Homily 1 on the Meeting of our Lord Jesus Christ

Sermon by St. Hesychius of Jerusalem “1st Homily on the Meeting of our Lord Jesus Christ” (8 chapters) is a commentary on Luke 2:22-35. This is the first homilia for the Presentation of the Lord in patristic writing. In the homily one can notice a hidden anti-Nestorian orientation. About Christ St. Hesychius says the following: “For they saw what many wanted to see and did not see, God in the flesh” (chapter 6). Thus, he points to the Divine and human natures of Christ. In his sermon, Rev. Hesychius praises the virginity of the Mother of God and Her role in the Incarnation: he calls her the Mother of God and speaks of Her Ever-Virginity: “Christ, as the Lawgiver, fulfilled His law, Himself surpassing the law: He did not open, but left closed the gates of the Virgin; He did not break the seal of nature, He did not harm the Mother who gave birth: for Her He left an intact sign of virginity” (chapter 3). The conversation also mentions the tradition that the risen Christ first of all appeared to His Mother: “She was the first to receive Jesus from the dead, the first to proclaim the Resurrection, the first to announce joy to the disciples” (chapter 2). St. Hesychius of Jerusalem expounds the doctrine of human salvation. It begins with the Incarnation, takes place during the earthly life of Christ and is fulfilled on the Cross and in the Resurrection: “It is for our sake that Christ is circumcised, for our sake he is baptized, for our sake the purifications prescribed by the Law are fulfilled. If He weeps, He washes nature; if He is choked, He frees us from our captivity; if He carries the cross, He makes the yoke of sin easier for us; if He endures the spitting, He frees Adam from the spitting curse” (chapter 2). *The title of the work in Greek is Χριστοῦ. *The title of the work in Latin is Homilia I in Hypapanten. Below is a translation of two sermons on the feast of the Presentation of the Lord 1, the author of which is considered to be the priest Hesychius of Jerusalem. According to the short Synaxarion 2 for March 28, placed in the Monthly Book of Emperor Basil II, Hesychius of Jerusalem studied in Constantinople with St. Gregory the Theologian (c. 325 – c. 389). After monastic tonsure and priestly ordination, he spent some time living a monastic life in the desert. There he visited holy men, receiving various teachings from them, then lived in Jerusalem at the Church of the Holy Sepulcher, gaining fame as an interpreter of the Holy Scriptures 3. By St. Hesychius of Jerusalem has preserved three sermons for the feast of the Presentation - two in Greek (sermons I and II) and one in Georgian 4 . In 1978–1980, Fr. M. Obino compiled a collection in two parts from the restored corpus of holiday sermons of Hesychius of Jerusalem, from which our translation was made 5. 1. Although this holiday is called the feast of purifications, it will not be wrong for anyone to call it the feast of feasts 6, the Sabbath of Sabbaths and the holy of holies: it briefly contains (ἀνακεφαλαιοῦται 7 ) the entire mystery of the incarnation of Christ, and it also describes the entire presence (παράστασιν) Only Begotten Son. For on this feast Christ was offered as a Child and acknowledged as God; in His arms He was brought [to the Father] and known as the Creator of our nature sitting on the throne, and He [Himself] brought a pair of verbal turtledoves in the persons of Simeon and Anna. Let us penetrate, if you like, into the Gospel words themselves, since there we will see the army of God 8 . This is how Luke explained to us the history of the holiday: And when the days of their purification were fulfilled, according to the Law of Moses, they brought Him to Jerusalem to present Him before the Lord, as it is written in the Law of the Lord: Every male child, opening his cub, shall be called holy to the Lord, to offer a sacrifice, according to what is said in the Law of the Lord: a pair of turtle doves or two chicks of doves 9 . It was necessary that He who became a slave for us should offer a sacrifice of purification; He who did not spare His own blood did not spare even a pair of turtle doves. Here He acts according to the Law, but in a way that surpasses the Law, for He is the Creator of the Law, and, while He Himself provides [us] with the freedom of the Spirit, nevertheless He does not reject [for Himself] the slavery of Scripture. He does not cancel Moses so that at the appropriate time He Himself may become the truest Witness 10 . 2. And when the days of their purification according to the Law of Moses were fulfilled (v. 22). Them: who are we talking about? For neither Joseph was a father and was not obliged to [follow] the laws of purification, neither Mary nor the Child needed purifications. For He Himself said: a woman who conceives and gives birth to a man will be unclean for seven days 11. But Mary did not accept the seed and therefore did not need to be purified. A woman who conceives and gives birth to a male will be unclean for seven days. Why? Because she brought the second Adam into the world. If she gives birth to a female, she will be unclean for fourteen days 12. Why did Scripture prescribe a double number of days in this case? Because a new Eve is born from Eve, because wives bring into the world a corrupt container, a weak vessel, 13 the potter’s broken vessel, a rod of deception, a leader of disobedience, an accomplice of the serpent. But since you have heard complaints about the Wife, find out the good deeds that come from her. The wife brought Virginity 14 into life, contained in her womb God, Whom all creation cannot contain; gave birth in the flesh to the One who renewed our race. She was the first to receive Jesus from the dead, the first to proclaim the Resurrection, the first to announce joy to the disciples. Every wife, says Scripture, if she conceives by receiving seed 15: The Mother of God was a wife, but not like other women. For Her womb did not receive any male seed; Mary's field did not see the plow, the virgin vineyard was not disturbed by the spade; and therefore the offering was not for Her sake, but for the sake of the entire human race. It is for our sake that Christ is circumcised, for our sake he is baptized, for our sake the purifications prescribed by the Law are performed. If He weeps 16 He washes nature; if He is choked 17, He frees us from our captivity; if He carries the cross, He makes the yoke of sin easier for us; if He endures the spitting, He frees Adam from the spitting curse. 3. And when the days of their purification were fulfilled, says Scripture, they brought Him to Jerusalem to present Him before the Lord, as it is prescribed in the law of the Lord, that every male child who opens the womb should be dedicated to the Lord (vv. 22-23). This is exactly what the Law prescribes. But, as we have said, Christ as the Lawgiver fulfilled His law, Himself surpassing the law: He did not open, but left closed the gates of the Virgin; He did not break the seal of nature, He did not harm the One giving birth: for Her He left an intact sign of virginity. If you do not believe, then find out what Ezekiel says: And return me to the path of the outer gate of the holy ones, looking towards the east: and this one is closed. And the Lord said to me: This gate shall be shut up, and shall not be opened, and no one shall pass through it: for the Lord God of Israel shall come in and go out, and it shall be shut up 18 . So that every male child who opens the womb may be dedicated to the Lord. However, this One is not only a saint: for He is so superior in holiness to the extent that He has the advantage of His birth and to the extent that He has surpassed the prescription of the Law. However, the Scripture added: to sacrifice, according to what is said in the law of the Lord, a pair of turtle doves or two young doves (v. 24). And the fact that Luke showed the Law to be imperfect 19 is not at all due to ignorance of it, but guided here by wisdom. The Law said: Lamb and chick (pigeon) 20. But when the bringer was not rich, he ordered to bring a pair of turtle doves or two pigeon chicks, and a semidal 21. But Luke did not proceed from the offering of the rich: it was this Poor One that he mentioned, the One who for our sake voluntarily became poor 22 . If he says that there was no place for Him to shelter, how could He have acquired a lamb for Himself? Being swaddled in a manger, how would He offer a sheep? Better to say, He did not need a lamb at all, since He Himself was the Lamb of God 23, He Himself was a true Sheep. He sacrificed Himself for the world, therefore Luke, on the one hand, introduced us to what the Law prescribed, and on the other hand, he outlined what Christ accomplishes in His Economy. 4. And after, this is what follows: Then, says the Scripture, there was a man in Jerusalem named Simeon. He was a righteous and pious man, looking forward to the consolation of Israel; and the Holy Spirit was upon him. He was predicted by the Holy Spirit that he would not see death until he saw Christ the Lord (vv. 25–26). Simeon's wealth is great, this commander's weapons are varied; tree covered with fruits; vine strewn with clusters. Not only was there a man, but he was also called Simeon. Besides this, he was righteous; and not only was he righteous, but he was pious, he also sought the consolation of Israel, and the Holy Spirit rested on him, but it was also shown to him that he would not see death first. than he will see Christ the Lord. There was a man. Where? In Jerusalem. Speech containing fear; words filled with surprise: for he speaks of a man in that Jerusalem, about which the prophet Zephaniah cited the words of God Himself, saying: I will visit Jerusalem with a lamp 24 and will not find anyone 25 . Does Light use a lamp? No, that is not what Scripture says, but it calls the Law a lamp. And there was a man in Jerusalem named Simeon. And what is the meaning of the said name? “Hearing 26 of God,” from which it is clear that he had, according to the economy of the Spirit, a name befitting his way of life. For where there is “obedience to God,” there is obedience to the Law, keeping the commandments, the course of a good life, care for salvation, leading to the goal. These are the features that distinguish a real person 27: that is why they are listed by Luke in this exact order. 5. He was a righteous and pious man, looking forward to the consolation of Israel. This is the goal of a righteous man: not to seek his own benefit, 28 but the benefit of others and many, to care about the common salvation, and not about his own pleasure. And the Holy Spirit, says Scripture, was upon him. Simeon was the chariot of the Lord, the throne of God, and it was for this that he took into his hands the King of the ages. He was predicted by the Holy Spirit that he would not see death until he saw Christ the Lord (vv. 25–26). Consequently, it was revealed to him in prophecy - to move from life to life, to go further and further (ὁδεῦσαι) 29 from light to light, from day to day endless, not to grow old, but to be renewed, and at the time of the universal end to meet new youth. And he came by inspiration to the church (v. 27). The Source [–God the Spirit] led the thirsty one to the Source [–God the Son]. And when the parents brought the Child Jesus to perform the legal ceremony on Him, he took Him in his arms (vv. 27-28). He carried in His hands the One who holds in His hand the inhabited and uninhabited earth, the One who measured water in a handful, and the sky in a span, and the whole earth in a handful 30 . But how did Simeon make a sacrifice that was not part of his duties? He was not a priest, since this is not said in Scripture, nor even a Levite, nor a keeper of the church, since this service was assigned only to the tribe of Levi. He was not a priest, but he was righteous: for righteousness has the priesthood under its feet. He was not a Levite, but one who feared God: and one who fears God has the anointing (χρῖσμα) in himself. 6. And carrying the Child, he says: Now do You let Your servant go, O Master, according to Your word, in peace (v. 29). Now you are releasing them - because the time for pardon has come, the redemption of the captives, the resolution of debts is approaching. A King has been born, freeing those in prison, freeing those in chains, calling those in death to life, lightening the burden of the earth. Now you are releasing Your servant, O Master. - How do you know this? “I see the Master,” he says, “Who has put on the clothing of a slave. Being the Lord, He would not have accepted the image of a slave if He did not intend to clothe the slave in the image of the Lord. He would not have shaken the order and would not have descended, being high, if he had not wanted to raise to heights what is low.” But how do You let him go, according to Your word, in peace? – So, if with a word You brought about creation, then with a word You free the crown of creation [man]. With peace. - With which one? – With [the peace] of the Cross. This is the sword with which He beheaded the tyrant [the devil] and gave peace to those who fight with Christ. For my eyes have seen Your salvation, which You have prepared (vv. 30-31). For they saw what many wanted to see and did not see, 31 God in the flesh, the Sun shining in a cloud. My eyes saw Your salvation, that is, they saw Your incarnation 32, through which You arranged the salvation of people, and did not see pure Divinity, since no one will see God as He is in His essence. For my eyes have seen Your salvation, which You have prepared before the face of all nations, a light to enlighten the Gentiles and the glory of Your people Israel (vv. 30-32). For these benefits are common and indivisible for both Jews and pagans. So, let not the Jew envy, let not the Pharisee worry, let not the scribe be tempted, let Herod not fear for his kingdom, let Annas and Caiaphas not fear for their priesthood. For He who comes gives to everyone and takes nothing from anyone; unvainly and unenviously, He gives to everyone without measure. 7. But Joseph and the Mother, hearing the words of Simeon, marveled at how Christ decided to become the Son of Man 33. Mary marveled at how a woman’s womb contained God, and how She, [God’s] servant, gave birth to the Liberator of creation. Simeon says to Her: This is destined for the fall and uprising of many in Israel and for the subject of controversy (v. 34), for the fall of those who unrepentantly remain in unbelief, for the uprising of those who move from unbelief to faith. Christ was the foundation stone 34 of the building, but the blind stumbled with their eyes 35 on Him, wandering here and there. Therefore, it is not the fall of those who fell that should be attributed to him, but the uprising [of all who wished]. If they had only fallen without rising, then with full right you could then consider Him the cause of their fall. But if among those who have fallen through carelessness, there are those who want to rise, then the fall comes from carelessness, but the uprising comes from Christ. Did not Judas and Peter both fall when one said, “What will you give me if I betray Him to you?” 36, and the other: I will lay down my soul for You 37? After all, Peter should have known that a mortal cannot give his life for the immortality of [the world] 38 . Moreover [he added]: Even if I had to die with You, I will not renounce You 39. It would be permissible for him to say: “If You establish me, then I will not reject You. If You strengthen me, although I am weak, then I am not afraid of shipwreck. If You participate in my battle, then I am not afraid of death.” But here [in the case of Peter] there was a sin of the tongue, and there [in the case of Judas] there was a sin of the heart. Therefore, Peter, having fallen, rose up and became the leader of the 40 others who had fallen. Another, guided [by sin] from abyss to abyss, threw the silver and, taking the rope, hanged himself 41. 8. This is a sign that can be disputed - the Cross: while the Jews were crucifying [Christ], the sun 42 disappeared, the synagogue slandered and the earth shook 43. The people screamed: Crucify Him, but the stones, unable to bear the burden of blasphemy, disintegrated 44. The priests and scribes said: we remembered that the deceiver, while still alive, said: after three days I will rise again 45; The centurion exclaimed: Truly this was the Son of God 46. But until now, the word about the cross is a temptation for the Jews, and madness for the Greeks, but for those who are called, Jews and Greeks, [represents] Christ, God’s power and God’s wisdom 47 . And a weapon will pierce your own soul, so that the thoughts of many hearts may be revealed (v. 35). He calls doubt here a sword, for just as a sword cuts and divides bodies, so doubt divides souls and makes them doubt. Although Mary was a Virgin, She was also a Wife; although she was the Mother of God, She was also our mixture. The weapon will pierce Her soul, so that the thoughts of many hearts may be revealed. What are your thoughts? – Doubtful thoughts about Christ during His Passion. [Thoughts] of those who saw Him either as a Prophet 48 or as a Deliverer 49 of Israel, and who suffered great doubts due to the shock caused by the passion [of Christ]. So the disciples, traveling with Cleopas, said to Him: Are you the only one who came to Jerusalem who does not know about what has happened in it these days? And after He asked them: about what? They said to Him: What happened to Jesus of Nazareth, who was a prophet and so on 50 . Thus, they accepted Him as the Prophet and Deliverer of Israel, but, after the passion He endured, they were in danger of doubting this too. But all this did not happen in vain, but in order to show that the foolish things of God are wiser than men 51 . For everyone was thoroughly sifted and shocked by the torment of the Cross, 52 not only ordinary disciples, but even the chosen ones and His Mother. This strengthened the whole world in Christ Jesus our Lord, through whom and with whom be glory to the Father, with the Holy Spirit, now and ever, and unto ages of ages. Amen. CPG 6565–PG 93, 1468–1478; CPG 6566. Synaxarion (from the Greek συνάγω - collecting) is a collection of historical information about a holiday or some saint. (Approx. VS). PG. 117. Col. 373D–376A. Tkachev E.V. Hesychius of Jerusalem // Orthodox Encyclopedia. T. 27. – M.: Church and Scientific Center “Orthodox Encyclopedia”, 2011. P. 257. Published with translation into Latin: Garitte G. L’homélie géorgienne d’Hésychius de Jérusalem sur l’Hypapante // Le Muséon. 1971. T. 84. P. 353–372. Aubineau M. Les homélies festâles d'Hésychius de Jérusalem, vol. 1. Les homélies I–XV (Subsidia hagiographica 59) // Société des Bollandistes. 1978, LXXVI. Second sermon of St. We were able to find Hesychius in a Slavic translation in the little-known Lavra manuscript 365 (1218), in which three Words for this holiday by various authors are given in a row: Abramia of Ephesus, Cyril of Jerusalem and Hesychius of Jerusalem. "Easter! It is a holiday for us and a celebration of celebrations” (Grigory the Theologian, St. Homily 45.2 For Holy Pascha // Gregory the Theologian, St. Creations in 2 vols. - M.: Siberian Blagozvonnitsa, 2007. T. 1. P. 559. Corrected by us. In the original – νακεφαλαιο ται. – Editorial of the ABC of Faith. Gen.32:1–2. A hard-to-express play on words: παρεμβάλλειν (take a position) and παρεμβολή (camp, settlement). Luke 2:22–24; Ex.13:2, 12, 15. “For from the very beginning, when the Lord came, incarnate from the Holy Virgin, He took care to fulfill the Law in His own flesh, so that it would be completed, and then begin the giving of His Own gifts of grace. For it truly belongs to the all-wise View of God to take upon himself the commandments of the Law in His own flesh, to show the Law as the image and shadow of the Spirit and grace.” St. John Chrysostom (Sp.), Homily for the Presentation (CPG 4756); according to the edition: Bickersteth E. Edition with Translation of a Hypapante Homily ascribed to John Chrysostom // OCP 32, 1966, P. 59. Wed: “The First Virgin is the pure Trinity” (Gregory the Theologian, St. Praise of Virginity // Gregory the Theologian, St. Creations... Vol. 2. P. 49). “If there is any other Holiness besides the Spirit, then let them say what is meant by it. And if this is the very one, then is it possible not to be Her from the beginning? Is it better for God to have once been imperfect (τελε) and without the Spirit? If the Spirit is not from the beginning, then He is placed along with me or a little above me, because over time we are separated from God. If He puts me on a par with me, then how does He make me a god or how does He unite me with the Divine?” (Gregory the Theologian, St. Homily 31.4 on the fifth theology, on the Holy Spirit // Gregory the Theologian, St. Creations... T. 1. P. 377). Coarse wheat flour; grain offering. For we know the grace of our Lord Jesus Christ, for because of your poverty He is rich, so that through His poverty you may become rich (2 Cor. 8:9). I will search out Jerusalem with a lamp (Zeph.1:12). The wording “I will not find anyone” is not in the biblical text. Is this an unknown variant or a personal addition by Hesychius? We also think about Diogenes with his lamp (λύχνος), lit at midday, who searches in vain for a “real man” among his compatriots. ἀκοὴ θεοῦ. According to Gen. 29:33, the name Simeon is explained by a play on the words of Leah, who gives Jacob a second son: “God heard.” “But since for Goodness it was not enough to exercise only in contemplation of Itself, but it was necessary for the good to spread (ἔδει χεθῆναι τὸ ἀγαθὸν), to go further and further (ὁδεῦσαι), so that the number of those benefited would be as large as possible (for this is characteristic of the highest Goodness), then God invents, firstly, angelic and heavenly powers. Gregory the Theologian, St. Sermon 45, 5 / On Holy Easter // Gregory the Theologian, St. Creations... T. 1. P. 561. See Hesychius: “What is he praying for? That the mercy of God should be shown to people and salvation should be revealed, i.e. so that God the Word appears in the flesh (τὸν θεὸν Λόγον σαρκὶ φαινόμενον). And that Christ is called the Savior, Simeon is the witness” (Quoted from: [pseudo-] John Chrysostom. On Psalm 84 // Collection of our holy father John Chrysostom [in 12 volumes]. - St. Petersburg: Publishing house of the St. Petersburg Theological Academy, 1895–1906. - Vol. 10. Book 1. - 1904. P. 874; “Commentary on Ps.77–99 published in PG. 55. Col. 711–784 under the name of St. John Chrysostom” (Tkachev E. Hesychius of Jerusalem... P. 259). 1 Peter 2:8; Rom.9:32–33; Isa.8:14. “But neither is His death kept silent; but on the contrary, it is very clearly depicted in the divine Scriptures. They were not afraid to say about the cause of death, namely, that he would endure it not for his own sake, but for immortality and the salvation of all;... Marvel at the philanthropy of the Word! He endures dishonor for us, so that we may become glorious.” St. Athanasius the Great. The Word is about the Incarnation of the Word and His appearance to us in the body. (Athanasius the Great, St. Creations in 3 vols. T. 1. - M.: Siberian Blagozvonnitsa, 2015. P. 133). Matthew 27:45; Mark 15:33; Luke 23:44–45. Luke 24:21. We hope that this One is the one who will deliver Israel.