St. John Chrysostom: Paschal Homily

If any be a devout lover of God,
let him partake with gladness from this fair and radiant feast.
If any be a faithful servant,
let him enter rejoicing into the joy of his Lord.
If any have wearied himself with fasting,
let him now enjoy his reward.
If any have laboured from the first hour,
let him receive today his rightful due.
If any have come after the third,
let him celebrate the feast with thankfulness.
If any have come after the sixth,
let him not be in doubt, for he will suffer no loss.
If any have delayed until the ninth,
let him not hesitate but draw near.
If any have arrived only at the eleventh,
let him not be afraid because he comes so late.

For the Master is generous and accepts the last even as the first.
He gives rest to him who comes at the eleventh hour
in the same was as him who has laboured from the first.
He accepts the deed, and commends the intention.

Enter then, all of you, into the joy of our Lord.
First and last, receive alike your reward.
Rich and poor, dance together.
You who fasted and you who have not fasted, rejoice together.
The table is fully laden: let all enjoy it.
The calf is fatted: let none go away hungry.
Let none lament his poverty;
for the universal Kingdom is revealed.
Let none bewail his transgressions;
for the light of forgiveness has risen from the tomb.
Let none fear death;
for death of the Saviour has set us free.

He has destroyed death by undergoing death.
He has despoiled hell by descending into hell.
He vexed it even as it tasted of His flesh.
Isaiah foretold this when he cried:
Hell was filled with bitterness when it met Thee face to face below;
filled with bitterness, for it was brought to nothing;
filled with bitterness, for it was mocked;
filled with bitterness, for it was overthrown;
filled with bitterness, for it was put in chains.
Hell received a body, and encountered God. It received earth, and confronted heaven.
O death, where is your sting?
O hell, where is your victory?

Christ is risen! And you, o death, are annihilated!
Christ is risen! And the evil ones are cast down!
Christ is risen! And the angels rejoice!
Christ is risen! And life is liberated!
Christ is risen! And the tomb is emptied of its dead;
for Christ having risen from the dead,
is become the first-fruits of those who have fallen asleep.

To Him be Glory and Power, now and forever, and from all ages to all ages. Amen!
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~St. John Chrysostom (c. 347 - 407);  bishop of Constantinople.

Byzantine mosaic of the Anastasis, Cathedral of St. Mark, Venice, ca. 1180.

St. John of Damascus: "For the resurrection comes after the Cross"

So, then, this same truly precious and august tree, on which Christ has offered Himself as a sacrifice for our sakes, is to be worshipped as sanctified by contact with His holy body and blood; likewise the nails, the spear, the clothes, His sacred tabernacles which are the manger, the cave, Golgotha, which brings salvation , the tomb which gives life, Sion, the chief stronghold of the churches and the like, are to be worshipped. In the words of David, the father of God, We shall go into His tabernacles, we shall worship at the place where His feet stood. And that it is the Cross that is meant is made clear by what follows, Arise, O Lord, into Your Rest. For the resurrection comes after the Cross. For if of those things which we love, house and couch and garment, are to be longed after, how much the rather should we long after that which belonged to God, our Saviour, by means of which we are in truth saved.

Moreover we worship even the image of the precious and life-giving Cross, although made of another tree, not honouring the tree (God forbid) but the image as a symbol of Christ. For He said to His disciples, admonishing them, Then shall appear the sign of the Son of Man in Heaven (Mt 24:30), meaning the Cross. And so also the angel of the resurrection said to the woman, You seek Jesus of Nazareth which was crucified. (Mk 16:6) And the Apostle said, We preach Christ crucified. (1 Cor 1:23) For there are many Christs and many Jesuses, but one crucified. He does not say speared but crucified. It behooves us, then, to worship the sign of Christ. For wherever the sign may be, there also will He be. But it does not behoove us to worship the material of which the image of the Cross is composed, even though it be gold or precious stones, after it is destroyed, if that should happen. Everything, therefore, that is dedicated to God we worship, conferring the adoration on Him.

The tree of life which was planted by God in Paradise pre-figured this precious Cross. For since death was by a tree, it was fitting that life and resurrection should be bestowed by a tree. Jacob, when he worshipped the top of Joseph's staff, was the first to image the Cross, and when he blessed his sons with crossed hands (Heb 11:21) he made most clearly the sign of the cross. Likewise also did Moses' rod, when it smote the sea in the figure of the cross and saved Israel, while it overwhelmed Pharaoh in the depths; likewise also the hands stretched out crosswise and routing Amalek; and the bitter water made sweet by a tree, and the rock rent and pouring forth streams of water (Num xx), and the rod that meant for Aaron the dignity of the high priesthood (Ex iv): and the serpent lifted in triumph on a tree as though it were dead , the tree bringing salvation to those who in faith saw their enemy dead, just as Christ was nailed to the tree in the flesh of sin which yet knew no sin. The mighty Moses cried, You will see your life hanging on the tree before your eyes, and Isaiah likewise, I have spread out my hands all the day unto a faithless and rebellious people. (Is 65:2) But may we who worship this obtain a part in Christ the crucified. Amen.

~St. John of Damascus (c. 675 - 749): An Exposition of the Orthodox Faith, Book IV, Chap. 11.

John of Damascus, Arabic icon from Damascus (Syria),
19th c., attributed to Iconographer Ne'meh Naser Homsi.

St. Ignatius of Antioch: "Him I desire, who rose again for our sake"

"ALL the pleasures of the world, and all the kingdoms of this earth, shall profit me nothing. It is better for me to die in behalf of Jesus Christ, than to reign over all the ends of the earth. “For what shall a man be profited, if he gain the whole world, but lose his own soul?” Him I seek, who died for us: Him I desire, who rose again for our sake."

~St. Ignatius of Antioch: Epistle to the Romans, 6.
+ Read the complete epistle here.

St. Sophronius of Jerusalem: Marian prayer

Sophronius of Jerusalem

TRULY, you are blessed among women,
for you have changed Eve’s curse into a blessing;
and Adam, who hitherto lay under a curse,
has been blessed because of you.

Truly, you are blessed among women,
Through you the Father’s blessing has shone forth on mankind,
setting them free of their ancient curse.

Truly, you are blessed among women,
because through you
your forebearers have found salvation.
For you were to give birth to the Savior
who was to win them salvation.

Truly, you are blessed among women,
for without seed you have borne, as your fruit,
him who bestows blessings on the whole world
and redeems it from that curse
that made it sprout thorns.

Truly, you are blessed among women,
because, though a woman by nature,
you will become, in reality, God’s mother.
If he whom you are to bear is truly God make flesh,
then rightly do we call you God’s mother.
For you have truly given birth to God.

~Sophronius of Jerusalem

Rev. Butler: Saint Sophronius, Patriarch of Jerusalem, Confessor

Sophronius of Jerusalem

He was a native of Damascus, and made such a progress in learning that he obtained the name of the Sophist. He lived twenty years near Jerusalem, under the direction of John Moschus, an holy hermit, without engaging himself in a religious state. These two great men visited together the monasteries of Egypt, and were detained by St. John the Almoner, at Alexandria, about the year 610, and employed by him two years in extirpating the Eutychians, and in reforming his diocese. John Moschus wrote there his Spiritual Meadow which he dedicated to Sophronius. He made a collection in that book of the edifying examples of virtue which he had seen or heard of among the monks, and died shortly after at Rome. Athanasius, patriarch of the Jacobites or Eutychians, in Syria, acknowledged two distinct natures is Christ, the divine and the human; but allowed only one will. This Demi-Eutychianism was a glaring inconsistency: because the will is the property of the nature. Moreover, Christ sometimes speaks of his human will distinct from the divine, as in his prayer in his agony in the garden. This Monothelite heresy seemed an expedient whereby to compound with the Eutychians. The Emperor Heraclius confirmed it by an edict called Ecthesis, or the Exposition, declaring that there is only one will in Christ, namely, that of the Divine Word: which was condemned by Pope John IV. Cyrus, bishop of Phasis, a virulent Monothelite, was by Heraclius preferred to the patriarchate of Alexandria, in 629. St. Sophronius, falling at his feet conjured him not to publish his erroneous articles; but in vain. He therefore left Egypt, and came to Constantinople, were he found Sergius, the crafty patriarch, sowing the same error in conjunction with Theodorus of Pharan. Hereupon he travelled into Syria, where, in 634, he was, against his will, elected patriarch of Jerusalem.

He was no sooner established in this see, than he assembled a council of all the bishops of his patriarchate, in 634, to condemn the Monothelite heresy, and composed a synodal letter to explain and prove the Catholic faith. This excellent piece was confirmed in the sixth general council. St. Sophronius sent this learned epistle to Pope Honorius and to Sergius. This latter had, by a crafty letter and captious expressions, persuaded Pope Honorius to tolerate a silence as to one or two wills in Christ. It is evident from the most authentic monuments, that Honorius never assented to that error, but always adhered to the truth. However, a silence was ill-timed, and though not so designed, might be deemed by some a kind of connivance; for a rising heresy seeks to carry on its work under ground without noise: it is a fire which spreads itself under cover. Sophronius seeing the emperor and almost all the chief prelates of the East conspire against the truth, thought it his duty to defend it with the greater zeal. He took Stephen, bishop of Doria, the eldest of his suffragans, led him to Mount Calvary, and there abjured him by Him who was crucified on that place, and by the account which he should give him at the last day, “to go to the apostolic see, where are the foundations of the holy doctrine, and not to cease to pray till the holy persons there should examine and condemn the novelty.” Stephen did so, and staid at Rome ten years, till he saw it condemned by Pope Martin I in the council of Lateran, in 649. Sophronius was detained at home by the invasion of the Saracens. Mahomet had broached his impostures at Mecca, in 608, but being rejected there, fled to Medina, in 622. Aboubeker succeeded him in 634, under the title of Caliph, or vicar of the prophet. He died after a reign of two years. Omar, his successor, took Damacus in 636, and after a siege of two years, Jerusalem, in 638. He built a mosque in the place of Solomon’s temple, and because it fell in the night, the Jews told him it would not stand unless the cross of Christ, which stood on Mount Calvary, was taken away: which the Caliph caused to be done. Sophronius, in a sermon on the exaltation of the cross, mentions the custom of taking the cross out of its case at Mid-Lent to be venerated. Photius takes notice that his works breathe an affecting piety, but that the Greek is not pure. They consist of his synodal letter, his letter to Pope Honorius, and a small number of scattered sermons. He deplored the abomination of desolation set up by the Mahometans in the holy place. God called him out of those evils to his kingdom on the 11th of March, 639, or as Papebroke thinks, in 644.
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Father Alban Butler. “Saint Sophronius, Patriarch of Jerusalem, Confessor”. Lives of the Fathers, Martyrs, and Principal Saints, 1866.

St. Isidore of Seville: Ethics

“SOCRATES first established ethics with a view to correcting and regulating conduct, and he devoted all his attention to the discussion of right living, diving into four virtues of the soul, namely, prudence, justice, fortitude, and temperance.”

~St. Isidore (c. 560 – 636), Archbishop of Seville: Etymologies, 2, 24.

The Death of Socrates, by Jean-François-Pierre Peyron.
Oil on canvas, 1788; Joslyn Art Museum, Omaha.

St. Leo the Great: Sermon 95, On the Beatitutudes

A Homily on the Beatitudes, St. Matthew 5:1-9

I. Introduction of the subject
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WHEN our Lord Jesus Christ, beloved, was preaching the gospel of the Kingdom, and was healing various sicknesses through the whole of Galilee, the fame of His mighty works had spread into all Syria: large crowds too from all parts of Judæa were flocking to the heavenly Physician. (Mt 4:23-24) For as human ignorance is slow in believing what it does not see, and in hoping for what it does not know, those who were to be instructed in the divine lore, needed to be aroused by bodily benefits and visible miracles: so that they might have no doubt as to the wholesomeness of His teaching when they actually experienced His benignant power. And therefore that the Lord might use outward healings as an introduction to inward remedies, and after healing bodies might work cures in the soul, He separated Himself from the surrounding crowd, ascended into the retirement of a neighbouring mountain, and called His apostles to Him there, that from the height of that mystic seat He might instruct them in the loftier doctrines, signifying from the very nature of the place and act that He it was who had once honoured Moses by speaking to him: then indeed with a more terrifying justice, but now with a holier mercifulness, that what had been promised might be fulfilled when the Prophet Jeremiah says: “behold the days come when I will complete a new covenant for the house of Israel and for the house of Judah. After those days, says the Lord, I will put My laws in their minds, and in their heart will I write them. ” He therefore who had spoken to Moses, spoke also to the apostles, and the swift hand of the Word wrote and deposited the secrets of the new covenant in the disciples' hearts: there were no thick clouds surrounding Him as of old, nor were the people frightened off from approaching the mountain by frightful sounds and lightning, but quietly and freely His discourse reached the ears of those who stood by: that the harshness of the law might give way before the gentleness of grace, and “the spirit of adoption” might dispel the terrors of bondage. 

II. The blessedness of humility discussed
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The nature then of Christ's teaching is attested by His own holy statements: that they who wish to arrive at eternal blessedness may understand the steps of ascent to that high happiness. “Blessed,” He says, “are the poor in spirit, for theirs is the kingdom of heaven (Mt 5:3).” It would perhaps be doubtful what poor He was speaking of, if in saying “blessed are the poor” He had added nothing which would explain the sort of poor: and then that poverty by itself would appear sufficient to win the kingdom of heaven which many suffer from hard and heavy necessity. But when He says “blessed are the poor in spirit,” He shows that the kingdom of heaven must be assigned to those who are recommended by the humility of their spirits rather than by the smallness of their means. Yet it cannot be doubted that this possession of humility is more easily acquired by the poor than the rich: for submissiveness is the companion of those that want, while loftiness of mind dwells with riches. Notwithstanding, even in many of the rich is found that spirit which uses its abundance not for the increasing of its pride but on works of kindness, and counts that for the greatest gain which it expends in the relief of others' hardships. It is given to every kind and rank of men to share in this virtue, because men may be equal in will, though unequal in fortune: and it does not matter how different they are in earthly means, who are found equal in spiritual possessions. Blessed, therefore, is poverty which is not possessed with a love of temporal things, and does not seek to be increased with the riches of the world, but is eager to amass heavenly possessions.

III. Scriptural examples of humility
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Of this high-souled humility the Apostles first, after the Lord, have given us example, who, leaving all that they had without difference at the voice of the heavenly Master, were turned by a ready change from the catching of fish to be fishers of men, and made many like themselves through the imitation of their faith, when with those first-begotten sons of the Church, “the heart of all was one, and the spirit one, of those that believed (Acts 4:32):” for they, putting away the whole of their things and possessions, enriched themselves with eternal goods, through the most devoted poverty, and in accordance with the Apostles' preaching rejoiced to have nothing of the world and possess all things with Christ. Hence the blessed Apostle Peter, when he was going up into the temple, and was asked for alms by the lame man, said, “Silver and gold is not mine, but what I have that I give you: in the Name of Jesus Christ of Nazareth, arise and walk (Acts 3:6).” What more sublime than this humility? What richer than this poverty? He has not stores of money, but he has gifts of nature. He whom his mother had brought forth lame from the womb, is made whole by Peter with a word; and he who gave not Cæsar's image in a coin, restored Christ's image on the man. And by the riches of this treasure not he only was aided whose power of walking was restored, but 5,000 men also, who then believed at the Apostle's exhortation on account of the wonder of this cure. And that poor man who had not what to give to the asker, bestowed so great a bounty of Divine Grace, that, as he had set one man straight on his feet, so he healed these many thousands of believers in their hearts, and made them “leap as an hart” in Christ whom he had found limping in Jewish unbelief.

IV. The blessedness of mourning discussed
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After the assertion of this most happy humility, the Lord has added, saying, “Blessed are they which mourn, for they shall be comforted (Mt 5:4).” This mourning, beloved, to which eternal comforting is promised, is not the same as the affliction of this world: nor do those laments which are poured out in the sorrowings of the whole human race make any one blessed. The reason for holy groanings, the cause of blessed tears, is very different. Religious grief mourns sin either that of others' or one's own: nor does it mourn for that which is wrought by God's justice, but it laments over that which is committed by man's iniquity, where he that does wrong is more to be deplored than he who suffers it, because the unjust man's wrongdoing plunges him into punishment, but the just man's endurance leads him on to glory.

V. The blessedness of the meek
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Next the Lord says: “blessed are the meek, for they shall possess the earth by inheritance.” To the meek and gentle, to the humble and modest, and to those who are prepared to endure all injuries, the earth is promised for their possession. And this is not to be reckoned a small or cheap inheritance, as if it were distinct from our heavenly dwelling, since it is no other than these who are understood to enter the kingdom of heaven. The earth, then, which is promised to the meek, and is to be given to the gentle in possession, is the flesh of the saints, which in reward for their humility will be changed in a happy resurrection, and clothed with the glory of immortality, in nothing now to act contrary to the spirit, and to be in complete unity and agreement with the will of the soul. For then the outer man will be the peaceful and unblemished possession of the inner man: then the mind, engrossed in beholding God, will be hampered by no obstacles of human weakness nor will it any more have to be said “The body which is corrupted, weighs upon the soul, and its earthly house presses down the sense which thinks many things (Wis 9:15):” for the earth will not struggle against its tenant, and will not venture on any insubordination against the rule of its governor. For the meek shall possess it in perpetual peace, and nothing shall be taken from their rights, “when this corruptible shall have put on incorruption, and this mortal shall have put on immortality (1 Cor 15:53):” that their danger may turn into reward, and what was a burden become an honour. 

VI. The blessedness of desiring righteousness
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After this the Lord goes on to say: “blessed are they who hunger and thirst after righteousness, for they shall be satisfied (Mt 5:6).” It is nothing bodily, nothing earthly, that this hunger, this thirst seeks for: but it desires to be satiated with the good food of righteousness, and wants to be admitted to all the deepest mysteries, and be filled with the Lord Himself. Happy the mind that craves this food and is eager for such drink: which it certainly would not seek for if it had never tasted of its sweetness. But hearing the Prophet's spirit saying to him: “taste and see that the Lord is sweet;” it has received some portion of sweetness from on high, and blazed out into love of the purest pleasure, so that spurning all things temporal, it is seized with the utmost eagerness for eating and drinking righteousness, and grasps the truth of that first commandment which says: “You shall love the Lord your God out of all your heart, and out of all your mind, and out of all your strength:” since to love God is nothing else but to love righteousness. In fine, as in that passage the care for one's neighbour is joined to the love of God, so, too, here the virtue of mercy is linked to the desire for righteousness, and it is said:

VII. The blessedness of the merciful
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“Blessed are the merciful, for God shall have mercy on them (Mt 5:7).” Recognize, Christian, the worth of your wisdom, and understand to what rewards you are called, and by what methods of discipline you must attain thereto. Mercy wishes you to be merciful, righteousness to be righteous, that the Creator may be seen in His creature, and the image of God may be reflected in the mirror of the human heart expressed by the lines of imitation. The faith of those who do good is free from anxiety: you shall have all your desires, and shall obtain without end what you love. And since through your almsgiving all things are pure to you, to that blessedness also you shall attain which is promised in consequence where the Lord says:

VIII. The blessedness of a pure heart
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“Blessed are the pure in heart, for they shall see God (Mt 5:8).” Great is the happiness, beloved, of him for whom so great a reward is prepared. What, then, is it to have the heart pure, but to strive after those virtues which are mentioned above? And how great the blessedness of seeing God, what mind can conceive, what tongue declare? And yet this shall ensue when man's nature is transformed, so that no longer “in a mirror,” nor “in a riddle,” but “face to face (1 Cor 13:12)” it sees the very Godhead “as He is (1 Jn 3:2),” which no man could see; and through the unspeakable joy of eternal contemplation obtains that “which eye has not seen, nor ear heard, neither has entered into the heart of man.” Rightly is this blessedness promised to purity of heart. For the brightness of the true light will not be able to be seen by the unclean sight: and that which will be happiness to minds that are bright and clean, will be a punishment to those that are stained. Therefore, let the mists of earth's vanities be shunned, and your inward eyes purged from all the filth of wickedness, that the sight may be free to feed on this great manifestation of God. For to the attainment of this we understand what follows to lead.

IX. The blessedness of peace-making
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“Blessed are the peace-makers, for they shall be called the sons of God (Mt 5:9).” This blessedness, beloved, belongs not to any and every kind of agreement and harmony, but to that of which the Apostle speaks: “have peace towards God;” and of which the Prophet David speaks: “Much peace have they that love Your law, and they have no cause of offenses. ” This peace even the closest ties of friendship and the exactest likeness of mind do not really gain, if they do not agree with God's will. Similarity of bad desires, leagues in crimes, associations of vice, cannot merit this peace. The love of the world does not consort with the love of God, nor does he enter the alliance of the sons of God who will not separate himself from the children of this generation. Whereas they who are in mind always with God, “giving diligence to keep the unity of the Spirit in the bond of peace (Eph 4:3),” never dissent from the eternal law, uttering that prayer of faith, “Your will be done as in heaven so on earth (Mt 6:10).” These are “the peacemakers,” these are thoroughly of one mind, and fully harmonious, and are to be called sons “of God and joint-heirs with Christ (Rm 8:17),” because this shall be the record of the love of God and the love of our neighbour, that we shall suffer no calamities, be in fear of no offense, but all the strife of trial ended, rest in God's most perfect peace, through our Lord, Who, with the Father and the Holy Spirit, lives and reigns for ever and ever. Amen.
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Source: Nicene and Post-Nicene Fathers, Second Series, Vol. 12. Edited by Philip Schaff and Henry Wace. Buffalo, NY: Christian Literature Publishing Co., 1895.