Saint Amphilochius, Bishop of Iconium

ANNO DOMINI CCCXCIV.

S. AMPHILOCHIUS ICONIENSIS EPISCOPUS.

(Notice from the Gallandian Library, vol. VI, Proleg. p. xi.)

I. That Amphilochius was a Cappadocian, just as were Basil and Gregory Nazianzen, Jerome clearly states (a): and that he was born in Caesarea, the primary city of Cappadocia and the fatherland of the great Basil, the same Basil sufficiently confirms (b). At first a rhetorician accustomed to the forum, he withdrew into solitude and lived as a monk. Afterwards, however, caught by the inescapable nets of divine grace and led by divine will into the midst of Pisidia, to use the words of Basil (d), he was ordained bishop of Iconium at the end of the year 373, or at the beginning of 374, according to the opinion of a learned man (e) which we follow. He was most dear to Basil above all others, as we know from several of his letters sent to him; among which stand out three canonical ones (f), written between the years 374 and 375: at which time Basil is also said to have inscribed his book *On the Holy Spirit* to the same Amphilochius (g). Gregory the Theologian likewise used him familiarly, as is evident from not a few of his letters written to him. And with very good reason indeed was our prelate of Iconium held in high esteem by those great men, since he is known to have been endowed with remarkable gifts of both mind and soul. For his fiery inner fervor of charity and the gravity and reserve of his morals are celebrated (h). Basil admired in him his studiousness and humility (i); for he did not shrink from learning, even while he held the position of a teacher. In short, he gained so much love for himself among all that no one was sought after more than Amphilochius (j).

^A II. But now, to recount briefly the deeds clearly accomplished by him in his episcopacy, it is recorded that the holy Father prudently cared for the Church of the Isaurians (k) and, according to the apostolic custom, composed his affairs (l). ^B Moreover, as it seems (m), in the year 377, when consulted by the bishops of another province, perhaps of Lycia (n), who were wavering concerning the heresy of Macedonius, he convened a council: in which, responding to the consultation, he drew up an excellent synodical letter in his own name and that of the other Lycaonian bishops; which, having been edited in the previous century by Cotelier, we have included among our Amphilochiana. In the year 381, he attended the general council of Constantinople, and is found to have been delegated by the Fathers to restore the Catholic faith throughout the provinces of Asia (o). In that same year, our bishop of Iconium was the first to sign the testament of Gregory Nazianzen, drafted in writing when Flavius Eucherius and Flavius Evagrius were consuls (p). Two years later, he presided over a synod of twenty-five bishops, convened at Side in Pamphylia against the Messalians, as testified by Theodoret (q): who also says elsewhere (r): "Most excellently, he says, the very good Amphilochius refuted the heresy (of the Messalians) quite thoroughly, inserting their own words into the acts he composed, which clearly declare the difference of their dogma." But this Amphilochian work, like almost all the rest, has perished. ^C There exists a fragment from an Amphilochian dogmatic letter to Pancharius, a deacon of Side (s), which one might not groundlessly think pertains to the events that took place in that synod of Side. Be that as it may, it will be helpful to consult Photius (t), who read the acts of this synod held at Side and handed down to posterity many things worth knowing about it. Nor would I wish for you to pass over Tillemont on this matter (u).

III. Furthermore, towards this same year 383, as Valesius (x) and Tillemont (y) believe after Baronius (v), that remarkable exploit of Amphilochius concerns the memo-

^Aria, that is, a deed most worthy, by which, from the great Theodosius—though against his will—he obtained that the conventicles of the Arians should be prohibited. Theodoret (a) narrates the matter more fully, but Sozomen (b) less accurately. Forsooth, that admirable man Amphilochius entered the palace; he indeed paid Theodosius the customary honor, but Arcadeus, standing by his father—whom he had but a short time before declared Augustus—he passed by without a salutation. The emperor, taking this indignantly, expostulated with the bishop regarding the contempt for his son, which might recoil upon himself. Then, with a firm voice, Amphilochius said: "You see, Emperor, that you cannot endure the slighting of your son, but are angry at those who offer him insult. Believe, therefore, that the God of this universe also turns away from and hates those who blaspheme His only-begotten Son." Admiring both the deed and the word, the emperor immediately enacted the law requested by the blessed bishop. As for the rest, the same Amphilochius was present at the end of the year 394 at the Council of Constantinople held under Nectarius, in which the case of Agapius and Bagadius, who were contending for the bishopric of Bostra in Arabia, was decided. But after these things, at what time the holy prelate departed this life is not sufficiently ascertained, as one may see primarily in Tillemont (c). It is rather to be noted that, while he was still among the living, by the testimony of Gregory the Theologian (d), he was renowned for miracles. His memorial is honored by both Churches on the 23rd of November.

IV. It remains that we speak of the literary monuments of our holy Father. Jerome, indeed, makes mention (e) of a singular and excellent book written by Amphilochius On the Holy Spirit. Nor is this truly a matter for wonder. "For I could not," he says (f), "know of those things which I have not read; and what perhaps might be known to others, I might be ignorant of in this corner of the world (Bethlehem)." But this same greatest doctor, writing to the orator Magnus about the year 397—five years, to be sure, after publishing his book *De viris illustribus*, from which he testifies that the aforementioned work *On the Holy Spirit* was read by him—equates that same most excellent prelate of Iconium, because of his doctrine now witnessed and long known, with Basil the Great and Gregory the Theologian in these words (g): "There exist also the books of Julius Africanus, and of the Cappadocians—Basil, Gregory, and Amphilochius; all of whom so stuff their books with the doctrines and opinions of the philosophers that you do not know what you should admire first in them, the erudition of the age or the knowledge of the Scriptures." From Jerome himself, therefore, we have it confirmed that many things were written by Amphilochius, and that he was conspicuous for ^B the praise of multiform doctrine: though these things, to be sure, have not all reached us.

V. Nor should it be otherwise judged, if one looks at the Amphilochian fragments preserved for us by the ancients: I mean Cyril of Alexandria, Theodoret, Anastasius Sinaita, Leontius of Byzantium, Facundus of Hermiane, John of Damascus, and other writers of the Church. Combefis gathered these for the most part: we have added others, and not a few, ourselves; and we have not only organized all those things collected there for the first time, but we have also compared them anew with those formerly published.

VI. Beyond such genuine fragments of the lost works of Amphilochius, taken from ancient ecclesiastical writers, there exist furthermore *Iambics to Seleucus* by the same holy Father, which Joachim Zehner first published with a Latin metrical version at Schleusingen in the year 1609. There are 333 verses, and the author himself counts them at the end by three hundreds, as many tens, and three units, looking, to be sure, to the Most Holy Trinity. The learned disagree concerning the integrity of the work. Billius is the first of all to endeavor to attribute these Iambics to Gregory Nazianzen, based on this sort of conjecture from the antiquity he used: *Καὶ ταῦτα δοκεῖ μοι τοῦ Θεολόγου τυγχάνειν φρενός, ὡς παρὰ ᾿Αμφιλοχίου γραφέντα* (These things, it seems to me, proceed from the Theologian’s mind, as being written under the name of Amphilochius). For this reason, to be sure: just as Nazianzen wrote to Nicobulus in the person of Nicobulus's son, and other things to his father Vitalian, who was *astorgos* (unaffectionate). "Nevertheless," says Combefis (h), "these are too light to undo the credibility of the codices asserting them to be by Amphilochius. First, because the list placed here concerning the canonical books less agrees with those which the Theologian has (i), where he speaks absolutely concerning the Epistles of Paul and the seven Catholic ones, with no mention of the book of Esther or the Apocalypse. Then, because these iambics do not seem to approach the buskin of the Gregorian style as much as they bear the easy vein of Amphilochius, and run on somewhat more loosely and closer to the style of unbound discourse... Item, what forbids that an equal of the Theologian, who was himself cultivated in every kind of knowledge and was clearly an *elogymotatos* (most eloquent) man, should have also instructed Seleucus in meter, to whom he is proven to have written dogmatics in prose again and again by the fragments which we produce? Nor is there a similarity in other cited works, in which the assumed persona is immediately manifest. Balsamon also has them as Amphilochius’s (j), and John of Damascus frequently has them in the *Elementa*." These same things which Combefis has said thus far, Tillemont (k) repeats and enlarges, although he does not dare to assert freely that Amphilochius is the author of the work.

Cotelerius, there is no one who doubts: for the celebrated editor says it is entirely Amphilochian, Basilian, and Gregorian. Tillemont discusses this at greater length (f). Of the eight orations which Combefisius published under the name of Amphilochius, we have selected only five, the remaining three being entrusted, as with the same editor, to another (g). Furthermore, the lauded Tillemont discusses all these matters with his customary accuracy (h). We add just this one thing: that oration II, *On the Meeting of the Lord*, is attributed to Amphilochius from a manuscript of the Medicean library cited by Montfaucon (i); he also praises another manuscript of the Sfortiana library, from which oration III, *On Lazarus the Four-Days Dead*, is attributed to the same prelate of Iconium.

^A Verily, to vindicate the iambic poem that was brought to light at the end of the previous century, beyond all hazard of doubt, to our bishop of Iconium, there is added the authority of ancient writers alongside the manuscripts which Montfaucon cites above the rest (a)—not only John of Damascus and Balsamon, whom Combefisius mentions, but also Zonaras (b), who is older than Balsamon; and indeed Cosmas Indicopleustes, who is said to have flourished around the middle of the sixth century (c). Since, however, no one has hitherto observed the passage of this same Cosmas concerning this matter, not even Fabricius reviewing the writings of Amphilochius, it will be useful to bring it forth here. Thus, therefore, he writes (d): "Amphilochius, having become bishop of Iconium, a friend and companion of the blessed Basil, he himself in the iambics written by him to Seleucus designated as doubtful those (the Catholic Epistles)." That is: Amphilochius, bishop of Iconium, friend and intimate of the blessed Basil, in his iambics written to Seleucus declared those (Catholic Epistles) to be doubtful. In that place, indeed, that Egyptian monk speaks less accurately about the seven Catholic Epistles, as the most learned man correctly observes (e): yet it is sufficiently relevant to our purpose, seeing that he recognizes the Amphilochian iambics (*). From all of which, therefore, in my opinion, there is no room left for doubt that that iambic poem must be held as the genuine offspring of Amphilochius.

VII. Of the synodical epistle of Amphilochius ^B Finally, as for the Life of Amphilochius which we provide after Combefisius, the editor transcribed it from the royal manuscript no. XC, and he also has these things to say about it (k): "It is itself the ancient Life of Amphilochius, not that which Metaphrastes adorned with his style and rendered into a paraphrase; whatever error has crept in for me, a younger man, and for Philipp Labbe who followed me." And elsewhere (l): Aloysius Lipomanus has the same Life in volume V, and from him Surius on November 22nd; yet it has a greater flow of words than the lauded royal manuscript has: and so a Latin version had to be constructed, or rather newly adorned, for the Greek; in some things, even in the matter itself, though of lesser import, it differs in our manuscript from the one which Lipomanus used. ^C

OF THE BLESSED AMPHILOCHIUS BISHOP OF ICONIUM

NARRATIVE AGAINST ARIANUS AND EUNOMIUS AND MACEDONIUS.

B. AMPHILOCHII EPISCOPI ICONII

HISTORY AGAINST THE ARIAN EUNOMIUS AND MACEDONIUS.

NOTE. Not a few words occur in this little work that are completely contrary to the customary mode of writing, but it was our religious duty not to change their spelling, since they seem to pertain to the Egyptian dialect. Let the reader therefore forgive us if he reads anywhere *dileiases* instead of *deiliases*, *poimenon* instead of *poimainon*, and other things of that type. EDIT. PATROL.

^D Α'. There was a certain monk by the name of Amphilochius; and this man was just and godly. He in a cave I. There was a monk named Amphilochius; and that man was just and pious. He for forty years

had lived in a cave, and had spent his time on a dry diet of bread and water; and he had never partaken of wine or oil. And it happened at that time that the bishop of the city of Iconium died; and the angel of the Lord appeared to Amphilochius, saying: "Amphilochius, go into the city, and tend the sheep of Christ." But he would not obey. ^A And the angel of the Lord appeared again to him and said: "I say unto you again: go, do what you have been commanded." But not even then did he obey; for he said within himself that even Satan himself disguises himself as an angel of light. And it came to pass on the third night, that the angel appearing to him again said: "Rise from this bed of yours, and go into the city, and tend the sheep of Christ." And he arose ^B and took hold of him, saying: "If you are an angel of God, let us stand in prayer." And immediately the angel of the Lord bowed his head and cried out, saying: "Holy, holy, holy, Lord God of Sabaoth; heaven and earth are full of His glory." And taking Amphilochius by the right hand, he led him into the church, which opened for them of its own accord; and they saw great lights, just as on a feast of the Lord. And there were monks, whose number was beyond count; and they took hold of him and led him to the holy altar; and they had in their hands the Gospel, and they delivered it to ^C him, saying: "The Lord be with you." And the first of them said to them: "Pray, all of you." And he began to say: "Divine grace appoints our brother Amphilochius bishop of Iconium, by our vote and at our peril: let us pray, therefore, that..."

the grace of our Lord Jesus Christ may come upon him." ^A And after they had prayed, they gave him the peace, and vanished from his sight.

II. But look, seven bishops, sent by the Holy Spirit, were inquiring about this same Amphilochius, saying to him: "Are you Amphilochius the monk?" He said: "Every lie is from the evil one, whether one lies in a great matter, or in a small one." And he answered: "I am Amphilochius the monk." And the bishops took him and led him into the church. And he said to them: "Hear, brothers and fathers, for I tell you the truth. For this night the angels of God ordained me bishop of the city of Iconium." And the bishops, hearing these things, stood speechless, looking at one another, and saying: "He whom God has ordained through His holy angels, we cannot ordain nor treat with insult, but he shall be blessed for ever and ever; and may the Lord grant him all grace and rest, and the sons of iniquity shall not harm him." ^B Having given him the peace, they departed from him; and each went back to his own city, and they recounted what had happened concerning Amphilochius. And he himself was shepherding the flock of Christ in all holiness and justice.

III. But after three years, the wolves of Arabia rose up, Eunomius, and Arius, and Macedonius, and were conducting a discussion concerning the faith in our Lord Jesus Christ; and no one was able to resist their speech. ^C And a council was held at Constan[tinople]...

for the investigation of this matter, of the one hundred and fifty-three bishops. And when Amphilochius came to mind, the bishops said to the emperor: "Lord Emperor, command then the bishop of Iconium to come; and if he is defeated, we shall all have been defeated." By order of the emperor, Amphilochius came, as one who would not resist imperial commands, having with him his archdeacon, Theodulus. Now, as he was departing from Iconium, he took from the pile a coal full of fire, and gave it to his archdeacon, saying: "Keep this with you until I tell you." And having mounted a donkey's foal, he journeyed to Constantinople; and he neither ate nor drank until he had entered Constantinople. And he entered at the ninth hour, and lodged with a certain widow; and immediately, blessing God, he set out for the church. But all the doors were locked; yet, as he knelt and prayed, the doors were immediately opened, and they received him inside. And he began to pray thus: "Lord Jesus Christ, O God, for there is no word of wisdom in me, and I know not what I should say or what I should speak before the emperor." And immediately Christ stood by him, who spoke through the prophets, saying: "The Lord is near to those who call upon him in truth" (Ps. cxliv, 18), and says to him: "Amphilochius, do not fear, nor be dismayed; I am with you as you must be before the senate." And having said these things, He departed from him, and the man, having gone out, went to his lodging.

IV. But the wolves of Arabia heard, and they set upon the lodging; and immediately they broke against the rock, like wild waves, and they were dissolved like foam; for Amphilochius was hardened into a rock by faith. But Eunomius says: "Are you that Amphilochius, the servant of God?" And he says: "I am Amphilochius the sinner." Eunomius said: "Why then do you subvert Israel?" (Cf. 3 Reg. xviii, 17.) Amphilochius said: "It is not I who subvert, but you." Eunomius says: "How then does the first voice of the Gospel say: 'In the beginning was the Word, and the Word was with God, and the Word was God' (Jo. i, 1)? Was He before the beginning, or was He not?" Amphilochius said: "Not as you imagine is the Word of God a creature, but as His divinity willed, He was made—it was changed." ^{B C D}

^A Eunomius says: "How then does it say even in the Old Testament: 'Two and two, one over against the other'?" Amphilochius said: "Listen, O miserable and most foul one: two and two are four. Mark, Matthew, Luke, and John; the four evangelists, who proclaimed to the whole world our salvation, the salvation of us Christians. But the holy Father, having sent the Only-begotten, and His co-throned, consubstantial, and eternal Word, that He might take on flesh, said: 'Ask of me, and I will give you the nations for your inheritance, and the ends of the earth for your possession,' and so forth." Eunomius said: "How then does it say through the Prophet: 'My bone was not hidden from you, which you made in secret'?" Amphilochius says: "Does it surely say this concerning Christ? No; but concerning Adam, when God, having taken dust from the earth, formed man and said: 'It is not good for man to be alone; let us make for him a helper according to him.' And God cast a trance upon Adam, and he slept; and He took one of his ribs and fashioned it for him into a woman, and gave it to him. For this reason the Prophet spoke as if from the person of Adam: 'My bone was not hidden from you, which you made in secret.'" ^B Eunomius, interrupting, says: "'The Lord created me the beginning of His ways'; how does the Prophet say this? Do you see that the Son is a creature, and not consubstantial?" Amphilochius said: "Is it surely also concerning Christ that it says this? No; but when He met the women, I mean Mary and Martha, they say to Him, not recognizing Him: 'Lord, if you have seen where they have laid Him, tell us.' And the Lord said: 'Mary, do not touch me; but go to my brothers and tell them,' and so forth." Having heard these things, Eunomius said: "Tomorrow before the emperor and the senate we shall debate"; and they departed from him. ^C And the whole city was held in a certain reverence and fear regarding the hearing of Amphilochius and Eunomius; for they were speaking, wavering among themselves, and saying: "Truly, which one will win? This one or that one?" But Amphilochius was praying all night, saying: "Lord Jesus

^A Christ, perform what you have promised me, that your most holy name, of the Father and of the Son and of the Holy Spirit, may be glorified." And as he was praying these things and saying them, the night passed.

V. When morning had come, having taken the deacon by the hand, he says to him: "Brother Theodule, today death and life are set before us." And the deacon said: "And what is the meaning of this saying, Father?" Amphilochius said: "Since it is not the custom, when we enter before the emperor, to say: 'All stand.' You, therefore, my child, as we enter the palace entrance, cry out with a loud voice: 'All stand, whether it be life or death.'" The deacon said: "And surely, if I say this, the emperor will kill me." And Amphilochius said: "Do not fear, child, this emperor who is able to kill the body but not able to kill the soul; but rather fear him who is able to destroy both soul and body in Gehenna." The deacon said: "Yes, Father; as you have said, so I will do, whether it be life or death." While saying these things, they approached the palace entrance. And after informing ^B the couriers of the arrival of Amphilochius, he was ordered to enter; and he said to his archdeacon: "Exchange my stole for your own." And this having been done, he says to him: "Give back to me the deposit which I entrusted to you when we were leaving our place." And having untied his napkin, he gave them the coals, alive just as they were before. And seeing this, the deacon took courage. And having cast on incense, ^C he cried out with a loud voice: "All stand." And the whole royal court was stirred, and all were astonished ^D. But as Amphilochius approached

the emperor, he said: "Peace be to the emperor"; but he passed by the child. And the emperor said: "Amphilochius, why have you insulted my sovereignty too? While you gave the salutation of peace to me, you disregarded my son. Do you not know that he will reign after me?" But Amphilochius, answering, said: "Listen to me, best of emperors. If you, a fellow-servant of mine, who are here today and tomorrow will not be, were indignant when your son was insulted, shall not the heavenly God be indignant when His Son is insulted?" And the emperor said: "Most impudent old man and dog, why should He be indignant?" And Amphilochius said: "Best of emperors, listen to your child; I am an old man by virtue of time; 'impudent' because of the insolent; and a dog, finally, because seeing three robbers—I mean Eunomius, the Arian, and Macedonius—I ^B do not cease to bark. The Lord will excise them from this people, because they have insulted His divinity." And the emperor, coming to himself, said: "Truly this old man has spoken well. For if I was indignant that my son should be insulted, shall not the heavenly God be indignant when His Son is insulted? He will surely be much more indignant against us." And the emperor says to those standing by him: "Cast them down from their thrones." For those three teachers of perdition were sitting there. And the people cried out, saying: "Let their heads be cut off with the sword." But Amphilochius said: "Lord Emperor, do not order this to be done, but I beseech your power that each one of them be exiled to his own land." And the emperor commanded that it be done as our father Amphilochius had asked. And the people cried out, saying: "Let them depart into the outer fire." And having laid hold of them, and having inflicted blows, they paraded them in triumph through the city, saying: "These are the enemies of God and of the Christians." And having placed them in a vehicle, they drove them out with their disciples into their own regions. ^C And the emperor Theodosius, having given many riches to the servant of God, Amphilochius, sent him away to his own city, having received a blessing from him, as did the whole senate. Likewise also all the bishops departed to their own cities. And Amphilochius, after having set out on his journey, lived for three years, and thus he departed to the Lord, glorifying the Father and the Son and the Holy Spirit, now and ever, and unto the ages of ages. Amen. ^D

TESTIMONIES OF THE ANCIENTS CONCERNING ST. AMPHILOCHIUS, BISHOP OF ICONIUM

I.

S. BASIL, *Lib. De Spiritu sancto*, cap. 1, p. 1, tom. III, new edit. BB. Paris. 1730.

I have truly praised the zeal and industry for learning in your character; and I have rejoiced beyond measure at the keenness and sobriety of your mind, by which you think that not one utterance—of all those that are put forward concerning God according to any usage of speech—should be left unexamined, O dear head, and most precious to me of all, brother Amphilochius, whom I value above all others. ^A

THE SAME, *Epist.* CLXXXVIII, which is *Canonica I*, ibid., p. 268.

The inquiry of a wise man makes even a fool wise; which, by the grace of God, happens to us as often as we receive the letters of your industrious soul. For we ourselves are rendered more keen and more prudent by the very questioning, and we learn many things which we did not know; and the concern for answering becomes for us a source of instruction.

THE SAME, *Epist.* CXCIX, which is *Canonica II*, ibid., p. 290.

We have admired both your eagerness to learn and your humility; that although you are entrusted with the position of a teacher, you are willing to learn, and to learn from us, to whom nothing great regarding knowledge is present. ^B

II.

S. GREGORY NAZIANZEN, *In Paraenetico ad Olympiadem virginem*, vv. 100-104, *Opp.* tom. II, p. 134.

She, whom the Father received and formed in honorable Customs, the sister of Amphilochius, void of all stain, Whom I sent to the Lord in the heavens with the virgin Thecla, A renowned herald of the truth, my sweet ornament.

III.

S. JEROME, *Epist.* LXX, al. LXXXIV, *ad Magnum oratorem*, § 4, *Opp.* tom. I, p. 427, edit. Veron.

There exist books of the Cappadocians Basil, Gregory, and Amphilochius, who all so stuff their books with the doctrines and maxims of philosophers that you do not know which you should admire first in them: the erudition of the secular world, or the knowledge of the Scriptures.

THE SAME, *lib. De Vir. illustr.*, cap. CXXXIII.

Amphilochius, bishop of Iconium, lately read to me his book *On the Holy Spirit*, proving that He is God and to be adored, and that He is omnipotent.

IV.

THEODORET, *Hist. eccl.*, lib. V, cap. 11.

In a similar manner, that most celebrated Amphilochius, who had undertaken the pastoral care of the metropolis of Lycaonia and was governing the whole province, when he learned that this plague had spread there, pushed it back again and freed the flock committed to him from that stain. ^C

THE SAME, *ibid.*, cap. 30.

In Pisidia, Optimus, and Amphilochius in Lycaonia, fighting bravely for the faith handed down by the ancestors, repelled the attacks of the adversaries.

THE SAME, *ibid.*, lib. v, cap. 8.

THE SAME, *ibid.*, cap. 16.

V.

FACUNDUS OF HERMIANE, book xi, chapter 3, p. 760, vol. ii, Works of SIRMOND. Paris edition 1696.

VI.

COSMAS INDICOPLEUSTES, Topograph. Christ., lib. vii, p. 292, tom. ii, Collect. PP. Græc. Montfauc.

VII.

COUNCIL OF NICAEA II, Act. v, p. 1015, tom. viii, Concil. edit. Veneto-Labb.

VIII.

PHOTIUS, Biblioth. cod. LII.

IX.

X.

XI.

XII.

- ^A lentinian the younger, when he himself had returned victorious, the great Amphilochius entreated the emperor Theodosius to drive away the Arians and to restore the churches to the orthodox. But as he refused, the wonderful man devised a clever trick. Approaching the palace, he indeed paid his respects to the emperor Theodosius; but he disregarded his son Arcadius, standing quietly to the side, and did not greet him. The emperor, taking this ill, called the dishonoring of his child an insult to himself. Then he [Amphilochius] most wisely revealed the scheme, and said: "Do you see, O emperor, how you do not tolerate the dishonoring of your child, but are indignant? Believe, therefore, that God in the same manner also turns away from and hates those who blaspheme against the Son of God." Then the emperor, understanding the matter, wrote laws which forbade the gatherings of the heretics. This illustrious man, having shepherded the flock of Christ for many years, and having composed orthodox discourses, and having attained a ripe old age, rested in peace. ^B

XIII.

MENOLOGIUM GRAECORUM under the same day, from the translation of Cardinal Sirlet. From the THESAURUS CANISIANUS, vol. III, part 1, page 490.

The birthday of our holy father Amphilochius, bishop of Iconium, under the great emperor Theodosius; a man distinguished for his knowledge of divine letters, for the holiness of his life, and for the sincerity of his upright and catholic faith, commended by the friendship and testimony of Basil the Great. He wrote books containing the orthodox faith, and having been brought to extreme old age, he rested in peace.

XIV.

From the ANTHOLOGIUM GRAECORUM, 23 November, Greek edition (Roman), page 504. Our holy father Amphilochius, bishop of Iconium.

Little Hymn.

O divine thunder; o trumpet of the Spirit; founder of the faithful; and axe of the heretics; ^C bridge-builder Amphilochius; most great minister of the Trinity; since you are always with the angels, do not cease to intercede for all of us.

Ibidem. Verses.

Clothed, O Amphilochius, in the linen cloths of the dead, You scatter the ranks of the treacherous, esteemed even as one dead. On the twenty-third day, death took Amphilochius.

THE WORKS OF OUR HOLY FATHER AMPHILOCHIUS, BISHOP OF ICONIUM. ORATIONS AND HOMILIES.

ORATION I. On the Nativity of our great God and Savior Jesus Christ.

^A 1. This spiritual and splendid meadow, variegated with the beauty of heavenly flowers and fragrant with apostolic and incorrupt odors, appears to me to bear the image of the divine paradise. For just as that sensible and pristine chorus, 1 a place void of every evil breath, is adorned with incorruptible trees, immortal fruits, and countless other most magnificent ornaments: so too this most divine and sacrosanct assembly of the Ecclesia shines more illustriously with spiritual and ^B secret sacraments, of which the feast day of the nativity of Christ, our true God, which we celebrate today, is the solid foundation, the immovable base, the salutary beginning, and the altogether august peak. On account of this, both the old things have been prophesied in type, and the new have been preached openly throughout the whole world; by this the heavens have been opened and the earth has been raised to divine heights; by this paradise has been granted back to men and the power of death has been abolished; by this the force of corruption has been trampled underfoot and the pernicious cult of the devil has been abolished; by this human vices have been mortified and the manner of a life of angelic dominion has been restored; 2 by this the error of demons has been put to flight and the wisdom of God and His most chaste arrival have been announced. "For not an angel," he says, "nor a messenger, but the Lord Himself will come and save them." O the immense riches of the auspicious tidings! O the inenarrable knowledge of the all-wise mysteries! O the unfailing treasure of divine and ineffable gifts! O the countless grace of the providential benevolence! "For," he says, "the Lord Himself will come and save us." In what manner, O divine prophet, dost thou proclaim that the Lord will come to us? ^C For thou wilt speak in this part concerning the presence of the sovereign power,

^A assuming the person of those ancient men who celebrated this most laudable festival for me, yet who attained neither the experience of the new and most pure birth from the immaculate Virgin, nor saw the rejoicings of the holy angels, nor heard the divine voices which they, auspiciously acclaiming the newborn Savior, joyfully announced to the shepherds. Nor did they understand the gifts of the Magi and their divine adoration. Having assumed the person of these men, ^B I would ask you concerning the manner of His presence. For the oracle struck them with good reason, and it lacked little that they were deranged in their minds by the sheer magnitude of their fear. For they could not conceive that the immortal God would come to the most earthly of men; that the untouchable would come to the sensible; the invisible to the visible. For how, indeed, did they imagine that God would come, and how would He be seen? For some thought, as He had appeared to Abraham before through angels, or again as He appeared to Moses through fire in the bush, or as He was seen by Isaiah through the seraphim, or by Ezekiel through the cherubim. For thus, all had testified to having seen God in one of these ways. Which, then, of these ways is worthy for the vision of God? It is clear that not one is.

II. And from where do we most reliably confirm this? From the other voice of the prophet saying: *After these things He appeared on earth and conversed with men.* ^C Those things, indeed, were proofs of a vision and not of a life lived in common; these are the heraldings of a life lived in common and not of a vision. How, then, does he say: *The Lord Himself shall come and save us?* Thou wouldst tell us, O blessed one: How is He figured, into whom no figure falls? How is He who is immovable moved from heavenly thrones and transferred to earth? To these things that divine man would meet them, saying: "Because you heard of the manner of the presence through other oracles, why do you here seek out an oracle with superfluous curiosity? Does that saying escape you, that *the virgin shall have in her womb and shall bring forth a son, and they shall call his name Emmanuel,* which is translated, *God with us?* ^D Or have you not heard what is written, that *a child is born to us, a son is given to us, upon whose shoulder is the government, and his name is called the messenger of the great counsel, wonderful, counselor, God the mighty, the potentate, the prince of peace, the father of the future age?* From these words you have known the manner of the presence. For an incorrupt virgin shall corporeally conceive the incorrupt lamp. For it is necessary that the most august Word of God should incline Himself down to our flesh; so that

He may renew, through the Incarnation, those who were created by Him in incorporeal divinity but had grown old through sin, and make them incorruptible through the likeness to the corruption.

III. Homily on the Prophet's words and the Nativity

III. Having said these things through the Prophet to them, we also shall ask: O Child more ancient than heaven! O thrice-blessed Son, who comes bearing His own principality, and not seeking to receive it from another! For it is natural to the Word to rule over all things as Son, and it is not something added, as to a creature. For the principality, he says, is upon His shoulder. O great-named Offspring! For He is called the Messenger of Great Counsel, and the mighty God. O omnipotent power! For He is the Wonderful Counselor, and the Prince of Peace. How then shall we celebrate today’s festival? How shall we declare blessed the most mystical gathering at present? For who shall investigate the immortal riches of this day? With what great-sounding and most lofty words shall we proclaim this all-hymned and triumphant sacrament of incorruptibility? ^B O day worthy of countless hymns, in which the star from Jacob rose for us, and the heavenly man who appeared from Israel, and the mighty God visited us, and the Sun of righteousness overshadowed us, and the treasury of divine virtues was opened, and the plant of eternal life sprouted for men, and the Dawn from on high shone forth, and the Lord of heavenly, earthly, and infernal things, for the sake of the redemption of the world, came into the corruptible world from a virginal womb! For there is born to us today a Savior, who is Christ the Lord, who is the light of the Gentiles, and the salvation of the house of Israel. O the miracle! He who is not circumscribed by the heavens was lodged in a manger as a little child; and He who with a short word established all things was warmed in the arms of a woman; and He who granted existence to all supercelestial powers was suckled at the unpolluted breasts of the holy Virgin. For it came to pass, He says, as the Gospel testifies, while they were there, the days were accomplished 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 ^C.

IV. What is this new and marvelous mystery? What is the omnipotent and mortality-making benevolence of divine Providence? What is the terrible and most wise strategy against the devil? The world has been liberated through

the Virgin, which through a virgin had formerly fallen under sin. By a virginal birth, so many and such great multitudes of invisible demons have been cast headlong into hell. The Master has become conformable to his servants, that the servants might again become conformable to God. O Bethlehem, city sanctified and made a common inheritance for men! O manger, O manger, fellow-participant with the Cherubim and held in the same honor as the Seraphim! For He who eternally rides upon those divine thrones now, in thee, once again dwells corporally. O Mary, O Mary, who hast possessed the Creator of all as thy firstborn! O humanity, which hast corporally embodied the Word of God, and by this part has been preferred over the heavenly and intellectual powers! For Christ did not deign to put on the form of the archangels, nor indeed the immutable images of the Principalities, and Powers, and Authorities, ^B but rather thee, who hadst fallen into change and hadst been compared to the irrational beasts. For those who are healthy have no need of a physician; but she who was held by frequent disease has met with such and so great a physician that, the disease having been put to flight, she is fortunate in a salvation greater than her former health. But where now is that hostile and unthundereous one; that avenging and most polluted dragon, he who promised that he would exalt his own throne to the heights?

V. Therefore, brethren, partakers of the blessed heavenly calling, ^C called to the adoption of God and to brotherhood, we ought to give thanks to him who has called us, and to show ourselves worthy of him who provides us with brotherhood and who has received us into adoption. Let us, therefore, willingly and with love serve him, being ready for the accomplishment of every righteousness; adorned with purity, pursuing poverty, persevering in the words of God, dedicated to holy prayers and sacred hymns to God; transforming ourselves from this present age, forgetting earthly and mortal desires, overcoming evil with good, rendering to no one evil for evil; not considering ourselves to dwell on the earth, but to live as citizens in heaven; to associate with angels, to stand by the throne of the heavenly kingdom. These are the teachings of the holy apostles; in these Christ has established for us a blessed and eternal covenant. Let the world marvel at your virtue; let the Jews be confounded

^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

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

^A upon their foreheads, do not touch." Behold the sign of the Old and of the New [Testament]; for it is the Cross itself which saves the world, through Jesus Christ our Lord, to whom be glory and power, now and always, and for ages of ages. Amen.

ORATION III.

On the Four-Day-Old Lazarus.

I. Bring forth again into the midst the evangelist John; for it is good to consider the firstfruits of the resurrection. For you heard him just now saying: "Six days before the Passover, ^B Jesus came to Bethany, where Lazarus was, whom he had raised from the dead." Do you see the firstfruits of the resurrection prefigured in Lazarus, which the faithful people recognized? The crowds recognized it, and the high priests reviled it, turning the miracle into an occasion for envy. Truly they envied the raised Lazarus, since after his resurrection, which you heard of, they took counsel to kill him. Do you see the excess of envy? Whom the Lord had raised, they thought to kill, not realizing that even if they should kill him, ^C it would be easy for the Lord to raise up his friend again. They took counsel to kill Lazarus. Nothing so stung the Jews as the resurrection of Lazarus. This one miracle they were unable to slander. The illumination of the man blind from birth they had slandered, saying: "This is he"—"No, he is not, he is like him." They had slandered the raising of the daughter of Jairus, saying that she had been overcome by a deeper sleep, and had not been given over to a total death. They had slandered ^D the resurrection of the only son of the widow, saying that he had feigned death, and had not been swallowed up by the tyranny of death. They had slandered the withered fig tree, saying that it had withered as if cut, and not dried up by the Dominical command. They had cast slander upon the changing of water into wine, saying that it was already a matter for those intoxicated at a banquet, who did not perceive the mockery. Only the resurrection of Lazarus they could not manage to slander. They saw Lazarus himself: the man was prominent; they had been companions to the funeral procession; they had seen the tomb sealed; they had comforted according to custom, as at a funeral rite and banquet for the dead. They had comforted Martha and Mary, the sisters of Lazarus. They knew he had been there for three days, accurately placed in the monument, and that he was a four-day-old corpse, his limbs dissolved on every side, his flesh diminished, the binding of his sinews torn apart, his entrails scattered, his abdomen poured out. Having been witnesses to these things, as they saw the resurrection of Lazarus suddenly sound, whole, shining as if from a lathe, [possessing] an entirely youthful, vigorous, and radiant appearance, they were disturbed. They came near to breathing their last, not finding pretexts,

how they might calumniate the resurrection of Lazarus, since the work of Christ brought this about. ^B

II. But what is this art of the Lord that prepared this? Hear it in a few words. When Lazarus naturally put off the present life, the Lord was not present in Bethany with bodily eyes, though He was present everywhere by means of His divinity, and filling all things. For after four days from the burial of Lazarus, Jesus came to Bethany to bring the resurrection of His friend onto the stage. Whence, when He had arrived in Bethany and Martha, the sister of Lazarus, heard of it, she ran, hastened, and fell down in supplication, offering a petition in the manner of a heretic. ^C For she spoke rashly to the Lord, saying: "Lord, if You had been here, my brother would not have died. But even now I know that whatever You ask of God, God will give You." The Lord Himself, being an ocean of long-suffering, answered, saying: "What are you saying, Martha? You call Him Lord, and yet you do not recognize the Lord? Was I not here? Wait a little; for you shall soon learn from your brother. For your brother will rise again. I forgive you, Martha; for you are drunk with grief. As if He had said to her: 'He who is drunk wanders from what is good; when you are sobered, then you will be wise. For your brother will rise again.'" But Martha, having conducted herself thus with human words, answered the Lord, saying: "I know that he will rise again in the last day." The Lord said to her: "Why are you alarmed, Martha? Why do you defer the resurrection to distant hopes? The Resurrection is speaking to you, and do you argue about the resurrection? I am the resurrection and the life; he that believeth in Me, though he were dead, yet shall he live." ^D

III. While the Lord was conversing in these terms, the whole city of Bethany almost ran together at the Lord’s arrival, not to marvel, but to laugh. For they had no hope that a man four days dead could rise. What, then, did the Lord do? As He saw such a multitude run together, and that they were worthy ones to whom faith might be held, and suitable so that by the raising they might bear witness to Him, He answered them and said: "Where have you laid Lazarus?" Was the Lord of the place ignorant of the place? He knew the place, but He arranged the method so that all, being compelled, might follow Jesus, in order that, having witnessed the resurrection with their own eyes, they might become heralds beyond all doubt. "Where have you laid him?" And they who had been asked said to Him: "Come and see." And as Jesus was walking and hastening to the tomb, the crowd that followed behind pondered among themselves, saying: "Why does this man wish to see the tomb of Lazarus?"

^A If He is the Son of God, He will raise him. For we do not know about those recently dead whom He raised. Whence then shall we know? If they were truly dead, He will raise this man, and we shall gain the knowledge that He is truly the Son of God. Whence also Martha, yielding herself to such words, approached the Lord, saying to Him: "Where are You going, Master? Why do You wish to see the tomb of Lazarus? Why do You stir up our pain? Why do You awaken our mourning? Why do You wish to see the tomb? You will gain nothing from it, Master; he is already stinking, for he has been dead four days." But the Lord said to Martha: "Did I not say to you that if you believe, you will see the glory of God?" Are you telling Me, "He is already stinking"? Your sister anoints Him with ointment, and you yourself become darkened by unbelief? I wish to see the tomb of My friend.

^B IV. Having said these things, the Lord proceeded to the tomb, and as He approached the tomb, ^C as soon as He saw the monument, He immediately wept. What was the need for Him to weep, He who was about to raise him? The Lord wept, seeing that He managed all things wisely. For He wept at the tomb so that He might make public the opinion that those who accompanied Him held concerning Him. Whence also, when the crowds who were following saw Him weeping, again suffering in a human way, they began to dispute among themselves and say: "See how He loved him! Could He who raised the dead and gave sight to the blind not have caused that this man also should not die, if indeed He loved him so?" But the Lord, as He saw them still speaking in a human way, answered them: "It was a light thing for Me to keep the life of Lazarus, just as with Elijah and Enoch, but none of you would have known that by My will the life of Lazarus was preserved. For this reason, I allowed him to be swallowed up by death, so that you might learn accurately that I have power over life and death." And immediately the Lord said to them, as you all know clearly: "Roll away the stone." See how He managed all things wisely, establishing them as accurate witnesses of the resurrection of Lazarus. "Roll away the stone." He permitted the disciples to move mountains by a word, and yet He would not roll away the stone Himself? But, as I said, managing all things wisely toward a useful end, He said to the Jews: "Roll away the stone," so that from the very odor of the bier they might learn that he had putrefied and had not been stolen. "Roll away the stone." And when they, murmuring, had rolled it away (for the foul odor of the corpse bit at them); when those present had rolled away the stone, the Lord immediately cried out, saying: "Lazarus, come forth." It is the Master who calls: let no one contradict. "Lazarus, come forth; give assurance to your sister Martha that I command, and do not entreat. Lazarus, come forth." Before I descend, run through and declare within yourself the pledge; in Me, however, is that which is perfect. "Lazarus, come forth."

^D ...in that sweet exchange of the proposal alone. Therefore, before I seek the underworld death, be a herald to men; of your own resurrection as firstfruits, and of my own as one perfected; indeed, as his.

^A But do not think that the Lord uttered many voices. He spoke once, and him who He had fashioned, He raised. For He did not weep as Elijah did, nor did He hesitate as Elisha did. With a monosyllabic voice He awakened him who was sleeping near Him, saying, "Lazarus, come forth." The word was one, but the miracles were diverse. The Lord merely called out, "Lazarus, come forth," and immediately the flesh was replenished, the hair grew back, the joints were reconnected, the veins were refilled with pure blood. The underworld, struck from beneath, sent Lazarus forth. The soul of Lazarus, being held in custody and entreated by the holy angels, was fused back into its own rightful place. ^B And the most glorious thing of all was that, although he was bound hands and feet and on his face with burial wrappings, he walked without hindrance. Therefore, the Lord commanded the crowds present more forcefully, saying, "Unbind him, and let him go." Behold the Lord's stewardship, and how He orders all things wisely. For the assurance of those present, He said, "Unbind him, and let him go," just as you rolled away the stone, and pointed out the tomb, and perceived the stench, and unbound the grave-clothes—the one, keeping them as a blessing; the other, keeping them as witnesses. If the chief priests and the Pharisees, being incredulous, claim that Lazarus did not rise, show them the grave-clothes; exhibit the burial cloths as the paralytic exhibited his mat. But we, carrying the palm branches, let us say: "Hosanna in the highest; blessed is he who comes in the name of the Lord." To Him be the glory and the power, with the all-holy and life-giving Spirit, now and forever, and unto the ages of ages. Amen.

ORATION IV

^A did He refresh us. For when He is entertained by Zacchaeus, and reclines together with men, and enjoys our drink and table, all things are transferred into joyous discourse. For who, seeing the Creator of heaven and earth entering the house of the publicans and harlots—or of those who had committed unspeakable deeds—or seeing Him who provides the fruits of the earth receiving human bread with His hands; or the Giver of the grape-clusters blessing the wine-presses in the communion of the drink [(57)]—who would not rightly judge such an occurrence a festival and a holiday? This is truly a festival; this is truly a joy of angelic hospitality, to see the Master with His servants, God with men, the Judge with the liable, all enjoying a common table. For He came to earth for this reason, not leaving heaven desolate, and became man without divesting Himself of being God, that even while sailing the sea, He might rescue from the abyss of sin those who are tossed by the storm of this worldly sea; and by going around villages and cities, and running to and fro through the narrow lanes and byways, He might bring back those wandering at the crossroads like sheep without a shepherd to His own flock. For He Himself is the one seeking the lost sheep, having left the ninety-nine and come to search for the one. Indeed, He sought the one; not despising the many, nor preferring the one to the multitude. Nevertheless, He left the ninety-nine; for it was right that they should safely abide in the fold; but He went forth seeking the one, so that it might not become ^B prey for the devil. For a sheep without a shepherd is a meal ready and prepared for wild beasts; and a soul without a seal is easily plotted against by demons. Whence, recently, He snatched Zacchaeus like a sheep from the mouth of a wolf, and joined him to the fold, and deemed him worthy of a seal [(60)]; for just as a shepherd, contemplating the capture of a straying sheep, allows the tamed animal, so that it might draw back ^C to the free pasture... ^D

ORATION ON THE SINFUL WOMAN

^A desiring to save, allows the tamed animal to roam, so that, being fully at pasture, he may draw in the prey that has leaped away. Thus also the Word of God left the flesh which He took from the Virgin, like a sheep in the pasture, at the table of Zacchaeus, in order that, by the common law of the banquet, having drawn it for fellowship with Himself, he might secretly join it to His own flock.

^B But the Pharisees, not understanding this, murmured, seeing Him eating with tax collectors. But let those men be torn like old wineskins; for they cannot receive the new word of doctrine. Let us, however, follow in the footsteps of the lover of mankind, the Shepherd; for He who joined Zacchaeus the tax collector to the rational flock of the apostles, He Himself also, having drawn the sinful harlot, who was a worker of a myriad evils, out of the throat of the devil like a little lamb, restored her to the inviolable fold. And that you may know both the love of Christ for mankind, and the senselessness of the Pharisees, and the repentance of the sinful woman (61), I shall set before you those very evangelical sayings; for if you attend to the flow of the reading, you will easily grasp the sense of the interpretation.

"He asked," it says, "one of the Pharisees for Jesus, that He might eat with him; and having entered into the house of the Pharisee, He reclined." O ineffable grace! O unspeakable love for mankind! He both feasts with Pharisees, and does not cast off tax collectors; and He receives harlots, and speaks with the Samaritan woman; and He deems the Canaanite woman worthy of a word; and He permits the woman with the flow of blood to touch the hem of His garment, and is not ashamed. For He is a Physician, handling all diseases, that He may benefit all, the evil and the good, the ungrateful and the grateful. Whence also now, having been invited by the Pharisee, He enters into a house indeed full of evils. For where a Pharisee is, there is a dwelling-place of wickedness, a lodging-house of sin, a receptacle of arrogance. But even with the house being in such a state, the Lord does not disdain to arrive. And rightly; for just as the sun is not harmed by casting its own rays upon the mire, but on the contrary, it even purifies the inherent stench, itself suffering no insult; so also Christ, as the Sun of righteousness, occupies every polluted and profane place, and consumes the foul-smelling sin with the rays of His goodness, suffering no insult, nor diminution, nor defilement, according to the nature of His divinity (62).

^C Whence He immediately gave consent to the calling Pharisee, being calm, silent, leaving his manner of life unrebuked. First, indeed, that He might sanctify those who were called—the one who called Him, the arrangements of the house, the affairs of the manner of life.

Furthermore, since the harlot was about to approach, and to display that heated and burning manner of repentance, for this reason He quickly nods assent to the Pharisee who invites Him, so that before the eyes of the Scribes and Pharisees, while they mournfully lament their own sins, He might teach ^B them how sinners, grieving over their sins, ought to propitiate God. For behold, He says, a woman in the city, who was a sinner (*Luke 7:37*). A "woman"—that fragile nature, the first net of the devil, the introduction of error, the teacher of transgression; she who was made for help, but was revealed as an enemy; she who was by nature good, but by the choice of the will was shown to be bad; she who displayed the beauty of the tree, and lost paradise. And behold, He says, a woman in the city, who was a sinner, bearing the burdens of Eve, weighted down by many evils. I shall speak of the abundance of her former ways, so that you may know the magnificence of her repentance.

IV. God, having taken a bone from Adam’s side [*Gen. 2:21*], and having fleshed it out, made Eve, whom, having named also "woman," He gave as a helper to Adam. But after the sin [*Gen. 3:6*], and the transgression of the law, and the being cast out of paradise, and the receiving of death as the penalty; so that the human race might not, consumed by death, perish utterly, marriage campaigns against death: so that the one might sow, and the other reap; that the one might prune, and the other might sprout. And that it was after being subjected to death that the grace of marriage was given, is evident from the fact that Adam, after the departure from paradise, was coupled with Eve. For it is written that, after the going out from paradise, then Adam knew his wife [*Gen. 4:1*]. Before the sin, therefore, there was virginity, keeping the tunic of nature without stain. But after the transgression, after the sentence of death, marriage was introduced in its place, so that it might conquer by overflowing the fountain of death, and overcome by yielding harvest the harvester of nature. Since, therefore, the law of marriage was given for the preservation of the race and the increase of nature, God embedded pleasure in the male; but the female He endowed, as if with a certain artful enticement and love-charm; not for enticements to intercourse in the manner of a harlot, but so that they might be lawfully joined in matrimony. Whence the lawful union of marriage is honorable before God. But that which is performed for the sake of pleasures is subject to death. For it is honorable

in all, and the marriage bed is undefiled; but fornicators and adulterers God will judge. Those women, therefore, who join themselves lawfully to men for the sake of procreating offspring are without blame; as were Sarah, and Rebecca, and Rachel, and whoever else follows them. But those who, by the argument of pleasure, provoke young men to lust, being such as violate the temple of God, are delivered over to destruction. For "if any man," he says, "defile the temple of God, him shall God destroy" ^A; among whom was also she whom we have here before us, the sinful woman. For, like one exposing her nature for sale in a shameful way, and reddening her cheeks with external dyes, and striving by art to appear beautiful, she incautiously led young men astray, and thrust them into the abyss of fornication, dragging them into debauchery.

V. ON THE REPENTANT WOMAN

V. I say these things, not to lampoon her for what she did before, but praising her, so that one may see how she has suddenly become what she is. For I say who she was formerly, that I may show who she has become now; I speak of the transgressions of her sin itself, that I may show the fruits of her repentance. But she, who did not use her body blamelessly before—trapping some with her curls, ensnaring others with her tears, bewitching others with her guile, and calling all from every side into the abyss of debauchery—changes her shameful and voluptuous love into a divine and heavenly philter. For as she saw Jesus—at one time freely conversing with the Samaritan woman, at another receiving the Canaanite, elsewhere proclaiming the theft of the woman with the issue of blood, and here eating with publicans, there entering the houses of the Pharisees—she reasoned with herself: "If He receives harlots and sinners and publicans, how long shall I, driven by an unruly ^B frenzy, continue to draw from the sea of sin? My youth does not remain, my beauty does not remain; for all things pass away, all things wither, and flowers, and lilies, and the beauty of faces. What, then, shall I suffer for what I have done? For already I contemplate the fire of Gehenna, already repentance lays hold of my soul, because, in my zeal to appear beautiful for the ruin of young men, I used to run through the streets of the city, through the marketplaces, through the crossroads, having my feet as a net, and my tongue as a dragnet. Oh, how many young men have I charmed, casting around a gaze full of shamelessness! For, adorning myself for the destruction of the spectators, at one time I built up my head with intricate braids, at another I let wandering locks of hair fall from my crown onto my forehead. At other times I would redden my cheeks, and line my eyes with stibium. And at other times I would shed floods of tears, acting as a flatterer to drive the soul to ruin. What, then, shall I be after these things? What physician shall I find ^C for these countless passions? If I speak to men of my own affairs, my words are useless to me...

^A But shall I hide my evils? Yet I cannot escape notice. For whom could I escape, not being able to escape God? Where, then, shall I flee, finding the Judge everywhere? Him who is invisible, but who everywhere convicts me of my evils. One hope of salvation remains for me, one provision for life lies before me: to know Jesus, and to run to Him. For He who welcomes publicans will not reject a harlot; He who eats at the common table with the Pharisees will not repel the tears of a sinner. Since, therefore, I knew that He was staying with Simon the Pharisee, I shall approach Him. But what shall I ask when I approach? The health of my eyes? But that grace is temporary. To be freed from disease? Truly, that is a small achievement, for eternal death is more grievous than the present. I shall let go all things of the body; ^B I shall seek the healing of the soul. For I shall find one relief from the evils hanging over me, if I see the Judge, if I anticipate the time of punishment. I shall emulate Rahab the harlot; I shall follow the virtuous manner of that woman; for God requires nothing else from us but a change of purpose (68).

VI.

^A but she also portrayed the beauty of repentance through her bearing. She wept, as one who had laughed much, washing away her evil laughter with noble tears; and with the drops from her eyes, she was washing away the filth from her cheeks, so that in the things in which she had sinned, in those same things she might also find her defense; and in those things in which she had acted wickedly, in those same things she might propitiate the Lawgiver. For just as David washed away with tears the bed which he had defiled in an unlawful embrace—"For I will wash," he says, "each night my bed; with my tears I will wet my couch"—so too did she. Using the very eyes with which she had dragged many among the youth into dissipation, she released fountains of tears, washing away the stain of sin that is difficult to wash, providing for herself the tears as a laver of repentance. For she offered these tears as if they were water, while invisibly she received ^B remission from Christ.

Moreover, not only imitating but even surpassing Abraham, she washed the feet of Christ. For he, having placed a basin, washed them with water and wiped them with a linen cloth; but she, not having drawn water, but having released fountains of tears, washed the feet of Jesus. And taking care lest she do an injury to those chaste feet with her sinful tears, she let down her braided hair as if it were a linen cloth and wiped the feet. And it was possible to see the little woman, completely and in every way, bending toward the care of Jesus. For her eyes from above, like fountains, were sending forth streams of tears; but her soul, as if a basin placed beneath, was receiving the drops distilling from the feet; her hair was wiping them away, fulfilling the form of a linen cloth; her hands, pouring out the ointment of the alabaster jar, were anointing the divine feet, honoring ointment ^C with ointment; for "ointment," he says, "poured out—thy name."

VII. Did you see how the sinful woman, who was devoid of divine laws, overcame the ungrateful mind of the Jews? They indeed sought to attack him with stones; but she refreshed him with sweet-smelling ointments. But the Jews, as ungrateful, as foolish, and as mindless, repaid evil for good, treating with hostility the cornerstone with stoning; but she anointed with ointment the feet of him who was about to stand for her sake all ^D the day upon the scaffold of the Cross. And why do I say that she overcame the ungrateful people of the Jews, when she has surpassed the whole choir of the saints? For she received a grace which kings did not receive, which potentates did not attain. "For the kings of Tharsis and the isles shall bring gifts, and all the kings of the earth shall worship him." And indeed, according to the prophet, they both gave gifts and worshipped from afar; but not one of them kissed the feet of Jesus. For how could they? The Magi came, having taken the star as a companion of their supplication; but they brought their gifts from afar, not being ignorant of the measure of their own station; "for," [he says], "heaven is my seat, but the earth…"

^A is my footstool." Therefore, let the woman be praised, as one who has received the honor of the whole earth; as one who has touched the immaculate feet, whose dust the nations and the tribes shall lick, according to that which is said: "And his enemies shall lick the dust." She touched the immaculate feet; she shared the body of Christ with John. For he, indeed, reclined upon his breast, for he was about to draw divine doctrine thence; but she anointed the feet that walked for our sake. Furthermore, Christ, who does not judge sin, but praises repentance; who does not punish things past, but proves future things, having committed to oblivion the evils of her past life, honors the woman and praises her repentance; He justifies her tears, and crowns her purpose.

VIII.

^A then, O Pharisee, dost thou accuse the Master who loves mankind, who weighs the balance of goodness equally for all? And why, as you strain out the gnat of the woman, do you swallow the camel of your own evils? And how is it that you wish God to be long-suffering toward you, but stern toward her? Why do you provoke the Judge in the crimes of others, while asking for pardon in your own? Why did you and Judas conspire to tempt the Lord? For you, indeed, as if pure from filth, by slandering the man for his sins, judge God to be ignorant; but he, as if a lover of the poor, is indignant, saying: "To what purpose is this waste of the ointment? For it might have been sold for much, and given to the poor." O, the ungrateful mind! O, the ungrateful ways! Do you call the reverence of Christ a waste, O Judas? And do you call an empty expense that which proceeds to the honor of God? ^B

IX. How much have we given of what we have received? Let us calculate, from the time the world was created, how many rivers of mercy flow from His nature, and God does not reckon abundance as a loss. How many fragrances does the earth put forth? The rose, and the lily, and storax, nard, and myrrh, and the others from which good ointment is prepared; and God does not consider these a waste. And do you murmur that a small alabaster jar of ointment was poured out upon the feet of Christ? Did He receive it for free, that you murmur? He received the ointment, and showed a way of repentance. He received tears, and stopped the spring of sins. What "waste" is there, then, if the woman was saved, for whom paradise was closed? ^C But this grieves you, Judas? With good reason; for her salvation also grieved the devil. For he knew that from then on the human race would turn to repentance; and he is bitten and pained, no longer having a net with which to hunt men. Whence he incited even you to murmur. "To what purpose," he says, "is this waste? For it could have been sold for much." You are already trading, Judas; you are already meditating betrayal; the beginning of evil enigmas. But Jesus does not rebuke his disease; He does not expose his avarice, so that He might not drive away the coming betrayal; but He says to all: "Why do you trouble the woman? Why do you reproach the woman for past evils?" ^D

^A Let no one hinder the salvation of the woman; let no one trouble her who with ointment has washed the feet that walked upon the earth for her sake. For you always have the poor with you. Receive Me also with the poor. For your sake, though I was rich, I became poor, so that you might become rich by My poverty. You kill Me, and I do not accuse; she gives Me over to burial, and do you murmur? For in pouring this ointment upon My body, she has done it for My burial. Are you not ashamed, therefore, Judas, that she, being a sinner, honors Me with ointments; while you, being an apostle, insult Me by selling Me? And the woman indeed prepares things for the tomb, but the disciple delivers Him to death. The woman is a sinner, I know; but she had nothing else to offer Me but a fountain of tears; making the fountain benevolent to the fountain. ^B But you also analyze, O wretched one, the ointment, saying it is worth three hundred denarii; you analyze it, not so that you might praise her magnanimity—in that she consumed all the wealth garnered from evils upon the price of the ointment—but so that by murmuring you might show into what a dire evil you have fallen, having suffered such a loss. But it would be no great matter if you were distressed at the loss of three hundred denarii, since, having received thirty, you betrayed Me, the Lord. "For what," he says, "are you willing to give me, and I will deliver Him to you?" Wretched man! Does a slave sell his Master? The order is inverted; and I indeed redeem you from sin with My own blood, and do you sell Me for thirty obols? And then does a man sell God? If it be granted that he sells Him, who is the buyer? And for how much will one purchase God? And why do you make the transaction so cheap? Does one sell God in the form of a man for thirty pieces of silver, as if He were a slave, as if a barbarian? If you had discernment, distinguish how much you make the indwelling God worth, and how much the visible man. "What," he says, "are you willing to give me?" What do you wish to receive? For they have nothing to give that is worthy of God. And they weighed out to him, it says, thirty pieces of silver. Does one sell a physician who heals for free for thirty obols? A physician, I say, who gives sight to the blind and raises the lame to run. I say these things, so that I might instruct your mind, that you cause trouble to the woman; that she honored Him who is free among the dead, even before His death, as if He were dead; that through the ointment, she foreshadowed the grace of the burial and the resurrection. But the memory of this woman, wherever the Gospel shall be preached, is indelible. He spoke, and the deed so came to pass. ^D For the ointment of Aaron and that of Eleazar has ceased, and the horn has gone silent. But the alabaster jar of this woman extends to the whole age, having the fragrance of memory that never runs dry.

X. And thus indeed to Judas; but to the Pharisee who was murmuring, Christ spoke in this wise: Simon,

^A I have something to say to you. O ineffable grace! O inexplicable kindness! God and man converse together, and He sets forth a problem, a rule of loving-kindness, dissolving his malice. For, He says, "Simon, I have something to say to you; which I said to none of the ancients, not to a patriarch, not to a prophet, not to a lawgiver. For then indeed, they sought 'an eye for an eye, and a tooth for a tooth,' demanding what is just; but since you cannot bear what is just, I introduce grace in place of the law, and I will tell you an ineffable mystery." But he says: "Teacher, speak." "Two debtors were owing to one man." See the wisdom of God. He keeps silent about the woman, so that he may not handle the response deceitfully. "One," He says, "owed five hundred denarii; and the other, fifty." The character of the narrative is fearsome. Our life is a ledger, invisibly writing down both thoughts, and actions, and the wandering glances of the eyes, and the movements of the soul; but the kind Creditor solves the fear, He who tears up the bonds of sin: and not merely tearing them up, but also smoothing them away ^B with the waters of baptism, so that not a trace of a letter or syllable remains to become a monument of past evils. Since they had nothing, He says, to pay back, He forgave both. Have you seen a kind creditor? How He lends, but does not take back? How, though ungratefully treated, He does not grow sluggish; but His hand is stretched out to those who ask? "Since they had nothing," He says, "to pay back, He forgave both." He released them because they did not have, not because they did not wish. For it is one thing not to have, and another not to wish. What do I mean? God seeks nothing from us but repentance. Hence He desires that we should always rejoice and run to repentance. If, while we desire to repent, the multitude of our sins renders our repentance weak and ineffective, we do not pay the debt not because we do not wish, but because we do not have. Therefore He says, "Since they did not have": in order to show that, seeing them wishing to pay the debt through repentance, but unable to do so because of the multitude of their sins, He, as a kind Lord, forgave them—not from the act, but from the intent, to free the debtor from the obligation. "Since they had nothing, therefore, to pay back": ^C without scourging, without insulting, without torturing, He forgave them both.

XI. Who, therefore, ought to love Him more? Simon answered and said: "I suppose it is he to whom He forgave the more." Behold the craftiness of the Pharisee. As he saw himself already cornered by the argument of truth, he inserted "I suppose," fearing to give an absolute answer. Furthermore ^D

the Lord did not examine his intention, but snatching at his answer, He says to him: "You have judged rightly." And turning to the woman, He said to Simon: "Do you see this woman? She is a sinner, to you indeed forbidden, but to Me made whole? I entered into your house." For the house is yours, and not Mine; a house that is full of reproach. "You gave Me no water for My feet": for My feet, I say, dirtied for your sake; feet tired by labor, so that I might free those who labor and are burdened from toils and distress. You offered half-honor: for you admired the things that are above, but did not care for the things below. But you, indeed, gave no water for My feet; but she, sending forth fountains of tears from her eyes, wiped away the stain of her own sin. "You gave Me no kiss"; and would that even Judas had not, he who wrought betrayal with a kiss. "But she, from the time she entered, has not ceased to kiss My feet." "You did not anoint My head with oil; for the oil of the sinner shall not fatten My head." For how could he have honor for the head, who had neglected the feet? "But she has even anointed My feet with ointment." For it says: "Your name is ointment poured out." Poured out, not spilled. For because the vessel of the Jewish mind was rotten, for that reason the ointment was poured out of your alabaster jar onto My feet, that through Me the fragrance of grace might be channeled to the Gentiles. For which cause I say to you: "Her many sins are forgiven; for you, although you received Me under your roof, neither honored Me with a kiss, nor cared for Me with ointment; but she, many of her evils having been consigned to oblivion, has honored Me, as if with a double cup tempered from tears and ointment."

XII. Let us therefore call the woman blessed, she who covers over the evils of Eve: that sinner, that harlot, that reconciler of good things, to whom the judge Himself became an advocate; she who with tears overcame the mourning of judgment. As many as are present, emulate what you have heard; and do not imitate the pleasure of the harlot, but her lamentation. For pleasure was the parent of lamentation and grief; but grief procured an exit from evils. Therefore, wash your body not with water, but with tears; anoint your members, not with ointments, but with chastity,

^A so that you may attain the same glory; sending up glory to the Lamb of God, who takes away the sin of the world; to whom be glory, and honor, and worship, with the Father and the Holy Spirit, now and always, and for the ages of ages. Amen.

ORATION V

On the Day of Holy Saturday

I. We celebrate today the sepulchral feast of our Savior. And He, indeed, among the dead below, is dissolving the bonds of death, filling Hades with light, and awakening those who have fallen asleep; but we leap for joy upon the earth, setting the resurrection of Him before our eyes in our meditation, and we no longer fear corruption, ^B lest it should prevail over incorruptibility. "For you will not allow," it says, "your holy one to see corruption" (Ps. xv, 10). And perhaps the Jews and Greeks mock our philosophy; the former expecting another Christ, while the latter shutting up their hopes in tombs, concerning whom the prophet aptly says: "Their graves are their houses forever" (Ps. xlix, 12). But those who now mock shall lament (for they will lament later, looking upon Him whom they pierced and insulted) (Zach. xii, 10); but we, weeping, will temper this passion with joy. Did death snatch the Lord Christ? But it will not keep Life with itself. Did it devour Him? It devoured Him in ignorance, but it vomited forth many with Him. Willing now He is detained; but on the morrow, having despoiled Hades, He will rise. Yesterday, being crucified, He darkened the sun, ^C and at midday night supervened; today death is paralyzed, having received a strange corpse; yesterday creation mourned, seeing the madness of the Jews, and put on darkness as a garment of grief; today the people sitting in darkness have seen a great light (Isa. ix, 2). Yesterday the earth was shaken, and took counsel about flight, and threatened to gape open for the inhabitants; the mountains were rent, the rocks were split, and the temple, as if alive, was laid bare, having rent its garment, showing through the things that happened to it that the holy things had been violated. Inanimate things perceived the outrage, but those who dared these things possessed souls devoid of perception. The elements were indignant, and nearly abandoned their order, and would have brought about the confusion of the universe, had they not perceived the will of the Creator, that He suffered not against His will.

^D II. O new and unexpected things! He who stretched out the heaven by His word is stretched out on wood; He who bound the sea with sand is bound with bonds; He who bestowed fountains of honey is given vinegar to drink; He who crowned the earth with flowers is crowned with thorns; and He whose head is struck with a reed is He who once punished Egypt with ten plagues—

and covered the head of Pharaoh with the waters. ^A His face, which the Cherubim cannot bear to behold, is spat upon. And while suffering these things, He prayed for those who were crucifying Him, saying: "Father, forgive them; for they do not know what they are doing." With goodness He overcomes malice. Christ undertakes a defense for the killers of Christ, studiously seeking their salvation. He washes away their crime by pleading their ignorance. He does not take it bitterly that He became a mockery of their madness. He endures their drunkenness, and in His inclination toward the human race, He calls them to repentance. Why say more? Having derived no fruit from His goodness, they shut into a tomb Him whom nothing in the universe of existing things can contain. They set seals, guarding our liberation; and fearing the resurrection, they station soldiers as guards at the tomb. Who has ever seen a dead man guarded? Or rather, who has seen a corpse attacked in war? Who has heard of the exit of life being brought upon anyone, and then striking fear into its perpetrators? Who does not cease to be anxious about an enemy, once he has taken away his life? Who does not dissolve his enmity, satisfied by the death of his adversary? ^B Why are you still shuddering at the one you have removed from your midst, O Jew? Why do you fear the one you killed? Why do you dread him who has departed from the living? Why are you afraid of the one who has been put to death? Why does the one you crucified torment you? The slaughter itself promises you security. Be of good courage. If He who died is a mere man, He will not rise; if a mere man, you acted rightly in crucifying Him; if a mere man, what He said remains untrue: "Destroy this temple, and in three days I will raise it up." If a mere man, He is held by death; if a mere man, why do you seal the tomb, O senseless one? Wait for the third day, and you will see the refutation of your own madness. Cease to toil in vain, and you will see the outcome of events. Cease to rage against the truth. Cease to wage war against God, and by waging it, wounding yourself. Cease to insult the Sun of justice, thinking that you can extinguish His rays. Cease, I say; nor contend to block the fountain of life. Cease to weary the prefects. ^C Cease to make words about the guard. Cease to traffic in lies for yourself, and cease stirring up armed men. Do not labor in vain; do not expend your wealth on impiety, and do not imagine a victory against God. Do not give the soldiers a reward to say one thing rather than another. Do not leave the crowd to watch at the tomb. Do not place your trust in weapons. Resurrection is not prohibited by arms, it is not hindered by seals, it is not coerced by soldiers, it is not stolen by bribes, but it is attained by faith. Have you not seen Lazarus recently shaking off death like sleep? Have you not seen how he walked forth with his very burial cloths, as soon as he heard the voice, "Come out"? Have you not seen how the dead man followed the command, and the bond did not restrain him? Have you not seen how the voice harmonized with him whom death had dissolved? He who was able to do those things will be able to do these things as well; He who raised the servant is Himself raised by much more. He who gave life to the one who had rotted, does not ^D

leave Himself dead. ^A But indeed the blindness of the Jews is great, and though seeing the miracles, they do not see. *They have eyes, and do not see; they have ears, and do not hear* 46. For the God of this age has blinded their hearts, so that the *Gospel of justice* 47 might not shine upon them. But let us for the time being leave those to their unbelief; we, however, with the faithful woman around Mary, refashioning for ourselves in our minds the sepulchre of the Savior, let us say: *They have taken away our Lord, and we do not know what they have done with Him* 48. To Him be the glory, with the immaculate Father, and with the Holy Spirit, now and always, and unto the ages of ages. Amen.

OF AMPHILOCHIUS BISHOP OF ICONIUM

SYNODICAL EPISTLE

^B Before the letters sent by your charity were brought [to us], rumor had already brought to us [tidings of] your sincerity in the faith, and your constancy in the face of dangers, and your fortitude in suffering for Christ, and the ardor of your love towards God, and, finally, your firmness in the hope of things to come. But after we also received the letters of your piety, we recognized in very truth the character of an apostolic Church, the zeal of good shepherds, and the untiring study that befits true Christians. ^C For the fact that you neither calculated the length of the road, nor brought forward your questions disparately, but rather made your inquiry collectively by way of letters, has filled us with great hope that, as you wrote with one voice, you will also receive our reply with unanimous consent; and we have accepted the concord in your letters as a kind of prelude to a more perfect harmony. And we did indeed desire, with all reverence, to receive the most admirable and worthy-of-all-honor Bishop Basil, to be present at our synod and to have him as a companion, or rather as a leader in the writing of letters to you. But because a serious bodily illness kept him [from coming], it belongs to your perfect love not to despise in any way the letter of our mediocrity. Nor, indeed, [is it fitting] for your holy Church...

^A to be deprived of that voice; but having his treatise specially composed for this topic, we hold him speaking with us in writing.

What, therefore, is the answer to the inquiry? We acknowledge the holy council of the Nicene Fathers as a truly catholic and apostolic council, and we guard the faith that was set forth by the Fathers at that time as immovable, and we pray that it may remain unshaken for all time. ^B It was, however, more necessary for the Fathers at that time to expound more fully on the dogma of the Only-Begotten; since they were striving with all haste to excise the heresy of Arius which had newly sprung up, immediately destroying its first seeds before the thorn could grow completely harsh. And as the question concerning the Holy Spirit was being passed over in silence at that time, they added nothing more on this account. However, to those who have read with understanding, the doctrine concerning the Spirit contained in that faith will seem sufficient. For they taught that, just as one ought to believe in the Father and the Son, so also one must believe in the Spirit, ^C bringing in no other nature whatsoever into the divine and blessed Trinity, nor cutting off anything from the Trinity in that exposition of faith. But since Satan, having recently undertaken to shake the Churches, has cast doubt into some regarding the Spirit, it is necessary that we return to the fountain of faith, from which the Fathers gathered at Nicaea also drew when they made their exposition of faith.

What, therefore, is our perfection of faith? The tradition of the Lord, which, after He had risen from the dead, He commanded to His holy disciples, enjoining: *Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit* (Matt. xxviii, 19). It is clear that we have received the command not only to baptize in this way, but also to teach in an equal manner. So that, by this precept, both the disease of Sabellius is shut out, through the three hypostases purely delivered to us; ^D and the mouths of the Anomoeans, the Arians, and the Pneumatomachians are stopped; with three persons and hypostases indeed declared, but one nature and divinity confessed. Wherefore it is right for us to baptize in the way we have been taught, and to believe as we have been baptized, and to glorify as we have believed. For after pondering many things in our mind, and turning our thoughts in every direction, we can find nothing intermediate between the Creator and the creature. Wherefore, if we sever the Spirit from the divinity, we must necessarily number Him with the creatures. But if we should be so bold as to call Him a creature, which is possible

Spirit, we divide Him, or is it of necessity ^A to number Him among creatures? But if we should dare to call Him a creature, how is it possible for Him to be united in baptism? We denounce polytheism in such a way as we do atheism, and we proclaim neither three principles, nor three gods, nor three different natures; but, acknowledging the Father as the beginning of all things, we do not deny any of the three hypostases, bringing forward the dignity of the holy Scriptures and testimonies to prove each point. But since a detailed discussion of these matters exceeds the measure of a letter, we believe that your Charity will be content with the sum of our exposition and will supply the rest from itself: For "give," he says, "an occasion to a wise man, and he will become wiser;" and we consider that we have written these things sufficiently. To these it is enough to add a brief exhortation. For we exhort you, that you remain sons of peace, so ^B that you may fulfill the apostolic command, being of one mind, of the same opinion, and sharers in the sufferings for Christ. Do not permit the evil one to disjoin what is beautifully connected, nor make yourselves more easily captured by the wolves through dissension, confirming their desires. For we have learned how many struggles you have endured for the sake of orthodoxy. Having therefore overcome the threats and pressures brought on by the adversaries, give no opportunity for dissension; lest hatred, if it finds a place, should gradually creep in and cause you great precipices. But it is right also in the doxologies to glorify the Spirit together with the Father and the Son, and to understand this, that those who commit the unforgivable sin through blasphemy against the Spirit, ^C in vain decline communion with the Arians, because certainly they will be condemned with them. But we pray and hope that you, keeping the body of the Church undivided and without contention, may pass the remaining time of your life peacefully in the present age, and gloriously stand at Christ’s judgment seat in the day of judgment.

SENTENTIAE ET EXCERPTA - SENTENCES AND EXCERPTS

OF OUR HOLY FATHER AMPHILOCHIUS, BISHOP OF ICONIUM — SENTENCES AND EXCERPTS

I. *From Theodoret, Dial. III, Opp. tom. IV, pag. 166.* *From the oration of holy Amphilochius, Bishop of Iconium, On the Son.* For when Peter had said, "Both Lord and Christ," ^D

God has made him," he added, ^A "This Jesus, whom you crucified, him God raised from the dead." But it was the man who died, not the divinity. And he who raised him is the Word, the power of God, who said in the Gospel: "Destroy this temple, and in three days I will raise it up." Therefore, when it is said, "Both Lord and Christ God hath made him," regarding him who was put to death and rose from the dead, it refers to the flesh, and not to the divinity of the Son.

II. From the same, from the Oration against the Arians.

And that I may not prolong the speech, I ask you briefly, O heretic: Did He who was begotten of God before the ages suffer, or Jesus who was born of David in the latter times? If then the divinity suffered, you have spoken a blasphemy; ^B but if the man, as the truth holds, why then do you not ascribe the passion to the man?

III. From Cyril of Alexandria, book *On the Right Faith*, Opp. vol. V, part II, near the end, p. 50, and Council of Ephesus, part I, vol. III of the Councils, p. 683.

From the book of Amphilochius, Bishop of Iconium, On the Generation of the Lord according to the flesh.

Truth is known, grace has come, and life has appeared; the Son of God, who is the Word from God, became flesh for our sake, in order that He might recall mortals to eternal life and raise them from the dead. The Creator of all, who existed before every creature both visible and invisible, as immortal coexisting with the Father ^C and the Spirit alone; behold, today He is born for us from the Virgin without any sin, and without the operation of any human being, that is to say, of any man.

From the Council of Ephesus, part II, act. 1, vol. III of the Councils, p. 1065. Also from the Council of Chalcedon, part II, act. I, vol. IV of the Councils, p. 1145. From Amphilochius, Bishop of Iconium.

For since the same is King and God, and tasted death for the sake of the dispensation of the passion, the gifts of the mysteries are signs. The Magi offer gold, recognizing Him to be King. They offer incense, for they know they are offering it to God. They offer myrrh, because of the death in the mystery of the passion.

From the Council of Chalcedon, part II, act. I, vol. IV, p. 1145. Also from the same.

For if He had not been born according to the flesh, you would not have been reborn spiritually. And if He had not deigned to take the form of a servant, ^D you would not have gained the glory of adoption. For this reason the heavenly One descended to earth, so that you who are on earth might be led up to heaven.

^A For this reason Christ emptied Himself, so that we all might receive from His fullness. His death became your immortality. The passion of the Master became the exaltation of the slave. But you turn that benefit into an occasion for blasphemy.

IV.

From the Elements of Damascenus Rupefucaldus.

Of the blessed Amphilochius, from the treatise on "The Lord created me."

Of the same.

V.

From the Elements of Damascenus Rupefucaldus.

Of the same, on Isaiah.

VI.

^AAmphilochius, Bishop of Iconium, from his first sermon on that text, "Concerning that day and hour" — for he composed two treatises on this.

When, however, it says, "Neither the Son, except the Father," it is not misrepresenting the ignorance of the Son, but explaining the cause of the knowledge. For since all things that the Father has are clearly the Son's, the Son would not have the knowledge of these things unless the Father had the knowledge. But surely the Father does have it, and therefore the Son also has it, as is acknowledged. For Scripture is accustomed to use the particle "except" sometimes in a negative sense; as it is written, "No one knows the things of a man, except the spirit of the man which is in him; even so the things of God no one knows, except the Spirit who is from God." At other times, it employs "except" to provide a rationale for things that were expected to happen but did not come to pass; as when it says, "Unless the Lord of Hosts had left us a seed, we should have become as Sodom, and we should have been made like unto Gomorrah." Since, therefore, He did leave us a seed, we have not become as Sodom, nor indeed have we been made like unto Gomorrah. And again, "Unless the Lord had helped me, my soul would have well-nigh dwelt in hell." Since, therefore, the Lord helped me, my soul did not dwell in hell. And that which follows is akin to this: "Unless the Lord had been with us, when men rose up against us, they would have swallowed us up alive." Since, therefore, the Lord is with us, it is evident that they did not swallow us up alive. So it is here as well: "Neither does the Son know, except the Father." Therefore, since the Father knows, it is acknowledged that the Son does too. He stated, therefore, the cause of the knowledge, and did not falsely attribute ignorance.

VII.

^CFrom the same, from his discourse on that text, "Father, if it be possible, let this cup pass from me."

Do not, therefore, attribute the passions of the flesh to the impassible Word. For I am both God and man, O heretic: God, as the miracles attest; man, as the passions declare. Since, therefore, I am God and man, tell me, who is it that suffered? If you say that God suffered, you have spoken blasphemy; but if it was the flesh that suffered, why do you not attribute the passion to that to which you ascribe the fear? For when one suffers, another does not show fear; and while the man is being crucified, God is not perturbed. ^D

VIII. From the same royal codex: Collected by Barlaam.

^A From the passage: *“And Jesus increased in wisdom and in stature and in favor with God and man.”* He increased in stature, his body being brought to its full maturity according to nature. In wisdom, for the sake of those whom he was shaping unto wisdom. In favor, by which we, being recreated, make progress, certain in faith that those things spoken by him concerning our hope will be fulfilled. With God: for he brought to completion the work of the Father, having assumed flesh and having redeemed us. And with men: because of their migration from idolatry to the knowledge of the divine Trinity. In these ways, then, he increased, and he truly does so. For he did not—according to what the senseless imagine—advance from something worse to something better.

^B IX. From the same royal codex. By the same, on the passage: *“Destroy this temple.”* And the temple of the body was destroyed at the time of the Passion, for the three days of the burial, according to his own will; and again he raised it up and was united to it by an ineffable and unspeakable Word—not having suffered mixture in it, nor having cast off the flesh, but preserving in it the unconfused property of two diverse natures according to his essence.

^C X. From the same, from the discourse on the passage: *“The Son can do nothing of himself.”* Who, then, was the Adam who was disobedient in the heavens? And who is the first-formed man who was fashioned from a heavenly body, contrary to the first? But the one who is from the earth was fashioned from the beginning; the one from the earth was disobedient; the one from the earth was assumed. Therefore, the one from the earth was also saved, so that in this way the reason for the incarnation might appear both true and necessary.

^C From Saint Amphilochius, Bishop of Iconium, from the discourse on the passage: *“The Son can do nothing of himself.”* After the Resurrection, the Lord shows both things: that the body is not of such a kind, and that this [very body] is what rose again. Recall the history to memory. The disciples were gathered together after the Passion and the Resurrection, and while the doors were shut, the Lord stood in their midst. He had never done this before the Passion. But was it not that Christ could have done this even formerly? For all things are possible to God. Yet he did not do it before the Passion, lest you should think the incarnation consisted in empty appearance and opinion; or lest you should think the flesh of Christ was spiritual, or had descended from the heavens, or was of a different substance than our own. For certain people, imagining all these things and thinking that by these ^D means they honor the Lord, fail to realize that under the pretext of thanksgiving they are actually blaspheming, and are attributing the charge of falsehood to the Truth. Besides the fact that it is a lie, it is entirely irrational.

^A entirely foreign. For if He assumed another body, what is that to my own, which is in need of salvation? If He brought flesh down from the heavens, what is that to my flesh, which was taken from the earth?

*Ibid., page 101.*

Of the same, from the same oration.

Therefore, not before the passion, but after the passion did the Lord stand in the midst of the disciples when the doors were shut, so that you might know that even your animal body, having been sown, rises as a spiritual body. But so that you might not again think that it is some other thing that rises, when Thomas disbelieved the resurrection, He shows him the prints of the nails; He shows him the traces of the wounds. But was He not able to heal Himself, especially after the resurrection, He who had healed everyone even before the resurrection? But by the fact that He shows the prints of the nails, He proves that it is He Himself; but by the fact that He enters when the doors are shut, He shows that it is not of such a nature. It is Him, indeed, in order to fulfill the mode of the dispensation, having resurrected the dead body; but it is not of such a nature that it should again be subject to corruption, or again succumb to death.

*In Theodoret, Dial. III, ibid., page 166.*

Of the same, from an oration on the text, *The Son can do nothing of himself.*

For it could not be that Life should be circumscribed by corruption. Wherefore, the divinity was not in any way dragged down to suffering. For how could it? Rather, humanity was renewed unto incorruption. For it is necessary, he says, for *this mortal to put on immortality, and this corruptible to put on incorruption.* Do you see how accurately he speaks? "This mortal," he pointed out as if with his finger, so that you might not think the resurrection was of some other flesh.

*From a manuscript codex of R. P. Sirmond.*

Of Amphilochius, from a treatise on the text: *The Son can do nothing of himself.*

For if he who had sinned once or twice in the present age was delivered to sickness for thirty-eight years, who would doubt that those who have spent their whole life indulging in license and pleasures are to be punished eternally?

XI. *In Theodoret, Dial. III, ibid., page 165.*

Of Saint Amphilochius, Bishop of Iconium, from an oration on the text: *Amen, amen, I say unto you, he who hears my word and believes him who sent me, has eternal life.*

Whose, then, are the sufferings? The flesh's. Therefore, if you assign the sufferings to the flesh, assign to it also the humble words; and to Him to whom you ascribe the miracles, attribute the sublime words. For God, producing miracles, justly and deservedly speaks of sublime things, and things congruent with His works; but man, who suffers, rightly utters humble things, and things convenient to his sufferings.

XII.

Distinguish for me, then, the natures—that of God and that of man. For man did not come to be by a falling away from God, nor did God come to be by an advancement from man; for I am speaking of God and man. When, therefore, you attribute passions to the flesh and miracles to God, you necessarily, even if you are unwilling, distribute them: the humble words to the man born of Mary, and the elevated and God-befitting words to the Word who was in the beginning. For this reason, I sometimes utter elevated words, and sometimes humble ones, in order that, through the elevated, I may show the kinship of the indwelling Word; and through the humble, I may make known the infirmity of the humble flesh. Whence, at times I say that I am equal to the Father, and at times that the Father is greater; not fighting against Myself, but showing that I am God and man—God by reason of the elevated things, but man by reason of the humble ^B ones. And if you wish to know how the Father is greater than I, I spoke according to the flesh, and not according to the person of the Godhead.

XIII.

Exposition on the text: “He shall receive of mine, and shall declare it unto you.”

It appears again in the form of a fiery tongue; perhaps bringing to the world that fire which You said You had come to cast upon the earth. For this too You foretold, that it would receive from You, and would most clearly expound to the disciples the promulgation of all Your commandments. And the grace of the Spirit of truth, who belongs to the Paraclete and the Author of life, which You said proceeds timelessly from the Father—Him most truly, Your divine Spirit, that immaculate grace, I implore, the blessed procession of the Father, uncreated, longed-for, and co-eternal again with the Son and with God the Father, in the eternal ages.

XIV. Among the fragments of Facundus Hermianensis, book XI, chapter 3, page 761.

In a certain Sermon, says Facundus, the beginning of which is, “Bring, today we reach certain discourses”; speaking of that which is said, *I ascend to my Father and your Father, and my God and your God*, ^A he says: “He is common, the Father; the Father of Him, indeed, because of nature, but our Father because of grace. Common, however, is also God; but He is our God, because He brought us out of non-existence into being; but His God is [the Father] according to the flesh.” For He Himself formed Him in the Virgin, He Himself anointed Him in the Jordan, He Himself preached Him, He Himself glorified Him in the Passion, He Himself raised Him from the dead, He carried Him up into the empty cloud, making Him worthy of the right hand. For He who ascends to the Father has all these things, not He who is in the Father. And in this place let him be accused, because he does not say that He who is in the Father is the same as He who ascends to the Father.

XV. From the collection of Barlaam, in a royal manuscript codex.

To Seleucus, nephew of the general Trajan.

I believe in one God, known in three persons: the cause and maker of all things, unbegotten, incomprehensible, invisible, unthinkable, uncircumscribed, immutable, invariable, immortal, not subject to passion; one principle without beginning; and I say that He is in no other way capable of suffering; for the divine nature is utterly immune to passion. For I speak of one God, who is truly God, fleeing the polytheism of Hellenism. But that the one [God] is known in three persons is the overthrow of Judaism. For I confess ^B the Father in the Son, and the Son in the Father, and the Spirit in the Son and in the Father. Moreover, I worship Jesus Christ, co-eternal with the Father according to his divinity; not younger than the Father, neither in substance nor in the mode of existence, regarding his deity. Likewise also [I confess] the Holy Spirit. For indeed I say that the Son was begotten without time and without beginning, always co-existing with the Father according to his divinity. But I believe that the Holy Spirit proceeds eternally from God and the Father. And I do not call the procession of the Spirit generation; nor do I call the generation of the Son procession. But when the sequence of what is said requires it, I speak of one God, not denying the hypostases, but by the name of God indicating the community of substance. But when ^C I say consubstantial, I do not speak of the consubstantiality of one person, but of three, I say: of the Father, the Son, and the Holy Spirit; for one person is not called consubstantial with itself; but Father, Son, and Spirit are. But the distinction is observed in the persons, not in the substance. For these—Father, Son, and Holy Spirit—are names of the mode of existence or relation, not of the substance absolutely. What, therefore, is of the Father, the name God will declare; what, however, is of someone, the name Father. To be even of some God, is to be God: but that this one here is of someone, [is to be] the Son: similarly also the Holy Spirit. Of those whose being is the same, of them the substance is one. Let these things be said, according to my ability, concerning the consubstantial Trinity. And these things thus far concerning ^D the consubstantial Trinity.

SENTENCES AND EXCERPTS.

From the same collection of Barlaam, in the royal codex. Anastasius Sinaita also has it in his *Hodegos*.

^A *From the epistle of Amphilochius, bishop of Iconium, to Seleucus.* The nature that is assumed suffers; but that which assumed it remains impassible. Moreover, God the Word appropriates to Himself the human sufferings of His own temple, not by undergoing any passion; I say, He appropriates to Himself the cross and death, and whatever else is considered to have been done about Him in the economy, God Himself appropriating and making them His own, while Himself suffering nothing.

*From the epistle of Amphilochius to Seleucus.* But since the natures result in one person, the impassible [nature] appropriates the things of the passible [nature].

*Cited by St. John Damascene, in the book against the Jacobites, tome 1, pp. 423, 424, Paris edition, 1712.* ^B *From the epistle of the holy Amphilochius, bishop of Iconium, to Seleucus.* Thus I confess Christ to be God and man, the Son of God, one Son, of two natures, passible, that is to say, and impassible, mortal and immortal.

*And after a few words:* I say one Son, of two natures, without confusion, without change, without separation. Christ, the Son of God, therefore suffers, not in His divinity, but in His humanity. That is, God suffered in the flesh; but the divinity by no means suffered in the flesh. Away with this hostile and blasphemous opinion, you wretch.

*From the same collection of Barlaam, ms.* ^C *From the epistle of Amphilochius, bishop of Iconium, to Seleucus.* If they say that it is of one substance, ask them: How then do you say that Christ is impassible according to his divinity, but passible according to his flesh? For whatever is of one substance is wholly similar; for it is either wholly impassible, or wholly passible.

*From the Elements of Damascene of Rupescissa.* ^D *From the epistle of the blessed Amphilochius to Seleucus.* The discourse was regarding the union: and that those ought to be anathematized who dissolve the union of the natures from the womb; furthermore, those who conceive of this ineffable and arcane union by way of confusion or change. For just as separating the union is alien to orthodoxy, and outside of truth and life, so also is confusing the natures, I mean the divine and the human, alien to Christianity.

XVI. *From the manuscript codex of Fr. Sirmond.* *From the dogmatic epistle of Amphilochius, bishop of Iconium, to Pancharius.*

^A I have rejoiced concerning you, most approved sir. He is truly impious and alien to the truth who does not call Christ the Savior and Creator of all, both in terms of the two natures of which He consists, endued with the power of free will, and effective, and free from all necessity.

XVII. *From the Elements of Damascenus Rupefucaldinis.* *From the epistle of the same, which he wrote to the Suadrenses, concerning the Holy Trinity.*

One divinity is announced most especially in Moses: in the prophets, a duality is preached most abundantly; but in the Gospels, the Trinity is manifested: this is more in keeping with the succession of times and generations, reasonably adapted for knowledge and faith. Moreover, the knowledge of it is immortality. But adoption arises from faith in it. Nevertheless, it first declares the ordinances of the flesh, like the outward decoration of the temple, waking them up in Moses: after these, it narrates the second justifications of the soul, as if adorning the *Sancta* in the other prophecies; ^B and thirdly, it sets in order the justifications of the spirit, as if it were the propitiatory and the *Sancta Sanctorum*, its own dwelling, in the Gospels. Moreover, it has a holy tabernacle, a holy temple, and the just law as their companion. In it dwells one immense divinity: one ineffable, inconceivable, incomprehensible, inexpressible, invisible divinity; who alone knows herself; and who manifests herself to whom she will, raising up witnesses to herself; predestining and predetermining them: to her own glory and faith once again, making them one. These three are the heavenly, the terrestrial, and the infernal. *From the same epistle.*

He who does not confess three hypostases and persons in one substance. Furthermore, I do not speak of any other substance besides the divinity; nor any other divinity besides the substance: but because we seek the matter exactly in this way, we call it substance; so that such a deceiver may not argue that this is one thing and that is another.

XVIII. *From the Nicene Council II, Act V, p. 1014, vol. VIII of the Councils, Venetian edition/Labbe.* ^D *Of Saint Amphilochius, bishop of Iconium, concerning the false superscriptions of the heretics.*

We have deemed it just to lay bare all their impiety, and to make their error publicly known; since they also put forward certain books bearing the superscriptions of the apostles, by which they deceive the more simple. [And after a few words: For we shall show that these books, which those who have fallen away from the Church bring to us, are not the Acts of the apostles, but the writings of demons.] And after other words: These things, indeed, the apostle John...

^A would not have said, writing in the Gospel, that the Lord says from the cross, "Behold thy son," in such a way that from that day on John took Mary into his own home. How, then, does he say here that she was not present? But there is nothing foreign in this. For just as the Lord is the Truth, so the devil happens to be a liar. For he is a liar, and the father of it; and when he speaks a lie, he speaks from his own. And these things, indeed, regarding the lie.

XIX. Reliqua Amphilochiana excerpta quæ superant. Ex catena in Joannem. ^B Amphilochii. Not because the Son of Man descended from heaven, but because He who descended, the Son of God, He Himself ascended having become the Son of Man, He said by way of assurance: "No one has ascended into heaven, but He who descended from heaven, the Son of Man, who is in heaven." For the flesh, after the resurrection, having become impassible and immortal through its communion with God, escaped from passion. For it is honored with the same session, indivisibly with Him. Therefore, Paul also said: "He who descended, He is also the one who ascended above all the heavens, that He might fill all things."

Apud Anastasium in Hodego, cap. 10. Amphilochii. For into one person, just as your holiness also teaches, the two natures have come together; which we confess to exist and to be preserved in Christ immutably and indivisibly.

XX. Ex Elementis Damasceni Rupefucaldinis. Amphilochii. ^C When the Apostle considered the angels as certain pedagogues or tutors appointed over men, he called them as witnesses.

XXI. Ex iisdem Elementis. Sancti Amphilochii episcopi Iconii. God is so called, because He has placed all things under His own power and protection; or due to *theein* (to run), which is to run, and to move, and to govern, and to give life to all things.

XXII. Ex Euphemio Antiocheno, ap. Photium, Biblioth. cod. CCXXIX, p. 790. ^D Sanctus quoque Amphilochius Iconii episcopus ita ait: Apparet certe divinos Patres nostros consubstantialem asserere Patri Filium secundum divinitatem, et consubstantialem Matri secundum humanitatem; duplicem quoad essentiam sive naturam, non duplicem quoad personam.

AMPHILOCHIUS, BISHOP OF ICONIUM ON THE MESOPENTECOST

^A On the Sabbath, the Lord said to the paralytic: “Arise, take up your bed, and go into your house.” And for this reason he said to the Jews: “My doctrine is not mine, but His who sent me, the Father.” And that the Lord spoke these words to the Jews because of the authoritative healing of the paralytic, take the proof from what has just been read. For from this the Lord offered a clearer revelation of the immutability shared by Himself and the Father. For if the Lord had said, “My doctrine is not the Father's, but is mine,” He would have separated Himself from the Father, made Himself an alien to His substance, and rejected the economy of human salvation. But having said, “My doctrine is not mine, but His who sent me, the Father,” He demonstrated that He is consubstantial with the Father, and that the doctrine of the Father, the Son, and the Holy Spirit is one and the same. For the Word is the one Son of the Father, and the Holy Spirit is the one Spirit of the Father. ^B Can it be, therefore, that the Word teaches one thing and the Holy Spirit another? By no means, by no means; for the blessed Apostle says: “For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God which is in him.” And that the Lord spoke thus to the Jews on account of the authoritative healing of the paralytic, as I said before, you heard just now the Lord saying: “I did one work, and you all marvel. Moses therefore gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath. If a man receives circumcision on the Sabbath, so that the law of Moses should not be broken, are you angry with me because I made a man entirely whole on the Sabbath? Do not judge according to appearance, but judge righteous judgment.” Now, because the Lord spoke thus on account of the healing of the paralyti^Cc

showing them to be transgressors of the law, He says to them, as you have heard, “If a man receives circumcision on the Sabbath, and an infant is circumcised on the Sabbath ^A so that the law of the eighth day may not be annulled, are you subverting the law by using a law to subvert the law? And are you angry with Me because I made a man entirely whole on the Sabbath, not by laboring, but by working a miracle? On the Sabbath it is not permitted to work, but all must be idle. Why is it, O Jews, that among you a woman gives birth on the Sabbath, and a midwife is agitated, and swaddling clothes are shaken, and nature is cleansed, and the breast is prepared for lactation? A woman gives birth, and the nature of the law is surpassed, and yet God cannot work a miracle? Tell me, a man is circumcised on the Sabbath so that the law may not be loosed, and are you angry with Me ^B because I made a man entirely whole on the Sabbath? Do not judge according to appearance, but judge righteous judgment. I submit to being judged by you, my enemies, so that in the judgment by which you judge, you yourselves shall be judged. Who looses the Sabbath? Is it you, who on the Sabbath circumcise, and sharpen a blade, and perform a cutting, and separate a limb, and prepare the place to bleed? Or am I, who used only a word and said, “Arise, take up your bed, and go to your house”? If the word had not been effective, then I would have loosed the Sabbath by speaking in vain; but if the work ran ahead of the word, why do you avenge the Sabbath and reject the Creator? Have you not been satisfied, O sons of the Jews, ^C after seeing for thirty-eight years the paralytic nailed to his bed, and the bed laboring—bearing the burden of the paralytic day and night? Did you feel no indignation? Did you feel no compassion? And are you indignant that for one hour the paralytic carries his bed and provides the recompense? Should he not also have cried out, “You have turned/inverted my bed in my sickness”? I know, O Pharisees, for what reason you are indignant: it is not that you are cut to the quick because the paralytic was healed, but because you were not able to hide the bed; for this reason, understanding your intent, I ordered him to carry his bed, so that even if you should be silent, the bed itself might proclaim the miracle. Why do you hesitate, O ^D Pharisees? The paralytic is not a secret arrival, he is not of recent infirmity; you all know him; for thirty-eight years he lingered at the pool among you. You do not have occasion to say, as in the case of the man blind from birth, “This is he,” or “Someone is like him,” or “This is not he.” If the blind man did not defeat your boldness, then seize this man, too, and drag him to the tribunal, so that in all things your shame may be filled. Do not judge according to appearance, but judge righteous judgment.

And, if it pleases you, let us review in few words the history of the paralytic, since the Lord Himself entrusted it to memory

^A For if the Lord remembered him, how should we fall into forgetfulness? Who, then, wonders when one recounts the miracles of the Lord? For the Lord is the author of this present festival, and the Lord is the mediator, and the festival is the middle; but that which is in the middle is always fortified by the extremities. For this reason, this present festival possesses the double grace of the Resurrection. For, being situated between the Resurrection and Pentecost, it points to the Resurrection, indicates Pentecost with its finger, and sounds the clarion for the Ascension. What, therefore, is the teaching concerning this paralytic? Learn this, you merchants of the divine word, so that you may gain the store of spiritual blessings. You surely retain the memory of the evangelist John crying out: *After this was the feast of the Jews, and Jesus went up to Jerusalem. And there was in Jerusalem a pool which is called in Hebrew Bethsaida, having five porticoes. In these lay a great multitude of the sick, of blind, of lame, of withered; and there was a certain man there who had been thirty and eight years in his infirmity.* Jesus seeing this man (He who knows all things before they come to pass), and realizing that he had suffered for a long time, says to him: *Wilt thou be made whole?* O the healing of the Lord, far removed from all vainglory! He does not wait to be invoked by the sick; He Himself hastens to present Himself to those who are laboring. For since He is the Sun of Righteousness, He spreads the rays of His benevolence widely upon all. *There was*, he says, *in Jerusalem, at the Sheep Gate, a pool which is called in Hebrew Bethsaida, having five porticoes. In these lay a great multitude of the sick, of blind, of lame, of withered.* ^B There is an allusion here to the spiritual infirmity of the Jews. There are five porticoes, as it were, filled with a multitude of the infirm; for the Jewish people suffer through the five senses—sight, smell, taste, hearing, touch. The children of the Jews had all these senses infirm. They did not have healthy sight, inasmuch as they saw miracles and yet disregarded them; they did not have a taste mindful of blessings, inasmuch as, while eating manna, they were possessed by a longing for cucumbers; they did not have a sincere sense of smell, inasmuch as they preferred the diabolical stench to the Lord’s ointment; they did not have a pure sense of hearing, inasmuch as they made themselves more teachable to the hisses of the infernal dragon than to the glorious voices of the prophets; they did not have a useful sense of touch, inasmuch as they worshipped idols as gods and despised the living God. ^C Nevertheless, Christ, the Maker of the senses and the Creator of all creatures, provided healing for both bodily and voluntary infirmities. For that paralytic who was set before Him was beaten by a double scourge: his body was dissolved by disease, and his soul was dislocated by sins. Therefore the Lord, as the physician of both, strengthens the body and illuminates the spirit, and commands him to lift up his bed for his body, and his yoke of virtue for his soul. For what is it? The Lord, seeing that paralytic, says to him that which you all know: *Wilt thou be made whole?* But here the children of the Jews speak against the Lord, ^D

saying: If Christ were God, how did He ask the paralytic, *Wilt thou be made whole?* He was held by the disease, he had thirty-eight years in his infirmity, he remained by the pool in order to cast off his suffering, and He asks him this: *Wilt thou be made whole?* What kind of God is the one asking? Here the Lord asks not as if ignorant, but as one wishing to bestow cure in every way. If it were that the infirmity was only of the body, the Lord would not have said to the paralytic, *Wilt thou be made whole?* knowing that he wishes; he wishes! But since it was a slipping into ^B spiritual failings, for this reason He asks the paralytic, saying: *Wilt thou be made whole?* That is to say, will you guard yourself from now on not to sin? *Wilt thou be made whole?* Give your consent, and receive the healing, since I do nothing by force; for I am He who cried out long ago through the prophet: *If you are willing and obey me, you shall eat the good things of the land; but if you are not willing, and do not obey me, the sword shall devour you.* Since, therefore, man is a creature of free will, and the paralytic was spiritually paralyzed, for this reason the Lord, so that He might not provide healing to him without merit, asked him, saying, seeking his consent, *Wilt thou be made whole?* Regarding bodily diseases, the Lord did not ask at all, saying, *Wilt thou be made whole?* just as He did not ask the woman with the issue of blood, nor the leper, nor the two blind men. For where He knew there was a spiritual ailment, He asks, wishing to receive consent; if he does not receive consent, He does not grant healing.

It is surely possible for someone to say: What then? Did the two blind men also bear the mark of sins, since the Lord asked them too, saying, *What will ye that I shall do unto you?* Were not those two blind men, who are recorded in the divine Gospels, blind with their bodily eyes, and did they not lack keen sight with their spiritual eye concerning the Lord? They did not have perfect knowledge; they were wavering concerning the confession; therefore the Lord delays the healing, so that He might strengthen the faith. But it is surely possible for someone to say: You are slandering the blind men; for the men were faithful. Not so, but they only heard [that] the Lord is passing by, [and] they cried out, saying: *Have mercy on us, O Lord, thou Son of David.* How then were those who cried out this cry sinners? Listen, you who speak against it. Through this very cry, which they uttered first, He also made the delay of the healing, since they were calling out, saying: *Have mercy on us, O Son of David.* What son of David provides such power, or performed such miracles? Fair was Absalom, but he was revealed as a parricide; amiable was Amnon, but he defiled his own sister; wise was Solomon, but in the end he slipped. Since, therefore, they approached Him as the son of David, and not as God, thinking Him mighty and knowledgeable

› as a physician, and not as the glorious God, he did not answer the blind men when they cried out, "Have mercy on us, Son of David," so that he might give their faith room to progress. ^A Since the blind men accepted this delay, they were illuminated in their souls; and a little while later, when the Lord saw that they had been illuminated in their souls and had received the light of faith, He questioned them, saying: "Do you believe that I can do this?" What then do the blind men say, whose faith had now progressed? "Yes, Lord." They no longer say, "Yes, Son of David," but, "Yes, Lord." Having been reminded by the delay, they made their confession immediately, saying: "Yes, Lord, we believe that You can do this." Then the Lord, showing that they had progressed in faith, answered, saying: "According to your faith let it be to you," implying that if they had not progressed in faith, they would not have received their sight. ^B Therefore, the Lord also questioned the paralytic here—since he was weakened more in his soul by the corruption of his sins than in his body—saying to him: "Do you want to become well?" But the paralytic, not yet knowing who was speaking to him, answered the Lord saying: "I want to become well. You do well to ask if I 'want'; for I have long since ceased 'wanting,' since for a long time now I have wanted, and yet I have achieved nothing; why should I persist in wanting that which I do not attain? I want to become well; I have grown old on this bed, I am a talkative tomb, I am dead while living; nothing worse can happen to me; I have become a byword for everyone; thirty-eight years have passed since I began sitting by this pool, and no one has compassion. The gift is sold; the sons of the Pharisees traffic in it; one person is healed each year, and while the one who arrives first ought to be preferred to the others, the wealthier one is preferred instead. Justice is absent from the pool; iniquity prevails. Will a just administration ever come, so that the water might finally cease to be merchandise and might be given liberally to all?" But the Lord says to the paralytic: "How can one fixed in one and the same place discourse on these things? Does he speak to me as if I were ignorant? ^C Do I, the Lord of the pool, not know what happens there? Did I not know of the Judaic commerce? That is why I have come to exchange the pool, and now I stop it and open up the bath of baptism. In that one, a single person is healed each year; in this one, countless numbers will be regenerated daily; into that one I ordered an angel to descend, into this one I Myself, the Creator of angels, have descended. Therefore, answer the one questioning you: 'Do you want to become well?' That is to say: 'Do you believe that I, who am speaking to you, am able to do such things?'" But the paralytic, lifting his head a little, acknowledged the supreme power of the Lord; yet, following his old custom, he answered saying, as you all clearly know: "Yes, Lord, I have no man to put me into the pool when the water is stirred; but while I am coming, another steps down before me." The Lord then said to the paralytic: "Why do you stammer, paralytic? It is enough for you that ^D [the Christ] is speaking to you."

Do not let your imagination run to many things, ^A nor look to the troubling of the pool; the Jewish affairs have been troubled, but you have the eighth [day] of my spring, which you seek out—I know. For even if you have no man, I, the God who became man, am standing by you. Therefore hear me, and rising, take up your pallet and go to your house. Sting the Jews, strike demons with amazement, smoke out those who contradict, give assurance to the wrong-minded, break the idleness of the Sabbath; instead of a lawyer, carry your bed." Having heard these words, the paralytic, immediately shaking off the malady at the Lord’s word, was fulfilling the command, and was carrying the bed. He was fending off the Jews—who wished to stop him on account of the Sabbath and were saying, "It is not lawful for you to carry the pallet, because it is the Sabbath"—as if fulfilling the command of the one who ordered him, saying to them: "He who made me whole, that one said to me, 'Take up your pallet, and walk.'" And while the lawless Jews were accusing the Lord and asking, "Who is the one who healed you and ordered you to take up your pallet?" and were barking like dogs against the one who had healed him, he who had been healed persisted, struggling like a martyr against those murderers. ^B After these things, the Lord meets him again, and says to him: "Behold, you have been made whole; sin no more, so that something worse may not happen to you." Do you see, beloved, that it was because of his sins that he was held for so long a time in weakness? Let us therefore also turn back, so that we may be saved from this temporal punishment and escape the eternal hell, in Christ Jesus our Lord, to whom be glory and power unto the ages of ages. Amen.

On the word "babai̇no"