Christ The King

Banquet of the Ten Virgins (Discourse 4)

Chapter 4. The Author Goes on with the Interpretation of the Same Passage.

If, then, the rivers of Babylon are the streams of voluptuousness, as wise men say, which confuse and disturb the soul, then the willows must be chastity, to which we may suspend and draw up the organs of lust which overbalance and weigh down the mind, so that they may not be borne down by the torrents of incontinence, and be drawn like worms to impurity and corruption. For God has bestowed upon us virginity as a most useful and a serviceable help towards incorruption, sending it as an ally to those who are contending for and longing after Zion, as the psalm shows, which is resplendent charity and the commandment respecting it, for Zion is interpreted The commandment of the watchtower. Now, let us here enumerate the points which follow. For why do the souls declare that they were asked by those who led them captive to sing the Lord’s song in a strange land? Surely because the Gospel teaches a holy and secret song, which sinners and adulterers sing to the Evil One. For they insult the commandments, accomplishing the will of the spirits of evil, and cast holy things to dogs, and pearls before swine, Matthew 7:6 in the same manner as those of whom the prophet says with indignation, They read the law without; for the Jews were not to read the law going forth out of the gates of Jerusalem or out of their houses; and for this reason the prophet blames them strongly, and cries that they were liable to condemnation, because, while they were transgressing the commandments, and acting impiously towards God, they were pretentiously reading the law, as if, forsooth, they were piously observing its precepts; but they did not receive it in their souls, holding it firmly with faith, but rejected it, denying it by their works. And hence they sing the Lord’s song in a strange land, explaining the law by distorting and degrading it, expecting a sensual kingdom, and setting their hopes on this alien world, which the Word says will pass away, 1 Peter 2:10 where those who carry them captive entice them with pleasures, lying in wait to deceive them.

Banquet of the Ten Virgins (Discourse 5)

Chapter 7. The Church Intermediate Between the Shadows of the Law and the Realities of Heaven.

If the law, according to the apostle, is spiritual, containing the images of future good things, come then, let us strip off the veil of the letter which is spread over it, and consider its naked and true meaning. The Hebrews were commanded to ornament the Tabernacle as a type of the Church, that they might be able, by means of sensible things, to announce beforehand the image of divine things. For the pattern which was shown to Moses Exodus 25:40 in the mount, to which he was to have regard in fashioning the Tabernacle, was a kind of accurate representation of the heavenly dwelling, which we now perceive more clearly than through types, yet more darkly than if we saw the reality. For not yet, in our present condition, has the truth come unmingled to men, who are here unable to bear the sight of pure immortality, just as we cannot bear to look upon the rays of the sun. And the Jews declared that the shadow of the image (of the heavenly things which was afforded to them), was the third from the reality; but we clearly behold the image of the heavenly order; for the truth will be accurately made manifest after the resurrection, when we shall see the heavenly tabernacle (the city in heaven whose builder and maker is God Hebrews 11:10 face to face, and not darkly and in part. 1 Corinthians 13:12

Chapter 8. The Double Altar, Widows and Virgins; Gold the Symbol of Virginity.

Now the Jews prophesied our state, but we foretell the heavenly; since the Tabernacle was a symbol of the Church, and the Church of heaven. Therefore, these things being so, and the Tabernacle being taken for a type of the Church, as I said, it is fitting that the altars should signify some of the things in the Church. And we have already compared the brazen altar to the company and circuit of widows; for they are a living altar of God, to which they bring calves and tithes, and free-will offerings, as a sacrifice to the Lord; but the golden altar within the Holy of holies, before the presence of the testimony, on which it is forbidden to offer sacrifice and libation, has reference to those in a state of virginity, as those who have their bodies preserved pure, like unalloyed gold, from carnal intercourse. Now gold is commended for two reasons: the first, that it does not rust, and the second, that in its color it seems in a measure to resemble the rays of the sun; and thus it is suitably a symbol of virginity, which does not admit any stain or spot, but ever shines forth with the light of the Word. Therefore, also, it stands nearer to God within the Holy of holies, and before the veil, with undefiled hands, like incense, offering up prayers to the Lord, acceptable as a sweet savour; as also John indicated, saying that the incense in the vials of the four-and-twenty elders were the prayers of the saints. This, then, I offer to you, O Arete, on the spur of the moment, according to my ability, on the subject of chastity.

Banquet of the Ten Virgins (Discourse 9)

Chapter 1. Chastity the Chief Ornament of the True Tabernacle; Seven Days Appointed to the Jews for Celebrating the Feast of Tabernacles: What They Signify; The Sum of This Septenary Uncertain; Not Clear to Any One When the Consummation of the World Will Be; Even Now the Fabric of the World Completed.

O Arete, you dearest boast to the lovers of virginity, I also implore you to afford me your aid, lest I should be wanting in words, the subject having been so largely and variously handled. Wherefore I ask to be excused exordium and introductions, lest, while I delay in embellishments suitable to them, I depart from the subject: so glorious, and honourable, and renowned a thing is virginity.

God, when He appointed to the true Israelites the legal rite of the true feast of the tabernacles, directed, in Leviticus, how they should keep and do honour to the feast; above all things, saying that each one should adorn his tabernacle with chastity. I will add the words themselves of Scripture, from which, without any doubt, it will be shown how agreeable to God, and acceptable to Him, is this ordinance of virginity: In the fifteenth day of the seventh month, when you have gathered in the fruit of the land, you shall keep a feast unto the Lord seven days: on the first day shall be a Sabbath, and on the eighth day shall be a Sabbath. And you shall take you on the first day the boughs of goodly trees, branches of palm-trees, and the boughs of thick trees, and willows of the brook; and you shall rejoice before the Lord your God seven days. And you shall keep it a feast unto the Lord seven days in the year. It shall be a statute for ever in your generations; you shall celebrate it in the seventh month. You shall dwell in booths seven days; all that are Israelites born shall dwell in booths; that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of Egypt: I am the Lord your God. Leviticus 23:39-42

Here the Jews, fluttering about the bare letter of Scripture, like drones about the leaves of herbs, but not about flowers and fruits as the bee, fully believe that these words and ordinances were spoken concerning such a tabernacle as they erect; as if God delighted in those trivial adornments which they, preparing, fabricate from trees, not perceiving the wealth of good things to come; whereas these things, being like air and phantom shadows, foretell the resurrection and the putting up of our tabernacle that had fallen upon the earth, which at length, in the seventh thousand of years, resuming again immortal, we shall celebrate the great feast of true tabernacles in the new and indissoluble creation, the fruits of the earth having been gathered in, and men no longer begetting and begotten, but God resting from the works of creation.

For since in six days God made the heaven and the earth, and finished the whole world, and rested on the seventh day from all His works which He had made, and blessed the seventh day and sanctified it, Genesis 2:1 so by a figure in the seventh month, when the fruits of the earth have been gathered in, we are commanded to keep the feast to the Lord, which signifies that, when this world shall be terminated at the seventh thousand years, when God shall have completed the world, He shall rejoice in us. For now to this time all things are created by His all-sufficient will and inconceivable power; the earth still yielding its fruits, and the waters being gathered together in their receptacles; and the light still severed from darkness, and the allotted number of men not yet being complete; and the sun arising to rule the day, and the moon the night; and four-footed creatures, and beasts, and creeping things arising from the earth, and winged creatures, and creatures that swim, from the water. Then, when the appointed times shall have been accomplished, and God shall have ceased to form this creation, in the seventh month, the great resurrection-day, it is commanded that the Feast of our Tabernacles shall be celebrated to the Lord, of which the things said in Leviticus are symbols and figures, which things, carefully investigating, we should consider the naked truth itself, for He says, A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: to understand a proverb, and the interpretation; the words Of the wise, and their dark sayings. Proverbs 1:5-6

Wherefore let it shame the Jews that they do not perceive the deep things of the Scriptures, thinking that nothing else than outward things are contained in the law and the prophets; for they, intent upon things earthly, have in greater esteem the riches of the world than the wealth which is of the soul. For since the Scriptures are in this way divided that some of them give the likeness of past events, some of them a type of the future, the miserable men, going back, deal with the figures of the future as if they were already things of the past. As in the instance of the immolation of the Lamb, the mystery of which they regard as solely in remembrance of the deliverance of their fathers from Egypt, when, although the first-born of Egypt were smitten, they themselves were preserved by marking the door-posts of their houses with blood. Nor do they understand that by it also the death of Christ is personified, by whose blood souls made safe and sealed shall be preserved from wrath in the burning of the world; while the first-born, the sons of Satan, shall be destroyed with an utter destruction by the avenging angels, who shall reverence the seal of the Blood impressed upon the former.

Chapter 2. Figure, Image, Truth: Law Grace, Glory; Man Created Immortal: Death Brought in by Destructive Sin.

And let these things be said for the sake of example, showing that the Jews have wonderfully fallen from the hope of future good, because they consider things present to be only signs of things already accomplished; while they do not perceive that the figures represent images, and images are the representatives of truth. For the law is indeed the figure and the shadow of an image, that is, of the Gospel; but the image, namely, the Gospel, is the representative of truth itself. For the men of olden time and the law foretold to us the characteristics of the Church, and the Church represents those of the new dispensation which is to come. Whence we, having received Christ, saying, I am the truth, John 14:16 know that shadows and figures have ceased; and we hasten on to the truth, proclaiming its glorious images. For now we know in part, and as it were through a glass, 1 Corinthians 13:12 since that which is perfect has not yet come to us; namely, the kingdom of heaven and the resurrection, when that which is in part shall be done away. 1 Corinthians 13:10 For then will all our tabernacles be firmly set up, when again the body shall rise, with bones again joined and compacted with flesh. Then shall we celebrate truly to the Lord a glad festal-day, when we shall receive eternal tabernacles, no snore to perish or be dissolved into the dust of the tomb. Now, our tabernacle was at first fixed in an immoveable state, but was moved by transgression and bent to the earth, God putting an end to sin by means of death, lest man immortal, living a sinner, and sin living in him, should be liable to eternal curse. Wherefore he died, although he had not been created liable to death or corruption, and the soul was separated from the flesh, that sin might perish by death, not being able to live longer in one dead. Whence sin being dead and destroyed, again I shall rise immortal; and I praise God who by means of death frees His sons from death, and I celebrate lawfully to His honour a festal-day, adorning my tabernacle, that is my flesh, with good works, as there did the five virgins with the five-lighted lamps.

Chapter 3. How Each One Ought to Prepare Himself for the Future Resurrection.

And you shall take yon, He says, on the first day the boughs of goodly trees, branches of palm-trees, and the boughs of thick trees, and willows (and the tree of chastity) of the brook; and you shall rejoice before the Lord your God. The Jews, uncircumcised in heart, think that the most beautiful fruit of wood is the citron wood, on account of its size; nor are they ashamed to say that God is worshipped with cedar, to whom not all the quadrupeds of the earth would suffice as a burnt-offering or as incense for burning. And moreover, O hard breasts, if the citron appear beautiful to you, why not the pomegranate, and other fruits of trees, and among them apples, which much surpass the citron? Indeed, in the Song of Songs, Song of Songs 4:13 Solomon having made mention of all these fruits, passes over in silence the citron only. But this deceives the unwary, for they have not understood that the tree of life Genesis 2:9 which Paradise once bore, now again the Church has produced for all, even the ripe and comely fruit of faith.

Chapter 5. The Mystery of the Tabernacles.

Wherefore, above all other things, I say to those who love contests, and who are strong-minded, that without delay they should honour chastity, as a thing the most useful and glorious. For in the new and indissoluble creation, whoever shall not be found decorated with the boughs of chastity, shall neither obtain rest, because he has not fulfilled the command of God according to the law, nor shall he enter into the land of promise, because he has not previously celebrated the Feast of Tabernacles. For they only who have celebrated the Feast of Tabernacles come to the Holy Land, setting out from those dwellings which are called tabernacles, until they come to enter into the temple and city of God, advancing to a greater and more glorious joy, as the Jewish types indicate. For like as the Israelites, having left the borders of Egypt, first came to the Tabernacles, and from hence, having again set forth, came into the land of promise, so also do we. For I also, taking my journey, and going forth from the Egypt of this life, came first to the resurrection, which is the true Feast of the Tabernacles, and there having set up my tabernacle, adorned with the fruits of virtue, on the first day of the resurrection, which is the day of judgment, celebrate with Christ the millennium of rest, which is called the seventh day, even the true Sabbath. Then again from thence I, a follower of Jesus, who has entered into the heavens, Hebrews 4:14 as they also, after the rest of the Feast of Tabernacles, came into the laud of promise, come into the heavens, not continuing to remain in tabernacles — that is, my body not remaining as it was before, but, after the space of a thousand years, changed from a human and corruptible form into angelic size and beauty, where at last we virgins, when the festival of the resurrection is consummated, shall pass from the wonderful place of the tabernacle to greater and better things, ascending into the very house of God above the heavens, as, says the Psalmist, in the voice of praise and thanksgiving, among such as keep holy day. I, O Arete, my mistress, offer as a gift to you this robe, adorned according to my ability.

Source. New Advent – Translated by William R. Clark. From Ante-Nicene Fathers, Vol. 6. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1886.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/0623.htm>.

From the Discourse on the Resurrection

Part 1

VI. But come now, since there is need of many examples in matters of this kind, let us examine them particularly from this point of view, without desisting till our argument ends in clearer explanation and proof. It appears, then, as if an eminent craftsman were to cast over again a noble image, wrought by himself of gold or other material, and beautifully proportioned in all its members, upon his suddenly perceiving that it had been mutilated by some infamous man, who, too envious to endure the image being beautiful, spoiled it, and thus enjoyed the empty pleasure of indulged jealousy. For take notice, most wise Aglaophon, that, if the artificer wish that that upon which he has bestowed so much pains and care and labour, shall be quite free from injury, he will be impelled to melt it down, and restore it to its former condition. But if he should not cast it afresh, nor reconstruct it, but allow it to remain as it is, repairing and restoring it, it must be that the image, being passed through the fire and forged, cannot any longer be preserved unchanged, but will be altered and wasted. Wherefore, if be should wish it to be perfectly beautiful and faultless, it must be broken up and recast, in order that all the disfigurements and mutilations inflicted upon it by treachery and envy, may be got rid of by the breaking up and recasting of it, while the image is restored again uninjured and unalloyed to the same form as before, and made as like itself as possible. For it is impossible for an image under the hands of the original artist to be lost, even if it be melted down again, for it may be restored; but it is possible for blemishes and injuries to be put off, for they melt away and cannot be restored; because in every work of art the best craftsman looks not for blemish or failure, but for symmetry and correctness in his work. Now God’s plan seems to me to have been the same as that which prevails among ourselves. For seeing man, His fairest work, corrupted by envious treachery, He could not endure, with His love for man to leave him in such a condition, lest he should be for ever faulty, and bear the blame to eternity; but dissolved him again into his original materials, in order that, by remodelling, all the blemishes in him might waste, away and disappear. For the melting down of the statue in the former case corresponds to the death and dissolution of the body in the latter, and the remoulding of the material in the former, to the resurrection after death in the latter; as also says the prophet Jeremiah, for he addresses the Jews in these words, And I went down to the potter’s house; and, behold, he wrought a work upon the stones. And the vessel which he made in his hands was broken; and again he made another vessel, as it pleased him to make it. And the word of the Lord came to me, saying, Cannot I do to you as this potter, O house of Israel? Behold, as the clay of the potter are you in my hands. Jeremiah 18:3-6

XIV. If, then, out of such a drop, small, and previously without any existence, in its actual state of moistness, contractedness, and insignificance, in fact out of nothing, man is brought into being, how much rather shall man spring again into being out of a previously existing man? For it is not so difficult to make anything anew after it has once existed and fallen into decay, as to produce out of nothing that which has never existed. Now, in case we choose to exhibit the seminal fluid discharged from a man, and place by it a corpse, each by itself, which of them, as they both lie exposed to view, will the spectators think most likely to become a man — that drop, which is nothing at all, or that which has already shape, and size, and substance? For if the very thing which is nothing at all, merely because God pleases, becomes a man, how much rather shall that which has existence and is brought to perfection become again a man, if God pleases? For what was the purpose of the theologian Moses, in introducing, under a mystical sense, the Feast of Tabernacles in the Book of Leviticus? Was it that we may keep a feast to God, as the Jews with their low view of the Scriptures interpret it? As if God took pleasure in such tabernacles, decked out with fruits and boughs and leaves, which immediately wither and lose their verdure. We cannot say so. Tell me, then, what was the object of the Feast of Tabernacles? It was introduced to point to this real tabernacle of ours, which, after it was fallen down to corruption through the transgression of the law, and broken up by sin, God promised to put together again, and to raise up in incorruptibility, in order that we may truly celebrate in His honour the great and renowned Feast of Tabernacles at the resurrection; when our tabernacles are put together in the perfect order of immortality and harmony, and raised up from the dust in incorruption; when the dry bones,Ezekiel 37:4 according to the most true prophecy, shall hear a voice, and be brought to their joints by God, the Creator and Perfect Artificer, who will then renew the flesh and bind it on, no more with such ties as those by which it was at first held together, but by such as shall be for ever undecaying and indissoluble. For I once saw on Olympus, which is a mountain of Lycia, fire bursting up from the ground spontaneously on the summit of the mountain; and by it was standing an Agnos tree, so flourishing, green, and shady, that one might suppose a never-failing stream of water had nourished its growth, rather than what was really the case. For which cause, therefore, though the natures of things are corruptible, and their bodies consumed by fire, and it is impossible for things which are once of an inflammable nature to remain unaffected by fire; yet this tree, so far from being burnt, is actually more vigorous and green than usual, though it is naturally inflammable, and that too when the fire is glowing about its very roots. I certainly cast some boughs of trees from the adjoining wood on to the place where the fire burst forth, and they immediately caught fire and were burnt to ashes. Now, then, tell me why it is that which cannot bear even to feel the heat of the sun, but withers up under it unless it be sprinkled with water, is not consumed when beset by such fiery heat, but both lives and thrives? What is the meaning of this marvel? God appointed this as an example and introduction to the day that is coming, in order that we may know more certainly that, when all things are deluged with fire from heaven, the bodies which are distinguished by chastity and righteousness will be taken up by Him as free from all injury from the fire as from cold water. For truly, O beneficent and bountiful Lord, the creature that serves You, who art the Maker, increases his strength against the unrighteous for their punishment, and abates his strength for the benefit of such as put their trust in You; Wisdom 16:24 and at Your pleasure fire cools, and injures nothing that You determine to be preserved; and again, water burns more fiercely than fire, and nothing opposes Your unconquerable power and might. For You created all things out of nothing; wherefore also You change and transform all things as You will, seeing they are Yours, and You alone are God.

Part 3

XVIII. And, when Origen allegorises that which is said by the prophet Ezekiel concerning the resurrection of the dead, and perverts it to the return of the Israelites from their captivity in Babylon, the saint in refuting him, after many other remarks, says this also: For neither did they obtain a perfect liberty, nor did they overcome their enemies by a greater power, and dwell again in Jerusalem; and when they frequently intended to build (the temple), they were prevented by other nations. Whence, also, they were scarce able to build that in forty-six years, which Solomon completed from the foundations in seven years. But what need we say on this subject? For from the time of Nebuchadnezzar, and those who after him reigned over Babylon, until the time of the Persian expedition against the Assyrians, and the empire of Alexander, and the war which was stirred up by the Romans against the Jews, Jerusalem was six times overthrown by its enemies. And this is recorded by Josephus, who says: Jerusalem was taken in the second year of the reign of Vespasian. It had been taken before five times; but now for the second time it was destroyed. For Asochaeus, king of Egypt, and after him Antiochus, next Pompey, and after these Sosius, with Herod, took the city and burnt it; but before these, the king of Babylon conquered and destroyed it.

Oration on Simeon and Anna

I. Although I have before, as briefly as possible, in my dialogue on chastity, sufficiently laid the foundations, as it were, for a discourse on virginity, yet today the season has brought forward the entire subject of the glory of virginity, and its incorruptible crown, for the delightful consideration of the Church’s foster-children. For today the council chamber of the divine oracles is opened wide, and the signs prefiguring this glorious day, with its effects and issues, are by the sacred preachers read over to the assembled Church. Today the accomplishment of that ancient and true counsel is, in fact and deed, gloriously manifested to the world. Today, without any covering, 2 Corinthians 3:18 and with unveiled face, we see, as in a mirror, the glory of the Lord, and the majesty of the divine ark itself. Today, the most holy assembly, bearing upon its shoulders the heavenly joy that was for generations expected, imparts it to the race of man. Old things are passed away 2 Corinthians 5:17 — -things new burst forth into flowers, and such as fade not away. No longer does the stern decree of the law bear sway, but the grace of the Lord reigns, drawing all men to itself by saving long-suffering. No second time is an Uzziah 2 Samuel 6:7 invisibly punished, for daring to touch what may not be touched; for God Himself invites, and who will stand hesitating with fear? He says: Come unto Me, all you that labour and are heavy laden. Matthew 11:28 Who, then, will not run to Him? Let no Jew contradict the truth, looking at the type which went before the house of Obededom. 2 Samuel 6:10 The Lord has manifestly come to His own. And sitting on a living and not inanimate ark, as upon the mercy-seat, He comes forth in solemn procession upon the earth. The publican, when he touches this ark, comes away just; the harlot, when she approaches this, is remoulded, as it were, and becomes chaste; the leper, when he touches this, is restored whole without pain. It repulses none; it shrinks from none; it imparts the gifts of healing, without itself contracting any disease; for the Lord, who loves and cares for man, in it makes His resting-place. These are the gifts of this new grace. This is that new and strange thing that has happened under the sun Sirach 1:10 — a thing that never had place before, nor will have place again. That which God of His compassion toward us foreordained has come to pass, He has given it fulfilment because of that love for man which is so becoming to Him. With good right, therefore, has the sacred trumpet sounded, Old things are passed away, behold all things have become new. 2 Corinthians 5:17 And what shall I conceive, what shall I speak worthy of this day? I am struggling to reach the inaccessible, for the remembrance of this holy virgin far transcends all words of mine. Wherefore, since the greatness of the panegyric required completely puts to shame our limited powers, let us betake ourselves to that hymn which is not beyond our faculties, and boasting in our own unalterable defeat, let us join the rejoicing chorus of Christ’s flock, who are keeping holyday. And do you, my divine and saintly auditors, keep strict silence, in order that through the narrow channel of ears, as into the harbour of the understanding, the vessel freighted with truth may peacefully sail. We keep festival, not according to the vain customs of the Greek mythology; we keep a feast which brings with it no ridiculous or frenzied banqueting of the gods, but which teaches us the wondrous condescension to us men of the awful glory of Him who is God over all.Romans 9:5

XI. But for the time that remains, my most attentive hearers, let us take up the old man, the receiver of God, and our pious teacher, who has put in here, as it were, in safety from that virginal sea, and let us refresh him, both satisfied as to his divine longing, and conveying to us this most blessed theology; and let us ourselves follow out the rest of our discourse, directing our course unerringly with reference to our prescribed end, and that under the guidance of God the Almighty, so shall we not be found altogether unfruitful and unprofitable as to what is required of us. When, then, to these sacred rites, prophecy and the priesthood had been jointly called, and that pair of just ones elected of God — Simeon, I mean, and Anna, bearing in themselves most evidently the images of both peoples — had taken their station by the side of that glorious and virginal throne — for by the old man was represented the people of Israel, and the law now waxing old; while the widow represents the Church of the Gentiles, which had been up to this point a widow — the old man, indeed, as personating the law, seeks dismissal; but the widow, as personating the Church, brought her joyous confession of faith and spoke of Him to all that looked for redemption in Jerusalem, even as the things that were spoken of both have been appositely and excellently recorded, and quite in harmony with the sacred festival. For it was fitting and necessary that the old man who knew so accurately that decree of the law, in which it is said: Hear Him, and every soul that will not hearken unto Him shall be cut off from His people, should seek a peaceful discharge from the tutorship of the law; for in truth it were insolence and presumption, when the king is present and addressing the people, for one of his attendants to make a speech over against him, and that to this man his subjects should incline their ears. It was necessary, too, that the widow who had been increased with gifts beyond measure, should in festal strains return her thanks to God; and so the things which there took place were agreeable to the law. But, for what remains, it is necessary to inquire how, since the prophetic types and figures bear, as has been shown, a certain analogy and relation to this prominent feast, it is said that the house was filled with smoke. Nor does the prophet say this incidentally, but with significance, speaking of that cry of the Thrice-Holy, uttered by the heavenly seraphs. You will discover the meaning of this, my attentive hearer, if you do but take up and examine what follows upon this narration: For hearing, he says, you shall hear, and shall not understand; and seeing, you shall see, and not perceive. When, therefore, the foolish Jewish children had seen the glorious wonders which, as David sang, the Lord had performed in the earth, and had seen the sign from the depth and from the height meeting together, without division or confusion; as also Isaiah had before declared, namely, a mother beyond nature, and an offspring beyond reason; an earthly mother and a heavenly son; a new taking of man’s nature, I say, by God, and a child-bearing without marriage; what in creation’s circuit could be more glorious and more to be spoken of than this! Yet when they had seen this it was all one as if they had not seen it; they closed their eyes, and in respect of praise were supine. Therefore the house in which they boasted was filled with smoke.

XII. And in addition to this, when besides the spectacle, and even beyond the spectacle, they heard an old man, very righteous, very worthy of credit, worthy also of emulation, inspired by the Holy Spirit, a teacher of the law, honoured with the priesthood, illustrious in the gift of prophecy, by the hope which he had conceived of Christ, extending the limits of life, and putting off the debt of death — when they saw him, I say, leaping for joy, speaking words of good omen, quite transformed with gladness of heart, entirely rapt in a divine and holy ecstasy; who from a man had been changed into an angel by a godly change, and, for the immensity of his joy, chanted his hymn of thanksgiving, and openly proclaimed the Light to lighten the Gentiles, and the glory of Your people Israel. Not even then were they willing to hear what was placed within their hearing, and held in veneration by the heavenly beings themselves; wherefore the house in which they boasted was filled with smoke. Now smoke is a sign and sure evidence of wrath; as it is written, There went up a smoke in His anger, and fire from His countenance devoured; and in another place, Amongst the disobedient people shall the fire burn, which plainly, in the revered Gospels, our Lord signified, when He said to the Jews, Behold your house is left unto you desolate. Also, in another place, The king sent forth his armies, and destroyed those murderers, and burnt up their city. Of such a nature was the adverse reward of the Jews for their unbelief, which caused them to refuse to pay to the Trinity the tribute of praise. For after that the ends of the earth were sanctified, and the mighty house of the Church was filled, by the proclamation of the Thrice Holy, with the glory of the Lord, as the great waters cover the seas, there happened to them the things which before had been declared, and the beginning of prophecy was confirmed by its issue, the preacher of truth signifying, as has been said, by the Holy Spirit, as it were in an example, the dreadful destruction which was to come upon them, in the words: In the year in which king Uzziah died, I saw the Lord — Uzziah, doubtless, as an apostate, being taken as the representative of the whole apostate body — the head of which he certainly was — who also, paying the penalty due to his presumption, carried on his forehead, as upon a brazen statue, the divine vengeance engraved, by the loathsomeness of leprosy, exhibiting to all the retribution of their loathsome impiety. Wherefore with divine wisdom did he, who had foreknowledge of these events, oppose the bringing in of the thankful Anna to the casting out of the ungrateful synagogue. Her very name also pre-signifies the Church, that by the grace of Christ and God is justified in baptism. For Anna is, by interpretation, grace.

Oration on the Psalms

IV. O you disobedient as regards the wisdom of the just, Luke 1:17 turn your hearts to your children. Learn the mysteries of God; the very thing itself which is being done bears witness that it is God that is thus hymned by uninstructed tongues. Search the Scriptures, as you have heard John 5:39 from the Lord; for they are they which testify of Him, and be not ignorant of this miracle. Hear you men without grace, and thankless, what good tidings the prophet Zechariah brings to you. He says, Rejoice greatly, O daughter of Zion; behold your King comes unto you: just and having salvation; lowly, and riding upon the foal of an ass. Zechariah 9:9 Why do you repel the joy? Why, when the sun shines, do you love darkness? Why do you against unconquerable peace meditate war? If, therefore, you be the sons of Zion, join in the dance together with your children. Let the religious service of your children be to you a pretext for joy. Learn from them who was their Teacher; who called them together; whence was the doctrine; what means this new theology and old prophecy. And if no man has taught them this, but of their own accord they raise the hymn of praise, then recognise the work of God, even as it is written in the law: Out of the mouth of babes and sucklings have You perfected praise. Redouble, therefore, your joy, that you have been made the fathers of such children who, under the teaching of God, have celebrated with their praises things unknown to their seniors. Turn your hearts to your children,Luke 1:17 and close not your eyes against the truth. But if you remain the same, and hearing, hear not, and seeing, perceive not,Isaiah 6:10 and to no purpose dissent from your children, then shall they be your judges Matthew 12:27 according to the Saviour’s word. Well, therefore, even this thing also, together with others, has the prophet Isaiah spoken before of you, saying, Jacob shall not now be ashamed, neither shall his face now wax pale. But when they see their children doing my works, they shall for me sanctify My name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. They also that err in spirit shall come to understanding, and they that murmured shall learn obedience, and the stammering tongues shall learn to speak peace. Do you see, O foolish Jew, how from the beginning of his discourse, the prophet declares confusion to you because of your unbelief. Learn even from him how he proclaims the God-inspired hymn of praise that is raised by your children, even as the blessed David has declared beforehand; saying, Out of the mouth of babes and sucklings have You perfected praise. Either then — as is right — claim the piety of your children for your own, or devoutly give your children unto us. We with them will lead the dance, and to the new glory will sing in concert the divinely-inspired hymn.