"It is good to hide the secret of a king, but it is glorious to reveal and preach the works of God" (Tobit 12:7) So said the Archangel Raphael to Tobit when he performed the wonderful healing of his blindness. Actually, not to keep the secret of a king is perilous and a terrible risk, but to be silent about the works of God is a great loss for the soul. And I (says St. Saphronius), in writing the life of St. Mary of Egypt, am afraid to hide the works of God by silence. Remembering the misfortune threatened to the servant who hid his God-given talent in the earth (Mat. 25:18-25), I am bound to pass on the holy account that has reached me. And let no one think (continues St. Saphronius) that I have had the audacity to write untruth or doubt this great marvel --may I never lie about holy things! If there do happen to be people who, after reading this record, do not believe it, may the Lord have mercy on them because, reflecting on the weakness of human nature, they consider impossible these wonderful things accomplished by holy people. But now we must begin to tell this most amazing story, which has taken place in our generation.
There was a certain elder in one of the monasteries of Palestine, a priest of the holy life and speech, who from childhood had been brought up in monastic ways and customs. This elder's name was Zosimas. He had been through the whole course of the ascetic life and in everything he adhered to the rule once given to him by his tutors as regard spiritual labours. he had also added a good deal himself whilst labouring to subject his flesh to the will of the spirit. And he had not failed in his aim. He was so renowned for his spiritual life that many came to him from neighboring monasteries and some even from afar. While doing all this, he never ceased to study the Divine Scriptures. Whether resting, standing, working or eating food (if the scraps he nibbled could be called food), he incessantly and constantly had a single aim: always to sing of God, and to practice the teaching of the Divine Scriptures. Zosimas used to relate how, as soon as he was taken from his mother's breast, he was handed over to the monastery where he went through his training as an ascetic till he reached the age of 53. After that, he began to be tormented with the thought that he was perfect in everything and needed no instruction from anyone, saying to himself mentally, "Is there a monk on earth who can be of use to me and show me a kind of asceticism that I have not accomplished? Is there a man to be found in the desert who has surpassed me?"
Thus thought the elder, when suddenly an angel appeared to him and said:
"Zosimas, valiantly have you struggled, as far as this is within the power of man, valiantly have you gone through the ascetic course. But there is no man who has attained perfection. Before you lie unknown struggles greater than those you have already accomplished. That you may know how many other ways lead to salvation, leave your native land like the renowned patriarch Abraham and go to the monastery by the River Jordan."
Zosimas did as he was told. he left the monastery in which he had lived from childhood, and went to the River Jordan. At last he reached the community to which God had sent him. Having knocked at the door of the monastery, he told the monk who was the porter who he was; and the porter told the abbot. On being admitted to the abbot's presence, Zosimas made the usual monastic prostration and prayer. Seeing that he was a monk the abbot asked:
"Where do you come from, brother, and why have you come to us poor old men?"
Zosimas replied:
"There is no need to speak about where I have come from, but I have come, father, seeking spiritual profit, for I have heard great things about your skill in leading souls to God."
"Brother," the abbot said to him, "Only God can heal the infirmity of the soul. May He teach you and us His divine ways and guide us. But as it is the love of Christ that has moved you to visit us poor old men, then stay with us, if that is why you have come. May the Good Shepherd Who laid down His life for our salvation fill us all with the grace of the Holy Spirit."
After this, Zosimas bowed to the abbot, asked for his prayers and blessing, and stayed in the monastery. There he saw elders proficient both in action and the contemplation of God, aflame in spirit, working for the Lord. They sang incessantly, they stood in prayer all night, work was ever in their hands and psalms on their lips. Never an idle word was heard among them, they know nothing about acquiring temporal goods or the cares of life. But they had one desire -- to become in body like corpses. Their constant food was the Word of God, and they sustained their bodies on bread and water, as much as their love for God allowed them Seeing this, Zosimas was greatly edified and prepared for the struggle that lay before him.
Many days passed and the time drew near when all Christians fast and prepare themselves to worship the Divine Passion and Ressurection of Christ. The monastery gates were kept always locked and only opened when one of the community was sent out on some errand. It was a desert place, not only unvisited by people of the world but even unknown to them.
There was a rule in that monastery which was the reason why God brought Zosimas there. At the beginning of the Great Fast [on Forgiveness Sunday] the priest celebrated the holy Liturgy and all partook of the holy body and blood of Christ. After the Liturgy they went to the refectory and would eat a little lenten food.
Then all gathered in church, and after praying earnestly with prostrations, the elders kissed one another and asked forgiveness. And each made a prostration to the abbot and asked his blessing and prayers for the struggle that lay before them. After this, the gates of the monastery were thrown open, and singing, "The Lord is my light and my Savior; whom shall I fear? The Lord is the defender of my life; of whom shall I be afraid?" (Psalm 26:1) and the rest of that psalm, all went out into the desert and crossed the River Jordan. Only one or two brothers were left in the monastery, not to guard the property (for there was nothing to rob), but so as not to leave the church without Divine Service. Each took with him as much as he could or wanted in the way of food, according to the needs of his body: one would take a little bread, another some figs, another dates or wheat soaked in water. And some took nothing but their own body covered with rags and fed when nature forced them to it on the plants that grew in the desert.
After crossing the Jordan, they all scattered far and wide in different directions. And this was the rule of life they had, and which they all observed -- neither to talk to one another, nor to know how each one lived and fasted. If they did happen to catch sight of one another, they went to another part of the country, living alone and always singing to God, and at a definite time eating a very small quantity of food. In this way they spent the whole of the fast and used to return to the monastery a week before the Resurrection of Christ, on Palm Sunday. Each one returned having his own conscience as the witness of his labour, and no one asked another how he had spent his time in the desert. Such were rules of the monastery. Everyone of them whilst in the desert struggled with himself before the Judge of the struggle -- God -- not seeking to please men and fast before the eyes of all. For what is done for the sake of men, to win praise and honour, is not only useless to the one who does it but sometimes the cause of great punishment.
Zosimas did the same as all. And he went far, far into the desert with a secret hope of finding some father who might be living there and who might be able to satisfy his thirst and longing. And he wandered on tireless, as if hurrying on to some definite place. He had already waled for 20 days and when the 6th hour came he stopped and, turning to the East, he began to sing the sixth Hour and recite the customary prayers. He used to break his journey thus at fixed hours of the day to rest a little, to chant psalms standing and to pray on bent knees.
And as he sang thus without turning his eyes from the heavens, he suddenly saw to the right of the hillock on which he stood the semblance of a human body. At first he was confused thinking he beheld a vision of the devil, and even started with fear. But, having guarded himself with he sign of the Cross and banished all fear, he turned his gaze in that direction and in truth saw some form gliding southwards. It was naked, the skin dark as if burned up by the heat of the sun; the hair on its head was white as a fleece, and not long, falling just below its neck. Zosimas was so overjoyed at beholding a human form that he ran after it in pursuit, but the form fled from him. He followed. At length, when he was near enough to be heard, he shouted:
"Why do you run from an old man and a sinner? Slave of the True God, wait for me, whoever you are, in God's name I tell you, for the love of God for Whose sake you are living in the desert."
"Forgive me for God's sake, but I cannot turn towards you and show you my face, Abba Zosimas. For I am a woman and naked as you see with the uncovered shame of my body. But if you would like to fulfil one wish of a sinful woman, throw me your cloak so that I can cover my body and can turn to you and ask for your blessing."
Here terror seized Zosimas, for he heard that she called him by name. But he realized that she could not have done so without knowing anything of him if she had not had the power of spiritual insight.
He at once did as he was asked. He took off his old, tattered cloak and threw it to her, turning away as he did so. She picked it up and was able to cover at least a part of her body. The she turned to Zosimas and said:
"Why did you wish, Abba Zosimas, to see a sinful woman? What do you wish to hear or learn from me, you who have not shrunk from such great struggles?"
Mary of Egypt receives the Eucharist
St Mary receives the divine Mysteries from Zosimas
Zosimas threw himself on the ground and asked for her blessing. She likewise bowed down before him. And thus they lay on the ground prostrate asking for each other's blessing. And one word alone could be heard from both: "Bless me!" After a long while the woman said to Zosimas:
"Abba Zosimas, it is you who must give blessing and pray. You are dignified by the order of priesthood and for many years you have been standing before the holy altar and offering the sacrifice of the Divine Mysteries."
This flung Zosimas into even greater terror. At length with tears he said to her:
"O mother, filled with the spirit, by your mode of life it is evident that you live with God and have died to the world. The Grace granted to you is apparent -- for you have called me by name and recognized that I am a priest, though you have never seen me before. Grace is recognized not by one's orders, but by gifts of the Spirit, so give me your blessing for God's sake, for I need your prayers."
Then, giving way before the wish of the elder, the woman said:
"Blessed is God Who cares for the salvation of men and their souls."
Zosimas answered:
"Amen."
And both rose to their feet. Then the woman asked the elder:
"Why have you come, man of God, to me who am so sinful? Why do you wish to see a woman naked and devoid of every virtue? Though I know one thing -- the Grace of the Holy Spirit has brought you to render me a service in time. Tell me, father, how are the Christian peoples living? And the kings? How is the Church guided?"
Zosimas said:
"By your prayers, mother, Christ has granted lasting peace to all. But fulfill the unworthy petition of an old man and pray for the whole world and for me who am a sinner, so that my wanderings in the desert may not be fruitless."
She answered:
"You who are a priest, Abba Zosimas, it is you who must pray for me and for all -- for this is your calling. But as we must all be obedient, I will gladly do what you ask."
And with these words she turned to the East, and raising her eyes to heaven and stretching out her hands, she began to pray in a whisper. One could not hear separate words, so that Zosimas could not understand anything that she said in her prayers. Meanwhile he stood, according to his own word, all in a flutter, looking at the ground without saying a word. And he swore, calling God to witness, that when at length he thought that her prayer was very long, he took his eyes off the ground and saw that she was raised bout a forearm's distance from the ground and stood praying in the air. When he saw this, even greater terror seized him and he fell on the ground weeping and repeating may times, "Lord have mercy."
And whilst lying prostrate on the ground he was tempted by a thought: Is it not a spirit, and perhaps her prayer is hypocrisy. But at the very same moment the woman turned round, raised the elder from the ground and said:
"Why do thoughts confuse you, Abba, and tempt you about me, as if I were a spirit and a dissember in prayer? Know, holy father, that I am only a sinful woman, though I am guarded by Holy baptism. And I am no spirit but earth and ashes, and flesh alone."
And with these words she guarded herself with the sign of the Cross on her forehead, eyes, mouth and breast, saying:
"May God defend us from the evil one and from his designs, for fierce is his struggle against us."
Hearing and seeing this, the elder fell to the ground and, embracing her feet, he said with tears:
"I beg you, by the Name of Christ our God, Who was born of a Virgin, for Whose sake you have stripped yourself, for Whose sake you have exhausted your flesh, do not hide from your slave, who you are and whence and how you came into this desert. Tell me everything so that the marvellous works of God may become known. A hidden wisdom and a secret treasure -- what profit is there in them? Tell me all, I implore you. for not out of vanity or for self-display will you speak but to reveal the truth to me, an unworthy sinner. I believe in God, for whom you live and whom you serve. I believe that He led me into this desert so as to show me His ways in regard to you. It is not in our power to resist the plans of God. If it were not the will of God that you and your life would be known, He would not have allowed be to see you and would not have strengthened me to undertake this journey, one like me who never before dared to leave his cell."
Much more said Abba Zosimas. But the woman raised him and said:
"I am ashamed, Abba, to speak to you of my disgraceful life, forgive me for God's sake! But as you have already seen my naked body I shall likewise lay bare before you my work, so that you may know with what shame and obscenity my soul is filled. I was not running away out of vanity, as you thought, for what have I to be proud of -- I who was the chosen vessel of the devil? But when I start my story you will run from me, as from a snake, for your ears will not be able to bear the vileness of my actions. But I shall tell you all without hiding anything, only imploring you first of all to pray incessantly for me, so that I may find mercy on the day of Judgment."
The elder wept and the woman began her story.
"My native land, holy father, was Egypt. Already during the lifetime of my parents, when I was twelve years old, I renounced their love and went to Alexandria. I am ashamed to recall how there I at first ruined my maidenhood and then unrestrainedly and insatiably gave myself up to sensuality. It is more becoming to speak of this briefly, so that you may just know my passion and my lechery. for about seventeen years, forgive me, I lived like that. I was like a fire of public debauch. And it was not for the sake of gain -- here I speak the pure truth. Often when they wished to pay me, I refused the money. I acted in this way so as to make as many men as possible to try to obtain me, doing free of charge what gave me pleasure. do not think that I was rich and that was the reason why I did not take money. I lived by begging, often by spinning flax, but I had an insatiable desire and an irrepressible passion for lying in filth. This was life to me. Every kind of abuse of nature I regarded as life.
That is how I lived. Then one summer I saw a large crowd of Lybians and Egyptians running towards the sea. I asked one of them, `Where are these men hurrying to?' He replied, `They are all going to Jerusalem for the Exaltation of the Precious and Lifegiving Cross, which takes place in a few days.' I said to him, `Will they take me with them if I wish to go?' `No one will hinder you if you have money to pay for the journey and for food.' And I said to him, `To tell you truth, I have no money, neither have I food. But I shall go with them and shall go aboard. And they shall feed me, whether they want to or not. I have a body -- they shall take it instead of pay for the journey.' I was suddenly filled with a desire to go, Abba, to have more lovers who could satisfy my passion. I told you, Abba Zosimas, not to force me to tell you of my disgrace. God is my witness, I am afraid of defiling you and the very air with my words."
Zosimas, weeping, replied to her:
"Speak on for God's sake, mother, speak and do not break the thread of such an edifying tale."
And, resuming her story, she went on:
"That youth, on hearing my shameless words, laughed and went off. While I, throwing away my spinning wheel, ran off towards the sea in the direction which everyone seemed to be taking. and, seeing some young men standing on the shore, about ten or more of them, full of vigour and alert in their movements, I decided that they would do for my purpose (it seemed that some of them were waiting for more travellers whilst others had gone ashore). Shamelessly, as usual, I mixed with the crowd, saying, `Take me with you to the place you are going to; you will not find me superfluous.' I also added a few more words calling forth general laughter. Seeing my readiness to be shameless, they readily took me aboard the boat. Those who were expected came also, and we set sail at once.
How shall I relate to you what happened after this? Whose tongue can tell, whose ears can take in all that took place on the boat during that voyage! And to all this I frequently forced those miserable youths even against their own will. There is no mentionable or unmentionable depravity of which I was not their teacher. I am amazed, Abba, how the sea stood our licentiousness, how the earth did not open its jaws, and how it was that hell did not swallow me alive, when I had entangled in my net so many souls. But I think God was seeking my repentance. For He does not desire the death of a sinner but magnanimously awaits his return to Him. At last we arrived in Jerusalem. I spent the days before the festival in the town, living the same kind of life, perhaps even worse. I was not content with the youths I had seduced at sea and who had helped be to get to Jerusalem; many others -- citizens of the town and foreigners -- I also seduced.
The holy day of the Exaltation of the Cross dawned while I was still flying about -- hunting for youths. At daybreak I saw that everyone was hurrying to the church, so I ran with the rest. When the hour for the holy elevation approached, I was trying to make my way in with the crowd which was struggling to get through the church doors. I had at last squeezed through with great difficulty almost to the entrance of the temple, from which the lifegiving Tree of the Cross was being shown to the people. But when I trod on the doorstep which everyone passed, I was stopped by some force which prevented my entering. Meanwhile I was brushed aside by the crowd and found myself standing alone in the porch. Thinking that this had happened because of my woman's weakness, I again began to work my way into the crowd, trying to elbow myself forward. But in vain I struggled. Again my feet trod on the doorstep over which others were entering the church without encountering any obstacle. I alone seemed to remain unaccepted by the church. It was as if there was a detachment of soldiers standing there to oppose my entrance. Once again I was excluded by the same mighty force and again I stood in the porch.
Having repeated my attempt three or four times, at last I felt exhausted and had no more strength to push and to be pushed, so I went aside and stood in a corner of the porch. And only then with great difficulty it began to dawn on me, and I began to understand the reason why I was prevented from being admitted to see the life-giving Cross. The word of salvation gently touched the eyes of my heart and revealed to me that it was my unclean life which barred the entrance to me. I began to weep and lament and beat my breast, and to sigh from the depths of my heart. And so I stood weeping when I saw above me the ikon of the most holy Mother of God. And turning to her my bodily and spiritual eyes I said:
`O Lady, Mother of God, who gave birth in the flesh to God the Word, I know, O how well I know, that it is no honour or praise to thee when one so impure and depraved as I look up to thy ikon, O ever-virgin, who didst keep thy body and soul in purity. Rightly do I inspire hatred and disgust before thy virginal purity. But I have heard that God Who was born of thee became man on purpose to call sinners to repentance. Then help me, for I have no other help. Order the entrance of the church to be opened to me. Allow me to see the venerable Tree on which He Who was born of thee suffered in the flesh and on which He shed His holy Blood for the redemption of sinners and for me, unworthy as I am. Be my faithful witness before thy Son that I will never again defile my body by the impurity of fornication, but as soon as I have seen the Tree of the Cross I will renounce the world and its temptations and will go wherever thou wilt lead me.'
Thus I spoke and as if acquiring some hope in firm faith and feeling some confidence in the mercy of the Mother of God, I left the place where I stood praying. And I went again and mingled with the crowd that was pushing its way into the temple. And no one seemed to thwart me, no one hindered my entering the church. I was possessed with trembling, and was almost in delirium. Having got as far as the doors which I could not reach before -- as if the same force which had hindered me cleared the way for me -- I now entered without difficulty and found myself within the holy place. And so it was I saw the lifegiving Cross. I saw too the Mysteries of God and how the Lord accepts repentance. Throwing myself on the ground, I worshipped that holy earth and kissed it with trembling. Then I came out of the church and went to her who had promised to be my security, to the place where I had sealed my vow. And bending my knees before the Virgin Mother of God, I addressed to her such words as these:
`O loving Lady, thou hast shown me thy great love for all men. glory to God Who receives the repentance of sinners through thee. What more can I recollect or say, I who am so sinful? It is time for me, O Lady to fulfil my vow, according to thy witness. Now lead me by the hand along the path of repentance!' And at these words I heard a voice from on high:
`If you cross the Jordan you will find glorious rest.'
Hearing this voice and having faith that it was for me, I cried to the Mother of God:
`O Lady, Lady, do not forsake me!'
With these words I left the porch of the church and set off on my journey. As I was leaving the church a stranger glanced at me and gave me three coins, saying:
`Sister, take these.'
And, taking the money, I bought three loaves and took them with me on my journey, as a blessed gift. I asked the person who sold the bread: `Which is the way to the Jordan?' I was directed to the city gate which led that way. Running on I passed the gates and still weeping went on my journey. Those I met I asked the way, and after walking for the rest of that day (I think it was nine o'clock when I saw the Cross) I at length reached at sunset the Church of St. John the Baptist which stood on the banks of the Jordan. After praying in the temple, I went down to the Jordan and rinsed my face and hands in its holy waters. I partook of the holy and life-giving Mysteries in the Church of the Forerunner and ate half of one of my loaves. Then, after drinking some water from Jordan, I lay down and passed the night on the ground. In the morning I found a small boat and crossed to the opposite bank. I again prayed to Our Lady to lead me whither she wished. Then I found myself in this desert and since then up to this very day I am estranged from all, keeping away from people and running away from everyone. And I live here clinging to my God Who saves all who turn to Him from faintheartedness and storms."
Zosimas asked her:
"How many years have gone by since you began to live in this desert?"
She replied:
"Forty-seven years have already gone by, I think, since I left the holy city."
Zosimas asked:
"But what food do you find?"
The woman said:
"I had two and a half loaves when I crossed the Jordan. Soon they dried up and became hard as rock. Eating a little I gradually finished them after a few years."
Zosimas asked.
"Can it be that without getting ill you have lived so many years thus, without suffering in any way from such a complete change?"
The woman answered:
"You remind me, Zosimas, of what I dare not speak of. For when I recall all the dangers which I overcame, and all the violent thoughts which confused me, I am again afraid that they will take possession of me."
Zosimas said:
"Do not hide from me anything; speak to me without concealing anything."
And she said to him:
"Believe me, Abba, seventeen years I passed in this desert fighting wild beasts -- mad desires and passions. When I was about to partake of food, I used to begin to regret the meat and fish of which I had so much in Egypt. I regretted also not having wine which I loved so much, for I drank a lot of wine when I lived in the world, while here I had not even water. I used to burn and succumb with thirst. The mad desire for profligate songs also entered me and confused me greatly, edging me on to sing satanic songs which I had learned once. But when such desires entered me I struck myself on the breast and reminded myself of the vow which I had made, when going into the desert. In my thoughts I returned to the ikon of the Mother of God which had received me and to her I cried in prayer. I implored her to chase away the thoughts to which my miserable soul was succumbing. And after weeping for long and beating my breast I used to see light at last which seemed to shine on me from everywhere. And after the violent storm, lasting calm descended.
And how can I tell you about the thoughts which urged me on to fornication, how can I express them to you, Abba? A fire was kindled in my miserable heart which seemed to burn me up completely and to awake in me a thirst for embraces. As soon as this craving came to me, I flung myself on the earth and watered it with my tears, as if I saw before me my witness, who had appeared to me in my disobedience, and who seemed to threaten punishment for the crime. And I did not rise from the ground (sometimes I lay thus prostrate for a day and a night) until a calm and sweet light descended and enlightened me and chased away the thoughts that possessed me. But always I turned to the eyes of my mind to my Protectress, asking her to extend help to one who was sinking fast in the waves of the desert. And I always had her as my Helper and the Accepter of my repentance. And thus I lived for seventeen years amid constant dangers. And since then even till now the Mother of God helps me in everything and leads me as it were by the hand."
Zosimas asked:
"Can it be that you did not need food and clothing?"
She answered:
"After finishing the loaves I had, of which I spoke, for seventeen years I have fed on herbs and all that can be found in the desert. The clothes I had when I crossed the Jordan became torn and worn out. I suffered greatly from the cold and greatly from the extreme heat. At times the sun burned me up and at other times I shivered from the frost, and frequently falling to the ground I lay without breath and without motion. I struggled with many afflictions and with terrible temptations. But from that time till now the power of God in numerous ways had guarded my sinful soul and my humble body. When I only reflect on the evils from which Our Lord has delivered me I have imperishable food for hope of salvation. I am fed and clothed by the all-powerful Word of God, the Lord of all. For it is not by bread alone that man lives. And those who have stripped off the rags of sin have no refuge, hiding themselves in the clefts of the rocks (Job 24; Heb. 11:38)."
Hearing that she cited words of Scripture, from Moses and Job, Zosimas asked her:
"And so you have read the psalms and other books?"
She smiled at this and said to the elder:
"Believe be, I have not seen a human face ever since I crossed the Jordan, except yours today. I have not seen a beast or a living being ever since I came into the desert. I never learned from books. I have never even heard anyone who sang and read from them. But the word of God which is alive and active, by itself teaches a man knowledge. And so this is the end of my tale. But, as I asked you in the beginning, so even now I implore you for the sake of the Incarnate word of God, to pray to the Lord for me who am such a sinner."
Thus concluding here tale she bowed down before him. And with tears the elder exclaimed:
"Blessed is God Who creates the great and wondrous, the glorious and marvellous without end. Blessed is God Who has shown me how He rewards those who fear Him. Truly, O Lord, Thou dost not forsake those who seek Thee!"
And the woman, not allowing the elder to bow down before her, said:
"I beg you, holy father, for the sake of Jesus Christ our God and Savior, tell no one what you have heard, until God delivers me of this earth. And now depart in peace and again next year you shall see me, and I you, if God will preserve us in His great mercy. But for God's sake, do as I ask you. Next year during Lent do not cross the Jordan, as is your custom in the monastery."
Zosimas was amazed to hear that she know the rules of the monastery and could only say:
"Glory to God Who bestows great gifts on those who love Him."
She continued:
"Remain, Abba, in the monastery. And even if you wish to depart, you will not be to do so. And at sunset of the holy day of the Last super, put some of the lifegiving Body and Blood of Christ into a holy vessel worthy to hold such Mysteries for me, and bring it. And wait for me on the banks of the Jordan adjoining the inhabited parts of the land, so that I can come and partake of the lifegiving Gifts. For, since the time I communicated in the temple of the Forerunner before crossing the Jordan even to this day I have not approached the Holy Mysteries. And I thirst for them with irrepressible love and longing. And therefore I ask and implore you to grant me my wish, bring me the lifegiving Mysteries at the very hour when Our Lord made His disciples partake of His Divine Supper. Tell John the Abbot of the monastery where you live. Look to yourself and to your brothers, for there is much that needs correction. Only do not say this now, but when God guides you. Pray for me!"
With these words she vanished in the depths of the desert. And Zosimas, falling down on his knees and bowing down to the ground on which she had stood, sent up glory and thanks to God. And, after wandering thorough the desert, he returned to the monastery on the day all the brothers returned.
For the whole year he kept silent, not daring to tell anyone of what he had seen. But he prayed to God to give him another chance of seeing the ascetic's dear face. And when at length the first Sunday of the Great Fast came, all went out into the desert with the customary prayers and the singing of psalms. Only Zosimas was held back by illness -- he lay in a fever. And then he remembered what the saint had said to him: "and even if you wish to depart, you will not be able to do so."
Many days passed and at last recovering from his illness he remained in the monastery. And when attain the monks returned and the day of the Last Supper dawned, he did as he had been ordered, and placing some of the most pure Body and Blood into a small chalice and putting some figs and dates and lentils soaked in water into a small basket, he departed for the desert and reached the banks of the Jordan and sat down to wait for the saint. He waited for a long while and then began to doubt. Then, raising his eyes to heaven, he began to pray:
"Grant me, O Lord, to behold that which Thou hast allowed me to behold once. Do not let me depart in vain, being the burden of my sins."
And then another thought struck him:
"And what if she does come? There is no boat; how will she cross the Jordan to come to me who am so unworthy?"
And as he was pondering thus he saw the holy woman appear and stand on the other side of the river. Zosimas got up rejoicing and glorifying and thanking God. And again the thought came to him that she could not cross the Jordan. Then he saw that she made the sign of the Cross over the waters of the Jordan (and the night was a moonlight one, as he related afterwards) and then she at once stepped on to the waters and began walking across the surface towards him. And when he wanted to prostrate himself, she cried to him while still walking on the water:
"What are you doing, Abba, you are a priest and carrying the divine Gifts!"
He obeyed her and on reaching the shore she said to the elder:
"Bless, father, bless me!"
He answered her trembling, for a state of confusion had overcome him at the sight of the miracle:
"Truly God did not lie when He promised that when we purify ourselves we shall be like Him. Glory to Thee, Christ our God, Who has shown me through this Thy slave how far away I stand from perfection."
Here the woman asked him to say the Creed and Our Father. He began, she finished the prayer and according to the custom of that time gave him the kiss of peace on the lips. Having partaken of the Holy Mysteries, she raised her hands to heaven and sighed with tears in her eyes, exclaiming:
"Now lettest Thou Thy servant depart in peace, O Lord, according to Thy word; for my eyes have seen Thy salvation."
Then she said to the elder:
"Forgive me, Abba, for asking you, but fulfil another wish of mine. Go now to the monastery and let God's grace guard you, and next year come again to the same place where I first met you. Come for God's sake, for you shall again see me, for such is the will of God."
He said to her:
"From this day on I would like to follow you and always see your holy face. But now fulfil the one and only wish of an old man and take a little of the food I have brought for you."
And he showed her the basket, while she just touched the lentils with the tips of her fingers, and taking three grains said that the Holy spirit guards the substance of the soul unpolluted. Then she said:
"Pray, for God's sake pray for me and remember a miserable wretch."
Touching the saint's feet and asking for her prayers for the Church, the kingdom and himself, he let her depart with tears, while he went off sighing and sorrowful, for he could not hope to vanquish the invincible. Meanwhile she again made the sign of the Cross over the Jordan, and stepped on to the waters and crossed over as before. And the elder returned filled with joy and terror, accusing himself of not having asked the saint her name. But he decided to do so next year.
And when another year had passed, he again went into the desert. He reached the same spot but could see no sign of anyone. So, raising his eyes to heaven as before, he prayed:
"Show me, O Lord, Thy pure treasure, which Thou hast concealed in the desert. Show me, I pray Thee, the angel in the flesh, of which the world is not worthy."
Then on the opposite bank of the river, her face turned towards the rising sun, he saw the saint lying dead. Her hands were crossed according to custom and her face was turned to the East. Running up he shed tears over the saint's feet and kissed them, not daring to touch anything else.
For a long time he wept. Then reciting the appointed psalms, he said the burial prayers and thought to himself: "Must I bury the body of a saint? Or will this be contrary to her wishes?" And then he saw words traced on the ground by her head:
"Abba Zosimas, bury on this spot the body of humble Mary. Return to dust that which is dust and pray to the Lord for me, who departed in the month of Fermoutin of Egypt, called April by the Romans, on the first day, on the very night of our Lord's Passion, after having partaken of the Divine Mysteries." [St. Mary died in 522 A. D.]
Reading this the elder was glad to know the saint's name. He understood too that as soon as she had partaken of the Divine Mysteries on the shore of the Jordan she was at once transported to the place where she died. The distance which Zosimas had taken twenty days to cover, Mary had evidently traversed in an hour and had at once surrendered her soul to God.
Then Zosimas thought: "It is time to do as she wished. But how am I to dig a grave with nothing in my hands?"
And then he saw nearby a small piece of wood left by some traveller in the desert. Picking it up he began to dig the ground. But the earth was hard and dry and did not yield to the efforts of the elder. He grew tired and covered with sweat. He sighed from the depths of his soul and lifting up his eyes he saw a big lion standing close to the saint's body and licking her feet. At the sight of the lion he trembled with fear, especially when he called to mind Mary's words that she had never seen wild beasts in the desert. But guarding himself with the sign of the cross, the thought came to him that the power of the one lying there would protect him and keep him unharmed. Meanwhile the lion drew nearer to him, expressing affection by every movement.
Zosimas said to the lion:
Mary of Egypt is buried
A lion aids Zosimas in the burial of the Saint
"The Great One ordered that her body was to be buried. But I am old and have not the strength to dig the grave, for I have no spade and it would take too long to go and get one. So can you carry out the work with your claws? Then we can commit to the earth the mortal temple of the saint."
While he was still speaking the lion with his front paws began to dig a hole deep enough to bury the body.
Again the elder washed the feet of the saint with his tears and calling on her to pray for all, covered the body with earth in the presence of the lion. It was as it had been, naked and uncovered by anything but the tattered cloak which had been given to her by Zosimas and with which Mary, turning away, had managed to cover part of her body. Then both departed. The lion went off into the depth of the desert like a lamb, while Zosimas returned to the monastery glorifying and blessing Christ our Lord. And on reaching the monastery he told all the brothers about everything, and all marvelled on hearing of God's miracles. And with fear and love they kept the memory of the saint.
Abbot John, as St. Mary had previously told Abba Zosimas, found a number of things wrong in the monastery and got rid of them with God's help. And Saint Zosimas died in the same monastery, almost attaining the age of a hundred, and passed to eternal life. The monks kept this story without writing it down and passed it on by word of mouth to one another.
But I (adds Sophronius) as soon as I heard it, wrote it down. Perhaps someone else, better informed, has already written the life of the Saint, but as far as I could, I have recorded everything, putting truth above all else. May God Who works amazing miracles and generously bestows gifts on those who turn to Him with faith, reward those who seek light for themselves in this story, who hear, read and are zealous to write it, and may He grant them the lot of blessed Mary together with all who at different times have pleased God by their pious thoughts and labours.
And let us also give glory to God, the eternal King, that He may grant us too His mercy in the day of judgment for the sake of Jesus Christ our Lord, to Whom belongs all glory, honour, dominion and adoration with the Eternal Father and the Most Holy and Life-giving Spirit, now and always, and throughout all ages. Amen.
The End, and Glory Be to God!
Lecture XXII.
(on the Mysteries. IV.)
On the Body and Blood of Christ.
1 Cor. XI. 23.
I received of the Lord that which also I delivered unto you, how that the Lord Jesus, in the night in which He was betrayed, took bread, &c.;
Even of itself the teaching of the Blessed Paul is sufficient to give you a full assurance concerning those Divine Mysteries, of which having been deemed worthy, ye are become of the same body and blood with Christ. For you have just heard him say distinctly, That our Lord Jesus Christ in the night in which He was betrayed, took bread, and when He had given thanks He brake it, and gave to His disciples, saying, Take, eat, this is My Body: and having taken the cup and given thanks, he said, Take, drink, this is My Blood. Since then He Himself declared and said of the Bread, This is My Body, who shall dare to doubt any longer? And since He has Himself affirmed and said, This is My Blood, who shall ever hesitate, saying, that it is not His blood?
He once in Cana of Galilee, turned the water into wine, akin to blood, and is it incredible that He should have turned wine into blood? When called to a bodily marriage, He miraculously wrought that wonderful work; and on the children of the bride-chamber, shall He not much rather be acknowledged to have bestowed the fruition of His Body and Blood?
Wherefore with full assurance let us partake as of the Body and Blood of Christ: for in the figure of Bread is given to thee His Body, and in the figure of Wine His Blood; that thou by partaking of the Body and Blood of Christ, mayest be made of the same body and the same blood with Him. For thus we come to bear Christ in us, because His Body and Blood are distributed through our members; thus it is that, according to the blessed Peter, we became partakers of the divine nature.
Christ on a certain occasion discoursing with the Jews said, Except ye eat My flesh and drink My blood, ye have no life in you. They not having heard His saying in a spiritual sense were offended, and went back, supposing that He was inviting them to eat flesh.
In the Old Testament also there was shew-bread; but this, as it belonged to the Old Testament, has come to an end; but in the New Testament there is Bread of heaven, and a Cup of salvation, sanctifying soul and body; for as the Bread corresponds to our body, so is the Word appropriate to our soul.
Consider therefore the Bread and the Wine not as bare elements, for they are, according to the Lord's declaration, the Body and Blood of Christ; for even though sense suggests this to thee, yet let faith establish thee. Judge not the matter from the taste, but from faith be fully assured without misgiving, that the Body and Blood of Christ have been vouch-safed to thee.
Also the blessed David shall advise thee the meaning of this, saying, Thou hast prepared a table before me in the presence of them that afflict me. What he says, is to this effect: Before Thy coming, the evil spirits prepared a table for men, polluted and defiled and full of devilish influence; but since Thy coming. O Lord, Thou hast prepared a table before me. When the man says to God, Thou hast prepared before me a table, what other does he indicate but that mystical and spiritual Table, which God hath prepared for us over against, that is, contrary and in opposition to the evil spirits? And very truly; for that had communion with devils, but this, with God. Thou hast anointed my head with oil. With oil He anointed thine head upon thy forehead, for the seal which thou hast of God; that thou mayest be made the engraving of the signet, Holiness unto God. And thy cup intoxicateth me, as very strong. Thou seest that cup here spoken of, which Jesus took in His hands, and gave thanks, and said, This is My blood, which is shed far many for the remission of sins.
Therefore Solomon also, hinting at this grace, says in Ecclesiastes, Come hither, eat thy bread with joy (that is, the spiritual bread; Came hither, he calls with the call to salvation and blessing), and drink thy wine with a merry heart (that is, the spiritual wine); and let oil be poured out upon thy head (thou sees he alludes even to the mystic Chrism); and let thy garments be always white, far the Lord is well pleased with thy works; for before thou camest to Baptism, thy works were vanity of vanities. But now, having put off thy old garments, and put on those which are spiritually white, thou must be continually robed in white: of course we mean not this, that thou art always to wear white raiment; but thou must be clad in the garments that are truly white and shining and spiritual, that thou mayest say with the blessed Esaias, My soul shall be joyful in my God; far He hath clothed me with a garment of salvation, and put a robe of gladness around me.
Having learn these things, and been fully assured that the seeming bread is not bread, though sensible to taste, but the Body of Christ; and that the seeming wine is not wine, though the taste will have it so, but the Blood of Christ; and that of this David sung of old, saying, And bread strengtheneth man's heart, to make his face to shine with oil, "strengthen thou thine heart," by partaking thereof as spiritual, and "make the face of thy soul to shine." And so having it unveiled with a pure conscience, mayest thou reflect as a mirror the glory of the Lord, and proceed from glory to glory, in Christ Jesus our Lord:-To whom be honour, and might, and glory, for ever and ever. Amen.
--St. Cyril of Jerusalem, Lecture XXII, Mystagogical Lecture IV
But if any one says that the writings of Moses and of the rest of the prophets were also written in the Greek character, let him read profane histories, and know that Ptolemy, king of Egypt, when he had built the library in Alexandria, and by gathering books from every quarter had filled it, then learnt that very ancient histories written in Hebrew happened to be carefully preserved; and wishing to know their contents, he sent for seventy wise men from Jerusalem, who were acquainted with both the Greek and Hebrew language, and appointed them to translate the books; and that in freedom from all disturbance they might the more speedily complete the translation, he ordered that there should be constructed, not in the city itself, but seven stadia off (where the Pharos was built), as many little cots as there were translators, so that each by himself might complete his own translation; and enjoined upon those officers who were appointed to this duty, to afford them all attendance, but to prevent communication with one another, in order that the accuracy of the translation might be discernible even by their agreement. And when he ascertained that the seventy men had not only given the same meaning, but had employed the same words, and had failed in agreement with one another not even to the extent of one word; but had written the same things, and concerning the same things, he was struck with amazement, and believed that the translation had been written by divine power, and perceived that the men were worthy of all honour, as beloved of God; and with many gifts ordered them to return to their own country. And having, as was natural, marvelled at the books, and concluded them to be divine, he consecrated them in that library. These things, ye men of Greece, are no fable, nor do we narrate fictions; but we ourselves having been in Alexandria, saw the remains of the little cots at the Pharos still preserved, and having heard these things from the inhabitants, who had received them as part of their country's tradition, we now tell to you what you can also learn from others, and specially from those wise and esteemed men who have written of these things, Philo and Josephus, and many others. But if any of those who are wont to be forward in contradiction should say that these books do not belong to us, but to the Jews, and should assert that we in vain profess to have learnt our religion from them, let him know, as he may from those very things which are written in these books, that not to them, but to us, does the doctrine of them refer. That the books relating to our religion are to this day preserved among the Jews, has been a work of Divine Providence on our behalf; for lest, by producing them out of the Church, we should give occasion to those who wish to slander us to charge us with fraud, we demand that they be produced from the synagogue of the Jews, that from the very books still preserved among them it might clearly and evidently appear, that the laws which were written by holy men for instruction pertain to us.
--St. Justin the Philosopher, Address to the Greeks, Chapter 13
(Note: Cf. also the accounts of Josephus Antiquities, Bk XII.2, and Philo of Alexandria, The Life of Moses, Bk II.5-7.)
God, then, was made man, and the Lord did Himself save us, giving us the token of the Virgin. But not as some allege, among those now presuming to expound the Scripture, [thus: ] "Behold, a young woman shall conceive, and bring forth a son," as Theodotion the Ephesian has interpreted, and Aquila of Pontus, both Jewish proselytes. The Ebionites, following these, assert that He was begotten by Joseph; thus destroying, as far as in them lies, such a marvellous dispensation of God, and setting aside the testimony of the prophets which proceeded from God. For truly this prediction was uttered before the removal of the people to Babylon; that is, anterior to the supremacy acquired by the Medes and Persians. But it was interpreted into Greek by the Jews themselves, much before the period of our Lord's advent, that there might remain no suspicion that perchance the Jews, complying with our humour, did put this interpretation upon these words. They indeed, had they been cognizant of our future existence, and that we should use these proofs from the Scriptures, would themselves never have hesitated to burn their own Scriptures, which do declare that all other nations partake of [eternal] life, and show that they who boast themselves as being the house of Jacob and the people of Israel, am disinherited from the grace of God.
For before the Romans possessed their kingdom, while as yet the Macedonians held Asia, Ptolemy the son of Lagus, being anxious to adorn the library which he had founded in Alexandria, with a collection of the writings of all men, which were [works] of merit, made request to the people of Jerusalem, that they should have their Scriptures translated into the Greek language. And they-for at that time they were still subject to the Macedonians-sent to Ptolemy seventy of their elders, who were thoroughly skilled in the Scriptures and in both the languages, to carry out what he had desired. But he, wishing to test them individually, and fearing lest they might perchance, by taking counsel together, conceal the truth in the Scriptures, by their interpretation, separated them from each other, and commanded them all to write the same translation. He did this with respect to all the books. But when they came together in the same place before Ptolemy, and each of them compared his own interpretation with that of every other, God was indeed glorified, and the Scriptures were acknowledged as truly divine. For all of them read out the common translation [which they had prepared] in the very same words and the very same names, from beginning to end, so that even the Gentiles present perceived that the Scriptures had been interpreted by the inspiration of God. And there was nothing astonishing in God having done this,-He who, when, during the captivity of the people under Nebuchadnezzar, the Scriptures had been corrupted, and when, after seventy years, the Jews had returned to their own land, then, in the times of Artaxerxes king of the Persians, inspired Esdras the priest, of the tribe of Levi, to recast all the words of the former prophets, and to re-establish with the people the Mosaic legislation.
Since, therefore, the Scriptures have been interpreted with such fidelity, and by the grace of God, and since from these God has prepared and formed again our faith towards His Son, and has preserved to us the unadulterated Scriptures in Egypt, where the house of Jacob flourished, fleeing from the famine in Canaan; where also our Lord was preserved when He fled from the persecution set on foot by Herod; and [since] this interpretation of these Scriptures was made prior to our Lord's descent [to earth], and came into being before the Christians appeared-for our Lord was bern about the forty-first year of the reign of Augustus; but Ptolemy was much earlier, under whom the Scriptures were interpreted;-[since these things are so, I say, ] truly these men are proved to be impudent and presumptuous, who would now show a desire to make different translations, when we refute them out of these Scriptures, and shut them up to a belief in the advent of the Son of God. But our faith is stedfast, unfeigned, and the only true one, having clear proof from these Scriptures, which were interpreted in the way I have related; and the preaching of the Church is without interpolation. For the apostles, since they are of more ancient date than all these [heretics], agree with this aforesaid translation; and the translation harmonizes with the tradition of the apostles. For Peter, and John, and Matthew, and Paul, and the rest successively, as well as their followers, did set forth all prophetical [announce-merits], just as the interpretation of the elders contains them.
--St. Irenaeus of Lyons, Against Heresies, Book III Chapter 20, 1-3
"But I am far from putting reliance in your teachers, who refuse to admit that the interpretation made by the seventy elders who were with Ptolemy [king] of the Egyptians is a correct one; and they attempt to frame another. And I wish you to observe, that they have altogether taken away many Scriptures from the translations effected by those seventy elders who were with Ptolemy, and by which this very man who was crucified is proved to have been set forth expressly as God, and man, and as being crucified, and as dying; but since I am aware that this is denied by all of your nation, I do not address myself to these points, but I proceed to carry on my discussions by means of those passages which are still admitted by you. For you assent to those which I have brought before your attention, except that you contradict the statement, `Behold, the virgin shall conceive, 'and say it ought to be read, `Behold, the young woman shall conceive.' And I promised to prove that the prophecy referred, not, as you were taught, to Hezekiah, but to this Christ of mine: and now I shall go to the proof."
Here Trypho remarked, "We ask you first of all to tell us some of the Scriptures which you allege have been completely cancelled."
And I said, "I shall do as you please. From the statements, then, which Esdras made in reference to the law of the passover, they have taken away the following: `And Esdras said to the people, This passover is our Saviour and our refuge. And if you have understood, and your heart has taken it in, that we shall humble Him on a standard, and thereafter hope in Him, then this place shall not be forsaken for ever, says the God of hosts. But if you will not believe Him, and will not listen to His declaration, you shall be a laughing-stock to the nations.' And from the sayings of Jeremiah they have cut out the following: `I [was] like a lamb that is brought to the slaughter: they devised a device against me, saying, Come, let us lay on wood on His bread, and let us blot Him out from the land of the living; and His name shall no more be remembered.' And since this passage from the sayings of Jeremiah is still written in some copies [of the Scriptures] in the synagogues of the Jews (for it is only a short time since they were cut out), and since from these words it is demonstrated that the Jews deliberated about the Christ Himself, to crucify and put Him to death, He Himself is both declared to be led as a sheep to the slaughter, as was predicted by Isaiah, and is here represented as a harmless lamb; but being in a difficulty about them, they give themselves over to blasphemy. And again, from the sayings of the same Jeremiah these have been cut out: `The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation.'
"And from the ninety-fifth (ninety-sixth) Psalm they have taken away this short saying of the words of David: `From the wood.' For when the passage said, `Tell ye among the nations, the Lord hath reigned from the wood, 'they have left, `Tell ye among the nations, the Lord hath reigned.' Now no one of your people has ever been said to have reigned as God and Lord among the nations, with the exception of Him only who was crucified, of whom also the Holy Spirit affirms in the same Psalm that He was raised again, and freed from [the grave], declaring that there is none like Him among the gods of the nations: for they are idols of demons. But I shall repeat the whole Psalm to you, that you may perceive what has been said. It is thus: `Sing unto the Lord a new song; sing unto the Lord, all the earth. Sing unto the Lord, and bless His name; show forth His salvation from day to day. Declare His glory among the nations, His wonders among all people. For the Lord is great, and greatly to be praised: He is to be feared above all the gods. For all the gods of the nations are demons but the Lord made the heavens. Confession and beauty are in His presence; holiness and magnificence are in His sanctuary. Bring to the Lord, O ye countries of the nations, bring to the Lord glory and honour, bring to the Lord glory in His name. Take sacrifices, and go into His courts; worship the Lord in His holy temple. Let the whole earth be moved before Him: tell ye among the nations, the Lord hath reigned. For He hath established the world, which shall not be moved; He shall judge the nations with equity. Let the heavens rejoice, and the earth be glad; let the sea and its fulness shake. Let the fields and all therein be joyful. Let all the trees of the wood be glad before the Lord: for He comes, for He comes to judge the earth. He shall judge the world with righteousness, and the people with His truth.'"
--St. Justin the Philosopher, The Dialogue with Trypho, Chapters 71-73
We ought to remain in that Church which was rounded by the Apostles and continues to this day. If ever you hear of any that are called Christians taking their name not from the Lord Jesus Christ, but from some other, for instance, Marcionites, Valentinians, Men of the mountain or the plain, you may be sure that you have there not the Church of Christ, but the synagogue of Antichrist. For the fact that they took their rise after the foundation of the Church is proof that they are those whose coming the Apostle foretold. And let them not flatter themselves if they think they have Scripture authority for their assertions, since the devil himself quoted Scripture, and the essence of the Scriptures is not the letter, but the meaning. Otherwise, if we follow the letter, we too can concoct a new dogma and assert that such persons as wear shoes and have two coats must not be received into the Church.
--St. Jerome, The Dialogue Against the Luciferians, ch. 28
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 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. 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 necessary for our needs, let us direct our attention to it.
What shall we say, O Queen? What words shall we use? What praise shall we pour upon thy sacred and glorified head, thou giver of good gifts and of riches, the pride of the human race, the glory of all creation, through whom it is truly blessed. He whom nature did not contain in the beginning, was born of thee. The Invisible One is contemplated face to face. O Word of God, do Thou open my slow lips, and give their utterances Thy richest blessing; inflame us with the grace of Thy Spirit, through whom fishermen became orators, and ignorant men spoke supernatural wisdom, so that our feeble voices may contribute to thy loved Mother's praises, even though greatness should be extolled by misery. She, the chosen one of an ancient race, by a predetermined counsel and the good pleasure of God the Father, who had begotten Thee in eternity immaterially, brought Thee forth in the latter times, Thou who art propitiation and salvation, justice and redemption, life of life, light of light, and true God of true God.
The birth of her, whose Child was marvellous, was above nature and understanding, and it was salvation to the world; her death was glorious, and truly a sacred feast. The Father predestined her, the prophets foretold her through the Holy Ghost. His sanctifying power overshadowed her, cleansed 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 from two perfect natures, the Godhead and the manhood. And in two perfect natures, the divine and the human, God is not pure God, nor the man only man, but the Son of God and the Incarnate God are one and the same God and man without confusion or division, uniting in Himself substantially the attributes of both natures. Thus, He is at once uncreated and created, mortal and immortal, visible and invisible, in place and not in place. He has a divine will and a human will, a divine action and a human also, two powers of choosing 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 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 their parents. "Honour thy father and thy mother," He says. The truth of this is apparent to every one, calling to mind even dimly the words of holy Scripture. If according to it the souls of the just are in the hands of God, how much more is her soul in the hands of her Son and her God. This is indisputable. Let us consider who she is and whence she came, how she, the greatest and dearest of all God's gifts, was given to this world. Let us examine what her life was, and the mysteries in which she took part. Heathens in the use of funeral orations most carefully brought forward anything which could be turned to praise of the deceased, and at the same time encourage the living to virtue, drawing generally upon fable and fiction, not having fact to go upon. How then, shall we not deserve scorn if we bury in silence that which is most true and sacred, and in very deed the source of praise and salvation to all ? Shall we not receive the same punishment as the man who hid his master's talent ? Let us adapt our subject to the needs of those who listen, as food is suited to the body.
Joachim and Anne were the parents of Mary. Joachim kept as strict a watch over his thoughts as a shepherd over his flock, having them entirely under his control. For the Lord God led him as a sheep, and he wanted for none of the best things. When I say best, let no one think I mean what is commonly acceptable to the multitude, that upon which greedy minds are fixed, the pleasures of life that can neither endure nor make their possessors better, nor confer real strength. They follow the downward course of human life and cease all in a moment, even if they abounded before. Far be it from us to cherish these things, nor is this the portion of those who fear God. But the good things which are a matter of desire to those who possess true knowledge, delighting God, and fruitful to their possessors, namely, virtues, bearing fruit in due season, that is, in eternity, will reward with eternal life those who have laboured worthily and have persevered in their acquisition as far as possible. The labour goes before, eternal happiness follows. Joachim ever shepherded his thoughts. In the place of pastures, dwelling by contemplation on the words of sacred Scripture, made glad on the restful waters of divine grace, withdrawn from foolishness, he walked in the path of justice. And Anne, whose name means grace, was no less a companion in her life than a wife, blessed with all good gifts, though afflicted for a mystical reason with sterility. Grace in very truth remained sterile, not being able to produce fruit in the souls of men. Therefore, men declined from good and degenerated; there was not one of understanding nor one who sought after God. Then His divine goodness, taking pity on the work of His hands, and wishing to save it, put an end to that mystical barrenness, that of holy Anne, I mean, and she gave birth to a child, whose equal had never been created and never can be. The end of barrenness proved clearly that the world's sterility would cease and that the withered trunk would be crowned with vigorous and mystical life.
Hence the Mother of our Lord is announced. An angel foretells her birth. It was fitting that in this, too, she, who was to be the human Mother of the one true and living God, should be marked out above every one else. Then she was offered in God's holy temple, and remained there, showing to all a great example of zeal and holiness, withdrawn from frivolous society. When, however, she reached full age and the law required that she should leave the temple, she was entrusted by the priests to Joseph, her bridegroom, as the guardian of her virginity, a steadfast observer of the law from his youth. Mary, the holy and undefiled, went to Joseph, contenting herself with her household matters, and knowing nothing beyond her four walls.
In the fulness of time, as the divine apostle says, the angel Gabriel was sent to this true child of God, and saluted her in the words, "Hail, full of grace, the Lord is with thee." Beautiful is the angel's salutation to her who is greater than an angel. He is the bearer of joy to the whole world. She was troubled at his words, not being used to speak with men, for she had resolved to keep her virginity unsullied. She pondered in herself what this greeting might be. Then the angel said to her: "Fear not, Mary. Thou hast found grace before God." In very deed, she who was worthy of grace had found it. She found grace who had done the deeds of 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 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. Being God He becomes man, and is marvellously brought forth without detriment to the virginity of His Mother. And He is lifted up as a baby in earthly arms, who is the brightness of eternal glory, the form of the Father's substance, by the word of whose mouth all created things exist. O truly divine wonder! O mystery transcending all nature and understanding! O marvellous virginity! What, O holy Mother and Virgin, is this great mystery accomplished in thee? Blessed art thou amongst women, and blessed is the fruit of thy womb. Thou art blessed from generation to generation, thou who alone art worthy of being blessed. Behold all generations shall call thee blessed as thou hast said. The daughters of Jerusalem, I mean, of the Church, saw thee. Queens have blessed thee, that is, the spirits of the just, and they shall praise thee for ever. Thou art the royal throne which angels surround, seeing upon it their very King and Lord. Thou art a spiritual Eden, holier and diviner than Eden of old. That Eden was the abode of the mortal Adam, whilst the Lord came from heaven to dwell in thee. The ark foreshadowed thee who hast kept the seed of the new world. Thou didst bring forth Christ, the salvation of the world, who destroyed sin and its angry waves. The burning bush was a figure of thee, and the tablets of the law, and the ark of the testament. The golden urn and candelabra, the table and the flowering rod of Aaron were significant types of thee. From thee arose the splendour of the Godhead, the eternal Word of the Father, the most sweet and heavenly Manna, the sacred Name above every name, the Light which was from the beginning. The heavenly Bread of Life, the Fruit without seed, took flesh of thee. Did not that flame foreshadow thee with its burning fire an image of the divine fire within thee? And Abraham's tent most clearly pointed to thee. By the Word of God dwelling in thee human nature produced the bread made of ashes, its first fruits, from thy most pure womb, the first fruits kneaded into bread and cooked by divine fire, becoming His divine person, and His true substance of a living body quickened by a reasoning and intelligent soul. I had nearly forgotten Jacob's ladder. Is it not evident to every one that it prefigured thee, and is not the type easily recognised ? just as Jacob saw the ladder bringing together heaven and earth, and on it angels coming down and going up, and the truly strong and invulnerable God wrestling mystically with himself, so art thou placed between us, and art become the ladder of God's intercourse with us, of Him who took upon Himself our weakness, uniting us to Himself, and enabling man to see God. Thou hast brought together what was parted. Hence angels descended to Him, ministering to Him as their God and Lord, and men, adopting the life of angels, are carried up to heaven.
How shall I understand the prediction of prophets ? Shall I not refer them to thee, as we can prove them to be true? What is the fleece of David which receives the Son of the Almighty God, co-eternal and co-equal with His Father, as rain falls upon the soil? Does it not signify thee in thy bright shining? Who is the virgin foretold by Isaias who should conceive and bear a Son, God ever present with us, that is, who being born a man should remain God? What is Daniel's mountain from which arose Christ, the Corner-Stone, not made by the hand of man ? Is it not thee, conceiving without man and still remaining a virgin? Let the inspired Ezechiel come forth and show us the closed gate, sealed by the Lord, and not yielding, according to his prophecy--let him point to its fulfilment in thee. The Lord of all came to thee, and taking flesh did not open the door of thy virginity. The seal remains intact. The prophets, then, foretell thee. Angels and apostles minister to thee, O Mother of God, ever Virgin, and John the virgin apostle. Angels and the spirits of the just, patriarchs and prophets surround thee to-day in thy departure to thy Son. Apostles watched over the countless host of the just who were gathered together from every corner of the earth by the divine commands, as a cloud around the divine and living Jerusalem, singing hymns of praise to thee, the author of our Lord's life-giving body.
O how does the source of life pass through death to life? O how can she obey the law of nature, who, in conceiving, surpasses the boundaries of nature? How is her spotless body made subject to death? In order to be clothed with immortality she must first put off mortality, since the Lord of nature did not reject the penalty of death. She dies according to the flesh, destroys death by death, and through corruption gains incorruption, and makes her death the source of resurrection. O how does Almighty God receive with His own hands the holy disembodied soul of our Lord's Mother! He honours her truly, whom being His servant by nature, He made His Mother, in His inscrutable abyss of mercy, when He became incarnate in very truth. We may well believe that the angelic choirs waited to receive thy departing soul. O what a blessed departure this going to God of thine. If God vouchsafes it to all His servants--and we know that He does--what an immense difference there is between His servants and His Mother. What, then, shall we call this mystery of thine? Death? Thy blessed soul is naturally parted from thy blissful and undefiled body, and the body is delivered to the grave, yet it does not endure in death, nor is it the prey of corruption. The body of her, whose virginity remained unspotted in child-birth, was preserved in its incorruption, and was taken to a better, diviner place, where death is not, but eternal life. Just as the glorious sun may be hidden momentarily by the opaque moon, it shows still though covered, and its rays illumine the darkness since light belongs to its essence. It has in itself a perpetual source of light, or rather it is the source of light as God created it. So art thou the perennial source of true light, the treasury of life itself, the richness of grace, the cause and medium of all our goods. And if for a time thou art hidden by the death of the body, without speaking, thou art our light, life-giving ambrosia, true happiness, a sea of grace, a fountain of healing and of perpetual blessing. Thou art as a fruitful tree in the forest, and thy fruit is sweet in the mouth of the faithful. Therefore I will not call thy sacred transformation death, but rest or going home, and it is more truly a going home. Putting off corporeal things, thou dwellest in a happier state.
Angels with archangels bear thee up. Impure spirits trembled at thy departure. The air raises a hymn of praise at thy passage, and the atmosphere is purified. Heaven receives thy soul with joy. The heavenly powers greet thee with sacred canticles and with joyous praise, saying : "Who is this most pure creature ascending, shining as the dawn, beautiful as the moon, conspicuous as the sun? How sweet and lovely thou art, the lily of the field, the rose among thorns; therefore the young maidens loved thee. We are drawn after the odour of thy ointments. The King introduced thee into His chamber. There Powers protect thee, Principalities praise thee, Thrones proclaim thee, Cherubim are hushed in joy, and Seraphim magnify the true Mother by nature and by grace of their very Lord. Thou wert not taken into heaven as Elias was, nor didst thou penetrate to the third heaven with Paul, but thou didst reach the royal throne itself of thy Son, seeing it with thy own eyes, standing by it in joy and unspeakable familiarity. O gladness of angels and of all heavenly powers, sweetness of patriarchs and of the just, perpetual exultation of prophets, rejoicing the world and sanctifying all things, refreshment of the weary, comfort of the sorrowful, remission of sins, health of the sick, harbour of the storm-tossed, lasting strength of mourners, and perpetual succour of all who invoke thee."
O wonder surpassing nature and creating wonder! Death, which of old was feared and hated, is a matter of praise and blessing. Of old it was the harbinger of grief, dejection, tears, and sadness, and now it is shown forth as the cause of joy and rejoicing. In the case of all God's servants, whose death is extolled, His good pleasure is surmised from their holy end, and therefore their death is blessed. It shows them to be perfect, blessed and immoveable in goodness, as the proverb says: "Praise no man before his death." This, however, we do not apply to thee. Thy blessedness was not death, nor was dying thy perfection, nor, again, did thy departure hence help thee to security. Thou art the beginning, middle, and end of all goods transcending mind, for thy Son in His conception and divine dwelling in thee is made our sure and true security. Thus thy words were true: from the moment of His conception, not from thy death, thou didst say all generations should call thee blessed. It was thou who didst break the force of death, paying its penalty, and making it gracious. Hence, when thy holy and sinless body was taken to the tomb, the choirs of angels bore it, and were all around, leaving nothing undone for the honour of our Lord's Mother, whilst apostles and all the assembly of the Church burst into prophetic song, saying: "We shall be filled with the good things of Thy house, holy is Thy temple, wonderful in justice." And again: "The Most High has sanctified His tabernacle. The mountain of God is a fertile mountain, the mountain in which it pleased God to dwell." The apostolic band lifting the true ark of the Lord God on their shoulders, as the priests of old the typical ark, and placing thy body in the tomb, made it, as if another Jordan, the way to the true land of the gospel, the heavenly Jerusalem, the mother of all the faithful, God being its Lord and architect. Thy soul did not descend to Limbo, neither did thy flesh see corruption. Thy pure and spotless body was not left in the earth, but the abode of the Queen, of God's true Mother, was fixed in the heavenly kingdom alone.
O how did heaven receive her who is greater than heaven? How did she, who had received God, descend into the grave? This truly happened, and she was held by the tomb. It was not after bodily wise that she surpassed heaven. For how can a body measuring three cubits, and continually losing flesh, be compared with the dimensions of heaven ? It was rather by grace that she surpassed all height and depth, for that which is divine is incomparable. O sacred and wonderful, holy and worshipful body, ministered to now by angels, standing by in lowly reverence. Demons tremble: men approach with faith, honouring and worshipping her, greeting her with eyes and lips, and drawing down upon themselves abundant blessings. Just as a rich scent sprinkled upon clothes or places, leaves its fragrance even after it has been withdrawn, so now that holy, undefiled, and divine body, filled with heavenly fragrance, the rich source of grace, is laid in the tomb that it may be translated to a higher and better place. Nor did she leave the grave empty; her body imparted to it a divine fragrance, a source of healing, and of all good for those who approach it with faith.
We, too, approach thee to-day, O Queen; and again, I say, O Queen, O Virgin Mother of God, staying our souls with our trust in thee, as with a strong anchor. Lifting up mind, soul and body, and all ourselves to thee, rejoicing in psalms and hymns and spiritual canticles, we reach through thee One who is beyond our reach on account of His Majesty. If, as the divine Word made flesh taught us, honour shown to servants, is honour shown to our common Lord, how can honour shown to thee, His Mother, be slighted? How is it not most desirable? Art thou not honoured as the very breath of life? Thus shall we best show our service to our Lord Himself. What do I say to our Lord? It is sufficient that those who think of Thee should recall the memory of Thy most precious gift as the cause of our lasting joy. How it fills us with gladness! How the mind that dwells on this holy treasury of Thy grace enriches itself.
This is our thank-offering to thee, the first fruits of our discourses, the best homage of my poor mind, whilst I am moved by desire of thee, and full of my own misery. But do thou graciously receive my desire, knowing that it exceeds my power. Watch over us, O Queen, the dwelling-place of our Lord. Lead and govern all our ways as thou wilt. Save us from our sins. Lead us into the calm harbour of the divine will. Make us worthy of future happiness through the sweet and face-to-face vision of the Word made flesh through thee. With Him, glory, praise, power, and majesty be to the Father and to the holy and life-giving Spirit, now and for ever. Amen.
--St. John of Damascus Sermon I on the Dormition
A General Rule for distinguishing the Truth of the Catholic Faith from the Falsehood of Heretical Pravity.
[4.] I Have often then inquired earnestly and attentively of very many men eminent for sanctity and learning, how and by what sure and so to speak universal rule I may be able to distinguish the truth of Catholic faith from the falsehood of heretical pravity; and I have always, and in almost every instance, received an answer to this effect: That whether I or any one else should wish to detect the frauds and avoid the snares of heretics as they rise, and to continue sound and complete in the Catholic faith, we must, the Lord helping, fortify our own belief in two ways; first, by the authority of the Divine Law, and then, by the Tradition of the Catholic Church.
[5.] But here some one perhaps will ask, Since the canon of Scripture is complete, and sufficient of itself for everything, and more than sufficient, what need is there to join with it the authority of the Church's interpretation? For this reason,-because, owing to the depth of Holy Scripture, all do not accept it in one and the same sense, but one understands its words in one way, another in another; so that it seems to be capable of as many interpretations as there are interpreters. For Novatian expounds it one way, Sabellius another, Donatus another, Arius, Eunomius, Macedonius, another, Photinus, Apollinaris, Priscillian, another, Iovinian, Pelagius, Celestius, another, lastly, Nestorius another. Therefore, it is very necessary, on account of so great intricacies of such various error, that the rule for the right understanding of the prophets and apostles should be framed in accordance with the standard of Ecclesiastical and Catholic interpretation.
[6.] Moreover, in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all. For that is truly and in the strictest sense "Catholic," which, as the name itself and the reason of the thing declare, comprehends all universally. This rule we shall observe if we follow universality, antiquity, consent. We shall follow universality if we confess that one faith to be true, which the whole Church throughout the world confesses; antiquity, if we in no wise depart from those interpretations which it is manifest were notoriously held by our holy ancestors and fathers; consent, in like manner, if in antiquity itself we adhere to the consentient definitions and determinations of all, or at the least of almost all priests and doctors.
--St. Vincent of Lerins, The Commonitory, Ch. II