamy. For this reason, the whole of creation, celebrating the salvation bestowed upon it, cries out: Where, O Hades, is your sting? Where, O Death, is your victory? It has been brought down; it has been dissolved; it has perished with a sound, by the divine power of Him who suffered for us in the flesh, was buried, and rose from the dead, Christ our God, to whom be glory forever. Amen.

ORATIO XI

^C

Oratio for the Thursday of the sixth week, on the holy Assumption: when the Son, having reconciled man to the Father, was enthroned in the paternal bosom with the flesh assumed from us.

(COMBEFIS. Auctar. p. 1711).

By the resurrection, what was mortal was swallowed up, and we were reborn in the pangs of immortality; and having received back that which was according to the image, we laid aside our garments of skin—but now ^D my Jesus grants things even more divine than the divine. It is a great thing, indeed, and worthy of divine mercy, to have raised up the fallen, to have reformed the corrupted, and to have restored the original form, when he had received nothing from us—for we contributed nothing—but he gave such great gifts, not only freely, but having himself endured many labors to provide them. For it was fitting that He who, moved by mercy, had created us, should not only have created us with his own hands, but also, should the creation be ill-affected, liberate it by His own struggles. For who exercises such care as the Creator does for his own handiwork? But to raise up the fallen, and not only that, but to make him sit on the same throne with himself—what depths of compassion or what kind of care is this? And this the only-begotten Son fulfilling today, he leaves behind the

^A earthly conversation, according to human reason; but he ascends to the Father who had sent him, and offers to him the first-fruits, the flesh which he had assumed from us, and through which he is reconciled. For today our dust is taken up above the shoulders of the Cherubim, and being received within the innermost sanctuaries, it is placed upon the royal throne. Today the heavenly Virtues, seeing a form compounded of matter, carried as it were upon the back of the spiritual and bodiless ones, and by the authority of the Lord ascending toward the supercelestial arches, stood in doubt, wondering what this might be. Today the Savior, after he had spoken final words to the disciples on the Mount of Olives in human fashion, flew up by divine power from them into heaven. For in truth, the Savior, taking the disciples with him, ascends onto the Mount of Olives: because that sacred mountain had been accustomed to be the place where Jesus would designate all his more abstruse works. But it seems to me that he wished by this act to desire to inscribe in the minds of mortals the discipline of a certain more sublime way of living. For there is no action of Christ the Savior in which a more spiritual intelligence and meaning does not lie hidden. What doctrine, therefore, is prescribed for us here? Clearly, that those who desire to climb the heavenly kingdoms ought to transcend these fleeting and humble things, and to strive and fly upwards into the height of virtue—especially at all times, but if not that, at least for those who are making a departure from this earthly dwelling-place, if we indeed intend that it be well with us when we must emigrate from here.

^B Do you wish that we also weigh the number of the days? For I think that the consideration of them will not be unpleasant to those who are more spiritual, to those who have been accustomed to look more deeply into such things. For I do not think that the Lord fulfilled that number so recklessly and without having regarded any reason, nor that he sought the heavens immediately after the completion of that number of days without some more secret and mysterious counsel. What then do we say? Assuredly, we see that the law holds an image of things to come, and [reveals] the state thereafter, to those who do not have their mind entirely blinded, [showing it] by the state that succeeds it. Since, therefore, that law granted and opened through this number, as if by some sacred usher and guardian of the temple, the approach to the holy things to those who had been born of corruption, for this reason also, Christ, having now become the firstborn from the dead and initiating immortality for his creature, is taken up to enter his own supercelestial temple. But let such a spiritual understanding, which a mind more dedicated to contemplation would not be able to attain with difficulty, have this much. ^C But let us depart to that sacred mountain, where the Savior, extending his hands, imparts a blessing to the disciples. Let us be gathered together with the sacred choir, and let us more secretly learn the things which are being performed on the mountain. Let us put ourselves under those hands which, extended to the disciples, and through them to the whole world, distribute the blessing as if by lot. For my Jesus extends his hands, no longer pierced, nor that he himself should be called a curse, freeing me from the curse; but that the world might be enriched by the blessing through the disciples, ^D that he might...

render powerless and ineffectual the hand of the devil, which had reached out over the whole world. He stretches out his hands, that he might seal his final admonitions upon their hearts, and while withholding a blessing, might urge them on to the great work of preaching the Gospel, in the manner of a father who, though his soul is inflamed with affection for his children, yet when departing for other and better things, entrusts to them those matters which he was previously wont to administer. But there is nothing like hearing the divine oracles themselves. What, then, do they say? ^A *And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.* O spectacle most delightful because of the promise of the Paraclete, yet bearing also, as I think, something of sadness for the disciples, because they would no longer in the future enjoy that sweet presence and fellowship of the Master in the flesh. For even though they had moved as far as possible from all human affectations, I would nevertheless not rightly affirm that they were not at all affected, nor that they were not struck with sharp pain in their inmost hearts, when they saw him, in whom they had placed all their hopes and to whom they had entirely devoted themselves, now being separated from them. For if, before his passion, when the Lord had said that the time was coming for him to leave them and to go to the Father who had sent him, they were filled with despondency upon hearing these things, even while they beheld him talking before their eyes; what must we think happened to them after they saw themselves left alone? For they ^B were contemplating in their minds, as was to be expected, the Master’s lordship over all creation by virtue of that divine ascent; yet they could not allow the sweetness which his presence and way of life in the flesh instilled into their souls to slip from their memory. The Savior ascends, therefore, above the clouds; and following him with their eyes, they were as if suspended by that blessed spectacle, nor could they bear to turn their eyelids away from it. But they heard those who cried out from the heavens: *Why stand ye gazing?* and who announced that they would see the same Jesus again in the manner in which they saw him being taken up. What is this? A great consolation this is for the disciples. For the voice was, as it were, saying: "Ye men of Galilee, the Master is not altogether separated from you; ^C nor is there reason for you to fear that, having departed from you, he will lose that benevolence toward you which he displayed while present; but if you have become accurate observers of his commandments, you shall see him again, just as you see him now, and no separation shall render him entirely alien to you in any way. Let not your thoughts, therefore, disturb you. Recall to memory what he said to you while he was still with you: that you shall sit with him on thrones judging Israel. But if you have forgotten this, then now, from what you hear, stir up the memory of those things: *This Jesus, who is taken up from you into heaven, shall so come, in like manner as ye have seen him go into heaven.* These things they were proclaiming. ^D

^A Others, however, warned that the gates should be lifted up, announcing to the powers above the arrival of the King of glory. But they, astonished at the strangeness of the event, asked: *Who is this King of glory?* Naturally, for they had not understood the descent, they were dubious about the ascent. Nevertheless, they open the gates and go out to meet the King, and they escort and accompany Him who offered obedience to the Father in our name, and they stood by Him as He sat in the glory of His majesty. This is the completion of the dispensation fulfilled concerning us. This was, then, the great struggle, if I may so speak, of Him who had become incarnate: not only to bring back man, who had been cast down through envy and had fallen to an earthly lot, ^B to an immortal state, but also to judge him worthy of the heavenly throne, from which that envious one had fallen. But, O Word of God, who hast raised our dust to such great glory; who fillest all things with Thy divine majesty; who hast promised to be ever present to those who wait for Thee; do Thou Thyself, present to us, steer the people whom Thou hast willed me to rule with Thy right hand, leading us in the way of salvation, and repelling all adversities, and especially those things which bring harm to our souls. Grant that those who oppose us for the sake of Thy name, having acknowledged Thy power, may sing with us that Thou hast wrought that ineffable dispensation for the salvation of all; and it is fitting that every tongue should celebrate Thee, for Thine is the kingdom, and the power, and the glory, for ever and ever. Amen.

ORATION XII

On Pentecost, when the grace of the Holy Spirit came upon the most holy disciples in the form of fiery tongues.

^C Since now also a divine festival is present, let us contribute what we can to its honor out of the divine bounty; and we shall not therefore hesitate because we are not sufficient to proclaim its praises worthily—for who could declare His praises according to His dignity? But we shall gladly bring forward whatever our ability provides to adorn the solemnity of this feast. Moreover, what offering could be more fittingly presented than a discourse? Not only for the reason that nothing is more honorable than speech and discourse, but because nothing is more appropriate to the present time ^D than the office of discourse. For to those upon whom the gift of tongues was sent on this day, to them the office of discourse is to be dedicated today, most aptly and consistently. This is the reason for our proposal and purpose. But let us pray that that artful power may be present to assist us, which today opened the unlearned mouths of the fishermen, and armed them against those who seemed impregnable by the power of speaking, and at the same time rendered them superior both to their adversaries and to the wisdom with which they spoke. For it is also the task of the same power to stir up an unlearned tongue today, and to grant an abundance of speech not altogether unequal to the subject. Come, therefore, O Wisdom, teacher of true knowledge, the Spirit of truth, and, in fulfilling our mouth, speak of Thyself to those who have set themselves to celebrate Thee. For power...

is Thine, and Thou promptest and spendest Thy divine utterance wherever Thou willest; although Thou art sent by the Word, who because of His love for mankind became as we are, and ascended to the Father, with whom He sits in co-equality. For Thou comest not as a servant, but as one equal in honor, and as a kindred Spirit, not having flown up from us, but arriving to those whom Thou didst create together with Him. Come then, Thou who providest for us the labor of the Word, both bestowing it and arranging it. And Thou art surely present, Thou who arrangest all things. Therefore, under Thee as helmsman, we must entrust the voyage to the Word, and in every manner be present, Thou who decoratest all things. For with Thee as our helmsman, we shall spread our sails for the voyage of this prayer.

^B Not long ago the Only-Begotten ascended to the bosoms of the Father, which He had not left, intending to bring the great work, our reconciliation, to Him, and to prepare a place for us there. But it was fitting, once He had been taken from us, that another, equal to Him in both glory and honor, should be established in His place, where the benefit had been bestowed, lest we be careless and, through forgetfulness of the reconciliation...

^A should fall into such a deception. For it is somewhat easy for the race of mortals to be led into such a snare. Yet, at the same time, when the Son, who was begotten without beginning, had been made known to men, it was necessary for the co-eternal Spirit to be known as well, so that God might be rightly honored in the Trinity of persons, with the whole Godhead being honored among us; and that He, [the Spirit], might glorify the Only-Begotten, manifesting His majesty throughout the whole earth, and increasing the noble seeds of His life-giving teaching. For just as the Son, having conversed in the flesh, glorified the Father, so it was fitting that the Spirit also should glorify the Son, having come to us essentially. Let no one for this reason approach with a narrow mind, nor let him demote the lordship of the Paraclete into servitude. The God who was begotten before the Morning Star as God ^B glorified God the Father; the God who proceeds co-eternally with Him from the Father glorifies the Only-Begotten. Do not judge Him to be a servant, or a creature, or something alien to the divine glory, this One who grants divinity to the creature; do not devise disordered ranks or degrees; do not assign a lesser place to this One and a superior place to that. The inventions of wax-like reflections of reasoning have nothing to do with the incorruptible nature. Let us not, from the standpoint from which we have been honored, thence devise an insult against the supreme nature that is above all nature, honor, and glory. The Son was indeed sent for the salvation of the created being, not as one having been diminished of the Father; but because the economy of salvation made it fitting, as He wished to make *us* fellow heirs with the Heir. ^C And the Spirit is also sent, not as having something less than the Son, but as He is Himself a Paraclete, and working together with Him, He is also the author of our adoption. Do not introduce any cuttings or division into that through which you receive a share in the divine nature. There is one honor of the Father, the Son, and the Holy Spirit, because there is one nature and one kingdom. God the Father, in need of nothing, begets as equal to Himself God the Son, and brings forth as equal the all-good Spirit—the Godhead not being cut by the distinction of persons, but united without confusion in the enumeration of the Trinity. There is nothing later in It, nor anything created from nothing, and therefore more recent; rather, They are co-eternal, of the same rank, and of the same honor; differing in this only: in the cause and the principle, in the generation and the procession—the Father being the cause of the Son and the Spirit, while the Son is begotten impassibly, and the Spirit proceeds. But let these words suffice for the present.

The holy Spirit comes, as the Word fulfills His promise ^D which He had left to His own as a kind of earnest; and He accomplished this on the tenth day from His ascension, but on the fiftieth day from the resurrection. What is this?

Could it be that the present events possess a mystery worthy of the hidden actions of Jesus, or must we simply accept them as they are? By no means; the Word accomplished nothing in vain, nor anything without deep significance. And so, if you wish, we should allow the Word to delve into the depths of what is performed, so that if it might be possible to draw something out from there, this would perhaps not be a spectacle to be despised by eyes trained in the contemplation of spiritual meanings. I find, therefore, that Pentecost is honored, not only because it has its origin, as it were, from a sacred root—that day which, cycling back to itself and being repeated, brings forth this present one, that day on which the Creator rested from all His works, whether one considers the works of His advent or those of creation—but also because it fulfilled the type of the day of remission and of the day that has no evening. For this reason, even among those whom the ancient law governed, it appeared as if in a shadow or an obscure outline, granting freedom to all when the cycle of years returned to that number. By this, I believe, it was signified that after this septenary period of our life, that temporary one subject to servitude, that day would arrive on which we would be restored to our wholeness and receive again our original and ancient freedom. ^B

Since, therefore, even now the advent of the Spirit has come to us to establish a new state of life, and to awaken us from the darkness of the night found in the present life toward that day, it is for this reason that He arrives on this day. And the fact that it is the tenth day after His ascension to heaven has this reason: just as the seventh day, so too the third, being repeated and cycled upon itself, brought about this sacred day for us. Indeed, this was consistent with reason, not only because of the divine Trinity, but also because the Word accomplished that great work of the awakening and resurrection of the world in the space of three days. ^C But perhaps these things might not be said in vain among those who take delight in such meanings; however, we must return to where we started. The Paraclete, the good Spirit, comes to fulfill the promise of the Son; He comes upon the holy disciples, and through them He is to sanctify the creation that had been corrupted by evil spirits. No longer does He sanctify one by one and in part; nor does He lavish His gifts upon a single nation, but He fills the entire world with holiness at once. Nor, furthermore, does the ungrateful and wicked Jew hereafter enjoy the delights of divine wealth alone, since He Whom that man wickedly put to death in his hostility now introduces all into His own inheritance; nor shall he alone know the glory of God, since all flesh is taught the salvation of God. Nor shall the gift of prophecy be deposited with him alone, since the Spirit is poured out upon all flesh, and sons and daughters prophesy, having been brought forth by immaculate labors. ^D

^A Now the grace of the Spirit has been poured out in abundance, which one of the prophets once [p. 127] seeing in the Spirit prophesied. For this reason, streams of wisdom flow from unlearned and untaught lips, and tribes and tongues hear the great things of God being declared. Now the good laborers, strengthened by power from on high in the farm of the Master, are removing the tares of wickedness, and by the heavenly threshing floor they will increase the fruit unto abundance. Now the tongues of fire, being divided, bring about the unity of the division which occurred long ago. For this reason, it seems to me that the tongues appeared in this form; although it is free for anyone who wishes to assign other reasons for this matter. And consider the mystery of this doctrine. In the past, indeed, God, dividing and separating the human race from one another, what does He do? Come, He says, let us go down and confuse their tongues; [Gen. XI, 7] by the voice of the one descending, He divides into a multitude those who had not been rightly united. But now, by the distribution of the fiery tongues, He gathers the division into one. But observe for me the fire united, into how many and what parts it is divided. And this, indeed, has been observed by us in this manner. For a tongue was heard speaking among the various ^B nations of the world in the proper language of each, of men whom they had not even known where they dwelt on earth before they were joined to Jesus. And the matter was full of all wonder: for it was clearly unusual, and far alien to the nature and customs of the speakers. Wherefore it was counted among the most absurd things by the most absurd of mortals, [p. 128] and such a miracle was ridiculed as an enchantment and a mockery of magic, and was attributed to drunkenness by those who laboured under incurable drunkenness. This is the old custom of those who fight against God, not only to put no faith in divine works, but even to endeavor to sprinkle some evil suspicion of their own wickedness upon the blameless and those in whom there is no fault. The Word, clad in flesh, was performing works greater than human power in the Holy Spirit; and they attributed such power to Beelzebub, the prince of demons [Matt. XII, 27]: the Holy Spirit now acts according to the power appropriate to Him, and they prattle that it is the work of new wine: thinking in this manner to bring ^C calumny upon the miracle: but wisdom overcomes petulance, and that which the Spirit spoke through the mouth, [it overcomes] the mouths which envy compelled to speak. For he who not long ago had left the fisherman’s rod and nets, opening a simple and uncultivated mouth, dissolved the prattle of malice with a sober and wise discourse. But whence does new wine fashion and create new tongues, you who offer sacrifice to madness? Recognize that timid Peter, praying in a public assembly, and turn the calumny into full astonishment. And the glory of the Spirit speaking in him. It is not the boldness of new wine, but of the power that just now descended from above, which stirred up both his mind and tongue. Whence has he become so bold, ^D consider, he who could not even endure the words of the servant girl? But because those whose hearing and mind were idle, thus wrought by envy, did not understand the words of the Spirit; to whom it was stirred up by the wind.

NOTES

^A It was a feeling most delightful, and they understood it, and they were the prey of the fishers’ lips and of the Spirit. O blessed ones, caught in the net! O those who renounced the net of destruction! O those drawn away to life by having been salted! O those caught for death in avoiding the trap! But the Spirit sat in a tongue of fire upon each one of the disciples, being with them before, but now making His presence felt even more, and dissolving whatever was earthly and of the dust in them, and taking them up into a divine kinship. For it was fitting that those sent to renew the world should share in the divinity of the Creator. Thus they would no longer seek to know the Father, nor was the Master, who had journeyed the way, apart from them. For they know both the Father and the Son, who is ever inseparably with Him, and who has just now finished the way from the things below unto Him, and knows where He dwells. For the Spirit, who searches the depths of God, ^B having arrived, brings to their remembrance all that the Teacher had initiated while present, and whatever they were not yet able to contain, He stored up for their present teaching.

But the most holy disciples enjoyed such grace in the sacred temple and the upper room on the holy day of Pentecost; indeed, even now, if not to such a degree, those who have learned to honor Him are gifted with a worthy gift of the Holy Spirit. They would honor Him if they know God to be of equal glory and lordship, worshipped together with the Father and the Son, a participant in all things, save for those by which the persons are distinguished; having all things that it is fitting for God to have: that He is Creator, is uncreated, contains and preserves created things, and fills all things incomprehensibly; and they do not create innovations concerning His nature, nor do they refer Him to a double cause. For either ^C is far from a sound mind. The one is for those who bring the creative essence down to the rank of a creature; the other is for those who introduce polyarchy into the monarchical Trinity. The Spirit must therefore be honored in a divine manner. For He is God, not such as the error of old imagined and was deceived, dividing the divine into a lesser and a greater part; but such as the knowledge by which we are united to God and faith have taught, with all the ignorance of error cleansed and removed. Let us not again descend to created things, having ascended to the one God. It is to worship created things to think the Spirit a creature, nor should you diminish the ineffable benefit of the deifying Spirit by harming yourself. For it is not possible that you should receive the re-creation of a created nature, nor union with God, except through Him, by whom we are created ^D and, having been corrupted, are renewed by divine power. But for those who have learned well, your honor, O Paraclete, is preserved, and they shall receive in return the honor from you; but as for those who think otherwise

giving divine honors to creatures. Do not extend the ineffable benefit of the deifying Spirit, and its gift, ^A without causing yourself harm; for it cannot be that you receive renewal from a created nature, or are joined to God, who is transcendent, unless that very One who created you when you did not exist provides it; and who, when you were corrupt, restored you with worthy power. But the others, who keep your honor, O Paraclete, intact, to them also shall honor from you accrue: but those who are otherwise affected, and strive to deprive you of due honor, these deprive themselves of life. But you, O patient and long-suffering One! grant that these also may be liberated from blasphemy and error, so that all of us, in the concord of the true faith—which the Word connects in heaven, and to which you yourself came, when He had ascended—may be joined in unity, and all become partakers of your divine gifts, offering one supreme worship and adoration to the one kingdom and dominion, one in Father, and Son, and Holy Spirit, of God, now and for all ages. Amen.

SCIPIO MAFFEI’S PREFACE TO THE FOLLOWING HOMILY

It happened recently that a certain Ruthenian, a man not of the lowest rank, and not unlearned, who has traveled through many regions of Greece, visited me. After a few words, he brought up a conversation, or rather a disputation, concerning the Photian error regarding the procession of the Holy Spirit, to which he is indeed most addicted. What he urged, and upon what he most relied, was this: that a homily of Leo the Wise had been shown to him at Smyrna, written down on an ancient membrane, whose arguments on this matter could with difficulty be refuted by us, and that this was the reason why, although it is held in certain libraries of Italy, it has never been printed. First, therefore, I showed how easily those who opine that the ancient writings of our adversaries are suppressed and even destroyed by us are wandering in error: for, for example, the epistle of Photius to the bishop of Aquileia lay hidden, and was known to very few, when Cardinal Baronius drew it forth from the manuscripts and brought it to light; led by that reason, without doubt, that truth shines much more clearly when it is attacked. But has not a more excellent edition of the Alcoran than all others, in Arabic and Latin, been produced, elaborated at Padua? Have not the virulent works of many Rabbis been recently published at Venice?

But as for what pertains to the oration of Leo, in order to satisfy the learned Russian most fully, it was at hand for me. I showed a gilded codex, as is fitting for one preserving the lucubrations of an emperor, written in Greece, and elegantly bound, containing 33 homilies of Leo VI, commonly called the Wise, including that moral epistle, or parænesis, among them, which Baronius published in Latin in the year 911. The order in which they are recounted is that very one to which the Vatican book adhered, from which Baronius drew their arguments. Of these, only 15 have been brought forth into the public light; 18 lie hidden, and are desired by the learned. The codices of those published by Combefis, which celebrate the Annunciation of the blessed Virgin and the Resurrection of the Lord, are not confirmed by the faith of the Vatican codex inspected by Baronius, nor is ours confirmed, which does not have them. The one of which there was speech holds the third place in our manuscript. In it, Leo collects and prepares whatever was devised for the error of the Greeks concerning the procession of the Holy Spirit. Wherefore, nowhere does it shine more brightly how much the defenders of the schism rely upon miserable captious arguments and weak sophisms.

But when I had approached my papers, I drew out a little book, in which, some 20 or more years ago, if I am not mistaken, the oration had been transcribed by me from the codex, rendered into Latin, and for this reason abundantly refuted and rejected. I had performed this, moreover, when I was at that time adorning a collection of anecdotes lying hidden in Veronensian manuscripts, some of which, the opportunity having been offered, were later produced separately, while not a few others still lie hidden and slumber. Among the Greek short works, I had especially selected this homily, because it seemed to provide a most opportune access for me to completely vindicate the Catholic doctrine on this argument from all sophistic trifles. This same reason also impels me to issue it now, and the more so because, when I read through the annotations of my visitor, he had nothing to reply. I gave him the orthodox Greece as a gift, and I exhorted him, concerning that which is discussed, to invoke the Holy Spirit with his whole heart.

The title of Wise, which manifold study and diverse doctrines, which he cultivated intensely, procured for Leo, is taken away by the error, into which this homily teaches that he deflected from the straight path of the faith, contrary to the opinion of many. I wonder, however, that even without this, learned men have thought otherwise. For, first, what else was to be expected from a disciple of Photius? Then, how clearly the homily published for Pentecost betrays the Photian doctrine in that place, where it is asserted that the Holy Spirit is rightly worshiped by those who neither innovate anything concerning his nature, nor refer his origin to two causes? Μὴ μόνον περὶ τὴν φύσιν οὐ καινοτομοῦντες, ἀλλὰ μηδ' εἰς αἰτίαν αὐτὸ διπλῆν ἀναφέροντες· by which words it is evident that Catholics are struck, and the orthodox doctrine is [neglected].

It is in vain that the illustrious Combefis, in his *Auctuarium novum*, attempted to defend the cause of this author and to assign a sound meaning to these words. For while in this oration the Jews, Macedonians, and other opponents of the Trinity are excellently refuted, a sharp disputation is inserted for the purpose of rejecting and overturning the procession of the Holy Spirit from the Father and the Son: concerning which matter he not only accumulates the arguments of Photius, but prattles in vain with newly-contrived inventions. Regarding the style, I cannot indeed agree with the illustrious Combefis, who extols these most eloquent orations left as a monument of eternal memory by Leo the truly Wise. The age of most eloquent orations had long since fled; nor would I call obscure syntax, exotic translations, convoluted style, and frequent repetitions eloquence. I have endeavored to make a translation adhering to the text, even at the loss of Latinity, which the subject matter demanded: sometimes, however, in order that some sense might be elicited, it was necessary to emerge a little from the involutions of the Leonine diction. But in a translation of this kind, you will forgive certain things. ^A

ORATION XIII

Speech of Leo, King in Christ the eternal King, on the divine Spirit descending of His own power, who—proceeding from Him and through Him—bestowed adoption upon men.

Truly, the Comforter arriving yesterday perfected the solemnity and rendered the day joyful unto us, bringing a manifest sign of God the Father being reconciled with us. Today, however, we ourselves, as if gathering the remains of yesterday’s banquet, institute the feast. On the day past, He adorned us with His presence; ^B and the speech of Leo—King in Christ the eternal King—which was delivered to the people by a notary in the same church, on the day of the sacred commemoration of the divine disciple (Thomas), the royal presence having been prevented by certain pressing matters, recounts how he (the disciple) was released. In his very opening, he excuses himself for being unable to be present, yet promising that his sermon would not be absent. He mentions that the head of Saint Thomas was kept in that temple at that time, and he blames irreligious men, who have no regard for sacred houses, for the fact that another (church) dedicated to the same saint had been burned down shortly before.

That which was pronounced on the feast of Elijah does not celebrate Elijah at all, as some have written, but contains Leo's thanksgiving because, on that day, the clemency of the Supreme Divinity was moved to forgive him. For he says: "He who was liable not to one, but to a thousand deaths, who should have been condemned—not to prison, but to be cast into an abyss of the earth—him He freed from death, and rescued from dangers. The Father of mercies gladdened the heart of the father, cleansing the shame of my impurity by His own work." By which words we seem to be taught that Leo was cast into custody not because of a suspicion of defection, as historical accounts suggest, but because of his loose morals; yet, since he greatly loves metaphorical expressions, nothing certain can be deduced. The twenty-fifth (oration) consists of iambic verses, and describes primarily the martyrdom of Saint Clement, Bishop of Ancyra, under Maximian. ^C

NOTES.

(a) The most learned Scipio Maffei published this homily under this title: *Homily of Leo the Wise, now first published (Greek-Latin), and a refutation of the same wherein it is Photian;* 8vo, Padua, 1751. In the manuscript codex from which the learned man transcribed this homily, this homily immediately follows the one we have published here in the twelfth place. ^D

(1) Truly, I have explained the title, so that what it signifies might be explained. In the word "of his own power" (αὐτοδεσπότως), one may sniff out the corruption of a schismatic opinion. It could indeed be accepted in an innocent sense, or (interpreted as meaning) that He is not sent servilely, or that He adopts men as God does, while He is being sent: but this, when joined with those things which are said later in the oration, will make it appear that it is already being insinuated by Leo that the Holy Spirit is also sent by Himself. Into which absurd and futile opinion the Photians were driven, as into a contrived and empty refuge from this argument of the orthodox. When the Father sends, then the Son (sends); hence, therefore, each is more powerful than the Holy Spirit, and, as the Greek Fathers speak, is greater. But in divine matters, no person can be understood as greater than another in any other respect than by origin; therefore, the Spirit derives origin simultaneously from the Father and from the Son. To escape the force of the argument, certain of the Greeks devised (the idea) that the Spirit is also sent by Himself, and by His own power—repeating their error while they attempt to decline it, as is evident by itself.

(2) The homily on the Holy Spirit, which is the ninth in Combefis, was recited on the Sunday of Pentecost. The Greeks complete this solemnity in two days; indeed, the other day, on which the present homily was delivered, is enjoined by no precept, but is left to the judgment of the pious.

Oration 13

^A On this day we render the honors due to his advent. Yesterday receiving a benefit from us, today the Holy Spirit supplies the argument of glory for our praises. For what praise would be more fitting for him? Without doubt, to confess him as God. For this reason, he is sent by the Son, performing this for him. For he has come to glorify him. He has come also to manifest his own glory to his creation. For it was necessary that the Trinity, which was honored before the world was, should also be honored by those in the world at the same time. The discourse, willing to do this today, begins thus:

One God in the Father, and the Son, and the Holy Spirit, a Trinity of persons coalescing into one by the unity of nature, self-sufficient, all-complete, always existing, and bestowing existence upon all things that are; neither is the eternal glory of the Father ever diminished, even if the Son, who is the glory of the Father, remained hidden, not yet appearing; nor does the Son, even if he shone forth later, have less than the Father; nor does the Holy Spirit, even if he holds the third place in theology, receive a later existence: but they are co-existent together and equally to be glorified, although the Father is as the source and root, and the Son and the Spirit have blossomed forth eternally as it were like branches. This dogma concerning God was indeed taught to some in antiquity, with Divine goodness kindly revealing itself, though obscurely, and the beauty of piety depicted only in dark colors, reserved for a more fitting age. Hence, God the Father was once worshiped by the people, who professed to acknowledge him alone, not making the Son, who possesses all things that the Father has, a participant in the same worship, even if he had revealed himself in many ways. But since the light had not yet shone among us, which shone forth together with the Begetter before the ages, men did not yet bestow the honor due upon the Spirit who shines with him. But when the glory of the Father appeared more clearly through his Only-begotten, immediately his divinity became known to all, those who did not blind themselves to their own destruction. Then, therefore, the Spirit who reigns together with them shone forth; first indeed while the Word dwelt on earth, accompanying him, and performing with him what befits God, and bearing witness and receiving it in turn: then ^D also more manifestly, descending in the form of a flame, when he had already flown up to the heavens. For now the Paraclete is clearly seen descending, the other Paraclete having been received into the bosom of the Father; proceeding...

^A to fulfill that promise, and also fulfilling what the prophetic lips 5 had uttered concerning him, namely the pouring out of the Spirit upon all flesh. And now, being indivisibly divided among the disciples, he manifests his own dignity, no longer cooperating as before, but himself performing the wonders, and by the similarity of these works proving the similarity of his nature. Recently, words of wisdom were heard from an unlettered master 6; now, from the untutored tongue of the disciples, a learned voice resounds. For since the divine power is always the same, at any time it performs similar things. Before, he worked together with the co-ruling Word for the salvation of the creature; now, coming to the servants, he himself accomplishes the mysteries. Let, therefore, the all-holy Spirit ^B be honored with equal honor by those who know how to be grateful, and who keep the dignity of the Lord’s majesty inviolate, as it is equal in operation and therefore equal in essence.

Let the divinity of his glory be worshipped in a godly manner by those who have been deemed worthy to understand it. For the Jew, shrouded in the darkness of envy, and whoever else is blinded by the darkness of unbelief, instead of showing reverence, barks at what is done and mocks the mystery, not understanding in his incurable folly the paradox of the things occurring; nor does he restrain his impudent mouth, even though he sees men who recently did not know how to use their own language properly, suddenly holding the primacy in this, and discoursing in foreign tongues as if they were accustomed to them. But instead of being led to faith by the miracle, he is moved to derision of those in whom he sees the Spirit working wonders.

What are you saying, O you who are drunk with the madness by which, once the ^C mind has been darkened, it cannot become sober again, but adds new errors to previous ones? Did wine thus polish untutored mouths, and does drunkenness cause rivers of wisdom to gush forth? O what wicked impudence is yours, foolish Jew! Since, while conversing with the theologians of old, you were not able to be led by them to an understanding of what is happening today, being willingly deprived of that guidance by envy, give heed to the lips of those who are just now speaking of God, and learn from them that it was not new wine, as you drivel, but the inspiration from above that rendered them eloquent. Learn now, even against your will, the words which you did not understand when you meditated on them, namely that the pouring out of the divine Spirit this day was foretold long ago, with the fisherman explaining the interpretation to you. You, indeed, ^D perhaps just as you used to do when you were blinded in your mind, so now, stopping your ears, you do not wish to hear what is said, nor to be saved for your own salvation; but rather, you even press on in the war which you have undertaken to your own destruction, and just as you raged against Jesus, my God, so now you also rage against the Spirit of the same nature. And when they, for the fulfillment of the salvation of men...

^A (for it was necessary for God once to suffer in the flesh for the salvation of His creation, and the Only-Begotten endured the assault), you arm yourself in malice against the disciples in whom He breathes, and sharpen your wickedness. You will achieve only this: that your fight against God and the calamities resulting from it will be made known, while their fame will be spread throughout the whole earth.

O incurable perfidy, through which, however, they are opportunely scattered for the healing of the nations! The nations, that is, will understand the wisdom of their message, and drink therein the sweet waters of faith, washing away the bitterness of salty unbelief. By them, God and Father will delight ^B in being honored and worshipped, because they will together venerate His beloved Son and His good Spirit, and He will return glory; while you reject your ancestral rites, and they embrace those who serve the Holy Spirit who today descended in tongues of fire. For it is necessary that both the prurience of your tongue and the world, kindled by the flame of other sins, be restrained by the fiery voice which will issue from the fiery tongues. But let the Jew rave, and with him anyone who, like him, does not see the clearly visible grace of the Spirit. But we, illuminated by His divine light, and enjoying the sight of them, as He benignly dwells among us, let us venerate Him as it befits God. We worship as we have been taught, we honor as we have been commanded. ^C We rightly recognize the Spirit, co-ordered with the Father and the Son, and to be worshipped with Them, co-existing from eternity, not succeeding to that order in time, not different in power, not alien in nature, lacking nothing of those things which we know to be common to the Father and the Son, taking part in the same throne, the same glory, the same operation, the same dominion.

Let no audacious tongue be carried against the supreme and creative Spirit, uttering things about Him which it is not lawful to utter. By the divine Word, the Creator of all, the heavens were made firm, but we have been taught that the Spirit also was the builder of their power. "No one knows the Father except the Son," but the Spirit is not deprived of this knowledge; "for He searches the depths of God." The Son bestows ^D the forgiveness of sins, but the Spirit possesses the same power: He ennobles the servants with the dignity of adoption; let those who in servitude

NOTE. ...to be accepted, except concerning operations ad extra, such as creation. For when it concerns internal matters, it is established only concerning common attributes such as power and others, and the Fathers are to be understood in this sense. This is sufficiently clear even from the fact that Scripture teaches that the Spirit is the Father's and the Son's, but not His own; likewise that the Spirit is sent by the Father and the Son, but never by Himself. What is more manifest?

^A Let those who bring down to the status of a slave Him by whom freedom is bestowed be ashamed; they do not shudder to number the Author of creation among created things. O the mental derangement! The Spirit-fighters do not understand that they are warring against themselves. They sharpen their tongues against themselves, and do not perceive it. For if the Spirit is a creature, O wretched creature, how does He grant freedom? If He is not God, how does He impart divine grace? If He does not reign, how could He make us heirs of the kingdom? If He is not of the same nature, how are we made kin to God through Him? Why, being more violent than the tyrant who has already been overthrown—I mean the apostate, the devil—do you appear as ^B a tyrant, handing over the creature to corruption again after incorruption? For creatures are not rendered incorrupt by a creature. If, therefore, the Spirit is a slave, the creature is still enslaved to corruption, even though so great a ransom was given for us. For the Son, as one equal in power and a co-worker for the recreation, takes Him along, and together with Him and the Begetter, is about to bring about our restoration. But if He is numbered with the creatures, it is not possible for Him to perform that for which He is taken along. For you would not say that nothing prevents us from assuming the Spirit is a creature, even if we were liberated by Him. First, because if that which had rotted could be recreated through a creature, for what reason does the Creator so zealously embark upon this work, and display such great purpose in a deed that could have been accomplished by a creature acting as a servant? And why does He inhabit a womb, and is swaddled in bands, and little by little the Full One receives what is full for my recreation? And why is a cross erected, and the hands of murderers dare the unspeakable, and He who is above the heavens is hidden in the earth, dwelling in the region of corruption? Why? For it was not possible to assist the creature in any other way, nor was it possible to set a slave to such a great act of benevolence, nor by him to deliver from corruption, nor to receive such a gift from a creature, but only from God ^C alone. Since He was moved by the bowels of His mercies, and had resolved to deliver from labors the one who had despaired because of wickedness, and since it was not possible to proceed to the work in any other way, He offered Himself to bring to fulfillment what He had resolved. How then, if the Spirit is ranked among the creatures, does He who—because it was not possible for a created nature to serve in the work of recreation—served it Himself, take the Spirit as a co-worker in order to recreate that which had rotted? Next, what mode of logic would it be that we had sinned against one person, yet we receive the forgiveness of that offense from another, if we were not liable to Him? For man did not sin against a creature, but against God, having transgressed the commandment given by Him. Why then should a created nature, to which I was never a debtor, release me from the debt? ^D

^A You, therefore, who think so unjustly concerning the holy Trinity, and arrange your own affairs so perilously, do not defraud the Spirit of His own glory, nor, while you divide the divine equality of the Father and the Son, mingle Him into the order of creatures. Be moved to reverence by the greatness of His dignity, if not for other reasons, at least for that which the Word Himself, who is consubstantial, brought forth in testimony. ^B "Go," He says to those to whom, when He was about to ascend to the Father, He entrusted the ministry, "teach all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit." A servant cannot participate in the rank of a master; therefore, the Spirit is assumed into that order not as a servant, but as a co-ruler; He is brought into that mandate as a colleague for the restoration of the creature, and as one who shares in His own divine glory—not that of any other—the communion of which, if you listen to certain impious men, He Himself lacks. As the most good, He brings forth goodness; as the most holy, He pours forth holiness; as the Creator, He sanctifies created things. He did not, therefore, come into existence through creation; for nothing that is created can similarly bestow sanctification upon those who participate in a created thing; for how could he bestow that of which he is himself in need? ^C But He says, "He receives from mine," and "He will send unto you," and other such things do these unjust lips utter, making the reproof of their own impiety a defender of their blasphemy. He did not say, "He receives from mine," so that you might take a pretext for insult, nor that you might think He bestows it as a Lord and a rich man, while the Spirit, as a servant and one in need, receives it; but by those words He manifests what is common and indivisible, speaking of the Spirit in the same way as He has spoken of Himself and the Father regarding His intimacy with His Father: "I have come in the name of my Father"; and, "I have glorified Thee upon the earth." And, "All things that Thou hast given me are from Thee." And specifically concerning the disciples: "They were Thine, and Thou hast given them to me." What then? Because He has come in the name of the Father, and glorifies Him, and receives all things from Him, will you exclude Him from co-dominion and consubstantiality? Rather, apply your ear to these words also: "And all mine are Thine, and Thine are mine, and I have been glorified in them." Depart from such beggarly thoughts. Do not imagine ^D that the Father gives to the Spirit as to one in need, but that He grants as to one who reigns together with Him:

NOTES

^A even as an example of equity and moderation, as elsewhere, so here he exhibited it by speaking humbly. These words therefore offer no occasion, lest the Spirit be thought inferior, except perhaps to those who strive to disturb everything that is right; but they declare that He has the same consubstantiality and communion of glory that the Son has with the Father.

ORATION XIII — ON THE HOLY SPIRIT

^B He receives of mine. How does He receive of His own? Because what the Son does, the Spirit also does. Just as He [the Son] receives from the Father, because he sees Him doing works, and completes them. He receives of mine, it does not denote some transmission of which He is in need, but self-will and concord, from which He has not yet been separated. Therefore, the innovation of those who now introduce a new origin of the Spirit does not wish for this, nor does the receiving of the Spirit from the Son signify the procession, which they vainly attempt to transform from one principle into a plurality of principles; I do not know from where they arrived at this presumption: whether, in establishing the Son as the origin of the Spirit’s passing forth, they make Him a co-cause with the Father of the Spirit’s... [C] NOTE: (11) He receives of mine. He here sets out to discuss explicitly. Although Scripture teaches the procession of the Spirit from the Son with these words, the adversaries sharpen their wits to evade their force with a foreign interpretation. Their leader, Photius, explains it thus in his letter to the Bishop of Aquileia, as if *ex tou emou* meant "of my own," not indeed saying "out of me," but "of my own," namely, of the Father. This explanation the sense and the context of Scripture do not admit, and it has already been sufficiently refuted. We learn from this passage that Leo attempted another interpretation, namely, that "to receive of my own" is the same as "to produce the same things": who indeed rightly admits that this is to be referred not to the Father, but to the speaking Son; but he explains *to receive* as *to imitate* or *to do*—how unsuitably, how far from all usage of speech, and from any doctrine of the holy Fathers and interpreters! So that, when we read *he receives*, we ought not to inquire what he receives, but what he does. But if *to receive* is *to imitate*, or *to receive an example*, since he who receives an example from another also receives knowledge at the same time, and since in divine things, knowledge and essence are the same, then if the Spirit receives knowledge from the Son, He receives essence as well. Further, when we say that what the Son does, the Spirit does also, we understand this of external actions common to the whole Trinity: therefore, this has nothing to do with Christ’s words, *He receives of mine*, by which He spoke personally; it is false in that sense that what the Son does, the Spirit does accordingly. The reasoning he brings from similarity is likewise false, and refers to the nineteenth verse of the fifth chapter of John. For when it is said that the Son does what He sees the Father doing, it must be understood of operations proceeding from the Trinity, but by no means from individual persons. But what has this to do with the generation of the Father? Is the Son therefore not generated from the Father? It suffices to look at that place in John to see at once how untimely Leo’s inference is; for before those words, it had not been said that the Son receives from the Father, but that the Son does nothing of Himself. (12) He receives of mine. Through these words, it is not some communication of which He is in need that is signified, but concord and inseparable consensus. (13) Nor indeed do those words teach what their innovation now dares, namely that the Spirit receives the procession from the Son: for in this way they strive wrongly to convert His one principle into a plurality of principles. (14) I truly do not know what has led them to this opinion: whether they intrude the Son into the procession of the Spirit, so that they might make Him a co-cause (15) with the Father. (15) Co-cause. We avoid the word "cause" in divine things, being fearful of dependency, as we say... ^D Protect, O Virgin, thy flock, and avert the terrible heresy of the Italians, who, against the one nature, dogmatize two principles, and say that there are twofold processions of the Spirit, the maker of all, in a foreign and unaccustomed way.

^A Or are they doing this in order to strip the Father of this as well? For if the Spirit is from the Son, why would He not also be from Himself, since everything that is of the Father and the Son is also of the Spirit? What then? It follows that He is not only not from the Son, but not even from the Father. For if He has His being from Himself, what need has He of a cause from elsewhere? Furthermore, if the Spirit is equal in power, how is the Son not also from the Spirit, just as the Spirit is from the Son? For He is either not equal in power to Him, as receiving and not giving, or if He is truly equal in power, the Son should also have something from the Spirit, just as He gives something to the Spirit Himself. And why do you deprive the Spirit alone of this—of being from Himself—while depriving Him of none of the other things that belong to the Father and the Son? For He would either be deprived of other things, that the insult might be the more manifest, or if not of any others, then not even of being from Himself. For why is this exclusion applied to Him alone? Then again, if the Spirit proceeds from the Father and the Son, and is distinguished by the addition of the property of the Paternal hypostasis, how will He not have less consubstantiality and familiarity with the Father than the Son does, ^B if the Son has His being from the Father, but to Him the Son is also added as a cause? But if everything the Son has, He receives from the Father, from there the Spirit would also proceed from Him. What then is the ambition in granting that the Spirit proceeds from Him to the Son, but not granting to the Spirit either His own procession or participation in the Son's generation? And if the Father is greater by being the cause of the Son, the Son would also be greater by being the cause of the Spirit. And how could the diminished hypostasis of the Spirit go unnoticed, when the Son is referred to one cause, but the Spirit has His reference to two? And if, according to this consequence, the Son is greater than the Spirit, how is the blasphemy against the Holy Spirit not greater than the blasphemy against the Son? For the Savior taught that blasphemy against the Holy Spirit is unforgivable, ^C both in this age and in the age to come, declaring it to be inescapable of judgment. ^D

ORATION XIII. ON THE HOLY SPIRIT

^A If, then, the Spirit is from the Father and from the Son, where is the piety of the monarchy? And how could it fail to admit of a plurality of authorities? For what would prevent, according to this reasoning, the Spirit from being the cause of another, and that other again of another, and so again the plurality of authority will arise? If the Spirit proceeds from the Father and from the Son, and how does he who knows the Father, just as He knows the Son, say: "The Spirit of truth, who proceeds from the Father"? Or does the Spirit [proceed] from the Son? [Is it] by the same procession, or by another? But if by the same, what need is there of the production by both, since this one already exists? But if it is one procession of the Father and another of the Son, let what follows from that, I ask, be kept silent. And what? Who is more the cause, the Father or the Son? But if the Father, how does He who has more, stand in need of the lesser? But if the Son, it follows not only, as it seems, that He shares the cause of the Spirit with the Father, but that He alone, instead of the Father, is the cause of the Spirit. Then, if the Spirit proceeds from the Son, how does the Son not give this from Himself? And how does He receive all things from the Father? And in what way does He not give it, if not the Son? ^B

NOTES

(21) *For what does this hinder?* This is the argument of Leo: If there is someone who causes, or produces, besides the Father, not only will the Son produce, but also the Spirit; and again, He will produce who is produced by the Spirit. What is this, however, but to slip into a plurality of principles? To those who object in this way, we answer: the Son emits the Spirit because He has the spirative virtue from the Father, but the Spirit cannot exhale another Spirit, because the spirative virtue in the Holy Spirit Himself had its limit; just as the Son cannot beget another Son, because the generating virtue in the Son Himself obtained its effect and complement.

(22) *Who proceeds from the Father.* The Photians exult in this Johannine passage, as if Christ denied here what He does not express, and as if there were no other documents in the sacred pages by which this dogma might be explained. That silence under negation is not to be accepted, the passage of Matthew which our Leo cited a little before sufficiently shows: "No one knows the Father, except the Son." For in that passage the Holy Spirit is not only not mentioned, but He could seem to the less circumspect to be excluded from the knowledge of the Father: which, however, the Greeks themselves by no means infer; but on the contrary, the author strives energetically with this very statement for the notion of the Holy Spirit.

(23) *By the same.* By the same [procession], there is no doubt that both are required to effect the spiration. The subsequent objection is most inept: which of them is more the cause, when one cause is made from both. It is wonderful into what trivialities those are forced to slip who study to protect this heresy.

(24) *Furthermore.* Already stated, and abundantly refuted. The Son gives nothing from Himself, since He has nothing from Himself. The Spirit, receiving the essence, receives also the power of the cause, but such as the nature of the person and the Trinity allows, namely, towards external things.

These are finally the arguments which that wise man, as they wish him to be, the emperor, collected with great effort of genius: in which, if he shall seem to have fulfilled less the concept of his name, let us not impute it to him, but to a cause desolate and destitute of all reason and authority. Let those who read stand here if they will, the Greeks inhabiting Greece, and gathering themselves together, let them at last recognize how empty and how sophistical are the captiunculae and reasonings ^C of those first leaders of error who, cloaking their cupidities and hatreds under the face and name of religion, induced their renowned nation to such a state that, together with their religion, they have already almost lost their fame, their empire, and the other branches of learning once handed down to them.

My Panagiotes of Sinope, a man outstanding in genius and doctrine, having been anticipated and intimately preoccupied from the first by Schismatic opinions, arrived at Venice. Over the Greeks at that time was Bishop Tipaldus, truly a learned man and an excellent defender of all Catholic dogmas. He swayed Panagiotes and led him to the right opinion; indeed, he rendered him a most bitter defender of Latin dogmas; yet he did not achieve this by disputing or speaking, but solely by handing down the ancient Greek Fathers, and by bidding him read them attentively, and by indicating and showing which ones among their books were to be developed. Truly, in the trickeries of dialectics, both this and certain other dogmas can be so involved that it is scarcely possible for those endowed with less penetrating insight to emerge: but the truth of the matter shines forth and glitters immediately through the clear words of Scripture and the ancient Fathers. The more learned, who have achieved a great name among recent Greeks, Bessarion, Allatius, Arcudius, Papadopulus, should be consulted. The word *Filioque* is undeservedly called an addition, since it is a mere explanation: if it introduced a new thing, then it would indeed have to be called an addition. But there are not wanting among the schismatics those who contend that the Latins of the fourth and fifth century did not speak of the procession of the Holy Spirit as those who came later. Let them go, I ask, let them go at least to the books on the Trinity of St. Augustine, whom they themselves do not deny revering. They will find in book xv: In that supreme Trinity, which is God, there are no intervals of time, by which it can be shown, or at least required, whether the Son was born of the Father first, and afterwards the Holy Spirit proceeded from both; since the holy Scripture calls Him the Spirit of both. Then: "But how He proceeds from both is taught in this way." And a little later: "He who can understand without time the generation of the Son from the Father, let him understand without time the procession of the Holy Spirit from both." And again: "Let him understand, just as the Father has in Himself, that the Holy Spirit proceeds from Him, so He has given to the Son, that the same Holy Spirit proceeds from Him." They will see the same in tractate xcix on the Gospel of St. John. ^D

^A And how can He, who is Himself the cause of the Spirit proceeding from Him, not grant this to the Spirit, so that—just as He possesses the privilege of being the cause—the Spirit may not be deprived of such an honor? For no one would say that the Father prevents this; for how would He, who according to your own reasoning has shared what is His own exclusive property, prevent it?

These things, as they say, are by the way, for a refutation of this innovation. But you, being endowed with better thoughts, do not cast away your freedom, nor return miserably to the slavery of corruption, rejecting the empire of Him who claimed you into liberty. But they oppose Him. Let them do as they please; they will understand the perversity of their doctrine when, rendering an account of their unspeakable blasphemy against the Spirit, inescapable fury surrounds them. But let us, illustrious by adoption and well-versed in the worship of the Adorable One, as children of God, venerate His consubstantial Spirit; the true light enlightening the world, upright and guiding those wandering in the crooked paths of perdition to the straightness of salvation, bestowing goodness, pouring forth benefits, and the incomprehensible fountain of holiness, by partaking of whom spiritual intelligences are at once sanctified. Although, on account of the malice of his will, one became dark and impure because he was cut off from the Celestial Hierarchy. ^B Otherwise, the remaining creatures are adorned by the communication of His beauty and holiness. For hence it is that all things are and are called very good, having been created by the Father through the Son, and raised to perfection by the communication of the Holy Spirit. ^C And even if sin, supervening, has defiled those things which were not suited to corruption, they are again adorned by the Holy Spirit, renewed in a better condition than before; for they were previously subject to corruption, but now they rejoice in a superior state.

Do you understand that the Spirit is not to be reckoned among the servants, through whom man has been led to a state more excellent than the former? For there is no longer anything to be feared from corruption, which the Word has vanquished and abolished by the incorruption introduced through the Holy Spirit; and the same Word, because of such a victory, sitting upon the paternal throne, from which He had never been separated, sent the Paraclete as a fellow-throne-sharer; through whom, while His glory was made manifest, ^D both the creature was led to Him and, the darkness of impiety having now been dispelled from the splendor of the Father, those who were in darkness might be enlightened by the consubstantial and illuminating Spirit. He comes, therefore, in fiery tongues, in a form both bodily and divine accordingly: the divine, that He might show His divinity—for our God is a consuming fire—but the bodily, that He might act in a way akin to the consubstantial Word, appearing corporally after a body had been assumed by Him. He comes in tongues, as a sign appropriate to future events; just as previously He appeared at the baptism of Christ under the likeness of a dove, announcing the end of the flood of sins, even if

the cause of these occurrences is referred to the divine Word, in that the appearance manifested ^A His work. For the descent of the Spirit is the work of the Word. Perhaps it was also to ensure the fulfillment of what was promised to the disciples, so that the Word might be seen acting as He was present with them. And by giving them the Spirit just as He had previously given it—at one time by a word alone, at another time by breathing the gift upon them—He was hinting at the presence of the Teacher, which was not visible to them, through which they were being filled with divine power in the sign of tongues. And let no impious and foolish person rush forward, ^B or attack these statements like prey, nor let him define the Spirit as fulfilling some organic function, led astray by the management of the word and tongue within us. For in that way, he would rank the Spirit not only among creatures, but even among bodies; and furthermore, he would be driven to confuse everything above and below regarding piety. But what does the violent blast indicate, if not the saving agitation of those navigating the sea of impiety, who are properly shaken, and by the skillful pilots, upon whom it settles and bestows knowledge, are lead into the saving harbor of the knowledge of God?

What are you saying, O slanderer of the miracles of God, and ^C attributing these incredible things to drunkenness out of madness? Do you mock at things that transcend nature? Do you call those filled with the Spirit drunk, senselessly reproaching them with new wine? How very sober you are, you who, when you see the grace of the Spirit—which was once given to you alone—being poured out upon all flesh, do not understand the mystery, nor do you redeem your god-fighting through repentance; lest, while others are enriched by the heavenly gift, who until this time were weighed down by poverty, you alone, who once enjoyed it, be condemned to destitution and bereavement? For you, all things are now going backward; ^D honor is taken away, gifts vanish, and in place of the former abundance of divine things, extreme poverty surrounds you. For this is what envy, with which you were always pregnant and still are, brings you to, even rising up against your own salvation. Tortured now by it, and desiring to break the constant pangs of your god-fighting with new crimes, you send forth insults with wicked lips, foretelling the assault of murderous hands, but you are marshalling your forces against yourself. For you will no longer frighten those who defend the Gospel, nor will they consider your madness; but, filled with the fiery power that has just descended upon them, and treating your struggle as a child’s game, they will burn you all the more as you are already inflamed with mania, and they will shine the light of piety everywhere. Are they filled with new wine? Ask those who have been brought to their senses by the teaching from their mouths, who, as if by a sweetest stream, are refreshed by the drink from that source. And now, indeed, you see them catching a crowd; but in a little while, you will see the whole world flooded, and impiety will be submerged by the waves of their words. Such is the drunkenness that provides for the amendment of men. O god-hating madness!

unwilling to cease, or even to grow sober, so as to recognize the Master who has come to save them!

^B But as for those who have lost their senses through the passion of envy, and who are on that account deprived of the understanding of these miracles, let us leave them to perish in their own insensibility. We, however, having been vivified by the all-holy Spirit and sacredly transformed, let us render honor to God—in whom He especially delights—not only with upright speech but also with pious deeds; let us be idle from the dead works of the passions. Let us possess a practical operation of the life-giving virtues. Let us change the unseemly form of sin; let us be molded into the godlike beauty. The Only-Begotten, acting as Mediator, has broken down the middle wall of enmity. God and Father has been reconciled. The Paraclete, by adopting us, has made us His own. Let this relationship be secure for us. How, then, will it be achieved? Let us imitate the kindness of the One who has made us His own. Let us not belie our sonship by the shaping of our ways. Let us do toward one another those things which the merciful Father has shown toward us. Let us bestow philanthropy, we who have received much philanthropy; do not mercilessly close your bowels of compassion, you who have been deemed worthy not only of the mercy you needed, but who have also attained to a mercy beyond that by having received boldness as a son before a philanthropic Master; do not become puffed up, you who have received a rank superior to that of others. And do not, being indebted for the greater things you have received from God, feel more pride, while you, because you have attained to greater benefits, for that very reason behave insolently. Imitate Him who descended from infinite height, that He might honor your lowliness; do not make the underlying condition for which you are to cherish those who are weaker an occasion for insulting them; imitate the compassion of Jesus, "Who, being in the form of God, thought it not robbery to be equal with God, but emptied Himself," that He might impart compassion to you. Let us not become inexorable exactors of the debts owed to us, we who have been forgiven countless things, lest we be inexorably made to pay what we have owed. Let us emulate the good Master, but not the wicked servant, who, not imitating the mind of the Master toward himself in his compassion toward his fellow servant, caused the merciful One to appear severe; and since he made the exaction of what was owed him unyielding, he also was made to pay back all his debt. Let us not imitate the wicked example, so that we may not fall into the necessity of a similar exaction. "For forgive," says He who bestowed grace upon us by His own blood, "and it shall be forgiven you; and be merciful, just as your Father who is in heaven is merciful." Feed the poor man for the sake of Him who hungered that He might feed you. Clothe the naked; have compassion on those whom you see, although created by the same hand as you, not enjoying the same measure of ease. Or rather, in how much you yourself are not in need of the compassion of others—if indeed anyone has dared to sail so prosperously—

^A and who was clothed in fine linen, they bear witness. Let us thus conform ourselves, and preserve our kinship with the Father, nor let us ever fall from the dignity of sons. Then, as is fitting, shall we serve the reconciling Son, who receives us as brothers: then shall we honor the Paraclete, bearing the pledge of reconciliation, not without our own honor and salvation, for the sake of which all things have been accomplished.

And these things, O Paraclete consubstantial with the Father and the Son, may they be said in honor of your coming. But do you rule our understanding by your guidance, and strengthen it; never permit it to be confounded by the darkness you once dispersed, nor to wander in the things that transpire each day; especially, however, in the steering of the worldly ^B ship which you have entrusted to us. O Mind, O Wisdom, O Holy Spirit, one nature, indivisible kingdom, whose power is unfailing, grant strength of mind in proportion to the weight of affairs, and rule with us those whose care you have committed to us; so that your people, directed by us, may both decline the adversities that occur here, and reach the heavenly felicity, which I wish we may all attain through your grace and kindness, that there we may eternally heap praises upon your supreme divinity, glorifying the Godhead for ever and ever.

ORATION XIV

Homily on the falling asleep of the all-holy Theotokos and ever-virgin Mary; when she departed from earthly and transient things, to the most radiant and incorruptible abodes of the heavens. August 15.

We celebrate the festival of the Mother of God. What tongue will equal such honor, not lacking in proportion to the worth of her who is praised? Even now is a feast of the Lord being celebrated; for she who is Lady of all provides the subject ^C matter. What discourse will be stretched out to match the greatness of this? For if even in the case of others, illustrious for their virtue, whose dignity and excellence is as much less as it is fitting for a servant to be inferior to the Master, the eulogy of the discourse comes behind, what must happen to it when approaching the summit of virtues? Yet, although there is no hope of matching such dignity in speech, we nevertheless dedicate ourselves to singing the honor of her, by whose benefit we celebrate this feast day, having been liberated from the gloom and sadness that had no feast, and possessed no joy. But the Word, to whom it pleased and seemed good to be her Son, will provide and suggest a discourse of whatever kind and magnitude He wills. But what is this rite? What is it we are celebrating in this gathering? She who formerly exceeded the limits of nature by a conception better than the reason of nature, now, as the law of that same nature requires, departs from the life in a material and mortal body ^D to an immaterial and...

immortal one. We celebrate the passage to eternal joy of her who alone existed as full of grace. Therefore, departing as much as we can from the flesh and changed in spirit, let us proclaim her departure, and let us show a composure worthy of the things being performed. Let all the ends of the earth shout with joy, so that its exultation may be the proper shout of gladness. Let heaven partake of the merriment, shining with a more radiant flower, and opening itself wide for the reception of ^A heaven’s more honorable guest. Let every order within it praise her. Let Gabriel lead the celebration, for he, more than the other angels, is accustomed to serve the immaculate and inviolate weddings. He begins, indeed, by shouting words of joy, as they see the Mother of the Lord being introduced into the kingdom of her Son. For that container of God, the tabernacle, migrating from those tabernacles which are dissolved and perish, is transferred to those which remain and stand fast; and she exchanges a fleeting and unstable life for one that is neither fleeting nor unstable. From the earth she is transported to the heavens, she who became a ladder for mortals by which they might ascend to heaven. O miracle! She has commerce with sorrowful death, she who conferred upon the human race ^B liberation from that fearful commerce; and she enters the wasting bosom of the sepulcher, from whose virginal womb integrity and incorruption exist; and she is harbored in the dark cavities and the belly of the earth, she who granted rest in most lucid mansions to those who miserably dwelt in dark straits. What is this matter? Does this economy and arrangement of things wish that she herself, who was the common cause of human restoration, should also depart according to the common custom of men leaving this life, so that the renewal of all things might not deprive nature of its necessary kinship? Therefore, yielding her most sincere and pure soul to the divine hands of the Son, to whom she had been a vehicle with chaste hands, and departing from temporal life, she obtains the eternal ^C kingdom of the heavens, and migrates to those abodes free of all shadow. That dwelling, celebrated by the splendors of God, which heaven receives with open gates, grows brighter by the accession of a more decent and honorable state upon its reception of her. For when, with so many peoples of spiritual and immortal beings, and so many from the race of mortals inscribed into that city, they enact an eternal age with the Mother and Queen; and when it resounds with a wondrous harmony, as they sing praises in common to her King and Son; it is necessary that her constitution has become far more pleasant and delightful than before. Hence the order of angels, with Gabriel as their leader, pursues her with auspicious ^D wishes and praises. Thence the company of the blessed prophets, whose praise, while looking from afar at her glory, he was once meditating, now reverently approaching her, sings those meditated songs to her with joyful modulation. Then, from another side, the infinite armies of martyrs, along with the assembly of the disciples, jubilate with reverence and fear. O how blessed are the things performed there! How great and of what kind is the honor bestowed upon the perpetual virgin Mother in the heavens! Where, surely, seeing the Son in the midst of the gods whom He deified,

He glorifies [her] with the wealth of His own divinity. These things, indeed, the world above is occupied with. ^A Come, let us also, the world below—from whom, although she has departed, she has not taken away her benevolence, but rather shelters us from on high with the wing of her protection—accomplish what pertains to us, and honor the translation of the Virgin. Let us escort her as she ascends toward the realms above the world, as far as it is possible, in a manner transcending this world; and let us be translated and lifted up with her triumphs, as much as our spirit can lift us, away from the heavy and dragging matter. With what processional praises, then, shall we employ; and in what way shall the honor be presented? Or shall we call upon the leaders from the highest places, and especially the forefather-King of her who is being honored? And having inquired from them by what means they compose their hymnody, shall we render the praise in their manner? I think, indeed, that those whom they praised before, they are, even at present, praising with those same types of eulogies; for what sounded then was not from our own [realm], even if it echoed among us; but it was those who sang from heaven who made it resound. It is fitting, therefore, that even today they should honor with those previous, celestial-sounding strains the Mother of God, as she arrives in the heavens, and that we must likewise adopt them. For it is permitted, and there is no danger in employing these [praises] for the same purpose. But let the speech be a little freer, and let it not merely follow this—the eulogy—as if daring nothing else, but let it also approach the one being eulogized and converse with her directly. ^B What, O thrice-blessed one, does the great Son, who has done great things for you today, do? What is happening? What is this that we see? He is translating you, the ark of sanctification, the most honorable bridal chamber, the most divine throne, into His own divine temple. He is translating her from whom He took the garment of flesh and lived among men, to the heights of heaven, leading her forth from this mortal state; and every order of those serving Him is present with you—the choirs of angels, the bands of prophets, the beautiful troop of the disciples of your beautiful Son, the companies of the glorious victorious martyrs, [and] every virgin soul, and the host destined for the bride-chamber of the Bridegroom, ^C proceeds in exultation to serve you, who are the image of virginity and the living likeness of the Bridegroom. For since it was necessary that you, having been cut down by the harvest of mortality, should consequently be carried along with the fruit into the divine granaries, you submit to the law of mortals, and you converse, O you who are brighter than the sun, with grim death as it approaches; yet the presence of ineffable brightness allows nothing of death’s grimness to harass [you]. Rather, the very hands that hold all things receive your most immaculate soul; ^D and your pure and spotless body, in the most pure...

the world, but also into the purest places, and her immaculate body was translated. Because you carried God clothed in flesh, you are yourself carried by the hands of God, once you have put off that flesh. You had rendered maternal service to Him, whether as Father or as Son, when He was entering the world: now, as you yourself depart the world, you are in turn cherished by His service, with every choir of heaven and the dance ^A leading the way, and having the honor of those who offer supplication: just as before, not so long ago, when you were received into the light from the womb of Anna, you were honored by a maidenly company, gathered as if in the rite of suppliants. But then, what was happening was a different thing, and in a different way they were acting as suppliants to you, present in the body, while virgins, clothed in bodies, were surrounding and conducting you—befitting, indeed, and in accordance with a body. Now, however, since you have departed in the body, the souls of virgins, released from the bonds of the body, conduct you much more honorably.

But what do you say, O leader of this most sacred procession, ^B you who even then, as if a kinsman—although you were tarrying far from the way of life—did nonetheless hasten to the honor of your daughter, and likewise kept the festival with those who consist of matter? But now, most especially, since you look on at what is happening in a state most fitting to the one who holds you, you celebrate the honor for your daughter, and you clearly praise the glory that is set before everyone's eyes. You no longer proclaim her as one looking from within the veil of the flesh, which you did when you were pouring forth praises then, and when you were considering the stole woven closely with golden fringes of virtues; yet you are overwhelmed with the greatest pleasure at the beauty of your daughter, and you give the signal for the most holy choir to begin the praise. Will you deign to come to our choir as well, to prescribe the manner and order of our praise and preaching, and to assist the alacrity of those who, as if a gift fitting for the feast, intend to offer an oration to your daughter? ^C Or will you refuse, and not wish to descend to us, who dwell in these seats of mortality, as one who already inhabits immortal seats? But in truth he does not refuse; he is present and sets to the work, and joins his labor with ours, bearing nothing with annoyance, so that we may make use of his voices and oracles in composing our oration: to which, as to a most appropriate head, we shall add the word most full of joy, which that most perfect groomsman used, and thus with common zeal we shall weave the praises of the Virgin. Let us therefore speak to her, or rather, let the leader and patron of the whole choir say: Hail, ark, through whom God, by your means, repairing the handiwork of His hands from its fall ^D (at whose ruin He was pained in His inmost bowels), and having raised it up with that reason, resting, rose into His own rest. Hail, o fat mountain, whose fatness the cultivator and sower of nature seeing, produced from you the abundance of all good things for us. Hail, through whom from mortal loins the King, eternal and about to reign eternally, is placed upon an eternal throne. Hail, you whom the rain of life, falling upon you, saved the ends of the earth from lethal dryness

^A of the yoke of slavery; for an inalienable freedom was inscribed. Hail, Rod, from which the life-giving flower of blessing blossomed, whereby the death-dealing curse has perished. Hail, tongs, embracing the unbearable ember, through which we are purified in the contact of our lips [Isa. VI, 6] from the filth of sin. Hail, table, bearing the bread newly and supernaturally cultivated, by which we, having been fed—we who were perishing from the famine of the harvest of thorns—have been saved from the danger. Hail, gate, destined for the King alone, for the entry of the restoration of our nature, with the bolts of your venerable virginity remaining unmoved [Ezech. XLIV, 1]. Hail, palace, from which the King, having come forth in a humble guise, and having destroyed death, which had established its power over us, exchanged that painful and burdensome tyranny of his for rest; to which you also, having been received today, are promoted to the immortality granted to the world through you. ^B

Many daughters have done valor (let this part be added to the encomia, since the truth of the words is confirmed nowhere else [Prov. XXX, 29]), many have acquired wealth; but she who is celebrated by all is greater than them all. By no means is the grace of her beauty deceitful. For this reason, God, having been captivated by her appearance and beauty, chose her alone out of all generations as His mother; and, being fashioned from her blood, He renews the form of the creature which had dissolved back into its ancient state. Truly alone among women blessed, she alone brought aid to the first mother and her offspring: to the one, whom she released from the double calamity of which she had been the author for herself and her children; to the others, by redeeming them from the evils by which they were held captive; and she did not allow those who came after to be seized by the misfortune—as the curse that previously ravaged the creature had no longer the strength to move forward. But ^C the evil current turned back, the blessed one arriving; and human beings are no longer held in the inescapable snares of death, but use it as a passageway to life, which is precisely what we are now celebrating in the solemn rites of the blessed one. For the King and Son, by transporting her to Himself through death, reveals her as more glorious than all creation, by participating in His own glory, thus reciprocating the participation from her, by which the immutable character of the Father took on a form similar to ours, having shared in flesh and blood in a manner similar to us; and compensating with maternal care, through her boldness toward Him and her closeness; through which, as one not torn from the world, nor removed from us, she did not deprive the world of her own company; but just as she shared in the entry into life for the common benefit ^D of those for whose sake she came into this world, so also, having passed through, she produces a common benefit continuously. She resides and still moves among those below; or rather, now the soul-bearing presence reaches everywhere.

^A Since the path is now easier, she compassionately visits her kin, becoming a most ready help for the deliverance from troubles, standing for the salvation of all, and extending to all her immaculate hands, by which the salvation of all was carried.

^B Therefore, every mouth is full of praise by which her great works are celebrated, and receives from all generations the beatitude; which, even before seeing it fulfilled from afar, she magnified while rejoicing over the Creator of such wondrous great works. But O blessed one, your most truthful oracles have been shown in reality. Behold, for every race, making your praises, brings you blessedness; most of all at every time, but especially in the present, in which, having been translated to the Son and clinging to inseparable communion with Him, you do not cease to bring help to those placed on earth. The ends of the earth call you blessed, because the ineffable things were accomplished through your ministry; by which, of course, the arm of the Most High made known His power through you, when, taking flesh from you in a manner higher than reason, He cast down the high in their pride by His own humility, and exalted the humble. They call you blessed who, until it had sprung forth, hungered for your seedless grain; but once it had sprung forth, they were refreshed with an abundance of every good. ^C Ancient Israel indeed had the ark as an image and helper of your glory, if ever they were oppressed by adverse circumstances, and to relieve their need at times: but the things that were transpiring were truly of an image and a figure, ^D far inferior to those which are provided through you. Therefore, they did not always obtain help from it, but rather they obtained salvation when they were of pious mind toward God, and did not stray from the straight path of the divine commandments. But when they had become guilty of some offense, and had made themselves liable through the transgression of divine precepts, not only was no help provided for warding off danger, but the ark itself was imperiled along with them. Hence it happened that it was sometimes captured by foreigners, when the sins of the people were greater than that help could be provided, and the trophy against the nation fell into the hands of the enemies; and it is led away captive itself, although God, even there, regarding its majesty, avenges Himself upon those who had captured it with a plague of disease; and the gods, whom they worshipped with vain cult, derived such profit from those great spoils that they collapsed, not being able to stand on the bases upon which they were located; but were dashed to the ground and crushed as soon as the ark was brought among them. But your state is not such, nor does the new people possess such limited help from you; but even when they were utterly overcome by evils, you defended them; and now, not only on

^A behalf of those who choose to walk in the straight path of the commandments, is your help present, but you are also found to be abundantly powerful in protection for those who turn toward the opposite, and on this account, justly, you deliver them from the penalty they were about to suffer, and release the guilty from the punishment due.

For God reveres you, his most holy Ark, and shows benevolence to those who are unworthy of kindness; and he releases the penalty, inclining the scales of justice, becoming a respecter of persons for your sake, and revering the extension of those hands which became a vehicle for him. For he does not endure to overlook them when they are raised; he turns toward mercy, and compassionately releases the debts, deigning to show his own gentleness in place of the punishment that was justly to be inflicted.

Therefore, wherever you are present, the discourse of the adversaries finds no boldness; nor do ^B sorrows find a place where the joy of your splendor shines. For when you came into the world from the beginning, to establish it in a happier state, you always preserve the same intent, not ceasing to bestow the favor of your right hand.

There was for them also a lampstand, made brilliant by a sevenfold light, and a jar, the storehouse of manna, and a rod, the flowering proclamation of your virginity; and the other things for which that nation, indeed, with good reason, thought itself great above all nations. But those things retreated along with their glorious name and dignity. For they were only shadowing you, and were hidden by your manifestation. You, however, appear as the ever-lighted lamp, delivering from the dark and death-dealing sin. You perfume the world with your flowering of virtues. You, who caused the flower of salvation to spring forth, nourish us with the living Bread mixed within you. You spring forth graces unceasingly, and with the eternal flow ^C of better things, you restrain the rush of circumstances. The clouds of despondency are scattered, as you brighten life with serenity. Diseases are put to flight; the terror of dangers is changed into security; there is nothing of the good things that is not present when you wish; and there is nothing of the contrary that does not flee when you defend. For he who, for the benefit of his creature, granted your passage into life, always assents to all things and bestows all things through you, from which, being ferried over to the endless life, you show that we may celebrate together, both those whom he holds moored in deep calm, and those whom this [present life] still carries about on unstable tides. For as you are Mistress of them and of us, you are praised by both.

But, O Virgin and Mother, who showed virginity and childbirth, things so widely separated, united in yourself. O protection, and refuge, and anchor, holding and keeping safe the whole world in yourself. This gift of prayer I offer to you, in order to honor, as far as lies in our power, your translation; for the solemnity of which, beyond the hope of those who [have not well ordered] the days of our life (which they themselves

^A do not provide) they measure amiss; but Thou hast been pleased that the course of our life should endure. Do Thou, in return for this service and offering, grant us—not length of life (I do not love it so much, nor am I held by an insatiable desire for this bitter voyage and the agitation which it entails), but, if it is so decreed that we must depart from this life, grant that I may be lightened of the burden of my sins. But if it is necessary to remain longer in the flesh—though I know this will be unwelcome to some—do Thou grant that both for them and for us I may fruitfully feed the flock; and do Thou at the same time feed it with me, lead it, and bring it up, lest in that final examination, when the account of other deeds is rendered, the guilt of condemnation should arise on account of those subject to us; but rather that all, as here, so also there, may incessantly celebrate a festive day, and rejoice together in that celebration of the firstborn, in Christ Jesus, Thy firstborn Son and Lord of all creation, to whom is due glory, power, honor, and adoration unto the ages of ages. Amen. ^B

ORATION XV. For the Sunday after Pentecost. An oration by the same [author] on all the saints throughout the world, because they cast down the enemy of our race by their own struggles, and the universal Church honors them.

(Gretsr. L. XV, p. 329.)

Before this, we celebrated the advent of the Holy Spirit to mankind, since the Word had already departed to the realms above. Now the ministers of the Word establish a festive day for us, who were tormented in their bodies by various tortures, that they might keep the robe of the soul undefiled. Yesterday we observed the sacred day to the Paraclete, who descended upon the apostles, and through them, as if by certain perennial rivers, irrigated the whole world. Today we commemorate those immortal flowers, the martyrs, I say, whom the earth indeed sent forth, but heaven has already received. But what tongue is sufficiently sonorous to celebrate these? What mind [is] sufficiently adequate? For if there is any tongue of angels, it ought to weave their praises. For how can that praise which nature ^C institutes be considered [sufficient] according to their merits and dignity for those who struggled beyond the powers of nature in their combat? But it must be plainly believed that these illustrious athletes are celebrated by the angels with the very solemnity which they themselves perform; but will it therefore be right that we, who dwell on the earth, because it is not permitted to equal such excellence by speaking, should depart from their worship and honor, and not rather attempt to contribute whatever our powers allow? Therefore, having recalled our oration to its beginning, let us approach the matter itself.

So then, when divine knowledge was already irrigating souls, the human race was living entirely arid and devoid of all moisture; indeed, it was consumed by the flame of idolatry and the worship of vain gods, and the seeds of salvation which had been implanted by the Creator could not bring forth fruits consistent with nature, and such as are accustomed to emerge from good seed; but whatever had grown up, that was foreign and alien, and it gave clearer indications of its origin than monsters ^D are accustomed to provide as evidence of the disease of those from whom they were born. For it begot worshippers of demons, and of those who had abandoned the cause of the Creator of all...

^A to change their allegiance to them. But since He who had created man from the beginning out of pity did not bear to see such a great inclination toward the worse, nor such a bitter tyranny over His own handiwork, He was well-pleased to become man Himself, and in like form to defend mankind. Now by the shedding of divine blood, the flame of idol-mania was extinguished, and human nature was bedewed with heavenly dew, and little by little, drinking in the drops, it recovered itself and bore fruits, not alien, but like those seeds which the Gardener had planted in us from the beginning. And already the demons were being despised, and the honor being well-refused was returning from the creatures to the Creator. Since this had therefore come to pass, the demonic race was vexed and grieved, and could not endure to see those who had turned toward the worse returning to such a good reformation. For this reason, they were provoked to an unproclaimed war. And since the blood of sheep and oxen had failed the altars, they prepared the earth to be defiled with human blood. And because there was a lack of a multitude of victims, they proceeded to human slaughters. But it was destruction for the demons, and the demolition of their power. For as much as the fountains of the martyrs' blood were poured forth, so much were the flows of blood on the altars checked; and as much as the air was sanctified by the vapors of the martyrs' sacrifices, by so much was the stench of the fat more scattered.

ORATION XV. — ON ALL SAINTS

^B But indeed, since the light of piety was shining everywhere and the darkness of night was being driven away, the prince of darkness ran about everywhere on earth, and a decree was written, either to render worship to demons, or for those who refused it, to be banished from life. Therefore, the innocent victims were dragged to slaughter, ^C and the sheep of Christ were handed over to wild beasts, to the most cruel tyrants, and their subtlety was manifold and varied, by which they might ensnare the saints. For some, even before it was clear that they confessed the true life, they delivered to death. But those noble champions rejoiced when they were being led to death, as if departing to a sacred tabernacle, seeing their desire now being perfected, and seeing that they would immediately dwell more clearly and sooner with Him whom they desired, with the veil of the flesh no longer interposing. ^D But toward others they hid their anger, as smoke in a flame, and composed themselves to gentleness; and, as if they were worried about them, they feigned and instituted friendly exhortations—on the one hand, proposing the delights of this life, and on the other, saying they were anguished by pity and fear lest they perish miserably; saying now they should spare the flower of youth, lest it be mowed down so prematurely, and now not to waste the treasure of their courage, which is worthy of honors and crowns, and not of punishments and torments. And they urged them to even take into account the emperor, because of the gifts to be bestowed upon those who obeyed his commands; and they urged them to take into account the sweetness of the present life, and not, as if having closed their eyes,

^A rush toward destruction. Such was the treacherous and malicious cunning of the tyrants. By these childish stratagems the tyrants endeavored to lead astray the lovers of true wisdom. But one after another from their number gave a different response. One cried out: "Nothing of those things which fall under our sight delights me, since my entire desire is poured out toward this, that I might suffer for Christ." Another said: "Now the opportunity is at hand for me to demonstrate my fortitude in the struggles to be undertaken for my King." Another said: "Now it is fitting that, while the flower of youth is in its prime, I should offer myself, before it withers away with old age." ^B Another, his mind drawn to wider thoughts and flowing as it were in speech, uttered these things: "These things which you have mentioned are indeed beautiful; that they are beautiful and have been granted by God, we too acknowledge, and therefore we rightly render thanks to Him. But in what way could we render thanks if, through a excessive desire for these, we were to be separated from Him? How can that mind be called aware of the beautiful which honors the gift but scorns the Giver? These things are indeed beautiful; but if anyone turns his whole thought toward them and, for the love of them, extinguishes the love of the One who is truly beautiful, he is rendered most base to himself, miserable because of the pleasure he receives from them, and far more miserable because ^C of the punishments which, while he gasps after things that only slightly tickle the senses, he has brought upon himself. Your benevolence toward us is therefore by no means opportune, nor does it bring any profit. But these things are sweet and have the power to bind the mind. Yet the beauty of the soul is incomparable. It is not fitting that one should abandon what is more excellent to bestow concern and labor upon what is inferior. The present life is sweet; but it does not embrace even the shadow of the life that awaits us. Our affairs are not finished with the present things. Another life awaits us, the end of which is infinite. This figure of ours, fashioned from clay, does not pass into nothingness, even if it is perpetually as it were scraped away, and much less does the soul; but for the soul, a state of indissolubility remains, ^D while for the body, through the dissolution which is seen, a transition is prepared to an indissoluble state. And for the soul, if it does not stray from true knowledge, a dwelling in the abodes of the blessed is already decreed; but if it inclines toward the contrary, it renders itself liable to punishments: and the body must necessarily share in the enjoyment of either the good or the evil things in which the soul itself participates. If, therefore, in the present life we preserve the beauty of the soul (and we will preserve it if we do not betray piety), by this very act we will also procure for the body a better form and state. But if we allow the soul to slip into impiety, we shall rightly be seen to have laid snares for both. Why, then, do you offer us those things which do not look toward what is beautiful in any respect? If you also care for what is delightful, seek the way which leads to things that are truly delightful. But if not, since our whole mind has turned toward those ends, do not put the present things before us. Nothing can draw us away from there, neither what brings pleasure nor what brings grief. Why do you promise us glory, of which you are not masters? Why do you give things that will soon leave even you? Why do you threaten us with death as if it were something dreadful, when it meets you as something far more dreadful? Among us, that which is delightful is to be with Christ. And that which is dreadful is to be separated from Him. These things, one of the athletes, as if letting fall snowflakes into the silence

spoke, and imposed silence upon the advocates of error. Another, indeed, stretched out his limbs, so that they might be amputated, and offered his neck, so that it might be severed, and urged those who were hesitating to inflict the torments. ^A

But such, indeed, was the undaunted freedom of speech of the defenders of the truth. The wicked judges, however, without delay subjected them to torments, and from the struggles themselves took proof both of the unconquered strength of the athletes, and of their own defeat and loss of victory. Others, indeed, although greedy for slaughter, and thirsting more for the blood of the martyrs than for water, still employed blandishments, and refrained from tortures, and turned themselves to the snare of words, so that they might appear to be merciful. “It is permitted to you,” they said, “unwilling though you are to discern that which is profitable, for a bitter death to seem desirable; but as for us, pity for you touches us; nor do we wish for you to perish miserably. But it would be better that, as if by the light of a discourse, you should purge away the deception which surrounds you, so that, having thus abandoned your dangerous persuasion, you might worship the gods with us, and be partakers of the goods which the Emperor bestows. ^B For that Jesus, whom you choose as your King, having undergone the death of malefactors, was unable to bring help even to himself. How, therefore, will He succor you, who was not of assistance to Himself? Or how will He, who underwent so ignominious a death, confer any glory? Acknowledge your benefactors and savior gods. Do you not see from whence all the most beautiful things flow? This sun fills all things with light, fills all things with life. Are you ignorant of his power? Is not night and day distinguished by his ceaseless course? Is not he, in the highest degree, the creator of the admirable hours, which, like beautiful maidens, dance in succession to one another? ^C Are these things worthy of little honor, and not of divine worship? And do you not know how much the moon provides for men? How many benefits it provides for the universe? It is fitting, therefore, that this also should be worshiped with due cult, and indeed, that worship should be shown to the other luminaries also, by whose office human affairs are administered. But above all, to the supreme Jove of the gods, to whom command over all has been committed.”

Upon hearing these things, some of the martyrs bewailed their error in silence. From others, tears flowed abundantly, partly because they could not bear such an injury against the Creator without tears; partly because they pitied those who were deceived because of their madness. ^D Another, however, with a tongue unlocked by the Spirit, chastised the vanity of the discourse with the truth of his speech, with these and similar words: “Concerning the power of our King, O judge, whom you assert underwent the slaughter of malefactors, if it were your pleasure to reflect a little more attentively, and to fix your eyes upon the magnitude of His greatness, you would indeed understand His power, and at the same time, what manner of life the death which you deride has brought forth. But it is not pleasing to you that you should be liberated from your pleasing error. As for what you bring forward concerning the sun and the others, we are not ignorant what bounds they have had fixed by the Creator.”

^A And we are not ignorant of how much good flows from them, as from ministers, to this lower creation from the higher ones. For we have eyes sufficiently keen to perceive this. Therefore, we hold the estimation of them that they deserve, and we acknowledge these things to be beautiful, and causes of most beautiful things; for why should we not, when they are the effects of the best Artificer? But among you, just as the honor itself which you bestow upon them is contrary to all reason, so too is the cause for honoring them. For what opinions, in the end, have you conceived regarding them? For some of the stars now bring forth every good thing. And now, indeed, while they revolve in this part, they exert the necessary power and efficacy for the shaping of things; but when they depart from there, their power and efficacy depart with them. But it is not fitting to entertain a thought of such a kind concerning God. But let us dismiss these things. Furthermore, to affirm that those things which render the soul wicked come to the soul from their constitution by a certain fatal necessity, how does this not, beyond [the reach of] the greatest impiety and the complete denial of God, utterly contradict the laws of all mortals who are governed by laws, and even your own sense? For I do not think that anyone has proceeded to such a depth of wickedness as to deny that God is good. By what reason, then, could evils proceed from the good? If otherwise, you could also call fire the cause of cold, and light the cause of darkness. But no sane mind will admit this. ^B For what reason, then, do you bring in laws that decree punishments for the wicked? For if such a choice is necessarily bound up with the configurations of the stars, why do you exact a penalty from him who, even if he had wished to avoid the deed, could not have been otherwise? You see how you not only fail to think appropriately about God, but also contradict your own tenets. We, however, as has been said, profess that they are most beautiful works of God, and that they perform most beautiful things, fulfilling the function committed to them which they received from the Creator at the first beginning. You, however, I know not by what counsel led, attempt to abrogate the honor due to Him from whom honor cannot be taken away, and bestow it upon those to whom no communion of divine honor belongs, as if they were most worthy of it. By what testimony moved, do you adorn them with divine honors? What kind of power and potency, which might bear witness to a divine nature, have you observed in them, that you have bestowed upon them the divine name? This sun is splendid, ^D and endowed with vital action. These things are extraordinary, and they clearly show that the sun holds an extraordinary place among created things. But they are not so great that they elevate it to divinity. Do you not perceive to what affections it is subject? By what right will you attribute such affections and changes to God? Do you not see how its action is partitioned? But what sane mind establishes any partition in God? And the diversity of time, which it brings about by its course, how does this not itself bear witness to the servitude in which it serves? For what need has God of a diversity of places, so that He might act now in this way, now in that? Indeed, even through these very things it all but emits a voice; but the deaf cannot hear it. How ineffable is the account by which the stars are ^A governed by Him through them, as if they were ministers who have risen up to arrange the other, lower creation. We have eyes that look upon this more clearly. Therefore, we also adapt the appropriate arguments to them, and say that these are good, and are causes of the most beautiful things. For how was it not going to be that they are existing creations of the Good? But to you, just as the honor concerning them is irrational, so too the account of the cause has much that is irrational. For what is it that you think concerning these? Now some of them bring the good things to you; but now the same ones again are the creators of the worse things. And now, indeed, while encroaching upon this part, they have an invincible impulse for such a thing to come to pass; now, however, while departing from thence, they have a departing power. For it is not worthy to hold such opinions concerning the Divine. But let this be dismissed. But to say that the evil which makes the soul base comes upon it from thence, as if by some necessary lot, due to their configuration, how is this not altogether, along with the disease of atheism, declaring them to be most hostile both to the opinions of all men who are governed by laws, and to your own selves? For God, truly, being good, would not have driven anyone to such a depth of wickedness without giving a chance for laying it aside. How, then, could evils arise from the Good? Unless, perhaps, you should also say that fire is the cause of cold, and light the cause of darkness. But a sound perception does not agree to this. And why do you even write a law defining punishments for the base? For if such a choice was necessarily brought about by the configurations of the stars, why is this man exacted a penalty, for whom, even if he had wished to avoid the action, it was not possible for it to be otherwise? Do you see how, along with failing to maintain the glory due to God, you also destroy what seems right to you? To us, however, as has been said, they are considered most beautiful works of God, and that they do the most beautiful things by fulfilling their own ministry, which the Creator ordained from the beginning. You, however—I know not what you think—attempt to un-vote from this honor the One to whom this honor is inalienable, and bestow it upon those to whom not even the slightest part of it belongs, as if it were a matter of their own excellence. What pledge, then, have you received, that you deem them worthy of divine honor? And what power, which is testified to be in God, have you perceived in them, that you have imparted to them this appellation? This sun is bright, and sends forth life-giving energies. These are extraordinary, and testify that it is an extraordinary creature. But it does not elevate it to divinity from anywhere. Do you not see the affections to which it is subject? And where is there any affection to attribute to God? Do you not see its energy being divided? And where is there any sound mind that thinks of division in the divine nature? And the difference of the hours, which it produces by its different course, how does this not also confirm its servitude? For what need has God of the difference of places, so that He might act now in this, now in that way? But even through these very things it all but utters a voice; but the deaf are not able to perceive it. As the ineffable account of their creation, the differences...

^A in their transitions and changes, He has ordered them so that they might bring about the most fitting arrangement of time. The moon, likewise, is a truly wondrous thing and a supplier of wonders to men, whitening the gloom of the night and administering other matters; yet it too confesses its own servitude, and even while silent, it cries out its own need. For those to whom it receives and imparts light, from those it does not receive anything, having nothing to impart. Yet other heavenly bodies fill up the need for the universe. They do not fill it up, however, in the way that vain reason suggests, nor as error assigns to them a dominion, but as a certain ministerial arrangement of this whole universe. Do not strip yourselves of the nobility with which the Creator has honored man when He fashioned him, and do not, by becoming such wretchedly good servants of created things, enslave the freedom of your own power of choice. For what reason is there to rule over the ^B self-directed impulse within us, if it lacks the power of choice? But it was, therefore, a logical consequence that, having fallen away from intimacy with God, you should also fall away from yourselves; so that, being most alienated not only from God but also from yourselves, and being entirely without help, error might drag you into captivity, with no refuge left within which you might take shelter. It was not enough for you, as it seems, to be in ignorance of the one true God, but unless you devised an immense multitude of gods, you believed you had found nothing worthy of praise. These you even command us to honor. For it is necessary, as it seems, for you to appoint a multitude of gods, lest matters be poorly managed due to the weakness of those who oversee and guard them. But you have indeed been wrongly led away from the true knowledge of God, ^C but you have divided the unity of the Godhead into a multitude much worse. For by finding an abundance of gods, you tumble into a state of total atheism. For I believe it should be conceded by everyone who preserves an undistorted concept concerning God, that God is in need of nothing, and that His power is sufficient for all things, bounded by no limit. If, therefore, such a concept is implanted in your minds, why do you assign to Him partners in His power? Or rather, how is it not ridiculous to bestow a sharing of power upon those who can in no way partake of it, since all things are grasped under that first Parent of all? ^D But if in some way you think that the first principle—whether it be your supreme Jupiter or some other being—is not, by sufficient virtue, powerful of itself, and for this reason stands in need of associates in its reign, how will He be God, who is not exempt from the weakness of power and strength in the manner of men, but has need of helpers for the things He decides to carry out? And if you constitute associates in power for Him, how do you not at the same time deprive both Him of His rule and those whom you add to Him as helpers? For if all rule equally, why is the rule of this one more than of those? But if all do not enjoy equal rule, how, by that very reason, are those who are lesser not considered in the number of those who are subject? How is He God, who does not rule? Thus, finally, atheism...

^A of your gods finds no place, nor do you mingle God with a multitude of gods. Wherefore the divine Numen must in no way be divided into many parts, nor is it right to deprive of that which it bestows upon others that from which the communion of unity flows to others (for thence does unity come to things which are many and dispersed). And do not subject the unity of the dominion to partitions and sections, nor consider one part of it to be superior and another inferior, nor, having detracted the due worship and adoration from the Creator, attribute it to creatures. Look up, O mortals, to heaven. Learn who extended the heavens. Who adorned it, as it were, with the flowers of the stars. Who prescribed a course for the lights, who appointed order for the universe, who with infinite knowledge so established harmony for all things, through which, as in an ordered choir, the wisdom of the Creator is sung aloud, and man becomes wealthy in the most beautiful things. Learn these things, and having spurned the worship of created things, learn the great mystery of the divine dispensation regarding men. How, for the sake of the salvation of man, God became man, and how death, which you hold in derision and contempt, has become the cause of life. You have mistaken for weakness the fact that He was affixed to the Cross; yet the power of the Cross is insuperable. For as soon as the Cross was fixed, from that moment to the present time, the power of the demons, who were worshipped by you, has ceased. That death turned the bitterness of death into sweetness, which even now, like a cup most pleasant to the taste, is desired by us; inasmuch as by its intervention we pass to life, and we look forward to Him as a benefactor, because He leads those brought out from the clay tabernacle into heavenly dwellings. ^B

One of the martyrs, having spoken these things with unconquerable strength of mind and with eloquent and learned speech, kindled the anger of the tyrant, to whom nothing remained to answer. And where are the torments, he cried out? Where are the scourges? Let the wheels be brought. Let the furnaces be kindled. And by these, as if by gold, they tested the truly golden images of piety. Who could worthily represent their constancy and tolerance in enduring torments? The instruments prepared for inflicting tortures were ready. And with a joyful countenance, as if they were about to receive medicine and relief from them, they looked upon the hands of the executioners, as if they were expecting not torments, but pleasure from them. And these indeed scraped them even to the bone. They, however, like plants deeply nourished, showed a more flourishing faith. Their limbs were being amputated; yet the martyrs sang praises to God, and because they were not surrounded by the fog of impiety, they appeared more beautiful and shining. ^C Those ones tore them with claws. But these shouted: "Thin down the mass of the flesh, and the garment which sin has made thick. Let the malice, by which the wicked one harmed the divine work, be scraped away by these instruments. Now, while the bones are being bared of flesh, let that tunic, with which we were clothed from the beginning, be prepared for us anew. Now that blessed constitution and state, which we lost through pleasure, is restored to us in this, which seems to you the bitterness of torments. How many, having lost royal dignities and wealth, would most gladly spend and squander them, to recover this most happy state? But by this small expense, as it were, of the body, that divine dignity is restored. Nay, rather, it is not even an expense, ^D

but as it were a sowing, which will cause our body to sprout forth more vigorously and flourishingly. What wonder is it if, enriched with such great gifts, we in turn lay aside and bestow a few small things, by which we attain everything? For we do not consider your torments to be torments, but rather an abundance of all good things. Attend, therefore, and harvest us without measure, so that our bodies may pullulate all the more abundantly for us. Do not cut off our limbs one by one, but amputate them all at once, so that by cutting off more, you may gladden us more. ^A Some among that number indeed said these things. Others sang hymns of the Spirit, as if they were not in torments, but taking part in banquets. Others poured forth the most sweet streams of doctrine, dissolving the drought of impiety with the dew of the divine word. Had you seen them, you would have said that it was not they, but others who were subject to the tortures.

The tyrants, however, imitated the deaf adder, rejecting those saving incantations, being indeed made savage for the inflicting of tortures only upon the unconquered athletes. But one, like a vine laden with shoots, being pruned and, like a grape cluster, pressed, offered up due thanks to God. Another, having his eyes dug out, sent forth such words: "Let an eye be offered as a sacrifice to the Light. It is fitting that the light which truly created light within us should become an offering. But may our sacrifice be acceptable in your sight, O Lord; it is not unfitting that the eye, by which it was adorned with such great beauty, should depart from its own station for Him; now it is lodged in a more beautiful place. Now it shall abound more in light. Now the pupils shall shine more brightly, freed from all things that obscure the light." And others were having their heads crushed. But they said: "For the most beautiful gifts of nature, which the Parent of all things deposited in the head, we shall keep the treasure of faith intact. For the substance of the head shall not be scattered, even if it seems otherwise to the tyrants. It shall be gathered again by the right hand of the Creator, and the corruption of the marrow shall be reckoned as a sweet-smelling savor." ^C Another was pierced through the ears with spits, but, "Now," he said, "I shall hear more clearly, having been purged by these spits of the poison which the dragon had instilled. Now the hearing is most fit for receiving the angelic songs, assimilated through this fire to the hymnody coming forth from the fiery mouth." Others, having their teeth pulled out by the roots, exulted with joy: "Now," they said, "I shall be nourished with the food of angels. Thus far I have eaten food that does not remain; now the Lord will give food that does not perish, and which does not stand in need of teeth. Let not this matter be called a torture; I consider it a benefit." The backs of others were cut to pieces with countless lashings of raw-hide strips, but they praised God; but they rejoiced. "Instead of the great strength," they said, "with which the Creator endowed the back, having compacted it with so many knots and bonds, let it bear this small burden of whips for His glory." The viscera of others were torn out even from the depths of the intestines, but they were deepening the foundations of piety all the more. Another was having his tongue cut out, and he did not cease from singing divine praises, but as if offering the most beautiful gift to God, he continued to celebrate Him, glorying in it. And some were stretched upon wood. But even before the crown, they were receiving greater pleasure from this very thing, because they were like

^A athletes in the hands of the ignorant, their most pure bodies were pierced with arrows, and by the wounds received from them, they were adorned as if with precious stones. But the tyrants, wearying of these torments, and having cast away all hope, armed against them the creatures which they worshipped, and delivered some to the waters, others to the flames, and others to the icy cold, and exposed them to these. But these things recognized them more than they recognized the creators; for they recognized those who honored the Creator, and brought more worship than distress. For the fire, while often consuming those who stood around, kept their venerable bodies untouched. And that the soul departed was not to be attributed to the torment of the fire, but to the will and power of One greater, who received it. And this is evident from the fact that it was sometimes possible to see that garment of the martyrs unharmed, as if stored in a chest, and as if it had not been in the flame, entirely free from any trace of fire. And the moist nature of the water did not deny its service to the same martyrs. For to some, when they had delivered their blessed soul to God, it became like a bed on which they might rest, and breathe after their infinite labors. To others, however, who were still living their lives, it provided a smooth path, bearing no trace of pain. In this way, all things, by a wondrous change, ministered to the saints. But how did the martyrs approach these things? Verily, as if going into a bath of incorruption, they stepped into the waters with joy; they entered the furnaces as if into bridal chambers, and they were refreshed by the icy cold as if by a most pleasant breeze. ^B

Such was the appearance of the invincible champions. In this way they mocked all things that seemed terrifying. In this way, having generously put error to flight, they erected the trophy of piety, casting aside all the delights of this life, and having divested themselves of every necessity of nature, intent only on undergoing death for Christ. They were slaughtered, and those who slaughtered them fell. They were bound, and they rendered those who bound them destitute of all efficacy in their action. They were scourged, and the pain tormented those who struck them. The tyrants grew weary of devising torments. The hands of the executioners withered, and by their very sweat they rendered the aspect of piety more beautiful. They brought sadness to impiety. The demons fled howling, their arrogance trodden underfoot in the body of the martyrs. The malicious serpent changed its deception into silence, when it saw that all the machinery of its snares had fallen back upon its own head. ^D

For now even women, descending eagerly into the arena, on account of the first parent who was deceived, demanded retribution from him for the deception, strenuously treading upon his head—that head, I say, which gave birth to that train of evils. Now the lie devised by him: *Ye shall be as gods* (Gen. III, 5), having, beyond all expectation, resulted in the truth, torments him with the bitterest pains. For the martyrs, being conformed to Christ in their sufferings, have also been conformed to the divine glory. Now by those who have been distinguished by the

^A beatitude which he envied, he is subjected to torments. For he was not only vanquished and filled with confusion when he brought all his forces into the field, but even now, when that power emerges like fiery darts from those bones which endured so many struggles, their countenances are inflamed; and as they look upon the dust of the body, which they themselves variously vexed, binding both souls and bodies, they flee away, sad and despairing. Such is the victory of these most excellent athletes. Such is the trophy of the truth. In this manner the ministers of impiety, with their leader and prince the devil, were overcome by the champions of the truth. ^B The angels clapped from above at these things, they applauded the downfall of the wicked spirits, and were filled with wonder and joy. They rejoiced at that the king’s array had overcome the enemy in both deeds and words. They were struck with amazement, observing those clothed in flesh becoming superior to those who were without flesh. The King, for whom they fought, was preparing rewards. The gates of heaven were being opened, and they were receiving those illustrious ones, still bathed in warm sweat, accepted by the right hand of the Almighty.

^C But, O invincible soldiers of Christ, by what name shall we call you? As men? But our nature shudders at your struggles, when it turns its eyes to its own weakness. As stars? But your splendor obscures their light. As angels? But the angels themselves were astonished at your endurance and your victory. Into what other nature, then, have you been transformed, that you so far surpass all things? You were not softened by flatteries, nor broken by terrors. With what great fire of power did you extinguish the fire of the most bitter torments? You accounted it dew rather than fire. Is it not clear that you, inflamed by the fire of divine love, did not allow that other fire to act according to the consent of its own nature? It did not burn, but refreshed you like dew. Nay, by fanning the divine fire, you kindled a flame for the love of Christ much more brilliant, ^D standing around whose bridal chamber with beautiful feet you now exult, surfeited with the sweetest pleasures instead of the most bitter pains. Instead of fire, you now stand with those flaming orders: nay, and closer than them (I dare to say) to the extent that you also approached closer by imitation to the passion of Christ. Instead of the struggle with hunger and thirst, there is set before you a table bearing such good things as eye has not seen, nor ear heard, nor have they ascended into the heart of man. Instead of nakedness, you are clothed in a stole of light. Instead of scattered limbs, you have obtained that whole and original inheritance. Instead of poured-out blood, you pour forth fountains of healings. The earth rejoices in your struggles. Heaven is glad, as it is girded round by a crown of such victors. You exult with the angels, and are not separated from us. Those who are pressed by temptations and flee to you find a ready remedy. Those who at a time of tranquility cast their anchors in you.

let life pass by ^A with cheerfulness. Those who have you in wars as their towers are saved. Those in peace enjoy, through your intercession, goods that never diminish. The multitudes have you as the dispensers of freedom. For you, raising trophies even now for those who are still pursued by sin, deliver them from captivity and dispel the darkness of the passions with the rising of your holy commemorations. You are an ointment for the Churches, far more fragrant than that which descended upon the beard of Aaron and the hem of his garment. You are an ornament of the stole to priests, a crown of glory to kings, and preservers to the whole world. Through you the Father sent his beloved Son, who set up that distinguished and saving trophy, and having cast out the adversary, he once again subjected to God and Father the creature which the demon oppressed with his tyranny; and he, on account of the excellent confession with which you confessed him before men, acknowledging you in ^B the sight of the Father as partakers of his kingdom, adorns you with a crown of glory, for his is the kingdom and the glory unto the ages. Amen.

ORATION XVI. Oration on the beheading of the holy and glorious prophet, Precursor and Baptist John.

^C Who will grant that my mouth be well-formed with a prophetic tong, and that my lips be cleansed with that coal? For I have the greatest need of these things now, as I preach in my discourse him whom the most resonant and grandiloquent among the prophets heralded. Who will raise him up as if upon a mountain with the sublimity of thought, him who set out to praise the voice of the Word, the herald of the King? For the great trumpet of repentance is present even now, thundering forth divine admonitions, not proceeding from the regions of the wilderness, but from the flower-bearing valleys of the Church. It is present, threatening the axe and slaughter to the unfruitful, and declaring the burning of the chaff by fire and the bringing of the wheat into the divine storehouses. It is seen ^D not in one part of the earth, but wherever the world extends, it is discerned by all those who possess eyes worthy of such a spectacle, the lamp of light emitting rays of salvation. The tongue of him who was the light still pours forth, like a pure spring, the streams of doctrine. For although a tyrant of old—or rather, a slave to the defilement of adultery—did not shrink from cutting off his head, yet he did not at the same time cut off that eloquent tongue. The sword was turned back from the cutting, when it encountered a tongue more penetrable than any partition. For how could it be possible that a tongue which had surpassed the necessity of nature should be surpassed by the stroke of a sword? How was it fitting that he who, while still enclosed in his mother’s womb, had formed his mouth into words, should, now that he was released from the bonds of the flesh, be prohibited from the faculty of speech? Therefore, the tongue was not cut out, nor was the voice suppressed; but even now it speaks against the adultery of Herod. But from above

let the discourse ascend to his birth and infancy, and let it recount for us the passage of his life, and let the entire fragrance of the life lived by him delight the rational sense. For it is of the greatest profit to speak even of a part of his life, which yields benefit; but to recount his entire life, gathering up the good things, is something infinite. ^A

Ergo, the King of Heaven had decreed to converse and dwell with his servants, clothed in a similar form, and to descend from the height of divine glory to these lowest depths of men. It was necessary, therefore, that a great harbinger should be chosen for this descent and advent, which exceeds all reason. John comes into being, than whom no one greater has existed among those born of women; and he anticipates the divine birth of the Virgin—the paradoxical birth of the barren mother—and as a shoot of a withered root, he blossoms before the unsown ear of corn, and just as he looses the barrenness of the womb, so he also looses the bonds of the tongue. For it was not fitting that, once the voice had been produced, the begetter should remain devoid of voice, nor that the source of the trumpet should be speechless. ^B Therefore, Zacharias is released from the silence to which he had been condemned, the infant dissolving the pains [of silence]; and he pours forth a new voice, far better and more divine than the first, proclaiming in the Spirit the visitation of the Lord, and explaining the path of the boy which he was to travel before the face of the Most High. And not only up to Zacharias do the events stop, but a deeper teaching, which is observed in these things, is contemplated. For the ancient Law was transforming the old voice of the commandments into a new one, renewed by the doctrine according to Christ. ^C But in this way, paradoxically, John proceeds from a barren womb, when already the time was calling the most holy bride of the Only-Begotten to fertility. And he begins from more paradoxical things, joining wonders to wonders, and sublime things to sublime things. For he did not live a life common to others, nor did he deign to serve earthly decrees; but as if already stripped of the mass of flesh, he associated with the angels, and followed their manner of living. He refused to dwell in the city, not1 out of hatred for men (for how could the herald of the Lord, who loved men so greatly, and the evangelist of human salvation, hate men?), but because it was necessary, as is credible, that the satellite of the King, who is superior to all glory and order, should be more exalted than all civil turmoil and abjection. It follows, moreover, that since freedom through the state of grace was to be announced to those who were serving sin, it was consequent that this messenger should emerge from the solitude, just as Moses was sent from the mountain to the ancient Israel, announcing to the people redemption from the servitude of Egypt. As long, therefore, as the King was concealing the riches of his glory by the riches of his humility, for so long his soldier and champion also dwelt hidden in solitary places. But when the time arrived, at which the Son [began] to make known all that he had heard from the Father, then truly, and at that moment, the foster-child of the wilderness, having received from above the starting signal for the proclamation, begins to make smooth the rough paths, that is, hearts [formerly] unyielding to the Master. ^D

world, the alumnus of the desert, having received the sign from heaven to begin his preaching, begins to make straight the rough ways, that is, to level and make smooth those souls that were inflexible and hardened by means of divine doctrine. And he indeed proclaims repentance, being as he is the voice of the salutary Word, and those who stood in need of cleansing he purifies by word and water. He proclaims that the One who would appear—the One who, if you look at time, came after him, but was greater in infinite power—was about to appear, whom he declares would perfectly baptize in the Spirit. And so he points out the Lamb who had appeared; whose drops of blood cleansed the world from the filth of sin; whom even when hidden in the womb he recognized; and the water of the Jordan washes the Master just as it does the servants, and he hears the testimony given to the Son by the Father.

^B It was necessary, however, that he should be a forerunner not only among the living, but also to reach those whom the netherworld held, and to bring to them also the most joyful message of liberty, preaching the lordly presence. Therefore, cultivating hearts that were hardened by the tillage of his word, he comes even to him who at that time held power over the Jewish nation, setting forth the medicine of a barren and unfruitful soul, or rather, as if with a sickle, cutting off the deadly fruits of sin by reproving them with boldness. For he who most of all people ought to have guarded the laws, and by the observance of the laws to have summoned those subject to him to follow his example (for those who are subject are wont, for the most part, to conform themselves to the virtues or vices of those who rule over them), he himself, trampling on justice and right, contaminating himself by the scandal of adultery, did not blush to violate the law; nor did he simply defile himself with adultery, but he also offered injury to his brother’s marriage bed, which, if any other had been injurious toward it, he ought to have vindicated from all contumely by the right of kinship, and which he ought to have guarded as his own; this he himself defiled, having no regard for blood or law, so as to desist from the sacrilege; but being entirely a slave of lust, he was carried toward the abyss of wickedness as if with eyes closed. At which time that great voice of the Word could not remain silent: but he rebuked him, and publicly brought to light and censured the enormity of the deed. But this also was in keeping with the character of Herod, that he not only offered no hope of amendment, but even increased his wickedness by the addition of a greater crime. He was ^D precisely imitating his murderous father, and proving by his deeds that he was his genuine son. For the one, as if cutting down unripe ears of corn, took from this life those of the same age as the Ancient of Days who for our sake became an infant; but the other put to death the herald who was offering the medicine and cutting away the putrefaction of the soul, and the wretch cast into chains the One who had come to loose his bonds; and he shut up in the darkness of a prison the One who was wiping away the mist of pleasure from his eyes; then he celebrates a birthday feast, the owner of which it would have been better never to have seen the light of this sun, and a child of the corrupting

^A adulteress he incites to dance, and he delights with the spectators—from whom he ought to have averted his eyes even at first sight, as she brought a certain blush, in that she was consorting shamelessly with her mother. But he brings her out into public view, and because he had spectators for his madness, he boasted. Furthermore, he even purchases the dance with honor and divides his kingdom, as passions and drunkenness distracted his wretched mind here and there, and he gives the head—that treasure of the Holy Spirit—as a prize for a sacrilegious dance, instead of half the kingdom, for which the whole world was not an equivalent value; and he presents a spectacle at once terrible and dismal to those feasting. What are you doing, O man—if indeed you ought to be called a man—you who have stripped away all human reason? You invite guests, so that you might rejoice; you celebrate a birthday to make everyone cheerful, and do you fill the banquet with such sadness and consternation of souls? For who of those present was not then struck with heavy sorrow? Who did not grieve in his soul at so strange a spectacle, one such as no table has ever seen, when you yourself show that you are afflicted with grief? Who, gazing upon that head and considering the goods in which it flourished, was not fixed in stupor, and did not curse the day of your birth? Beautifully, in truth, do you honor the day of your unholy birth! On a day in which even the most guilty man ought to be delivered from death, on this day you hand over to death the greatest of all the prophets. That which surpassed all things in beauty and was most suitable for exciting gladness, ought to have been set forth; yet on this day you set forth a head still dripping with blood from a recent slaughter. O miserable sufferings of your birth, which were ended to your such great evil! O how wretched you are on account of impure loves, by the fury of which you were captivated and swept away into such an unspeakable deed!

What was that pretext, of being unwilling to consent to the slaughter, and yet not refusing the request of the lascivious woman? For because of those reclining with him, and so that he might confirm his oaths, he permits the slaughter. And yet, if for no other reasons, at least for these the woman ought to have been dismissed: so that those who were reclining at the banquet might not be saddened by such an inhuman spectacle, and so that you might not become a laughingstock while desiring to appear to have sworn an oath sacredly. For who has ever promised such a gift? But madness is not only incurable—especially that which is born from passions and drunkenness—but it also produces the opinion that others are just like those who are so affected. So even now, Herod, thirsting for the blood of the prophet—straying into the fulfillment of his desire—uses his fellow-recliners as a pretext, ^D as if they were not able to recognize this foolish pretense. But the Baptist’s head is cut off, and he is sacrificed before that Lamb who takes away the sins of the world; and just as in the wonder of his birth he was a participant in the divine birth, being born from a barren womb, so also in his transit from these lowest things to the highest, he had communion with Him in that, before Him, he is immolated as a [prior] sacrificial lamb; and it comes to pass that, as in his birth from his mother's womb, so also in his departure to the underworld [he precedes] the Lord

^A His forerunner, and to those who were in bonds and in constraints, he announces redemption and proclaims beforehand the rays of delight to those who sat in the shadow of death and in the darkness of affliction, as the morning star announcing the presence of the sun. These things, indeed, occurring below are mysteries concerning the preceding mysteries, mysteries more ineffable. And what then does Herod manage above? He receives on a platter—for which no vessel is worthy—the head, the head of him who had kept his own head inviolate, and he brings forward the hair—the hair of a girl tossed about—the hair which angels revered; and she who was a more wicked mother receives this as a gift from a wicked child, thinking that by this severing she would cut off the rebukes which were rending her own heart; but she was unaware that she was falling into worse and more inescapable ones. O wicked beast, how did this enter your mind? You wished to level the monument to your own licentiousness, but you attempted to shake that which is immovable. For it stands rather as if upon a more conspicuous pedestal, for to your adultery you have added murder; and by your insane love, you have inscribed it as if upon a column for eternal ignominy. You seek to extinguish the lamp ^B which was convicting your works of darkness, but you ignite the candle all the more, which reveals your unspeakable deeds. You reel at the sharpness of the prophetic tongue, by which the rot of your incontinence is torn apart; but now you shall feel sharper pains. You severed the head, Herod, but you did not sever the voice of the rebukes; it is heard even now, ringing out clearly: *It is not lawful for you to have your brother’s wife*. Now these rebukes, which you attempted to hide, proclaim your lawless conduct to the ends of the earth. But let us leave these to their unspeakable crimes. Let the discourse return to the Baptist, and today let us accompany him as he departs from his earthly tabernacle, and escort him, as much as is possible, as a matter of duty, as he goes forth to the immaterial dwellings which he inhabited even while still in the body. For even if his dignity demands a greater eulogy than can fall to a man, yet there is no danger that he will reject this willingness to speak, both for other reasons and because he was accustomed to being content with the lowliest and most contemptible things of all. But what praises ^C should the discourse touch upon? What eulogy shall it bring to him whose praises the very wisdom of God has woven? Who, in addressing you, could find an appellation that would create a small honor for you? Or is there nothing specific or new to be imagined; but only those things to be brought forward which everyone attributes to you, namely those ancient things which divine oracles sang of you beforehand? For they called you *a voice crying in the wilderness*; crying indeed in the wilderness, but resounding to all the ends of the earth, making straight the paths of the Lord, turning rough ways into straight ones, a herald of salvation to Israel, *lifting up your voice with strength in Sion*. Let the praises of your parent also be brought forth, which ^D you [may] fashion briefly to be more appropriate to the occasion. Before the Most High you have preceded, a prophet

^A named, when you still hung from your mother’s breast, and you announced the knowledge of salvation to the people, not only in body, but also released from the bonds of the flesh. Let us add, in the place of a crown, those things which flowed from the very fountain of wisdom. No one greater than you has appeared, having been raised up among those born of women; you surpass all the prophets, contemplating those things, announcing those things, and serving those things which were shown to them through symbols; you have enjoyed those things which all indeed desired, but no one has attained. Now, Baptizer, the baptism arrives, which you formerly requested from the hand of the Lord, washed not in the waters of a river, but in the streams of your own blood. Yet even so, he comes to you, concerning whose excessive condescension you once complained. Speak also there, where you are now going, of the power and action of the divine Lamb, and His works, of the removal of sins, and of the redemption that is to be given. Indeed, you go before Him with this intent, so that your preaching may become known to those there also, now free from threats; for there will no longer be need ^B to terrify with the axe and the cutting those who struggle there with hardships, nor to speak of fire and chaff; but you will utter a voice full of consolation, a voice dripping with joy. You will appear to those bound from ages past in the underworld, a most delightful sight, to the prophets, to the patriarchs, to the righteous. You will bring them new life with the Gospels, and before the descent of Life itself there.

^C Moses and Aaron will rejoice having seen their kinsman, one born of the daughter of Aaron. Isaiah will listen to the voice unfolding the divine mysteries, which he had formerly heard by the voice of the Spirit. David the prophet and king will also sing, and strike his lyre. All the righteous and friends of God will leap for joy, seeing the Baptist, and friend, and righteous one who has arrived. But, O you who were born in a way beyond expectation, and who finished the course of life in a way even more beyond expectation, and who passed through martyrdom to immortal life, receive graciously this humble gift of our discourse, which I offer out of a desire to celebrate your praises, and render the Lord gracious both to us, to whom you have entrusted the care of that flock through your ^D immeasurable goodness, and to the flock itself, for whose cleansing He shed His blood; and now grant that we may lead and be guided, safe and unharmed, from the beasts, both those which are seen and those which secretly lay snares. You have the confidence to do so as a friend and Baptist. And if we should depart from this life, grant that we may render accounts free from blame and without crime for the administration placed in our charge, to which He appointed us; and that we may be deemed worthy of the unending glory of His kingdom, of which may we all partake through the mercy and humanity of Him who, for our sake, became poor and deigned to be called the son of man, so that He might make us rich and children of God, to whom be glory and power now and always, and unto the ages of ages. Amen.

ORATION XVII. OF LEO THE PHILOSOPHER

^A Leo, by the grace of Christ the eternal King, Emperor, upon the most renowned archbishop, the most splendid beacon of the Church, the wonder-working great Nicholas.

(Edited by Peter Possinus, Priest of the Society of Jesus, Toulouse, 1644, in-4, p. 203)

Since God delights in the honors paid to His own servants—not that He considers it a great thing that those whom He has already heaped with honor in His presence should be honored, but because for the laborers of this task the rewards arising from it are incomparable, in that a reward so much more precious is returned to them, in proportion to what those who are being honored possess in such magnificence, and because they are more skilled in maintaining the measures of gratitude—come, let us honor the great high priest of God among us. And what is such a thing, as speech, by which alone we excel others, and by which, cleansing the God-like part from the earthy mire, as many of us as are not slothful feel the beauty of our own souls, we restore the image to the archetype, bringing it back to its original nobility? ^B By this, I say, a thing truly proper to human nature, let the great Nicholas be honored. For what if the gift should be less than the height of his magnificence? Yet he will not despise the intention. For those who live with God in heaven already possess sufficiently the honor there, and have no need at all of the transitory praises of mortal tongues. Yet they love the race from which they sprang; and they look with joyful eyes upon what is brought to us by us—not weighing the gift against their own worth, but considering the will to be everything. And let no fear exist here for any individual, as if he were attempting something impossible. For it belongs to everyone in common, even to fall short of the proper praises—if especially one is not endowed with the power of eloquence. ^C But just as a contribution coming from children who have decided to grant something to parents who are well-off arises not from need, to produce pleasure or acceptance, but from affection alone towards them; so too must we think that the common fathers of all, of whom we were born not by the will of the flesh, but of God, are disposed toward the honors which are rendered to them by men. Or rather (for this similitude does not sufficiently express the truth of the matter), just as that which is better is never in need of anything of ours, but receives what is from men solely for the sake of bestowing his grace in return. Not as if he were not giving it as a free gift (for all things are thus, as we approach, and thus all the more do things flow from him to us; for so too even in the ^D flow of the inexhaustible source), but as if to those approaching him, and those things from him passing over to us.

^A Common to all who dwell in the celestial palaces is this intention—I mean the desire to bestow gifts upon those below—and it is impossible to find anyone whose intention we know better than this one, whose praise we now have set ourselves to put into action. Thus, this too is a starting point for our eulogy, owing to the abundance of this man’s zeal for doing good and our own diminishing fear. For what expanse of sea is without a share of his blessings? And what remote corners of the earth are unaware of his favors? So signal is his renown among those who share in his gifts that just as men, after the winter season, have experienced the sun, summoning all to the enjoyment of his rays, so too is this to be observed in the memory of this divine man; or rather, it is even much greater here. For there, those who remain, as it were, fettered by the pressing business that has overtaken them, say goodbye to the enjoyment of the rays, but here, no business, however violent, could ever keep anyone from enjoying the sacred memorials of this great herald. What trumpet, having blasted its sound ^B over the sea, has ever stirred up battle lines as this man has stirred up souls by sounding the trumpet of memory? He increases the zeal of the zealous and dissolves the slothfulness of the faint-hearted. Indeed, the adversary of our race receives mortal wounds at the honors shown to the saints, gnashing his teeth and regarding the joy of the faithful as his own calamity. Now, however, he is burdened by all the more grief, in that the exultation of this festival extends to all the ends of the earth. But just as the discourse, having positioned itself at the beginning, should first make mention of the honorable birth throes that brought the man into this life, so let it then proceed along its way to what lies ahead. Let it desire this not because it holds the law of eulogies in high regard—which, wishing to provide a starting point for the growth of praise, commands us to applaud them from that source—for even if his parents were very admirable, the fame of the child stands in no need of their glory; ^C just as innate beauty has no need of the grace of borrowed flowers or of the artifice of makeup. Nor does the day, when it is set ablaze by the sun, seek an addition of brightness so that it might bear a more roseate face. But solely to show that, having received virtue as a legacy from his parents, he did not remain idle with what was provided. Nor was he content to follow their path as if they were examples (though how great and what sort they were!), but he took a leap forward to achievements as much better as it is fitting for one to have done whose entire life had been transferred to heaven. ^D And no one could find fault with the discourse following [index: entries preserved]

^A the rank of the parents to the worth of their child. It is a pleasant thing, furthermore, for parents themselves—and it adds in every way as much to their own ornament as it seemed to take away from the equal honor of the one naturally born of them. Thus, in this case, the removal produces gain rather than loss; just like river currents that flow in a circle and return into one another, what is taken from each becomes, in turn, an addition to the giver. ^B But indeed, since the parents of that man possessed the highest degree of splendor—both as much as pertains to bodies and is extinguished with the dissolution of those same bodies, and as much as is extended along with the remaining life—by this they were all the more dignified, and considered the other as of little account. For this reason, living outside the turbulence of public affairs, as if outside a storm, they steered their life in the tranquility of a blessed leisure. Do you wish us to add some proofs of their virtue? Or why is there need for me to trouble myself to collect them, when it is easy for one choosing to learn their character from the way of life they chose, what it was like even in other respects? For, although they could have stood out as illustrious by performing some princely administration—a thing believed by the multitude to be worthy, for which no labor or struggle is refused—yet they, content with their present situation and, moreover, having discarded ambition, neglected it entirely as a thing of no consequence. Nor did they misuse their resources for pleasure, nor were they dissolved by the delights for which opportunities abounded. But, splendidly convinced that this is the only fruit of possessing wealth, if one so manages his affairs by living that it can be a consolation to his conscience when he is dying, they sowed, as the saying goes, wealth with both hands into the bosoms of the poor; and for this merit, beyond that other clarity, they received this reward from God: to become the parents of a child who was to be seen exceeding the measure and grasp of mortal nature in virtue and wonder. Others, indeed, are accustomed to count numerous births as a great part of happiness and to rejoice in a large brood, as if their greed extended to these goods as well, setting no limit to their cupidity even here. And I myself would go over to their opinion with both feet if I saw ^C those who are born of one root and inherit the labor pains as being equal. ^D But now we see them as much more uneven than fingers, and it happens that one possesses good qualities while the other possesses bad ones; so that a parent will not rejoice in the child so much for the present goods as he will suffer over the worse ones. And the result is similar to someone striking with one hand while crowning with the other, in the one who causes pain.

^A Thus it seems to me that, regarding this aspect—I mean that of child-bearing—the parents of him now honored possess a preeminence over other parents. For since it is not easy to be well-regarded in every form of virtue in like measure, but rather one seems to have enough in one area while being absent in another (for let the worse matters be passed over in silence), it occurs that—among other parents who have been fortunate enough to have children—if one child possesses this virtue and another possesses a different one, the glory of the children is collected like a contribution for the parents. But here, since it is one child who has garnered all the finest things, it is permitted for anyone who wishes to imagine the excess of the matter. ^B But enough has been said for now concerning the parents, to the extent of having caught a fleeting scent of their virtue in this speech. And let what has now been said serve as testimony, that having once broken that most noble womb, they produced children better than those who are known for many. Henceforth, let the speech attempt to narrate the boy and demonstrate, if it is at all able to sustain so great a task, how great and of what stature he proved to be.

This child, then, was both the first and the last born to his mother. ^C For immediately the womb that had flowered with such rational wheat, its fecundity having soon failed, turned to sterility. It seems to me that it was God demonstrating that the origin of this boy did not pertain to the customary causes of birth, but rather to some more divine cause, just as other rarities in life occur which appear at long intervals of time. So the first birth was thus wondrous and possessed a difference from others. What then? Was what followed common, as is customary in the upbringing of infants? Not at all; but rather, as they say, wonder follows wonder. We hear that that Samuel—who was the gift of prayer—and others like him who had just finished nursing were dedicated by their parents ^D to God. For he, not awaiting the volition of those who gave birth, while still of the milk...

^A that flowed, dedicates himself to God. By these means, according to the holy ordinance 11 of his own, he confirmed his consecration. And what, then, was the mark of this consecration? On the other days, his mother’s breast fed him, in accordance with nourishment appropriate to his age; but on those days—the one on which the illegal council was gathered against the Redeemer, and the other on which death was destroyed by the death of God in the flesh 12—having received milk but once, he persisted in fasting for the rest of the day. Thus, even long 13 before he reached the age of maturity, he was sacred and understood the sacred ordinance, permiting himself to live in this way. Such was his first growth, cultivated in this manner by temperance as if by a skilled gardener and watered by the pure liquid flowing from thence.

Since, however, it was fitting that a plant so well-started and so beautifully growing should also abound in fruit, and as the time of nursing had passed and he was now a young boy, a manifold Idea of virtues immediately presented itself. For not only did he not show the youthful lightness of character in his ways, but he concealed a mature wisdom in the steadfastness of his mind. Always, indeed, in the case of others who have appeared to live in beauty from childhood, it is customary for those who praise them ^B to say that they happened to grow “by the cubit”—but while this is a great part of panegyric, in the case of the one we now admire, it would not seem to fulfill even the slightest part. For it is not permitted to declare that his virtue increased by the cubit; but if someone truly wished to bring him a fitting eulogy, he would say that Virtue herself, in her entirety and in all her greatness, was seen and walked among men in human form through him. So much so that the perfection of all duties was always in ^C his sight; and he, having turned away from all things by which the mind, buffeted as if by violent winds, often loses its entire lamp—or, if it saves it at all, saves it flickering and dim—approached only those things to which virtue is dear. And for those things which he was destined to receive, declaring himself a son of light, he took on an addition of light, especially approaching holy studies, and holding converse and familiarizing himself with God through unceasing prayers. But it was necessary, therefore, of bodily ^D growth removed...

NOTES

(11) He refers to the 68th canon of the apostles which he calls an “ordinance” on the following page. It reads as follows: If any bishop, or presbyter, or deacon, or reader, or cantor, does not fast during the holy Lenten season of Pascha, or the fourth day, or Friday, let him be deposed, unless he is hindered by bodily infirmity. But if he be a layman, let him be excommunicated.

(12) The holy Augustine, in ep. 86, explains this passage: Why, he asks, does the Church fast especially on the fourth and sixth day? The reason seems to be this: because, when the Gospel is considered, it is found that on the fourth day of the week—which they commonly call the fourth feria—the Jews held a council to kill the Lord. And a little further down: The Lord suffered (which no one doubts) on the sixth day of the week, for which reason the sixth day also is rightly appointed for fasting. This is what the holy doctor says. From these it is clear that this observance of fasting on the fourth and sixth days was most ancient. Of which, besides Clement of Rome, Ignatius, Tertullian, Clement of Alexandria, Origen, and others make mention, whose testimonies Baronius cites at the year of Christ 34 and 57.

(13) The phrase “long [/n] before,” he thinks applies to the words “the time of childhood,” which Tibullus called “foolish days.”

^A of growth, and the perfection of the soul to be manifest, and to be established for the common benefit, of which matter he had enough. For Christ, the Savior of the world, is also then made known to men, of whom He was the craftsman, because the measure of his age was no longer lacking to Him. Since, therefore, it followed that he who had both been born and had lived supernaturally should be seen as a steward of supernatural things, so indeed it came to pass. But that the event might be unmixed with mortal judgment and purely divine, the vote is not believed to be from men of the earth, but a heavenly oracle establishes him upon his archiepiscopal throne. But the discourse, taking up the narrative from a little further back, shall recount it.

He who had previously been allotted to administer the life among men as archbishop had departed, having left it. But as the most chaste bridal chamber sought a bridegroom in his stead, a sacred assembly, as many as had gathered together among the bishops and priests of God, made haste to deliberate upon the plan which was best concerning the sacred betrothal. Since there was much anxiety among them, as is to be expected (for the great outcomes of great matters depend upon great struggles), and of so much greater ^B a degree, inasmuch as the magnitude of the dangers was also such, lest the stewardship be ill-fitted to the matter, they resolve upon a truly priestly counsel. What is this? To refer the whole matter to God. From thence, moreover, the assurance of the administration was to remain. With prayers, therefore, and fastings, as if with most swift wings, their zeal ascending to heaven, it attains that which was sought. For one of that sacred company, by a divine oracle resolving the perplexity of his thoughts, is initiated into the name, and where it would be necessary to find the man. Having watched the place, the one who had been initiated (for it was indeed a certain part of the temple where the great Nicholas was accustomed to converse with God), he finds him standing there, pointing him out by divine vision, and from his own words he easily recognized him to be the one, and thus he joins him as bridegroom to the Church with the present sacred multitude. ^C

Hitherto, as if walking along a straight path, the discourse has proceeded for the most part without stumbling. But from this point on, with a myriad of paths now presenting themselves, and not, as it is said in cases of impasse, merely a three-way junction, but the way splitting into countless divisions, what is there to do? Or rather, what is it necessary to suffer? For since there are infinite ^D [zones?], of a greater struggle...

ours, and each one of them demands a subject for its respective praise, how could anyone gather into one what cannot be expressed? Or how could he, concerning such great matters, provide anything—not indeed comparable to their own dignity, but even tolerable and mediocre? ^B Nevertheless, a few things are to be culled from his noble deeds. For toward the pursuing of all of them, even if one were to make his own life equal in length to him who is said to have remained in life longer than all men, his tongue would not suffice. Who so exhibited himself as worthy of the function of the priesthood and of the great sacrifice? Or rather, who like him was offered to God as a whole burnt offering in the odor of sweetness? Who was so sublime in a humble habit? And again, in that submission, who was more inaccessible? The former, on account of the kindness of his character and morals; the latter, on account of the inimitability of his virtues. Who thus depicted the true shepherd in himself, and, so that danger might not touch the sheep, approached death as if it were something pleasant? Who more crushed the heavy hand of those unjustly attacking? ^C Who protected the oppressed at a more opportune time? Or rather, who as one man consulted better for both kinds of people? For the first, even more zealously, inasmuch as that danger was more atrocious, harming even unto the soul. But now let us invade the citadel. Who with such spirit endured the warfare of the preaching of the Word? On this side, routing and putting to flight the battle-lines of demons, and purging their shrines, and presenting to God as rich spoils those whom they had led astray; from there, however, acting strenuously against enemies with furious contumacy—where it was least fitting for them to be armed—who, with tongues sharpened for blasphemy, attempted to divide the one nature into creature and Creator. Let the journey from Jerusalem as far as Illyricum define the course of Paul; for this man of ours, the preaching did not proceed from Jerusalem, nor did it pass over into that part of the earth. Let us see, however, whether he contributed less to the Gospel on this account. The former, having turned his zeal late in time, gave mature fruits to the preaching; but the latter, almost from the very threshold of life, even if it later appeared more manifestly. ^D Again, the former finished his course not waiting long; but the course of this one extends even to the final limits of a very long life. Therefore, these extremes on both sides do not allow him to carry off the first prize in terms of his travels. Let the struggle be equal, therefore, since the purpose in both is similar. But indeed, who ever so provided for those subject to him, as he did for all those who stood in need of care? Who like him mixed the wily with the guileless, so that he would neither instill fear in the simpler-minded through gravity, nor make his simplicity a cause for contempt among those who were more clever? Who so...

followed God in his love for mankind and held out to those begging for mercy ^A a hand dripping [with gifts]? Indeed, the benefit flowed even to those who sometimes did not even perceive from whence the gift was springing. But as though suffering a minor loss, the message—had it now missed its moment—would not have come to pass.

Shortly after the noble parents of this man of ours had departed from this mortal life, and all the money that remained to them after spending most lavishly on deeds of mercy had been left to this supreme artisan of such works and sower of such seeds, he was not yet joined to an immaculate bride, nor had the lamp yet been placed upon the lampstand. But lo, as there are many reefs in life, a shipwreck of poverty overwhelmed a certain man who had been traveling the sea of life in prosperous circumstances ^B for some time. And the adversity was not tolerable, since his own life was also in peril. Wherefore, since his mind had been overwhelmed and submerged by a certain most turbulent storm of fear, he could not lift his thoughts and the eyes of his reflection to a life superior to all necessity. He did not hesitate to trade away—and to thrust into the snare of the pit—what he held most precious of all for the sake of necessary provisions; things which, in order to be preserved safe and intact, he should not have refused, even when faced with hostile darts, to risk any leap, no matter how dangerous. For as he had children of the sex which took its origin from a rib, he had conceived the plan, in his misery, of unhappily ^C obtaining his own sustenance by the trafficking of their chastity, or, to speak more truly, by a most ill-advised trade ^D of purchasing his own life at the price of their death. In this manner, he, despairing, was rushing headlong into a precipice, with a deep darkness of the mind cast over his senses by the one who is most sharp and clever at digging the pit of sin. But what of this great servant of God? As soon as that abominable report reached his holy ears, in the dead of night, having taken a sum of gold and having disposed of it well and honorably by the deed, he stood at the chamber. And day was now present, and had the calamity made the bright light of day dim for him, by running into the bond he would have truly seen the day; and at once he laid aside [both] sleep and the numbness born of despair, and to one of the maidens he sets...

the nuptial chamber; for her, a life of decency, and for himself, a remedy against the evil. ^A Thus, then, learning that the man had conducted himself so prudently, the great Nicholas did not set a limit to the fountain of mercy for him who had already received it, nor did he think it right to extend his hand of consolation only that far; but, since an equal opportunity for such a work [(27)] called him, he sows the benefit with a bountiful hand into the room, unobserved. The day stood by, showing itself most radiant. And when he saw the fruit-bearing which had amazingly sprouted for him in that little house, he divided his soul between joy and tears, on account of the fact that he was unable to recognize the benefactor, as the one who was the source of his relief was avoiding notice. ^B Yet, furthermore, for the other daughter (for there were three of them in all), nuptial cares were serving as bridal dressers. But he no longer thought it necessary, as he did before, to entrust his eyes to sleep, which tames them, but to watch and await even the moment which he was providing as a dowry for his daughters. For he trusted that the marriage portions would come to his daughter, inferring from what had already happened regarding those not yet present. Nor was he disappointed ^C in his hopes. Again, it was night and an unseasonable hour, and the worker of heavenly seeds had set out for the sowing. But it was no longer easy to escape the notice of the one lying in wait with gratitude; for as the gold was cast, jumping up with the speed at which he could move, the man reaches the one playing the hidden benefactor [(28)], and throws himself to the ground, and washes with tears the feet through which he, having nearly fallen into the chasm of destruction, had stood upon the feet of salvation. But he blushed, as if caught in something of the sort, and begged him to keep it in secrecy, and not to divulge what had been done to others. Was it, then, a small thing to provide a proof? Or is it even possible to vie with him? Not even close. ^D But let this, one of many of his stories from before he was high priest, be recorded, so that we may know that even before his pastoral oversight, he had this concern which distinguishes him from [other] shepherds. For if the work of shepherds is to save, and not let those who are in danger of suffering this [ruin] perish—

NOTE. [(27)] ...ecclesiaste, strictly speaking, rather than in the Attic style. Cyprian, to say nothing of others, whenever he wishes to signify that one gives for the sake of mercy, says "to work," and calls the alms "the operation." It can be understood from the preceding page and from what will follow shortly whence the metaphor is derived: namely, from the act of casting seed, which a farmer willingly does, encouraged by the probable hope of receiving his share with the added interest of a hundredfold return; so the faithful man, persuaded by the promises of God, gives generously to the needy, doubting nothing that he will receive a hundred times more from their Curator. Thus in this ecclesiastical use of the word, "to work," for "to give generously," a double schema is to be recognized: for the first word, common to all species, is restricted to that one sowing of seed which I have mentioned; then this very thing is adapted allegorically to signify alms. Nor indeed is only alms called an "operation," but also a work. Eucherius of Valerianus says of Paulinus that he filled three parts of the world with his "works." He did not speak of books, since it is sufficiently well-known regarding Paulinus that, while he did not lack the ability or the learning, he certainly lacked the zeal and the will to write much; he spent his whole life, it is understood, in such a way that the light of his most splendid genius might be pressed under the bushel of his modesty (to speak in the evangelical sense of an apostolic man). The "works," therefore, with which he filled the world are alms, which Uranius, the writer of his Acts, clearly testifies were most abundantly lavished by Paulinus not only throughout Europe, but were sent most generously to Asia and Africa through certain men.

[(28)] ...to the times of the late and decaying Roman magnificence, even at Constantinople it was still continued, so that Emperors or magistrates, especially those whom the Greeks call consuls, would scatter coins, sometimes even gems, and, as Martial has it (Epigr. 78, lib. VIII), "wealthy garments," and similar tributes among the gathered crowd on specified festival days or at the beginning of their terms of honor. These "missilia" [throwing-gifts] are called *hypatia* by the Constantinopolitan writers, as Cedrenus [testifies]. Hence the word *hypateuein* [to act as consul] is used here—to scatter in the manner of consuls. But because it is added here immediately that consuls did this in theaters and at public assemblies, [it is done] for the sake of a distinction. For Nicholas gave not for the sake of ostentation in the open light, but having sought out the darkness of night as a pretext for mercy, content with the judgment of God alone.

^A For had he not delivered those whom I just mentioned from the abyss of perdition, now already on the verge of collapsing into it, and raised them to a state of safety? Or had he checked the danger hanging over them once it had overtaken them? And who else could be seen as greater? Yet from what has just been said, even if we pass over the rest, it is possible, as if from a pattern, to reckon what is also left unsaid. ^B But what manner of man is it reasonable to suppose he was after the anointing, being such even before the *diplois* and the chrism? Everyone understands this, and any testimony in words here would be out of season. Do you desire to hear such stories of kindness even during his time in the episcopacy? But I fear that in doing so we might be striving to pump the sea dry. For what tongue, pray, upon setting out into that ocean, would not hesitate, seized by fear, recalling the ancient saying: "Not even if I had ten tongues, and ten mouths" (29), as the poet said of the vast multitude? But even if ten such existed many times over, the number, even if it were increased by a grand multiplication, could not suffice to declare [the vast amount] here. This part, then, is of such a nature; but what of the others, which some have reached only with deep discipline late in life, with which Paul, as if with paints, portrays the bishop? But all these things were as if born into him from his mother's womb; thus they accompanied him, and were present more than the sweet scent is to flowers that are naturally so. Wherefore, ^C any lingering on these matters would be out of place. Let this much be said: that he alone of all men, even before the *diplois*, was adorned with the seemliness of the priesthood, and, if one may speak so, even before the chrism, he anticipated the chrism. And for this reason, even before the *telestic* (consecratory) rites, the image of the high priesthood shone forth in him, and was more perfect than in those who are fashioned by these rites. Yet that which dances upon the lips of all, and will not cease dancing as long as earth and heaven exist, let it be added to what has been said. What is it? That which stayed the unjust descent to the lot of those consigned to Hades. By which the good and true shepherd, having arrived with swift foot, blunted the swift death. Who among those of today, or ever, has been seen to have accomplished such a thing? Or who possessed the strength to bring such aid, and to cut through the snares of death and turn back a life that was nearly departing by the headsman’s sword? ^D Can anyone, either of the ancients or the men of later times, produce a likeness of the deed? I think not. Unless one should say the first High Priest, my Jesus, whom this man followed exactly in his footsteps, and who, had he not stood by, would have brought salvation swiftly to those who were lost—and this man, having arrived at the danger, welcomed it more gladly than he did his leisure.

Does this, then, not happen to me? For that which in other matters assists those who praise, and as it were rouses the mind that approaches it, and gives aid to the discourse—I mean the time of life of those who are praised, which is more illustrious—this is what, by overcoming my mind, compels me to be silent. ^B For in the present case, actions are not raised up by praises in the same way as they are for those others. On the contrary, when discourse is not sufficient, the weight of the actions themselves descends to that level. In those cases, the power of words easily raises up the deeds; but here, words are inferior to the deeds. And far from the deeds receiving an addition to their glory through praises, they actually suffer the greatest possible loss. For what praise would not cause a loss if it attempted to celebrate things which he entrusted to one governing the scepter at that time, who was preparing to deliver up to death those against whom death had no reasonable claim? The discourse hints at Constantine, who first adorned the diadem with the pearls of piety. And while ancient time recounts to you many sudden appearances and presences of the servants of God, brought forth at a moment’s notice from afar, it will be able to produce none similar to this one. For in those cases, having laid aside the burdensome mass of the flesh, and having departed from the body's coverings, as it were, and having looked beyond the mirrors in which we live here in images and darkness, with the vision of the free mind unhindered, and living familiarly with minds separated from matter, with no impediment or delay from those things that follow matter casting itself before them, they suddenly appeared to those calling them from afar, ready to bring timely aid to the necessities of those present. But to do this same thing before the breaking of the bonds of the flesh, from such a long interval, I say, while still a mortal, to have heard those calling and to have rendered aid to those in danger, this truly precedes and excels those miracles we have mentioned by as great a distance as there was between the locations where he was in one, and the Caesar in the other. ^C With what wondrous speed he flew past the bodily snares in which he was still entangled, struggling with such force that he could place his body so far away in a moment! If, however, there is need to say that he was present there in the body, whose running toward and succoring was the rival of that action of the incorporeal minds, as if he himself, being rid of the whole mass of matter, seemed to have joined his absence with the hearing of those who were praying: in one moment, I say, to have been far away, and to have been present as the author of salvation to those placed on the edge of a razor. ^D I was saying, therefore, not without reason, whence does an abundance of speech flow to others, from the same source does a poverty of language arise for me? For now, having been placed in a more illustrious position in the life of the man whom I am praising, to whom...

it is not easy to say anything worthy of them, nor is it possible, once they have been elaborated, to find a final peak to set atop them. For there, having arrived at the more precious of the deeds performed by each, and then having raised from these the construction of praise to a height, they finally set these steps as a roof. What are these? "Now you are better than the life of Epicurus. Now you inherit that which differs for the immaterial. Now you are a part of that commonwealth." And such words, thus spoken, do not merely exhaust the zeal for encomia, but also impart to it a brilliance like that of infinite flowers. But at present, one must place the things already said as columns, as it were, for a well-built chamber, as the Theban lyre expresses it (30). And it is worth seeking a higher and more divine roof which shall lie upon it. For to one still present in the flesh, such things were not fitting to be said (for how is it not reasonable that he who is shown to be near to the immaterial is called better than matter?), and what appellation, after he had laid aside the burden of the flesh, would befit him? I know, at any rate, that some have named certain people "earthly angels." But I, for my part, yielding the point as to whether this is a delight of praises or is in accord with the reality, say this: if we address others in this way, what shall we say of the great and truly divine Nicholas? Unless perhaps someone says that it is fitting for him alone to be called both earthly and heavenly, a fitting appellation for one who, while living among us as we inhabit this lower world, yet even now exercises his patronage as one who has escaped to the realms above, just as when he lived among us he nevertheless conversed with the heavenly beings. But, O you who, while mingled with mortals, lived the life of those like unto the immortals! O you who possess the inheritance of an eternal glory, if any other does, even amidst these shifting turns of perishable things! O you who performed the priestly ministry worthily of the great sacrifice and High Priest, Christ! O you who now enjoy Him into whom the angels desire to look, and who, having been joined in the company of those whose militia you shared while you lived, have now by their assumption into the hierarchic office... ^{A B C D}

NOTES.

and to the purity of heavenly conversation, similar; and now a participant in their session and glory, made the most ready and single sufficient aid for all of our needs! This perfect oration, Nicholas, is ours to you, while a heavy illness consumes us and draws the mind in different directions; on the one hand by the love of you, on the other by the distresses of my infirmity, and by languor indeed, like a storm, almost struggling to submerge reason, but by love as if rowing with me and giving courage and rousing it from the perturbations arising therefrom. But behold, the oration has finally emerged and stood superior by the aid of your love, and having now reached its own end, it is offered to you, a gift although unworthy. We also have escaped our previous pains through both your and the divine martyr's healing. For why should we not pay back a thanksgiving common to the authors of a single grace, the two with whom there already exists a familiarity and common conjunction with the divine power? With whom, joined in vows and prayers, appease, I beseech you, and reconcile to us Him who has set over the helm of the world the wise governor. Through him may peace and pardon come to us, to pass our course in tranquility happily, and at length with full sails to be carried into that wave-free and quiet port, all together—the ship, I say, and the captain! ^A

ORATION XVIII

By Leo, Emperor in the eternal God-King, an encomiastic oration concerning the great high priest of God, and common port of the world, John Chrysostom.

1. Being commanded to praise the virtue of a man—a man, I say, whose surname is "golden-mouthed"—I think that it is required of me that I ascend flaming chariots or demonstrate Mosaic miracles. For it is the same thing, as I conceive, for anyone to dare to approach such a task, and with their tongue to praise that tongue which is truly golden, and which offered itself to the whole world as the price of redemption. ^B But as I meditate on the boldness of the undertaking on which I have embarked, since the matter appears to be of such a kind, is obedience altogether forbidden, when I feel it is safer to prefer disobedience, seeing that obedience is formidable, dangerous, and beyond my powers? What then? Since it is dangerous, must we then remain silent to the point of not saying what is seen to be the cause of so many things through obedience? Or must one who youthfully approaches the matter from the beginning, on account of the ardor of faith or the kindness of his heart, launch himself into a sea of encomiums? And who is seen to be so ignorant of that man, as not to believe that he is able to make not only the mute and deaf most talkative, but even to draw forth a cry from stones? For the flames of desire, which hope raised on high conciliates, give credence to these things; just as the great apostle also commands, writing: *The prayer of a righteous man availeth much* ^C *in its working*: that is, which obtains its operation from the fact that those who approach do not doubt. Wherefore, a certain dangerous assessment must be dismissed, but it is necessary to attend to the paternal command, dedicating the mind to Him who is before all things the cause of all good things, the Father of lights, from whom every good gift comes to men, as it is written in the sacred Letters, and every perfect gift, and thus beginning.

2. If, therefore, the great Chrysostom were seen to be lacking in the splendor of his life, the thunder of heavenly doctrines, the lightning of terrible miracles, and other ^D things—

NOTE. [He perhaps refers to Saint Stephen, in whose praise this same Augustus Leo also wrote an oration, which in the Vatican codex follows this one of ours, with only one other interposing.]

ORATION XVIII. LAUDATION OF SAINT JOHN CHRYSOSTOM

^A All the things by which a divine man is described and expressed on earth, even before he departs from here, would carry a requirement in accordance with the law of encomia—for brilliance, wealth, I say, and glory and fatherland, and all those other things which lead to a good reputation, in which his parents in Antioch of Coelesyria were preeminent, surpassing all at that time. But since the magnitude of the good things that are in him knows how to cover up the bulk of more bodily things, no less than the projection of solar rays covers the reflections of the stars’ beauty, one must be cautious, due to the humility and abjectness of the subject, lest the oration busy itself with such arguments, and one must move on to those things to which I desire, according to my strength, to proceed.

It is right for me to direct my attention to his honest and composed conduct in his tender age; for it is better to hear of these things than to give oneself to any other activity that is sought after. For this, too, is to be aimed at: to know the movement of the common luminary. ^B While he was still attending those who were instructing boys in Antioch, he was a teacher of virtue, not only to his peers, but even to the masters themselves, and to men, and to fathers, and to servants, inimitable in his character, restrained in his association, adorned by a humility that lifts him up, deeming the games of his peers to be mere child’s play and other filth, and proving himself pure even before the purification of the divine laver.

After the divine laver, which Meletius, the great high priest of the Antiochenes, first gives to the great John, and later to his parents as well (for that divine light had not yet shone upon them, inasmuch as they were—as we hear of the great Paul—zealots of the traditions of their fathers [Galat. I, 14]), John is brought to a more solid participation in the food that comes from the Word, rendering himself, by the dexterity of his nature, conformable to those things to which the divine fear that is within him knows how to grant the observation of the commandments, the purgation of the flesh, divine illumination, and that which the divine Scriptures call the end of desire.

But before all else, imitating the humility of Jesus, of which let a brief narrative be given as an indication for the sake of what is being discussed. ^C Listen, you children, who boast of the glory, arrogance, and wealth of your parents, and imitate him. It was a concern to his parents that he should have a horse, servants, and a great retinue when going to instruction. But he despised all these things. He persuaded everyone to imitate the humility of Jesus, preparing his beautiful feet so that they might run lightly to the Gospel, setting forth Daniel, the three children, and David as an example through his words—the former, because through it [humility] those things beyond man were accomplished by them; the latter, because along with other things, the discipline of God’s justifications is also his, while he says: *It is good for me that you have humiliated me, that I might learn your justifications* [Ps. CXVIII, 71].

3. While he was shining forth in these things, a short time flowed, and for Secundus (for this was the name of his father) the end of life arrived. And what of his mother? Blooming in age and in name (for she was called Anthusa, which means "blooming"); ^D blooming at the same time and rising at the same time, she possessed of all…

the finest goods, that which was the most beautiful of all. ^A She, along with the other cares, which are many, of widowhood, took thought with great love that her son might receive advancement, as one who was truly his mother, offering herself in turn as a model and shining light to him. By this means, the beautiful fruits also give evidence of the nobility of their causes.

As he was held by the love of philosophy and the faculty of rhetoric, he frequented the first among the teachers who were in Antioch (Libanius was there then, and Andragathius). In a very short time he grasped those things which others, in the long courses of years and nights, scarcely perceive, sitting as an excellent judge of those things which are grasped by the intellect; confirming by his own judgment indeed those things which were useful, but bidding a long farewell to those things which had been fabulously concocted by trifling or dozing men.

^B 4. After them, since nature knows not how to have its fill, seeing the contemplation of better things, he shifts to the teachers who were in Athens, the mother of learning. In that place also, he drew in the best things with an intellect most capable, faster than a sponge draws up moisture, and became a great wonder to all. Hence, envy takes its place against him, stirred up by the excellent goods of the man. But let the discourse signify the manner, even if it cares to avoid satiety as much as possible. A certain Anthemius, a priest of Athena, was held in such admiration for wisdom at Athens at that time, that they even made a statue of him, which drew everyone to admiration. But this man, celebrated as he was, turned to arrogance; John, however, [turned] to meekness, humility, and moderation of spirit.

These things reach the ears of Demosthenes, who was the prefect of the city; ^C and, as is usual in such matters, the prefect is captured by the desire to make an experiment, that he might know him who excels in virtue. He gathers everyone together, summons John, and orders him to come in a chariot, honoring him. But he refuses this, and comes on his own feet. This has the effect that for John, indeed, honor grew with admiration, both in station and in the dignity of his chair, while for Anthemius it caused the envy that was lurking within to be stripped bare. For having seen himself that John had obtained honor and surpassed [him] in the chair, and as he was no longer able to contain himself, he said such things as these:

"I see that the customs of the city have been innovated; new laws have been proposed; the privileges of the ancients, of the wise, and of the customary, have been handed over to guests and strangers."

^D Yet he does not notice that through these things he deprives himself of his former honor, having come into suspicion among all that he said these things because of envy. Most unjustly does envy pay the penalty for this, in that it received back the sustenance which it had generated. But see what follows:

"It was not fitting for you," says the prefect, "you who boast of philosophy, like one of the common people or one from the country hunting wild beasts, or one of those who go about plundering, to shout and create a tumult in such a way. For there are many things for which John is worthy to be honored: because he is the son of Secundus, the great general of the army; because he has surpassed those with gray hair in his studies; but also that he has accepted this honor when compelled by us, and above all, his humility is the cause and precedent for all these things."

But these things [said] the prefect. And John...

tempering justice with gentleness, first of all replies to the points Anthemius had objected against him; then, briefly showing that he is entirely devoted to the discipline of Jesus and the things which it freely professes, he is received with the applause of all. And one could see with one’s own eyes that the speech of John had shone forth ^A with the illumination of the Holy Spirit, so that the city prefect, seeing this, said: "Truly, the discipline of the Greeks has nothing at all in common with the doctrine of the Christians; for while the former labor under an insane craving for glory, the latter walk a path contrary to them." ^B After this follows John, and with the ardor of the Spirit moving him, he publicly and freely professes piety; he inveighs against the Gentiles and their gods and demons—Saturn, and Jove, and Minerva, and Apollo, and the rest of the train of Gentile gods, and the serpents and beasts which are worshipped by them, bestowing upon them the honor that is their due, of which he said that even the words themselves pollute the air. What more? He continues to preach the true light of the Holy Trinity, which is seen and worshipped by Christians, in the Father and the Son and the Holy Spirit, in one divinity and three persons, without beginning and sempiternal. These things indeed [stated] John. The entire crowd that followed the side of Christ rejoiced; but the Gentiles, affected with sorrow, were stirred up with anger. To be brief, the prefect is also moved along with them, ordering John to cease ridiculing the gods. The opportunity to speak was given to Anthemius once again. ^C And first, indeed, he insinuates himself to the prefect with bland words; but he trifles very greatly and prolixly against John and his religion, blathering those things which befit a worshipper of such things, thus saying: "But since the emperors," the prefect protested, "gave their name to Christ, their empire was lifted on high, while Christians have increased far and wide everywhere, with whom I have been joined in society, and to this place have been brought." Again, therefore, sorrow and sadness were cast upon Anthemius. John takes up the speech and adds these things, saying: "The prefect speaks the truth, O men. For there is no place ^D from the ends to the ends of the inhabited world where Christ is not honored and worshipped; and if anyone wishes to learn these things more studiously, let him know concerning the Jews who went out from Jerusalem, that after Christ had risen from the dead, being besieged by the Roman spear, they were reduced to such straits that they ate the flesh of their own infants instead of bread. Therefore, those of you who believe me, behold the bishop; approach him and be baptized." But because a certain fear is also wont to follow divine zeal, John himself terrifies them. For to those whose sluggishness of mind is besieged by a soft and enervated spirit, fear is usefully presented as an objection. Therefore, that Elias, stirred by zeal, terrifies them, saying: "Unless you obey me, who am advising you of those things which bring salvation, behold, I will report you to the emperors, and you shall straightway die. For death is better than a life that attacks the Giver of life with blasphemies and curses, and possesses less sense than

dogs and birds and wild beasts, which yield to those who make them tame and gentle. While John was speaking these things freely, Anthemius rose up gravely against Christ, but fell ^A even more gravely. For his wicked mouth had not yet ceased to assail Christ with curses, and straightway Anthemius, seized by an unclean spirit, suffered as those possessed by demons do, striking horror and flight into those who watched. Then what? John was moved by compassion, and Anthemius, although he was still being vexed by the evil, having confessed with loud cries that there is no other God but that of the Christians, was delivered from the evil. And when he had been brought into an ecstasy, he affected all with wonder because of the sudden change; he was suddenly baptized with all his house; and thus, having been strengthened, the multitude was baptized. And not this alone, but also all of those who heard became children of light, regenerated by divine baptism. A common exultation of joy and gladness arose ^B thence for all, so that in the very deed it was possible to behold what is sung: The dwelling of all who are joyful is in thee. The bishop of Athens was ignorant of the cause of this gladness. Then, when he had learned of it, he made up his mind to bring him to ordination. And when John perceived this, he fled secretly and restored himself to his fatherland.

5. Since John was now famed everywhere on earth at that time, having arrived at that age when down is wont to clothe the cheeks, being eighteen years old, at that time the great Meletius, having taken notice of John as being distinguished, persuaded him to come to him more frequently. At which time, it is said, he persuaded his fellow students, Theodore, who was afterwards bishop of Mopsuestia, and Maximus of Seleucia, to abandon the life devoted to the increase of wealth and to choose a meager and solitary life. ^C Hence he was joined in great friendship with the great Basil, who had been ordained deacon by Meletius himself; and it was so great that in mutual love no one of those who had been familiar with him from the beginning was his equal. For just as harmonies are joined together by craftsmen; or as the order of conjunctions is joined without confusion to those luminaries which move in heaven with equal speed; or, to speak better, as light is joined to sight, and sight to light, affording itself to be seen; or as the kinship of mind with soul, and soul with mind, is known; or, to speak more conveniently, as the spirit of fire in the form of tongues becomes known and is joined to the disciples of the Word; so it was also in their case. For these men, joined in spirit by the Holy Spirit, fashioned one perfect harmony of love in Christ. But what the bond of ^D love between them was, so to speak, the discourse has thus presented. Basil, who had already undertaken the monastic life, was drawing John with him; but the prayer of his mother, full of tears, was drawing him back again. But since it was not in the soul and wisdom of the merciful and compassionate John to despise so many tears of his mother and her long entreaty and her widowhood, he was then drawn back, and surrendered himself, though unwilling, to his mother, having been persuaded not to shave his head before her passing. Since John was therefore distinguished by filial piety, Zeno, bishop from Jerusalem, ascended,

and constituted John a reader for the people of the Church of the Antiochenes. Then, they say, he composed the six books against the Jews, preserving the tone of his own steady progress towards better things, both in life and in word. After this, when his mother had commended her spirit into the hands of God, he granted his liberty to the holy child. And the great David indeed, characterizing the just man in these things, says: "He has dispersed, he has given to the poor, his righteousness abides unto the age of the age." ^B John, however, having dutifully rendered to his mother what was hers, not only distributed all his wealth—partly indeed distributing it beautifully, and partly consecrating it most beautifully to God—but also, putting into a secondary place the affection he held for acquaintances and friends and those otherwise intimate, he hung upon the true and only love that does not flow away. And having put on the solitary life—he who was, even before this, a monk as much as any other—as if he were only just then beginning, he gave himself over to monasteries, daily, according to Paul, stretching himself forward to the things that are before. But though he was seen to be such a one, he was indeed asked to take upon himself the governance of the brothers, but he would in no way endure it. Yet, this divine zealot penned and handed down to them the ordinances and orders of every good monastic exercise. But what are these things, however great they may be, when compared with what was to come? The report concerning him compelled all gladly to flow together unto him; and he, like some perennial fountain, pouring forth the unclouded water of the discernment of the Scriptures, dispensed it abundantly to all. And it was possible to see all who were parched by the heat and destitution and thirst for the divine oracles, drawing from his books, as from vessels, his clear and perspicuous interpretations, and returning home rejoicing.

^C 6. Having reached this point, I have been eager to keep silent. For my conscience is the judge of my deeds. And what is the reason for this silence? It is that from here on issues the narrative of great matters, the marvels of which I am not able to recount or celebrate with praises as much as is appropriate; nevertheless, that which occurred to me at the beginning, in the proem, comes to mind again. And let this divine man, both imitator and guarantor of divine mercy, first forgive me; and forgive me also, all you who are admirers and revelers in his philosophy. "Blessed are you, Simon," is introduced in the Gospels; and this is the voice of Christ to the great one among the apostles, Peter. ^D And another disciple is witnessed to have reclined upon the breast of Christ; and whatever were the beatitudes and revelations of both after these things, and finally, the keys of the kingdom of heaven. Would, then, this John, if he were seen to be favored with the same honor and glory, be lacking anything, such that he should not be, and be called, an equal in that blessed dignity and order of the apostles? By no means. But how and in what manner, I shall now declare. A certain Syrian elder was living with John, by the name of Hesychius, so great in virtue that he too was held worthy to attain the great gift of divine foreknowledge; and he imitated the dignity of his conduct and his way of life. When this elder was once praying, two men were...

^A seen standing where John was praying; one of them carried a written book, and the other carried keys. It was possible to see John, when he had seen them, worshipping, and them saying: "Take courage and do not fear." And he asked them in the manner we use toward masters, who they might be, and why they had deigned to come to his humility. And they said again: "Do not fear, man of desires, a new Daniel, in whom the Holy Spirit dwells. The great King Christ, our Master, has sent us to you as messengers of joy; of that joy which all the Churches of God will enjoy through you." Having said these things, they handed to him, one the book, and the other the keys, adding: "I indeed am John, who at the mystical supper reclined upon the breast of Christ, and from there drew the streams of theology; and I am Peter, who confessed Christ to be the Son of the living God. But God gives to you also my power. Therefore, do all things that we command you." ^B And having instructed him in the mysteries of the divine precepts, and having foretold the outcome of future wars and afflictions—which are wont to be many here for the righteous—and having finally sealed all his limbs and embraced him, and having bidden him to be of good and strong spirit, they depart. When that truly admirable elder had seen and heard these things, he marvelled within himself. And to those who saw him thus and asked the reason, he said: "To reveal the secrets of the King, brothers, and to disclose the wonders of God, brings an equal, or rather a greater, danger." And beginning, he narrated the whole vision. When belief in it was granted, and not knowing that it would be John, this filled the minds of all with admiration. John then wrote books on monastic exercise. Hence, as he ascended to the pinnacle of the most royal contemplation of virtues, and subdued the audacity of the passions, power over them was given to him from God, the mind which holds the primacy being aided by supernal assistance, and subjecting their ferocity. It is worth the effort also to treat briefly, by condensing the discourse as much as possible, of the munificence of the Omnipotent toward him in these matters.

^C 7. Of the Lord’s hem, as we have heard, a woman moved by the necessity of illness, touching it in faith, receives salvation by that touch. Therefore, this man also imitated his Master. For here a certain man was laboring under such great pain of the hemicrania that, by the violence of the affliction, his eye was seen to be bulging out and dangling from his jaw. He, having exhausted all his resources on physicians in vain, approached at some point the divine John, asking to be healed. But he said to him: "This sickness was brought upon you by your perversity of mind and little faith in Christ the Saviour." Then the sick man, as soon as John had said this, transferring his whole self to the firm faith of Christ, touches the tunic of John, and having placed it on the affected parts, faster than a word [is spoken], he receives healing. After him, a certain leper...

^A who was among the great, by name Archelaus, approached John, and just as that Zacchaeus did, with a magnanimous movement of faith towards the Master, so did this one both speak and agree; having first washed away the deformity of his leprous soul with the most cleansing water of John's discourses, he is commanded thereafter to wash in the water of the well which the brothers used; and having washed, his body is immediately cleansed. Then, because of the height of faith in Christ, for which that truly golden mouth was to him the harbinger, he is tonsured; and having lived holily as a monk, he becomes eminent and perfect. Many of those who were then present became his imitators, laying bare the various wounds of their thoughts to the physician, and obtaining simple, easy, and abundant healing. Everywhere, then, from that time, [there were] monasteries, abundance of charity, expulsion of duplicity, overflowing of humility, a deluge of pride [swept away], an ascetic life, peaceful speech, contempt for food, and instruction in doctrine. It was not permitted then to see drunkenness from drinking parties, nor the insolence of laughter, nor quarrels, nor jealousy, nor any other cloud that might stand against the rays of the spiritual Sun from being seen. The head of all these things is the benevolent care of John's providence. What of other miracles? Now indeed, that Eucleus, who is said to have lost the light of one of his eyes through the envy of the devil, believes in Christ; he approaches, is tonsured, and at length, through the prayers of John, he receives the light again. Now, however, that woman who was suffering from an issue of blood, having been afflicted for seven years, persuades her husband, and through him entreats John; and she is taught by him the reason, that it was permitted that she be punished on account of her sins. What, then, were these? Inhumanity towards servants, contempt for the poor, gluttony, and every kind of talkativeness. To these, what need is there to mention the manifold remedies of the physician of souls, as many as he devised for the woman? When she had learned all things through her husband, and had faithfully promised that she would correct all of them, she very quickly receives the perception of her cure. But what of that savage beast, which indeed devoured many of those who were passing by, and drove many of the neighbors into flight? That divine commander sets the Lord's weapon against that beast; and having determined that it should be fixed before the cave, he causes that terrible and savage man-slaying lion to be found dead upon the ground before the precious cross at early dawn. By this weapon and by this manner, he indeed frees those who had been captured from the captivity of idol worship; but he bestows his soul upon other God-pleasing counsels and contemplation.

8. Since, according to David, he greatly loved to be alone, but his benevolence strove against this, checking his will, he arranges the good stewardship most excellently for both. For knowing that [being] apart was safer and more tranquil, but was thought by many to be not free from scorn and arrogance, and that living in the company of many was, [while] more turbulent and dangerous, yet not unrewarded nor without profit, he most wisely mingles both; now

occasionally living with all men, so that he might win all ^A or at least the majority—this Paul the new—and at other times living apart, hiding in the darkness, and purely communing with the Pure One, this new Moses, the lawgiver and guide and leader of souls and minds that behold God. From this point, divine love, having overcome him, leads this great combatant to the dwelling of a certain cave, in which for two years he spent almost sleepless, exploring the deepest reaches of the divine Scripture, both of the New and the Old. But when the strength of the body did not suffice for the willingness of the soul, his lower stomach was afflicted to the point of death; and having his kidneys injured by the cold, he came as if to a harbor to the church of the Antiochenes. Then he is ordained deacon. In which order, having conducted himself excellently for five years, he composed six books *On the Priesthood*, three discourses *To Stagirius*, those *On the Incomprehensible*, and those *Against the Anomoeans*, and in addition six *On the Introductory*.

^B 9. But now, let the discourse explain the manner [of his ordination], as it invites us to the ordination of the great John to the presbyterate. When Meletius had died in Constantinople, having come there for the sake of establishing that great luminary, Gregory surnamed the Theologian, Flavian succeeds Meletius at Antioch. And he, while keeping watch as was his custom, one night sees a divine angel approach, who was commanding him to ordain John, saying that John would be *a new vessel of election*, and that, "Behold, I am giving a command to him concerning this, and he will obey." And having approached him, the angel gave the order; he previously recounted the future things and whatever it is fitting for him to do who is to be a divine minister. And so that the discourse, passing over most things, may arrive at that which is most marvelous, let it do so. When the great Host and High Priest, Jesus Christ, the Son of my God, was being cleansed in the waters, the Father appears from on high, bearing witness by a voice that He is His true Son, and the Spirit in the form of a dove confirms that voice. And if the discourse seems bold because of the things it dares to say in a youthful manner, let us set forth those things for remembrance. What are they? That word, "I said, ye are gods," and that again, "if ye will, and all of you sons of the Most High"; and before these, the word which is: "after our image and likeness"; and whatever abundant grace has provided for the honor of those who guard the things of the image. ^C Consider with me, therefore, even here. When, therefore, the hour of ordination arrived, and the unbloody sacrifice was being performed, with an infinite multitude standing below, and angels looking on from above, as the bishop laid on his hand and recited the customary prayers, it is said that that most new spectacle occurred. A white dove suddenly flying down, just as there above my Jesus and God, stopped over the head of him to whom hands were being laid on, in his honor. This indeed moves to wonder and stupefies those who were then present and saw it, but it also draws in those who hear of it. The entire region is filled with wonder, not only the surrounding country but even all of Syria beyond its borders. All men laid these things in their heart, saying:

^A What then shall be for John, because from the very beginning the glory of the Lord was revealed in him? For from what has been said, there is an admirable demonstration of the things through which the heavenly King, beyond the opinion of men, honors His own minister for the glory and honor of those who serve Him. But since we have paused the course of the discourse for a little while on account of satiety, we shall proceed more eagerly to the things that follow. Since the great bishop and judge of the inhabited world was about to be received, he was being exercised yet further by good works. For having completed his twelfth year in the Church of Antioch, he graced the priesthood by the purity of his life, purging the souls of those who looked upon him, brightening the minds of all with the splendor of the Word, and sanctifying them; he was abundant in teaching, great for the benefit of those who heard him, serving the severity of morals rather than bashfulness, showing the boldness of the lion in justice; for which cause he was thought arrogant and insolent by the duller sort. What mind, what speech could set forth the ways for the salvation of all that were discovered by him? Of which they say the greater part is preserved in Antioch even to this day. He is compelled at one time by the prelate to ascend the pulpit and to speak extemporaneously to the people; and though he was with difficulty, yet by force, persuaded, and having begun the discourse, he had as his subject, to say first, even to the bishop, whose is the authority: "Are the things that have happened to us true?" He astonished all. From that time he drew all [to him]; all flowed toward him; they abandoned agriculture, the arts, authorities, and all administrations, which the varied and multiplex condition of this laborious life is known to cause for men. And the fame concerning him reached even the ears of the Emperor Arcadius; and the Emperor was stirred in his soul, being agitated with divine love and affection for seeing him.

10. But in the midst of these things, a lesson that had emerged from long safety and was common to all, but especially to the souls of those who were under the yoke, had been omitted by a brief word; but it is worthy of note. ^D A certain woman, the first of those in Antioch whose son was burning with fever and was entirely despaired of, brings him to this wise physician, urging that he cure him. But he said: "This, O woman, is of God who gives life; but you, refrain from your former transgressions. For know that your other four sons also died for the sake of your sins and your husband's for your discipline. And this one also was about to die; but arise and repent, and you shall receive not only the child alive, but also the kingdom of heaven." When they had received these things as if from the mouth of God, and had holily promised that they would amend themselves, they immediately receive the child whole. But let the course of the discourse proceed thus far. From here, however, let it be told what was the divine judgment concerning those who labored under the disease of Marcion. And how those who were laboring at that time under this disease, relying on what boldness they drew many [to them], shall be told at once. But how the whole city was delivered from the disease that tended toward death.

land, and this was the cause of the onset of the evil. What then does God, who ever provides for the salvation of souls, do? It is wanting. ^B .... [to put] a halt to the matter; and thus he with difficulty calms the sedition, and writes to the Emperor regarding the state of the unrest. The Emperor, therefore, being struck with the desire for the divine spur and the miracle, and the senate having heard these things, and having turned aside that holy war with a trophy, and having snatched the truly golden treasure of Antioch that was so desired, bestowed it upon Constantinople. How? The Emperor commands the Count of Antioch, so that while all were ignorant, he should invite John to him and receive him. And the Count having done this, and having led John most wisely and prudently outside the city as far as the martyria, and having placed him upon a swift horse, he carried him off and delivered him to those who desired him. When many bishops had gathered, prepared by the Emperor’s care, among the bishops was also that Theophilus of Alexandria, who, moved by envy, was endeavoring to detract from John’s glory; because no reproach could fall upon him, he was wasting away and refusing to consecrate him by the laying on of hands. However, he is overcome even against his will; for the Holy Spirit always conquers. And he is overcome in this way: many of those who were inflamed with divine zeal had quite beautifully committed to writing the Iliad of Theophilus’s evils, which indeed the man who at that time held the first place in the imperial women’s quarters, and this was Eutropius, holding in his hands, showed to Theophilus, saying: Choose one of two things, either to be convicted of these, or to consecrate John by the laying on of hands. The line of battle of Eutropius’s words, therefore, having deployed against him who had dared such things, conquered the evildoer by the sheer force of the cliff-hanging undertaking. Theophilus, being ^C sharply assailed during this trilemma of thoughts, as the proverb goes,

^A is pelted with darts; and when the time for the laying on of hands arrived, he extended his hands, nor did he subsequently grow sluggish in extending them further over him upon whom he had laid them. Then, after the consecration, the faithful emperor is blessed by the pontiff, together with all those with him, holding the pontiff in the greatest honor in both words and every manner. But he, ^B in his usual pious way, both thought and spoke, and at that time gave this final admonition: "Other administrations," said he, "O emperor and all you who are present, have proportionate rewards and dangers; but as for how great the danger and how great the rewards of priests and shepherds for the things they have managed well or ill, the whole Scripture is full, both the New and the Old. If, therefore, anyone has daily need of healing, I will not refrain." And he added to these things those which the Scripture says about David and Nathan as an example. The most faithful emperor listens to these things gladly, and the whole imperial retinue is likewise eager; and then, ^C then, he extended his discourse in teaching, on how it behooved everyone to undertake all things; and he brought forth a story worthy of both admiration and remembrance, saying: "Titus, king of the Romans, often used to say such a thing to himself, saying: 'Today we have not reigned, or rather, we have not lived, as having done nothing worthy of an emperor.'" But while the pontiff was still continuing his words, behold, a certain man possessed by a demon was doing and shouting in the midst of all of them those things which the vexing race of demons forces one to do: the physician is asked to heal the sufferer. And indeed he does heal him with the sign of the precious cross, and by the invocation ^D of the holy and life-giving Trinity, saying to him: "Behold, you have been made whole; no longer blaspheme the Divine, lest something worse happen to you." This was the most perfect confirmation for all of the confession of and faith in Christ.

12. But these things lead the hearer to such great admiration; for the discourse, as it proceeds, will show things even more admirable than these. Now that the Spirit-moved helmsman has taken hold of the tiller of the universal ship, and has considered the contrary blasts, which were arising in many ways against the marvelous sea of the Church, what does he not do, what engine of salvation does he not devise, until he arrives at the upper harbor, which is truly peaceful and most desirable, as he was the admirable physician of men laboring with every kind of disease! Come then, let a small portion of the spiritual antidotes wisely devised by him be mentioned. For it could be no mean cause of salvation for those who have need of physicians. He uses the antidote of reproof (for so it is fitting to call it) in the first place against those who keep "introducitiæ" women, who in the choice or comparison of evils are altogether worse than panders. For in the case of the latter, the disease is far from the workshop of the physician; but in the case of the former, within the workshop of salvation, the disease is increased much more, both for themselves and for those who are healthy; whom the most wise physician, using reproof like the great precursor who was of the same name, with the power of most luminous speech, [strives to drive] out such contagion.

Then he draws up his battle line against the citadel of the passions, avarice, I say. Then he proceeds against those who cut purses, within which is also gathered the pestilence of the gluttons and flatterers. To these, indeed, the discourse is applied, as is fitting for one who heals. But for those whose god is the belly and their glory, how could they even be healed by the therapy of human words? And not only are they certainly not healed, but instead, they even devise accusations against the physician. The discourse of the physician visits the lustful and the intemperate, touching so deeply the first affected mind of those who labor of their own free will and by the choice of their own volition, that he by no means permitted—for who, imitating Paul, has more honored the chaste and venerable marriage?—the many to abstain from this, on account of his remarkable admonition and obedience. Above all, however, by teaching that the poor must be fed, he fed the souls of those who were feeding them, that new giver of grain: inasmuch as almsgiving contains and embraces the operation of all good things, which he also taught: "Inasmuch as ye have done it unto one of these," (Matt. xxv, 40) as he taught, limiting all things by this. Furthermore, all who heard the speech of the divine man were drawn to such an observance that, by the scattering of their wealth, those who abounded in it became poorer than those who were formerly poor; yet they became perfectly rich in Christ and acquired the heavenly treasure. On account of which, he who had introduced these good things was named John of Almsgiving. But for the sycophants and the slanderers? And what of those who grow insolent with elation and empty pride? And what of those who, by a prodigal and luxurious life, sin gravely against their own body, or even by a poverty of mind bring destruction upon their soul—what did the great physician devise for these? A manifold variety of medicinal remedies, liberation from the passions of the soul, and the saving work through repentance. I omit speaking of the fruit of charity and hospitality, by which he caused all who were burdened to grow fat, with the sweet dew of his words, instead of musical songs; in all works, to which this life compels men, he commanded them to sing a divine song.

13. Therefore, did he do these things only in the church, city, and neighboring region that was under his care, and did he have no concern for those who were remote, being content to give salvation to the multitude of those near at hand? Traverse with your mind for me the wide breadth of Thrace, Asia, Pontus, Phoenicia, and the Celts, and the nomadic Scythians who are beyond the Danube. Which place is hidden from the ray of his words? None. For the sun is praised by the great David and is held in admiration on account of its magnitude, its illumination, its rising, and its setting; for no place is hidden from its heat and splendor. But his ^D excellent goods are far more preeminent than the solar ray, in proportion to how much those things which are illuminated by reason excel those which are otherwise illuminated. Furthermore, I will say this: a thick mist

of exhalations covered the Orient; but when our sun had dissipated this by the brilliance of its own words, by the grace of God, he spread the white day of the orthodox faith even there. ^A What need is there for me to speak of things that are far away? He would examine the allowance for provisions from his own archbishopric, and as for whatever was redundant from the expenses, he determined that it should supply the deficits of the hospitals. Wishing to provide a pattern for himself and for those after him, he struggled to live on his own wages, [*] according to Paul. But yet, it is necessary that he be nourished by the things of the Church; and this is reasonable. For the laborer is worthy of his hire. [*] Who indeed pastures a flock and is not nourished by its milk? Or who when he has planted a vineyard, does not partake of its fruit? But he would eat with no one, and if invited, he would refuse; for what cause? Because, firstly, he would shrink from drinking wine, ^B alleging the heat of his head. For sometimes he used only that which is called rose-wine in the summer. Secondly, because his stomach was wasting away from a certain infirmity and did not perform its proper function; so that often when he did partake of food, due to the distaste of his stomach, he was not nourished at all. And not only these things, but other things also caused him to forget food entirely. What are these things? The concern for teaching, the contemplation in the spirit, the care of the Word, the reading of the Scriptures, the diligence for the care of widows, and of others, with whom the crown of priests is woven, the constant meditation and anxiety. There were then certain widows, ^C lovers of the flesh, whom he was always advising, persuading them to choose one of two things: either to live the life that befits widows, or to proceed to a second marriage, so that the divine law might remain uninsulted and inviolate. As for those from the laity, he urged them to watch night and day in prayers and supplications; to the women, to whom going out is forbidden, he urged them to pray at home. He would admonish the wealthy in the apostolic manner, not to be high-minded, nor to place their hope in uncertain and unstable and flowing riches.

14. But the discourse has also run through these things from among many in brief. A certain other beginning now stands before us, at which we are arrived. ^D The adversary, not bearing to see him who had been honored for the first time by the hand and image of God, enjoying the delights and provisions of that effortless life, brought it about that he was expelled from God, and from Paradise, and from his position, having devised for him a shameful life and death through the serpent, and food, and the woman, and deceit. That same one also acts shamelessly toward God, accusing Job. The same, no longer enduring to see the Church appearing fair like a paradise and sparkling with the beauty of its own fruits, namely its children, and the husbandman who was preserving the dignity of the commandment and the image, takes up with him the apostate powers under his command, having stirred up a war against the good husbandman and shepherd with as many machines and stratagems as he could. And how, I will relate by taking it up from the beginning. A certain man named Serapion, being a deacon under this excellent shepherd, through the envy of the devil and the impulse of a woman (but the discourse will also reveal this)...

being himself crafty and wise in malice, yet intimate with the shepherd, moved every stone, as the saying goes, to excite hatred and offense against the divine pontiff. And first, indeed, he does something of this sort: while conversing with Severianus the bishop, or discussing with any of the others, as was his daily habit, being confident in the frankness he enjoyed toward the pontiff, he would sit and converse with him. As is wont to happen in such matters, one day Severianus, not bearing the disgrace, and looking to his own dignity and the rank of deacon, is said to have uttered some such thing as this: "If Serapion dies a Christian, Christ did not become man." When that crafty man, who was thoroughly made for malice, heard this, having split the saying in two, he accuses Severianus to the holy man as being an enemy to him and to Christ, as though he had said, "Since Christ did not become man," bringing forward witnesses of his own faction to this statement. What, then, was that zealot ^A Elijah—or, by the justice itself (for let it be allowed to say this even in the midst of praises)—what was he to do? Was he to let go of what had been reported to him? To disbelieve the things testified by witnesses? To banish afar those who speak for Christ? And who would not have been pained, and would not have censured the pontiff, when the crafty artificer of such things—even if at that time his malice was unknown—would have shouted out against the judge and shepherd, because the act was perverse? "But as I hear, I judge," says Christ, while he was still present in this life and in the flesh. His disciple, passing a just sentence in this way, expels Severianus from the city as having blasphemed. When she who then reigned—for it was Eudoxia—heard that this had happened, taking up her son Theodosius, who was still genuinely an infant, she places him before the feet of the holy man, and with very many adjurations persuades the pontiff to enter into friendship with Severianus. Severianus, however, feigns friendship, but covers the beast of enmity with the skin of a lamb; and having formed a faction against the shepherd, he sows no light calumnies among the people, plotting to detract greatly from the love everyone had for the pontiff. But he, as for the calumnies that were being constructed against him, cared little or nothing at all; yet by the fame of his glory in preaching, and of the other ^B benefits, he caused whole cities and islands to flock together and assemble. For not even the great Innocent of Rome was ignorant of his virtues, but held him in high esteem, writing letters to him and receiving them in return.

^C 15. I wish to pause a little while to delight in the discourse concerning how Paul, who is both a mystagogue and an instructor of secret mysteries, initiated the pontiff in the mysteries. As the interpreter and expositor of his divine epistles went through them, he was, as is likely, in a state of doubt and suspense of mind, saying: "Who then knows if my interpretation is pleasing to God?" Thinking on these things, he asked that he might be rendered certain by God regarding this matter, which also quickly came about in this way: one of those who were most intimate with the emperor offends the emperor, and is threatened with death; and by ^D

^A a mediator is sent to the divine high priest to intercede so that he might come to him at night because of the fear of the emperor, and reveal his situation. The saint, agreeing to this, commands him to come through Proclus. The night was present, and the suppliant was also present; Proclus offers an excuse regarding the reminder. Then he first looks through some aperture and sees the high priest, as was his custom, sitting on his throne and writing; and this was the interpretation of the divine Epistles. Then, indeed then, he is granted that terrible spectacle. For Proclus sees the divine apostle Paul leaning behind the throne at the head of the high priest, and placing his mouth to the right ear of the latter, and speaking with him. Stupor and perplexity take hold of Proclus, as to how the one seen had entered ^B (for he did not know who it was), and he advised him to wait a little. Again, after a short while, he looks again, once and twice; and it was the same spectacle. Proclus is reproached by that nobleman who said: "It was not right, when you saw the death that awaits me, to bring another to the saint." But he affirms to him that he had not even thought of this. While they were still doubting these things, the herald rises for the morning hymns by the striking of the wood. Thus the man returns, casting his hope onto the second night. The second night stood by, and the third; and again, the same things of the spectacle. Stupefied by these things, late and with difficulty, Proclus perceived that the one speaking had been sent by God, no one seeing; and he says to that nobleman: ^C "O excellent man, since God is opposing, any labor with all haste is useless. Pray, therefore, to God that He may bring you aid." The day was present, and the high priest, having come to the memory of the suppliant, asked if he had arrived. Proclus reveals his situation to him, saying even these things, that "since you were alone with another during the past nights, I decided not to approach rashly." And when the saint asked who this one was, Proclus, beginning, with his words describes the whole miracle, but with his finger most clearly proving by the image that it was the apostle, he tells the whole sequence of the miracle. Having applied his mind to these things, this divine man clearly discerned the things of the spectacle, and having received assurance of the request, he offered thanks to God. And again he calls the suppliant, and speaks with him; and he mediates with the emperor, ^D and restores him to his former rank, and fills in the remainder of the divine Epistles more eagerly and more gracefully. Such is the portion of my narrative. But do you tell me of your tripod-prophet, the one of your golden tripod, the one who pursues me, and the voice from the laurel-eating throat of your Phoebas, the responses, the trifles from the oaks, the mysteries of Orpheus, those Tiresiases, those who are unwashed of foot, your true prophets. For I omit telling of the magnificence of your Phoebus, who affects your folly with honor, and provides you with foreknowledge: by divination, which no one can rebuke; which is brought about by dice, and barley, and frankincense; and furthermore by tablets, and lamps, and leaves, and lots. I fear to say what is done by insects, and skins, and remaining members, from diverse animals, and by the ways, and the dead, and mystical foreknowledges. Of which all that is in truth fore-

is incredulity, and the insult is that which is believed. But let them indeed talk nonsense; for us, however, may our speech be led to what is right, and may our whole life also be led better through his intercessions. After this, it becomes known to the accusers what salvation was granted through the high priest to him who had taken refuge, and his return to his former dignity; and the flames of envy, kindled for them, make them be driven by rage and fury against him who granted the salvation: taking as the chief minister of this fury the deacon we previously mentioned, Serapion. The good shepherd recognizes these things, but he cares nothing for them.

16. Seeing that many were serving the passion of avarice, and the empress herself, before all others, was governed by it, he brings into the fray the grace of his sermons: publicly naming no one, but providing salvation to all in common; which indeed made those who were laboring under that vice angry with the physician and become like wild beasts. Now the discourse has already come to the main point. That Theodoric, who was then patrician, being most wealthy, is beset by the empress with plots. What, then, does the man do? He flees to the common harbor; and he is saved indeed from the plots that were being prepared for him. But he is saved also by a better and lasting salvation, in another way. He scattered, he gave everything to the poor. How? By the teacher's counsels and exhortations. From which what does he gain? The heavenly treasure, having been convinced that his almsgiving should be made equal to the almsgiving of Cornelius. When the empress learned these things, she could no longer be restrained. She reveals her impudence and her other rashness to the holy man without any shame; she prattled and objected that he had profited from the goods of the patrician. For the admonition of him who was pure was, on account of his kindness, a defiled and base judgment for her who was polluted. Envy of the saint, therefore, grows (for what is the need to dwell on individual details?), and from this, hatred; from this, revilings; and from revilings, slanders; and from slanders, conspiracies. They distort—in outward showing, not in reality—the sermons delivered against the monarchs. These things become, in other respects again, more potent through the sermon delivered against Eutropius. Let the manner of it be told, that it may be a lesson and utility for many. This Eutropius, being of a perverted and cruel disposition, but malicious toward doing evil, weaves such a snare (oh, the new invention!) of misanthropy. He persuades the emperor (for he had much influence with the emperor) to enact a law that it should be lawful for no one to flee to the holy and divine table. And not much time passed, and he who wove them is caught in his own snares (oh, the just and swift punishment!). For he falls, and flees to the very church he had been eager to forbid to others. Because of this, the wise physician pursues with his sermon those things which Eutropius had done with just censure, and this for the accusers was another occasion for injustice and insurrection, as ones who, not only not feeling pity for the unfortunate man, but even lashing him with refutations, as they say. And of such an insurrection, the author and leader...

^A was Theophilus of Alexandria. But he who was accused had no care for these things, save only for the worship of the Omnipotent. And since he carried the perpetual care of Him alone, having learned that those who were suffering from the disease of Arius were gathering into assemblies, first by prayers, and then by all efforts, he drove them out of the city. But not much time had passed, and again, the Arianizing party, having been brought back by some from the senate, were walking about the city freely. And the grave evils which followed from this must indeed be left unsaid. Furthermore, the discourse passes over the manner of what happened to the Arians and the Orthodox through what are called the Antiphons—wherein the latter celebrated the homousion with clear hymns, and the former were cast down and defeated, and indeed both parties had come into danger from the contention—so as to tell of the method of the primary tradition of the Antiphons from the beginning. ^B It is this Ignatius of Antioch, the God-bearer, the third who held the office after the great and supreme ornament of the apostles, Peter, who also consorted with the disciples of Christ themselves, who is said to have been deemed worthy of a divine vision of angels through antiphons praising the holy and consubstantial Trinity. From whom, in Antioch, and thence to all the churches, the tradition of the Antiphons—in which silver crosses are also fixed upon the antiphonal stands—was given. But thus did the discourse announce this. Since, however, another topic of history occurs, that concerning the Celt, I mean Gaina the Arian, the discourse willingly passes over this too, referring ^C the studious, or rather those who are ignorant, to the ecclesiastical history of Theodoret, which will provide this to the many, how the mouth of that barbarian man is stopped by the toil and the boldness of the saint, and for the time being he keeps the peace.

17. From thence follow the libels against the bishop of the Ephesians, Antonius, and the journey of the high priest to Ephesus, and the just deposition of many who had been caught having obtained their episcopacies with gold. From thence the accusation of Paulicius by a certain widow before the empress. Let us grant a little something to the narrative. The accusation was thus: a debt-recovery of about five hundred gold pieces. The empress takes him, and did not release him before she had exacted from him a quantity of one hundred pounds of gold: she rendered to the accuser only thirty-six gold coins. What then does the woman who was accusing do? She takes refuge with the common defender. He, in turn, saw to it that the one who was accused be brought forward, and he demanded from him what remained ^D of the debt. The empress learned of this too, and she signified to the high priest to release the man, since she herself had already exacted the money from him. A vehement contention arises between the two concerning this; and finally the matter is led to the point where they proceed in shamelessness against the saint. For she sends two centurions with their cohorts to snatch the one who was accused from the hands of the saint. Such was the avaricious mind of the empress. But what of God, who glorifies those who glorify Him, but deems those who despise Him as nothing? He sends upon them a fearsome angel with a sword; and that multitude, having seen him standing dreadfully at the threshold, and toward them...

oncoming in a menacing fashion, is seized with fear and terror; and they turn back with trembling and great astonishment, and similar reactions. But the empress, having learned of these things, is gripped with dread, yet she preserves her hatred and arms herself for vengeance. For a soul once conquered by money, and weighed down by the violence of avarice, cannot be restrained by the bridle of a temperate mind. The empress therefore seeks diligently what snares she might find against the pontiff, ^B sometimes assuming the persona of one who threatens, and at other times that of one who blandishes. But he remains unconquered, firm and immovable, depending upon one thing alone—namely, the common salvation of all. I cannot, however, sufficiently wonder, when I consider this great and divine servant of God, this truly golden mouth, this herald of divine kindness, that he was so solicitous for the salvation of all and was so inflamed; and that, foreseeing all things which a mind deemed worthy to see God can find for salvation, he did not abandon those who were of the same origin, so that—and this is most marvelous—many were saved even against their will through him.

18. But when these things were thus disposed, and the Church was illuminated by the splendors of the divine faith, and the life of the faithful shone forth with the brightness of piety, the enemy of mankind could not endure it; but, as has already been said by me above, he calls together the powers of apostasy under his command, and confuses and subverts all things, turning upside down and mixing everything, and compelling and forcing many to return ^C to their earthly malice. And first, indeed, by instruments—just as he once used the serpent for wickedness—he made use of Theophilus, and Severian, Acacius and Antiochus, and certain presbyters and deacons, and others from the senate, and besides these, women—his ancient weapon—wealthy and most wicked widows, and he prepared death for the holy man. Let someone recount the rash and reckless utterance of Acacius, bishop of Berrhoea, who arrived at such a pitch of madness as to say: "Let be, I shall prepare a pot for the saint"—the most wicked man saying this about a saint. Then he also sends some to Antioch and afterwards to Alexandria. To do what? To search out the faults of the saint from his youth. What are you saying? Into the city of that citizen of heaven, which, by the fragrance of his words and behavior, emitted a sweet odor even to the heavenly and supernal city of Jerusalem, ^D upon which even harlots gazing are sanctified? But they failed in searching out their searches, and they vanished in their thoughts, as we may say with the Psalmist: "For their labor has been turned upon their own heads," as the discourse going forward will say, "and their injustice has descended upon their own head," with Theophilus basely contriving and directing these things. What kind and how sophisticated the maliciousness of this enemy of God was, and how vain and empty were his trifles against the Lord and against His Christ, it is superfluous to say. How, moreover, he behaved toward the faithful and holy monks and toward the pontiff himself, the reading will signify to the studious.

Nor need we dwell further on what he did at Alexandria; these things shall be made public by the judgment that will take place there. Let us proceed to our own account. ^B 19. The emperor, therefore, learns from certain monks the things done by the accusers and by Theophilus. With great speed and force, he orders Theophilus to be brought. He writes also to the Roman pontiff, Innocent, in a fitting and wise manner, requesting, among other things, that those who were to judge the matters concerning Theophilus should depart quickly from Rome; and furthermore, he writes to his own brother, the emperor Honorius, so that he might ensure the Pope would carry out what had been written to him. They, having received these letters, prepare to fulfill them; but since they hesitated, fearing that if they were sent off in haste they would only waste time in Constantinople, while waiting for the others to assemble, they awaited a second communication. What, then, does that crafty and subtle enemy of God do? Having learned of this, he rises up more wickedly against the chief of the pastors and that flock which had exposed his impious deeds to the emperor. Having fabricated charges concerning Origen, he ensnares and pledges a friendship with the great Epiphanius, bishop of Cyprus, ostensibly to overthrow the errors of Origen. Epiphanius is drawn into this and contends alongside Theophilus, whose entire purpose and zeal were aimed at nothing other than the holy one and those aforementioned monks. What follows this? He persuades Epiphanius to write to John, that he should abstain from the writings of Origen and in no way share their views. But that truly great Chrysostom, having received these things, confident in the purity of his own judgment, did not care for those who were insulting him, but was solely and perpetually concerned for the common salvation.

^C 20. But the discourse, in following the events, has set forth these things in sequence. Meanwhile, the story of the widely renowned widow of the vineyard has come before us, to which we have now arrived. That Theognostus, pious and faithful, was himself one of those who were close to the emperor Arcadius. But through the envy of the devil and the slander of Gaius, who was laboring under the disease of Arius, Theognostus was accused before the emperor, and was condemned to the unjust confiscation of his property and to exile, together with his wife and children. And, to be brief, before he could reach the place to which he had been relegated, he finished his way of life on the journey and departed to God. His wife, having returned, approaches the divine man and explains everything concerning her situation. He, being compassionate and an imitator of Christ, receives the grief in his heart on account of the things that had happened and the woman's widowhood; he consoles her beautifully and urges what is fitting, while likewise considering how the widow's property might be restored to her. But while he was preoccupied with this, the malignant one stirred up another evil against the widow. For it was the time of the vintage, for which the empress had gone out of the city. And—I know not how to say it—the empress entered the widow's vineyard and, with her own hand, cut off a cluster of grapes and ate it. Then she is informed that the vineyard belongs to another. They bring in the assistance of the law, which is common in such matters, which...

^A usually adjudicates vineyards to the empress when such a thing occurs, and they compensate the owner with a valuation or by some other means; and the vineyard is ordered by the command of the empress to the same suburban holdings. But this was not ordered simply and as though by chance by her, but for two considered reasons: one, because she was angry at the widow, in order to afflict her the more; and the second, and that which she was more eager about, was to take the opportunity to harass the pontiff, thinking that he would resist, break the law, and offend the empire. But the woman acted thus; and how did the pontiff act? He offered persuasion and supplication, as befitted his philosophy. What did the woman return in reply? She gave answers that were full of impudence, the help of Roman law, and whatever other vain phantom-show of her own arrogance she cast in opposition. ^B Again, therefore, the physician mixes medicines of salvation, but the malady could not be healed. There is, furthermore, another mode of cure, dissolving the causes by which the thing which was ill-affected seemed to suffer more grievously: dissolving those unjust pretexts; namely, that this law was indeed enacted by emperors, but perhaps by those who were aliens to the faith. "But you are a person of law," he would say, "and you have been granted the right to rule, and you have a conscience that constrains you, one that perceives the matter and knows it, and understands it perfectly. Do not permit that many, being compelled, call you a new Jezebel, and all those things that are written in the Old Testament concerning Naboth." These were the antidotes applied constantly by the wise physician, but they inflamed the ill-affected woman even more, to such a degree that she would not even admit the physician, nay, she even repelled him, and the bile she was hiding, conceived in wickedness, she openly brought into the light. Thus, indeed, is the physician repelled. ^C But what, then, follows? The festive and celebrated day of the Elevation of the Cross was present, and the pontiff had ordered that the doors of the church be closed to the empress alone. Behold, then, the emperor enters first, and the entire multitude of the most faithful people with him and around him. And when the saint began to preach according to custom, the power of the Most Holy Spirit, having shone upon him, rendered the beauty of his words more elegant as he spoke. And what need is there to say to what wonder the multitude came, and applauded with the exultations of holy love? But while these things were being performed within the temple, behold, even the empress with the rest of the retinue that crowded her, and while they provided entry to all the others without hindrance, they forbade it to her. Anger still possessed the thoughtless empress. I pass over saying how ^D she inveighed with insults against the divine pontiff—or rather, it is the same to say, against God—and railed. Then one of those who were with her considers, and attempts to strike the door with a sword; but his hand instantly withers. The empress, therefore, fears and immediately turns back. But he whose hand had withered approaches the saint, led by repentance, and supplicating, he is immediately healed, and God is magnified and glorified through His servant. Is there anything more just or more kind, and more prompt for the conversion of a soul, to which justice is abundantly present? But these things did not help her, who, being wicked, had once given herself over to the sloth of her own inclination.

^A Observe then with me, here, the emperor’s abundant virtue. For when he had learned the state of her affairs, both those things which she had indicated to the emperor, and those which she had prepared others to report, he disregarded everything, and took no account of her, preferring nothing at all to his love for the chief priest and to righteous reverence; especially since he clearly knew the cruelty and insolence of her disposition. Now, the struggle of these people to drive out that good shepherd was great; but the zeal of those who hindered them was no less noble, and the accuracy of the divine canons, and the city which was illuminated by him, and the flock of monks—all these were resisting the tyranny of the empress. And although these obstacles were so great, she nonetheless fulfilled her desire, or, to speak more truly, the empress worked her slaughter. ^B Indeed, the great apostle, that vessel of election, says, *All who desire to live godly in Christ Jesus will suffer persecution* (II Tim. III, 12). And before him, the great David introduces the many afflictions of the just (Psal. XXXIII, 20), and all divinely inspired Scripture in many places agrees with these things. But what is the reason for the gravity of the difficulties brought upon the righteous here (for it is good to labor a little for the sake of the benefit of many), let us hear the thunder of Gregory the Theologian, who says: For even if the yoke is pleasant and the burden of Christ is light, nevertheless, because of this hope and the recompense, the discourse shows that the hardships in the present life, of men, are likened to joys and kindnesses in comparison to the hopes and recompenses from there. But that even their bodily torments are joys to the servants, I have heard the most wise ^C one speaking to God. Wherefore, when you hear that the just man who is now held in admiration is being betrayed into the hands of the wicked, be not troubled: for nothing touches him; but grieve rather for the will of those who are betraying him. But let the discourse return again to whence it departed.

21. Not much time meanwhile elapsed, and Epiphanius, bishop of Cyprus, arrived. Theophilus, having seduced him again, both by the subtlety of his mind and by his other attractive manners, persuaded him to do these things, which both caused trouble to the saint and showed Epiphanius himself to be a transgressor of the canons. What, then, were these things? Those congregations held near the city, the ordinations, the one-sided condemnations presumably of Origen, and the entire other authority and rashness. But what was the attitude of the chief priest towards these things? For it is worth knowing. ^D His long-suffering, his love for the brethren, his adherence to the sequence of the canons, and in other things, he conducted himself in such a way that he clearly showed himself to be superior to that man both in prudence and in will. Moved by these things, Epiphanius yielded and turned aside a little; but he caused great trouble to those who were urging him on. They, however, as quickly as they could, brought these matters to the empress. And she, with all speed, claims Epiphanius for herself, teaching these things, and suggesting what also her unjust desire...

^A fulfilled, and what was deposing the holy man; adding also the secret (O the audacity of men! O the divine long-suffering!) that the servant and minister of God was a heretic. But let us hear what the wise Epiphanius answered against this: If you have, O Empress, he said, a reason for suspecting heresy, let John be present and give an account in repentance; but if you are putting forward these words for the sake of insult, Epiphanius will not agree to them. Whereupon that enemy, being moved, burst forth into this execrable utterance: If, O Epiphanius, you are an impediment to John being sent into exile, look, I will open the temples of the idols, and I shall contend that they be adored. Epiphanius, no longer enduring that his ears be defiled by the mire of the words of that hostile woman, became entirely bathed in tears, and declaring himself innocent of such things, he caught up his flight entirely. But these things, I know not how, were bruited about otherwise by the talk of outsiders. How? That Epiphanius, being called, decreed by his own sentence that John was to be deposed. When John heard this, he writes to him, saying: "Wise Epiphanius, have you also consented to my exile? Henceforth you shall not be seen sitting upon your see." But he writes back to this: "Athlete John, strike and conquer; but you shall not arrive at the place to which you are being sent into exile." Thus they wrote, and thus it came to pass. For Epiphanius died during the voyage, and John, before he had yet arrived at the place for his second exile, as we shall presently declare, departed from this life.

22. When the great John, after the departure ^B of Epiphanius, had learned how he had repelled the empress, he brings forth a public vituperation against every wicked woman. This, having been seized by the swarm of accusers as if it were enigmatically leveled against the empress, is brought by her and through her to the emperor. And she, having brought [the accusations] to him, I know not what or how many reasons she applied to incline him, incites him to undertake a war against John, and for him to be condemned to exile by a synod assembled for that purpose. Yet this struggle was not constituted without Theophilus; but as soon as possible, by sending letters to him, she arranges for him to come with the bishops of the Indies and Egypt, and with those who at that time had been justly deposed for certain causes by the high priest. And, to say it in a word, they all flow together into Chalcedon, in which having previously prepared themselves, they all come into the royal city. But since those who were to come from Rome were delaying, the Emperor Arcadius, in no way wishing to see Theophilus, was in doubt and was pulled about by various thoughts, being ignorant that the bishop of Rome, as has been previously said by me, was awaiting a second letter. What then does Eudoxia do? She secretly summons Theophilus and those with him, and treats them with honors and magnificent gifts, and assures them with words that she will persuade the emperor to obey them. When our Elias and great trumpet of the Church, Chrysostom, had come to know of these things, using the trumpet of discourse, and not fearing the battle-line that she directed against him, like another Moses, or Phinehas, or Joshua, or that fearsome

^A and divinely-armed prince of the host, [73/74] he draws his sword and strikes terror into the boldness of his adversaries, openly proclaiming and saying, “Gather to me the priests of shame, those who eat at the table of Jezebel,” that I might say to them: “How long will you limp between two opinions? If Baal is God, follow after him; but if this table of Jezebel is God, vomit up what you have eaten.” [3 Reg. xviii, 21]

Furthermore, having clearly exposed the invincible wickedness of Theophilus and the shamelessness of his dark machinations, he sets out everything for all to discern. As the lion of piety spoke thus royally and nobly, the foxes of wickedness craftily divided his words; and having brought the same words to the Emperor, they forced him to anger, and caused the Emperor’s indignation against Theophilus to be turned toward the high priest, ^B and they were ordered to form a synod against him. And when they received this opportunity of license, and had armed themselves manfully for the struggle, they gathered everyone together through the counsels of the Empress, with gifts, words, promises, threats, and by every means. And those who resisted the deceiver and artisan of these conspiracies they sent into exile; while those who were being enslaved by the vanity of their promises they armed so miserably against the high priest that they were even prepared to sacrifice and destroy him. Hence arose a great conflict for those around Eudoxia and Theophilus, who primed their own allies for the war with tables, gold, flatteries, and every method.

What then? ^C Libels were adorned and composed and sent to the Emperor, containing all manner of vanities and false madnesses. The final point was that after communion this John would make everyone taste water or a small cake because of the spittle, and he himself before all. For the rest, they no longer proceeded with the accusations they were bringing against him concerning the books of Origen, but with other insults and slanders.

While these things were being contrived—for it is not possible to go through the conspiratorial plans one by one, which all looked to a single end, namely, the slaughter and death of the chief shepherd—there came to the shepherd that which had not been snatched away by those savage beasts from the flock, numbering forty-two bishops, who surrounded the shepherd and were struck with amazement at the sudden and strange reversal: how Theophilus, ^D who was named among the accused, was suddenly established as judge against the holy and just Chrysostom.

What, therefore, did that good shepherd do, that imitator of the great Chief Shepherd, Jesus? But as the discourse reaches this point, I recall the holy days: the Lord coming to the passion, the disciples who were there then, the New Testament, the love they had for one another, and I pondered in detail all that was mystically accomplished there, and how he who was recently a disciple was, in the same manner as the Master and Lord, initiating those under him into the mysteries. For when all were being tormented with grief on account of the Master, that man, wise in things divine and human, says to them

^A (O how can speech transmit the memory of these things without tears?): “Pray, my children and friends, and my bowels of mercy, who are mutually loved by me above all others, and give thanks to God. But let no one among you be seen to have separated from the Church. For I am already being poured out as a libation, and the time of my departure is at hand. Satan does not endure my prayers against him, but do not forget my holy love for you.” When he had said these things and many more than these (what need is there to tell of the tears and the grief with which they were filled?), he finally embraced them all and entreated everyone to attend the council; for he preferred even to suffer death by the sword, considering this to be a gain for the common security and salvation of all; and he said further: “Remember all of you that the present life is a way, and the good and troublesome things in it pass by; and not only this, but it is also a marketplace: therefore we buy, we sell, we depart. Are we better than the patriarchs, the prophets, or the apostles?” Someone from among them says to him, overcome with lamentation: “But we mourn our orphanhood, the confusion of affairs, the state of the Church, and the other honors with which we were endowed, and the ignominies with which we shall be afflicted.” “But do not abandon your churches,” he said, “for the beginning did not come from me, nor will the end be with me. For did not Jesus rise up after Moses? Was not David the successor of Samuel? Baruch of Jeremiah? Elisha of Elijah? And after Paul, who? Was it not Timothy, Titus, Apollos? Were there not countless others?” “But if we keep,” someone said, “our churches, it is necessary to communicate entirely and to subscribe.” “Communicate,” he said, “so that the Church may not be disturbed or divided; but do not subscribe.” “How do you command this, and in what way?” “Because,” he said, “I am conscious of no fault in myself for which I should be deposed.” With such words, the great among patriarchs, Chrysostom, confirmed that holy crowd.

23. ^C When the council, which had arranged for him to be called to it outside the city on the estates of Rufinus, summoned this holy man to answer for those things of which he was accused. And the things signified to him were of this kind: “The holy synod gathered against John: We have received libels against you, full of countless evils. Come therefore to answer for them.” Having read these, the saint writes this: “Do not rend or dissolve the Church for whose sake the Word of God became flesh, nor judge matters outside the bounds, opposing the three hundred and eighteen Fathers, and do not call Abel, like Cain, deceitfully into the field; but come rather yourself. For seventy chapters openly contain the libels written against you. But we are from various places and we are many, by the grace of God.” ^D And that I may summarize what followed thereafter, when the wise pontiff had further written and shown that there was no consequence to the things that were being done by them, he was repelling them most excellently and most justly by a formal exception, desiring rather that an ecumenical synod should be held. When that council had received and learned these things through reading them, they rushed in like lions; and of those who had been sent, one they beat, another they seized, and another they threw

into chains and iron shackles, which those revelers had prepared for the shepherd. What, then, do they do after these things? When they had condemned him with writings weaker than spiders’ webs—him whom they had neither seen nor whose voice they had heard—they deposed the high priest, and they reported these things to the emperor. ^B Saying what? That because he did not dare to appear, as he was conscious of his own guilt, and because the laws deposed him for such things, he had even undergone this. "And so," they said, "by order of your majesty, let him be relegated even against his will, and let him pay the penalty because he has maligned the empress by calling her Jezebel, and for this let his death be hastened by the executioners on account of the harshness of his words." The emperor therefore believes them, just as if they were priests; and without any examination, a military detachment having been deployed in a barbaric fashion, he orders the saint to be relegated.

The faithful multitude of the people learned of these things; and by the fervor and abundance of their faith, having overcome and cast down the fear of the emperor, they offered resistance by force. But when the divine man perceived this, and had considered the damages and dangers arising from it, he hid himself from everyone and, like a sheep, went of his own accord to the slaughter (for so I call their council and their attack, and I think you do as well). But when they had seized him, they dragged him as far as the Euxine Propontis. What then? After these things, some of them, led by repentance, were saying that John had been attacked by slanders and treated unjustly. Nor was this believed by many; but facts themselves established his faithfulness even more. How? By the honor and gains with which the accusers were affected. But the profane mouth of disgrace answered these trifles, saying: "Even if nothing else, at any rate the arrogance and pride of John deposed him," the wicked old fox applying Scripture to his own malice, namely that God resists the proud. ^C

24. Then the persecutor writes to the great Innocent, the high priest of Rome, transforming and varying the iniquity which he had committed against the shepherd. But Theophilus indeed writes, yet he is condemned, when the pope openly recognized the matters regarding the saint. Wondering at their various and manifold attempts, the Roman bishop flees to God and asks that the machinations of the offenses be untied from there. And so with the greatest speed he received the solution from there. The dog-like impudence of Theophilus was still inquiring against the innocent one. Hence he incites the multitude of the faithful to anger. Innumerable seditions and blows and various dangers arise from this, and the wicked tremble. The impious man flees most quickly to Alexandria, having scarcely escaped those who had sought to drown him in the sea. Thus the father of scandals, bad as he was, is sent away from the palace with the accusers themselves and those who were of the same opinion. ^D The emperor Honorius hears these things at Rome, and that they had slandered John in order to please Eudoxia. Feeling grief therefore (for the emperor loved him very much and desired to see the high priest), he writes to his brother, the emperor Arcadius, expostulating with him and reproaching him because he had given a place to Theophilus, whom he held to be a culprit, to depose John, and that without the Romans. When he had learned these things

^A Emperor Arcadius, led by great penitence, thought about recalling the high priest. And behold, an earthquake occurs by night, and part of the empress’s bedchamber falls. This was (for I willingly omit the things that intervened) the cause of his recall. Once again, therefore, the good shepherd (for one must speak briefly) receives the flock, the emperor having made the meeting with him much more splendid than the previous one; for while he had earlier insisted that his own affairs be examined, all others had nevertheless brought him back through a violent movement of faith, enthroned him, and caused him to be at peace. These things are done by God, who resists the proud and gives grace to the humble. ^B Hence follows Olympias, who in hospitality and temperance (I speak to those who know) manifests Sarah and Susanna. Let the discourse also explain this woman in a few words, offering at once pleasure and an exhortation to virtue to those who praise things that are honorable. Olympias was no less clear in temperance, hospitality, and the learning of disciplines than she was in the splendor of her lineage, wealth, and beauty, on account of which she surpassed all who were then present. She was indeed lawfully joined to a husband, but she did not experience married life, as she lived with him for only a short time. Emperor Theodosius later sought to draw her by force into a marriage with a certain relative of his; she did not indeed express disdain, but rather indicated what was fitting, ^C saying: "If my King, Christ, had wished me to live with a husband, he would never have taken the first one away." But what need is there for the discourse to extend itself when it strives to explain the things that follow, and the words of her wisdom? For to him who is wise, it is permitted, as the proverb says, to understand the fabric from the hem. Therefore, by the command of the emperor, her property is taken away for the sake of safe-keeping. But she was rather gladdened by the matter, and she offered the emperor a statement worthy of admiration and remembrance. For she said: "Let them not be kept safe, O Emperor, but let them rather be given to the poor. For I have long since been praying to avoid the vain glory that comes from this status." The emperor was therefore immediately gladdened when he heard these things, and he returned her property to her again. ^D When she received them, she managed them most beautifully and stripped herself down and prepared for asceticism, and soon after she was enrolled in the number of the deaconesses of the Church. But not even thus could she escape the heavy nets of Theophilus, since that God-hated man took her hospitality as a pretext for ignominy. She also provided care for Nectarius after many years, and, as one who did so with her own hands, she covered his eyes when he departed to God. She also received the great Chrysostom into her care, offering him a cake, because he could not be torn away from his studies; and in his second exile he honored her with two letters. But these things are for later: let the discourse now come to what is proposed.

25. After the second restoration of the high priest to the throne, not much time having elapsed in the meantime,

something occurred which stood in need of correction; and ^A he who was the corrector of such things applied himself to it with all his might, and once more the empress became exceedingly furious against the pastor. If any of you remembers the silver statue, and the public games that were held there, and the insult offered to the divine house, he knows what I mean. Once again there were struggles upon struggles, and councils against the high priest. The one who was being persecuted knew these things, and he brought forth the famous sermon: "Again Herodias rages." This ignited the anger of the empress, and once more the accusers acted with freedom and boldness. And word was sent to Theophilus to come from Alexandria; but the wretched man, still fearful, kept delaying. However, using the Arian canon as a bow, he dared to strike him with shafts of ink. But the nature of the blow which they dealt was this: that, having been deposed, he had broken into the church without a synod; and when this divine man met them and was questioned by them, he replied: "I was expelled by the emperor, and I was also recalled by the emperor himself." And this satisfied those who were of sound judgment and opinion, ^B and the emperor agreed with them; but the swarm of wicked drones, struggling against him in the presence of the emperor, dinned his simplicity with their clamor. Then someone brought forward (this was Elpidius, bishop of Laodicea in Syria) a truly admirable suggestion: "Let us not," said he, "cause a tumult in the presence of the emperor; for it is wrong: rather, let the accusers subscribe that they are of the same faith as those who published the canon, and the doubt is resolved." When the emperor understood that the problem was solved by such an easy proposal, he said with some joy and a smile, "Nothing is better than this." But the difficulty of the proposal caused the accusers to be perplexed. And so they promised with their lips, but they departed empty-handed and without having achieved their goal.

26. While these men were plotting in one way or another and playing as it were with dice, ten months passed. But the shepherd did not omit even the slightest of his customary duties; indeed, rather, his zeal increased more and more with each passing day. ^C For the mind that is free from vainglory is wont, I know not how, to be more pleasantly affected and to show itself more master of reason in the events that happen. But they gave no sleep to their eyes, they refrained from no machinations, besieging the mind of the emperor so as to unsettle it and lead it captive. The emperor, however, resisted and fought back bravely for a time. But when the accusers had made everything safe on every side, and there was no longer anyone who could bolster the emperor's mind against such a rebellion and bring him aid, he too was softened and, suffering something human, was circumvented by the snares of the enemy. I will state clearly how it came about. The great festival, the day of Christ's nativity, was at hand, and the emperor, as was the custom, was not present. He sent word to the high priest not to communicate [in the Eucharist] until he had cleared himself of the charges. Thus Lent also passed away; and one day before Easter, once again the emperor, by the violent accusation of his accusers, indicated the

motu accusatorum, eadem significat, addens: "Two synods have condemned you; I cannot communicate with you." But what of the ^A good shepherd, who seeing the beasts coming, does not flee and abandon the flock? "To me, O emperor," he said, "the church has been entrusted by God, and I shall not depart from it. But if this is your will, drive me out by force, so that I may not be accused of having deserted my station." The emperor, fearing this, for he was under the tyranny of the power of the enemies, having removed him with fear from the church, ordered him to stay in the episcopal residence—thinking that if some unexpected event should happen again, it would be easier to find him to appease God. Thus ^B the great luminary is prevented from giving light to the Church; and when, once again, the emperor was bothered by the accusers, he surrendered the entire plan to them, since he had respect for the revered day of Holy Saturday and the virtue of the high priest. What, then, do those to whom it had been entrusted say? "Upon our head, O emperor, be the deposition of John; only let him be driven out quickly." Once again, therefore, there was no inquiry, and once again votes and sentences were passed. All knew what was happening: the whole people were in confusion, even the feast day was confounded, fear caused flight, and those who fled—both the clergy and all the faithful of the people and those who held magistracies—celebrated the divine Passover in a certain public basin (they say it is called the Constantianae), keeping vigil in the glorifications of that night, baptizing those who had been instructed in the catechism, and performing the duties befitting the season. The perpetrators of evil soon reported these things also to the emperor, partly fearing that if the emperor had entered and found the church alone, he would have recognized the people's goodwill and condemned their envy, and partly doing this so that the emperor might take vengeance on all who were there. ^C Thence, having taken Lucius, who was of the pagan sect and persuasion, and the youth of the army under him—Thracians with swords, about four hundred in number—in the second watch of the night (what Jeremiah would lament the deeds perpetrated there then with sufficient worthiness?), they suddenly and impudently burst in. And having broken through the crowds, they went inside to the holy waters, forbade the celebration of the divine mysteries for those being initiated, and drew themselves up in battle formation against the ministers. And one could see the divine symbols of the mysteries being poured out, and they struck the heads of the priests with clubs, ^D mingling blood with the baptismal font. And then what? Everyone fled—a pitiable spectacle for those who were detained there. For one of the soldiers was dragging a virgin as though she were booty captured in war; another, tunics; another, divine mysteries and precious vessels. Priests were thrown into prisons, magistrates were expelled, frequent edicts were issued, and even more frequent threats were uttered, ordering all to renounce communion with John. But even so it did not cease; rather, indeed, the faith grew stronger and was confirmed, just as it is said in the Exodus of Israel: "The more they killed them, the more they increased." Hence the reprobates called them "Johannites."

^A 27. After this, the emperor goes out for the sake of royal exercise, and he sees from afar the field becoming white with the garments of those who had recently been illuminated. He is affected with wonder at the sight, imagining that what he beheld was the flower of the earth. For the newly illuminated were about three thousand. He asks what this might be—and see here the deception of a wicked tongue!—they said: "It is the multitude of the heterodox Valentinians." And at the word, armed men rush secretly upon them. But what words can describe what followed these things? Again stripes, again tortures, again bonds, again prisons. The prisons were churches full of hymns and doxologies, while the churches were worse than prisons, full of punishments, whips, and rackings. Two more months passed, and the emperor, persuaded by force, signifies to the pontiff, saying: "The multitude of your adversaries has drawn upon themselves the judgment which had been set for you. You, therefore, committing your affairs to God, leave the church." When the holy athlete had clearly understood that this had been signified to him, after he had admonished, confirmed, and edified them, and had consulted upon all things that were best, and had greeted everyone with a holy and final kiss, he gave them his farewell. ^B Furthermore, having entrusted those who were with the admirable Olympias, the deaconesses, to a certain very pious and religious priest, he goes out of the church, together with the angel who was guarding the church, who departed with him, not bearing to see its desolation. For it was in no better state then than a theater, with people running about, making tumult, hissing, mocking, and assailing the holy one with curses. These are dreadful things, and worthy of lamentations, by which also the speech itself is affected, recalling them in short, broken phrases. What follows after this is more horrible. On that very day of the persecution—or rather, the setting of the lighthouse—such a most horrible thing happens: a most terrible flame, appearing from the middle of the throne where the interpreter of the Word was accustomed to interpret the Scriptures, spreads through the whole church, and rises chain-like ^C upward to the height of the ceiling, and like a viper that devours its own womb, it was borne upon the back of the church, chastising, admonishing, and terrifying everyone, openly exposing the audacious men who had dared things they ought not. What followed then? An east wind arises, and swifter than speech, it consumes the Senate house. Then the fire, as if endowed with reason, passes to the royal palace; and it was permitted to see a great miracle, as if between two mountains of fire—that the people who were inside were not harmed; but the houses that were there were consumed; and the fire did not dare to touch the sacred vessels, and it assailed the other audacity of the calumniators—for what had they dared to say? That the pontiff had been cast out because of the removal of precious materials and sacred vessels. But not only this—(O the audacity of men! O the tolerance of the Almighty!)—but a report was still wickedly and impiously spread by the malicious that those who loved John had burned the church. Their throat is indeed an open sepulchre.

28. These things are heard also by the prefect. But he, ^D as one who was of the sect and opinion of the Gentiles, by this means many of those who...

^A belonged to the chief shepherd, along with shepherds, priests, and other confused multitudes, he brings to trial by tortures. And he proceeds also against the pontiff, and, handing him over in chains to the soldiers, he banishes him to Bithynia, entirely alone. But even while alone (O what a miracle!) he spoke freely for godliness. To conclude the discourse, the athlete is sent away to a certain small town—Cucusus is the name of this place; and this, too, was done craftily and with premeditation, so that he might be destroyed there by the Isaurians who were besieging it. But God, who guards those who hope in Him, did not forsake him. ^B For there a certain man named Philadelphius, having been deemed worthy of a divine vision, receives the contestant. And that place was entirely full of the worship of idols and of impiety; but yet, how are they transformed? Those who were there had a certain paralytic: and when they brought him (for it was not possible for the city that was set upon the mountain of virtues to be hidden—a great city of virtues was he), they ask him to heal him. But he, having accepted the conversion and faith of the sufferer, when he quickly healed him, through this one man he draws the whole region (which was indeed many and innumerable) to himself, baptizes them, teaches them piety, and at last he established there every order of the priesthood. For this reason also the divine man rejoices with inexpressible joy, and heals many who had come and had been brought from all their diseases.

29. But here let the narrative conclude its journey. But after the exile of the chief shepherd (for this alone, such as the things plotted against the flock by those murderous and wild beasts, and what things were done by them, I will relate), how could anyone tell of the manifold punishments? Who, indeed, were these? ^C Exiles, harsh treatments, confiscations, transfers, flights, machinations of bitter death, not in this or that city, but through almost the whole inhabited world. This reaches the ears of the Roman pontiff. From this it happens that they devise new schemes, and the accusers send accusatory letters. But he, indeed, at the time endures it with little patience; but a certain man is chosen at Constantinople, by the name of Arsacius, and he was more mute than the very fish, madder than the mad, worn out by old age, condemned, useless. From which, what happens? All men completely withdraw from the church. What then do the judges of these evils do? They persuade the emperor, and compel all against their will to agree with Arsacius. And some, indeed, fear led; others, ^D however, struggling against it, having assumed martyrdom, were crowned; others, indeed, were seeking salvation for themselves in flight. A whole year and a little more passed, and Arsacius dies. And Atticus succeeds him. But what were the things done by him? Accusations, ordinations, metropolitans unworthy to be entrusted to memory. Certain good men, not enduring to see these things, go to Rome. When the prelate had learned from these, he reports each thing to the emperor Honorius. And the emperor, having sharply argued with and reproved the emperor and his brother with written letters, and having beautifully exposed to him the prepared plots and machinations, rebukes, warns, exhorts, and at last counsels that he be recalled

^A This did not escape Eudoxia; rather, employing the most plausible of her stratagems (for she was a cunning craftswoman in such matters), she persuaded the emperor not to recall the bishop for the time being—under the pretext that, by waiting for those who were at Rome, the situation might be free from any disturbance (O what a wicked pretext!). Sending secretly, she secured the ports that existed then, as well as Abydos and every point of passage, ordering those ascending Romans to be badly treated and sent away afflicted with insults, and for their letters to be seized from them and brought to her. For she knew, the wise woman in evil knew, that if matters were examined, the high priest would be recalled. These things the empress devised, and they achieved their end. For those who had come there from Rome were detained, cast into custody, ill-treated, and demanded to surrender their letters. They resisted bravely; but resistance ended in danger. For a certain man, having broken the thumb of the bishop, seized [him] along with the letters and that which they were carrying. Then the impudent and audacious men dared to flatter them, crafting a way to purchase mercy for themselves with gold: and they wove every kind of guile, but they did not persuade them. ^B How, and in what manner? It is good to tell this too. Paul, the divine Apostle, approaching them, predicted: *See how you walk, not as unwise, but as wise, knowing that the days are evil* (Eph. v, 15, 16), hinting by those things done then at the things occurring now. By which, being strengthened, they did not accept the bait that had been placed on the hook of the hunters of Eudoxia. They returned, therefore, after about the sixth month, to their own lands, having declared everything. And these things are thus far, and are in this state.

1.

^A specters." Who is this, then? The weak man, the exile, who has no one to defend him. Yet those who still displayed within themselves the crafty snares of the serpent ordered him to be cast into a place, the most deserted of all: I mean, as those who know it are aware, Pityus, in the neighborhood of the Tzani.

Yet, before the saint arrived at the solitude of that place (for I shall narrate this, pausing for a moment), the divine Apostles appeared to him again, just as at Antioch. What were they saying? They were bringing divine grace, strengthening and emboldening him, anointing him with the purity of his own conscience; and, above all, they were announcing his departure to God, and that he would attain to their own honor and glory, while [they spoke of] the foul and infamous death of Eudoxia, and how she had often wished it upon herself before she died. They omitted nothing that might serve to instruct him. Finally, they fed him with ambrosia, saying, "With this to help you, you will have need of no other nourishment." Having received it, he ate in the presence of the two who were faithfully following him, who had also been deemed worthy of the address and contemplation of the heralds of God, and of being filled with the joy and exultation that flowed from them.

[^B] Three months passed after this, and the torments inflicted by the soldiers increased; indeed, this too had been long meditated and prepared by his persecutors. But since God did not permit these things to take their intended course, they were quickly interrupted and thwarted. But what was the outcome? Let this final narrative, which culminates in a miracle, be told. The saint had not yet approached Comana, when behold, by night, the martyrs Basiliscus and Lucian appeared to him, saying: "Be of good courage, and exult with ineffable joy, brother John. For tomorrow we shall be together." They said the same thing to the presbyter of their own shrine, so that he might prepare himself to perform the rightful and due funeral rites for the divine pontiff. ^C

The divine pontiff therefore arrives at the place; he asks for a garment befitting the time and his own dignity, bright and shining; he changes what he was wearing and distributes those things to those who were present. Then he celebrates the sacred mystery, participates in the sacrament of grace, and pours out his final prayers. Then, having said what was customary for this divine man and truly great Chrysostom among the patriarchs—"Glory to God for all things"—and having made the sign of the cross and added, "Amen," he lay down and rested on the fourteenth day of the month of September.

It was then possible to see, as if upon a signal given, people streaming together from Syria, Cilicia, Pontus, and Armenia—every class of person and every age—for the sake of ^D the common benefit and salvation. And thus that most patient and holy body is laid to rest with the bodies of the martyrs who are there; but his most blessed and godlike soul is received into the immaculate hands of the immortal King of all, our Lord and God and Savior, Jesus Christ, to whom, with the Father and the Holy Spirit, belongs all glory, honor, and power, greatness and majesty, now and unto the ages of ages. Amen.

ORATION XIX. — EXHORTATORY TO ALL THE FAITHFUL.

ORATION XIX.

Leon’s royal oration or catholic hortatory epistle in Christ, the eternal King, written to all who are, in fact, Christ’s faithful, exhorting them to live well and holily. (Baronius, *Annal.*, a.d. 912, n. V.)

Blessed be God the Father, who through His beloved Son, our Lord Jesus Christ, has liberated us from the servitude of the devil, and has placed us in the portion of His saints; who has constituted us sons and heirs of His invisible glory, and has separated us from the filthiness of the passions, and has restored to us that whole-ness of beauty in which we were created in the beginning—or rather, has granted us now something far better. ^A For not as in that time, when that evil demon, who devours the earth, could so freely approach us, is he now able to do so, especially when he cannot look with steady eyes upon the face of those who have obtained heaven itself as their fatherland. Blessed, I say, be also God the Son, who in the last days, having been made in the likeness of men from a woman, and having appeared in time—He who together with the Father created the ages—so that He might crush the calumniator himself, the destroyer of that earthen vessel, the human nature, by appearing in a like form, and might reform man, who was already lost, into a new and incorruptible man; ^B and by His death might halt that former incursion and empire of death, and might scribe peace secured in the blood of His testament, and might confirm concord in heaven and on earth, having assumed, in fact, our human nature into the lot of His kingdom; He who, while He fashioned the tabernacle of flesh for Himself, transformed us from a corruptible tabernacle into an incorruptible mansion in the heavens, and in the divine light restored to us that confidence which we lost through the envy of him, the prince of darkness, who did not wish to remain in the light. In whom, while we were dead in the corruption of error, we have now been recalled again to life, that mortality having been absorbed through the efficacy and virtue of His light, ^C having attained a greater participation and communion of that former light granted to us, in the glory of His majesty. Blessed also be God the Spirit—the Spirit of God, I mean—who fills all things, and in whom we have been made worthy of heavenly grace, and have obtained the remission of our sins, with the condemnation of the day of judgment loosed and the damnation of sin itself destroyed.

Being free, therefore, from the yoke of servitude by which we were held, let us walk in liberty, and let us not subject ourselves again to the former servitude. For if those who have obtained temporal liberty can in no way endure that, neglecting liberty, they should return again to the yoke of servitude, how much more ought we, who have obtained eternal liberty, to preserve the glory of that liberty itself, and not be afflicted again with the ignominy of servitude; we who have not obtained a mere idle name of liberty, ^D which in this life alone sets us free, but one to be trampled underfoot by the power of His majesty, for which we should much rather be trampled, unless we hold it fast—but one which we should have trampled underfoot, as it were, through the power of His majesty. For this was the sustenance of our servitude, and for this reason we ought all the more to preserve our liberty, recalling to memory what we suffered when we were slaves; meditating especially on what the price is that was given for us; not gold, to be sure, not silver, but the precious blood of the beloved Son of God, whom God the Father Himself delivered to death, and did not spare Him on account of the great charity with which He loved us. Let us not, therefore, despise the immensity of such a gift, which God has bestowed upon us, by making ourselves slaves again: for we shall not again obtain liberty of this kind, since once the beloved Son of God has shed His own blood, so that we, being free from sins, may be filled with justice.

Being filled, therefore, with the holiness of Him who fills all things, let us guard whole the treasure bestowed upon us, and let us not allow it to be stolen from us by anyone, for then there will no longer be any place for excuse. For in that time, though without any utility, there was nevertheless some excuse left: but now what could it possibly be, when there is no faculty for the demon to approach us, but rather he should flee from us, as from the sight of fire, and if we stand in his way, he will surely flee? But if he should approach, it will happen that he is trampled under our feet like one who has committed robbery. Confident for this cause, let us live securely, not in ourselves, but in Him who gave Himself to us. Let us not again foolishly desire the food of the knowledge of good and evil, but let us be content with the food of the angels, which, when they taste it, it never happens that they regret it. For who, having obtained food suitable for the enjoyment of life and sweetness, would ever wish to taste the food of bitterness and death? Moreover, if no one wishes to be defiled by corruptible foods, how can it come to pass that we, who enjoy eternal sweetness, permit ourselves to be defiled by the bitter foods of the lusts of the flesh? Let no one, I beseech you, deceive himself. Every concupiscence of the flesh is indeed bait, and a certain incitement, bringing a moderate sweetness, but afterwards it leads us headlong to death.

Since, therefore, we have the food of eternal life, let us take care lest, being enticed by the pleasure of the devil’s viands, we fall into death; but let us be made holy, having become partakers of that holiness of Him who has purged us of all our defilements. For this reason He Himself was made sin for us, that sin might no longer reign in us; [*] He Himself also died,

so that the works of sin might no longer live, while the works of righteousness lived within us. Let us love mercy and humanity, brethren, for this is the gathering together of the heavenly life, and it renders those who love it heavenly, even if they are in the flesh: since indeed it caused the heavenly God Himself to be made in the flesh, and united things that were distant from one another by an immense space. Let us consider in our minds how great is the difference between the mass of clay and the potter. What then? Should the potter, in order to make a vessel useful for some work, take up a mass of clay, while the clay itself does not take up itself and deny itself? But how could a vessel suitable for any work be made otherwise, unless it receives the blessing through the hands of the potter? For ^B then, the clay is useful for being formed into something, when it is well-disposed to the will of the potter. Thus, let us also be well-disposed, through an exact and perfect union with the Potter, and from good seed let us bring forth good fruit, namely, mercy and clemency; and let not bad fruit arise from good seed, and let not the vine planted for joy be turned into bitterness, since we know rightly that that fruit which is not of its own proper seed does not obtain the blessing, but rather a curse, and renders the laborer's work useless, and turns the hope of joy into sorrow for him. From good seed, therefore, let us not bring forth different and foreign fruit, lest we provide sorrow for the farmer and incur the sentence of a curse. But let us work good, having the good Farmer before our eyes, and let us not mix evil with good; for it is not to be believed that, while the King is resting, the brigand will lay down his arms. For this reason, then, let us not allow the arms of the murderous demon to break into the noble house of the King, which we ourselves are. For God says: "I will dwell among them and walk among them." But the evil demon and murderer has hated man from the beginning, since he is proud and a supplanter; and through him envy had its origin, and through envy death reigned in us. But when Christ came, He cast out the tyrant, and once he was cast out, none of those things works anymore which before were worked in him. ^C How then will those things work anything, whatever had power before the tyrant was cast out? That is to say, if we render the victory of the Lord void, and honor and venerate the cast-out tyrant as if he were still reigning. Yet it is sufficiently evident to everyone how damnable this is. Let us therefore turn against him the arms which he himself badly prepared for himself in his malice, namely, by pursuing him with hatred and taking up envy against him, whenever he himself, already destined for death, wants to make an attempt of his powers against us as if he still lived. But let us preserve the good bond of charity among ourselves without complaint, imitating Him who loved us, the Lord, and not him who has pursued us with hatred, the demon; and just as Christ the Lord Himself bore our iniquities, and, while He loved us, though we were unworthy of even some honor, He procured for Himself the highest glory ^D and for us likewise, let us also compare insults and reproaches with one another, and procure glory for ourselves, having obtained salvation. For He delivered Himself to us as a type and exemplar of how one ought to bear and support the weak, He who, when He had descended to the lowest part of our weakness, He who is above all the powers of the heavens, considered all hardships as nothing, since in no way could we weak ones have been healed otherwise. Let us follow those footsteps of the Lord, rendering ourselves humble through long-suffering, and bearing the defects of others with an even mind in the victory of charity; not becoming angry, but rather praying for them: since indeed Christ also prayed for those who were inflicting injury upon Him on the cross because of their fragility: for they did not know nor did they understand what they were doing, and for this reason they struck Him who is accustomed to shake the foundations of the earth. He also declared this to us, not only by that long-suffering with which He endured injuries, but also through our humility in the flesh, which He assumed. For what is more vile than corruption, which the flesh itself holds in place of an inheritance? Nevertheless, no one is angry at a weak part of the body, but rather sympathizes with it, cherishes it, and brings it aid. If therefore this is usually done in things that are subject to corruption, how much more in those things which lack corruption! Let us not become unjust on account of another's iniquity, but let us overcome in mercy, that having been made good by God, we also may be loved by Him. Nor, because of the infirmity of others, should we ourselves be rendered infirm, but rather, if it can be done, let us bestow something from our firm health upon the infirm, so that they may be healed, and the one who is lame may no longer limp, and the splinter be removed from his eyes, and our brother may see what things are good and right. For just as a healthy foot does not limp, so an eye that has not been blurred will see rightly. Also, every exacerbation of anger arises from infirmity. If, however, we will not strike the members of the body, but rather cherish them, why should we not have mercy on him who is infirm according to the spirit, but instead inflict wounds, wounding our own conscience as well? But to do such things is not to imitate Him who, through His wounds, defeated the strong enemy of the human race, and who confirmed the weak. We are members one of another: let us preserve the integrity of the mystical body, lest we destroy ourselves; for no one loses his own members. But if he loses anything, this usually happens through defect, not through excess. How then, having obtained the virtue by which we might exceed, on account of the excess of His virtue who made us rich, do we walk again in defect, not recognizing the riches of our virtue? Let us perfect in one another what is wanting to us in mercies: let us guard that harmony in which the Holy Spirit of God has constituted us: each communicating to the other the virtue which we have obtained from Him, and which, although we may have it among ourselves, we nevertheless [also] need it; and through all things may Christ, the head of all, be glorified. Let us not think that we are sufficient for ourselves;

for our sufficiency is from God, who provides all things in abundance through the generosity of his good pleasure, by which He fills all things. Let us also open our hearts, and by our compassion extinguish the flames of our brothers, that so our own incendiary may also be extinguished. For by alms sin is remitted, and through the mercies shown to the poor, ill-gotten riches are dispersed, through Him who, in poverty, called us to His own heavenly riches. ^A Let us walk in simplicity, and not in deceit and iniquity envying others, which was the root and origin of all evils, nor let us hold that path through which all evil entered into the world. For if sin had not slipped in, by no means would evils be known. For this reason let us omit deceit and iniquity, since the simple and the upright shall be joined to God. And who will ever be able to pervert Him who surpasses all uprightness? Let us also pass, in the simplicity of the spirit, the snares of the devil, and let us not strike against them, lest in any way we be kept for our own destruction. For if anyone devises evils for his neighbor, he nourishes himself for the day of destruction, and heaps coals upon himself to be burned, and sows thorns for himself ^B so that he might be suffocated in them. Let us not, therefore, sow thorns for ourselves, doing to others that which we do not wish to be done to us.

What, however, if you see another in his ground sowing bad seeds, will you, on his account, destroy your own land as well? No one, among these fruits that are corrupted, mimics the bad farmer in those things that are worse; but rather he diligently applies himself, so that he may offer thanks to God, the giver of fruits, in joy for the fruits received. Every fruit for which thanks are not offered is not from God himself, the farmer, nor does it have its origin from the sowing done in the divine light, but rather from the secret over-sowing of tares, which is hidden from us: and for this reason, at the time of harvest, that fruit is handed over to be burned. Who, I ask, kindles a fire for himself? Who prepares his own work for pain and not for tranquility? Or who, while some king invites him to peace and empire, seeks the works of misery? Let us flee the misery that is in this our mortal body, while the Spirit, who reigns, invites us to the kingdom.

If, however, we also suffer grievances, this will be so that we may reign, not so that we may spend our entire life in pain, but so that through transitory anguish ^D we may go to that tranquility which never fails, and through poverty be made rich, and in labor find rest: just as that evangelical Lazarus [Luke xvi] obtained rest through his labors, and through his sores deserved to be comforted in the bosom of Abraham. If anyone, however, acts unhappily at the present time, let him not stain his future joy with any iniquity; for he will find thus, in exchange for a short labor and calamity, eternal joy and gladness; for by fire gold is purified, and the soul obtains its brilliance by the flame of miseries. With thanksgiving let us hope in Him who was pleased in himself, so that through combustion in the flesh He might bestow on us probation. This hope will not delay for long, and the time of expectation will arrive, and then the blessedness of those who have been tested in patience as if by fire will be manifested: nor will there any longer be labor, nor pain, nor hunger nor cold, but joy, and heavenly food, and eternal sweetness.

^B Whoever, however, have enjoyed a better life with some temporal delight than that we should be tested by fire, do not let us therefore allow ourselves to be overcome by that very delight, and let us not make those things which have been given to us for salvation into an occasion of eternal misery; but as faithful stewards of the house, let us prepare to render an unblamable account of our stewardship to Him who entrusted it to us, and let us not render ourselves liable to gluttony, drunkenness, and the impurities of pleasures; but rather let us use our present happiness for the thanksgiving of Him who distinguished us in the height of His riches, and, ^C when we were from the same lump of clay, honored us above others, by subjecting our brothers to us, in such a way, however, that we also are subjected in holy humility and subjection, not ruling imperiously in elation of mind and arrogance, but with mercy in spiritual bowels, as those who are powerful towards others as if towards weaker children, and exerting mercy with all towards all, so that in this way we may gain ourselves, and may not lose for the sake of the world Him who overcame the world, and instead of a benefit be held in worthy hatred, but rather let us be loved, and when He comes who loved us, let us gain, in addition, for these things of ours, which are nothing, a reward in the glory of God, to whom be praise and honor forever and ever. Amen.

^D Farewell in the Holy Spirit, overcoming the weakness of corruption with patience, confirmed and strengthened by the power of incorruptibility.

LEON EMPEROR AUGUSTUS SURNAMED THE WISE LITURGICAL PRAYERS

^A Here begin the eleven Paschal Exaposteilaria and the proper hymns for the matins; the former by the most wise Emperor Leo, the latter by the Emperor Constantine, son of Leo.

Exaposteilarium 1. Let us go with the disciples to Mount Galilee, to gaze upon Christ in faith, when He receives authority over all things in heaven and on earth. Let us learn how He teaches to baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit, and promises to be with them even unto the end. With the disciples thou didst rejoice, O Virgin Mother of God, because thou didst see Christ gone forth from the sepulcher after three days, as He had said. To whom He appeared, teaching and manifesting higher things, commanding to baptize in the Father, and in the Son, and in the Spirit; and prescribing to us all to adhere in faith to the resurrection and to honor thee, O Virgin.

Matutinum 1, tone 1. As the disciples were hastening to the mountain, Christ, rising from the earth, appeared; who, receiving authority over all the regions that are under the sun, set out to preach the resurrection from the dead and the return into the heavens; to whom also the truthful Christ our God, the Savior of our souls, announced eternal blessedness to be given together with Him.

Exaposteilarium 2. The myrrh-bearing women, contemplating the stone rolled away, were rejoicing. For they saw a youth sitting in the sepulcher, and he said to them: "Behold, Christ is risen; announce it to the disciples who are with Peter: hasten to the mountain of Galilee; there He shall be seen by you, as He promised to His friends." An angel indeed brought to the Virgin this word, "Rejoice," before thy conception, O Christ; but an angel rolled away the stone of thy sepulcher: the one was a symbol not of mourning, but of ineffable grace; the other, proclaiming and magnifying thee here not as the leader of death, but of life, and announcing the resurrection to the women and to the mystagogues.

Matutinum 2, tone 2. When the women bearing myrrh, who were with Mary, were going forth and were agitated with doubt as to how it shall be for them ^{B C}

to obtain their desire, they saw the stone rolled away and the divine youth calming the tumult of their souls, saying: "The Lord Jesus has risen. Therefore, heralds of His, proclaim to His disciples to run to Galilee, and you shall see Him, He who has risen from the dead as the Giver of Life and Lord." ^A

*Exaposteilarium 3.* That Christ has risen, let no one doubt; for He appeared to Mary, then to those walking into the country, and again He was seen by the Eleven as they reclined, sending them forth to baptize, and He was taken up into the heavens from whence He had descended, confirming the preaching with a multitude of signs.

O Sun that has risen, as a bridegroom from the bridal chamber, from the tomb today, despoiling hell and breaking death, through the intercessions of the One who gave Thee birth, send forth light to us—light that illuminates hearts and souls, light that urges everyone to walk in the paths of Thy commandments and in the ways of peace. ^B

*Matutinum 3, tone 3.* Concerning Mary Magdalene, who was announcing the resurrection and appearance of the Savior from the dead, the doubting disciples were reproached for the hardness of their hearts. But, armed with signs and miracles, they set out for preaching. And Thou, O Lord, wast taken up into the light—the source of light—to the Father; but they preached the Word everywhere, confirming their words with miracles. Therefore, we who have been illuminated by them glorify Thy resurrection from the dead, O Lover of mankind, Lord.

*Exaposteilarium 4.* Let us, illuminated by virtues, see standing in the life-bearing tomb men in gleaming garments, who cast down to earth the eyes of those who smell the myrrh; let us learn the resurrection of the Lord of heaven, and let us run for the love of life to the tomb with Peter, and, marveling at what has happened, let us remain to see Christ. ^C

Thou who didst cry, "Rejoice," didst change the mourning of the first parents, O Lord, introducing in its stead the joy of Thy resurrection in the world. Therefore, O Giver of Life, through her who bore Thee, send forth light that illuminates hearts, light of Thy mercies, so that we may cry to Thee: O Lover of mankind, God-man, glory to Thy resurrection.

*Matutinum 4, tone 4.* It was deep dawn and the women came to Thy tomb, O Christ. But the body they longed for was not found; so, as they were in doubt, those who stood there in gleaming garments said: "Why do you seek the Living One among the dead? He has risen, as He said. Why do you forget His words?" Convinced by these things, they proclaimed what they had seen, but the tidings seemed as nonsense, so slow of heart were the disciples even then. Peter, however, ran, and seeing, he glorified toward himself the miracles Thou hadst wrought for his sake. ^D

Exapostelarion 5

Matutinal 5, Tone Plagal 1

Exapostelarion 6

Matutinal 6, Tone Plagal 2

Exapostelarion 7

^A far removed from these; wherefore they remained in prayer until they saw Christ.

Great and incredible things hast Thou wrought for me, O my Christ, who hast had great mercy upon me! For, born of a pure Virgin by an ineffable prodigy, Thou didst accept the cross, and having endured death, Thou didst rise again in glory, redeeming our nature. Glory, O Christ, to Thy glory! Glory to Thy power!

Matutinum 7, Grave Tone

Behold, the dawn is not yet come; why, Mary, bearing darkness in thy heart, dost thou stand at the monument and ask in what part Jesus has been deposited? But see the disciples running together, how from the linen cloths and the head-cloth they inferred the resurrection, mindful of the Scriptures pertaining to Him. With them and through them, we too with faith celebrate Thee, O Christ, the Giver of life, in songs.

Exapostelarion 8

Having seen two angels within the monument, Mary was terrified, and not recognizing Christ, she asked Him, thinking He was the gardener: Where hast Thou deposited the body of my Jesus? But recognizing Him by His calling her, she heard the Savior saying: Touch Me not; I am departing to the Father; tell my brothers.

O Virgin, thou hast brought forth in an ineffable manner one of the Trinity, dual in nature and dual in operation, but one in hypostasis. Ceaselessly intercede for those who worship Him in faith, that He may deliver them from all the snares of the enemy. Therefore we now flee to thee, O Lady Theotokos. ^B

Matutinum 8, Plagal Third Tone

Not in vain does Mary pour forth ardent tears; for behold, she is deemed worthy, with the angels teaching her, to see Jesus Himself. But she still thinks of earthly things, as a weak woman, and therefore she is sent away so as not to touch Christ; but yet she is sent as a herald to Thy disciples, to whom she announced the good news, proclaiming the ascent to the paternal heritage; together with whom, O Lord Master, deem us also worthy of Thy manifestation.

Exapostelarion 9

When the doors were shut, O Master, as Thou didst enter, Thou didst fill the apostles with the All-Holy Spirit, breathing upon them in peace. To them Thou didst say to bind and loose sins, and after eight days Thou didst show Thy side and Thy hands to Thomas; with whom we cry out: Thou art Lord and God.

Upon seeing thy Son risen from the sepulcher after three days, O Bride of God, most holy Virgin, thou didst put away all the affliction that possessed thee when thou didst see Him suffering; and being filled with joy, thou didst praise Him, honoring Him with His disciples. Wherefore, save those who now proclaim thee to be the Theotokos. ^C

Matutinum 9, Plagal Fourth Tone

As in the last times, it being evening on the Sabbath, Thou dost appear to Thy friends, O Christ, and by a miracle Thou dost confirm a miracle, namely, the resurrection by the entrance through the closed doors. Moreover, Thou didst fill the disciples with grace, ^D

and madest them partakers of the Holy Spirit; Thou didst bestow upon them the power of remitting sins, and didst preserve Thomas, that he might not be submerged by the wave of incredulity. Therefore, grant us true knowledge and the remission of sins, O benevolent, merciful Lord. ^A

Exaposteilarium 10

Matutinum 10, tonus obliquus 2

Exaposteilarium 11

Matutinum 11, tonus obliquus 4

CANTICUM COMPUNCTIONIS

CANTICLE OF COMPUNCTION

Who, I wonder, will lift me from the earth by the whirlwind of some wind, and in a fleeting moment carry me away to the valley of tears, that having seen the punishments there, I might lament myself? ^A Alas! Alas! How the earth will roar, rent in two by the nod of the power from above, laying bare the dreadful places now hidden! Woe is me at that sight! Deep-hollowed graves, full of darkness and gloom, another abyss without bottom and a cavernous chasm, where they remain in secret, [punishing] all who have lived miserably. Looking fearfully therein, the cruel blood-drinker [the worm] gnashes, rages, wags its tail, and gaping, waits to devour me, a bitter worm, for my transgressions.

Grant me showers of tears, O gracious Word of God, before the grave covers me, a stranger naked of good deeds, before the bitter collectors demand an account of my actions. ^B There is the gnashing of teeth, wailing and lamentation, a Tartarus devoid of warmth, sunless and full of shadows; there is much-sighing grief, and torrents of tears. A balance and scales examine and weigh the works, lifting some and weighing down others, not the good deeds, but the base ones, which I performed in life from wicked habit. The storm turns me [to fear], and the agitation of the spirits, the dryness of the gale, and the distress of the creatures. The claps of thunder one after another, and the terror of the lightnings. ^C

Song of Compunction

^A It is a marvel to behold, surpassing all things, And a terror to recall The river of the all-consuming Fire, and together with it, the lake Seething and roaring, Justly burning me. Mary, Mother of God, The crown of the earthborn, The protection of Christians, The only hope of sinners And the joy of the world, Deliver me from the threat of fire. Behold, O most miserable soul, With the eyes of your understanding. I have recounted to you the afflictions And the punishments before the judgment; Be sober, fervently imploring To be delivered from the experience of these. The Judge will come to you from afar, Seated upon the clouds, Shaking the creation From its nether foundations, Churning even the air With most almighty power. A whirlwind will winnow the mountains And will cause the glens to vanish, And in unwearied fire The dry land will be reduced to ash From the face of the Lord, Who comes to judge the earth. The brilliance of the luminaries Will be extinguished in an instant, And the multitudes of the stars Will fall like leaves from trees. But you, O soul, how will you endure The coming of the Master?

^A O King enthroned on high, spare As You are by nature easily reconciled, Through the intercessions of Your Mother, Of the intellectual hosts, Of all the saints together, For the creature of Your hands. The sea of waters, stricken with fear, Shall yield its scarceness, And the rivers, flowing eternally, Shall be turned to dust. But you, O soul, what will you do When these things are fearfully fulfilled? It is strange to see all things, The encompassing element, Given over to a consuming fire, After the manner of fuel, And rolling itself back up Like a parchment scroll. Alas! How do you not take these things, Wretched one, into your mind, O soul? But, sinning more than the sand of the sea, You are unmindful—from whence the end Will now already touch you. How will you endure the sounding Of the doleful trumpet? For the earth from the hollow graves Will toss out the corpses, And the sea will deliver up its own At that fearful summons.

^C My confidence, O Virgin, Be present at the hour of judgment As a shelter, a guardian, a benefactor, And a propitiation and an ally, Since I have not, from my works, Any hope of divine forgiveness.

CANTICUM COMPUNCTIONIS

The monuments of the dead shall be rent at the advent of the Judge, with Michael swiftly making all to stand before Him in a single moment, from the four winds. ^A Understand, O soul, how after these things the fearful thrones shall be set, and as countless and innumerable angels and men stand round about in fear, the books shall be opened. Then, finally, shall the punishments be shown, which I have foretold, thirsting ready to receive those who are guilty, of whom, first and last, I alone am the most wretched. The Judge shall gently speak to those who are worthy; and He shall harshly repel the sinners from the judgment seat, drawing some into glory, while sending others into endless mourning. Moved by great compassion, O merciful One, do not deliver him who has sinned against You from childhood to dire servants and harsh messengers. ^B From Your clemency shall fall the arrogant judges, the wise, the dynasts, and the scornful kings; then, too, the multitude of the unmarried—the priests—and of those joined in marriage, O what sorrow! the separation of brothers, parents, friends, and children; who, considering this, will not lament? Who will bear the pain? For they shall not see one another again throughout the infinite ages.

O soul, reckon how they shall be violently cast into punishments, dragged away by fire-bearing angels, and groan before the trial from the depths of your mind. ^C Just as, having opened the treasures of the abyss and the cataracts of heaven, You washed away the earth with water in the time of Noah, O Savior, so too now wash away the filth of my passions. O Lord of the ages, Father, Son, and Spirit, the one tripartite and indivisible nature, give me time for repentance for the purging of my offenses. O Lady, Mother of God, make haste, come quickly to my aid; for the edge of the axe terrifies me as one producing no fruit, and the action of the sickle makes me fear as one not yet ripe; and the winnower threatens fire upon me as if I were chaff.

Letter of Leo the Emperor, Augustus, surnamed the Philosopher, to Omar, King of the Saracens. On the truth and mysteries of the Christian faith and on the various heresies and blasphemies of the Saracens.

^A Glory to God, and manifold thanksgiving, reaching the heavens and attaining to those things that are pleasing to Him, and penetrating His hidden things, whose is goodness and mercy upon His servants, who is one, and there is no other besides Him. His is the height, and magnitude, and kingdom, and power; He encompasses all things on every side. We believe in one God, to whom there is no equal, nor anyone else besides Him. Furthermore, you have noted to me, mentioning Christ the Son of Mary, why we adore Him; since He Himself bears witness of Himself, saying that He was sent by God, and whoever shall have confessed Him, shall confess Him before Him who sent Him: and again, when He ascended to the heavens, He said to His disciples: "I ascend to my Creator, and to your Creator, to my God and to your God." And again you say, that when the law of Moses had been burned in the fire and the prophet Ezra had renewed it as best his heart’s memory could recall—and not without falsehood—and he did not there recall the resurrection, nor paradise, nor hell. And again you say that Christ before God is such as Adam, and that Christ ate and slept, just as Adam: and yet nothing has moved you to this except the scantiness of your understanding concerning Christ. And again I have known that you say that Mary, the sister of Aaron and Moses, gave birth to Christ, and how could this be, since she was dead after they had gone out from Egypt into the desert, ^B and no one of them entered the land of promise, long before Mary the Mother of Christ and her father Joachim were born? For Mary, the daughter of Aaron, was of the tribe of Levi, the son of Jacob, but Mary the Mother of Christ was the daughter of Joachim of the lineage of David, of the tribe of Judah, the son of Jacob. Nevertheless, if you wish to know about Christ, so that knowledge of Him may pertain to you until there is no wavering in you, search the Old Testament which God gave to the sons of Israel, to Moses and David, His prophets. And again, search the New Law, which is the Gospel, which was given to us by the apostles of Christ; and then you will find the truth about Christ and the straight way, so far that there may be no wavering in you, when you see Scripture bearing witness, concordant with itself in Christ, which is in the New and Old Testament, and then you will truly understand about Christ. We render you one who knows of our faith, how we adore Him, and what is the instruction in which we are, until you understand—if, however, it is pleasing to God—granting you testimony from the New and Old Testament, that what we say about Christ, we say truly; according to what I have noted for you, to weigh and search until you know.

^C Know that after God in the beginning made heaven and earth (whose name is blessed) and the great light of heaven and earth, which all things do not grasp, nor does the understanding of mortals reach [it], He appeared to Moses in the fire on Mount Sinai, in the word of light: and He said, "Do not fear, Moses, I am the Lord thy God, thy creator, light from light, the Word from the Father, from whom the Holy Spirit proceeds." And therefore we say, Father and Son and Holy Spirit, light from light, Word from God: because they are one, not separating them, because the Word proceeds from the light, and the Holy Spirit from the light, and because He is not in the smallest place the smallest, and in the greatest manifold, but is everywhere whole. Look at the sun in which there are rays and splendor: do you not see that it is equal throughout? How much more God, who made the sun and all things that are beneath heaven and earth! By the light and the Word which is from Himself, all things were made, and He willed that this same Word be called His Son. But do not fear to call the Word of God the Son of God: because

God the Father is of His Word, and where the Word of God is, there ^A is God, because the Word of God is from God, and the Holy Spirit is from God: and whatsoever the Word wills, He operates, and whatsoever the Holy Spirit wills, He operates, and whatsoever the Father wills, He operates, and all these things one God operates. We do not divide between them, nor do we say there are several gods, as to Him who has no equal in the kingdom abiding forever, the holy kingdom. The Father is not begotten, the Son is begotten, the Holy Spirit is not begotten, nor unbegotten. But it is necessary for us to bring forth testimony from the prophets, that God the Blessed called Christ the Word, His own Son, and through the Word who proceeds from the light, He founded heaven and earth and all things that are in them. Moses says, God through the Word made all things. David in the Psalms, By the Word of the Lord the heavens were established; and elsewhere: Forever, O Lord, Thy Word abides; and again: He sent His Word, and contrariwise. Job says concerning the Holy Spirit: The Spirit of the Lord made me; Moses: The Spirit of the Lord was borne over the waters; Isaiah: The Spirit of the Lord is upon me, by whom He anointed me; David: Send forth Thy Spirit, and ^B contrariwise; and again, Thy good Spirit shall lead me, and contrariwise; and again, Create a right Spirit within my inward parts: and again, Confirm me with Thy principal Spirit. These are the testimonies from the old law, that the Word and the Spirit who are from God, created every creature. It befits us again to bring forth testimony, that God called His Word His own Son. Isaiah says, Behold a Virgin shall conceive and bear a Son, and contrariwise; and again: A child is born to us, and a son is given to us. Again God the Father, to David: After thou shalt have slept with thy fathers, I will raise up from thy loin him who shall sit upon the throne of Israel. I will be to him a Father, and he shall be to me a son. David in the Psalms: The Lord said to me, and contrariwise Zacharias says: Rejoice and be glad, O daughter of Sion, cry out, O daughter of Jerusalem, for behold thy King comes to thee meek and sitting upon the foal of an ass, He shall speak peace to the nations. Again it befits us to bring forth testimony from the law of God, because Jesus Christ the Son of Mary is God from God. Jacob the son of Isaac, son of Abraham, when he was at the end of his life, blessing his sons, prophesied concerning them, saying to Judah, his son: Thou art a lion’s whelp, ^D there shall not be taken away from thy loin a leader nor a prince until He comes who is the expectation of the nations, who is Christ Himself. Jeremias the prophet: Behold our God to whom there is none like, who has found all the way of prudence, and after these things He shall be seen upon the earth, and shall have conversed with all men. Again: God shall clearly come, ^A He shall come, and He shall not delay. Isaiah: After thee they shall walk, bound they shall go with shackles, and they shall adore thee, and shall beseech thee, because Thou art God and there is no other God besides Thee, O God of Israel. O Savior confounding thine enemies, they went away in confusion. Again David: God looked down from heaven upon the sons of men to see if there is any understanding or seeking God; all have declined, together they have become useless, there is none that does good, there is not even one. And again: The Lord said to my Lord: Sit at my right hand, until I make thy enemies thy footstool. Moses said concerning the passion of Christ: Ye shall see your life hanging before your eyes, and ye shall not believe. David: They dug my hands and my feet, they numbered all my bones, they divided my garments among them, and upon my vesture they cast lots. Isaiah: A man capable of bearing a blow because His face is hidden, whence we shall not even count Him. Truly He Himself bore our infirmities, and He carried our sorrows. These are the testimonies that God is from God: John: In the beginning was the Word, and the Word was with God: and the Word was God. Gabriel: The Holy Spirit shall come over thee, and the power of the Most High shall overshadow thee. Paul: The Holy Spirit searches all things, and knows the hidden things of God. John: We have not received the spirit of servitude, but the spirit who is from God; again: If any man has not the spirit of Christ, this man is not His. These are the testimonies from the New Testament, that Christ is the Son of God: Gabriel to Mary: Behold thou shalt conceive and bear a son, and shalt call His name Jesus: and He shall redeem His people from their sins. Paul: God sent His Son born of a woman, made under the law that He might redeem them who were under the law. John: He who believes in the Son of God, has eternal life; but he who does not believe in Him, shall not see eternal life, but the wrath of God remains upon him. Paul: One God, Son of God through whom all things were made. Peter: Thou art Christ the Son of the living God. Gabriel: Hail, Mary, full of grace, the Lord is with thee: The Holy Spirit shall come over thee, and the power of the Most High shall overshadow thee, and He who shall be born of thee shall be called the Holy, the Son of God. Again Christ in the Gospel: I am the light of the world, I have come out from the Father, and I am about to return to Him, I am the resurrection and the life. And he who sees me, sees also the Father. I and the Father are one. Paul: The world of Judah shall be illuminated. And again: God has ascended above the heavens, above His holy seat, beholding the earth that He might see the bound whom Satan has bound in his own sin. You also have in your law, that the angel

^A said to Zacharias: "Behold, I announce to you that there shall be born to you a Son preceding the Word of God, and His name shall be called Messiah." You ask me why God willed to send His Son into the womb of the Virgin: it is because blessed God, whose name is holy, created heaven and earth and all that is in them, and He created His angels; in their first state they were around the Throne. But suddenly, there entered into one legion of angels, tumor and pride, and they made themselves like God, saying: "Let us place a seat for ourselves as the seat of God is, and let us go around heaven and earth, just as God does." And when God perceived their thoughts, He cast Satan and all his legion from heaven to earth, and they became demons and enemies of the sons of Adam.

And when God had made Adam, He established him in paradise, saying to him: "Eat everything you wish; but as for this tree which I forbid you, do not eat, for on the day you eat of it, you shall die the death." But having been tempted by the devil, he ate of it, and was cast out of paradise, and he inherited death and contradiction and sin in his progeny after him. But God, wishing to rescue His creature from the hand of the devil, sent Noah to his people so that they might repent and turn away from the work of the devil; but when he came to them, they despised him and deemed him a liar. God therefore commanded Noah that he should make an ark, and put in it of every creature, and God sent the flood. The fountains of the abyss and the cataracts of heaven were opened, and the waters were poured out, and the inhabitants of the earth were consumed, and everything that moved upon it, except Noah who was in the ark, and his wife, and his three sons, and the wives of his sons. After this, God having pity on what He had made, commanded the waters to return; and they went forth from the ark, humans and beasts; and God blessed them and said: "Increase, and multiply, and fill the earth." Afterward, men tempted by the devil made sculpted gods, adoring them as the God who had made them. And God, wishing to rescue them from the hand of the devil who had perverted them, soon descended in power upon Mount Sinai; and speaking to His servant Moses, He gave him the Law, choosing the sons of Israel from all peoples. Then the sons of Israel, abandoning what God had given to Moses, made for themselves a sculpture, adoring it as if it were a living God; and immediately He sent upon them serpents, and consumed a part of them, and had mercy on them. Again, temptation from the devil sent fire, and consumed a multitude of them, and having mercy, He removed wrath from them. Again they made for themselves idols, adoring them as God, sacrificing their sons and their daughters to demons. God raised up prophets ^B testifying to them that they should repent, and turn back to God, and turn away from the devil: they denied them, and called them liars, and some of them they slew.

And when God saw that the devil had prevailed among them—since the time Adam was made and cast out of paradise—and that they had slain the prophets who had come to them, wishing to rescue them from the power of the ancient enemy, He sent His Word to Mary ^A whom He had chosen. The Word received the form of man, introducing flesh from Mary, with soul and intellect. His Word, which was from God, dwelt in that body, without separation from Him forever. If it were not the very body which He had put on, no one could see the Word of God: just as Moses could not see the Word of God. But the Word of God coming, put on a body from Mary, and snatched His people from the power of the devil: that Word indeed which Mary had received. He Himself is the one whose name is Messiah and God, who was such before the annunciation came to Mary, and took a body from Mary, and He Himself is God, and this is the darkness in you, that you do not understand.

Again you wrote to me saying: "That He said, 'I am sent to you,' and He ate, and drank, and slept." But now I will show you that in Christ there were two operations, and two locutions: one, of the Word, and the other, of the body which He had taken from Mary. This is the perfect body, having soul and intellect. The operation of the Word is when He created all things with the Father, and remaining in the body, He forgave sins, and raised the dead, and did other such things. You, however, leaving behind the works of the Word, follow the works of the flesh which He assumed from Mary, which was from Adam: and therefore you say that Christ is similar to Adam, because He ate and slept; and this is the speech of those who do not understand about Christ, nor search into the Law of God. And according to your sense, the Jews, understanding about Christ, pursuing and seizing Him, ^C crucified Him, saying words of blasphemy against Mary His Mother, in whom the modesty of chastity dwelt. Again you say, why should we adore Christ the Word of God? Is it not found in the Law of God that the sons of Israel adored the ark which God commanded Moses to make, and yet they were not adoring nor serving the ark nor the wood; but they were adoring and serving the Law and the Word of God which was in the ark, and yet not on account of this were they judged aliens from God, nor judged to have served two gods? Again you say that in your law it is found that God commanded His angels to adore Adam. But if this is to be believed, what do you think of the Word, who is named Messiah? Is it not better to adore Him, than the deaf stone which you adore, where we know something has remained of that idolatry by which they adored Jaob, Jaoc, Nazara, and Allac and Allogei, and Mena? Some of them were gods in the likeness of men, others in the likeness of women! The greater of these were called Aleubre, whence this speech of yours is derived, Alacuiber, among you sacrificing to them sheep and camels on one day, for each year: and you have followed the custom of the pagans upon that stone, in Mecha, in the corner of that house of idolatry, which the antiquity of the pagans served, and to which it sacrificed. Again you say, that Christ and Adam are together before God: and you set the creature of clay, which contradicted its God and did not keep His precept, as similar to the Word of God and His light, ^D

which is not created, but by Him all things were created, and He is the Messiah, whose kingdom exists eternally. You ask how God could enter into the womb of a woman, a dark, narrow, and foul place: but if you might understand, we give you a similitude. Do you not see the sun, how it passes over filth, dung, and stench, and yet is in no way defiled, but cleanses all things? How much more, then, is God, who made the sun, not defiled by a creature? But do not be incredulous so as to believe that God could not enter into the womb of the Virgin, He who entered into the burning bush which was on Mount Sinai, and spoke to His servant Moses, and gave him the law. Was the body of the Virgin not better than that thorn bush? Regarding what you say, that the law of Moses was burned, and that Ezra recounted it from memory and falsely, and that there was no mention in it of the resurrection, or eternal life, or paradise—this, if it pleases God, I will now show you. The blessed Lord sent revelation to His prophets, and every prophet spoke through the revelation of God. And He gave the law to Moses, in which were written the precepts of the children of Israel, their exodus from Egypt, the numbering, the contradiction, and the indignation of God against them, and how He created everything, the memory of kings, and how He exalted and humbled them, and He revealed ^B to David His servant the psalter; to Solomon, wisdom; to His beloved Job, and to Daniel, prudence. And we believe in the resurrection, and paradise, and hell, and we find them written in the Old Testament through Ezra to whom God revealed them, and he wrote them to their fullness. And just as God gave them to His prophet Moses, so Ezra declared them and omitted nothing, because in the prophets of God there is neither falsehood nor oblivion, since God becomes the revelation of them.

You wrote to me regarding sacrifice, what it was, and that you could not find anyone of the servants of God who offered sacrifice. Primarily, the two sons of Adam offered it, and it was accepted from one. The sacrifice of truth is above men, and accepted by God, and an edification to whoever offers it, except for the sacrifice that is offered to idols; for those who offer that are alienated and lost. But Christ, on that night which was the beginning of the Passion, told His disciples what the Jews would do to Him, and He announced the resurrection, the flight, and the return to Him; and yet on that night, while eating with the disciples, He took bread, blessed it, and said: "Take and eat: this is my body which shall be delivered for you." Again, taking the chalice, He said: "Drink of this all of you; this is my blood which is offered for the remission of sins." And He commanded us to do likewise, so that there may be for us a remission of sins, whoever of us offers it in faith and love. It is necessary to believe in that sacrifice, not the one which you say you have in your law. When the disciples had said to the Son of God, "Invoke God so that He may direct manna from heaven for us," and Christ had said, "Fear God if you are faithful," the disciples said, "We wish to eat that, and we shall believe You and know that ^C You are God: direct manna from heaven, that it may be a solemn feast for us, and a sign from You to our posterity. Grant this to us, because You are the giver of gifts." And God said, "I will direct it for you." After he denied this, they tortured Him with a torture such as no one had ever been tortured with. And yet these words were from a certain Nestorian heretic, one not truly sentimented regarding Christ: who introduced you as if so that you might understand something of the faith of Christ, but he did not demonstrate to you what is reason and truth.

As to what you asked of me concerning Christ—that is, concerning the cross—I make you knowledgeable now: that on the day Christ was crucified, two thieves were with Him (one on the left, the other on the right), and soon He gave up His spirit. Immediately the earth trembled, and the sun was obscured, and a powerful fear seized certain of the princes of the Jews who were present because of the crosses themselves. And so that they might hide the truth from men, they hid them under the earth, so that others did not know except for one; and he said it to no one in his life. But when death approached, he opened it to a certain kinsman, saying: "Whenever there is an inquiry about the cross, look for the place and know it." When, however, Christ wished to show the confusion of the Jews to men, He revealed the invention of the cross to the Roman King Constantine, who was not yet a Christian. For when he was proceeding to war, lifting his eyes to heaven at midnight, he saw in the sky as if two columns, one above the other, stretched out in the likeness of a cross, and on it an inscription gleaming with fiery brightness, and written in Greek: "Because you asked of your God that He show you the true faith, make for yourself a royal sign in the likeness of this cross, which may precede you against your enemies, according to what you have seen in the sky." This done, he attacked his enemies and defeated them through the power of the holy cross. And when he returned, he directed his mother, Helena, with an army to come to Jerusalem, so that she might inquire of the Jews what had been done with the cross of Christ. Many being tortured, he ordered the man who had been of the tribe to which the matter was first made known to be sought out. He, however, refusing to open the truth of the matter, was shut up in a pit without food or drink. And when he knew he was about to die, he showed him the place; and while they were digging, smoke of incense went out from the pit, showing three crosses, three hundred years after Christ had come. And when they were being carried before the queen, who did not know which was the cross of Christ, she suddenly placed one cross upon a dead man; and he did not rise. The second being applied, it availed nothing. But when they applied the third, he who was dead immediately arose. The queen, having built a church over the sepulcher of Christ, left a portion of the cross there, and carried the rest to her son. This is the cause why we adore the cross of Christ.

It has been said to me that you do not greet those who are of another law, and that you have in your law that it is permitted for you to take in marriage women of any faith. And how can it be that God would have commanded a man to take a wife, who does not even greet [a foreigner]?

^A And if she be of another faith, it is not fitting to stand over her grave or to pray for her. Yet since you find it written in your law that many of those who are faithful in any law are before God, why do you not pray for her? Again, it is told to me that if any of you leaves his wife for any cause, it is not fitting that she return to him until another has had relations with her. Thus you have become transgressors of the Law and the Gospel. For in the Law it is written, that if anyone dismisses his wife for any cause, and wishes at some time that she return to him, she is undoubtedly his, provided that another has not defiled her; but if another has touched her, she is forbidden to him forever. In the Gospel, however, it is not permitted for a man to dismiss his wife without the cause of fornication, and he who marries a woman dismissed by another, ^B perishes as an adulterer and a defiler. Again, it is said to me that in your law it is written that whatever a man does, whether good or evil, has been prescribed and predestined for him by God before he is born. If this is so, there is no grace for him if he does good, nor sin if he does evil; because it is not he who acts, but that which was prescribed and preordained for him before he was born. For if it is so, that for every man it is prescribed before he is born, then God appears to have acted impiously. But far be it from God that He should bring these things about in men. For if it were as you say, whatever a man does, whether good or the contrary, God would not have sent prophets to demonstrate hell to men, so that they might fear; for their prescription and predestination would have sufficed for them. But far be such an understanding: that a man perishes, he does not perish except by his own will.