Opening
On the Theophany, or Birthday of Christ.
On the Theophany, or Birthday of Christ.
The title of this oration has raised a question about whether it was preached on December 25, 380, or January 6, 381. The word Theophania is well known as a name for the Epiphany, which, according to Schaff, originally celebrated both the Nativity and the Baptism of our Lord. Both words seem to have been used in the simple sense of the Manifestation of God, and they were certainly applied to Christmas Day. For example, Suidas says, "The Epiphany is the Incarnation of the Savior," and Epiphanius writes, "The Day of the Epiphany is the day on which Christ was born according to the flesh." However, Jerome applies the word to the Baptism of Christ: "The day of the Epiphany is still venerable—not, as some think, because of His Birth in the flesh, for then He was hidden, not manifested—but it agrees with the time when it was said, 'This is My beloved Son.'" There is also a sermon attributed to Chrysostom, On the Baptism of Christ, which expressly denies that the name Theophany applies to Christmas. The oration itself, however, contains evidence showing that the Festival of our Lord's Birth was kept at the earlier date, for in chapter 16 the preacher says, "A little later you shall see Jesus submitting to be purified in the river Jordan for my purification." Another piece of evidence appears in the oration In Sancta Lumina, chapter 14: "At His Birth we duly kept festival, both I the leader of the feast, and you. Now we have come to another action of Christ and another Mystery."
The Title of this Oration has given rise to a doubt whether it was preached on Dec. 25, 380, or on Jan. 6, 381. The word Theophania is well known as a name for the Epiphany; which, however, according to Schaff, was originally a celebration both of the Nativity and the Baptism of our Lord. The two words seem both to have been used in the simplest sense of the Manifestation of God, and certainly were applied to Christmas Day. Thus Suidas, The Epiphany is the Incarnation of the Saviour; and Epiphanius (Hær., 53), The Day of the Epiphany is the day on which Christ was born according to the flesh. But S. Jerome applies the word to the Baptism of Christ; The day of the Epiphany is still venerable; not, as some think, on account of His Birth in the flesh; for then He was hidden, not manifested; but it agrees with the time at which it was said, This is My beloved Son (In Ezech. I.). There is also a Sermon, attributed to S. Chrysostom, On the Baptism of Christ, in which it is expressly denied that the name Theophany applies to Christmas. The Oration itself, however, contains evidence to show that the Festival of our Lord's Birth was kept at the earlier date; for in c. 16 the Preacher says, A little later you shall see Jesus submitting to be purified in the river Jordan for my purification. And another piece of evidence occurs in the oration In Sancta Lumina, c. 14, At His Birth we duly kept festival, both I the leader of the feast, and you. Now we have come to another action of Christ and another Mystery.
Christ is born—glorify Him. Christ comes from heaven—go out to meet Him. Christ is on earth—be exalted. Sing to the Lord, all the earth. And to combine both in one statement: Let the heavens rejoice and let the earth be glad, for Him who is of heaven and then of earth. Christ in the flesh—rejoice with trembling and with joy. Tremble because of your sins, rejoice because of your hope. Christ born of a Virgin—O married women, live as virgins so that you may be mothers of Christ. Who does not worship Him who is from the beginning? Who does not glorify Him who is the Last?
I. Christ is born, glorify Him. Christ from heaven, go out to meet Him. Christ on earth; be exalted. Sing unto the Lord all the whole earth; and that I may join both in one word, Let the heavens rejoice, and let the earth be glad, for Him Who is of heaven and then of earth. Christ in the flesh, rejoice with trembling and with joy; with trembling because of your sins, with joy because of your hope. Christ of a Virgin; O you Matrons live as Virgins, that you may be Mothers of Christ. Who does not worship Him That is from the beginning? Who does not glorify Him That is the Last?
Again the darkness is over; again Light comes to be; again Egypt is struck with darkness; again Israel is lit by a pillar. The people who sat in the darkness of ignorance, let them see the Great Light of full knowledge. Old things have passed away; look, all things have become new. The letter yields, the Spirit comes forward. The shadows run away, the Truth breaks in upon them. Melchizedek is brought to an end. He who was without Mother becomes without Father (without Mother in His former state, without Father in His second). The laws of nature are overturned; the world above must be filled. Christ commands it, let us not oppose Him. Clap your hands together all you peoples, because to us a Child is born, and a Son given to us, whose Government is upon His shoulder (for it is raised up with the Cross), and His Name is called The Angel of the Great Counsel of the Father. Let John cry out, Prepare the way of the Lord: I too will cry out the power of this Day. He who is not carnal is made Incarnate; the Son of God becomes the Son of Man, Jesus Christ the Same yesterday, and today, and forever. Let the Jews be offended, let the Greeks mock; let heretics talk until their tongues ache. Then they will believe, when they see Him ascending up into heaven; and if not then, yet when they see Him coming out of heaven and sitting as Judge.
II. Again the darkness is past; again Light is made; again Egypt is punished with darkness; again Israel is enlightened by a pillar. Exodus 14:20 The people that sat in the darkness of ignorance, let it see the Great Light of full knowledge. Isaiah 9:6 Old things are passed away, behold all things have become new. 1 Corinthians 5:17 The letter gives way, the Spirit comes to the front. The shadows flee away, the Truth comes in upon them. Melchisedec is concluded. He that was without Mother becomes without Father (without Mother of His former state, without Father of His second). The laws of nature are upset; the world above must be filled. Christ commands it, let us not set ourselves against Him. O clap your hands together all you people, because unto us a Child is born, and a Son given unto us, Whose Government is upon His shoulder (for with the Cross it is raised up), and His Name is called The Angel of the Great Counsel of the Father. Isaiah 9:6 Let John cry, Prepare the way of the Lord: Matthew 3:3 I too will cry the power of this Day. He Who is not carnal is Incarnate; the Son of God becomes the Son of Man, Jesus Christ the Same yesterday, and today, and forever. Hebrews 13:8 Let the Jews be offended, let the Greeks deride; 1 Corinthians 1:23 let heretics talk till their tongues ache. Then shall they believe, when they see Him ascending up into heaven; and if not then, yet when they see Him coming out of heaven and sitting as Judge.
Of these matters on a future occasion; for the present the Festival is the Theophany or Birthday, for it is called both, two titles being given to the one thing. For God was manifested to humanity by birth. On the one hand, Being and eternally Being, of the Eternal Being, above cause and word, for there was no word before The Word; and on the other hand, for our sakes also Becoming, so that He who gives us our being might also give us our well-being, or rather might restore us by His Incarnation, when we had fallen from well-being through wickedness. The name Theophany is given to it in reference to the Manifestation, and that of Birthday in respect of His Birth.
III. Of these on a future occasion; for the present the Festival is the Theophany or Birth-day, for it is called both, two titles being given to the one thing. For God was manifested to man by birth. On the one hand Being, and eternally Being, of the Eternal Being, above cause and word, for there was no word before The Word; and on the other hand for our sakes also Becoming, that He Who gives us our being might also give us our Well-being, or rather might restore us by His Incarnation, when we had by wickedness fallen from wellbeing. The name Theophany is given to it in reference to the Manifestation, and that of Birthday in respect of His Birth.
This is the Festival we are observing now. This is what we are celebrating today: the Coming of God to humanity, so that we might go forth—or rather (since this is the better way to put it) so that we might return to God. We put off the old man and put on the new one. Just as we died in Adam, so we live in Christ, being born with Christ, crucified with Him, buried with Him, and rising with Him. I must undergo this beautiful conversion. Just as the painful condition followed the more blessed one, so the more blessed must now emerge from the painful. Where sin abounded, Grace abounded all the more. If a single taste condemned us, how much more does the Passion of Christ justify us? Therefore let us keep the Feast—not in the manner of a pagan festival, but in a godly way; not according to the way of the world, but in a way above the world; not as our own possession but as belonging to Him Who is ours, or rather as our Master's possession; not as a celebration of weakness, but of healing; not of creation, but of re-creation.
IV. This is our present Festival; it is this which we are celebrating today, the Coming of God to Man, that we might go forth, or rather (for this is the more proper expression) that we might go back to God — that putting off the old man, we might put on the New; and that as we died in Adam, so we might live in Christ, 1 Corinthians 15:22 being born with Christ and crucified with Him and buried with Him and rising with Him. Colossians 2:11 For I must undergo the beautiful conversion, and as the painful succeeded the more blissful, so must the more blissful come out of the painful. For where sin abounded Grace did much more abound; Romans 5:20 and if a taste condemned us, how much more does the Passion of Christ justify us? Therefore let us keep the Feast, not after the manner of a heathen festival, but after a godly sort; not after the way of the world, but in a fashion above the world; not as our own but as belonging to Him Who is ours, or rather as our Master's; not as of weakness, but as of healing; not as of creation, but of re-creation.
How shall we do this? Let us not decorate our porches, organize dances, or adorn the streets. Let us not gratify the eye, delight the ear with music, or pamper the nostrils with perfume. Let us not indulge the taste or satisfy the touch—those pathways so inclined toward evil and gateways for sin. Let us not make ourselves soft with fine and flowing clothing, whose beauty lies in its uselessness, or with the sparkle of jewels, the gleam of gold, or artificial colors that disguise natural beauty and were invented to insult the image of God. Not in wild parties and drunkenness, which are mixed—I know well—with sexual immorality and sensuality, since the lessons that evil teachers give are evil; or rather, the harvests of worthless seeds are worthless. Let us not set up high couches covered with leaves, making shrines for the belly out of what belongs to excess. Let us not judge the quality of wines, the delicacies of chefs, or the great cost of perfumes. Let not sea and land bring us as gifts their precious filth, for this is how I have learned to value luxury. And let us not try to surpass one another in overindulgence, for in my view every excess is overindulgence, and everything beyond absolute necessity counts as such—and this while others are hungry and needy, who are made of the same clay and in the same way.
V. And how shall this be? Let us not adorn our porches, nor arrange dances, nor decorate the streets; let us not feast the eye, nor enchant the ear with music, nor enervate the nostrils with perfume, nor prostitute the taste, nor indulge the touch, those roads that are so prone to evil and entrances for sin; let us not be effeminate in clothing soft and flowing, whose beauty consists in its uselessness, nor with the glittering of gems or the sheen of gold Romans 13:13 or the tricks of color, belying the beauty of nature, and invented to do despite unto the image of God; Not in rioting and drunkenness, with which are mingled, I know well, chambering and wantonness, since the lessons which evil teachers give are evil; or rather the harvests of worthless seeds are worthless. Let us not set up high beds of leaves, making tabernacles for the belly of what belongs to debauchery. Let us not appraise the bouquet of wines, the kickshaws of cooks, the great expense of ointments. Let not sea and land bring us as a gift their precious dung, for it is thus that I have learned to estimate luxury; and let us not strive to outdo each other in intemperance (for to my mind every superfluity is intemperance, and all which is beyond absolute need) — and this while others are hungry and in want, who are made of the same clay and in the same manner.
Let us leave all these things to the Greeks and to the showy festivals of the Greeks, who give the name of gods to beings who enjoy the smell of sacrifices, and who worship consistently with their appetites—evil inventors and worshippers of evil demons. But we, whose object of worship is the Word, if we must have some form of luxury, let us seek it in the word, in the Divine Law, and in sacred histories, especially those that gave rise to this Feast, so that our luxury may be related to and not far removed from Him Who has called us together. Or would you like—since today I am your host—that I should set before you, my good guests, the story of these things as fully and as beautifully as I can, so that you may see how a foreigner can feed the natives of the land, a country dweller can feed the people of the town, one who cares nothing for luxury can feed those who delight in it, and one who is poor and homeless can feed those who are distinguished for their wealth?
VI. Let us leave all these to the Greeks and to the pomps and festivals of the Greeks, who call by the name of gods beings who rejoice in the reek of sacrifices, and who consistently worship with their belly; evil inventors and worshippers of evil demons. But we, the Object of whose adoration is the Word, if we must in some way have luxury, let us seek it in word, and in the Divine Law, and in histories; especially such as are the origin of this Feast; that our luxury may be akin to and not far removed from Him Who has called us together. Or do you desire (for today I am your entertainer) that I should set before you, my good Guests, the story of these things as abundantly and as nobly as I can, that you may know how a foreigner can feed the natives of the land, and a rustic the people of the town, and one who cares not for luxury those who delight in it, and one who is poor and homeless those who are eminent for wealth?
We will begin from this point. I ask those of you who delight in such matters to cleanse your mind, your ears, and your thoughts, since our discourse is to be about God and divine things. When you leave, you will have experienced delights that truly do not fade away. This discourse will be both very full and very concise, so that you will not be disappointed by what it lacks, nor find it unpleasant because of excess.
We will begin from this point; and let me ask of you who delight in such matters to cleanse your mind and your ears and your thoughts, since our discourse is to be of God and Divine; that when you depart, you may have had the enjoyment of delights that really fade not away. And this same discourse shall be at once both very full and very concise, that you may neither be displeased at its deficiencies, nor find it unpleasant through satiety.
God always was, and always is, and always will be. Or rather, God always Is. "Was" and "will be" are fragments of our time and of changeable nature, but He is Eternal Being. This is the Name He gives to Himself when giving the Oracle to Moses on the Mount. In Himself He sums up and contains all Being, having neither beginning in the past nor end in the future—like some great Sea of Being, limitless and unbounded, transcending all conception of time and nature, only sketched dimly by the mind, and that very faintly and partially. We grasp Him not by His essential nature, but by what surrounds Him: one image obtained from one source and another from another, combined into some sort of presentation of the truth, which escapes us before we have caught it and takes flight before we have conceived it. It blazes forth upon our rational faculty, even when that faculty is cleansed, as the lightning flash that will not stay its course blazes upon our sight. This happens, I believe, so that by the part of it we can comprehend, we are drawn to itself (for what is altogether incomprehensible lies outside the bounds of hope and not within the reach of effort), and by the part we cannot comprehend, our wonder is stirred. As an object of wonder it becomes more an object of desire, and being desired it purifies us, and by purifying makes us like God—so that when we have thus become like Him, God may (to use a bold expression) hold converse with us as gods, being united to us, and perhaps to the same extent as He already knows those who are known to Him. The Divine Nature, then, is boundless and hard to understand, and all that we can comprehend of Him is His boundlessness—even though one may think that because He is of a simple nature, He is therefore either wholly incomprehensible or perfectly comprehensible. Let us further examine what is meant by "of a simple nature." It is quite certain that this simplicity is not itself His nature, just as composition is not by itself the essence of compound beings.
VII. God always was, and always is, and always will be. Or rather, God always Is. For Was and Will be are fragments of our time, and of changeable nature, but He is Eternal Being. And this is the Name that He gives to Himself when giving the Oracle to Moses in the Mount. For in Himself He sums up and contains all Being, having neither beginning in the past nor end in the future; like some great Sea of Being, limitless and unbounded, transcending all conception of time and nature, only adumbrated by the mind, and that very dimly and scantily…not by His Essentials, but by His Environment; one image being got from one source and another from another, and combined into some sort of presentation of the truth, which escapes us before we have caught it, and takes to flight before we have conceived it, blazing forth upon our Master-part, even when that is cleansed, as the lightning flash which will not stay its course, does upon our sight…in order as I conceive by that part of it which we can comprehend to draw us to itself (for that which is altogether incomprehensible is outside the bounds of hope, and not within the compass of endeavour), and by that part of It which we cannot comprehend to move our wonder, and as an object of wonder to become more an object of desire, and being desired to purify, and by purifying to make us like God; John 10:15 so that when we have thus become like Himself, God may, to use a bold expression, hold converse with us as Gods, being united to us, and that perhaps to the same extent as He already knows those who are known to Him. The Divine Nature then is boundless and hard to understand; and all that we can comprehend of Him is His boundlessness; even though one may conceive that because He is of a simple nature He is therefore either wholly incomprehensible, or perfectly comprehensible. For let us further enquire what is implied by is of a simple nature. For it is quite certain that this simplicity is not itself its nature, just as composition is not by itself the essence of compound beings.
When Infinity is considered from two points of view—beginning and end (for that which is beyond these and not limited by them is Infinity)—the mind, looking toward the heights above and having nowhere to stand, relies on observable phenomena to form an idea of God. It then calls the Infinite and Unapproachable that it finds there by the name of Unoriginate. When the mind looks into the depths below and toward the future, it calls Him Undying and Imperishable. And when it draws a conclusion from the whole, it calls Him Eternal (αἴωνιος). For Eternity (αἵων) is neither time nor part of time, since it cannot be measured. But what time, measured by the course of the sun, is to us, that Eternity is to the Everlasting—namely, a sort of time-like movement and interval that extends alongside their existence. This, however, is all I must say about God for now, since the present is not a suitable time for this, as my current subject is not the doctrine of God but the Incarnation. But when I say God, I mean Father, Son, and Holy Spirit. For Godhead is neither spread out beyond these so as to bring in a crowd of gods, nor is it confined to anything smaller than these so as to convict us of a poverty-stricken conception of Deity—either adopting Jewish views to preserve the Monarchia (single rule), or falling into paganism through a multitude of gods. For the evil on either side is the same, though found in opposite directions. This then is the Holy of Holies, which is hidden even from the Seraphim and is glorified with a thrice-repeated Holy, meeting in one ascription of the title Lord and God, as one of our predecessors has most beautifully and loftily pointed out.
VIII. And when Infinity is considered from two points of view, beginning and end (for that which is beyond these and not limited by them is Infinity), when the mind looks to the depth above, not having where to stand, and leans upon phenomena to form an idea of God, it calls the Infinite and Unapproachable which it finds there by the name of Unoriginate. And when it looks into the depths below, and at the future, it calls Him Undying and Imperishable. And when it draws a conclusion from the whole it calls Him Eternal ( αἴωνιος). For Eternity ( αἵων) is neither time nor part of time; for it cannot be measured. But what time, measured by the course of the sun, is to us, that Eternity is to the Everlasting, namely, a sort of time-like movement and interval co-extensive with their existence. This, however, is all I must now say about God; for the present is not a suitable time, as my present subject is not the doctrine of God, but that of the Incarnation. But when I say God, I mean Father, Son, and Holy Ghost. For Godhead is neither diffused beyond these, so as to bring in a mob of gods; nor yet is it bounded by a smaller compass than these, so as to condemn us for a poverty-stricken conception of Deity; either Judaizing to save the Monarchia, or falling into heathenism by the multitude of our gods. For the evil on either side is the same, though found in contrary directions. This then is the Holy of Holies, which is hidden even from the Seraphim, and is glorified with a thrice repeated Holy, CÅ"lest. Hier., 100:0. But the most competent scholars deny the authenticity of the works attributed to S. Dionysius, and place them from one hundred to one hundred and fifty years later than S. Gregory's time. }}–> meeting in one ascription of the Title Lord and God, as one of our predecessors has most beautifully and loftily pointed out.
9. But this movement of self-contemplation alone could not satisfy Goodness. Rather, Good must be poured out and extend beyond itself to multiply the objects of its beneficence, for this was essential to the highest Goodness. He first conceived the heavenly and angelic powers. And this conception was a work fulfilled by his Word and perfected by his Spirit. And so the secondary splendors came into being as the ministers of the primary Splendor. We may conceive of them either as intelligent spirits, or as fire of an immaterial and incorruptible kind, or as some other nature approaching this as nearly as possible. I would like to say that they were incapable of movement in the direction of evil and susceptible only of the movement of good, as being about God and illumined with the first rays from God—for earthly beings have but the second illumination. But I am obliged to stop short of saying that, and to conceive and speak of them only as difficult to move because of him who for his splendor was called Lucifer but became and is called Darkness through his pride, and the apostate hosts who are subject to him, creators of evil by their revolt against good and our inciters.
IX. But since this movement of self- contemplation alone could not satisfy Goodness, but Good must be poured out and go forth beyond Itself to multiply the objects of Its beneficence, for this was essential to the highest Goodness, He first conceived the Heavenly and Angelic Powers. And this conception was a work fulfilled by His Word, and perfected by His Spirit. And so the secondary Splendours came into being, as the Ministers of the Primary Splendour; whether we are to conceive of them as intelligent Spirits, or as Fire of an immaterial and incorruptible kind, or as some other nature approaching this as near as may be. I should like to say that they were incapable of movement in the direction of evil, and susceptible only of the movement of good, as being about God, and illumined with the first rays from God — for earthly beings have but the second illumination; but I am obliged to stop short of saying that, and to conceive and speak of them only as difficult to move because of him, who for his splendour was called Lucifer, but became and is called Darkness through his pride; and the apostate hosts who are subject to him, creators of evil by their revolt against good and our inciters.
Thus, then, and for these reasons, He brought into being the world of thought, as far as I can reason about these matters and express great things in my own poor language. Then when His first creation was in good order, He conceives a second world, material and visible. This is an organized system combining earth and sky and all that lies between them—truly an admirable creation when we look at the beautiful form of each part, but even more worthy of admiration when we consider the harmony and unity of the whole, and how each part fits together with every other part in beautiful order, and all together with the whole, leading to the complete perfection of the world as a single unit. This was to show that He could call into existence not only a nature similar to Himself, but also one completely different from Himself. For similar to Deity are those natures which are intellectual and can only be grasped by the mind. But all things that can be perceived by the senses are completely different from It, and the furthest removed from It are all those things that completely lack soul and the power of movement. But perhaps someone who is too eager and hasty may say, "What does all this have to do with us? Get to the point. Talk to us about the Festival and the reasons we are here today." Yes, this is what I am about to do, although I have started at a somewhat earlier point, being compelled to do so by love and by the requirements of my argument.
X. Thus, then, and for these reasons, He gave being to the world of thought, as far as I can reason upon these matters, and estimate great things in my own poor language. Then when His first creation was in good order, He conceives a second world, material and visible; and this a system and compound of earth and sky, and all that is in the midst of them — an admirable creation indeed, when we look at the fair form of every part, but yet more worthy of admiration when we consider the harmony and the unison of the whole, and how each part fits in with every other, in fair order, and all with the whole, tending to the perfect completion of the world as a Unit. This was to show that He could call into being, not only a Nature akin to Himself, but also one altogether alien to Himself. For akin to Deity are those natures which are intellectual, and only to be comprehended by mind; but all of which sense can take cognisance are utterly alien to It; and of these the furthest removed are all those which are entirely destitute of soul and of power of motion. But perhaps some one of those who are too festive and impetuous may say, What has all this to do with us? Spur your horse to the goal. Talk to us about the Festival, and the reasons for our being here today. Yes, this is what I am about to do, although I have begun at a somewhat previous point, being compelled to do so by love, and by the needs of my argument.
Mind and sense, having been distinguished from each other in this way, had remained within their own boundaries and bore in themselves the magnificence of the Creator-Word, serving as silent praisers and thrilling heralds of His mighty work. There was not yet any mingling of both, nor any mixture of these opposites—which would be tokens of a greater Wisdom and Generosity in the creation of natures—nor had the whole riches of Goodness yet been made known. Now the Creator-Word, deciding to demonstrate this and to produce a single living being out of both the visible and the invisible creations, fashions Man. Taking a body from already existing matter and placing in it a Breath taken from Himself (which the Word knew to be an intelligent soul and the Image of God), He creates a sort of second world, placing him—great in littleness—on the earth. Man is a new Angel, a mingled worshipper, fully initiated into the visible creation but only partially into the intellectual; King of all upon earth, but subject to the King above; earthly and heavenly; temporal and yet immortal; visible and yet intellectual; halfway between greatness and lowliness; in one person combining spirit and flesh. He is spirit because of the favor bestowed on him, and flesh because of the height to which he had been raised—the one so that he might continue to live and praise his Benefactor, the other so that he might suffer, and by suffering be reminded and corrected if he became proud of his greatness. He is a living creature trained here and then moved elsewhere, and—to complete the mystery—deified by his inclination toward God. For this, I think, is the purpose of that Light of Truth which we here possess only in measure: that we should both see and experience the Splendor of God, which is worthy of Him Who made us and will remake us again after a loftier fashion.
XI. Mind, then, and sense, thus distinguished from each other, had remained within their own boundaries, and bore in themselves the magnificence of the Creator-Word, silent praisers and thrilling heralds of His mighty work. Not yet was there any mingling of both, nor any mixtures of these opposites, tokens of a greater Wisdom and Generosity in the creation of natures; nor as yet were the whole riches of Goodness made known. Now the Creator-Word, determining to exhibit this, and to produce a single living being out of both — the visible and the invisible creations, I mean — fashions Man; and taking a body from already existing matter, and placing in it a Breath taken from Himself Genesis 2:7 which the Word knew to be an intelligent soul and the Image of God, as a sort of second world. He placed him, great in littleness on the earth; a new Angel, a mingled worshipper, fully initiated into the visible creation, but only partially into the intellectual; King of all upon earth, but subject to the King above; earthly and heavenly; temporal and yet immortal; visible and yet intellectual; half-way between greatness and lowliness; in one person combining spirit and flesh; spirit, because of the favour bestowed on him; flesh, because of the height to which he had been raised; the one that he might continue to live and praise his Benefactor, the other that he might suffer, and by suffering be put in remembrance, and corrected if he became proud of his greatness. A living creature trained here, and then moved elsewhere; and, to complete the mystery, deified by its inclination to God. For to this, I think, tends that Light of Truth which we here possess but in measure, that we should both see and experience the Splendour of God, which is worthy of Him Who made us, and will remake us again after a loftier fashion.
12. God placed this being in Paradise, whatever Paradise may have been, and honored him with the gift of free will so that God might belong to him through his own choice, no less than to the one who had planted the seeds of it. He was to tend the immortal plants, which perhaps means the divine conceptions, both the simpler and the more advanced ones. He was naked in his simplicity and unadorned life, without any covering or screen, for it was fitting that the one who existed from the beginning should be such. God also gave him a law as material for his free will to act upon. This law was a commandment about which plants he could eat from and which one he must not touch. The latter was the Tree of Knowledge. However, it was not evil from the beginning when it was planted, nor was it forbidden because God begrudged it to us. Let not the enemies of God wag their tongues in that direction or imitate the serpent. Rather, it would have been good if eaten at the proper time, for the tree was, according to my theory, contemplation, which is only safe for those who have reached maturity of character to enter, but is not good for those who are still somewhat simple and greedy in their habits, just as solid food is not good for those who are still tender and need milk. But when, through the devil's malice and the woman's caprice—to which she yielded as the more tender, and which she used to influence the man, as she was more persuasive—alas for my weakness, for that of my first father was mine—he forgot the commandment that had been given to him. He yielded to the destructive fruit, and for his sin he was banished at once from the Tree of Life, from Paradise, and from God. He put on the coats of skins, that is, perhaps, the coarser flesh, both mortal and contradictory. This was the first thing he learned: his own shame, and he hid himself from God. Yet even here he gains something, namely death and the cutting off of sin, so that evil may not be immortal. Thus his punishment is transformed into a mercy, for I am persuaded that it is in mercy that God inflicts punishment.
XII. This being He placed in Paradise, whatever the Paradise may have been, having honoured him with the gift of Free Will (in order that God might belong to him as the result of his choice, no less than to Him who had implanted the seeds of it), to till the immortal plants, by which is meant perhaps the Divine Conceptions, both the simpler and the more perfect; naked in his simplicity and inartificial life, and without any covering or screen; for it was fitting that he who was from the beginning should be such. Also He gave him a Law, as a material for his Free Will to act upon. This Law was a Commandment as to what plants he might partake of, and which one he might not touch. This latter was the Tree of Knowledge; not, however, because it was evil from the beginning when planted; nor was it forbidden because God grudged it to us…Let not the enemies of God wag their tongues in that direction, or imitate the Serpent…But it would have been good if partaken of at the proper time, for the tree was, according to my theory, Contemplation, upon which it is only safe for those who have reached maturity of habit to enter; but which is not good for those who are still somewhat simple and greedy in their habit; just as solid food is not good for those who are yet tender, and have need of milk. Hebrews 5:12 But when through the Devil's malice and the woman's caprice, to which she succumbed as the more tender, and which she brought to bear upon the man, as she was the more apt to persuade, alas for my weakness! (for that of my first father was mine), he forgot the Commandment which had been given to him; Genesis 3:5 he yielded to the baleful fruit; and for his sin he was banished, at once from the Tree of Life, and from Paradise, and from God; and put on the coats of skins…that is, perhaps, the coarser flesh, both mortal and contradictory. This was the first thing that he learned — his own shame; Romans 1:22-31 and he hid himself from God. Yet here too he makes a gain, namely death, and the cutting off of sin, in order that evil may not be immortal. Thus his punishment is changed into a mercy; for it is in mercy, I am persuaded, that God inflicts punishment.
13. And having been first corrected by many means (because his sins were many, whose root of evil sprang up through various causes and at different times), by word, by law, by prophets, by benefits, by threats, by plagues, by waters, by fires, by wars, by victories, by defeats, by signs in heaven and signs in the air and in the earth and in the sea, by unexpected changes of men, of cities, of nations (the purpose of which was the destruction of wickedness), at last he needed a stronger remedy, for his diseases were growing worse: mutual murders, adulteries, perjuries, unnatural crimes, and that first and last of all evils, idolatry and the transfer of worship from the Creator to the creatures. As these required greater help, so they also received greater help. And that was that the Word of God Himself—who is before all worlds, the Invisible, the Incomprehensible, the Bodiless, Beginning of Beginning, the Light of Light, the Source of Life and Immortality, the Image of the Archetypal Beauty, the immovable Seal, the unchangeable Image, the Father's Definition and Word, came to His own Image, and took on flesh for the sake of our flesh, and mingled Himself with an intelligent soul for my soul's sake, purifying like by like; and in all points except sin was made man. Conceived by the Virgin, who first in body and soul was purified by the Holy Spirit (for it was necessary both that childbearing should be honored, and that virginity should receive a higher honor), He came forth then as God with that which He had assumed, One Person in two Natures, Flesh and Spirit, of which the latter deified the former. O new mingling; O strange union; the Self-Existent comes into being, the Uncreated is created, That which cannot be contained is contained, by the intervention of an intelligent soul, mediating between the Deity and the corporeality of the flesh. And He who gives riches becomes poor, for He assumes the poverty of my flesh, that I may assume the richness of His Godhead. He that is full empties Himself, for He empties Himself of His glory for a short while, that I may have a share in His fullness. What is the riches of His Goodness? What is this mystery that is around me? I had a share in the image; I did not keep it; He partakes of my flesh that He may both save the image and make the flesh immortal. He communicates a second communion far more marvelous than the first, inasmuch as then He imparted the better nature, whereas now Himself partakes of the worse. This is more godlike than the former action, this is loftier in the eyes of all men of understanding.
XIII. And having been first chastened by many means (because his sins were many, whose root of evil sprang up through various causes and at sundry times), by word, by law, by prophets, by benefits, by threats, by plagues, by waters, by fires, by wars, by victories, by defeats, by signs in heaven and signs in the air and in the earth and in the sea, by unexpected changes of men, of cities, of nations (the object of which was the destruction of wickedness), at last he needed a stronger remedy, for his diseases were growing worse; mutual slaughters, adulteries, perjuries, unnatural crimes, and that first and last of all evils, idolatry and the transfer of worship from the Creator to the Creatures. As these required a greater aid, so also they obtained a greater. And that was that the Word of God Himself — Who is before all worlds, the Invisible, the Incomprehensible, the Bodiless, Beginning of Beginning, the Light of Light, the Source of Life and Immortality, the Image of the Archetypal Beauty, the immovable Seal, the unchangeable Image, the Father's Definition and Word, came to His own Image, and took on Him flesh for the sake of our flesh, and mingled Himself with an intelligent soul for my soul's sake, purifying like by like; and in all points except sin was made man. Conceived by the Virgin, Luke 1:35 who first in body and soul was purified by the Holy Ghost (for it was needful both that Childbearing should be honoured, and that Virginity should receive a higher honour), He came forth then as God with that which He had assumed, One Person in two Natures, Flesh and Spirit, of which the latter deified the former. O new commingling; O strange conjunction; the Self-Existent comes into being, the Uncreate is created, That which cannot be contained is contained, by the intervention of an intellectual soul, mediating between the Deity and the corporeity of the flesh. And He Who gives riches becomes poor, for He assumes the poverty of my flesh, that I may assume the richness of His Godhead. He that is full empties Himself, for He empties Himself of His glory for a short while, that I may have a share in His Fulness. What is the riches of His Goodness? What is this mystery that is around me? I had a share in the image; I did not keep it; He partakes of my flesh that He may both save the image and make the flesh immortal. He communicates a second Communion far more marvellous than the first, inasmuch as then He imparted the better Nature, whereas now Himself partakes of the worse. This is more godlike than the former action, this is loftier in the eyes of all men of understanding.
What do those critics have to say to this—those harsh debaters about the Godhead, those who disparage everything praiseworthy, those who obscure the light, those who lack wisdom's training, for whom Christ died in vain, those ungrateful creatures, the handiwork of the Evil One? Do you turn this blessing into an accusation against God? Will you consider Him diminished because He humbled Himself for you? Because the Good Shepherd, who lays down His life for His sheep, came to search for the one that had wandered on the mountains and hills where you were sacrificing, and found that stray sheep? And having found it, He took it on His shoulders—the same shoulders that carried the wood of the Cross—and having taken it up, brought it back to the higher life, and having carried it back, counted it among those who had never strayed. Because He lit a lamp—His own Flesh—and swept the house, cleansing the world from sin, and searched for the coin, the Royal Image that was buried under the passions. And He calls together His angel friends to celebrate finding the coin, making them sharers in His joy, just as He had made them sharers in the secret of the Incarnation. Because after the lamp of the Forerunner comes the light that surpasses it in brightness; after the Voice comes the Word; after the Bridegroom's friend comes the Bridegroom; after him who prepared a special people for the Lord, cleansing them by water in preparation for the Spirit. Do you accuse God of all this? Do you consider Him diminished because He wraps Himself with a towel and washes His disciples' feet, and shows that humility is the best path to exaltation? Because for the soul that was bowed down to the ground, He humbles Himself so that He may lift up the soul that was collapsing under the weight of sin. Why don't you also charge Him with the crime of eating with tax collectors and at tax collectors' tables, and making disciples of tax collectors, so that He too may gain something—and what is that?—the salvation of sinners. If so, we must also condemn the physician for bending over diseases and enduring foul smells in order to give health to the sick, or someone who, as the Law commands, bent down into a ditch to save an animal that had fallen into it.
XIV. To this what have those cavillers to say, those bitter reasoners about Godhead, those detractors of all that is praiseworthy, those darkeners of light, uncultured in respect of wisdom, for whom Christ died in vain, those unthankful creatures, the work of the Evil One? Do you turn this benefit into a reproach to God? Will you deem Him little on this account, that He humbled Himself for you; because the Good Shepherd, John 10:11 He who lays down His life for His sheep, came to seek for that which had strayed upon the mountains and the hills, on which you were then sacrificing, and found the wanderer; and having found it, Luke 15:4, sq took it upon His shoulders — on which He also took the Wood of the Cross; and having taken it, brought it back to the higher life; and having carried it back, numbered it among those who had never strayed. Because He lighted a candle — His own Flesh — and swept the house, cleansing the world from sin; and sought the piece of money, the Royal Image that was covered up by passions. And He calls together His Angel friends on the finding of the coin, and makes them sharers in His joy, whom He had made to share also the secret of the Incarnation? Because on the candle of the Forerunner there follows the light that exceeds in brightness; and to the Voice the Word succeeds; and to the Bridegroom's friend the Bridegroom; to him that prepared for the Lord a peculiar people, cleansing them by water in preparation for the Spirit? Do you reproach God with all this? Do you on this account deem Him lessened, because He girds Himself with a towel and washes His disciples' feet, and shows that humiliation is the best road to exaltation? Because for the soul that was bent to the ground He humbles Himself, that He may raise up with Himself the soul that was tottering to a fall under a weight of sin? Why do you not also charge upon Him as a crime the fact that He eats with Publicans and at Publicans' tables, Luke 5:29 and that He makes disciples of Publicans, that He too may gain somewhat…and what?…the salvation of sinners. If so, we must blame the physician for stooping over sufferings, and enduring evil odours that he may give health to the sick; or one who as the Law commands bent down into a ditch to save a beast that had fallen into it.
15. He was sent, but as man, since He had a twofold physis. He grew weary, felt hunger and thirst, experienced agony, and wept, all according to the nature of a bodily being. If this language of being sent is also used of Him as God, it means we should understand the Father's good pleasure as constituting the mission, for He refers everything concerning Himself to this—both to honor the Eternal Principle and to avoid being thought of as an opposing God. Scripture says both that He was betrayed and that He gave Himself up, that He was raised by the Father and taken up into heaven, but also that He raised Himself and ascended. In each pair of statements, the first refers to the Father's good pleasure, the second to His own power. Are you then permitted to focus entirely on what humbles Him while ignoring what exalts Him, to count it in your favor that He suffered but to disregard that He did so by His own will? See what the Word still suffers even now. One group honors Him as God but confuses Him with the Father; another dishonors Him as mere flesh and severs Him from the Godhead. With which will He be more angry, or rather, which will He forgive—those who wrongly confuse Him or those who divide Him? The former should have distinguished, the latter should have united Him—the one in number, the other in Godhead. Do you stumble at His flesh? So did the Jews. Or do you call Him a Samaritan, and—I will not say the rest. Do you disbelieve His Godhead? Even the demons did not do this, you who are less believing than demons and more foolish than Jews. The Jews understood that the name Son implies equality of rank; the demons knew that the one who drove them out was God, convinced as they were by their own experience. But you accept neither the equality nor the Godhead. It would have been better for you to be either a Jew or a demoniac (if I may say something absurd) than to be uncircumcised and in sound health yet so wicked and ungodly in your mental attitude.
XV. He was sent, but as man, for He was of a twofold Nature; for He was wearied, and hungered, and was thirsty, and was in an agony, and shed tears, according to the nature of a corporeal being. And if the expression be also used of Him as God, the meaning is that the Father's good pleasure is to be considered a Mission, for to this He refers all that concerns Himself; both that He may honour the Eternal Principle, and because He will not be taken to be an antagonistic God. And whereas it is written both that He was betrayed, and also that He gave Himself up and that He was raised up by the Father, and taken up into heaven; and on the other hand, that He raised Himself and went up; the former statement of each pair refers to the good pleasure of the Father, the latter to His own Power. Are you then to be allowed to dwell upon all that humiliates Him, while passing over all that exalts Him, and to count on your side the fact that He suffered, but to leave out of the account the fact that it was of His own will? See what even now the Word has to suffer. By one set He is honoured as God, but is confused with the Father, by another He is dishonoured as mere flesh and severed from the Godhead. With which of them will He be most angry, or rather, which shall He forgive, those who injuriously confound Him or those who divide Him? For the former ought to have distinguished, and the latter to have united Him; the one in number, the other in Godhead. Stumblest Thou at His flesh? So did the Jews. Or do you call Him a Samaritan, and…I will not say the rest. Do you disbelieve in His Godhead? This did not even the demons, O thou who art less believing than demons and more stupid than Jews. Those did perceive that the name of Son implies equality of rank; these did know that He who drove them out was God, for they were convinced of it by their own experience. But you will admit neither the equality nor the Godhead. It would have been better for you to have been either a Jew or a demoniac (if I may utter an absurdity), than in uncircumcision and in sound health to be so wicked and ungodly in your attitude of mind.
A little later on you will see Jesus submitting to be purified in the River Jordan for my purification, or rather, sanctifying the waters by His purification (for indeed He had no need of purification, since He is the one who takes away the sin of the world). You will see the heavens split open and witness borne to Him by the Spirit who is of one nature with Him. You will see Him tempted and conquering, and served by angels, and healing every sickness and every disease, and giving life to the dead (O that He would give life to you who are dead because of your heresy). You will see Him driving out demons, sometimes Himself, sometimes through His disciples, and feeding vast crowds with a few loaves, and walking dry-footed upon the seas. You will see Him being betrayed and crucified, crucifying my sin along with Himself, offered as a Lamb and offering as a Priest. As a man He is buried in the grave, and as God He rises again. And then He ascends, and will come again in His own glory. Why, what a multitude of high festivals there are in each of the mysteries of the Christ! All of which have one completion, namely, my perfection and return to the first condition of Adam.
XVI. A little later on you will see Jesus submitting to be purified in the River Jordan for my Purification, or rather, sanctifying the waters by His Purification (for indeed He had no need of purification Who takes away the sin of the world) and the heavens cleft asunder, and witness borne to him by the Spirit That is of one nature with Him; you shall see Him tempted and conquering and served by Angels, and healing every sickness and every disease, and giving life to the dead (O that He would give life to you who are dead because of your heresy), and driving out demons, sometimes Himself, sometimes by his disciples; and feeding vast multitudes with a few loaves; and walking dryshod upon seas; and being betrayed and crucified, and crucifying with Himself my sin; offered as a Lamb, and offering as a Priest; as a Man buried in the grave, and as God rising again; and then ascending, and to come again in His own glory. Why what a multitude of high festivals there are in each of the mysteries of the Christ; all of which have one completion, namely, my perfection and return to the first condition of Adam.
Now then, I ask you to accept His Conception and leap before Him—if not like John from the womb, then like David because of the resting of the Ark. Respect the enrollment because of which you were written in heaven, and worship the Birth by which you were freed from the chains of your own birth. Honor little Bethlehem, which has led you back to Paradise, and worship the manger through which you, being without understanding, were fed by the Word. Know, as Isaiah commands you, your Owner like the ox knows, and like the donkey knows your Master's crib—if you are one of those who are pure and lawful food, who chew the cud of the word and are fit for sacrifice. Or if you are one of those who are still unclean and uneatable and unfit for sacrifice, and belong to the gentile portion, then run with the Star and bring your gifts with the Magi: gold and frankincense and myrrh, as to a King, and to God, and to One Who died for you. Glorify Him with the Shepherds; join in chorus with the Angels; sing hymns with the Archangels. Let this Festival be common to the powers in heaven and to the powers on earth. For I am convinced that the heavenly hosts join in our rejoicing and keep high festival with us today, because they love humanity and they love God, just like those whom David presents after the Passion ascending with Christ and coming to meet Him, and calling to one another to lift up the gates.
XVII. Now then I pray you accept His Conception, and leap before Him; if not like John from the womb, Luke 1:41 yet like David, because of the resting of the Ark. 2 Samuel 6:14 Revere the enrolment on account of which you were written in heaven, and adore the Birth by which you were loosed from the chains of your birth, Luke 2:1-5 and honour little Bethlehem, which has led you back to Paradise; and worship the manger through which thou, being without sense, wast fed by the Word. Know as Isaiah bids you, your Owner, like the ox, and like the ass your Master's crib; if you be one of those who are pure and lawful food, and who chew the cud of the word and are fit for sacrifice. Or if you are one of those who are as yet unclean and uneatable and unfit for sacrifice, and of the gentile portion, run with the Star, and bear your Gifts with the Magi, gold and frankincense and myrrh, Isaiah 1:3 as to a King, and to God, and to One Who is dead for you. With Shepherds glorify Him; Matthew ii with Angels join in chorus; with Archangels sing hymns. Let this Festival be common to the powers in heaven and to the powers upon earth. Luke 2:14-15 For I am persuaded that the Heavenly Hosts join in our exultation and keep high Festival with us today…because they love men, and they love God just like those whom David introduces after the Passion ascending with Christ and coming to meet Him, and bidding one another to lift up the gates.
18. There is one thing connected with Christ's birth that I would have you hate: the murder of the infants by Herod. Or rather, you must venerate this too—the sacrifice of those who were the same age as Christ, slain before the offering of the new Victim. If He flees into Egypt, joyfully become a companion of His exile. It is a great thing to share in the exile of the persecuted Christ. If He remains long in Egypt, call Him out of Egypt by worshiping Him reverently there. Travel without fault through every stage and aspect of Christ's life. Be purified; be circumcised; strip off the veil that has covered you from your birth. After this, teach in the Temple and drive out the sacrilegious traders. Submit to being stoned if necessary, for I know well that you will be hidden from those who cast the stones; you will escape even through their midst, like God. If you are brought before Herod, remain mostly silent. He will respect your silence more than most people's long speeches. If you are scourged, ask for what they leave out. Taste gall for the sake of tasting it; drink vinegar; seek spittings; accept blows; be crowned with thorns—that is, with the hardness of the godly life. Put on the purple robe, take the reed in hand, and receive mock worship from those who mock the truth. Finally, be crucified with Him and share His death and burial gladly, so that you may rise with Him, be glorified with Him, and reign with Him. Look at and be looked upon by the Great God, who in Trinity is worshiped and glorified, and whom we declare to be now set forth as clearly before you as the chains of our flesh allow, in Jesus Christ our Lord, to whom be the glory forever. Amen.
XVIII. One thing connected with the Birth of Christ I would have you hate…the murder of the infants by Herod. Matthew 2:16 Or rather you must venerate this too, the Sacrifice of the same age as Christ, slain before the Offering of the New Victim. If He flees into Egypt, joyfully become a companion of His exile. It is a grand thing to share the exile of the persecuted Christ. If He tarry long in Egypt, call Him out of Egypt by a reverent worship of Him there. Travel without fault through every stage and faculty of the Life of Christ. Be purified; be circumcised; strip off the veil which has covered you from your birth. After this teach in the Temple, and drive out the sacrilegious traders. John 2:15 Submit to be stoned if need be, for well I know you shall be hidden from those who cast the stones; you shall escape even through the midst of them, like God. If you be brought before Herod, answer not for the most part. Luke 23:9 He will respect your silence more than most people's long speeches. If you be scourged, John 19:1 ask for what they leave out. Taste gall for the taste's sake; Matthew 27:34 drink vinegar; John 19:29 seek for spittings; accept blows, be crowned with thorns, that is, with the hardness of the godly life; put on the purple robe, take the reed in hand, and receive mock worship from those who mock at the truth; lastly, be crucified with Him, and share His Death and Burial gladly, that you may rise with Him, and be glorified with Him and reign with Him. Look at and be looked at by the Great God, Who in Trinity is worshipped and glorified, and Whom we declare to be now set forth as clearly before you as the chains of our flesh allow, in Jesus Christ our Lord, to Whom be the glory forever. Amen.