Readings on the Nativity from the Great Reading Menaion

On the 25th day of the month of December, the Nativity of our Lord God and Savior Jesus Christ.

The merciful God, seeing the human race tormented by the devil and having compassion on it, sent His angel Gabriel to say to the God-bearer: “Rejoice, O full of grace, the Lord is with thee.” And by the word He was conceived—the Son, the Word of God, our Lord Jesus Christ—in her honorable womb. When nine months had passed from the conception, a decree went out from Caesar Augustus to conduct a census throughout the entire empire. Cyrenius was sent to Jerusalem and Bethlehem to carry out the decree for the census of the people. And Joseph, the guardian of the Virgin, came from Nazareth to be enrolled with her in Bethlehem. But the time had already come for the Virgin to give birth, and they found no house where they could stay, because there were very many people in the city. They entered a poor stable, and there she gave birth to our incorruptible Lord Jesus Christ, swaddled as an infant the Creator of all, and laid in a manger for cattle Him who was to deliver us from irrationality.

On the same day, the adoration of the Magi: Melchior, Balthasar, and Gaspar.

In ancient times, when the servant of God Moses was leading the people of Israel out of Egypt through the land of Persia, there was in the Persian land a magus named Balaam, and many of his divinations came true. Seeing Israel, he prophesied: “A star shall come forth out of Jacob, a man shall rise out of Israel, and shall smite the princes of Moab and plunder the sons of Seth.” And the magi among the Persians recorded this prophecy 1400 years before the Nativity of Christ, and every Persian who became a magus learned of it. This prophecy reached also those magi who were over all the magi of the king of Persia. There were three of them: Melchior, Gaspar, and Balthasar. They watched for when they would see such a star, for it did not move from east to west like the other stars, but went toward the south, and they understood that it announced the birth of a great king. They followed the star, found Christ God, fell down before Him, worshiped Him, and offered gold, frankincense, and myrrh. Then, by the command of an angel, they returned to their own land with joy.

On the same day, Joseph the Betrothed of the Virgin received tidings in a dream from God’s angel to flee to Egypt.

The Jewish king Herod, having learned from the magi that a great King had been born who was to conquer the whole world, summoned the magi to him and said to them: “Go and search diligently for the child, and when you have found him, bring me word so that I too may go and worship him.” But he said this in order to learn where He was and send men to kill Him. Then he summoned the scribes and asked them: “What does Scripture say: where is the Christ to be born?” They answered: “In Bethlehem of Judea.” He then ordered that in Bethlehem all male infants up to two years of age be killed. Then an angel was sent from God and said to Joseph: “Rise, take the child and His mother, and flee to Egypt.” Joseph did so, took the child and His mother, and went to Egypt. At that time Christ was two years old.

On the same day, a homily on the Nativity of our Lord Jesus Christ.

Come, brethren and children, listen with understanding; I will explain to you the power and glory of this day, on which took place the visitation and renewal of the human race that had fallen into the devil’s deception and into corruption because of the transgression of God’s commandment. Adam was deprived of the food of paradise and, abiding in mortal corruption of life, begot us. And when the enemy saw that the glory of God had been stripped from us, he began by many deceptions to seduce man, in order to steal them away from God—by robbery, theft, fornication, every kind of evil idolatry—so as to make us enemies of God. But our merciful Lord God, unable to endure seeing us fallen into such misfortunes, did not forget the works of His hands, but bowed the heavens and descended for our deliverance, clothed Himself in our flesh, desiring to deify it by His divinity. And He is swaddled in swaddling clothes as an infant—He who covers the earth with darkness—and lies in a manger for cattle—He who rests eternally upon the shoulders of the cherubim—in order to deliver us from a beast-like life. For this reason the invisible became visible, the uncontained was contained in His own creation, the intangible became tangible, the Son of God became the Son of a Virgin; without forsaking His divinity He became man, yet perfect God and perfect man. Hiding His divinity in the flesh, He descended to seek us, and finding the lost sheep He took it upon His shoulders and brought it to the Father—that is, human nature, which had previously been lost—and called together a joyful feast, summoning the angelic powers, saying: “Rejoice with Me, for I have found My sheep which was lost.” Therefore, brethren, we too must honor His descent and always keep His commandments, honoring one another in love, as He Himself wrote, commanding us in the law: “You shall not murder, you shall not steal, you shall not commit adultery, you shall not bear false witness, honor your father and your mother, love your neighbor as yourself”—not only the one who is near by kinship, but every person living in the faith of Christ. Feeding the hungry, receiving the stranger, clothing the naked, showing honor to the servants of God—for they watch vigilantly over our souls. In church striving day and night—for here we are cleansed from sins. In full sobriety, with a pure conscience, let us approach the Body and Blood of God, harboring enmity toward no one, not merely pretending outwardly to love but loving in the heart and outwardly honoring one another, that we may be sons of the Most High and partakers of the heavenly kingdom, to which Christ came to call us—He who is the true Son of God and our God, dual in nature, glorified equally with the Father and the Holy Spirit.

On the same day, a homily on the Nativity of Christ. From the Gospel according to Matthew.

“When Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, magi from the east arrived in Jerusalem, saying: ‘Where is the newborn king of the Jews? For we have seen His star in the East and have come to worship Him.’”

Bethlehem is translated “house of bread,” and Judea means “confession.” Let us also, brethren, by the power of our confession become houses of the spiritual bread, Christ, our true God. For He said: “He who eats My flesh and drinks My blood abides in Me, and I in him.” The Evangelist says “in the days of Herod the king” so that we may understand and learn that from the Jewish race and from the tribe of Judah princes, kings, and rulers had ceased, as Job prophesied: “The prince shall not fail from Judah, nor the leader from his thighs, until He comes for whom it is reserved, and He is the expectation of the nations.” Since kings, princes, and leaders of the Jews had ceased, Herod reigned, and the expectation of the nations—Christ—came. He came of necessity, at the fitting and proper time. Herod, however, was not a Jew but an Idumean, the son of Antipater by an Arabian wife.

“And behold, magi from the east arrived in Jerusalem.”

The first to worship Christ are the magi—a foreign people, strangers to the promises and the law of God—to the condemnation of the Jews. For the magi, who offered sacrifices to idols and were strangers to the promises, believe and worship. What answer, then, can the Jews now give, who had the law and the prophets, who had always been in the faith, yet despised and rejected the Lord? Truly they deserve reproach and condemnation. But the glory of Christ shines forth and is revealed, for not His own people but strangers and foreigners worship Him and bear witness to the great power of the One born. The testimony of enemies is especially worthy of attention. It is said of these magi that they were the first disciples of the magus Balaam. Since they found his writing that says: “A star shall rise out of Jacob, and a man shall arise out of Israel,” they learned and understood the mystery of Christ. Seeing a strange and unusual star that appeared so exceedingly bright and wondrous, they arose, set out, searched, and cared greatly to see Christ and worship Him. This star was not like those we see in the heavens; it was a certain divine and angelic power that appeared in the form of a star. And since the magi studied the stars, the Lord led them through their customary occupation—just as later He led the apostle Peter when, by a catch of fish in Christ’s name, he brought in a great multitude, by which Christ amazed Peter and caused him to follow Him. Because this star was an angelic power, it is clear that it shone brightly even by day. When the magi traveled, the star moved; when they rested, it stood still. From the eastern lands, such as Persia, it traveled toward the southern lands, to Jerusalem—stars never move from north to south. Truly the magi possessed great virtue and wisdom, as their deed shows: having resolved in a foreign land and in Jerusalem to worship Christ, they had such faith, cared so deeply, and labored so earnestly that, all the more in their own homeland of Persia, they openly and boldly proclaimed the greatness of God, His miracles, and His mysteries!

“Hearing this, King Herod was troubled, and all Jerusalem with him.”

Herod was troubled and feared for his kingdom, lest he lose it. The Jews were troubled because of the wonders, though in truth they ought to have rejoiced and been glad, since from their race a king arises and Persian kings worship Him. Truly, malice, envy, and wickedness are irrational: they darken the human mind and prevent it from seeing clearly. They slander many good deeds so that they do not appear good to those whose heartfelt discernment is not kept undisturbed and attentive.

“And gathering all the chief priests and scribes of the people, he inquired of them where the Christ was to be born.”

The scribes were the teachers of the people. It is ordained by God that we ask those whom we regard and call teachers and scribes, expecting from them a true answer. For this reason those who crucified the very Lord whom the prophets foretold and whom their own first teachers and scribes confessed when questioned will be condemned.

“They told him: ‘In Bethlehem of Judea, for so it is written by the prophet’”—the prophet Micah—“‘And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah.’”

The city of Bethlehem was small, insignificant, lowly; many despised it. But now, since Christ came forth from it, it is wondrous, known to all, and glorified. For people from every corner of the earth come to worship in this holy Bethlehem.

“‘For out of you shall come a Ruler who will shepherd My people Israel.’”

The prophet says “come forth”: indeed, Christ did not remain in Bethlehem after His birth but, coming forth from Bethlehem, dwelt chiefly in Nazareth. And “will shepherd My people Israel rightly”—not oppress or devour them. Other kings were not shepherds but wolves and oppressors; Christ, however, is the good and faithful Shepherd, as He Himself says: “I am the good shepherd; I know My own, and My own know Me.” By “people” He means Israel—both those of the Jews and of other nations who have believed. Israel is translated “mind that sees God”; therefore all who see God, believe in Him, and keep His holy commandments are Israelites, even if they descend from the Gentiles.

“Then Herod, secretly calling the magi, learned from them exactly the time the star had appeared.”

Herod summons the magi secretly: he feared the Jews and thought they would greatly desire to preserve the child’s life, since He was to free them from bondage. He inquired precisely and learned when the star had appeared. The star appeared to the magi before the Lord was born. It appeared to them in advance so that they might worship Christ while He was still in swaddling clothes.

“And sending them to Bethlehem, he said: ‘Go and search diligently for the child.’”

He did not say “search for the king” but “for the child,” for he did not wish to acknowledge Him as king, refused to call Him such, and was filled with rage against Him.

“‘And when you have found Him, bring me word, that I too may come and worship Him.’ Having listened to the king, they departed.”

The magi, being neither deceivers nor cunning nor spies, supposed that Herod spoke and gave them this charge honestly, without guile and simply.

“And behold, the star which they had seen in the east went before them.”

For a time the star was hidden while the magi inquired of the Jews and Herod was troubled, so that the truth might appear all the more manifest and pure. When the magi left Jerusalem, the star appeared to them again, guiding them.

“Until it came and stood over the place where the child was.”

From this it is clear that the star was a divine power. Thus a most wondrous and extraordinary miracle occurs: the star descended from the heights, drew near to the earth, and showed the magi the place. If it had appeared to them from on high, how could the magi have known precisely the place where Christ was? Stars are visible from everywhere: one person sees the moon over his own house, and to another it seems to stand over his house. Each thinks the moon or another star stands over him. That appearing star would not have revealed Christ unless it had truly descended and stood over the head of the infant.

“Seeing the star, they rejoiced with exceedingly great joy.”

Since the magi were not deceived but found what they sought, they rejoiced with great joy and glorified God who works such great wonders.

And we, brethren, let us receive this great joy into our hearts, let us exult, worship with the magi, glorify with the shepherds, and rejoice with the angels, for today a Savior is born to us, who is Christ the Lord: “The Lord God has appeared to us.” Let no one be slack in soul, let no one be ungrateful; rather, let all rejoice, be glad, and be illumined today in these new and most glorious things. For this feast is common and universal, the feast of all creation, bringing a joy and salvation greater than any from the beginning of the world. The Son of God, born of a Virgin, has come to us. Can anything be more blessed throughout all generations, more wondrous among all the miracles God has wrought from eternity? Today the condemnation of Adam and Eve is lifted, and we all are freed from the curse. Let us celebrate, brethren, today the salvation of the world; let us celebrate the birth of our Savior Christ. Let the voice of gladness and joy resound; let us all sing a new song and cry aloud: “Glory to God in the highest, and on earth peace, good will among men!” Moreover, let us all adorn ourselves with virtues, I beseech you; let us take care to keep the divine commandments and live spiritually, brethren—not in gluttony and drunkenness, offenses, injustice, thefts, fornication, and other impurities. For he who lives in impurity and wicked intemperance, abiding in malice and wrongdoing, is abominable to God. He who sows in corruption will reap corrupt fruit; he who sows in the spirit will inherit eternal life. Let us come, brethren, with zeal to this spiritual Bethlehem, the church of God; let us enter as into the divine cave, into the noetic and holy altar; let us gaze with fear and trembling upon the spiritual manger and mystical table, beholding Him who for our sake became an infant, swaddled and lying there—our Lord Jesus Christ, who was once slain for us and is offered each day in the bloodless sacrifice. Let us receive Him with faith and love, with a pure conscience and the promise of heartfelt purity, partaking worthily of the fearful and holy mysteries, that we may become heirs of eternal life and enjoy incorruptible blessings, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, dominion, honor, and worship, now and ever and unto the ages of ages. Amen.

On the same day, a reading for the Nativity of Christ.

Christ, the Sun of Righteousness, has today shone forth from the Virgin, most pure and holy; the darkness of impiety has fled, light has been granted to those who believe faithfully, the ice of unbelief has melted, the fruit of piety has blossomed, and the true Star has risen for all. Today even the physical light has received an increase, and the spiritual has shone forth: “For the people who sat in darkness have seen a great light.” Today a Son is born without a father, and all creation brings Him gifts: the earth—a manger; stones—a cradle; rocky mountains—a cave; cities—Bethlehem; winds—obedience; the sea—submission; whirlpools—fish; rivers—the Jordan; birds—a dove; the magi—gifts; women—Martha; widows—Anna; the barren—Elizabeth; virgins—the God-bearer Mary; children—boxwood; shepherds—praise; priests—Simeon; the people—Paul; sinners—the tax collector; the woman with the issue of blood—faith; the harlot—myrrh; oaks—Zacchaeus; the tree—the cross; the cross—the thief; the east—the star; heaven—angels; Gabriel—the greeting, saying: “Rejoice, O highly favored one, the Lord is with thee.” And we, the lowly, rejoicing today, let us say to her: O most glorious God-bearer, today thou openest paradise to Adam our forefather, which Eve closed through disobedience; O Holy Virgin, today thou givest birth to the Giver of all, the Creator of all. Come, O lands, and behold: a womb wider than the heavens—He who could not be contained in the heavens was contained in her; by His birth He scattered all bonds and granted freedom to human nature, which had been in bondage from the first man until this moment, that now we may glorify Him who came to His own and rejoice in Him.

And the king-prophet David, who possessed the law of God, seeing the ark of the covenant returned from the foreigners, rejoiced and exulted, thereby showing what love he had for God. But we today, beholding Him who gave the law Himself, shining forth from the Virgin as through the ark, let us glorify and rejoice and with all our strength praise the Bestower of blessings. That ark served in the law as a type, threatening punishment to those who transgressed the scriptures; but here is He by whom the law was fulfilled, who redeemed us from the curse imposed by the law, who grants righteousness and life to all. Let us greet this honorable and glorious day as one that brings much good. For on this day the Invisible became visible in the flesh to the whole world; on this day Hope came to all creation; on this day the King revealed Himself to people tormented by demons; on this day deliverance came to us captives, riches to the poor, light to the darkened, a path to the lost. Let us praise, brethren, this radiant feast: for on this day freedom came to slaves, forgiveness to sinners, cleansing to the defiled, healing to the sick; He came giving eyes to the blind and hearing to the deaf; health came to the lame, swiftness to the paralyzed, cleansing to lepers, rising to those who lay down, satisfaction to the hungry, consolation to the sorrowful, wisdom to the ignorant, life to the dead. Let us glorify God who came for our sake: He came who slew Satan and freed Adam; He came who destroyed corruption; He came who grants eternal life and immortality; He came who clothes us in the robe of incorruption and arrays us in the garment of glory; He came—the praise of the righteous and the joy of all creation; He came—the Son of God and Helper of mankind; He came—the Creator of this life; He came—the Renewer of the worn-out; He came who makes men equal to angels; He came who makes men children of God; He came who grants to all the kingdom of heaven. Therefore today the angelic hosts triumph on earth, crying out: “Glory to God in the highest, and on earth peace, good will toward men.” For they beheld a wondrous and fearful miracle: they saw the Lord of all taking the form of a servant; they saw the Infant shining who forms all infants in the womb; they saw the Creator of Adam accepting infancy to free Adam from evil; they saw the great mystery being accomplished today in Bethlehem: God and man born of a woman; they saw the Virgin herself nursing the Infant, having given birth yet remaining a Virgin; they beheld her become a Mother yet knowing no man; they beheld a new and most glorious wonder: an unsown ear of grain, an unplanted cluster of grapes, an Infant without a father.

What then shall I say? How shall I explain that this Son of the Mother is in truth the Creator of His Mother? A twofold divine birth: one utterly indescribable, the other describable yet scattering fire upon the tongue of the speaker—one before the ages, the other in the latter times; one from God the Father, the other from the Virgin and sole Mother. Without father on earth, without mother in heaven: neither there a mother nor here a father was required for the birth. Above, the angels tremble; below, men reproach Him. Above, the cherubim are His throne; below, a cave and manger are His place. Above, He is clothed in indescribable glory; below, He is swaddled in cloths. Above, the seraphim dare not gaze upon Him; below, the harlot clings to His feet. Above, the heavenly powers dare not approach; below, He eats with sinners. Above, He is King over emperors; below, a pauper “who has nowhere to lay His head.” Above, Judge of all creation; below, He accepts judgment without sin from Pilate. All this He did for our race, all this for us poor people sitting in the darkness of ignorance. Precisely when we had fallen most deeply into impiety, committed the most wicked deeds, become His adversaries, fled from Him, and deserved to receive fierce judgment, then we received from the Master and Lord great mercy and love for mankind.

What among created things did we not honor as God? To what demons did we not pray and serve? What evil, defilement, and impiety did we not commit and honor? Besides the one true God, we called all things gods: heaven and earth, sun and moon and stars, mountains and hills and oaks, rivers and springs, stones and all manner of beasts—we called all these gods. Moreover, murder, theft, and fornication—ignorant of the truth, we honored all these as gods. Thus Satan deceived us, causing us to worship every defiled deed. Yet even though we were such, the God who bestows grace did not despise us, did not abandon us to suffer in that defilement, but “where sin abounded, grace abounded much more,” and the grace He gave overcame our enmity. In His generosity and great mercy, He Himself came down from heaven to us sinners, healing our wounds, hiding His divinity in the flesh as in a valley of death, taking our nature, and thus accomplishing salvation for mankind—extinguishing death, destroying impiety and unbelief, binding the ranks of demons, enlightening us who were darkened, granting us the vision of truth, transforming our whole life for the better and for immortality, transforming even our thinking so that we look not to earth but to heaven; and equipping us with His commandments, He gave us the heavenly kingdom and made us equal to the angels.

Therefore we triumph and rejoice: for today our King and Deliverer has shone forth and come. All this we celebrate on this day; rejoicing, let us praise with all our strength our Benefactor, let us adorn ourselves with good deeds and not with garments, let us be filled with praises and not with wine, let us offer all gifts, like the magi, to the glorious King. Let us who believe not be worse than those Persians. They brought gold, honoring Him as king—for gold is offered to a king. Let us also bring in place of gold a faith undefiled and the true law. They brought frankincense, whose fragrance indicated His divine nature—for fragrant incense is offered in honor to God. Let us also bring in place of frankincense a life fragrant with pleasing God. They brought myrrh, pointing to the Lord’s death for all—for in ancient times the dead were anointed with myrrh. Let us also bring the mortification of our members and no longer return to defiled deeds. Having received tidings from the angel, the magi returned to their people by another way, leaving Herod in confusion; but we, guided by the Master and the angel, having escaped the admixture of sin, let us walk the path that leads to the mercy of God. In Christ Jesus our Lord, to whom be glory and dominion with the beginningless Father and the Holy Spirit, now and ever and unto the ages of ages. Amen.

On the same day, for the Nativity of Christ: the tale of Ephroditian concerning the miracle that occurred in the land of Persia. Father, bless.

The Persians were the first to learn of Christ: nothing can be hidden from their scribes, for they constantly labor over the study of books preserved in golden chests in the royal chambers. I speak of what I have heard, and also of those priests in their idol-temples—one of which was dedicated to Hera—on the other side of the royal court. It is attested that the king built it with every honor, placed in it gods—images of gold and silver—and adorned them with precious stones. But I will continue my account without describing the ornaments further.

The tablets written in those days relate: the king entered the idol-temple to receive an interpretation of dreams, and the priest Prupius said to him: “I rejoice with thee, O sovereign, for Hera has conceived in her womb!” The king, smiling, said to him: “Can one who is dead conceive in her womb?” He replied: “Yes, the dead one has come to life.” The king said: “What is the meaning? Tell me.” The priest answered: “Truly, O sovereign, the time has come. All night long the images rejoiced—both male and female—saying to one another: ‘Come, let us rejoice together with Hera.’ And they said to me: ‘Prophet, come, rejoice with Hera, for she is beloved.’ I said: ‘Who will love her who no longer exists?’ They replied: ‘She has come to life and is no longer called Hera but Urania, for the great sun has loved her.’ The female images spoke to the male ones, as if praising the deed, that the fountain is beloved—for Hera was not betrothed to a carpenter. And the male images said: ‘It is truly a fountain, but her name is Mary, and she bears in her womb, as in the sea, a ship laden with many goods. If she is a fountain, let it be understood thus: a fountain of water eternally pours forth a fountain of spirit. In it is one fish caught by God’s hook, which feeds the whole world—as though living in the sea—with its flesh. It is rightly said that she gives birth to a carpenter not from a husband: there is a hidden Carpenter, and the Carpenter who is born is the Son of the Chief of carpenters—triply composed—who with wise art made the heavenly vault over the three parts of the whole universe, fixing the rafters with the word.”

Then the images, disputing about Hera and the fountain, said in chorus: “The day will end, and we shall all know everything.” And the priest said: “Now, O sovereign, remain here for the rest of the day: this matter will be fully revealed, for what has happened is no small thing.” The king remained there and gazed upon the idol-images. The harpists began to play upon harps and sing all their songs. And as many four-footed beasts and birds as there were—silver and golden—each sang with its own voice. The king was frightened, filled with terror, and wished to depart, unable to endure such noise. But the priest said to him: “Wait, O king. The final manifestation is already at hand; the God of all has willed to appear to us.” And while they were speaking thus, the ceiling opened, a radiant star entered and stood over the image of the fountain. And a voice was heard: “O Fountain! O Lady! The great sun has sent me to announce to thee and also to serve the undefiled Birth. I serve thee, elder mother of all ranks, who art becoming the bride of the tri-named single Divinity. The unsown Infant is called beginning and end: beginning of salvation, end of perdition.”

And when this voice sounded, all the idols fell on their faces, and only the fountain remained standing; upon it was placed a royal crown with ruby and emerald stones. And the star stood above the fountain.

The king commanded that all the wise interpreters of signs throughout his realm be gathered. Those summoning them sounded trumpets, and behold, they all assembled in the idol-temple. When they saw the star over the fountain, the starry crown with its stones, and the idols lying in the dust, they said: “O king, the divine royal root has bowed, revealing the image of the heavenly and earthly King. The fountain Karin is the daughter of the land of Bethlehem, and the crown is the image of the King proclaiming the miracle taking place on earth. From Judah has arisen a kingdom that rejects the memory of the Jews; and that the gods have fallen means the end of their worship. For He has come who, by reason of His age, is worthy of greater honor—how then can the worship of younger ones endure? Now, O king, seek in Jerusalem, and thou shalt find the Son of the Almighty in a body, upon a woman’s bodily arms.”

And that star remained over the fountain called heavenly until the magi set out from Persia; then it went with them. Later in the evening, Dionysus appeared to a certain man in the same idol-temple with a banner and said to the idols: “The fountain is now not one of you but above you, renewing human nature by union with God. Prup the priest, why sittest thou here? The deed foretold has come upon us, and we shall be convicted by the majestic Person that we lied in our fantasies, held power, and shall prophesy no more. Worship has been taken from us; we are now without glory and honor—there is only One who has reclaimed all honor for Himself.” They say to him: “Do not panic! The Persians will no longer demand tribute neither earthly nor aerial: He who cancels it has come in the Spirit, intending to offer tribute to Him who sent Him, changing the first image and renewing the new. Heaven rejoices together with earth, and earth boasts, receiving the praise formerly given to heaven: He who was not above is below, seen by the noetic powers. To those He threatens flame, but to these dew has come. Karin, the well-paired fountain, has given birth in Bethlehem. What grace of the fountain that it is beloved of heaven and knows it! The Savior has come to strangers and foreigners; rest is granted to the weary.” Likewise the female images triumph, saying: “O Lady fountain that givest drink, become mother of the heavenly luminary, O cloud that shelters the whole world from the heat—remember thy servants, O beloved lady!”

The king compelled the magi under his authority to set out with gifts, and the star showed them the way. When they returned, they told him everything. Afterward they wrote upon a golden tablet thus: “When we came to Jerusalem, we told them of all the signs that occasioned our journey. And the Jerusalemites said: ‘What is this, that the wise Persians have come with an appearing star?’ The Jewish elders asked us about the future and concerning Him for whose sake we had come. We answered: ‘He whom ye call Messiah is born.’ They grew anxious and dared to object. They said to us: ‘Since ye know the judgment of heaven, tell us what ye have understood.’ We replied: ‘Ye are sick with unbelief and have no faith either in what is confirmed by oath or without oath, but follow your own senseless reason. For Christ, the Son of the Most High, is born, destroying your law and your assembly; yet ye practice sorcery only to avoid hearing His name—so suddenly has He fallen upon you.’ They, after consulting among themselves, begged us to take a gift and conceal it: they feared lest the law pass to other lands. But we answered: ‘We have brought gifts in His honor to proclaim the heavenly miracle in our land that accompanied His birth and His greatness. How then do ye say that we should take back the gifts and hide what has been revealed to us by the God of heaven, and transgress the command of our king? Have ye still not understood how God punished you with the Assyrians?’ They were afraid but let us go.

“And when the Jewish king summoned us to himself, he spoke with us and inquired; we told him the same things, and he was greatly troubled. We departed from him without obeying him, as though he were no ruler. We came to the place to which we were directed and saw her who had given birth and Him who was born; the star itself pointed out to us the Infant Lord. We said to the mother: ‘What is thy name, O most glorious mother?’ She answered: ‘Mariam.’ ‘Whence the child?’ She said: ‘I was only betrothed. Before the marriage rite took place, when it was the Sabbath and the sun had just risen, an angel came announcing a certain birth. I was troubled and cried out: “Let this not be with me, my lord, for I know no husband!” And he told me that it was God’s will that I should give birth.’ We said: ‘O great mother! All the Persian gods called thee blessed! Great is thy praise: thou art exalted above all people!’ The Child sat upon the ground and appeared as though He were going on two years old. He Himself spoke and was somewhat like in face to her who bore Him. She herself was tall; her skin was dark and shining; her face round; her hair bound up. And we brought to our land images of both of them. They were placed by our hands, as was foretold, and it was written thus: ‘In the idol-temple of Zeus, to the Sun God, the great king, the Persian empire inscribed.’ And each of us took the Infant, held Him in our arms, worshiped Him, and kissed Him. We gave Him gold, myrrh, and frankincense, saying to Him: ‘With love we render thee honor, O heavenly Jesus! It could not have been arranged otherwise unless Thou hadst come. Otherwise the higher could not have united with the lower unless Thou hadst come. Affairs are not so well accomplished by sending a servant as by coming oneself. Rightly by such wise cunning dost Thou outwit the adversaries.’ And the Child laughed and wept, hearing the praise in our words. We bowed to His mother, and she showed us honor; we glorified her and went to the place where we were lodging. When evening came, a youth, fearful and terrible, came to us and said: ‘Depart quickly, lest some evil design be formed against you.’ In terror we answered: ‘Who would plot evil against the great powers and captains of God?’ He said: ‘Herod. But arise at once and go, saved in peace.’ Having heard this, we mounted our fleshly horses and hastened to depart from there. We related all that we had seen in Jerusalem. This is how much we have told you concerning Christ. I know that Christ is our Savior. To Him be glory and dominion unto the ages of ages. Amen.

On the same day, the Oration of Saint Gregory the Theologian on the Nativity of Christ, our Lord Jesus Christ.

Christ is born—glorify Him! Christ comes from heaven—meet Him! Christ is on earth—be exalted! “Sing to the Lord, all the earth.” And I will say both together: “Let the heavens rejoice and let the earth be glad”—for the Heavenly One who is now earthly. Christ is in the flesh—with trembling and joy rejoice: with trembling because of sin, with joy because of hope. Christ comes from a Virgin: women, live in virginity that you may become mothers of Christ. Who does not bow before Him who is from the beginning? Who does not glorify the One who is without end?

Again darkness is dispersed, again light is established. Again Egypt is punished with darkness, again Israel is illumined by a pillar. “The people who sat in darkness” of ignorance, let them “see a great light” of knowledge. “The old things have passed away; behold, all things have become new.” The letter yields, the spirit abounds, shadows pass away, truth arrives. Melchizedek is brought forward as an example: he appears without mother and without father—without mother in the first case, without father in the second. The law of nature is broken. It is fitting that a higher order be established. Christ brings joy—let us not refuse it. “Clap your hands, all you peoples,” “for a Child is born to us, a Son is given to us, whose government is upon His shoulder”—for He takes up the cross—“and His name is called Angel of Great Counsel”—He who proclaims the Father. Let John cry out: “Prepare the way of the Lord.” I will sing the power of this day! The Bodiless One is embodied for me, the Word becomes thick, the Invisible becomes visible, the Intangible is touched, the Timeless begins, the Son of God becomes the Son of Man: “Jesus Christ, the same yesterday and today and forever.” Let the Jews be scandalized, let the Greeks mock, let the tongues of heretics ache. They will believe when they see Him ascending to heaven; and if not then, at least when He comes from heaven and sits as Judge.

But that will be later. Today we celebrate the Theophany—that is, the Nativity: the feast has two names, but both refer to one thing. For God has appeared to men through birth—He who is, who is always, proceeding from Him who always is, above cause and reason: for there is no reason above the Reason. But for our sake He became something new, that He who gave us being might give us well-being. Moreover, after we, through malice, fell away from good being, He raises us back to Himself through incarnation. The name that speaks of manifestation is Theophany; that which speaks of birth is Nativity.

This is our feast; today we celebrate God’s coming to man, that we might go forth to God—or rather, return to Him—so that, putting off the old man, we may put on the new; and as we died in Adam, so we may live in Christ, being crucified with Him, buried with Him, and rising with Him. It was fitting that a good reversal occur: that sorrows come from good things, and good things from sorrows. “For where sin abounded, grace abounded much more,” so that if one tasting of the fruit brought such condemnation, how much more has Christ’s crucifixion brought justification! Let us celebrate, then, not festively but divinely; not in a worldly manner but supra-worldly; not our own things but those that belong to Him who came to us, the Eternal One; not the infirm but the healing; not creation but the Creator.

How shall we do this? Let us not adorn our porticos, nor arrange dances, nor decorate the streets, nor feast the eyes, nor enchant the ears with flutes, nor weaken the sense of smell with perfumes, nor wander in taste, nor give touch an evil and sinful direction, nor clothe ourselves in soft and flowing garments useless in their beauty, nor adorn ourselves with gleaming stones or shining gold, nor paint our faces, doubting natural beauty—for this invention is against the image of God in man—nor become drunk, which always leads to falsehood and fornication: for if the teacher is evil, evil is his teaching, and the earth will bring forth evil fruit from evil seed. Let us not set up lofty couches for belly-pleasing feasts. Let us not honor fragrant wines, costly dishes, or worldly luxuries. Let earth and sea not bring us as a gift esteemed corruption—for such is luxurious food and drink. Do not strive to outdo one another in intemperance: intemperance, in my view, is everything superfluous and unnecessary—especially when those formed of the same clay and mixture hunger and lack necessities.

Let us leave all this to the Greeks and their pompous celebrations: those who call gods beings that rejoice in the smoke of sacrifices follow their gods in pleasing the belly. They fashion images of cunning and malicious demons, participate in their mysteries, and lead others to them. But we who worship the Word, if we feast, let us feast on the Word, on the divine Law, and on the narratives—including today’s gathering—that we may be nourished by what is our own, not foreign to the Creator. Or do you wish me to set before you a banquet and, as host, richly and generously entertain you, good guests, with discourse, that you may learn how a stranger can feed citizens, a wanderer the wealthy, a poor homeless man those who feast and shine with possessions? I will begin from here—but purify for me your mind, your hearing, and your thoughts, since you feast on the divine word about God, that you may truly be satisfied and not hunger again. And this word will be both full and brief, that neither the simple be burdened nor you overindulge in its sweetness.

God always was. “Was” and “will be” belong to our divided time and flowing nature, but “He who is” belongs to the Eternal One—and He so names Himself when appearing to Moses on the mountain. That which is encompasses all, having neither beginning nor end—like an ocean of essence, boundless and infinite, surpassing every thought, time, and nature. The mind can only sketch faint and unclear outlines, not of God Himself but of what surrounds Him, gathering from various sources a true image that flees before the mind can grasp it: flashing upon our mind, if purified, like a swift bolt of lightning. It seems to me this happens so that what is partially comprehended may draw us upward—what is wholly incomprehensible inspires no hope and is inaccessible—while what is not fully understood excites wonder; wonder kindles greater desire; desire purifies; purification makes godlike; and when we become such, He converses boldly with gods, uniting with them and being known by them—perhaps as much as He knows those who know Him. The Godhead is incomprehensible, hard to grasp: one thing alone is well known—its incomprehensibility. Though some think a simple nature must be either wholly unknowable or fully knowable. But what is a simple nature? Let us consider. Simplicity itself is not its nature, any more than complexity is the nature of the composite.

The boundless has neither beginning nor end—for it is precisely the absence of these that makes it boundless. When the mind gazes into the supernal depth, finding no place to rest or foothold in its conceptions of God, it calls the boundless and incomprehensible “without beginning.” When it looks the other way, it calls it immortal and indestructible. When it unites both, it calls it eternal. For eternity is neither time nor a part of time—it is immeasurable. But as we measure time by the sun’s motion, so for the ever-living, eternity—extending with them—has a kind of movement and interval. But enough of philosophizing about God. This is not the moment, for I speak not of theology but of the economy of salvation. When I speak of God, I mean Father, Son, and Holy Spirit—lest anyone think God has other sons and we introduce popular gods, or that the Persons are fewer than three, and we be condemned for making God too poor. We must avoid both Jewish monarchianism and Greek polytheism. Though opposites, they harbor similar evil. This is the Holy of Holies, veiled by the seraphim, glorified in thrice-holy proclamation, converging in one Lordship and Godhead—concerning which others before us have philosophized better and more loftily.

But since it was not enough for Goodness to be moved only by contemplation of itself, but goodness ought to overflow and extend, that many might partake of its benefits—for this is the mark of goodness—[God first conceived the angelic and heavenly powers—added from the Greek text.] And the thought became deed, fulfilled by the Word and perfected by the Spirit. Thus arose the second splendors, ministers of the First Light, whose nature is to be understood as intelligent spirit or immaterial and bodiless fire—or something close to this. I would say they are immovable toward evil, moved only toward good—for they surround God and first receive illumination from Him, while we receive the second. But I am compelled to think and call them not immovable but difficult to move toward evil by him who, because of his brightness, was called Light-bearer, yet through pride became and was called Darkness, together with the powers that followed and fell with him—who, after rejecting good, became inventors of evil and teach us the same.

Thus, and for this reason, the noetic cosmos was formed—as far as I can philosophize, measuring the great with small words. Since the first cosmos pleased Him, He conceived a second—material and visible. This is the harmonious whole composed of heaven, earth, and what is between them—admirable for the beauty of each part, but especially for the perfect harmony of each with each and all with all in one world-order. To show that He can create not only beings akin to His nature but also utterly different. Akin to the Godhead are the noetic and intellectually apprehensible; utterly different are the sensible. Of these, most different are the soulless and motionless. But what is this? someone especially fond of festivals might say. Drive the chariot to the goal. Philosophize about the feast and why we are gathered. So I shall—though I began somewhat afar, compelled by love and the word.

Mind and sense, thus separated, remained within their bounds, bearing the majesty of the Creator-Word and, though silent, praising the great work and brightly proclaiming it. There was as yet no union of both, no mixture of opposites in which wisdom would shine even more. Not all the great works of nature were yet known, nor all the richness of goodness. Desiring to manifest this, the skillful Word makes from both—from invisible and visible nature—one living being: man. Taking a body from already-created matter, He breathed into it life from Himself—establishing another cosmos, great in small, placing on earth another angel, a worshiper of mixed nature, contemplator of visible creation, initiate into noetic mysteries, king of earthly things yet ruled by the Most High, earthly yet heavenly, temporal yet immortal, visible yet noetic, midway between greatness and lowliness. This is spirit and flesh: spirit by grace, flesh to be exalted; that he might endure and glorify the Benefactor, while it suffers and, suffering, remembers and learns how greatly man is loved and honored by God. A living creature cared for here by God, then transplanted elsewhere—and (the culmination of the mystery)—deified by inclination toward God. For this reason light is given here in measure, that we may behold and receive the divine radiance worthy of Him who binds, looses, and binds again more highly.

He settled him in paradise—whatever paradise may be—and honored him with free will, that good might belong no less to the chooser than to the Giver of the seed: to cultivate immortal plants—that is, divine thoughts, simple and most perfect—naked in simplicity and artless life, without covering or barrier. Such was fitting for the one who appeared at the beginning. He gave him, as free, a law. The law was the commandment concerning which trees he might eat and which he must not touch. This was the tree of knowledge—not planted originally evil nor forbidden by God out of envy (let not those who contend against God, imitating the serpent, loose their tongues). But it was good if received at the proper time. Contemplation—this, as I understand, was the plant—to ascend to which without stumbling only the most perfect in character can; for the simple and self-indulgent it is not yet good, as solid food is not beneficial for infants who need milk. But through the devil’s envy and woman’s cunning—which is characteristic of the weaker, and to which she drew Adam as one skilled in persuasion (O my weakness! For what belongs to my father is mine)—he forgot the commandment given him, fell through bitter tasting from the tree of life, from paradise, from God; was driven out for sin, clothed in leather tunics—that is, coarse, mortal, stubborn flesh. Then he first knew shame and hid from God. Here he gained death, lest sin become immortal, lest evil be endless—punishment thus a mark of love for mankind, for so—I am convinced—God punishes.

First He subjected him to many corrections according to the many kinds of sin sprouting from the evil root for various reasons and at different times—by word, law, prophets, benefits, threats, plagues, waters, fires, wars, victories, defeats, signs from heaven, air, earth, sea, men, cities, nations, sudden changes—all aimed at eradicating evil. But stronger medicine was needed as the disease worsened: men murdered one another, committed adultery, and worst of all—idolatry, transferring worship from Creator to creature. He who needed greater help received more. This was the very Word of God—eternal, invisible, incomprehensible, beginning from the Beginning, light from Light, source of life and immortality, express image of archetypal beauty, immovable seal, undistinguished image, definition and word of the Father—who comes to His own image, puts on flesh for flesh, unites with rational soul for my soul, purifying like with like, becomes in all things man except sin. Born of a Virgin, purifying soul and body beforehand by the Spirit—for both birth and virginity must be honored. God descends, taking human nature, becoming one from two opposites—flesh and Spirit—one of which deified the other. O wondrous mixture! O glorious union! The Existing One begins, the Uncreated is created, the Uncontainable is contained through the mediation of rational soul between Godhead and gross flesh. The Enricher becomes poor: He impoverishes Himself in my flesh that I may be enriched by His Godhead. The Full One empties: for a time He relinquishes His glory that I may partake of it fully. What wealth of goodness! What mystery is wrought for me! I received the image but did not preserve it: He takes my flesh to save the image and immortalize the flesh. He enters into a second communion, far more glorious than the first. Then He gave the better; now He takes the worse. This seems higher to those who have mind!

What will the slanderers say to this—caviling critics of the Godhead, blaming what is praiseworthy, dark in light, untrained in wisdom, for whom Christ died in vain, ungrateful creatures, works of the evil one? Do you reproach God for His benefit? Count His weakness that He became poor for you? That “the good shepherd who lays down His life for the sheep” sought the lost on mountains and hills where you sacrificed, found the wandering one, placed it on His shoulders—as the wood—and carried it to heavenly pasture, joining it to those who remained? That He kindled His flesh as a lamp, sweeping out the sinful cosmos, seeking the drachma bearing the royal image lost in the heap of passionate rubbish? And finding it, calls His beloved powers to share the joy, as He earlier shared the mysteries of His providence? After the lamp comes bright light. After the voice, the Word; after the forerunner who prepares the bride, the Bridegroom. He prepared a special people, purifying them beforehand with water for receiving the Spirit. Is He displeasing to you because He girds Himself with a towel and washes the disciples’ feet, showing the way of exaltation—heavenly humility? Because He descends to the buried earth to raise with Himself those bowed down by sin? Why do you not recall that He eats with publicans and at publicans’ houses, teaching publicans, that He too might gain something? What is this? The salvation of sinners! Let the accuser blame the physician for visiting the sick, enduring stench to grant health; or the merciful one who bends to the pit to draw out the fallen beast according to the law.

He was sent—but as man. He was dual. He toiled, hungered, thirsted, grew weary, wept—according to the law of the body. But if as God—how? He Himself describes His mission: sent by the Father to do His will. He honors the timeless Origin and does not wish to be taken for another god. He says “I am betrayed,” yet also “I lay down My life Myself”; raised and exalted by the Father, yet He raised and exalted Himself. On one side—by the Father’s good pleasure; on the other—by His own power. You speak of what humbles, but pass over in silence what exalts. You consider that He suffered, but do not add that He willed it. Thus the Word suffers even now! One honors Him as God but confuses Him with the Father; another condemns the flesh and separates Him from unity with the Father. Against whom will He be more angry? Whom will He sooner forgive—those who wrongly unite or those who divide? Neither: for the one ought not divide, the other not confuse. The error is in number for one, in Godhead for the other. Do you stumble at the flesh? Like the Jews. Call Him Samaritan? I say nothing. Disbelieve the Godhead? Like the demons. You are worse than demons, more foolish than Jews! For the Jews, hearing the voice calling Him Son, thought it summoned them to render equal honor to the Father; the demons simply knew He was God—how could they not believe, since they suffered so from Him! Yet you deny equality, confess not the Godhead! Better for you to be circumcised and possessed (a jest) than, whole and sound, to be so malicious and godless.

Soon after, you see Jesus purifying with the Jordan my purification—more precisely, purifying the waters’ purity, for He who “takes away the sin of the world” needed no cleansing. You see the heavens rent, the kindred Spirit bearing witness of Him, He tempted yet overcoming temptation, angels ministering to Him, healing every disease and infirmity, raising the dead—shall you not now mortify unbelief?—driving out demons both Himself and through disciples, feeding multitudes with few loaves, walking upon the deep, betrayed, crucified—and there crucifying my sin: led as a lamb, yet leading Himself as healer; buried as man, rising as God; ascending likewise with His glory. What feast for me is each mystery of Christ! Their aim is one: my perfection and restoration, return to the first Adam.

Accept His birth and dance in His honor—if not like John in the womb, then like David before the ark. Reverence the enrollment: through it you are enrolled in heaven. Honor the nativity: through it your birth-bonds are loosed. Honor little Bethlehem that led you to paradise. Worship the manger: through it you, once irrational, are fed with the Word. “Recognize, like an ox, Him who found you”—Isaiah bids you—“and, like a donkey, the manger of your Lord.” Whether you are of the clean, under the law, “chewing the cud” of the word, fit for sacrifice, or of the unclean, unfit—Gentiles. Run with the star and, with the magi, bring gifts: gold, frankincense, myrrh—as to King, God, and One dead for you. Glorify with shepherds, sing with angels, triumph with archangels. Let the celebration be shared with heavenly powers! I believe they too rejoice and feast today, being lovers of mankind—as David described angels ascending with Christ from the Passion, meeting Him, and bidding one another “lift up the gates.”

Of all connected with Christ’s birth, hate only Herod’s slaughter of the children. Yet even this you should reverence: Christ’s peers offered themselves, anticipating the wondrous sacrifice. If He flees to Egypt, flee willingly with Him: it is good to be persecuted with Christ! If He lingers in Egypt, call Him forth—lest He be too well worshiped there. In all things walk purely in Christ’s age and powers, as His disciple. Remove the swaddling that covered you at birth; then teach in the temple, drive out the temple-traffickers, be stoned if the occasion fits. I know you will vanish in their midst, as God—for the Word is not stoned. If brought before Herod, answer little: he will be more shamed by your silence than by long speeches. If struck, endure more. Taste gall for the first tasting; drink vinegar; let them spit, strike your cheek, beat you with a reed. Be crowned with thorns—sharp as God’s life; clothe yourself in scarlet robe; take the reed; receive mockery from those who play with truth. Finally, be crucified, die, be buried willingly—that you may rise with Him, be glorified and reign with Him, seeing God as He is and seen by Him—whom we glorify and worship in Trinity, and whom we beseech today to manifest Himself to us as far as possible for those bound in flesh, in Christ Jesus our Lord, to whom be glory forever. Amen.

On the same day, a discourse on the Nativity of our Lord Jesus Christ. The Narrative of Saint James the Apostle, the Brother of the Lord according to the flesh. Bless, Father.

In those days a decree went out from Caesar Augustus himself to enroll the whole world; and all had to come to be enrolled who were in Bethlehem of Judea. And Joseph said: “Behold, I will enroll my sons, but what shall I do with this maiden? I see no way to enroll her. As my wife? But I am ashamed because of the first manifestations that the angel revealed. As my daughter? But the sons of Israel see that she is not my daughter.” And he said: “Behold, the day of the Lord—it will do what it wills.” And saddling a donkey, he seated her upon it; his son led the donkey, and Joseph followed behind them. And when they reached the third halting place, Joseph turned and saw Mary sorrowful, and said to himself: “Perhaps that which is within her presses her, desiring to come forth?” And Joseph turned again and saw Mary laughing, and said to her: “Mary, what is this? I see your face now sorrowful, now laughing!” And Mary says: “I see before me two peoples: some weeping, others rejoicing; and I weep with the weeping and rejoice with the rejoicing.” And they had gone half the way when Mary said to Joseph: “Take me down from the donkey, for that which is in me presses me, desiring to come forth.” And he took her down and said to her: “Where shall I lead you and cover your shame, for the place here is desolate?” And he found there a cave, led her into it, left his son with her outside the cave, and went himself to seek a Hebrew midwife in the land of Bethlehem.

But I, Joseph, walked and walked—walking yet not advancing. And looking up to heaven, I saw the vault of heaven standing still; looking at the air, I saw the air disturbed and the birds of heaven silent. And looking upon the earth, I saw a trough standing, workers standing with their hands in the vessel—those chewing did not chew, those taking food to their mouths did not eat, but the faces of all were turned upward. And I saw sheep being driven to the stream, yet the sheep stood still, not drinking. The shepherd raised his staff to strike, but his hand remained aloft. And I looked at the flowing stream and saw kids with their mouths touching the water, yet they did not drink—all were as though driven by touch and current yet motionless.

And I saw a certain woman descending from the mountain, and she said to me: “Where are you going, man?” And I said: “I seek a Hebrew midwife.” And she says to me: “Are you from Jerusalem?” I say: “From there.” She says: “Who is giving birth in the cave?” “Mary,” I say, “raised in the Holy of Holies, betrothed to me.” And she says to me: “Is she not your wife?” And I say: “She was given to me by lot as wife, yet she is not my wife but has conception from the Holy Spirit.” And the midwife said: “Is this true?” And Joseph said to her: “Come and see.” The midwife came and stood at the cave. And a bright cloud overshadowed the cave, and such a brilliant light shone in the cave that our eyes could not bear it. And the midwife said: “My soul is magnified today, for my eyes have seen glorious things—salvation has been born to Israel.” And immediately the cloud withdrew. As it lifted from the cave, a great light appeared within it, so that my eyes could not endure it. And little by little that light withdrew. And then the Infant appeared, came forth, and took the breast of His mother Mary. The midwife cried out, saying: “Great is this day for me, for I have seen a new wonder.” And the midwife went out from the cave. And Salome met her, and the midwife says to her: “Salome, Salome, I wish to tell you of a new wonder: a virgin has given birth, though her body did not permit it.” And Salome says: “As the Lord my God lives, unless I examine with my own investigation and put in my hand and verify, I will not believe that a virgin has given birth.”

And Salome entered to her and said to Mary: “Open yourself, for I am greatly concerned about you.” And entering, Salome put her hand to her, and her hand withered. And weeping, she said: “Woe to me, wretched one, for I have tempted the living God! Behold, my hand burns like a brand in fire and falls away from me.” And she bent her knees before the Lord of all, weeping, and says: “God of our fathers! Remember me, for I am the seed of Abraham, Isaac, and Jacob. Do not expose me before the sons of Israel, but restore me whole to them. Grant health to my hand, O poor one, as Thou knowest, O Master—for I did not do this out of malice; in Thy name I received healing and my reward from Thee.” And behold, an angel of the Lord approached and says to her: “Salome, the Lord has heard your prayer; touch the Infant with your hand, worship Him, carry Him in your arms, and you shall be healed, and there shall be for you hope of salvation.” Salome, receiving the joyful tidings, took the Infant, carried Him in her arms, and says to the Infant: “Heal me with Thy hand.” And she worshiped the Infant with the words: “Thou who art born of a Virgin, King of Israel.” And as she carried Him further, He healed her; she went out from the cave justified. And behold, a voice came to her, saying: “Salome, tell no one how many glorious things you have seen today until the Child comes to Jerusalem.”

And behold, Joseph prepared to depart from Judea. For magi were coming from the east, saying: “Where is the newborn King of the Jews? For we have seen His star in the east and have come to worship Him.” Hearing this, King Herod was troubled and sent servants to the chief priests, questioning them in his palace, saying: “Where is it written concerning Christ among you?” They said: “In Bethlehem of Judea, so it is written.” And he dismissed them. Calling the magi, he asked them: “What sign did you see concerning the newborn King?” The magi said: “We saw a great star shining among the stars in heaven and eclipsing all the stars so that they gave no light. And we understood that the King of Israel was born and came to worship Him.” And Herod said to them: “Search and find exactly where the newborn Infant-King is; and when you see, tell me, that I too may go and worship Him.” And the magi went out, and behold, the star they had seen in the east led them further, brought them to the cave, and stood over the head of the Infant. The magi saw the Infant with His mother, knelt, and worshiped Him. Having received tidings from an angel not to return to Herod, they went to their country by another way. Seeing that the magi had outwitted him, Herod sent his soldiers with the command: “Kill the infants from birth to two years old”—according to the time of the star’s appearance, which he had learned from the magi. But Mary, hearing that the infants were being killed, was afraid, took the Infant, swaddled Him, and hid Him in a manger for cattle. And an angel of the Lord appeared to Joseph and says: “Rise, take the Child and His mother, and go to Egypt until I come to you again.” And Elizabeth, hearing that they sought John, fled to the hills, seeking where to hide, but there was no secluded place. Then sighing, Elizabeth said: “Mountain of God, receive me with my child.” For Elizabeth could not climb the mountain, and the mountain split and received her with her child. Light shone for them in the mountain, and an angel guarded them.

And Herod sought John. He sent servants to the altar of the Lord to Zachariah, asking: “Where have you hidden your son?” And Zachariah answered: “I am a servant of God, abiding in His temple, and I have not seen where my son is.” The servants went and told Herod. And Herod grew angry and said: “His son is to become king over the sons of Israel.” And the king sent his servants again to Zachariah, saying: “Tell me the truth: where is your son? Do you not know that your blood is in my hands?” And the servants came and told him all this. And Zachariah said: “The Lord my God is my witness! If you shed my blood, the Master will receive my spirit, for you shed innocent blood before the doors of the Lord’s temple.” And in response, Zachariah was slain by the soldiers.

And the sons of Israel did not know he had been killed. But at the hour of greeting they came, yet Zachariah did not meet them with blessing as was customary. And the priests lined up before Zachariah, awaiting greeting and glorification of our God in prayer. But since he delayed, all were afraid. And daring, one of them entered the sanctuary and saw before the Lord’s altar a pool of blood speaking: “Zachariah has been killed, and his blood shall not be wiped away forever until his avenger comes.” Hearing these words, he was afraid, went out, and told the priests what he had seen and heard. And all dared, entered, and saw blood on the church steps and on the foundation of the temple. And they cried out, rent their garments, found no body but only blood upon the stone. And they feared, went out, and told that Zachariah had been killed. Hearing this, all the tribes of Israel mourned him three days and three nights. And afterward the priests consulted whom to appoint in Zachariah’s place. And the lot fell on Simeon: to him it had been revealed by the Holy Spirit that he would not see death until he beheld the Lord’s Christ in the flesh.

And I, James, wrote this narrative. When Herod died, there was tumult, and I hid in a desert place until the tumult in Jerusalem ceased, glorifying God and Master of all, who gave me such wisdom to write these mysteries. To our God be glory, now and ever and unto the ages of ages. Amen.

On the same day, a discourse on the Nativity of our Lord Jesus Christ.

Today the Sun of Righteousness has shone upon us—existing before the rising sun, eternal by nature—and has enlightened all: I am freed from darkness yet cannot bear its rays; light is born to me, yet I am darkened by fear. I rejoice in the Nativity, yet the manner troubles me: I see a new fountain flowing while the ancient flees. I see the born Infant and heaven bowed in worship to Him; a Mother giving birth to the Creator from her womb without opening it; the Infant sealing the birth, the birthgiver without husband, the Son without father—the very throne of heaven born, while cattle drive away the cherubim from attending Him. I see the appearing luminary, a prophetic wonder; angels rejoicing, shepherds prophesying, magi singing praises, priests blaspheming God, Herod falling, death destroyed, Adam unbound, hell bound, Eve exulting, the serpent weeping. Captives are freed, tormentors in torment; the Infant suckles milk and nourishes her who nurses Him, is carried in arms by her who carries Him in arms. Behold, I marvel, trembling before the mystery. Let me have faith in Gabriel and drive away fear. He spoke words to Mary, proclaiming wonders: “Rejoice, O highly favored one, the Lord is with thee.” Rejoice, transformed into joy, temple of God and of the soul. Rejoice, highly favored, dwelling of the Creator for heaven and earth. Rejoice, full of grace, field of the untilled ear. Rejoice, full of grace, true vine’s unfailing Virgin Mother. Rejoice, full of grace, worthy sanctuary of the irrevocable Godhead. Rejoice, full of grace, spacious habitation of the gracious and uncontainable. Rejoice, unsullied bride for the widowed world. Rejoice, full of grace, who wove the hand-unmade crown of all creation. Rejoice, full of grace, dwelling of the divine fire. Rejoice, full of grace, who drowned in thy womb the death of the foremother. Rejoice, full of grace, straight path back for the erring universe. Rejoice, highly favored, inexhaustible storehouse for the nature starving to death.

But she, troubled by these words, trying not to look at him, stood as though in the form of a cross—her feet as if resisting what the angel said; she dared neither flee nor stand. Seeing the bodiless one standing as a man, she was ashamed to remain, honoring virginity, yet dared not ask, beholding the bodiless. And the Virgin’s face was a mirror of fear, and she said within herself: “What is this greeting? Who has greeted me? For he shines brighter than the sun—yet converses with dust. He stands forth from heaven—yet greets a maiden. Unclothed in body, he stands before a woman, walking the earth as with wings for feet. What does he want from one of earth? An angel appears to me and speaks with me as a man! From the holy bodiless ones he offers me words brighter than the sun, fairer in face than snow, clad in white raiment. I see a youth unclothed in flesh; he walks the earth—yet leaves no footprints; has no tongue—yet utters greeting; his lips move not—yet he proclaims joy. I know not how to understand this fearful vision. If I comprehend not the sent one—how shall I know the Sender? How much stranger is He! If this angel has so illumined me that my mind is darkened, how shall I bodily cover the Sun of Righteousness? If creation terrifies me, how shall I bear its Creator? If I fear the servant, how shall I give birth to the Master?”

And the angel said to her: “Fear not, Mary—there is no madness here. Fear not, Mary: I have announced to thee truth, not falsehood. Fear not, Mary: I called thee God-bearer, yet call thee not equal to God. Fear not, Mary: I brought thee joy, not seeking to deceive. Fear not, Mary: thou shalt not stumble as Eve. From her came death, from thee the life-giving cross; from her deception, from thee love; from her separation for men, from thee ineffable union; from her darkened sleep for hell, from thee bright lamp for the whole world; from her curse, from thee blessing; from her condemnation, from thee forgiveness; from thee the light of faith; from her tears, from thee the river of living water; from her sweats, from thee rest; from her earth overgrown with thorns, from thee Trinal life; from her hatred toward brethren, from thee love for mankind; from her the flood, from thee the bath of immortality; from her the murderer, from thee resurrection; from her twelve tribes full of hatred, from thee twelve apostles united in love; from her death spread through the world, yet reaching thee it falls; from her fall, from thee rising. ‘Fear not, Mary, thou hast found grace with God. And behold, thou shalt conceive a Son in thy womb.’ Thou shalt bear Him who is—the Son more eternal than Adam; thou shalt bear a Son older than I; thou shalt bear a Son higher than the heavens; thou shalt bear a Son above the cherubim; thou shalt bear a Son, Creator of the ages; thou shalt bear a Son co-beginningless with the Father; thou shalt bear a Son to whom all bow; thou shalt bear a Son whom they hymn unseen; thou shalt bear a Son whose form I behold not; thou shalt bear a Son before whom I stand in trembling.”

Tell me, O Jew: did a virgin give birth or not? Tell me—if she did, why deceive Herod? He asked you: “Where is Christ born?” You answered him: “In Bethlehem of Judea.” Behold, I see Isaiah speaking of God’s birth: “Behold, a Virgin shall conceive and bear a Son, and they shall call His name Emmanuel.” Were it not you who, knowing the truth, told all about Him? Are we the Jewish people? Both before she gave birth she is Virgin, and after birth she remains Virgin. Were it not you who, answering Herod’s question, brought the testimony of the prophet Micah to support your words? For he said: “And thou, Bethlehem, house of Ephrathah, art not least among the rulers of Judah: out of thee shall come a Prince who shall shepherd My people.” Well did the prophet say: “Out of thee shall come forth”—He came forth from you, today came to the nations as God and yet man: as man shepherding men, as God saving the whole world. O kindly adversaries! O merciful slanderers! You revealed the God hidden in Bethlehem! Do you see the perplexity of the teachers? They teach the ignorant, feed the hungry, give drink to the thirsty, enrich the poor—yet themselves hunger. Come, let us celebrate; come, let us triumph; come, let us rejoice in the Lord—for fearful is His nativity. “When Christ was born in Bethlehem of Judea, behold, magi came from the east to Jerusalem, saying: ‘Where is the newborn King of the Jews?’” Where is He born who sent the star before Him? Where is He who told of Himself? Where is He who holds the universe in His hand? Where is He who is everywhere yet hidden in flesh? Where is He who frees from deception and leads us to grace—that is, the Angel who appeared under the oak in Trinity? Where is He who burned not the bush yet scorched the womb? Where the Invisible from the Father, the Undefiled from the mother? Where He who dried up the Red Sea, yet suckled with milk? Where He who struck Pharaoh, yet hiding from Herod? Where He who bound the serpent, yet lying in swaddling clothes? Where is He whom angels have not seen, yet men behold? “And behold, the star which they saw in the east went before them until it came and stood over where the Child was.” To Him be glory with the Father and with the Most Holy and Good Spirit who quickens all things, now and ever and unto the ages. Amen.

On the same day, a discourse of our holy father Basil, Archbishop of Caesarea in Cappadocia, on the Nativity of Christ.

The Nativity of Christ in its proper sense—the first, pertaining solely to the Godhead itself—let it be honored with silence. Let us forbid even our thoughts to attempt to comprehend or investigate it. There was neither time nor eternity, nor form conceived by the mind, nor one beholding; there is no witness to how a dream veils the mind. How shall the tongue serve thought? But the Father was, and the Son was born. Do not say: when? Let the question pass by. Do not ask: how? The answer is powerless. This “when” pertains to time, and “how” immediately compels one to think in a carnal and bodily manner. I will say from Scripture: as radiance from light, and as image from archetype. But since your curiosity will not be satisfied with such words, I will remind you of the indescribability of the glory and confess the unknowability of how the divine birth occurred—for thoughts it is inexpressible, and for human words ineffable. Do not say: Since He was born, He did not exist before. Do not burden with wickedness of words a mind already unskilled in good, destroying truth and defiling theology with images from this world. I say “was born” to show that He has origin and cause, not to indicate a later temporal origin of the Only-begotten. Let not your mind take a false step, thinking that ages arose before the Son—there were none then, nor did they arise. How can creatures be older than their Creator? But I have forgotten what I wished to avoid in my discourse and am drawn back to it by the very sequence of words. Let us leave, then, words about this eternal indescribable nativity, having remembered it—for the mind is less than this subject, and the word even less sufficient to express what can be understood.

One must carefully discern which part of truth is reflected in the word. For the mind cannot approach to contemplate the nature of the incomprehensible, and to find fitting expressions to describe the nature of the Word is impossible. God on earth, God among men—not with fire, trumpet, smoking mountain, darkness, or storm terrifying the souls of those hearing, as when the law was given—but gently and quietly conversing with His kin in a body. God in the flesh—not acting from afar as through the prophets, but uniting and joining humanity to Himself, raising it to Himself through flesh akin to us. How, one will say, did enlightenment come to all through one? How did the Godhead appear in flesh? As fire in iron: not moving from place to place but imparting its properties. Fire does not flow into iron but, remaining in place, imparts its power: it is not diminished by being shared, yet wholly fills that which partakes of it. Thus the Word of God did not depart from Himself when “He dwelt among us,” nor undergo change. “And the Word became flesh,” yet heaven was not deprived of Him who contains it, nor emptied; earth received the Heavenly One in her bosom. Do not conceive of a descent of the Godhead—for It does not move from place to place like bodies. Do not think the Godhead changed by becoming flesh. The Immortal did not transform. How, one will say, did the Word of God not become filled with bodily weakness? We answer: as fire does not acquire the properties of iron. Iron is black and cold, yet when heated it takes on a fiery appearance—that is, it is filled with light, but fire does not become black; it is heated, but the flame is not cooled. So too the Lord’s human flesh: it partakes of the Godhead, but does not transmit its weakness to the Godhead. But if you imagine this mortal fire acts as the Godhead does, then you think passionately of the impassible according to human weakness and wonder: how could corruptible nature receive incorruption through communion with God? Understand the mystery. God was in the flesh precisely to slay the death nesting therein. As healing draughts, assimilated by the body, overcome what causes corruption; and as darkness filling a temple disperses when light is kindled—so the death that violently ruled human nature vanished without trace at the coming of the Godhead. As ice in water prevails while night and shadow last, but melts under the sun’s rays when it shines—so death reigned until Christ’s coming. But since “the grace of God that brings salvation has appeared” and “the Sun of Righteousness has risen,” “death is swallowed up in victory,” unable to endure the advent of life. O depth of God’s grace and love for mankind! By Thy great love Thou freest all from bondage. Men seek to know why the Word came to men, but it befits them to worship His goodness.

What shall we do with you, O man? When God dwelt on high, you sought Him not; and when He descended to you and partook of flesh—you accept Him not. Yet you seek the reason why God became akin to you. Understand: He was in the flesh that the flesh which was cursed might be sanctified, the enfeebled strengthened, that alienated from God might become His own, that fallen from paradise might be raised to heaven. In what workshop was this providence wrought? In the Virgin’s body? From what did this birth arise? From the Holy Spirit and the overshadowing power of the Most High. But hear what the Gospel itself says: “When His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit.” She was a maiden, betrothed to a man, and God deemed her needed for the service of His providence—that virginity might be honored and marriage not dishonored. Virginity was chosen as most worthy of sanctification. Moreover, a witness to Mary’s purity was needed—a man close to her—so that he might not expose her to slanderers as having defiled her virginity; therefore Joseph was given to her as betrothed and guardian of her life. There is another matter I wish to mention, equally important: the time had come, long foreordained and destined from the creation of the world, fitting for the Lord’s incarnation, when the Holy Spirit and the power of the Most High were to form this God-bearing flesh. But since Mary’s lineage was not as worthy of honor as her purity to receive the Spirit’s action, Joseph’s lineage was borrowed through betrothal, and thus the blessed Virgin was chosen—her virginity in no way harmed by the betrothal. One of the ancients offered another consideration: the betrothal to Joseph was devised to hide from the prince of this world. The outward rite of betrothal was used to deceive the evil one, for from of old he lay in wait for the Virgin after hearing the Prophet’s words: “Behold, a Virgin shall conceive and bear a Son.” The hater of virginity was deceived by the betrothal—for he saw that his rule would end with the Lord’s coming in the flesh.

“Before they came together, she was found with child of the Holy Spirit.” And fearing to be called husband of such a woman, “he wished to put her away secretly”—not daring to accuse her. But “he was righteous” and received revelation of the mystery. “While he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying: Do not be afraid to take Mary your wife.” Lest you think one may remain with such monstrous suspicions and conceal transgression. You are called righteous, but to cover lawlessness with silence is the act of the unrighteous. “Do not be afraid to take Mary your wife.” Here it is shown that he did not resent or disdain, but feared her as filled with the Spirit: “For that which is conceived in her is of the Holy Spirit.” And from this it becomes clear that the formation of the Lord’s flesh was not according to the common law of nature. That which was born was immediately perfect in flesh, not formed gradually—as the words prove. For it is not said “created” but “conceived.” The flesh borrowed from the holy one thickened and was worthy to unite with the divine Word. “She will bear a Son, and you shall call His name Jesus.” We have seen that names given intentionally indicate the nature of the named—for example, Abraham, Isaac, Israel. Each of these names points not so much to bodily traits as to virtues accomplished. Therefore now He is called “Jesus”—that is, “salvation to men”: the mystery established before the ages, proclaimed of old by the prophets, was being fulfilled. “Behold, a Virgin shall conceive and bear a Son, and they shall call His name Emmanuel, which is translated ‘God with us.’” This ancient name reveals the whole meaning of the mystery: God among men—for Emmanuel is translated “God with us.” Let no one be corrupted by Jewish temptation: they say the Prophet has not “virgin” but “young woman”—“Behold, a young woman shall conceive.” First, it is most senseless to regard as a sign from the Lord something utterly ordinary and natural. For what does the prophet say? “And the Lord continued to speak to Ahaz, saying: Ask a sign for yourself, either in the depth or in the height. But Ahaz said: I will not ask, nor will I tempt the Lord.” And further: “Therefore the Lord Himself will give you a sign: Behold, a virgin shall conceive.” Since Ahaz would not ask a sign in depth or height, that you may know that “He who descended” “into the lower parts of the earth” “is the same who ascended far above all heavens,” the Lord Himself gave the sign. A sign is something most glorious and wondrous, greatly differing from the common course of nature—for example, a woman becoming mother while remaining virgin, abiding in the sanctuary of virginity and inheriting the blessing of childbearing. And if some translator rendered the word from Hebrew as “young woman,” this in no way harms the word. For we see in Scripture that virgin is often called “young woman”—for example in Deuteronomy: “If a man finds a young woman who is a virgin, not betrothed, and seizes her and lies with her, and they are discovered, then the man who lay with her shall give to the young woman’s father fifty shekels.”

“And arising, he took his wife Mary.” He regarded her as wife in love, affection, care—all that those living together undertake—yet abstained from marital acts: “He knew her not until she had brought forth her firstborn Son.” These words give some suspicion that, after she purely served the Lord’s nativity accomplished by the Holy Spirit, Mary did not abstain from lawful marital acts. Far be it! No one well-versed in the Scriptures can think thus. Their testimony suffices us; as for the words “he knew her not until she had brought forth her Son,” the word “until” in many places seems to indicate a limited time, yet in fact denotes eternity—for example, in the Lord’s words: “Behold, I am with you always, even to the end of the age.” He does not say that after this age ends He will no longer be with the saints; promising something in the present is not denial of it in the future. We say that here too “until” must be understood thus. As for “firstborn,” it does not always mean another was born after, but firstborn is he who first opens the womb. The account of Zachariah proves that Mary was ever-virgin. There is a tradition handed down to us: that after the Lord’s birth, Zachariah placed Mary among the virgins, and for this he was slain by the Jews between the temple and the altar—accused by men of wishing to point to this most glorious and oft-sung sign: a virgin who gave birth yet lost not virginity.

“When Jesus was born,” continues the Evangelist, “in Bethlehem of Judea in the days of Herod the king, behold, magi from the east came to Jerusalem, saying: ‘Where is He who has been born King of the Jews?’” The magi were of the Persian people, practiced sorcery and enchantment, knew natural antidotes, and observed heavenly phenomena. Balaam was involved in such sorcery: sent by Balak to curse Israel with words. In his fourth oracle he speaks thus of the Lord: “I see Him, hear the words of God, know the knowledge of the Most High, and have seen the vision of God in sleep; his eyes are open. A Star shall rise out of Jacob, and a Man shall arise out of Israel.” Remembering this ancient prophecy, they learned where the Jews dwelt and came to inquire “where is He who has been born King of the Jews.” Or perhaps after the Lord’s appearing the hostile power weakened, and they felt their magical acts powerless, thus bearing witness to the great power of the One born. Therefore, finding the Infant, the magi—a people foreign to God and strangers to the covenant—worshiped Him with gifts; they were granted to worship first, for testimonies from enemies are especially credible. Had the Jews worshiped first, it would be thought they honored a kinsman; but now utter strangers worshiped Him as God. They watched the movements of heavenly bodies, not merely chancing upon the heavenly vision—a new and unusual star that shone at the Lord’s birth.

And let no one attempt to explain the star’s appearance by astrological calculations. Those explaining its origin from existing stars believe their conjunctions determine what happens in each person’s life. But here no preexisting star signified a royal birth. The appearing star was not ordinary. Those creatures made in the beginning are either always immovable or have constant motion. But of this appearing one, both are evident: it moves and stands still. Of those already existing, the fixed stars never move, and planets never stand still. Yet this one had both: motion and rest. Therefore it belongs to neither. It moved, going from east to Bethlehem, and stood over “where the Child was.” Thus the magi came from the east, following its direction, arrived in Jerusalem, disturbed the whole city with their coming, and terrified the Jewish king. Finding Him whom they sought, they honored Him with gifts—gold, frankincense, and myrrh—perhaps following Balaam’s prophecy in this too, for he said of Christ: “He couched and lay down as a lion and as a lion’s whelp. Who shall rouse Him? Those who bless You shall be blessed, and those who curse You shall be cursed.” The lion’s image indicates royal dignity, couching—sufferings, and blessing—the power of the Godhead. Following this prophecy, they brought gold to the King, myrrh to Him who would die, and frankincense to God. Nor can we agree with those who curiously inquire about the nativity and think this star resembled comets that stand in the sky, as is thought, signifying change of kings. They are mostly immovable, being ignition in a certain place. Comets—in form of pillar or pit—have various shapes and names. They arise thus: when air near earth increases and pours into the ether, the dense and turbid rising from here burns like wood set afire, and a sensible phantom appears, star-like. But that which appeared from the east and moved the magi to seek the born One was invisible until it appeared again to them in Judea when they were perplexed—so they might learn whose it was, whom it served, and for whose sake it appeared. For it came and stood where the Child was. Seeing this, the magi rejoiced with exceeding great joy. Let us also receive this joy into our hearts. This joy the angels announce to the shepherds. Let us worship with the magi, glorify with the shepherds, triumph with the angels—“for unto us a Savior is born, who is Christ the Lord.” “The Lord God has appeared to us”—not in the form of God, lest He terrify the weak, but in the form of a servant, that He may free the enslaved. Who is so slack in soul, so ungrateful, as not to rejoice, be glad, and be illumined by these events? This is the common feast of all creation. To the world is given what is above the world. Angels are sent to Zachariah, to Mary; they form a choir singing: “Glory to God in the highest, and on earth peace, good will toward men.” Stars descend from heaven, magi come from the nations, earth receives the Guest in a cave. No one is useless, no one ungrateful. Let us also utter words of joy. Let us call our feast Theophany; let us celebrate the salvation of the world, the birthday of mankind. Today Adam’s condemnation is lifted. No longer “dust you are, and to dust you shall return,” but united with the heavenly, you shall be raised to heaven. No longer shall Eve “bring forth children in sorrow”: for blessed is she who conceived Emmanuel and nursed Him at her breast. Therefore “unto us a Child is born, unto us a Son is given, whose government is upon His shoulder.” My heart blossoms, my mind gushes like a fountain, but tongue is small and word feeble to convey such great joy. Understand the Lord’s incarnation as befits the Godhead. The most pure and undefiled Godhead, even entering material nature, corrects the passionate but is not filled with passion. Do you not see that the sun, shining even on mud and filth, acquires no stench? Rather, if it lingers long upon something, it dries up the pus. Why then do you fear that the immortal, incorruptible nature will receive defilement from us? He was born for this—that you might be purified by what is akin to you. For this He grows—that you may gradually become accustomed to Him and become His own. O depth of God’s goodness and love for mankind! Because of the greatness of the gifts we disbelieve the Benefactor; because of the Master’s great love we flee His work. O absurd and wicked malice! The magi worship, yet Christians inquire how God is in flesh, in what flesh, wholly or not wholly did He assume man. Join those who joyfully receive the Lord from heaven. Understand: shepherds are made wise, priests prophesy, women rejoice—when Gabriel taught Mary to rejoice, and John leaped in Elizabeth’s womb. Anna proclaimed, Simeon took Him in his arms, worshiping the great God in the small Infant—not despising the visible but glorifying the greatness of His Godhead. As light through transparent glass, the divine power shone through human flesh, visible to those whose eyes of the heart are purified. May we also be among them, beholding the glory of the Lord with unveiled face, transformed “from glory to glory.” For to Him belong glory and dominion, honor and worship, now and ever and unto the ages of ages. Amen.

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