our souls. Those who are initiated know this. A Placing him upon his own beast, he led him into the inn. Christ took this beast from the undefiled Virgin. He placed him upon the beast, since he was wounded by the robbers: for, according to the prophet Isaiah, *He hath borne our infirmities and carried our sorrows* (Is. 53, 4). B *And brought him to the inn*; that is, into the holy Church; and took care of him, first by himself. But on the morrow, departing—that is, after the holy resurrection—bringing forth two denarii, he gave them to the host. Who is this host, and what are the two denarii? The host is Paul the apostle, who was set over the Church of the Gentiles; and he is called a host because he receives all and draws all to salvation. Christ, bringing forth two denarii after the resurrection, the Old and the New Testament, gave them to the host, saying to him: *Take care of him*; to you, he says, I entrust the people from among the Gentiles, who have been wounded by the most bloodthirsty of robbers; *only take care of him; and whatsoever thou spendest more, I, when I return, will repay thee*. What, then, does Paul spend with the denarii? The fourteen epistles which he sent to the nations. What is the meaning of: *I will repay thee when I return*? In my second coming, when I come to judge the living and the dead, I will surely repay thee for what thou hast spent; just as Paul himself says: *I have fought the good fight, I have finished my course, I have kept the faith: as to the rest, there is laid up for me a crown of justice, which the Lord the just judge will render to me in that day; and not only to me, but to them also that love his coming* (2 Tim. 4, 7. 8). May it happen then, brothers, that we all attain such a crown, through the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory and power, now and always, and unto the ages of ages. Amen.
On the Birth of the holy Prophet, Precursor, and Baptist John
A An opportune day of solemnity and public joy, in which I have been reminded of the ministry of Gabriel and the priesthood of Zacharias, and I consider him who was condemned to speechlessness through unbelief. For you have heard the evangelist Luke, who has opened to us today this soul-healing infirmary. For the evangelist Luke was a physician by craft; but then he was a healer of bodies, while now he is a travel-guide of events; art has exchanged art, and travel has succeeded travel. What then does Luke, the gifted physician, say? You have heard him just now saying: *According to the custom of the priesthood, it was his lot to offer incense, and Zacharias entered into the temple of the Lord, and all the multitude of the people was praying without at the hour of incense. And behold an angel of the Lord appeared to him, standing on the right side of the altar of incense. And Zacharias seeing him, was troubled, and fear fell upon him. But the angel said to him: Fear not, Zacharias, for thy prayer is heard; and behold thy wife Elizabeth shall bear thee a son, and thou shalt call his name John* (Luke 1, 9-13). O the paradoxical and mystical miracle! B Rightly did Zacharias contradict the angel. He was offering one petition, and was receiving another; he was praying on behalf of the people, and was being named a father of a child; he was seeking pardon for transgressions, and was receiving promises of a barren womb. For Zacharias desired to have the souls of those who had sinned healed, rather than the womb of Elizabeth to be swollen. Rightly was Zacharias troubled, gripped by fear; for he was a man subject to change, even if he had been invested with priestly dignity. And Zacharias said immediately, in his soul alone, as he saw the angel: Strange is the master’s presence, strange is the promise of the words. Who is this, who with bold step treads the holy temple? Who is this, who stands at the right side of the altar of incense? Who is this, who flashes with the forms of an otherworldly vision? Who is this? I have not seen a winged man, nor again a bird in human form. Who is this, who surrounds my soul with fear? Who is this, [813] who is light-bearing from his mouth, speaking great things with closed lips? Who is this, who is a watcher over my turn of duty? Who is this, who is an obstacle to my intercession? The multitude of the people without awaits me praying, as a scribe of the King of heaven; and this one keeps me inside. Through me they offered supplications to the King, asking for pardon, as they have sinned. These things I pray to be inscribed, so that I may bring the longing to the people, so that I may demonstrate the work of my turn of service. Depart then, whoever you are, who terrify me. If you were an angel sent by God, you would have shared in my need, you would have sympathized with those weeping outside, you would have been afflicted with the afflicted. Depart then. Who are you who terrify me? I have no account of a child; why do you signify to me a promise of a son? What profit is it to the people if I have a child? And what gain is it if Elizabeth suckles an infant? What profit is it if I leave an heir to my life? Depart then, you who terrify me, whoever you may be; depart then from me. We are advanced in years; the time of sowing has passed, the desire of marriage has been extinguished; time has frozen the heat, barrenness has denied the fruit, nature has stood against itself; we are both dead in the part of physical union; what youth C spent, old age has not flowered; how will old age sprout? But these things Zacharias said reasonably. The angel, however, says to him, just as you heard just now: Fear not, Zacharias, nor be troubled by reasonings; I am an angel of light, and not of darkness; I am Gabriel, one of the princes of the heavenly King; I bring his command, I do not order with authority. I was sent to announce to you, not to make an assault upon you. I am invested with a form, but I do not appear to you in my bare essence. For he who sent me spares your life. Fear not, Zacharias; D I was sent to bring you good tidings, and not to terrify you. You put forward your old age, and your barren gray hairs, and your womb without seed. And who is it that wills and begets? It is the gift of God; for is it a discovery of man? Have you not heard the Lord saying: *I am he who makes man, and forms spirit in man*? Do you disbelieve, Zacharias? How was Adam formed? How was Eve created? How was Isaac born? Abraham obeyed and was not deceived, and you, being a priest, do you disbelieve? Is any word impossible with God, Zacharias? Because of old age do you contradict, O elder? Do you define bodily death as more active than God? If you had not seen Abraham, you would have done well to doubt. You put forward natural infirmity, and when divine promise is present you do not believe, but you doubt and contend? You ask for small things, and you receive great things; and as if you were suffering loss, you cry out, Zacharias? You are praying for the Jewish people; but I, who bring you the good tidings, am introducing salvation to all the nations. Zacharias, having heard these things, and having turned his face a little, answering the angel, said: What do you say, O angel, my wife shall bear? For what? For this did I pray, or for this sake do I stir the incense of my turn of duty, that I might demonstrate fertility to the people? I ask for pardon of transgressions; for do I desire the solution of barrenness, 814 that I might desire the assembly to be relieved; for is it that I want the womb of Elizabeth to be swollen? I entreat that wounded souls be healed; for is it that I want shriveled breasts to flow with milk? What do you say, O angel? My wife shall bear? And what is the benefit to those praying outside? Will they not, upon hearing, stone me, saying that I am not established as high priest for their own sake and for the sake of common salvation, but for myself alone? And that I did not receive a word, but offspring? I have no account concerning childbearing; begone, I do not want this. What I was praying for, I did not receive; and now you inform me of other things instead of others? I have no account concerning child-rearing; the disease of barrenness has occurred. For did time harvest the desire, and the weakness of nature, not of the union? I have no account now concerning child-rearing. We cannot walk without a staff, and how are we commanded to begin child-bearing? Old age has denied nature, the matter is beyond faith. We look upon a grave, and choose a nurse? I have no account concerning child-rearing. I seek the salvation of the people, and the prosperity of the nation, the captivity of the enemies, and the welfare of the people, not weeping, and swaddling clothes, and infant food. I have no account concerning this. How will a father of a genuine child be found? Old age puts away faith, the matter is now beyond nature, the generative parts are dissolved; I walk with rods as I hold a horse, and to me of monogamy the trial...
when the whole body is turned into a sepulcher? How am I to know this? Tell me, O greatest Gabriel (for it is necessary that those who are ignorant of it be taught; Gabriel signifies "man of God"): tell me, how shall I know these things? Be- A hold, my limbs tremble; both of us look upon the earth out of old age. If the one part were young and the other labored in old age, some small hope of this kind might remain; but the body of both has collapsed. We wait for nothing save the sickle of death, as spica to the ready-to-be-harvested field. If then you claim truly, Lord Gabriel, let another sign precede, give me a pledge so that I may believe in the marvelous promise. What token will be given me? Aaron would not have believed unless the staff had blossomed; Moses would not have been made certain unless his hand had turned white; Gideon would not have understood unless the dew had entered the fleece; Hezekiah would not have known unless the sun had turned backward. How am I to know this? Give me a sign, and I will dance in the manner of a youth; give me a sign, so that Elizabeth does not laugh foolishly as Sarah did. What certain token of the matter is mine, messenger archangel? From where will your words be manifest to me? If I seem a second Abraham, the same things that happened to Abraham will happen to me. Enter into my small dwelling, and I will wash the feet of you who have traversed the B path; and I will set before you a table full of mystery; Elizabeth will knead three measures of flour, prefiguring the Church. Ask for a calf, that you may bestow offspring. How am I to know this, O you who, coming from heaven to earth, bring glad tidings to us? Why do you proclaim the name of the child to me, angel? Why do you not enumerate the virtues of the one who is not yet existing? Show me that which is above nature, so that I may believe in the thing that is against nature. If the heaven were turned into an arch, I too would be renewed: if the measures of the sea were calculated, my wife Elizabeth would summon a midwife: if the sun were grasped, dry breasts would send forth milk: if the moon were shaken, a dried womb would become moist. How am I to know this? For I am an old man, and my wife is far advanced in her days. The angel replies to Zechariah: Do you demand God as a pledge? Do you define your weakness as being firmer than the Lord’s promise? Do you not fear to sit in judgment upon the one who brings you good news? How am I to know this, you say, O Zechariah? Are you being sent into Egypt, that you C should fear Pharaoh? How am I to know this, you say, O Zechariah? Does God do nothing above nature? You seek the consequence of nature, and do you not see the stupendous work of divinity? Tell me, Zechariah, where are the columns of the earth fixed? Where is the expansion of the heavens perfected? Where is the formation of the clouds found? Where are the drops of rain formed? Where are the balls of snow stored? Who directs the course of the sun? Who cares for the moon occasionally to wane? Who shall number the multitude of the stars? How does the raging sea respect the sand? How are the precipitous rivers mingled? How are the shadows of a dense cloud woven? How is man formed in the womb? Why is the woman more delicate than the male? How is a soul like to God suddenly found in the body? How am I to know this, you say, O Zechariah? Do you seek the consequence of nature, where divinity is working? Do you not believe that a sterile woman can give birth? What then, when you hear that a virgin has miraculously given birth? And incredulity will be exercised first toward faith; for already incredulity concerning the sterile one will be punished, so that you may not doubt the miracle concerning the D Virgin. You shall be, he says, silent, and you will not be able to speak. O merciful vengeance, which produces amendment! The angel amends that voice which had sinned; he bridles that tongue which was too bold. He was, it says, making signs to them, and he remained silent. The evangelist rightly wrote that word, "He remained." For silence awaited the voice which it was bringing forth, Zechariah awaited John, the old man the child, the priest the prophet. Hence the angel says: Because as an unbeliever you seek a sign from God, receive a sign in your members by which you shall be scourged. You shall be, he says, silent, and you will not be able to speak, until the day that these things happen. For where there is the instrument of contradiction, there is the precept of punishment; where the audacity of insolence is, there is the bridle of correction; where contumely has kicked out, there is the sentence of vengeance. God indeed wished, O Zechariah, for you to be a herald of this miracle. For now is begotten he who will be the leader of the army for the King, and the preparer of the remission of sins in the world: but because you made the weakness of the body stronger than the Lord’s command, therefore "You shall be silent, and you will not be able to speak, until the day that these things happen: because you did not believe my words, which will be fulfilled in their own time." You see that without faith nothing is perfected as it ought to be. When Zechariah heard these words, he immediately went out of the temple, bringing back the reward of incredulity, silence. O miracle: he had entered to set others free, and he went out punished: he who carried incense for the ministry, brought back the title of exile. The people were waiting to hear something good from him; and he himself made signs, "Let no one approach me, let no one question me, I bear the terror of the Lord’s indignation." O stupendous things! The mouth of Zechariah is closed, and Elizabeth acts well; the tongue is restrained, and the uterus exults; the ready tongue is sterile, and the sterile woman is made a fruitful mother; the disease of the womb is transferred to the tongue; the voice is bridled, and the seed is set free: Zechariah is silent, and John exults. When the sterile woman saw the Virgin alone, the day-star recognized the sun, and John leapt greatly in his mother’s womb, accusing the slowness of nature. "I am," he says, "the Lord’s herald, and how, like my fellow servants, am I to be held by bonds? I shall forestall the time of birth, I shall not wait for the delivery, lest I should lose my course, lest the Lord should anticipate the servant wrapped in the womb of the pregnant mother; lest the series of nature be a perversion of order. I know the one present, and I cannot be silent: I know him who sent me before his face, that I might prepare his way before his face. I shake off the bonds of nature: for I hasten to preach." O stupendous and marvelous things! What the angels in heaven did not know, John, gestated in the womb, knew, and was saying to his mother: The Thrones did not know that God was arriving, and it did not escape the one gestated in the womb: He concealed the mystery of the economy from the Dominations, and revealed it to him who was in the womb: and that the archangel had come to announce glad tidings to the Theotokos, the fetus shut within, leaping, preached. For upon the arrival, as you have just heard, of the Redeemer of our race, as soon as He was in the womb, He approached His friend John: and it was to be seen—the potter embracing the clay, the king abiding in a soldier’s tabernacle, the Lord going into a servant’s small dwelling. Whom you may see from womb to womb, John attempted to overleap the boundaries of nature: "I do not know," he says, "the Lord who set the boundaries of nature; I am not waiting for the time of birth; nine months are not necessary to me for birth; I have no need of this confinement. And why do I not overleap the bonds binding me? I shall go out; I shall preach the brief summary of stupendous things; I am the token of the divine advent, I am the trumpet of the incarnation of the divine Word. I shall clang, and I shall make the paternal tongue ready for speaking: I shall clang, and I shall vivify the maternal womb that was dead." See the stupendous mystery: he is not yet born, and he speaks with leaps; he does not yet appear, and he sends threats; he cannot yet cry out, and he is heard through his works; he has not yet learned life, and he forestalls the preaching of God; he has not yet seen the light, and he knows the sun; he is not yet born, and he hastens to run before. For he does not bear to be held when the Lord is arriving, he does not wish to wait for the terms of birth, but attempts to burst the prison of the womb, and to announce the Savior coming; crying out from the womb: "He who looses bonds has arrived, and why am I held bound? He who prepared all things with a word has come, and why do I await the boundaries of nature? I shall go out, I shall run before, I shall preach, I shall cry out to all who are present: Behold the Lamb of God, who takes away the sin of the world" (John 1:29). And these indeed are the exultation of John.