Isaac the Great, Catholicos of Armenia

^A For He understood the assault of the first man, and did not approach the one who possessed a stronger frame of mind, ^B but as one more susceptible, he [the serpent] approached the woman, weaving that deceitful counsel to separate her from God. And so He wishes those who teach [others] to choose the persons, and the places, and the times, and to manage words in every regard, in order to turn men from sin, and to reconcile them to God. Observe how the great Paul, in his address at the Areopagus, acting with the guile of the serpent, ^C in part from the altars which they worshipped, seizing an opportunity for his speech, cunningly inserted the evangelical doctrine, so that he might subject to the faith that judge who was held in high regard among them, I mean Dionysius, by a well-disposed address. He also provides the [teaching] that one must understand the Word—for since the head of the whole body is bereft of reason, it hastens to preserve only the head, knowing that life exists naturally in it; thus He wishes His disciples to have the practice of keeping their whole lives pure and unspotted, ^D which is our faith, which is the head of the body, and not to spare the rest of the body in any worthy [sacrifice]. For if our faith remains unbroken, we shall not suffer death in our souls. There is also another natural and hidden power in the serpent. For when its body is cut, it joins together again and restores the segments to integrity. The likeness therefore warns us that if it happens that our spiritual members are torn apart, the power of repentance should be ready for all, through which we may grow together again and be restored. Furthermore, there is also in the serpent a natural power. For after it senses that it has grown old over time, as they say that those who examine the natures of living things report, by a long fast it strips itself, and in this way it sheds the bulk of its body, and having arranged its youth, and having cast off the old body, it is forced to such a degree until, being stripped of the slough—

Notes of Franciscus Scorsus

(25) *By a well-disposed address.* The author here has the same meaning as he did a little above, and uses the same phrase in the same sense. The force and use of which words we discuss in Homily 5, note 98; among other things we said it pertains to oratorical and poetic discourse, of which significance you have an example here from the same author.

(26) *The head only unharmed.* This serpent rite is well known; but since it is also cited from a middle source, and is called a common one, but specifically seeks faith, and attempts to instill beneficial precepts into the minds of the hearers, it also accommodates itself to what is not a mere fable—who does not know? Of which we spoke in the previous homily, note 11, but providing the "forest" of the preacher himself will not be a superfluous task. The place of Epiphanius is similar to that of Theophanes. That work, *On Animals* [Physiologus], commemorates four properties of the serpent, which it interprets morally, as does ours. But they are not the same; each pursues these things in two ways, but they agree in two. These things that are placed first by Theophanes, in Epiphanius it is the third, which says: The man himself—surrendering his whole body, preserves the head only. Therefore we too, when at the time of temptation we are compelled to hand over the whole body to death, must not deny the head, that is, Christ, as the holy martyrs did. For the head of man is Christ, as it is written. Ponce de Léon Hispanus has provided a fuller interpretation with scholia; [he says]: *If the serpent entreats man, that one guards only the head, and exhibits the rest of the body to the others. We ought therefore in the time of danger to concede the whole body to death, only to guard the head; as the most holy martyrs did; all man’s head is Christ, as Scripture says.* I refer to another interpretation below in note 29. More of the same life [is in] Consalvus.

(27) *For by the body.* Aristotle, Book II, chapter 16, writes that the cut eyes of serpents grow back again under the skin, and the tail also, being cut, is born again, and interprets this in this way, that our [author], the segment being cut, joins together again and restores the segments and the integrity, not by the same number, but by equivalent ones.

^A sword his head; and as he spoke, his head was mingled with the dust. For speech leads me to utter those things which belong to poetry; the calamity then seized every age, and the Fury of tragedy was reveling in Bethlehem, scourging it with domestic wars. And an elder felt aggrieved, blaming his long life, as having reserved him for these present afflictions, and he upbraided death as having been slow; but the mother lamented that she had even become a mother; and virgins were called blessed, as were the barren, and they who bore females, and those who were childless. Perhaps the disaster was common even to such as these, being communicated by association, or blood, or by a way of life [held in common]. I saw this tragedy painted in colors on a board, and I was moved to pity, and to tears. For that tyrant Herod was depicted sitting proudly on a lofty throne, looking with a sharp and beastly gaze, with an open mouth. He held upright a sword from its scabbard, letting his left hand rest upon it; but stretching out his right, he seemed to command the soldiers to mercilessly reap the harvest of infants. They, leaping like beasts, were mercilessly mangling the wretched children. The painter depicted also the miserable ^B mothers crying out a pitiable lament, and mingling their tears with blood. And one was tearing her hair, another was furrowing her cheeks with her nails. Another was rending her robe, and baring her breast, she displayed the teat left destitute of the nursing child. Another was gathering the scattered members of her child who had been cut in pieces. And another, holding the newly-slaughtered infant on her knees, was lamenting bitterly. And since the artisan could not put a voice into the colors, he signaled the laments with the lines [of the painting]. For the woman seemed to be thus tragizing: "O unhappy child of a more miserable mother, you were unaware that you were being born for the sword and for an untimely death! O mouth that was fruitful in vain! O enviable fertility that delighted me for a little while, but brought upon me, the wretched one, much more! O tender limbs, and tongue that lisped sweetly, but now, alas, has been silenced forever! O unjust sword-wielding right hand, that you did not kill the one who bore you before you killed ^C you, child! Awake, my bowels, shake off this heavy sleep which the cruel commander has inflicted upon you. Stretch yourself into the arms of your wretched mother. Take hold of the breast you longed for before. Show that sweet and habitual smile of yours. But the cruel order of the tyrant did not allow it." Such things it seemed she was saying, and perhaps she was weaving together the themes of Niobe and Alcestis. "In vain, therefore, my child, did I feed you, in vain did I labor, and was worn out with toils. I envy women who are unmarried, to whom [the artisan] signaled the laments with the lines, and since the artisan did not have a voice to put [to the painting]...

Francisci Scorsi Notae

...well [?] Theophanes says. Yet he indicates no certain passage of a poet from whence he might have borrowed those tragic modes for his own purpose; nor indeed have I hitherto found a similar one, from which he composes those few lines of his own wit. Below, indeed, he names Alcestis and Niobe, of whom we shall speak in their proper place. Since that had preceded, I have therefore gained those things from another manuscript, and I have always confirmed my opinion in it, even concerning those things that seem as if they could have been omitted, that they were not omitted by the author, but by the scribe.

HOMILY LII

^A Shall I question you in return, you who speak so boldly and infringe upon the judgments of God? What, in truth, could have been better for the infants than to be perfected so swiftly by the blood of martyrdom, to escape the many and wretched woes of this life, and to enjoy the beatitude of the other; rather than, by living this laborious life, to be partakers of their fathers' infidelity and to burst forth with that impious and rash cry against the Lord, "Away with him, away with him, crucify him"? ^B Or to experience the evils that were to come thereafter and the intolerable calamities of captivity, when, pressed by siege and driven to the agonies of famine, they tasted human flesh, and were then captured and mercilessly cut to pieces? Should not, therefore, this unjust death be reckoned a great boon to the holy infants? I could indeed add other causes for the slaughter of the infants, but the tumult that arose at that time still rings in the ears of my mind, and the most cruel decree issued against the children, and that voice heard in Rama, and the "Woe," and the lamentation of Rachel draw my discourse thither. Yet what speech could be sufficient for the narration of such suffering? Who could worthily lament the magnitude of that disaster in the tragic manner? O execrable sight! O dreadful gloom that occupied Bethlehem at that time! O the wailing of women, and the weeping of children snatched away to death! Fathers were lamenting, falling at the feet of the soldiers, supplicating; and a mother would wrap herself around her child, and a father would call out for his offspring. A woman was rushing toward flight, carrying the child as a burden on her shoulders, ^C but the course of the servants was swifter. They were clashing with one another, and confused cries were raised. The soldiers were threatening something terrible, looking on with dragon-like, savage eyes. Mothers were wailing, defiled with blood and tears; infants were lamenting, being pitifully cut down. For the swords, as chance would have it, being aimed at them, were miserably mutilating their tops; and one was deprived of hands, while another, with feet cut off, was already half-dead. Another, with head severed, was dragging the lower parts of his body, while another was being hewn entirely, just as the fury of the ones acting on their own prompted the death of each one. ^D O how many children were cut in half and left half-dead, gaining not even a swifter death, but being consumed little by little! How she ran past her mother, and with a lisping voice called upon the one who bore her! She was rushing—but the course of the servants was swifter—driven to the agonies of famine, and they tasted human flesh, and, being captured, were mercilessly cut to pieces. But the cruel decree of the tyrant did not let them be, stretching them out.

^A

History advises that when Christ is an infant in us—that is, when we carry the word of virtue within us in an imperfect state—Herod, the spirit of the flesh, still lives and reigns. For "Herod" is interpreted as flesh subject to passion, and skin-like; by which the earthly disposition is signified, which kills the male infants—I mean, the manly reasonings of virtue—and seeks to kill the word of virtue in us. Then, indeed, it is time to flee into "Egypt," that is, into practical hardship. For by remaining in it, we shall annul the counsels of the flesh. But when the disposition of the flesh has been consumed by the worms of conscience, and the members which are upon the earth have been mortified, it is appropriate then to return as if from Egypt to Jerusalem, that is, to transfer the mind from practical hardship to contemplation. For when the passions have been killed, it is foolish to linger in the practical, and not to hasten to grasp at contemplation, of which practice is the stepping-stone. We are, as it were, transferred as four-year-olds from Egypt—the practical—to the Jerusalem of contemplation; that is, evidently, having flawlessly performed the four general virtues, which are the sources of the others and, as it were, their mothers; and by means of which the mind, having been morally tutored, is led up toward the understanding, as far as is possible, of the superessential and blessed Trinity, to whom is due all honor, and praise, and majesty, unto the ages of ages. Amen.

HOMILY LIII. On the Annunciation of the Most Holy Theotokos.

Today the Church is mystically illuminated by candles, and is set aflame, keeping the first feast of the festivals. Today the partition of enmity begins to be dissolved, and the heavenly things are mystically conjoined with the earth. Today the angelic greeting has transformed the sorrowful rebuke of our first mother into joy, and the old gloom has vanished. Today the Virgin Mary takes the place of the Seraphic thrones, inarticulately bearing Him who is carried upon them. Today the mystery of the bush is shown being fulfilled, with the fire of the Godhead being entwined with the shrub-like nature. ^B This feast, therefore, being the crown of all the feasts, contains many mysteries. But we, because of the urgency of the time, putting before you a few of the evangelical questions, will explain them to your God-loving ears. “In those days, Elizabeth, the wife of Zacharias, ^D conceived, and she hid herself for five months.” Since Zacharias...

^A after disbelieving Gabriel, had been struck dumb, and Elizabeth’s conception had been brought about, she hid herself for a certain time. As it seems to some, this was because, due to her advanced age, she was ashamed of the untimely pregnancy. But we say that she did not hide herself for this reason. For the conception was to her rather a matter of joy—not only that she was becoming a mother, a sweet thing and a sweet name, but also because even by the law itself there was a certain honor for mothers, in which the barren and infertile had no share. How, then, was she ashamed when she was attaining the legal blessing, and at the same time sharing with the blessed Sarah in an untimely conception? For that she was being freed from the reproach of infertility by the birth is something that can be learned from her own words. For she says: “Thus the Lord has done for me in the days in which He looked to take away my reproach among men.” For what reason, then, did she hide herself? Being of the house of Aaron, and the wife of the great priest, she was diligent in a virtuous and exact way of life. Therefore, from the beginning, she was wary of confessing the conception, so that many, becoming incredulous, might not receive the punishment of Zacharias. For to one looking at nature, it was truly most unbelievable that a woman so advanced in age, with shriveled skin, with a face full of wrinkles, withered by age, and naturally sterile, should become pregnant and a mother of a child. For already, for her as for Sarah, those things through which conception is effected had been extinguished. Therefore, not out of shame, but out of concern for others, she remained in hiding. But since, with the gradual growth of the embryo, the womb was expanding, and the breasts were being filled abundantly with milk, then, indeed, she did not keep hidden what could no longer be disbelieved. ^B “In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph.” Someone, from among those very inquisitive, will be eager to know for what reason this mystery was performed in the first month among the Hebrews. For it is manifest that it was the sixth month from the conception of John, but the first of the whole year. Since this sensible world was created at this time, and through the transgression of man ^B [it was]

HOMILY LIII

...and occulted herself for five months. After Zacharias, for not having had faith in Gabriel, emerged mute, Elizabeth truly conceived, and until a certain time she remained hidden. She did this, it seems to some, because she was ashamed to bear a womb at such an unseasonable age. But we do not think that was the reason for her hiding; rather, that conception ought to have been a subject of joy, not only because she was chosen to be a mother—a sweet name, indeed, and a sweet reality—but also because even by the law itself a certain honor followed mothers, of which the sterile and unfruitful were deprived. What, then, could be the cause of shame, when she had attained the legal blessing, and at the same time had in common with the blessed Sarah an unseasonable conception in old age? For that the reproach of sterility had been deleted by the birth is possible to understand from her own words. For she says: “Thus the Lord has done for me in the days in which He looked to take away my reproach among men.” For what reason, then, did she hide herself? Since she drew her lineage from Aaron, and was the wife of the great priest, she studied to direct her life according to an exact norm of virtue. Therefore, she feared from the beginning to reveal the conception, lest many, being incredulous, should be punished by the same penalty as Zacharias. For it was, in truth, most incredible to anyone contemplating the order of nature that a woman already advanced in age, with a body contracted by wrinkles, who had already withered with age and was by nature sterile, should become pregnant and a mother of a child. For already the power of conceiving had been extinguished in her likewise as it had been in Sarah. Therefore, she did not keep hidden out of shame, but out of a desire to consult for others. But after the womb began to swell as the fetus gradually grew, and the breasts to swell with more abundant milk, then, indeed, she did not keep hidden what could not appear incredible. “In the sixth month, the angel Gabriel was sent by God into a city of Galilee named Nazareth, to a Virgin betrothed to a man whose name was Joseph.” Someone ^C of those who are keen for research will desire to know for what reason this mystery was performed in the first month [(28)] among the Hebrews? For it is manifest that it was the sixth from the conception of John, but the first of the whole year. Since, indeed, this world subject to the senses was created in this very time of the year [(29)], and together with man... ^D

^A the history advises, when Christ is in us an infant—that is, when we bear the word of virtue in us as yet imperfect—but Herod, that is, the mindset of the flesh, lives and reigns; for Herod is interpreted as passionate and skin-clad flesh, through which is typified the earthly mindset that kills the male infants, I mean the manly thoughts of virtue, and seeks to kill even the word of virtue within us; then, yes, then one must flee into Egypt, that is, into the laborious practice of virtue. For by dwelling in it we shall invalidate the counsels of the flesh. But when the mindset of the flesh has been consumed by the worms of the conscience, and the members which are upon the earth have been mortified, it is appropriate at that time to move as if from Egypt to Jerusalem, that is, to transfer the mind from the laborious practice of virtues to ^B contemplation. For when the passions of the soul have been mortified, it is foolish to linger longer in the practice, and not rather hasten to grasp contemplation, of which action is the threshold. And we are certainly transferred to the Jerusalem of contemplation as from the Egypt of practice when we are four years old; that is, having blamelessly accomplished the four general virtues, which are as it were the fountains and mothers of the others, and through which the mind, having been morally disciplined, is led upward—as far as is possible—to the understanding of the superessential and blessed Trinity, to whom belongs all honor, and hymn-singing, and magnificence unto the ages of ages. Amen.

Homily LIII. On the Annunciation of the Most Holy Theotokos.

Today the Church is mystically lit by torches and set ablaze with fire, celebrating the first festival of all feasts. Today the middle wall of enmity begins to be broken, and heavenly things to be mystically joined with the earth. Today the angelic salutation has changed that sad rebuke ^C of our first mother into joy, and the old gloom has vanished. Today the Virgin Mary succeeds to the Seraphic thrones, ineffably bearing Him who is carried upon them. Today the mystery of the bush is shown being fulfilled, the fire of Divinity being entwined with the twig-like, dry nature. This feast, then, being the crown of all feasts, contains many mysteries. But we, because of the urgency of the hour, proposing a few things from the evangelical questions in your midst, will explain them to you, who are God-loving hearers. "In those days, Elizabeth, the wife of Zacharias, ^D conceived, concordant with what we have discussed."

being realized as to its own parts, had reference to the Son of God, being perfect God and perfect man. And just as this number, when resolved into its own parts, is restored to itself again when the parts are put together, so the only-begotten Son of God—having emptied Himself, taken the form of a servant, and as it were diminished Himself into His own perfection and dignity—was filled up again, having never suffered any loss of His being perfect.

But our discourse here grows bold and seeks even this: We know that Michael is the first of the archangelic order, as the prophecy of Daniel ^A instructs us in these mysteries; and he was entrusted with the protection of the Jewish people, as the sacred oracles also state. Why, then, did he not rather become the minister of this mystery, but instead Gabriel initiates the Virgin into the mysteries? Because in the first creation, woman was produced second after man, therefore the second of the archangels is sent to the second gender, as is fitting, announcing the second constitution of the world. And since the name Gabriel ^B is interpreted as "Fortitude of God," and the Son of God—who is the Wisdom and Power of God—was about to become flesh, it is fitting that this one should be the herald of the mystery.

But why is the angel sent not to the betrothed Joseph, but to the Virgin? Because he knew that Joseph had no part in the generation of the Lord, even if he did act as the guardian and spouse of the Virgin. But since from the beginning the ^C creeping-in of sin occurred through a woman, the ingress of righteousness is performed through the same gender.

Since the wise Maximus taught us to be led up to higher understandings from the elements of names and the number of them, and seven elements compose the name of Gabriel, the name itself indicates that the Christ who is announced by Gabriel to be born is come for the salvation of the whole world, which is measured by this hebdomadal movement and terminated in seven ages. If this inquiry does not seem over-curious to many, neither has the number of ^D the units of the name fallen outside of mystical contemplation. For from this, too, we shall find the providence of Holy Scripture indicated. For the one hundred and fifty-four which is gathered from the name of Gabriel indicates the one who is announced, the perfect God and the perfect man. For the decad, being perfect as including every number, when multiplied into itself makes the hundred, which is indicative of the all-perfect divinity. The pentadic decad is a symbol of the perfect soul of man, having perfection from the mind and working...

by way of the senses. What indeed do the four elements signify for the four-fold nature of the body? The number of the name of him who brings the good tidings of the conception shows, therefore, that the divinity of the Word, which exceeds all perfection, was ineffably united to the body through the medium of an intelligent and sensitive soul. Having clarified these matters, let us now look to the words of the annunciation itself: "Hail, full of grace; the Lord is with thee." ^A The word addressed to the Virgin is the opposite of that spoken to Eve. For from the latter, the pains of travail proceeded; but here, joy acts as the midwife to the birth. For the Virgin’s travail was free from pain. Why? Because every pleasure has pain joined to it; but here, pleasure did not precede the birth, nor did pain follow it. Even the prophecy of Isaiah anticipated this: "Before the pain of travail came, she escaped and brought forth a man-child." ^B "Behold, thou shalt conceive in the womb." Mark the precision of the expression. He did not say, "Behold, thou shalt bring forth a son," so that those who later raged against the truth and dared to say that the Word brought down his flesh from heaven might not have a handle. He hedges, therefore, by saying, "Thou shalt conceive in the womb," showing that it was from the very virgin womb that he took on our nature. For it was necessary, truly necessary, that he should put on that very substance which he had come to rectify. And since God does not dwell in temples made with hands, as the prophet says, he built for himself a most holy temple from the all-pure bloods of the undefiled maiden, so that, according to the prediction of Daniel, the corner-stone, cut without hands from the shady mountain, as Habakkuk says, might destroy the abominations of the demons. ^C It was consistent, then, that the one born should also bear a name appropriate to the economy, and that he who came for the salvation of the world should be called Jesus, by whom salvation is signified. "For thou shalt call," he says, "his name Jesus. He shall be great, and shall be called the Son of the Highest." These things are said according to the human condition; but by what follows, he reminds her of the divine oracles. For the Virgin was already persuaded, since the Lord swore to David that he would place of the fruit of his belly upon his throne; and the Holy One from the shady, wooded mountain...

HOMILY LIII.

and just as this number, when resolved into its own proper parts, returns and stands fast within itself again once those parts are recomposed; thus the only-begotten Son of God, when He had emptied Himself and taken the form of a servant, ^A and had as it were diminished Himself into His own perfection and dignity, was again fulfilled, never having suffered any loss of perfection. Existent as God, and equally as perfect man.

But our discourse here grows bold, and dares to ask even this: Since we know that Michael is the prince of the angelic order, as the prophecy of Daniel instructs us, and that the custody of the Jewish people was entrusted to him, as the sacred Oracles testify ^B, for what reason did he not rather become the minister of the mystery, but instead Gabriel instructs the Virgin in the secrets? Because in the first creation of the world, a woman was led astray second after the man, therefore the second of the archangels is sent to the second sex, as is fitting, to announce the second constitution of the world. And since the name of Gabriel ^C is interpreted as "the strength of God," and it was now about to come to pass that the Son of God, who is the wisdom and power of God ^D, should take flesh, he is quite congruently the messenger of the mystery.

But why is it that the angel is sent not to the betrothed, Joseph, but to the Virgin? Because He knew that Joseph had nothing in common regarding the generation of the Lord, however much he was termed the guardian and spouse of the Virgin. But since from the beginning the infiltration of sin occurred through a woman, therefore the entry of justice acts through the same gender. Since, moreover, that wise Maximus [(56)] taught us to be lifted up from the elements of names and their number to the understanding of higher things; and seven elements complete the name of Gabriel, the name itself indicates that Christ, whose birth is announced by Gabriel, comes for the salvation of the whole world, which is measured by this hebdomadal movement of time and defined by seven ages [(57)].

But if this inquiry does not seem meddlesome to many, neither is the number of the units of which the name consists divorced from mystical consideration; for from this very thing we shall find the providence of holy Scripture indicated. For the one hundred and fifty-four, which is the sum derived from the name of Gabriel, reveals Him who is announced to be perfect God and perfect man. For a decad, being perfect as it comprehends every number, when multiplied into itself makes a hundred, which indeed shows the divinity to be perfect in all respects. The five-fold decad is the symbol of the perfect soul of man, having its perfection from the mind and working through the senses. But the four, which exceed the body, the four

^A spiritual elements, are the foundation of the virtues.

The Homily of Theophanes Kerameus on the Annunciation of the Theotokos.

And the conception was without concubines, and the labor without stain. “The Holy Spirit will overshadow you,” He said, by which He means, He will clothe you, He will fortify you, He will encompass you, and from the illumination of the Word a lamp will be kindled; and your resting place will be passionlessness, and your marriage will be incorruptibility. ^B And just as the conception was without common union, so the birth was immune from pollution. But the angel, persuading the Virgin, gave token of this from things apparent, and revealed Elizabeth’s pregnancy: “And behold,” he said, “Elizabeth your kinswoman, and she herself has conceived a son in her old age, and this is the sixth month for her who is called barren.” One might ask here, from where was this kinship? For the Virgin was from the house and family of David, that is, from the tribe of Judah; whereas Elizabeth was descended from the Levitical lineage. How then does he call her a kinswoman of the Virgin? It is appropriate, therefore, to know that the Levitical tribe was often mingled with the royal one. ^C For Christ, who was both King and High Priest, was destined to arise from the tribe of Judah. How, then, was this kinship between them? Come, let us weave the story as we have heard it from the traditions of the fathers. Mathan the Bethleemite, and a priest, begot three daughters: Mary, and Anna, and Sobe. Now of Sobe was born Elizabeth, and of Anna the all-holy Mistress of us all. Therefore, Elizabeth and the Virgin were born of two sisters. But why did Zacharias, having disbelieved the angel, receive the punishment of muteness immediately upon his words, while the Virgin, having said, “How shall this be?” ^D is not punished, but is instructed in the manner of it? Because indeed Zacharias...

had the example of Abraham and Sarah; regarding whom he ought, by looking upon them, not to have disbelieved the good news. But for a virgin to give birth was truly a paradox and strange to nature. Besides, the Virgin did not say these things to the angel out of disbelief, but desiring to learn the supernatural quality of the matter. Having been initiated into the mystery, therefore, and its manner, and having heard, “The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you,” she accepts the good news as a grateful person, and surrenders herself entirely to the will of God, and says, “Behold the handmaid of the Lord, be it unto me according to thy word.” And immediately the word of the angel was made manifest in deed, and the womb possessed God, and the law of marriage was unknown to the Mother of God. Having therefore conceived her own Creator, she sets out with haste into the hill country to partake of the joy and the wonder with Elizabeth. But that morning-star prophet, who was being carried in the barren womb, even before he beheld the sun, recognized the Sun of righteousness, as being borne in the virginal womb as in a light cloud, and silently pointed out the Master. For as he did not yet possess speech, he rendered that which he did have: a leap; and he provided his mother with the means of offering praise to the Virgin, worshipping the Lord conceived within her, to whom is due all honor and glory and praise, with the Father and the Holy Spirit, unto the ages of ages. Amen.

HOMILY LIV. On the text, "All things have been delivered unto me by my Father." It was spoken during the feast of Saint Onuphrius.

It is for me a matter of wonder to reflect upon the property of virtue; for he who pursues it, the more he strives to keep it hidden, the more is it proclaimed. And while its laborers hid themselves in deserts, on mountains, and in ravines, virtue itself, arming its fame and thundering into ears like Stentor, has made them celebrated throughout the whole earth. A clear proof of what is said is the great Onuphrius, whose holy feast we celebrate today. For he, having from childhood despised the affairs of men, and having left behind the turmoil of the world, shaking off all worldly gossip like dust, fled into the desert as into a harbor. And having gone into its deepest parts, inasmuch as he was avoiding human glory and was hastening through virtue both to belong to God and to remain hidden from men, those things he successfully accomplished, and brought them to completion, being inarticulately united to God—but the remaining hidden, although he labored much in the hollows of the cleft rocks, he was unable to achieve. But the parchments of historians and the records of imperial ordinances shall cry out like Stentor.

^A And he who had hidden himself in the inaccessible retreats of the desert is now urban, dwelling among the faithful in cities and villages; and he who was poor, naked, and barefoot [(45)] now receives honor in magnificent temples. I believe, moreover, that he spiritually revisits his own temples, celebrates the feast together with pious men, associates with them, and bestows his own graces upon his celebrants. But the virtue of this great man, and the exercise of the solitary life that he demonstrated, Paphnutius, [(46)] who saw him, has narrated in simple and unadorned speech, concerned only to set forth the naked truth. We, however, shall clarify the evangelical words now to be read for you, the noble celebrants of this feast: «The Lord said: "All things have been delivered to me by my Father, and no one knows the Son except the Father."» ^B If you consider the purpose hidden in each word, you will find the Savior weaving a discourse concerning the two natures existing in Him, as to how the warp of the Divinity wove together the one garment of the Hypostasis [(47)] with the woof of flesh. For that which says, «All things have been delivered to me by the Father,» He utters as man. For those things which He possesses as God, these He says, in an human manner, that He has received from the Father, according to that which is sung to David: «You have put all things under his feet.» But the saying, «No one knows the Father except the Son,» reveals the Divinity of the Word. And by saying, «All things have been delivered,» He signified that He is Lord not only of the Jews, but also of the Gentiles. For if the dominion of all things has been given to Him by the Father, it is manifest that He teaches and does those things which are pleasing to the Father. And He shows this also in other places, saying: «I do not speak from myself.» For since the Evangelical teaching greatly surpassed the legal, lest anyone should think Him contrary to God, [(48)] when...

[index: entries preserved]

He says that His own words depend upon the Father's will and that He speaks nothing outside the Father’s command. But since this again gave the impression of a servile submission, He returns very swiftly to the equality of essence, and says: «No one knows the Son, except the Father.» For He is not a mere human being, so as to be known by men. ^B Someone might perhaps say in opposition to this statement: «But indeed they did know the Lord, those who believed the mystery, and before them the divine apostles. And the Savior indeed rebukes the holy Philip, as if he had not yet known Him: ‘For so long a time,’ He says, ‘I am with you, and have you not known me, Philip?’ But how then did the coryphaeus Peter theologize that He is the Son of the living God, if he did not know Him?» And why do I mention the disciples? Even the unclean legion of demons cries out: «We know you, who you are, the holy one of God.» How then does no one know the Son, except the Father? ^C The Word manifests that exact and essential knowledge, which the Trinity alone knows. For however many have known God, they have not known what He is, but that He is. For the divine nature is unutterable and unknown, surpassing every human comprehension, being known only by itself. Therefore, the Son knows the Father as consubstantial, and the Father knows the Son as Father by nature according to essence. And the Holy Spirit Himself is inside this knowledge. For He is the one who searches the depths of God. And indeed, the holy Fathers through the Spirit received the knowledge of the Son; and through the Son, they came to know the Father. ^D For in these points, the proof seems to be reciprocal. «Come to me, all you who labor and are burdened, and I will refresh you.» The shadowy and ancient law calls only those from Israel. But the Savior makes the call common to all, inviting both Jews and those from the nations within the evangelical wings, gathering all together into one fold. For He called the Jews «those who labor,» but the Gentiles «those who are burdened.» For the Jews, laboring in vain concerning the observances of the law, slipped into the depths of the legal curse; but the Gentiles, having shouldered the heavy burden of impiety, and practicing every kind of impiety, lived a beast-like life; which also David, grieving and as if lamenting, said: «Man, being in honor, did not understand; he was compared to the senseless beasts, and became like them.» They are invited, therefore, both to...

come to the knowledge of the truth and to submit their necks to the yokes of the Lord, so that, guided by the evangelical word, they might be brought back to understanding and directed toward virtue by divine precepts. And one he deters from laboring and suffering toils in vain, while the others he encourages to cast off the burden of sins and to walk swiftly toward rest. For that sin is a heavy burden, the holy interpreter Zechariah is a reliable witness, seeing wickedness sitting upon a talent of lead. ^B That it is also compared to a heavy burden, I do not think one ought to deny, since David has said: «For my iniquities have gone over my head; as a heavy burden they have become heavy upon me.» Virtue, however, is a light and upward-lifting thing, as Isaiah has testified, saying thus: «Who are these that fly as clouds, and as doves?» But the Lord Jesus [has called] those oppressed by sins... Therefore, those who honored the one who called them by faith, did not in vain partake of the evangelical rest, «which removed their back from burdens,» according to that which is sung in the Psalms. ^C But those remained laboring and oppressed who, by the madness of disobedience, reproach their own mind, and, dog-like, are stooped toward the delights of the flesh. And concerning these, the wisdom in the Psalms says: «Let their eyes be darkened that they may not see, and bow their back down always.» Since, however, there is also a good labor, by which David is said to have labored: «I labored in my groaning,» and Paul, pursuing the good fight, wrote: «I labored more abundantly than them all,» there is also a praiseworthy burden, namely, the collection of virtues; he ^D who possesses it is not burdened, but rejoices. Perhaps the «Come to me, all you who labor and are burdened,» is meant to be said to the righteous when he grants them the kingdom. For here, «Going they went and wept, casting their seeds»—for this is to labor—but when «Coming they shall come with gladness, carrying their sheaves,» they carry with them the burden which they labored [to gather], because «My yoke is sweet, and my burden is light.»

HOMILY LIV

Someone perhaps will ask, how is the yoke of the Lord sweet, when He Himself cries out that «The way of virtue is narrow and straitened»? And how is the burden light, if «through many tribulations it behooves us to enter into the kingdom of God»? The explanation of this doubt is perhaps clear to those who have reflected upon it; but it shall be briefly stated to you as well. The way of life is indeed thought to be narrow and straitened by those who are untrained in the perception of the good. But it is easy and sweet and accessible to those who have become habituated to the good. For just as an unbroken heifer will judge the imposition of the yoke to be hard to bear, as long as it is unaccustomed to the yoke, and would not easily admit the neck-collar; yet once habituated, it enters it without toil: so also the yoke of the Lord, while being sweet according to its own nature, seems rough to those who are beginners. For such is the nature of virtue, and this even one of the philosophers from without ^A signified by an elegant verse. For nothing hinders our taking something useful even from enemies. He says, then, that the path of virtue is long, and steep, and seems rough to the one walking it at the first; but when he has reached the summit, it is seen to be smooth and easy.

The yoke of the Lord is sweet, therefore, because of the ease of His commandments. For what is easier than: «Judge not, and you shall not be judged; and forgive, and it shall be forgiven you; and whatever you wish that men should do to you, do also to them likewise»? Because of this, the thunder of theology says: «His commandments are not grievous.» His burden is also light because of the remission of sins, which the old law could not provide—but Christ grants this to us easily. For indeed, «a thousand years are in His sight as yesterday, which is past, and as a watch in the night» to the one who has sinned and repented.

[The Greek verse follows:] For before virtue, the gods have set sweat, Immortal; and long and steep is the path to it, And rough at the first; but when one arrives at the summit, Then it is easy, though it was difficult.

Francisci Scorsi notes

...the verses here hinted at, which I have translated in a playful way: The gods have put sweat before eternal Virtue; long is the way, and steep to reach it, And rough at the first ascent; but once you pass The peaks, virtue, before impassable, now lies open as a plain.

[Note: regarding the source of the verses and the interpretation of the Psalmic "thousand years" in the context of penitence, see the full discussion in the marginal notes.]

^A hidden in inaccessible places, he is now urban, dwelling with the faithful in cities and villages; and he who lived poor, naked, and barefoot (45) is now honored in magnificent temples. I believe he also spiritually revisits his own temples, celebrates the feast together with the pious, associates with them, and enriches his worshipers with his graces. But the virtue of this great man, and the exercise he displayed in the deserts, Paphnutius (46), who saw him, narrated in a simple and artless discourse, acting with the sole intention of laying bare the naked truth. We, however, will now explain the read Gospel words to you, the noble celebrants of this festival ^B.

The Lord said: "All things have been handed over to me by my Father; and no one knows the Son except the Father." If you consider the hidden goal of every single word, you will find the Savior weaving together the discourse concerning the two natures in Him, namely how the warp of the Divinity wove together the woof of the flesh into one garment of the person (47). For that which says, "All things have been handed over to me by the Father," He speaks as a man. For what He possesses as God, these things He says He received from the Father according to the human nature, according to that which is sung to David: "You have subjected all things under his feet." But that which says, "No one knows the Father except the Son," reveals the Divinity of the Word. And by saying, ^C "All things have been handed over to me," He signaled that He is Lord not only of the Jews, but also of the Gentiles. If, therefore, the dominion of all things has been given to Him by the Father, it is evident that He teaches and does those things which are pleasing to the Father. And He shows this also in other places, saying: "I do not speak from myself." For since the Evangelical doctrine far surpassed the legal, lest anyone should consider Him contrary to God (48), when... ^D [Note: The remainder of the page consists of the editor's footnotes.]

He says that His own things depend upon the paternal will, and that He speaks nothing apart from the Father’s commandment. But since this, in turn, allowed the imagination of a servile submission, He runs back most rapidly to the equality of essence, and says: "No one knows ^A the Son except the Father," for He is not a mere man, such that He could be known by men. Perhaps someone might say, in opposition to this statement: "Yet those who believed in the mystery, and before them the divine apostles, did recognize the Lord; indeed, the Savior blames the holy Philip for not yet having known Him. 'Have I been with you so long,' He says, 'and you have not known Me, Philip?' How, then, did the leader Peter confess Him as the Son of the living God, if he did not know Him? And why mention the disciples? Even the unclean legion of ^B demons cries out: 'We know You, who You are, the Holy One of God.' How, then, does 'no one know the Son, except the Father'?" The Word is here speaking of that perfect and essential knowledge which the Trinity alone possesses. For as many as have known God, have not known what He is, but that He is. For the divine nature is unutterable and unknown, exceeding every human comprehension, and is known by itself alone. Therefore, the Son knows the Father, as being consubstantial, and the Father knows the Son, as being by nature and in essence Father. And the Holy Spirit Himself is not outside this ^C knowledge. For it is He who searches the deep things of God. And indeed, the holy Fathers received the knowledge of the Son through the Spirit; and through the Son they came to know the Father. For in these things, the demonstration appears to be reciprocal. "Come to me, all you who labor and are burdened, and I will give you rest." The shadowy and ancient law calls only those from Israel. But the Savior makes the call common to all, inviting both Jews and those from the nations within the wings ^D of the Gospel, gathering everyone together into one fold. By those who labor, He meant the Jews; by those who are burdened, the Gentiles. For the Jews, laboring in vain about the idle practices of the law, slipped into the bottom of the legal curse; while the Gentiles, having taken up the heavy burden of impiety, and practicing every kind of wickedness, lived a life like that of beasts—which David, saddened and as if weeping, expressed, saying: "Man, being in honor, did not understand; he was compared to the senseless beasts, and became like them." Therefore, both are called, so that once the first foundation of the Church is [laid]...

the divine table, flashing with the splendor of gold and silver, keeps the spectator struck with awe. But let the other things seen there be honored with silence. The temple, as those singing divine hymns to one another, covers them; the vault gently returns the sound, the voice rebounding due to the resistance. A great multitude of curtains is suspended, to which the silk provided the material, interwoven with gold and dyed with various colors. But as for the workmanship, the Phoenicians, having adorned it with a certain marvelous and curious art, ^B and the thick lamps, competing, so to speak, one with another, enlighten the temple with never-sleeping lights, making the nights as bright as the days. As for the vessels made of gold and silver, as many as are for the service of the holy rite, what speech could recount their multitude or their beauty? But the time hurries on, drawing our discourse to the explanation of the divine Gospels. Therefore, having reserved the particulars for the feast of the Dedication, let us hear the holy oracles. At that time, "Jesus came into the parts of Cæsarea Philippi, and was asking his disciples." It behooves us to inquire what prompted the Lord to make these inquiries, and how he who sees all things, from whom nothing of all that is escapes, who penetrates even to the thoughts themselves, asks who men say he is. For to think at all that he was ignorant of this is filled with the utmost impiety. But asking ^C while knowing suggests that we should understand something deeper. The ready answer, and the one easily understood, is that by the tongue and theology of Peter he might confirm the remaining disciples, who it was likely had been carried elsewhere in their suppositions, seeing the Savior mingling human things with those befitting God. But if we wish to bring a more recondite reason: because he foresaw the future—which he himself perceives just as he does the present—that many would bark against the truth like rabid dogs, perverting the right doctrines, he fortifies the faithful through his questioning and the disciple’s answer, signaling the duality of the natures in him, as will be understood in the following. ^D

HOMILY LV

Why, however, does he not perform this in Jerusalem, but in the parts of Caesarea? Perhaps to avoid the envy of the Jews and their impious decree; for they had decreed that if anyone confessed him to be the Christ, he should be cast out of the synagogue. He leads the disciples, therefore, far away from that terrifying place, so that, being freed from all panic and fear, they might openly express their own opinion. Nor did the evangelist mention the place in vain, saying thus: "Jesus came into the parts of Caesarea Philippi." For since there is also another Caesarea, called that of Strato, it was necessary to distinguish the ambiguity of the name, lest any error should arise among the audience from the sameness of the name. "Who do men say that the Son of man is?" He did not say: "Who do men say that I am, the Son of God?" in order to avoid words of boastfulness, but "Me," he says, "who have been made man, appearing in the habit of a servant." Nor does he inquire about the Pharisees and Scribes: "Who do the Scribes and the rulers of the people say that I am?" For he knew how great a smoke of envy had been poured out upon them; but [he asks] concerning the people, who were free from craftiness and malice. ^B Whence the disciples, clearly knowing the different opinions of the people concerning him, answered: "Some John the Baptist, others, however, Elias, or one of the prophets." What, then, had persuaded the crowds to surmise such things about Christ? For did they not know that Elias had been snatched, as it were, into heaven by the ascent of a flaming chariot, and the yoking of the four-horse team of fiery steeds? And that John had been miserably killed by the occasion of Herod's adultery and the dancing of the wanton girl? And that Jeremias had been killed and perfected by stones? But because Moses had legislated nothing openly concerning the resurrection; and David, while being the first to speak about the resurrection, did not clearly explain the mystery; and the prophets had only scattered, enigmatic hints of the resurrection—for this reason they were swayed ^C by various and erroneous opinions. For they thought the reviving of the dead was to occur in the present life. And perhaps Herod the tetrarch was of this opinion, who, having heard the miracles of the Lord, thought that John the Baptist had revived. Whence he even said: "John, whom I beheaded, he is risen from the dead." For this reason, therefore, some conjectured him to be John, others Jeremias, and others Elias. For a rumor prevailed that Elias would come again upon the earth. Seeing the Lord, therefore, to be a reprover, and arguing with the Pharisees and Scribes with great boldness, they imagined in their own minds that he was that Elias. Others, indeed, marveled, considering his wisdom to have blossomed from his own ingenuity, and not from any teaching. ^D

And therefore they said: "How does this man know letters, having not learned?" For this reason they called him Jeremiah. For Jeremiah was brought to prophecy while still a boy. Therefore, having heard the opinion of the multitude concerning himself, and as if disapproving of them—as if none of these reached the truth—he asked them gently in return: "But who do you say that I am?" It is as if he were saying: "Granted, the opinion of the multitude is thus multifarious and uncertain; but you, who have taken so long an experience concerning me, what apprehension have you gained from the facts?" The other disciples, therefore, hesitated at the answer; some, perhaps, because their reasoning was still wavering, others fearing lest they might appear ^B rash. But Peter, the apex of the disciples, becomes the common tongue of his fellow students; and having been raised in his reasoning above all sensible things, he flew through the air, he passed beyond the ether, he left the stars beneath him, he became higher than the starry sphere; and having become joined with the disembodied spirits, and having transcended the fiery rivers of the Seraphim, and having been initiated by the Father into the nobility of the Only-Begotten, he uttered that theological voice: "You are the Christ, the Son of the living God." Truly this was not a revelation of flesh and blood, but of the heavenly Father. For consider how great a depth of theology is hidden in a single sentence. For the Savior had asked: "Who do men say that I the Son of man am?" indicating human nature through the addition of "the Son of man." But Peter, knowing him to be both the Son of man and the Son of God, perceived one subsistence composed of two natures, inconfusedly and unmixedly, and leaped in his mind to the nature of the Godhead: "You are the Christ, the Son of the living God." How this word puts to shame Nestorius, that worshiper of a man, and that impure and blasphemous and mocking tongue, that sharp sword against piety, which sliced the one Christ into two sons! And how it crushes the teeth of the heresy of the Armenians! How it describes the apex of the disciples, the chosen one, the foremost, the first, the base, the foundation, ^C as many-headed—

the most delightful temple of this preacher, which—like a foundation and safeguard—he built in the palace, [is] most great and most beautiful, and most distinguished by a novel beauty, and most radiant with light, and most translucent with gold, and most brilliant with stone mosaic, and most flourishing with paintings. Anyone who sees it often, and sees it again, marvels at it as if it appeared to him for the first time, and stands [there] lost everywhere in the spectacle. For the ceiling is insatiable to the sight, and a miracle to behold and to hear. Decorated with various delicate carvings fashioned in the shape of small baskets, and flashing with gold from every side, it imitates the heaven when it shines with the chorus of stars in a clear and cloudless sky. Columns, supporting the arches most excellently, raise the ceiling to an unbelievable height. The holiest floor of the temple is likened, in the true sense, to a spring meadow, adorned everywhere with variegated marble mosaic, like flowers. Except that, whereas flowers wither and are changed, this meadow is unfading and eternal, keeping the flower immortal upon itself. Every wall is covered with a variety of marble. The parts higher than these are covered by gold mosaic, as many as are not occupied by the chorus of the venerable icons. The place of the ineffable rite, a marble barrier, encloses the space for the priests; upon which one may rest and stand with safety, and delight the eyes with the sight. And this is a barrier for anyone who is rash and profane [and] struggles to overstep into the sanctuary. The divine table, flashing with the glimmers of silver and gold, strikes the spectator with awe. As for its remaining parts, let them be honored in silence. The entire temple, for those who sing the divine hymns, echoes quietly like caves, the voice returning to itself according to the reflection. And a multitude of veils hangs—

HOMILY LV

^A ...most delightful temple of this preacher, which, as a foundation and safeguard, he built in the palace, most great and most beautiful; which is magnificent by an unusual sort of ornamentation, and conspicuous for its splendor, and most radiant with gold, most brilliant with ^B lapilli, and most pleasant as if with paintings for doors. Which when anyone has seen often and contemplated once and again, he marvels and is struck with amazement, as if it were something new and now first seen, rolling his wandering eyes hither and thither. For the ceiling is of such a kind that no one can be satiated by the sight of it; and it is a miracle to those who see it, and even to those who hear [of] it, distinguished and decorated with various baskets carved with most refined art, and glittering from every side with gold, it emulates the heaven, when it shines with the chorus of stars in a pure and serene air. The columns, indeed, supporting the arches most excellently, raise the ceiling to such a height that it seems to surpass all machines and art. Now, the most holy pavement of the temple, decorated everywhere with segments of marble—as if with flowers—is clearly most similar to a meadow in the springtime; with this exception, that flowers there wither and are changed; but this meadow never fades, and keeps its flower immortal, ever-blooming. There is nothing on the walls that is not covered with ^C varied marble; the upper parts, indeed, are covered with golden lapilli, which, however, are not occupied by the chorus of the venerable images. The place in which the arcane sacrifice is performed, set apart by a marble barrier, is enclosed for the priests, where it is permitted both to rest and to stand safely, and to delight the vision with the spectacle. And this enclosure also prohibits the access, should any rash and profane person contend to enter the inmost parts. ^D ...

^A

He inspired, calling him the son of Jonas? He speaks in this sense: Just as you are by nature the son of your father Jonas, so am I by nature and essence the Son of God and the Father. Or rather, since He had said that the revelation did not come from flesh and blood, but from His Father who is in heaven, and since this revelation was brought to pass through the Holy Spirit, for this reason He names him the Son of the Spirit. For "Jonas" is interpreted as "dove." It is customary in the divine Scripture to call the power of the Spirit by this name of the dove, whose wings David the prophet also longed to be given to him. "Blessed are you, Simon Bar-Jona, because flesh and blood did not reveal it to you." What He says is of this sort: Not remaining in flesh and blood, He says, did you receive the revelation concerning me; but having become entirely removed from sensible things, you have been initiated into the mysteries of theology. Thus also Paul, saying that he was caught up as far as the third heaven and became a hearer of unspeakable words, had no need of bodily precision in the contemplation of intelligible things; for this is what he himself indicated in his own words: "Whether in the body, or out of the body, I do not know." ^B

"And I also say to you that you are Peter, and upon this rock I will build my Church." You, He says, being Peter, shall become the rock of the faith according to reason, and the foundation of the established Church, and the primary occasion of the spiritual building. For upon this confession, by which you confessed me to be the same person—the Son of God and the Son of man—upon this the foundation of the Church shall stand. For such a base having been laid, the rest of the dogmas shall also be securely built up. "And the gates of Hades shall not prevail against it." The gates of Hades, which could not prevail against the Church, would be the tyrants who persecute her, and the leaders of heresies, figuratively called the gates of Hades, as they drag those who follow them down to the precipice of Hades; these, having labored much and having raged like stallions against the Church, harmed her not at all, save that they made her more illustrious. ^C

"And I will give you the keys of the kingdom of heaven." He did not say, "I give to you now," but "I will give to you," predicting the time after the resurrection, during which He also gave him the grace of the Holy Spirit, and the authority to bind and to loose, and appointed him ruler of the rational sheep. But what are the keys, and the doors of which the gatekeeper is being set by allegory? ^D

^A

HOMILY LV

The gate, then, is Christ himself, who said: "I am the door;" the key of this door is faith, which the Lord entrusts to the chief of the disciples. And perhaps the singing bride opened this bolt, desiring to receive her beautiful beloved, and for this reason she said: "I opened the bolt of the door to my beloved." He gives, therefore, to Peter and to those after him the keys, so that the door of the kingdom of heaven may be inaccessible and impenetrable to heretics, but easily entered by the faithful; and thus the decree of the Lord remains firm: "Unless one is born of water and the Spirit, he shall not enter the kingdom of heaven." The opponents and enemies of faith, therefore, were called gates of hell, but the Lord Emmanuel is the door and gate of the kingdom of heaven. Wherefore, he cries out to all by way of exhortation: "If any one enter by me, he shall be saved," and, "Enter by the narrow gate," turning away from those wide ones that lead to hell.

But those who have gulped down the dregs of Greek error, and have vomited forth many blasphemies against our sound faith like some filth, have among other ravings dared to say this: how is it that Peter, having been deemed worthy of such a blessing, and having been testified by Jesus to have received the revelation from the Father, and having taken the keys of the kingdom of heaven, denied his Master three times at the time of the Passion, being terrified like a little child by the phantom of a worthless maidservant? These things are said by those who fight against the truth; but we, considering such blows of the adversaries to be like the missiles of infants, repel them in this way. For we say that the denial of Peter was permitted by God through an economy. ^B For since he boasted above the other fellow-students that he would die with the Master, not having carefully considered the weakness of the flesh—although the Lord asserted that "you will all be scandalized"—for this reason it was necessary that he also be put to the test as a human being, subject to carnal cowardice, and that the Lord be shown to be speaking the truth, having predicted the denial.

This is what happened to David the prophet and king as well. For having departed from his appropriate state, he uttered that arrogant voice: "I shall not be moved forever." Therefore, having been abandoned for a little while by the divine power that was covering him, he became subject to a foul desire and, apart from the sin of adultery, he was— ^C

[Note: The passage continues via the Latin text, which provides the context for the phrase "fœda voluptate subactus præter adulterii flagitium" (subdued by foul desire apart from the sin of adultery).]

—deprived for a little while, he was subdued by a foul desire, though he escaped the sin of adultery. For being left for a little while, he fell into that state; as is the report [prevailing] that Elijah will come again to the earth. He gives, therefore, to Peter, and to those after him, the keys. ^D

^A under the divine power which sheltered him, he became inferior, even to the stain of adultery and the audacity of committing murder. Furthermore, and because he was about to receive the guardianship of the rational sheep, and to take the authority of binding and loosing, that he might not be someone harsh or unforgiving to those who sin, inflicting penalties sharply and without compassion, by a better providence he is allowed to fall, so that he might learn from himself to be long-suffering toward those who stumble, dispensing to others also, with forbearance, the kindness and forgiveness which he himself had received. For if the denial of Peter were not a matter of divine economy, the divinely inspired David would not have foretold this so many generations before, speaking in the person of Christ: "And they who praised me swore against me." For the same person, who at the present moment praised Him and confessed Him to be the Son of the living God, swore then that he did not know Him. And if one ought also to touch upon more mystical themes, the event which was signified through the denial of Peter was a riddle. For so long as Peter burned with love toward the Master, he was steeled with courage, and he was not terrified by the guard, and the cohort, and the military tribune, and swords, and torches, and clubs, and blades. But when he approached the fire which the soldiers of Caesar had ignited, ^B then, truly then, he became a plaything of a worthless serving-maid. Thus, as long as the love for God and the memory of the eternal fire keep us fervent, we do not fear the swords and the torches of temptations, nor the cohort of demons, nor the dark military tribune; but if we should draw near to the pyre of pleasures which the soldiers of the ruler of this world ignite, the enemy will not have much labor to turn us away from God. For even some small and worthless serving-maid will cause [one] to deny the covenants with God. Such a fire the demons ignited against the great David; for as soon as he saw the beauty of Bathsheba, he forgot God. Because the kindling of pleasures is likened to fire, Solomon advises not to touch a coal with a bare foot, nor to store fire in the bosom; for the burning will follow, [both] to the bosom and to the foot. Do you wish to be warmed by divine fire? Let the thought of death and the fearsome [divine] account be your meditation throughout life, and in such a meditation fire will be kindled within you. ^C What, then, do we learn from the riddles connected with the coryphaeus? To avoid the fire of pleasures and to keep ourselves far from the neighborhood of evil. Can one store fire in his bosom, and not have his garments consumed, or can one walk upon the coals of fire, and not have his feet burned? So it is for he who enters in unto a married woman; ^D

but if it should ever happen to anyone to experience this, whether to partake of the fire or the smoke of the consent, let him leap away with speed, and the sooner be outside the fall, following the example of the great Peter, who after his denial went out—that is to say, outside the fall—and wept bitterly, and thus recalled his defeat. So much power has the God-given medicine of repentance. Knowing these things, then, beloved, let us embrace repentance, cleansing away our errors with alms and tears; praying unceasingly throughout many cycles of years that the power of our pious emperor may be preserved. He who steers the rudder of the realm with piety, and adorns the crown with words, and being adorned with the goodness of character, has a genuine praise born of virtue. May Christ, who gave him the power, and who with the Father and Spirit is glorified and hymned now and always, and unto the ages of ages, preserve the scepter for him in peace and serenity. Amen.

Homily LVI. Spoken on the feast of Saint Procopius. On the text: "These things I command you."

Just as a lyre-player, often walking through the streets and encountering a crowd of youth in passing, immediately stretches the strings, and having applied the plectrum, begins a resonant song; so too, since we have gathered at this sacred festival in passing, let us add the supplement of instruction to the brilliance of the festival. For it is irrational that those who are distracted by bodily trade should occupy themselves with such things so as not to pass through the festival without doing business, while we, entrusted with the talent of instruction, should not deposit it with you, excellent bankers, so that by the performance of the commandments you might multiply what is cast down, especially when there is a great concourse and all are gaping for the hearing. Let us therefore listen to the very words of God that are to be read: "The Lord said to his disciples: These things I command you, that you love one another." The Savior, fulfilling the economy for humanity, and already hastening toward its culmination—which was the holy feast day, for we are celebrating the great martyr Procopius—

and having taken the disciples aside, he arranges these final things for them, as if they were his last will and testament. He reveals to them the higher truths regarding the Father, and his own relationship to Him, and that of his kindred Spirit, which indeed has its procession from the Father, and— 971 from both, that he is sent equally; and below, when he introduces Christ speaking such things: "The Spirit is indeed mine, for I am the Truth, but He has His substance from the Father." One must read cautiously, on account of those adversative particles by which he seems to reject error, yet he is not to be called a schismatic, much less a heretic. First, because the dogma had not yet been declared and defined; and indeed, a proposition which is erroneous or heretical after the definition of a council is not to be judged as such for a time preceding that definition, as our Suarez teaches (lib. 3, *De Angelis*, cap. 3). Nor, indeed, must the first point be conceded, for our author here not only does not dispute against the opinion of the Latins, as Theophylact does—who likewise wrote after Photius in chapter 1 of John, for which reason he is deservedly noted as a schismatic by Bellarmine in his work *De Script. Eccles.*—but he also has no exclusive or negative word concerning the procession of the Holy Spirit from the Son. Moreover, he speaks in the manner in which the Greeks of that time, before the Council of Florence, spoke—indeed, in the exact same manner as Euthymius, who is nevertheless nowhere called a schismatic by Bellarmine. Euthymius speaks thus in the 15th chapter of John: "See, however, that the Son indeed sends Him, as being of the same honor as the Father, but that He does this from the Father, as proceeding from Him. He proceeds, therefore, from the Father as from His substance; therefore He also knows all things that are the Father’s, just as the Son does." And indeed, the doctrine of that same most eminent writer, delivered in this very matter (*lib. 1 De Christo, controv. 22 gen., cap. 28*), is most true, where he has it thus: "It must be noted that it was not always necessary to believe that the Holy Spirit is not from the Son; for before the question arose and was defined, it was sufficient to believe that the Holy Spirit proceeds from the Father, in which it was also included that He proceeds from the Son; nor was there a need to ask whether He proceeds from the Son or not; for we are not bound to know all things, but we are bound never to assert errors positively." Thus Bellarmine, from whom I maintain that this author of ours is in no way to be called a schismatic, since he speaks in the manner used by the Greeks, and does not positively assert an error. But why do I seek this author's excuse at such length, when in the very decree of Eugenius IV, made after the council, the Greeks are excused and are said to have been united with the Latins, even though they asserted that the Holy Spirit proceeds from the Father: "The Greeks indeed asserted that what they say, that the Holy Spirit proceeds from the Father, they do not bring forward with this intent, so as to exclude the Son, but because it 972 seemed to them, as they say, that the Latins asserted that the Holy Spirit proceeds from the Father and the Son as from two principles and two spirations; for this reason, they refrained from saying that the Holy Spirit proceeds from the Father and the Son." Thus Eugenius IV. The same excuse or explanation is brought forward by Gregory Protosyncellus in his *Apology for the Council of Florence* against the Epistle of Mark of Ephesus, from which I have these few words: "For the phrase 'from the Father' does not signify 'from the Father alone'; for he who names the Father, at the same time understands also the Son," etc. This he confirms from many Greek Fathers, whom read in his work; nay, the Greeks themselves who spoke in this way are called orthodox by that same Gregory; namely, as is explained in the notes added to that same *Apology* in the same volume of the *Concilia*. Because the Greeks, since they supposed that two principles were being posited by the Latins, held their union in suspicion—not that they excluded the Son from the principle of the Holy Spirit, as may be seen in the definition of the Council of Florence (the same as the decree cited by us above), and because they were prepared to be corrected by the Church. Thus in that place. And indeed, he is to be held in the number of these.

Petrus καθίσταται; Θύρα μὲν αὐτός ἐστιν ὁ Χριστὸς, ὁ εἰπών· «Ἐγώ εἰμι ἡ θύρα·» οἱ κλεῖς δὲ ταύτης τῆς θύρας ἡ πίστις, ἣν ἐγχειρίζει τῷ κορυφαίῳ ὁ Κύριος· καὶ τάχα τούτῳ τῷ κλείθρῳ ἡ ἀσματίζουσα νύμφη διήνοιγε, ποθοῦσα τὸν καλὸν ἀδελφιδοῦν ὑποδέξασθαι, ταύτῃ τοι καὶ ἔλεγεν· «Ἐπὶ θύραις τοῦ κλείθρου ἤνοιξα ἐγὼ τῷ ἀδελφιδῷ μου.» Δίδωσιν οὖν Πέτρῳ καὶ τοῖς κατ' ἐκεῖνον τὰς κλεῖς, ὡς ἂν μὲν τοῖς αἱρετικοῖς ἄβατος ἡ θύρα εἴη τῆς τῶν οὐρανῶν βασιλείας, καὶ ἄδυτος· τοῖς δὲ πιστοῖς εὐεπίβατος, ὡς βεβαιοῦσθαι τὴν τοῦ Κυρίου ἀπόφασιν· «Εἴ τις οὐ γεννηθῇ δι' ὕδατος, καὶ Πνεύματος, οὐ μὴ εἰσέλθῃ εἰς τὴν βασιλείαν τῶν οὐρανῶν.» Οἱ μὲν οὖν ἐναντίοι τῆς πίστεως καὶ πολέμιοι πύλαι ᾅδου ἐκλήθησαν, ὁ δὲ Δεσπότης Ἐμμανουήλ, θύρα καὶ πύλη τῆς βασιλείας τῶν οὐρανῶν. Διὸ καὶ προτροπὰδην πᾶσι βοᾷ· «Δι' ἐμοῦ ἐάν τις εἰσέλθῃ, σωθήσεται,» καὶ, «Εἰσέλθετε διὰ τῆς στενῆς πύλης,» τὰς πλατείας καὶ εἰς ᾅδου φερούσας ἐκκλίναντες. ^B Ἀλλ' οἱ τῆς Ἑλληνικῆς ἀπάτης τὴν τρύγα ἔξω ῥοφήσαντες, καὶ κατὰ τῆς ὑγιοῦς ἡμῶν πίστεως πολλὰς δυσφημίας, ὥς τινα βόρβορον ἐρευξάμενοι, πρὸς τοῖς ἄλλοις ληρήμασι καὶ τοῦτο εἰπεῖν ἐθρασύνθησαν, πῶς ὁ Πέτρος ἀξιωθεὶς τοιούτου μακαρισμοῦ, καὶ μαρτυρηθεὶς ὑπὸ Ἰησοῦ ἐκ τοῦ Πατρὸς δεδέχθαι τὴν ἀποκάλυψιν, καὶ τὰς κλεῖς εἰληφὼς τῆς βασιλείας τῶν οὐρανῶν, κατὰ τὸν τοῦ Πάθους καιρὸν τρίτον ἠρνήσατο τὸν διδάσκαλον, φαύλης παιδίσκης τοῦτον μορμολυξάσης, ὡς βρεφύλλιον; Ταῦτά φασιν οἱ τῇ ἀληθείᾳ μαχόμενοι· ἀλλ᾽ ἡμεῖς ὡς βέλη νηπίων τὰς τοιαύτας πληγὰς τῶν ἐναντίων ἡγούμενοι, οὕτω ταύτας ἀποκρουόμεθα. Φαμὲν γὰρ, ὡς οἰκονομία ἦν ἐκ Θεοῦ παραχώρησις τῆς τοῦ Πέτρου ἀρνήσεως. Ἐπειδὴ γὰρ ὑπὲρ τοὺς ἄλλους συμφοιτητὰς ἐκαυχήσατο συναποθανεῖν τῷ μυσταγωγῷ, οὐ πάνυ περισκεψάμενος τῆς σαρκὸς τὴν ἀσθένειαν· καίτοι τοῦ Κυρίου διαβεβαιοῦντος, ὡς «πάντες σκανδαλισθήσεσθε·» διὰ τοῦτο ἔδει καὶ αὐτὸν ἐλεγχθῆναι ὡς ἄνθρωπος ἦν, δειλίᾳ σαρκικῇ ὑποκείμενος, καὶ τοῦ Κυρίου δειχθῆναι τὸν λόγον ἐπαληθεύοντα, καὶ τὴν ἄρνησιν προμηνύσαντα. Τοῦτο πέπονθε καὶ Δαβὶδ ὁ προφήτης καὶ βασιλεύς. Τῆς πρεπούσης γὰρ ἐκστὰς καταστάσεως, τὴν ὑπερήφανον ἐκείνην ἀφῆκε φωνήν, «Οὐ μὴ σαλευθῶ εἰς τὸν αἰῶνα.» Διὰ τοῦτο μικρὸν ἐγκαταλειφθεὶς ὑπὸ τῆς αὐτὸν σκεπούσης θείας δυνάμεως, ἡδονῆς ῥυπαρᾶς ἥττων ἐγένετο, τὸ τῆς μοιχείας ὑποστὰς κακόν. ^C καὶ ὅτι ταῦτα οὕτως ἔχει, καὶ ὅτι ἥξει πάλιν Ἠλίας ἐπὶ τῆς γῆς, δίδωσιν οὖν Πέτρῳ, καὶ τοῖς κατ᾽ ἐκεῖνον τὰς κλεῖς.

κλεῖς. ^A ὑπὸ τῆς αὐτὸν σκεπούσης θείας δυνάμεως, ἡδονῆς ῥυπαρᾶς ἥττων ἐγένετο τὸ τῆς μοιχείας ἄγος καὶ τὴν τοῦ φόνου τόλμαν διαπραξάμενος. Ἄλλως τε, καὶ ἐπειδὴ οὗτος ἔμελλε τῶν λογικῶν προβάτων τὴν προστασίαν εἰσδέξασθαι, καὶ τοῦ δεσμεῖν καὶ λύειν τὴν ἐξουσίαν λαβεῖν, ἵνα μὴ βαρύς τις ᾖ καὶ ἀσύγγνωστος τοῖς ἁμαρτάνουσιν, ἀποτόμως καὶ ἀσυμπαθῶς ἐπάγων τὰ ἐπιτίμια, προμηθείᾳ κρείττονι παραχωρεῖται πεσεῖν, ὡς ἂν ἐξ ἑαυτοῦ παιδευθῇ τοῖς πταίουσιν εἶναι μακρόθυμος, ἀνεξικάκως καὶ τοῖς ἄλλοις μεταδιδοὺς, ἧς αὐτὸς εἰλήφει χρηστότητός τε καὶ συγχωρήσεως. Εἰ γὰρ μὴ ἦν οἰκονομία τοῦ Πέτρου ἡ ἄρνησις, οὐκ ἂν πρὸ τοσούτων γενεῶν ὁ θεσπέσιος Δαβὶδ τοῦτο προμήνυσε λέγων ἐν προσώπῳ Χριστοῦ· «Καὶ οἱ ἐπαινοῦντές με κατ᾿ ἐμοῦ ὤμνυον.» Ὁ γὰρ νῦν ἐπαινέσας αὐτὸν, καὶ Υἱὸν Θεοῦ τοῦ ζῶντος ὡμολογηκώς, ὤμνυε τότε μὴ εἰδέναι αὐτόν. Εἰ δὲ δεῖ καὶ μυστικωτέρων λόγων ἐφάψασθαι, αἴνιγμα ἦν τὸ διὰ τῆς ἀρνήσεως Πέτρου δηλούμενον. Μέχρι μὲν γὰρ τῷ πρὸς τὸν Διδάσκαλον ἔρωτι ὁ Πέτρος διεθερμαίνετο, ἀνδρείᾳ ἐστόμωτο, καὶ οὐ κατεπτόει τοῦτον κουστωδία, καὶ σπεῖρα, καὶ χιλίαρχος, καὶ ξίφη, καὶ δᾄδες, καὶ κορύναι, καὶ φάσγανα. Ὅτε δὲ προσήγγισε τῇ πυρᾷ, ἣν ἀνῆψαν οἱ στρατιῶται τοῦ Καίσαρος, τότε δὴ τότε φαύλης παιδίσκης ἐγένετο παίγνιον. Ἕως ἂν οὖν καὶ ἡμᾶς διαθερμαίνῃ ὁ πρὸς Θεὸν ἔρως, καὶ ἡ μνήμη τοῦ αἰωνίου πυρός, οὐ πτοούμεθα τὰ ξίφη, καὶ τὰς δᾄδας τῶν πειρασμῶν, οὐδὲ τὴν τῶν δαιμόνων σπεῖραν, καὶ τὸν ζοφώδη χιλίαρχον· εἰ δὲ προσεγγίσαιμεν τῶν ἡδονῶν τῇ πυρκαϊᾷ, ἣν ὑφάπτουσιν οἱ στρατιῶται τοῦ κοσμοκράτορος, οὐ πολὺς ἔσται κάματος τῷ ἐχθρῷ ἀποστῆσαι ἡμᾶς τοῦ Θεοῦ. Καὶ μικρά γάρ τις καὶ φαύλη παιδίσκη παρασκευάσει τὰς πρὸς Θεὸν συνθήκας ἀρνήσασθαι. Τοιοῦτον πῦρ ἀνῆψαν οἱ δαίμονες κατὰ τοῦ μεγάλου Δαβίδ· ὁμοῦ τε γὰρ εἶδε τὸ κάλλος Βηρσαβεέ, καὶ τοῦ Θεοῦ ἐπελάθετο. Ὅτι γὰρ τὰ τῶν ἡδονῶν ὑπεκκαύματα τῷ πυρὶ ἀφωμοίωται, παραινεῖ Σολομών· μὴ ἐπιψαύειν ἄνθρακος γυμνῷ τῷ ποδί· μήτε πῦρ τῷ κόλπῳ ἐναποτίθεσθαι· ἐπακολουθήσει γὰρ ἡ καῦσις, καὶ τῷ κόλπῳ καὶ τῷ ποδί. Βούλει θερμανθῆναι θείῳ πυρί; Μελέτη σοι διὰ βίου ἔστω ὁ θάνατος, καὶ τὸ φοβερὸν λογοθέσιον, καὶ ἐν τῇ τοιαύτῃ μελέτῃ σου ἐκκαυθήσεται πῦρ. Τί οὖν τῷ τοῦ κορυφαίου αἰνίγματι παιδευόμεθα; Τὸ πῦρ ἐκκλίνειν τῶν ἡδονῶν, καὶ πόρρω διατηρεῖν ἑαυτοὺς τοῦ κακοῦ γειτονήματος. ^D Ἀποθήσει τις πῦρ ἐν κόλπῳ, τὰ δὲ ἱμάτια οὐ κατακαύσει, ἢ περιπατήσει τις ἐπ᾽ ἄνθραξιν πυρός, τοὺς δὲ πόδας οὐ κατακαύσει; οὕτως ὁ εἰσελθὼν εἰς γυναῖκα ὑπανδρον·

Francisci Scorsi nota.

HOMILY LVI

Someone eager for knowledge might deservedly ask by what reasoning He called mutual love a "new commandment," since He had already placed it in the second position immediately after the love for God. For when He had said, "You shall love the Lord your God," He immediately added, "And your neighbor as yourself." We say, therefore, that since the Law was elementary and did not contain the power of perfection, it legislated that most excellent thing, love, only as far as one loves oneself; but the Savior sets Himself up as the example. For He says, "That you may love one another, as I have loved you." In what way, then, did He love us? When we were enemies and deserters and had sold ourselves to the tyrant, He gave up His own soul and offered that truly great and famous blood as a sacrifice, and thus freed us from the tyrant. And so He said to them, "Greater love has no one than this, that someone lay down his soul for his friends." Since, therefore, the Law commands everyone to love their neighbor as themselves, while the Gospel commands that one [ought] even to face death, He rightly calls it a new commandment.

"If the world hates you, know that it has hated Me before you." Since He wished to connect to His discourse everything the disciples were destined to suffer—the plots, the afflictions, the hatred, the persecutions—it was necessary for them to have previously foreseen these things, so that, supported by the Lord’s predictions, they might remain unshaken in their temptations. And while suffering, they would bear them more lightly, since the foreknowledge of suffering blunts the cowardice arising from fear. For this reason He sets before them what He Himself was to endure. For the example of those who are greater is accustomed to incite one to imitation. Therefore, He says that it is not fitting to be afflicted with sorrow if you struggle with so many troubles. For if they did not spare Me, the Lord, what mercy will they show toward you? If they raged so much against the Teacher, what would they not perpetrate against the disciples? Because I have gathered you [out] from the number of the wicked, the wicked consequently hate you. ^A But it seems to me an excellent thing to do at this point to distinguish all the things that are signified by the word "world." For the word "world" is ambiguous, being taken in many senses. But let us first recall the reading itself. ^{B C D}

HOMILY LXI.

"If you were of the world, the world would love its own; but because you are not of the world, but I have chosen you out of the world, therefore the world hates you." ^A The term "world" is used to describe the entire system and composition of heaven and earth and all that is in the midst of them, according to which we say that God is the framer of the world. World is also the harmony and decoration of beauty, as praised in the hymn of Manasses: "You who made the heaven and the earth, with all their adornment." World is also the multitude of the people; and thus the God-hating high priests said concerning Christ: "Look, the world has gone after him." There is also a time when "world" refers to worldly wickedness, and the pleasure that entices, and the commingling with material things, according to which we call those who live in these things "worldly." ^B It could also be said that "world" at times refers to the opposite of these things: the laborious exercise of virtues, which the Lord demonstrated most perfectly through Himself. He said to His disciples: "I came forth from the Father, and have come into the world; again I leave the world, and go to the Father"; that is, having emptied Myself of the labor-free divinity, I came into this world—the laborious way of virtuous living—to be a path for you, so that you might enter into it; and now I depart, leaving it behind. And perhaps this was what Martha said to Him: "You are the Christ, the Son of God, who has come into the world," ^C indicating the world of virtues. It seems indeed that the Savior spoke to His disciples about such a world: "In the world you will have tribulation"; for the way of virtue is strait and narrow. Thus, having distinguished the ambiguity, it is appropriate to understand that the Savior here called "world" the worldly turmoil, and wickedness, and the base and evil men who are practiced in it. "If you were of the world, the world would..." ^D

HOMILY LVI

The Savior must be understood here to call "the world" the worldly throngs, the vices, and the wicked and profligate men who dwell in them. "If you were of the world, the world would love what was its own." Observe how He subtly weaves into this a word of praise for them. Since it was necessary to offer them consolation for the events that would soon befall them, and since praise is a most powerful instrument of consolation, He blends both into His discourse. This, then, is what He means: the proof of your virtue is clear in that you are hated by those who hate it. For if like is accustomed to being joined to like, it is evident that those who perform evil deeds would surely love you if you were mimics of their own depravity. But now, since you are disposed in the opposite way, they will consequently hate you. He likewise sprinkles the following saying with the flowers of praise; for by saying, "I chose you out of the world," He latently insinuated that they excel others. For he who chooses, chooses what is superior; it is clear, therefore, that I preferred you as being more naturally gifted and more capable of receiving good things than all others. And having wiped away all worldly depravity from you, I translated you to the commended transformation; that is why they hate you who are commingled with the filth of the world.

"Remember the word that I spoke to you: A servant is not greater than his master." If I, He says, being Lord, did not refuse to suffer so many and such great things from servants and for the sake of servants, it is not fitting for servants to be distressed if they share in the sufferings of their Master. For as long as a servant is a servant, it will not be permitted for him to be held in greater honor than his Master. If, therefore, they persecuted Me, seeking to catch My soul in the snares of death, you, too, will consistently be pursued by them. And if, while you are preaching what is useful, they stop their ears and do not believe, consider that they did not observe My word either. "But all these things they will do to you on account of My name, because they do not know Him who sent Me." Their ignorance, He says, is not limited to Me, but they are ignorant even of the Father Himself, by whom I, as One of the same essence, was sent. He added, "On account of My name," because the name of the Father has a relative relationship to the Son. For there is no Father without the Son, nor Son without the Father. Since, therefore, He says, they are ignorant of My name—that I am the Son—they do not know the Father who sent Me.

"If I had not come and spoken to them, they would not have sin." No ground for excuse, He says, is left to the Jews. For I have announced to them all things that are useful and that pertain to salvation, so that every handle for complaint has been cut away from them. But since the Savior’s teaching surpassed all others in that He fulfilled in deeds what He taught in words, for this reason He adds: "If I had not done among them the works which no one else has done, they would not have sin." And what are these works? The dead raised, the blind given sight, the paralyzed set right, demons cast out, waves walked upon, various diseases put to flight. Since the Jews were themselves spectators of such works, what path of defense could they find?

but that the word written in their law might be fulfilled, 'They hated me without a cause.' He calls the prophetic writings 'the law' as well, inasmuch as they follow the law. He shows, therefore, that the hatred toward him was also foreseen by the prophetic word and foretold, and that the prophecy received its end. 'But when the Paraclete comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me.' The Holy Spirit is called the Paraclete, as one who consoles the souls that receive him through the gift of his graces. But to indicate his equality of honor with the Father, he says at one time: 'I will ask the Father, and he will send you another Paraclete'; but now: 'When the Paraclete comes, whom I will send to you.' Then, lest anyone suspect that the mission of the Spirit is servile, he leads the discourse toward the mode of subsistence and says: 'The Spirit of truth, who proceeds from the Father.' Even if he is my Spirit, he says—for I am the truth—yet he has his subsistence from the Father. For the Spirit and the Son come from one source, the essence of the Father; yet they do so in a different manner. For the Son shone forth from the Light as Light, by way of generation; but the Holy Spirit is also Light from Light, yet not by way of generation, but by way of procession. Just as, therefore, the rays of the sun have an indivisible relation to one another and send the grace of light to us, neither being separated from the orb nor divided from one another, so also [the Son], the twin ray of the Father, proceeds from the Father and is united to him, and ministers the light of truth to us. For the nature of the superior beings is indivisible. For just as the rays of light, having an indivisible relation to one another by nature, are neither separated from the light nor divided from one another, and transmit the grace of light to us, in the same way our Savior and the Holy Spirit, that twin ray of the Father, ministers the light of truth to us as far as we are concerned, and is united to the Father. Just as from the sun comes both the ray and the radiance (for he himself is the source of the ray and the radiance), but through the ray the radiance is imparted to us, and it is this that illuminates us and is partaken of by us.

Homily 56

^A "These things I have spoken to you, that you may not be scandalized; they will cast you out of the synagogues; but the hour is coming for everyone who kills you to think that he is offering service to God." Observe how, having started from smaller distresses, he has arrived at the actual head of all evils: that they should be killed. For if he had said to them from the beginning that they would be killed, they would have been dizzy, since the soul naturally shrinks from death. But now, having begun the discourse with the lighter trials and having gradually accustomed their minds to these, he afterwards adds the more grievous ones. For above he said that you would be hated, then also that you would be persecuted, and lastly, that you would also be killed. And what is greater, that those who kill you will be considered neither murderers nor unjust. For perhaps there might have been some consolation in the belief that one was suffering blamelessly; but to suffer unjustly and yet be considered accountable is very painful; especially so because the murderers of the saints believe they are offering service to God. For the Jews, ^B purportedly avenging the law as if it were being insulted, were persecuting the apostles. Thus they stoned Stephen; thus they killed James; thus they were plotting his murder for Paul. And the Gentiles were sacrificing the saints as if they were some kind of victims to the idols, thinking that they were thus serving God; but these things were considered a delight by the saints. For being braced by the hope of future things and contemplating eternal life, they considered the way of martyrdom to be the easiest. And at any rate, their trainer and guide said: "The sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us." Firmly planting the foundation of his soul upon this blessed hope, the noble Procopius considered the threats of Diocletian and the tortures of Lucius to be as the weapons of infants. And if you wish, let us seal the present teaching with the narration of his athletic labors. This great athlete of Christ had as his fatherland the holy city of Jerusalem. The father who begot him was pious and a lover of virtue, and was called Christophoros. His mother, ^C however, was held fast by idolatrous deception, clinging to stones and wood as to gods. Begotten, then, from these, and following his mother in religious observance, once his father had already departed for the rest of that life, he was brought by his mother before the emperor and was appointed Duke of Egypt and Augustalis, and was entrusted with the persecution against the Christians. But God did not allow a good mind to be defiled by impious worship, nor a soul so beautiful to become an enemy to the Christians, but as previously he did with Paul, who was rushing to Damascus with the same intent, so also this one— ^D while he was preparing his departure for Egypt—

^A a terrible vision appeared from God, which called him to the knowledge of God. For he saw the sign of the Cross, exceeding all brightness, and by a divine voice he was named Procopius, the name signifying his progress in true religion. Therefore, he abandoned the journey he had undertaken to Egypt and returned, and he fashioned the sign of the Cross that had appeared to him out of precious material, and embraced the whole of piety. But since he had been betrayed by his own mother, he was arrested under the prefect Lucius; and having undergone many tortures, and having been tempered into greater fortitude by those very scourges, he yielded up his soul to the Master in the midst of the torments themselves. And now he exults among the choirs of angels, receiving the rewards for his struggles.

Therefore, as many of us as are lovers of the martyrs and lovers of virtue, let us emulate the fortitude of the martyr; let us imitate his endurance; let us show our own way of life to be similar to the conduct of the athlete. For we too have a fatherland, that intelligible Jerusalem, the paradise of delights, from which we were miserably cast out. Our father has become the commandment of God, the spiritual law, which truly bears Christ, for it carries within itself the precepts of Christ. But our mother is sense, which from the very beginning has generated and nurtured us, as it were. Following it, therefore, from the beginning, we have been entangled with sensible things, having honored matter as idols; and through this, having become intimate with the prince of the world—having obtained a base honor and a fleeting glory—and as if setting out for Egypt towards wickedness, we became persecutors and enemies of virtue. ^B

But the manifestation of God that took place in the world through the incarnation of the Only-Begotten brought us away from such error towards piety, and through faith turned us back from the wicked path, even if sense, our adverse mother, troubles us, slandering us to the ministers of Satan, and raising up trials upon trials for us—which that intelligible wolf, as if a pike, moves against us. ^C If, therefore, we wish to be crowned, let us resist nobly, so that by progressing in virtue we may be, through our deeds, "procopi" (those who progress). For by wrestling in this way through choice, and by gaining the mastery over the sense that troubles us... ^D

^A he loved his own." See how he weaves their praise in upon them unnoticed. Since he needed to bring them comfort regarding the things about to happen to them, and praise is the most excellent part of consolation, he mingles his discourse from both sources. This, therefore, which he says, is a clear indication of your virtue: that you are hated by those who hate it. For if like loves to follow like, it is clear that those who are the leaders in evils would have loved you, if you had been imitators of their own vileness. But now, since you are disposed in the opposite way toward them, they will consistently hate you.

He also embellished the following statement with the flowers of praise; for in saying, "I chose you out of the world," he hinted to them their excellence over others. For the one who chooses, chooses the better; it is therefore manifest that I preferred you as being more naturally gifted and receptive to the good than all the rest. And having scrubbed away every worldly wickedness, I brought you over to the praiseworthy transformation; for this reason, ^B those who are mingled with worldly filth hate you.

"Remember the word which I said to you: 'A slave is not greater than his master.'" If I, he says, being Lord, did not refuse to suffer so much for slaves, and from slaves, it is not fitting that you should be grieved when sharing in the sufferings of the Master. For indeed, even a slave, so long as he is a slave, will not be held in greater honor than his own master. If, therefore, they persecuted me, seeking to ensnare my soul in the nooses of death, it follows that you too will be persecuted by them. And if, therefore, while you are preaching what is profitable, they block their ears and do not obey, reflect that they did not keep my word either.

"But all these things they will do to you for my name's sake, because they do not know him who sent me." Not until me, he says, does their ignorance extend, but they are even ignorant of the Father ^C himself, by whom I was sent, as being consubstantial. He added the phrase, "for my name's sake," because the name of the Father has a relation to the Son. For there is neither Father without Son, nor Son without Father. Since, therefore, they are ignorant of my name—that I am the Son—they do not know the Father who sent me either.

"If I had not come and spoken to them, they would not have had sin." No excuse, he says, is left to the Jews; for I announced to them all things that are profitable and pertain to salvation, so that every handle for complaint has been taken away from them. But since the Savior's teaching surpassed all others—for what he taught in words, those things he fulfilled in deeds—that is why he says: "If I had not done the works among them which no one else has done, ^D they would not have had sin." And what are the works? The dead being raised, the blind being given sight, the paralyzed being made whole, demons being driven out, waves being walked upon, various diseases being put to flight. Having become spectators of such works, therefore, what path of defense could the Jews find?

life, and bread, and pearl, having become all things to those who have believed in him, and changing himself according to the aptitude of each. Now, therefore, in a more figurative sense he called himself the door, through which we who have believed are evidently introduced to life through him into himself. “I am the door.” For just as a door is the beginning of the entry into the house, so also our Savior Jesus has become a door for us for the entry into virtue, having first perfectly accomplished every virtue. And indeed, being the beginning also of the resurrection from the dead, and naturally the firstborn, he was manifested to us as the door of immortality; and having fulfilled the dispensation for our sake, and having returned to the heavens, and having sat upon the paternal thrones, he has become for us the way and the door of ascent. But this door is also named in other places the narrow gate, concerning which the Savior says: “Enter through the narrow gate.” And the gate becomes narrow for those being introduced whose soul is not yet trained for the understanding of the good. But it is an open door for those who have come into the habit of virtue; and now it is open to all who desire it; but in the life to come, it is closed to those who are not prepared, as we have learned in the parable of the virgins. But in visible things, the door is one thing, and the shepherd another; but here, the same one becomes both for us, being a door to those entering, but a shepherd to those going out; and do not marvel if the same one becomes both. For he also, having entrusted the keys of this door to Peter, appoints him both the key-bearer and the shepherd, saying: “Feed my sheep.” And: “If anyone enters through me, he shall be saved”; and that very reasonably. For if he himself is the door of the kingdom of heaven, he who enters through him shall certainly be saved. But he who leaves aside the door, and like a thief and a robber leaps over the fence of the sheepfold, is caught pilfering by the guardians of the sheepfold, and runs the risk of suffering as a night-insidiator. But someone might say, raising a doubt: If it is good to enter through this door and to be inside the blessed sheepfold, is it then dangerous to go out? For in those things where the entry is good, the exit is not good; but in this place, the things that are opposed to each other are shown to be good. “For he shall enter,” he says, “and he shall go out, and shall find pasture.” What then does he signify through these things, if not the indefinite nature of the progress in virtue? For he enters into virtue...

963 HOMILY LVII. ^A soul; but where it sees how much still remains to be advanced from what has been well achieved, it rises above it. And as much as the journey itself toward the good is extended, so much is left of the full apprehension. Issuing forth from that in which it is, it enters into the things that remain superior. Or what else does the chaste bride signify, she who sings of the progress, in those things where she says, "I opened to my brother; my brother has passed by; my soul went out in his word"? Do you see the commendable going out? For the soul, which had entered into the love of the Beloved, now has gone out, being led by the hand by Him who says, "If anyone enters through me, he shall be saved, and shall go in and shall go out." That the Lord becomes the guardian of both this entering and this going out, you may learn by paying close attention to the Song of Ascents: "The Lord shall guard your entering in and your going out." ^B For there too David, depicting as it were the soul’s ascents in speech, implies the entering into and the coming out of good works. Consider for me the life of Moses—how often he entered in and went out, traversing toward that which lay before him, that man! Behold the ladder of Jacob, how, through its steps, the one entering in and going out becomes superior. Since, according to the great Paul, man is twofold, the inner and the visible, one might say that he enters in who concerns himself with the inner man, that is, the soul; but he goes out who mortifies his limbs that are upon the earth and subjects the flesh to the will of Christ. "The thief does not come except to steal, and to slay, and to destroy." The thief, according to the master of mysteries Maximus, is the ancient enemy of our race, the devil, who stole man through the deception of deification. What this theft of the devil is, and how he attempts to slay and to destroy us, the wise John, author of the ascetic *Ladder*, has explained excellently. ^C Fur... ^D The name Theophanes is used circumlocutively, when he says: "The author of the ascetic *Ladder*," which nickname he earned from that famous work called the *Ladder*. Concerning which, see Matthew Rader’s *Isagogica* to that same work of Climacus, edited by him in Greek and Latin in a new form; but which passage of Climacus is praised by Theophanes? I find none other than the 28th step, to which Octavius Caeranus also refers the reader in the manuscript *Animadversiones* which he had composed for this homily, to be published with the homily itself in the Lives of the Sicilian Saints. But I shall relate the words which Climacus says in that step in Greek and Latin from the translation of the same Rader, so that the reader may see how Theophanes adapted it to his purpose. He treats of prayer there thus: "Another thing is the filth of prayer, and another is its extinction, and another is theft, and another is reproach. Filth is to stand before God and imagine absurd thoughts; extinction is to be taken captive into useless cares; theft is the imperceptible stealing away of the thought; reproach is whatever assault approaches us at that time." Others... [alt-version omitted] The following is the remainder of the *Ladder* passage: "He who occupies himself with some ordinary task, and when the hour of prayer arrives is preoccupied with it, is mocked by the demons. For the goal of those thieves is to steal away hour after hour from us." In this place he calls the demons thieves, who catch us through hidden suggestion, but as yet says nothing of slaughter and despair. But the step implies those things: "Wherefore he who despairs slays himself." Therefore, it seems that Theophanes has composed from various places whatever he reports here as if said by Climacus. Climacus certainly does not say this in those very words. Let the reader compare them better if he can find them.

^B of the soul, and sacrifice as the death of the soul in sins; perdition as the lawlessness following upon despair. Do you see how great is the battle line drawn up against us by the tyrant? The cursed one is not content with the theft, but he also sacrifices and kills what he has stolen; for he fears lest the good Shepherd might seek and call back that which is stolen. Furthermore, the impure one does not stop his madness at the killing, but he hastens to utterly destroy what is stolen and sacrificed, so that the one who gives life to the dead might not resurrect what has already perished. It is, therefore, an excellent thing by counsel not to be stolen by the serpent. But if this should happen, one must flee from him as quickly as possible and avoid the action. For this is the death of the soul. But if the mind that is keeping watch over you should doze off to such a degree that you are enslaved to the will of the enemy, and be sacrificed by having done the things that are pleasing to him, you must awaken fearlessly, as if from drunkenness, and not remain in the time of despair; for this is perdition. Thus did he tear away the wretched Judas from the holy choir of the disciples: having first stolen him through the love of money, then having sacrificed him through the betrayal, and having destroyed him through despair by a noose. Then he also attacked the foremost disciple, and that great man was stolen, being disturbed by a servant girl; he was sacrificed in having denied, yet he did not perish; for he did not remain in despair, but going outside of the fall, he repaired the defeat with hot tears. "I came that they may have life, and may have it more abundantly." By "life" he means the regeneration of the soul following the reception of the Gospel; by "abundantly," the kingdom of heaven. For those who had died through disobedience will not only live if they have believed, but they will also become participants in the kingdom above. ^C "I am the good shepherd." That the Lord is the shepherd of rational sheep, the oracular pronouncements of the holy prophets have borne witness. For God says through David to the Emmanuel who has sprung from David: "You shall shepherd them with an iron rod." And through Micah: "Shepherd your people with your rod, the sheep of your inheritance." By "people and sheep of his inheritance," one might understand both those who have believed from the circumcision and those called to holiness from the fullness of the nations. And through the voice of Ezekiel, he threatens the priests and mystics who were shepherding Israel: "Behold, I am against the shepherds, and I will seek my sheep from their hands, and I will turn them away from shepherding my sheep; and I will raise up over them my servant David," clearly prophesying the Lord himself, who has laid down his soul for the sheep.

βάτων. 'Αλλὰ δοῦλον αὐτὸν ἀκούων, μηδέν τι μικρο- ψύχως θορυβηθῇς, ὡς κατασμικρυνούσης τὸ μεγα- λεῖον τοῦ λόγου τῆς ἐν τῇ λέξει ἐμφάσεως. Ἐπειδὴ γὰρ μορφὴν δούλου ἀνέλαβε, τῇ κλήσει κοινωνεῖ τοῦ προσλήμματος. Τῷ ὄντι γὰρ ἐδούλευσε σαρκὶ, καὶ γονεῦσι, καὶ πάθεσι τοῖς ἡμετέροις, διὰ τὴν ἡμετέ- ραν ἐλευθερίαν καὶ πᾶσιν οἷς σέσωκε τοὺς τῇ ἁμαρ- τίᾳ ἐνισχυμένους. « Ὁ μισθωτὸς δὲ, καὶ οὐκ ὢν ποιμὴν, οὗ οὐκ εἰσὶ τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον, καὶ ἀφίησι τὰ πρόβατα, καὶ φεύγει. » Παρὰ τῷ νόμῳ καὶ τοῖς προφήταις ὁ μισθωτὸς διαβέβληται. Ὁ μὲν γὰρ νόμος ἀπώμονον ποιεῖται τὸν μισθωτὸν ἐσθίειν ἅγια, οὕτως εἰπών· « Πάροικος, καὶ μισθω- τὸς τοῦ ἱερέως οὐκ ἔδεται ἅγια. » Ὁ μέγας δὲ Ἠσαΐας ἐν σχήματι ἀρᾶς προλέγων περὶ τῶν συμβη- σομένων Μωάβ· Ἀτιμασθήσεται, φησίν, ἡ δόξα Μωὰβ ἐν τρισὶν ἔτεσι μισθωτοῦ. Διὰ τί δέ ; ὅτι τοῦ μισθωτοῦ τὸ ἔργον, οὐκ ἐκ διαθέσεως, ἀλλ᾽ ἐπίπλα- στον. Δοκεῖ οὖν ὁ Κύριος διὰ τοῦ μισθωτοῦ, τῶν Φαρισαίων, καὶ Γραμματέων καθάπτεσθαι, οἱ τῆς θείας ἐντολῆς ἀποθρώσκοντες, καὶ τὰς ἀρχὰς ὠνίους λαμβάνοντες, τρόπῳ μισθωτῶν, ἥκιστα τῶν προ- βάτων ἐκήδοντο, τὰ τοῦ Θεοῦ καπηλεύοντες. Θορυ- δεῖ οὖν διὰ τούτων αὐτοὺς, καὶ τῆς ἀρχῆς ἐκπεσεῖ- σθαι, οἷονεὶ προαναφωνεῖ ἡρέμα καὶ τῆς προφητείας ἀναμιμνήσκων αὐτοὺς, ᾗ φησιν· Οὐχὶ τὰ πρόβατά μου βόσκουσιν οἱ ποιμένες τοῦ Ἰσραήλ. Ἰδοὺ τὸ γάλα κατεσθίετε, καὶ τὰ ἔρια περιβάλλεσθε, καὶ τὸ παχὺ σφάζετε, καὶ τὰ πρόβατά μου οὐκ ἐβόσκητε. « Ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων. » Προαναφωνεῖ τὸ Πάθος, καὶ προκηρύττει τὸν ἐκούσιον θάνατον. Δεικνὺς ὅτι οὕτω στέργει τὰ πρόβατα, ὥστε τὴν ψυχὴν αὐτοῦ δίδωσι λύτρον ὑπὲρ αὐτῶν. « Καὶ γινώσκω τὰ ἐμὰ, καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν. » Οὐ τοσοῦτον γινώσκεται παρ' ἡμῶν, ὅσον αὐτὸς τὸν Πατέρα γινώσκει, καὶ ὑπ' ἐκείνου γινώ- σκεται, ἀλλὰ γνῶσιν ἐνταῦθα τὴν οἰκειότητα λέγει· καθὼς τοῖς φαύλοις ἐν ἄλλοις φησίν· « Οὐκ οἶδα ὑμᾶς »· οὐ πάντως λέγων τὴν εἴδησιν· πῶς γὰρ ἠγ- νόει ὁ καὶ πρὶν γενέσεως, πάντα εἰδώς ; Καὶ μὴν καὶ τὸ « Οἶδά σε παρὰ πάντων » εἰρημένον τῷ Μωσεί πρὸς Θεὸν, οὕτω προσήκει νοεῖν. Αὐτὸς μὲν οὖν ἡμῖν ᾠκειώθη διὰ σαρκός, ἡμεῖς δ᾽ αὐτῷ δι' ἀρετῆς οἰ- κειούμεθα. « Καὶ ἄλλα πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς »

[Latin] Homily LVII. …preaches, who laid down his soul for his own sheep. But hearing the word "servant," do not be troubled with a faint heart, as if the meaning of the word diminished the majesty of the Word. For since He assumed the form of a servant, He shares in the appellation ^A of what was assumed. For in very truth He became a servant to the flesh, to parents, and to our passions, for the sake of our freedom, and for the sake of all those whom He saved who were held fast by sin. ^B "But the hireling, and he who is not the shepherd, whose own the sheep are not, sees the wolf coming, and leaves the sheep, and flees." Both in the Law and in the Prophets the hireling is held in reproach. For the Law excludes the hireling from those to whom it was granted to eat the holy things, speaking thus: "An inmate of the priest, and a hireling, shall not eat of the holy things." And the great Isaiah, prophesying in the form of a curse concerning what was to happen to Moab: "The glory of Moab," he says, "shall be dishonored in three years of a hireling." And why? Because the work of a hireling is not from affection, but is feigned. The Lord therefore seems to be attacking, through the hireling, the Pharisees and Scribes, who, leaping away from the divine commandment and receiving ^C offices for sale like hirelings, cared least for the sheep, engaging in hucksterism with the things of God. He disturbs them, therefore, by these words, and as it were quietly proclaims beforehand that they shall be cast out of their authority, reminding them also of the prophecy which says: "Do not the shepherds of Israel feed the sheep? Behold, you eat the milk, and clothe yourselves with the wool, and kill what is fat, and you do not feed my sheep." "The good shepherd lays down his soul for the sheep." He proclaims his Passion beforehand, and announces his voluntary death. He shows that He so loves the sheep that He gives His soul as a ransom for them. ^D "And I know mine, and I am known by mine." He is not known by us to the same extent as He knows the Father and is known by Him, but here He signifies familiarity by the word "knowledge"; just as He says to the wicked in other places: "I do not know you," not meaning knowledge in every sense (for how would He not know, He who knows all things before they come to pass?). And indeed, that saying of God to Moses, "I know you above all," is to be understood in this way. He therefore became familiar to us through the flesh, but we are made familiar to Him through virtue. "And I have other sheep, which are not of this fold."

^A The synagogue of the Jews was indeed an earlier fold. But from the time they raged against Christ, they heard: "Behold, your house is left unto you desolate," and it came to pass according to the prophet's word that the fold was made desert. But the flock from the nations was brought in, which learned to be shepherded by the one Christ; those, however, who had been set over the mystical flocks as hirelings ceased. Let us fear, as many of us as have been appointed as shepherds of rational sheep, lest we appear as hirelings and thieves instead of shepherds, and lest we reap the fruits of their benefits ^B while remaining listless regarding the care of the flock. And you, who are being shepherded, pay heed to yourselves, lest instead of being likened to sheep and bringing forth milk and wool, which signify mercy, you instead, on account of your sins, leap like kid-goats toward the precipices. Let us imitate this true shepherd, and the imitator of the Master, Pancratius, whose excellent life we shall briefly pass through and set forth for you, that you may see it is not impossible to imitate him. The holy Pancratius, therefore, as Evagrius, who recorded the events concerning him, accurately stated, setting out from the East, and having become a high priest through the sacred-performing hands ^C of the chief of the disciples, is sent to this island of ours, and having come to this city of Tauromenium, he first cleanses the abominations of the demons, ^D of the chief of the disciples, ordination being to ordain from priestly-performing. this, the City of Taurus and Menea.

^A And he destroys the profane statues, of which Phalcon, and Lysson, and Scamandrus were worshipped with preeminent honor. Thence he converts to piety the governor of the city, Boniface, and after he had built divine temples and sacred dwellings, and had turned many to the true faith, he seals his end with martyrdom; and in this, too, imitating his own Master, and having stained with the blood of martyrdom the stole of the archiepiscopal office, he hastens toward heaven, being lifted up by the hands of angels. Let us imitate his manner of life, O most Christian assembly. For in truth we too have our origin from the sunrise, from that blessed Eden, from which having fallen, we have come to the settings of this life, inhabiting the world as if it were an island, being surrounded on all sides by the salt brine of wickedness; in which there are many spirits of malice, and frequent waves of sin, and successive currents of temptations, which that intelligible wild ^B bull arouses against us—the one who has madness as a dweller, and who builds a city populated by evil practices; concerning which the Psalm says: "I have seen iniquity and contradiction in the city, and labor in the midst of it, and usury, and deceit in its streets." Do you see the city of the intelligible Bull and of madness, which we have been condemned to inhabit? Having been brought here, then, let us become Pancratiuses in another way, gaining control over all the movements of the soul. For thus might the images of the passions within us be made to disappear—as Phalcon, and Lysson, and Scamandrus. And Phalcon would be the wicked thought that drags us into sin, and Lysson the rabid desire of absurd cravings, and Scamandrus the irascibility, which becomes like a arena and a war for the manly soul. There let us cast down the idols of the mind, having thoroughly cleansed the tripartite nature of the soul, so that we might become guides to the mysteries and saviors of many. For even those who hold the lead in the impious city, that is, those who are more conspicuous in wickedness, might be introduced within the realm of salvation, provided that they first become Bonifaces. For this name interprets him who performs good works, if someone translates the Roman pronunciation into the Greek tongue; the word signifying that it is not possible for one to be a genuine Christian who ^C [does not perform good works], as those most grave and holy men were accustomed to do, translating the myths of the ancients into moral lessons, just as is in the life of Saint Fulgentius, bishop of Ruspe, which read. ^D of the idols which Saint Pancratius discovered being worshipped at Tauromenium, and concerning which he reported a signal victory at his first arrival. At the end of the apocryphal history, which we said above to exist under the name of Evagrius, is this list of the gods whom Saint Pancratius expelled from Tauromenium: Phalcon on the maritime shore; Lysson in the Tetraippu; Dias in the house of Elidus with the idol Scamandrus; the goddess Artemis, daughter of Heron, near the descent of the waters. These things are from that history, not because I approve of the whole of it, but because many things that are true can be stated in apocryphal books. Theophanes makes mention here of the first three, but is silent on the fourth, which he had placed above, and perhaps had selected on purpose, so that he might better adapt the history to moral instruction. See the note above. Furthermore, that Paradise, called Eden in Hebrew, was planted toward the region of the rising sun is evident from Genesis, chapter iv, and for the etymology of this word, and for many other things not to be despised said by way of occasion, see above at Homily 26.

^A nor show forth evil deeds. Great Pancratius built sacred tabernacles, and holy apartments 392 for the sacred cult; construct thou thyself a temple of God, having become a habitation of the holy Trinity. If the enemy should assault thee by temptations, resist even unto death, and bear witness through thy own choice. The blood of the holy martyr was poured out for Christ; do thou thyself pour out the drops of tears from thine eyes. His venerable body was hidden in a ravine: do thou hide thine own soul in humility, that the tabernacles of the saints, and the kingdom of heaven, and eternal pleasure may receive thee, which may it be granted to us all to enjoy by the grace of our Lord Jesus Christ, with whom to the Father and the holy Spirit is glory, and power, and praise unto the ages of ages. Amen.

HOMILY LVIII. — On the words: "Behold I send you as sheep in the midst of wolves."

It was spoken on the feast of the holy great martyr Panteleemon. You who have gathered for this public solemnity, ^B constrained by bodily needs as if by some coils, [attend] to the market... [alt-version omitted]

^{C D}

occupy yourselves with trade rather than with this ecclesiastical gathering; and you rise early for the market rather than for the house of prayer. Each one, both the sellers and the buyers, is eager to get the advantage over the other in profit. One hastens to sell his own wares before his fellow craftsmen, and the other hurries not to be anticipated by any other in snatching what is needed. There is no account taken of the Church itself, but the enemy has intercepted the path to this divine temple under the pretext of trade. But you, however many of you have preferred the divine gathering to bodily need, and have valued prayer more than untimely contention, accept the spiritual transaction, which is not at all like this sensible and fleeting one; in which there is much contention, and a great deal of perjury, and falsehood is heaped up, as each one strives to exaggerate his own wares and to deceive the one with whom he is transacting. But ^B the trade here is mild and quiet, and it does not harm the one who provides, and it makes the one who receives wealthier. Therefore, opening the book of the Gospel, let us contemplate the divine oracles. The Lord said to His own disciples: "Behold, I send you as sheep in the midst of wolves." At first, when the Savior sent out His disciples to preach, He forbade them to walk into the way of the Gentiles, or into the city of the Samaritans, and wished them to evangelize only those from Jerusalem. ^C Having accustomed them among these, He henceforth establishes them as heralds for the whole world. But since it was necessary for them to become imitators of the Master, after they had heard: "He who wishes to serve Me, let him follow Me," and He was led to the slaughter as a sheep, according to the prediction of Isaiah, for this reason, while leading them out to the work of preaching, He admonishes them to conduct themselves as lambs among wolves. "Behold, I send you as sheep in the midst of wolves." For He knew, He knew that kings, and governors, and tyrants would rush against the preaching like wild wolves, gaping and leaping savagely [upon the preachers]. How then, He says, will you overcome these? "Be ^D prudent as serpents." Let not the hearing of the Christ-lovers be troubled, because He advises the disciples to be likened to a creature that is repulsive. For the Savior Himself did not decline to liken Himself to the bronze serpent suspended in the desert. Since, therefore, they were being sent to the work of preaching, where there was a need of wisdom to persuade those who contradicted, He suggests that they imitate the prudence of the serpent. For just as in the

^A case of the first man, the serpent, knowing that it should not approach the man who possessed a firmer mind, brought that deceptive advice to the woman, as one more easily led, having persuasively crafted his speech to cause a falling away from God; so He wishes the disciples in their teaching to choose persons, and places, and times, and to manage their words with discernment in every way, so as to turn [people] away from sin and reconcile them to God. Consider for me the great Paul’s discourse in the Areopagus, made ready with the prudence of the serpent, how, from the altars they worshipped, having fashioned his discourse, he wove in the word of the Gospel in all wisdom, so as to lead the judge who was approved by them—I mean the great Dionysius—to come under the sway of the management of his word. ^B

The word allows one to understand another thing as well: since the serpent, when it is struck, disregards its whole body but strives to preserve its head alone, knowing that its life is by nature in that, so He wishes the disciples to have as their study throughout their whole life to keep pure and inviolate the faith in Him who is our head; and to disregard the body and the things concerning the body with a noble intent. For while the faith in us is kept whole, we will not die the true death of the soul. There is also in the serpent another natural and secret power. For when its body is cut, it glues together and constricts the segments again, and is restored to wholeness. The imagery therefore exhorts us that if ever a separation of our spiritual limbs should occur, the power of repentance is given to all, through which we are able to come together and be joined again. In addition to these, there is another natural power in the serpent. For when it senses that it has aged by time, as those who have observed the natures of animals say, having fasted for a long time and thus having loosened the bulk of its body, and having lowered its body into a narrow and suffocating fissure, it pushes with such violence until, having stripped off its slough, it is renewed. ^C When a man is tracking it, it surrenders its whole body, but guards its head alone. We also, then, in time of temptation, must deliver the whole body to death, guarding the head alone—that is, not denying Christ—which is just what the holy martyrs did. For the head of every man is Christ, as it is written.

HOMILY LVIII.

And as it sheds the burden of the body and relaxes it, it inserts its body into some narrow aperture—one that is able to compress the body—and pushes itself through with such force that, being stripped of the slough, it also lays aside its old age along with it. And if for no other reason, it is on this account that they say it is called "prudent" in Scripture, because after sustaining a short labor, it finds rest and refreshment. Therefore, it is proposed for you to understand this: that if we intend to put off the old man and strip away the old age of sin, we must procure the cure for that ancient gluttony shown in Paradise through laborious self-control, and walk the narrow and constricted path of virtue.

Do you wish that we might speak of another feature of the serpent, which the Lord desires us to imitate? They say that when a serpent insinuates itself into a crevice, once it has succeeded in pushing in its head, it cannot easily be pulled back if someone attempts to drag it out from the opposite direction by its tail, because the roughness of its scales naturally resists the force of the one pulling. This example commonstrates that one who has once submitted himself to the narrow harmony of virtue must, according to the apostolic exhortation, extend himself toward the things that are before, and not be pulled backward. ^B "For no one," says the Lord, "having put his hand to the plow and looking back, is fit for the kingdom of God."

These are the things the serpent instructs us to imitate; but in the dove, we are mystically taught to imitate simplicity. "Behold," He says, "be wise as serpents, and harmless as doves." For they say that this animal, the dove, possesses such intimacy toward its masters that even when its nest is plundered and all its chicks are killed, it does not depart from the home of its master. Thus, you too should have such gentleness.

Regarding the age of the serpent, to whom is it not known, to whom have the historians not spoken of it, and to whom have the poets not sung it? ^C This is well-known to everyone, and the place does not require it. I will present only something from the Holy Fathers concerning the narrow hole into which the serpent inserts itself and strips off its slough, in order to bear witness to the words of Theophanes. Therefore, St. Epiphanius, in the booklet already mentioned, sets forth this first property of the serpent: When it is weighed down by old age, its eyes become dim; and when it prepares to become young again, it abstains from food for forty days, and finally, when its skin has softened, it seeks out a rock, through whose hole it strives to pass with great effort, pushing itself through, and it casts off its old age; and having cast it off, it rejoices and becomes young again. ^D And you, spiritual man, if you wish to put off the old age of the world by way of the narrow and constricted path, macerate your body through fasting. "For the gate is narrow," it says, "and the path is constricted that leads to the kingdom." The serpent, being compressed by a certain narrow aperture and passing through it, puts off its old skin, becoming emptier than a slough.

^A And if the nestlings are being slaughtered, not to depart from the house of their masters. Such gentleness and lack of resentment towards those who wrong us, therefore, it behooves us also to possess. "And innocent as the doves." And in another way also, He wishes us to be made like unto the dove. Since this bird is devoid of bile, as those who have observed such things have accurately determined. It is also an enemy of foul odors, and loves most of all to frequent fragrant places. Such, therefore, He teaches the disciples to be: gentle and free of gall toward those who offend, just as the divine words show the great Moses and the hierophant David. The one, when his own kin reviled him and drew upon herself the indignation of God, became an intercessor for her before the Divine; the other, when he had his persecutor Saul in his hands and held the power to slay him, both bore it magnanimously himself and prevented his shield-bearer, who had rushed to kill him. In this way He wishes us to be without anger, imitating the innocence of the dove, and to be enemies of foul and loathsome sin, rejoicing in and being nourished by the ointment of virtue. ^B For the dove, as I said, avoiding foul-smelling places, becomes more robust through the fragrance of ointment and flowers. Perhaps also through these things He exhorts us to be made like to the form of the dove that descended in the Jordan, whose wings even David desired to take. For thus it is customary in the Scriptures to name in an enigma the divine power of the Holy Spirit. But if one must touch upon the higher meaning, there is a doctrine hidden in the discourse. The doctrine signifies that virtues are medieties; for each virtue is hedged in, as it were, by two neighboring evils; as in the case of fortitude, the excess is rashness, while the deficiency is cowardice—neither of which is praiseworthy. That which is at the middle of both, this is fortitude; this is virtue. So also in the case of temperance: he who is deficient ^C in it is intemperate, ^D while he who exceeds it has his conscience seared, as the Apostle defines it; for the one is unashamedly poured out into pleasures, while the other even abominates marriage as equal to adultery. But the habit seen between these is temperance.

^A and being bound by the needs of the body as if by some snares, they occupy themselves more with trade than with this ecclesiastical assembly; and they rise early for the marketplace rather than for the house of prayer. Each of those selling and buying hastens to get the advantage in profit over the other. The one is eager to dispose of his own goods before his fellow tradesmen, and the other hurries so as not to be outrun by another in snatching up what he needs; but there is no account taken of the Church itself. For the enemy has intercepted the path to the divine temple under the pretext of trade. But as for you, who have chosen the divine assembly over bodily necessity, and have preferred prayer to untimely strife, receive the spiritual trade, which is in no way similar to this sensible and flowing one; for in that one, there is much strife, and most frequent perjury; falsehood is heaped up, as each person endeavors to exaggerate his own wares in his praises, and to deceive the one who is transacting business with him. But the trade exercised here is calm and quiet; it does not harm the one who provides, and it makes the one who receives it wealthier. Therefore, opening the Gospel scroll, let us contemplate the divine oracles. The Lord said to his own disciples: ^B "Behold, I send you as sheep in the midst of wolves." At first, indeed, when the Savior was sending the disciples to preach, he forbade them to travel on the road of the Gentiles and into the city of the Samaritans, but wanted them to preach the Gospel only to those from Jerusalem. Having accustomed them in these things, he therefore finally establishes them as heralds to the whole world. But since it was necessary for them to become imitators of the Master, having heard "Whoever wishes to serve me, let him follow me," and he was led to slaughter like a sheep, according to the prediction of Isaiah, for this reason, when leading them out to preach, he warns them to associate among wolves as lambs. "Behold, I send you as sheep in the midst of wolves." For he knew, he knew that emperors, and princes, and tyrants would burst in against the preaching, gaping like wild wolves against the heralds, and jumping upon them like beasts. ^C How then, he says, will you overcome them? "Be become prudent as the serpents." But let the hearing of the Christ-lovers not be disturbed, that he advises the disciples to be likened to such a discordant animal. For the Savior himself did not refuse to liken himself to the bronze serpent hung in the desert. Since, therefore, they were being sent for the preaching, where there was need of wisdom to convince those who speak against it, he suggests they imitate the prudence of the serpent. Just as in the ^D

absence of [either one], nature is lacking, since it shuns both excess and default. Therefore, he who with consideration and judgment adapts his discourse for the persuasion of his hearers is prudent as a serpent; but he is as simple as a dove, [he] who does not even take into his mind the thought of retaliating against one who plots against him. He has escaped from defect. ^A Thus, having fortified himself with these weapons, the most noble athlete Panteleemon, whose holy feast we celebrate, deemed the threats and tortures of Maximian as childish bugbears; sharpening himself, indeed, very well for martyrdom, he invites us also to emulate his prowess and his struggles. But perhaps someone might consider it impossible for anyone to imitate this man, being neither named Panteleemon, nor born of such parents, nor having shared in his other pursuits. For how could anyone follow the fortuitous manner of life of the martyr by choice? But we shall clearly demonstrate that what seems difficult is [in fact] easy. This would be most manifest if we were to recount the story about him first, which I shall do very concisely, so as not to appear long-winded to those who already know it. Panteleemon the athlete, as the history concerning him states, was born of a father, Eustorgium, ^B and a mother, Eubule, being named Pantoleon. From early childhood, having been handed over to a certain instructor, Eutropius, he was educated in the works of Hippocrates and Galen. Having encountered the holy Hermolaus, he is initiated by him into the dogmas of the truth. And having been perfected through the divine bath, he is renamed Panteleemon. And from then on, he becomes a teacher of the mystery to others also. When someone had been bitten by a serpent, by the invocation of Christ, he made him whole, blunting the death-dealing poison of the beast with prayer. And he even brought back to life another who had already died by the same remedy. ^C Then, strengthened by faith, he stands before the tyrant Maximian, and having undergone the trial of many tortures, he departs through death to the blessed life. ^D "Euēthēs" (simple/foolish) is said of the good-natured, and of the witless, and of the foolish; and "euētheia" (simplicity/folly) is openness and freedom from malice. Simplicity is ranked among things both good and bad, as is foolishness, [and] ignorance. Thucydides in his third book takes "to euēthes" in the better sense, and so does the philosopher. "Euēthēs," "hē euētheia," "euēthes" [are used] concerning simplicity. Concerning "deinotēs" (cleverness/skill): There is a certain faculty which they call "deinotēs." And this is of such a nature that it is able to perform the things directed toward a proposed goal, and to master them. If, therefore, the goal is noble, it is praise; but if it is base, [it is] knavery. Simplicity, cleverness, with cleverness, knavery, cleverness.

HOMILY LVIII. On the saving Transfiguration of Our Lord Jesus Christ.

How, then, shall our zeal toward Him come to pass? Each one of us is a child of Eustorgius and Eubula—upon the divine, I mean, power of God who fashioned all things. For since the Divine, according to its own nature, is neither male nor female, it is called both our mother and our father: Eubula, because of the great counsel regarding our production, according to which He said: "Let us make man according to our image and likeness" (Gen. I, 26); and Eustorgius, because He showed such affection toward us as to give His only-begotten Son as a ransom for us (cf. John III, 16). ^A Having been produced, then, by the divine power of the Artificer, we were given over to Eutropius. Understand by this name this versatile life, which shifts and turns to opposite things; having come into this, we have become of our own will—"all-lions" (Pantoleones). For when someone has a distorted mind—just as the lion has crooked eyes—and one that inclines toward the passions, and is rapacious and ungenerous, as if tearing his neighbor with the points of his claws through injustice, he is a "Pantoleon," bearing all the natural passions of the lion by his own volition, his nature having been transformed from the likeness to God to that of a beast. ^B Such persons, then, happening to be as they are, must first be admonished by moral philosophy, which are the teachings of Hippocrates and Galen—that is to say, how to manage the body as a horse, to lead its impulses into subjection, and to have a calm and quiet life. If you are pre-trained in these, Hermolaus will initiate you into the more perfect things. And Hermolaus would be the interpreter of the people, the teacher of the Church. He will show you the way of salvation; and having cleansed you by the laver of repentance, ^C instead of a "Pantoleon" he will make you a "Panteleemon" (All-Merciful); for having scraped away the beastly character, he will make you an imitator of the Merciful One, so as to demonstrate your calling by your deeds. And if you see someone wounded by the intelligible serpent, and in danger of falling into some wicked action, let you impart what you have received, sprinkling the medicine of instruction, and you shall stop the destruction from sin. And if you encounter someone who has died completely the death of sin, you shall also raise him up from his fall by the medicine of repentance. ^D If the intelligible Maximian—the ruler of this world, the devil—attacks, bringing the tortures of temptations, resist him nobly. The martyr endured swords and blades; do you endure tongues sharpened for abuse. He extinguished the onslaught of fire; do you wither the inner conflagration of the passions and unreasonable wrath, which is boiling and rising up toward an appetite for retaliation. If you live in this way, you will not be far from the martyr, and having struggled yourself according to your own volition, you shall also enjoy the eternal goods in Christ our Lord; to whom be glory and power together with his unoriginate Father, and the all-holy, and good, and life-giving Spirit, now, and always, and unto the ages of ages. Amen.

HOMILY LIX. By Theophanes Kerameus. On the salvific Transfiguration of our Lord Jesus Christ.

As a shepherd is wont to feel when he sees his flock multiplied for him, and gathered together on rich, and fair, and abundant grass (for then, as he sits on some high lookout, seeing the flock gathered in a circle around him, he rejoices, and is glad, and sings the customary songs), such a thing happens to me regarding the present festival. For seeing my people, the flock beloved of God, hastening with such piety to this holy dwelling, in which is established the non-manufactured image of our all-immaculate Lady, I rejoice, and I am glad, and I exult, and I hasten to the teaching, to narrate the mysteries of the present great feast. But, indeed, my zeal so stirs me toward the disposition of the flock. Yet in this I suffer like a certain inexperienced host, who is ambitious to entertain many and exalted guests, but through poverty is unable to exhilarate them with sweet and various dishes. Nevertheless, having together rendered the divine propitious through prayers, so that our souls may be illuminated today by the divine light that shone on Tabor, come, let us ascend to the mountain of the Lord, according to the voice of Isaiah and the exhortation of Micah, following as far as possible "him who makes one ascend to the heights," as Habakkuk says, so that, having attained with our mind to the mountain's summit, we might contemplate the glory of Jesus. For there, "his rays shall go forth as light, and his appearance as the flash of lightning"; Habakkuk also prophesies this. Let us inquire for what reason the Transfiguration took place, and what this paradoxical appearance signifies. And how did it happen not earlier, but near to the Passion? Then, why did this paradox not take place with many present and becoming spectators, so that the miracle might have many witnesses, just as indeed happens with the other wonders?

the resurrection of the dead, the restoration of sight to the blind, and the strengthening of the paralyzed? After this, let us inquire for what reason He exhibits such a manifestation not in a plain, but on a mountain. And why does He not take all the disciples with Him, but, leaving nine behind, leads up only the three? Even if three were required to be present, why not others instead of Peter and the sons of Zebedee? And if, according to some more mystical reason, such a manifestation had to occur on a mountain, how is it that, with many mountains existing in Palestine, He passed over Mount Sigor and Carmel, and even Mount Galilee He set aside, and declined [the mountain] of Samaria, and did not even ascend the Mount of Olives, but preferred Tabor to all of them? And what was the purpose of the presence of the prophets, and why did He set there not others, but Moses and Elijah? Whence did the apostles recognize that these were they? For if they had not seen their faces before, it was difficult to recognize them appearing suddenly. If it was sufficient that one from the number of the dead, Moses, should ascend, and from on high Elijah should descend, why could it not also have been considered sufficient that one of the disciples be taken from the earth? Furthermore, how is it that, when the Son was being transfigured and the Father was testifying from above, Scripture did not also make mention of the Spirit, who is inseparable from them? For the Pneumatomachi propose this objection to us, desiring to alienate the Paraclete from the Father and the Son. This dodecad of questions having been proposed to us, come now, with God, let us clarify their solutions as much as is possible. For what reason did the paradoxical transfiguration take place? Since the time of the Passion was drawing near, and the plot of the Jews was being confirmed, and the dispensation for our sake was about to receive its end, and the cross was already being fixed, lest the disciples should suffer the same things as the Jews, wavering in their thoughts in the time of the Passion—and those who had previously confessed Him as the Son of God through the tongue of Peter, later seeing Him crucified as a condemned criminal, might think Him a mere man—He shores them up with this paradoxical spectacle, so that when they should see Him being betrayed, and suffering agony, and praying that the cup of death might pass, and being dragged into the courtyard of the High Priest, they might call to mind the journey to Tabor; and that He who was clothed in the glory of the divinity and attested as the beloved Son of God would not have been delivered to death against His will. If they were to behold His face being slapped and spat upon, they would no longer be offended, recalling the radiance of Him which transcends the sun; if they should see Him mockingly [clothed] in purple...

they would still believe Him to be the same One who on the mountain had clothed Himself with light as with a garment; if they should contemplate Him nailed to the gibbet between two criminals, they would reckon Him to be the same One who, in the midst of Moses and Elijah, had appeared as Lord attended by a retinue; if they should see Him buried in the earth like a corpse, they would call to mind the overshadowing of the bright cloud. For these reasons, therefore, the Transfiguration took place. Perhaps also because, when the Saviour was exhorting [them] that they should not spare the body, saying, *If anyone wishes to follow after me, let him deny himself, and take up his cross, and follow me* ^B, and since it seemed difficult to deny one's self and to choose an ignominious death, the Saviour showed the disciples what kind of glory they would be accounted worthy of, if they imitated His suffering. For the Transfiguration was nothing else than, as it were, a premonition of the final day, in which the righteous shall shine along with God.

But why did it not happen at the beginning, but near the Passion? Because the disciples, being imperfect at the outset, were incapable of receiving such a gift. It was to be feared, therefore, that they would consider the matter a deception and a piece of sorcery. For this reason, when they had made trial of Him, when they had confessed Him to be the Son of God, then indeed they were deemed worthy of the higher manifestation. And for another reason: since, as time passes, forgetfulness typically removes from the mind the images which it has received through the sense of sight, He did not do this long before the Passion, so that they might not forget the miracle, but might have what they had seen before their eyes.

The divine Transfiguration does not take place in the presence of many; for the eyes of the profane were not capable of receiving such a vision, an obscure image of which Isaiah, once he had seen it, lamented for himself. Do you not hear how also in ancient times Moses went up alone into Sinai, since the people could not endure to see such glory? If the Hebrews could not endure to look upon the face of Moses when it was glorified and unveiled, how would they have had the strength to see the divine glory? For the restoring of sight to the blind, the cleansing of lepers, and the reviving of the dead were tolerable to be seen by all the people; but to see the glory of the Godhead, even if obscurely, is permissible only to those who are pure in heart, according to the word of the Lord. For if a bleary eye does not bear the white-shining rays of the sun, but is darkened and blinded by the light itself, what would have happened to souls blinded by sin and unbelief, if they had beheld the shafts of the Godhead? Would they not, overcome by that amazement, have abandoned their bodies as the vital spirit failed at that unaccustomed sight? Especially since a human being cannot even endure the sight of an angel. For this reason, the miracle is performed not in the midst of the crowds, but apart. He does not take all the disciples with Him, because...

Judas, that most thievish of disciples, was with them; and it was not fitting that the light of the Divinity should be gazed upon by unclean eyes. For how could a soul of a traitor, a lover of money, which had plotted such wiles against its Master, behold the divine manifestation? For if those three chosen disciples, possessing a pure mind, were struck with terror, fell headlong to the ground, and all but melted away, being unable to endure that fire, what is it reasonable to suppose would have happened to the traitor? The impious man is therefore kept away from seeing the glory of the Lord, as Isaiah had foreseen and prophesied: ^B "Let the impious be taken away, so that he may not see the glory of the Lord." But someone might perhaps say, "Why did He leave Judas alone and not admit the others?" for not all were unworthy as he was. But if this had happened, the traitor would have had an excuse for his crime, as if he had not contrived the ambush out of love of money, but wishing to annoy the one by whom he had been annoyed. The Lord, therefore, cutting off excuses from every side, renders the conspirator inexcusable, so that the choice of his evil conscience might be laid bare.

The ascension into the mountain was also a symbol that one who is to become a participant in divine mysteries must abandon sympathy for lower things and be elevated into the mountain of a high ascent of thoughts; thus, for the most part, God is seen revealing divine manifestations upon mountains. For of old, He commanded the sacrifice of Abraham to take place not in a plain, but on a mountain. And Lot, fleeing the Pentapolis that had been turned to ash, would never have been saved had he not fled to a mountain; and God, when communicating with Moses, and showing the mystery in the bush, and entrusting to him the care of the people, does these things on a mountain. But even when He revealed the pattern of the tabernacle, and conversed face to face as a friend with a friend, and handed over the tables of the Law, He performed these things on Mount Sinai. And when He was communicating with Elijah, and showing the symbolic manifestations, He led him up into a mountain. But even when He became as we are, putting on our poverty, He showed most of the mysteries to the disciples on mountains. If He wished to call blessed the poor in spirit, those who mourn, the meek, the merciful, those who have a pure heart, and as many as the choir of the beatitudes encompassed, He led the disciples up into a mountain. And if He wished to teach how one ought to pray, He did even this on a mountain. Thus, therefore, desiring to show His divine glory, He consistently ascends the mountain. But passing over other mountains, He selects Tabor; since the mountain of Segor became a chamber of forbidden marriages. For the daughters of Lot, after their flight from Sodom, having made their father intoxicated, committed that daring act against their father.

CERAMEUS ON THE TRANSFIGURATION

^A ...had worked [such a deed]. How, then, was it fitting that He should show Himself in such a place, which had been the workshop of an evil deed? But it was permissible in the mountain of Samaria. Yet who, among those who have read the sacred books, is unaware that the priests of the nations, having hidden the abominations of idols in the recesses of this mountain, persuaded the Samaritans to worship while looking towards the mountain? Wherefore that pious woman also said to the Master: “Our fathers worshipped in this mountain; and you say that in Jerusalem it is necessary to worship.” How, then, was it fitting that the hiding place of idols should see the salvation of God? But you will suggest Carmel to me. Yet this too was the place of Elijah’s meditation, and the mountain became celebrated from him. Therefore, a pretext was about to arise, as if that vision seen there were Elijah’s, and they would have suspected that the prophet’s manifestation was but his customary sojourn on the mountain. But the mountain of Galilee and that of the Olives were both reserved for other uses: the one, that He might appear to the disciples in it after the Resurrection; the other, that He might make His ascent into heaven from it. But why do I speak at such length about these things? Do you wish me to say what I have conceived in my mind? From above, it had been prefigured that this radiance was to be seen on Mount Tabor. For this reason, it pleased the Holy Spirit that such a name should be given to it. For Tabor is interpreted as "arrival of light," the meaning of the name clearly revealing the mystery of the light that shone forth by the inspiration of the divine Spirit.

^B Now, He chooses these three disciples: Peter, indeed, as the leader, and because he was more fervent, and because he had openly confessed Him to be the Son of God; John, as a theologian and beloved; James, as being possessed of great eloquence ^C and divine. For he was borne down upon the Jews so heavily and violently that Herod, wishing to bestow great favors upon them, killed him with the sword. Perhaps also because these were destined to be with Him at the time of the Passion: for He took these three while He was praying, and was pouring forth sweat in the form of drops, and uttering words that seemed to show fear. And they were also present with Him when He was being judged, seeing how much the impious and furious crowd was raging against Him. Peter indeed...

1021 HOMILIA LIX. 1022

A miracle is, that it should have many witnesses, just as the other miracles performed, whether the raising of the dead, or the restoration of sight to the blind, or the strengthening of paralyzed limbs. After this, let us inquire: for what reason did He exhibit such a manifestation not in a plain, but on a mountain? And why did He not take all the disciples with Him, but, leaving nine behind, lead up only the three? Even if it was necessary that three should be present, why not others, but Peter and the two sons of Zebedee? And if there was some more mystical reason why such a manifestation had to take place on a mountain, how is it that, there being many mountains throughout Palestine, He passed over Mount Sigor and Carmel, and even left behind the mountain of Galilee, and avoided that of Samaria, and did not ascend even the Mount of Olives, but preferred Tabor to all of them? And what did the presence of the prophets signify, and why did He set there not others, but Moses and Elijah? And from where did the apostles recognize that these were they? For if they had not seen their faces before, it was difficult to recognize them appearing suddenly. But if it was sufficient that Moses alone should ascend from among the dead, and Elijah descend from above, why did it not seem sufficient that one of the disciples should be taken from the earth? Furthermore, how is it that, as the Son was being transfigured and the Father was testifying from above, the Scripture did not also mention the Spirit, who is indivisible from them? For this is the question raised against us by the Pneumatomachi, who wish to alienate the Comforter from the Father and the Son. This set of twelve questions having been proposed to us, come now, with God’s help, let us clarify the solutions to these as far as possible.

B

For what purpose did the paradoxical transfiguration take place? Since the time of the Passion was approaching, and the conspiracy of the Jews was being confirmed, and the economy for our sake was about to receive its end, and the cross was already being set up; lest the disciples suffer what the Jews suffered, their thoughts being shaken at the very time of the Passion, and those who had previously confessed Him to be the Son of God through the tongue of Peter, seeing Him later crucified as a condemned criminal, might think Him a mere man, He fortified them with this paradoxical spectacle, so that when they saw Him already being betrayed, and suffering anguish of soul, and praying that the cup of death be averted, and being dragged into the hall of the high priest, they might recall His coming to Tabor, and consider that He would not have been delivered to death against His will, He who was clad in the glory of the Godhead, and testified to as the beloved Son of God. If they should behold His face struck with palm-blows and defiled with spittle, there should remain no room for offense, as they would recall the splendor of His radiance which outshines the sun; if they should see Him clad in a mocking purple robe...

THEOPHANIS CERAMEI ^A ...Elias, for he was flown down alone, whereas from earth it was not sufficient for one to be, but three to arrive? The Saviour reveals through these a certain hidden doctrine; for He shows that the celestial and infernal [realms], which we acknowledge as capable of receiving souls separated from the conjunction of the body, are devoid of matter, simple, and of one form, not consisting of corporeal dimensions; but these earthly and perceptible things are composite, and measured by three-fold space. Wherefore He also brings forth three from the earth, having represented to Himself from the ether and from the regions below, substances that are simple and of one form. And here perhaps it was fitting that, entering upon the straight path, we should proceed through the matters that follow in order; but a more subtle consideration occurred in the midst of speaking, for what reason He chose to place these two prophets before Him, and not others. For it seems that long ago God was seen to have promised this vision on Thabor to these two. But most men pass over this enigma without explaining it. For while Moses led a solitary life on the mountains, and one free from all the turmoil of the marketplace, history relates that ^B at midday a fearful manifestation was seen by him, beyond the light of the sun, flashing from a certain bush.

It shows that the celestial and infernal [realms], which we say are susceptible of souls separated from the conjunction of the bodies, are devoid of matter, [composed] of substances of one form brought to Him from the ether and the lower world; I say [they are] devoid of matter, simple, and of one form, not having corporeal dimensions. Being minds, they are in intelligible places, not being circumscribed corporeally; for they are not formed according to nature in a corporeal way, nor are they three-dimensionally extended, but by being present intellectually and acting, ^C wherever they are commanded, and not being able to be at the same time here and there, and to act; intellectually [they are present]. It shows that the celestial and infernal [realms] are devoid of matter, which we say are susceptible of [souls] separated from the conjunction of the bodies. ^D ...are susceptible.

^A And the one, stunned by the strange sight, said: "I will cross over, and I will see this vision." But the voice from that light prevents Moses from advancing upon the mountain, burdened with the *dead* sandals, but instead orders him to first unbind the sandal from his foot, and thus approach the bush, which was illuminated by the divine light. What, therefore, do we learn mystically from this? Moses, as one who was highly prophetic, and seeing that in the last times the light of the Godhead would shine forth in the flesh of the Only-begotten—which the bush foreshadowed—speaks these things prophetically, crossing over by contemplation the intervening times, and coming to be in that time of the economy: "I will see the great vision," which is signified through this light. What, then, is the voice toward him? It promises to show him the light that shone forth on Tabor. But when? When he is loosed from the flesh, from the garment of skin that was put upon our nature when, through disobedience, we were stripped of the divine will. "When, therefore," it says, "you loose your sandal," that is, when you are released from the flesh, "then you shall see this vision upon Tabor."

He clarifies the subject matter more clearly ^B when Moses, burning with desire to see God, said: "Show me thy glory." God, however, said that this could not happen in any other way unless he were first covered by the rock; and thus he will see the hinder parts—by the rock indicating the deified body, and by the hinder parts, the manifestation at the end of time, which received its fulfillment in the divine Transfiguration. And this, indeed, was the promise made to the God-seer.

When Elijah was in Horeb and was troubled, He promised him through an enigma this appearance on Tabor, saying thus: "You shall stand tomorrow before the Lord; and behold, a wind rending the mountains and crushing the rocks; the Lord is not in the wind. And after the wind, an earthquake; the Lord is not in the earthquake. And after the earthquake, a fire; the Lord is not in the fire. And after the fire, a voice as of a thin breeze; and there is the Lord." For in this place, He foreshadowed the manifestations of God at various times, both among the patriarchs and in the law, and among the prophets, in whom He is shown dimly and as in a mirror. But in the ^C last times, God the Lord Himself appeared to us. By "tomorrow," therefore, He signified the subsequent times. By the "thin breeze," He signified that thin and pure body, as being insusceptible to the density of sin. And by the "voice," He indicated the Word of God who conversed with us through a body. Wherefore He also added: "And there is the Lord." And the voice ordered Moses, who was to be deemed worthy of this vision after death, to "first loose the sandal from your feet; but Elijah [the voice] did not command [that], as he was about to see this...

^A even before the laying aside of his body. These, therefore, were the reasons why he wished these two prophets to be present with him. Whence, then, did the apostles recognize them? For in those whose appearance they had not committed to memory, the forms were altogether unknown. How, then, did they recognize those whose features they had never before seen? They recognized them not by their looks, but by their conversation; for the evangelist says: "And they spoke of his exodus, which he was about to fulfill in Jerusalem." Since, therefore, they were discoursing about the Passion, it is likely that Moses confirmed it, saying that which I myself have prophesied: "You shall see your life ^B hanging upon a tree." Your type and antitype was the serpent which I hung, having made it of brass, in the desert. In like manner also Elijah, as he discussed with the Lord the things that pertained to Him, made known who he was. From this the disciples recognized the prophets, and the things said clarified who the speakers were. Perhaps also the "speaking together" indicates the concord of the Law and the Prophets with the Gospel. For "speaking together" signifies speaking in harmony. For the Master arrived by no means to abolish the Law, or to overturn the words of the Prophets, but rather to bring them to completion. Now let the final objection be investigated, that powerless defense of the ^C Pneumatomachians, that problem of their own perversity, on which they build a foundation as if upon sand. Which, indeed, today, through our weak tongue, the grace of the Spirit—whom they blaspheme—will dissolve. If, they say, the Holy Spirit is consubstantial with the Father and the Son, why was ^D [it not present...]

to see the end; John, as known to the high priest; James, however, as having boldness from his brother. It was fitting, therefore, that for this reason these men should become spectators of the divinity of Jesus. But next, one must inquire what the production of the prophets signifies, and for what reason He presented these two. Since the Jews called Him a transgressor of the law and an adversary of God, and an opponent of Moses, he brings these forward, so that the disciples might know that, if He were abolishing the law, the lawgiver would not have stood by Him like a servant, nor would the zealous Elijah have endured being an attendant to one who insulted the law. Furthermore, since the opinion among men concerning Him was divided, and some conjectured Him to be Elijah, others Jeremiah, or one of the prophets, the Savior shows that He was not one of the prophets, but their Lord, making them present by a mere gesture of sovereignty. Moreover, for this reason Moses and Elijah are brought forward, that He might show that He is the one proclaimed in the Law and the Prophets. It is also possible to say otherwise, for what reason He presented the triad of the disciples and the duad of the prophets on the mountain. For since the world is divided into three parts—for so David and Paul divided creation: the one saying, "If I ascend into heaven, you are there; if I descend into hell, you are present; if I take my wings at dawn and dwell in the uttermost parts of the sea," and the Apostle, "Every knee shall bow, he says, of those in heaven, and on earth, and under the earth"—this division was also envisioned by external philosophy, saying: "All things are divided in three." The Savior, showing Himself to be the Master and Lord of the whole world, leads the disciples from the earth, and presents Elijah—still living—as if from heaven, and the soul of Moses from the nether regions with wingless speed. Why then do you doubt, how it is that Moses alone was brought up from the dead, while from above [alt-version omitted]

[GREEK COLUMN] the pillar of fire was made by night? But also when He had fulfilled the dispensation on our behalf and returned to the heavens, a cloud received Him; this was the Holy Spirit. And when He shall come with glory to judge all things, He shall descend from heaven through a cloud. But where shall the consistence of a sensible cloud be then, when, according to the chief apostle, all things shall be consumed by fire? But why is there need to speak at length? I am able to produce the Apostle himself as a witness, who, writing to the Hebrews concerning the crossing of the ancestors through the Red Sea, says: The sea was a type of water, but the cloud of the Spirit. The Holy Spirit is likened to a cloud, on account of the rain of graces which He shall pour forth like a river upon those who believe. The weak proposition of the pneumatomachi having thus been dissolved, come, let us also examine the saying itself. “And He was transfigured before them, and His face shone as the sun.” The miracle of the transfiguration is to be understood as paradoxical: not that a change or alteration of the form took place, but that, while it remained as it was before, an ineffable addition of light came upon it. And if the evangelist compares the brilliance of His face to the sun, yet that light far surpassed the solar rays. But because he could not find a greater example among sensible things, he likened the miracle to the most excellent of visible things. For that it shone brighter than the light of the sun, the falling down of the apostles showed; for no one falls down because of the brilliance of the sun. In a more mystical sense, however, the face of Christ shining as the sun is His Godhead. But His garments having become as light is the very body which He assumed. But just as the sun is one thing and light another, yet both being joined remain so always, just so the flesh, united to the Godhead above nature, having become one composite hypostasis, remains inseparable. Accordingly, regarding the Godhead, because of its simplicity and lack of composition, he said “face” in the singular; but regarding the flesh, because of the difference of elements, he said “garments” in the plural. And since the Godhead of the Word neither had a beginning in time nor was created, but His divine flesh was subject to time and was created, consistently regarding the face he did not say “it became,” but “it shone.” But of His garments he says that “they became,” denoting through both the uncreated nature of the Godhead. Whence, from both natures, that is, from Godhead and humanity, calling Christ one composite [being], we do not introduce confusion into the union.

[LATIN COLUMN] of the sun’s rays, so that it might be like a wall cast before the people, shading that which was subject to it and tempering the heat of the air with a thin dew; and by night it would exist as a pillar of fire? Indeed, when the Lord had fulfilled those things which were dispensed for our salvation and returned to heaven, a cloud received Him; this, however, was the Holy Spirit. When, however, He shall come in majesty to judge the whole world, He shall descend from heaven through a cloud. But where can the coagmentation of that cloud which is cast before our senses have a place there, where, as the head of the apostles says, all things shall melt with fire? But what need is there to be carried further? Since I can produce the Apostle himself as a witness, who, writing to the Hebrews concerning the ancient fathers in the crossing of the Red Sea: It was a figure, he says, the sea of water, and the cloud of the Spirit. Furthermore, the Holy Spirit is likened to a cloud on account of the rain of graces, which He pours forth like a river upon the faithful. The weak question of the adversaries of the Holy Spirit having been solved, come now, let us examine the saying itself. “And He was transfigured before them, and His face shone as the sun.” This unusual miracle of transfiguration is to be understood thus: not that a change or variation of figure was made, but with the mind remaining as it was before, an addition of light which can scarcely be explained in words occurred. And although the Evangelist compares that brilliance of the mouth to the sun, that light nevertheless surpassed the sun’s rays by far. But because there is no better example to be found in sensible things, he compared that miracle with the most excellent of those things which are seen. For the fact that it flashed more brightly than the light of the sun is indicated by the fall of the disciples; for no one falls down struck by the splendor of the sun. But in a more mystical sense, the face of Christ shining as the sun is His Godhead itself. The garments of Him, however, having become as light, are the very body which He assumed. But just as the sun is one thing, and the light quite another, yet both remain always united, so the flesh, united to the Godhead above the reason of nature, and having become one composite hypostasis, remains inseparable. Therefore, speaking of the Godhead, because it is simple and devoid of composition, he spoke of the “face” in the singular; but regarding the flesh, because of the difference of the elements, “garments” in the plural. And since the Godhead of the Word had neither a beginning of time, nor was it made, but His divine flesh was subject to time and was made, consistently, when he spoke of the face, he did not say: It was made, but Shone; but of the garments he said that they were Made, signifying through both the uncreated nature of the Godhead. Whence, from each nature, that is, from deity and humanity, calling Christ one composite being, we do not introduce confusion into the union.

Homily LIX. ...clarifying both the uncreated nature of the Godhead and the procreation of the assumed humanity. For His holy flesh truly became as light, being pure and separated from every stain. Divine Mark made this meaning clearer, saying thus: "His garments became shining, exceedingly white as snow, such as a fuller on earth cannot make white," calling the prophets and heralds fullers, none of whom was able to whiten human nature as the Lord did, who illumined it with the light of the Godhead. For this reason the Psalmist also cried out to Him: "Who coverest thyself with light as with a garment." And Peter answering said to Jesus: "Lord, it is good for us to be here. If You wish, let us make three tabernacles: one for You, one for Moses, and one for Elijah." Whence came such lowliness of thought, O admirable Peter? You who previously had received the revelation from the Father, and had named the Lord the Son of the living God, and had raised Him above all created nature, now count Him among the servants and have set Him in equal honor with the prophets? For that "let us make three tabernacles" is a word of equality of honor, which was discordant with your divine tongue and altogether lacking in reflection. Or did the flashes of the Godhead, shining upon you like arrows, unsettle your superior faculty? For extraordinary things which fall upon one suddenly are accustomed to disturb the faculty of reason; which, indeed, the Evangelist wishing to imply, says: "Their eyes were heavy," indicating, as I think, the heaviness that had come over their mental eyes. Another evangelist clarifies this more clearly, adding that Peter said these things "not knowing what he was saying." But what was Peter thinking when he said: "It is good for us to be here"? For what reason does he accept the stay on the mountain and embrace the solitude of the mountain instead of dwelling in the city? He had heard the Lord openly predicting the Passion to them and constantly unfolding the discourse about it: now saying, "Behold, we go up to Jerusalem, and the Son of Man shall be delivered to the Gentiles and shall be killed," now, "As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up," at another time making mention of the example according to Jonah: "As Jonas was in the belly of the whale three days and three nights, so also the Son of Man." And hearing these things, his soul was torn by many passions; he felt his inward parts set on fire with grief, with anger, with distress, because he was about to be separated from the Master. He seethed with anger when he thought of the daring of the Jews. He was dizzy with doubt concerning it, whether I should abandon the instructor alone to suffer, or—

loose the sandal from your feet; but Elijah he did not command, as one who was about to see Him even before the laying aside of his body. These, therefore, were the reasons why He brought these two prophets to be present with Him. Whence, then, did the apostles recognize them? For the vision did not commit their features to memory, and their forms were altogether unknown. How, then, did they recognize those whose features they had not seen before? Not from their appearance, but from the things they were saying; for the Evangelist says, "And they spoke of the departure ^B which he was to accomplish in Jerusalem." Since, therefore, they were discussing the Passion, it is likely that Moses was in agreement and was saying, as I indeed foretold: "You shall see your life hanging upon a tree." He was your type and antitype, whom I hung up in the desert as a brazen serpent. Likewise also Elijah, discoursing with the Lord about things pertaining to himself, gave notice of who he was. From this the disciples recognized the prophets, and the words spoken revealed the speakers. Perhaps "to speak together" signifies the concord of the Law and the Prophets with the Gospel. For "to speak together" means "to be in harmony." For the Master came not at all to abolish the Law or to overturn the words of the Prophets, but rather to fulfill them.

Let the final problem now be discussed—the powerless defense of the Pneumatomachi, the problem of their perversity, upon which they establish a foundation as if upon sand. Which today, through our weak tongue, the grace of the Spirit—whom they blaspheme—will dissolve. "If," they say, "the Holy Spirit is consubstantial with the Father and the Son, why was He not present with them on Mount Tabor?" But, O spirit-fighting—

^A restrain your impious and blasphemous tongue for a little while, that you may learn how the Paraclete was also present with His equals. For do not imagine the cloud that you hear overshadowed the mountain was anything other than the Holy Spirit. It was not a composition of moist vapor, but one that was truly higher and more divine. Scripture is accustomed in many places to show the Holy Spirit by means of a cloud. Otherwise, what do you think that prophetic utterance suggests? "Behold, the Lord shall come into Egypt on a light cloud." ^B And what else was the cloud that guided the Israelite people fleeing Egypt? For where will anyone place the operation of that cloud within the realm of those clouds perceptible to the senses, when Scripture testifies that it was such a miracle that, while the ray of the sun shone warmly, it served as a barrier to the people, casting a shadow over what lay beneath, and with a fine dew... [original-script column: see facsimile]

of the air tempering the heat; but by night it existed as a pillar of fire? Indeed, when the dispensation for us had been fulfilled and the Lord returned to heaven, a cloud received him ^A; and this was the Holy Spirit. And when he comes in glory to judge the whole world, he will descend from heaven through a cloud. But where can there be a place for a cloud perceptible to the senses at that time, when, according to the leader of the apostles, all things will melt with fire? But why is there need to prolong the argument, when I can produce the Apostle himself as a witness, who, writing to the Hebrews regarding their ancestors in the crossing of the Red Sea, says: *The sea of water was a figure, and the cloud was of the Spirit.* The Holy Spirit is likened to a cloud because of the shower of graces which, like a river, it pours forth upon those who believe. The weak objection of the adversaries of the Spirit having been dissolved, come, let us examine the text itself.

But he was transfigured before them, and his face shone like the sun.

^A For the holy flesh of the Word has truly become as light, inasmuch as it is pure and unmixed with any filth. The divine Mark has put this thought more clearly by saying: "His garments became shining, exceedingly white like snow, such as no fuller on earth can whiten," ^B calling the prophets and heralds "fullers," none of whom was able to whiten human nature as the Lord did, who illumined it with the light of His divinity. For this reason the psalmodic voice also cries out to Him: "Who coverest Thyself with light as with a garment." And Peter, answering, said to Jesus: "Lord, it is good for us to be here. If You wish, let us make three tabernacles: one for You, one for Moses, and one for Elijah." What is such humility of thought, O admirable Peter? You who had previously received the revelation of the Father, and who called the Lord the Son of the living God, and who exalted Him above every creaturely nature—do you now count Him among the servants and place Him on equal terms with the prophets? For the expression "Let us make three tabernacles" is a claim of equality, which was unbefitting your god-inspired tongue and was altogether thoughtless. Or did the flashes ^C of divinity, by shining upon you like arrows, unsettle your ruling faculty? For when extraordinary things fall upon us suddenly, they are wont to distract our reasoning. The evangelist, wishing to express this, says: "Their eyes were weighed down," indicating, as I suppose, the weight that had occurred in their internal eyes. Another evangelist clarifies this more clearly, adding that Peter said these things, not knowing what he was saying. But what was Peter thinking when he said these things: "It is good for us to be here"? For what reason does he approve of staying on the mountain and reject residence in the city, embracing the solitude of the mountain instead? He had heard the Lord openly proclaiming the Passion to them and continuously turning the discourse about it—at one time: "Behold, we go up to Jerusalem, and the Son of Man will be delivered ^D to the Gentiles and will be killed"; and at another time: "As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up"; and at another time, remembering the example of Jonah: "As Jonah was in the belly of the whale three days and three nights, so also will the Son of Man be." And hearing these things, his soul was divided by many passions; his bowels were kindled with grief, anger, and perplexity, for he was about to be separated from his Master. He boiled with anger as he reflected upon the daring act of the Jews. He was dazed, wondering about Him: Whether shall I leave my teacher to suffer alone, or

shall I walk with Him towards death myself? Distracted by these emotions, he was contemplating openly and saying: "It is good for us to be here." ^A He did not dare to openly restrain the Lord or hinder His impulse; for having once dared to do this, he had received the punishments for his rashness, hearing: "Get thee behind me, Satan." But seeing the quiet of the mountain, and the prophets acting as a bodyguard, and the cloud overshadowing them, he reasoned that if we were to remain here, we might avoid the plots of the Jews. And perhaps he was speaking to himself in this way: "Farewell to Judæa, teeming with much wickedness and insult; there is envy, but here is quiet; there they threaten to kill the teacher as an adversary of God, but here the prophets attend Him as Lord; there a crowd calls Him a deceiver, but here the Father has testified that He is an ^B beloved Son. It is good for us to be here. By living here, we might escape from those who plot against us. Even if they seek us, they will not find us. But if they are so shameless as to ascend to the summit of the mountain, we have powerful guards. For He is long-suffering and hastens toward the Passion and does not defend Himself against those who pursue Him; but here is Moses, who will not endure to see God insulted; he will bring upon them plagues, as many as he brought upon the Egyptians—the hail, the boils, the lice, the dog-fly, the locusts, the destroyer. And if he too should falter while needing help, we have Elijah the zealot, who brings down fire ^C from heaven, and like those captains of fifty, he will destroy the wicked ones; and thus I shall preserve the teacher for all time." He was saying these things, not knowing what he said. For he wanted to hinder that which was the head of our salvation and the destruction of the devil. "While he was yet speaking, behold, a bright cloud overshadowed them." Formerly, when God descended to Sinai, the aerial light was blackened out of the pure serene sky by thick darkness, and all that was visible was as if smoldering in smoke, so that the mountain vanished from sight, being encompassed on all sides by ^D darkness. Here, however, a bright cloud covered the mountain; because the law given then was covered with dark symbols and shadowy mists, and for this reason the mountain was covered in darkness. But the grace of the Gospel, bright and light-bearing, has nothing shadowy and unillumined at all, of which the bright cloud is the proof. But let us hear the paternal and most blessed voice, testifying openly to the Only-Begotten: "This is my beloved Son, in whom I am well pleased." [alt-version omitted] By showing the identity and equality of honor in the essence, He added the article, so that no one might suppose that He was called Son in the same manner as Israel. The Son, my firstborn.

^A That former phrase He speaks without the article; here, however, He shows the difference by the addition of the article and by the interposition of the word "beloved." For the former had incurred hatred because he had set aside his Maker: "For I have begotten sons," He says, "and raised them up, and they have set me aside." The phrase, "in whom I am well pleased," signifies: in whom I have found rest, through whom I have decreed that the salvation of men should be brought to effect. Furthermore, by the words, "Hear Him," He rouses the lethargy of the disciples, so that, when the Lord foretold the Passion, their souls might not be shaken. But He seems also to rebuke Peter more strictly, who had devised tabernacles in his thought and was attempting to recall the Lord from His Passion.

^B But for what reason did the disciples, lifting up their eyes, see only Jesus? It was so that they might not think the testimony had been given on account of one of the prophets; thus, having removed those who had come from where they came, He showed Himself to be the one of whom the testimony had been borne. Therefore, let us also run toward the ascent of this intelligible mountain of virtues, so that, having arrived as it were at the summit of right actions together with Jesus, we may look, as if from a watchtower, upon that light which was displayed to those who followed Him to the height. Let us abandon the valleys of lowly pleasures, which are indeed shadowed by demons as if by mountains, and arrive at that mount which is illuminated on all sides by the paternal cloud.

^C However, our ascent will be easy if we ascend in the manner which Moses the lawgiver first symbolically indicated to us, and Jesus the lawgiver later. For the former, leading the people into Mount Sinai, commanded that the nature lacking reason be left behind at the mountain's foot, having threatened with stoning any who dared to draw it near; but the Savior, leaving the nine disciples, took with Him the three. What, then, do these two riddles teach? Since it is proper to the nature of unreasoning creatures to be governed according to sense perception alone without the intellect's activity, Moses legislates through these things that we should transcend the knowledge generated by the senses in the contemplation of intelligible things. And, acting in accordance with these things, the Lord showed that unless the mind, having turned back, casts down the ninefold affection [to the earth], and takes with itself the elect Triad, it will never have the power to ascend to the summit of true knowledge.

^D But that the riddles may not be dissolved for us by riddles, I shall state the matter more clearly. The novenary number, containing five and four within itself, signifies by the quinary the senses, and by the quaternary the composition of the body, which is welded together from four elements. When, therefore, the mind has become superior to corporal things, so that the law of the flesh does not rebel against it, nor does it wallow in the mire of sins through the senses, then indeed, then it [takes up] the tripartate faculty of the soul in their stead...

and having it directed toward the desired object without hindrance, it is raised to the height of virtue, having cast aside the nine-fold encumbrance ^B or whatever hinders the ascent. Thus the mind, having left behind on earth the cares that breed sloth, and having taken as its companions Peter for the desiring faculty, John for the reasoning faculty, and James for the irascible faculty to arouse it to fortitude, it is raised to the transcendent manner of life, being initiated into the mystery of the Trinity. It also sees Moses and Elijah conversing; for he who investigates the things of the Law and the Prophets spiritually sees that all things agree with the Gospel. And may it be ^C for us also after six days—that is, after the passing of this world which was created in six days—to be revealed upon the transcendent mountain, where is the citizenship of the saints, and to see the grace of the Divinity shining forth, and to be covered by the cloud of the Spirit, and to be initiated more clearly and purely into the mystery of the Trinity. May it be, may it be!

Homily LX. On the words: "Jesus entered into a certain village." Delivered on the feast of the Dormition of the most holy Theotokos.

How much more brilliant to me today is the hearing of the teaching, and how much more radiant now is the assembly of the people, with every race and age having run to the festival, ^D and making the gathering shine as if in the rays of a rainbow; and the Church is shown to us today truly as a spring meadow, breathing forth the graces of rational flowers! I, however, have felt the same as a certain musician in a dense crowd, who is urged to stir a multi-stringed instrument and to sing a melody that is both clear and

The Dormition of our most holy Lady Theotokos. On the fifteenth of the same month, the venerable translation of our most glorious Lady Theotokos and ever-virgin Mary.

But what shall I do? I shall move this tongue of mine, ungraceful and unmusical as it is, but the Mother of the Word will modulate the discourse for the benefit of the hearers.

At that time, Jesus entered a certain village, and a woman named Martha received him into her house.

But these things have been discussed by us more fully in other places; now, if it seems good, let us proceed to the more interior meanings, and let us contemplate more diligently the higher mind of the story. ^A Therefore, the whole of this world is Bethany, and it is deservedly called the house of glory. For from creation the glory of God is known; and "The heavens declare the glory of God," and "The invisible things of God, as the Apostle says, are seen by the things that are made." Into this village, then, that is, the world under the sun, the Lord entered in the body. Martha, who received Jesus into her house, is the Synagogue of the Jews; for He was born according to the flesh within the borders of the Jews. She, therefore, was occupied about the service of the law; which was deservedly called trouble and anxiety, as it was distracted by the many observances of the law, which it was impossible to perform in its entirety. But Mary is the Church gathered from the nations, having the precedence, as is right, by the reason of her calling; ^B she, having passed by the legal worship, has fled of her own accord to the grace of the Gospel, and has truly chosen the good part, which makes man divine. She is said to sit at the feet of the Lord; for at the ends of the ages she knew the divine mystery, "When the fullness of time had come." For the feet signify the end of the ages. Perhaps also by the feet the end of the old law might be understood, which having ceased, grace has arisen. Since, therefore, the things of the law are understood corporally by the Jew, but the faithful, being led by typical symbols, proceeds to that which is more spiritual, he has deservedly said that Martha was distracted about service, and that Mary clung to the word. ^C Moreover, the man who is great in divine things, the great Basil, in the ascetic writings composed by him, very beautifully and very loftily brings the history to a more moral meaning, saying: "See for me the two parts introduced through the women; the one lesser, the other better and more spiritual. For to minister to the body of Christ, that is, to the poor, is referred to Christ; but the

leaving off of the ministries of the body to be raised up to contemplation. From these things, therefore, it is clear that Martha is a symbol of practical virtue, while Mary is a symbol of contemplation. Both, therefore, are praiseworthy, and blessed, and hold to one another, and are dexterous, and friendly, and conduct to blessed perfection. For indeed, as the most wise Maximus says, just as soul and body compose the human being, so action and contemplation produce one perfect virtue in man. For action deprived of the Word constitutes a soul that lacks this Word as a soulless idol. And contemplation without action differs in no way from a shadow; therefore, the one has need of the other. Whence I suppose the Evangelist introduces Martha requesting the aid of her sister; for she says to the Lord: "My sister has left me alone to serve; tell her, therefore, that she may help me," as if crying out, I need the assistance of my sister. For by ministry alone it is not possible to serve thee as is proper. But for what reason is contemplation said to sit at the Lord’s feet? It has indeed been said even before, that sitting signifies stability and unchangeableness. And it is necessary that he who makes progress in contemplation remain in what he rightly accomplishes, being firm and steadfast, and not turned about or carried away by every wind. For unbridled contemplation might perhaps, according to the voice of the Theologian, urge a man down a precipice. But this is concerning the sitting beside. By the "at the feet," however, is indicated the humility of the character of one who progresses in virtue, and the flight from vanity, which, if it is present, makes contemplation altogether slippery, and wandering, and difficult of access. It also hints at the infinite and indefinite nature of Theology. For as much as one may ascend through contemplation, and become winged, being lifted up by intellectual wings, he still stands around the foothills of perfect comprehension. And as many as are the higher rungs he ascends of the mystical ladder of Theology, by so much more does he see the comprehension [of God] as surpassing. For in the case of other things, as many as are measured by the senses, it is possible to arrive at an end, but in the case of contemplation, and of the [knowledge of God], there is no end to be found. Even the great David knew this, who, being aware of it—

of virtue, into action and contemplation; not as if depriving [the soul of the other, but seeking to lead it to the perfection of total virtue]. ^A For in the contemplation and progress of virtues, there is no finding an end. Recognizing which to be good, the great David says: "Exalt ye the Lord our God, and adore the footstool of his feet, for it is holy." [Ps. XCVIII, 5]. By these words he shows that, however far the human mind may extend itself, and to whatever sublime species or concept of thinking about God it may arrive, then indeed what is found by it is not the very magnitude of the One sought, but the footstool of his feet: by which is signified that which lies under and is subject to our mind, if it be compared with that comprehension which no one can attain. And for this reason Mary is said to sit beside the saving feet. It is to be noted, however, that Martha indeed stood in need of her sister's help, while Mary is not recorded to have stood in need of hers. But let us see what the Master said to her: "Martha, Martha, thou art careful and art troubled about many things: but one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her." [Luke X, 41-42]. Not calling Martha once, he adds the rest of the speech, but by the very repetition of the voice he rouses her mind to the hearing of ^B more sublime doctrine. For he is accustomed to double the word when he wishes to confirm something, or to use two nouns that mean the same thing; as that: "Amen, amen, I say to you"; and, "Simon, Simon, I have something to say to thee"; and, "Simon, son of John, lovest thou me?"; and, "Jerusalem, Jerusalem, that killeth the prophets." Thus, therefore, also in this place he says: "Martha, Martha, thou indeed art careful and art troubled about many things," these, I say, earthly and fixed to matter, which, as being possessed of contrary qualities, are called many; but happy is he who clings to his one God, and fleeing the many and conflicting species of vice (for it [vice] is spread into many branches) strives to grasp that which is truly the blessed beauty: this is truly the good part, which shall not be taken away from its possessor. ^C And he said a good part, which Mary chose, as being in truth a good part.

JOANNIS COMNENI IMPERATORIS NOVELLAE CONSTITUTIONES.

1. IMP. JOANNIS COMNENI AUREA BULLA PRO VENETIS (1)

(The Latin version of this golden bull is found inserted at the year 1148.)

II. ^D John Comnenus's golden bull, which decrees that nothing be exacted by the official from the church [if it be] deprived of its bishop.

What could his Majesty perform more worthy of his labor, or more worthy of his study, than to ensure that churches [deprived of their] superiors...

are kept free from all injury and vexation, and that they sustain no loss or detriment? For this reason, since it has come to the ears of our serenity that, even now, this remains unremedied, he willed [to change it]. For it has been reported to us that some provincial governors, at the same time that they take over for the bishops who have departed this life, carry off everything that is found in the bishopric—whether goods or certain things, or whether money is sometimes discovered; and, imagining they have made a profit from the death of the prelate, when they have no right to do such things, they usurp the property of others. Some, indeed, through their attendants, carry off the goods of the churches and, under the guise of an absurd fault, render themselves immune [to punishment].

Wherefore, his Majesty, restraining this wicked crime and checking this species of avarice, by this Novel sanction ^B decrees that no one in the future, of whatever province, whether a provincial governor, metropolitan, or archbishop, or bishop, shall receive anything from the things existing in the house of the metropolitan, archbishop, or in their suburban properties, or on their farm lands, or in their villages, or in their monasteries; whether they be coins, or goods, or things, or livestock, or other things belonging to them; nor, indeed, shall they, or their attendants, enter into them at all. For the governors of the provinces, who go themselves or send some persons, and carry off from the episcopal house, or from the suburban estates and monasteries, certain goods, or things, or coins, or animals, are surely bringing damage upon the local church, or the archiepiscopal [seat], or the metropolitan [seat], and the twelve pounds of gold which they ought to count out ^C without refusal [as a penalty] for the damage sustained by the Church are, by this very act, calling down our Majesty’s indignation upon themselves. And if any of their ministers shall have done such a thing, even if he be established in dignity, he shall first be punished for violating our edict by scourging and tonsure; furthermore, he shall be forced to pay a penalty of six pounds of gold. If, however, any of the clergy of that bishopric be found to have plundered aught of the Church’s property—for truly such things are even dared by the clergy—that he [the clergy]—it is decreed by my Majesty—should even be stripped of his position and the acquisition of the truth, realizing that they are brazenly snatching away things consecrated to God; and that such men are to be considered openly sacrilegious. Therefore, it shall not be lawful from this time forth for governors, nor for military commanders, nor for praetors, nor for stewards, nor for others to whom fiscal duties are entrusted, ^D to go to the episcopal houses after the death of the prelate, or to remove their immovable goods or monasteries, or to carry off anything whatsoever from these, nor, under the pretext of fiscal payment, to intrude upon the rights of the Church, or to carry off what they wish. Moreover, if the archiepiscopal office owes anything to the treasury, the clergy [shall be] summoned, and if there is any liquid [asset] not at all...

let us sit at his feet; and by feet, one might understand the divinely inspired books, which richly pour forth the milk of piety. Let us choose the good portion of the soul—I mean salvation—which shall not be taken away from us, according to the voice of the Lord, so that we may attain to the life to come and, by the intercessions of our all-pure Lady, the Theotokos and Mother of the Word of God, to whom are due all honor, and blessing, and glory, be granted it. Amen. ^B

HOMILY LXI. On the Decollation of the venerable Forerunner.

The good order of the Church has joined the consummation of the Forerunner with the near conclusion of the year, so that it might be the complement of time. For the Church has received the tradition to celebrate this festival at the very end of the year, so that the feast of him who surpasses all the prophets, who was both the end of the old and the beginning of the new, might serve as a seal for the year that has passed and a harbinger for the one that is entering. Since, therefore, we are celebrating his holy martyrdom today, concerning which the evangelical voice has also spoken in ^C brief, let us now discourse on this.

At that time, «Herod the king heard of the fame of Jesus: for his name had become manifest: and he said that John the Baptist had risen from the dead.» When our Savior Jesus was working miracles beyond the order of nature, and was cleansing every kind of disease by a mere word or the touch of his hand, the fame of these divine signs, running everywhere with winged speed, filled the ears of all, and it reached even Herod himself. Now, this man was the son of that Herod who mowed down the holy shoots of the infants, when ^D there blossomed upon the earth the ear of our life.

OF OUR HOLY FATHER ISAAC CATHOLICOS OF GREAT ARMENIA,

INVECTIVE ORATION AGAINST THE ARMENIANS

CHAPTER I.

II. Then again, denying this incorporeal and matter-free flesh entirely, and concocting false fables from their own unclean and Christ-hating heart, they [turn] that same invisible, immortal, and incorruptible flesh into the nature ^C of our very own ear of corn. This one, therefore, having been born from that one, as one might aptly say, becomes a successor to the dragon, along with his scepters and impiety. This one, therefore, having heard of the miracles of the Lord, thought that John the Baptist had come back to life, and had received grace from God to perform signs in place of his resistance unto death for the truth. Thus the wretch feared even the dead herald. For his conscience, scourging him from within, was convicting him; and he was expecting to receive retribution for the things not well done by him. For he was terrified, and for this reason the word was uttered in fear, that "John, whom I beheaded, he has risen from the dead."

^B For this Herod, having raged with the bed of his brother, and having committed adultery with the woman, and having taken her away from Philip, and having murdered him by deceit, was living with the adulteress unseemly, having cast out the one lawfully joined to him, who happened to be the daughter of the King of the Arabs, Aretas. And at that time John the Baptist was leaving his sojourns in the deserts, and descending to the flows of the Jordan, and showing to the peoples the rays of his preaching. Shaggy and wild in appearance because of his upbringing from childhood in the deserts, having a dusty head, and filthy, and matted, and shaded by the multitude of his own hairs, deep in his beard, and his body withered by a thin diet. Clothed in a rough garment, and with a hard girdle covering only those parts of the body which seem more shameful when covered, while for the rest enduring against the contrarieties of heat and cold, barefoot and sleeping on the ground.

Having taken away this woman from Philip, a bad crow from a bad one, having committed adultery with this man's wife, ^C having raged with the bed of his brother; covering only, and the contrarieties of cold. Nor did he resemble a man who was a grain-eater.