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Medieval Sourcebook:
John of Damascus:
Three Sermons on the Dormition (koimhsiV) of the Virgin
Contents
SERMON I: ON THE ASSUMPTION (koimhsiV)
[147] 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* 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.† 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 [148] that city which alone is above nature, giving shelter without
circumscription* 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. [149] As there was no gift to offer at that moment, one of them was
collecting water in his hands, as there happened to be a copious stream near by. Of this
he prepared a gift for the king, who addressed him in these words: "What is this, my
boy?" And he answered boldly: "I made the best of what I had, thinking it was
better to show my willingness, than to offer nothing. You do not need our gifts, nor do
you wish for anything from us save our good will. The need is on our side, and the reward
is in the doing. I know that glory often comes to the grateful."
The king in wonder praised the boy's cleverness, graciously acknowledged his
willingness, and made him many rich gifts in return. Now, if that proud monarch so
generously rewarded good intentions, will not Our Lady (h ontwV agaqh
despoina), 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 [150] necessary for our needs, let us direct our
attention to it.
What shall we say, O Queen? What words shall we use? What praise shall we pour upon thy
sacred and glorified head, thou giver of good gifts and of riches, the pride of the human
race, the glory of all creation, through whom it is truly blessed. He whom nature did not
contain in the beginning, was born of thee. The Invisible One is contemplated face to
face. O Word of God, do Thou open my slow lips, and give their utterances Thy richest
blessing; inflame us with the grace of Thy Spirit, through whom fishermen became orators,
and ignorant men spoke supernatural wisdom, so that our feeble voices may contribute to
thy loved Mother's praises, even though greatness should be extolled by misery. She, the
chosen one of an ancient race, by a predetermined counsel and the good pleasure of God the
Father, who had begotten Thee in eternity immaterially, brought Thee forth in the latter
times, Thou who art propitiation and salvation, justice and redemption, life of life,
light of light, and true God of true God.
The birth of her, whose Child was [151] 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* and made her holy, and, as it were, predestined her. Then Thou, Word of the Father, not
dwelling in place,† 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 (upostasiV) from two perfect natures, the Godhead and the manhood. And
in two perfect natures, the divine and the human, God is not pure God, [152] nor the man
only man, but the Son of God and the Incarnate God are one and the same God and man
without confusion or division, uniting in Himself substantially the attributes of both
natures. Thus, He is at once uncreated and created, mortal and immortal, visible and
invisible, in place and not in place. He has a divine will and a human will, a divine
action and a human also, two powers of choosing (autexousia)
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.* 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 [153] many gods, and didst make men the children
of God, partakers of Thy divine glory. Thou didst raise the human race, which was
condemned to bell, 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,* as His mother, receives her holy soul. O wondrous Law-giver, fulfilling the law which He
bad Himself laid down, not being bound by it, for it was He who enjoined children to show
reverence to [154] their parents. "Honour thy father and thy mother," He says.
The truth of this is apparent to every one, calling to mind even dimly the words of holy
Scripture. If according to it the souls of the just are in the hands of God, how much more
is her soul in the hands of her Son and her God. This is indisputable. Let us consider who
she is and whence she came, how she, the greatest and dearest of all God's gifts, was
given to this world. Let us examine what her life was, and the mysteries in which she took
part. Heathens in the use of funeral orations most carefully brought forward anything
which could be turned to praise of the deceased, and at the same time encourage the living
to virtue, drawing generally upon fable and fiction, not having fact to go upon. How then,
shall we not deserve scorn if we bury in silence that which is most true and sacred, and
in very deed the source of praise and salvation to all ? Shall we not receive the same
punishment as the man who hid his master's talent ? Let us adapt our subject to the needs
of those who listen, as food is suited to the body.
Joachim and Anne were the parents of Mary. Joachim kept as strict a watch over [155]
his thoughts as a shepherd over his flock, having them entirely under his control. For the
Lord God led him as a sheep, and he wanted for none of the best things. When I say best,
let no one think I mean what is commonly acceptable to the multitude, that upon which
greedy minds are fixed, the pleasures of life that can neither endure nor make their
possessors better, nor confer real strength. They follow the downward course of human life
and cease all in a moment, even if they abounded before. Far be it from us to cherish
these things, nor is this the portion of those who fear God. But the good things which are
a matter of desire to those who possess true knowledge, delighting God, and fruitful to
their possessors, namely, virtues, bearing fruit in due season, that is, in eternity, will
reward with eternal life those who have laboured worthily and have persevered in their
acquisition as far as possible. The labour goes before, eternal happiness follows. Joachim
ever shepherded his thoughts. In the place of pastures, dwelling by contemplation on the
words of sacred Scripture, made glad on the restful waters of divine grace, [156]
withdrawn from foolishness, he walked in the path of justice. And Anne, whose name means
grace, was no less a companion in her life than a wife, blessed with all good gifts,
though afflicted for a mystical reason with sterility. Grace in very truth remained
sterile, not being able to produce fruit in the souls of men. Therefore, men declined from
good and degenerated; there was not one of understanding nor one who sought after God.
Then His divine goodness, taking pity on the work of His hands, and wishing to save it,
put an end to that mystical barrenness, that of holy (qeofronoV)
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 [157]
temple, and remained there, showing to all a great example of zeal and holiness, withdrawn
from frivolous society. When, however, she reached full age and the law required that she
should leave the temple, she was entrusted by the priests to Joseph, her bridegroom, as
the guardian of her virginity, a steadfast observer of the law from his youth. Mary, the
holy and undefiled (panamwmoV), 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 [158] grace who had done the deeds of race, 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 [159] not subservient to the laws of nature. For God, the Creator of nature,
can alter its laws. And she, listening in holy reverence to that sacred name, which she
had ever desired, signified her obedience in words full of humility and joy: "Behold
the handmaid of the Lord. Be it done unto me according to thy word."
"O the depth of the riches, of the wisdom, and of the knowledge of God," I
will exclaim in the apostle's words. "How incomprehensible are His judgments, and how
unsearchable His ways." O inexhaustible goodness of God! O boundless goodness! He who
called what was not into being, and filled heaven and earth, whose throne is heaven, and
whose footstool is the earth, a spacious dwelling-place, made the womb of His own servant,
and in it the mystery of mysteries is accomplished (to pantwn kainwn
kainoteron apotelei musterion). 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 [160] transcending all nature and understanding! O marvellous
virginity! What, O holy Mother and Virgin, is this great mystery accomplished in thee?
Blessed art thou amongst women, and blessed is the fruit of thy womb. Thou art blessed
from generation to generation, thou who alone art worthy of being blessed. Behold all
generations shall call thee blessed as thou hast said. The daughters of Jerusalem, I mean,
of the Church, saw thee. Queens have blessed thee, that is, the spirits of the just, and
they shall praise thee for ever. Thou art the royal throne which angels surround, seeing
upon it their very King and Lord. Thou art a spiritual Eden, holier and diviner than Eden
of old. That Eden was the abode of the mortal Adam, whilst the Lord came from heaven to
dwell in thee. The ark foreshadowed thee who hast kept the seed of the new world. Thou
didst bring forth Christ, the salvation of the world, who destroyed sin and its angry
waves. The burning bush was a figure of thee, and the tablets of the law, and the ark of
the testament. The golden urn and candelabra, the table and the flowering rod of Aaron
were significant types of thee. From thee arose [161] the splendour of the Godhead, the
eternal Word of the Father, the most sweet and heavenly Manna, the sacred Name above every
name, the Light which was from the beginning. The heavenly Bread of Life, the Fruit
without seed, took flesh of thee. Did not that flame foreshadow thee with its burning fire
an image of the divine fire within thee? And Abraham's tent most clearly pointed to thee.
By the Word of God dwelling in thee human nature produced the bread made of ashes, its
first fruits, from thy most pure womb, the first fruits kneaded into bread and cooked by
divine fire, becoming His divine person, and His true substance of a living body quickened
by a reasoning and intelligent soul.* 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 [162] wrestling mystically with himself, so art thou placed between
us, and art become the ladder of God's intercourse with us, of Him who took upon Himself
our weakness, uniting us to Himself, and enabling man to see God. Thou hast brought
together what was parted. Hence angels descended to Him, ministering to Him as their God
and Lord, and men, adopting the life of angels, are carried up to heaven.
How shall I understand the prediction of prophets ? Shall I not refer them to thee, as
we can prove them to be true? What is the fleece of David which receives the Son of the
Almighty God, co-eternal and co-equal with His Father, as rain falls upon the soil? Does
it not signify thee in thy bright shining? Who is the virgin foretold by Isaias who should
conceive and bear a Son, God ever present with us, that is, who being born a man should
remain God? What is Daniel's mountain from which arose Christ, the Corner-Stone, not made
by the hand of man ? Is it not thee, conceiving without man and still remaining a virgin?
Let the inspired Ezechiel come forth and show us the closed gate, sealed by the Lord, and
not yielding, according to his [163] prophecy--let him point to its fulfilment in thee.
The Lord of all came to thee, and taking flesh did not open the door of thy virginity. The
seal remains intact. The prophets, then, foretell thee. Angels and apostles minister to
thee, O Mother of God, ever Virgin, and John the virgin apostle. Angels and the spirits of
the just, patriarchs and prophets surround thee to-day in thy departure to thy Son.
Apostles watched over the countless host of the just who were gathered together from every
corner of the earth by the divine commands, as a cloud around the divine and living
Jerusalem, singing hymns of praise to thee, the author of our Lord's life-giving body.
O how does the source of life pass through death to life? O how can she obey the law of
nature, who, in conceiving, surpasses the boundaries of nature? How is her spotless body
made subject to death? In order to be clothed with immortality she must first put off
mortality, since the Lord of nature did not reject the penalty of death. She dies
according to the flesh, destroys death by death, and through corruption gains incorruption
(fqora [164] thn afqarsin carizetai),
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 [165] since light
belongs to its essence. It has in itself a perpetual source of light, or rather it is the
source of light as God created it. So art thou the perennial source of true light, the
treasury of life itself, the richness of grace, the cause and medium of all our goods. And if for a time thou art hidden by the death of the body, without speaking, thou art
our light, life-giving ambrosia, true happiness, a sea of grace, a fountain of healing and
of perpetual blessing. Thou art as a fruitful tree in the forest, and thy fruit is sweet
in the mouth of the faithful. Therefore I will not call thy sacred transformation death,
but rest or going home, and it is more truly a going home. Putting off corporeal things,
thou dwellest in a happier state.
Angels with archangels bear thee up. Impure spirits trembled at thy departure. The air
raises a hymn of praise at thy passage, and the atmosphere is purified. Heaven receives
thy soul with joy. The heavenly powers greet thee with sacred canticles and with joyous
praise, saying : "Who is this most pure creature ascending, shining as the dawn,
beautiful as the moon, conspicuous as the [166] sun? How sweet and lovely thou art, the
lily of the field, the rose among thorns; therefore the young maidens loved thee. We are
drawn after the odour of thy ointments. The King introduced thee into His chamber. There
Powers protect thee, Principalities praise thee, Thrones proclaim thee, Cherubim are
hushed in joy, and Seraphim magnify the true Mother by nature and by grace of their very
Lord. Thou wert not taken into heaven as Elias was, nor didst thou penetrate to the third
heaven with Paul, but thou didst reach the royal throne itself of thy Son, seeing it with
thy own eyes, standing by it in joy and unspeakable familiarity. O gladness of angels and
of all heavenly powers, sweetness of patriarchs and of the just, perpetual exultation of
prophets, rejoicing the world and sanctifying all things, refreshment of the weary,
comfort of the sorrowful, remission of sins, health of the sick, harbour of the
storm-tossed, lasting strength of mourners, and perpetual succour of all who invoke
thee."
O wonder surpassing nature and creating wonder! Death, which of old was feared and
hated, is a matter of praise and blessing. Of old [167] it was the harbinger of grief,
dejection, tears, and sadness, and now it is shown forth as the cause of joy and
rejoicing. In the case of all God's servants, whose death is extolled, His good pleasure
is surmised from their holy end, and therefore their death is blessed. It shows them to be
perfect, blessed and immoveable in goodness, as the proverb says: "Praise no man
before his death." This, however, we do not apply to thee. Thy blessedness was not
death, nor was dying thy perfection, nor, again, did thy departure hence help thee to
security. Thou art the beginning, middle, and end of all goods transcending mind, for thy
Son in His conception and divine dwelling in thee is made our sure and true security. Thus
thy words were true: from the moment of His conception, not from thy death, thou didst say
all generations should call thee blessed. It was thou who didst break the force of death,
paying its penalty, and making it gracious. Hence, when thy holy and sinless body was
taken to the tomb, the choirs of angels bore it, and were all around, leaving nothing
undone for the honour of our Lord's Mother, whilst apostles and all the assembly of the
Church burst into [168] prophetic song, saying: "We shall be filled with the good
things of Thy house, holy is Thy temple, wonderful in justice." And again: "The
Most High has sanctified His tabernacle. The mountain of God is a fertile mountain, the
mountain in which it pleased God to dwell." The apostolic band lifting the true ark
of the Lord God on their shoulders, as the priests of old the typical ark, and placing thy
body in the tomb, made it, as if another Jordan, the way to the true land of the gospel,
the heavenly Jerusalem, the mother of all the faithful, God being its Lord and architect.
Thy soul did not descend to Limbo, neither did thy flesh see corruption. Thy pure and
spotless body was not left in the earth, but the abode of the Queen, of God's true Mother,
was fixed in the heavenly kingdom alone.
O how did heaven receive her who is greater than heaven? How did she, who had received
God, descend into the grave? This truly happened, and she was held by the tomb. It was not
after bodily wise that she surpassed heaven. For how can a body measuring three cubits,
and continually losing flesh, be compared with the dimensions of heaven ? It was rather
[169] by grace that she surpassed all height and depth, for that which is divine is
incomparable. O sacred and wonderful, holy and worshipful body, ministered to now by
angels, standing by in lowly reverence. Demons tremble: men approach with faith, honouring
and worshipping her, greeting her with eyes and lips, and drawing down upon themselves
abundant blessings. Just as a rich scent sprinkled upon clothes or places, leaves its
fragrance even after it has been withdrawn, so now that holy, undefiled, and divine body,
filled with heavenly fragrance, the rich source of grace, is laid in the tomb that it may
be translated to a higher and better place. Nor did she leave the grave empty; her body
imparted to it a divine fragrance, a source of healing, and of all good for those who
approach it with faith.
We, too, approach thee to-day, O Queen; and again, I say, O Queen, O Virgin Mother of
God, staying our souls with our trust in thee, as with a strong anchor. Lifting up mind,
soul and body, and all ourselves to thee, rejoicing in psalms and hymns and spiritual
canticles, we reach through thee One who is beyond our reach on account of His Majesty.
If, as the divine Word made flesh taught us, [170] honour shown to servants, is honour
shown to our common Lord, how can honour shown to thee, His Mother, be slighted? How is it
not most desirable? Art thou not honoured as the very breath of life? Thus shall we best
show our service to our Lord Himself. What do I say to our Lord? It is sufficient that
those who think of Thee should recall the memory of Thy most precious gift as the cause of
our lasting joy. How it fills us with gladness! How the mind that dwells on this holy
treasury of Thy grace enriches itself.
This is our thank-offering to thee, the first fruits of our discourses,
the best homage of my poor mind, whilst I am moved by desire of thee, and full of my own
misery. But do thou graciously receive my desire, knowing that it exceeds my power. Watch
over us, O Queen, the dwelling-place of our Lord. Lead and govern all our ways as thou
wilt. Save us from our sins. Lead us into the calm harbour of the divine will. Make us
worthy of future happiness through the sweet and face-to-face vision of the Word made
flesh through thee. With Him, glory, praise, power, and majesty be to the Father and to
the holy and life-giving Spirit, now and for ever. Amen.
SERMON II: ON THE ASSUMPTION (koimhsiV)
[171] 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, [172] and that in so doing we
are again debtors, so that the debt is ever beginning afresh. It is fitting that we should
exalt her who is above all created things, governing them as Mother of the God who is
their Creator, Lord, and Master. Bear with me you who hang upon the divine words, and
receive my good will. Strengthen my desire, and be patient with the weakness of my words.
It is as if a man were to bring a violet of royal purple out of season, or a fragrant rose
with buds of different hues, or some rich fruit of autumn to a mighty potentate who is
divinely appointed to rule over men. Every day he sits at a table laden with every
conceivable dish in the perfumed courts of his palace. He does not look at the smallness
of the offering, or at its novelty so much as he admires the good intention, and with
reason. This he would reward with an abundance of gifts and favours. So we, in our winter
of poverty,* bring garlands to our
Queen, [172] 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 [174] forefather,* 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 growl, 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 [175] human nature of the pure Virgin. Being
constituted a man, He made mortality immortal, and was clothed as a man. Putting aside
corruption, He was indued with the incorruptibility of the Godhead.
To-day the spotless Virgin, untouched by earthly affections, and all heavenly in her
thoughts, was not dissolved in earth, but truly entering heaven, dwells in the heavenly
tabernacles. Who would be wrong to call her heaven, unless indeed he truly said that she
is greater than heaven in surpassing dignity? The Lord and Creator of heaven, the
Architect of all things beneath the earth and above, of creation, visible and invisible,
Who is not circumvented by place (if that which surrounds things is rightly termed place),
created Himself, without human co-operation, an Infant in her. He made her a rich
treasure-house of His all-pervading and alone uncircumscribed Godhead, subsisting entirely
in her without passion, remaining entire in His universality and Himself uncircumscribed.
To-day the life-giving treasury and abyss of charity (I know not how to trust my lips to
speak of it) is hidden in immortal death. She meets it [176] without fear, who conceived
death's destroyer, if indeed we may call her holy and vivifying departure by the name of
death. For how could she, who brought life to all, be under the dominion of death ? But
she obeys the law of her own Son, and inherits this chastisement as a daughter of the
first Adam, since her Son, who is the life, did not refuse it. As the Mother of the living
God, she goes through death to Him. For if God said: "Unless the first man put out
his hand to take and taste of the tree of life, he shall live for ever," how shall
she, who received the Life Himself, without beginning or end, or finite vicissitudes, not
live for ever.
Of old the Lord God banished from the garden of Eden our first parents after their
disobedience, when they had dulled the eye of their heart through their sin, and weakened
their mind's discernment, and had fallen into death-like apathy. But, now, shall not
paradise receive her, who broke the bondage of all passion, sowed the seed of obedience to
God and the Father, and was the beginning of life to the whole human race ? Will not
heaven open its gates to her with rejoicing ? Yes, indeed. Eve listened to the serpent,
adopted [177] his suggestion, was caught by the lure of false and deceptive pleasure, and
was condemned to pain and sorrow, and to bear children in suffering. With Adam she
received the sentence of death, and was placed in the recesses of Limbo. How can death
claim as its prey this truly blessed one, who listened to God's word in humility, and was
filled with the Spirit, conceiving the Father's gift through the archangel, bearing
without concupiscence or the co-operation of man the Person of the Divine Word, who fills
all things, bringing Him forth, without the pains of childbirth, being wholly united to
God? How could Limbo open its gates to her ? How could corruption touch the life-giving
body ? These are things quite foreign to the soul and body of God's Mother. Death trembled
before her. In approaching her Son, death had learnt experience from His sufferings, and
had grown wiser. The gloomy descent to hell was not for her, but a joyous, easy, and sweet
passage to heaven. If, as Christ, the Life and the Truth says: "Wherever I am, there
is also my minister," how much more shall not His mother be with Him? She brought Him
forth without pain, and her death, also, was painless. [178] The death of sinners is
terrible, for in it, sin, the cause of death, is sacrificed. What shall we say of her if
not that she is the beginning of perpetual life. Precious indeed is the death of His
saints to the Lord God of powers. More than precious is the passing away of God's Mother.
Now let the heavens and the angels rejoice: let the earth and men be full of gladness. Let
the air resound with song and canticle, and dark night put off its gloom, and emulate the
brightness of day through the scintillating stars. The living city of the Lord God is
assumed from God's temple, the visible Sion, and kings bring forth His most precious gift,
their mother, to the heavenly Jerusalem, that is to say, the apostles constituted princes
by Christ, over all the earth, accompany the ever virginal Mother of God.
It seems to me not superfluous to bring forward and insist on the past types of this
holy one, the Mother of God. These types succinctly announced the Divine Child whom we
have received. I look upon His Mother as the saint of saints, the holiest of all, the
fragrant urn for the manna, or rather, to speak more truly, the fountain taking its rise
in the [179] divine and far-famed city of David, in Sion the glorious; in it the law is
fulfilled and the spiritual law is portrayed. In Sion, Christ the Law-giver consummated
the typical pasch, and God, the Author of the old and the new dispensation, gave us the
true pasch. In it the Lamb of God, who takes away the sins of the world, initiated His
disciples unto His mystical feast, and gave them Himself slain as a victim, and the grape
pressed in the true vine. In Sion, Christ is seen by His apostles, risen from the dead,
and Thomas is told, and through Thomas the world, that He is Lord and God, having in
Himself two natures after His resurrection, and consequently two operations, independent
wills, enduring for all ages. Sion is the crown of churches, the resting-place of
disciples. In it the echo of the Holy Spirit, the gift of tongues, His fiery descent are
transmitted to the apostles. In it St John, taking the Mother of God, ministered to her
wants. Sion is the mother of churches in the whole world, who offered a resting-place to
the Mother of God after her Son's resurrection from the dead. In it, lastly, the Blessed
Virgin was stretched on a small bed.
[180] When I had reached this point of my discourse, I was obliged to give vent to my
own feelings, and burning with loving desire, to shed reverent yet joyful tears,
embracing, as it were, the bed so happy and blest and wondrous, which received the
life-giving tabernacle and rejoiced in the contact of holiness. I seemed to take into my
arms that holy and sacred body itself, worthy of God, and pressing my eyes, lips, and
forehead, head, and cheeks to hers, I felt as if she was really there, though I was unable
to see with my eyes what I desired. How, then, was she assumed to the heavenly courts? In
this way. What were the honours then conferred upon her by God who commands us to honour
our parents? The cloud which enclosed Jerusalem as with a net, by the divine commands,
brought together eagles from the ends of the earth, those who are spread over the world,
fishing for men in the various and numerous tongues of the spirit. By the net of the word
they are saving men from the abyss of doubt and bringing them to the spiritual and
heavenly table of the sacred and mystical banquet, the perfect marriage feast of the
Divine Bridegroom, [181] which the Father celebrates with His Son, who is equal to Himself
and of the same nature. "Where the spirit is," says Christ the Truth,
"there shall the eagles be gathered together." If we have already spoken
concerning the second great and splendid coming of Him who spoke these words, it will not
be out of place here by way of condiment.
Eye-witnesses, then, and ministers of the word were there, duly ministering to His
Mother, and drawing from her a rich inheritance, as it were, and a full measure of praise.
For is it a matter of doubt to any one that she is the source of blessing and the fountain
of all good? Their followers and successors also were there, joining in their ministry and
in their praise. A common labour produces common fruits. A chosen band from Jerusalem were
there. It was fitting that the foremost men and prophets of the old law, they who had
foretold God the Word's saving birth of her in time, should be there as a guard of honour.
Nor did the angelic choirs fail. They who obeyed the king heartily (kata
gnwmhn) and consequently were honoured by standing near Him, had the right [182] to
serve as a body-guard to His Mother, according to the flesh, the truly blessed and
blissful one, surpassing all generations and all creation. All those were with her who are
the brightness and the shining of the spirit, with spiritual eyes fixed upon her in
reverence, and fear, and pure desire.
We hear divine and inspired words, and spiritual canticles appropriate to the parting
hour. On this account it was meet to praise His boundless goodness, His immeasurable
greatness, His omnipotence, the generosity surpassing all measure in His dealings with us,
the overflowing riches of His mercy, the abyss of His tenderness; how, putting aside His
greatness, He descended to our littleness with the co-operation of the Father and the Holy
Spirit. Again, the supersubstantial One is supersubstantially created in the virginal
womb. Being God He became man, and remains according to this union perfect God and perfect
man, not giving up the substance of His Godhead nor ceasing to be of the same flesh and
blood as we are. He, who fills all things and governs the universe with one word, took up
His abode in a narrow place, and the material body of [183] this blessed one received the
burning fire of the Godhead, and as genuine gold it remained intact. This has taken place
because God willed it, since His good pleasure makes things possible which could not
happen without it. Then followed a strife of praise, not as if each was seeking to outdo
the other--for this is vainglorious and far from pleasing to God--but as if they would
leave nothing undone for the glory of God and the honour of God's Mother.
Then Adam and Eve, our first parents, opened their lips to exclaim, "Thou blessed
daughter of ours, who hast removed the penalty of our disobedience! Thou, inheriting from
us a mortal body, hast won us immortality. Thou, taking thy being from us, hast given us
back the being in grace. Thou hast conquered pain and loosened the bondage of death. Thou
hast restored us to our former state. We had shut the door of paradise; thou didst find
entrance to the tree of life. Through us sorrow came out of good; through thee good from
sorrow. How canst thou who art all fair taste of death ? Thou art the gate of life and the
ladder to heaven. Death is [184] become the passage to immortality. O thou e truly blessed
one! who that is not the Word could have borne what thou hast borne?"*
All the company of the saints exclaimed, "Thou hast fulfilled our predictions.
Thou hast purchased our present joy for us. Through thee we have broken the chains of
death. Come to us, divine and life-giving receptacle. Come, our desire, thou who hast
gained us our desire."
And the saints standing by added their no less burning words: "Remain with us, our
comfort, our sole joy in this world. O Mother leave us not orphans who have suffered on
thy Son's account. May we have thee as a refuge and refreshment in our labours and
weariness. Thou canst remain if thou so willest, even as thou canst depart hence. if thou
departest, O dwelling-place of God let us go too, if we are thine through thy Son. Thou
art our sole consolation on earth. We live as long as thou livest, and it is bliss to die
with thee. Why do we speak of death? Death is life to thee, and better than life-- [185]
incomparably exceeding this life. How is our life--life, if we are deprived of thee?"
The apostles and all the assembly of the Church may well have addressed some such words
to the blessed Virgin. When they saw the Mother of God near her end and longing for it,
they were moved by divine grace to sing farewell hymns, and wrapt out of the flesh, they
sighed to accompany the dying Mother of God, and anticipated death through intensity of
will. When they had all satisfied their duty of loving reverence and had woven her a rich
crown of hymns, they spoke a parting blessing over her, as a God-given treasure, and the
last words. These, I should think, were significant of this life's fleetingness, and of
its leading to the hidden mysteries of future goods.
This, it appears to me, is what they did at once and unanimously. The King was there to
receive with divine embrace* the
holy, undefiled, and stainless soul of His Mother on her going home. And she, as we may
well conjecture, said, "Into Thy hands, O my Son, I commend my spirit. Receive my
soul, dear [186] to Thee, which Thou didst keep spotless. I give my body to Thee, not to
the earth. Guard that which Thou wert pleased to inhabit and to preserve in virginity.
Take to Thyself me that wherever Thou art, the fruit of my womb, there I too may be. I am
impelled to Thee who didst descend to me. Do Thou be the consolation of my most cherished
children, whom Thou didst vouchsafe to call Thy brethren, when my death leaves them in
loneliness. Bless them afresh through my hands." Then stretching out her hands, as we
may believe, she blessed all those present, and then she heard the words "Come, my
beloved Mother, to thy rest. Arise and come, most dear amongst women, the winter is past
and gone, the harvest time is at hand.* Thou art fair, my beloved, and there is no stain in thee. Thy fragrance is sweeter than
all ointments." With these words in her ear, that holy one gave up her spirit into
the hands of her Son.
What happens? Nature, I conjecture, is stirred to its depths, strange sounds and voices
are heard, and the swelling hymns of angels [187] who precede, accompany, and follow her.
Some constitute the guard of honour to that undefiled and immaculate (panagia)
soul on its way to heaven until the queen reaches the divine throne. Others surrounding
the sacred and divine body proclaim God's Mother in angelic harmony. What of those who
watched by the most holy and immaculate (panagiw) body? In
loving reverence and with tears of joy they gathered round the blessed and divine
tabernacle, embracing every member, and were filled with holiness and thanksgiving. Then
illnesses were cured, and demons were put to flight and banished to the regions of
darkness. The air and atmosphere and heavens were sanctified by her passage through them,
the earth by the burial of her body. Nor was water deprived of a blessing. She was washed
in pure water. It did not cleanse her, but was rather itself sanctified. Then, hearing was
given to the deaf, the lame recovered their feet, and the blind, their sight. Sinners who
approached with faith blotted out the handwriting against them. Then the holy body is
wrapped in a snow-white winding-sheet, and the queen is again laid, upon her bed. Then
[188] follow lights and incense and hymns, and angels singing as befits the solemnity;
apostles and patriarchs acclaiming her in inspired song.
When the Ark of God, departing from Mount Sion for the heavenly country, was borne on
the shoulders of the Apostles, it was placed on the way in the tomb. First it was taken
through the city, as a bride dazzling with spiritual radiance, and then carried to the
sacred place of Gethsemane, angels overshadowing it with their wings, going before,
accompanying, and following it, together with the whole assembly of the Church. King
Solomon compelled all the elders of Israel in Sion to bear the ark of the covenant of the
Lord from the city of David, that is Sion, to rest in the temple of the Lord, which he had
built, and the priests took the ark and the tabernacle of the testimony, and the priests
and levites raised it. And the king and all the people sacrificed numberless oxen and
sheep before the ark. And the priests carried in the ark of the testimony of God into its
place, into the Holy of Holies, beneath the wings of the cherubim. So is it now with the
[189] dwelling-place of the true ark, no longer of the testimony, but the very substance
of God the Word. The new Solomon, the Prince of peace, the Creator of all things in the
heavens and on the earth, assembled together to-day the supporters of the new covenant,
that is the Apostles, with all the people of the saints in Jerusalem, brought in her soul
through angels to the true Holy of Holies, under the wings of the four living creatures,
and set her on His throne within the Veil, where Christ Himself had preceded her. Her body
the while is borne by the Apostles' hands, the King of Kings covering her with the
splendour of His invisible Godhead, the whole assembly of the saints preceding her, with
sacred song and sacrifice of praise until through the tomb it was placed in the delights
of Eden, the heavenly tabernacles.
Perchance, Jews also were there, if any, not too reprobate were to be found. It will
not be beside the mark to mention here a thing that is asserted by many. It is said that
when those, who were carrying the blessed body of God's Mother, had reached the descent of
the opposite mountains, a certain Jew, the slave of [190] sin, and pledged by his folly,
imitated the servant of Caiphas, who struck the divine Face of Christ our Lord and Master,
and made himself the devil's instrument. Full of wicked passion and malice, he rushed at
that most divine tabernacle, which angels approached with fear, and impiously dragged the
bier with both his hands to the ground. This was prompted by the envy of the arch enemy,
but his labours were in vain, and he reaped a severe and fitting reminder of his deed. It
is said that he lost the use of his hands, which had perpetrated his malicious deed, until
faith moved him to repentance. The bearers were standing near. The wretched man placed his
hands on the wondrous and life-giving tabernacle, and they again became sound.
Circumstances had made him wise, as often happens. But let us return to our subject.
Then they reached the most sacred Gethsemane, and once more there were embracings and
prayers and panegyrics, hymns and tears, poured forth by sorrowful and loving hearts. They
mingled a flood of weeping and sweating.* And thus the immaculate (panagion) [191] body was laid in the
tomb. Then it was assumed after three days to the heavenly mansions. The bosom of the
earth was no fitting receptacle for the Lord's dwelling-place, the living source of
cleansing water, the corn of heavenly bread, the sacred vine of divine wine, the evergreen
and fruitful olive-branch of God's mercy. And just as the all holy body of God's Son,
which was taken from her, rose from the dead on the third day, it followed that she should
be snatched from the tomb, that the mother should be united to her Son; and as He had come
down to her, so she should be raised up to Him, into the more perfect dwelling-place,
heaven itself. It was meet that she, who had sheltered God the Word in her own womb,
should inhabit the tabernacles of her Son. And as our Lord said it behoved Him to be
concerned with His Father's business, so it behoved His mother that she should dwell in
the courts of her Son, in the house of the Lord, and in the courts of the house of our
God. If all those who rejoice dwell in Him, where must the cause itself of joy abide? It
was fitting that the body of her, who preserved her virginity unsullied in her [192]
motherhood, should be kept from corruption even after death. She who nursed her Creator as
an infant at her breast, had a right to be in the divine tabernacles. The place of the
bride whom the Father had espoused, was in the heavenly courts. It was fitting that she
who saw her Son die on the cross, and received in her heart the sword of pain which she
had not felt in childbirth, should gaze upon Him seated next to the Father. The Mother of
God had a right to the possession of her Son, and as handmaid and Mother of God to the
worship of all creation. The inheritance of the parents ever passes to the children. Now,
as a wise man said, the sources of sacred waters are above. The Son made all creation
serve His Mother.
Let us then also keep solemn feast to-day to honour the joyful departure of God's
Mother, not with flutes nor corybants, nor the orgies of Cybele, the mother of false gods,
as they say, whom foolish people talk of as a fruitful mother of children, and truth as no
mother at all. These are demons and false imaginings. They usurp what they are not by
nature to impose upon human folly. For how can what [193] is bodiless lead the wedded
life?* How can that be god which,
not being before, is present only after birth ? That devils were bodiless is apparent to
all, even to those who are intellectually blind. Homer somewhere testifies to the
condition of the gods he honours:
They eat not barley, and drink not ruddy wine,
So they are bloodless and are called immortal.
They eat not bread, he says, neither do they drink fiery wine. On this account they are
anaemic, that is, without blood, and are called immortals. He truly and appropriately
says, "are called." They are called immortals. They are not that which they are
called. They died the death of wickedness. Now we worship God, not God beginning His
being, but who always was and is above all cause and argument or created mind or nature.
We honour and reverence the Mother of God, not ascribing to her the eternal generation of
His Godhead. For the generation of God the Word was not in time, and was co-eternal with
the Father. We acknowledge a second generation in His spontaneous taking flesh, and we see
and know the cause of this. He [194] who is without beginning and without body takes flesh
for us as one of ourselves. And taking flesh of this sacred Virgin, He is born without
man, remaining Himself perfect God, and becoming perfect man, perfect God in His flesh,
and perfect Man in His Godhead. Thus, recognising God's Mother in this Virgin, we
celebrate her falling asleep, not proclaiming her as God--far be from us these heathen
fables--since we are announcing her death, but recognising her as the Mother of the
Incarnate God.
O people of Christ, let us acclaim her to-day in sacred song, acknowledge our own good
fortune and proclaim it. Let us honour her in nocturnal vigil; let us delight in her
purity of soul and body, for she next to God surpasses all in purity. It is natural for
similar things to glory in each other. Let us show our love for her by compassion and
kindness towards the poor. For if mercy is the best worship of God, who will refuse to
show His Mother devotion in the same way? She opened to us the unspeakable abyss of God's
love for us. Through her the old enmity against the Creator is destroyed. Through her our
[195] reconciliation with Him is strengthened, peace and grace are given to us, men are
the companions of angels, and we, who were in dishonour, are made the children of God.
From her we have plucked the fruit of 1ife. From her we have received the seed of
immortality. She is the channel of all our goods. In her God was man and man was God. What
more marvellous or more blessed? I approach the subject in fear and trembling. With Mary,
the prophetess, O youthful souls, let us sound our musical instruments, mortifying our
members on earth, for this is spiritual music. Let our souls rejoice in the Ark of God,
and the walls of Jericho will yield, I mean the fortresses of the enemy. Let us dance in
spirit with David; to-day the Ark of God is at rest. With Gabriel, the great archangel,
let us exclaim, "Hail, full of grace, the Lord is with thee. Hail, inexhaustible
ocean of grace. Hail, sole refuge in grief. Hail, cure of hearts. Hail, through whom death
is expelled and life is installed."
And you I will speak to as if living, most sacred of tombs, after the life-giving tomb
of our Lord which is the source of the resurrection. [196] Where is the pure gold which
apostolic hands confided to you? Where is the inexhaustible treasure ? Where the precious
receptacle of God? Where is the living table? Where the new book in which the
incomprehensible Word of God is written without hands? Where is the abyss of grace and the
ocean of healing? Where is the life-giving fountain? Where is the sweet and loved body of
God's Mother?
Why* do you seek in the tomb one
who has been assumed to the heavenly courts? Why do you make me responsible for not
keeping her? I was powerless to go against the divine commands. That sacred and holy body,
leaving the winding-sheet behind, filled me full of sweet fragrance, sanctified me by its
contact, and fulfilled the divine scheme, and was then assumed, angels and archangels and
all the heavenly powers escorting it. Now angels surround me, and divine grace abounds in
me. I am the physician of the sick. I am a perpetual source of health, and the terror of
demons. I am a city of refuge for fugitives. Approach with faith and you will receive a
sea of graces. Come, you of weak faith. All you [197] that thirst, come to the waters in
obedience to Isaias' commands, and you who have no money, come and buy for nothing. I call
upon all with the Gospel invitation. Let him who longs for bodily or spiritual cure,
forgiveness of sins, deliverance from misfortune, the possession of heaven, approach me
with faith, and draw hence a strong and rich stream of grace. Just as the action of one
and the same water acts differently on the earth, air, and sun, according to the nature of
each, producing wine in the vine and oil in the olive-tree, so does one and the same grace
profit each person according to his needs. I do not possess grace on my own account. A
tomb given up to corruption, an object of sorrow and dejection, I receive a precious
ointment, and am impregnated with it, and this sweet fragrance alters my condition whilst
it lasts. Truly, divine graces flow where they will. I have sheltered the source of joy,
and I have become rich in its perennial fountain.*
What shall we answer the tomb? You have indeed rich and abiding grace, but
divine power is not restricted by place, neither is the Mother [198] of God's working. If
it were confined to the tomb alone, few would be the richer. Now it is freely distributed
in all parts of the world. Let us then make our memory serve as a storehouse of God's
Mother. How shall this be? She is a virgin and a lover of virginity. She is pure and a
lover of purity. If we purify our mind with the body, we shall possess her grace. She
shuns all impurity and impure passions. She has a horror of intemperance, and a special
hatred for fornication. She turns from its allurements as from the progeny of serpents . .
. She looks upon all sin as death-inflicting rejoicing in all good. Contraries are cured
by contraries. She delights in fasting and continence and spiritual canticles, in purity,
virginity, and wisdom. With these she is ever at peace, and takes them to her heart. She
embraces peace and a meek spirit, and love, mercy, and humility as her children. In a
word, she grieves over every sin, and is glad at all goodness as if it were her own. If we
turn away from our former sins in all earnestness and love goodness with all our hearts,
and make it our constant companion, she will frequently visit her servants, bringing all
[199] blessings with her, Christ her Son, the King and Lord who reigns in our hearts. To
Him be glory, praise, honour, power, and magnificence, with the eternal Father and the
Holy Spirit, now and for ever.
SERMON III: ON THE ASSUMPTION (koimhsiV)
[201] LOVERS are wont to speak of what they love, and to let their fancy run on it by
day and night. Let no one therefore blame me, if I add a third tribute to the Mother of
God, on her triumphant departure. I am not profiting her, but myself and you who are here
present, putting before you a spiritual seasoning and refreshment in keeping with this
holy night. We are suffering, as you see, from scarcity of eatables. Therefore I am
extemporising a repast, which, if not very costly nor worthy of the occasion, will
certainly be sufficient to still hunger. She does not need our praise. It is we who need
her glory. How indeed can glory be glorified, or the source of light be enlightened? We
are weaving a crown for ourselves in the doing. "I live," the Lord says,
"and I will glorify those who glorify Me." [202] Wine is truly pleasant to
drink, and bread to eat. The one rejoices, the other strengthens the heart of man. But
what is sweeter than the Mother of my God? She has taken my mind captive, and held my
tongue in bondage. I think of her by day and night. She, the Mother of the Word, supplies
my words. The fruit of sterility makes sterile minds fruitful. We keep to-day the feast of
her blessed and divine transit from this world. Let us then climb up the mystical
mountain, where beyond the reach of worldly things, passing through the obscurity of
storm, we stand in the divine light and may give praise to Almighty power. How does He,
who dwells in the splendour of His glory, descend into the Virgin's womb without leaving
the bosom of the Father? How is He conceived in the flesh, and does He spontaneously
suffer, and suffer unto death, in that material body, gaining immortality through
corruptibility? (fqora kthsamenoV to afqarton). And, again,
ascending to the Father, He drew His Mother, according to the flesh, to His own Father,
assuming into the heavenly country her who was heaven on earth.
To-day the living ladder, through whom the [203] Most High descended and was seen on
earth, and conversed with men, was assumed into heaven by death. To-day the heavenly
table, she, who contained the bread of life, the fire of the Godhead, without knowing man,
was assumed from earth to heaven, and the gates of heaven opened wide to receive the gate
of God from the East. To-day the living city of God is transferred from the earthly to the
heavenly Jerusalem, and she, who, conceived her first-born and only Son, the first-born of
all creation, the only begotten of the Father, rests in the Church of the first-born: the
true and living Ark of the Lord is taken to the peace of her Son. The gates of heaven are
opened to receive the receptacle of God, who, bringing forth the tree of life, destroyed
Eve's disobedience and Adam's penalty of death. And Christ, the cause of all life,
receives the chosen mirror, the mountain from which the stone without hands filled the
whole earth. She, who brought about the Word's divine Incarnation, rests in her glorious
tomb as in a bridal-chamber, whence she goes to the heavenly bridals, to share in the
kingdom of her Son and God, leaving her tomb as a place of rest [204] for those on earth.
Is her tomb indeed a resting-place? Yes, more famous than any other, not shining with
gold, or silver, or precious stones, nor covered with silken, golden, or purple
adornments, but with the divine radiance of the Holy Spirit. The angelic state is not for
lovers of this world, but the wondrous life of the blessed is for the servants of the
Spirit, and passing to God is better and sweeter than any other life. This tomb is fairer
than Eden. And that I may not speak of the enemy's deceit, in the one; of his, so to say,
clever counsel, his envy and covetousness, of Eve's weakness and pliability, the bait,
sure and tempting, which cheated her and her husband, their disobedience, exile, and
death, not to speak of these things so as not to turn our feast into sorrow, this grave
gave up the mortal body it contained to the heavenly country. Eve became the mother of the
human family, and is not man made after the divine image, convicted by her condemnation;
"earth thou art, and unto earth thou shalt return." This tomb is more precious
than the tabernacle of old, receiving the real and life-giving receptacle of the Lord, the
heavenly table, not [205] the loaves of proposition, but of heaven, not material fire, but
her who contained the pure fire of the Godhead. This tomb is holier than the ark of Moses,
blessed not with types and shadows, but the truth itself. It showed forth the pure and
golden urn, containing the heavenly manna, the living tablet, receiving the Incarnate Word
of God from the impress of the Holy Spirit, the golden censer of the supersubstantial
word. It showed forth her who conceived the divine fire embalming all creation.
Let demons take to flight, and the thrice miserable Nestorians perish as the Egyptians
of old, and their ruler Pharao, the younger, a cruel devastator. They were swallowed up in
the abyss of blasphemy. Let us who are saved with dry feet, crossing the bitter waters of
impiety, raise our voices to the Mother of God at her departure. Let Mary, personifying
the Church, lead the joyful strain. Let the maidens of the spiritual Jerusalem go out in
singing choirs. Let kings and judges, with rulers, youths, and virgins, young and old,
proclaim the Mother of God, and all peoples and nations in their different ways and
tongues, sing a new canticle. Let the air resound with praise and [206] instrument, and
the sun gladden this day of salvation. Rejoice, O heavens, and may the clouds rain
justice. Be glad, O divine apostles, the chosen ones of God's flock, who seem to reach the
highest visions, as lofty mountain tops. And you God's sheep, and His holy people, the
flock of the Church, who look to the high mountains of perfection, be sad, for the
fountain of life, God's Mother, is dead. It was necessary that what was made of earth
should return to earth, and thus be assumed to heaven. It was fitting that the earthly
tenement should be cast off, as gold is purified, so that the flesh in death might become
pure and immortal, and rise in shining immortality from the tomb.
To-day she begins her second life through Him who was the cause of her first being. She
gave a beginning, I mean, the life of the body, to Him who had no beginning in time,
although the Father was the cause of His divine existence. Rejoice holy and divine Mount
Sion, in which reposes the living divine mountain, the new Bethel, with its grace, human
nature united with the Godhead. From thee her Son ascended to heaven as [207] from the
olives. Let the world-embracing cloud be prepared and the winds gather the apostles to
Mount Sion from the ends of the earth. Who are these who soar up as clouds and eagles to
the cause of all resurrection, ministering to the Mother of God? Who is she who rises
resplendent, all pure, and bright as the sun? Let the spiritual lyres sing to her, the
apostolic tongues. Let grave theologians raise their voices in praise, Hierotheus, the
vessel of election, in whom the Holy Spirit abides, knowing and teaching divine things by
the divine indwelling. Let him be wrapt out of the body and join willingly in the joyful
hymn. Let all nations clap their hands and praise the Mother of God. Let angels minister
to her body. Follow your Queen, O daughters of Jerusalem, and, together with her virgins
in the spirit, approach your Bridegroom in order to sit at His right hand. Make haste,
Lord, to give Thy Mother the welcome which is her due. Stretch out Thy divine hands.
Receive Thy Mother's soul into the Father's hands unto which Thou didst commend Thy spirit
on the Cross. Speak sweet words to her: [208] "Come, my beloved, whose purity is more
dazzling than the sun, thou gavest me of thy own, receive now what is mine. Come, my
Mother, to thy Son, reign with Him who was poor with thee." Depart, O Queen, depart,
not as Moses did who went up to die. Die rather that thou mayest ascend. Give up thy soul
into the hands of thy Son. Return earth to the earth, it will be no obstacle. Lift up your
eyes, O people of God. See in Sion the Ark of the Lord God of powers, and the apostles
standing by it, burying the life-giving body which received our Lord. Invisible angels are
all around in lowly reverence doing homage to the Mother of their Lord. The Lord Himself
is there, who is present everywhere, and filling all things, the universal Being, not in
place. He is the Author and Creator of all things. Behold the Virgin, the daughter of Adam
and Mother of God; through Adam she gives her body to the earth, her soul to her Son above
in the heavenly courts. Let the holy city be sanctified, and rejoice in eternal praise.
Let angels precede the divine tabernacle on its passage, and prepare the tomb. Let the
[209] radiance of the spirit adorn it. Let sweet ointment be made ready and poured over
the pure and undefiled body. Let a clear stream of grace flow from grace in its source.
Let the earth be sanctified by contact with that body. Let the air rejoice at the
Assumption. Let gentle breezes waft grace. Let all nature keep the feast of the Mother of
God's Assumption. May youthful bands applaud and eloquent tongues acclaim her, and wise
hearts ponder on the wonder, priests hoary with age gather strength at the sight. Let all
creation emulate heaven, even so the true measure of rejoicing would not be reached.
Come, let us depart with her. Come, let us descend to that tomb with all
our heart's desire. Let us draw round that most sacred bed and sing the sweet words,
"Hail, full of grace, the Lord is with thee. Hail, predestined Mother of God. Hail,
thou chosen one in the design of God from all eternity, most sacred hope of earth,
resting-place of divine fire, holiest delight of the Spirit, fountain of living water,
paradise of the tree of life, divine vine-branch, bringing forth soul-sustaining nectar
and ambrosia. Full river of spiritual graces, fertile land of the [210] divine pastures,
rose of purity, with the sweet fragrance of grace, lily of the royal robe, pure Mother of
the Lamb of God who takes away the sins of the world, token of our redemption, handmaid
and Mother, surpassing angelic powers." Come, let us stand round that pure tomb and
draw grace to our hearts. Let us raise the ever-virginal body with spiritual arms, and go
with her into the grave to die with her. Let us renounce our passions, and live with her
in purity, listening to the divine canticles of angels in the heavenly courts. Let us go
in adoring, and learn the wondrous mystery by which she is assumed to heaven, to be with
her Son, higher than all the angelic choirs. No one stands between Son and Mother. This, O
Mother of God, is my third sermon on thy departure, in lowly reverence to the Holy Trinity
to whom thou didst minister, the goodness of the Father, the power of the Spirit,
receiving the Uncreated Word, the Almighty Wisdom and Power of God. Accept, then, my
good-will, which is greater than my capacity, and give us salvation. Heal our passions,
cure our diseases, help us out of our difficulties, make our lives peaceful, send [211] us
the illumination of the Spirit. Inflame us with the desire of thy son. Render us pleasing
to Him, so that we may enjoy happiness with Him, seeing thee resplendent with thy Son's
glory, rejoicing for ever, keeping feast in the Church with those who worthily celebrate
Him who worked our salvation through thee, Christ the Son of God, and our God. To Him be
glory and majesty, with the uncreated Father and the all-holy and life-giving Spirit, now
and for ever, through the endless ages of eternity. Amen.
Source.
From St. John Damascene. On holy images, followed by three sermons on the
Assumption. Translated by Mary H. Allies. London: Thomas Baker, 1898.
Scanned by Gabriel Caswell and Dr. Stephen J. Shoemaker. Prepared for HTML by Dr.
Stephen J. Shoemaker.
This text is part of the Internet
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© Paul Halsall, October 1998
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