St John Damascene on Holy Images (πρὸς τοὺς διαβάλλοντας τᾶς ἁγίας εἰκόνας). Followed by Three Sermons on the Assumption (κοίμησις)

by Saint John of Damascus

Testimony of Ancient and Learned Fathers concerning Images.

St Denis, Bishop of Athens, from his letter to St John the Apostle and Evangelist.

Sensible images do indeed show forth invisible things.

The same, from his Homily on the Ecclesiastical Hierarchy.

The substances and orders to which we have already alluded with reverence, are spirits, and they are set forth in spiritual and immaterial array. We can see it when brought down to [pg 117] our medium, symbolised in various forms, by which we are led up to the mental contemplation of God and divine goodness. Spirits think of Him as spirits according to their nature, but we are led as far as may be by sensible images to the divine contemplation.

Commentary.—If, then, we are led by the medium of sensible images to divine contemplation, what unseemliness is there in making an image of Him Who was seen in the form, and habit, and nature of man for our sakes?

St Basil, from his Homily on the Forty Martyrs.

The fortunes of war are wont to supply matter both for orators and painters. Orators describe them in glowing language, painters depict them on their canvas, and both have led many on to deeds of fortitude. That which words are to the ear, that the silent picture points out for imitation.

The same, on the Thirty Chapters on the Holy Ghost to Amphilochios, 18th Answer.

The image of the king is also called the king, and there are not two kings. Neither power [pg 118] is broken, nor is glory divided. As we are ruled by one government and authority, so our homage is one, not many. Thus the honour given to the image is referred to the original. That which the image represents by imitation on earth, that the Son is by nature in Heaven.

Commentary.—Just, then, as he who does not honour the Son does not honour the Father who sent Him, as our Lord says, so he who does not honour the image does not honour the original. Still some one says, ‘We cannot refuse to honour the image of Christ, but we will not have the saints.’ What folly! Listen to what our Lord says to His disciples: ‘He who receives you receives Me,’ so that the man who does not honour the saints does not honour Christ either.

St John Chrysostom, from his ‘Commentary on the Epistle to the Hebrews.’

How can what precedes be an image of what follows, as, for instance, Melchisedech of Christ? Just in the same way as a sketch would be an outline of the picture. On this account the old law is called a shadow, and the new—the truth and what is to come—certainties. Thus [pg 119] Melchisedech, who represents the law, is a foreshadowing of the picture. The new dispensation is the truth; the picture fully completed shows forth eternity. We might call the old dispensation a type of a type, and the new a type of the things themselves.

From the Spiritual History of Theodore, Bishop of Cyrus. From the ‘Life of St Simon Stylites.’

It is superfluous to speak of Italy. They say that this man became so well known in the great city of Rome, that small statues were erected to him in all the porticos of workshops, as a certain protection to them, and a guarantee of security.

St Basil, from his ‘Commentary on Isaias.’

When the devil saw man made after God’s image and likeness, as he could not fight against God, he vented his wickedness on the image of God. In the same way an angry man might stone the King’s image, because he cannot stone the King, striking the wood which bears his likeness.

Commentary.—Thus, every man who honours the image must necessarily honour the original.

[pg 120]

The same.

Just as the man who shows contempt for the royal image is held to show it for the King himself, so is he convicted of sin who shows contempt for man made after an image.

St Athanasius, from the Hundred Chapters addressed to Antiochus, the Prefect, according to Question and Answer.—Chap. xxxviii.

Answer.—We, who are of the faithful, do not worship images as gods, as the heathens did, God forbid, but we mark our loving desire alone to see the face of the person represented in image. Hence, when it is obliterated, we are wont to throw the image as so much wood into the fire. Jacob, when he was about to die, worshipped on the point of Joseph’s staff, not honouring the staff but its owner. Just in the same way do we greet images as we should embrace our children and parents to signify our affection. Thus the Jew, too, worshipped the tablets of the law, and the two golden cherubim in carved work, not [pg 121] because he honoured gold or stone for itself, but the Lord who had ordered them to be made.

St John Chrysostom, on the ‘Third Psalm, on David, and Absalom.’

Kings put victorious trophies before their conquering generals; rulers erect proud monuments to their charioteers, and brave men, and with the epitaph as a crown, use matter for their triumph. Others, again, write the praises of conquerors in books, wishing to show that their own gift in praising is greater than those praised. And orators and painters, sculpturers and people, rulers, and cities, and places acclaim the victorious. No one ever made images of the deserter or the coward.

St Cyril of Alexandria, from his ‘Address to the Emperor Theodosius.’

If images represent the originals, they should call forth the same reverence.

The same, from his ‘Treasures.’

Images are ever the likenesses of their originals.

[pg 122]

The same, from his Poem, on the ‘Revelation of Christ being signified through all the Teaching of Moses. On Abraham and Melchisedech.’—Chap. vi.

Images should be made after their originals.

St Gregory of Nazianzen, from His Sermon on the ‘Son,’ ii.

An image is essentially a representation of its original.

St Chrysostom, from his Third ‘Commentary on the Colossians.’

The image of what is invisible, were it also invisible, would cease to be an image. An image, as far as it is an image, should be kept inviolably by us, owing to the likeness it represents.

The same, from his ‘Commentary on the Hebrews.’—Chap. xvii.

As in images the image presents the form of a man, though not his strength, so the original and the likeness have much in common, for the likeness is the man.

[pg 123]

Eusebius Pamphilius, from the Fifth Book of his Gospel Proofs, on ‘God appeared to Abraham by the Oak of Mambre.’

Hence, even now the inhabitants cherish the place where visions appeared to Abraham, as divinely consecrated. The turpentine tree is still to be seen, and those who received Abraham’s hospitality are painted in picture, one on each side, and the stranger of greatest dignity in the middle. He would be an image of our Lord and Saviour, whom even rude men reverence, Whose divine words they believe. It was He who, through Abraham, sowed the seeds of piety in men. In the likeness and habit of an ordinary man He presented himself to Abraham,[²⁷] and gave him knowledge of His Father.

John of Antioch, also called Malala, from his Chronography concerning the ‘Woman with the Issue of Blood, who erected a Monument to Christ.’

From that time John the Baptist became known to men, and Herod, toparcha of the [pg 124] Trachonitis region, beheaded him in the city of Sebaste, on the eighth day of the kalends of June, Flaccus and Ruffinus being consuls. King Herod, Philip’s son, in grief at this event, left Judea. A rich woman, Berenice by name, who was also living at Paneada, sought him out wishing as she had been cured by Jesus, to erect a monument to Him. Not daring to do it without the king’s consent, she presented a petition to King Herod, asking to be allowed to erect a golden monument in that city to our Lord. The petition ran thus:—

To the august Herod, toparcha, law-giver of Jews and Greeks, King of Trachonitis, a suppliant petition from Berenice, an inhabitant of Paneada. You are crowned with justice and mercy and all other virtues. Knowing this and in good hope of success, I am writing to you. If you read my beginning you will soon be instructed as to facts. From childhood I suffered with an issue of blood, and spent my time and my substance on doctors, and was not cured. Hearing of the wonderworking Christ, how He raised the dead to life again, put forth devils, and cured the sick by one word, I also went to Him as to [pg 125] God. And approaching the crowd which surrounded Him fearing lest He should turn me away in anger on account of my complaint, and that I should feel it more, I said to myself, ‘If I could only touch the border of His garment, I should be cured.’ I had no sooner touched it than the hæmorrhage stopped, and I was cured on the spot. And He, as if He had read my heart’s desire, said aloud, ‘Who has touched Me? Power has gone out of Me!’ And I pale and trembling, thinking to throw off my sickness the sooner, prostrated myself at His feet, bathing the ground with my tears, and confessed my action. He in His goodness compassionating me, assured me of my cure, saying: ‘Be of good heart, daughter, thy faith has healed thee. Go in peace!’ Do you now, august ruler, grant my righteous petition. King Herod receiving this petition, was struck with wonder and in awe at the cure, replied: ‘The cure wrought for you, O woman, deserves a splendid monument. Go then and put up any memorial you like to Him, in praise of the Healer.’ And immediately Berenice the sick woman of yore, set up in the midst of her own city of Paneada a monument in bronze, [pg 126] adorned with gold and silver. It is still standing in the city of Paneada. Not long ago it was taken from the place where it stood to the middle of the city, and placed in a house of prayer. One, Batho, a converted Jew, found it mentioned in a book which contained an account of all those who had reigned over Judea.

From the ‘Ecclesiastical History of Socrates,’ Book I. Chap. xviii., on the Emperor Constantine.

After this the Emperor Constantine, being most zealous for the Christian religion, destroyed heathen observances, and prohibited single combats, whilst he set up his images in the temples.

Stephen Bostrenus, against the Jews.—Chap. iv.

We have made the images of the saints for a remembrance of Abraham, Isaac, Jacob, Moses, and Elias and Zachary, and of other prophets and holy martyrs, who gave their life for Him. Every one who looks at their images may thus be reminded of them and glorify Him who glorifies them.

[pg 127]

The same.

As to images let us take courage that every work done in God’s name is good and holy. Now as to idols and statues, beware, they are all bad, both the things and their makers. An image of a holy prophet is one thing, a statue or carved figure of Saturn or Venus, the sun or the moon, quite another. As man was made after God’s image, he is worshipped; but the serpent as the image of the devil, is unclean and execrable. Tell me, O Jew, if you reject man’s handiwork, what is left on earth to be worshipped which is not the work of his hand? Was not the ark made by hands, and the altar, the propitiatory and the cherubim, the golden urn containing the manna, the table and the inner tabernacle, and all that God ordered to be put in the holy of Holies? Were not the cherubim the images of angels made by hands? Do you call them idols? What do you say to Moses who worshipped them and to Israel? Worship is symbolical of honour, and we sinners worship God, and glorify Him by the divine worship of latreia which is due to Him, and we tremble before Him as our [pg 128] Creator. We worship the angels and servants of God for His sake, as creatures and servants of God. An image is a name and likeness of him it represents. Thus both by writing and by engraving we are ever mindful of our Lord’s sufferings, and of the holy prophets in the old law and in the new.

St Leontius of Naples, in Cyprus, against the Jews—Book v.

Enter then heartily into our apology for the making of sacred images, so that the mouths of foolish people speaking injustice may be closed. This tradition comes from the old law, not from us. Listen to God’s command to Moses that he should make two cherubim wrought in metal to overshadow the propitiatory. And again, God showed the temple to Ezechiel, with its carved faces of lions, forms of palms and men from floor to ceiling. The command is truly awe-inspiring. God, who enjoins Israel not to make any graven thing, likeness or image of anything in heaven or on earth, also orders Moses to make carved cherubim. God shows the temple to [pg 129] Ezechiel, full of images and sculptured likenesses of lions, palms, and men. And Solomon, in conformity to the law, filled the temple with metal figures of oxen, palms, and men, and God did not reproach him for it. Now, if you wish to reproach me concerning images, you condemn God, who ordered these things to be made that they might remind us of Himself.

The same, from the 3rd Book.

Again, atheists mock at us concerning the Holy Cross and the worship of divine images, calling us idolators and worshippers of wooden gods. Now, if I am a worshipper of wood, as you say, I am a worshipper of many, and, if so, I should swear by many, and say, ‘By the gods,’ just as you at the sight of one calf said, ‘These are thy gods, O Israel.’ You could not maintain that Christian lips had used the expression, but the adulterous and unbelieving synagogue is wont ever to cast infamy upon the all-wise Church of Christ.

The same.

We do not adore as gods the figures and [pg 130] images of the saints. For if it was the mere wood of the image that we adored as God, we should likewise adore all wood, and not, as often happens, when the form grows faint, throw the image into the fire. And again, as long as the wood remains in the form of a cross, I adore it on account of Christ who was crucified upon it. When it falls to pieces, I throw them into the fire. Just as the man who receives the sealed orders of the king and embraces the seal, looks upon the dust and paper and wax as honourable in their reference to the king’s service, so we Christians, in worshipping the Cross, do not worship the wood for itself, but seeing in it the impress and seal and figure of Christ Himself, crucified through it and on it, we fall down and adore.

The same.

On this account I depict Christ and His sufferings in churches, and houses, and public places, and images, on clothes, and store-houses, and in every available place, so that ever before me, I may bear them in lasting memory, and not be unmindful, as you are, of my Lord God. In worshipping the book of the [pg 131] law, you are not worshipping parchment or colour, but God’s words contained in it. So do I worship the image of Christ, neither wood nor colouring for themselves. Adoring an inanimate figure of Christ through the Cross, I seem to possess and to adore Christ. Jacob received Joseph’s cloak of many colours from his brothers who had sold him, and he caressed it with tears as he gazed at it. He did not weep over the cloak, but considered it a way of showing his love for Joseph and of embracing him. Thus do we Christians embrace with our lips the image of Christ, or the apostles, or the martyrs, whilst in spirit we deem that we are embracing Christ Himself or His martyr. As I have often said, the end in view must always be considered in all greeting and worship. If you upbraid me because I worship the wood of the Cross, why do you not upbraid Jacob for worshipping on the point of Joseph’s staff? (επί το ακρον τῆς ῥάβδου). It is evident that it was not the wood he honoured by his worship, but Joseph, as we adore Christ through the Cross. Abraham worshipped impious men who sold him the cave, and bent [pg 132] his knee to the ground, yet he did not worship them as gods. And again, Jacob magnified impious Pharao and idolatrous Esau seven times, yet not as God. How many salutations and worshippings I have put before you, both natural and scriptural, which are not to be condemned, and you no sooner see any one worshipping the image of Christ or His Immaculate (παναγίας) Mother or a saint than you are angry and blaspheme and call me an idolator. Have you no shame, seeing me as you do day by day pulling down the temples of idols in the whole world and raising churches to martyrs? If I worship idols, why do I honour martyrs, their destroyers? If I glorify wood, as you say, why do I honour the saints who have pulled down the wooden statues of demons? If I glorify stones, how can I glorify the apostles who broke the stone idols? If I honour the images of false gods, how can I praise and glorify and keep the feast of the three children at Babylon who would not worship the golden statue? How greatly foolish people err, and how blind they are! What shamelessness is yours, O Jew! what impiety! You sin indeed against the [pg 133] truth. Arise, O God, and justify Thy cause. Judge and justify us from people, not all people, but from senseless and hostile people who constantly provoke Thee.

The same.

If, as I have often said, I worshipped wood and stone as God, I, too, should say to each, ‘Thou hast brought me forth.’ If I worship the images of the saints, or rather the saints, and worship and reverence the combats of the holy martyrs, how can you call these idols, senseless man? For idols are likenesses of false gods and adulterers, murderers and luxurious men, not of prophets or apostles. Listen whilst I take a telling and most true example of Christian and heathen images. The Chaldeans in Babylon had all sorts of musical instruments for the worship of idols who were devils, and the children of Israel had brought musical instruments from Jerusalem, which they hung upon the willow trees, and the instruments of both lutes and stringed instruments and flutes gave forth their music, these for the glory of God, the others for the service of devils. So must you look upon images and [pg 134] idols of heathens and Christians. Heathen idols were for the glory and remembrance of the devil; Christian images are for the glory of Christ, and of His apostles and martyrs and saints.

The same.

When, then, you see a Christian worshipping the Cross, know that his adoration is not given to the wood, but to Christ Crucified. We might as well worship all wood, as Israel worshipped woods and trees, saying, ‘Thou art my God, and Thou hast brought me forth.’ It is not so with us. We keep in churches and in our houses a remembrance and a representation of our Lord’s sufferings and of those who fought for Him, doing everything for our Lord’s sake.

Once more. Tell me, O Jew, what law authorised Moses to worship Jethor, his brother-in-law, and an idolator? Or Jacob to worship Pharao, and Abraham the sons of Emmor? They were just men and prophets. Again, Daniel worshipped the impious Nabuchodonosor. For if they so acted on account of life in this world, why do you reproach [pg 135] me for worshipping the holy memories of the saints, whether in books or pictures, their combats and sufferings, which are a daily source of good to me, and will help me to lasting and eternal life?

Saint Athanasius against the Arians.—Book iii.

The Son being of the same substance as the Father, He can justly say that He has what the Father has. Hence it was fitting and proper that after the words ‘I and the Father are one,’ he should add, ‘that you may know that I am in the Father and the Father in Me.’ He had already said the same thing. ‘He who sees Me sees the Father.’ There is one and the same mind in these three sayings. To know that the Father and the Son are one is to know that he is in the Father and the Father in the Son. The Godhead of the Son is the Godhead of the Father. The man who receives this understands ‘that he who sees the Son sees the Father.’ For the Godhead of the Father is seen in the Son. This will be easier to understand from the example of the king’s image which shows [pg 136] forth his form and likeness. The king is the likeness of his image. The likeness of the king is indelibly impressed upon the image, so that any one looking at the image sees the king, and again, any one looking at the king recognises that the image is his likeness. Being an indelible likeness, the image might answer a man, who expressed the wish to see the king after contemplating it, by saying, ‘The king and I are one. I am in him and he is in me. That which you see in me you see in him, and the man who looks upon him looks at the same in me.’ He who worships the image worships the king in it. The image is his form and likeness.

The same, to Antiochus the Ruler.

What do our adversaries say to these things, they who maintain that we should not worship the effigies of the saints, which are preserved amongst us for a remembrance of them.

St Ambrose of Milan, to the Emperor Gratian concerning the Incarnation of God the Word.

God before flesh was made, and God in the [pg 137] flesh. There is a fear lest, abstracting the double principle of action and wisdom from Christ, we should glorify a mutilated Christ. Now, is it possible to divide Christ whilst we adore His Godhead and His flesh? Do we divide Him when we adore at once the image of God and the Cross? God forbid.

St Cyril of Jerusalem, twelfth Instruction.

If you seek the cause of Christ’s presence, go back to the first chapter of Scripture. God made the world in six days, but the world was made for man. The most brilliant sun glowing with light was made for man. And all living things were created for our service, trees and flowers for our enjoyment. All created things were beautiful, yet only man was the image of God. The sun arose by command alone: man was moulded by the Divine Hand. ‘Let us make man to our image and likeness.’ The wooden image of an earthly king is honoured, how much more the rational image of God?

St John Chrysostom, on the Machabees.

The royal effigies are shown forth not only on [pg 138] gold and silver, and the most costly materials, but the royal form itself, even on copper. The difference of matter does not affect the dignity of the character impressed, nor does a viler material diminish the honour of what is great. The royal figure is always a consecration; not lessened by matter, it exalts matter.

The same, against Julian the Apostate.—1st Book.

What does this new Nabuchodonosor want? He has not shown himself kinder to us than Nabuchodonosor of old, whose furnace still pierces us through, although we have escaped from its flames. Do not the shrines of saints in churches, inviting the worship of the faithful, show forth the destruction of the body?[²⁸]

The same, on the Piscina.

Just as when the royal effigy and image is sent or carried into the city, rulers and people go out to meet it with respect and reverence, not honouring the wooden receptacle, or the waxen representation, but the person of the king; so is it with created things.

[pg 139]

Severianus of the Gabali, on the Cross.

Fourth Homily.—‘Moses struck the rock twice.’ Why twice? If he was obeying God’s commands, what need was there of striking a second time? If without, not two, or ten, or a hundred strikings would have unlocked nature: if it was simply God’s work without the mystery of the Cross, one striking, or nod, or word would have sufficed. But it is meant to be an image of the Cross. Moses, the Scripture says, struck once and then again, in the sign of the Cross, not for actual necessity, so that inanimate nature might reverence the symbol. If in the king’s absence his image supplies his place, rulers worship, and festivals are held, and princes go out to meet it, and people prostrate themselves, not looking at the material, but at the figure of the king shown forth in representation not seen in nature, how much more shall the image of the Eternal King break open the heavens and the whole universe, not the rock alone.

[pg 140]

Jerome, Priest of Jerusalem, on the Holy Trinity.

As the Scripture nowhere enjoins you to worship the Cross, what makes you adore it? Tell us, Jews and heathens, and all inquiring people.

Answer.—On this account, O slow and foolish of heart, God allowed the people, who revered Him, to worship what was on earth, the handiwork of man, so that they should not be able to reproach Christians concerning the Cross and the worship of images. Now just as the Jew adored the ark of the covenant, and the two carved cherubim of gold, and the two tablets of Moses, although there is nowhere an order from God to worship or revere them, so is it with Christians. We do not revere the Cross as God; we show through it what we truly feel about the Crucified One.

Simeon of Mount Thaumastus on Images.

Possibly a contentious unbeliever will maintain that we worshipping images in our churches are convicted of praying to lifeless idols. Far [pg 141] be it from us to do this. Faith[²⁹] makes Christians, and God, who cannot deceive, works miracles. We do not rest contented with mere colouring. With the material picture before our eyes we see the invisible God through the visible representation, and glorify Him as if present, not as a God without reality, but as God who is the essence of being. Nor are the saints whom we glorify fictitious. They are in being, and are living with God; and their spirits being holy, they help, by the power of God, those who deserve and need their assistance.

Athanasius, Archbishop of Antioch, to Simeon, Bishop of the Bostri, on the Sabbath.

Just as in the king’s absence his image is worshipped, so in his presence it is extravagant to leave the original to pay homage to the image. It is disregarded, because the original on whose account it is honoured is present, but that is no reason for dishonouring it. It is much the same, I think, with the shadow or letter of the law. The apostle [pg 142] calls it a figure. In so far as grace anticipated the reign of truth, the saints were types, contemplating the truth as in a glass. When the promises were fulfilled, it was no longer desirable to live according to types, nor to follow them. In the presence of the realisation the type vanishes into insignificance. Still they did not dishonour nor deride types; they honoured them, and judged those who treated them with contumely impious, and deserving of death and severe chastisement.

The same.—3rd Homily.

A man worships the king’s image for the honour due to the king, the image itself being mere wax and paint.

St Athanasius of Mount Sinai on the New Sabbath, and on St Thomas the Apostle.

Those who saw Christ in the flesh looked upon Him as a prophet. We, who have not seen Him, have confessed Him from our childhood to be the great and Almighty God Himself, the Creator of eternity, and splendour of the Father. We listen with faith to His Gospel, as if we saw Christ Himself speaking. [pg 143] And receiving the pure treasure of His body, we believe that Christ Himself is acting in us. And if we see only the image of His divine form, as if looking down upon us from heaven, we prostrate and adore. Great is now the faith of Christ.

From the Life of the Abbot Daniel, on Eulogius the Quarryman.

Then he went away dejected, and threw himself before an image of Our Lady, and crying out, he said: ‘Lord, enable me to pay what I promised this man.’

From the Life of St Mary of Egypt.

As I was weeping, I lifted up my eyes and saw the image of Our Lady, and I said to her:—

‘O Virgin, Mother of God (θεότοκε δέσποινα), who didst give birth to God the Word, I know that it is neither fitting nor seemly that one so defiled and so covered with guilt as I should look up to thy image, O ever Virgin. It is fitting that I should be hated and shunned by thy purity. Yet as He who was born of thee became man on purpose to call sinners to repentance, [pg 144] help me, for I have no other succour. Let me also find an entrance. Do not refuse me a sight of the wood on which God the Word, thy Son, suffered according to the flesh, who shed His own precious blood for me. Grant, O Queen, that I may be admitted to worship the sacred Cross, and I will promise thee as surety to the God whom thou didst bring forth that I will keep myself ever undefiled. When I see the Cross of thy Son, I will at once renounce the world and the things of the world, and forthwith follow wherever thou shalt lead.’

Saying this, taking faith’s token as a conviction, encouraged by Our Lady’s clemency, I left that place where I had made my petition, and returned again to join those who were entering the edifice. No one thrust me aside, and no one prevented me from going into the church. Then I was seized with horror and fear and trembling in all my limbs. Throwing myself on the ground, and worshipping that holy floor, I came out, and went to her who had promised to be my security. When I came to the place in which the agreement had been signed, I knelt down before the ever [pg 145] blessed Virgin, Mother of God, and addressed her in these words:—

‘O loving Queen (φιλάγαθε δέσποινα), thou hast shown me thy goodness; thou didst not despise the petition of my unworthiness. I have seen glory which sinners do not see. Praise be to God who receives the repentance of sinners through thee.’

St Methodius, Bishop of the Patari (παταρών), on the Resurrection.

The images of earthly kings, even if they are not made of finest gold and silver, command at once honour from all. As men are not honouring matter, they do not choose the most precious from the less precious; they honour the image, whether made of putty or of copper. A derider of either, whether he shows contempt to the image of plaster or of gold, will be held to show contempt to his lord and king. We make golden images of His angels, principalities, or powers, for His honour and glory.

[pg 147]

SERMON I.
ON THE ASSUMPTION (κοίμησις).

The memory of the just takes place with rejoicing, said Solomon, the wisest of men; for precious in God’s sight is the death of His saints, according to the royal[³⁰] David. If, then, the memory of all the just is a subject of rejoicing, who will not offer praise to justice in its source, and holiness in its treasure-house? It is not mere praise; it is praising with the intention of gaining eternal glory. God’s dwelling-place does not need our praise, that city of God, concerning which great things were spoken, as holy.[³¹] David addresses it in these words: ‘Glorious things are said of thee, thou city of God.’ What sort of city shall we choose for the invisible and uncircumscribed God, who holds all things in His hand, if not [pg 148] that city which alone is above nature, giving shelter without circumscription[³²] to the supersubstantial Word of God? Glorious things have been spoken of that city by God himself. For what is more exalted than being made the recipient of God’s counsel, which is from all eternity?

Neither human tongue nor angelic mind is able worthily to praise her through whom it is given to us to look clearly upon the Lord’s glory. What then? Shall we be silent through fear of our insufficiency? Certainly not. Shall we be trespassers beyond our own boundaries, and freely handle ineffable mysteries, putting off all restraint? By no means. Mingling, rather, fear with desire, and weaving them into one crown, with reverent hand and longing soul, let us show forth the poor first-fruits of our intelligence, in gratitude to our Queen and Mother, the benefactress of all creation, as a repayment of our debt. A story is told of some rustics who were ploughing up the soil when a king chanced to pass, in the splendour of his royal robes and crown, and surrounded by countless gift bearers, standing in a circle. [pg 149] As there was no gift to offer at that moment, one of them was collecting water in his hands, as there happened to be a copious stream near by. Of this he prepared a gift for the king, who addressed him in these words: ‘What is this, my boy?’ And he answered boldly: ‘I made the best of what I had, thinking it was better to show my willingness, than to offer nothing. You do not need our gifts, nor do you wish for anything from us save our good will. The need is on our side, and the reward is in the doing. I know that glory often comes to the grateful.’

The king in wonder praised the boy’s cleverness, graciously acknowledged his willingness, and made him many rich gifts in return. Now, if that proud monarch so generously rewarded good intentions, will not Our Lady (ἡ ὄντως ἀγαθὴ δέσποινα), the Mother of God, accept our good will, not judging us by what we accomplish? Our Lady is the Mother of God, who alone is good and infinite in His condescension, who preferred the two mites to many splendid gifts. She will indeed receive us, who are paying off our debt, and make us a return out of all proportion to what we offer. Since prayer is absolutely [pg 150] necessary for our needs, let us direct our attention to it.

What shall we say, O Queen? What words shall we use? What praise shall we pour upon thy sacred and glorified head, thou giver of good gifts and of riches, the pride of the human race, the glory of all creation, through whom it is truly blessed. He whom nature did not contain in the beginning, was born of thee. The Invisible One is contemplated face to face. O Word of God, do Thou open my slow lips, and give their utterances Thy richest blessing; inflame us with the grace of Thy Spirit, through whom fishermen became orators, and ignorant men spoke supernatural wisdom, so that our feeble voices may contribute to thy loved Mother’s praises, even though greatness should be extolled by misery. She, the chosen one of an ancient race, by a predetermined counsel and the good pleasure of God the Father, who had begotten Thee in eternity immaterially, brought Thee forth in the latter times, Thou who art propitiation and salvation, justice and redemption, life of life, light of light, and true God of true God.

The birth of her, whose Child was marvellous, [pg 151] was above nature and understanding, and it was salvation to the world; her death was glorious, and truly a sacred feast. The Father predestined her, the prophets foretold her through the Holy Ghost. His sanctifying power overshadowed her, cleansed[³³] and made her holy, and, as it were, predestined her. Then Thou, Word of the Father, not dwelling in place,[³⁴] didst invite the lowliness of our nature to be united to the immeasurable greatness of Thy inscrutable Godhead. Thou, who didst take flesh of the Blessed Virgin, vivified by a reasoning soul, having first abided in her undefiled and immaculate womb, creating Thyself, and causing her to exist in Thee, didst become perfect man, not ceasing to be perfect God, equal to Thy Father, but taking upon Thyself our weakness through ineffable goodness. Through it Thou art one Christ, one Lord, one Son of God, and man at the same time, perfect God and perfect man, wholly God and wholly man, one substance (ὑπόστασις) from two perfect natures, the Godhead and the manhood. And in two perfect natures, the divine and the human, God is not pure God, [pg 152] nor the man only man, but the Son of God and the Incarnate God are one and the same God and man without confusion or division, uniting in Himself substantially the attributes of both natures. Thus, He is at once uncreated and created, mortal and immortal, visible and invisible, in place and not in place. He has a divine will and a human will, a divine action and a human also, two powers of choosing (ἀυτεξούσια) divine and human. He shows forth divine wonders and human affections,—natural, I mean, and pure. Thou hast taken upon Thyself, Lord, of Thy great mercy, the state of Adam as he was before the fall, body, soul, and mind, and all that they involve physically, so as to give me a perfect salvation. It is true indeed that what was not assumed was not healed.[³⁵] Having thus become the mediator between God and man, Thou didst destroy enmity, and lead back to Thy Father those who had deserted Him, wanderers to their home, and those in darkness to the light. Thou didst bring pardon to the contrite, and didst change mortality into immortality. Thou didst deliver the world from the aberration of [pg 153] many gods, and didst make men the children of God, partakers of Thy divine glory. Thou didst raise the human race, which was condemned to hell, above all power and majesty, and in Thy person it is seated on the King’s eternal throne. Who was the instrument of these infinite benefits exceeding all mind and comprehension, if not the Mother ever Virgin who bore Thee?

Realise, Beloved in the Lord, the grace of to-day, and its wondrous solemnity. Its mysteries are not terrible, nor do they inspire awe. Blessed are they who have eyes to see. Blessed are they who see with spiritual eyes. This night shines as the day. What countless angels acclaim the death of the life-giving Mother! How the eloquence of apostles blesses the departure of this body which was the receptacle of God. How the Word of God, who deigned in His mercy to become her Son, ministering with His divine hands to this immaculate and divine being,[³⁶] as His mother, receives her holy soul. O wondrous Law-giver, fulfilling the law which He had Himself laid down, not being bound by it, for it was He who enjoined children to show reverence to [pg 154] their parents. ‘Honour thy father and thy mother,’ He says. The truth of this is apparent to every one, calling to mind even dimly the words of holy Scripture. If according to it the souls of the just are in the hands of God, how much more is her soul in the hands of her Son and her God. This is indisputable. Let us consider who she is and whence she came, how she, the greatest and dearest of all God’s gifts, was given to this world. Let us examine what her life was, and the mysteries in which she took part. Heathens in the use of funeral orations most carefully brought forward anything which could be turned to praise of the deceased, and at the same time encourage the living to virtue, drawing generally upon fable and fiction, not having fact to go upon. How then, shall we not deserve scorn if we bury in silence that which is most true and sacred, and in very deed the source of praise and salvation to all? Shall we not receive the same punishment as the man who hid his master’s talent? Let us adapt our subject to the needs of those who listen, as food is suited to the body.

Joachim and Anne were the parents of Mary. Joachim kept as strict a watch over [pg 155] his thoughts as a shepherd over his flock, having them entirely under his control. For the Lord God led him as a sheep, and he wanted for none of the best things. When I say best, let no one think I mean what is commonly acceptable to the multitude, that upon which greedy minds are fixed, the pleasures of life that can neither endure nor make their possessors better, nor confer real strength. They follow the downward course of human life and cease all in a moment, even if they abounded before. Far be it from us to cherish these things, nor is this the portion of those who fear God. But the good things which are a matter of desire to those who possess true knowledge, delighting God, and fruitful to their possessors, namely, virtues, bearing fruit in due season, that is, in eternity, will reward with eternal life those who have laboured worthily and have persevered in their acquisition as far as possible. The labour goes before, eternal happiness follows. Joachim ever shepherded his thoughts. In the place of pastures, dwelling by contemplation on the words of sacred Scripture, made glad on the restful waters of divine grace, [pg 156] withdrawn from foolishness, he walked in the path of justice. And Anne, whose name means grace, was no less a companion in her life than a wife, blessed with all good gifts, though afflicted for a mystical reason with sterility. Grace in very truth remained sterile, not being able to produce fruit in the souls of men. Therefore, men declined from good and degenerated; there was not one of understanding nor one who sought after God. Then His divine goodness, taking pity on the work of His hands, and wishing to save it, put an end to that mystical barrenness, that of holy (θεόφρονος) Anne, I mean, and she gave birth to a child, whose equal had never been created and never can be. The end of barrenness proved clearly that the world’s sterility would cease and that the withered trunk would be crowned with vigorous and mystical life.

Hence the Mother of our Lord is announced. An angel foretells her birth. It was fitting that in this, too, she, who was to be the human Mother of the one true and living God, should be marked out above every one else. Then she was offered in God’s holy [pg 157] temple, and remained there, showing to all a great example of zeal and holiness, withdrawn from frivolous society. When, however, she reached full age and the law required that she should leave the temple, she was entrusted by the priests to Joseph, her bridegroom, as the guardian of her virginity, a steadfast observer of the law from his youth. Mary, the holy and undefiled (πᾶνάμωμος), went to Joseph, contenting herself with her household matters, and knowing nothing beyond her four walls.

In the fulness of time, as the divine apostle says, the angel Gabriel was sent to this true child of God, and saluted her in the words, ‘Hail, full of grace, the Lord is with thee.’ Beautiful is the angel’s salutation to her who is greater than an angel. He is the bearer of joy to the whole world. She was troubled at his words, not being used to speak with men, for she had resolved to keep her virginity unsullied. She pondered in herself what this greeting might be. Then the angel said to her: ‘Fear not, Mary. Thou hast found grace before God.’ In very deed, she who was worthy of grace had found it. She found [pg 158] grace who had done the deeds of grace, and had reaped its fulness. She found grace who brought forth the source of grace, and was a rich harvest of grace. She found an abyss of grace who kept undefiled her double virginity, her virginal soul no less spotless than her body; hence her perfect virginity. ‘Thou shalt bring forth a Son,’ he said, ‘and shalt call His name Jesus’ (Jesus is interpreted Saviour). ‘He shall save His people from their sins.’ What did she, who is true wisdom, reply? She does not imitate our first mother Eve, but rather improves upon her incautiousness, and calling in nature to support her, thus answers the angel: ‘How is this to be, since I know not man? What you say is impossible, for it goes beyond the natural laws laid down by the Creator. I will not be called a second Eve and disobey the will of my God. If you are not speaking godless things, explain the mystery by saying how it is to be accomplished.’ Then the messenger of truth answered her: ‘The Holy Spirit shall come to thee, and the power of the Most High shall overshadow thee. Therefore He who is born to thee shall be called the Son of God.’ That which is foretold is [pg 159] not subservient to the laws of nature. For God, the Creator of nature, can alter its laws. And she, listening in holy reverence to that sacred name, which she had ever desired, signified her obedience in words full of humility and joy: ‘Behold the handmaid of the Lord. Be it done unto me according to thy word.’

‘O the depth of the riches, of the wisdom, and of the knowledge of God,’ I will exclaim in the apostle’s words. ‘How incomprehensible are His judgments, and how unsearchable His ways.’ O inexhaustible goodness of God! O boundless goodness! He who called what was not into being, and filled heaven and earth, whose throne is heaven, and whose footstool is the earth, a spacious dwelling-place, made the womb of His own servant, and in it the mystery of mysteries is accomplished (το πάντων καινῶν καινότερον άποτελεῖ μυστήριον). Being God He becomes man, and is marvellously brought forth without detriment to the virginity of His Mother. And He is lifted up as a baby in earthly arms, who is the brightness of eternal glory, the form of the Father’s substance, by the word of whose mouth all created things exist. O truly divine wonder! O mystery [pg 160] transcending all nature and understanding! O marvellous virginity! What, O holy Mother and Virgin, is this great mystery accomplished in thee? Blessed art thou amongst women, and blessed is the fruit of thy womb. Thou art blessed from generation to generation, thou who alone art worthy of being blessed. Behold all generations shall call thee blessed as thou hast said. The daughters of Jerusalem, I mean, of the Church, saw thee. Queens have blessed thee, that is, the spirits of the just, and they shall praise thee for ever. Thou art the royal throne which angels surround, seeing upon it their very King and Lord. Thou art a spiritual Eden, holier and diviner than Eden of old. That Eden was the abode of the mortal Adam, whilst the Lord came from heaven to dwell in thee. The ark foreshadowed thee who hast kept the seed of the new world. Thou didst bring forth Christ, the salvation of the world, who destroyed sin and its angry waves. The burning bush was a figure of thee, and the tablets of the law, and the ark of the testament. The golden urn and candelabra, the table and the flowering rod of Aaron were significant types of thee. From thee arose [pg 161] the splendour of the Godhead, the eternal Word of the Father, the most sweet and heavenly Manna, the sacred Name above every name, the Light which was from the beginning. The heavenly Bread of Life, the Fruit without seed, took flesh of thee. Did not that flame foreshadow thee with its burning fire an image of the divine fire within thee? And Abraham’s tent most clearly pointed to thee. By the Word of God dwelling in thee human nature produced the bread made of ashes, its first fruits, from thy most pure womb, the first fruits kneaded into bread and cooked by divine fire, becoming His divine person, and His true substance of a living body quickened by a reasoning and intelligent soul.[³⁷] I had nearly forgotten Jacob’s ladder. Is it not evident to every one that it prefigured thee, and is not the type easily recognised? Just as Jacob saw the ladder bringing together heaven and earth, and on it angels coming down and going up, and the truly strong and invulnerable God [pg 162] wrestling mystically with himself, so art thou placed between us, and art become the ladder of God’s intercourse with us, of Him who took upon Himself our weakness, uniting us to Himself, and enabling man to see God. Thou hast brought together what was parted. Hence angels descended to Him, ministering to Him as their God and Lord, and men, adopting the life of angels, are carried up to heaven.

How shall I understand the prediction of prophets? Shall I not refer them to thee, as we can prove them to be true? What is the fleece of David which receives the Son of the Almighty God, co-eternal and co-equal with His Father, as rain falls upon the soil? Does it not signify thee in thy bright shining? Who is the virgin foretold by Isaias who should conceive and bear a Son, God ever present with us, that is, who being born a man should remain God? What is Daniel’s mountain from which arose Christ, the Corner-Stone, not made by the hand of man? Is it not thee, conceiving without man and still remaining a virgin? Let the inspired Ezechiel come forth and show us the closed gate, sealed by the Lord, and not yielding, according to his [pg 163] prophecy—let him point to its fulfilment in thee. The Lord of all came to thee, and taking flesh did not open the door of thy virginity. The seal remains intact. The prophets, then, foretell thee. Angels and apostles minister to thee, O Mother of God, ever Virgin, and John the virgin apostle. Angels and the spirits of the just, patriarchs and prophets surround thee to-day in thy departure to thy Son. Apostles watched over the countless host of the just who were gathered together from every corner of the earth by the divine commands, as a cloud around the divine and living Jerusalem, singing hymns of praise to thee, the author of our Lord’s life-giving body.

O how does the source of life pass through death to life? O how can she obey the law of nature, who, in conceiving, surpasses the boundaries of nature? How is her spotless body made subject to death? In order to be clothed with immortality she must first put off mortality, since the Lord of nature did not reject the penalty of death. She dies according to the flesh, destroys death by death, and through corruption gains incorruption (φθορᾷ [pg 164] τὴν ἀφθαρσιαν χαρίζεται), and makes her death the source of resurrection. O how does Almighty God receive with His own hands the holy disembodied soul of our Lord’s Mother! He honours her truly, whom being His servant by nature, He made His Mother, in His inscrutable abyss of mercy, when He became incarnate in very truth. We may well believe that the angelic choirs waited to receive thy departing soul. O what a blessed departure this going to God of thine. If God vouchsafes it to all His servants—and we know that He does—what an immense difference there is between His servants and His Mother. What, then, shall we call this mystery of thine? Death? Thy blessed soul is naturally parted from thy blissful and undefiled body, and the body is delivered to the grave, yet it does not endure in death, nor is it the prey of corruption. The body of her, whose virginity remained unspotted in child-birth, was preserved in its incorruption, and was taken to a better, diviner place, where death is not, but eternal life. Just as the glorious sun may be hidden momentarily by the opaque moon, it shows still though covered, and its rays illumine the darkness [pg 165] since light belongs to its essence. It has in itself a perpetual source of light, or rather it is the source of light as God created it. So art thou the perennial source of true light, the treasury of life itself, the richness of grace, the cause and medium of all our goods. And if for a time thou art hidden by the death of the body, without speaking, thou art our light, life-giving ambrosia, true happiness, a sea of grace, a fountain of healing and of perpetual blessing. Thou art as a fruitful tree in the forest, and thy fruit is sweet in the mouth of the faithful. Therefore I will not call thy sacred transformation death, but rest or going home, and it is more truly a going home. Putting off corporeal things, thou dwellest in a happier state.

Angels with archangels bear thee up. Impure spirits trembled at thy departure. The air raises a hymn of praise at thy passage, and the atmosphere is purified. Heaven receives thy soul with joy. The heavenly powers greet thee with sacred canticles and with joyous praise, saying: ‘Who is this most pure creature ascending, shining as the dawn, beautiful as the moon, conspicuous as the [pg 166] sun? How sweet and lovely thou art, the lily of the field, the rose among thorns; therefore the young maidens loved thee. We are drawn after the odour of thy ointments. The King introduced thee into His chamber. There Powers protect thee, Principalities praise thee, Thrones proclaim thee, Cherubim are hushed in joy, and Seraphim magnify the true Mother by nature and by grace of their very Lord. Thou wert not taken into heaven as Elias was, nor didst thou penetrate to the third heaven with Paul, but thou didst reach the royal throne itself of thy Son, seeing it with thy own eyes, standing by it in joy and unspeakable familiarity. O gladness of angels and of all heavenly powers, sweetness of patriarchs and of the just, perpetual exultation of prophets, rejoicing the world and sanctifying all things, refreshment of the weary, comfort of the sorrowful, remission of sins, health of the sick, harbour of the storm-tossed, lasting strength of mourners, and perpetual succour of all who invoke thee.’

O wonder surpassing nature and creating wonder! Death, which of old was feared and hated, is a matter of praise and blessing. Of old [pg 167] it was the harbinger of grief, dejection, tears, and sadness, and now it is shown forth as the cause of joy and rejoicing. In the case of all God’s servants, whose death is extolled, His good pleasure is surmised from their holy end, and therefore their death is blessed. It shows them to be perfect, blessed and immoveable in goodness, as the proverb says: ‘Praise no man before his death.’ This, however, we do not apply to thee. Thy blessedness was not death, nor was dying thy perfection, nor, again, did thy departure hence help thee to security. Thou art the beginning, middle, and end of all goods transcending mind, for thy Son in His conception and divine dwelling in thee is made our sure and true security. Thus thy words were true: from the moment of His conception, not from thy death, thou didst say all generations should call thee blessed. It was thou who didst break the force of death, paying its penalty, and making it gracious. Hence, when thy holy and sinless body was taken to the tomb, the choirs of angels bore it, and were all around, leaving nothing undone for the honour of our Lord’s Mother, whilst apostles and all the assembly of the Church burst into [pg 168] prophetic song, saying: ‘We shall be filled with the good things of Thy house, holy is Thy temple, wonderful in justice.’ And again: ‘The Most High has sanctified His tabernacle. The mountain of God is a fertile mountain, the mountain in which it pleased God to dwell.’ The apostolic band lifting the true ark of the Lord God on their shoulders, as the priests of old the typical ark, and placing thy body in the tomb, made it, as if another Jordan, the way to the true land of the gospel, the heavenly Jerusalem, the mother of all the faithful, God being its Lord and architect. Thy soul did not descend to Limbo, neither did thy flesh see corruption. Thy pure and spotless body was not left in the earth, but the abode of the Queen, of God’s true Mother, was fixed in the heavenly kingdom alone.

O how did heaven receive her who is greater than heaven? How did she, who had received God, descend into the grave? This truly happened, and she was held by the tomb. It was not after bodily wise that she surpassed heaven. For how can a body measuring three cubits, and continually losing flesh, be compared with the dimensions of heaven? It was rather [pg 169] by grace that she surpassed all height and depth, for that which is divine is incomparable. O sacred and wonderful, holy and worshipful body, ministered to now by angels, standing by in lowly reverence. Demons tremble: men approach with faith, honouring and worshipping her, greeting her with eyes and lips, and drawing down upon themselves abundant blessings. Just as a rich scent sprinkled upon clothes or places, leaves its fragrance even after it has been withdrawn, so now that holy, undefiled, and divine body, filled with heavenly fragrance, the rich source of grace, is laid in the tomb that it may be translated to a higher and better place. Nor did she leave the grave empty; her body imparted to it a divine fragrance, a source of healing, and of all good for those who approach it with faith.

We, too, approach thee to-day, O Queen; and again, I say, O Queen, O Virgin Mother of God, staying our souls with our trust in thee, as with a strong anchor. Lifting up mind, soul and body, and all ourselves to thee, rejoicing in psalms and hymns and spiritual canticles, we reach through thee One who is beyond our reach on account of His Majesty. If, as the divine Word made flesh taught us, [pg 170] honour shown to servants is honour shown to our common Lord, how can honour shown to thee, His Mother, be slighted? How is it not most desirable? Art thou not honoured as the very breath of life? Thus shall we best show our service to our Lord Himself. What do I say to our Lord? It is sufficient that those who think of Thee should recall the memory of Thy most precious gift as the cause of our lasting joy. How it fills us with gladness! How the mind that dwells on this holy treasury of Thy grace enriches itself.

This is our thank-offering to thee, the first fruits of our discourses, the best homage of my poor mind, whilst I am moved by desire of thee, and full of my own misery. But do thou graciously receive my desire, knowing that it exceeds my power. Watch over us, O Queen, the dwelling-place of our Lord. Lead and govern all our ways as thou wilt. Save us from our sins. Lead us into the calm harbour of the divine will. Make us worthy of future happiness through the sweet and face-to-face vision of the Word made flesh through thee. With Him, glory, praise, power, and majesty be to the Father and to the holy and life-giving Spirit, now and for ever. Amen.

[pg 171]

SERMON II.
ON THE ASSUMPTION (κοίμησις).

There is no one in existence who is able to praise worthily the holy death of God’s Mother, even if he should have a thousand tongues and a thousand mouths. Not if all the most eloquent tongues could be united would their praises be sufficient. She is greater than all praise. Since, however, God is pleased with the efforts of a loving zeal, and the Mother of God with what concerns the service of her Son, suffer me now to revert again to her praises. This is in obedience to your orders, most excellent pastors, so dear to God, and we call upon the Word made flesh of her to come to our assistance. He gives speech to every mouth which is opened for Him. He is her sole pleasure and adornment. We know that in celebrating her praises we pay off our debt, [pg 172] and that in so doing we are again debtors, so that the debt is ever beginning afresh. It is fitting that we should exalt her who is above all created things, governing them as Mother of the God who is their Creator, Lord, and Master. Bear with me you who hang upon the divine words, and receive my good will. Strengthen my desire, and be patient with the weakness of my words. It is as if a man were to bring a violet of royal purple out of season, or a fragrant rose with buds of different hues, or some rich fruit of autumn to a mighty potentate who is divinely appointed to rule over men. Every day he sits at a table laden with every conceivable dish in the perfumed courts of his palace. He does not look at the smallness of the offering, or at its novelty so much as he admires the good intention, and with reason. This he would reward with an abundance of gifts and favours. So we, in our winter of poverty,[³⁸] bring garlands to our Queen, [pg 173] and prepare a flower of oratory for the feast of praise. We break our mind’s stony desire with iron, pressing, as it were, the unripe grapes. And may you receive with more and more favour the words which fall upon your eager and listening ears.

What shall we offer the Mother of the Word if not our words? Like rejoices in like and in what it loves. Thus, then, making a start and loosening the reins of my discourse, I may send it forth as a charger ready equipped for the race. But do Thou, O Word of God, be my helper and auxiliary, and speak wisdom to my unwisdom. By Thy word make my path clear, and direct my course according to Thy good pleasure, which is the end of all wisdom and discernment.

To-day the holy Virgin of Virgins is presented in the heavenly temple. Virginity in her was so strong as to be a consuming fire. It is forfeited in every case by child-birth. But she is ever a virgin, before the event, in the birth itself, and afterwards. To-day the sacred and living ark of the living God, who conceived her Creator Himself, takes up her abode in the temple of God, not made by hands. David, her [pg 174] forefather,[³⁹] rejoices. Angels and Archangels are in jubilation, Powers exult, Principalities and Dominations, Virtues and Thrones are in gladness: Cherubim and Seraphim magnify God. Not the least of their praise is it to refer praise to the Mother of glory. To-day the holy dove, the pure and guileless soul, sanctified by the Holy Spirit, putting off the ark of her body, the life-giving receptacle of Our Lord, found rest to the soles of her feet, taking her flight to the spiritual world, and dwelling securely in the sinless country above. To-day the Eden of the new Adam receives the true paradise, in which sin is remitted and the tree of life grows, and our nakedness is covered. For we are no longer naked and uncovered, and unable to bear the splendour of the divine likeness. Strengthened with the abundant grace of the Spirit, we shall no longer betray our nakedness in the words: ‘I have put off my garment, how shall I put it on?’ The serpent, by whose deceitful promise we were likened to brute beasts, did not enter into this paradise. He, the only begotten Son of God, God himself, of the same substance as the Father, took His [pg 175] human nature of the pure Virgin. Being constituted a man, He made mortality immortal, and was clothed as a man. Putting aside corruption, He was indued with the incorruptibility of the Godhead.

To-day the spotless Virgin, untouched by earthly affections, and all heavenly in her thoughts, was not dissolved in earth, but truly entering heaven, dwells in the heavenly tabernacles. Who would be wrong to call her heaven, unless indeed he truly said that she is greater than heaven in surpassing dignity? The Lord and Creator of heaven, the Architect of all things beneath the earth and above, of creation, visible and invisible, Who is not circumvented by place (if that which surrounds things is rightly termed place), created Himself, without human co-operation, an Infant in her. He made her a rich treasure-house of His all-pervading and alone uncircumscribed Godhead, subsisting entirely in her without passion, remaining entire in His universality and Himself uncircumscribed. To-day the life-giving treasury and abyss of charity (I know not how to trust my lips to speak of it) is hidden in immortal death. She meets it [pg 176] without fear, who conceived death’s destroyer, if indeed we may call her holy and vivifying departure by the name of death. For how could she, who brought life to all, be under the dominion of death? But she obeys the law of her own Son, and inherits this chastisement as a daughter of the first Adam, since her Son, who is the life, did not refuse it. As the Mother of the living God, she goes through death to Him. For if God said: ‘Unless the first man put out his hand to take and taste of the tree of life, he shall live for ever,’ how shall she, who received the Life Himself, without beginning or end, or finite vicissitudes, not live for ever.

Of old the Lord God banished from the garden of Eden our first parents after their disobedience, when they had dulled the eye of their heart through their sin, and weakened their mind’s discernment, and had fallen into death-like apathy. But, now, shall not paradise receive her, who broke the bondage of all passion, sowed the seed of obedience to God and the Father, and was the beginning of life to the whole human race? Will not heaven open its gates to her with rejoicing? Yes, indeed. Eve listened to the serpent, adopted [pg 177] his suggestion, was caught by the lure of false and deceptive pleasure, and was condemned to pain and sorrow, and to bear children in suffering. With Adam she received the sentence of death, and was placed in the recesses of Limbo. How can death claim as its prey this truly blessed one, who listened to God’s word in humility, and was filled with the Spirit, conceiving the Father’s gift through the archangel, bearing without concupiscence or the co-operation of man the Person of the Divine Word, who fills all things, bringing Him forth without the pains of childbirth, being wholly united to God? How could Limbo open its gates to her? How could corruption touch the life-giving body? These are things quite foreign to the soul and body of God’s Mother. Death trembled before her. In approaching her Son, death had learnt experience from His sufferings, and had grown wiser. The gloomy descent to hell was not for her, but a joyous, easy, and sweet passage to heaven. If, as Christ, the Life and the Truth says: ‘Wherever I am, there is also my minister,’ how much more shall not His mother be with Him? She brought Him forth without pain, and her death, also, was painless. [pg 178] The death of sinners is terrible, for in it, sin, the cause of death, is sacrificed. What shall we say of her if not that she is the beginning of perpetual life. Precious indeed is the death of His saints to the Lord God of powers. More than precious is the passing away of God’s Mother. Now let the heavens and the angels rejoice: let the earth and men be full of gladness. Let the air resound with song and canticle, and dark night put off its gloom, and emulate the brightness of day through the scintillating stars. The living city of the Lord God is assumed from God’s temple, the visible Sion, and kings bring forth His most precious gift, their mother, to the heavenly Jerusalem,—that is to say, the apostles constituted princes by Christ, over all the earth, accompany the ever virginal Mother of God.

It seems to me not superfluous to bring forward and insist on the past types of this holy one, the Mother of God. These types succinctly announced the Divine Child whom we have received. I look upon His Mother as the saint of saints, the holiest of all, the fragrant urn for the manna, or rather, to speak more truly, the fountain taking its rise in the [pg 179] divine and far-famed city of David, in Sion the glorious; in it the law is fulfilled and the spiritual law is portrayed. In Sion, Christ the Law-giver consummated the typical pasch, and God, the Author of the old and the new dispensation, gave us the true pasch. In it the Lamb of God, who takes away the sins of the world, initiated His disciples unto His mystical feast, and gave them Himself slain as a victim, and the grape pressed in the true vine. In Sion, Christ is seen by His apostles, risen from the dead, and Thomas is told, and through Thomas the world, that He is Lord and God, having in Himself two natures after His resurrection, and consequently two operations, independent wills, enduring for all ages. Sion is the crown of churches, the resting-place of disciples. In it the echo of the Holy Spirit, the gift of tongues, His fiery descent are transmitted to the apostles. In it St John, taking the Mother of God, ministered to her wants. Sion is the mother of churches in the whole world, who offered a resting-place to the Mother of God after her Son’s resurrection from the dead. In it, lastly, the Blessed Virgin was stretched on a small bed.

[pg 180]

When I had reached this point of my discourse, I was obliged to give vent to my own feelings, and burning with loving desire, to shed reverent yet joyful tears, embracing, as it were, the bed so happy and blest and wondrous, which received the life-giving tabernacle and rejoiced in the contact of holiness. I seemed to take into my arms that holy and sacred body itself, worthy of God, and pressing my eyes, lips, and forehead, head, and cheeks to hers, I felt as if she was really there, though I was unable to see with my eyes what I desired. How, then, was she assumed to the heavenly courts? In this way. What were the honours then conferred upon her by God who commands us to honour our parents? The cloud which enclosed Jerusalem as with a net, by the divine commands, brought together eagles from the ends of the earth, those who are spread over the world, fishing for men in the various and numerous tongues of the spirit. By the net of the word they are saving men from the abyss of doubt and bringing them to the spiritual and heavenly table of the sacred and mystical banquet, the perfect marriage feast of the Divine Bridegroom, [pg 181] which the Father celebrates with His Son, who is equal to Himself and of the same nature. ‘Where the spirit is,’ says Christ the Truth, ‘there shall the eagles be gathered together.’ If we have already spoken concerning the second great and splendid coming of Him who spoke these words, it will not be out of place here by way of condiment.

Eye-witnesses, then, and ministers of the word were there, duly ministering to His Mother, and drawing from her a rich inheritance, as it were, and a full measure of praise. For is it a matter of doubt to any one that she is the source of blessing and the fountain of all good? Their followers and successors also were there, joining in their ministry and in their praise. A common labour produces common fruits. A chosen band from Jerusalem were there. It was fitting that the foremost men and prophets of the old law, they who had foretold God the Word’s saving birth of her in time, should be there as a guard of honour. Nor did the angelic choirs fail. They who obeyed the king heartily (κατα γνωμην), and consequently were honoured by standing near Him, had the right [pg 182] to serve as a body-guard to His Mother, according to the flesh, the truly blessed and blissful one, surpassing all generations and all creation. All those were with her who are the brightness and the shining of the spirit, with spiritual eyes fixed upon her in reverence, and fear, and pure desire.

We hear divine and inspired words, and spiritual canticles appropriate to the parting hour. On this account it was meet to praise His boundless goodness, His immeasurable greatness, His omnipotence, the generosity surpassing all measure in His dealings with us, the overflowing riches of His mercy, the abyss of His tenderness; how, putting aside His greatness, He descended to our littleness with the co-operation of the Father and the Holy Spirit. Again, the supersubstantial One is supersubstantially created in the virginal womb. Being God He became man, and remains according to this union perfect God and perfect man, not giving up the substance of His Godhead nor ceasing to be of the same flesh and blood as we are. He, who fills all things and governs the universe with one word, took up His abode in a narrow place, and the material body of [pg 183] this blessed one received the burning fire of the Godhead, and as genuine gold it remained intact. This has taken place because God willed it, since His good pleasure makes things possible which could not happen without it. Then followed a strife of praise, not as if each was seeking to outdo the other—for this is vainglorious and far from pleasing to God—but as if they would leave nothing undone for the glory of God and the honour of God’s Mother.

Then Adam and Eve, our first parents, opened their lips to exclaim, ‘Thou blessed daughter of ours, who hast removed the penalty of our disobedience! Thou, inheriting from us a mortal body, hast won us immortality. Thou, taking thy being from us, hast given us back the being in grace. Thou hast conquered pain and loosened the bondage of death. Thou hast restored us to our former state. We had shut the door of paradise; thou didst find entrance to the tree of life. Through us sorrow came out of good; through thee good from sorrow. How canst thou who art all fair taste of death? Thou art the gate of life and the ladder to heaven. Death is [pg 184] become the passage to immortality. O thou truly blessed one! who that is not the Word could have borne what thou hast borne?’[⁴⁰]

All the company of the saints exclaimed, ‘Thou hast fulfilled our predictions. Thou hast purchased our present joy for us. Through thee we have broken the chains of death. Come to us, divine and life-giving receptacle. Come, our desire, thou who hast gained us our desire.’

And the saints standing by added their no less burning words: ‘Remain with us, our comfort, our sole joy in this world. O Mother leave us not orphans who have suffered on thy Son’s account. May we have thee as a refuge and refreshment in our labours and weariness. Thou canst remain if thou so willest, even as thou canst depart hence. If thou departest, O dwelling-place of God, let us go too, if we are thine through thy Son. Thou art our sole consolation on earth. We live as long as thou livest, and it is bliss to die with thee. Why do we speak of death? Death is life to thee, and better than life—incomparably [pg 185] exceeding this life. How is our life—life, if we are deprived of thee?’

The apostles and all the assembly of the Church may well have addressed some such words to the blessed Virgin. When they saw the Mother of God near her end and longing for it, they were moved by divine grace to sing farewell hymns, and wrapt out of the flesh, they sighed to accompany the dying Mother of God, and anticipated death through intensity of will. When they had all satisfied their duty of loving reverence and had woven her a rich crown of hymns, they spoke a parting blessing over her, as a God-given treasure, and the last words. These, I should think, were significant of this life’s fleetingness, and of its leading to the hidden mysteries of future goods.

This, it appears to me, is what they did at once and unanimously. The King was there to receive with divine embrace[⁴¹] the holy, undefiled, and stainless soul of His Mother on her going home. And she, as we may well conjecture, said, ‘Into Thy hands, O my Son, I commend my spirit. Receive my soul, dear [pg 186] to Thee, which Thou didst keep spotless. I give my body to Thee, not to the earth. Guard that which Thou wert pleased to inhabit and to preserve in virginity. Take me to Thyself, that wherever Thou art, the fruit of my womb, there I too may be. I am impelled to Thee who didst descend to me. Do Thou be the consolation of my most cherished children, whom Thou didst vouchsafe to call Thy brethren, when my death leaves them in loneliness. Bless them afresh through my hands.’ Then stretching out her hands, as we may believe, she blessed all those present, and then she heard the words: ‘Come, my beloved Mother, to thy rest. Arise and come, most dear amongst women, the winter is past and gone, the harvest time is at hand.[⁴²] Thou art fair, my beloved, and there is no stain in thee. Thy fragrance is sweeter than all ointments.’ With these words in her ear, that holy one gave up her spirit into the hands of her Son.

What happens? Nature, I conjecture, is stirred to its depths, strange sounds and voices are heard, and the swelling hymns of angels [pg 187] who precede, accompany, and follow her. Some constitute the guard of honour to that undefiled and immaculate (παναγίᾳ) soul on its way to heaven until the queen reaches the divine throne. Others surrounding the sacred and divine body proclaim God’s Mother in angelic harmony. What of those who watched by the most holy and immaculate (παναγίῳ) body? In loving reverence and with tears of joy they gathered round the blessed and divine tabernacle, embracing every member, and were filled with holiness and thanksgiving. Then illnesses were cured, and demons were put to flight and banished to the regions of darkness. The air and atmosphere and heavens were sanctified by her passage through them, the earth by the burial of her body. Nor was water deprived of a blessing. She was washed in pure water. It did not cleanse her, but was rather itself sanctified. Then, hearing was given to the deaf, the lame recovered their feet, and the blind their sight. Sinners who approached with faith blotted out the handwriting against them. Then the holy body is wrapped in a snow-white winding-sheet, and the queen is again laid upon her bed. Then [pg 188] follow lights and incense and hymns, and angels singing as befits the solemnity; apostles and patriarchs acclaiming her in inspired song.

When the Ark of God, departing from Mount Sion for the heavenly country, was borne on the shoulders of the Apostles, it was placed on the way in the tomb. First it was taken through the city, as a bride dazzling with spiritual radiance, and then carried to the sacred place of Gethsemane, angels overshadowing it with their wings, going before, accompanying, and following it, together with the whole assembly of the Church. King Solomon compelled all the elders of Israel in Sion to bear the ark of the covenant of the Lord from the city of David, that is Sion, to rest in the temple of the Lord, which he had built, and the priests took the ark and the tabernacle of the testimony, and the priests and levites raised it. And the king and all the people sacrificed numberless oxen and sheep before the ark. And the priests carried in the ark of the testimony of God into its place, into the Holy of Holies, beneath the wings of the cherubim. So is it now with the [pg 189] dwelling-place of the true ark, no longer of the testimony, but the very substance of God the Word. The new Solomon, the Prince of peace, the Creator of all things in the heavens and on the earth, assembled together to-day the supporters of the new covenant, that is the Apostles, with all the people of the saints in Jerusalem, brought in her soul through angels to the true Holy of Holies, under the wings of the four living creatures, and set her on His throne within the veil, where Christ Himself had preceded her. Her body the while is borne by the Apostles’ hands, the King of Kings covering her with the splendour of His invisible Godhead, the whole assembly of the saints preceding her, with sacred song and sacrifice of praise until through the tomb it was placed in the delights of Eden, the heavenly tabernacles.

Perchance, Jews also were there, if any, not too reprobate were to be found. It will not be beside the mark to mention here a thing that is asserted by many. It is said that when those, who were carrying the blessed body of God’s Mother, had reached the descent of the opposite mountains, a certain Jew, the slave of [pg 190] sin, and pledged by his folly, imitated the servant of Caiphas, who struck the divine Face of Christ our Lord and Master, and made himself the devil’s instrument. Full of wicked passion and malice, he rushed at that most divine tabernacle, which angels approached with fear, and impiously dragged the bier with both his hands to the ground. This was prompted by the envy of the arch enemy, but his labours were in vain, and he reaped a severe and fitting reminder of his deed. It is said that he lost the use of his hands, which had perpetrated his malicious deed, until faith moved him to repentance. The bearers were standing near. The wretched man placed his hands on the wondrous and life-giving tabernacle, and they again became sound. Circumstances had made him wise, as often happens. But let us return to our subject.

Then they reached the most sacred Gethsemane, and once more there were embracings and prayers and panegyrics, hymns and tears, poured forth by sorrowful and loving hearts. They mingled a flood of weeping and sweating.[⁴³] And thus the immaculate (πανάγιον) [pg 191] body was laid in the tomb. Then it was assumed after three days to the heavenly mansions. The bosom of the earth was no fitting receptacle for the Lord’s dwelling-place, the living source of cleansing water, the corn of heavenly bread, the sacred vine of divine wine, the evergreen and fruitful olive-branch of God’s mercy. And just as the all holy body of God’s Son, which was taken from her, rose from the dead on the third day, it followed that she should be snatched from the tomb, that the mother should be united to her Son; and as He had come down to her, so she should be raised up to Him, into the more perfect dwelling-place, heaven itself. It was meet that she, who had sheltered God the Word in her own womb, should inhabit the tabernacles of her Son. And as our Lord said it behoved Him to be concerned with His Father’s business, so it behoved His mother that she should dwell in the courts of her Son, in the house of the Lord, and in the courts of the house of our God. If all those who rejoice dwell in Him, where must the cause itself of joy abide? It was fitting that the body of her, who preserved her virginity unsullied in her motherhood, [pg 192] should be kept from corruption even after death. She who nursed her Creator as an infant at her breast, had a right to be in the divine tabernacles. The place of the bride whom the Father had espoused, was in the heavenly courts. It was fitting that she who saw her Son die on the cross, and received in her heart the sword of pain which she had not felt in childbirth, should gaze upon Him seated next to the Father. The Mother of God had a right to the possession of her Son, and as handmaid and Mother of God to the worship of all creation. The inheritance of the parents ever passes to the children. Now, as a wise man said, the sources of sacred waters are above. The Son made all creation serve His Mother.

Let us then also keep solemn feast to-day to honour the joyful departure of God’s Mother, not with flutes nor corybants, nor the orgies of Cybele, the mother of false gods, as they say, whom foolish people talk of as a fruitful mother of children, and truth as no mother at all. These are demons and false imaginings. They usurp what they are not by nature to impose upon human folly. For how can what [pg 193] is bodiless lead the wedded life?[⁴⁴] How can that be god which, not being before, is present only after birth? That devils were bodiless is apparent to all, even to those who are intellectually blind. Homer somewhere testifies to the condition of the gods he honours:

They eat not barley, and drink not ruddy wine,

So they are bloodless and are called immortal.

They eat not bread, he says, neither do they drink fiery wine. On this account they are anæmic, that is, without blood, and are called immortals. He truly and appropriately says, ‘are called.’ They are called immortals. They are not that which they are called. They died the death of wickedness. Now we worship God, not God beginning His being, but who always was and is above all cause and argument or created mind or nature. We honour and reverence the Mother of God, not ascribing to her the eternal generation of His Godhead. For the generation of God the Word was not in time, and was co-eternal with the Father. We acknowledge a second generation in His spontaneous taking flesh, and we see and know the cause of this. He [pg 194] who is without beginning and without body takes flesh for us as one of ourselves. And taking flesh of this sacred Virgin, He is born without man, remaining Himself perfect God, and becoming perfect man, perfect God in His flesh, and perfect Man in His Godhead. Thus, recognising God’s Mother in this Virgin, we celebrate her falling asleep, not proclaiming her as God—far be from us these heathen fables—since we are announcing her death, but recognising her as the Mother of the Incarnate God.

O people of Christ, let us acclaim her to-day in sacred song, acknowledge our own good fortune and proclaim it. Let us honour her in nocturnal vigil; let us delight in her purity of soul and body, for she next to God surpasses all in purity. It is natural for similar things to glory in each other. Let us show our love for her by compassion and kindness towards the poor. For if mercy is the best worship of God, who will refuse to show His Mother devotion in the same way? She opened to us the unspeakable abyss of God’s love for us. Through her the old enmity against the Creator is destroyed. Through her our [pg 195] reconciliation with Him is strengthened, peace and grace are given to us, men are the companions of angels, and we, who were in dishonour, are made the children of God. From her we have plucked the fruit of life. From her we have received the seed of immortality. She is the channel of all our goods. In her God was man and man was God. What more marvellous or more blessed? I approach the subject in fear and trembling. With Mary, the prophetess, O youthful souls, let us sound our musical instruments, mortifying our members on earth, for this is spiritual music. Let our souls rejoice in the Ark of God, and the walls of Jericho will yield, I mean the fortresses of the enemy. Let us dance in spirit with David; to-day the Ark of God is at rest. With Gabriel, the great archangel, let us exclaim, ‘Hail, full of grace, the Lord is with thee. Hail, inexhaustible ocean of grace. Hail, sole refuge in grief. Hail, cure of hearts. Hail, through whom death is expelled and life is installed.’

And you I will speak to as if living, most sacred of tombs, after the life-giving tomb of our Lord, which is the source of the resurrection. [pg 196] Where is the pure gold which apostolic hands confided to you? Where is the inexhaustible treasure? Where the precious receptacle of God? Where is the living table? Where the new book in which the incomprehensible Word of God is written without hands? Where is the abyss of grace and the ocean of healing? Where is the life-giving fountain? Where is the sweet and loved body of God’s Mother?

Why[⁴⁵] do you seek in the tomb one who has been assumed to the heavenly courts? Why do you make me responsible for not keeping her? I was powerless to go against the divine commands. That sacred and holy body, leaving the winding-sheet behind, filled me full of sweet fragrance, sanctified me by its contact, and fulfilled the divine scheme, and was then assumed, angels and archangels and all the heavenly powers escorting it. Now angels surround me, and divine grace abounds in me. I am the physician of the sick. I am a perpetual source of health, and the terror of demons. I am a city of refuge for fugitives. Approach with faith and you will receive a sea of graces. Come, you of weak faith. All you [pg 197] that thirst, come to the waters in obedience to Isaias’ commands, and you who have no money, come and buy for nothing. I call upon all with the Gospel invitation. Let him who longs for bodily or spiritual cure, forgiveness of sins, deliverance from misfortune, the possession of heaven, approach me with faith, and draw hence a strong and rich stream of grace. Just as the action of one and the same water acts differently on the earth, air, and sun, according to the nature of each, producing wine in the vine and oil in the olive-tree, so does one and the same grace profit each person according to his needs. I do not possess grace on my own account. A tomb given up to corruption, an object of sorrow and dejection, I receive a precious ointment, and am impregnated with it, and this sweet fragrance alters my condition whilst it lasts. Truly, divine graces flow where they will. I have sheltered the source of joy, and I have become rich in its perennial fountain.[⁴⁶]

What shall we answer the tomb? You have indeed rich and abiding grace, but divine power is not restricted by place, neither is the Mother [pg 198] of God’s working. If it were confined to the tomb alone, few would be the richer. Now it is freely distributed in all parts of the world. Let us then make our memory serve as a storehouse of God’s Mother. How shall this be? She is a virgin and a lover of virginity. She is pure and a lover of purity. If we purify our mind with the body, we shall possess her grace. She shuns all impurity and impure passions. She has a horror of intemperance, and a special hatred for fornication. She turns from its allurements as from the progeny of serpents … She looks upon all sin as death-inflicting, rejoicing in all good. Contraries are cured by contraries. She delights in fasting and continence and spiritual canticles, in purity, virginity, and wisdom. With these she is ever at peace, and takes them to her heart. She embraces peace and a meek spirit, and love, mercy, and humility as her children. In a word, she grieves over every sin, and is glad at all goodness as if it were her own. If we turn away from our former sins in all earnestness and love goodness with all our hearts, and make it our constant companion, she will frequently visit her servants, bringing all blessings [pg 199] with her, Christ her Son, the King and Lord who reigns in our hearts. To Him be glory, praise, honour, power, and magnificence, with the eternal Father and the Holy Spirit, now and for ever.

[pg 201]

SERMON III.
ON THE ASSUMPTION (κοίμησις).

Lovers are wont to speak of what they love, and to let their fancy run on it by day and night. Let no one therefore blame me, if I add a third tribute to the Mother of God, on her triumphant departure. I am not profiting her, but myself and you who are here present, putting before you a spiritual seasoning and refreshment in keeping with this holy night. We are suffering, as you see, from scarcity of eatables. Therefore I am extemporising a repast, which, if not very costly nor worthy of the occasion, will certainly be sufficient to still hunger. She does not need our praise. It is we who need her glory. How indeed can glory be glorified, or the source of light be enlightened? We are weaving a crown for ourselves in the doing. ‘I live,’ the Lord says, ‘and I will glorify those who glorify Me.’ [pg 202] Wine is truly pleasant to drink, and bread to eat. The one rejoices, the other strengthens the heart of man. But what is sweeter than the Mother of my God? She has taken my mind captive, and held my tongue in bondage. I think of her by day and night. She, the Mother of the Word, supplies my words. The fruit of sterility makes sterile minds fruitful. We keep to-day the feast of her blessed and divine transit from this world. Let us then climb up the mystical mountain, where beyond the reach of worldly things, passing through the obscurity of storm, we stand in the divine light and may give praise to Almighty power. How does He, who dwells in the splendour of His glory, descend into the Virgin’s womb without leaving the bosom of the Father? How is He conceived in the flesh, and does He spontaneously suffer, and suffer unto death, in that material body, gaining immortality through corruptibility? (φθορᾷ κτησάμενος τὸ ἄφθαρτον). And, again, ascending to the Father, He drew His Mother, according to the flesh, to His own Father, assuming into the heavenly country her who was heaven on earth.

To-day the living ladder, through whom the [pg 203] Most High descended and was seen on earth, and conversed with men, was assumed into heaven by death. To-day the heavenly table, she, who contained the bread of life, the fire of the Godhead, without knowing man, was assumed from earth to heaven, and the gates of heaven opened wide to receive the gate of God from the East. To-day the living city of God is transferred from the earthly to the heavenly Jerusalem, and she, who, conceived her first-born and only Son, the first-born of all creation, the only begotten of the Father, rests in the Church of the first-born: the true and living Ark of the Lord is taken to the peace of her Son. The gates of heaven are opened to receive the receptacle of God, who, bringing forth the tree of life, destroyed Eve’s disobedience and Adam’s penalty of death. And Christ, the cause of all life, receives the chosen mirror, the mountain from which the stone without hands filled the whole earth. She, who brought about the Word’s divine Incarnation, rests in her glorious tomb as in a bridal-chamber, whence she goes to the heavenly bridals, to share in the kingdom of her Son and God, leaving her tomb as a place of rest [pg 204] for those on earth. Is her tomb indeed a resting-place? Yes, more famous than any other, not shining with gold, or silver, or precious stones, nor covered with silken, golden, or purple adornments, but with the divine radiance of the Holy Spirit. The angelic state is not for lovers of this world, but the wondrous life of the blessed is for the servants of the Spirit, and passing to God is better and sweeter than any other life. This tomb is fairer than Eden. And that I may not speak of the enemy’s deceit, in the one; of his, so to say, clever counsel, his envy and covetousness, of Eve’s weakness and pliability, the bait, sure and tempting, which cheated her and her husband, their disobedience, exile, and death, not to speak of these things so as not to turn our feast into sorrow, this grave gave up the mortal body it contained to the heavenly country. Eve became the mother of the human family, and is not man made after the divine image, convicted by her condemnation; ‘earth thou art, and unto earth thou shalt return.’ This tomb is more precious than the tabernacle of old, receiving the real and life-giving receptacle of the Lord, the heavenly table, not [pg 205] the loaves of proposition, but of heaven, not material fire, but her who contained the pure fire of the Godhead. This tomb is holier than the ark of Moses, blessed not with types and shadows, but the truth itself. It showed forth the pure and golden urn, containing the heavenly manna, the living tablet, receiving the Incarnate Word of God from the impress of the Holy Spirit, the golden censer of the supersubstantial word. It showed forth her who conceived the divine fire embalming all creation.

Let demons take to flight, and the thrice miserable Nestorians perish as the Egyptians of old, and their ruler Pharao, the younger, a cruel devastator. They were swallowed up in the abyss of blasphemy. Let us who are saved with dry feet, crossing the bitter waters of impiety, raise our voices to the Mother of God at her departure. Let Mary, personifying the Church, lead the joyful strain. Let the maidens of the spiritual Jerusalem go out in singing choirs. Let kings and judges, with rulers, youths, and virgins, young and old, proclaim the Mother of God, and all peoples and nations in their different ways and tongues, sing a new canticle. Let the air resound with praise and [pg 206] instrument, and the sun gladden this day of salvation. Rejoice, O heavens, and may the clouds rain justice. Be glad, O divine apostles, the chosen ones of God’s flock, who seem to reach the highest visions, as lofty mountain tops. And you God’s sheep, and His holy people, the flock of the Church, who look to the high mountains of perfection, be sad, for the fountain of life, God’s Mother, is dead. It was necessary that what was made of earth should return to earth, and thus be assumed to heaven. It was fitting that the earthly tenement should be cast off, as gold is purified, so that the flesh in death might become pure and immortal, and rise in shining immortality from the tomb.

To-day she begins her second life through Him who was the cause of her first being. She gave a beginning, I mean, the life of the body, to Him who had no beginning in time, although the Father was the cause of His divine existence. Rejoice holy and divine Mount Sion, in which reposes the living divine mountain, the new Bethel, with its grace, human nature united with the Godhead. From thee her Son ascended to heaven as [pg 207] from the olives. Let the world-embracing cloud be prepared and the winds gather the apostles to Mount Sion from the ends of the earth. Who are these who soar up as clouds and eagles to the cause of all resurrection, ministering to the Mother of God? Who is she who rises resplendent, all pure, and bright as the sun? Let the spiritual lyres sing to her, the apostolic tongues. Let grave theologians raise their voices in praise, Hierotheus, the vessel of election, in whom the Holy Spirit abides, knowing and teaching divine things by the divine indwelling. Let him be wrapt out of the body and join willingly in the joyful hymn. Let all nations clap their hands and praise the Mother of God. Let angels minister to her body. Follow your Queen, O daughters of Jerusalem, and, together with her virgins in the spirit, approach your Bridegroom in order to sit at His right hand. Make haste, Lord, to give Thy Mother the welcome which is her due. Stretch out Thy divine hands. Receive Thy Mother’s soul into the Father’s hands unto which Thou didst commend Thy spirit on the Cross. Speak sweet words to her: [pg 208] ‘Come, my beloved, whose purity is more dazzling than the sun, thou gavest me of thy own, receive now what is mine. Come, my Mother, to thy Son, reign with Him who was poor with thee.’ Depart, O Queen, depart, not as Moses did who went up to die. Die rather that thou mayest ascend. Give up thy soul into the hands of thy Son. Return earth to the earth, it will be no obstacle. Lift up your eyes, O people of God. See in Sion the Ark of the Lord God of powers, and the apostles standing by it, burying the life-giving body which received our Lord. Invisible angels are all around in lowly reverence doing homage to the Mother of their Lord. The Lord Himself is there, who is present everywhere, and filling all things, the universal Being, not in place. He is the Author and Creator of all things. Behold the Virgin, the daughter of Adam and Mother of God; through Adam she gives her body to the earth, her soul to her Son above in the heavenly courts. Let the holy city be sanctified, and rejoice in eternal praise. Let angels precede the divine tabernacle on its passage, and prepare the tomb. Let the [pg 209] radiance of the spirit adorn it. Let sweet ointment be made ready and poured over the pure and undefiled body. Let a clear stream of grace flow from grace in its source. Let the earth be sanctified by contact with that body. Let the air rejoice at the Assumption. Let gentle breezes waft grace. Let all nature keep the feast of the Mother of God’s Assumption. May youthful bands applaud and eloquent tongues acclaim her, and wise hearts ponder on the wonder, priests hoary with age gather strength at the sight. Let all creation emulate heaven, even so the true measure of rejoicing would not be reached.

Come, let us depart with her. Come, let us descend to that tomb with all our heart’s desire. Let us draw round that most sacred bed and sing the sweet words, ‘Hail, full of grace, the Lord is with thee. Hail, predestined Mother of God. Hail, thou chosen one in the design of God from all eternity, most sacred hope of earth, resting-place of divine fire, holiest delight of the Spirit, fountain of living water, paradise of the tree of life, divine vine-branch, bringing forth soul-sustaining nectar and ambrosia. Full river of spiritual graces, fertile land of the [pg 210] divine pastures, rose of purity, with the sweet fragrance of grace, lily of the royal robe, pure Mother of the Lamb of God who takes away the sins of the world, token of our redemption, handmaid and Mother, surpassing angelic powers.’ Come, let us stand round that pure tomb and draw grace to our hearts. Let us raise the ever-virginal body with spiritual arms, and go with her into the grave to die with her. Let us renounce our passions, and live with her in purity, listening to the divine canticles of angels in the heavenly courts. Let us go in adoring, and learn the wondrous mystery by which she is assumed to heaven, to be with her Son, higher than all the angelic choirs. No one stands between Son and Mother. This, O Mother of God, is my third sermon on thy departure, in lowly reverence to the Holy Trinity to whom thou didst minister, the goodness of the Father, the power of the Spirit, receiving the Uncreated Word, the Almighty Wisdom and Power of God. Accept, then, my good-will, which is greater than my capacity, and give us salvation. Heal our passions, cure our diseases, help us out of our difficulties, make our lives peaceful, send [pg 211] us the illumination of the Spirit. Inflame us with the desire of thy Son. Render us pleasing to Him, so that we may enjoy happiness with Him, seeing thee resplendent with thy Son’s glory, rejoicing for ever, keeping feast in the Church with those who worthily celebrate Him who worked our salvation through thee, Christ the Son of God, and our God. To Him be glory and majesty, with the uncreated Father and the all-holy and life-giving Spirit, now and for ever, through the endless ages of eternity. Amen.

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