PART III.[20]

_Every_ one must recognise that a man who attempts to dishonour an image

which has been set up for the glory and remembrance of Christ, of His

holy Mother, or one of his saints, is an enemy of Christ, of His holy

Mother, and the saints. It is also set up to shame the devil and his

crew, out of love and zeal for God. The man who refuses to give this

image due, though not divine, honour, is an upholder of the devil and

his demon host, showing by his act grief that God and the saints are

honoured and glorified, and the devil put to shame. The image is a

canticle and manifestation and monument to the memory of those who have

fought bravely and won the victory to the shame and confusion of the

vanquished. I have often seen lovers gazing at the loved one's garment,

and embracing it with eyes and mouth as if it was himself. We must give

his due to every man. St Paul says: 'Honour to whom honour: to the king

as excelling: or to governors as sent by him,' to each according to the

measure of his dignity.

Where do you find in the Old Testament or in the Gospel the Trinity, or

consubstantiality, or one Godhead, or three persons,[21] or the one

substance of Christ, or His two natures, expressed in so many words?

Still, as they are contained in what Scripture _does_ say, and defined

by the holy fathers, we receive them and anathematise those who do not.

I prove to you that in the old law God commanded images to be made,

first of all the tabernacle and everything in it. Then in the gospel our

Lord Himself said to those who asked Him, tempting, whether it was

lawful to give tribute to Caesar, 'Bring me a coin,' and they showed Him

a penny. And He asked them whose likeness it was, and they said to Him,

Caesar's; and He said, 'Give to Caesar that which is Caesar's, and to

God that which is God's.' As the coin bears the likeness of Caesar, it

is his, and you should give it to Caesar. So the image bears the

likeness of Christ, and you should give it Him, for it is His.

Our Lord called His disciples blessed, saying, 'Many kings and prophets

have desired to see what you see, and have not seen it, and to hear what

you hear and have not heard it. Blessed are your eyes which see and your

ears which hear.' The apostles saw Christ with their bodily eyes, and

His sufferings and wonders, and they listened to His words. We, too,

desire to see, and to hear, and to be blessed. They saw Him face to

face, as He was present in the body. Now, since he is not present in the

body to us, we hear His words from books and are sanctified in spirit by

the hearing, and are blessed, and we adore, honouring the books which

tell us of His words. So, through the representation of images, we look

upon His bodily form, and upon His miracles and His sufferings, and are

sanctified and satiated, gladdened and blessed. Reverently we worship

His bodily form, and contemplating it, we form some notion of His divine

glory. For, as we are composed of soul and body, and our soul does not

stand alone, but is, as it were, shrouded by a veil, it is impossible

for us to arrive at intellectual conceptions without corporeal things.

Just as we listen with our bodily ears to physical words and understand

spiritual things, so, through corporeal vision, we come to the

spiritual. On this account Christ took a body and a soul, as man has

both one and the other. And baptism likewise is double, of water and the

spirit. So is communion and prayer and psalmody; everything has a double

signification, a corporeal and a spiritual. Thus again, with lights and

incense. The devil has tolerated all these things, raising a storm

against images alone. His great jealousy of them may be learnt by what

St Sophronius, Patriarch of Jerusalem, recounts in his 'Spiritual

Garden.' Abbot Theodore AEliotes told of a holy hermit on the Mount of

Olives, who was much troubled by the demon of fornication. One day when

he was sorely tempted, the old man began to complain bitterly. 'When

will you let me alone?' he said to the devil: 'begone from me! you and I

have grown old together.' The devil appeared to him, saying, 'Swear to

me that you will keep what I am about to tell you to yourself, and I

will not trouble you any longer.' And the old man swore it. Then the

devil said to him, 'Do not worship this image, and I will not harass

you.' The image in question represented Our Lady, the holy Mother of

God, bearing in her arms our Lord Jesus Christ. You see what those who

forbid the worship of images hate in reality, and whose instruments they

are. The demon of fornication strove to prevent the worship of Our

Lady's image rather than to tempt the old man to impurity. He knew that

the former evil was greater than fornication.

As we are treating of images and their worship, let us draw out the

meaning more accurately and say in the first place what an image is; (2)

Why the image was made; (3) How many kinds of images there are; (4) What

may be expressed by an image, and what may not; (5) Who first made

images. Again, as to worship: (1) What is worship; (2) How many kinds of

worship there are; (3) What are the things worshipped in Scripture; (4)

That all worship is for God, who is worshipful by nature; (5) That

honour shown to the image is given to the original.

1st Point.--_What is an Image?_

An image is a likeness and representation of some one, containing in

itself the person who is imaged. The image is not wont to be an exact

reproduction of the original. The image is one thing, the person

represented another; a difference is generally perceptible, because the

subject of each is the same. For instance, the image of a man may give

his bodily form, but not his mental powers. It has no life, nor does it

speak or feel or move. A son being the natural image of his father is

somewhat different from him, for he is a son, not a father.

2nd Point.--_For what purpose the Image is made._

Every image is a revelation and representation of something hidden. For

instance, man has not a clear knowledge of what is invisible, the spirit

being veiled to the body, nor of future things, nor of things apart and

distant, because he is circumscribed by place and time. The image was

devised for greater knowledge, and for the manifestation and

popularising of secret things, as a pure benefit and help to salvation,

so that by showing things and making them known, we may arrive at the

hidden ones, desire and emulate what is good, shun and hate what is

evil.

3rd Point.--_How many kinds of Images there are._

Images are of various kinds. First there is the natural image. In

everything the natural conception must be the first, then we come to

institution according to imitation. The Son is the first natural and

unchangeable image of the invisible God, the Father, showing the Father

in Himself. 'For no man has seen God.' Again, 'Not that any one has seen

the Father.' The apostle says that the Son is the image of the Father,

'Who is the image of the invisible God,' and to the Hebrews, 'Who being

the brightness of His glory, and the figure of His substance.' In the

Gospel of St John we find that He _does_ show the Father in Himself.

When Philip said to Him, 'Show us the Father and it is enough for us,'

our Lord replied, 'Have I been so long with you and have you not known

Me, Philip? He who sees Me, sees the Father.' For the Son is the natural

image of the Father, unchangeable, in everything like to the Father,

except that He is begotten, and that He is not the Father. The Father

begets, being unbegotten. The Son is begotten, and is not the Father,

and the Holy Spirit is the image of the Son. For no one can say the Lord

Jesus, except in the Holy Spirit. Through the Holy Spirit we know

Christ, the Son of God and God, and in the Son we look upon the Father.

For in things that are conceived by nature,[22] language is the

interpreter, and spirit is the interpreter of language. The Holy Spirit

is the perfect and unchangeable image of the Son, differing only in His

procession. The Son is begotten, but does not proceed. And the son of

any father is his natural image. Thus, the natural is the first kind of

image.

The second kind of image is that foreknowledge which is in God's mind

concerning future events, His eternal and unchanging counsel. God is

immutable and His counsel without beginning, and as it has been

determined from all eternity, it is carried out at the time preordained

by Him. Images and figures of what He is to do in the future, the

distinct determination of each, are called predeterminations by holy

Dionysius. In His counsels the things predetermined by Him were

characterised and imaged and immutably fixed before they took place.

The third sort of image is that by imitation ({~GREEK SMALL LETTER KAPPA

U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER TAU

U+03c4~}{~GREEK SMALL LETTER ALPHA WITH VARIA U+1f70~} {~GREEK SMALL

LETTER MU U+03bc~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK

SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER ETA U+03b7~}{~GREEK SMALL

LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL

LETTER NU U+03bd~}) which God made, that is, man. For how can what is

created be of the same nature as what is uncreated, except by imitation?

As mind, the Father, the Word, the Son, and the Holy Spirit are one God,

so mind and word and spirit are one man, according to God's will and

sovereign rule.

For God says: 'Let us make man according to our own image and likeness,'

and He adds, 'and let him have dominion over the fishes of the sea and

the birds of the air, and the whole earth, and rule over it.'

The fourth kind of image are the figures and types set forth by

Scripture of invisible and immaterial things in bodily form, for a

clearer apprehension of God and the angels, through our incapacity of

perceiving immaterial things unless clothed in analogical material form,

as Dionysius the Areopagite says, a man skilled in divine things. Anyone

would say that our incapacity for reaching the contemplation of

intellectual things, and our need of familiar and cognate mediums, make

it necessary that immaterial things should be clothed in form and shape.

If, then, holy Scripture adapts itself to us in seeking to elevate us

above sense, does it not make images of what it clothes in our own

medium, and bring within our reach that which we desire but are unable

to see? The spiritual[23] writer, Gregory, says that the mind striving

to banish corporeal images reduces itself to incapability. But from the

creation of the world the invisible things of God are made clear by the

visible creation. We see images in created things, which remind us

faintly of divine tokens. For instance, sun and light and brightness,

the running waters of a perennial fountain, our own mind and language

and spirit, the sweet fragrance of a flowering rose-tree, are images of

the Holy and Eternal Trinity.

The fifth kind of image is that which is typical of the future, as the

bush and the fleece, the rod and the urn, foreshadowing the Virginal

Mother of God, and the serpent healing through the Cross those bitten by

the serpent of old. Thus, again, the sea, and water and the cloud

foreshadow the grace of baptism.

The sixth kind of image is for a remembrance of past events, of a

miracle or a good deed, for the honour and glory and abiding memory of

the most virtuous, or for the shame and terror of the wicked, for the

benefit of succeeding generations who contemplate it, so that we may

shun evil and do good. This image is of two kinds, either through the

written word in books, for the word represents the thing, as when God

ordered the law to be written on tablets, and the lives of God-fearing

men to be recorded, or through a visible object, as when He commanded

the urn and rod to be placed in the ark for a lasting memory, and the

names of the tribes to be engraved on the stones of the humeral. And

also He commanded the twelve stones to be taken from the Jordan as a

sacred token. Consider the prodigy, the greatest which befel the

faithful people, the taking of the ark, and the parting of the waters.

So now we set up the images of valiant men for an example and a

remembrance to ourselves. Therefore, either reject all images, and be in

opposition to Him who ordered these things, or receive each and all with

becoming greeting and manner.

Fourth Chapter. What an Image is, what it is not; and how each Image is

to be set forth.

Bodies as having form and shape and colour, may properly be represented

in image. Now if nothing physical or material may be attributed to an

angel, a spirit, and a devil, yet they may be depicted and circumscribed

after their own nature. Being intellectual beings, they are believed to

be present and to energise in places known to us intellectually. They

are represented materially as Moses made an image of the cherubim who

were looked upon by those worthy of the honour, the material image

offering them an immaterial and intellectual sight. Only the divine

nature is uncircumscribed and incapable of being represented in form or

shape, and incomprehensible.

If Holy Scripture clothes God in figures which are apparently material,

and can even be seen, they are still immaterial. They were seen by the

prophets and those to whom they were revealed, not with bodily but with

intellectual eyes. They were not seen by all. In a word it may be said

that we can make images of all the forms which we see. We apprehend

these as if they were seen. If at times we understand types from

reasoning, and also from what we see, and arrive at their comprehension

in this way, so with every sense, from what we have smelt, or tasted, or

touched, we arrive at apprehension by bringing our reason to bear upon

our experience.

We know that it is impossible to look upon God, or a spirit, or a demon,

as they are. They are seen in a certain form, divine providence clothing

in type and figure what is without substance or material being, for our

instruction, and more intimate knowledge, lest we should be in too great

ignorance of God, and of the spirit world. For God is a pure Spirit by

His nature. The angel, and a soul, and a demon, compared to God, who

alone is incomparable, are bodies; but compared to material bodies, they

are bodiless. God therefore, not wishing that we should be in ignorance

of spirits, clothed them in type and figure, and in images akin to our

nature, material forms visible to the mind in mental vision. These we

put into form and shape, for how were the cherubim represented and

described in image? But Scripture offers forms and images even of God.

Who first made an Image.

In the beginning God begot His only begotten Son, His word, the living

image of Himself, the natural and unchangeable image of His eternity.

And He made man after His own image and likeness. And Adam saw God, and

heard the sound of His feet as He walked at even, and he hid in

paradise. And Jacob saw and struggled with God. It is evident that God

appeared to him in the form of a man. And Moses saw Him, and Isaias saw

as it were the back of a man, and as a man seated on a throne. And

Daniel saw the likeness of a man, and as the Son of Man coming to the

ancient of days. No one saw the nature of God, but the type and image of

what was to be. For the Son and Word of the invisible God, was to become

man in truth, that He might be united to our nature, and be seen upon

earth. Now all who looked upon the type and image of the future,

worshipped it, as St Paul says in his epistle to the Hebrews: 'All these

died according to faith, not having received the promises, but beholding

them afar off, and saluting them.' Shall I not make an image of Him who

took the nature of flesh for me? Shall I not reverence and worship Him,

through the honour and worship of His image? Abraham saw not the nature

of God, for no man ever saw God, but the image of God, and falling down

he adored. Josue saw the image of an angel, not as he is, for an angel

is not visible to bodily eyes, and falling down he adored, and so did

Daniel. Yet an angel is a creature, and servant, and minister of God,

not God. And he worshipped the angel not as God, but as God's

ministering spirit. And shall not I make images of Christ's friends? And

shall I not worship them as the images of God's friends, not as gods?

Neither Josue nor Daniel worshipped the angels they saw as gods. Neither

do I worship the image as God, but through the image of the saints too,

show my worship to God, because I honour His friends, and do them

reverence. God did not unite Himself to the angelic nature, but to the

human. He did not become an angel: He became a man in nature, and in

truth. It is indeed Abraham's seed which He embraces, not the angel's.

The Son of God in person did not take the nature of the angels: He took

the nature of man. The angels did not participate in the divine nature,

but in working and in grace. Now, men _do_ participate, and become

partakers of the divine nature when they receive the holy Body of Christ

and drink His Blood. For He is united in person to the Godhead,[24] and

two natures in the Body of Christ shared by us are united indissolubly

in person, and we partake of the two natures, of the body bodily, and of

the Godhead in spirit, or, rather, of each in both. We are made one, not

in person, for first we have a person and then we are united by blending

together the body and the blood. How are we not greater than the angels,

if through fidelity to the commandments we keep this perfect union? In

itself our nature is far removed from the angels, on account of death

and the heaviness of the body, but through God's goodness and its union

with Him it has become higher than the angels. For angels stand by that

nature with fear and trembling, as, in the person of Christ, it sits

upon a throne of glory, and they will stand by in trembling at the

judgment. According to Scripture they are not partakers of the divine

glory. For they are all ministering spirits, being sent to minister

because of those who are to be heirs of salvation, not that they shall

reign together, nor that they shall be together glorified, nor that they

shall sit at the table of the Father. The saints, on the contrary, are

the children of God, the children of the kingdom, heirs of God, and

co-heirs of Christ. Therefore, I honour the saints, and glorify the

servants and friends and co-heirs of Christ: servants by nature, friends

by their choice: friends and co-heirs by divine grace, as our Lord said

in speaking to the Father.

As we are speaking of images, let us speak of worship also, and in the

first place determine what it is.

On Adoration. What is Adoration?

Adoration is a token of subjection,--that is, of submission and

humiliation. There are many kinds of adoration.

On the kinds of Adoration.

The first kind is the worship of latreia, which we give to God, who

alone is adorable by nature, and this worship is shown in several ways,

and first by the worship of servants. All created things worship Him, as

servants their master. All things serve Thee, the psalm says. Some serve

willingly, others unwillingly; some with full knowledge, willingly, as

in the case of the devout, others knowing, but not willing, against

their will, as the devil's. Others, again, not knowing the true God,

worship in spite of themselves Him whom they do not know.

The second kind is the worship of admiration and desire which we give to

God on account of His essential glory. He alone is worthy of praise, who

receives it from no one, being Himself the cause of all glory and all

good, He is light, incomprehensible sweetness, incomparable,

immeasurable perfection, an ocean of goodness, boundless wisdom, and

power, who alone is worthy of Himself to excite admiration, to be

worshipped, glorified, and desired.

The third kind of worship is that of thanksgiving for the goods we have

received. We must thank God for all created things, and show Him

perpetual worship, as from Him and through Him all creation takes its

being and subsists. He gives lavishly of His gifts to all, and without

being asked. He wishes all to be saved, and to partake of His goodness.

He is long-suffering with us sinners. He allows His sun to shine upon

the just and unjust, and His rain to fall upon the wicked and the good

alike. And being the Son of God, He became one of us for our sakes, and

made us partakers of His divine nature, so that we shall be like unto

Him, as St John says in his Catholic epistle.

The fourth kind is suggested by the need and hope of benefits.

Recognising that without Him we can neither do nor possess anything

good, we worship Him, asking Him to satisfy our needs and desires, that

we may be preserved from evil and arrive at good.

The fifth kind is the worship of contrition and confession. As sinners

we worship God, and prostrate ourselves before Him, needing His

forgiveness, as it becomes servants. This happens in three ways. A man

may be sorry out of love, or lest he should lose God's benefits, or for

fear of chastisement. The first is prompted by goodness and desire for

God himself, and the condition of a son: the second is interested, the

third is slavish.

What we find worshipped in Scripture, and in how many ways we show

worship to creatures.

First, those places in which God, who alone is holy, has rested, and His

resting-place in the saints, as in the holy Mother of God and in all the

saints. These are they who are made like to God as far as possible, of

their own free will, and by God's indwelling, and by His abiding grace.

They are truly called gods, not by nature, but by participation; just as

red-hot iron is called fire, not by nature, but by participation in the

fire's action. He says: 'Be ye holy because I am holy.' The first thing

is the free choice of the will. Then, in the case of a good choice, God

helps it on and confirms it. 'I will take up my abode in them,' He says.

'We are the temples of God, and the Spirit of God dwells in us.' Again,

He gave them power over unclean spirits, to cast them out, and to heal

all manner of diseases, and all manner of infirmities. And again, 'That

which I do you shall do, and greater things.' Again: 'As I live,' God

says, 'whosoever shall glorify Me, him will I glorify.' Again: If we

suffer with Him that we may be also glorified with Him. And 'God stood'

in the synagogue of the gods; in the midst of it He points out the gods.

As, then, they are truly gods, not by nature, but as partakers of God's

nature, so they are to be worshipped, not as worshipful on their own

account, but as possessing in themselves Him who _is_ worshipful by

nature. Just in the same way iron when ignited is not by nature hot and

burning to the touch, it is the fire which makes it so. They are

worshipped as exalted by God, as through Him inspiring fear to His

enemies, and becoming benefactors to the faithful. It is love of God

which gives them their free access to Him, not as gods or benefactors by

nature, but as servants and ministers of God. We worship them, then, as

the king is honoured through the honour given to a loved servant. He is

honoured as a minister in attendance upon his master--as a valued

friend, not as king. The prayers of those who approach with faith are

heard, whether through the servant's intercession with the king, or

whether through the king's acceptance of the honour and faith shown by

the servant's petitioner, for it was in his name that the petition was

made. Thus, those who approached through the apostles obtained their

cures. Thus the shadow, and winding-sheets, and girdles of the apostles

worked healings. Those who perversely and profanely wish them to be

adored as gods are themselves damnable, and deserve eternal fire. And

those who in the false pride of their hearts disdain to worship God's

servants are convicted of impiety towards God. The children who derided

and laughed to scorn Elisseus bear witness to this, inasmuch as they

were devoured by bears.

Secondly, we worship creatures by honouring those places or persons whom

God has associated with the work of our salvation, whether before our

Lord's coming or since the dispensation of His incarnation. For

instance, I venerate Mount Sinai, Nazareth, the stable at Bethlehem, and

the cave, the sacred mount of Golgotha, the wood of the Cross, the nails

and sponge and reed, the sacred and saving lance, the dress and tunic,

the linen cloths, the swathing clothes, the holy tomb, the source of our

resurrection, the sepulchre, the holy mountain of Sion and the mountain

of Olives, the Pool of Bethsaida and the sacred garden of Gethsemane,

and all similar spots. I cherish them and every holy temple of God, and

everything connected with God's name, not on their own account, but

because they show forth the divine power, and through them and in them

it pleased God to bring about our salvation. I venerate and worship

angels and men, and all matter participating in divine power and

ministering to our salvation through it. I do not worship the Jews. They

are not participators in divine power, nor have they contributed to my

salvation. They crucified my God, the King of Glory, moved rather by

envy and hatred against God their Benefactor. 'Lord, I have loved the

beauty of Thy house,' says David, 'we will adore in the place where His

feet stood. And adore at His holy mountain.' The holy Mother of God is

the living holy mountain of God. The apostles are the teaching mountains

of God. 'The mountains skipped like rams, and the hills like the lambs

of the flock.'

The third kind of worship is directed to objects dedicated to God, as,

for instance, the holy Gospels and other sacred books. They were written

for our instruction who live in these latter days. Sacred vessels,

again, chalices, thuribles, candelabra, and altars ({~GREEK SMALL LETTER

TAU U+03c4~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER ALPHA

WITH TONOS U+03ac~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER

EPSILON U+03b5~}{~GREEK SMALL LETTER ZETA U+03b6~}{~GREEK SMALL LETTER

ALPHA U+03b1~}{~GREEK SMALL LETTER IOTA U+03b9~}) belong to this

category. It is evident that respect is due to them all. Consider how

Baltassar made the people use the sacred vessels, and how God took away

his kingdom from him.

The fourth kind of worship is that of images seen by the prophets. They

saw God in sensible vision, and images of future things, as Aaron's rod,

the figure of Our Lady's virginity, the urn, and the table. And Jacob

worshipped on the point ({~GREEK SMALL LETTER EPSILON WITH TONOS

U+03ad~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER IOTA WITH

VARIA U+1f76~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER

OMICRON U+03bf~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA

U+1f04~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER RHO

U+03c1~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER NU

U+03bd~}) of his rod. He was a type of our Lord. Images of past events

recall their remembrance. The tabernacle was an image of the whole

world. 'See,' God said to Moses, 'the type which was shown to thee on

the mountain, and the golden cherubim, the work of sculpturers, and the

cherubim within the veil of woven work.' Thus we adore the sacred figure

of the Cross, the likeness of our God's bodily features, the likeness of

her who bore Him, and all belonging to Him.

The fifth manner is in the worship of each other as having upon us the

mark of God and being made after His image, humbling ourselves mutually,

and so fulfilling the law of charity.

The sixth manner is the worship of those in power who have authority.

'Give to all men their dues,' the apostle says; 'give honour where it is

due.' This Jacob did in worshipping Esau as his elder brother, and

Pharao the ruler established by God.

In the seventh place, the worship of servants towards their masters and

benefactors, and of petitioners towards those who grant their favours,

as in the case of Abraham when he bought the double cave from the sons

of Emmor.

It is needless to say that fear, desire, and honour are tokens of

worship, as also submission and humiliation. No one should be worshipped

as God except the one true God. Whatever is due to all the rest is for

God's sake.

You see what great strength and divine zeal are given to those who

venerate the images of the saints with faith and a pure conscience.

Therefore, brethren, let us take our stand on the rock of the faith, and

on the tradition of the Church, neither removing the boundaries laid

down by our holy fathers of old, nor listening to those who would

introduce innovation and destroy the economy of the holy Catholic and

Apostolic Church of God. If any man is to have his foolish way, in a

short time the whole organisation of the Church will be reduced to

nothing. Brethren and beloved children of the Church do not put your

mother to shame, do not rend her to pieces. Receive her teaching through

me. Listen to what God says of her: 'Thou art all fair, O my love, and

there is not a spot in thee.' Let us worship and adore our God and

Creator as alone worthy of worship by nature, and let us worship the

holy Mother of God, not as God, but as God's Mother according to the

flesh. Let us worship the saints also, as the chosen friends of God, and

as possessing access to Him. If men worship kings subject to corruption,

who are often bad and impious, and those ruling or deputed in their

name, as the holy apostle says, 'Be subject to princes and powers,' and

again, 'Give to all their due, to one honour, to another fear,' and our

Lord, 'Give to Caesar that which is Caesar's, and to God that which is

God's,' how much more should we worship the King of Kings? He alone is

God by nature; and we should worship His servants and friends who reign

over their passions and are constituted rulers of the whole earth. 'Thou

shalt make them princes over all the earth,' says David. They receive

power against demons and against disease, and with Christ they reign

over an incorruptible and unchangeable kingdom. Their shadow alone has

put forth disease and demons. Should we not deem a shadow a slighter and

weaker thing than an image? Yet it is a true outline of the original.

Brethren, the Christian is faith.[25] He who walks by faith gains many

things. The doubter, on the contrary, is as a wave of the sea torn and

tossed; he profits nothing. All the saints pleased God by faith. Let us

then receive the teaching of the Church in simplicity of heart without

questioning. God made man sane and sound. It was man who was over

curious. Let us not seek to learn a new faith, destructive of ancient

tradition, St Paul says, 'If a man teach any other Gospel than what he

has been taught, let him be anathema.' Thus, we worship images, and it

is not a worship of matter, but of those whom matter represents. The

honour given to the image is referred to the original, as holy Basil

rightly says.

And may Christ fill you with the joy of His resurrection, most holy

flock of Christ, Christian people, chosen race, body of the Church, and

make you worthy to walk in the footsteps of the saints, of the shepherds

and teachers of the Church, leading you to enjoy His glory in the

brightness of the saints. May you gain His glory for eternity, with the

Uncreated Father, to whom be praise for ever. Amen.

Speaking on the distinction between images and idols, and defining what

images are, it is time to give proofs in question, according to our

promise.[26]

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 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 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

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.

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 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.

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.

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 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 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

haemorrhage 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, 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.

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 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 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 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 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? ({~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL

LETTER PI U+03c0~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~} {~GREEK

SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~} {~GREEK

SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK

SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK

SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL

LETTER ETA WITH PERISPOMENI U+1fc6~}{~GREEK SMALL LETTER FINAL SIGMA

U+03c2~} {~GREEK SMALL LETTER RHO WITH DASIA U+1fe5~}{~GREEK SMALL

LETTER ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER BETA

U+03b2~}{~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL LETTER OMICRON

U+03bf~}{~GREEK SMALL LETTER UPSILON U+03c5~}). 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 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 ({~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER

ALPHA U+03b1~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER ALPHA

U+03b1~}{~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER IOTA

WITH TONOS U+03af~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL

LETTER FINAL SIGMA U+03c2~}) 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 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 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 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 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 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 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.

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.

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

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 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. 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 ({~GREEK SMALL LETTER THETA U+03b8~}{~GREEK

SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER OMICRON WITH TONOS

U+03cc~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON

U+03bf~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER EPSILON

U+03b5~} {~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL LETTER EPSILON

WITH TONOS U+03ad~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL

LETTER PI U+03c0~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL

LETTER IOTA U+03b9~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER

ALPHA U+03b1~}), 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, 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 blessed Virgin, Mother of God, and addressed her in these

words:--

'O loving Queen ({~GREEK SMALL LETTER PHI U+03c6~}{~GREEK SMALL LETTER

IOTA U+03b9~}{~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER

ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK

SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK

SMALL LETTER EPSILON U+03b5~} {~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK

SMALL LETTER EPSILON WITH TONOS U+03ad~}{~GREEK SMALL LETTER SIGMA

U+03c3~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER OMICRON

U+03bf~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER NU

U+03bd~}{~GREEK SMALL LETTER ALPHA U+03b1~}), 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 ({~GREEK SMALL LETTER PI

U+03c0~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER TAU

U+03c4~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER RHO

U+03c1~}{~GREEK SMALL LETTER OMEGA WITH TONOS U+03ce~}{~GREEK SMALL

LETTER NU U+03bd~}), 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.

SERMON I.

ON THE ASSUMPTION ({~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL

LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER IOTA WITH TONOS

U+03af~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER ETA

U+03b7~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA

U+03b9~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}).

_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 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. 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

({~GREEK SMALL LETTER ETA WITH DASIA U+1f21~} {~GREEK SMALL LETTER

OMICRON WITH PSILI AND OXIA U+1f44~}{~GREEK SMALL LETTER NU

U+03bd~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMEGA

U+03c9~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER

ALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK

SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK

SMALL LETTER ETA WITH VARIA U+1f74~} {~GREEK SMALL LETTER DELTA

U+03b4~}{~GREEK SMALL LETTER EPSILON WITH TONOS U+03ad~}{~GREEK SMALL

LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL

LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL

LETTER NU U+03bd~}{~GREEK SMALL LETTER ALPHA U+03b1~}), 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 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, 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 ({~GREEK SMALL LETTER

UPSILON WITH DASIA U+1f51~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL

LETTER OMICRON WITH TONOS U+03cc~}{~GREEK SMALL LETTER SIGMA

U+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ALPHA

U+03b1~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA

U+03b9~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}) from two perfect

natures, the Godhead and the manhood. And in two perfect natures, the

divine and the human, God is not pure God, 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 ({~GREEK SMALL LETTER ALPHA WITH PSILI

U+1f00~}{~GREEK SMALL LETTER UPSILON U+03c5~}{~GREEK SMALL LETTER TAU

U+03c4~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER XI

U+03be~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER

UPSILON WITH TONOS U+03cd~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK

SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER ALPHA U+03b1~}) 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 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 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 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, 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 ({~GREEK SMALL LETTER THETA

U+03b8~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER

OMICRON WITH TONOS U+03cc~}{~GREEK SMALL LETTER PHI U+03c6~}{~GREEK

SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK

SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK

SMALL LETTER FINAL SIGMA U+03c2~}) 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 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 ({~GREEK SMALL

LETTER PI U+03c0~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI

U+1fb6~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER ALPHA WITH

TONOS U+03ac~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER OMEGA

U+03c9~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER OMICRON

U+03bf~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}), 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 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 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 ({~GREEK SMALL LETTER

TAU U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~} {~GREEK SMALL LETTER

PI U+03c0~}{~GREEK SMALL LETTER ALPHA WITH TONOS U+03ac~}{~GREEK SMALL

LETTER NU U+03bd~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER

OMEGA U+03c9~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER

KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER

IOTA U+03b9~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER OMEGA

WITH PERISPOMENI U+1ff6~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL

LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL

LETTER IOTA U+03b9~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER

OMICRON WITH TONOS U+03cc~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK

SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK

SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK

SMALL LETTER ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER PI

U+03c0~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER TAU

U+03c4~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER LAMDA

U+03bb~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA

WITH PERISPOMENI U+1fd6~} {~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL

LETTER UPSILON U+03c5~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL

LETTER TAU U+03c4~}{~GREEK SMALL LETTER ETA WITH TONOS U+03ae~}{~GREEK

SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL

LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER NU U+03bd~}). 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 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

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

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 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 ({~GREEK SMALL LETTER PHI U+03c6~}{~GREEK SMALL LETTER

THETA U+03b8~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER

RHO U+03c1~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI AND

YPOGEGRAMMENI U+1fb7~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL

LETTER ETA WITH VARIA U+1f74~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK

SMALL LETTER ALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER PHI

U+03c6~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER ALPHA

U+03b1~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER SIGMA

U+03c3~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER ALPHA

U+03b1~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER CHI

U+03c7~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER RHO

U+03c1~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL

LETTER ZETA U+03b6~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL

LETTER TAU U+03c4~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL

LETTER IOTA U+03b9~}), 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 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 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 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 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 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, 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.

SERMON II.

ON THE ASSUMPTION ({~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL

LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER IOTA WITH TONOS

U+03af~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER ETA

U+03b7~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA

U+03b9~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}).

_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, 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, 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

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 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 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 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. 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 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.

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, 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 ({~GREEK

SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK

SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ALPHA U+03b1~} {~GREEK

SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL

LETTER OMEGA U+03c9~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL

LETTER ETA U+03b7~}{~GREEK SMALL LETTER NU U+03bd~}), and consequently

were honoured by standing near Him, had the right 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.