A is situated in a mountainous region; Jericho, however, in a depressed and lowly place by the Salt Sea. If any of you knows the place, he knows that what is said is true: that Jericho, indeed, is located in the hollows of Palestine, while Jerusalem is firmly established upon the summit, occupying the peak of the mountain that rises throughout all that region. Therefore, the man descended from the heights to the depths in order to fall among thieves, having departed from the security B of Jerusalem, so that he might become vulnerable to the thieves in the wilderness, who inflicted wounds upon him and stripped him. First the wounds, and then the stripping. The wound of the soul is sin; the stripping of the soul is the casting off of the garment of incorruptibility. But sin destroys the grace given to us through the laver of regeneration. Fornication is a wound, adultery is another wound, envy is a wound; each of these is a wound, a wound beating at the very vital parts, C a wound inflicted by thieves, that is, by the demons who are our collaborators in sin. After the wounds, the one who was beaten was stripped. If what is being said were corporeal, they would have stripped him first to spare the garment, and then inflicted the wounds. Or, having stripped him, they would have inflicted the wounds so that the garment might be preserved while the one beaten was wounded. But in this case, the wounds precede the stripping, so that you may learn D that sin precedes the casting off of the grace given to you through the Lord's kindness. To Him be glory unto the ages of ages. Amen.
HOMILY ON THE HOLY NATIVITY OF CHRIST
1. The generation of Christ, its proper and primary A divinity, let it be honored in silence; or rather, let us command our own thoughts not to inquire into these things, nor to investigate them curiously. For where neither time nor age has intervened, nor any manner been conceived, nor any spectator was present, nor is there any to recount it B, how could the mind imagine it? And how could the tongue serve the understanding? Yet the Father existed, and the Son was begotten. Do not say, "When?"; but let that question pass. Do not seek, "How?"; for the answer is impossible. For "when" refers to time; and "how" C creates a slippage toward the bodily modes of generation. I have the ability to say from Scripture [Hebr. 1, 3] that He is as splendor from glory, and as an image from its prototype. Yet, since such a form of answer does not put a stop to the curiosity of your mind, I take refuge in the mystery of D the majesty, and confess that it is incomprehensible to human thought
A and inexpressible in human terms the manner of the divine generation. Do not say, "If he was begotten, he was not," nor snatch at crude interpretations with crafty words, by these examples corrupting the truth and defiling theology. I said he was begotten in order to point out his principle and cause, not to show that the Only-Begotten is later in time. Let not your mind wander aimlessly, stepping beyond the ages prior to the Son—ages which neither exist nor have existed. For how can things that were created be older than the Creator himself? But what I was avoiding, into that I have inadvertently fallen by the flow of my speech. Let us, therefore, leave aside the discourses concerning that eternal and ineffable generation, reflecting on this: that the mind is inferior to the matters it contemplates, and speech, in turn, is even more deficient than what is understood.
2. It is necessary, therefore, to consider how great is the fall from the truth into speech, since indeed the mind is unable to attain to the nature of incomprehensible things, nor can such power of speech be found as to equal those things which are thought of in any way whatever. God on earth, God among men, not bringing the law through fire and trumpet and smoking mountain, or darkness and storm terrifying the souls of the hearers, but conversing gently and mildly B through a body with those who share the same nature as himself. God in the flesh: not acting in intervals as in the prophets, but having acquired the human nature inseparably and unitedly to himself, and through his flesh, which is akin to ours, drawing all of humankind to himself. How then, one might ask, did the radiance come to all through one? How is the divinity in the flesh? As fire is in iron; not by movement from place to place, but by communication. For the fire does not run out into the iron, but remaining where it is, it imparts its own power to it—a power which is neither lessened by the distribution, but which fills the whole of that which participates in it. Thus, therefore, even God the Word was neither moved from himself, «And he dwelt among us»—nor did he undergo change, «And the Word became flesh»—nor was heaven bereft of Him who contained it, yet the earth received the heavenly one in its bosom. Do not C think of a descent of the Divinity, for it does not move from place to place as bodies do, nor should you imagine the Divinity to be altered by change D and ineffable.
given into flesh; for the immortal is unchangeable. A How then, one says, was the Word of God not filled with bodily infirmity? We say: just as fire does not partake of the properties of iron. Iron is black and cold; yet when it is ignited, it puts on the form of the fire, becoming bright itself, without darkening the fire, and becoming inflamed, without cooling the flame. In the same way, the human flesh of the Lord participated in the Divinity, but did not bestow its own infirmity upon the Divinity. Or do you not grant that the Divinity can work in this sensible fire, but instead imagine an affection in One who is devoid of all affection, rising from human weakness, and doubt how it could be that a nature prone to corruption obtained incorruptibility through the communion it had with God? Learn, then, the mystery. For this reason God is in the flesh, that B He might slay the death that lurks within it. For just as the antidotes to poisons, when they are united to the body, overcome the corrupting agents, and just as the darkness dwelling in a house is dissolved by the introduction of light: so death, which was lording it over human nature, was abolished by the presence of the Divinity. And as ice in water, for as long as it is night and shadow, prevails over the fluid, but melts when the sun’s ray warms it: so death reigned until the advent of Christ; but after the grace of God the Savior appeared [Tit. II, 11], and the Sun of Righteousness arose [Mal. IV, 2], death was swallowed up into victory [1 Cor. XV, 54], unable to endure the presence of the true Life. O the depth of the goodness and love of God for mankind! By the excess of His love for mankind, we shake off C slavery. Why God is among men, humans search for the reason, when they ought to have worshipped such goodness. You did not search for God in the heights, and him who descends to you and communes with you through the flesh you do not receive, but...
3. What shall we do for you, O man?
You did not seek for God in the heights, and Him who descends to you and communes with you through the flesh, you do not receive; butsince you seek the cause of how you might be reconciled to God, learn it. A God is in the flesh for this reason: because it was necessary for this flesh, which had been cursed, to be sanctified; for that which had grown weak to be strengthened; for that which had been alienated from God to be reconciled to Him; for that which had fallen from paradise to be brought back to the heavens. And what is the workshop of this dispensation? The body of the holy Virgin. And what are the principles of the generation? The Holy Spirit, and the power of the Most High overshadowing. But listen rather to the words of the Gospel themselves: “For when,” it says, “His mother Mary had been betrothed to Joseph, before they came together, she was found to be with child of the Holy Spirit.” B And both being a virgin and betrothed to a man, she was judged suitable for the ministry of the dispensation, so that both virginity might be honored and marriage not despised. For virginity was chosen as suitable for holiness; but through the betrothal the beginnings of marriage were included. At the same time, so that Joseph might be an intimate witness of the purity of Mary, and so that she might not be subject to calumnies as having defiled her virginity, she had a spouse as the guardian of her life. I can bring forth another reason, in no way less valuable than those we have brought forward, that the time suitable for the Incarnation of the Lord, having been long ago foreordained and predetermined C before the foundation of the world, was then at hand, in which it was necessary for the Holy Spirit and the power of the Most High to fashion that flesh which would bear God. But since that generation of men had nothing equal to the purity of Mary, so as to receive the operation of the Holy Spirit, and she had already been occupied by the betrothal, the blessed Virgin was chosen, with her virginity in no way harmed by the betrothal. Another reason has been told by one of the ancients: that the betrothal of Joseph was devised so that the virginity of Mary might be hidden from the prince of this world. For the apparatus of betrothal was employed in the case of the Virgin, as if some occasion for hesitation were given to that wicked one, who had long since been watching the virgins, D from the time he heard the prophet saying: “Behold, the virgin shall conceive and bear a son.” Therefore, that assailant of virginity was deceived by the betrothal. For he knew that his own empire would be destroyed by the manifestation of the Lord which was to take place in the flesh.
4. “Before they came together, she was found to be with child of the Holy Spirit.” Joseph found both, both the pregnancy and the cause, that it was of the Holy Spirit. Wherefore, fearing to be called the husband of such a woman, “He wished to put her away secretly,” not daring to make public what had happened in her. But being just, he attained the revelation of the mysteries.
A “For while he was thinking about this, the angel of the Lord appeared to him in a dream, saying: Do not fear to take Mary as your wife.” Do not think even that, that you might shade the sin with absurd notions. For you were called just; and it is not for a just man to hide crimes in silence. “Do not fear to take Mary as your wife.” He showed that he had not been indignant, nor did he shrink from her, but he feared her as one filled with the Holy Spirit. “For what is generated in her is of the Holy Spirit.” And from this it is clear that the Lord’s constitution did not come about according to the common nature of flesh. For that which was carried in the womb was perfect in flesh immediately, not receiving form little by little through conformations, as the words indicate. For it was not said, “That which was conceived,” but, “That which was generated.” Since the flesh was formed of holiness, it was worthy to be joined to the divinity of the Only-begotten. B “And she will bear a son, and you shall call his name Jesus.” We have observed that when names are given with purpose, they contain an indication of the underlying nature, as with Abraham, and Isaac, and Israel. For the appellation of each of these signaled not so much the character of the body as the property of the virtue cultivated by them. For this reason, even now He is called Jesus, which is to say, “Salvation of the people.” And now the mystery, ordained before the ages and proclaimed long ago through the prophets, had its outcome. “Behold, the virgin shall conceive in her womb, and shall bear a son, and they shall call his name Emmanuel; which is interpreted, God with us.” C Long ago that appellation also holds the manifestation of the whole mystery, that God is among men, since, he says, Emmanuel is interpreted, “God with us.” And let no one be subverted by Jewish insults, who say that it was not “virgin” but “young woman” that was said by the prophet. “For behold, he says, the young woman shall conceive in her womb.” First of all, it is most irrational that what was given by the Lord as a sign should appear to be common and acknowledged by the whole of nature. For what does the prophet say? “And the Lord proceeded to speak to Ahaz, saying: Ask for yourself a sign from the Lord your God, into the depth or into the height. And Ahaz said: I will not ask, D nor will I tempt the Lord.” Then after a little he says: “Therefore the Lord Himself will give you a sign. Behold, the Virgin shall conceive in her womb.” For because Ahaz did not ask for the sign into the depth or into the height, in order that you might learn that He who descended into the lower parts of the earth is the same as He who ascended above all the heavens, the Lord Himself gave the sign; a sign, moreover, paradoxical and miraculous, and far removed from common nature. The same woman both
virgin and mother, who remained in the holiness of virginity and obtained the blessing of bearing offspring. But if some of those who have interpreted the Hebrew word have rendered it 'young woman' instead of 'virgin,' the meaning is in no way impaired. For we have found in the custom of Scripture that 'young woman' is often used for 'virgin,' as it says in Deuteronomy: 'If anyone finds a young woman—a virgin—who is not betrothed, and by force lies with her, and is discovered, the man who lay with her shall give to the father of the young woman fifty drachmas.'
5. « And having been awakened, he took his wife 59. » Although he regarded her as his wife with affection, love, and all the care appropriate for those dwelling together, yet he abstained from marital acts. B 'For he did not know her,' it says, 'until she had brought forth her son, the firstborn ⦋60⦌.' Yet from this a suspicion now arises, that after Mary had purely served in the generation of the Lord that occurred through the Holy Spirit, she then at last did not deny the customary works of marriage. But as for us, even if this does not at all harm the doctrine of piety (since virginity was necessary until the ministry of the dispensation, and the mind is not compelled to inquire too curiously about what happened afterward regarding the mystery), nevertheless, because the ears of those who love Christ cannot endure [to hear] that the Theotokos at any time ceased to be a virgin, we judge those testimonies to be sufficient. C Toward the [objection] concerning 'He did not know her until she brought forth her son,' we reply that this word 'until' appears in many places to indicate a certain definite time, but in truth indicates something indefinite. Such is that which was said by the Lord: 'And behold, I am with you all the days, even until the consummation of the age ⦋62⦌.' For it was not at all the case that the Lord would no longer be with the saints after this age; rather, the promise denotes the perpetuity of the present, and does not cut off the future. We say, therefore, that in the same way the word 'until' has been accepted here as well. Furthermore, when it is said 'firstborn,' the firstborn does not necessarily have a comparison to those who come after, but he who first opens the womb is called the firstborn. D The story concerning Zechariah also declares that Mary remained a virgin forever. For there is a tradition, and this has reached us by report, that when Zechariah had placed Mary in the place of the virgins after the birth of the Lord, he was slain by the Jews between the temple and the altar, having been accused by the people because by this act he was confirming that wonderful and much-celebrated sign, the virgin
who gave birth while keeping her virginity undefiled. A “Now when Jesus was born,” he says, “in Bethlehem of Judea, in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born King of the Jews?” The Magi are a Persian nation, intent upon divinations and incantations and certain natural sympathies of things toward one another, and given to the observation of things aloft. And it seems that Balaam, who was summoned by Balak so that by certain rites he might curse Israel, was a participant in this divination; he who, also in his fourth parable, says such things concerning the Lord: “The man who sees,” he says, “hearing the oracles of God, knowing the knowledge of the Most High, and seeing a vision of God in his sleep: his eyes were opened. I shall show him, and not now; I call him blessed, and he does not draw near. A star shall rise out of Jacob, and a man shall arise out of Israel.” B For this reason, searching for the place of Judea, in memory of the ancient prophecy, they came to learn where he was who was born King of the Jews. Perhaps also, the adverse power, having by now become weaker through the advent of the Lord, sensing its own efficacy being destroyed, attributed great power to the one who was born. Wherefore, having found the child, they worshipped him with gifts. The Magi, a nation estranged from God and a stranger to the covenants and the compact, were the first held worthy of the worship, because the testimonies from enemies are more trustworthy. For if the Jews had worshipped first, they would have been thought to be adorning their own kin; but now, those who have no connection with him worship him as God, in order that his own people might be condemned, having crucified the one whom the aliens worshipped. Since, however, they were accustomed to the movements of the heavenly bodies, they did not idly observe the paradox of the sights in heaven, namely, the new and unusual star that had risen for the birth of the Lord.
6. Let no one drag in the apparatus of astrology C to explain the rising of the star. For those who introduce the birth from the stars that already exist, and suggest that the arrangement of these [stars] is the cause of the events that happen to each person in life—here, however, no star that was already in existence signified the royal birth, nor was it [a star] from the usual number. For those that were created at the beginning are either immovable forever, or have an unceasing movement; but this one that appeared is seen to have both, both moving and standing. And among those that already exist, the fixed ones never move, and the planets never stand still; but this one, having both in itself, both movement and rest, is clearly not belonging to either class. For it moved from the east as far as Bethlehem; and it stood above where the D
A child was. For this reason the Magi, moved from the east by the guidance of the star, and having arrived at Jerusalem, disturbed the whole city with their arrival, and instilled fear into the king of the Jews. Having therefore found whom they were seeking, they honored him with gifts: gold, and frankincense, and myrrh; perhaps following here too the prophecy of Balaam, who said such things concerning Christ: "He lay down and rested as a lion, and as a cub. Who shall rouse him up? They who bless you are blessed, and they who curse you are cursed." Since, therefore, through the lion the Scripture indicates kingly dignity, through the lying down his passion, and through the power of blessing his divinity, the Magi, adhering to the prophecy, offered gold as to a king, myrrh as to one destined to die, and frankincense as to God. B Indeed, it is not possible for those who curiously interpret the matters concerning the birth to say that the star was similar to comets, which are thought by most to stand in the heavens indicating the successions of kings. For these too are generally stationary, the inflammation occurring in a circumscribed place. For comets, whether they be "beams" [trabes] or "trenches" [scrobes], are of diverse shapes, and peculiar names are assigned to the shapes. But the origin of all is the same. For when the air around the earth overflows, and is poured out into the ethereal region, and whatever is thick and turbid in this exhalation offers itself as material to the fire, it thus renders a manifest appearance of a star. However, the star which appeared in the east, having moved the Magi to the search for the one born, again was not visible, until it showed itself to them a second time in Judea, as they were at a loss, so that they might hear whose it was, and whom it served, and for whose sake it had risen. For having come, it stood above where the child C was. Thus also when the Magi saw the star, they rejoiced with great joy. Let us therefore also receive this great joy into our hearts. For the angels proclaim this joy to the shepherds. Let us worship with the Magi, let us glorify with the shepherds, let us dance with the angels, "For there is born to us today a Savior, who is Christ the Lord. God is the Lord, and he hath appeared to us," not in the form of God, lest it terrify that which is weak, but in the form of a servant, so that he might grant freedom to that which was addicted to servitude. Who is so sluggish in soul, who so ungrateful, that he does not rejoice and exult and delight in these present things? That festival is common to every creature; it bestows heavenly things upon the world; it sends the archangels to Zacharias and to Mary; and it establishes choirs of angels who say: D "Glory to God in the highest, and on earth peace, good will among men." Stars run across from heaven; the Magi
A set out from the nations, and the earth receives Him in a cave. Let no one be found who does not contribute something, let no man be ungrateful. Let us also speak some word of exultation. Let us call our feast the Theophany; let us celebrate the salvation of the world, the birthday of human nature. This day the condemnation of Adam is loosed. No longer can it be said, "You are earth, and to the earth you shall return," but being joined to the heavenly, you shall be taken up to heaven. No longer shall it be heard: "In pains you shall bring forth children," for blessed is she who bore Emmanuel, and blessed the breasts that nourished Him. For this reason: "A child is born to us, and a son is given to us, whose government is upon his shoulder." My heart blossoms, and my mind gushes forth like a spring; but the tongue is short, and speech is dim for the announcing of such a magnitude of joy. Consider for me, in a manner worthy of God, the incarnation of the Lord. Consider the divinity B for me as undefiled and immaculate, even if it dwells in a terrene nature. It corrects what is defective, it is not itself filled with defect. Do you not see this sun even when it settles into the mire, and yet it receives no stain, and shines upon filthy things, and does not partake of their stench? On the contrary, indeed, it dries up the rot of whatever it touches for a long time. Why then do you fear for a nature that is devoid of passion and incorrupt, lest it contract some stain from us? For this reason it was born, that you might be cleansed through that which is akin to you. For this reason it grows, that you might be made familiar with it through habit and necessity. O the depth of the goodness and love of God for men! Because of the greatness of the gifts, we do not have faith in our Benefactor; because of C the immense kindness of the Master, we are unwilling to be His servants. O the senseless and wicked vice of an ungrateful mind! The Magi adore, and Christians inquire how God is in the flesh, and in what kind of flesh, and whether the man who was assumed was perfect or imperfect. Let superfluous things be passed over in silence in the Church of God; let the things that have been believed be glorified; let not things left in silence be curiously investigated. Join yourself to those who welcomed the Lord from the heavens with joy. Consider the shepherds imbued with wisdom, the priests adorned with the gift of prophecy, the women filled with joy D at the time when Mary was taught by Gabriel to rejoice, and Elizabeth had John leaping in her very womb. Anna was proclaiming the good news, Simeon was embracing Him, adoring the great God in a small infant; not despising what they saw, but praising the majesty of His divinity. For the divine power appeared, like light through transparent membranes, through the human body, shining clearly to those who have the eyes of the heart cleansed; with whom may we also be found, beholding with unveiled face the glory of the Lord, that we too may be transformed from glory to glory, by the grace and love for man of our Lord Jesus Christ, to whom be glory and power unto the ages of ages. Amen.
HOMILY ON PENITENCE
1. A Since our brother, most worthy of all observance, could not bear the arrogance of those who dare to take penitence away from our midst, he laid upon us a second command, seeing this pride and stretching forth, as a prudent man, a right hand to his brothers for penitence. Now this discourse is most useful to men. For there is no man who is without sin. For concerning one person it is testified that he wrought no sin. Let us speak, therefore, about penitence, from both the Old and the New Testament. For these are the treasures of the Church. We commend penitence, however, not that we may promote a brother’s sin (since we do not wish a sinner to rush into sin in the hope of penitence), but because we are eager to lift up the one who has fallen. For the despair B introduced by the adversaries compels the one who has fallen once to wallow in his sins; but the expectation of penitence urges the fallen man to rise and to sin no more. Who are we, that we should impose a law upon God? God wishes to forgive; and who is there to prevent Him? We say not what those men dare, but what God commands. “Shall he who falls, not rise again?” They contradict God. “He who falls does not rise.” He did not lead you to adopt faith with a mere word; He will lead you to believe by a clear example. C For what is as difficult to wash as scarlet? And what is as white among us as snow, or as clean wool? Yet He who created these says: “If your sins should be like the colors which cannot be washed, if only you were to wash, they will change into the whiteness of snow.” But, they say, this forgiveness is not after baptism. For He said: “Wash yourselves, be clean.” But this is the very thing, if you had asked it of us, that we were able to demonstrate from Scripture, that there is indeed forgiveness after baptism. For one ought not to argue by selecting what is easy, but one must stand up with a contrary argument against those things that appear strong. For as long D as those things that obstruct are not removed from the soul, the sick man cannot be cured.
2. But, since there is a place for sweetening that is imbued with salt, and we now bring forth words from the Old Testament; let us report what they oppose to the things said from the Old Testament. For they say that if, before the passion of the Savior, before that holy blood was poured out for us, you should read to us about penitence from the Old Testament, we say that in the Old Testament sins were forgiven, but in the New, on account of the passion, there will be no forgiveness. But if we show from the New [Testament] that even after baptism and the participation of the Spirit, anyone who has sinned is called back through penitence to the gift, it is clear that there is peni-