Homily I on the Presentation
Homilia I de Hypapante
The Presentation of Christ§1
1The feast of the meeting of our Lord Jesus Christ is a celebration that surpasses all others, for it is a sabbath of sabbaths, a holy of holies, where the whole mystery of the incarnation of Christ is summed up, and the whole appearance of the only-begotten Son is described.
This feast commemorates the presentation of Christ in the temple, where he was carried in arms and confessed as God, and where a pair of turtledoves was offered to Simeon and Anna, as the evangelical words are interwoven with the history of the feast.
According to the law of Moses, every male opening the womb shall be called holy to the Lord (Leviticus 12:2), and a sacrifice shall be offered, according to what was said in the law of the Lord, a pair of turtledoves or two young pigeons (Leviticus 12:8).
Our Lord, who served for us, ought to have offered purification for us, and he did so, not sparing the pair of turtledoves, just as he did not spare his own blood.
When the days of their purification were fulfilled according to Moses' law, the question arises as to whose purification is being referred to, since Joseph was neither the father nor the one responsible for the purification, and neither Mary nor the child needed purification.
The scripture states that a woman who conceives and bears a male is unclean for seven days (Leviticus 12:2), but Mary did not conceive by seed, and therefore, she did not need purification.
The scripture also states that if a woman gives birth to a female, she is unclean for twice seven days (Leviticus 12:5).
Eve gave birth to a weak vessel, the broken pottery, the bacteria of the disease, the hand of disobedience, the counselor of the dragon, and the frailty introduced through her.
However, just as we have heard of the woman's transgressions, we must also learn of her achievements, for the Theotokos introduced virginity to life, carried God in her womb, and gave birth to Him in the flesh, renewing our race.
She was the first to receive Jesus from the dead, the first to proclaim the resurrection, and the first to announce joy to the disciples; her field was not a virgin vineyard that did not undergo the plow, so the offering was not for her but for the whole race.
Christ's actions are undertaken for our sake: he is circumcised, baptized for us, and the purifications of the law are fulfilled on our behalf; if he weeps, he washes away nature; if he is struck, he frees our captivity; if he carries the cross, he lightens us of the yoke of sin; and if he is spat upon, he delivers Adam from the spittle of the curse.
As the lawgiver, Christ fulfills his own law beyond the requirements of the law, leaving the gate of the virgin closed, and not breaking the seal that was set upon it.
Greek · §1
Homilia i de Hypapante (homilia 1) ̔Ησυχίου, πρεσβυτέρου Ἱεροσολύμων, λόγος εἰς τὴν ὑπαπαντὴν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. 1 Ἡ μὲν ἑορτὴ λέγεται καθαρσίων, ἣν οὐκ ἄν τις ἁμάρτοι ἑορτῶν εἰπὼν ἑορτήν, σαββάτων σάββατον, ἁγίων ἁγίαν προσα γορεύσας· ὅλον γὰρ ἀνακεφαλαιοῦται τὸ τῆς σαρκώσεως τοῦ Χριστοῦ μυστήριον, ὅλην διαγράφεται τὴν τοῦ μονογενοῦς υἱοῦ παράστασιν. Ἐν ᾗ βρέφος ὁ Χριστὸς ἐβαστάχθη καὶ θεὸς ὡμο λογήθη, καὶ ἐν ἀγκάλαις προσηνέχθη ὡς ἐπὶ θρόνου ὁ τῆς ἡμετέ ρας φύσεως ποιητὴς καθήμενος, καὶ ζεῦγος τρυγόνων λογικῶν τῷ Συμεὼν καὶ τῇ Ἅννᾳ προσέφερεν. Αὐταῖς δέ, εἰ δοκεῖ, ταῖς εὐαγγελικαῖς παρεμβάλωμεν λέξεσι· θεοῦ γὰρ ἐκεῖ παρεμβολὴν ὀψόμεθα. Οὕτω τοίνυν ἡμῖν τῆς ἑορτῆς ὁ Λουκᾶς τὴν ἱστορίαν ἐξέθετο· «Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν κατὰ τὸν νόμον Μωυσέως, ἀνήγαγον αὐτὸν εἰς Ἱεροσόλυμα παρα στῆσαι τῷ κυρίῳ, καθὼς γέγραπται ἐν νόμῳ κυρίου ὅτι πᾶν ἄρσεν διανοῖγον μήτραν ἅγιον τῷ κυρίῳ κληθήσεται, καὶ τοῦ δοῦναι θυσίαν, κατὰ τὸ εἰρημένον ἐν νόμῳ κυρίου, ζεῦγος τρυγόνων ἢ δύο νεοσσοὺς περιστερῶν.» Ἐχρῆν τὸν δουλεύσαντα δι' ἡμᾶς προσφέρειν ὑπὲρ ἡμῶν καθάρσια, τὸν αἵματος οἰκείου μὴ φει σάμενον ζεύγους τρυγόνων μὴ φείσασθαι. Ἰδοὺ τοίνυν κατὰ τὸν νόμον ὑπὲρ νόμον ὡς νομοθέτης ἐργάζεται καί, τὴν ἐλευθε ρίαν αὐτὸς παρέχων τοῦ πνεύματος, τὴν δουλείαν ὅμως οὐ παραιτεῖται τοῦ γράμματος· οὐκ ἀθετεῖ Μωυσέα, ἵνα κατὰ καιρὸν μάρτυς ἀξιόπιστος γένηται. 2 «Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν, κατὰ τὸν νόμον Μωυσέως.» «Αὐτῶν», τίνων; Ἰωσὴφ μὲν γὰρ οὔτε πατὴρ ἦν, οὔτε ὑπεύθυνος καθαρσίων, ἀλλ' οὔτε Μαρία, οὔτε τὸ βρέφος τῶν καθαρσίων ἐδέοντο· λέγεται γὰρ οὕτως· «Γυνή, ἥ τις ἐὰν σπερματισθῇ καὶ τέκῃ ἄρσεν, ἑπτὰ ἡμέρας ἀκάθαρτος ἔσται.» Ἀλλ' ἡ Μαρία οὐκ ἐσπερματίσθη, οὐκοῦν καθαρσίων οὐκ ἐδέετο. «Γυνή, ἥτις ἐὰν σπερματισθῇ καὶ τέ κῃ ἄρσεν, ἑπτὰ ἡμέρας ἀκάθαρτος ἔσται.» ∆ιὰ τί; Ἐπειδὴ Ἀδὰμ δεύτερον εἰς τὸν βίον εἰσήγαγεν. «Ἐὰν δὲ τέκῃ θῆλυ, δὶς ἑπτὰ ἀκάθαρτος ἔσται.» Τίνος χάριν ἐνταῦθα τὰς ἡμέρας διπλασίονας ἔταξεν; Ἐπειδὴ Εὔα πάλιν ἀπὸ τῆς Εὔας τίκτε ται, γυνὴ γεννᾶται τὸ σαθρὸν σκεῦος, τὸ ἀσθενὲς ἀγγεῖον, τὸ συντετριμμένον κεράμιον, ἡ βακτηρία τῆς ἀπάτης, ἡ χειραγωγὸς τῆς παρακοῆς, ἡ τοῦ δράκοντος σύμβουλος. Ἀλλ' ὥσπερ ἤκου σας γυναικὸς τὰ ἐγκλήματα, δεῦρο καὶ τὸ ἐξ αὐτῆς κατόρθωμα μάνθανε. Γυνὴ παρθενίαν τῷ βίῳ εἰσήγαγεν, ἐχώρησεν ἐν τῇ γαστρὶ τὸν θεὸν ὃν ἡ κτίσις χωρῆσαι οὐ δύναται, ἔτεκεν ἐν σαρκὶ τοῦτον ὅστις ἡμῶν τὸ γένος ἀνέπλασεν· πρώτη τὸν Ἰησοῦν ἐκ νεκρῶν ὑπεδέξατο, πρώτη τοῦ κηρύγματος τῆς ἀναστάσεως ἤρ ξατο, πρώτη τὴν χαρὰν τοῖς μαθηταῖς ἐμήνυσεν. «Γυνὴ ἥτις», φησίν, «ἐὰν σπερματισθῇ.» Ἡ θεοτόκος δὲ γυνὴ μὲν ἦν, τὰ γυ ναικῶν δὲ οὐ πέπονθεν· σπέρμα γὰρ ἀνδρὸς ἡ γαστὴρ οὐκ ἐδέ ξατο, οὐκ εἶδεν ἄροτρον ὁ τῆς Μαρίας ἀγρός, ὁ παρθενικὸς ἀμπε λὼν οὐχ ὑπέμεινε δίκελλαν, ὥστε οὐχ ὑπὲρ αὐτῆς ἡ προσφορά, ὑπὲρ ὅλου δὲ τοῦ γένους ἐγένετο. Ἡμῶν γὰρ ἕνεκα περιτέμνε ται ὁ Χριστός, ὑπὲρ ἡμῶν καὶ βαπτίζεται, ἐφ' ἡμῖν τελεῖται τὰ τοῦ νόμου καθάρσια. Ἐὰν δακρύσῃ, τὴν φύσιν ἐκπλύνει· ἐὰν ῥαπισθῇ, τὴν ἡμετέραν αἰχμαλωσίαν ἐλευθεροῖ· ἐὰν βαστά σῃ τὸν σταυρόν, ἡμᾶς κουφίζει τοῦ ζυγοῦ τῆς ἁμαρτίας· ἐὰν ἐμπτυσθῇ, τὸν Ἀδὰμ ἀπαλλάττει τοῦ τῆς κατάρας ἐμπτύσμα τος. 3 «Ὅτε ἐπλήσθησαν», φησίν, «αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν, ἀνήγαγον αὐτὸν εἰς Ἱεροσόλυμα, καθὼς γέγραπται ἐν νόμῳ κυρίου, ὅτι πᾶν ἄρσεν διανοῖγον 1 μήτραν ἅγιον τῷ κυ ρίῳ κληθήσεται.» Ταῦτα ὁ νόμος ἔχει. Ὁ Χριστὸς δέ, καθὰ ἔφημεν, ὡς νομοθέτης τὸν ἑαυτοῦ νόμον ὑπὲρ νόμον ἐπλήρωσεν· οὐδὲ γὰρ ἤνοιξεν, ἀλλὰ κεκλεισμένην τὴν πύλην τῆς παρθένου κατέλιπεν, οὐκ ἐσύλησε τὴν σφραγῖδα
Divine Birth§2
2The nature of Christ's birth is such that it did not mix with the one who gave birth, for he left the shape of virginity intact.
If you disbelieve, you can learn from Ezekiel, who described a gate that was closed and would not be opened, and through which no one would pass, because the Lord God of Israel would enter and exit, and it would be closed (Ezekiel 44:2).
The law commanded that every male who opens the womb should be called holy to the Lord, but Christ surpasses this sanctification and excels in his birth.
He has gone up to the command of the law, which requires a sacrifice to be offered after childbirth, as it is said in the law of the Lord, 'a pair of turtledoves or two young pigeons' (Leviticus 12:8).
Luke, guided by wisdom, exposes the incomplete law, which allows for a pair of turtledoves or two young pigeons to be offered if the one offering is not able to provide a lamb.
Luke remembers the poor one who voluntarily became poor for us, and who did not have an inn or the means to offer a lamb.
Rather, Christ himself was the lamb of God, the true sheep, who offered himself for the world.
Therefore, what the law commanded, Christ fulfilled, and what he manages, he signified.
In the city of Jerusalem, there lived a man named Simeon, a righteous and devout individual who was expecting the consolation of Israel.
The Holy Spirit was upon him, and he had been revealed by the Spirit that he would not see death before he saw the Christ of the Lord (Luke 2:26).
Simeon's wealth was great, and his character was multifaceted, like a plant full of fruit and a vine full of grapes.
The phrase 'behold a man' is astonishing, and the word is full of wonder, for in Jerusalem, a city that the prophet Sophonias said God would search with a lamp, and not find (Sophonias 1:12).
The interpretation of Simeon's name, 'hearing of God,' is fitting for his character, which was acquired from the economy of the Spirit.
Where there is hearing of God, there is certainly obedience to the law, observance of commandments, and a running of good life, with the goal of salvation approaching.
This is the true character of the man, about whom these things are said according to reason.
As a righteous and devout man, Simeon was expecting consolation for Israel.
The goal of the righteous is not to seek their own interests, but rather the interests of others and the common good, so that the salvation of all may be achieved, not just their own personal enjoyment.
And the holy Spirit was on him.
Simeon received the king of the ages in his hands.
Greek · §2
τῆς φύσεως, οὐκ ἐζη μίωσε τὴν τεκοῦσαν· ἀκέραιον γὰρ αὐτῇ τὸ σχῆμα τῆς παρθε νίας κατέλιπεν. Εἰ δὲ ἀπιστεῖς, παρὰ τοῦ Ἰεζεκιὴλ μάνθανε· «Καὶ ἀπέστρεψέ με κατὰ τὴν ὁδὸν τῆς πύλης τῶν ἁγίων τῆς ἐξω τέρας, τῆς βλεπούσης κατὰ ἀνατολάς, καὶ αὕτη ἦν κεκλεισμένη. Καὶ εἶπε κύριος πρός με· Ἡ πύλη αὕτη κεκλεισμένη ἔσται, οὐκ ἀνοιχθήσεται, καὶ οὐδεὶς οὐ μὴ διέλθῃ δι' αὐτῆς, ὅτι κύριος ὁ θεὸς τοῦ Ἰσραὴλ καὶ εἰσελεύσεται καὶ ἐξελεύσεται, καὶ ἔσται κεκλεισμένη.» «Πᾶν ἄρσεν διανοῖγον μήτραν ἅγιον τῷ κυ ρίῳ κληθήσεται.» Οὗτος δὲ οὐ μόνον ἅγιος. Ὅσον τοίνυν ὑπερέχει τῷ ἁγιασμῷ, τοσοῦτον καὶ τῷ τόκῳ πλεονεκτεῖ καὶ τοῦ νόμου τὴν ἐντολὴν ἀναβέβηκεν. Πλὴν δὲ ὅμως «τοῦ δοῦναι θυσίαν, κατὰ τὸ εἰρημένον ἐν νόμῳ κυρίου, ζεῦγος τρυγόνων ἢ δύο νεοσσοὺς περιστερῶν.» Ἀτελῆ τὸν νόμον ὁ Λουκᾶς οὐκ ἀγνοίᾳ κρατηθείς, σοφίᾳ δὲ ὁδηγηθεὶς ἐξέθετο. Ὁ μὲν νό μος ἔλεγεν· «ἀμνὸν καὶ νεοσσόν»· οὐκ εὐποροῦντος δὲ τοῦ προσφέροντος, «ζεῦγος τρυγόνων ἢ δύο νεοσσοὺς περιστερῶν καὶ σεμίδαλιν» προσέταττεν. Ὁ Λουκᾶς δὲ τὴν τοῦ πλουτοῦν τος ἀφῆκεν προσφοράν· πτωχοῦ γὰρ ἐμνημόνευσε τοῦ δι' ἡμᾶς ἑκουσίως πτωχεύσαντος. Οὐκ ἦν αὐτῷ, φησίν, κατάλυμα· πόθεν ἀμνὸν ἐκέκτητο; Ἐπὶ φάτνης σπαργανωθείς, πόθεν προσέφερε πρόβατον; Μᾶλλον δὲ οὐκ ἔχρῃζεν ἀμνοῦ· αὐτὸς γὰρ ἦν «ὁ ἀμνὸς τοῦ θεοῦ», τὸ ἀληθινὸν πρόβατον. Αὐτὸς ἑαυ τὸν ὑπὲρ τοῦ κόσμου ἔθυεν· διὰ τοῦτο τί μὲν ὁ νόμος προσέταττεν ἐξηγόρευσεν, τί δὲ ὁ Χριστὸς οἰκονομεῖ ἐσήμανεν. 4 Εἶτα ἑξῆς· «Καὶ ἰδοὺ ἄνθρωπος», φησίν, «ἐν Ἰερουσαλήμ, ᾧ ὄνομα Συμεών, καὶ ὁ ἄνθρωπος οὗτος δίκαιος καὶ εὐλαβής, προσδεχόμενος παράκλησιν τῷ Ἰσραήλ, καὶ Πνεῦμα ἅγιον ἦν ἐπ' αὐτῷ· καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ Πνεύματος τοῦ ἁγίου μὴ ἰδεῖν θάνατον, πρὶν ἂν ἴδῃ τὸν Χριστὸν κυρίου.» Πολὺς ὁ τοῦ Συμεὼν πλοῦτος, ποικίλα τοῦ στρατηγοῦ τὰ ὅπλα, γέμει καρπῶν τὸ φυτόν, γέμει βοτρύων ἡ ἄμπελος. Οὐ μόνον «ἦν ἄνθρωπος», ἀλλὰ καὶ «Συμεὼν ὠνομάζετο». Πρὸς τούτοις «δί καιος» οὐ μόνον «δίκαιος», ἀλλὰ καὶ «εὐλαβής», ἀλλὰ καὶ πα ράκλησιν ἐζήτει τῷ Ἰσραήλ, ἀλλὰ καὶ «Πνεῦμα ἅγιον ἦν ἐπ' αὐ τῷ», ἀλλὰ καὶ «χρηματισθεὶς ὑπῆρχεν μὴ ἰδεῖν θάνατον πρὶν ἂν ἴδῃ τὸν Χριστὸν κυρίου.» «Ἰδοὺ ἄνθρωπος»· ποῦ; «Ἐν Ἰερουσαλήμ». Ἔκπληξιν ἡ λέξις ἔχει, γέμει τὸ ῥῆμα θαύματος· ἐν Ἰερουσαλὴμ ἄνθρωπος περὶ ἧς Σοφονίας ὁ προφήτης τὸν θεὸν αὐτὸν εἰσήγαγε λέγοντα· «Ἐξερευνήσω τὴν Ἰερουσαλὴμ μετὰ λύχνου καὶ οὐ μὴ εὕρω.» Καὶ λύχνου χρῄζει τὸ φῶς; Οὔ φησιν, ἀλλὰ λύχνον καλεῖ τὸν νόμον. «Καὶ ἰδοὺ ἄν θρωπος ἐν Ἰερουσαλὴμ ᾧ ὄνομα Συμεών.» Καὶ τίς ἡ ἑρμηνεία τοῦ δηλωθέντος ὀνόματος; «Ἀκοὴ θεοῦ», ὥστε πρέπουσαν τῇ πολιτείᾳ τὴν προσηγορίαν ἐκ τῆς τοῦ πνεύματος οἰκονομίας ἐ κτήσατο· ὅπου γὰρ «ἀκοὴ θεοῦ», ἐκεῖ πάντως ὑπακοὴ νόμου, τήρησις ἐντολῶν, ἀγαθοῦ βίου δρόμος, σκοπὸς σωτηρίας εἰς τέ λος προσερχόμενος· ἐν οἷς ὁ ἀληθινὸς χαρακτηρίζεται ἄνθρω πος, περὶ οὗ ταῦτα κατὰ λόγον ἐπήγαγεν. 5 «Καὶ ὁ ἄνθρωπος οὗτος δίκαιος καὶ εὐλαβής, προσδεχό μενος παράκλησιν τοῦ Ἰσραήλ»· τοῦτο δικαίου σκοπὸς μὴ ζητεῖν τὸ ἑαυτοῦ, ἀλλὰ τὸ τοῦ ἑτέρου καὶ τῶν πολλῶν, τῆς κοι νῆς σωτηρίας μὴ τῆς ἰδίας ἀπολαύσεως γίνεσθαι. «Καὶ Πνεῦμα», φησίν, «ἅγιον ἦν ἐπ' αὐτῷ»· ὄχημα ὑπῆρχε δεσποτικὸν ὁ Συμεών, θρόνος θεοῦ, καὶ διὰ τοῦτο μετὰ χεῖρας τὸν βασιλέα τῶν αἰώνων ἐδέξατο. «Καὶ ἦν αὐτῷ κεχρηματισμένον μὴ ἰδεῖν θάνατον πρὶν ἂν ἴδῃ τὸν Χριστὸν κυρίου»· οὐκοῦν ὁ
Renewal and Redemption§3
3The journey of life is a proclamation from one stage to another, where we transition from light to light, and from day to day, not to grow old but to be renewed in the time of completion. He came to the temple in the Spirit, as recorded in Luke 2:27. The spring led the thirsty one to the spring.
When the parents brought the child Jesus to the temple to perform the customary rituals, he was received in the arms of Simeon.
Simeon carried in his hands the one who holds the entire world, measuring the waters and the heavens with his hand, and all the earth with a span, as described in Isaiah 40:12. It is puzzling how Simeon, who was not a priest, could offer a sacrifice.
The priestly service was allotted to the tribe of Levi alone. Despite not being a priest, Simeon was considered righteous.
Righteousness is often seen as having a higher authority than the priesthood, with righteousness having priesthood under its feet. Simeon was not a Levite, but he was devout.
The devout one has an anointing from himself.
Carrying the child Jesus, Simeon said, 'Now you release your servant, Master, according to your word in peace,' as seen in Luke 2:29-32. The time of release had come, and with it, the redemption of captives and the forgiveness of debts.
A king was born, freeing those in prison, releasing those in bonds, and calling back to life those in death, thereby lightening the burden of the earth. Simeon's statement, 'Now you release your servant, Master,' marks the beginning of a new era. One might wonder how Simeon knew that the time of release had come. Simeon saw the Master clothed in the form of a servant.
The Master would not have taken on the form of a slave if he had not intended to elevate the humble.
How could he release his servant according to God's word in peace? If God brought creation into being by his word, he could certainly free the ruler of creation by his word. The peace of the cross, which beheaded the tyrant and gave peace to those who fight with Christ, is the peace that Simeon spoke of.
Simeon had seen the salvation that God had prepared, which many had desired to see but did not see - God in the flesh, a sun shining in a cloud.
This salvation was God's incarnation, through which he managed the salvation of humans. No human has seen the naked divinity, since no one can see God as he is in essence. Simeon had seen God's salvation, which was made according to the face of all peoples, a light for the revelation of nations and the glory of his people Israel.
The good things that God offers are common and undivided for both Jews and Gentiles. There should be no envy, distress, temptation, or concern among the Jews, Pharisees, scribes, Herod, Annas, and Caiaphas, for God's gifts are generously bestowed.
He who came gives to all and receives from no one, generously and without measure bestowing gifts. Mary wondered how a woman's womb could contain God, how the servant could give birth to the one who frees creation. And she says that this child lies for the fall and resurrection of many in Israel, and for a sign being spoken against, as mentioned in Luke 2:34, for the fall of those persisting in unbelief.
Greek · §3
χρηματισμὸς ἀπὸ ζωῆς εἰς ζωὴν μεταβῆναι, ἀπὸ φωτὸς ὁδεῦσαι πρὸς φῶς, ἀπὸ ἡμέρας εἰς ἡμέραν μεταπηδῆσαι, μὴ παλαιωθῆναι, ἀλλ' ἀνακαινισθῆναι, ἐν τῷ 2 καιρῷ τῆς συντελείας τὴν ἀνανέωσιν δέξασθαι. Οὗτος «ἦλθεν ἐν τῷ πνεύματι εἰς τὸ ἱερόν»· ἡ πηγὴ τὸν διψῶντα πρὸς τὴν πηγὴν ἀπήγαγεν. «Καὶ ἐν τῷ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον Ἰησοῦν τοῦ ποιῆσαι αὐτῷ κατὰ τὸ εἰθισμένον περὶ αὐτοῦ, καὶ αὐτὸς ἐδέξατο αὐτὸν ἐν ταῖς ἀγκάλαις αὐτοῦ.» Ἔφερεν ἐν ταῖς χερσὶν τὸν ἐν τῇ χειρὶ τὴν οἰκουμένην καὶ τὴν ἀοίκητον ἔχοντα, «τὸν μετρήσαντα τῇ χειρὶ τὸ ὕδωρ καὶ τὸν οὐρανὸν σπιθαμῇ καὶ πᾶσαν τὴν γῆν δρακί.» Καὶ πῶς ὁ Συμεὼν θυσίαν τὴν αὐτῷ μὴ προσήκουσαν ἀνήνεγκεν; Οὐδὲ γὰρ ἦν ἱερεύς· οὐ γὰρ τοῦτο εἴρηται, οὐδὲ λευίτης, οὐδὲ νεωκόρος, ἐπειδὴ μόνῃ τῇ φυλῇ τοῦ Λευὶ τὸ λειτουργικὸν κεκλήρωται. Οὐκ ἦν ἱερεύς, ἦν δὲ «δίκαιος»· ἡ δικαιοσύνη δὲ τὴν ἱερωσύνην ὑπὸ τοὺς πόδας κέκτηται. Οὐκ ἦν λευίτης, ἀλλ' «εὐλαβής»· ὁ δέ γε εὐλαβὴς ἀφ' ἑαυτοῦ τὸ χρῖσμα ἔχει. 6 Καὶ βαστάζων τὸ βρέφος ἔφη· «Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ.» «Νῦν ἀπολύεις»· ἦλθε γὰρ ὁ καιρὸς τῆς ἀφέσεως, ἀπήντησε τῶν αἰχμαλώτων ἡ λύτρωσις, τῶν χρεῶν ἡ συγχώρησις· ἐγεννήθη βασιλεὺς τοὺς ἐν φυλακαῖς ἐλευθερῶν, τοὺς ἐν δεσμοῖς ἀπαλλάττων, τοὺς ἐν θανάτῳ εἰς ζωὴν ἀνακαλούμενος, κουφίζων τὸν φόρτον τῆς γῆς. «Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα.» Πῶς οἶδας; Ὁρῶ τὸν δεσπότην, φησίν, σχῆμα δούλου περικείμενον. Οὐκ ἂν δεσπότης ὢν δούλου μορφὴν ἐφόρεσεν, εἰ μὴ τὸν δοῦλον ἐνδῦσαι τοῦ δεσπότου τὴν μορφὴν ἐλογίσατο. Οὐκ ἂν τὴν τάξιν ἐνήλλαξεν, οὐδ' ὑψηλὸς ὢν ἐταπεινώθη, εἰ μὴ τὸ ταπεινὸν εἰς ὕψος ἀνα-γαγεῖν ἠβουλήθη. Ἀλλὰ πῶς αὐτὸν «ἀπολύεις κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ;»· εἰ γὰρ ῥήματι τὴν κτίσιν παρήγαγες, ῥήματι πάντως ἐλευθεροῖς τὸν τῆς κτίσεως ἄρχοντα. «Ἐν εἰρήνῃ»· ποίᾳ; Τῇ τοῦ σταυροῦ· ἐκείνη γὰρ ἡ μάχαιρα τοῦ τυράννου τὴν κεφαλὴν ἀπέτεμε καὶ εἰρήνην τοῖς μετὰ Χριστοῦ στρατευομένοις ἔδωκεν. «Ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου, ὃ ἡτοίμασας.» Εἶδον ἃ πολλοὶ ἐπεθύμησαν ἰδεῖν καὶ οὐκ εἶδον, θεὸν ἐν σαρκί, ἥλιον ἐν νεφέλῃ φωτίζοντα. «Εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου», τουτέστιν εἶδόν σου τὴν σάρκωσιν, δι' ἧς τὴν σωτηρίαν τῶν ἀνθρώπων ᾠκονόμησας· οὐ γὰρ εἶδον γυμνὴν θεότητα, ἐπειδὴ τὸν θεὸν καθώς ἐστιν οὐσίᾳ οὐδεὶς ἀνθρώπων ὄψεται. «Ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου, ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν, φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ἰσραήλ.» Κοινὰ τοῖς Ἰουδαίοις καὶ τοῖς ἔθνεσι τὰ ἀγαθὰ καὶ ἀμέριστα. Μὴ τοίνυν φθονείτω ὁ Ἰουδαῖος, μήτε στενοχωρείσθω ὁ Φαρισαῖος, μήτε πειραζέτω ὁ γραμματεύς, μὴ εὐλαβείσθω περὶ τῆς αὐτοῦ βασιλείας ὁ Ἡρῴδης, μὴ δειλιάτω περὶ τῆς ἱερωσύνης Ἅννας καὶ Καϊάφας· ὁ ἐλθὼν πᾶσι δίδωσι, παρ' οὐδενὸς λαμβάνει· ἀφθόνως φιλοτιμεῖται, χωρὶς μέτρου χαρίζεται. 7 Ἀλλ' ὁ Ἰωσὴφ καὶ ἡ μήτηρ αὐτοῦ ἀκούσαντες τὰ παρὰ τοῦ Συμεῶνος λαληθέντα ἐθαύμασαν πῶς ὁ Χριστὸς ἀνέχεται υἱὸς ἀνθρώπου γενέσθαι. Ἐθαύμασεν ἡ Μαρία πῶς γαστὴρ γυναικὸς ἐχώρησε θεόν, πῶς ἡ δούλη τὸν ἐλευθεροῦντα τὴν κτίσιν ἐγέννησεν. Καί φησιν· «Οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραὴλ καὶ εἰς σημεῖον ἀντιλεγόμενον», «εἰς πτῶσιν» τῶν ἐπιμενόντων τῇ ἀπιστίᾳ,
Christ the Stone§4
4Christ is the stone upon which those who are transferred from unbelief to faith are built, but the blind stumble and do not see.
It is not the fall of those who have fallen that should be attributed to him, but rather their resurrection.
For if they only fell and did not rise, it would be just to suspect him of being the cause of their fall.
However, if those who fell due to laziness rose again, then the fall is a result of their own laziness, and the resurrection is a result of Christ's power.
Judas and Peter did not fall in the same way.
Judas said, 'what will you give me to betray him', while Peter said, 'I will lay down my life for you'.
But Peter should have known that a mortal cannot give his life for immortality.
Later, Peter said, 'I will not deny you even if I have to die with you', but this was just a matter of the tongue, not the heart.
As a result, Peter, having fallen, rose again and became a guide for others who had fallen, while Judas, having been led from depth to abyss, threw away the money and hanged himself.
The cross is a sign of contradiction, for when the Jews were crucifying Jesus, the sun hid, the synagogue was hypocritical, and the earth shook.
The people cried out, 'crucify him', but the rocks, unable to bear the weight of the blasphemy, were split.
We remembered the words of the deceiver, who while still alive, said that he would rise after three days (Matthew 27:63).
The centurion, upon witnessing the events, cried out that this one was truly the son of God.
The word of the cross, which is a scandal to Jews and foolishness to Gentiles, is to us who are called the power and wisdom of God (1 Corinthians 1:23-24).
A sword, which is said to be discord, will also pierce the soul, revealing the thoughts of many hearts.
For just as a sword cuts and divides bodies, so discord cuts and divides souls towards doubt.
The Virgin, who was also a woman, and the mother of God, who was from our flesh, experienced this discord.
The disciples who were with Cleopas were coming and saying to him: 'You alone sojourn in Jerusalem and do not know what happened in it in these days.'
When asked 'what things?', they replied: 'The things about Jesus of Nazareth, who became a man, a prophet.'
Therefore, just as they had him as a prophet and a redeemer of Israel, but because of the passion, they were putting into doubt this notion about him.
The different thoughts about Christ at the time of his passion, sometimes considering him a prophet, sometimes a redeemer of Israel, but not writing it down, and because of the shake they were undergoing due to the passion, they had much doubt.
The event did not occur without purpose, but rather to demonstrate that the foolishness of God is indeed wiser than human wisdom.
This is evident in the fact that the passion of the cross shocked and disturbed everyone, including not only the simple disciples but also the chosen ones and Jesus' own mother.
This revelation established the entire world in Christ Jesus, our Lord, through whom and with whom all glory is given to the Father, together with the Holy Spirit, both now and forever, into the ages of ages (Romans 16:27).
Amen.
Greek · §4
«εἰς ἀνάστασιν» τῶν ἐξ ἀπιστίας εἰς πίστιν μετατιθεμένων. Λίθος ἦν ὁ Χριστὸς εἰς οἰκοδομὴν κείμενος, ἀλλὰ προσέκοπτον οἱ τυφλοὶ τοὺς ὀφθαλμοὺς ῥεμβόμενοι. Οὐ τοίνυν αὐτῷ τὴν «πτῶσιν» τῶν πεπτω-κότων, ἀλλὰ τὴν «ἀνάστασιν» λογίζεσθαι χρή. Εἰ μὲν γὰρ ἔπιπτον μόνον, οὐχὶ δὲ καὶ ἀνίσταντο, δικαίως αὐτὸν τῆς «πτώσεως» ὑποπτεύεις αἴτιον. Εἰ δὲ τῶν ἐκ ῥαθυμίας πιπτόντων οἱ βουληθέντες ἀνίστανται, τὸ «πτῶμα» τοῦ ῥαθυμοῦντος γίνεται, τοῦ Χριστοῦ ἡ «ἀνάστασις». Οὐκ ἔπεσον Ἰούδας ἅμα καὶ Πέτρος, ὁ μὲν ὡς εἰπών· «Τί μοι θέλετε δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν;» ὁ δὲ ὡς εἰπών· «Τὴν ψυχήν μου ὑπὲρ σοῦ θήσω»; Ἐχρῆν γὰρ αὐτὸν εἰδέναι ὅτι θνητὸς τὴν ψυχὴν ὑπὲρ ἀθανασίας οὐ δίδωσι. Καὶ πάλιν· «Ἐὰν δέῃ με σὺν σοὶ 3 ἀποθανεῖν, οὐ μή σε ἀπαρνήσομαι.» Ἐξὸν εἰπεῖν· «Ἐάν με ἐνισχύσῃς, οὐ μή σε ἀπαρνήσομαι. Ἐὰν ἀσφαλίσῃ με, ὁ ἀσθενὴς οὐ δέδοικα τὸ ναυάγιον. Ἐὰν τῷ πολέμῳ κοινωνήσῃς, οὐκ εὐλαβοῦμαι θάνατον.» Ἀλλὰ τὸ μὲν γλώττης ὑπῆρχεν, τὸ δὲ καρδίας ἁμάρτημα. ∆ιὰ τοῦτο <ὁ> μὲν Πέτρος πεσὼν ἀνέστη καὶ χειραγωγὸς ἑτέρων πεπτωκότων ἐγένετο· ὁ δέ, ἀπὸ βάθους πρὸς βόθρον ὁδηγηθείς, ἔρριψε τὸ ἀργύριον καὶ τὸ σχοινίον λαβὼν ἀπήγξατο. 8 «Σημεῖον ἀντιλεγόμενον» ὁ σταυρός· τῶν γὰρ Ἰουδαίων σταυρούντων, ἀνεχώρει ὁ ἥλιος· ἡ συναγωγὴ ἐσυκοφάντει καὶ ἡ γῆ ἐσαλεύετο. Ὁ λαὸς ἐβόα· «Σταύρωσον αὐτόν», ἀλλ' αἱ πέτραι μὴ φέρουσαι τὸν ὄγκον τῆς βλασφημίας ἐρρήγνυντο. Οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς ἔλεγον· «Ἐμνήσθημεν ὅτι ὁ πλάνος ἐκεῖνος εἶπεν ἔτι ζῶν ὅτι μετὰ τρεῖς ἡμέρας ἐγείρομαι.» Ὁ δὲ ἑκατόνταρχος ἐβόα· «Ἀληθῶς θεοῦ υἱὸς ἦν οὗτος.» Ἀλλὰ καὶ μέχρι νῦν ὁ λόγος ὁ τοῦ σταυροῦ «Ἰουδαίοις μὲν σκάνδαλον, ἔθνεσι δὲ μωρία, ἡμῖν δὲ τοῖς κλητοῖς Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία.» «Καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία, ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί.» Ῥομφαία ἡ διχόνοια λέγεται ἐπειδὴ, καθάπερ ἡ ῥομφαία σχίζει καὶ μερίζει τὰ σώματα, οὕτως καὶ τὰς ψυχὰς πρὸς ἀμφιβολὴν ἡ διχόνοια· εἰ γὰρ καὶ παρθένος ἦν, ἀλλὰ καὶ γυνή· εἰ καὶ θεοτόκος, ἀλλ' ἐκ τοῦ ἡμετέρου φυράματος. Ῥομφαία τοίνυν αὐτῆς τὴν ψυχὴν διέβαινεν, «ὅπως <ἂν> ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί.» Ποῖοι διαλογισμοί; Οἱ περὶ τοῦ Χριστοῦ κατὰ τὸν καιρὸν τοῦ πάθους διάφοροι, ποτὲ μὲν αὐτὸν προφήτην, ποτὲ δὲ λυτρωτὴν τοῦ Ἰσραὴλ οὐχ ὑπογράφοντες, πολλὴν καὶ ἐπὶ τούτοις ἀμφιβολίαν διὰ τὸν σάλον τὸν ἐκ τοῦ πάθους ὑπομένοντες, ὥστε τοὺς περὶ Κλεόπαν μαθητὰς παριόντας καὶ πρὸς αὐτὸν λέγειν· «Σὺ μόνος παροικεῖς ἐν Ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέ ραις ταύταις.» Εἶτα ἐρωτηθέντες «ποῖα;» ἐπήγαγον· «Τὰ περὶ Ἰησοῦ τοῦ Ναζωραίου, ὃς ἐγένετο ἀνὴρ προφήτης, καὶ τὰ ἑξῆς.» Οὐκοῦν ὥσπερ προφήτην μὲν εἶχον καὶ λυτρούμενον τὸν Ἰσραήλ· διὰ δὲ τὸ πάθος καὶ ταύτην ἐμβάλλειν περὶ αὐτοῦ τὴν ὑπόληψιν ὅτι λυτροῦται τὸν Ἰσραὴλ ἐκινδύνευον. Τοῦτο δὲ οὐ μάτην ἐγίνετο, ἀλλ' ὥστε δεῖξαι ὅτι «τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν.» Τὸ γὰρ τοῦ σταυροῦ πάθος οἱ πάντες ἐσινιάσθησαν καὶ ἐσαλεύθησαν, οὐ μόνον οἱ ἁπλῶς μαθηταί, ἀλλὰ καὶ οἱ ἐκλεκτοὶ καὶ ἡ μήτηρ αὐτοῦ. Τοῦτο πᾶσαν τὴν οἰκουμένην ἐστήριξεν, ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ ἡ δόξα, σὺν ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. 4