A by viewing the new and chosen people, by how much it is adorned with spiritual beauty, and by how much splendor it illuminates the world. For this reason, He has allowed us to be mingled among the nations, that we might shine as lights in the world; that we might be a seed of salvation, visible for the conversion of all who live with us and encounter us. See to it that no one among the nations blasphemes God because of you. Rather, let Him who has called, sanctified, and saved us be glorified in us. Let the fierce and the bold man contemplate our gentleness and moderation; let the one who reviles, receiving good words in return, depart confounded. Let the one who contends over money and wishes to go to law find us undisturbed regarding riches, not considering that we possess earthly property, but apprehending the heavenly. Let him who approaches us to draw us into worldly pleasures by means of friendly consolation B find us grave, immovable, lovers of temperance, and not captured by pleasure; mortifying the nature of the flesh so that they may know how much the indwelling of the Holy Spirit avails. Let the one who is quick to perjury find us to be those who do not even endure to swear, but who fear to utter the name of God regarding base and earthly matters. For thus we shall all be teachers of those who encounter us in any matter whatsoever. Thus, by living in this way, we shall become a holy leaven, and through our deeds the world will be leavened for salvation, and much fruit from us will be found deposited for the Lord, and God will be glorified in us, according to the Lord saying: "In this is my Father glorified, that you bear much fruit, and become my disciples" (John 15, 8). C And the Lord, being glorified by us, shall glorify us with eternal glory, in Christ Jesus our Lord, to whom be glory forever and ever. Amen.
ORATION II
On the Meeting of our Lord Jesus Christ: and on the Mother of God, and on Anna and Simeon.1. There are many great men who admire and proclaim virginity. And indeed it is miraculous, as being kindred to the angels, as a companion of the powers on high, as a fellow-traveler of incorporeal natures, as one who bears the torch of the holy Church, as one who overcomes the world, as one who tramples upon the passions, as one who bridles the appetites, not having communion with Eve, but free from pain, immune to groanings, D and not awaiting the decreed sentence of condemnation, by which it is said: "I will greatly multiply your sorrows and your groanings; in sorrows you shall bring forth children, and your turning shall be to your husband, and he shall rule over you" (Gen. 3, 16). Virginity is therefore admirable, as an invincible reality, as a plant that knows no decay, as a free dwelling-place, as the ornament of the ascetic order, and of those men who are more peculiarly addicted to God, whose angelic virtue of virginity, or at least continence, is so kindred to their angelic institution on earth, that once grasped by it, it cannot be violated by any indulgence—if he remains intact—not even for an hour.
A As being superior to human condition, as being free from pressing passions [(15)], as having entered with the Bridegroom Christ into the bridal chamber of the kingdom of heaven. And these are the glories of virginity, and such things as are similar to them. But honorable marriage is exalted above every earthly gift, as a fruit-bearing tree, as an elegant plant, as the root of virginity, as the cultivator of rational and living branches, as a blessing for the increase of the world, as a consoler of the race, as a creator of humanity, as a painter of the divine image, as possessing the Master who blesses it, as one that undertakes to bear the whole world, as one that conducts itself toward Him [(16)], whom it even persuaded to become man, as one able to say with confidence: Behold, I and the children whom God has given me. Remove honorable marriage, and where will you find the flower of virginity? For from this, and not from elsewhere, the flower of virginity is gathered. But in saying these things, beloved, we are not introducing a struggle between virginity and marriage; rather, we admire both as things that are mutually B indebted. Since the Master and Provider of both does not weigh one against the other; for both depend upon true religion [(17)]. For without honorable and godly piety [(18)], neither is virginity modest, nor is marriage honorable.
II. But these things have been brought forward by me in the present discourse, because of that which was written in the Law, and confirmed in grace, and spoken generally, and generally not found, and—I mean concerning the marital estate—fulfilled in the Lord alone [(19)]. [alt-version omitted]
B concerns the power of the Lord who was born, nothing is closed to the Lord. Thus, in a manner of speaking, when that which is 'the first-born'—that is, from the beginning—exits life, having broken off life, it was for the enemy, and... [is it a case of] war."
CONCERNING THE FIRST-BORN FRUIT OF MATRIMONY
Of what sort is this? You heard just now the evangelist saying: "And it came to pass when the eight days were fulfilled for the circumcising of the child, and his name was called Jesus," which was called by the angel before he was conceived. "And when the days of her purification were fulfilled, they brought him into the temple, and presented him to the Lord, as it is written in the law of the Lord: That every male that openeth the womb shall be called holy to the Lord." Do you see the blessing of matrimony, and that which was said in common, only to be found in the Lord? Since indeed, "Every male that openeth the womb shall be called holy to the Lord," holds its reference to the Lord alone, and not to any other, even though it was stated universally. For in every nature of a virgin, the womb is first opened by the intercourse of a man, and then she brings forth. But in our Savior it was not so; rather, without intercourse, he himself, having opened the womb of the virgin, came forth in an ineffable way. So that [the words], "Every male that openeth the womb shall be called holy to the Lord," are referred to the Lord alone. Is Cain therefore holy, he who in profanity snatched away life, because he was the first of all to come forth from the maternal womb? Is Esau therefore holy, that enemy and heir of the sword, because he too fell out first from the maternal womb? Is Ruben therefore holy, he who defiled the paternal couch and stirred up the sentence of a curse, because he too came forth first from the fruitful belly of Leah? None of these is holy; for all these were under the penalty. From which it is shown that the text, "Every male that openeth the womb shall be called holy to the Lord," has its reference to the Lord alone, according to Gabriel who said to the Virgin: "The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee: therefore also that which shall be born of thee shall be called holy, the Son of the Most High."
III. But there will certainly be some who contradict and say: "If therefore what is written, 'Every male that openeth the womb shall be called holy to the Lord,' is understood with reference to the Lord, it does not mean that the virgin remained [a virgin]..." C D [alt-version omitted]
For the Scripture cried out, 'Every male that openeth the womb.' A The virginal womb was opened if it had its reference to the Lord; but listen intelligently. With respect to the virginal nature, the virginal gates were not opened at all, by the will of Him who had just been carried in the womb, according to the oracle spoken concerning Him: 'This gate of the Lord shall be entered and gone out of, and the gate shall be shut.' With respect, therefore, to the virginal nature, the virginal gates were not opened at all; but with respect to the power of the Lord who was born, nothing is closed to the Lord, but all things are opened. There is nothing hindering, nothing obstructing. For all things are opened to the Lord. Hence, also, the supreme powers B above, calling out to the powers below, C cry out saying: 'Lift up your gates, O ye princes, and be ye lifted up, ye everlasting gates, and the King of glory shall come in.' D Marvelous, therefore, is virginity, the true virginity indeed, since there is a difference even in virginity. Some were drowsy, while others kept watch. Marvelous also is marriage, the true and honorable one; for many have kept it, and many have let it slip. And marvelous also is widowhood. For it is good to make mention of the three orders.
IV. And, as I said before, widowhood also is marvelous, the true widowhood; which has conquered the contest of immaculate prizes, which is honorable and pure and unadulterated; which, without one's own spouse, is unmixed with defilement. Such was she who was recently read to us, Anna the prophetess, who grew old well, and was renewed like an eagle. For you heard just now the evangelist Luke saying: 'And there was Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was advanced in many days, and had lived with her husband seven years from her virginity; and she was a widow of about fourscore and four years, which departed not from the temple, serving with fastings and prayers night and day.' You have seen in what manner and what kind of person the widow Anna is honored in the holy Gospels? Truly Anna, Anna; the designation of the name has accompanied the goodness of her ways. Let women listen, and let them emulate the glorious Anna, and run the same course, so that they may enjoy equal crowns. Let no one make an excuse of being left without a protector, so that she may not cast off the purity of a single marriage.
[V.] Anna is the crown of widowed women, a woman by condition and sex, a prophetess by order; living in widowhood, but dwelling in the kingdom; her body was languid and flaccid, yet her soul was strengthened; her visage was wrinkled, but her prudence was expanded; bowed by old age, she walked upright in knowledge; aged by long years, she flourished in the knowledge of God; fasting, yet not gluttonous; praying, yet not with a wandering mind; tarrying in the temple, not wandering about through strange houses; chanting psalms, not babbling; prophesying, not telling fables; meditating on divine things, not busying herself with shameful ones. Anna surpassed her whom the Apostle proclaims as a blessed widow. Which one? Hear Paul saying: *Let a widow be chosen, not less than sixty years old, if she has raised children; if she has washed the feet of the saints; if she has provided for those in need; if she has followed after every good work*. B She surpassed this one, whom the Apostle declared blessed, both in her years and in her way of life. For she who attained to prophecy and became a receptacle of the Holy Spirit, pointing out the signs of the advent to all those awaiting the advent of Christ in the flesh—how could she not have surpassed all widows? Concerning whom the evangelist surely spoke, as you have just heard: *And she, coming up at that very hour, began to give thanks to the Lord, and spoke of Him to all those who were awaiting redemption in Jerusalem*. Have you seen the magnificence of Anna? She acted as an advocate for the Lord, speaking of His affairs in His very presence. O new and unheard-of things! She was a widow, yet she stung the priests and scribes; and while stinging and offending them, she delighted the whole people, announcing the redemption about to occur in Jerusalem by the presence of the Lord, speaking to those who were present and signifying the symbols of the Lord. Anna saw the infant Lord; she saw the gifts and sacrifices being offered for Him and with Him, and she was not offended by the smallness of His age. Anna confessed the infant to be God, a physician and a strong redeemer, and the exterminator of sins. C
VI. Do not pass by the words of Anna simply, beloved. She was revealing the Lord’s power to all who were present, addressing the gathered crowd in these words: "Do you see this little child, drawing the breast? Receiving the nipple as if it were a loan? Resting in a maternal bosom? Not yet able to measure the earth with His feet? Circumcised on the eighth day from birth? Do you see, I say, this little child?" This One He founded the ages; this One curved the heavens as with an arched vault; this One dilated and extended the earth; this One surrounded the sea with sand. This little child brings forth the winds from His treasures; this little child D
shakes the snow like wool; this little child freed our forefathers from Egypt through the rod of Moses; this little child cut the Red Sea asunder and led the people through it as though through a grassy plain; and having rained down manna in the desert, He bestowed upon them a land flowing with milk and honey as their inheritance; this little child prepared this temple to be raised on high by our fathers; this little child, proposing oaths to Abraham, said: "Multiplying, I will multiply thy seed as the stars of heaven, and as the sand which is by the sea-shore" (Gen. XXII, 17). The prophetic chorus, offering up supplications concerning this little child, said: "Stir up thy power, and come to save us" (Ps. LXXIX, 3). Do not, because He is a little child, take offense at the child. He is the same, both a little child and co-eternal with the Father, without beginning. He is the same, both numbered by years and beyond genealogy. He is the same, both a little child stuttering and the One who grants wisdom, mouth, and eloquence: the one [aspect] because of His birth from the Virgin, the other because of the incomprehensibility of His subsistence; since Isaiah also indicated this, saying: "A child is born to us, a son is given to us" (Isa. IX, 6). The one implies "is born," the other "is given." The one [corresponds] to what is seen, the other to what is understood. B
VII. The witness of Anna
VII. These are the prophecies of Anna; these are the excellent words of this woman; these are the famous deeds of the widow—of her, I say, who was a widow indeed, who exchanged her life well; who sent her husband on ahead and received the Lord. She lived with her husband for seven years, completing a week of years from her virginity, and in the seventh year she ceased from the intimacy of a husband. She kept her week well; she kept her Sabbath well; she well apprehended the Lord’s day of grace. Anna adopted the pattern of the turtle-dove. She did not consign her husband to oblivion; she did not rescind her first faith; she did not invite an offender into her bed; she did not impose the yoke of a singular marriage upon another. She kept the deceased in her memory as if on a bed, as though he were still living; she did not stain the bridal linen. The rebuke of Paul did not graze her, when he says: "But when they have grown wanton against Christ, they desire to marry, having condemnation, because they have rejected their first faith" (I Tim. V, 11-12). Truly worthy of condemnation is she who buried the memory [of her husband] along D with the spouse joined to her by God, and especially when a child or children are present, for which reason the law of marriage was itself established; if
A however, a young widow lacks a child, it is reasonable that she should hasten toward a second marriage, spurred by the desire for offspring. Since the blessed Paul also, when advising this, said: I desire younger widows to marry; B then, showing what the addition of a second marriage contributes, he added, saying: I desire younger widows to marry, to bear children, to manage the house. Thus, the addition of a second marriage concerns the procreation of children; but when children are present for a widow who rushes toward marriage, such seed is henceforth superfluous, as the rational harvests contend against one another.
VIII. Let us return, then, B in our discourse to the previous argument. What, then, does the evangelist say next? For it is better that we should keep to the present commentary. You just heard the evangelist Luke saying how Simeon said to the Virgin: Behold, this one is set for the fall and the resurrection of many in Israel, and for a sign that is spoken against; and a sword C shall pierce through your own soul also. What is this, indeed: And a sword shall pierce through your own soul also? Listen cordially and intelligently: when Simeon had spoken clearly to the ears of the Virgin, saying that he was set for the fall and the resurrection of many in Israel, and for a sign that is spoken against, perhaps the Virgin, as the mother of the Lord, took it ill, and moved against Simeon, addressed him thus: You do not know what you are predicting, O man. Are you announcing mournful things D concerning Christ? Do you not know the conception of the child, and as though it were a common birth, do you indicate a sign of contradiction? There is no ruin in him, but great exaltation, and much humility for the use of those who obtain the benefit. Why then do you not bless, but instead say: Behold, this one is set for the fall and the resurrection of many in Israel, and for a sign that is spoken against? But Simeon said to the Virgin: It is enough for you, O Virgin, that you are called mother; it is sufficient for you to have been found a nurse of him who nourishes the whole world. It is a great thing for you that you carried in the flesh him who carries all things. Christ who had his dwelling within you now, he himself has arranged that I should speak this concerning him now: Behold, this one is set for the fall and the resurrection of many in Israel. For the fall, indeed, of the unfaithful Jews; for the resurrection, however, of the believing Gentiles. Behold, this one is set
A for the fall and resurrection of many in Israel, and for a sign which shall be contradicted: he calls the cross a sign which shall be contradicted. Why? Because on the cross itself, many of the unfaithful brought forward contradictions against the Lord, mocking Him both in word and deed, giving Him vinegar to drink, offering gall, placing upon Him a crown of thorns, piercing His side with a lance, smiting Him with their hands, and crying out with reproachful words: "He saved others; Himself He cannot save." B Simeon, therefore, interpreting this, said: "And for a sign which shall be contradicted." For many contradicted; both Peter denied Him, and all the apostles were scattered like sheep having no shepherd. Therefore, in the sign of the cross, the heart of the Virgin herself was filled with sorrow; wherefore she also said: "Why did I not die before? Why have I reached this day?" I have remained a Virgin, and I am pierced with pains greater than a mother's bowels. These infinite thoughts of the Virgin, Simeon called a sword, as they were wounding her inward parts and bringing scandals, just as the Lord also foretold: "All of you will be scandalized in me this night." Whence Simeon also added, saying: "And thy own soul a sword shall pierce, that the thoughts of many hearts may be revealed." See how Simeon called those infinite thoughts a sword, as wounding the inward parts, as touching the reins and the marrow. C The Virgin Mary fell into these, not yet knowing the power of the resurrection; and that the resurrection was near, she did not yet know. Whence, after the resurrection, it is no longer a two-edged sword, but joy and exultation. Therefore, Simeon called the sign of the cross a sign of contradiction, at which time the sword of thoughts pierced the Virgin. But one might surely say: "Whence is the proof for us?" From the very teachings of the Lord. Hear Him saying: "This generation is a wicked generation; it seeks a sign, and a sign shall not be given to it, but the sign of Jonah the prophet. For as Jonah was in the belly of the whale, so shall the Son of Man be in the heart of the earth three days and three nights." D You see how the passion of the cross was called a sign, not only in the New Testament but also in the Old? For the old things very strongly harmonize with the new. Why? Because one and the same God is He who ordained those things and dispensed these. And who shall be a witness to these things? The Lord Himself. Hear Him saying in the prophet Ezekiel, to the angels who are the reapers, when announcing the universal consummation, thus saying: "Spare not with your eyes, and have no pity on the old man, neither the young man, nor the virgin, and the child, and the women, kill to destruction. But those who have the sign