the Creator is struck with buffets by the creature; He whom the Seraphim cannot look upon is spat upon by a slave: He tastes gall and vinegar, is pierced by a lance, and laid in a tomb: and yet you, O man, are negligent, you sleep, and you show contempt? Do you not know that even if you were to pour out your own blood for Him, you would not have fulfilled what is required, since the blood of the Master is one thing, and the blood of the servant is another? Precede the departure of your soul with repentance and conversion, lest, when death arrives, every medicine of repentance be useless; for repentance has power only upon the earth, and it does not exist in Hades. Let us seek the Lord while we have time (Gal. 6:10): let us do good, so that we may be delivered from the hell which has no end, and may attain the kingdom of heaven, by the grace and mercy of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.
SERMONS PANEGYRICAL OF SAINT JOHN CHRYSOSTOM ON THE SOLEMNITIES OF OUR LORD JESUS CHRIST AND THE SAINTS. MONITUM ON THE HOMILY FOR THE BIRTHDAY OF OUR LORD JESUS CHRIST
A Chrysostom delivered this homily on the birthday of our Lord Jesus Christ, five days after the sermon on Saint Philogonius, which we published in the first volume among the homilies against the Anomoeans. The reason why that sermon on Saint Philogonius, which seemed to deserve a place among the panegyrical homilies on the saints, was placed among those against the Anomoeans, is explained there in the Monitum. Furthermore, in this sermon on the Birthday of Christ, Chrysostom makes mention of it as having been delivered recently, at number 7, in these words: “And what I recently exhorted you to, to that even now, and in the future, I will not cease to exhort you.” What is this? “When you are about to approach that tremendous and divine table, and the holy mysteries, do so with fear and trembling, with a pure conscience, with fasting and prayer: not tumultuously, etc.” Compare with these, if you please, the things that are held at the end of the homily on Saint Philogonius.
Chrysostom preached for the first time on the Birthday of Jesus Christ on this occasion, namely, in the year 386, on the twenty-fifth of December, the year in which he was ordained a presbyter and began to preach. For since, Chrysostom says, ten years had not yet passed since that day became known to the people of Antioch, having been brought to Antioch from the West where it had been celebrated from the beginning: many rejected the feast day of this kind as if it were new and recently introduced; others, however, in great number, willingly accepted it. B In order to calm this debate, Chrysostom, as soon as that celebration occurred, delivered this homily, so that he might remove the discord that had arisen at the very beginning of his priesthood, and might prove by many arguments that the Birthday of Christ falls on the twenty-fifth of December. We do not use this one argument alone to assign it to the year 386; the words of Chrysostom preaching himself at number 5 provide another far more valid one: where he says that in the month of September just past, he had delivered many long sermons against the Jews. Those sermons against the Jews fall in September of the year 386: if indeed in the following year, 387, in which at the same season of the year he again delivered many long sermons against the Jews, he mentions the overthrow of the statues which had taken place in the month of February of that same year. But we have discussed this matter at length in the Monitum to the sermons against the Jews in Volume I above.
Furthermore, Chrysostom uses these arguments principally to prove that the Birthday of Christ falls on December 25th. First, he says that one may probably argue from this that it is the true opinion, because it was proclaimed in every direction with such speed, and with God so providing, it was accepted by all. Then, that this day had been celebrated from the beginning throughout the whole West, and especially at Rome; and since the census of Quirinius, made by order of Augustus and recorded in records, was held by the Romans: from this the Romans derived the true and genuine day of Christ's Birth. He then borrows another argument from the day on which Zacharias entered the Holy of Holies, whom he himself thinks to have been the high priest: from there, indeed, he draws his calculation to prove that the Birthday falls on December twenty-fifth. But because we have examined the matter as accurately as we could in the Preface to the Topography of Cosmas Indicopleustes, it will not be out of place to transfer those things which we said then here, seeing that they bring no small light to the matter which is treated throughout this entire homily. It is C certain, however, that what we said in the end—namely, that this homily is called into suspicion by some learned men—cannot cast even the smallest cloud of doubt: since it is evident from the stylistic marks and all the signs that this sermon is the true and genuine offspring of Chrysostom. We said these things, therefore, in the aforementioned Preface, page xiv.
NOTICE ON THE BIRTHDAY OF OUR LORD JESUS CHRIST.
Further, what Cosmas has to say concerning the day of the Nativity is worthy of observation; for he speaks as follows regarding the rite of the Egyptians and the Jerusalemites: "When Zechariah had entered the temple on the seventeenth day of the seventh month, according to the tradition of the law, and had received the message concerning John who was to be born to him from Elizabeth, in her sixth month the Virgin also received the message; so that then it was the beginning of the first month. For since Zechariah received the message on the seventeenth day of the month, and Elizabeth conceived in that same month, it is manifest that six months of the year had then passed, and six remained, excluding those ten days; or perhaps two others, three, or seven, until Zechariah went home, such that 168, or 167, or 161 days remained. Thus the beginning of the Lord’s conception, that is, the beginning of the first month, was the sixth month of Elizabeth, according to the tradition of the Gospels; for God has always preserved and preserves this order. From this, indeed, it is clear that we all celebrate the birth of Christ when nine months have elapsed from the beginning of the first month, that is, the 28th of Choiac, whereas the Jerusalemites, as if by the authority of the blessed Luke, who says that Christ was baptized when he was beginning to be about thirty years old, celebrate the nativity on the day of the Epiphany. And truly both Luke and the Jerusalemites calculate in this way: but the accurate reason is not thus; yet it is said by Luke and the Jerusalemites that the baptism occurred on the very day of his birth. But the Church, from ancient times, lest by celebrating those two solemnities on the very same day it might induce a forgetting of either one, ordained that, according to the number of the apostles, twelve days should intervene, and then the solemnity of the Epiphany should be celebrated: just as it also ordered that the forty-day Fast of the Lord, which He fulfilled before entering into the battle with the devil, should be concluded by the Resurrection of the Lord; so that we, too, fighting according to the model according to our ability, and imitating Christ, may receive the Passion and Resurrection of the Lord, even if it did not happen on the same days. In a similar way, therefore, it ordered the Epiphany of our Lord Jesus to be celebrated twelve days after His Nativity. But the Jerusalemites alone, from a probable conjecture, though not from accurate reasoning, celebrate the nativity on the Epiphany: on the day of the Nativity, however, they celebrate the memorial of David and James the apostle: not because both died on that very same day, but, as I suspect, so that they might not remain neglected outside the festival of the kinsmen of Christ, all celebrate their memorial."
What Cosmas holds, that Zechariah, the father of John, had entered the temple on the seventeenth day of the seventh month, is narrated in the letters of Cyril of Jerusalem to Pope Julius, and in the reciprocal [letters] of Julius to the same, in exactly the same manner; from whence perhaps Cosmas borrowed this opinion. Those reciprocal letters of Cyril and Julius, however, are cited in the letter of John, archbishop of Nicaea, to Zachariah, the Catholicos of Armenia: where you may see the day of the Nativity of the Lord at the twenty-fifth of December, to be celebrated by Pope Julius. You may notice that the reason for this calculation is sought and utilized from a certain book of Joseph the historian, which is said to have been discovered at Rome in the same place. These words of Joseph, furthermore, are brought forward in testimony: "Ort ἐν μηνὶ τῷ 7, ἐν τῇ ἑορτῇ τῆς Σκηνοπηγίας, εἰς τὴν ἡμέραν τοῦ ἱλασμοῦ, ὤφθη ἄγγελος τοῦ Θεοῦ. Καὶ κωφωθεὶς ὁ ἱερεύς." That is, "In the seventh month, in the feast of Tabernacles, the angel of God was seen. And the priest was made mute, etc." Under this, moreover, John of Nicaea introduces Julius comparing the months of the Hebrews with the Romans. And because, by the published calculation, he discovered that the Annunciation and Incarnation, as having been done in the sixth month of the pregnant Elizabeth, fell into the Hebrew month of Nisan, he concludes from this that Christ was born on the 28th of the month of Choiac, or the 25th of December. See Combetis, *Hist. Monothelitarum*, p. 298.
Nevertheless, the ancient Egyptians and all the Orientals, as is the concordant opinion of everyone, were celebrating by an equal rite the feast of the Epiphany and the Nativity of the Lord on the sixth of January. But towards the middle of the fourth century, the custom was introduced into those same regions to observe the Nativity on the twenty-fifth of December: whence Athanasius designates the birth of Christ to the 25th of December in his *Fragments of the Commentary on Matthew*, p. 26. But that the ancient custom obtained in the Jerusalem Church up to his own time, Cosmas is a witness; while others observed the rite introduced later. John of Nicaea confirms the same thing, when he says that the Jerusalemites assert that James, the brother of the Lord, the first bishop of Jerusalem, had assigned the sixth day of January for celebrating the nativity of Christ: but Cosmas either was entirely ignorant of, or deliberately passed over, the ancient rite of the Egyptians, by which they celebrated the Nativity not on the 25th of December, but on the 6th of January. Although, as was said above, the Orientals scarcely knew the rite of celebrating [it] on the 25th of December until the middle of the fourth century, as can be seen in the sermon of Gregory of Nyssa *On the Nativity*: "Now," he says, "there is heard in the whole inhabited world the sound of those celebrating the feast." Now, clearly, and not before. In this homily, however, *On the Nativity of the Lord*, authored by Chrysostom, which we think was pronounced by him while he was still a presbyter at Antioch, it is said that the feast of the Nativity of the Lord had come to the notice of the Orientals only a few years [prior], and that it had been brought from the Occidentals into the Orient. Among the Occidentals, indeed, the feast of the Nativity of the Lord had been instituted only after the solemnity of the Epiphany: hence it was that in the West and in the city of Rome the Epiphany was held in higher regard than the Nativity, as is read in the ancient *Roman Order*. Nor should this be passed over, that the second nativity of Christ (by which the Epiphany is understood), being illuminated by so many mysteries, is more honorable than the first, namely than the Nativity: which is likewise read word for word in the book *On Divine Offices*, chapter *On the Baptism of the Lord*, which is indeed ascribed to Alcuin, but is thought to have been edited only after the tenth century. Nor should it be passed over that Cosmas, while he says, "From the tradition of the divine law," indicates the law of Moses, and thinks that Zechariah entered into the sanctuary on the Day of Atonement, as is prescribed in the law. In the law, moreover, that duty is ascribed only to the high priest: by which you may see that it is an opinion of Cosmas that Zechariah, indeed the father of John, was the high priest. Nor is it a wonder that Cosmas was of that opinion, since the same thing, albeit false, was believed by many of the ancients. Thus Chrysostom, in this sermon on the Nativity, holding Zechariah to be the high priest, deduces that he entered into the sanctuary on the feast of Tabernacles, or rather on the Day of Atonement, which precedes the feast of Tabernacles by only four days: on which day it was permitted only to the high priest to perform this function.
* The Latin translation is that which Petrus Pantinus Tiletanus, dean of Brussels, edited, but corrected in not a few places.
HOMILY ON THE NATIVITY OF OUR SAVIOR JESUS CHRIST, A DAY STILL UNKNOWN AT THAT TIME, BUT WHICH HAD BECOME KNOWN A FEW YEARS EARLIER THROUGH SOME WHO HAD COME FROM THE WEST AND ANNOUNCED IT.
1. A What the patriarchs of old groaned for, what the prophets foretold, and what the righteous longed to see, this has come to pass and reached its end today; and God appeared on earth in the flesh, and lived among men. Let us therefore rejoice and be glad, beloved. For if John, while still in his mother’s womb, leaped when Mary went to Elizabeth, how much more should we, who see our Savior himself born today, leap and be glad, and wonder and be struck by the greatness of this dispensation which surpasses all understanding? Consider how great a thing it is to see the sun descending from the heavens, running upon the earth, and sending forth its rays from there to all. And if, in the case of this sensible light, B such an occurrence would have struck all who saw it with amazement, consider with me and ponder now how great a thing it is to see the Sun of Righteousness sending forth his rays from our own flesh and illuminating our souls. I had long desired to see this day, and not simply to see it, but with such a multitude; and I continuously prayed that our assembly would be filled in this way, as it is now possible to see it filled. This, therefore, has come to pass and has reached its end. C Although not yet ten years have passed since this day became known and familiar to us; yet, as if it had been handed down to us from long ago, it has flourished through your zeal. Whence no one would err in calling it both new and old: new because it has only recently become known to us, but old and ancient because it has quickly become the contemporary of older feasts and has attained the same measure of age as them. For just as with noble and fine plants (for they are both set into the earth and immediately run up to a great height, and are burdened with fruit), so too has this feast, long known to those living in the West, D and brought to us now, and not many years ago, suddenly grown up and brought forth so much fruit, as it is now possible to see, with our courtyards filled and the whole church cramped by the multitude of those who have gathered. Therefore, expect from Christ, who was born in the flesh today, the worthy reward for such zeal; he himself will surely reward you for this eagerness; for friendship and zeal regarding the day is the greatest sign of love for the One who was born. But if it is necessary for something to be contributed by us fellow-servants, we too shall contribute according to our power; or rather, that which the grace of God may grant to be spoken for your benefit. What, then, do you desire to hear today? Or what else, if not about this very day? For I know well that many even now are still arguing with one another, some accusing and others apologizing; and much discourse is held everywhere about this day, by some claiming that it is something new and recent, and has been introduced only now, and by others apologizing that it is old and ancient, since the prophets already spoke beforehand about his birth, and from of old it was evident and celebrated by those living from Thrace as far as Gades. Come then, let us set this discourse in motion. For if, being disputed, it enjoys such favor from you, if it were to become better known, it is clear that it will enjoy much greater zeal, with the clarity of the teaching producing in you a greater disposition regarding it.
I have therefore three proofs to state, by which we shall surely know that this is the time in which our Lord Jesus Christ, the Word of God, was born. And of these three, one proof is the fact that it was proclaimed everywhere so quickly, and has grown to such a height, and that the feast has flourished; and what Gamaliel said concerning the preaching, that *if it is from men, it will be brought to nothing, but if it is of God, you cannot overthrow it, lest you be found even to fight against God* (Acts 5:38-39)—this I might also say confidently concerning this day, that, since God the Word is from God, for this reason it was not only not overthrown, but it increases year by year, and becomes more radiant; for the preaching in a few years occupied the whole world, even though tent-makers, fishermen, unlettered, and private men were carrying it everywhere; but the lowliness of the ministers did no harm, with the power of the One being preached pre-empting all things, removing obstacles, and displaying its own strength.
2. If any of the contentious should not suffer what has been said, it is possible also to mention a second proof. What then is this? That which is taken from the census contained in the Gospels. *For it came to pass*, says the evangelist, *in those days, that a decree went out from Caesar Augustus that all the world should be registered. This first census took place when Quirinius was governing Syria. And everyone went to be registered, each into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be registered with Mary, his betrothed wife, who was*
A pregnant. And it came to pass, when they were there, the days were fulfilled that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn (Lk. II, 4-7). From these things it is clear that he was born at the time of the first registration. And whoever may wish to read the ancient historical records that are publicly kept at Rome, will be able to learn the time of this registration quite easily.
But someone will say: what is this to us, who were never there, nor have we been? Hearken; and do not disbelieve, because we have received the date from those who possess an exact knowledge of this matter and who inhabit that city. For those very men themselves, who dwell there, have celebrated it from long ago and from ancient tradition, and have now transmitted the knowledge of it even to us. Nor did the evangelist indicate that time to us simply; but in such a way that he might also render this day manifest and clear to us, and might reveal the incarnation of God. For Augustus did not send forth this decree of his own accord, or by his own impulse, but with God inciting his mind, in order that, even against his will, he might serve the coming of the Only-begotten.
But what, you ask, has this to do with demonstrating the incarnation? It is not a small thing, my beloved, nor one to be found everywhere, but altogether great: and so this is one of those things that are necessarily and studiously sought for. What, then, is that? Galilee is a region in Palestine; Nazareth is a city in it. Judea, again, is a region, called by this name by the natives; Bethlehem, however, is a city of Judea. Now all the prophets had predicted that Christ would come, not from Nazareth, but from Bethlehem, and would be born there. B For so it is written: And thou Bethlehem, land of Juda, art not the least among the princes of Juda; for out of thee shall come a leader, who shall rule my people Israel (Matt. II, 6; Mich. V, 2). And the Jews, when they were asked of old by Herod where Christ should be born, reported this very testimony to him. For this selfsame reason, when Nathanael spoke to Philip, after he had replied to him, saying "We have found Jesus from Nazareth" (Jn. I, 45-47), "Can any good come out of Nazareth?" Christ says of him: Behold an Israelite indeed, in whom is no guile.
But for what reason did he commend him so? Because he was not immediately carried away by that message of Philip: for he knew clearly and accurately that Christ ought not to be born in Nazareth, nor in Galilee, but in Judea and in Bethlehem—which, indeed, was what took place. Since, therefore, Philip was ignorant of this, but Nathanael, according to the knowledge of the law which he had, since he knew the things which had been spoken by the prophets, gave an answer consistent with the prophecy cited above, that Christ would not come from Nazareth: on that account Christ also says: Behold an Israelite indeed, in whom there is no guile. For this reason also, some of the Jews said to Nicodemus: Search, and see, for a prophet arises not out of Galilee (Jn. VII, 52). And again: Does not Christ come out of the village of Bethlehem, where David was (Ibid. 42)? And thus it was the common opinion of all, that he would undoubtedly come from there, and not from Galilee. C Since Joseph and Mary, citizens of Bethlehem, having left their fatherland, had established their life in Nazareth, and were lingering there, as it is wont to happen to many men who, emigrating from the cities whence they drew their origin, continue to dwell in others in which they were not born from the beginning; and it was necessary that Christ should be born in Bethlehem: an edict went forth, which, with God so ordering it, compelled them even against their will to move into that city. For the law which ordered everyone to register his name in his own country compelled them to move their feet from Nazareth and to return to Bethlehem to register their name there. This, therefore, the evangelist indicates when he says: "And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, unto the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be registered with Mary his betrothed wife, who was pregnant. And it came to pass, that while they were there, the days were fulfilled that she should be delivered, and she brought forth her firstborn son."
On the occasion of Christ's birth in Bethlehem
Therefore, God is managing these things through the unbelieving and the believing; namely, so that those who are strangers to the true worship of Him might recognize the power and might of Him. And the star indeed led the Magi from the East, the law drew [them] to the promised home. From this it is evident to us that the Virgin herself was also of the Davidic race. For if she drew her origin from Bethlehem, it is manifest that she was also of the house and lineage of David. This the evangelist also taught clearly above, when he said: "And Joseph also went up from Galilee with Mary, because he was of the house and lineage of David." For when he had recounted the series of Joseph’s lineage—and no one had enumerated his ancestors as his—in order that a doubt might not arise for you there, saying, "Whence, therefore, is it manifest that she herself also was born of David?"—you shall hear. "In the sixth month," he says, "the angel Gabriel was sent from God into a city of Galilee, named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David" (Lk. I, 26, 27). Which words, "of the house of David," are to be taken as being said of the Virgin; which is also manifesty indicated here. And for this cause, that decree and that law was promulgated which would lead them into Bethlehem; and as soon as they had ascended into the city, immediately Jesus is born: and therefore he is also laid in a manger; because many had run together there from everywhere, and had preoccupied the places, and had created great distress for lodging: in which place also the Magi worshipped him.
But in order that I may exhibit a clearer and more recognizable demonstration (of this day), rise up with me in your minds; for I have decided to stir up a longer history and to recite ancient laws, so that I may render our discourse more manifest to you from every side.
The ancient law of the Jews
There was a law for the Jews, and one most ancient: but come, let us rather repeat the discourse a little higher up. At the time when God delivered the people of the Hebrews from the Egyptian tumults and the barbarian tyranny of Pharaoh; seeing that they still had lingering vestiges of impiety, and were D occupied with all things that fall under the senses...
A He commanded a tabernacle to be built for them, which not only in the magnificence of its materials and the variety of its craftsmanship, but also in the very form of its structure, eclipsed all the temples in the world. And just as a tender-hearted father, taking back his son after a long time—during which the son had associated with vile men, corruptors, and profligates, and had enjoyed great luxury—establishes him in greater abundance with security and dignity, so that, never being pinched for necessities, he might neither remember his former state nor fall into desire for it; so also God, seeing the Jews B infatuated with sensible things, makes such a great display in these very things that they might never come to desire the Egyptians or the things among the Egyptians (Exod. 26). He fashioned the tabernacle for them according to the pattern of the whole world, both of the sensible and the intelligible. For just as there is earth and heaven, and the firmament as a partition in the middle, so He ordered it to be made. And having divided this tabernacle into two, and having placed a veil in the middle, He allowed the part outside the veil to be accessible to all, but the inner part was inaccessible and unseen by all, except to the high priest alone. And that this is not our conjecture, but that the tabernacle was constructed in the type of the whole world, hear what Paul says, speaking of Christ who ascended into heaven: C "For Christ has not entered into holy places made by hands, which are counterparts of the true ones" (Hebr. 9. 24), showing that the things here were counterparts of the true ones. And that the veil also separated the Holy of Holies from the outer holy places, just as this heaven walls off the things above it from all these things of ours, hear how he hinted at this too, calling heaven a veil. For speaking of hope, that we have it as an anchor of the soul, both sure and steadfast, he added: "And entering into the inner part of the veil, where the forerunner Jesus has entered for us" (Hebr. 6. 19, 20), above heaven on high. Do you see how he called heaven a veil? Now outside the veil was the lampstand, D and the table, and the bronze altar, receiving the sacrifices and the whole burnt offerings; but inside the veil was the ark, covered on all sides with gold, having the tablets of the covenant, and the golden pot, and the rod of Aaron that budded, and the golden altar, not for sacrifices or whole burnt offerings, but for incense alone. And to tread the outer things was permitted to all, but the inner things to the high priest alone. And I shall provide testimony for these very things again, with Paul speaking as follows: "The first tabernacle had indeed the regulations of worship, and the earthly holy place" (Hebr. 9. 1). He calls the outer tabernacle the "earthly holy place," since it was lawful for the whole people to enter it, "in which were the lampstand and the table and the setting forth of the bread. But after the second veil, the tabernacle which is called the Holy of Holies, having a golden censer, and the ark of the covenant covered on all sides with gold; in which was the golden pot having the manna, and the rod of Aaron that budded, and the tablets of the covenant; and above it the Cherubim of glory, over-shadowing the mercy-seat" (Hebr. 9. 2–5). Since these were thus constructed, the priests continually enter the first tabernacle, performing the services; but into the second, only the high priest once a year, not without blood, which he offers for himself and for the ignorances of the people. You see that both only the high priest enters, and [only] once in all the year?
4. What then, he says, does this have to do with the day before us? Wait a little, and do not be disturbed. For we are digging out the source from above, and we are hastening to reach the very summit, so that all things may become clear to you with ease; or rather, that the discourse may not remain obscured for long, nor, being too unclear, cause you to despair at the length of what is being said, I will now tell you the reason why I have brought all this up. What then is the reason? Mary began to conceive when Elizabeth was in the sixth month of having John in her womb. If, therefore, we learn which that sixth month was, we shall also know when Mary began to conceive; and then, having learned when she began to conceive, we shall know when she gave birth, by counting nine months from the conception. Whence then shall we know what was the sixth month of Elizabeth’s pregnancy? If we learn which was the month in which she began to conceive. And whence shall we know which was the month in which she conceived? If we learn at what time Zacharias, her husband, received the good tidings. And whence shall we have this knowledge? From the divine Scriptures; as the holy Gospel says that the angel brought the good news to Zacharias while he was inside the Holy of Holies, and told him about the birth of John. If therefore it is clearly demonstrated from the Scriptures that the high priest entered into the Holy of Holies only once, and alone, and [we learn] when, and in what month of the year this "once" occurs, the time at which he received the good tidings will be evident; and when this is made clear, the start of the conception will be known to all. That he entered once a year, both Paul demonstrated, and Moses also makes this same thing clear, saying thus: "And the Lord spoke to Moses, saying, Speak to Aaron your brother, and let him not enter at any time into the holy place within the veil before the mercy-seat, which is upon the ark of the testimony, and he shall not die" (Lev. 16. 2). And again: "And no man shall be in the tabernacle of testimony when he enters to make atonement in the holy place, until he comes out; and he shall make atonement for himself, and for his house, and for all the congregation of the sons of Israel; and he shall make atonement for the altar before the Lord" (Lev. 16. 17, 18). That he did not enter into the Holy of Holies continually, nor was it lawful for anyone to touch anything inside it, but to stand outside by the veil, is clear from these. But hold fast these things with accuracy. For it remains to show what was the time at which he entered into the Holy of Holies.
C And whence is this clear? From this very book. For thus, it says: "In the seventh month, on the tenth day of the month, you shall afflict your souls, and you shall do no work, whether a native, or a foreigner who resides among you. For on this day an expiation shall be made for you, that you may be cleansed from all your sins before the Lord: it is a Sabbath of Sabbaths, a rest, and you shall afflict your souls; and this shall be for you an eternal ordinance. And the priest, whom they shall anoint and whose hands they shall initiate to minister as priest after his father, shall make the expiation, and he shall put on the holy vestment, and he shall make an expiation for the Holy of Holies, and for the Tabernacle of Testimony, and for the altar he shall make an expiation, and for the sins of the priests, and for the whole congregation of the people he shall make an expiation. And this shall be for you an eternal ordinance, to make an expiation for the children of Israel for all their sins." "Once in the year it shall be done, as the Lord commanded Moses" (Levit. xvi, 29). The discourse here is about the Feast of Tabernacles; for then the high priest entered only once each year: which also he himself explained in these words, "that once in the year this shall be done." Since therefore the high priest enters into the Holy of Holies only once in the year, come, let us next show that the angel appeared to Zacharias at the time when he was in the Holy of Holies; for he was seen only by him while he was offering incense: and the high priest never enters alone except at that time. But nothing hinders us from hearing the words of the Evangelist himself. "There was in the days of Herod the king of Judea a certain priest named Zacharias, and his wife of the daughters of Aaron, and her name was Elisabeth" (Luc. i, 5). "And it came to pass, while he was officiating as priest in the order of his course before God, according to the custom of the priesthood, it fell to him by lot to offer incense, entering into the temple of the Lord. And all the multitude of the people were praying without, at the hour of incense" (Ibid. 8-10). In this place call to mind, beloved, that testimony which says: "And no man shall be in the tabernacle of the testimony when he enters to make an expiation in the Holy of Holies, until he comes out" (Levit. xvi, 17). "And an angel of the Lord appeared to him standing at the right of the altar of incense" (Luc. i, 11). He did not say the altar of sacrifices, but the altar of incense: because the altar of sacrifices and burnt offerings was outside, but that of incense was inside, so that even from this, because he was seen by him alone, and because it is said that the people were waiting for him outside, it becomes manifest that he had entered into the Holy of Holies. "And Zacharias was troubled when he saw it, and fear fell upon him. And the angel said to him: Fear not, Zacharias; for your prayer is heard, and your wife Elisabeth will bear you a son, and you will call his name John" (Ibid. 12-13). "And the people were waiting for Zacharias, and they wondered that he lingered in the temple. And he came out and was making signs to them, and was not able to speak to them" (Ibid. 21-22). Do you see that he had been inside the veil? D At that time, then, he received this joyful message. The time, moreover, was then that of the Feast of Tabernacles and of the fast: for this is what those words signify, "You shall afflict your souls" (Levit. xvi, 29), and it was celebrated by the Jews toward the end of the month of September, as you also testify. For at that time we used long and copious orations against the Jews, accusing their untimely fast. At this time, therefore, Elisabeth, the wife of Zacharias, also conceived. "And she hid herself for five months, saying: Thus has the Lord done for me in the days in which He looked to take away my reproach among men" (Luc. i, 25). But now it seems opportune that we should show, besides this, that when she was already gestating the sixth month of John in her womb, Mary received the joyful message concerning her conception. For when Gabriel came to her and said: "Fear not, Mary; for you have found grace with God. And behold, you will conceive in your womb, and you will bear a son, and you will call his name Jesus" (Luc. i, 30-31). And when she was troubled at this word, and was seeking to learn the manner of this event, the angel answering said to her: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also that which is born of you, holy, will be called the Son of God. And behold, Elisabeth your kinswoman, she also has conceived a son in her old age: and this is the sixth month for her, who is called barren, because no word will be impossible with God" (Ibid. 35-37). If, therefore, Elisabeth conceived after the month of Gorpiaeus, or September, as has been shown, it is necessary to count six intermediate months: these are Hyperberetaeus, or October; Dius, or November; Appellaeus, or December; Audunaeus, or January; Peritius, or February; Dystrus, or March. The first month of conception. Therefore, after those six months, Mary received the beginning of conception, from which if we count nine months, we shall certainly arrive at this present month. The first month of conception is therefore April, or Xanthicus; then Artemisius, or May; Desius, or June; Panemus, or July; Loïus, or August; Gorpiaeus, or September; Hyperberetaeus, or October; Dius, or November; Appellaeus, or December. And this is the month which we now have, in which we also celebrate this day. But in order that what I say may become even more plain and clear to you, I will briefly repeat these things again and explain them to your love. The high priest alone used to enter into the Holy of Holies once in the year, and that in the month of Gorpiaeus, or September. At that time Zacharias entered into the Holy of Holies; at that time he had the message concerning the birth of John. From there he departed: at that time his wife conceived. But after the month of Gorpiaeus, or September, when she was already carrying the sixth month in her womb, which is that of Dystrus, or March, Mary herself finally conceived. Beginning, therefore, from Xanthicus, or April, if we count nine months, we shall fall upon the present one, in which our Lord Jesus Christ was born.
Chapter 5
But we have already expounded to you everything concerning the day. I shall impose an end to my oration if I add only one thing now, leaving the greater things to be said by our common teacher. Since many of the Greeks, when they hear that God was born in the flesh, deride us, and...A perturb many of the simpler-minded, it is necessary to speak both to them and to those who are perturbed, so that they may never be troubled, being persuaded by foolish men, nor be disturbed by the laughter of the unfaithful. For little children often laugh when we are speaking seriously and are occupied with necessary matters; but the laughter is not a proof of the insignificance of the matters discussed, but of the senselessness of those who laugh. Which is what we can also say regarding the Greeks, that since they are disposed almost more senselessly than children, they disparage things worthy of awe and full of much wonder, while they glorify and cherish things that are truly laughable. But nevertheless, even the things of ours that are laughed at by them remain in their own dignity, suffering no harm to their own glory from that laughter of theirs; and those things of theirs, which are cherished on all sides, demonstrate their own indecency. For how is it not the height of madness that they, being prone to slide into stones and wood and cheap stuff B, introduce their own gods, and enclose them as if in some prison, and consider it nothing shameful to say or do; yet they accuse us, saying that God prepared for Himself a living temple from the Holy Spirit, through which He benefited the inhabited world? And what sort of reproach is this? For if it is shameful for God to dwell in a human body, it is much more so in stone and wood, and by as much as stone and wood are more dishonorable than a human being—unless, perhaps, they think our race is even more insignificant than these senseless materials. For they themselves dare to drag down the essence of God into cats and dogs, and many of the heretics into things even more dishonorable than these. We, however, say none of these things, nor would we ever endure to hear them; but this we do say, that Christ took upon Himself from the virgin womb a pure and holy and blameless flesh, which had become free of all sin, and corrected His own handiwork. And they, and the Manichaeans who commit the same impieties as they do, introducing the essence of God into dogs and apes and all manner of wild beasts (for they say the soul in all these comes from that essence), do not shudder nor feel ashamed, but they say that we speak things unworthy of God, because we indeed do not endure to take any of those things into our mind; but what was fitting and appropriate for Him, we say: that He came and corrected His own work by the manner of this birth. C What do you say, tell me, O man? You say the soul of murderers and of magicians is of the essence of God, and you dare to rebuke us because we do not endure any of these things, nor do we bear to listen to them being said, but even judge those who say them as participants in impiety; while we say this: that God prepared a holy temple for Himself, and through it brought the way of life of the heavens into our own life. And how would you not be worthy of ten thousand deaths, both for the reproaches with which you reproach us, and for the impieties in which you never cease being impious? For if it is unbecoming for God to dwell in a body that is pure and blameless, as you say, it is much more unbecoming for it to be the body of a magician, a tomb-robber, a thief, an ape, or a dog, and not that D holy and blameless one, which now sits at the right hand of the Father. For what harm could come to God from this economy, or what stain? Do you not see this sun, whose body is sensible and corruptible and perishable, even if Greeks and Manichaeans choke themselves a thousand times while hearing these things? Not only this, but the earth and the sea and the whole seen creation is subjected to vanity. And hear Paul declaring this, in which he says: *For the creation was made subject to vanity, not willingly, but because of him who subjected it in hope* (Rom. 8. 20). Then, clarifying what it is to be subjected to vanity, he added, saying: *That the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God* (Ibid. 21). So that now it is perishable, and is corruptible; for to be in bondage to corruption is nothing other than being corruptible. If, therefore, the sun, being a corruptible body, sheds its rays everywhere, and while associating with filth and pollutions and many other such things, is in no way harmed in its own purity by the association with these matters, but again draws back its rays pure, imparting of its own virtue to many of the subjects that receive it, while not taking into itself even the slightest bit of the stench and pollution; much more the Sun of righteousness, the Master of the incorporeal powers, coming into a pure flesh, not only was not polluted, but even made it, this very flesh, purer and holier. Thinking on all these things, then, and remembering the voice that says: *I will dwell in them, and walk among them* (Lev. 26. 12; 2 Cor. 6. 16); and again: *You are the temple of God, and the Spirit of God dwells in you* (1 Cor. 3. 16), let us also say these things to them, and stop the shameless mouths of the impious, and rejoice in our own goods, and glorify God who was incarnate for the sake of such great condescension; and according to our own power, let us render Him both the honor and the recompense that is worthy—though to God there could be no recompense from us, except only our salvation and that of our souls, and care regarding virtue.
7. Let us not, therefore, be ungrateful toward our Benefactor, but let us all contribute everything according to our power: faith, hope, love, temperance, almsgiveness, hospitality. And what I formerly exhorted you to, this I will not cease to exhort you to now, and always. And what is this? Being about to approach this awesome and divine table and holy mystagogy, do this with fear and trembling, with a pure conscience, with fasting and prayer, not causing a disturbance, nor kicking, nor pushing those who are nearby; for this is the height of madness, and of no ordinary contempt. Therefore it also brings much...
impellentes, for this is the height of pride and no common contempt: wherefore it also brings upon those who perpetrate such things much punishment. Consider with yourself, O man, what kind of host you are about to touch, what kind of table you are about to approach; consider with yourself that, whereas you are but earth and ashes, you receive the body and blood of Christ. And if a king were indeed to call you to a banquet, you would recline with fear, and take the food set before you with reverence and silence; but when God calls you to His own table, and provides His Son there, where the angelic powers stand by with fear and trembling, where the Cherubim veil their faces, and the Seraphim cry out with terror, "Holy, Holy, Holy Lord": do you dare to approach that spiritual banquet for me with shouting and tumult? Does it escape you that one ought at that time to be full of great tranquility of mind? And that there is need of much peace and quiet, and not of tumult, anger, and noise: for these make the soul that approaches unclean. What forgiveness can be held for us, if after so many sins, we do not at least purify ourselves at this time, when we are approaching this holy table, from these irrational perturbations? And what, in general, is more necessary than those things which are set forth on this table? Or what drives us, abandoning spiritual matters, A to hasten thus impatiently? Do not, I beg and beseech you, do not stir up divine wrath against us: for the remedy set before us is the salvation of our wounds, the unending riches which obtain for us the kingdom of heaven. Let us therefore approach with horror, let us give thanks, let us fall down, confessing our sins; let us weep, mourning our evils; let us pour out fervent and abundant prayers to God; and thus purifying ourselves, let us approach silently, and with due modesty, as if coming to the King of heaven: and receiving this holy and immaculate host, let us kiss it, embracing it with our eyes, and let us kindle our mind and soul, that we may not come to judgment or condemnation, but to temperance of soul, to love, to virtue, and to B reconciliation with God, to firm peace, and finally to the occasion of a thousand goods: so that we may both render ourselves holy, and edify our neighbors. I speak to you of these things assiduously, nor shall I cease to speak. For what utility is there at all in running here rashly, if you learn nothing that is useful? What profit, I ask, does it bring, to have it preached to you always concerning grace? This present time is short, O beloved: let us be sober, let us watch, let us discipline ourselves; let us show every eagerness of a benevolent soul toward all sincerely: let us act reverently in all things, whether it be to hear divine words, or to pray, or to approach the table of God, or whatever else must be done, let it be done with fear and trembling: lest by our negligence we bring a curse upon ourselves. For "Cursed," says the prophet, "is everyone who does the work of the Lord negligently" (Jer. xlviii, 10). For tumult and anger turn into insult against the host that is set forth. Certainly, it is the height of contempt to offer oneself to God defiled: for hear what the apostle says about such people: "If anyone destroys the temple of God, God will destroy him" (I Cor. iii, 17). C Do not, therefore, instead of reconciliation, irritate God against us: but showing before Him all care, cleanliness, and tranquility of soul, let us approach with prayers and a contrite heart. That by this pact, rendering our Lord Jesus Christ propitious to us, we may be able to obtain the promised goods, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and for ages of ages. Amen.
ON THE HOMILY CONCERNING THE BAPTISM OF CHRIST AND CONCERNING THE EPIPHANY
That this homily was delivered a few days after the preceding one on the Nativity of Christ, namely on the day of the Epiphany of the year 387, certain things seem to suggest. For what he says below under number four: "I know that many among us, from the custom of the feast, run to this sacred table: it would indeed be beneficial," D that which I have often anticipated saying elsewhere, *ὡς καὶ πολλάκις ἐρρην εἰπόν*, that feasts should by no means be observed when there is work to be communicated, but that the conscience should be purified, etc., that same thing he had furthermore said a few days before, namely on the feast of St. Philogonius, the twentieth of December of the year 385, number 24: "But now many of the faithful have come to such folly and such contempt, that while they are swarming with innumerable evils, and have no care for their own life, on feast days they approach this table negligently and rashly," etc. In this same discourse *On the Baptism of Christ*, at the same number four, he holds thus: "What, therefore, is that sin? That we do not approach with trembling, but pressing with our heels, striking, swelling with anger, shouting, insulting our neighbor, shoving: these I have often said, and shall not cease to say." In the oration *On the Nativity of Christ* similarly at number 7: "And what I recently (namely on the feast of St. Philogonius) exhorted you to, to that even now and in the future I shall not cease to exhort you. What is this? When you are about to approach that tremendous and divine..."