Homily 2 on the Meeting of our Lord Jesus Christ

Sermon by St. Hesychius of Jerusalem “2nd Homily on the Meeting of our Lord Jesus Christ” (15 chapters) is a commentary on Luke 2:25-38. The conversation contains Christological and soteriological aspects. St. Hesychius points to the Divine and human natures of Christ, “Who deigned to appear in the body and be born a Child for us” (chapter 6). The Lord “humbled himself so much for us as to become a Child: for it is impossible for a potter to save spoiled clay without being stained by it” (chapter 7). He “revealed to everyone... the mystery of His salvation”: both Jews and pagans: “He was born, before whom the last became first and the first last, and the elders [that is, the Jews] were deprived of their advantages because of their negligence” (chapter 7). *The title of the work in Greek is Χριστοῦ. *The title of the work in Latin is Homilia II in Hypapanten. 1. Don’t you know that the Spirit chose Simeon as a prophet and that it was foretold to him in revelation that he would not see death until he saw Christ 1? [And was it not the same Spirit who inspired him to say:] now dost thou let thy servant go in peace (v. 29)? Was it not under the guidance of the Spirit that Simeon blessed Joseph and Mary? Was it not by His command that He spoke to Mary: Behold, this One is destined for the fall and rising of many in Israel (v. 34)? Wasn’t Anna also embraced by Him to be her prophetess? Wasn't she also fulfilled by Him when she announced the redemption coming through the newborn Child? 2. From these [words of Scripture about the Holy Spirit], in order, an interpretation should be woven for you [at length about Him], but now, in order to preserve your attention, it would be appropriate here only to [briefly] discuss and shorten our speech. So, if this speech is not difficult for you, insatiable participants in the meal of sacred words, then we should begin from the place where the Evangelist began his story for you, and as far as possible shorten our [current] interpretation, so that our offering corresponds to both the time [of the holiday] and your desire. 3. Then there was a man in Jerusalem named Simeon (v. 25). The Spirit wove considerable praise in honor of this Simeon in the introduction: And there was in Jerusalem, he says, a man whom the Prophets had long expected and whom the Law desired; grace sought him and, having found him, crowned him in the end. What was this crown woven from? Pay attention: He was a righteous and godly man, looking forward to the consolation of Israel (v. 25). Let us also compete with Simeon and please him, for he was not only righteous, but also piously abstained from all wickedness. And since he expected consolation for Israel, he did not weaken either in the acquisition of virtue or in abstaining from evil. 4. And the Holy Spirit was on him. This is amazing and fully consistent with what we said before: that Simeon was a church, kept the bridal chamber of his flesh clean and swept away all worldly cobwebs from the bedchamber of his soul 2 . That is why he attracted the [Holy] Spirit to himself, becoming his abode. And it was predicted to him by the Holy Spirit that he would not see death until he saw Christ the Lord (v. 26). You see what a great honor it is to be the church of God: for those who labor in this way of life are translated 3 from [temporal] life into [eternal] life 4 . The same prophecy was given to Simeon that he would not see death until he saw Christ the Lord, that is, before he saw the One who would destroy death; The One who will raise the dead; The One who will turn the graves into a bridal chamber; The One who will allow him to depart [to another world] free from fear. 5. And he came by inspiration to the church (v. 27) 5 . And this [testimony] also should not be omitted or rushed over by us: for it confirms that Simeon always acted at the direction of the Spirit living in him, and that without Him he was not sent to any meetings 6, did not rush to any enterprises; and when he comes to the Church, it is not otherwise than under the guidance of the Spirit. And when the parents brought the Child Jesus to perform the legal ceremony on Him, he took Him in his arms (vv. 27-28). Who pointed him to this unknown Baby? None other than the Spirit living in him and giving revelations, who said to him something similar to the following: “Run, elder, run, hurry, quickly seek His blessing for yourself 7 before the Star shines, before the Magi appear, so that we [the Jews] do not become the subject of ridicule [from the pagans who preceded us in worshiping the Child]. For the Light from Me [in the revelation of tongues, indicated by the Star,] must appear before the Star itself arrives in Bethlehem (Matthew 2:2); so that it would be revealed [to them] that I control her running and that she borrows her shine from Me. Do not allow yourself to be deprived of His blessing, even if the uncircumcised reap the firstfruits (ἀπαρχήν 8) of it.” 6. He blessed God: Now you are releasing Your servant, O Master, according to Your word, in peace (vv. 28-29). He blessed God the Father with the Son, the Son with the Spirit, since the Spirit acted through revelation, and he himself carried in his hands the Son, Who deigned to appear in the body and be born a Child for us; as for the Father, He also acted in so many and great these mysteries. So Simeon brought his thanksgiving to the honor of [all Persons of the One Trinity equally]. Now, he says, you release your servant, O Master; Now I am no longer afraid of death and joyfully go to the dead so that I can tell them about Life. The words you send away according to Your word, in peace, are the same ones that [the Holy Soul and] the prophet David borrowed from You: In peace together I will sleep and rest 9. 7. For my eyes have seen Your salvation, which many prophets desired to see 10. Now, through your own experience (πεῖρα 11) 12 You have presented to the human race the Most High, who for us humbled himself so much as to become a Child: for it is impossible for a potter 13 to save spoiled clay without being stained by it. For my eyes have seen Your salvation, which You have prepared before the face of all nations (v. 30). I say of all nations, for, being the Creator of everything, You also revealed to everyone the mystery of Your salvation. Light for the enlightenment of the Gentiles and the glory of Your people Israel (v. 32): For first the Gentiles are enlightened and then Israel is glorified: He is born before whom the last became first and the first last, 14 and the elders [that is, the Jews] were deprived of their advantages because of their negligence. 8. Both His father and Mother were amazed at what was said about Him. Why, O evangelist and recorder of divine genealogy, do you call Joseph His father? After all, you yourself showed Gabriel announcing to the Virgin how conception will take place and how She will give birth: the Holy Spirit will come upon You, and the power of the Most High will overshadow You 15 . “However, I have not forgotten my words at all,” says [the Evangelist]. “Even if I forgot, the Spirit would remind me of it.” But the One who became incarnate wanted Joseph to be called precisely in this way [that is, father], in order to mislead those who lie in wait for the secret of our salvation.” They marveled at what was said about Him (v. 33), since the old man carried the Child, but proclaimed God’s praises. And Simeon blessed them: for it was necessary to bless those who served as a blessing to those living under the curse [Law 16, that is, to the Jews]. 9 . And he said to Mary his mother: Behold, this one is appointed for the fall and rising of many in Israel (v. 34): He is the one about whom Peter, taking [as a basis] the prophecy of Isaiah, will write in his letter to the churches: behold, I lay in Zion a cornerstone, chosen, precious; and he who believes in Him will not be put to shame. Then he adds, interpreting the prophecy and speaking in accordance with Simeon: Therefore, He is a treasure to you who believe, but to those who do not believe, the stone which the builders rejected, but which has become the head of the corner, is a stone of stumbling and a stone of offense, over which they stumble, not obeying the word 17 . Thus He was appointed for the fall of the unbelievers and for the uprising of the believers: for the former, thinking to stand by the power of the Law [given to them], through their unbelief were cast down; and the latter, finding themselves among the fallen due to the multitude of sins, resorted to the rod of faith and raised themselves up. 10. Behold, this one lies for the fall and rebellion of many in Israel and for the subject of controversy. What is [this item]? Cross. [The Lord was] a subject of controversy (literally - contradictions), for at the same time He was filled with both suffering and miracles; was naked and darkened the sun, was pierced with nails and shook the rocks; had his side pierced with a spear, and opened the graves of the dead. Therefore, the sign of the Cross was debatable: the unbelievers, not seeing His miracles, looked only at the suffering; Believers, in the midst of His passions, contemplated miracles. The crowd of Pharisees ridiculed Him as a deceiver, but the centurion, bowing to Him, called Him the Son of God. 11. The following also agrees with all this: And a weapon will pierce your own soul, so that the thoughts of many hearts may be revealed (v. 35). The weapon, that is, doubt 18, will pierce your soul during the Crucifixion. For You will be amazed to see Him crucified on the cross, Who was born without corruption, conceived without a husband, did not open His womb, and arranged His birth in a dispassionate and incorruptible way. 12. What will follow from here? May the thoughts of many hearts be revealed, both of others, and especially of those who were taught by the Lord, contemplated the suffering He endured and the miracles performed by Him, and endured a storm of contradictory thoughts from both. Such was Cleopas after Christ appeared to him on the road to Hamaus. Asked [by the Lord] why he had a darkened face and a shaken heart, Cleopas, not knowing Who, answers, says insignificant things about Christ, based on momentary circumstances: But we hoped that He was the One who should deliver Israel 19, that is, everything did not turn out as we hoped. The weak thoughts of Magdalene Mary will also be revealed, for she was so weak [in spirit] from the Crucifixion of Christ that she said to Him [when He appeared to her resurrected]: Master! if you have brought Him out, tell me where you have laid Him, and I will take Him 20 . 13. Let my tongue quickly run over the rest of the Gospel story: There was also Anna the prophetess, the daughter of Phanuel, from the tribe of Asher, who had reached a very old age, having lived with her husband for seven years from her virginity, a widow about eighty-four years old (vv. 36-37). Anna's wealth is brilliant! A treasure of blessings is gathered for her from all sides. First, she was a prophetess; and although, as a woman, she was a weak vessel, she purified herself and attracted the Spirit of God to herself so that He would live in her. Then, being advanced in years and having grown old in body, she did not become dilapidated in mind. Thirdly, she was a widow, and not just a widow, but, having lived for seven years with her husband [and after his death], dragging the yoke of widowhood for so many years and reaching old age, she did not allow a second [husband] to her bed, but remained [in honest widowhood] until she was eighty-four years old. 14. But since Anna saw Him about whom the Spirit clearly spoke in Psalm 84, she tried to speak about Him like the psalmist David: Thou hast been well pleased, O Lord, with Thy land; You brought back Jacob's captivity; Thou hast forsaken the iniquities of Thy people; Thou hast covered all their sins. Thou hast tamed all Thy anger, Thou hast returned from the wrath of Thy fury. Truth came up from the earth, and truth came from heaven 21. These words indicate the deliverance in Jerusalem (v. 38), which this woman, as it is related, proclaimed and predicted. For, as [Scripture] says: she did not leave the church (v. 37). Many live near the church, but they are proud of this, because they do not live as Anna lived with it, serving God day and night with fasting and prayer (v. 37). By fasting she cleansed her body, and with prayers she inspired the rational part of her soul; and, living in the church, she herself was the church [of the Spirit]. 15. And at that time she came up [glorifying the Lord] (v. 38). Undoubtedly, it was the Spirit who led her, like Simeon, to glorify the Child. She glorified God 23: she not only glorified Him, but confessed 24, loudly proclaimed, like Simeon. And she spoke about Him to all who were waiting for deliverance in Jerusalem (v. 38). What did you say and how? – “Do not be mistaken in seeing the body [and not the Divinity]; do not stumble in the way of the Servant; Do not be embarrassed by His infancy.” He who creates infants appears as a Child; The Father of centuries 25 is seen as a Child: otherwise we could not accommodate the Redeemer, otherwise we could not receive Him. For our sake He humbled himself, for our sake He came down; sparing our sight, He hides His glory and displays only what is humble.” To him be glory forever and ever. Amen. “So, if you see someone dressed in shiny clothes and surrounded by a crowd of bodyguards, then open his conscience, and you will find inside him a lot of cobwebs and you will see a lot of uncleanness.” John Chrysostom, St. Conversation 63 // Collection of our holy father John Chrysostom... Vol. 7. Book. 2. – 1901. P. 649. μετέρχονται - pass, transmitted. Wed. at St. John Chrysostom: “And why talk a lot about this? Enoch passed (ἐβαστάχθη) with his body from life to life, surpassing death and old age and nature in faith. Much more can be said about faith, but I limit the word so as not to cause excess. I know that divine words serve your Christ-loving ears not for satiety, but for love, however, I will return to the subject of speech.” John Chrysostom, St. About the centurion // Collection of our holy father John Chrysostom... Vol. 10. Book. 2. – 1904. P. 936. Wed. at St. Gregory the Theologian: “If possible, run and go to market (φύγε καὶ τὴν ἀγορὰν) with your good Companion. Tie up the wings of an eagle, or rather a dove, for what do you care about Caesar and what belongs to Caesar until you rest where there is no sin, no slander, no serpent biting on the way and preventing you from walking in God. To snatch up your soul (Ἅρπασον τὴν σεαυτοῦ ψυχὴν) from the world, flee Sodom, flee the fire, go without looking back” (St. Gregory the Theologian. Homily 40, 19 / For holy baptism // Gregory the Theologian, St. Creations... T. 1. P. 470. We have corrected the erroneous spelling (παρχ ν) in the publication. – Editorial of the ABC of Faith. We have corrected the incomplete spelling (πειρ) in the publication. – Editorial of the ABC of Faith. See the theme of experience, dear Hesychia, in Coll. Diff.,3: four types of γνῶσις (knowledge): τῆς δι᾿ ὄψεως (through sight), τῆς διὰ προφητείας (through prophecy) τῆς δι᾿ ἀκοῆς (through hearing), τῆς διὰ πείρας (through experience). “Adam and Eve did not know about good and evil, knowledge of experience” - PG 93, 1396 B. (See: Aubineau M. Op. cit. P. 71). Compare: “Christ redeemed us from the curse of the law, being made a curse for us” (Gal. 3:13). 1 Peter 2:7–8; Ps.117:22; Isa.8:14. Compare: Asterius Sophist, Hom. XXV, 23: “Peter denied; the students run away; the sword of doubt (ἀμφιβολίας) passes through the soul of Mary, His Mother” (Quoted in: Aubineau M. Op. cit. P. 67). “So what? If this is not what you want, then what do you want? Do you want to become a god—a god, that is, to stand before the Most High God with luminosity and rejoice with the angels? Expand your wings, soar in a fast soar, rush to the heights; I will clear your wings, I will give you a teaching that will lift you up, I will lift you into the ether like a light-winged bird.” (Gregory the Theologian, St. To his soul // Gregory the Theologian, St. Creation... T. 2. P. 320). Confessed to the Lord (Luke 2:38). Hesychius here strengthens Luke's expression by contrasting ἀνθομολογεῖσθαι (to confess) and δοξολογεῖν (to glorify). To say about Christ that He is the “Father of Ages” means to assert that He is the Creator, that He is God. (Aubineau M. Op. cit. P. 45 note 1).