On the Meeting of the Lord
In occursum domini
The Marriage Fruit and the Virginity of Christ§1
1On the encounter of Amphilochius, Bishop of Iconium, with the Theotokos and with Simeon and Anna.
Many great men marvel at the virginity; for it is wonderful as a companion of the angels, as one sharing in the higher powers, as a co-dweller with the incorporeal natures, as a torch-bearer of the holy church, as one conquering the world, as one treading upon the passions, as one bridling the desires, as one not sharing with the flesh, as one having been freed from sorrow, as one having received purity, as one having been liberated from sighs, as one not accepting the stinging decision of the condemned (Gen 3:16): 'Multiplying your sorrows and your sighs; in sorrows you shall bear children and your turning shall be toward your husband, and he shall rule over you.' Truly, the virginity is also wonderful as an unslavable possession, as a free habitation, as an ascetic ornament, as being above human disposition, as having been released from suffering by necessity, as entering into the bridal chamber of the kingdom of the heavens with the bridegroom Christ.
And these are the praises of the virginity and those near to them. But the honorable marriage surpasses every gift of the earth, as a fruitful tree, as a most beautiful plant, as the root of the virginity, as a cultivator of the rational and living branches, as a blessing of the growth of the world, as a comforter of the race, as the creator of humanity, as a painter of the divine icon, as one having acquired the one blessing the Lord, as one receiving to bear the whole world, as living for Him whom He willed to become man, as one able to say with boldness: 'Behold, I and the children which God hath given me' (Isa 8:18). Leave aside the honorable marriage and you will not find the flower of the virginity; for from there, and not from elsewhere, the flower of the virginity is gathered. And saying these things, we do not introduce a strife between virginity and marriage; but we marvel at each of them as being mutually necessary. Since of each, the Lord is the provider,
One does not conflict with the other; for it holds to all the respective parts of godliness. For apart from pious godliness, neither is noble virginity nor is marriage honorable. These things were brought forward to me by the word, having been written in the law, confirmed in grace, spoken generally, not found generally, and fulfilled in the Lord alone; concerning the marriage fruit, I speak of a first-fruit.
Of what kind? You heard recently the Evangelist saying: 'And it came to pass when the days were fulfilled eight to circumcise the child, and his name was called Jesus, which was called by the angel before he was conceived' (Luke 2:21). And when the days of their purification were fulfilled, he brought him into the temple and presented him to the Lord, as it is written in the law of the Lord: 'Every male opening a womb shall be called holy to the Lord' (Exodus 13:2).
Did you see the blessing of marriage and that which is spoken generally but found in the Lord alone? That which, 'Every male opening a womb shall be called holy to the Lord' (Exodus 13:2), has its reference to the Lord alone, and not even to any other, even if it is said universally. For indeed every nature of a virgin is first opened by the union of a man; the womb and thus it bears. But concerning our Savior, it is not so, but having opened the womb of the virgin himself without union, he proceeded ineffably, so that the: 'Every male opening a womb shall be called holy to the Lord' (Exodus 13:2) refers to the Lord alone.
Is Cain holy, he who rejected living in uncleanness, since before all others he became the first-fruit of the maternal womb? Is Esau holy, the enemy and heir of the sword, since he too was the first to fall from the maternal nest? Is Reuben holy, he who insulted the paternal bed and sought the decision of a curse, since he too was the first to come forth from the many-children womb of Leah? None of these are holy; all these are in punishments. From which
Greek · §1
In occursum domini Ἀμφιλοχίου ἐπισκόπου Ἰκονίου εἰς τὴν θεοτόκον καὶ εἰς τὸν Συμεῶνα καὶ Ἄνναν. Πολλοὶ τῶν μεγάλων ἀνθρώπων τὴν παρθενίαν θαυμάζουσιν· καὶ γάρ ἐστι θαυμαστὴ ὡς τῶν ἀγγέλων σύμφυτος, ὡς τῶν ἄνω δυνάμεων συνόμιλος, ὡς τῶν ἀσωμάτων φύσεων σύνδρο μος, ὡς τῆς ἁγίας ἐκκλησίας λαμπαδοῦχος, ὡς τὸν κόσμον νικῶσα, ὡς τὰ πάθη πατοῦσα, ὡς τὰς ὀρέξεις χαλινοῦσα, ὡς τῇ Εὔᾳ μὴ κοινωνοῦσα, ὡς λύπης ἀπηλλαγμένη, ὡς ἁγνείας ἐπειλημμένη, ὡς στεναγμῶν λελυτρωμένη, ὡς τὴν καταδεδικασ μένην ἀπόφασιν μὴ προσδεχομένη τὴν φάσκουσαν· Πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου· ἐν λύπαις τέξῃ τέκνα καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει. Θαυμαστὴ τοιγαροῦν ἡ παρθενία ὡς ἀδούλωτον κτῆμα, ὡς ἐλεύθερον ἐνδιαίτημα, ὡς ἀσκητικὸν ἐγκαλλώπισμα, ὡς τῆς ἀνθρωπίνης ἕξεως ἀνωτέρα, ὡς τῶν ἐπ' ἀνάγκαις παθῶν ἀπολυθεῖσα, ὡς συνεισελθοῦσα τῷ νυμφίῳ Χριστῷ εἰς τὸν θάλαμον τῆς τῶν οὐρανῶν βασιλείας. Καὶ τὰ μὲν τῆς παρθενίας κλέη ταῦτα καὶ τὰ παραπλήσια τούτων. Ὁ δὲ τίμιος γάμος ὑπέρκειται παντὸς δώρου γηΐνου, ὡς ἔγκαρπον δένδρον, ὡς ἀστειότατον φυτόν, ὡς ῥίζα τῆς παρθενίας, ὡς γεωργὸς τῶν λογικῶν καὶ ἐμψύχων κλάδων, ὡς εὐλογία τῆς τοῦ κόσμου αὐξήσεως, ὡς παρήγορος τοῦ γένους, ὡς δημιουργὸς τῆς ἀνθρωπότητος, ὡς τῆς θεϊκῆς εἰκόνος ζωγράφος, ὡς τὸν δεσπότην εὐλογοῦντα κεκτημένος, ὡς πάντα τὸν κόσμον φέρειν δεχόμενος, ὡς ἐκείνῳ πολιτευόμενος ὃν καὶ ἐνανθρωπῆσαι ἐδυσώπησεν, ὡς δυνάμενος λέγειν μετὰ παρρησίας· Ἰδού, ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός. Περίελε τὸν τίμιον γάμον καὶ οὐχ εὑρήσεις τὸ τῆς παρθενίας ἄνθος· ἔνθεν γὰρ καὶ οὐκ ἄλλοθεν τὸ τῆς παρθενίας ἄνθος ἀναλέγεται. Ταῦτα δὲ λέγοντες οὐ μάχην παρεισβάλλομεν μεταξὺ παρθενίας καὶ γάμου· ἑκάτερα δὲ ὡς ἀλληλόχρεα θαυμάζομεν. Ἐπειδὴ τῶν ἑκατέρων ὁ δεσπότης προνοητής, οὐκ ἀντιταλαντεύει ἕτερον τῷ ἑτέρῳ· πρὸς πάντα γὰρ τὰ ἑκάτερα μέρη τῆς θεοφοβίας ἔχεται. ∆ίχα γὰρ τῆς εὐσεβοῦς θεοφοβίας οὔτε παρθενία σεμνὴ οὔτε γάμος τίμιος. Ταῦτα δέ μοι τῷ λόγῳ προήχθη διὰ τὸ ἐν τῷ νόμῳ γραφὲν καὶ ἐν τῇ χάριτι βεβαιωθὲν καὶ καθόλου λεχθὲν καὶ καθόλου μὴ εὑρεθὲν καὶ ἐν τῷ κυρίῳ μόνῳ πληρωθέν· περὶ τοῦ γαμικοῦ φημι πρωτοβόλου καρποῦ. Ποίου τούτου; Ἤκουες ἀρτίως τοῦ εὐαγγελιστοῦ λέγοντος· Καὶ ἐγένετο ὅτε ἐπλήσθησαν αἱ ἡμέραι ὀκτὼ τοῦ περιτεμεῖν τὸ παιδίον, καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ Ἰησοῦς, τὸ κληθὲν ὑπὸ τοῦ ἀγγέλου πρὸ τοῦ συλληφθῆναι αὐτόν. Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν, ἀνήγαγον αὐτὸν εἰς τὸ ἱερὸν καὶ παρέστησαν αὐτὸν τῷ κυρίῳ, καθώς ἐστι γεγραμμένον ἐν νόμῳ κυρίου· πᾶν ἄρρεν διανοῖγον μήτραν ἅγιον τῷ κυρίῳ κληθήσεται. Εἶδες τοῦ γάμου τὴν εὐλογίαν καὶ τὸ κατὰ κοινοῦ λεχθὲν ἐπὶ τοῦ κυρίου μόνου εὑρεθέν; Ὅπερ, πᾶν ἄρρεν διανοῖγον μήτραν ἅγιον τῷ κυρίῳ κληθήσεται, εἰς τὸν κύριον μόνον τὴν ἀναφορὰν κέκτηται, οὐχὶ δὲ καὶ εἰς ἄλλον τινά, εἰ καὶ ὅτι καθολικῶς εἴρηται. Καὶ γὰρ πᾶσα φύσις παρθένου πρῶτον ἐκ συνουσίας ἀνδρὸς διανοίγεται· ἡ μήτρα καὶ εἶθ' οὕτως τίκτει. Ἐπὶ δὲ τοῦ σωτῆρος ἡμῶν οὐχ οὕτως, ἀλλὰ χωρὶς συνουσίας αὐτὸς διανοίξας τὴν μήτραν τῆς παρθένου ἀφράστως προῆλθεν, ὥστε τό· Πᾶν ἄρρεν διανοῖγον μήτραν ἅγιον τῷ κυρίῳ 1 κληθήσεται, εἰς τὸν κύριον μόνον ἀναφέρεται. Μὴ ἆρα ὁ Κάϊν ἅγιος, ὁ ἐν βεβηλότητι τὸ ζῆν ἀπορρήξας, ἐπειδὴ πρὸ πάντων οὗτος τῆς μητρικῆς μήτρας ἔξαρχος γέγονεν; Μὴ ἆρα ὁ Ἡσαῦ ἅγιος, ὁ πολέμιος καὶ μαχαίρας κληρονόμος, ἐπειδὴ καὶ οὗτος τῆς μητρικῆς νηδύος πρῶτος ἐξέπεσεν; Μὴ ἆρα ὁ Ῥουβὴμ ἅγιος, ὁ τὴν πατρικὴν κοίτην ὑβρίσας καὶ κατάρας ἀπόφασιν ἀναζέσας, ἐπειδὴ καὶ οὗτος τῆς πολυγόνου κοιλίας τῆς Λίας πρῶτος ἐξῆλθεν; Οὐδεὶς τούτων ἅγιος, πάντες οὗτοι ἐν ἐπιτιμίοις. Ἐξ ὧν
The Greatness of Anna the Prophetess§2
2It is shown that this has reference to the Lord: 'Every male opening a womb shall be called holy to the Lord,' according to Gabriel who spoke to the Virgin: 'The Holy Spirit will come upon you and the power of the Most High will overshadow you, therefore the one being born shall be called holy, the Son of God' (Luke 1:35). One might say of the opponents, that if this refers to the Lord: 'Every male opening a womb shall be called holy to the Lord,' the virgin did not remain a virgin.
For the Scripture spoke: 'Every male opening a womb'; the virginal womb was certainly opened, if it has reference to the Lord. Listen intelligently: regarding the virginal nature, the virginal gates were not opened at all, by the will of having been fully impregnated according to what is clearly said about him: 'This is the gate of the Lord; he will enter and go out, and the gate will be shut' (Ezekiel 44:2). Just as regarding the virginal nature the virginal gates were not opened at all, regarding the power of the born Lord nothing is shut to the Lord, but all things are opened. Nothing is hindering, nothing is troubling; all things are opened to the Lord. Therefore also the highest powers above have cried out to guarantee the lower ones, saying: 'Lift up your gates, O rulers, and the King of Glory will enter' (Psalm 24:7).
Marvellous indeed is the virginity, the true virginity, since there is also a difference even in virginity: some having slumbered, and others having kept watch. Marvellous also is the marriage, the true marriage and precious; for many kept watch and many stumbled. And marvellous also is the widowhood; for it is beautiful to remember among the three ranks. And, as I said before, marvellous also is the widowhood, the true widowhood, which has conquered the contest of the undefiled struggles; such as what has been read to us fully, Anna the prophetess, who aged well and was renewed like an eagle.
Did you hear clearly the Evangelist Luke saying: 'And there was Anna the prophetess, daughter of Phanuel, of the tribe of Asher; this one having advanced in many days, having lived with a husband seven years from her virginity, and this one a widow until eighty-four years old' (Luke 2:36-37)?
..., who served in fasts and prayers in the temple night and day. Have you seen what the widow Anna is praised for in the divine Gospels? Thus, Anna the Anna; the distinction of her name joined with the excellence of her ways. Let the women hear and let them zealously imitate the glorious Anna, that they may run the same course and enjoy equal crowns. Let no one make an excuse to avoid the purity of monogamy.
Anna is the crown of widows; woman is her form, prophetess is her rank; living in widowhood, being nourished in the kingdom; her body having been purified, her soul having been strengthened; her countenance having been made bright, her mind having been disciplined; bending with age, yet walking uprightly in knowledge; having been made old by many years, yet trembling with the knowledge of God; fasting and not eating gluttonously; praying and not being sluggish; attending to the temple, not running about in the houses of others; singing, not babbling; prophesying, not mythologizing; studying the divine things, not bringing forward the unseemly. Anna surpassed the widow blessed by the Apostle. Which one is this? Hear Paul saying: 'Let a widow not less than sixty years old be taken, if she has raised children, if she has washed the feet of saints, if she has devoted herself to prayer, if she has followed every good work' (1 Tim 5:5). This one surpassed the one blessed by the Apostle, both in years and in her way of life.
For having been worthy of prophecy and having become a vessel of the Holy Spirit, and having signaled to all those awaiting the incarnate presence of the Lord the symbols of that presence, how did she not exceed all that the Evangelist has said about her, as you have clearly heard? And this Anna, he says, appearing to her at that very hour, was giving thanks to the Lord and was speaking to all those awaiting redemption in Jerusalem. Have you seen the greatness of Anna? She was a helper for the Lord, speaking about Him in His very presence. Oh, the paradoxical things! A widow, yet she was rebuking the high priests and scribes and was greatly encouraging all the people, signaling the redemption that was to be in Jerusalem by the Lord.
Greek · §2
δείκνυται ὅτι εἰς τὸν κύριον τὴν ἀναφορὰν ἔχει τό· Πᾶν ἄρρεν διανοῖγον μήτραν ἅγιον τῷ κυρίῳ κληθήσεται, κατὰ τὸν Γαβριὴλ τὸν εἰρηκότα πρὸς τὴν παρθένον· Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ καὶ δύναμις ὑψίστου ἐπισκιάσει σοι, διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται υἱὸς θεοῦ. Ἔστι δὲ πάντως εἰπεῖν τινα τῶν ἀντιλεγόντων, ὅτι εἰ τοίνυν εἰς τὸν κύριον τὴν ἀναφορὰν ἔχει τό· Πᾶν ἄρρεν διανοῖγον μήτραν ἅγιον τῷ κυρίῳ κληθήσεται, οὐκ ἔμεινεν ἡ παρθένος παρθένος. Ἐφώνησε γὰρ ἡ γραφὴ ὅτι Πᾶν ἄρρεν διανοῖγον μήτραν· ἀνέῳκτο πάντως ἡ παρθενικὴ μήτρα, εἰ εἰς τὸν κύριον τὴν ἀναφορὰν κέκτηται. Ἄκουε συνετῶς· πρὸς μὲν τὴν παρθενικὴν φύσιν οὐδ' ὅλως αἱ παρθενικαὶ πύλαι ἠνεῴχθησαν βουλήσει τοῦ ἀρτίως κυοφορηθέντος κατὰ τὸ φάσκον περὶ αὐτοῦ ῥητόν· Αὕτη ἡ πύλη τοῦ κυρίου, καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ ἔσται ἡ πύλη κεκλεισμένη. Ὡς πρὸς τὴν παρθενικὴν τοίνυν φύσιν οὐδ' ὅλως ἠνεῴχθησαν αἱ παρθενικαὶ πύλαι· ὡς δὲ πρὸς τὴν δύναμιν τοῦ τεχθέντος δεσπότου οὐδὲν κέκλεισται τῷ κυρίῳ, ἀλλὰ πάντα ἠνέῳκται. Οὐδὲν τὸ παρεμποδίζον, οὐδὲν τὸ παρενοχλοῦν· πάντα τῷ κυρίῳ ἠνέῳκται. Ὅθεν καὶ αἱ ἄνω ὑπέρταται δυνάμεις ταῖς κάτω παρεγγυῶσαι κεκράγασι λέγουσαι· Ἄρατε πύλας, οἱ ἄρχοντες ὑμῶν, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης. Θαυμαστὴ τοιγαροῦν ἡ παρθενία, ἡ ἀληθὴς παρθενία, ἐπειδή ἐστι καὶ ἐν παρθενίᾳ διαφορά· αἱ μὲν νυστάξασαι, αἱ δὲ γρηγορήσασαι. Θαυμαστὸς καὶ ὁ γάμος, ὁ ἀληθὴς γάμος καὶ τίμιος· πολλοὶ γὰρ ἐφύλαξαν καὶ πολλοὶ παρεσάλευσαν. Θαυμαστὴ δὲ καὶ ἡ χηροσύνη· καλὸν γὰρ τῶν τριῶν ταγμάτων ἀπομνημονεῦσαι. Καί, ὡς προεῖπον, θαυμαστὴ καὶ ἡ χηροσύνη, ἡ ὄντως χηροσύνη, ἡ τὸν τῶν ἀμιάντων ἄθλων ἀγῶνα νικήσασα· οἵα γέγονεν ἡ ἀρτίως ἡμῖν παραναγνωσθεῖσα Ἄννα ἡ προφῆτις, ἡ καλῶς γηράσασα καὶ ὡς ἀετὸς ἀνακαινισθεῖσα. Ἤκουες ἀρτίως τοῦ εὐαγγελιστοῦ Λουκᾶ λέγοντος· Καὶ ἦν Ἄννα προφῆτις, θυγάτηρ Φανουήλ, ἐκ φυλῆς Ἀσήρ, αὕτη προβεβηκυῖα ἐν ἡμέραις πολλαῖς, ζήσασα μετὰ ἀνδρὸς ἔτη ἑπτὰ ἀπὸ τῆς παρθενίας αὐτῆς· καὶ αὕτη χήρα ὡς ἐτῶν ὀγδοήκοντα τεσσάρων, ἥτις ἐν νηστείαις καὶ δεήσεσιν ἐλάτρευεν ἐν τῷ ἱερῷ νύκτα καὶ ἡμέραν. Εἶδες ἐν τίσιν καὶ οἵα ἡ χήρα Ἄννα ἐν τοῖς θείοις εὐαγγελίοις ἐγκεκαλλώπισται; Ὄντως ἄννα ἡ Ἄννα· συνέδραμεν τῇ τῶν τρόπων εὐδοξίᾳ ἡ τοῦ ὀνόματος προσηγορία. Ἀκουέτωσαν αἱ γυναῖκες καὶ ζηλούτωσαν τὴν ἔνδοξον Ἄνναν· τὸν ὅμοιον δρόμον τρεχέτωσαν, ἵνα τῶν ἴσων στεφάνων ἀπολαύσωσιν. Μηδεὶς ἀπροστασίαν προφασίσηται, ἵνα μὴ τὴν ἁγνείαν τῆς μονογαμίας ἀποσείσηται. Στέφανος τῶν χηρῶν ἡ Ἄννα· γυνὴ τὸ σχῆμα, προφῆτις τὸ τάγμα· ἐν χηροσύνῃ διάγουσα, ἐν βασιλείᾳ διατρεφομένη· κεχαλασμένη τὸ σῶμα, νενευρωμένη τὴν ψυχήν· ἐρρυσιδωμένη τὴν ὄψιν, διατεταμένη τὴν φρόνησιν· τῷ γήρᾳ συγκύπτουσα, ὀρθοβατοῦσα τῇ γνώσει· τῇ πολυετίᾳ πεπαλαιωμένη, σφριγῶσα τῇ θεογνωσίᾳ· νηστεύουσα καὶ μὴ ἀδηφαγοῦσα· δεομένη καὶ μὴ ῥεμβομένη· τῷ ἱερῷ σχολάζουσα, ἀλλοτρίους οἴκους μὴ περι τρέχουσα· ψάλλουσα, μὴ φλυαροῦσα· προφητεύουσα, μὴ μυθολο γοῦσα· τὰ θεῖα μελετῶσα, τὰ ἄσεμνα μὴ προξενοῦσα. Ὑπερέβαλεν ἡ Ἄννα τὴν παρὰ τοῦ ἀποστόλου μακαριζομένην χήραν. Ποίαν ταύτην; Ἄκουε Παύλου λέγοντος· Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα, εἰ ἐτεκνοτρόφησεν, εἰ ἁγίων πόδας ἔνιψεν, εἰ δεομένοις 2 ἐπήρκεσεν, εἰ παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησεν. Ὑπερέ βαλεν αὕτη τὴν ὑπὸ τοῦ ἀποστόλου μακαρισθεῖσαν καὶ τοῖς ἔτεσι καὶ τοῖς πολιτεύμασιν. Ἡ γὰρ προφητείας ἀξιωθεῖσα καὶ πνεύματος ἁγίου δοχεῖον ὑπάρξασα καὶ πᾶσι τοῖς προσδεχομέ νοις τὴν τοῦ κυρίου ἔνσαρκον παρουσίαν τὰ σύμβολα τῆς παρουσίας μηνύσασα, πῶς οὐχ ὑπερηκόντισε πάσας τοῦ εὐαγγελιστοῦ περὶ αὐτῆς εἰρηκότος, καθὼς ἀρτίως ἤκουες· Καὶ αὕτη, φησίν, ἡ Ἄννα αὐτῇ τῇ ὥρᾳ ἐπιστᾶσα ἀνθωμολογεῖτο τῷ κυρίῳ καὶ ἐλάλει πᾶσι τοῖς προσδεχομένοις λύτρωσιν ἐν Ἱερουσαλήμ. Εἶδες τῆς Ἄννης τὴν μεγαλειότητα; Ὑπὲρ τοῦ κυρίου συνηγόρει ἐπὶ αὐτοῦ τὰ αὐτοῦ κατενώπιον αὐτοῦ λαλοῦσα. Ὢ τῶν παραδόξων πραγμάτων! Χήρα, ἀλλὰ τοὺς ἀρχιερεῖς καὶ γραμματεῖς ἐδρίμυττε καὶ δριμύττουσα πάντα τὸν λαὸν ἐψυχαγώγει μηνύουσα τὴν μέλλουσαν ἔσεσθαι λύτρωσιν ἐν Ἱερουσαλὴμ τῇ τοῦ κυρίου
The Virtue of Hannah and the Second Marriage§3
3With oversight, saying to those present and signifying the symbols of the Lord. Anna saw the child, gifts and pure things being offered for him and with him, and she did not pay attention to the smallness of his age; Anna confessed the child as God, a physician, a strong redeemer, an abolisher of sins.
Do not merely run through Anna's words. Signifying the energy of the Lord to all those present, she said to those gathered: Do you not see this child drawing the mass, borrowing the breast, resting in maternal wombs, not yet accepting to tread the earth with his feet? Do you not see this child? This one founded the ages, this one arched the heavens, this one spread out the earth, this one carved the sea with sand. This child casts winds from his treasuries, this child opened the floodgates of the deluge upon Noah, this child works the columns of rain, this child shakes a snow like wool, this child freed our forefathers from the land of Egypt through the Mosaic staff, this child brought up the Red Sea and led them through as if through a lush field, and in the desert bequeathed the manna, a land flowing with milk and honey; this child prepared this temple to be raised on high through the fathers, this child, setting an oath to Abraham, said: 'Multiplying, I will multiply your seed as the stars of heaven and as the sand by the seashore' (Gen 22:17). Concerning this child, the prophetic choir, offering encouragement, said: 'Awaken your power and come to save us.' No, because he is a child, do not stumble at the child.
The same is both child and co-ruler with the Father, the same is counted together with the ages, the same is unbegotten, the same is a child chirping, the same grants mouth and wisdom; for the one is so through the birth from the virgin, and the other is so through the incomprehensibility of His existence. Since Isaiah also presented this to you, saying: 'A child was born...' (Isa 9:6).
It was ours, a son, and it was given to us. That which was born, and that which was given; the one through what is seen, the other through what is understood. These are the prophecies of Hannah, these the praises of the woman, these the achievements of the widow—the true widow, having exchanged her life well, having sent forth her husband and having received the Lord.
She lived with her husband for seven years, having fulfilled a week of years from her virginity, and in the seventh year having ceased the manly intercourse. She well observed the Sabbath, and well took hold of the Lord's day of grace. Hannah came in the order of a harvest; she did not make a forgetting of her husband, she did not reject the first faith, she did not bring an insolent man to her bed, she did not yield the wood of monogamy to another. She kept in her bed the memory, as if the dead man were living; she did not defile the bridal shroud, nor did the reproach of Paul touch her, saying: 'But when they have become faithless to Christ, they wish to marry, having a judgment that they rejected the first faith' (1 Timothy 5:14). Truly, such a judgment is worthy of her who buried the memory with her God-wedded husband, and especially in the presence of a child or children, for this reason also the law of marriage is fruit-bearing; if, however, there is no child present to the new widow, it is likely that she is driven toward a second marriage by the passion of motherly love. Since even this, the blessed Paul has cried out advising: 'I wish younger widows to marry' (1 Timothy 5:14); then, showing what the symbol of the progress of a second marriage is, he added saying: 'I wish younger widows to marry, to bear children, to rule households' (1 Timothy 5:14). Thus, regarding child-rearing is the addition of the second marriage; when, however, there are children present to the new widow rushing toward marriage, such a seed is superfluous of the logical ears of grain being cut down.
Again, therefore, let us return to the word: what then is the evangelist? For it is good to take hold of the whole matter. You have heard recently the evangelist Luke saying how Simeon said to the virgin: 'Behold, this is set for the fall and rising of many in Israel, and for a sign opposed, and a sword will pierce even your own soul' (Luke 2:34-35). What is it: 'And a sword will pierce even your own soul'?
Greek · §3
ἐπιστασίᾳ, λέγουσα πρὸς τοὺς παρόντας καὶ τὰ σύμβολα τοῦ κυρίου μηνύουσα. Βρέφος ἑώρα ἡ Ἄννα τὸν κύριον, δῶρα καὶ καθάρσια ὑπὲρ αὐτοῦ καὶ μετ' αὐτοῦ προσφερόμενα, καὶ οὐ προσέκοψε τῇ ἐλαχιστότητι τῆς ἡλικίας· θεὸν ὡμολόγησεν τὸ βρέφος ἡ Ἄννα, ἰατρόν, λυτρωτὴν ἰσχυρόν, ἁμαρτιῶν ἀναιρέτην. Μὴ ἁπλῶς παραδράμῃς τῆς Ἄννης τὰ ῥήματα. Πᾶσι τοῖς παροῦσι μηνύουσα τὴν τοῦ κυρίου ἐνέργειαν ἔλεγεν πρὸς τοὺς συνηθροισμένους· Οὐχ ὁρᾶτε τὸ παιδίον τοῦτο τὸ μαζὸν ἕλκον, τὸ θηλὴν δανειζόμενον, τὸ μητρῴοις κόλποις προσαναπαυόμε νον, τὸ ποσὶ τὴν γῆν βηματίσαι τέως μὴ καταδεχόμενον, τὸ ὀκταήμερον περιτεμνόμενον; Οὐχ ὁρᾶτε τὸ παιδίον τοῦτο; Τοῦτο τοὺς αἰῶνας ἐθεμελίωσεν, τοῦτο τοὺς οὐρανοὺς ἐκαμάρωσε, τοῦτο τὴν γῆν ἐπλάτυνε, τοῦτο τὴν θάλασσαν ἐχαράκωσε ψάμμῳ. Τοῦτο τὸ παιδίον ἐκβάλλει ἀνέμους ἐκ θησαυρῶν αὐτοῦ, τοῦτο τὸ παιδίον ἐπὶ Νῶε τοὺς καταράκτας ἀνέῳξεν τοῦ κατακλυσμοῦ, τοῦτο τὸ παιδίον βροχῆς στήμονας κατεργάζεται, τοῦτο τὸ παιδίον ὡσεὶ ἔριον χιόνα τινάσσει, τοῦτο τὸ παιδίον τοὺς προπάτορας ἡμῶν ἐκ γῆς Αἰγύπτου διὰ τῆς Μωσαϊκῆς βακτηρίας ἠλευθέρωσεν, τοῦτο τὸ παιδίον τὴν Ἐρυθρὰν θάλασσαν ἀνέτεμε καὶ ὡς διὰ χλοηφόρου πεδίου διήγαγεν καὶ ἐν τῇ ἐρήμῳ ἐπομβρίσαν τὸ μάννα γῆν ῥέουσαν γάλα καὶ μέλι ἐκληροδότησεν· τοῦτο τὸ παιδίον τὸν ναὸν τοῦτον διὰ τῶν πατέρων εἰς ὕψος ἐπαρθῆναι παρεσκεύασεν, τοῦτο τὸ παιδίον ὅρκους πρὸς Ἀβραὰμ τιθέμενον ἔλεγε· Πληθύνων πληθυνῶ τὸ σπέρμα σου ὡς τὰ ἄστρα τοῦ οὐρανοῦ καὶ ὡς τὴν ἄμμον τὴν παρὰ τὸ χεῖλος τῆς θαλάσσης. Περὶ τούτου τοῦ παιδίου ὁ προφητικὸς χορὸς παράκλησιν προσφέρων ἔλεγεν· Ἐξέγειρον τὴν δυναστείαν σου καὶ ἐλθὲ εἰς τὸ σῶσαι ἡμᾶς. Μή, ὅτι παιδίον, τῷ παιδίῳ προσκόψητε. Τὸ αὐτὸ καὶ παιδίον καὶ τῷ πατρὶ συνάναρχον, τὸ αὐτὸ καὶ χρόνοις συναριθμούμενον, τὸ αὐτὸ καὶ ἀγενεαλόγητον, τὸ αὐτὸ καὶ παιδίον ψελλίζον, τὸ αὐτὸ καὶ στόμα καὶ σοφίαν χαριζόμενον· τὸ μὲν γὰρ διὰ τὴν ἐκ παρθένου γέννησιν, τὸ δὲ διὰ τὸ ἀκατάληπτον τῆς ὑπάρξεως. Ἐπειδὴ καὶ τοῦτο Ἠσαΐας παρέστη σεν φάσκων· Παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν. Τὸ μὲν ἐγεννήθη, τὸ δὲ ἐδόθη· τὸ μὲν διὰ τὸ ὁρώμενον, τὸ δὲ διὰ τὸ νοούμενον. Ταῦτα τῆς Ἄννης τὰ προφητεύματα, ταῦτα τῆς γυναικὸς τὰ ἀριστολογήματα, ταῦτα τῆς χήρας τὰ κατορθώματα, τῆς ὄντως χήρας, τῆς καλῶς τὸν βίον ἀνταλλαξάσης, τῆς τὸν ἄνδρα προπεμψάσης καὶ τὸν κύριον ὑποδεξαμένης. Ἑπτὰ ἔτη τῷ ἀνδρὶ συνέζησε ἀπὸ τῆς παρθενίας ἐτῶν ἑβδομάδα πληρώσασα καὶ ἐν τῷ ἑβδόμῳ ἔτει τὴν ἀνδρικὴν ὁμιλίαν καταπαύσασα. Καλῶς ἐσαββά τισε, καλῶς τὴν κυριακὴν τῆς χάριτος κατέλαβε. Τρυγόνος τάξιν ἡ Ἄννα μετῆλθεν· οὐκ ἐποιήσατο λήθην τοῦ συζύγου, οὐκ ἠθέτησε τὴν πρώτην πίστιν, οὐκ ἀνήγαγεν ὑβριστὴν τῇ κλίνῃ, οὐκ ἐπέθηκεν ἄλλῳ τὸ τῆς μονογαμίας ξύλον. Εἶχεν ἐν τῇ κλίνῃ τὴν μνήμην, ὡς ζῶντα τὸν τεθνεῶτα· 3 οὐκ ἐρύπωσε τὴν νυμφικὴν σινδόνα, οὐχ ἥψατο αὐτῆς ὁ ἔλεγχος Παύλου λέγοντος· Ὅταν δὲ καταστρηνιάσωσι τοῦ Χριστοῦ, γαμεῖν θέλουσιν, ἔχουσαι κρίμα ὅτι τὴν πρώτην πίστιν ἠθέτησαν. Ὄντως κρίματος ἀξία ἡ τὴν μνήμην συνθάψασα τῷ θεοζεύκτῳ συζύγῳ, καὶ μάλιστα τέκνου ἢ τέκνων παρόντων διὸ καὶ ὁ νόμος τοῦ γάμου πεφυτούργηται· εἰ δὲ μὴ πρόσεστι τῇ νέᾳ χήρᾳ τέκνον, εἰκὸς αὐτὴν ἐπὶ δεύτερον γάμον ὁρμᾶν τῷ ἔρωτι τῆς φιλοτεκνίας νυττομένην. Ἐπειδὴ καὶ τοῦτο παραινῶν ὁ μακάριος Παῦλος κέκραγεν· Βούλομαι νεωτέρας χήρας γαμεῖν· εἶτα δεικνὺς τί τὸ σύμβολον τῆς προκοπῆς τοῦ δευτέρου γάμου προσέθηκε λέγων· Βούλομαι νεωτέρας χήρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν. Ὥστε περὶ τῆς παιδοποιΐας ἡ προσθήκη τοῦ δευτέρου γάμου· ὅταν δὲ πρόσεστι τῇ ὁρμησάσῃ νέᾳ χήρᾳ πρὸς γάμον τέκνα, περιττὸς λοιπὸν ὁ τοιοῦτος σπόρος τῶν λογικῶν σταχύων ἀντεριζόντων. Πάλιν οὖν τῷ λόγῳ ἐπανέλθωμεν· τί οὖν ὁ εὐαγγελιστής; Καλὸν γὰρ τῆς πάσης πραγματείας ἐπιλαβέσθαι. Ἤκουες ἀρτίως τοῦ εὐαγγελιστοῦ Λουκᾶ λέγοντος πῶς ὁ Συμεὼν πρὸς τὴν παρθένον ἔφη· Ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραὴλ καὶ εἰς σημεῖον ἀντιλεγόμενον, καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία. Τί ἐστι Καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία;
The Sword of Thoughts and the Sign of the Cross§4
4a sign of contradiction
Simeon called forth the sword of the Virgin's thoughts as striking the inward parts, as approaching scandals, just as the Lord foretold: 'All shall be scandalized in me in this night' (Matt 16:4). Therefore Simeon also brought forward, saying: 'And from her soul a sword shall pierce' (Luke 2:35), so that thoughts might be revealed from many hearts. Do you see how he called the inexperienced thoughts a sword of thoughts striking the inward parts, approaching the kidneys and marrow? But the Virgin was surrounded by these, not yet knowing the power of the resurrection and that the resurrection does not yet come from neighbors. Therefore after the resurrection, the sword is no longer biting, but joy and gladness.
Thus the sign of the cross was called forth by Simeon as a sign of contradiction, at that time the sword of thoughts pierced the soul of the Virgin. And where is the proof for us? From the teachings of the Lord himself. Listen to him saying: 'This generation is an evil generation; it seeks a sign, and a sign shall not be given to it, except the sign of Jonah the prophet' (Matt 12:39). For just as Jonah was in the belly of the whale three days and three nights, so shall the Son of Man be in the heart of the earth three days and three nights (Matt 12:40). Do you see how the cruciform passion was called forth as a sign, not only in the new covenant, but also in the old? For the old agrees exceedingly with the new, since he is the one and the same God who there legislated and here rewarded. And who is witness to this? The Lord himself. Listen to him saying in the prophet Ezekiel to the harvesting angels, indicating the universal conclusion: 'Do not spare your eyes, and do not have mercy, neither an old man nor a young man nor a maiden nor a child, but kill women to complete them; but those coming upon the foreheads, do not touch the sign' (Ezek 9:6). See the sign of the old and the new. For it is the cross that saves the world, through Jesus Christ our Lord, to him be the glory and the power unto the ages of ages. Amen.
Greek · §4
Ἄκουε συνετῶς. Τοῦ Συμεῶνος εἰρηκότος περὶ τοῦ κυρίου εἰς ἐξάκουστον τῶν παρθενικῶν ἀκοῶν τό· Ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραὴλ καὶ εἰς σημεῖον ἀντιλεγόμενον, ἠγανάκτησεν εἰκὸς ἡ μήτηρ τοῦ κυρίου κατὰ τοῦ Συμεῶνος λέγουσα πρὸς αὐτόν· Οὐκ οἶδας τί διαγορεύεις, ἄνθρωπε. Ἐπὶ τὸν Χριστὸν σκυθρωπὰ καταγγέλλεις; Οὐκ οἶδας τὴν σύλληψιν τοῦ παιδίου καὶ ὡς περὶ κοινοῦ τόκου σημεῖον ἀντιλογίας μηνύεις. Οὐδεμία πτῶσις ἐν αὐτῷ, ὕψωσις δὲ πολλὴ καὶ συγκατάβασις τοῖς εὐεργετουμένοις. Τί οὖν οὐκ εὐλογεῖς φάσκων· Ἰδοὺ οὗτος κεῖται οὐκ εἰς πτῶσιν, ἀλλ' εἰς ἀνάστασιν πολλῶν ἐν τῷ Ἰσραήλ· διὰ τί δὲ Καὶ εἰς σημεῖον ἀντιλεγόμενον; Ὁ δὲ Συμεὼν πρὸς τὴν παρθένον· Ἀρκεῖ σοι, παρθένε, τὸ μητέρα σε κληθῆναι· ἱκανόν σοι τὸ τροφὸν εὑρεθῆναι τοῦ τρέφοντος τὸν κόσμον· μέγα σοι τὸ σαρκὶ βαστάσαι τὸν τὰ πάντα βαστάζοντα. Ὁ ἐν σοὶ νῦν Χριστὸς κατοικήσας καὶ ἐν ἐμοὶ νῦν ὁ αὐτὸς τὰ περὶ αὐτοῦ λαληθῆναι παρεσκεύασεν ὅτι Οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραήλ· εἰς πτῶσιν τῶν ἀπίστων Ἰουδαίων, εἰς ἀνάστασιν δὲ τῶν πιστευόντων ἐθνῶν. Ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ εἰς ἀνάστασιν πολλῶν ἐν τῷ Ἰσραὴλ καὶ εἰς σημεῖον ἀντιλεγόμενον· σημεῖον ἀντιλογίας τὸν σταυρὸν προσαγορεύσας. Ἐπειδὴ ἐν αὐτῷ τῷ σταυρῷ πολλοὶ τῶν ἀπίστων ἀντιλογίας ῥήματα προσήνεγκαν τῷ κυρίῳ λόγοις καὶ ἔργοις κωμῳδοῦντες, καλάμῳ τύπτοντες, ὄξος ποτίζοντες, χολὴν προσάγοντες, ἀκάνθινον στέφανον περιτιθέντες, λόγχῃ τὴν πλευρὰν νύττοντες, χερσὶ ῥαπίζοντες, ὀνειδιστικοῖς λόγοις βοῶντες· Ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι. Τοῦτο οὖν ἑρμηνεύων ἔλεγε· Καὶ εἰς σημεῖον ἀντιλεγόμενον. Πολλοὶ ἀντεῖπον ὅτε Πέτρος ἠρνεῖτο καὶ πάντες οἱ ἀπόστολοι ὡς ἀποίμαντα πρόβατα διεσκορπίζοντο. Ἐν τῷ οὖν σταυρικῷ σημείῳ καὶ αὐτῆς τῆς παρθένου ἐπεπλήρωτο ἡ καρδία λύπης· διὸ καὶ ἔλεγε· ∆ιὰ τί μὴ προετελεύτησα; ∆ιὰ τί δὲ τὴν ἡμέραν ταύτην κατέλαβον; Παρθένος μεμένηκα καὶ μείζονα μητέρων τοῖς σπλάγχνοις δάκνομαι. Τούτους τοὺς ἀπείρους διαλογισμοὺς τῆς παρθένου ῥομφαίαν ὁ Συμεὼν προσηγόρευσεν ὡς νύττοντας τὰ ἐνδόσθια, ὡς σκάνδαλα προσοίσοντας, καθὼς ὁ κύριος προεῖπε· Πάντες ἐν ἐμοὶ σκανδαλισθήσεσθε ἐν τῇ νυκτὶ ταύτῃ. Ὅθεν καὶ ἐπήγαγεν ὁ Συμεὼν φάσκων· Καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία, ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί. Ὁρᾷς πῶς τοὺς ἀπείρους 4 διαλογισμοὺς ῥομφαίαν προσηγόρευσεν ὡς νύττοντας τὰ ἐνδόσθια, ὡς ἁπτομένους νεφρῶν καὶ μυελῶν; Τούτοις δὲ περιέπεσεν ἡ παρθένος μηδέπω τὴν δύναμιν τῆς ἀναστάσεως εἰδυῖα καὶ ὅτι ἐκ γειτόνων ἡ ἀνάστασις οὐδέπω ἐγίνωσκεν. Ὅθεν μετὰ τὴν ἀνάστασιν οὐκέτι ῥομφαία δίστομος, ἀλλ' εὐφροσύνη καὶ ἀγαλλίασις. Σημεῖον τοίνυν ἀντιλογίας τὸ σταυρικὸν σημεῖον ὁ Συμεὼν προσηγόρευσεν, ἐν ᾧ καιρῷ ῥομφαία λογισμῶν τὴν ψυχὴν τῆς παρθένου διῆλθεν. Ἔστι δὲ πάντως εἰπεῖν τινα· Καὶ πόθεν ἡμῖν ἡ ἀπόδειξις; Ἐξ αὐτῶν τῶν τοῦ κυρίου διδαγμάτων. Ἄκουε αὐτοῦ λέγοντος· Ἡ γενεὰ αὕτη γενεὰ πονηρά ἐστιν· σημεῖον ἐπιζητεῖ καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου. Ὥσπερ γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας. Ὁρᾷς πῶς τὸ σταυρικὸν πάθος σημεῖον προσηγορεύθη, οὐ μόνον ἐν τῇ καινῇ διαθήκῃ, ἀλλὰ καὶ ἐν τῇ παλαιᾷ; Σφόδρα γὰρ τὰ παλαιὰ συμφωνεῖ τῇ νέᾳ. Ἐπειδὴ εἷς καὶ ὁ αὐτὸς θεὸς ὁ κἀκεῖ νομοθετήσας καὶ ὧδε βραβεύσας. Καὶ τίς τούτου μάρτυς; Αὐτὸς ὁ κύριος. Ἄκουε αὐτοῦ λέγοντος ἐν τῷ προφήτῃ Ἰεζεκιὴλ πρὸς τοὺς θεριστὰς ἀγγέλους, τὴν καθολικὴν συντέλειαν μηνύοντος· Μὴ φείσησθε τοῖς ὀφθαλμοῖς ὑμῶν καὶ μὴ ἐλεήσητε πρεσβύτην μηδὲ νεανίσκον καὶ παρθένον καὶ παιδίον καὶ γυναῖκας θανατώσατε εἰς ἐξάλειψιν, τοῖς δὲ ἐπιφερομένοις ἐπὶ τῶν μετώπων τὸ σημεῖον μὴ ἅψησθε. Ἴδετε τὸ σημεῖον τῆς παλαιᾶς καὶ τῆς νέας. Αὐτὸ γάρ ἐστιν ὁ σταυρὸς ὁ τὸν κόσμον σῴζων, διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. 5